bstract of Dakshinamurti Samhita

Dear One, Tripura is the ultimate, primordial Shakti, the light of manifestation. She, the pile of letters
of the alphabet, gave birth to the three worlds. At dissolution, She is the abode of all tattvas, still
remaining Herself - Vamakeshvaratantra
This work is a comprehensive digest on the subject of Shri Vidya, from the Kaula point of view. It
largely skips the philosophical implications of the cult and concentrates on the ritualistic aspects. et
the work is of interest because it seems to represent a different branch of the tradition. !or e"ample,
the mantras #properly, vidyas$ of the %evi&s '( )ityas or eternities differ from those encountered in
other te"ts includingTantrarajatantra, amakeshvara, the !alpa Sutras, *c.
The different patalas #chapters$ are of widely varying lengths, some consisting of only a few shlokas
#verses$, while others go into considerable detail.
Chapter one begins with praise of Tripura in her five lion seat form. Shri %evi +uestions Ishvara about
the different amnayas, identified with the four directions and the upper face. Shiva describes the
different forms of Shri Vidya and gives the vidya and dhyana #meditation images$ of ,akshmi in her
one syllable form. Chapter two describes -ahalakshmi puja, together with the vidya, dhyana, and
purashcharana #preparatory acts$ of the goddess. In the third chapter, Shiva describes the worship
of the three Shakti form of -ahalakshmi.
Samrajya ,akshmi is the subject of the fourth chapter. .fter describing her form, Shiva gives her
vidya and the different avarana or attendants in her yantra.
In chapter five, Ishvara speaks of Shri Kosha Vidya. . sadhaka who masters this vidya is never
reborn. She is the supreme light, without any attributes whatsoever, the very self of creation,
maintenance and dissolution.
Chapter six e"tends the subject of the /aranishkala %evata #supreme goddess with no parts$. She is
the supreme form of /arabrahma, wears white clothes, white gems and is smeared with white paste.
She shows the mudra of knowledge and is served by hosts of yogis.
The seventh chapter deals with the .japa or unpronounced mantra. .ccording to the Kaulas, a
human being breathes 0',122 times during the day. 3alf are Sun breaths and half are -oon breaths.
This is called the .japa because it is pronounced spontaneously, as a person breathes, and is called
the 3amsa mantra. . sadhaka can meditate on different chakras in the human body, assigning
sections of these breaths there.
Chapter eight speaks of -atrika, the goddess as the letters of the alphabet, starting with . first and
Ksha last. Ishvara gives the mandala to create for her worship and gives a dhyana of the goddess.
The ne"t patala, chapter nine, begins to describe 4ala Tripurasundari in her form as a young
pubescent woman. She sits on a beautiful jewelled lion seat in the midst of the kadamba forest. The
te"t gives details of her yantra, and other ritualistic accessories. This is a much longer chapter than
the previous eight. Chapters 10 and 11 deal with the lion seat in the four +uarters.
In chapter 12, Shiva describes the Kama 4ija, personified by Kameshvari. She is as effulgent as a
china rose, holds a bow and arrows, and is adorned with various beautiful jewels which delude the
whole three worlds.
Chapter 13 describes 5akta )etra worship. She has the form of ,alita, with rounded high buttocks
#nitambini$, a slender waist, a peaceful face and beautiful eyes. She is young and beautiful with
swelling, high firm breasts.
In chapter 15 the devatas associated with the southern amnaya are briefly described. Then Shiva, in
the ne"t chapter, describes those of the western amnaya.
Chapter 16 describes the -ritasamjivini %evi, a female form of-rityunjaya. The ne"t, pataa 1!,
describes Vajreshi.
In chapter 1", Shiva speaks of the Tripureshi 4hairavi vidya. This is ,alita as a woman in whom
menstruation has ceased.
Chapter 1# gives more details about the western amnaya, while chapter 20 continues the topic by
dealing with the northern #uttara$ amnaya. 4hairavi is situated here.
6haitanya 4hairavi is the subject of chapter 21, while Kuta 4hairavi forms the subject matter
in chapter 22. The form of the goddess known as )itya 4hairavi is the topic of chapter 23, while
another fierce aspect of Tripurasundari, .ghora 4hairavi #%amareshi$ forms the subject matter
ofchapter 2$. %evi Sampat 4hairavi in the subject of chapter 25.
In chapter 26 Shiva tells %evi about /anchasundari. This is ,alita in her form as the five elements of
space, fire, air, earth and water. Chapter 2!deals with /arijateshvari, while chapter 2" covers
/ancha 4aneshi, or the goddess in her form as the five arrows. /ancha Kameshvari is the topic
ofchapter 2#, while Kalpalata Vidya is described in chapter 30. Chapter 31 deals of .nnapurna, or
the %evi full of food. She is described as a Siddha Vidya, giving endless food to her devotees.
In chapter 32 we learn of -atangi 5atna %evi. %etails of her puja, her dhyana, her avarana devatas
and her vidya are described. Chapter 33covers 4huvaneshvari, and the same subject is continued in
78 and inchapter 35 at some length. Chapter 36 speaks of the 9hatargala antra.
Varahi #also known as /anchami$ is the subject of chapter 3!. 3er yantracan be inscribed on silver,
gold or copper. .lternatively, it may be drawn on birch bark #bhurja$, using substances including
kumkum, aguru, sandal, rochana, or turmeric and water. She is as bright as a blue lotus, wears a
garland of skulls, and is adorned with nine jewels.
In the 3"th chapter, tarpana #oblation$ is described at some length, together with some prayogas, the
nature of the pot to be used in the worship and other details. This chapter deals with the si" magical
acts #shatkarma$.
The 3#th% brief chapter, speaks of the /ancharatra .gama, known as the Vishnu .gama. It gives a
dhyana of the ,akshmi. In chapter $0, Ishvara starts to speak of Kameshvari )itya. The ne"t
chapters, up to and including chapter 53, speak of the other )ityas. .s noted elsewhere, these have
different mantras and vidyas to those spoken of in the Tantrarajatantra.
Chapter 5$ gives an e"planation of the '( )ityas #'1, if ,alita is included$. There follows an
interesting correlation between the states of waking, dream and deep sleep with the three gunas. The
fourth state #Turya$, is described as the ultimate Kala, free from e"istence and non:e"istence, beyond
the three gunas. These are the '1 Kalas but beyond this is a ';th Kala which is the .bsolute itself.
The te"t correlates the letters of the Shri Vidya mantra with the )ityas and with that which is beyond
them. It relates the three sections of the Shri Vidya with the three worlds and with the -ahapitha
formed from the Sanskrit letters .:Ka:Tha. In the centre of the universe #prapancha$ is Tripura, who is
of the nature of the absolute.
In chapter 55, %evi asks how one should perform the daily puja of the goddess. Shiva gives details
here which are similar to those in other Shri Vidya tantras and in Subhagodaya. In chapter 56, Shiva
says that the supreme goddess is in the form of compassion, bears the universe #<agadhatri$, and is
in the form of sound as )ada and 4indu. She is also beyond these. Various mantras of Shri Vidya
e"ist, including those first pronounced by Kubera and ,opamudra. She enumerates the other vidyas
of Shri Vidya pronounced by other rishis.
Towards the end of this chapter, Ishvara Shiva sings of the greatness of ,alita and describes the
Turya or fourth techni+ue, by remembering which, an individual becomes one with the 4rahman or
-ahapada. 3e says= >?ne&s self #svayam$ is 4rahma, one&s self is Vishnu, one&s self is 5udra, there is
no doubt about it.> ?ne who pronounces the vidya even once surpasses thousands of millions of
.shvamedhas #horse sacrifices$, acts of homa, sacrifices, pilgrimages to holy places like Kashi,
bathing in sacred rivers and the rest. 3e adds that even if he had millions of tongues, it would be
impossible to speak of the greatness of Shrividya. .fter obtaining it from the guru, it washes away the
most heinous of sins.
In chapter 5!, he continues the subject of the worship of Shri Vidya and describes a great nyasa in
which she is identified with the letters of the alphabet, the 9aneshas, the planets, the sidereal
constellations #nakshatras$, the solar constellations #rashis$, the yoginis and the sacred sites. The full
nyasa is published on this site. .s an aside, tantrik astrology differs from @estern astrology in that the
signs of the Aodiac are aligned with the stars of the constellations, rather than beginning at the Spring
B+uino".
Chapter 5" discusses the important subject of Kamakala. The three bindus are to be meditated on in
Tripura&s forehead and two breasts, while the 3a:.rdha kala is in her yoni, below. ?ne should
meditate on being one with the %evi. Then follows a lengthy meditation on ,alita, similar to the one
in amakeshvara Tantra.
In chapter 5#, Shiva speaks of the famous Shri antra and describes the Shaktis or attendants
worshipped in the different nine mandalas, together with how they should be visualised. The chapter
concludes with the nine different forms of ,alita in each of these mandalas.
The 60th chapter speaks of how the sadhika or sadhaka should end her or his puja, with worship
of Shoshika and the rest. In chapter 61, he speaks of the different fruits of reciting mantra #japa$ and
of homa #fire worship$ in a number of differently shaped kundas or fire pits. These produce different
results according to the wish of she or he who does puja, and demand different types of fruit, flowers,
and scents, depending on the object of the homa.
In chapter 62, Ishvara speaks of the Suvasini, of her characteristics, and of the sadhana to attract
her. . circle is to be drawn and everything therein should be red. She should be given flower, fruit,
scented water, food, clothes and jewels. The appropriate mudras should be displayed to her. ?ther
rites are given which result in the ac+uisition of marvellous siddhis or powers. .t the end of the
chapter, the five Kamas are described. 4y worshipping the Kamas, an individual may >delude the
world> and attract 18 kotis of yoginis to the chakra.
In chapter 63, the important subject of the se"ual worship of Shaktis is discussed. Shiva describes
the vira sadhana and says that once semen is emitted using this rite, it should be offered to the
Shakti. Sacred substances include semen, menstrual blood and urine, the te"t says. If a person
worships in this manner without being properly initiated, the te"t warns, it is the e+uivalent of slaying a
4rahmin, and he or she ends up in the different hells available in the 3indu tradition. ou cannot adopt
this method by reading it from a book, it continues.
In chapter 6$, the subject of creating a pavitra is alluded to, together with the ritual method for
consecrating it. The last, 65th chapter, speaks, in some detail, of a rite of subjugation.