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Summary of Dakshinamurti Samhita

Expensive One, Tripura is the last word, primordial Shakti, the sunshine of manifestation. She, the pile of letters of the alphabet, gave delivery to the three worlds. At dissolution, She is the abode of all tattvas, still remaining Herself - Vamakeshvara Tantra

This work is a complete digest with regards to Shri Vidya, from the Kaula level of view. It largely skips the philosophical implications of the cult and concentrates on the ritualistic aspects. Yet the work is of curiosity because it appears to characterize a distinct department of the tradition. For instance, the mantras (properly, vidyas) of the Devi's 15 Nityas <nitya.htm> or eternities differ from those encountered in different texts together with Tantrarajatantra, Vamakeshvara, the Kalpa Sutras, &c.

The completely different patalas (chapters) are of broadly varying lengths, some consisting of only a few shlokas (verses), while others go into appreciable detail.

Chapter one begins with praise of Tripura <tripura.htm> in her five lion seat form. Shri Devi questions Ishvara about the different amnayas, identified with the four directions and the upper face. Shiva describes the completely different types of Shri Vidya and provides the vidya and dhyana (meditation pictures) of Lakshmi in her one syllable form. Chapter two describes Mahalakshmi puja, along with the vidya, dhyana, and purashcharana (preparatory acts) of the goddess. In the third chapter, Shiva describes the worship of the three Shakti type of Mahalakshmi.

Samrajya Lakshmi is the subject of the fourth chapter. After describing her form, Shiva offers her vidya and the different avarana or attendants in her yantra.

In chapter five, Ishvara speaks of Shri Kosha Vidya. A sadhaka who masters this vidya is never reborn. She is the supreme gentle, with none attributes in any respect, the very self of creation, upkeep and dissolution.

Chapter six extends the topic of the Paranishkala Devata (supreme goddess with no components). She is the supreme form of Parabrahma, wears white clothes, white gems and is smeared with white paste. She exhibits the mudra of knowledge and is served by hosts of yogis.

The seventh chapter deals with the Ajapa or unpronounced mantra. In accordance with the Kaulas, a human being breathes 21,600 occasions in the course of the day. Half are Solar breaths and half are Moon breaths. That is known as the Ajapa as a result of it is pronounced spontaneously, as a person breathes, and is called the Hamsa mantra. A sadhaka can meditate on different chakras in the human physique, assigning sections of those breaths there.

Chapter eight speaks of Matrika, the goddess because the letters of the alphabet, starting with A primary and Ksha last. Ishvara gives the mandala to create for her worship and offers a dhyana of the goddess.

The subsequent patala, chapter 9, begins to describe Bala Tripurasundari <bala.htm> in her form as a younger pubescent woman. She sits on a gorgeous jewelled lion seat in the midst of the kadamba forest. The textual content offers details of her yantra, and other ritualistic accessories. This can be a much longer chapter than the previous eight. Chapters 10 and eleven take care of the lion seat in the 4 quarters.

In chapter 12, Shiva describes the Kama Bija, personified by Kameshvari. She is as effulgent as a china rose, holds a bow and arrows, and is adorned with various lovely jewels which delude the entire three worlds.

Chapter thirteen describes Rakta Netra worship. She has the type of Lalita, with rounded excessive buttocks (nitambini), a slender waist, a peaceable face and exquisite eyes. She is young and beautiful with swelling, excessive agency breasts.

In chapter 15 the devatas associated with the southern amnaya are briefly described. Then Shiva, in the subsequent chapter, describes those of the western amnaya.

Chapter sixteen describes the Mritasamjivini Devi, a feminine type of Mrityunjaya <mrit.htm>. The subsequent, patala 17, describes Vajreshi.

In chapter 18, Shiva speaks of the Tripureshi Bhairavi vidya. That is Lalita as a lady in whom menstruation has ceased.

Chapter 19 offers extra particulars in regards to the western amnaya, while chapter 20 continues the subject by coping with the northern (uttara) amnaya. Bhairavi is situated here.

Chaitanya Bhairavi is the topic of chapter 21, whereas Kuta Bhairavi varieties the subject material in chapter 22. The type of the goddess referred to as Nitya Bhairavi is the topic of chapter 23, whereas one other fierce side of Tripurasundari, Aghora Bhairavi (Damareshi) forms the subject material of chapter 24. Devi Sampat Bhairavi in the topic of chapter 25.

In chapter 26 Shiva tells Devi about Panchasundari. This is Lalita in her type as the five parts of house, hearth, air, earth and water. Chapter 27 deals with Parijateshvari, while chapter 28 covers Pancha Baneshi, or the goddess in her form because the five arrows. Pancha Kameshvari is the subject of chapter 29, whereas Kalpalata Vidya is described in chapter 30. Chapter 31 offers of Annapurna, or the Devi full of food. She is described as a Siddha Vidya, giving countless food to her devotees.

In chapter 32 we learn of Matangi Ratna Devi. Details of her puja, her dhyana, her avarana devatas and her vidya are described. Chapter 33 covers Bhuvaneshvari, and the same topic is sustained in 34 and in chapter 35 at some length. Chapter 36 speaks of the Ghatargala Yantra.

Varahi <varahi.htm> (also referred to as Panchami) is the subject of chapter 37. Her can be inscribed on silver, gold or copper. Alternatively, it may be drawn on birch bark (bhurja), utilizing substances together with 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.

Within the thirty eighth chapter, tarpana (oblation) is described at some size, along with some prayogas, the character of the pot for use in the worship and other details. This chapter offers with the six magical acts (shatkarma).

The thirty ninth, temporary chapter, speaks of the Pancharatra Agama, often called the Vishnu Agama. It provides a dhyana of the Lakshmi. In chapter forty, Ishvara starts to talk of Kameshvari Nitya. The subsequent chapters, as much as and together with chapter fifty three, communicate of the opposite Nityas. As famous elsewhere, these have totally different mantras and vidyas to those spoken of in the Tantrarajatantra.

Chapter 54 offers an evidence of the 15 Nityas (sixteen, if Lalita is included). There follows an attention-grabbing correlation between the states of waking, dream and deep sleep with the three gunas. The fourth state (Turya), is described as the last word Kala, free from existence and non-existence, past the three gunas. These are the sixteen Kalas however past it is a seventeenth Kala which is the Absolute itself. The text correlates the letters of the Shri Vidya mantra with the Nityas and with that which is beyond them. It relates the three sections of the Shri Vidya with the three worlds and with the Mahapitha formed from the Sanskrit letters A-Ka-Tha. In the centre of the universe (prapancha) is Tripura, who is of the character of the absolute.

In chapter fifty five, Devi asks how one should perform the day by day puja of the goddess. Shiva offers details here that are much like those in different Shri Vidya tantras and in Subhagodaya <subha.htm>. In chapter fifty six, Shiva says that the supreme goddess is within the form of compassion, bears the universe (Jagadhatri), and is within the form of sound as Nada and Bindu. She can also be beyond these. Varied mantras of Shri Vidya exist, including these first pronounced by Kubera and Lopamudra. She enumerates the other vidyas of Shri Vidya pronounced by different rishis.

In direction of the tip of this chapter, Ishvara Shiva sings of the greatness of Lalita and describes the Turya or fourth method, by remembering which, a person turns into one with the Brahman or Mahapada. He says: "One's self (svayam) is Brahma, one's self is Vishnu, one's self is Rudra, there isn't any doubt about it." One who pronounces the vidya even as soon as surpasses hundreds of thousands and thousands of Ashvamedhas (horse sacrifices), acts of homa, sacrifices, pilgrimages to holy locations like Kashi, bathing in sacred rivers and the rest. He adds that even when he had thousands and thousands of tongues, it could be unattainable to speak of the greatness of Shrividya. After obtaining it from the guru, it washes away the most heinous of sins.

In chapter fifty seven, he continues the topic of the worship of Shri Vidya and describes an awesome nyasa wherein she is recognized with the letters of the alphabet, the Ganeshas, the planets, the sidereal constellations (nakshatras), the solar constellations (rashis), the yoginis and the sacred sites. The complete nyasa is printed on this site. As an aside, tantrik astrology differs from Western astrology in that the indicators of the zodiac are aligned with the celebrities of the constellations, quite than beginning on the Spring Equinox.

Chapter fifty eight discusses the essential topic of Kamakala. The three bindus are to be meditated on in Tripura's brow and two breasts, whereas the Ha-Ardha kala is in her yoni, below. One ought to meditate on being one with the Devi. Then follows a lengthy meditation on Lalita, just like the one in Vamakeshvara Tantra.

In chapter fifty nine, Shiva speaks of the well-known Shri Yantra and describes the Shaktis or attendants worshipped in the totally different nine mandalas, along with how they should be visualised. The chapter concludes with the 9 different types of Lalita in every of those mandalas.

The sixtieth chapter speaks of how the sadhika or sadhaka should finish 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 in a different way formed kundas or fireplace pits. These produce totally different outcomes in accordance with the wish of he or she who does puja, and demand several types of fruit, flowers, and smells, relying on the thing of the homa.

In chapter sixty two, Ishvara speaks of the Suvasini, of her traits, and of the sadhana to attract her. A circle is to be drawn and all the pieces therein should be red. She needs to be given flower, fruit, scented water, meals, clothes and jewels. The suitable mudras should be displayed to her. Other rites are given which end result in the acquisition of marvellous siddhis or powers. On the end of the chapter, the five Kamas are described. By worshipping the Kamas, a person could "delude the world" and attract 64 kotis of yoginis to the chakra.

In chapter sixty three, the important topic of the sexual worship of Shaktis is discussed. Shiva describes the vira sadhana and says that after semen is emitted using this rite, it needs to be offered to the Shakti. Sacred substances embrace semen, menstrual blood and urine, the textual content says. If an individual worships on this manner without being properly initiated, the text warns, it is the equal of slaying a Brahmin, and he or she ends up in the completely different hells available in the Hindu tradition. You can not adopt this method by studying it from a ebook, it continues.

In chapter 64, the subject of making a pavitra is alluded to, together with the ritual technique for consecrating it. The last, 65th chapter, speaks, in some detail, of a ceremony of subjugation.