control ceases to function, it becames free. 4.

The soul has three sides, aerial, astral & etheric as breathing, digesting & speaking. 5. The soul appears in the physical form under the influence of matter as Sattva, Rajas & Tamas & it is centered in the tip of the nose & heart. t lives as embodied so long as the heart & the head continue to function. !. The supreme reality is the soul. ". t sees through the body. #. t becomes Sakala $hen t comes under the influence of %rakriti & &ishkala $hen it reali'es its unity $ith the Trancendental Self. (. t gets sustenance through its actions & appears & disappears through the presence or other$ise of limitations caused by action. t rises & falls like a ball in the scale of life. n e)plaining the above replies Shiva makes a reference to the doctrine of the *panishads as revealed to Sanatkumara the son of +ishnu. The last lines of the chapter like those of the *panishads. describe the merit of reciting the Tantra.
Artwork is Jan Bailey, 1995. Translations ---------------------------------------------End--------------------------

Abstract 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 Vamakeshvara-tantra. This $ork is a comprehensive digest on the subject of Shri +idya, from the ,aula point of vie$. t largely skips the philosophical implications of the cult & concentrates on the ritualistic aspects. -et the $ork is of interest because it seems to represent a different branch of the tradition. .or eg, the mantras /properly, vidyas0 of the 1evi2s 35 &ityas or eternities differ from those encountered in other te)ts including Tantrarajatantra, amakeshvara, the !alpa Sutras, &c. The different patalas /chapters0 are of $idely varying lengths, some consisting of only a fe$ shlokas /verses0, $hile others go into considerable detail. Chapter one begins $ith praise of Tripura in her five lion seat form. Shri 1evi 4uestions shvara about the different amnayas, identified $ith the four directions & the upper face. Shiva describes the different forms of Shri +idya & gives the vidya & dhyana /meditation images0 of 5akshmi in her one syllable form. Chapter two describes 6ahalakshmi puja, together $ith the vidya, dhyana, & purashcharana /preparatory acts0 of the goddess. n the third chapter, Shiva describes the $orship of the 789Shakti form of 6ahalakshmi. Samrajya 5akshmi is the subject of the fourth chapter. :fter describing her form, Shiva gives her vidya & the different avarana or attendants in her yantra. n chapter five, shvara speaks of Shri ,osha +idya. : sadhaka $ho masters this vidya is never reborn. She is the supreme light, $ithout any attributes $hatsoever, the very self of creation, maintenance & dissolution. Chapter six e)tends the subject of the %aranishkala 1evata /supreme goddess $ith no parts0. She is the supreme form of %arabrahma, $ears $hite clothes, $hite gems & is smeared $ith $hite paste. She sho$s the mudra of kno$ledge & is served by hosts of yogis. The seventh chapter deals $ith the Ajapa or unpronounced mantra. :cc;to the ,aulas, a human being breathes <3,!77 times during the day. =alf are Sun breaths & half are 6oon breaths. This is called the :japa because it is pronounced spontaneously, as a person breathes, & is called the Hamsa mantra. : sadhaka can meditate on different chakras in the human body, assigning sections of these breaths there.

Chapter eight speaks of 6atrika, the goddess as the letters of the alphabet, starting $ith A first & Ksha last. shvara gives the mandala to create for her $orship & gives a dhyana of the goddess. The ne)t patala, chapter nine, begins to describe >ala Tripurasundari in her form as a young pubescent $oman. She sits on a beautiful je$elled lion seat in the midst of the kadamba forest. The te)t gives details of her yantra, & other ritualistic accessories. This is a much longer chapter than the previous eight. Chapters ! & deal $ith the lion seat in the four 4uarters. n chapter ", Shiva describes the Kama #ija, personified by ,ameshvari. She is as effulgent as a china rose, holds a bo$ & arro$s, & is adorned $ith various beautiful je$els, $hich delude the $hole three $orlds. Chapter $ describes %akta &etra $orship. She has the form of 5alita, $ith rounded high buttocks /nitambini0, a slender $aist, a peaceful face & beautiful eyes. She is young & beautiful $ith s$elling, high firm breasts. n chapter ' the devatas associated $ith the southern amnaya are briefly described. Then Shiva, in the ne)t chapter, describes those of the $estern amnaya. Chapter ( describes the )ritasamjivini Devi, a female form of 6rityunjaya. The ne)t, patala *, describes +ajreshi, n chapter -, Shiva speaks of the .ripureshi #hairavi vid/a. This is 5alita as a $oman in $hom menstruation has ceased. Chapter 0 gives more details about the $estern amnaya, $hile chapter "! continues the topic by dealing $ith the northern /uttara0 amnaya. >hairavi is situated here. Chaitan/a #hairavi is the subject of chapter " , $hile Kuta #hairavi forms the subject matter in chapter "". The form of the goddess kno$n as &it/a #hairavi is the topic of chapter "$, $hile another fierce aspect of Tripurasundari, Aghora #hairavi /1amareshi0 forms the subject matter of chapter "1. 1evi Sampat #hairavi in the subject of chapter "'. n chapter "( Shiva tells 1evi about 2anchasundari. This is 5alita in her form as the five elements of space, fire, air, earth & $ater. Chapter "* deals $ith %arijateshvari, $hile chapter "- covers 2ancha #aneshi, or the goddess in her form as the five arro$s. 2ancha Kameshvari is the topic of chapter "0, $hile ,alpalata +idya is described in chapter $!. Chapter $ deals of :nnapurna, or the 1evi full of food. She is described as a Siddha +idya, giving endless food to her devotees. n chapter $" $e learn of )atangi %atna Devi. 1etails of her puja, her dhyana, her avarana devatas & her vidya are described. Chapter $$ covers

#huvaneshvari, & the same subject is continued in 84 & in chapter $' at some length. Chapter $( speaks of the ?hatargala -antra. +arahi /also kno$n as 2anchami0 is the subject of chapter $*. =er yantra can be inscribed on silver, gold or copper. :lternatively, it may be dra$n on birch bark /bhurja0, using substances including kumkum, aguru, sandal, rochana, or turmeric & $ater. She is as bright as a blue lotus, $ears a garland of skulls, & is adorned $ith nine je$els. n the $-th chapter, tarpana /oblation0 is described at some length, together $ith some prayogas, the nature of the pot to be used in the $orship & other details. This chapter deals $ith the si) magical acts /shatkarma0. The $0th3 brief chapter, speaks of the %ancharatra :gama, kno$n as the +ishnu :gama. t gives a dhyana of the 5akshmi. n chapter 1!, shvara starts to speak of Kameshvari &it/a, The ne)t chapters, up to & including chapter '$, speak of the other &ityas. :s noted else$here, these have different mantras & vidyas to those spoken of in the Tantrarajatantra. Chapter '1 gives an e)planation of the 35 &ityas /3!, if 5alita is included0. .here follows an interesting correlation between the states of waking3 dream & deep sleep with the !$4gunas. The fourth state /Turya0 is described as the ultimate ,ala, free from e)istence & non9e)istence, beyond the 789gunas. These are the 3! ,alas but beyond this is a 3"th ,ala, $hich is the :bsolute itself. The te)t correlates the letters of the Shri +idya mantra $ith the &ityas & $ith that, $hich is beyond them. t relates the 789sections of the Shri +idya $ith the 789$orlds & $ith the 6ahapitha formed from the Sanskrit letters :9,a9Tha. n the centre of the universe /prapancha0 is Tripura, $ho is of the nature of the absolute. n chapter '', 1evi asks ho$ one should perform the daily puja of the goddess. Shiva gives details here, $hich are similar to those in other Shri +id/a tantras & in Subhagodaya. n chapter '(, Shiva says that the supreme goddess is in the form of compassion, bears the universe /@agadhatri0, & is in the form of sound as &ada & >indu. She is also beyond these. +arious mantras of Shri +idya e)ist, including those first pronounced by ,ubera & 5opamudra. She enumerates the other vidyas of Shri +idya pronounced by other rishis. To$ards the end of this chapter, shvara Shiva sings of the greatness of 5alita & describes the Turya or fourth techni4ue, by remembering $hich, an individual becomes one $ith the >rahman or 6ahapada. =e says; ABne2s self /svayam0 is >rahma, one2s self is +ishnu, one2s self is Rudra, there is no doubt about it.A Bne $ho pronounces the vidya even once surpasses thousands of millions of :shvamedhas /horse sacrifices0, acts of homa, sacrifices, pilgrimages to holy places like ,ashi, bathing in sacred rivers & the rest. =e adds that even if he had millions of tongues, it $ould be impossible to speak of the greatness of

Shrividya. :fter obtaining it from the guru, it $ashes a$ay the most heinous of sins. n chapter '*, he continues the subject of the $orship of Shri +idya & describes a great n/asa in which she is identified with the letters of the alphabet3 the 5aneshas3 the planets3 the sidereal constellations 6nakshatras73 the solar constellations 6rashis73 the /oginis & the sacred sites, The full nyasa is published on this site. :s an aside, tantrik astrology differs from Cestern astrology in that the signs of the 'odiac are aligned $ith the stars of the constellations, rather than beginning at the Spring D4uino). Chapter '- discusses the important subject of Kamakala. The 789bindus are to be meditated on in Tripura2s forehead & t$o breasts, $hile the =a9:rdha kala is in her yoni, belo$. Bne should meditate on being one $ith the 1evi. Then follo$s a lengthy meditation on 5alita, similar to the one in amakeshvara Tantra. n chapter '0, Shiva speaks of the famous Shri -antra & describes the Shaktis or attendants $orshipped in the different 7(9mandalas, together $ith ho$ they should be visualised. The chapter concludes $ith the 7(9different forms of 5alita in each of these mandalas. The (!th chapter speaks of ho$ the sadhika or sadhaka should end her or his puja, $ith $orship of Shoshika & the rest. n chapter ( , he speaks of the different fruits of reciting mantra /japa0 & of homa /fire $orship0 in a number of differently shaped kundas or fire pits. These produce different results acc;to the $ish of she or he $ho does puja, & demand different types of fruit, flo$ers, & scents, depending on the object of the homa. n chapter (", shvara speaks of the Suvasini, of her characteristics, & of the sadhana to attract her. : circle is to be dra$n & everything therein should be red. She should be given flo$er, fruit, scented $ater, food, clothes & je$els. The appropriate mudras should be displayed to her. Bther rites are given $hich result in the ac4uisition of marvellous siddhis or po$ers. :t the end of the chapter, the five ,amas are described. >y $orshipping the ,amas, an individual may Adelude the $orldA & attract !4 kotis of yoginis to the chakra. n chapter ($, the important subject of the se)ual $orship of Shaktis is discussed. Shiva describes the vira sadhana & says that once semen is emitted using this rite, it should be offered to the Shakti. Sacred substances include semen, menstrual blood & urine, the te)t says. f person $orships in this manner $ithout being properly initiated, the te)t $arns, it is the e4uivalent of slaying a >rahmin, & he or she ends up in the different hells available in the =indu tradition. -ou cannot adopt this method by reading it from a book, it continues.

n chapter (1, the subject of creating a pavitra is alluded to, together $ith the ritual method for consecrating it. The last, ('th chapter, speaks, in some detail, of a rite of subjugation. EEE