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 - 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. Yet the work is of
interest because it seems to represent a different branch of the tradition. For example, the mantras (properly,
vidyas) of the Devi's 15 Nityas or eternities differ from those encountered in other texts including
Tantrarajatantra, Vamakeshvara, the Kalpa 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 Devi questions 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 Lakshmi in her one syllable
form. Chapter two describes Mahalakshmi 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 Mahalakshmi.
Samrajya Lakshmi is the subject of the fourth chapter. After 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. A 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 extends the subject of the Paranishkala Devata (supreme goddess with no parts). She is the
supreme form of Parabrahma, 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 Ajapa or unpronounced mantra. According to the Kaulas, a human
being breathes 21,600 times during the day. Half are Sun breaths and half are Moon breaths. This is called
the Ajapa because it is pronounced spontaneously, as a person breathes, and is called the Hamsa mantra. A
sadhaka can meditate on different chakras in the human body, assigning sections of these breaths there.
Chapter eight speaks of Matrika, the goddess as the letters of the alphabet, starting with A first and Ksha
last. Ishvara gives the mandala to create for her worship and gives a dhyana of the goddess.
The next patala, chapter nine, begins to describe Bala 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 text 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 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 beautiful jewels which delude the whole three
worlds.
Chapter 13 describes Rakta Netra worship. She has the form of Lalita, 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
next chapter, describes those of the western amnaya.
Chapter 16 describes the Mritasamjivini Devi, a female form of Mrityunjaya. The next, patala 17,
describes Vajreshi.
In chapter 18, Shiva speaks of the Tripureshi Bhairavi vidya. This is Lalita as a woman in whom
menstruation has ceased.
Chapter 19 gives more details about the western amnaya, while chapter 20 continues the topic by dealing
with the northern (uttara) amnaya. Bhairavi is situated here.
Chaitanya Bhairavi is the subject of chapter 21, while Kuta Bhairavi forms the subject matter in chapter
22. The form of the goddess known as Nitya Bhairavi is the topic of chapter 23, while another fierce
aspect of Tripurasundari, Aghora Bhairavi (Damareshi) forms the subject matter of chapter 24. Devi
Sampat Bhairavi in the subject of chapter 25.
In chapter 26 Shiva tells Devi about Panchasundari. This is Lalita in her form as the five elements of
space, fire, air, earth and water. Chapter 27 deals with Parijateshvari, while chapter 28 covers Pancha
Baneshi, or the goddess in her form as the five arrows. Pancha Kameshvari is the topic of chapter 29,
while Kalpalata Vidya is described in chapter 30. Chapter 31 deals of Annapurna, or the Devi full of food.
She is described as a Siddha Vidya, giving endless 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 subject is continued in 34 and in
chapter 35 at some length. Chapter 36 speaks of the Ghatargala Yantra.
Varahi (also known as Panchami) is the subject of chapter 37. Her yantra can be inscribed on silver, gold
or copper. Alternatively, 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 38th 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 six magical acts
(shatkarma).
The 39th, brief chapter, speaks of the Pancharatra Agama, known as the Vishnu Agama. It gives a dhyana
of the Lakshmi. In chapter 40, Ishvara starts to speak of Kameshvari Nitya. The next chapters, up to and
including chapter 53, speak of the other Nityas. As noted elsewhere, these have different mantras and
vidyas to those spoken of in the Tantrarajatantra.
Chapter 54 gives an explanation of the 15 Nityas (16, if Lalita 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 existence and non-existence, beyond the three gunas.
These are the 16 Kalas but beyond this is a 17th 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 AKa-Tha. In the centre of the universe (prapancha) is Tripura, who is of the nature of the absolute.
In chapter 55, Devi 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 (Jagadhatri), and is in the form of
sound as Nada and Bindu. She is also beyond these. Various mantras of Shri Vidya exist, including those

first pronounced by Kubera and Lopamudra. 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 Lalita and describes the Turya or
fourth technique, by remembering which, an individual becomes 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 is no doubt about it."
One who pronounces the vidya even once surpasses thousands of millions of Ashvamedhas (horse
sacrifices), acts of homa, sacrifices, pilgrimages to holy places like Kashi, bathing in sacred rivers and the
rest. He adds that even if he had millions of tongues, it would be impossible to speak of the greatness of
Shrividya. After obtaining it from the guru, it washes away the most heinous of sins.
In chapter 57, 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 Ganeshas, the planets, the sidereal constellations
(nakshatras), the solar constellations (rashis), the yoginis and the sacred sites. The full nyasa is published
on this site. As an aside, tantrik astrology differs from Western astrology in that the signs of the zodiac are
aligned with the stars of the constellations, rather than beginning at the Spring Equinox.
Chapter 58 discusses the important subject of Kamakala. The three bindus are to be meditated on in
Tripura's forehead and two breasts, while the Ha-Ardha kala is in her yoni, below. One should meditate on
being one with the Devi. Then follows a lengthy meditation on Lalita, similar to the one in Vamakeshvara
Tantra.
In chapter 59, Shiva speaks of the famous Shri Yantra 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 Lalita 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. A
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. Other rites are given which
result in the acquisition of marvellous siddhis or powers. At the end of the chapter, the five Kamas are
described. By worshipping the Kamas, an individual may "delude the world" and attract 64 kotis of yoginis
to the chakra.
In chapter 63, the important subject of the sexual 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 text says. If a person worships in this manner
without being properly initiated, the text warns, it is the equivalent of slaying a Brahmin, and he or she
ends up in the different hells available in the Hindu tradition. You cannot adopt this method by reading it
from a book, it continues.
In chapter 64, 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.