Dakshinamurti Samhita Alm 27 Shlf 1 k Devanagari Tantra. by: eGangotri Views. 1 Favorite. DOWNLOAD OPTIONS. 31 जुलाई DOWNLOAD PDF - MB. Share Embed Donate Short Description. Download श्री-दक्षिणामूर्ति-संहिता. bstract of Dakshinamurti Samhita. This work is a comprehensive digest on the subject of Shri Vidya, from the Kaula point of view. vidya and the different avarana or attendants in her yantra.
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श्रीदक्षिणामूर्त्ति संहिता (संस्कृत एवं हिंदी अनुवाद) - Shri Dakshinamurti Samhita: An Original Text on Sri Vidya. by आचार्य. DOWNLOAD PDF. Report this file. Description. Download श्री- दक्षिणामूर्ति-संहिता Free in pdf format. 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.
This is a story in a nutshell, the primary intention of discussing this is not for the sake of storytelling; but to discuss and analyze an important point what this legend teaches i. We may get a doubt — how can silence answer all the spiritual enquiries?
What does silence indicate?
Silence is that state where speech culminates, where disturbances of mind cease to exist. It is that state which can only be experienced and cannot be stated through speech or through thoughts.
That supreme state of thoughtlessness, where speech exists in her parA state of silence is the state of Brahman. The state of Brahman is inexpressible through words, or thoughts; it can only be experienced! How silence is a state of Brahman?
It is answered in shruti as follows. For that wherein the sound fades away is the Brahman, the higher. That supreme state of silence i. It is only Lord Shiva who transcends everything and is the highest Brahman, it is he again as Dakashinamurty the highest Guru who teaches brahmavidya to us which reveals about himself alone.
There is nothing superior to Shiva. In this connection Taittiriya Aranyaka of Yajurveda states as follows. The above verse states that Lord Shiva is beyond the Omkara that is recited before studying Vedas and also is established in the knowledge of Upanishads.
But the above verse from Yajurveda is not as easy in meaning as it looks like, so I would like to elaborate its real meaning here. Do these two verses contradict? Definitely not! Omkara in Ahata form when culminates in silence it becomes Omkara in Anahata. Silence is Brahman. When Sri Rudram says Rudra is Taraka mantram OM and when same Yajurveda mentions Rudra as transcending OM then there is no contradiction since both of these statements are referring Rudra as beings ame as the anAhata omkara omkara in silence which means they mean to imply that Rudra is verily the Brahman.
Ahata-omkAra takes its birth from anAhata-Omkara alone. In fact, when Rudra imparts the Taraka Mantram OM in the ears of dying people in Varanasi, he spells the Ahata-Omkara in the ears of the people, and merges the Jiva within himself the Atman which is Moksham.
This means, the Ahata-nAdam of Omkara takes one towards the anAhata-nAdam which is Omkara in silence which is identical to Brahman and has nothing superior than that stage. In other words, sabda-brahman leads you towards shuddha-brahman, and both these forms are the forms of Maheshwara alone. Therefore he is the one without a second; he is the supreme Brahman in nirguna aspect as well as the saguna Brahman also. Therefore we can understand from above analysis that Silence is the state of Brahman and that Brahman is Shiva alone, and it is again Shiva who is the Guru Dakshinamurty who teaches about himself, through the mode of supreme Silence which is again the state of Brahman.
In normal circumstances here I am expected to end this analysis of Silence. However, I fully understand that there would be some people who would be inquisitive to know how silence speechlessness can produce sound speech or vAk? How vAk terminated in silence becomes Brahman?
How speech is produced? On what foundation does speech vAk stand? Is vAk an independent entity or it is supported by some other entity? 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. 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, 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.
The sage then reveals three secret mantras of varying lengths associated with Lord Shiva to attain the blissful state. He suggests that they should be chanted during meditation keeping the form of Shiva in the mind. Regular mediation with these mantras would lead to the knowledge of Shiva and liberation. The knowledge of Shiva is the knowledge of the Self and with that comes liberation. The following is an original translation of the Dakshinamurti Upanishad by P. Hope it will help you to understand the significance of Shiva as world teacher and source of liberation - Jayaram V.
Translation Aum! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute or may we not hate any.
Let there be Peace in me!