Question on DAkinIshvarI

[Guest guest]

namaste

 

Are there special procedures to worship chakra devata-s described in

sahasranama starting from mantra-s vishuddhi chakra nilaya etc. It says she

is pAyasanna priya -- which would be an ideal offering for her. Ideally

from the location and the name tvakstha she may be connected to throat and

skin ailments. Is this a correct conclusion?

 

Also are there spcific temples in India connected to these chakra devata-s?

 

Ravi

 

 

 

[Guest guest]

, "Ravisankar S. Mayavaram"

<miinalochanii> wrote:

> Are there special procedures to worship chakra devata-s described

>in

> sahasranama starting from mantra-s vishuddhi chakra nilaya etc.

>It says she

> is pAyasanna priya -- which would be an ideal offering for her.

 

In a certain work called bhuvaneshvarI rahasya(not sure if this is

the same work that is quoted in Trishati bhasya), specific pUja-s

are mentioned for all the chakra devata-s as part of bhuvaneshvarI

pUjA vidhi.

 

It gives dhyAna for each chakra devata followed by a mantra and

requesting Her to accept the pUja. This is followed by another

mantra asking Her to come near and ends saying

....(chakra devata)..(male counterpart)..pAdukAM pUjayAmi namaH.

This is followed by a nyAsa with AvaraNa devatas of each chakra

devata. This is like a short pUja or more likely done mentally.

The dAkinI dhyAna given in this work is as follows:

 

raktAraktaM trinetrAM pashujanabhayakR^ic.h

chUla kaTvA~ngahastAM vAme kheTaM dadhAnAm.h

caShakamapi surApUritaM caiva vaktra

matyugrAmugradaMShTrAmarikulamathinIm.h

**pAyasAnnaprasaktAM kaNThasthAne** a.mR^itAdyaiH

parivR^itavapuShaM bhAvayeDDAkinIM tAm.h

 

Print is not clear.

>Ideally

> from the location and the name tvakstha she may be connected to

>throat and

> skin ailments. Is this a correct conclusion?

 

Looks like. Not sure though. auShadhAtmikA is given as one of Her

AvaraNa devata-s in the text.

 

Regards

> Also are there spcific temples in India connected to these chakra

>devata-s?

[Guest guest]

, vishwanthan Krishnamoorthy

<krishvishy> wrote:

> While learning DM, in the Kavacham, there appears

> negative connotations of Dakini and Shakini

 

I was told that Shakti can be either duShta(evil) or shiShTa

(good/noble), and that all are contained in Devi. Hence the negative

cannotations and prayer for protection from such.

 

The guptavatI, Bhaskararaya's commentary on Saptashati explains that

by sahajA, kulajA, dAkini, shAkini etc., duShTa shakti-s are meant.

 

One can probably compare with Rudram, where at times Bhagavan Rudra

is requested not to harm the devotee or his kin with His bow and

sharp arrow tips and other weapons. It is also mentioned that these

Rudra-s will severely punish sinners and those who are wicked.

 

> is DM and LS referring to the same Dakini etc... if so

> why the difference?

 

Probably the same.

 

Regards

[Guest guest]

, vishwanthan Krishnamoorthy

<krishvishy> wrote:

> this may also explain why in parihara prayoga of

> Sudarshana Homam, we ask for relief from Pratyangira

> and others while Pratyangira is the guardian deity of

> SriVidya upasakas.

 

I might have mentioned this before: The preface of a certain book

has the following about Sudarshana and Pratyangira.

 

"Sudarshana is better than Kartaviryarjuna, and even better than

Sudarshana is Pratyangira vidya which is pratimantrabhakShanarUpA"

 

Pratyangira is praised in Atharvana veda. I dont know if the name

Sudarshana or any verses explicitly in praise of Sudarshana can be

found in Shruti.

 

Rgds

[Guest guest]

, "Satish Raja Arigela"

<satisharigela> wrote:

> "Sudarshana is better than Kartaviryarjuna, and even better than

> Sudarshana is Pratyangira vidya which is pratimantrabhakShanarUpA"

 

Satish, which is the Kartaviryaarjuna mentioned here? Is it a

reference to the kavacha composed by Dattatreya to protect his king

Kartavirya from the Bhrigus?

 

The so called rivalry between Pratyangira and Sudarshana is

highlighted in the Bhagavatam. The king of Kashi Invokes Pratyangira

to destroy Krishna Devakiputra. But Krishna sends the Sudarshana

Missile to counter the Pratyangira Kritya. She is said to be repulsed

and turn back and destroy the Kashi Raja.

> Pratyangira is praised in Atharvana veda. I dont know if the name

> Sudarshana or any verses explicitly in praise of Sudarshana can be

> found in Shruti.

 

As far as I can say the word Sudarshana as meaning the chakra of

Narayana is not seen in the core Samhitas of the Shruti as they

survive today.

 

Regarding Pratyangira of the Shrividya lore- I have seen a detailed

paddhati in the possession of my friend known as the Pratyangira

Tantra or Atharvana Bhadrakali Paddhati. It is unedited and somehwat

corrupt nagari script. The core of the Pratyangira invocation actually

uses a mantra from the Khila of the R^igveda which begins with the lines:

yAM kalpayanti no arayaH.krUrAm kR^ityAm vadhUMm iva /

tAm brahmaNA pari nijmaH.pratyak kartAram.R^icchatu //

 

The entire recitation has 40 such verses.

 

These verses are not found in the extant Samhitas of the Atharva Veda

as claimed by some people. However, this Khila Suktam and the Kritya

prayoga that is connected with it is clearly part of the Atharvan

tradition as suggested by the Rigvidhaana.

 

Another set of 5 mantras termed the "kR^iNuShva pAja iti pa~ncha" from

the Rigveda of Rishi Vamadeva Gautama is deployed in the rite.

Additionally it has a pratyangirA shata namaavali.

 

Sincerely

Rajita

[Guest guest]

Namaste,

 

My understanding of Sanskrit is quite poor which is why I typed

(below) what the complier actually wrote in Sanskrit. Apologies in

advance if I unintentionally mislead or confused due to my

ignorance.

 

, "rajita_rajvasishth"

<rajita_rajvasishth> wrote:

>

> > "Sudarshana is better than Kartaviryarjuna, and even better than

> > Sudarshana is Pratyangira vidya which is

> >pratimantrabhakShanarUpA"

> which is the Kartaviryaarjuna mentioned here? Is it a

> reference to the kavacha composed by Dattatreya to protect his king

> Kartavirya from the Bhrigus?

 

The complier of the text probably meant the mantra of

kArtavIryArjuna himself used as an astra.

 

What exactly he says is this:

"astravidyAsu cakrAmshAvatAratkArtavIryArjunAtsudarshAstraM balIyaM.

tasmAdapi, pratimantrabhakShaNarUpA shrI pratya~ngirA mahattareti

dhvanyate.

 

shrI pratya~ngirA nAma atharvaNa bhadrakAlI devatA. saiva

nikuMbhileti shrImadrAmAyaNAdavagamyate..."

 

Pratyangira is Atharvana Bhadrakali and She is the Nikumbhila of

Srimad Ramayana mentioned in Yudhda Kanda.

 

Nikumbhila was worshipped by Indrajit and Vibhishna advises that

they(vAnaras etc) need to disrupt a yaga that Indrajit was about to

perform in the temple of Nikumbhila in order to defeat him.

 

> The so called rivalry between Pratyangira and Sudarshana is

> highlighted in the Bhagavatam. The king of Kashi Invokes

>Pratyangira

> to destroy Krishna Devakiputra. But Krishna sends the Sudarshana

> Missile to counter the Pratyangira Kritya. She is said to be

>repulsed

> and turn back and destroy the Kashi Raja.

 

The compiler introduces Pratyangira vidya/avatara as below.

 

When Hari uses Sudarshana chakra against dAnava-s, the chakra

instead of slaying them seems to shine as a necklace of dAnavA-s.

Hari informs this to Shiva which is when Shiva appears and reveals

the Pratyangira vidya and the dAnavA-s get vanquished.

 

hari uvAca: (to Shiva)

.....

.....

shatrUNAM kanThadeshasthaM cakrametatvirAjati.

bhUShaNAR^iti devesha na tu praharaNAya te.. ..

 

shiva uvAca:

idAnIM paramA shaktiM sarvashatru kShyankarIM

cintayetparameshanIM trailokya bhayanAshinIM

.....

.....

etc etc

He did not quote the source of this itihAsa(in his words).

> The core of the Pratyangira invocation actually

> uses a mantra from the Khila of the R^igveda which begins with the

>lines:

> yAM kalpayanti no arayaH.krUrAm kR^ityAm vadhUMm iva /

> tAm brahmaNA pari nijmaH.pratyak kartAram.R^icchatu //

>

> The entire recitation has 40 such verses.

>

> These verses are not found in the extant Samhitas of the Atharva

>Veda

> as claimed by some people. However, this Khila Suktam and the

>Kritya

> prayoga that is connected with it is clearly part of the Atharvan

> tradition as suggested by the Rigvidhaana.

 

The compiler of the book "pratya~ngirA R^ik pArAyaNa vidhi" in

Telugu script has this to say in the preface about the verses.

Published by Tenali Grantha Mandali.

 

"atha shaunaka saMhitAyAM, dashama kAnde prathamasUkte santi

dvAtriMshatpratya~girA R^ichaH. pippalAda saMhitAyAM, ShoDasha kAnDe,

pa~ncatriMshatsUktamArabhya ekonacatvAriMshatsUkta paryantaM, pa~nca

sUkteShu catushcatvAriMshatidR^ica eva labhyante."

 

In Shaunaka samhita, in the 10 th Kanda, in the first sukta there

are 32 verses relating to the Devata. Similarly in Pippalada samhita

16 th kanda there exist 44(?) verses.

 

He adds that, among these two there are some common elements

(kvacit.h pada sAmyaM, kvacit.h pUrvArta sAmyaM, kvacit.h uttarArtha

sAmyaM) even though there is lot of difference(tathApyasti

mahadvailakShanyaM).

 

He also mentions that the one popular in Andhra is that which comes

from pippalAda shAka.

 

Regards

[Guest guest]

Namaste to all,

 

Can any of the learned members provide more info about Pratyangira

amman?, i used to often see her in my dreams, not the fierce faced

but more of peaceful with a mild smile in her face.

 

Thanks,

 

Aparajit.

 

, "Satish Raja Arigela"

<satisharigela> wrote:

>

> shrI pratya~ngirA nAma atharvaNa bhadrakAlI devatA. saiva

> nikuMbhileti shrImadrAmAyaNAdavagamyate..."

>

> Pratyangira is Atharvana Bhadrakali and She is the Nikumbhila of

> Srimad Ramayana mentioned in Yudhda Kanda.

>

> Nikumbhila was worshipped by Indrajit and Vibhishna advises that

> they(vAnaras etc) need to disrupt a yaga that Indrajit was about to

> perform in the temple of Nikumbhila in order to defeat him.

[Guest guest]

Thank you for the clarifications and taking the pains to type in the

relevant sentences of the text. The astra of Kartavirya mentioned in

the Puranas and the Mahabharata, I do not have the books on me right

now to provide the exact citation, but can do so later if you need

them. The Astra was given to Kartavirya by Datta Atreya.

 

 

 

, "Satish Raja Arigela"

<satisharigela> wrote:

> In Shaunaka samhita, in the 10 th Kanda, in the first sukta there

> are 32 verses relating to the Devata. Similarly in Pippalada samhita

> 16 th kanda there exist 44(?) verses.

 

 

Regarding above I was not precise in my original statement. I am

pasting below the clarification I got from the person who possesses

the text (below, relevant part only):

 

..............

The R^ig khila sUkta known as kR^itya prayoga is the one used by many

shrividyA exponents in their pratya~ngirA upAsana.The R^igvdhAna of

shaunaka provides it as a the mantra for kR^itya. sUktas related to

this are the sUktas 10.1 (S-AV) and one in the (P-AV) 16.4. Both these

hymns while related are quite different in places from each other and

the RV hymn.They are deployed as a part of the Atharvanic tradition of

kR^itya dUShaNaM. The R^ishis of these hymns are listed in the pa~ncha

paTalika as pratichIna A~ngirasa. This is where one gets the link

between these sUktas and the deity of Shrividya. These mantras are

kept secretive by the AtharvaNas and not provided to the "ordinary

disciple" because one needs to be able use them responsibly. Even

shrividyA adepts mention that performing the full pratya~ngira upAsana

is very demanding and needs accomplished self-control.

 

shiva is described in the shiva purANa as deploying the kR^itya to

engulf the bhArgava kAvya who was on the side of the asura jalandhara.

...............

[Guest guest]

, "rajita_rajvasishth"

<rajita_rajvasishth> wrote:

>

>

> The so called rivalry between Pratyangira and Sudarshana is

> highlighted in the Bhagavatam. The king of Kashi Invokes

Pratyangira

> to destroy Krishna Devakiputra. But Krishna sends the Sudarshana

> Missile to counter the Pratyangira Kritya. She is said to be

repulsed

> and turn back and destroy the Kashi Raja.

 

If you are referring to the Paundraka Vasudeva episode, I don't

think the clash was between Pratyangira and Sudarshana. The clash

was between the Abhichara bhuta and Sudarshana.

 

I like telling this story from Bhagavatam, so here it is. Sorry for

the long post.

 

Krishna slayed Paundraka Vasudeva and the King of Kashi, who opposed

him in the battle. SudakshiNa, the son of Kashi Raja wanted to

revenge his father's killer and does tapas towards Lord Shiva. When

Lord Shiva appeared he asks for a means to revenge his father's

killer.

 

 

sudakShiNastasya sutaH kR^itvA saMsthAvidhiM pateH

nihatya pitR^ihantAraM yAsyAmyapachitiM pituH

 

ityAtmanAbhisandhAya sopAdhyAyo maheshvaram

sudakShiNo.archayAmAsa parameNa samAdhinA

 

prIto.avimukte bhagavAMstasmai varamadAdvibhuH

pitR^ihantR^ivadhopAyaM sa vavre varamIpsitam

 

dakShiNAgniM parichara brAhmaNaiH samamR^itvijam

abhichAravidhAnena sa chAgniH pramathairvR^itaH

 

sAdhayiShyati sa~NkalpamabrahmaNye prayojitaH

ityAdiShTastathA chakre kR^iShNAyAbhicharanvratI

 

Lord Siva tells him, 'Serve Dakshinagni with Brahmins and follow

the injunctions of abhicara ritual. Then the Dakshinagni fire with

Pramathas will fulfill your desire if you direct it against someone

who is a abrahmaNya (inimical to brahmanas)'

 

So instructed, Sudaksina strictly observes the ritualistic vows and

invokes the abhicara against Lord Krishna.

 

tato.agnirutthitaH kuNDAnmUrtimAnatibhIShaNaH

taptatAmrashikhAshmashrura~NgArodgArilochanaH

daMShTrograbhrukuTIdaNDa kaThorAsyaH svajihvayA

AlihansR^ikvaNI nagno vidhunvaMstrishikhaM jvalat

 

The Dakshinagni altar pit assumes the form of a fearsome naked

person. The fiery creature's beard and tuft of hair were like molten

copper, and his eyes emitted blazing hot cinders. His face looked

most frightful with its fangs and terrible arched and furrowed

brows. As he licked the corners of his mouth with his tongue, the

demon shook his flaming trident.

 

When this demon comes to kill Lord Krishna, he sends his Surdarshana

disk to counter it.

 

tatsUryakoTipratimaM sudarshanaM jAjvalyamAnaM pralayAnalaprabham

svatejasA khaM kakubho.atha rodasI chakraM mukundAstraM

athAgnimArdayat

kR^ityAnalaH pratihataH sa rathAngapANer

astraujasA sa nR^ipa bhagnamukho nivR^ittaH

sartvigjanaM samadahatsvakR^ito.abhichAraH

 

That Sudarshana, the disc weapon of Lord Mukunda, blazed forth like

millions of suns. His effulgence blazed like the fire of universal

annihilation, and with his heat he pained the sky, all the

directions, heaven and earth, and also the fiery demon.

 

Frustrated by the power of Lord Krishna's weapon, the fiery creature

produced by black magic turned his face away and retreated. Created

for violence, the demon then returned to Kashi, surrounded the city

and then burned Sudaksina and his priests to death, even though

Sudaksina was his creator.

 

There are many interesting things in this episode. When Sudakshina

asks for a way to slay his father's enemy, Lord Shiva says, 'do

Abichara in Dakshinagni and direct it towards a abrahmaNya'. When

Sudakshina does it and directs it towards Krishna it fails. Lord

Krisha is saluted as brahmaNya deva at several instances. He

maintains dharma and could never be a abrahmaNya. In other words

Lord Shiva tells Sudakshina that he can not slay Krishna but also

gets away by granting a boon. Lord Shiva and Krishna play this sort

of a game in more than one instance.

 

Another observation is that when people do black magic it sooner or

later comes back to them and destroys them completely.

 

Regards

[Guest guest]

, "seeksha" <seeksha@h...> wrote:

>

> , "rajita_rajvasishth"

> <rajita_rajvasishth> wrote:

> >

> >

>

>

>

> dakShiNAgniM parichara brAhmaNaiH samamR^itvijam

> abhichAravidhAnena sa chAgniH pramathairvR^itaH

>

> sAdhayiShyati sa~NkalpamabrahmaNye prayojitaH

> ityAdiShTastathA chakre kR^iShNAyAbhicharanvratI

>

> Lord Siva tells him, 'Serve Dakshinagni with Brahmins and follow

> the injunctions of abhicara ritual. Then the Dakshinagni fire with

> Pramathas will fulfill your desire if you direct it against someone

> who is a abrahmaNya (inimical to brahmanas)'

>

 

 

> >

> There are many interesting things in this episode. When Sudakshina

> asks for a way to slay his father's enemy, Lord Shiva says, 'do

> Abichara in Dakshinagni and direct it towards a abrahmaNya'. When

> Sudakshina does it and directs it towards Krishna it fails. Lord

> Krisha is saluted as brahmaNya deva at several instances. He

> maintains dharma and could never be a abrahmaNya. In other words

> Lord Shiva tells Sudakshina that he can not slay Krishna but also

> gets away by granting a boon. Lord Shiva and Krishna play this sort

> of a game in more than one instance.

>

> Another observation is that when people do black magic it sooner or

> later comes back to them and destroys them completely.

>

>

 

 

 

Namaste Rajtia_ -Ji:

 

I loved your story. Can you please give me the specific reference

from bhagavata for this?

 

Can the pramatha mentioned in this episode be intrepreted

as "vraatapati"?

 

This also tell us that perform the rituals with full understanding

and not mechanically.

 

That is why pta~njala muni told us tajjapastadarthabhaavanam ||

samaadhipaada 28 ||

 

 

Regards,

 

Dr. Yadu