|| OM namo akulavIrAya ||
We beheld him, he who stands with the trident in the midst of the blaze of the dissolution of the universe. We beheld the 62 taijasa mayUkha-s shooting forth! We worshiped nandin at ODDiyAna, kArttikeya at pUrNagiri and vighna at kAmarUpa.
tava svAdhiShThAne hutavaham adhiShThAya nirataM
tam IDe saMvartaM janani mahatIM tAM cha samayAM |
yadAloke lokAn dahati mahati krodha kalite
dayArdrA yaddR^iShTiH shishiram upachAraM rachayati || saundaryalahari 39
O geneatrix, I worship in your svAdhiShThana, saMvarta presiding over the fiery realm, and also that great samayA, whose glance moist with mercy initiates the cooling winter to the worlds when his (saMvarta) wrathful eruption [fire from the 3rd eye] burns the worlds.
The core of the samayA-kula doctrine is provided by the saMvartAmaNDala sUtra-s with which the principal tantra-s of the pashchimAmnAya open. The saMvartAmaNDala sUtra-s of the kubjikA-mata tantra are shorter than those of the ShaTsAhasra-saMhitA, hence I provide the latter – the bR^ihat-saMvartAmaNDala sUtra-s. I had a deep discussion of these and the gorakShasaMhitA with R1’s father who provided me with a text of them. A printed version was published by the late Dutch scholar Jan Schroterman using 3 Nepali manuscripts. R1’s father and his father had access to multiple Nepali manuscripts, which might have even perished since. They also studied the commentary the saMvartArtha-prakAsha which deals with the bR^ihat version. R1’s father explained that the commentarial tradition records 9 human teachers of the doctrine of different varNa-s. This choice of nine of the teachers seems to be an attempt to keep in line with the bhairava’s name navAtman.
trivikrama deshika, a sAmavedin from oDDiyAna.
dAmodara deshika, a R^igvedin from the Konkans.
govinda from mathurA
vishNusharman from kAshI.
udayarAja from Orissa
dehila, a merchant from Andhra (shrIshaila)
bAhila from Assam
sehila from Kashmir
mAhila, a liquor-store owner from the kundApura sector of oDDiyAna
An interesting biographical tale is narrated regarding trivikrama deshika: He was born in a learned Brahmin family in oDDiyAna, where he learned the sAmaveda and as well as prayoga-s from all other veda-s and became a notable scholar. trivikrama was sent as an ambassador to Shri Lanka, where he was converted to the theravAda bauddha school. He then became a governor of a Lankan province and began persecuting Hindus with much vigor. Once he encountered a mantravAdin named unmanishanAtha in a graveyard performing sAdhanA. He tried to wake him up but failed. Finally, that mantrin awoke and looked at trivikrama and he had a sight of the glory of samayA and aghora (as in saundarya-lahari 34/39/41). He returned to the Hindu fold and became a teacher of the kula doctrine. He was attacked by pAShaNDa mantra-vAdin-s who followed the doctrine of shuddhodhana-putra at kAnyakubja, but he decimated them using the khAdakAstra mantra combined with the nR^isiMha or the trivikrama mantra. He then assumed the name vyomAnandanAtha.
In both the kubjikAmata and ShaTsAhasra saMhitA the sUtra-s are worked into verse approximating the sragdharA Chandas. I have marked the individual sUtra boundaries with ‘..’
The bR^ihat saMvartAmaNDala sUtra-s (ShaTsAhasra saMhitA)
|| huM shivAya shrI-kula-gaNAdhipataye namaH ||
. saMvartAmaNDalaante krama-pada-nihitAnanda-shaktiH subhImA .
. sR^iShTi-nyAye chatuShkaM akula-kulagataM . pa~nchakaM caanya-ShaTkaM |
chatvAraH pa~nchako.anyaH punar api chaturaH . . ShoDashaaj~naabhishekaM .
. devyAShTau mUrti-madhye . . *ha sa kha pha ra kalA bindupuShpaM* . . kha-mudrA . ||1||
. bAlaM kaumAra-vR^iddhaM . . parama-shiva-kalA chakradevI kramAnAM .
. shrInatham chandrapuryAM nava-nava-kalitaM yugma bhedais ti sAraM . |
. siddhAs trINy avatAraM . . prathama kaliyuge ko~NkaNe chaadhikAraM .
. teShaM vai putra-shiShyA . . nava-puruSha-kramAs-teShu madhye dvirAShTau . ||2||
. santAnaM gotra-piNDaM krama-pada-sakalaM ShoDashAntaraM kramAntaM
sheShA vai maNDalANAM pari-bhrama-vimalaM pUjaya-sadbhAva-vR^indaM . |
. AdAv aShTAdashaantaM kula-krama-sakalaM maNDalotthAna-pUrvaM .
. saMskAraM trih-kramottham pashu-mala-kShaya-kR^it piNDa-shuddhiH shivaagnau . ||3||
. madhye vishrAma-bhUmau prasaram anubhavaM pratyayaM svAdhikAraM
saMsR^iShTaM yena tasmai namatha guruvaraM bhairavaM shrIkubjesham . ||4||
. vR^ittyAdhyuShTakramaarthaM rachitam anubhavaM kha~njinI-mUrti-pUrvaM .
. divyaughaM deva-saMj~NaM punar api aparaM mAnavaM triH-kramaughaM . |
. bhedaanekair vibhinnaM sakala-pada-kramaM maNDalaM ShaTprakAraM .
. sa~NketaM kAdipUrvaM . . sakala-guNa-yutaM maNDalaM bhairavaM tam . || 5 ||