Sampradāyapravartaka – Dattasamhita
By – Shri Ramesh Namboodri
Dattasamhita is a text on the tenets of ŚrīVidyāupāsanā. The detailed exposition of all the raśmimālā mantras with their attendant worship (āvaraṇapūja) and sādhana with prayoga in each chapter is a joy to read. The twenty fourth mantra of the raśmimālā is the guru pādukā. In this chapter realted to Śrī Guru a wealth of information necessary for Upāsakā is seen.
Lord Datta revealed that due to his blessings Bhārgavarāma, will be pravartaka- cause of spread of SundariVidyā. In second yuga, while ŚrīRāma, son of daśaratha visits mātaṅgaāśrāma, he will be blessed with Vidyā of mātaṅgi and will become propagator of syāmālāupāsana, Later in third yuga, ŚrīParāśurāma will bless intricacies of Vārāhi worship to Balabhadra, elder brother of BhagavānVāsudevaKṛṣṇa, and make him propagator in that worship. During worship in daily ritual (saprya) these three sampradāyapravartakā have to be given due respect and worshipped, otherwise thatpūja will be incomplete.
Let us examine these ideas said above:
In the khadgamālā mantra we find reference to ‘ŚrīRāmānandamayi’. Since khadgamālā is for Śrīkrāma we can explicitly infer this as a reference to Lord Parāśurāma from above, and also elicit a hidden hint on the other two ‘rāmā’s.
(Incidentally, gurus mentioned in khadgamālā- caryānāthamayi will refer to ŚrīMahākāmeśvara, mitreśamayi to ŚrīSvacchandabhairava, ṣaṣthīśamayi to Lord ṣanmukha and Uddīśamayi to Sage Durvāsakrodhabhattāraka.)
We find a name in triśati- haladṛtpūjitā and in saubhāgyaaṣṭottaraśata – halahastārcitapadā, which explicitly points to Balarāma when we break up the name as hala hasta arcita, who is meditated as having a plough and pestle in his hands. If we break up the name to end in a longer vowel as halahastāarcita, it points to Vārāhi, who is also holding these as weapons in her hands. These weapons take a form of deity with shape of these weapons on their head as a crown in her enclosure. The body is considered as a kṣetra- field, where the seeds of the past karma are sown after ploughing. Thus the plough denotes experience of past deeds in this body. The pestle is remover of husk of seeds, thus preventing its regeneration. The pestle represents actions in surrender to Divine and submitting all our work to Divine, thus removing the husk call –‘I’ or ego centric deeds. Vārāhi Devi denotes the male principle as Father (Vārāhipitṛrūpā) and Hence points to this body, which is got from Father, thus having these weapons in her hands, sends messages of surrender to aspirant. So also does Balabhadra, who described as having a perfect body, well maintained, a body combat warrior.
Balabhadra is also meditated as intoxicated with wine; Vārāhi has wine sea (Surāsamudrā) in her enclosure. These denote that, not the ordinary consciousness level is seen in them, they have an altered higher consciousness, and to denote this state we find the reference to drunkenness.Thus it is indeed proper that Balabhadra is identified with the sampradāyapravartaka of Vārāhi.
ॐ रोहिण्येयायविद्महेसङ्कर्षणायधीमहितन्नोहलीप्रचोदयात् ||
ऐं ग्लौं ह्सखफ्रेंह्सक्षमलवरयूंसह्क्षमलवरयींहसौःसहौ: वार्ताली संप्रदायप्रवर्तकबलभद्ररामानन्दनाथ श्रीपादुकांपूजयामिनमः
We find a name in triśati- lakṣmaṇa-agrajapūjitā, which explicitly points to Śrī Raghu rāma– son of daśaratha and elder brother of Lakṣmaṇa, who is meditated as having a bow and arrow in his hands. Śrīśyamālā is also holding these as weapons in her hands during the battle with Bhandasura. Her Bow is called citrajīva and arrow is called brahma śiras, botha are presented by deity of dhanurveda- Science of weapons/archery. Both ŚrīRāma and ŚrīŚyamālā Devi are dark skinned. ŚrīRāmaavatarā has maintained the ‘humane quality’ – ‘ātmānammānuṣammanyerāmamdasaratātmajam’- I consider myself as a human, son of king daśaratha. ŚrīŚyamālā Devi is the life in the body, which is denoted by ŚrīVārāhi Devi. The sound–saṅgīta in the body is the heart beat, which is the sure sign of the lively existence. ŚrīŚyamālā Devi is the prime minister, the buddhi – intellect, truthful to the king- the consciousness. This truthfulness if found throughout the life of ŚrīRāma.
Thus it is fitting that sampradāyapravartaka of śyamālā is ŚrīRāma
ॐरांरामाय- क्लींरघुननदनाय-हुंजानकीवल्लभायस्वाहा |
ॐ ऐं क्लीं सौः ह्सखफ्रेंह्सक्षमलवरयूंसह्क्षमलवरयींहसौःसहौ: श्यामला संप्रदायप्रवर्तक दाशरथरामानन्दनाथ श्रीपादुकांपूजयामिनमः
We find a name in saubhāgyaaṣṭottaraśata revealed in tripurārahasya – rāmārcitā. This name without any prefix can be explained as pertaining to the first of the three ‘rāmāvatāra’, and who is also called ‘ādyarāma’; since the other have ‘raghu’ and ‘bala’ as prefixes. Parāśurāma is the son of jamadagni and reṇukā and is meditated holding an axe and also a bow with arrow in his hands. One of the main incidents in the life of Bhārgavarāma is the slaying of his mother reṇukā. Thus he is called ‘mātṛhā’. ‘mātā’ means measure, as in mātṛmāna and meya, limitations imposed by the māyā on the jivasiva. Her head was severed with the axe. In parlance we find trees are cut with an axe- Lalitāsahasranāma- ‘bhavāraṇyakuthārikā’ and ‘mṛtyudārukuthārikā’. Here forest is compared to whole samsāra and an individual tree is compared to death. The branch of this tree is used for making handle of an axe, which finally cuts off whole forest. This is whole idea behind usage of five ‘M’ in tantric sādhana. We can interpret this as usage of a part of knowledge to remove total bonded knowledge. Thus we find that knowledge is personified as axe here. Now in this light, killing of his mother with an axe will be in reality removal of measurable to realize immeasurable with help of knowledge. After this act, He prays to his father, who is also his preceptor, for the resurrection of his mother and is called ‘mātṛjīvaka’. Now this action will means, after realization of infinite, same universal māyā is now acknowledged in sahajasthiti. This is termed as the resurrection.
Another incident is stealing of kāmadhenu by kārtavīrya, its retrieval after destruction of kārtavīrya. These actions are seen in names ‘go-traṇa-kṛt’ and ‘go-pradātā’ – savior of cattle and protector (giver) of cattle. Here ‘go’ means the senses. Now this will mean to control of senses, by not letting them wander or being stolen by worldly pleasures, with a focus on path of sādhana as said in kaulopaniṣat- ‘sarvendriyāṇāmnayanampradhānam’. The bow and arrow will point to pure mind and senses with its restraint. These weapons are there in hands of Lalitā Devi too, pointing to the same idea.
These are the play field of the Lalitā Devi. Thus it is indeed apt that ŚrīBharagavarāma is sampradāyapravartaka of Sundari. These are twelve names with his gāyatri and mulamantra .
ॐ ऐं ह्रीं श्रीं ह्सखफ्रेंह्सक्षमलवरयूंसह्क्षमलवरयींहसौःसहौ: सुन्दरीसंप्रदायप्रवर्तक जामदग्न्यरामानन्दनाथश्रीपादुकांपूजयामिनमः