![]() Historically this is first evidence of Sri yantra construction in Tantrik Texts. In this text Ishwarashiva had given detailed construction method of Sri yantra. Ishwarashiva wrote first commentary on Vamakeshvara Tantra, called as Rasamahodadhi. Ishwarashiva was head of one muth established by Kashmir king Avantivarma in 9th century. As per him Vishvavarta and Ishwarashiva are two starters of Sri Vidya worship in Kashmir. Jayarath gives more information of Sri Vidya avataran in Kashmir. Shivananda, author of Rujuvimarshini also says that tradition of Sri Vidya originated in Kashmir. He wrote it after knowing about Sri Vidya worship from Kashmir Sharada Peeth. Adi Shankaracharya wrote these works in late 8th century or early 9th century. His other book, Prapanchasara Tantra also has construction of Sri yantra. He also gave construction of Sri yantra in short. Saundaryalahari written in Kashmir by Adi Shankaracharya follows the Hadi tradition. ![]() ![]() He supported meaning of text as per his tradition. Sri Bhaskarraya belonged to Kadi tradition. He was followed by Sri Bhaskarraya ( 18th century ) in his commentary Setubandha on same text. Jayarath differs from them and interpret for Kadi tradition. They also give extensive Guru Ogha of Hadi tradition. Both interpreted the mantroddhara of Sri Vidya Panchadaahi mantra in favour of Hadi tradition. Īround same time Vidyananda wrote another commentary Artharatnavali. Īfter him came Shivananda (15th century ) from Kerala who wrote beautiful commentary on it named Rujuvimarshini. Nityashodashikarnava has first commentary by Jayarath Rajanak ( 13th century ) of Kashmir, famous commentator of Tantraloka. Both parts have commentaries written by famous Tantriks from Kashmir to Kerala. Eight hundred verses are divided into two parts Nityashodashikarnava and Yogini Hridaya. It has eight hundred verses plus some scattered portions like khadgamala mantras & sahasranama stotras. One such list is found in Vamakeshvara Tantra itself. There are many lists of these 64 tantras given in later tantras or in Saundaryalahari commentary by Laxmidhara ( 15th century ). These tantras though taught by Adi Nath of Uddiyana, consist mainly black magic spells and various prayoga material for material siddhis. स्वतन्त्रं ते तंत्रं क्षितितलमवातीतरदिदम् ॥ ३१ ॥īefore Sri Vidya teachings arrived on the land of bharata, there were already sixty four tantras practiced by various sects. This tantra is considered as most important 65th Tantra by likes of Sri Bhaskarraya Makhin, famous tantrik and writer of many books on Sri Vidya from 18th century. Siince Shiva and Shakti are one and the same and it is Shiva who reveals, Shiva is the revealer of the Shastra in all cases, though in some He figures as Shishya and in others as Guru.Vamakeshvara Tantra has unique position among Hindu Tantras. The form in which a Shastra presented whether as the Revelation of Shiva or Shakti is mere Lila. For this reason the book is included in the class which goes by the name of Nigama as opposed to Agama, in which the shastra is revealed by Shiva Himself. Like all original works on Tantrika worship, the Kulachudamani is cast in the form of a dialogue – the Shastra being revealed by the Devi in Her form as Bhairavi, in answer to questions put to Her by Shiva in His form as Bhairava. It is accordingly found frequently referred to as an authority in many compilations though the Kulachudamani itself (II, 8) refers us, for all technical terms, to the Bhairavi Tantra, which is, however now known chiefly from quotations made from it. The Kulachudamani-tantra or "crest-jewel" of the Kulachara division of Tantrika Sadhakas is included in the list of revealed works, which according to the Vamakeshvara Tantra, are considered to be the chief amongst those which deal with the worship of Shakti.
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