Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas. Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Śāmbhavī (शाम्भवी) refers to one of the nine Goddess to be worshiped as part of the Navarātra Tantric ritual (an autumnal festival of the warrior goddess Caṇḍikā).-From Pratipat to Navamī: daily worship by the king of nine maidens ( kumārīpūjā) as nine goddesses, Kumārī, Trimūrti/Trimurtinī, Kalyāṇī, Rohiṇī, Kālikā, Caṇḍikā, Śāmbhavī, Durgā, Bhadrā.-Various 14th century sources refer to rituals involving the worship of Śāmbhavī, for example: Caturvargacintāmaṇi, Sāmrājyalakṣmīpīṭhikā, Puruṣārthacintāmaṇi, accounts of ceremonies in Śivagaṅgai and Ramnad, Tamil Nadu (Price 1996), Portuguese traveler accounts from the Vijayanagara Empire (Stein 1983). Source: Brill: Śaivism and the Tantric Traditions (shaktism) A hallmark of the transmission, it is accordingly called the ‘Teaching of the Lion’ ( siṃhaśāsana). The teacher, or sometimes the deity directly, transmits this to the aspirant by looking at him with the ‘Gaze of the Lion’ ( siṃhāvalokana).

Rudraśakti, the Command of Authority, is the form the Command assumes initially in order to remove impurity. The Command of Authority is Rudraśakti and the Command of Grace is Śāmbhavī. These two kinds or aspects of the Command are two energies.

If it is attained in due order along with the transmission duly transmitted from that time on one becomes a teacher. The Command of Grace ( prasādājñā) is the second. In the third aeon ( kalpa) (she was) Śāmbhavī, ”.Ģ) Śāmbhavī (शाम्भवी) is the deity representing the Prasādājñā or “command of grace”, according to the Kubjikāmatatantra: the earliest popular and most authoritative Tantra of the Kubjikā cult.-The Command of Authority ( adhikārājñā) is the first one. O fair-faced one, having brought her down along with me into the midst of fettered souls ( aṇu), O eternal one, she appeared in order to grace the worlds. She is like a mother who is always giving birth. Jayadrathayāmala-tantra of the Kāpālikas).Īccording to the Tantrasadbhāva chapter 10: “She is called Umā and is endowed with every (form of) worldly benefit. After explaining that it is brought down into the world by incarnations or aspects of both the god and the goddess ( aṃśamātra), the god goes on to list the names of these aspects-a goddess and her consort -in nineteen aeons ( kalpa), many of which we recognize from the earlier version in the Tantrasadbhāva.-(cf. Shambhavi in Shaktism glossary Source: Google Books: Manthanabhairavatantramġ) Śāmbhavī (शाम्भवी) and Śambhu refers to the pair of Goddess and God appearing in the third Kalpa (aeon), according to the Kularatnoddyota.-Chapter nine of the Kularatnoddyota opens with the goddess asking how the Kula tradition ( kulāmnāya) will be worshipped along with its mantras and Vidyās and who will bring it down ( avatāraka) into the world in the various cosmic aeons ( kalpa).

Sushi samba meaning