SamayacharaThe-Transcendental-Path

Samayachara - The Transcendental Path

SAMAYACHARA

Jaya Jaya Shankara ! Namastripurasundaryai ! Namo Chandramouleeshwaraaya ! Namo Naarasimhaaya ! In Vedic times, mother goddess was worshipped as Usha and Aranyani in Rig Veda and as Sri Gayathri in Yajurveda and Durga in other Vedas and in Upanishads as Uma, Hymavathi, Narasimhi and Tripura. The epic Ramayana of Valmiki has said to be embedded in it Sri Gayathri of twenty-four letters in the twenty-four thousand verses of the epic. In Puranas, Samhitas, Agamas and Tantras, she is worshipped as Sri Mahakali, Sri Mahatripurasundari and as Sri Rajarajeshwari. Thus from the prehistoric times (2000 BC) upto date there is an file:///C|/Documents%20and%20Settings/sbalijepalli/Desktop/Samayachara%20-%20The%20Transcendental%20Path.htm (1 of 17)5/16/2005 6:37:53 AM

Samayachara - The Transcendental Path

unbroken tradition of the Godhead being worshipped as Mother. Even today it is rare to find a Hindu home where she is not worshipped as Mother Sri Durga, Lakshmi, Kali, Saraswathi or at least as Gramadevatha i.e. a small village deity. In this long line of Shakti worship, two aspects of the goddess can be clearly discerned. 1. The fierce form of the deity that is dreaded. 2. The benign aspect of her love and kindness. These two broad aspects are common in the concept of God in other religions also. The first one is more primitive and is an active an violent form – Rajasic or Tamasic personification of Shakti. Fear is the predominant emotion of the Sadhaka in worshipping this aspect, fear of natural calamities, ill-health, death, enemies, poverty and even ignorance. Even her form is imagined with many heads and hands each carrying deadly weapons like sword and mace, riding on wild animals like tiger, lion and even corpse. She usually resides in wild places, lonely forests, hilltops and cremation grounds. She is generally represented with a gesture of allaying fear – Abhayamudra. She is offered sacrifices of living things such as fowls, goats, buffaloes and probably even human beings. Wine is offered in many cases. She is frequently worshipped to gain limited personal objectives, sometimes even of an evil nature. It is this fierce aspect of Shakti, which Arjuna sees at the end of Vishwaroopa Darshana and gets frightened. The second form of Shakti is the Satvic one, a latter and sublimer concept that is the product of Upanishadic thought. Here the Sadhaka, through greater knowledge and practice largely sheds the fear of the deity and loves her as his own mother. She is generally imagined as seated on a lotus and surrounded by beautiful lakes and gardens. She is worshipped with the object of reaching and realizing higher and higher levels of consciousness and knowledge. But in the various forms of Murtis that are being worshipped as Shakti these two aspects are intermingled to a more or less degree as can be gathered from the form of Sri Gayathri extolled by the Vedas. She is contemplated as having five heads, three eyes, and also having in her hands a mace, a goad, a skull, two lotuses and Abhayamudra. The sadhaka, as he advances in his discipline, as his practice becomes Satvic and sublimer, finds himself drawn irresistibly drawn towards the second or the file:///C|/Documents%20and%20Settings/sbalijepalli/Desktop/Samayachara%20-%20The%20Transcendental%20Path.htm (2 of 17)5/16/2005 6:37:53 AM

Samayachara - The Transcendental Path

Satvic form. This is the form in which Parashakti is worshipped in Samayachara. Each one of the Tantras is an elaborate compendium or a system of philosophy, worship, ritual and a code of conduct suited and prescribed to various individuals and groups, of various capacities. During the Puranic period, Buddhism and Jainism were living religions. Naturally, there was mutual enrichment between the various systems of discipline. The Tantras and Agamas are held in the same high esteem as the Vedas and Upanishads. Upanishads include texts like Brhvaca, Nrisimhatapini, Kena, Brhadaranyaka, Tripuaratapini, Tripura, Bhaavana, Srichakra and other Upanishads. There are Samhitas like Sri Dakshinamurthy Samhita and Bhuvaneshwari Samhita which are almost of the same status as Vedas in authority. There are Tantras like Mahanirvana and Vamakeshwara extolling the cult of Sakti. There are some Tantras like RudraYamala, which are said to be older even than Vedas. It may be mentioned here that there is an impression among the common people that Tantra is some form of black magic associated with immoral practices with sex and drink, condemned by Vedas. There appears to be some ground for such an impression. The Kaula and Vamachara path is probably an echo of the primitive ritual with which the terrible aspect of the mother goddess was worshipped in pre-historic times. Latterly it found sanction in some Tantras, which are banned by Vedas. In Vamachara, Rishi is Bhairava and Bhairava-Bhairavi are the deities. The worship of the Shakti component of the Shiva-Shakti one Parabrahman, is stressed more here. Vamachara generally uses the Panchamakaras. The origin of these can be traced to the evolution of the Saakta path itself. The fierce tribal goddess of Saakta cult was offered meat and toddy or whatever the worshipper wanted to eat and drink such as fish and wine. However, the capacity of these ingredients to coarsen the intellectual faculties especially in spiritual pursuit was soon discovered. But if one cannot escape the lure of them they were permitted as an article of worship by certain classes of people who were used to nothing but this. This is probably how this has crept into Saakta mode of worship. Some justify Vamachara on the ground that it seeks to sublimate the grosser nature of man through satiation of senses. But this is a very strange argument. Because human nature becomes grosser and grosser as the senses are satisfied further and further. There are some who extol Vamachara as having been practiced by great ones like Sri Ramakrishna. This argument is actually against Vamachara. file:///C|/Documents%20and%20Settings/sbalijepalli/Desktop/Samayachara%20-%20The%20Transcendental%20Path.htm (3 of 17)5/16/2005 6:37:53 AM

Samayachara - The Transcendental Path

It is only highly evolved souls like those mentioned above that can withstand its temptations and pitfalls. It is not for ordinary Sadhakas and the evolved souls do not need it. Whatever might be the origin of this Vamachara; it was evolved as a part of Sadhana for certain classes of Hindus and has a place in their spiritual growth, at any rate in the beginning. The Tantras themselves give adequate warning about the pitfalls and prescribe for Sadhakas with PashuBhava, who are at the lowest rung of spiritual ladder. On an examination of the historical evolution of the Tantras, sex as an article of worship seems to have been introduced for the first time in the Guhyasamaja Tantra of Buddhistic origin. In this Tantra, in its Eighteenth chapter mention was made of Prajnabhisheka or initiation of a disciple with a woman. There it was said that the Guru takes the hand of a beautiful woman agreeable to the disciple and after citing the Tathagatas as witnesses, places it in the hand of the disciple. Thereafter placing his own and on the head of the disciple, he will say, ”Since Buddhahood is impossible of attainment to you, you should accept this Shakti “. Thus it looks as though this was the result of a reaction to the high moral and monastic ideals of Buddhism and Hinduism. From the name of Tantra itself, it is evident that it advocated secret societies where this cult was practiced. This is the beginning of what is known as Vajrayana Buddhism. Incidentally these secret societies where in the name of religion orgies of sex, drink and gluttony were practiced, were mainly held to be responsible in bringing Buddhism into contempt amongst the Hindus and driving it away from the land of its birth. The credit goes to Sri Bhagavatpada Shankaracharya for rescuing these various schools of Hindu religious worship, more especially the Saakta path, form these odious practices and establishing it in its pristine Vedantic purity as Samayamata. This Samayachara is the main ritual in the monastic institutions established by Sri Shankara and prescribed to Hindus since his time. Acharya in Saundaryalahari calls the discipline of Samayamata Swatantra Tantra. This Samayamata is a system integrating within itself the Yogas of Mantra, Laya, Bhakti, Karma and ultimately the desired Jnana. This path harnesses besides our intellect, other faculties of mind such as faith and emotion in our efforts. The Samayachara condemns Vamachara and the worship of Shakti is according to sacred texts called Shubagama Panchaka. Here the Rishi is Dakshinamurthy; file:///C|/Documents%20and%20Settings/sbalijepalli/Desktop/Samayachara%20-%20The%20Transcendental%20Path.htm (4 of 17)5/16/2005 6:37:53 AM

Samayachara - The Transcendental Path

Kameshwara-Kameshwari are the deities. The sadhaka has to completely identify himself with Srividya-Srimata-Guru and Srichakra. The Pooja prescribed here is called Antaryaga. Depending on the Samskara, capacity, tradition etc of the sadhaka, Tantra Shastra prescribes six ways of worship of the same Parabrahman. These are Shaiva, Vaishnava, Koumara, Ganapatya, Soura and Shakta. The most expansive of these is undoubtedly Shakta. The great Parabrahman is here known as Lalita, Paraa or Ahamta etc. The main Upaasyas or deities worshipped are: Kali, Tara, Shodashi, Bhuvaneshwari, Chinnamasta, Bhairavi, Bagalamukhi, Matangi and Kamala with their respective Shiva’s or Mithunas being Mahakala, Akshobhya, Panchavaktra, Kameshwara, Tryambaka, Kabandha, Dakshinamurthy, Maharudra, Matanga and Sadashiva or Mahavishnu. Dhumavathi is a widow without a Purusha Mithuna. Other than these Mahavidya Goddesses, Navadurgas, Kaamakhya and others in the fifty-one Shakti-Peethas, Mahalakshmi-Mahasaraswathi-Mahakali are all indeed forms of the same great mother Mahatripurasundari. Each Vidya has its own Devatha, meditation form, mantra, Yantra, Aavarana, Sadhana, Kavacha, Hridaya, Sahasranama etc. I have mentioned elsewhere, the various deities worshipped in Srichakra as tutelary deities to Mahatripurasundari. There is not a single God or Goddess that is not worshipped in the Srichakra as a part of Srividya. Srividya includes Pratimaa puja, Linga pooja, Yantra pooja, Saligrama puja, Nyasa, Kundalini yoga, Mudra paddhati, Shodasha Samskara, Homa, Bali, Kamakala Dhyana and what not? The great galaxy of Devi worshippers includes Devas and seers- among who are the celebrated are Manu, Chandra, Kubera, Manmatha, Lopamudra, Sage Agastya, Skanda, Dattatreya, Indra and sage Durvasa. Some texts also mention Nandikeshwara, Surya, Yama, Shankara and Vishnu as well. Each of them has propagated their own schools regarding the worship methodology and significance of Srichakra and also the pattern of Srividya Mahamantra. Upasana is possible by three ways, namely: 1. Kaadi vidya – Kali krama or Samayamata or Kundalini yoga. 2. Haadi Vidya – Sundari krama or Hamsavidya or Kaulamata. 3. Saadi Vidya – Tara krama or Samavarodhini vidya or Mishra marga. The two most prominent schools of Srividya are Kadi Vidya which traces back to Manmatha and Hadi Vidya, with Sri Lopamudra as its propagator. Sadi Vidya is file:///C|/Documents%20and%20Settings/sbalijepalli/Desktop/Samayachara%20-%20The%20Transcendental%20Path.htm (5 of 17)5/16/2005 6:37:53 AM

Samayachara - The Transcendental Path

also prevalent to a certain extent in some places in Andhra Pradesh. Among the three schools, the five Sandhyas are devoted to different divinities.The first one is also accepted by some Shastras as being identical with Dakshinachara, but that is purely a misconception. In Samayachara, Shiva is called Samaya and Shankari as Samayaa. This is the path of pure consciousness leading to sure success in spiritual staircase. the best and the knowledgeable, who are free form most Malas or the impurities except for the most subtle one and also at the same time belonging to the first three Varnas among the four Varnas (which are divided according to Varnashrama Dharma by Manu) are eligible for this path which is unanimously declared to be supreme not only by Samaya Tantras and Agamas but also by Vama Shaakha Tantras. The worship here is in the Daharakasha and only internal. For those sadhakas who are not capable of complete internal worship in the initial stages may begin with worship in the Bahyakasha as laid out in the Kalpasutras. Though Saundaryalahari has been interpreted to be the source Tantra for both Vama and Dakshina Tantric concepts by venerable commentators, there is no doubt that Acharya has clearly explained Samayachara practice to be adopted rather than its counterpart. With every verse dealing with Vaama concepts, there is also a hidden warning about its various pitfalls, which are much greater than the benefits it offers, if at all any. Saundaryalahari is surely inspired by Subhagodaya and Srividyaratnasutras of Sri Srimadgoudapaadaacharya, Paramaguru of Srimadacharya which are classic texts of Samayamata. Samayachara aims at reaching beyond the three Gunas beginning with Satva. Vaama is Tamasic where as Mishra is Rajasic. Though most commentators on Saundaryalahari have criticized Lakshmidharacharya for degrading Vamachara, he is correct in most of the places if not all. As he says, most of the Vama Tantras deal only with Moolaadhaara Chakra and awakening Kundalini. Panchamakara practice is literal in Uttarakaulas whereas symbolic substitutes are used by the Purva Kaulas. Purva kaulas actually have some concept of Mithuna ob Bhairavi and Bhairava but in the pose of Pradhana and Apradhana. However, the Uttarakaulas do not recognize Shiva Tatva at all. Then where comes the question of the great ShivaShakti communion in the Sahasrara? Here only Shakti is said to be Upadana Karana and Sadhana involves just the waking up of kundalini with Yoni puja, Chakra puja etc. The Siddhi obtained in this path is called Kshana mukti. This is because just awakening Kundalini is said to be Moksha here. There are various file:///C|/Documents%20and%20Settings/sbalijepalli/Desktop/Samayachara%20-%20The%20Transcendental%20Path.htm (6 of 17)5/16/2005 6:37:53 AM

Samayachara - The Transcendental Path

sects under Vamachara. Kapalikas follow Chandrajnana, Hridbheda, Bhairavashtaka, Panchamrita, Sarvajnanottara, Mahakalimata, Arunesha, Medinisha, Vikuntakeshava and other Tantras. Vamacharis, in the strict sense follow Vamajushta, Mahadeva, Veena, Kalasana, Sambhoga Yakhsini, Kubjika and other Tantras. Kshapanikas and Digambaras follow Purava-Daksha-Uttara-niruttaravimala-vimalottara-devimata and other Tantras. These Tantras expound some practices, which are obscene, degenerating, and are condemned by the Vedas. The Tantra path of external rituals involved several practices, which were antinomian and outlandish in character, such as the use of five things forbidden in decent society (liquor, meat, fish, promiscuous sexual congress and Mudra), baseless sexual mysticism, religious debauchery, licentious living in the name of religion, pious rejection of all conventional norms and constraints, black magic and repulsive sorcery. Getting inebriated in the Bhairavi Chakra and indulging in uninhabited carnal satisfactions to the accompaniment of weird rites in total defiance of social prescriptions, nocturnal adventures in the crematoria with rituals associated with corpses and goblins, resorting to perilous practices of witchcraft and sorcery such as the six occult deeds or Shatkarma and the employment of mantras towards covetous and unrighteous ends characterized the Tantra in practice during the time when the Tantrik outlook needed reformation. There was naturally a revulsion among the laity towards the Tantric cults in general; and even among the Tantrik devotees and need was keenly felt to eliminate the evil influence and set the house in order. It was in this context that the Tantra ideology was sought to be pruned and cleared of occult encrustations. An attempt was made to reinterpret the details of Tantra practices in terms of abstract symbolisms, so as to keep away the grossly licentious vagabonds and the wicked adventurers seeking to exert evil influence by occult means. The texts began to caution that the tantrik path was by no means easy or attractive. The kularnava Tantra proclaimed that the Kaula path was more arduous than clinging to the neck of a tiger, walking on the edge of a sword, or holding a venomous viper in bare hand. The same text provides the actual purport of the five Makaras: liquor is actually the oozing out of nectar from the center on top of the devotee’s head; meat is the animal nature of the devotee consisting of merit and demerit, which has to be sacrificed; fish is the breath that goes in the twin channels of Ida and Pingala. Maithuna is the union of Shiva and Shakti in Sahasrara or the mingling of the breath with the Sushumna. Mudra or file:///C|/Documents%20and%20Settings/sbalijepalli/Desktop/Samayachara%20-%20The%20Transcendental%20Path.htm (7 of 17)5/16/2005 6:37:53 AM

Samayachara - The Transcendental Path

parched grain actually refers to drying up of our base and mundane association. This means complete exit from the lower two Chakras: Moolaadhaara and Swadhishtana, which actually are the most important Chakras in non-samaya school. Thus, Samayachara, which involves only Manipooraka even in the initial stages, finds support even here. Saadi Vidya, also called Mishra Vidya, mainly relies on concepts of Samayamata, though some beneficial practices and some deities are borrowed here from Haadi krama. The Tantra followed here is mainly Chandrakalashtaka. In the Kadi School, also called Kali Krama, Kamakala Kali is worshipped in the morning, Bhuvaneshwari in the afternoon, Chamunda in the evening, Samayakubjika at night and Kadi Vidya at midnight. In the Hadi School, also called Sundari Krama, the divinities worshipped in these Sandhyas are respectively Adya kali, Tara, Chinnamasta, Bagala and Hadi Vidya. The scriptures do not recomment this worship for householders. The Tara Krama or Sadi Vidya invokes Dakshina Kali, Tara, Bala, Jnana Saraswati and Sadi Vidya in these Sandhyas. The Kadi School is Satvic, Hadi is Rajasic and Sadi is Tamas. As far as Srividya is concerned, the three traditions are Dakshinamurthy – Hayagriva – Anandabhairava. Dattatreya Sampradaaya, if it may be called so, actually is a mixture of these three main Sampradayas and as such the Tantras do not recognize it as a primary tradition of Srividya. These Sampradayas are not contradictory to each other but instead are complimentary. The main differences are in the construction of Srichakra, Guru Mandala, Patra Sthapana in Srikrama etc. In the Hayagriva Sampradaaya, the worship is conducted as per Dakshinachara. In the Ananda Bhairava sampradaaya, Kaula or Vamachara methods are followed. In the Dakshinamurti sampradaaya, worship is conducted according to Samayachara. The third procedure is declared to be the best by the tantras. The differences in these Sampradayas with respect to the construction of Srichakra and its worship has been dealt in detail in another article. Srividya is the combination or essence of sixty-crore mantras. Again this credit is not given to any other Mantra by any of the Tantras. Mooladhara and Swadhishtana are regions of darkness. The external worship of Sridevi is countenanced here, exclusively by the Kaulas. As per Kaula doctrine, Bindu is in the Mooladhara triangle. This triangle is again of two types: one is the central triangle of the Srichakra and the other is the reproductive organ of a damsel. file:///C|/Documents%20and%20Settings/sbalijepalli/Desktop/Samayachara%20-%20The%20Transcendental%20Path.htm (8 of 17)5/16/2005 6:37:53 AM

Samayachara - The Transcendental Path

Poorva Kaulas worship the former, drawn or engraved in Bhoorja leaf, gold, quartz or silver or on a silk cloth. Uttara Kaulas worship the actual female organ. However, both these Kaula methods are exclusively external and involve no internalization. Thus, the Kaula worship mainly pertains to Mooladhara Chakra. The Kundalini residing there is referred to as ‘Kaulini’. Thus, the worship of Moola Trikona is actually the worship of the sleeping Kundalini. Her awakening itself is Moksha or salvation for the Kaulas. Hence the Kaulas, during bindu Pooja and Diksha, observe nudity and indulge in liquor, meat, fish and the other Panchamakaras as per the leftist mode. Some of these practices are so obscene and derogatory that they cannot even be mentioned! Since these practices are rejected by the Vedas, they should be considered reprehensible. In Samaya worship, the Chatushkona (central quadrilateral) itself is the disc of moon (Chandramandala) in Sahasrara. The six Chakras of Srichakra correspond to the six Chakras in the body. The Baindava Sthana in the centre of the quadrilateral (which is identical with the basic triangle starting from which we design the Shatkona) is the ocean of nectar (Sudhasamudra) referred to as ‘Saragha’ by the Sruti. Hence it should be noted that the worship of Sridevi and Srichakra is in the thousand petalled lotus only. The goddess is called ‘Samayaa’ and the lord is referred to as ‘Samayeshwara’. Thus, the external worship of Trikona by either of the Kaula systems is totally irrelevant in Samaya doctrine. The very basis of Samaya doctrine is the five-fold unity between Shiva and Shakti. They are: 1. Adhishthanasamya – both reside in the Adhara Chakra or in the Srichakra as Bindu and Trikona. 2. Anushthanasamya – Both are involved in the same occupation of creation. 3. Avasthanasamya – since both are dancers (enacting Lasya and Tandava), their identity of state or condition is extablished. 4. Roopasamya – their identity in form is well established by Agames like Chandogya, Shaunaka etc. 5. Namasamya – Identity of name is clearly seen in pairs like shiva & Shivaa, Samaya & Samayaa etc. Samayins do not worship the lower six Chakras. The actual worship is in the Sahasrara. The lunar disc in the middle of Sahasrara is the Chaturashra and the Bindu in its centre is the supreme Sadakhya Kala which transcends all the twenty-five Tatvas. This Supreme Tatva represents the undifferentiated union of Sadashiva and Parashakti. The modes of external worship like Shodasha Upachara etc. are irrelevant and unnecessary. The secret of the Samaya doctrine lies in the realization of the four identities. 1. Identity between the six Chakras in the body and the six Chakras of file:///C|/Documents%20and%20Settings/sbalijepalli/Desktop/Samayachara%20-%20The%20Transcendental%20Path.htm (9 of 17)5/16/2005 6:37:53 AM

Samayachara - The Transcendental Path

the Srichakra. 2. Identity between Sahasrara and the Chaturashra containing the Bindu. 3. Identity between Shiva and Devi. 4. Identity between Srichakra and Srividya Mantra. The Anusandhana of this four-fold (Six-fold according to some Sampradayas) is revealed by an accomplished Guru to a competent disciple only. By perfect establishment of this identity, one merges into the transcendental Sadakhya Kala. Due to meditation on these identities and the secret Shambhava Mahavedha Samskara performed by the Guru, Sridevi appears directly in Manipooraka Chakra all of a sudden. The actual method of worship in the higher Chakras has to be learnt from Sadguru. Sridevi appears in Manipooraka with ten hands sporting bow, arrow, Pasha, Ankusha, poses of Abhaya and boon, book, Akshamala rosary and Veena. This vision has been confirmed by great Yogis like Sanaka, Sanandana and Sri Narasimha Bharati Mahaswamigal of Sringeri in the recent days. The description of the six Chakras and their corresponding elements, as described by Srimadacharya in Saundaryalahari is supported by both Sruti and Agamas like Shuka Samhita etc. The Samayins worship Sridevi in the form of Srividya, meditating on the several connotations of the Mahamantra like the Nigarbhartha, Sampradayartha, Rahasyartha, Bhavartha etc. With external associations completely restricted, they pour out all Vasanas in the Poorna Ahamta fire of sacrifice with the feeling of Soham or Shivoham. The worship is purely in Daharakasha (Spiritual Sky) as contrasted with Mahakasha or the external space worship of the Kaulas. The Shodasha Chandra Kala Archana of Sridevi is performed in the Vishuddhi Chakra. Some Kaula schools claim that Samaya does not advocate the return of Kundalini from Sahasrara. It does advocate the return of Kundalini back to Sahasrara but not to the lower regions of Mooladhara or Swadhishthana. In Kaula schools, where is the question of return when there is no ascent till Sahasrara at all? Also, the various Kaula schools which claim the superiority of the Kaula path over the Vedas insist on things like the necessity of Vaidika Sandhyavandana before the commencement of Tantriki Sandhyavandana etc. The observation of Tantriki Sandhya is totally unnecessary as Srimadacharaya of Sringeri suggests. It has been introduced for the benefit of those who are not eligible to perform the Vedic Sandhya. It is unfortunate to see people skipping their Nitya Karma and performing various Tantric rites! Sri Chidanandanatha of Guhananda Mandali essentially advocated Srividya in all its purity. He warned several of his close disciples about the various pitfalls of the Kaula system and file:///C|/Documents%20and%20Settings/sbalijepalli/D...op/Samayachara%20-%20The%20Transcendental%20Path.htm (10 of 17)5/16/2005 6:37:53 AM

Samayachara - The Transcendental Path

stressed on the fact that the final Salvation is possible by understanding the Upanishadic Truth as advocated by Advaita. Later, some members of the Mandali introduced their own notions and impressions into his teachings, stressed on the usage of liqour and other Makaras in Sadhana and gave it a strong Vama Flavor. The living God, Sri Mahaperiyaval had warned him about how degeneration would set into the Mandali after his Siddhi. It is very unfortunate to see that most people belonging to Chidanandanatha Shishya Sampradaya advocate a misinterpreted Kaula path and indulge in rites like gross Panchamakara Sweekara etc. The actual worship or Antaryaga advocated by 'Sir' as per the guidelines of Sruti and Agamas is totally forgotten. With great displeasure, it may be recalled that a great scholar and a Upasaka of the Mandali, passed away recently owing to a bad drinking habit. The present Acharya of Sri Sringeri Sarada Peetham also expressed his concern to a highly advanced disciple of Chidanandanatha regarding the growing trend of external worship as per Kaula mode. Being a direct disciple of Sir, she confirmed that Chidanandanatha did not approve of these rites and rituals likePanchamakaras in the form practiced todaysince his worship was purely based on the teachings of Srimadacharya. Srigurubhyo namaH! Some important texts of Srividya are : Vamakeshwara Tantra, Chatuhshatee, Rudrayamala Tantra, Shubhagama Panchaka, Chandrakalashtaka Tantra, Tantraraja Tantra, Srividyarnava, Jnanarnava, Tripurarnava, Tripurasarasarvasva, Prapanchasara, Kularnava, Yogini Hridaya, Nithya shodashikarnava, Sanatkumara Samhita, Daksinamurthy Samhita, Parashurarama Kalpasutras, Subhagodaya, Srividyaratnasutras, Anandalahari, agamakalpadruma, Tantrachudamani, Tripuurasarasamuchaya, trikandasarathabodhini, Dakshinamurthykalpa, Paraapanchaashika, Shatchakranirupana, Sharadatilaka, Brihat shreekrama, Lalitha Rahsya, Lalitopakhyana, Malamantras, Shaktanandatarangini, Shreekrama, Shreemata, Shreetatwachintamani, Shreetatwanidhi (By the late Maharaja of Mysore), Shreevidyaratnakara, Sanketapadddhati, Swacchandasamgraha, Kamakalavilasa, Kalika purana and other Puranas, Varivaysa Rahasya, Saubhagyabhaskaar, Saubhagyasetu, Saubhagyaratnakara, Kundalini kalpataru, Devyupanishad (which are around 24 in number), Nrisimhatapini, Prayogasara, Bhairavayamala, Matrikabheda, Rahsayagama, Deviyamala, Mahaniravana Tantra, balavilasa Tantra, kulachudamani Tantra, todala Tantra , vishwasara Tantra, parananda Tantra, kankalamalini, Malinivijayottara Tantra, Gandharva Tantra, file:///C|/Documents%20and%20Settings/sbalijepalli/D...op/Samayachara%20-%20The%20Transcendental%20Path.htm (11 of 17)5/16/2005 6:37:53 AM

Samayachara - The Transcendental Path

Gauthameeya Tantra, Lalita Tantra, sammohana Tantra, etc. to name a few. Bhavanopanishad is a wonderful text dealing with the symbolism of Srichakra and bringing out the importance of meditation on this symbolism. It is described as an Upanishad in the sense of secret doctrine and higher wisdom. It is included in the classical collection of 108 Upanishads enumerated in Muktikopanishad. This is the chief Upanishad of Srividya along with Tripura Tapini Upanishad. These tow texts are complementary in character: the latter dealing with the worship symbolism and the former with the meditational aspect. Please refer to Tripura Upanishad, which has been included in the Articles section of this web page for more details on this Upanishad. It describes in five sections, the external worship of Srichakra, its symbolism, the iconographic significance of Sridevi, meditation on the sacred Chakra and the employment of Srividya to pragmatic ends. Bhavanopanishad is a collection of aphoristic statements, affiliated to the Atharva Veda. It has two major commentaries, one by the great scholar Sri Bhaskararaya and the other by Sri Upanishadbrahmendra Yogi, a great Avadhoota. The text consists of exceedingly cryptic statements in the style of the Parashurama Kalpasutras, with no thematic classification of these statements. The main purpose of this scripture is to delineate the correspondence between the details of Srichakra with the details of human constitution. Srichakra denotes the essential unity of the entire universe or macrocosm and the human constitution or the microcosm. The essential correspondence or identity i.e. Samarasya or Tadatmya as represented by this psychocosmogram is the focal interest of Bhavanopanishad. The text is closely associated with the excellent treatise Tantraraja Tantra, considered by Subhaganandanatha, Kaivalyashrama and some others as the Swatantra Tantra mentioned in Saundaryalahari. Bhaskararaya holds that it is Vamakeshwara Tantra that is mentioned as Swatantra Tantra since it deals chiefly with Antaryaga, a characteristic feature of Samayachara. Many others claim Jnanarnava as the Swatantra Tantra. It is of interest to note that all the three tantras give utmost importance and deal with Samayachara rather than Kaula or other schools of Tantra. By virtue of Sadhana, the devotee’s consciousness undergoes a transformation by the discovery that he has made of the divinity in his own being. Such a transformation is called ‘Bhavana’. The word derived from the root ‘bhu – to be’ means ‘to bring something into being’ or ‘to effect’. It also means conception or thought in the sense that a mental process brings into existence an idea as a file:///C|/Documents%20and%20Settings/sbalijepalli/D...op/Samayachara%20-%20The%20Transcendental%20Path.htm (12 of 17)5/16/2005 6:37:53 AM

Samayachara - The Transcendental Path

reality; conceiving causes the emergence of a concept, which has correspondence with truth. In an extended sense, the word means contemplation or meditation, a deliberate activity, which is directed towards the reification and crystallization of a mere mental construct, Bhavana, as the method of meditation prescribed to explore the hidden depths of one’s own being, figures prominently when the devotee has gone beyond the stage of gross worship of materialized divinity through Bahiryaga. Vishnu Purana speaks of three kinds of Bhavana. The first is the contemplation on the absolute reality or Brahman is term of abstractions (Brahmakhya). The second prescribes contemplating on the import of rituals (Karmakhya). The final one relates the absolute reality with the ritualistic import (Ubhayatmaka). Sri Mahatripurasundari has three highly subtle forms: the fifteen lettered mantra is her Sukshma form, more subtle is her aspect as ‘Kamakala’ and the most subtle of her forms is the principle of Kundalini in the psychophysical constitution of the devotee himself. Bhavana is to meditate on the perfect correspondences among these three subtle forms, and thereby to realize the utter identity between his own individual self or Jivatman and Sri Mahatripurasundari as the transcendental self or Paramatman. The triad of Srividya constitutes of three secrets: the symbol of worship (Pooja Sanketa), the symbol of mantra (Mantra Sanketa) and the symbol of Srichakra (Chakra Sanketa). The first is on the physical or gross plane, the second on the verbal or subtle plane and the third on the mental or transcendental plane. The third is what is taught in Bhavanopanishad. Sri Bhaskaracharya opens his commentary on Bhavanopanishad with sentences that reflect the foregoing observations: Of the three methods taught, the first one is supposed to be proper for lay devotees with little intellectual or spiritual involvement; the second for devotees who are more elevated intellectually and spiritually and with greater commitment; and the third for the most highly evolved aspirant. These three may also be related to the Kaula, Dakshina and Samayachara modes of Srividya Upasana. Kularnava Tantra, the celebrated classic of the Kaulas reiterates the same as: “The best is the realization of the attributeless Brahman; the mode of contemplation or Dhyana comes next in merit; repetitions of mantras and symbolic worship are inferior; external worship using the Yantra or body with rituals is the worst”. A brief idea of the meditational aspect is as below: The power of will, the great Parashakti is of the form of devoted mind; Kameshwara, the complete solidified sate of truth and bliss, these in union are the file:///C|/Documents%20and%20Settings/sbalijepalli/D...op/Samayachara%20-%20The%20Transcendental%20Path.htm (13 of 17)5/16/2005 6:37:53 AM

Samayachara - The Transcendental Path

deity of meditation and worship in Samayachara. The truth that brings forth peace is offered as oblation to the deity. The power of discrimination between good and evil is offered as service to her. The unity between the existent and the non-existent is offered as various items of service to her. The capacity of the various instruments of Knowledge, both internal and external, to perceive the before-said unity in everything is offered as Avahana or invocation to Her. The perception of such unity outside, inside and everywhere, is offered as Asana or seat to Her. The unity of Shiva (Prakasha ) ans Shakti (Vimarsha ) is offered as Padya or water to wash her lovely feet. The brilliant experience of bliss from the before said union is offered as Achamana to her, to Her hands and face. The experience of the crystal clear state of reality i.e. Kameshwara’s Sat aspect is offered as Snana or water to bathe Her. The descent of the great Brahma or Paramashiva consciousness i.e. the Chit aspect of Kameshwara to each and every organ is offered as Panchamrita for Her beauty bath. The power of ultimate bliss appearing as fire of i.e. the Ananda aspect of Kameshwara is offered as Vastra or raiment to Bhagavati. A sacred thread, Upaveetha is offered to Her consisting of 27 individual strands representing bliss, wealth, knowledge, action etc. this signifies Brahamnadi or the spinal cord. Non-involvement in one’s own and others worldly affairs is offered as ornaments to Her. Firmness of mind and complete control of mind in every act is offered as flowers to Her. The continuous experience of all those previously said acts and their resulting state of high consciousness is offered as Dhupa or incense to Her. The control of breath and the consequent perception of flashes of light in the field of consciousness is offered as light to Her. The stoppage of incoming and outgoing breath is offered as food or file:///C|/Documents%20and%20Settings/sbalijepalli/D...op/Samayachara%20-%20The%20Transcendental%20Path.htm (14 of 17)5/16/2005 6:37:53 AM

Samayachara - The Transcendental Path

Naivedya to Her. The unitary experience of the three states of Jagrat, Swapna and Sushupti of the consciousness is offered as Betel or Tambula to Her. The movement of Prana from Brahmarandhra to Muladhara and back is offered as going round or Pradakshina to Her. The fourth state beyond the three states of consciousness is offered as salutation or Namaskara to Her. The complete immersion in the self with notion that the external body is nonexistent is offered as Sacrifice or Bali to Her. Always presenting to the ultimate that truth alone exists and being unconcerned about any act to be done or not to be done is offered as sacrificial fire or Homa. Losing oneself in her sacred feet is offered as Dhyana or meditation. This method of worship, called Antaryaga as prescribed by Bhvanopanishad , when performed for three muhurtha, grants complete liberation to the sadhaka and he becomes Paramashiva or Mahatripurasundari. Antaryaga as prescribed in Vamakeshwara Tantra, Rudrayamala and other texts actually involve Kundalini Yoga and the different identification procedures with Srimata-Srividya-Srichakra and the deities of the nine Aavaranas. It also involves internal chakra Dharana in the light of the aavaranas of the Srichakra and the ascent of Kundalini to Sahasrara and back (the descent is not necessary, and is possible only by Mother’s grace and some divine game plan as also by techniques taught by a Sampradayavit Guru well versed in Vijnana). Namo Namaste Shiva Kamakoti

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Samayachara - The Transcendental Path

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Samayachara - The Transcendental Path

SAMAYACHARA

Jaya Jaya Shankara ! Namastripurasundaryai ! Namo Chandramouleeshwaraaya ! Namo Naarasimhaaya ! In Vedic times, mother goddess was worshipped as Usha and Aranyani in Rig Veda and as Sri Gayathri in Yajurveda and Durga in other Vedas and in Upanishads as Uma, Hymavathi, Narasimhi and Tripura. The epic Ramayana of Valmiki has said to be embedded in it Sri Gayathri of twenty-four letters in the twenty-four thousand verses of the epic. In Puranas, Samhitas, Agamas and Tantras, she is worshipped as Sri Mahakali, Sri Mahatripurasundari and as Sri Rajarajeshwari. Thus from the prehistoric times (2000 BC) upto date there is an http://harsha16.topcities.com/samayachara.htm (1 of 17)5/16/2005 6:38:56 AM

Samayachara - The Transcendental Path

unbroken tradition of the Godhead being worshipped as Mother. Even today it is rare to find a Hindu home where she is not worshipped as Mother Sri Durga, Lakshmi, Kali, Saraswathi or at least as Gramadevatha i.e. a small village deity. In this long line of Shakti worship, two aspects of the goddess can be clearly discerned. 1. The fierce form of the deity that is dreaded. 2. The benign aspect of her love and kindness. These two broad aspects are common in the concept of God in other religions also. The first one is more primitive and is an active an violent form – Rajasic or Tamasic personification of Shakti. Fear is the predominant emotion of the Sadhaka in worshipping this aspect, fear of natural calamities, ill-health, death, enemies, poverty and even ignorance. Even her form is imagined with many heads and hands each carrying deadly weapons like sword and mace, riding on wild animals like tiger, lion and even corpse. She usually resides in wild places, lonely forests, hilltops and cremation grounds. She is generally represented with a gesture of allaying fear – Abhayamudra. She is offered sacrifices of living things such as fowls, goats, buffaloes and probably even human beings. Wine is offered in many cases. She is frequently worshipped to gain limited personal objectives, sometimes even of an evil nature. It is this fierce aspect of Shakti, which Arjuna sees at the end of Vishwaroopa Darshana and gets frightened. The second form of Shakti is the Satvic one, a latter and sublimer concept that is the product of Upanishadic thought. Here the Sadhaka, through greater knowledge and practice largely sheds the fear of the deity and loves her as his own mother. She is generally imagined as seated on a lotus and surrounded by beautiful lakes and gardens. She is worshipped with the object of reaching and realizing higher and higher levels of consciousness and knowledge. But in the various forms of Murtis that are being worshipped as Shakti these two aspects are intermingled to a more or less degree as can be gathered from the form of Sri Gayathri extolled by the Vedas. She is contemplated as having five heads, three eyes, and also having in her hands a mace, a goad, a skull, two lotuses and Abhayamudra. The sadhaka, as he advances in his discipline, as his practice becomes Satvic and sublimer, finds himself drawn irresistibly drawn towards the second or the http://harsha16.topcities.com/samayachara.htm (2 of 17)5/16/2005 6:38:56 AM

Samayachara - The Transcendental Path

Satvic form. This is the form in which Parashakti is worshipped in Samayachara. Each one of the Tantras is an elaborate compendium or a system of philosophy, worship, ritual and a code of conduct suited and prescribed to various individuals and groups, of various capacities. During the Puranic period, Buddhism and Jainism were living religions. Naturally, there was mutual enrichment between the various systems of discipline. The Tantras and Agamas are held in the same high esteem as the Vedas and Upanishads. Upanishads include texts like Brhvaca, Nrisimhatapini, Kena, Brhadaranyaka, Tripuaratapini, Tripura, Bhaavana, Srichakra and other Upanishads. There are Samhitas like Sri Dakshinamurthy Samhita and Bhuvaneshwari Samhita which are almost of the same status as Vedas in authority. There are Tantras like Mahanirvana and Vamakeshwara extolling the cult of Sakti. There are some Tantras like RudraYamala, which are said to be older even than Vedas. It may be mentioned here that there is an impression among the common people that Tantra is some form of black magic associated with immoral practices with sex and drink, condemned by Vedas. There appears to be some ground for such an impression. The Kaula and Vamachara path is probably an echo of the primitive ritual with which the terrible aspect of the mother goddess was worshipped in pre-historic times. Latterly it found sanction in some Tantras, which are banned by Vedas. In Vamachara, Rishi is Bhairava and Bhairava-Bhairavi are the deities. The worship of the Shakti component of the Shiva-Shakti one Parabrahman, is stressed more here. Vamachara generally uses the Panchamakaras. The origin of these can be traced to the evolution of the Saakta path itself. The fierce tribal goddess of Saakta cult was offered meat and toddy or whatever the worshipper wanted to eat and drink such as fish and wine. However, the capacity of these ingredients to coarsen the intellectual faculties especially in spiritual pursuit was soon discovered. But if one cannot escape the lure of them they were permitted as an article of worship by certain classes of people who were used to nothing but this. This is probably how this has crept into Saakta mode of worship. Some justify Vamachara on the ground that it seeks to sublimate the grosser nature of man through satiation of senses. But this is a very strange argument. Because human nature becomes grosser and grosser as the senses are satisfied further and further. There are some who extol Vamachara as having been practiced by great ones like Sri Ramakrishna. This argument is actually against Vamachara. http://harsha16.topcities.com/samayachara.htm (3 of 17)5/16/2005 6:38:56 AM

Samayachara - The Transcendental Path

It is only highly evolved souls like those mentioned above that can withstand its temptations and pitfalls. It is not for ordinary Sadhakas and the evolved souls do not need it. Whatever might be the origin of this Vamachara; it was evolved as a part of Sadhana for certain classes of Hindus and has a place in their spiritual growth, at any rate in the beginning. The Tantras themselves give adequate warning about the pitfalls and prescribe for Sadhakas with PashuBhava, who are at the lowest rung of spiritual ladder. On an examination of the historical evolution of the Tantras, sex as an article of worship seems to have been introduced for the first time in the Guhyasamaja Tantra of Buddhistic origin. In this Tantra, in its Eighteenth chapter mention was made of Prajnabhisheka or initiation of a disciple with a woman. There it was said that the Guru takes the hand of a beautiful woman agreeable to the disciple and after citing the Tathagatas as witnesses, places it in the hand of the disciple. Thereafter placing his own and on the head of the disciple, he will say, ”Since Buddhahood is impossible of attainment to you, you should accept this Shakti “. Thus it looks as though this was the result of a reaction to the high moral and monastic ideals of Buddhism and Hinduism. From the name of Tantra itself, it is evident that it advocated secret societies where this cult was practiced. This is the beginning of what is known as Vajrayana Buddhism. Incidentally these secret societies where in the name of religion orgies of sex, drink and gluttony were practiced, were mainly held to be responsible in bringing Buddhism into contempt amongst the Hindus and driving it away from the land of its birth. The credit goes to Sri Bhagavatpada Shankaracharya for rescuing these various schools of Hindu religious worship, more especially the Saakta path, form these odious practices and establishing it in its pristine Vedantic purity as Samayamata. This Samayachara is the main ritual in the monastic institutions established by Sri Shankara and prescribed to Hindus since his time. Acharya in Saundaryalahari calls the discipline of Samayamata Swatantra Tantra. This Samayamata is a system integrating within itself the Yogas of Mantra, Laya, Bhakti, Karma and ultimately the desired Jnana. This path harnesses besides our intellect, other faculties of mind such as faith and emotion in our efforts. The Samayachara condemns Vamachara and the worship of Shakti is according to sacred texts called Shubagama Panchaka. Here the Rishi is Dakshinamurthy; http://harsha16.topcities.com/samayachara.htm (4 of 17)5/16/2005 6:38:56 AM

Samayachara - The Transcendental Path

Kameshwara-Kameshwari are the deities. The sadhaka has to completely identify himself with Srividya-Srimata-Guru and Srichakra. The Pooja prescribed here is called Antaryaga. Depending on the Samskara, capacity, tradition etc of the sadhaka, Tantra Shastra prescribes six ways of worship of the same Parabrahman. These are Shaiva, Vaishnava, Koumara, Ganapatya, Soura and Shakta. The most expansive of these is undoubtedly Shakta. The great Parabrahman is here known as Lalita, Paraa or Ahamta etc. The main Upaasyas or deities worshipped are: Kali, Tara, Shodashi, Bhuvaneshwari, Chinnamasta, Bhairavi, Bagalamukhi, Matangi and Kamala with their respective Shiva’s or Mithunas being Mahakala, Akshobhya, Panchavaktra, Kameshwara, Tryambaka, Kabandha, Dakshinamurthy, Maharudra, Matanga and Sadashiva or Mahavishnu. Dhumavathi is a widow without a Purusha Mithuna. Other than these Mahavidya Goddesses, Navadurgas, Kaamakhya and others in the fifty-one Shakti-Peethas, Mahalakshmi-Mahasaraswathi-Mahakali are all indeed forms of the same great mother Mahatripurasundari. Each Vidya has its own Devatha, meditation form, mantra, Yantra, Aavarana, Sadhana, Kavacha, Hridaya, Sahasranama etc. I have mentioned elsewhere, the various deities worshipped in Srichakra as tutelary deities to Mahatripurasundari. There is not a single God or Goddess that is not worshipped in the Srichakra as a part of Srividya. Srividya includes Pratimaa puja, Linga pooja, Yantra pooja, Saligrama puja, Nyasa, Kundalini yoga, Mudra paddhati, Shodasha Samskara, Homa, Bali, Kamakala Dhyana and what not? The great galaxy of Devi worshippers includes Devas and seers- among who are the celebrated are Manu, Chandra, Kubera, Manmatha, Lopamudra, Sage Agastya, Skanda, Dattatreya, Indra and sage Durvasa. Some texts also mention Nandikeshwara, Surya, Yama, Shankara and Vishnu as well. Each of them has propagated their own schools regarding the worship methodology and significance of Srichakra and also the pattern of Srividya Mahamantra. Upasana is possible by three ways, namely: 1. Kaadi vidya – Kali krama or Samayamata or Kundalini yoga. 2. Haadi Vidya – Sundari krama or Hamsavidya or Kaulamata. 3. Saadi Vidya – Tara krama or Samavarodhini vidya or Mishra marga. The two most prominent schools of Srividya are Kadi Vidya which traces back to Manmatha and Hadi Vidya, with Sri Lopamudra as its propagator. Sadi Vidya is http://harsha16.topcities.com/samayachara.htm (5 of 17)5/16/2005 6:38:56 AM

Samayachara - The Transcendental Path

also prevalent to a certain extent in some places in Andhra Pradesh. Among the three schools, the five Sandhyas are devoted to different divinities.The first one is also accepted by some Shastras as being identical with Dakshinachara, but that is purely a misconception. In Samayachara, Shiva is called Samaya and Shankari as Samayaa. This is the path of pure consciousness leading to sure success in spiritual staircase. the best and the knowledgeable, who are free form most Malas or the impurities except for the most subtle one and also at the same time belonging to the first three Varnas among the four Varnas (which are divided according to Varnashrama Dharma by Manu) are eligible for this path which is unanimously declared to be supreme not only by Samaya Tantras and Agamas but also by Vama Shaakha Tantras. The worship here is in the Daharakasha and only internal. For those sadhakas who are not capable of complete internal worship in the initial stages may begin with worship in the Bahyakasha as laid out in the Kalpasutras. Though Saundaryalahari has been interpreted to be the source Tantra for both Vama and Dakshina Tantric concepts by venerable commentators, there is no doubt that Acharya has clearly explained Samayachara practice to be adopted rather than its counterpart. With every verse dealing with Vaama concepts, there is also a hidden warning about its various pitfalls, which are much greater than the benefits it offers, if at all any. Saundaryalahari is surely inspired by Subhagodaya and Srividyaratnasutras of Sri Srimadgoudapaadaacharya, Paramaguru of Srimadacharya which are classic texts of Samayamata. Samayachara aims at reaching beyond the three Gunas beginning with Satva. Vaama is Tamasic where as Mishra is Rajasic. Though most commentators on Saundaryalahari have criticized Lakshmidharacharya for degrading Vamachara, he is correct in most of the places if not all. As he says, most of the Vama Tantras deal only with Moolaadhaara Chakra and awakening Kundalini. Panchamakara practice is literal in Uttarakaulas whereas symbolic substitutes are used by the Purva Kaulas. Purva kaulas actually have some concept of Mithuna ob Bhairavi and Bhairava but in the pose of Pradhana and Apradhana. However, the Uttarakaulas do not recognize Shiva Tatva at all. Then where comes the question of the great ShivaShakti communion in the Sahasrara? Here only Shakti is said to be Upadana Karana and Sadhana involves just the waking up of kundalini with Yoni puja, Chakra puja etc. The Siddhi obtained in this path is called Kshana mukti. This is because just awakening Kundalini is said to be Moksha here. There are various http://harsha16.topcities.com/samayachara.htm (6 of 17)5/16/2005 6:38:56 AM

Samayachara - The Transcendental Path

sects under Vamachara. Kapalikas follow Chandrajnana, Hridbheda, Bhairavashtaka, Panchamrita, Sarvajnanottara, Mahakalimata, Arunesha, Medinisha, Vikuntakeshava and other Tantras. Vamacharis, in the strict sense follow Vamajushta, Mahadeva, Veena, Kalasana, Sambhoga Yakhsini, Kubjika and other Tantras. Kshapanikas and Digambaras follow Purava-Daksha-Uttara-niruttaravimala-vimalottara-devimata and other Tantras. These Tantras expound some practices, which are obscene, degenerating, and are condemned by the Vedas. The Tantra path of external rituals involved several practices, which were antinomian and outlandish in character, such as the use of five things forbidden in decent society (liquor, meat, fish, promiscuous sexual congress and Mudra), baseless sexual mysticism, religious debauchery, licentious living in the name of religion, pious rejection of all conventional norms and constraints, black magic and repulsive sorcery. Getting inebriated in the Bhairavi Chakra and indulging in uninhabited carnal satisfactions to the accompaniment of weird rites in total defiance of social prescriptions, nocturnal adventures in the crematoria with rituals associated with corpses and goblins, resorting to perilous practices of witchcraft and sorcery such as the six occult deeds or Shatkarma and the employment of mantras towards covetous and unrighteous ends characterized the Tantra in practice during the time when the Tantrik outlook needed reformation. There was naturally a revulsion among the laity towards the Tantric cults in general; and even among the Tantrik devotees and need was keenly felt to eliminate the evil influence and set the house in order. It was in this context that the Tantra ideology was sought to be pruned and cleared of occult encrustations. An attempt was made to reinterpret the details of Tantra practices in terms of abstract symbolisms, so as to keep away the grossly licentious vagabonds and the wicked adventurers seeking to exert evil influence by occult means. The texts began to caution that the tantrik path was by no means easy or attractive. The kularnava Tantra proclaimed that the Kaula path was more arduous than clinging to the neck of a tiger, walking on the edge of a sword, or holding a venomous viper in bare hand. The same text provides the actual purport of the five Makaras: liquor is actually the oozing out of nectar from the center on top of the devotee’s head; meat is the animal nature of the devotee consisting of merit and demerit, which has to be sacrificed; fish is the breath that goes in the twin channels of Ida and Pingala. Maithuna is the union of Shiva and Shakti in Sahasrara or the mingling of the breath with the Sushumna. Mudra or http://harsha16.topcities.com/samayachara.htm (7 of 17)5/16/2005 6:38:56 AM

Samayachara - The Transcendental Path

parched grain actually refers to drying up of our base and mundane association. This means complete exit from the lower two Chakras: Moolaadhaara and Swadhishtana, which actually are the most important Chakras in non-samaya school. Thus, Samayachara, which involves only Manipooraka even in the initial stages, finds support even here. Saadi Vidya, also called Mishra Vidya, mainly relies on concepts of Samayamata, though some beneficial practices and some deities are borrowed here from Haadi krama. The Tantra followed here is mainly Chandrakalashtaka. In the Kadi School, also called Kali Krama, Kamakala Kali is worshipped in the morning, Bhuvaneshwari in the afternoon, Chamunda in the evening, Samayakubjika at night and Kadi Vidya at midnight. In the Hadi School, also called Sundari Krama, the divinities worshipped in these Sandhyas are respectively Adya kali, Tara, Chinnamasta, Bagala and Hadi Vidya. The scriptures do not recomment this worship for householders. The Tara Krama or Sadi Vidya invokes Dakshina Kali, Tara, Bala, Jnana Saraswati and Sadi Vidya in these Sandhyas. The Kadi School is Satvic, Hadi is Rajasic and Sadi is Tamas. As far as Srividya is concerned, the three traditions are Dakshinamurthy – Hayagriva – Anandabhairava. Dattatreya Sampradaaya, if it may be called so, actually is a mixture of these three main Sampradayas and as such the Tantras do not recognize it as a primary tradition of Srividya. These Sampradayas are not contradictory to each other but instead are complimentary. The main differences are in the construction of Srichakra, Guru Mandala, Patra Sthapana in Srikrama etc. In the Hayagriva Sampradaaya, the worship is conducted as per Dakshinachara. In the Ananda Bhairava sampradaaya, Kaula or Vamachara methods are followed. In the Dakshinamurti sampradaaya, worship is conducted according to Samayachara. The third procedure is declared to be the best by the tantras. The differences in these Sampradayas with respect to the construction of Srichakra and its worship has been dealt in detail in another article. Srividya is the combination or essence of sixty-crore mantras. Again this credit is not given to any other Mantra by any of the Tantras. Mooladhara and Swadhishtana are regions of darkness. The external worship of Sridevi is countenanced here, exclusively by the Kaulas. As per Kaula doctrine, Bindu is in the Mooladhara triangle. This triangle is again of two types: one is the central triangle of the Srichakra and the other is the reproductive organ of a damsel. http://harsha16.topcities.com/samayachara.htm (8 of 17)5/16/2005 6:38:56 AM

Samayachara - The Transcendental Path

Poorva Kaulas worship the former, drawn or engraved in Bhoorja leaf, gold, quartz or silver or on a silk cloth. Uttara Kaulas worship the actual female organ. However, both these Kaula methods are exclusively external and involve no internalization. Thus, the Kaula worship mainly pertains to Mooladhara Chakra. The Kundalini residing there is referred to as ‘Kaulini’. Thus, the worship of Moola Trikona is actually the worship of the sleeping Kundalini. Her awakening itself is Moksha or salvation for the Kaulas. Hence the Kaulas, during bindu Pooja and Diksha, observe nudity and indulge in liquor, meat, fish and the other Panchamakaras as per the leftist mode. Some of these practices are so obscene and derogatory that they cannot even be mentioned! Since these practices are rejected by the Vedas, they should be considered reprehensible. In Samaya worship, the Chatushkona (central quadrilateral) itself is the disc of moon (Chandramandala) in Sahasrara. The six Chakras of Srichakra correspond to the six Chakras in the body. The Baindava Sthana in the centre of the quadrilateral (which is identical with the basic triangle starting from which we design the Shatkona) is the ocean of nectar (Sudhasamudra) referred to as ‘Saragha’ by the Sruti. Hence it should be noted that the worship of Sridevi and Srichakra is in the thousand petalled lotus only. The goddess is called ‘Samayaa’ and the lord is referred to as ‘Samayeshwara’. Thus, the external worship of Trikona by either of the Kaula systems is totally irrelevant in Samaya doctrine. The very basis of Samaya doctrine is the five-fold unity between Shiva and Shakti. They are: 1. Adhishthanasamya – both reside in the Adhara Chakra or in the Srichakra as Bindu and Trikona. 2. Anushthanasamya – Both are involved in the same occupation of creation. 3. Avasthanasamya – since both are dancers (enacting Lasya and Tandava), their identity of state or condition is extablished. 4. Roopasamya – their identity in form is well established by Agames like Chandogya, Shaunaka etc. 5. Namasamya – Identity of name is clearly seen in pairs like shiva & Shivaa, Samaya & Samayaa etc. Samayins do not worship the lower six Chakras. The actual worship is in the Sahasrara. The lunar disc in the middle of Sahasrara is the Chaturashra and the Bindu in its centre is the supreme Sadakhya Kala which transcends all the twenty-five Tatvas. This Supreme Tatva represents the undifferentiated union of Sadashiva and Parashakti. The modes of external worship like Shodasha Upachara etc. are irrelevant and unnecessary. The secret of the Samaya doctrine lies in the realization of the four identities. 1. Identity between the six Chakras in the body and the six Chakras of http://harsha16.topcities.com/samayachara.htm (9 of 17)5/16/2005 6:38:56 AM

Samayachara - The Transcendental Path

the Srichakra. 2. Identity between Sahasrara and the Chaturashra containing the Bindu. 3. Identity between Shiva and Devi. 4. Identity between Srichakra and Srividya Mantra. The Anusandhana of this four-fold (Six-fold according to some Sampradayas) is revealed by an accomplished Guru to a competent disciple only. By perfect establishment of this identity, one merges into the transcendental Sadakhya Kala. Due to meditation on these identities and the secret Shambhava Mahavedha Samskara performed by the Guru, Sridevi appears directly in Manipooraka Chakra all of a sudden. The actual method of worship in the higher Chakras has to be learnt from Sadguru. Sridevi appears in Manipooraka with ten hands sporting bow, arrow, Pasha, Ankusha, poses of Abhaya and boon, book, Akshamala rosary and Veena. This vision has been confirmed by great Yogis like Sanaka, Sanandana and Sri Narasimha Bharati Mahaswamigal of Sringeri in the recent days. The description of the six Chakras and their corresponding elements, as described by Srimadacharya in Saundaryalahari is supported by both Sruti and Agamas like Shuka Samhita etc. The Samayins worship Sridevi in the form of Srividya, meditating on the several connotations of the Mahamantra like the Nigarbhartha, Sampradayartha, Rahasyartha, Bhavartha etc. With external associations completely restricted, they pour out all Vasanas in the Poorna Ahamta fire of sacrifice with the feeling of Soham or Shivoham. The worship is purely in Daharakasha (Spiritual Sky) as contrasted with Mahakasha or the external space worship of the Kaulas. The Shodasha Chandra Kala Archana of Sridevi is performed in the Vishuddhi Chakra. Some Kaula schools claim that Samaya does not advocate the return of Kundalini from Sahasrara. It does advocate the return of Kundalini back to Sahasrara but not to the lower regions of Mooladhara or Swadhishthana. In Kaula schools, where is the question of return when there is no ascent till Sahasrara at all? Also, the various Kaula schools which claim the superiority of the Kaula path over the Vedas insist on things like the necessity of Vaidika Sandhyavandana before the commencement of Tantriki Sandhyavandana etc. The observation of Tantriki Sandhya is totally unnecessary as Srimadacharaya of Sringeri suggests. It has been introduced for the benefit of those who are not eligible to perform the Vedic Sandhya. It is unfortunate to see people skipping their Nitya Karma and performing various Tantric rites! Sri Chidanandanatha of Guhananda Mandali essentially advocated Srividya in all its purity. He warned several of his close disciples about the various pitfalls of the Kaula system and http://harsha16.topcities.com/samayachara.htm (10 of 17)5/16/2005 6:38:56 AM

Samayachara - The Transcendental Path

stressed on the fact that the final Salvation is possible by understanding the Upanishadic Truth as advocated by Advaita. Later, some members of the Mandali introduced their own notions and impressions into his teachings, stressed on the usage of liqour and other Makaras in Sadhana and gave it a strong Vama Flavor. The living God, Sri Mahaperiyaval had warned him about how degeneration would set into the Mandali after his Siddhi. It is very unfortunate to see that most people belonging to Chidanandanatha Shishya Sampradaya advocate a misinterpreted Kaula path and indulge in rites like gross Panchamakara Sweekara etc. The actual worship or Antaryaga advocated by 'Sir' as per the guidelines of Sruti and Agamas is totally forgotten. With great displeasure, it may be recalled that a great scholar and a Upasaka of the Mandali, passed away recently owing to a bad drinking habit. The present Acharya of Sri Sringeri Sarada Peetham also expressed his concern to a highly advanced disciple of Chidanandanatha regarding the growing trend of external worship as per Kaula mode. Being a direct disciple of Sir, she confirmed that Chidanandanatha did not approve of these rites and rituals likePanchamakaras in the form practiced todaysince his worship was purely based on the teachings of Srimadacharya. Srigurubhyo namaH! Some important texts of Srividya are : Vamakeshwara Tantra, Chatuhshatee, Rudrayamala Tantra, Shubhagama Panchaka, Chandrakalashtaka Tantra, Tantraraja Tantra, Srividyarnava, Jnanarnava, Tripurarnava, Tripurasarasarvasva, Prapanchasara, Kularnava, Yogini Hridaya, Nithya shodashikarnava, Sanatkumara Samhita, Daksinamurthy Samhita, Parashurarama Kalpasutras, Subhagodaya, Srividyaratnasutras, Anandalahari, agamakalpadruma, Tantrachudamani, Tripuurasarasamuchaya, trikandasarathabodhini, Dakshinamurthykalpa, Paraapanchaashika, Shatchakranirupana, Sharadatilaka, Brihat shreekrama, Lalitha Rahsya, Lalitopakhyana, Malamantras, Shaktanandatarangini, Shreekrama, Shreemata, Shreetatwachintamani, Shreetatwanidhi (By the late Maharaja of Mysore), Shreevidyaratnakara, Sanketapadddhati, Swacchandasamgraha, Kamakalavilasa, Kalika purana and other Puranas, Varivaysa Rahasya, Saubhagyabhaskaar, Saubhagyasetu, Saubhagyaratnakara, Kundalini kalpataru, Devyupanishad (which are around 24 in number), Nrisimhatapini, Prayogasara, Bhairavayamala, Matrikabheda, Rahsayagama, Deviyamala, Mahaniravana Tantra, balavilasa Tantra, kulachudamani Tantra, todala Tantra , vishwasara Tantra, parananda Tantra, kankalamalini, Malinivijayottara Tantra, Gandharva Tantra, http://harsha16.topcities.com/samayachara.htm (11 of 17)5/16/2005 6:38:56 AM

Samayachara - The Transcendental Path

Gauthameeya Tantra, Lalita Tantra, sammohana Tantra, etc. to name a few. Bhavanopanishad is a wonderful text dealing with the symbolism of Srichakra and bringing out the importance of meditation on this symbolism. It is described as an Upanishad in the sense of secret doctrine and higher wisdom. It is included in the classical collection of 108 Upanishads enumerated in Muktikopanishad. This is the chief Upanishad of Srividya along with Tripura Tapini Upanishad. These tow texts are complementary in character: the latter dealing with the worship symbolism and the former with the meditational aspect. Please refer to Tripura Upanishad, which has been included in the Articles section of this web page for more details on this Upanishad. It describes in five sections, the external worship of Srichakra, its symbolism, the iconographic significance of Sridevi, meditation on the sacred Chakra and the employment of Srividya to pragmatic ends. Bhavanopanishad is a collection of aphoristic statements, affiliated to the Atharva Veda. It has two major commentaries, one by the great scholar Sri Bhaskararaya and the other by Sri Upanishadbrahmendra Yogi, a great Avadhoota. The text consists of exceedingly cryptic statements in the style of the Parashurama Kalpasutras, with no thematic classification of these statements. The main purpose of this scripture is to delineate the correspondence between the details of Srichakra with the details of human constitution. Srichakra denotes the essential unity of the entire universe or macrocosm and the human constitution or the microcosm. The essential correspondence or identity i.e. Samarasya or Tadatmya as represented by this psychocosmogram is the focal interest of Bhavanopanishad. The text is closely associated with the excellent treatise Tantraraja Tantra, considered by Subhaganandanatha, Kaivalyashrama and some others as the Swatantra Tantra mentioned in Saundaryalahari. Bhaskararaya holds that it is Vamakeshwara Tantra that is mentioned as Swatantra Tantra since it deals chiefly with Antaryaga, a characteristic feature of Samayachara. Many others claim Jnanarnava as the Swatantra Tantra. It is of interest to note that all the three tantras give utmost importance and deal with Samayachara rather than Kaula or other schools of Tantra. By virtue of Sadhana, the devotee’s consciousness undergoes a transformation by the discovery that he has made of the divinity in his own being. Such a transformation is called ‘Bhavana’. The word derived from the root ‘bhu – to be’ means ‘to bring something into being’ or ‘to effect’. It also means conception or thought in the sense that a mental process brings into existence an idea as a http://harsha16.topcities.com/samayachara.htm (12 of 17)5/16/2005 6:38:56 AM

Samayachara - The Transcendental Path

reality; conceiving causes the emergence of a concept, which has correspondence with truth. In an extended sense, the word means contemplation or meditation, a deliberate activity, which is directed towards the reification and crystallization of a mere mental construct, Bhavana, as the method of meditation prescribed to explore the hidden depths of one’s own being, figures prominently when the devotee has gone beyond the stage of gross worship of materialized divinity through Bahiryaga. Vishnu Purana speaks of three kinds of Bhavana. The first is the contemplation on the absolute reality or Brahman is term of abstractions (Brahmakhya). The second prescribes contemplating on the import of rituals (Karmakhya). The final one relates the absolute reality with the ritualistic import (Ubhayatmaka). Sri Mahatripurasundari has three highly subtle forms: the fifteen lettered mantra is her Sukshma form, more subtle is her aspect as ‘Kamakala’ and the most subtle of her forms is the principle of Kundalini in the psychophysical constitution of the devotee himself. Bhavana is to meditate on the perfect correspondences among these three subtle forms, and thereby to realize the utter identity between his own individual self or Jivatman and Sri Mahatripurasundari as the transcendental self or Paramatman. The triad of Srividya constitutes of three secrets: the symbol of worship (Pooja Sanketa), the symbol of mantra (Mantra Sanketa) and the symbol of Srichakra (Chakra Sanketa). The first is on the physical or gross plane, the second on the verbal or subtle plane and the third on the mental or transcendental plane. The third is what is taught in Bhavanopanishad. Sri Bhaskaracharya opens his commentary on Bhavanopanishad with sentences that reflect the foregoing observations: Of the three methods taught, the first one is supposed to be proper for lay devotees with little intellectual or spiritual involvement; the second for devotees who are more elevated intellectually and spiritually and with greater commitment; and the third for the most highly evolved aspirant. These three may also be related to the Kaula, Dakshina and Samayachara modes of Srividya Upasana. Kularnava Tantra, the celebrated classic of the Kaulas reiterates the same as: “The best is the realization of the attributeless Brahman; the mode of contemplation or Dhyana comes next in merit; repetitions of mantras and symbolic worship are inferior; external worship using the Yantra or body with rituals is the worst”. A brief idea of the meditational aspect is as below: The power of will, the great Parashakti is of the form of devoted mind; Kameshwara, the complete solidified sate of truth and bliss, these in union are the http://harsha16.topcities.com/samayachara.htm (13 of 17)5/16/2005 6:38:56 AM

Samayachara - The Transcendental Path

deity of meditation and worship in Samayachara. The truth that brings forth peace is offered as oblation to the deity. The power of discrimination between good and evil is offered as service to her. The unity between the existent and the non-existent is offered as various items of service to her. The capacity of the various instruments of Knowledge, both internal and external, to perceive the before-said unity in everything is offered as Avahana or invocation to Her. The perception of such unity outside, inside and everywhere, is offered as Asana or seat to Her. The unity of Shiva (Prakasha ) ans Shakti (Vimarsha ) is offered as Padya or water to wash her lovely feet. The brilliant experience of bliss from the before said union is offered as Achamana to her, to Her hands and face. The experience of the crystal clear state of reality i.e. Kameshwara’s Sat aspect is offered as Snana or water to bathe Her. The descent of the great Brahma or Paramashiva consciousness i.e. the Chit aspect of Kameshwara to each and every organ is offered as Panchamrita for Her beauty bath. The power of ultimate bliss appearing as fire of i.e. the Ananda aspect of Kameshwara is offered as Vastra or raiment to Bhagavati. A sacred thread, Upaveetha is offered to Her consisting of 27 individual strands representing bliss, wealth, knowledge, action etc. this signifies Brahamnadi or the spinal cord. Non-involvement in one’s own and others worldly affairs is offered as ornaments to Her. Firmness of mind and complete control of mind in every act is offered as flowers to Her. The continuous experience of all those previously said acts and their resulting state of high consciousness is offered as Dhupa or incense to Her. The control of breath and the consequent perception of flashes of light in the field of consciousness is offered as light to Her. The stoppage of incoming and outgoing breath is offered as food or http://harsha16.topcities.com/samayachara.htm (14 of 17)5/16/2005 6:38:56 AM

Samayachara - The Transcendental Path

Naivedya to Her. The unitary experience of the three states of Jagrat, Swapna and Sushupti of the consciousness is offered as Betel or Tambula to Her. The movement of Prana from Brahmarandhra to Muladhara and back is offered as going round or Pradakshina to Her. The fourth state beyond the three states of consciousness is offered as salutation or Namaskara to Her. The complete immersion in the self with notion that the external body is nonexistent is offered as Sacrifice or Bali to Her. Always presenting to the ultimate that truth alone exists and being unconcerned about any act to be done or not to be done is offered as sacrificial fire or Homa. Losing oneself in her sacred feet is offered as Dhyana or meditation. This method of worship, called Antaryaga as prescribed by Bhvanopanishad , when performed for three muhurtha, grants complete liberation to the sadhaka and he becomes Paramashiva or Mahatripurasundari. Antaryaga as prescribed in Vamakeshwara Tantra, Rudrayamala and other texts actually involve Kundalini Yoga and the different identification procedures with Srimata-Srividya-Srichakra and the deities of the nine Aavaranas. It also involves internal chakra Dharana in the light of the aavaranas of the Srichakra and the ascent of Kundalini to Sahasrara and back (the descent is not necessary, and is possible only by Mother’s grace and some divine game plan as also by techniques taught by a Sampradayavit Guru well versed in Vijnana). Namo Namaste Shiva Kamakoti

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Samayachara - The Transcendental Path

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