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
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
Satvic form. This is the form in which Parashakti is worshipped in Dakshinachara
or 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 Vamachara or the leftist 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.
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.
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 18 th 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 or Dakshinachara. 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;
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 Shivas 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?
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 first one is what is also called Dakshinachara. Here 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 VamaShaakha 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.

Dakshinachara 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 Shiva-Shakti 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 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-
niruttara-vimala-vimalottara-devimata and other Tantras. These Tantras expound
some practices, which are obscene, degenerating, and are condemned by the
Vedas.

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.

As far as Srividya is concerned, the three traditions are Dakshinamurthy
Hayagriva Anandabhairava. These respectively relate to Kai Hadi Sadi
karmas. Dattatreya sampradaaya 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. 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.

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,
Gauthameeya Tantra, Lalita Tantra, sammohana Tantra, etc. to name a few.

A brief idea of Samaya worship 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
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. Kameshwaras 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 ones 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
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
non-existent 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 Mothers grace and some divine game plan as also by techniques
taught by a Sampradayavit Guru well versed in Vijnana).

Namo Namaste Shiva Kamakoti