In The Beginning When confronted with the overwhelming amount of information now available from archaeologists, anthropologists and mythologists, in the summer of I suddenly realized how absolutely ignorant I was of our collective past as a species. And for the most part, I had previously considered myself to be an educated person. It was a rather humiliating realization then, to find the picture that I had put together concerning our past was so small, narrow and even distorted. But on the other hand I was also elated. For at last I was learning something that put our culture in a perspective that made more sense, because its vision was so much more broad, inclusive and penetrating. I have come to realize the story of our past is not just a record of external events, even though these are important.
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Active Oldest Votes 5 The sadhana of panchamakara is very a deep, secret and extensive subject. According to the levels of advancement a Tantra sadhaka has the seven paths or stages called as the AchAras in scriptures.
Of these seven stages , its only in the last three stages VAma, SiddhAnta and Kula the use of panchatattva or pancha makara is prescribed. For the first four stages it is not allowed or prescribed.
VedAchara is the most excellent. And there is nothing superior to KaulAchara. KulArnava Tantram, Ullasha 2, Verses 7,8. And here is in very brief the descriptions of these seven acharas: VedAchAra In this achara the devotee performs sakAma with desire of achieving some specific goals Puja of the Aradhya Devata by following the methods prescribed in Vedas and other Veda mulak scriptures like Smritis, Puranas etc.
VaishnAvachara In this achara the devotee follows the rules laid down in the Vedachara and worships Vishnu. He offers all his karmas to Vishnu and always visions Vishnu in everything.
In this achara the sadhaka has to follow some rather strict purity-impurity rules. Here the devotee sees Shiva in everything. DakshinAchAra There are more than one definitions for this particular achara. So, Dakshinachara is the favorable conduct. In other words, by following the conduct , the Devas and Pitrus become favorable to us, Devi is pleased and becomes favorable to us is the Dakshinachara.
In this achara, following the rules of Vedachara, the devotee worships Parameswari. VAmAchAra There are again many explanations for this achara. From him VAmAchAra. In traditional doctrines Nivritti or renouncing objects of pleasures is believed to be the path to moksha or liberation. The path which believes in just the opposite doctrine that is that moksha can be achieved by indulging in pravrittis too, in a prescribed manner is called VAmAchAra.
After samadhi, the kundalini shakti, again comes down , and now it encircles each of the chakras in Dakshinavarta or in a clock wise fashion. And the achara that teaches us the method of moving the kundalini shakti upwards towards Parashiva in Vamavarta is called VAmAchara.
Here the devotee performs the sadhana as prescribed in the previous achara i. As a part of Antaryoga BahirYoga or external worship is also conducted. Here the devotee always contemplates on nityasuddha ever pure Atma or the self. The devotee of this achara has already seen both the Dakshina Nivritti and Vama Pravritti paths. Shiva is AKula.
Shakti is Kula. One who is adept in investigating the relation Samarasya between Kula and Akula i. KulArnava Tantram, Ullasha 17, Verse This the highest path in Tantra.
The achara that teaches us to have Nirvikalpa Buddhi a state of non dual one-ness in the Kula is Kulachara or Kaulachara. It is the provider of Brahma Gyana and giver of both bhoga and moksha. In Tantra there are three kinds of devotees- the Pashu animal or the one in bondage , the Vira heroic and the Divya divine. The sadhana of pancha makaras is strictly prohibited for the Pashus.
Pashus are the ones who are still engrossed in good-bad, purity-impurity like dualities. It is clearly stated in many Tantra texts that if a Pashu, who discrimantes and is Tamasik, does sadhana of panchamakra, then that invariably brings about his downfall. Pancha Tattva sadhana is only suitable for advanced level Tantrikas who are jitendriya won over senses , have mind fixed on Adavita and free from all kinds of dualities.
That the Jiva does the bhoga is a myth without doubt. Now, the Pashu is the one who believes that its the Jiva who does the bhoga and eats etc and that it is different from Shiva or the self. But, both the Vira and Divya know that its the Kundalini Shakti who feels all the pleasures and not the Jiva. They imagine the Kundalini Devi extended from the mulAdhara to the tip of their tongue. A, similar idea is embedded in the following Veda mantra: No eva aham odanam, no mam odanah, odanaha eva prAshit.
I have not eaten the food odana , nor the odana me. Odana has eaten the odana. Atharva Veda The Divya and Vira devotees have likewise beliefs. They thus obtain liberation. And, they are the only ones who are fit to perform the pancha makara sadhana.
Pashus are not. Pashus get janmantara or births after births.
Vamachara is used to describe a particular mode of spiritual practice. These Sadhana or spiritual practices are generally considered to be Tantric. The opposite term to Vamachara is Daksinachara. The term Daksinachara meaning right hand attainment and is synonymous with right hand path or right path which is used to refer the particular mode of worship or sadhana that undertake in spiritual practices.
Tweet These are the Dakshina, Vama, and Madhyama tradition. All characterized, respectively, by the prevalence of each of the 3 gunas. According to the Brahma Yamala text, Dakshina is portrayed as Sattvic and is pure. Vama is characterized by Rajas and is mixed.
Information On Vamachara Practice
Version for print Tantra is an ancient mystical teaching. Tantra sadhana ensures that sadhaka can obtain moksha spiritual liberation and get siddhis supernormal powers. The roots of tantra can be traced back to the pre-vedic dravidian civilization. Generally all these different directions with their branches are divided into dakshinachara and vamachara. In dakshinachara a deity is worshipped and realization of siddhis comes through pujas worship in the form of rituals with Murti a face of the god or yantra a graphic image of mystical energies of divinities. For example, Guru may bestow a mantra of some divine aspect, mantra should be repeated a certain number of times, this is called purashcharana.