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
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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 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.

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;

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

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 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. 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

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.

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

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
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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,

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

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

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

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 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
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

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 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.

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;

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

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 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. 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

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.

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

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

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,

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

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

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

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 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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What are the two broad aspects of the goddess that are commonly seen in Hinduism as well as other religions?

What are the two broad aspects of the goddess that are commonly seen in Hinduism as well as other religions?

How is the fierce aspect of the goddess different from the benign aspect?

How is the fierce aspect of the goddess different from the benign aspect?

Samayachara - The Transcendental Path

Jaya Jaya Shankara !

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unbroken tradition of the Godhead being worshipped as Mother. Even today it is

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Satvic form. This is the form in which Parashakti is worshipped in Samayachara.

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