There is ample pramANa on whether a Dvija can follow vAmAchAra (any of its five sub-streams). From those pramANa-s, it can be safely concluded, Brahmana cannot follow vAmAchara – period.
Brihad Badabanala Tantra –
brAhmaNA kShatriyA vaishyA dakShamArgAdhikAriNaH
dwijavarjAstrayo varNA vAmakaulAdhikAriNaH |
dakShamArgaparibhraShTo brAhmaNo vAmamArgagaH
ihaiva siddhimApnoti nApavargaM kadAchana ||
siddhikAmI vAmamArgI brAhmaNo nArakI bhavet ||
Daksha Marga is prescribed for the Sadhakas belonging to first three Varnas. However, except those belonging to the first Varna, rest are qualified for Vama and Kaula Margas. A Brahmana can achieve lower Siddhis but not Kaivalya through Vama Marga. If he does practice Vamachara, he attains the hell.
Tantraraja Tantra –
vedamARgaM parityajya tantramArgaikatatparaH
brAhmaNa nirayaM bhuktvA bhaveyurbrahmarAkShasAH |
vaidikaM tAntrikaM mArgaM dakShiNaM brAhmaNashcharan
iha siddhIshwaro bhUtvA dehAnte.amR^itamashnute ||
One who gives up the Veda and adopts Vama Marga, such a Brahmana attains the state of a Brahma Rakshasa after death. Only by following Daksha Marga, approved by the Sruti and Smrti [pramANa is Devi Bhagavata Purana – which is a mahApurANa], one attains siddhi here and thereafter.
brAhmaNAnAM vAmamArgo narakAyaiva jAyate
Kalika Purana –
Yo dAkShiNyaM vinA vipro mahAmAyAM prapUjayet
Sa pApaH swargalokAttu chyuto bhavati rogadhR^ik |
A Vipra who worships Mahamaya in ways other than Dakshinachara, loses the heaven and attains disease.
Meru Tantra –
shUdrAdi yavanAntAnAM siddhirvAmapathe sthitA |
For those belonging to the fourth Varna or lower, the prescribed path is Vamachara. This is indicative of prAshastya of Daksha Marga even for the second and third Varnas.
Mahakala Samhita –
vAmAdinA yajecChUdro dakShiNena dwijAtayaH |
One belonging to the fourth Varna should worship according to the leftist path whereas the rest (DwijAtayaH- the first three Varnas) should adopt the Dakshina Marga.
brAhmaNyahAnihetutvAt kulAchAraM na chA.acharet |
As Brahmanya is lost by following Kulachara, one should not tread this path.
brahmavIryaM tathA kShetraM saMskArA brahmasambhavAH
brAhmaNAcharaNAdbrahmavidyAbhiH brAhmaNo bhavet |
lakShaNatrayahIno yastantramArgeNa siddhyati
chaturlakShaNahInAnAM mArgAH syuH kaulikadayaH ||
Birth, Samskara, Behavior and Brahma Vidya are the lakshanas for a Brahmana. One who is devoid of these should adopt paths like Kaula etc.
vAmamArgastitho naraH tulasIM na kvachit spR^ishet
na spR^ishedvaiShNavaM vipraM praNamenna cha vaidikam |
A Vama margi should never touch Tulasi, a Vaishnava or respect a Vaidika (in essence the Veda). These rules, especially the last one, are not acceptable to a Vaidika.
It is a misconception that Vamachara is not practiced among the Vaishnavas. The ten chief classes of Vaishanavas are: Vaikhanasa, Radhavallabha, Gaukulesha, Vrindavani, Pancharatra, Viravaishnava, Ramanandi, Harivyasi, Nimbarka and Bhagavata. Among these, Gaukulesha, Vrindavani etc are leftist paths. Shiavas again are classified into Sapta Pashupatas – Shikhi, Mundi, Jati, Dwidandi, Tridandi, Ekadandi and Virashaiva, where some are leftist paths.
upAsanA tridhA proktA shreShThA tatra tu sAttvikI
tasyAM cha mAnasau pUjAjapau mukhyatamau smR^itau |
rAjaso dakShiNo mArgaH pratimAyAM prapUjanam
bAhyopachAraiH puShpAdyaiH tadAdyAnAM vishiShyate |
tAmasopAsanaM proktaM pIThAdau balidAnataH
vAmamArgeNa tacchAdyaM varNaM hitvA prashasyate ||
There are three kinds of upAsanA: Satviki, Rajasi and Tamasi. Satviki is Samayachara involving pure mental worship. Rajasi is Dakshinachara involving worship in a external Yantra or Vigraha according to rites prescribed by Sruti, Smrti and Agama. Tamasi is Vamachara involving rites like Bali etc, which is not prescribed for the first Varna.
The pramANas quoted are from Tantras which treat all paths equally, or lean more towards the leftist paths. In all the above cases, whenever we say vAmAchAra, it should be read to include vAmAdi panchaka: the five leftist paths: Kaula, Vama, china, Siddhanta and Shabara. So, it becomes clear that a Dwija has to stick to Dakshinachara and gradually progress towards Samayachara. All the other pramANas praising Vamachara are restricted to those tantras alone and should be applied only within the context of those Tantras and for those who are qualified for such practices.
Again as Sri Bhaskararaya quotes:
kaulikaM kurvataH karma vaidikaM nA.abhidhIyate |
virodhAdubhayaM naShTaM tasmAdekapathA charet ||
Follow one path – either Vaidika/Dakshinachara or Kaulika. Trying to mix both results in no good and negate each other.
vAmamArgI yadA dakShaM pravishettatsuraiH sa tu
vighnyate pIDyate chApi na siddhimadhigacChati |
dakShamArgI yadA vAmaM pravishettatsurAstathA
lokadwayAddhApayanti taM grasanti cha vAminam |
tasmAt swakulamArgaM tu j~nAtvA kuryAdupAsanam ||
Vamachari entering the path of Dakshinachara or vice versa – result in Siddhi hAni. Hence, according to the instructions of a Sadguru – who is well-versed in the shAstras and whose experience of the truth is in line with the scriptures (this way we know one is not hallucinating), the qualifications of a Shishya are assessed and he is led in the right path.
shrImAtastripurArisundari shive mAm pAhi mInAmbike