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Dakshinachara is the method taught by Sri Hayagriva in Hayashirsha Samhita, Daskhinamurti Samhita, parts of Vasistha, Shuka Samhitas and various Smrti/Purana/Itihasas. Vamachara was taught by Sri Ananda Bhairava, through various Tantras, summarized in Parasurama Kalpasutra. Though some of the mantras used in both these paths are same/similar, differences are many [Guru Parampara, Patra Sthapana, Patra Samkhya, differences in dravya used, its purpose and presence/absence of shuddhi/shapoddhara, anga devata parikalpana etc.] Dakshinachara involves external worship of Srichakra as prescribed in the above texts, with a simultaneous effort to internalize the worship. Vama/Kaula again involves Purva/Uttara paths, depending on symbolic/literal use of the five makaras. Dakshinachara uses neither the literal nor the symbolic forms. For bhUta shuddhi, Kundalini yoga is adopted. Dakshinachara is prescribed for upasakas of first three varnas. Vama/Kaulacharas are prescribed for the fourth varna [shUdrAdi yavanantanAm] Dakshinachara essentially involves panchayatanI dIksha whereas Vama/Kaulachara prescribes the worship of Shakti alone. The following are the sixteen angas in Dakshinachara according to Vasistha Samhita: 1. Shuddha Vidya The thirty two main angas for vama/kaula paths are described as: shuddhA bala cha mAtangI etc. In Dakshinachara, the worship of external Srichakra is a preparation for Samayachara where Kundalini is raised from Manipura, meditated briefly in anahata and worshipped in Sahasrara Chicchandra Mandala. There is no laya parikalpana in the samayA mode due to unbroken jIvabrahmaikya. In Dakshinachara, laya parikalpana is in maNipUraka. In Vama/Kaula paths, Kundalini is awakened in Muladhara, worshipped in six chakras, and after kulamrta srAva in the sahasrara, the laya parikalpana is in SwadhishthAna. In Dakshinachara, the aikyanusandhana or the contemplation of Pancha Samayas (which is an actual experience in Samayachara) is through external rituals, nyAsas and special mantras. These anusandhanas are replaced by mantra-guru-devata-yantra aikya in case of Kaula. Vamachara due to its leaning towards duality, does not advocate the same. There are no differences in Yantra (Srichakra) or Mantra (Srividya) for both Dakshinachara/Vamachara, though Shubhagama Panchaka (esp Bhagavan Shuka) prescribes differences in both for a Samayachari (who is a uttamAdhikAri). Dakshinachari has obligations towards Rshi, Pitr and Devata, along with ishTa devatA. A Vama/Kaulachari looks at nothing but Shakti and hence if the faith in ishTa is not full and firm, pratyavaya hits severely. The way leg is descended in the Dhyana murti of Devi is different in Daksha/Vamacharas. The legs are both held up in case of Samayachara [baddhayogasanAsInAm shoDashAntAlaye etc – as taught by Sanandana]. The Dhyana murti of Devi is also different with respect to the placement of the four Ayudhas in her four lotus hands, indicating predominance of jnana shakti in dakshinAchAra and that of kriyA shakti in vama/kaulAcharas. Antashchakra bhavanA is different in the case of Dakshinachara and Vama/Kaulachara [bhrUmadhyAdunmanI etc for dakshinachara described in Dakshinamurti Samhita and akule sarasije mUlAt etc described in Brhadvamakeshwara for Vama/Kaulacharas] Finally, “as both paths originate from vaktra pankaja of Sri Mahadeva, they are both valid, but the key to following any of these paths is adhikAri bheda, which should be grasped from Sruti and Smrti”. |
Daksha-Vamachara Nirnaya
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