The Four Traditions of Srividya [Part 1]

[Guest guest]

I have noticed that some of the recent threads here reveal a certain

confusion about the various traditions contained within Srividya

upasana. My intention here is to briefly explain those traditions

for those who don't know. For those who do know, I invite you to

correct, improve and/or clarify these explanations as you see fit.

The below information is based on some unpublished notes by Sri

Amritananda Natha, and augmented by others within that path.

 

The traditions existing within the Sri Vidya can broadly be

categorized as the Samayachara, the Dakshinachara, the Kaulachara

and the Vamachara traditions.

 

It should be understood at the outset that Srividya is Srividya.

Brooks sufficiently defines Srividya as an "influential school of

goddess-centered Sakta Tantrism. Centering on [but not confined to]

the goddess's three [principal] manifestations – the beneficent

deity Lalita Tripurasundari, her mantra, and the visually striking

sri chakra – Srividya creates a systematic esoteric discipline that

combines elements of the yogas of knowledge, of devotion, and of

ritual."

 

What has to be emphasized here is that these four traditions within

Srividya are essentially all the same – the difference is only in

the tools that are used. In fact, I will use a metaphor that has

annoyed people before, but one that I believe is accurate and useful

in explaining these concepts: Think of the traditions as four

toolboxes available to the initiated Srividya upasak.

 

Why toolboxes? Because a toolbox is something you open when you have

a job to do. You reach in and take what you need for the job at

hand. Just because a certain tool is in there, doesn't mean you need

to pull it out for every job. It's quite likely, in fact, that you

will *never* need to use most of these tools. But they are there in

case you do.

 

SAMAYACHARA: Worship Focused in the Mind

 

Samayachara refers to the internal mode of worship, and to worship

employing homas; the fire ritual. We perform the homas and internal

visualizations whether or not external puja articles are present. If

they are not present, we can simply visualize them and still perform

the entire puja.

 

In recent times, some confusion has arisen about Samayachara. It has

been presented by some as a Brahminical or Vedic (or at least non-

Tantric) form of Srividya; as the highest or purest or most evolved

form of Srividya.

 

This is nonsense. Samaya is a part of almost any Srividya upasana,

even if the "Brahminical bully boys" would like to claim it as their

own pure island. Think about it: If one argues that Samayachara

consists of a distinct set of lineages within Srividya, then one can

legitimately ask if there actually is a Samayachara at all. If there

is, what is its guru parampara? If it starts with Lakshmidhara, then

who are his successors? What is the lineage? Does one exist at all?

Or did it end within a generation or so, with Lakshmidhara?

 

In fact, Samayachara is simply one of Srividya's toolboxes; nothing

more, nothing less. For example, I have been blessed enough to take

diksha in Samayachara, Dakshinachara and Kaulachara paramparas. They

are complementary, not conflicting. There is no inherent conflict

between the traditions, and those who understand the paths properly

know that none rejects the others.

 

DAKSHINACHARA: Worship Situated on an External Representation of Devi

 

In the Dakshinachara tradition, you worship the Sri Chakra. It is a

bahya puja, meaning that you are worshiping something outside of

yourself; usually a vigraham, i.e., an idol or yantra. However, the

suvasini puja is also done. The suvasini is a woman who represents

the Devi; but in this tradition the puja is done only to her feet.

 

[To be continued ...]