what is the difference between Kaulachara & Vamachara

[Guest guest]

Dear Members

 

Can any one tell what is the difference between Kaulachara & Vamachara

mode of worship.

 

Regards

 

[

Moderator's note:

See the following

 

/message/20866

/message/20868

]

[Guest guest]

not an easy question and this can lead to controversies so I shall sit

down and write a reply in a day or two.

 

, " k " <yonitattwa9 wrote:

>

> Dear Members

>

> Can any one tell what is the difference between Kaulachara & Vamachara

> mode of worship.

>

> Regards

>

> [

> Moderator's note:

> See the following

>

> /message/20866

> /message/20868

> ]

>

[Guest guest]

Namaste!

 

From Times of India, 28 Jun 2008

 

===============

 

Path to liberation

 

How

many paths are there for the liberation of man?

 

 

 

 

There are seven ways for the

liberation of man. The first way is the path of

 

 

Karma

 

.

This is the discipline for the man of ordinary mettle. The second is the

 

 

Vaishnava

 

 

path in which devotion or

 

 

bhakti

 

 

to the Lord plays a greater role than work, and is meant for a higher

competence. The third is the

 

 

Shaiva

 

 

path which is more a path of meditation and

 

 

gyana

 

 

(knowledge).

 

 

 

These three orders

or successive stages of discipline are meant for the ordinary category of seeker

without any special qualification, the

 

 

¡pashu¢

 

sadhaka

 

,

who is bound by the bonds of existence.

 

 

 

 

The fourth path is the

 

 

Dakshina

 

 

path where

 

 

karma

 

,

 

 

bhakti

 

 

and

 

 

gyana

 

 

are skilfully harmonised and synthesised. Here the fruits of the first three are

organised and conserved. Then we have the

 

 

Vama

 

 

path or the reverse path where the natural turn outward

(

 

pavritti

 

),

is turned inward

(

 

nivritti

 

),

to the source of all, and everything in creation is looked upon and used as the

means for the return to the one consciousness that bases all and governs all.

 

 

 

 

The process is one of inner

identification of oneself with divinity, not only in its state of self-existence

, but also in its movement of manifestation.

 

 

 

 

The

 

 

Dakshina

 

 

and

 

 

Vama

 

 

paths are for the aspirant who has evolved into higher competence, the one

heroic enough, who can struggle and fight the nether forces of ignorance. This

type of

 

 

sadhaka

 

 

is known as the

¡

 

vira¢

 

sadhaka

 

.

 

 

 

 

Then we have the

 

 

Siddhanta

 

,

the stage or path where things are finally determined as to the real nature and

direction of one¢s goal, and one is prepared to have the knowledge

embodied in all the parts of one¢s being and consciousness. This stage and

that which succeeds it are for the highest type of

 

 

sadhaka

 

,

the

¡

 

divya¢

 

sadhaka

 

,

who is fit to tread the highest path of inner consciousness that is rapidly

nearing transcendental consciousness.

 

 

 

 

The last is the

 

 

Kaula

 

 

path. It is one of the most secret traditions of

 

 

Tantra

 

 

and the most pre-eminent. According to

 

 

Tantra

 

 

there is nothing higher than the

 

 

Kaula

 

 

which is the essence of all essences.

 

 

 

 

There are certain conditions

to be fulfilled before the truth of the

 

 

Kaula

 

 

path can he revealed. One must have matured in mind and nature as a result of

study and discipline undergone in the previous stages. Only to such a person

does the knowledge dawn without being taught and explained by others, for

one¢s mind and inclination depend entirely upon previous preparation. One

is ready according to one¢s stage of evolution.

 

 

 

 

The second factor is the

degree of purification of consciousness that one has undergone as a result of

 

 

japa

 

 

from the

 

Shaivite,

Vaishnavite, Shakta, Ganapatya

 

and

 

 

Saura

 

 

traditions. Third is the extent to which one has been freed from the deforming

elements of ignorance and ego as a combined result of previous austerity,

self-giving , sacrifice, repetition of mantras, observances of

 

 

niyamas

 

 

and similar acts aimed at ridding oneself of instinctive and lower tendencies .

 

 

 

 

Here also one must have

devotion and faith in the deity or

 

 

guru

 

.

Thus, to one of purified consciousness, calm, active in the ways of the spirit,

of high faith, humility, cheerfulness, dedicated to truth and obedient to the

commands of the guru, does the

 

 

Kaula

 

 

knowledge reveal itself.

 

 

 

 

Satsang:

Swami Niranjanananda Saraswati

 

 

 

--- On Mon, 6/30/08, k <yonitattwa9 wrote:

k <yonitattwa9

what is the difference between Kaulachara & Vamachara

 

Monday, June 30, 2008, 11:27 AM

 

 

 

 

 

 

 

 

 

 

 

Dear Members

 

 

 

Can any one tell what is the difference between Kaulachara & Vamachara

 

mode of worship.

 

 

 

Regards

 

 

 

[

 

Moderator's note:

 

See the following

 

 

 

http://groups. / group/Shakti_ Sadhana/message/ 20866

 

http://groups. / group/Shakti_ Sadhana/message/ 20868

 

]

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

[Guest guest]

Namaste & Apologies for the badly formatted posting earlier!

 

From Times of India, 28 Jun 2008

 

==================

Paths to liberation

 

How many paths are there for the liberation of man?

 

There are seven ways for the liberation of man. The first way is the path of

Karma . This is the discipline for the man of ordinary mettle. The second is the

Vaishnava path in which devotion or bhakti to the Lord plays a greater role than

work, and is meant for a higher competence. The third is the Shaiva path which

is more a path of meditation and gyana (knowledge).

 

These three orders or successive stages of discipline are meant for the ordinary

category of seeker without any special qualification, the ‘pashu’ sadhaka ,

who is bound by the bonds of existence.

 

The fourth path is the Dakshina path where karma , bhakti and gyana are

skilfully harmonised and synthesised. Here the fruits of the first three are

organised and conserved. Then we have the Vama path or the reverse path where

the natural turn outward ( pavritti ), is turned inward ( nivritti ), to the

source of all, and everything in creation is looked upon and used as the means

for the return to the one consciousness that bases all and governs all.

 

The process is one of inner identification of oneself with divinity, not only in

its state of self-existence , but also in its movement of manifestation.

 

The Dakshina and Vama paths are for the aspirant who has evolved into higher

competence, the one heroic enough, who can struggle and fight the nether forces

of ignorance. This type of sadhaka is known as the ‘ vira’ sadhaka .

 

Then we have the Siddhanta , the stage or path where things are finally

determined as to the real nature and direction of one’s goal, and one is

prepared to have the knowledge embodied in all the parts of one’s being and

consciousness. This stage and that which succeeds it are for the highest type of

sadhaka , the ‘ divya’ sadhaka , who is fit to tread the highest path of

inner consciousness that is rapidly nearing transcendental consciousness.

 

The last is the Kaula path. It is one of the most secret traditions of Tantra

and the most pre-eminent. According to Tantra there is nothing higher than the

Kaula which is the essence of all essences.

 

There are certain conditions to be fulfilled before the truth of the Kaula path

can he revealed. One must have matured in mind and nature as a result of study

and discipline undergone in the previous stages. Only to such a person does the

knowledge dawn without being taught and explained by others, for one’s mind

and inclination depend entirely upon previous preparation. One is ready

according to one’s stage of evolution.

 

The second factor is the degree of purification of consciousness that one has

undergone as a result of japa from the Shaivite, Vaishnavite, Shakta, Ganapatya

and Saura traditions. Third is the extent to which one has been freed from the

deforming elements of ignorance and ego as a combined result of previous

austerity, self-giving , sacrifice, repetition of mantras, observances of

niyamas and similar acts aimed at ridding oneself of instinctive and lower

tendencies .

 

Here also one must have devotion and faith in the deity or guru . Thus, to one

of purified consciousness, calm, active in the ways of the spirit, of high

faith, humility, cheerfulness, dedicated to truth and obedient to the commands

of the guru, does the Kaula knowledge reveal itself.

 

Satsang: Swami Niranjanananda Saraswati

[Guest guest]

Thanks for replying.

 

I have read this article in TOI; but it does not give a detailed

information as regards mode of worship.Literally they say in

Vamachara 5 M's are used; but what is used in Kaulachara & the mode

of worship etc...

 

, " Krishnakumar M. "

<krishna_kumar_m wrote:

>

> Namaste & Apologies for the badly formatted posting earlier!

>

> From Times of India, 28 Jun 2008

>

> ==================

> Paths to liberation

>

> How many paths are there for the liberation of man?

>

> There are seven ways for the liberation of man. The first way is

the path of Karma . This is the discipline for the man of ordinary

mettle. The second is the Vaishnava path in which devotion or bhakti

to the Lord plays a greater role than work, and is meant for a

higher competence. The third is the Shaiva path which is more a path

of meditation and gyana (knowledge).

>

> These three orders or successive stages of discipline are meant

for the ordinary category of seeker without any special

qualification, the ‘pashu’ sadhaka , who is bound by the bonds

of existence.

>

> The fourth path is the Dakshina path where karma , bhakti and

gyana are skilfully harmonised and synthesised. Here the fruits of

the first three are organised and conserved. Then we have the Vama

path or the reverse path where the natural turn outward (

pavritti ), is turned inward ( nivritti ), to the source of all, and

everything in creation is looked upon and used as the means for the

return to the one consciousness that bases all and governs all.

>

> The process is one of inner identification of oneself with

divinity, not only in its state of self-existence , but also in its

movement of manifestation.

>

> The Dakshina and Vama paths are for the aspirant who has evolved

into higher competence, the one heroic enough, who can struggle and

fight the nether forces of ignorance. This type of sadhaka is known

as the ‘ vira’ sadhaka .

>

> Then we have the Siddhanta , the stage or path where things are

finally determined as to the real nature and direction of one’s

goal, and one is prepared to have the knowledge embodied in all the

parts of one’s being and consciousness. This stage and that which

succeeds it are for the highest type of sadhaka , the ‘ divya’

sadhaka , who is fit to tread the highest path of inner

consciousness that is rapidly nearing transcendental consciousness.

>

> The last is the Kaula path. It is one of the most secret

traditions of Tantra and the most pre-eminent. According to Tantra

there is nothing higher than the Kaula which is the essence of all

essences.

>

> There are certain conditions to be fulfilled before the truth of

the Kaula path can he revealed. One must have matured in mind and

nature as a result of study and discipline undergone in the previous

stages. Only to such a person does the knowledge dawn without being

taught and explained by others, for one’s mind and inclination

depend entirely upon previous preparation. One is ready according to

one’s stage of evolution.

>

> The second factor is the degree of purification of consciousness

that one has undergone as a result of japa from the Shaivite,

Vaishnavite, Shakta, Ganapatya and Saura traditions. Third is the

extent to which one has been freed from the deforming elements of

ignorance and ego as a combined result of previous austerity, self-

giving , sacrifice, repetition of mantras, observances of niyamas

and similar acts aimed at ridding oneself of instinctive and lower

tendencies .

>

> Here also one must have devotion and faith in the deity or guru .

Thus, to one of purified consciousness, calm, active in the ways of

the spirit, of high faith, humility, cheerfulness, dedicated to

truth and obedient to the commands of the guru, does the Kaula

knowledge reveal itself.

>

> Satsang: Swami Niranjanananda Saraswati

>

[Guest guest]

From the second of the two following articles/links:

/message/20866

/message/20868

 

The Kaulachara " toolbox " does indeed include such sensational

rituals as the panchamakara, the yoni puja and so on. But such

rituals are, in fact, " exotics " -- used once in a great while by some

sadhaks in some circumstances, and by many others not at all.

Perhaps the most common " body worship " acts in Kaulachara are the

nyasas, which are totally unobjectionable -- making the Christian

sign of the cross is a type of nyasa, for goodness' sake.

 

In the Kaulachara tradition, the idol is replaced by a living woman

or a man or a couple. You can also think of Her as the Union of

Shiva and Shakti. You can worship Her as a woman, as a man, or as

both. There are no restrictions in this regard. When we give Her a

bath, we not only chant the Durga and Lakshmi Suktams; we also chant

the Purusha Suktam and the Rudram. The word " She " contains the

word " He " . So you need not worry that you are only worshiping the

Mother Goddess and ignoring the Father God. You are worshiping both.

 

In the Kaulachara tradition, the notion of the self is completely

negated. You see everyone as yourself. You invoke the Goddess into

your spouse, into the suvasini or into anyone. You yourself become

the Goddess in the Viraja homa, even as you are worshiping Her.

 

 

, " k " <yonitattwa9 wrote:

>

> Thanks for replying.

>

> I have read this article in TOI; but it does not give a detailed

> information as regards mode of worship.Literally they say in

> Vamachara 5 M's are used; but what is used in Kaulachara & the mode

> of worship etc...

>

> , " Krishnakumar M. "

> <krishna_kumar_m@> wrote:

> >

> > Namaste & Apologies for the badly formatted posting earlier!

> >

> > From Times of India, 28 Jun 2008

> >

> > ==================

> >

> Then we have the Vama

> path or the reverse path where the natural turn outward (

> pavritti ), is turned inward ( nivritti ), to the source of all,

and

> everything in creation is looked upon and used as the means for the

> return to the one consciousness that bases all and governs all.

> >

> > The process is one of inner identification of oneself with

> divinity, not only in its state of self-existence , but also in its

> movement of manifestation.

> >

> > The Dakshina and Vama paths are for the aspirant who has evolved

> into higher competence, the one heroic enough, who can struggle and

> fight the nether forces of ignorance. This type of sadhaka is known

> as the ‘ vira’ sadhaka .

> >

> [...]

> >

> > The last is the Kaula path. It is one of the most secret

> traditions of Tantra and the most pre-eminent. According to Tantra

> there is nothing higher than the Kaula which is the essence of all

> essences.

> >

> > There are certain conditions to be fulfilled before the truth of

> the Kaula path can he revealed. One must have matured in mind and

> nature as a result of study and discipline undergone in the

previous

> stages. Only to such a person does the knowledge dawn without being

> taught and explained by others, for one’s mind and inclination

> depend entirely upon previous preparation. One is ready according

to

> one’s stage of evolution.

> >

> > [....]

> >

> > Here also one must have devotion and faith in the deity or guru .

> Thus, to one of purified consciousness, calm, active in the ways of

> the spirit, of high faith, humility, cheerfulness, dedicated to

> truth and obedient to the commands of the guru, does the Kaula

> knowledge reveal itself.

> >

> > Satsang: Swami Niranjanananda Saraswati

> >

>