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Cisco CCNP Certification Exam 642-825

07 January, 2009

Vedacara is the lowest and Kaulacara the highest. (Kularnava Tantra II). Their characteristics are given in the 24th Patala of Vishvasara Tantra. The first four belong to Pashvacara (see Chapter on Shakta Sadhana) and the last three are for Vira and Divya Sadhakas. Summarizing the points of the Vishvasara: a Sadhaka in Vedacara should carry out the prescriptions of the Veda, should not cohabit CISCO 642-642- with his wife except in the period following the courses. He should not eat fish and meat on the Parva days. He should not worship the Deva at night. In Vaishnavacara he follows injunctions (Niyama) of Vedacara. He must give up eating of flesh (Nitya Tantra says he must not kill animals), avoid sexual intercourse and even the talk of it. This doubtless means a negation of the Vira ritual. He should worship Vishnu. This Acara is distinguished from the last by the great endurance of Tapas and the contemplation of the Supreme everywhere. In Shaivacara, Vedacara is prescribed with this difference that there must be no slaughter of animals and meditation is on Shiva. Dakshinacara is said to have been practiced by Rishi Dakshinamurti and is therefore so called. This Acara is preparatory for the Vira and Divya Bhavas. Meditation is on the Supreme Ishvari after taking Vijaya (Hemp). Japa of Mantra is done at night. Siddhi is attained by using a rosary of human bone (Mahshankha) at certain places including a Shaktipitha. Vamacara is approved for Viras and Divyas. One should be continent (Brahmacari) at day and worship with the Pañcatattva at night. ("Pañcatattvakramenaiva ratrau devim prapujayet"). The statement of Nitya (Pañcatattvanukalpena ratrau deving prapujayet) is, if correctly reported, I think incorrect. This is Vira Sadhana and the Vira should generally only use substitutes when the real Tattvas cannot be found. Cakra worship is done. Siddhi is destroyed by revelation thereof; therefore the Vama path is hidden. The Siddhantacari is superior to the last by his knowledge "hidden in the Vedas, Shastras and Puranas like fire in wood, by his freedom from fear of the Pashu, by his adherence to the truth, and by his open performance of the Pañcatattva ritual. Open and frank, he cares not what is said." He offers the Pancatattvas openly. Then follows a notable passage. "Just as it is not blameable to drink openly in the Sautramani Yajña (Vaidik rite), so in Siddhantacara wine is drunk openly. As it is not blameable to kill horses in the Ashvamedha Yajña (Vaidik rite), so no offense is committed in killing animals in this Dharma." Nitya Tantra says that an article, be it pure or impure, becomes pure by purification. Holding a cup made of human skull, and wearing the Rudraksha, the Siddhantacari moves on earth in the form of Bhairava Himself. The knowledge of the last Acara, that of the Kaula, makes one Shiva. Just as the footprint of every animal disappears in that of the elephant, so every Dharma is lost in the greatness of Kuladharma. Here there are no injunctions or prohibitions, no restriction as to time or place, in fact no rule at all. A Kaula CISCO 642-812 is himself Guru and Sadashiva and none are superior to him. Kaulas are of three classes, inferior (the ordinary or Prakrita Kaula), who is ever engaged in ritual such as Japa, Homa, Puja, follows Viracara (with Pañcatattva) and strives to attain the highland of knowledge; middling is the Kaula who does Sadhana with Pañcatattva, is deeply immersed in meditation (Dhyana) and Samadhi; superior, the Kaula who "Oh Mistress of the Kaulas sees the imperishable, and all-pervading Self in all things and all things in the Self." He is a good Kaula who makes no distinction between mud and sandalpaste, gold and straw, a home and the cremation ground. He is a superior Kaula who meditates on the Self with the self, who has equal regard for all, who is full of contentment, forgiveness and compassion. Nitya Tantra (Patala III) says that Kaulas move about in various shapes, now as an ordinary man of the world adhering to social rules (Shishta), at other times as one who has fallen therefrom (Bhrashta). At other times, he seems to be as weird and unearthly as a ghost (Bhuta). Kaulacara is, it says, the essence which is obtained from the ocean of Veda and Agama after churning it with the staff' of knowledge.In a modern account of the Acaras (see Sanatana -- sadhana-Tattva or Tantra-rahashya by Saccidananda Svami) it is said that some speak of Aghoracara and Yogacara as two further divisions between the last but one and last. However this may be, the Aghoras of to-day are a separate sect who, it is alleged, have degenerated into mere eaters of corpses, though Aghora is said to only mean one who is liberated from the terrible (Ghora ) Samsara. In Yogacara was learnt the upper heights of Sadhana and the mysteries of Yoga such as the movements of the Vayu in the bodily microcosm (Kshudravrahmanda), the regulation of which controls the inclinations and propensities (Vritti), Yogacara is entered by Yoga-diksha and achievement in Ashtangayoga qualifies for Kaulacara. Whether there were such further divisions I cannot at present say. I prefer for the time being to follow the Kularnava. The Svami's account of these is as follows: Vedacara which consists in the daily practice of the Vaidik rites (with, I may add, some Tantrik observances) is the gross body (Sthula-deha) which comprises within it all the other Acaras, which are as it were its subtle body (Sukshma-deha) of various degrees. The worship is largely of an CISCO 642-825 external character, the object of which is to strengthen Dharma. This is the path of action (Kriyamarga). This and some other observations may be a modern reading of the old facts but are on the whole, I think, justified. The second stage of Vaishnavacara is the path of devotion (Bhaktimarga) and the aim is union of devotion with faith previously acquired. The worshipper passes from blind faith to an understanding of the supreme protecting Energy of the Brahman, towards which his devotion goes forth. With an increasing determination to uphold Dharma and to destroy Adharma, the Sadhaka passes into the third stage or Shaivacara which the author cited calls the militant (Kshattriya) stage, wherein to love and mercy are added strenuous striving and the cultivation of power. There is union of faith, devotion, and inward determination (Antarlaksha). Entrance is here made upon the path of knowledge (Jñanamarga). Following this is the fourth stage or Dakshinacara, which originally and in Tantra Shastra does not mean "right-hand worship" but according to the author cited is the Acara "favorable" to the accomplishment of the higher Sadhana of which Dakshina-Kalika is Devi. (The Vishvasara already cited derives the word from Dakshinamurthi muni, but Dakshina in either case has the same meaning. Daksinakali is a Devi of Uttaramnaya and approach is here made to Vira rituals.)

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