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Vāmācāra (Sanskrit:वामाचार,Sanskrit pronunciation:[ʋaːmaːtɕaːɽɐ]) is atantric term meaning 'left-hand path' and is synonymous with the Sanskrit termvāmamārga.[1][2] It is used to describe a particular mode of worship orsadhana (spiritual practice) that uses heterodox things to sublimate for spiritual growth.
These practices are often generally considered to be tantric in orientation. The converse term isdakṣiṇācāra "right-hand path", which is used to refer not only to orthodox sects but to modes of spirituality that engage in spiritual practices that accord with Vedic injunction and are generally agreeable to the status quo.
Left-handed and right-handed modes of practice may be evident in both orthodox and heterodox practices ofHinduism and are a matter of taste, culture, proclivity, initiation,sadhana and lineage (parampara).
N. N. Bhattacharyya explains the Sanskrit technical termĀcāra as follows:
[t]he means of spiritual attainment which varies from person to person according to competence....Ācāras are generally of seven kinds -- Veda, Vaiṣṇava, Śaiva, Dakṣiṇa, Vāma, Siddhāṇta, andKaula, falling into two broad categories -- Dakṣiṇa and Vāma. Interpretations vary regarding the nature and grouping of theācāras. It is generally held that those who participate in the rituals of Five Ms belong to the category of Vāmācāra.[3]
Vāma means "pleasant, lovable, agreeable" anddakṣiṇa means "south". Facing the rising sun towards east,dakṣiṇa would be the right side. For this reason, the termvāmācāra is often translated "left-hand path", whiledakṣiṇamārga is translated as "right-hand path". An alternate etymology is that it is possible that the first word of the expressionvāmācāra is notvāma or 'left', butvāmā or 'woman'. N. N. Bhattacharyya notes that a main feature of the tantras is respect for the status of women as a representation ofAdi Shakti, and that if this was the original conception underlyingvāmācāra, the opposing termdakṣiṇācara may have been a later development.[4]
An alternate termvāmamārga ("left path") is also used.[1] In this compound the ambiguity betweenvāma andvāmā is not present because the final-a is clearly short.
TheBrahma Yamala, a right-handedVaishnava tantric text, says there are three currents of tradition:dakshina,vama, andmadhyama. These are characterized by the predominance of each of the threegunas:sattva,rajas, andtamas. According to this text,dakshina is characterized bysattva, and is pure;madhyama, characterized byrajas, is mixed; andvama, characterized bytamas, is impure. The tantras of each class follow a particular line of spiritual practice.[5]
Vamachara is particularly associated with thepanchamakara or "Five Ms", also known as thepanchatattva. In literal terms they are:madya ('wine'),mamsa ('meat'),matsya ('fish'),mudra ('grain'), andmaithuna ('sexual intercourse').[6]Mudra usually means ritual gestures, but as part of the five Ms it is parched grain.[7]
Vamachara traditions place strict ritual limits on the use of these literal forms and warn against nonsanctioned use. If so used they encourage the person to sin.[8] Practitioners of vamachara rituals may make symbolic substitutions for these literal things, which are not permitted in orthodox Hindu practice.[9][10] The fact that tantric practices can be done without involvement with the literalpanchamakara is emphasized by Swami Madhavananda, and said to have been practiced by numerous saints.[11]
Barrett discusses thecharnel groundsadhana of theAghorī practitioners in both its left and right-handed proclivities and identifies it as principally cutting through attachments and aversion in order to foreground inner primordiality, a perspective influenced by a view by culture or domestication:
The gurus and disciples of Aghor believe their state to be primordial and universal. They believe that all human beings are natural-born Aghori. Hari Baba has said on several occasions that human babies of all societies are without discrimination, that they will play as much in their own filth as with the toys around them. Children become progressively discriminating as they grow older and learn the culturally specific attachments and aversions of their parents. Children become increasingly aware of their mortality as they bump their heads and fall to the ground. They come to fear their mortality and then palliate this fear by finding ways to deny it altogether. In this sense, Aghorsādhanā is a process of unlearning deeply internalized cultural models. When thissādhanā takes the form ofshmashān sādhanā, the Aghori faces death as a very young child, simultaneously meditating on the totality of life at its two extremes. This ideal example serves as a prototype for other Aghor practices, both left and right, in ritual and in daily life.[12]
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