While Kula Tantra or Kulāmnāya can be viewed as a single school of thought with its own lineage of ācāryas, metaphysics and practices, it must also be remembered that different Schools of Tantra have co-opted Kula Tantra and interpreted it based on their own perspectives. As an established school, its first reference by Abhinavagupta is with the epithet, ‘anuttaratrika’.
santi paddhatayaścitrāḥ srōtōbhēdēṣu bhūyasā |
anuttaraṣaḍardhārthakramē tvēkāpi nēkṣyatē ||
Of various Vaktras (or mouths) associated with the origin of the āgamas, Kula Tantra gets associated with different vaktras. For example, Kulārṇava Tantra associates it with ūrdhvavaktra to establish its superiority over other schools.
rahasyātirahasyāni kulaśāstrāṇi pārvati |
ūrdhvāmnāyasya tattvaṁ hi pūrṇabrahmātmakaṁ param ||
At the same time, other sources such as Tantrālōka and ṣaṭsāhasrasaṁhitā associate Kula Tantra with Pātālāmnāya and Picuvaktra, possibly to indicate its secretive nature.
picuvaktrādyaparyāyaṁ yōginīvaktramēva mukhyacakramuktam |
pātālākhyamadhōvaktraṁ sr̥ṣṭyarthaṁ saṁprakīrtitam ||
While there is a lot of such varied associations, one commonly used epithet is – “yōginīvaktraparamparā”. Now, it may be noted that according to śrīkaṇṭhīya saṁhitā, Dakṣiṇavaktra is what is popularly referred to as yōginīvaktra. The significance of the word ‘yōginī’ here can be explained in different ways. Primarily, this school and it’s esoteric knowledge is attainable through the Yōginī or Dutī employing practices peculiar to this school. Secondly, borrowing from the Kāpālika school, Bhairava is visualized as surrounded by various fierce deities called yōginīs, and the worship of this mātr̥kula forms the primary aspect of Kula Tantra.
tanmukhyacakramuktaṁ mahēśinā yōginīvaktram |
tatraiṣa sampradāyastasmātsamprāpyatē jñānam ||
Several sources point to the origin of this school, at least in some kind of systematized form, in Kāmarūpa, where this knowledge was transmitted by the divine yōginīs to Matsyendranātha.
bhairavyā bhiravātprāptaṁ yōgaṁ vyāpya tataḥ priyē |
tatsakāśāttu siddhēna mīnākhyēna varānanē .
kāmarūpē mahāpīṭhē macchandēna mahātmanā ||
And then we are told that this school was transmitted to Dakṣiṇapīṭha. There is no unanimous opinion on what ‘dakṣiṇa’ means here; Souther India, or southern part of some region – perhaps Assam. Some others point to its origin in śrīnagara (Kashmir), and to its south is the celebrated Jāladhanra Pītha (Kangra in Himachal Pradesh). By Abhinavagupta’s time, we gather that Jālandhara was a major center of learning for Kula Tantra.
Kula Tantra seems to have been popular in Kashmir much before the time of Abhinavagupta. For example, Kallaṭa who lived in the earlier part of the ninth century was a known practitioner of Kula Tantra. Jayaratha also states in his commentary on Vāmakēśvarīmata that īśvararāśi and śaṅkararāśi taught Kula Tantra in Kashmir around the ninth century. Thus, having originated from Matsyendranātha, Kula Tantra spread far and wide, assuming various names and forms.
Abhinavagupta describes four Gurus for Kula Tantra based on the Yuga. Khagēndranātha in satyayuga, Kūrmanātha in trētāyuga, Mēṣanātha in dvāparayuga and Matsyendranātha for Kaliyuga. During the Gurumaṇḍala Krama, one worships Khagēndranātha and Vijjāmbā in East, Kūrmanātha and Maṅgalāmbā in the South, Mēṣanātha and Kāmamaṅgalāmbā in West and Matsyēndranātha and Kōṅkaṇāṁbā in the North. Matsyēndranātha had six sons who were also his disciples and they propagated his teachings: Amaranātha, Varadeva, Chitranātha, Alinātha, Vindhyanātha and Guṭikānātha. Through these six sons authorized by Matsyēndranātha, the Kula santati is known to have propagated. The word ‘kula’ or ‘clan’ thus originally refers to the clan of Matsyēndranātha. Various rules associated with Kula, which were later generalized to align with Guruparamparā, also originated in this context. For example, the intermingling of practitioners from different Kulas is prohibited (Tantrālōka 4/26). A sādhaka belonging to one Kula cannot indulge in sādhanā except with other savargīya sādhakas. There are restrictions imposed to the extent of even prohibiting conversation between different Kulas.
tādātmyapratipattyai hi svaṁ santānaṁ samāśrayēt |
bhuñjīta pūjayēccakraṁ parasantatinā nahi ..
akulīnēṣu samparkāttatkulātpatanādbhayam .
ēkapātrē kulāmnāyē tasmāttānparivarjayēt ||
There were special signs or marks such as chummā, mudrā, pīṭha etc., which helped one identify other sādhakas from the same Kula. These signs or marks were guarded with utmost secrecy.
When we speak of Kula, it is impossible to not discuss ‘Kaula’. This word simply refers to the followers of Kula Mata (one of the six clans of Matsyēndranātha) and the adherents of scriptures that transmit the knowledge imparted by Matsyēndranātha. However, there are other connotations to the word Kaula. Both Abhinavagupta, as well as Manthānabhairavatantra, refer to Kula and Kaula as two unique and different schools of Tantra. Cinciṇimatasārasamuccaya seems to echo the same classification. But then we also see more popular definitions, albeit more recent, which associate the two words with each other and almost use it interchangeably.
kramikaḥ śaktipātaśca siddhāntē vāmakē tataḥ |
dakṣē matē kulē kaulē ṣaḍardhē hr̥dayē tataḥ ||
In Tantrālōkavivēka, Jayaratha, while explaining the word ‘kula’, refers to four groups: Mahākaula, Kaula, Akula and Kulākula. The exact nature of these groups is not very clear, but it may not be too far-fetched to assume them to have been distinct schools of Kula Tantra at some point in history.
In the śrīvidyā school, we find various usages of the words Kula and Kaula. Lakṣmīdhara, in his commentary on Shaṅkarācārya’s Saundaryalaharī, classifies Kaula-mata into Pūrvakaula and Uttarakaula. Other associated schools, such as the one promoted by the author of Subhagodaya, Kaula-mata is described as composed of seven different sub-schools. Pūrvakaula is of three types: mūlādhāraniṣṭha, svādhiṣṭhānaniṣṭha and ubhayaniṣṭha. Uttarakaula includes Mātaṅgī, Vārāhī, Kaulamukhī and Tantraniṣṭhā (hint: Paraśurāma Kalpasūtra). Artharatnāvalī talks of five forms: akula, kula, kulākula, kaula and śuddhakaula. Kaulajñānanirṇaya talks of seven forms: padōttiṣṭha, kaula, mahākaula, mūlakaula, yōginīkaula, vahnikaula, vr̥ṣaṇōttha kaula, siddhakaula. Only two of these are listed in the Mr̥gēndrāgama.
śaivaṁ māntrēśvaraṁ gāṇaṁ divyamārṣaṁ ca gauhyakam |
yōginīsiddhakaulaṁ nōttīrṇaṁ tābhya ēva tat ||
It is impossible to dig deep into Kula Tantra without examining the āmnāyas. While āmnāyas have changed over time – in terms of number, characteristics, deities etc., the oldest system seems to comprise of simply four āmnāyas. Pūrvāmnāya is associated with Trika and is very similar to Mūlakaula. At the center of the triad are the three vidyās of Parā, Parāparā and Aparā. At the center of this triad, surrounded by Brāhmī and other mātr̥kās, the divine couple Kulēśvarī and Kulēśvara are propitiated in what is known as the Kula-cakra. This is the path of the Siddhas such as Khagēndranātha, Kūrmanātha, Mēṣanātha and Matsyendranātha. The Tantras that expound Trika are Siddhayōgēśvarīmata, Mālinīvijayōttara, Triśirōbhairava, Trikasadbhāva, Niśisañcāra tantra etc.
In this school, the focus is on abandoning all vidhis and niṣēdhas to attain complete harmony with Kulēśvarau. Procedures considered necessary by other schools such as snāna, antaryāga, hōma, nyāsa etc., are of no special significance here.
paratattvapravēśē tu yamēva nikaṭaṁ yadā |
upāyaṁ vētti sa grāhyastadā tyājyō’tha vā kvacit ||
snānamaṇḍalakuṇḍādi ṣōḍhānyāsādi yatra tat |
kiñcidatrōpayujyēta kr̥taṁ vā khaṇḍanāya no ||
The Kulaprakriyā, central to this school, may be accomplished in six ways based on one’s capability: on earth (maṇḍala), objects such as vastra, yantra etc., in a dūtī or śakti, yāmalabhāva employing ādiyōga, within one’s body, within one’s madhya-nāḍī in the path of ascent of prāṇa and within one’s refined consciousness.
bahiḥ śaktau yāmalē ca dēhē prāṇapathē matau |
its ṣōḍhā kulējyā syātpratibhēdaṁ vibhēdinī ||
This school seems to have been popular among householder practitioners of Tantra. While adopting some principles and practices of the much more extreme Kāpālika school, the Kula-mata arrived at a more moderate path that was deemed socially acceptable to an extent.
Uttarāmnāya is characterized by the central position adorned by Kālī. The Kashmir school of this āmnāya is centered around the worship of Kālasaṅkarṣiṇī surrounded by twelve Kālīs. However, if you examine closely, there is not much difference here from Trika. The Mātr̥sadbhāva of Trika is replaced by Kālasaṅkarṣiṇī, the twelve śaktis by twelve Kālīs, and so on. Even practices such as dūtīyāga etc. are very similar.
dēvīyāmalaśāstrē sā kathitā kālakarṣiṇī |
mahāḍāmarakē sā mātr̥sadbhāvatvēna varṇitā ||
ēṣā vastuta ēkaiva parā kālasya karṣiṇī |
śaktimadbhēdayōgēna yāmalatvaṁ prapadyatē ||
One key difference here is the importance awarded to krama – or stage-based approach to sādhanā. Important Tantras of this school include Jayadrathayāmala and Kramasadbhāva.
Dakṣiṇāmnāya is focussed on the worship of Tripurasundarī, the benign form of the Goddess. This school is known by various names such as śrīvidyā, saubhāgyavidyā etc. Important tantras of this school include Vāmakēśvara, Tantrarāja, Jñānārṇava, śaktisaṅgama etc. From words of Jayaratha it is clear that this school was very popular in Kashmir at some point, but moved to other parts of the Indian sub-continent in later times. Works of śivānanda, Vidyānanda, Bhāskararāya, Amr̥tānandayōgī etc., established this school as one of the most prominent schools of Tantra today. This school originated at Oḍḍiyāṇa near Kashmir by Charyānātha. The Guru-krama for Tripurasundarī includes Mitrēśanātha, Oḍḍīśanātha, Shaṣṭhīśanātha and Caryānātha. śivānanda, the celebrated author of r̥juvimarśinī, maps the origin of śrīvidyā to Kashmir. However, Jayaratha seems to differ and suggests that the Tripurā sampradāya was brought to Kashmir by īśvaraśiva and viśvāvarta. The very fact that several important facts refer to śrīvidyā as synonymous with Dakṣiṇāmnāya does suggest its strong association with Southern India (except perhaps Kularatnodyota which associated it with paścimāmnāya).
iyaṁ ca vidēō caturāmnāyasādhāraṇyapi dakṣiṇapakṣapātinī |
Vidyānanda and Amr̥tānanda specifically refer to śrīvidyā as ‘dakṣiṇapakṣapātinī’.
dakṣiṇasrōtaḥpakṣapātinyāḥ saubhāgyaparadēvatāyāḥ |
Of the various interpretations of the śrīvidyā mantra, examination of Kaulikārtha is relevant here. The word Kula, according to this interpretation, is the human body, which is a group (kula) of the thirty-six tattvas.
kulaṁ ṣaṭtriṁśattattvātmakam śarīram |
And Kaulika is one who is immersed in the contemplation on the unity between cakra, dēvōtē, śrīvidyā, guru and himself.
kaulikaṁ kathayiṣyāmi cakradēvatayōrapi |
vidyāgurvātmanāvaikyam ||
The biggest aspect of this school is this – the Kuladr̥ṣṭi here is that of ahantā, and this is also the prescribed vīrabhāva here. This is also the reason why this school has found near universal acceptance by the more orthodox smārtas compared to other three āmnāyas.
The worship of Kubjikā, who is synonymous with Paścimāmnāya is today restricted to Nepal. However, Kubjikā was once propitiated throughout the Indian subcontinent. Kubjikāmata and Manthānabhairava Tantra are the chief scriptures of this school. The core philosophy of this school is similar to Trika. In fact, several Tantras of this school copy and reproduce entire sections from the older Trika tantras. The Guru-krama here is exactly same as that of Tripurasundarī – Mitrēśanātha, Oḍḍīśanātha, Shaṣṭhīśanātha and Caryānātha. The chief practice of this school is Kuṇḍalinī yoga.
The rituals and metaphysics are generally a rehash of Trika – with Kubjikā and Kubjēśvara or Navātman occupying the central position of Kula and Akula.
Thus, we can see that the philosophy, metaphysics and ritualistic aspects of Kula Tantra are different across these four āmnāyas – but if there is one thing common, it is Kuṇḍalinī yoga with some form or another of ādiyāga or pañcama-makāra.
The central focus of śākta tantra is generally the Mantra of one of the main forms of the Goddess. This mantra is practiced either through tantra prakriyā or by kulaprakriyā. Tantra prakriyā is for the beginner or ordinary upāsakas involving Japa, Homa, Tapaṇa etc. Kulaprakriyā is for the advanced practitioner, executed according to his capability (bahiḥ, śakti, yāmala, dēha, prāṇapatha, or finally the buddhi).
In the West, the aspect of pañcama-makāra is what has made Tantra both loved as well as shunned as a subject. However, the scriptures are abundant with details on adhikārilakṣaṇa about the specific qualifications of the sādhakas eligible for certain kinds of kulaprakriyā.
atha sarvāpyupāsēyaṁ kulaprakriyayōcyatē |
tathā dhārādhirūḍhēṣu guruśiṣyēṣu yōcitā ||
In Tantrālōka, the qualification is described by the word “dhārādhiṟūḍha’. Once who is accomplished in two of the below ways is what is meant here:
– In the sense of Haṭhayōga where the mind follows the prāṇa
– In the sense of Rājayōga where the prāṇa follows the mind
Either way, before undertaking ādimayōga, the sādhaka needs to enter his prāṇa within the central nāḍī through one of the above Yogas – thus exhibiting a certain mastery over the Mind and the Prāṇa. This is what brings about a certain dēvatā-tādātmya achieved through incessant Mantra Japa leading to translation of mantra tādātmya (oneness with the Mantra) into Bhairavī tādātmya (oneness with the Great Goddess, who is the very essence of the Mantra).
Until this translation or transformation is effected, one is ineligible for Kulaprakriyā.
One may finally ask – why bother with this Kulaprakriyā at all? There are three benefits from ādimayōga.
The very first aspect is a test or a challenge, to qualify the aspirant to the next stage. If the aspirant is unprepared and is bound by greed, gluttony, lust and is enslaved by physical pleasures, he becomes yōginīgrāsa and his spiritual career attains its untimely and unfortunate climax. The use of the makāras should not be in the sense of sādhya but instead as sādhana. Thus, while this is a sādhanā, it is also a test for qualifying to the next stage.
na caryā bhōgataḥ prōktā khyātā kāmānusāriṇī |
svacittapratyavēkṣātaḥ sthiraḥ kiṁ vā calaṁ manaḥ ||
The second objective is to produce enlightened, awakened progeny or yōginībhuḥ, that can contribute to the society in myriad ways. Today, the parents are lacking Tejas in various ways – some are interested in purely materialistic pursuits, some others in jaḍa-vēdānta bordering on māyāvāda resulting in non-action, while others have a non-holistic view of Dharma where society, country, karman etc. are isolated from religion – arthāt we have a myriad problems in our society today. And the progeny of such parents who are the product of this problematic society can obviously be no superwomen and supermen who can bring about a lasting transformation. Kulaprakriyā can produce awakened and empowered santāna blessed by the yōginī-gaṇa who can invigorate the society in a multifaceted and holistic fashion.
The third and the chief objective is to attain the heightened state of Parādvaita where there is the realization of Parābhaṭṭārikā beyond her viśvamaya and viśvōttīrṇa forms.
There is a crucial aspect of Kulatantra which separates it from other popular schools such as Bauddha and Vedānta darśanas. Both these aforementioned schools advocate viṣayaparityāga and sannyāsa (renunciation) for Mōkṣa. They find Bhoga incompatible with Mokṣa and pit one against the other – this is true for most other tāntric schools as well. However, Kulatantra not only dismisses this absurd notion that Bhoga is incompatible with Mokṣa, but also postulates that it is a tool for attaining Mokṣa. Abhinavagupta gives a certain analogy – a well-known truth, when presented as a dry, plainly stated fact – seldom reaches all people; however, when it is presented as an exaggerated, entertaining skit or a ballad, it is not only readily and deeply comprehended, but the audience also lives the characters in its own mind – thus self-actualizing the truth in a very lasting way. This powerful concept is the original and revolutionary contribution of Kulāmnāya to the spiritual world.