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This way, common-sense discrepancies are really resolved on the level of
tantric sadhana .The Saivite tantric tradition makes distinction between
the sadhana which is performed on a purely mental plane and that whica
involves actual handling of the ritualistic "instruments" including
meat and wine. The Saivite tantric texts usually refer to the
woman,
latter as
'
the left-handed tradition (vamacara, and to the former as the
right-handed tradition (daksin膩c膩ra, which is also called the worship
through "substitutes" (pratiniani, i.e. where the actual ingredients
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are replaced by other ingredients of a type normally held to be "less
risky": wine is replaced by some non-alcoholic liquid, meat and fish by
| vegetables and cereals, and sexual contact (maithuna, by meditation on
the conjunction of kundalini-Sakti with Supreme siva in the thousand-
petalled lotus on the upper end of the central yogic duct (susumna). From
the texts it becomes quite obvious what the words daxsin膩c膩ra and v膩m膩c膩ra
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mean. They refer to the position of the female partner in the ritual in
relation to the yogi; in practices where she sits on his left, the
ingredients (samagri, tend to be physically used, and when she sits on
his right, the use either of substitutes or of meditation on the
| ingredients prevails.
understanding the rite as a spiritual exercise
makes the Saivite accept even the traditional ritualism which it is
believed bring about the condition of the 'twice born", typical for the
brahmans
caste. This vedic ritualism is accepted for the tantric neophyte
on the account that an assiduous follower even of another method can more
easily approach the jaivite conception, since me has already acquired a