Shaktha Panchatatwa (secret ritual)

[Guest guest]

Dear shakthas,

 

 

The Pañcatattva (The Secret Ritual)

The notoriety of the Shakta Pañcatattva ritual with wine and women has thrown into the shade not only the practical topics with which I have dealt, but every other, including the valuable philosophical presentment of Vedanta contained in the Shakta Tantra. Notwithstanding, and indeed because, of the off-hand and (in certain respects) ignorant condemnation which this ritual has received, the interests of both scholarship and fairness (which by the way should be identical) require, that we should first ascertain the facts, think clearly and fearlessly, and then determine without prejudice. From both the Shastrik and historical point of view the subject is of such importance that it is not possible for me to here deal with it otherwise than in a very general way. It is necessary, however, in a paper on Upasana, to at least touch upon the matter because as against everything one says about the Tantras, there is raised

the express or implied query "That may be all very well. But what about the infamous Pañcamakara?" Anything said in favor of the Shastra is thus discounted in advance.

 

We must first disentangle the general principles involved from their particular application. The principle may be sound and yet the application may not be so. We may, for instance, approve striving for Vedantik detachment (Audasinya), whilst at the same time we may reject the Aghora's application of it in eating human carrion. Next, let us see what in fact is the ritual application of these principles. Then let us judge the intention with which the ritual was prescribed. A principle may be good and the intention may be good, but its application may be intrinsically bad, or at least dangerous, and therefore inexpedient as leading to abuse. In life it is a mistake to altogether neglect the pragmatical aspect of any theory. Logic and life do not always go hand in hand. Lastly, let us see whether the application is good or bad or inexpedient; or whether it is partially one or the

other.

 

In the first place it is necessary to clear the air of some common misconceptions. It is commonly thought that all the practitioners of the Pañcatattva ritual with wine, woman, and so forth are immoral men, professing to follow a Scripture which does not accept the ordinary rules of morality as regards food, drink and woman which enjoin that men should curb their sensual desires. Rather is it thought that it teaches that men should yield to them and thus "enjoy" themselves. This view turns at least this portion of the Shakta Tantra into a scripture of libertinism. thinly veiling itself in pseudo-religious forms. Its followers are supposed to be in the condition of a sensual man who finds his wishes thwarted by the rules of morality of his fellows around him and who, asking himself how he can infringe those rules under color of some supposed authority, gives to the fulfillment of desire a "religious" sanction. In the

words of an English writer, the bent towards religion of some sort is so strong in India that some of its people even "sin religiously". They are, on this view, hypocrites putting themselves to a deal of unnecessary trouble, for men can and do in India, as elsewhere, gratify their desires without religious rituals, and if wishful to establish a theory of enjoyment justifying their conduct, they can, as some have also done in India as elsewhere, advocate an "epicurean" materialism for that purpose. For the true sensualist who wishes to get at the object of his desire, these long Tantrik rituals would be obstructive and wearisome. Whatever may be thought of the ritual in question, these notions of it are wrong. The charge, however, if unrefuted, constitutes a blot on this country's civilization, which has been allowed to remain because some who know better are either afraid to acknowledge that they follow these rites, or if they do not, that it may be supposed that they do so. This

blot, in so far as it is not justified by actual fact, I propose in the present Chapter to remove.

 

 

 

The word Shastra or Scriptures comes from the root Shas, to control, because its object is to control the conduct of men otherwise prone to evil. Whether its methods be mistaken or not, the Shakta Scripture is a Shastra. Morality or Dharma is preached by all Shastras whether of East or West. That morality (Dharma) is in its essentials the same in all the great Scriptures. For what purpose is conduct controlled? The Indian answer is -- in order that man may make for himself a good Karma which spells happiness in this and the next world (Paraloka), and that then he may at length free himself of all Karma and attain Liberation (Moksha). Bad Karma leads to suffering here and in the Hells of the afterlife. This is taught in the Shakta, as in other Shastras, which seek to train the Sadhaka to attain Liberation. In a work of the present scope, I have not the space to cite authority in support of all these elementary

propositions. There is, however, an abundance of Texts in support of them. Consult, for instance, the grand opening Chapter of the Kularnava Tantra, which points out the frailty of Man, the passing nature of this world and of all it gives to Man, and his duty to avail himself of that Manhood which is so difficult of attainment so that he does not fall but rises and advances to Liberation. I cite the Kularnava not merely because it is reputed to be a great Tantra and authority readily accessible, but because it teaches in full the practice of the rituals under consideration. But what is Liberation? It is the state of Brahman the Pure. How can the Pure be attained by counseling the practice of what the author of the Shastra thought to be impure. Every Tantra counsels the following of Dharma or morality. The same Tantra (above cited) in its Chapter dealing with the necessary qualifications of a disciple points out that he must be of good character and in particular must

not be lewd (Kamuka) and given over to drink, gluttony and woman. If he is so, he is not competent for this particular ritual and must be trained by other disciplines (Pashvacara).

 

 

I here and hereafter deal with these particular infractions of morality because they alone in this matter concern us in our attempt to understand a ritual which is supposed to be an instance of the commission of these very sins.

 

The Mahanirvana Tantra, which is of special interest because it is an attempt to provide a general code including law (in its European sense) for the followers of its cult, makes provision, amongst other matters, for general decency and so forth, for the state-punishment (unknown to English legislation) of men who go with prostitutes (XI. 43) as also with unmarried girls (ib., 29-34), with women of prohibited degree (ib.), with the wives of others (ib., 35-41), or who merely look with an eye of lust upon them (ib., 47), stating (ib., 46) "A man should consider as wife only that woman who has been married to him according to Brahma (the common) or Shaiva form. All other women are the wives of others." It deplores (I-37) the evil customs of the present age (Kaliyuga) with its irreligion, lust, adultery, gluttony and addiction to strong drinks. How strangely hypocritical are these laments in

a Shastra which is supposed to consciously promote the very tendencies it deplores. It has been said that the Mahanirvana is a worthy exception in an unworthy class. It is true that this Tantra evidences what may be called a reforming tendency on account of abuses which had occurred and thus puts restrictions on the ordinary householder as regards particular portions of the ritual, a fact which made a Pandit, of whom I was told, say that in comparison with the Mahanila Tantra it was "a woman's Shastra". Nevertheless on the general matters here dealt with it is not an exception. Possibly those who so speak had only read the Mahanirvana which is the first Tantra to be translated in English. Certainly nothing that they say indicates any real acquaintance with any other. There are in fact other fine and more philosophical Tantras, and all the great authoritative Scriptures are at one, so far as I am aware, on the general question of morality and the search for

Liberation with which I here deal. How, as I have said, could it, on commonly accepted principles, be otherwise? Whether the Sadhana they teach is good and effective for the end sought is another matter, and still more so is the question whether it has been productive in fact of abuse.

What then arc the general Indian rules touching drinking, eating, and sexual intercourse? In ancient Vaidik times intoxicating liquor was taken in the form of Soma. Such drink was found, however, in the course of time to be productive of great evils, and was thrice cursed by Brahma, Shukracarya and Krishna. It was then prohibited with the result that India has been the most temperate among the great peoples of the world, Manu having declared that though the drinking of wine was a natural tendency, abstention therefrom was productive of great fruit, The Ushanah Samhita says: "Wine should not be drunk, given or taken" (Madyam apeyam adeyam agrahyam). The drinking of wine is one of the great sins (Mahapataka) involving expiation (Prayashcitta), and otherwise leading the sinner to that great Hell in which the slayer of a Brahmana is confined (Vishnu Purana, II. c. vi). In ancient Vaidik times, meat was

eaten by the fair-colored auburn-haired Aryans, including even beef, as is done by their fellow-Aryans of the West. But in process of time the slaughter of cattle for food was absolutely prohibited and certain meats such as that of the domesticated fowl and pig were held to be impure. As regards the eating of flesh and fish to-day, I believe the higher castes (outside Bengal) who submit to the orthodox Smarta discipline take neither. Nor do high and strict Brahmanas in that province. But the bulk of the people there, both men and women, eat fish, and men consume the flesh of male goats previously offered to the Deity. Grain of all kinds is a common diet. I speak, of course, of orthodox Hindus. Some who have adopted Western civilization have taken over with it the eating of beef, the whisky peg and champagne, the curses of Brahma, Shukra, Krishna, and the Hell of their Shastras being nothing to them.

 

As regards Durga Devi the absurd statement has been made (Empire of India by Sir Bampfylde Fuller, 161) that "to extremists among Her votaries any sexual restraint is a denial of Her authority." Yet it is common ground to all Shastras that sexual intercourse (Maithuna) by a man with a woman who is not lawful to him is a sin. The Vaidik Dharma is strict on this point. It forbids not merely actual Maithuna but what is called Ashtamga (eightfold) Maithuna, namely, Smaranam (thinking upon it), Kirttanam (talking of it), Keli (play with women), Prekshanam (making eyes at women), Guhyabhashanam (talk in private with women), Samkalpa (wish or resolve for sexual union), Adhyavasaya (determination towards it), Kriyanishpatti (actual accomplishment of the sexual act). In short, the Pashu or follower of the ordinary ritual (and except for ritual purposes those who are not Pashu) should, in the words of the Shaktakramiya (cited

by Mahamahopadhyaya Krishnanatha Nyayapañcanana Bhattacarya in his Commentary to v. 15 of the Karpuradistotra, Hymn to Kali), avoid Maithuna, conversation on the subject and assemblies of women.

Maithunam tatkathalapam tadgoshthim parivarjayet

Even in marriage certain rules are to be observed such as that which prescribes intercourse on the fifth day after the termination of the period (Ritukalam vina devi ramanam parivarjayet) which is said by the Nitya Tantra to be a characteristic of the Pashu.

The Divinity in woman, which the Shakta Tantra in particular proclaims, is also recognized in the ordinary Vaidik teaching. The wife is a House-Goddess (Grihadevata) united to her husband by the sacrament (Samskara) of marriage and is not to be regarded merely as an object of enjoyment. Further, Vaidik Dharma (now neglected) prescribes that the householder should ever worship with his wife as necessary partner therein, Sastriko dharmamacaret (see also Matsyasukta Tantra, XXXI). According to the sublime notions of Shruti the union of man and wife is a veritable sacrificial rite -- a sacrifice in fire (Homa) wherein she is both hearth (Kunda) and flame -- and he who knows this as Homa attains Liberation (see Mantra 13 of Homaprakarana of Brihadaranyaka Upanishad and Edward Carpenter's remarks on what is called the "obscenity" of this Upanishad). Similarly, the Tantrik Mantra for Maithuna runs (see

Pranatoshini and Tantrasara 698), "Om, Into the Fire which is Spirit (Atma) brightened by (the pouring thereon) of the ghee of merit and demerit, I by the path of Sushumna (the central 'nerve') ever sacrifice (do Homa of) the functions of the senses using the mind as the ladle. Svaha." (In the Homa rite the performer pours ghee into the fire which causes it to shoot up and flame. The ghee is poured in with a ladle. This being internal Homa the mind is the ladle which makes the offering of ghee).

Om

Dharmadharma-havirdipte atmagnau manasa sruca

Sushumnavartmana nityam akshavrittir juhomyaham:

Svaha.

 

Here sexual union takes on the grandeur of a great rite (Yajña) compared with which the ordinary mere animal copulation to ease desire, whether done grossly, shamefacedly, or with flippant gallantry is base. It is because this high conception of the function is not known that a "grossness" is charged against the association of sexual function with religion which does not belong to it. Grossness is properly attributable to those who mate like dumb animals, or coarsely and vulgarly, not to such as realize in this function the cosmic activity of the active Brahman or Shiva-Shakti with which they then, as always, unify themselves.

 

 

 

(Robert Svoboda, The author of the popular book, Aghora--swamivimalananda)

 

 

 

 

It has been already explained that Sadhakas have been divided into three classes -- Pashu, Vira and Divya, and for each the Shastra prescribes a suitable Sadhana, Tamasik, Rajasik and Sattvik accordingly. As later stated, the Pañcatattva ritual in its full literal sense is not for the Pashu, and (judging upon principle) the Divya, unless of the lower ritual order, should be beyond it. In its fullest and literal sense it is for the Vira and is therefore called Rajasik Sadhana or Upasana. It is to be noted however that Pashu, Vira and Divya are the three primary classes (Mukhyasadhaka). Besides these there are secondary divisions (Gaunasadhaka). Thus in addition to the primary or Svabhava Pashu there is the Vibhava Pashu who is a step towards Viracara. Viras again have been said to be of three kinds, Svabhava Vira, Vibhava Vira, and Mantrasiddha Vira. It is to this Rajasik Puja that the Hymn to Cinnamasta from the

Devirahasyakhanda of the Rudrayamala refers when the Vira therein says,

Alipishitapurandhri-bhogapujaparo'ham

Bahuvidhakulamargarambha-sambhavito'ham

Pashujanavimukho'ham Bhairavim ashrito'ham

Gurucaranarato'ham Bhairavo'ham Shivo'ham.

("I follow the worship wherein there is enjoyment of wine, flesh and wife as also other different forms of Kula worship. In Bhairavi (the Goddess) I seek my refuge. To the feet of Guru I am devoted. Bhairava am I. Shiva am I.")

To the ordinary English reader the association of eating, drinking and sexual union with worship will probably be incongruous, if not downright repulsive. "Surely," he might say, "such things are far apart from prayer to God. We go and do them, it is true, because they are a necessity of our animal nature, but prayer or worship have nothing to do with such coarseness. We may pray before or after (as in Grace) on taking food, but the physical acts between are not prayer. Such notions are based partly on that dualism which keeps separate and apart God and His creature, and partly on certain false and depreciatory notions concerning matter and material functions. According to Indian Monism such worship is not only understandable but (I am not speaking of any particular form of it) the only religious attitude consistent with its principles. Man is, in his essence or spirit, divine and one with the universal Spirit. His mind and

body and all their functions arc divine, for they are not merely a manifestation of the Power (Shakti) of God but that Power itself. To say that matter is in itself low or evil is to calumniate that Power. Nothing in natural function is low or impure to the mind which recognizes it as Shakti and the working of Shakti. It is the ignorant and, in a true sense, vulgar mind which regards any natural function as low or coarse. The action in this case is seen in the light of the inner vulgarity of mind. It has been suggested that in its proper application the Maithuna Karma is only an application to sexual function of the principles of Yoga (Masson-Oursel Historie de la Philosophie Indienne, pp. 231-233). Once the reality of the world as grounded in the Absolute is established, the body seems to be less an obstacle to freedom, for it is a form of that self-same Absolute. The creative function being natural is not in itself culpable. There is no real antinomy between Spirit and

Nature which is an instrument for the realization of the Spirit. The method borrows, it is said (ib.), that of Yoga not to frustrate, but to regulate enjoyment. Conversely enjoyment produces Yoga by the union of body and spirit. In the psychophysiological rites of these Shaktas, enjoyment is not an obstacle to Yoga but may also be a means to it. This, he says, is an important conception which recalls the discovery of the Mahayana that Samsara and Nirvana are one. For here are made one, Yoga which liberates and Bhoga which enchains (ib.). It will then be readily understood that according to this doctrine only those are competent for this Yoga who are truly free, or on the way to freedom, of all dualism.

External worship demands certain acts and instruments, such as bodily attitude, speech, and materials with which the rite is done, such as flowers, incense, lights, water and other offerings. These materials and instruments are called Upacara. Orclinarily there are sixteen of these, but they may be more or less. There is nothing absolute in either the quality, quantity or nature of the offerings. Ordinarily such things are offered as might be given to guests or friends or others whom the worshipper loves, such as seat (Asana), welcome (Svagata), water to wash the feet (Padya), food (Naivedya), cloths (Vasana), jewels (Abharana), with other things such as lights, incense and flowers. In inner or mental worship (Manasapuja) these are not things material, but of the mind of the worshipper. Pleasing things are selected as offering to the Devata because the worshipper wishing to please Devata offers what he thinks to be pleasant

and would be glad himself to receive. But a man who recognized the divinity (and therefore value) of all things might offer any. With such a disposition a piece of mud or a stone would be as good an offering as any other. There are some things the ordinary man looks upon as "unclean" and, as long as he does so, to offer such a thing would be an offense. But, if to his "equal eye" these things are not so, they might be given. Thus the Vira-sadhana of the Shakta Tantra makes ritual use of what will appear to most to be impure and repulsive substances. This (as the Jñanarnava Tantra says) is done to accustom the worshipper not to see impurity in them but to regard them as all else, as manifestation of Divinity. He is taught that there is nothing impure in itself in natural functions though they be made, by misuse or abuse, the instruments of impurity. Here again impurity consists not in the act per se but in the way and in the intention with which it is done. To a

Vira all things, acts, and functions, done with right intention, may be instruments of worship. For, a Vira is one who seeks to overcome Tamas by Sattva. Therefore, the natural functions of eating, drinking and sexual union may be used as Upacara of worship. This does not mean that a man may do what he likes as regards these things and pass them off as worship. They must be rightly done, otherwise, a man would be offering his sin to Devata. The principle of all this is entirely sound. The only question which exists is as regards the application to which the ritual in question puts it. Worship and prayer are not merely the going aside at a particular time or place to utter set formulae or to perform particular ritual acts. The whole of life, in all its rightful particulars, without any single exception, may be an act of worship if man but makes it so. Who can rightly deny this? Of course, as long as a man regards any function as impure or a matter of shame, his mental

disposition is such that he cannot worship therewith. To do so would distract and perturb him. But both to the natural-minded and illuminated man this is possible. The principle here dealt with is not entirely peculiar to this school. Those Hindus who are not Monists, (and whatever be their philosophical theories, no worshippers in practice are so, for worship connotes the dualism of worshipped (Upasya) and worshipper (Upasaka), of the means or instrument (Sadhana) and that to be attained thereby (Sadhya)), yet make offering of their acts to Devata. By thus offering all their daily speech, each word they say becomes, in the words of Shastra, Mantra. Nor, if we examine it, is the principle alien to Christianity, for the Christian may, in opening his day, offer all his acts therein to God. What he thereafter does, is worship. The difference in these cases and that of the Vira principle lies (at any rate in practice) in this, that the latter is more thorough in its application, no act

or function being excluded, and in worship, the Shakta being a Monist is taught to regard the offering not as given to someone other than his own essential Self, but to That. He is thus, according to the theory of this practice, led to divinise his functions, and by their constant association with the thought of Brahman his mind is, it is said, purified and led away from all carnal desires. If these functions are set apart as something common or impure, victory is not easily won. There is still some part of his life into which Brahman does not enter and which remains the source of distraction. By associating them with religion, it is the religious feeling which works first through and then supersedes them. He thus gradually attains Divyabhava and the state of the Devata he has worshipped. For it is common Indian principle that the end of worship is to assimilate oneself to its object or Devata. Thus it is said in the Agni Purana that. by worship of Rudra one

becomes Rudra, by worship of Vishnu one becomes Vishnu, and by worship of Shakti one becomes Shakti. This is so because the mind mentally transforms itself into the likeness of that on which it is set. By thinking always, on the other hand, on sensual objects one becomes sensual. Even before worship, one should strive to attain the true attitude of worship, and so the Gandharva Tantra says, "He who is not Deva (Adeva) should not worship Deva. The Deva alone should worship Deva." The Vira or strictly the Sadhaka qualified to enter Viracara -- since the true Vira is its finished product -- commences Sadhana with this Rajasik Upasana with the Pañcatattva as Upacara which are employed for the transformation of the sensual tendencies they connote. I have heard the view expressed that this part of the Shastra was really promulgated for Shudras. Shiva knowing the animal propensities of their common life must lead them to take flesh and wine, prescribed these rites with a view to

lessen the evil and to gradually wean them from enjoyment by promulgating conditions under which alone such enjoyment could be had, and in associating it with religion. "It is better to bow to Narayana with one's shoes on than never to bow at all. A man with a taste for drink will only increase his thirst by animal satisfaction (Pashupana). Rut if when he drinks he can be made to regard the liquid as a divine manifestation and have thought of God, gradually such thoughts will overcome and oust his sensual desires. On the same principle children are given powders in jam, though this method is not confined to actual children only. Those who so argue contend that a Brahmana should, on no account, take wine, and Texts are cited which are said to support this view. I have dealt with this matter in the Introduction to the Kalivilasa Tantra. It is sufficient to say here that the reply given is that such Texts refer to the unauthorized consumption of wine as by uninitiated

(Anabhishikta) Brahmanas. In the same place I have discussed the question whether wine can be taken at all by any one in this Kali age. For, according to some authorities, there is only Pashubhava in the Kaliyuga. If this be correct then all wine-drinking, whether ritual or otherwise, is prohibited.

For the worship of' Shakti, the Pañcatattva are declared to be essential. Without the Pañcatattva in one form or another Shaktipuja cannot be performed (Mahanirvana, V. 23-24). The reason of this is that those who worship Shakti, worship Divinity as Creatrix and in the form of the universe. If She appears as and in natural function, She must be worshipped therewith, otherwise, as the Tantra cited says, worship is fruitless. The Mother of the Universe must be worshipped with these five elements, namely, wine, meat, fish, grain, and woman, or their substitutes. By their use the universe (Jagad-brahmanda) itself is used as the article of worship (Upacara). The Mahanirvana (VII. 103-111) says that wine which gives joy and dispels the sorrows of men is Fire; flesh which nourishes and increases the strength of mind and body is Air; fish which increases generative power is Water, cereals grown on earth and which are

the basis of life are Earth, and sexual union, which is the root of the world and the origin of all creation, is Ether. They thus signify the Power (Shakti) which produces all fiery elements, all terrestrial and aquatic life, all vegetable life, and the will, knowledge and action of the Supreme Prakriti productive of that great bliss which accompanies the process of creation. (See also Haratattvadidhiti XV, Kamakhya Tantra, Nigamatattvasara IV). The Kailasa Tantra (Purvakhya, Ch. XC) identifies this Pentad (Pañcatattva) with the five vital airs (Pranadi) and the five Mahapreta which support the couch of Tripurasundari.

 

 

(Rajarajeshwari Devi who looks so beautiful is the queen of Aghora and panchamakara sadhanas. Never be fooled by appearances...Subodha...She has a temple called Aghorini Rajarajeshwaree Peetham and if she hits an erring devotee She can be very fearsome and sometimes very fatal.In modern days She does not come down but can create 'accidents' and diseases.Never play with Shakthi! Jaya Ambe Ma!...but She is also compassion personified let all this not frighten you...Subodha)

 

 

With these preliminaries, and postponing for the moment further comment, we may proceed to an examination in greater detail of the five (Pañca) elements (Tattva), namely, Wine (Madya), Meat (Mamsa), Fish (Matsya), Parched Cereal (Mudra), and Sexual Union (Maithuna) which stand for drinking, eating and propagation. Because they all commence with the letter M, they are vulgarly called Pañca-ma-kara (or five M's).

These Pañcatattva, Kuladravya or Kulatattva as they are called, have more esoteric names. Thus the last is known as "the fifth". Woman is called Shakti or Prakriti. A Tantrik commonly calls his wife his Shakti or Bhairavi. Woman is also called Lata or "creeper", because woman clings to and depends on man as the creeper does to the tree. Hence the ritual in which woman is enjoyed is called Lata-sadhana. Wine is called "causal water" (Karanavari) or Tirtha water (Tirthavari).

But the Pañcatattva have not always their literal meaning. The meaning differs according as they refer to the Tamasik (Pashvacara), Rajasik (Viracara) or Sattvik (Divyacara) Sadhanas respectively. "Wine" is only wine and Maithuna is only sexual union in the ritual of the Vira. To the Pashu, the Vira ritual (Viracara) is prohibited as unsuitable to his state, and the Divya, unless of the lower ritual kind, is beyond such things. The result is that the Pañcatattva have each three meanings. Thus "wine" may be wine (Vira ritual), or it may be coconut water (Pashu ritual) or it may mean the intoxicating knowledge of the Supreme attained by Yoga, according as it is used in connection with the Vira, the Pashu, or the Divya respectively. The Pañcatattva are thus threefold, namely, real (Pratyaksha-tattva) where "wine" means wine, substitutional (Anukalpatattva) where wine means coconut water or some other liquid, and symbolical or

divine (Divyatattva) where it is a symbol to denote the joy of Yoga-knowledge. The Pashu worships with the substitutional Tattvas mentioned later and never takes wine, the Vira worships with wine, and the Divya's "wine" is spiritual knowledge. There are further modifications of these general rules in the case of the intermediate Bhavas. Thus the author next cited says that whilst the Svabhava Vira is a drinker of wine, the Vibhava Vira worships internally with the five mental Tattvas and externally with substitutes. The Mantra-siddhavira is free to do as he pleases in this matter, subject to the general Shastrik rules. In an essay by Pandit Jayacandra Siddhantabhushana, answering certain charges made against the Tantra Shastra, he, after stating that neither the Vibhava Vira nor Vibhava Pashu need worship with real wine, says that in modern Bengal this kind of worship is greatly prevalent. Such Tantriks do not take wine but otherwise worship according to the rule of Tantra Shastra.

It is, as he says, an erroneous but common notion that a Tantrika necessarily means a drinker of wine. Some Sadhakas again in lieu of the material Maithuna, imagine the union of Shiva and Shakti in the upper brain center known as the Sahasrara.

 

 

The Divya Pañcatattva for those of a truly Sattvika or spiritual temperament (Divyabhava) have been described as follows: "Wine" (Madya) according to Kaula Tantra (see p. 85 of Pañcatattva-vicara by Nilamani Mukhyopadhyaya) is not any liquid, but that intoxicating knowledge acquired by Yoga of the Parabrahman which renders the worshipper senseless as regards the external world.

 

 

 

"Meat" (Mamsa) is not any fleshly thing, but the act whereby the Sadhaka consigns all his acts to Me (Mam), that is, the Lord, "Fish" (Matsya) is that Sattvik knowledge by which through the sense of "Mineness" (a play upon the word Matsya) the worshipper sympathizes with the pleasure and pain of all beings. Mudra is the act of relinquishing all association with evil which results in bondage. Coition (Maithuna) is the union of the Shakti Kundalini, the "Inner woman" and World-force in the lowest center (Muladhara Cakra) of the Sadhaka's body with the Supreme Shiva in the highest center (Sahasrara) in the upper Brain (see Essay on Kundalini Shakti post). This, the Yogini Tantra (Ch. VI) says, is the best of all unions for those who are Yati, that is, who have controlled their passions.

Sahasraropari bindau kundalya melanam Shive

Maithunam paramam dravyam yatinam parikirtitam

 

 

According to the Agamasara, "wine" is the Somadhara or lunar ambrosia which drops from the Sahasrara. "Meat" (Mamsa) is the tongue (Ma) of which its part (Amsha ) is speech. The Sadhaka in eating it controls his speech.

 

 

"Fish" (Matsya) are those two (Vayu or currents) which are constantly moving in the two "rivers" (that is, Yoga "nerves" or Nadis) called Ida and Pingala, that is, the sympathetics on each side of the spinal column. He who controls his breath by Pranayama, "eats" then by Kumbhaka or retention of breath.

 

 

 

 

Mudra is the awakening of knowledge in the pericarp of the great Sahasrara Lotus (the upper brain) where the Atma resplendent as ten million suns and deliciously cool as ten million moons is united with the Devi Kundalini, the World-force and Consciousness in individual bodies, after Her ascent thereto from the Muladhara in Yoga.

 

 

 

The esoteric meaning of coition or Maithuna is thus stated in the Agama. The ruddy hued Ra is in the Kunda (ordinarily the seed-mantra Ram is in Manipura but perhaps here the Kunda in the Muladhara is meant). The letter Ma (white like the autumnal moon, Sattvaguna, Kaivalyarupa-prakritirupi (Ch. 2, Kamadhenu Tantra)) is in the Mahayoni (not I may observe the genitals but the lightning-like triangle or Yoni in the Sahasrara or upper brain) in the form of Bindu (a Ghanibhuta or "condensed" form of Shakti and transformation of Nada-shakti). When M (Makara) seated on the Hamsa (the "bird" which is the pair Shiva-Shakti as Jiva) in the form of A (A-kara) unites with R (Ra-kara) then Brahman knowledge (Brahmajñana) which is the source of supreme bliss is gained by the Sadhaka who is then called Atmarama (Enjoyer with the Self), for his enjoyment is in the Atma in the Sahasrara. (For this reason too, the word

Rama, which also means sexual enjoyment, is equivalent to the liberator-Brahman, Ra + a + ma). The union of Shiva and Shakti is described (Tantrasara, 702) as true Yoga (Shivashaktisamayogo yoga eva na samshayah) from which, as the Yamala says, arises that Joy which is known as the Supreme Bliss (ib., 703) (Samyogaj jayate sauklyam paramanandalakshanam).

This is the union on the purely Sattvik plane which corresponds in the Rajasik plane to the union of Shiva and Shakti in the persons of their worshippers. It will have been observed that here in this Divya or Sattvik Sadhana "Wine", "Woman" and so forth are really names for operations.

The substitutional Tattvas of Pashvacara also do not answer to their names, being other substances which are taken as substitutes of wine, meat, fish (see Kulacudamani; Bhairavayamala, Ch. I). These have been variously described and sometimes as follows: In lieu of wine the Pashu should, if a Brahmana, take milk, if a Kshattriya ghee, if a Vaishya honey, and if a Shudra a liquor made from rice. Coconut water in a bell-metal utensil is also taken as a substitute. Salt, ginger, sesamum, wheat beans (Mashakalai) and garlic are some of the substitutes for meat; the white brinjal vegetable, red radish, masur (a kind of gram), red sesamum and Paniphala (an aquatic plant) take the place of fish. Paddy, rice, wheat and grain generally are Mudra both in Tamasik (Pashvacara) and Rajasik (Viracara) Sadhanas. In lieu of Maithuna there may be an offering of flowers with the hands formed into the gesture called Kachapa-mudra, the

union of the Karavira flower (representative of the Linga) with the Aprajita (Clitoria) flower which is shaped as and represents the female Yoni and other substitutes, or there may be union with the Sadhaka's wife. On this and some other matters here dealt with there is variant practice.

yours yogically,

 

Panchamakaara Rupini Rajarajeshwari!!

subodha

 

 

 

Purity, Powers, Parabrahmam...

 

 

 

 

Click to join Rajarajeshwari_Kalpataru