Hinduism,Cosmos ,Sanatan Dharma.Ancient Hinduism science.
The most controversial aspect of Tańtra is the use of Pańcamakāra and its involvment of wine & congress, which the mainstream cannot even think of as tools of one’s spiritual persuits. So let us discuss a little bit to broaden our horizons.
Madya (wine), Māńsa (meat), Matsya (fish), Mudrā (parched grain) & Maithuna (congress) – these Pańcatatvas are named with alphabet ‘ma’ (m) and hence are known as Pańcamakāras as well. Fried rice, pooris, fried grams etc are served as accompaniments of wine and are better known as “Mudrā”. The meat procured from an animal sacrificed during ritual worship is bonafide meat and hence consumable as Prasāda of Bhagavatī Kālikā.
We see that while no question is raised about bonafide Māńsa, Matsya & Mudrā, people seem to be incapable of digesting Madya & Maithuna as valid offerings; especially since these two Makāras are synonnymous with sense-gratification. Kaulas say, those who do not know essence of Śāstras properly condemn Pańcatatvas for no valid reason; because in Tańtras Pańcamakāras have threefold forms- gross, subtle & casual, which become one when purified with appropriate Mańtras. Forget consuming, without this form of purification no Sādhaka ever touches any of the five Tatvas; for this arrangement of Pańcatatvas is only for those Sādhakas who have control over their senses.
Another name for Pańcamakāra Sādhanā is Dūtiyāga, which has been elaborated in Jnānārņava Tańtra as following:
“If mere consumption Pańcamakāras would have elevated anyone to the position of a Siddha, then a lot of drunkards and sex-addicts would have been renowned as Siddhas.”
Kulārņava Tańtra says the following:
“If drinking wine could give someone Siddhis, then wine-monger drunkards would have been Siddhas. If eating meat & fish could give Siddhis, then who wouldn’t have been attracted to this path! If the fifth Makāra (congress) was a medium of gaining Siddhis, then every living entity would have attained liberation long ago. Without the command of Guru Pańcamakāras are never to be consumed, for Kaulācāra is even more dangerous than embracing a tiger, walking upon the edge of a razor or playing with venomous snakes. Kaula philosophy is not contradictory to Vedas, for one who has conquered his senses is entitled to all seven Ācāras; on the other hand one who adopts Dūtiyāga without gaining mastery over senses meets his downfall soon.”
The following is the verdict of Tripurārņava Tańtra:
“One who resorts to Vāmācāra without subduing senses does not become a Siddha even after many births.”
Kulārņava Tańtra states the following:
“Those wine and other Tatvas which can intoxicate even the deities of heaven, one who remains stoic after consuming them and continues Mańtrajapa is the true Kaula. Subduing lust & other vices too is a limb of Kulācāra, and the Yoga of Pańcamakāras can truly elevate a Kaula Sādhaka to the position of Sadāśiva Himself. Thus, it is mandatory to learn the secrets of Pańcatatvas from one’s Guru and the prescribed Śāstras; or else one causes his own downfall.”
The Sādhaka who is witness of the three Lińgas present in Suşumnā nerve and the six Cakras, should travel time and again from Mūlādhāra to Brahmarańdhra and must dwell in the great lotus groove of Sahasrāra. There he should relish the nectar produced from the union of Kulakuņđalinī & Paramaśiva and must feel ecstatic. The Sādhaka should view wine arranged for external worship thus and transform liquor into ambrosia. The Sādhaka capable of doing this is entitled to consume Madya Tatva.
The Sādhaka should be capable of sacrificing the beast of duality with the sword of non-duality and also of controlling his eleven senses which are whimsical like fishes. The Sādhaka who is capable of doing so, can dissolve both into Paramaśiva and view meat & fish arranged for external worship as such is entitled to consume Māńsa & Matsya Tatvas.
A Śakti/Vāmāńgī/Bhairavī/Sādhanasańginī/Ardhāńginī (consort) of a Sādhaka is parched grain personified. While Śakti of a Paśvācārī is inert, Śakti of a Vīrācārī and/or Divyācārī is awakened. The Sādhaka whose Śakti is awakened and views parched grain arranged for external worship as such is entitled to Mudrā Tatva.
The Sādhaka and his Śakti should visualise themselves as Paramaśiva amd Parāśakti, and their congress as union of Puruşa and Prakřti; the Sādhaka and the Śakti who do so are entitled to Maithuna Tatva.
This is how the gross, subtle and casual forms of Pańcamakāras become one in Kaulācāra.