Devi Tatwam

8/13/2019 Devi Tatwam

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the divine mother" That was the first missile which !ierced throu$h me"

Then I ha!!ened to visit their website of evi -uram, and the ' section a$ainshattered by bosom by !iercin$ another shaft within my core" See ad*acent ascreenshot of the 4 ' section of that or$ani%ation" The answer $iven to the

seeer doesn5t loo lie from a learned 6uru" Of course nudity is not im!urity, butthe 7uestion ased was different" 8alita Sahasranama be$ins with the foremostname as 5srI m'ta5 meanin$ 5the divine mother of all5" ' devotee of srIm'ta is forher a !utr' always, a !urush' never& The latter case is !ossible only when theidentity of 5*Iva5 $ets destroyed and the reali%ation of 5shiv'5 ha!!ens" #owever,this case arises after the !r'nas !ierce throu$h sahasr'ra and the *iv' becomesone with 'tman (shiv'), and there we can see the !henomenon of don9dualitybetween *Iv' and shiv'" :ut after this situation of unitin$ your self with the

'tman, your body would die and it5s a onetime !rocess" When direct incarnationof shiv' vi%" 'di shanar' himself addressed her always as 5madamba (mothermine)5, in his hymns and com!ositions; then who are these modern day 6uruswho dare to see 'mba with the eyes of !assion(?ice mi=ed with mil) as naivPdyam; etc" This e=ternal worshi! is essentialbecause !eo!le easily follow the !ath of devotion and they find it difficult to focustheir mind inwards" Pven :ha$awad 6ita states the same "asanshayammahA'Ah man #urniraha.hala."which means, "no #ou't$ mihtyarme# one$ the min# is unsta'le an# &ery #iffiult to 'e tame# an# fouse#""P=treme focus and mind control is re7uired in the !ath of o$a (inward !ath), butfor :hati !ath 9 life is easy& One *ust needs enormous amount of sacred loveand devotion for hisher favorite form of 6od" That5s it" #ence it5s the :hatiwhich is the ey in$redient of Smartha worshi! throu$h which the divine mother$ets !leased easily"

-lease also note that the e=ternal smartha worshi! is also e7ually ca!able of

showerin$ 8alitambia5s $race" In fact she loves this :hati very much asconfirmed in below verse"

D:hati!riya bhati$amya bhativashya bhaya!aha ED (8S verse Q2)DWho is fond of true devotion" Who is attained throu$h true devotion" Who can bewon over throu$h true devotion" Who dis!els all fearsD"

So, there are two !aths to a!!roach her vi%" o$a and :hati where the formerone is the !ath of Gnana (nowled$e) and the latter one is the !ath of devotion orlove" :oth these !aths are e7ually $ood and she a!!roves them"

The !ath of v'm'ch'ra where celibacy is not $iven im!ortance, where wine,meat and co!ulation is $iven im!ortance is a$ainst the !reachin$s of Vedicdharma" That !ath is a$ainst the !reachin$s of Sa$es in other authenticscri!tures lie >ahabharata" Therefore aulachara9v'm'ch'ra is @OT aDShishthaD !ath and is called a D:hrashthaD !ath because it is Dav'idiam (anti9vedic)D"

8et me show another evidence from 8alita Sahasranama Stotram that 6oddessis fond of Shishtha !ath which is a!!roved by Vedas" This should be the eye9

o!eners for those Veda9:rahshtha9Vamachara followers that $oddess cannotyield to their lust and she is ever devoted to Shiva alone, and she is worshi!edby Shsihtha (ri$hteous) men&

Dshiva!riya shiva!ara shishteshta shishta!u*ita ED (8S verse RJ)DWho is the beloved of Shiva" Who is solely devoted to Shiva" Who is dear to theri$hteous" Who is adored by the ri$hteousD"


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There is another verse which seemin$ly attests v'm'char'" 8alita SahasranamaStotram (8S verse 1HQ) calls her as D&amakesh&ari"which can be misinter!retedas "who is the o##ess of the left han#e# path followers"" #owever, I wouldinter!ret it in a different way" 8o$ically it can never be true that in some versesthe hymn says she should be followed usin$ samayachara (ri$ht hand !ath) andin some other verse it says she is the $oddess of left handed followers" This is alo$ical incon$uence" Therefore what I would inter!ret it as is, 9 v'm' means left,Cma occu!ies the left half of Shiva, hence she is called as Vamadevi also"Shiva5s west facin$ head which falls on his left side is called as Vamadeva for thesame reason of bein$ at the left side of his body" Shiva and Shati are alwaysone and share one body" -eo!le who worshi! the ri$ht !ortion are Shivadevotees, and !eo!le who worshi! his left !ortion are Shatas" So, itmeans "those Shaktas who worship the &ama (left) si#e of lor# Shi&a an 'e

alle# as followers of /ama* So$ the eshwari (o##ess) of all suh Shakta#e&otees is /amakeshwari"" @ow, this meanin$ fits in sync with other verses ofthis hymn and doesn5t contradict them at all"

Therefore, finally, note it carefully that as !er the above analysis, nowhereDv'm'ch'raD has been a!!roved or attested by this hymn&

(m+ika is always chaste and cannot

yield to your amorous approaches,8et me now refute the filthy thou$hts of neo9ul'char' followers" 's shown in thevery be$innin$ of this article some $rou!s of !eo!le outwardly show themselvesto be the followers of sacred Sri Vidya tradition and inwardly ee! amorousthou$hts for the evi" 8et this section be dedicated to all such !eo!le" >ay the$oddess bless this section to be an eye9o!ener for them"

When you see beautiful face of the $oddess, if you $ain erotic thou$hts for her,then it is a serious !roblem with your moral system and not with any scri!ture"

Show me one scri!ture where she has been shown to yield to the lust of anyonea!art from bein$ devoted to her consort >ahadeva& ou cannot show& #owever,let me show how many !eo!le lusted for her and finally faced their doomsday&

>ahishasura lusted for her, and faced his death in her hands" 'ndhaasuralusted for her and faced his fate in the hands of >ahadeva" Galandhara felt eroticto see her and tried to !ossess her, and faced his doomsday in the hands of


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Shiva" Pven the chastity of his consort Vrinda (Tulasi) couldn5t safe$uardGalandhara for lon$" ?uru lusted for her, and he also met the same fate" 6o,o!en -uranas and you would find many such demons who met with their deathfor seein$ her with lustful eyes" @one of the mi$hty demons in the entirescri!tural base of #induism is stated to succeed in ever beddin$ with her, thenhow can the aul'ch'rIs v'm'charIs ever dare to su!!ort eroticism for that$oddess who has no blemishesudras, !robably mean to convey re7uests to evi tohel! the o$idevotee to transcend these material attribute levels and mer$e intothe inner self (:rahman)" This loos more !romisin$ understandin$ since thisthou$ht is in sync with what Vedanta (C!anishads) convey&

's already analy%ed in the !revious section, 8alita Sahasranama (hence SriVidya) is a science of liberation throu$h /undalini awaenin$ which is an inward!rocess" So, the asa >udras also >CST be somethin$ inwards only" It loosabsurd to see someone as!irin$ to $et liberated by hand !ostures" efinitely theten !ostures must be internal in nature"

Pven the 8alita Sahasranama Stotram says $oddess 'mbia loves the five


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mean, "She (Kun#alini) is worshipe#@arouse# with ten oi .u#ras"* This isbecause only throu$h /undalini risin$ one transcends the five elements of earth,fire, water, air and sy" In any case with !lain outward hand movements ifsomeone could achieve transcendin$ !ower on the five elements, every SriVidya !ractitioner would have become a su!erhuman by now"

The transcendence over sabdha, s!arsha, ru!a, rasa, $andha !ro!erties therebyelevatin$ a o$i to deathlessness over the five elements earth, water, air, fireand sy as described in asa9mudras is totally a yo$ic e=ercise" o$a TatwaC!anishad details it out in the followin$ verses"

Kdhaarayet!a\ncha$haTiaa# !?]ithivii*ayamaa!nuyaat"h E !?]ithiviiyo$atom?]ityurna bhavedasya yo$ina# EL (o$a Tattwa C!anishad RF9RHa)KWhen one !erforms harana Aat the re$ion of earthB there for a !eriod of two

hours" #e (o$i) then attains mastery over the earth" eath does not trouble him,since he has obtained mastery over the earth elementL"

Kdhaarayet!a\ncha$haTiaa# sarva!aa!ai# !ramuchyate E tato *alaadbhaya"nnaasti *ale m?]ityurna vidyate EL (o$a Tattwa C!anishad J0)K:y !racticin$ harana there (in the re$ion of '!as) for a !eriod of two hours, heis freed from all sins" Then there is no fear for him from water and he does notmeet his death in waterL"

Kdhaarayet!a\ncha$haTiaa vahninaasau na daahyate EL (o$a Tattwa

C!anishad J3)K-racticin$ harana there (in the re$ion of Te*as) for a !eriod of two hours, he isnot burnt by fire even thou$h his body enters the fire9!itL"

Kdhaarayet!a\ncha$haTiaa vaayuvadvyoma$o bhavet"h "Emara@a"n na tu vaayoshcha bhaya> bhavati yo$ina# EL (o$a Tattwa C!anishadJF9JHa)K-racticin$ harana there (in the re$ion of Vayu) for two hours, he enters Vayuand then 'asa"The o$in does not meet his death throu$h the fear of VayuL"

Kaaaashadhaara@aattasya hecharatva> bhaved^_dhruvam"h E yatrautra sthitovaa!i suhamatyantamashnute E eva"n cha dhaara@aa# !a\ncha uryaadyo$iivichasha@a# E tato d?]ihashariira# syaanm?]ityustasya na vidyate Ebrahma@a# !ralayenaa!i na siidati mahaamati# EL (o$a Tattwa C!anishad1019103)K:y !ractisin$ harana in the re$ion of 'asa, he obtains certainly the !ower oflevitatin$ in the 'asa (ether)"Wherever he stays, he en*oys su!reme bliss" The


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!roficient in o$a should !ractice these five haranas"Then his body becomesstron$ and he does not now death" That $reat9minded man does not die evendurin$ the delu$e of :rahmaL"

With res!ect to shruti v'ya (verses from C!anishad) I have shown a lo$icalcorrelation between the sounds of asa9>udras vi%" dram (shabda), drim(s!arsha), lim(ru!a), blum (rasa), sah($andha) and how they hel! intranscendin$ death and ac7uirin$ liberation and siddhis over the five elements"@ow I throw it as a challen$e to those aul'ch'rIs v'm'charIs to !rove mehow their understandin$ of tanm'tr's which they attach with lustfulinter!retations (lie issin$ evi, touchin$ evi etc") can be derived from Shruti" Iwould acce!t Vedas, C!anishads, and also Itihasa (>ahabharata and?amayana) and smritis (-uranas till they are in sync with Shruti)" :ein$ evenmore liberal let me also $ive them the o!tion of Tantras" -rove me that your

inter!retation of lustful meanin$s to the tanm'tr's e=ist in some scri!ture" Thatscri!ture should be authoritative and authentic" One should not show me a write9u! of any tom9dic9harry" Gust by be$innin$ a write9u! with Ddeviuv'cha"""Ishwara uv'chaD, you cannot call it as a scri!ture, mind it&

Nonclusion of this section is 9 With the above analysis we couldn5t find anycorrelation between hand !ostures and the lustful meanin$s associated withthem" 'll >udras must be yo$ic and !lain hand movements without o$aaccom!animent would result in no awaenin$" o$a reco$ni%es ten (and many)mudras of meditation and asanas usin$ which /undalini awaenin$ ha!!ens"

Other than them none of the C!anishads reco$ni%e the $estures followed byaul'ch'rIs v'm'ch'ris"So, in no way their lustful meanin$s can ever touchmy chaste mother" >y mother :havani is the only chaste woman in this universewhom leavin$ Shiva none can ever touch" 'nd when truly self9reali%ed divineincarnations lie 'di Shanara always called her as 5mother5 then who are thesedemons of /aliyu$a to $a%e at her with lustful vision<

Refuting panchamak(r( rituals of

neo-kaul(ch(ra / (m(ch(ra@ow, let5s first understand what is meant by 5-anchamaara5" This is acombination of five rituals 5!ancha5 means 5five5 and 5maaras5 mean five actswhose name be$ins with 5ma5 sound" They are 5madya (wine), 5m'msa (meat)5,5matsya (fish)5, 5mudra5 and 5maithuna (co!ulation)" @ote that I have not $ivenPn$lish meanin$ for 5>udra5" That5s !ur!osely left out" Traditionally the definition


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of 5mudra5 from tantra boos is 5!arched $rain or rice5" #owever, I do not find anycorrelation between that word and it5s $iven meanin$ as $rain" I5ll tell you whylater"

8alita Sahasranama Stotram clearly states she is attainable throu$h innerworshi!,

D'ntarmuha samaradhya bahirmuha sudurlabha ED (8S verse 1F2)DShe is easily obtainable for those whose worshi! is based on their mind turnedinwards, and She is difficult to be obtained by those who are outward focusedD"

It states further that she loves five sacrifices as stated below" This cannotcontradict the above verse hence lo$ically it has to be inter!reted in sync with theabove one" Therefore these sacrifices must be internal"

D!ancha ya$ya!riya ED (8S verse 1HQ)DWho loves the five sacrifices of the ri$htward Savya !athD"

What are those five sacrifices< They are the 5-ancha >aaras5 but internal ones":efore describin$ each maara one by one, let me first e=!lain the internalsacrifices" Shruti declares that the e=ternal universe (brahm'nda) is identicalwith the internal microcosm (!ind'nda) as stated below"K!i@abrahmaa@ayoraiya"n li\@$asuutraatmanora!i Esvaa!aavyaa?]itayoraiya"n sva!raaashachidaatmano# EL (o$a /undalini

C!anishad 1R1)KThe microcosm and the macrocosm are one and the same; so also the 8in$aand Sutratman, Svabhava (substance) and form and the self9res!lendent li$htand NhidatmaL"

The body is a fire altar, the fire Vaisvanara '$ni is the sacrificial fire, the intaeof breaths (!ranas) are also the form of fires which indles the inward Vaswanaraand ee!s it always burnin$" food, water etc all items consumed are the #avis(libations)" 'nd the acce!tor of all this is the :rahman ('tman) who is verilyShiva"This has been clearly declared in Shruti and also in Itihasa" In this

connection Sata!atha :rahmana of a*urveda states the followin$"

Ktadyatrainamado manthanti E ta**tamabhi!riti !ro va$nir*tamevainametatsanta *anayati sa !unara!nititadenamantartmanndhatte so5syaio 5ntartmanna$nirhito bhavati EL (Shata!atha :rahmana 2221M)


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K@ow, when, on that occasion, they !roduce that (fire) by churnin$, then he (thesacrificer) breathes (blows) u!on it, when !roduced; for fire ('$ni) indeed isbreath (!rana) he thereby !roduces the one thus !roduced" #e a$ain draws inhis breath thereby he establishes that (fire) in his innermost soul; and that firethus becomes established in his innermost soulL"

The below verse clarifies in more detail about the -rana bein$ fires"

Dte v ete !r eva yada$naya E !rodnvevhavan`yaca $rha!atyacavyno5nvhrya!acanaED (Shata!atha :rahmana 2221R)KThe (sacrificial) fires, assuredly, are those breaths the havanya and6rha!atya are the out9breathin$ and the in9breathin$; and the 'nvhrya9!aana is the throu$h9breathin$L"

The same '$ni which is !resent within us (in our inward sacrificial altar asvaisv'nara) is also the same which is the '$ni of the sacrifice done in outwardworld as described in Taittiriya 'ranyaa of a*urveda as follows"

Kha"nsa# shuchishhadvasurantarishasaddhotaa vedishhadatithirduro@asat"h En?]ishhadvarasad?]itasadvyomasadab*aa $o*aa ?]ita*aa adri*aa ?]ita>b?]ihat"h EL (Taittiriya 'ranyaa 10"12"2"F)KThat which is the sun who abides in the clear sy, is the Vasu in the mid9re$ion,is the fire that dwells in the sacrificial altar and in the domestic hearth as the

$uest, is the fire that shines in men and in the $ods, as the Soul, is the fire that isconsecrated in the sacrifice, is dwellin$ in the sy as air, is born in water assubmarine heat, is born in the rays of the sun, is the fire that is directly seen asthe luminary, and is born on the mountain as the risin$ sun that is the Su!remeTruth, the ?eality underlyin$ allL"

:ha$awad 6ita says,

Dbrahmar!anam brahma havir brahma$nau brahmana hutam Ebrahmaiva tena $antavyam brahma9arma9samadhina E (:6" Q"2Q)

D:rahman is the act of offerin$; :rahman is the constituent the offerin$s ($hee,food etc"); by :rahman (offerrer) it is offered into the fire (which is :rahman);:rahman is that which is to be reached by him who always sees :rahman in allhis worsD"

:rihad9'ranyaa u!anishad states that the !r'n's are verily :rahman"


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Katama eo deva iti E !rXa iti, sa brahma, tyad ity Xcaate E ( :rihadaranyaaC!anishad III9J9J)K.Which is the one $od antra 5Svaha to -rana5;thereby -rana is satisfiedD"

8iewise the subse7uent verses of this C!anishad narrate the oblations to otherforms of -ranas (vi%" Vyana, samana, Cdana etc")" Why I5m !oint all this out hereis to mae one sim!le fact clear to everyone that whatever is taen inside ourbody is an oblation where the body itself is a ya*na9unda (sacrificial altar), andthe 'tman is the one who consumes all the oblations" If someone is still not clearthen let me hit the nail on its head and show one direct reference from 'nu96itaas s!oen by Sri /rishna to 'r*una in >ahabharata"

Dmanas $amyate yac ca yac ca vc nirudhyate E rotrea ryate yac cacau yac ca dyate E s!arena s!yate yac ca $hrena $hryate ca yat Emanaahni sayamya hav`y etni sarvaaE $uavat !vao mahyad`!yate havyavhana E yo$aya*a !ravtto me *nabrahma manodbhava E!rastotro 5!na astrasarvaty$asu daia E armnumant brahm meartdhvaryu tastuti E ta!rast tac chstram a!avar$o 5sya dai ED(>:# 1Q2M1291M)DWhatever is thou$ht of by the mind, whatever is uttered by s!eech, whatever isheard by the ear, whatever is seen by the eye, whatever is touched by the (sense

of) touch, whatever is smelt by the nose, constitute oblations of clarifiedbutter which should all. after restraining the senses with the mind numberin$the si=th, be !oured into that fire of hi$h merits which burns within the body, vi%",the Soul" The sacrifice constituted by o$a is $oin$ on as re$ards myself" Thes!rin$ whence that sacrifice !roceeds is that which yields the fire of nowled$e"The u!ward life9wind -rana is the Stotra of that sacrifice" The downward life9wind

'!ana is its Sastra" The renunciation of everythin$ is the e=cellent ashina of


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that sacrifice" Nonsciousness, >ind, and Cnderstandin$99these becomin$:rahma, are its #otri, 'dhwaryyu, and Cd$atri" The -rasastri, his Sastra, is truth"Nessation of se!arate e=istence (or Pmanci!ation) is the ashinaD"

#old on& on5t come to a conclusion that this theory very much su!!orts the neo9aul'ch'r'v'm'char' !ractices, since eatin$ meat, fish, drinin$ wine, etc"also could be considered inward libations" #old on, my !oint is not yetcom!leted&

irst thin$ is, the above verse from 'nu96ita should be enou$h to understandthat o$ic (esoteric) sacrifice is the one which awards emanci!ation" es, eatin$food is also a libation, but that !hysical, and not o$ic (esoteric)" Our scri!turesare very esoteric in nature and every statement of scri!tures has two meanin$s,one outward and another inward" Similarly every action in our harma is of two

ty!es 9 a!ara (inferior), and !ar' (su!erior)" Of course yes, it is true that eatin$flesh is also a libation to the inward fire (:rahman), however that is an inferiorsacrifice, whereas it has another su!erior s!iritual meanin$ which is re$arded asa su!erior sacrifice" 8et me cite a very $ood e=am!le which would clarify all suchdoubts"

We now that in /undalini yo$a !r'n'y'm' is hi$hly im!ortant ste!" It consist ofthree activities ?echaa (e=!iration of breath), -ooraa (ins!iration of breath)and /umbhaa (retention of breath)" @ow if you sim!ly $o by the literal meanin$sand ee! breathin$ in and out you can never achive /undalini awaenin$

because these have another vital as!ect at the inner meanin$ level as stated inthe below verse from Shruti"

ettachment with all e=ternal ob*ects is 5rPchaa5, $ainin$ s!iritual wisdomthrou$h scri!tures is 5!Craa5, and assimilation of that learned nowled$e aswisdom is 5umbhaa5"

Kb'hyasthaviShaya"n sarva"n rechaa# samud'h?]ita# E!Craa"n sh'stravi*\n'na"n umbhaa"n sva$ata"n sm?]itam"h EL (VarahaC!anishad MMR)

K(The $ivin$ out of) all e=ternal ob*ects is said to be ?echaa (e=!iration)" The(tain$ in of the) s!iritual nowled$e of the Shastras is said to be -uraa(ins!iration) and (the ee!in$ to oneself of) such nowled$e is said to be/umbhaa (or restraint of breath)L"

@ow, if you thou$ht only by breathin$ and breath control you can achieveenli$htenment then !lease $o ahead with your fancies&


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id you understand now that even thou$h the !hysical !r'n'y'm' is necessaryfor /undalini awaenin$, yet, without succeedin$ to attain the inner meanin$ ofthat !r'n'y'm' it is of no use for the o$i" On similar lines, the sacrifice whatwe do within ourselves; there also we have inner meanin$ for each libationamon$ the 5!anchama'r's5" These I5ll cover one by one in se!arate headin$s"

mady( intoxicating drink0 as a li+ation for inwardsacrifice

Nonsum!tion of >adya (wine) is hi$hly !rohibited by all the authentic scri!turesof #induism" #ere is a direct verse from 'nu96ita of >ahabharata which is adialo$ between /rishna and 'r*una" #ere /rishna clearly says that drinin$ wine

ruins a !erson" @o where in Vedas, C!anishads, >ahabharata, ?amayana, and-uranas has ever been said that wine can award liberation& (Show me !roofsfrom one of these scri!tures if you want to counter my challen$e)"

Dabhaya bhaaacaiva madya !naca hanti tam E sa cnnahanti taccnnasa hatv hanyate budhaED (>:# 1Q2MJ910)DThe eatin$ of food that should not be eaten, and the drinin$ of wine, ruin him"#e destroys the food (he taes), and havin$ destroyed that food, he becomesdestroyed himselfD"

In another cha!ter, udhishthira ass :hishma the followin$ 7uerya nd inres!onse :hishma $ives many in*unctions but one of them I5m 7uotin$ here"

Dliyamneu bhteu tais tair bhvais tatas tataE dur$y atitared yena tanme brhi !itmaha E madhu msa ca ye nitya var*ayant`ha mnav E

*anma!rabhti madyaca dur$y atitaranti te ED (>:# 121111 and 21)Dudhishthira said, 5Nreatures are seen to be afflicted by diverse means andalmost continually" Tell me, O $randsire, in what way can one overcome all thosedifficulties"5" :hishma said, D1hey that a+stain. from their +irth. from honeyand meat and intoxicating drinks, succeed in overcomin$ all difficultiesD"

rom our analysis in the !revious section we understand that whatever we dowith our mind, whatever we consume with mouth, whatever we breathe,everythin$ is a libation in our internal o$ic sacrifice" 'nd also we have seen that8alita Sahasranama Stotram (8S verse 1HQ) says D!ancha ya$ya!riya ED whichmeans D6oddess loves five sacrificesD"


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@ow, if you are a aul'ch'rI v'm'ch'rI don5t blindly a!!ly your bo$us idea that$oddess is fond of your !hysical !anchamaaras and don5t call them yourlibations offered to $oddess within yourself" '!!ly little brain and lo$ic" Scri!turesshould @PVP? contradict each other in terms of universal rutam (law)"

8et5s here focus only on wine as!ect" 'll the scri!turescondemn the consum!tionof wine" 'nd :rahmanada -urana5s this 8alita Sahasranama Stotram N'@@OTclaim that $oddess is fond of !eo!le who consume wine" If this is the case, thenthis hymn should be re*ected outri$ht&

#owever, this cannot be the case since Sri Vidya is verily an essence concealedin Vedas and 8alitambia is herself !resent in Shruti" So, here your neo9aul'ch'r' inter!retation of Dwine as libationD stands refuted, and my

inter!retation of madya would be correct"

ivine nectar flows from Sahasrara which a o$i can drin when his /undalini(8alitambia) meets with Shiva in Sahasrara" The followin$ verse from Shruticonfirms the flow of nectar from Sahasrara"

Kevamet'su n'IShu dharanti dashav'yava# E eva"n n'I$ati"n v'yu$ati"n*\n'tv' vichaSha@a# E sama$rIvashira# 'ya# sa"nv?]it'sya# sunishchala#E n's'$re chaiva h?]inmadhye bindumadhye turIyaam"h E sravantamam?]ita>!ashyennetr'bhy'"n susam'hita# EL (Varaha C!anishad M31933a)

KThus ten Vayus move in these @adis" ' wise man who has understood thecourse of @adis and Vayus should, after ee!in$ his nec and body erect with hismouth closed, contem!late immovably u!on Turyaa ('tman) at the ti! of hisnose, in the centre of his heart and in the middle of :indu and should see with atran7uil mind throu$h the (mental) eyes, the nectar flowin$ from thereL"

'fter undalini awaenin$, a o$i $ains all siddhis (!owers) and wals amon$the manind as the embodied form of the !arabrahman" #is immortality isobtained by the drinin$ divine nectar of Sahasrara"

Klabhyate yadi tasyaiva yo$asiddhi# are sthitaa E atiitaanaa$ata"n vetti hechariicha bhaved^_dhruvam"h E amarii"n ya# !ibennitya"n nasya"n urvandine dine Eva*roliimabhyasennityamamaroliiti athyate EL (o$a tattwa C!anishad 12H912R)KIf the o$a Siddhis are ever to be attained, he only has them within his reach"#e nows the !ast and the future and certainly moves in the air" #e who drins ofthe nectar thus is rendered immortal day by day" #e should daily !ractice Va*roli"Then it is called 'maroli (which maes him .amar+ (deathless)L"


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:ut before I narrate what scri!tures say about animal sacrifice, one sim!le7uestion I would lie to raise here, 8alita Sahasranama Stotram describes

'mbia as fond of eatin$ all Satwi foods as 7uoted below"

D!ayasanna!riya ED (8S verse JJ) which means, DWho lies offerin$s of -ayasa(mil mi=ed with rice)D"Dsni$dhau dana!riya ED (8S verse 101)Dwhich means, DWho loves offerin$s of ricemi=ed with $heeD""Dharidrannaia rasia ED (8S verse10R)D, which means, DWho loves offerin$s ofturmeric flavoured rice (-ulihora)D"

@ow when she is so satwic food lover sweet mother of mine, how could she befond of bali< (Sacrifice)< as the hymn says, "'alipriya


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recommended and meat eatin$ was a sin" I5m !resentin$ the instructions of:hishma from >ahabharata" 'nd if need his credentials to see hownowled$eable that foremost of seers :hishma was, then here it is as s!oen by$oddess 6an$a herself"

Dya !utram aama r*as tva !ur mayy a*yith E sa te 5ya!uruavy$hra nayasvaina $hntiam E vedn adhi*a$e s$n vasihdeva v`ryavn E tstra!aramevso devar*asamo yudhi E sursamatonityam asur ca bhrata E uan veda yac chstram aya tad vedasarvaaE tathaiv$irasa!utrasursuranamastaE yad veda stratacc!i tsnam asmin !ratihitam E tava !utre mahbhau s$o!$amahtmani E i!arair andhyo *mada$nya!rat!avn E yad astravedarma ca tad a!y asmin !ratihitam E mahevsam ima r*anr*adharmrthaovidam E may dattani*a !utra v`rav`ra $hn naya ED

(>:# 1JQ3193F)D'nd 6an$a said, 5O ti$er amon$ men, that ei$hth son whom thou hadst sometime before be$at u!on me is this" /now that this e=cellent child is conversantwith all wea!ons, O monarch, tae him now" I have reared him with care" 'nd $ohome, O ti$er amon$ men, tain$ him with thee" Pndued with su!eriorintelli$ence, he has studied with Vasishtha the entire Vedas with their branches"Silled in all wea!ons and a mi$hty bowman, he is lie Indra in battle" 'nd, O:harata, both the $ods and the 'suras loo u!on him with favour" Whateverbranches of nowled$e are nown to Csanas, this one noweth com!letely" 'ndso is he the master of all those Sastras that the son of 'n$iras (Vrihas!ati)

adored by the $ods and the 'suras, noweth" 'nd all the wea!ons nown to the!owerful and invincible ?ama, the son of Gamada$ni are nown to this thyillustrious son of mi$hty arms" O in$ of su!erior coura$e, tae this thy ownheroic child $iven unto thee by me" #e is a mi$hty bowman and conversant withthe inter!retation of all treatises on the duties of a in$"D

:hishma studied under the tutela$e of the $reatest sa$es of #induism vi%"Vasishtha, :rihas!ati, Csanas (Shuracharya), and -arashurama" :hishma isone man who encom!asses the nowled$e of four celestial sa$es" @ow, thinbefore you try to say what your aul'ch'r' v'm'ch'r' $uru said is correct

and :hishma5s tals were bo$us& 'lso, note that >ahabharata is an e!ic(itihasa), and is one of the authentic and authoritative scri!tures of #induism"

8et5s see what >ahabharata (boo 13cha!ter 11F) says about illin$ animals":hishma says the below thin$s"

Deva vai !arama dharma !raasanti man`ia E !r yathtmano


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5bh` bhtnm a!i te tath E tmau!amyena $antavya buddhimadbhirmahtmabhi E mtyuto bhayam ast`ti vidu bhtim icchatm E i !unarhanyamnn taras *`vitrthinm E aro$m a!!n !!airmso!a*`vibhi E tasmd viddhi mahr*a msasya !arivar*anam Edharmasyyatana reha svar$asya ca suhasya ca E ahis !aramodharmas tathhis !arata!a E ahis !arama satya tato dharma!ravartate E na hi msatt hd u!ald v!i *yate E hatv *antutatomsa tasmd doo 5sya bhaae E svh svadhmta bhu*o devsatyr*ava !riy E ravydn rasn viddhi *ihmnta !aryan ED (>:#1311F2192H)DThe life9breaths of other creatures are as dear to them as those of one5s to one5sown self" >en endued with intelli$ence and cleansed souls should alwaysbehave towards other creatures after the manner of that behaviour which theylie others to observe towards themselves" It is seen that even those men who

are !ossessed of learnin$ and who see to achieve the hi$hest $ood in the formof Pmanci!ation, are not free from the fear of death" What need there be said ofthose innocent and healthy creatures endued with love of life, when they aresou$ht to be slain by sinful wretches subsistin$ by slau$hter< or this reason,O monarch, now that the discardin$ of meat is the hi$hest refu$e of reli$ion, ofheaven, and of ha!!iness" 'bstention from in*ury is the hi$hest reli$ion" It is,a$ain, the hi$hest !enance" It is also the hi$hest truths from which all duty!roceeds" lesh cannot be had from $rass or wood or stone" Cnless a livin$creature is slain, it cannot be had" #ence is the fault in eatin$ flesh" The deitieswho subsist u!on Swaha, Swadha, and nectar, are devoted to truth and

sincerity" Those !ersons, however, who are for $ratifyin$ the sensation of taste,should be known as Rakshasas wedded to the attribute of -assionD"

:hishma says what the Sa!tarishis and Valahilyas said in the same cha!ter as,

Dsa!tarayo vlahilys tathaiva ca mar ci! E amsa bhaaa r*an!raasanti man`iaED(>:# 1311F11)DThe seven celestial ?ishis, the Valahilyas, and those ?ishis who drin the raysof the sun, endued with $reat wisdom, a!!laud abstention from meatD"

:hishma says what the Self9born >anu said in the same cha!ter as,

Dna bhaayati yo msa na hanyn na ca $htayet E ta mitrasarvabhtn manu svyambhuvo 5brav`t E adhya sarvabhtnvivsya sarva*antuu E sdhn samato nitya bhaven msasyavar*ant ED (>:# 1311F12913)


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DThe Self9born >anu has said that that man who does not eat meat, or who doesnot slay livin$ creatures, or who does not cause them to be slain, is a friend of allcreatures" Such a man is inca!able of bein$ o!!ressed by any creature" #een*oys the confidence of all livin$ bein$s" #e always en*oys, besides, thea!!robation and commendation of the ri$hteousD

:hishma says what the celestial sa$e @arada said in the same cha!ter as,

Dsvamsa !aramsena yo vardhayitum icchati E nrada !rhadharmtm niyataso 5vas`dati ED (>:# 1311F1Q)DThe ri$hteous9souled @arada has said that that man who wishes to increase hisown flesh by eatin$ the flesh of other creatures, meets with calamityD

:hishma says whosoever slau$hters or becomes indirect cause of slau$hter (as

meat eater), his life s!an $ets reduced"

Dyasmd $rasati caivyur hisan mahdyute E tasmd vivar*ayenmsaya icched bhtim tmanaED (>:# 1311F31)DSince, O thou of $reat s!lendour, the !eriod of life is shortened of !ersons whoslau$hter livin$ creatures or cause them to be slau$htered, it is clear that the!erson who wishes his own $ood should $ive u! meat entirelyD"

@ow comes the most si$nificant as!ect ofthis analysis" Pven the Vedic sacrificesand animal illin$ has been sto!!ed by '$astya by once for all dedicatin$ all

deers to 6ods usin$ his !ower of !enance" That5s how that $reat sa$e had!revented !hysical illin$ of animals and also made sure that Vedic ritesassumed that animals were sacrificed and offered to deities"

In this connection, :hishma in .aha'harata (.15 =B8==6)says,

D!ra*n hitamena tv a$astyena mahtman E ray sarvadaivaty!roits ta!as m$ E riy hy eva na h`yante !itdaivatasarit E!r`yante !itara caiva nyyato msatar!it E ida tu u r*endra`rtyamnamayna$ha E abhaae sarvasuhamsasya manu*dhi!a E

yas tu varaata !ra ta!as ta!yet sudruam E ya caia var*ayenmsasamam etan matamama ED (>:# 1311FMF9MJ)Desirous of benefitin$ all men, the hi$h9souled '$astya, by the aid of his!enances, dedicated, once for all, all wild animals of the deer s!ecies to thedeities" #ence, there is no lon$er any necessity of sanctifyin$ those animals forofferin$ them to the deities and the -itris" Served with flesh accordin$ to theordinance, the -itris become $ratified" 8isten to me, O in$ of in$s, as I tell thee


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this, O sinless one" There is com!lete ha!!iness in abstainin$ from meat, Omonarch" #e that under$oes severe austerities for a hundred years and he thatabstains from meat, are both e7ual in !oint of merit" Pven this is my o!inionD"

@ow, let me show you that even in !revious /al!as (e!ochs) Vedic sacrificesused to be conducted by considerin$ seeds as sacrificial animals and not theactual animals that were ever used to be slau$htered"

Dya icchet !uruo 5tyantam tmna niru!adravam E sa var*ayeta msni!rinm iha sarvaa E ryate hi !ural!e n vr`hi maya !au Eyenya*anta ya*vna!uyaloa!aryaED (>:# 1Q11FM29M3)DThat man who wishes to avoid calamity of every ind should abstain from themeat of every livin$ creature" It is heard that in the ancient /al!a,!ersons,desirous of attainin$ to re$ions of merit hereafter, !erformed sacrifices with

seeds, re$ardin$ such animals as dedicated by themD"

@ow, let5s see a conversation between @arada and Vasudeva" 8et5s see whom@arada !ays his homa$e" This e=tract is taen from >ahabharata (:oo 13,cha!ter 32)"

Dnirmam ni!ratidvadv nirhr` ni!rayo*an E ahis nirat ye ca ye casatyavrat nar E dntama !ar caiva tn namasymi eava ED (>:#13321R)D@arada said, 5I bow unto them that are devoted to the !ractice of the duty

of compassion towards all creatures, that are firm in the observance oftruth, that are self-restrained.and that are !eaceful in their behaviour5D"

#o!e these many evidences are enou$h to understand that bali (Sacrifice) hasalways been condemned and eatin$ flesh ahs always been considered sinful bythe hi$h souled sa$es and celestial seers" Therefore, 8alitambia would nevera$ree to see her child illin$ and eatin$ the flesh of another child of hers" If she isa real mother, she would never acce!t that" 'nd she indeed is a true motherhence called as DsrI m't'D" Therefore meat can not be considered as a validlibation for the internal sacrifice (a*na) within our body"

So, let5s understand what could be the meanin$ of Dm'msaD which constitutes asthe libation in !anchaya*nas which are loved by lalitambia"

In reality, all those vices vi%" 'ma (lust), rodha (an$er), lObha ($reed), mOha(attachment) etc" are all of the cate$ories of animal instincts" @ot only these, butin fact all the vices that we have in ourselves, are all lie wild animals which


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sub*u$ate and defat our virtuous self" So, sacrificin$ all these animals of esotericnature to the su!reme $oddess and offerin$ their meat throu$h the internallibation is what is meant by Dm'msaD of D!ancha ma'raD"

@ow, how do we offer these libations is the 7uestion" Sacrifice 'ma (lust) usin$the celestial sword called as brahmacharya (celibacy), sacrifice rOdha (an$er)throu$h the sword called as sh'nti (!eacefulness), sacrifice mOha (attachmentor infatuation) with the wea!on called vair'$yam (dis!assion or detachment)"and so on so forth" 'nd then offer the slau$htered !ieces to the inward fire(:rahman which is 8alitambia)" id you note that all these wea!ons what wediscussed are all internal in nature as lie as the animals (vices)" So, you areessentially doin$ all these slau$hterin$ of vices internally" 'nd that5s the !ointwhich maes it in a$reement to our !revious analysis that all !ancha9ya*nas (fivesacrifices) are inward in nature"

This is the internal meanin$ of m'ms' as one of the in$redient of !ancha9ya*n'O i$norant fellows of Dneo9aul'ch'r'v'm'ch'r'D school, come out of yourillusions" evi would never acce!t your !ieces of meat as a libation in yourworshi!&

m(tsy( fish0 as a li+ation for inward sacrifice

Well, meat is a su!er set wherein fish also comes as one of the subsets" So, it5sabsurd to consider the meanin$ of mastya as fish in e=ternal sense asthe aul'ch'rIs v'm'ch'rIs consider& eah, yeah I now that there are Tantrate=ts which whose translations in Pn$lish called matsya as fish& I would say thosetranslators were not com!etent enou$h to $ras! the esoteric meanin$s intendedin Tantras"

flesh of a fish (>atsya) also comes under the cate$ory of >eat (mamsa), solo$ically it doesn5t fit to see fish se!arately as one of the m''r' in!anchama'r's" So, what coudl be the real meanin$ of fish, is the 7uestion now"

?emember that we are analy%in$ the !ancham''r's as internal oblations in theinward sacrifice (ya*na) which awards us liberation" 8et me e=!lain what it meansby 5m'tsya5"

/undalini o$a re7uires to be !erformed with few o$a9'sanas (o$ic !ostures)">aha9o$a is the !rocedure called out in C!anishads which com!rises" Pntire/undalini o$a is called as 5>aha o$a5 and it com!rises of four sub9divisions


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vi%" >antra o$a, 8aya o$a, #atha o$a, and ?a*a o$a"In this seris, oneneeds to sit in various o$a9'sanas vi%" -admasana, siddhasana, etc"

When a o$i is seated in !adm'san' or siddh'sana, his body !ostureresembles the form of a fish" The folded le$s resemble the tail9fin of a fish, theerect body resembles the truc of a fish, the two hands resemble the fins of a fishand head resembers the head of a fish" ou can see any ima$e of a dol!hin andcom!are it with the ima$e of a o$i in !adm'san'"

With this yo$ic !osture resemblin$ m'tsya, the yo$ic does the !r'n'y'm', andall other /undalini risin$ trics" These ste!s are the libations which he offers intothe sacrifice called as /undalini a*na, and as a result of these libations8alitambia as /undalini rises u!wards"

'nother inter!retation is, for /undalini to rise u!wards, breath reversal should bedone" That means !r'na should be channeli%ed as a!'n' and vice versa" Inshort, !r'n'yama hel!s a yo$i to do these breath channeli%in$ e=cercise into theid' and !in$'l' nerves" Within these two n'dIs, the !r'nas when channeli%edusin$ rPchaa, !ooraa, and umbhaa techni7ues, the !r'n's move lie fishthrou$h the coiled id' and !in$al' n'dIs" So, the resemblance of the movementof !r'n's with fish is termed as 5matsy') and is considered as an oblation in thesacrifice of /undalini awaenin$"

We have already seen in !revious sections also that Sata!atha :rahmana clearly

states that !r'n's are the libations which indle the internal fire" Internal firewithin us is same but called by various names based on the functions !erformed"While di$estin$ food it is called Vaisvanara, which considerin$ it asconsciousness it is called as Nhida$ni (/udnalini), and also caleld Shambhaand Gatavedas in Vedas"

Dte v ete !r eva yada$naya E !rodnvevhavan`yaca $rha!atyacavyno5nvhrya!acanaED (Shata!atha :rahmana 2221R)KThe (sacrificial) fires, assuredly, are those breaths the havanya and

6rha!atya are the out9breathin$ and the in9breathin$; and the 'nvhrya9!aana is the throu$h9breathin$L"

Therefore when we reverse our normal breath cycle usin$ !r'n'y'm' andchanneli%e them as fuels in the inward sacrifice they indle the 'tman (ire) bycirculatin$ lime fish (matsy')" Therefore this is the matsy' (fish) which a o$i


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offers as a sacrificial libation to the $oddess 8alitambia ('tman) as one of thein$redient of !anchama'r'"

therefore a$ain it should be noted by aul'ch'rIs v'm'ch'rIs that eatin$fishes daily for the entire lifetime would never brin$ you liberation, !eriod&

mudr( postures0 as a li+ation for inward sacrifice

I don5t understand why do !eo!le and also Translated te=ts of Tantra associate>udra with $rains or !arched rice" There is no lo$ic in eatin$ $rains for becomin$elevated s!iritually" 'lso for inward sacrifice I don5t see any connection between!arched rice or $rains and internal libation" Obviously, durin$ the /undalini o$a!ractice you would not eat rice balls, would you< So, even thou$h intae of foodis a libation, but when we tal with res!ect to the a*na called /undalini9o$a,

eatin$ is not one of the activity durin$ this yo$a"

>udra in Sansrit means !osture" There are various >udras and >andhasmentioned in o$a related C!anishads which are !re9re7uisite ste!s forawaenin$ the /undalini" Without !racticin$ these >undras and :andhas/undalini risin$ wouldn5t ha!!en" Some of the mudr's and bandhas are listedbelow" These mudr's are !ostures for meditation, !r'n'y'm' and the bandh'sare related to o$a"

"khehari$ 'huhari$ ma#hyama$ shanmukhi$ sham'ha&i$ antarlakshyam$ 'ahir-

lakshyam$ ma#hya-lakshyam$ taraka-yoam$ an# amanaskha-yoam* mCla-'an#ha$ jalan#hara-'an#ha$ &ajrol+-mu#rA$ amarol+-mu#rA"and many more"

So, when you !ractice these mudr's as !re9re7uisite libations in your inwardya*na (sacrifice) for undalini awaenin$, you would succeed in unleashin$ theser!ent !ower u!wards" So, in a way you offer these libations to $oddess andshe rises u!wards bein$ !leased with your sacrifice (ya*na)"

maithuna copulation0 as a li+ation for inwardsacrifice

'ha& I bein$ a $reat admirer of celibacy and a $reat fan of :hishma (the mi$hty$randsire who was an eternal celibate), and a $reat fan of Sri rama for !reachin$the one9woman9man !rinci!le (e'!atnIvrat'9dharmam) this section of maithuna(co!ulation) is my favorite section for refutation&


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I have always lied men of !rinci!les, and that5s why I love followin$ :hishma5s!ath till marria$e and after that would love to follow Sri ?ama5s teachin$" In factall the authentic scri!tures !reach the same" Pither scri!tures $lorify:rahmacharya (celibacy) or they advocate for bein$ faithful to one wife" 'ndbelieve me, these two are the only !aths for a ha!!y life"

#induism has numerous e=am!les where !eo!le tried to a!!ease their lust bysatisfyin$ it, but reali%ed very late that it cannot be satiated with fulfillin$ thedesire, rather it can be illed by self9restraint" ?ead in$ ayati5s story from>ahabharata, which is an e=cellent lesson to learn from his life" 'fter s!endin$hundreds of years tryin$ to satisfy his lust by a!!easin$ it, at last he reali%ed thatthere is no end to it" It can be !ut to culmination only by abstainin$ from it"

-assion is lie a fire , you cannot !ut it out by throwin$ $asoline on it" It needswater to !ut it out" 'nd I never understood the stu!id lo$icofaul'ch'rIs v'm'ch'rIs behind the Dmaithun'D !ractice" irst of all therecannot be any liberation throu$h co!ulation" 8iberation can be achieved throu$h:rahmaharya thou$h" Secondly, there is no !oint in co!ulatin$ with multi!lewomen of various races as followed by them"If someone !refers the$ruhasth'shram' (house9holder life), is it not sufficient to en$a$e with one wife !rota"n siddhida"n sarvadehinaam"h E$udamehraantaraalastha> muulaadhaara"n trio@aam"h E shivasya

*iivaruu!asya sthaana"n taddhi !rachashate E yatra u@aliniinaama !araa


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shati# !ratishhThitaa E yasmaadut!adyate vaayuryasmaadvahni# !ravartate Eyasmaadut!adyate binduryasmaannaada# !ravartate E yasmaadut!adyateha"nso yasmaadut!adyate mana# E tadetataamaruu!aahya> !iiTha"naama!hala!radam"h ED (o$atattwa C!anishad 1FR91H1)Dor all those who have a body, their body is the tem!le of Shiva" It can $ivethem occult !owers" The trian$ular !art in between the anus and !enis is calledthe mooladhara" This is the !lace where Shiva lives as a life $ivin$ force" Therethe -arashathi called /undalani lives" rom there wind is !roduced" The fire isalso !roduced from there" rom there only the sound 5#amsa5 and the mind arealso !roduced" This !lace which would $ive whatever is ased for is called/amahya !eetam (the seat of !assion)D"

So, this maithuna is also an internal sacrifice" -eo!le blindly follow whatever iswritten in Tantras instead of havin$ the discrimination of what5s true scri!tural

statement and what could be later inter!olation"

8et me e=tend this discussion further to showcase some other im!ortant as!ectsaround this to!ic on 5maithun'5" Well, @O@P of the scri!tures of #induism eversaid that co!ulation is meritorious" yes it is meritorious, but O@8 when it is usedri$hteously for $ainin$ children and continuin$ your race" Why is it that not evenonce >ahabharata discussed the $lories of maithun'< ou cannot answerowever, i can show you the $lories of brahmacharya from >ahabharata" 8et meshow you what learned seers and celestial sa$es have to say about it&

:hishma who had no other !arallel on earth e=ce!t /rishna in nowled$e whocould stand before him, such a $reat seer san$ the $lory of :rahmacharyatoudhishthira in res!onse to his 7uery as follows"

Dsvaarmaniratn ca r c!i i !halam E satye ca i !hala!rotabrahmacarye ca i!halam E brahmacaryadahed r*an sarva!!nyu!sitam E brhmaena vieea brhmao hy a$ir ucyate E !ratyaa catav!y etad brhmaeu ta!asviu E bibheti hi yath aro brahma cri!radharitaE tad brahmacaryasya !halam `m iha dyate ED (>:# 13HQM,3F93H)

Dudhishthira ased, DWhat are the fruits that have been declared to attach to theobservance of !urity and to the !ractice of :rahmacharya


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seed drawn up" The vow of :rahmacharya, O in$, duly observed by a:rahmana, is sure to burn all his sins" The :rahmana is said to be a bla%in$ fire"In those :rahmanas that are devoted to !enances, the deity of fire becomesvisible" If a :rahmacharin yields to wrath in conse7uence of any sli$ht the chief ofthe deities himself trembles in fear" Pven this is the visible fruit of the vow of:rahmacharya that is observed by the ?ishis5"D

Sanat9Su*ata who is one amon$ the umaras (:rahma5s mind born children), andwho is foremost of the celestial sa$es and !rece!tor of even the celestials; let5ssee what this seer had said" This e=cer!t is from 5sanat9su*'tIya $It'5 from>ahabharata which is a hi$hly revered $It'; even 'di Shanara wrotecommentary on this $It'" @ote it very carefully that here Sanat9Su*ata says thatliberation or :rahma*nanam is attainable only by :rahmacharya" This must be a

*olt on aul'ch'rIs v'm'ch'rIs"

Dnaitad brahma tvaramena labhya; yan m!cchasy abhihyasy at`va Eavyatavidym abhidhsye !ur`; buddhy ca te brahmacaryeasiddhm ED (>:# MQQ2)DSanat9su*ata said, 5That 1rahmanabout which thou asest me with such *oy isnot to be attained soon" 'fter (the senses have been restrained and) the will hathbeen mer$ed in the !ure intellect, the state that succeeds in one of utter absenceof worldly thou$ht" Pven that is nowled$e (leadin$ to the attainmentof 1rahman)" It is attainable only +y practising Brahmacharya"3D

@ow, carefully read the below conversation between hritarashtra and Sanat9Su*ata where the former in7uires how nowled$e of :rahman and immortality(liberation from births and deaths) is attained, the latter answers that it is throu$h:rahmacharya" This e=tract is also from >ahabharata (boo M cha!ter QQ)"

Davyatavidym iti yat santan`; brav`i tva brahmacaryea siddhm Eanrabhy vasat`hrya le; atha brhmayam amtatvalabheta ED (>:#MQQ3)Dhritarashtra said, 5Thou sayest that the nowled$e of 1rahmandwelleth of itselfin the mind, bein$ only #iso&ere#by 1rahmaharya; that is dwellin$ in the mind,

it re7uires for its manifestation no efforts (such as are necessary for wor) bein$manifested (of itself) durin$ the seein$ (by means of 1rahmaharya)" #ow thenis the immortality associated with the attainment of 1rahman:# MQQF)


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DSanat9su*ata said, 5Thou$h residin$ in and inherent to the mind, the nowled$eof 1rahmanis still unmanifest" It is by the aid of the !ure intellectand 1rahmaharyathat, that nowled$e is made manifest" Indeed, havin$attained to that nowled$e, oinsforsae this world" It is always to be foundamon$ eminent !rece!tors" I shall now discourse to thee on that nowled$e"5

urther, note what Sanat9Su*ata !roclaims&

Dbrahmaiva vidvs tenbhyeti sarva; nnya !anth ayanya vidyate ED(>:# MQQ1Hb)D1here is no other path than Knowledge or the attainment of Brahman0leading to emancipation4"

So, how come the !aths of eatin$ flesh, drinin$ wine, and co!ulation ever lead

you to emanci!ation< ood for thou$ht for all aul'ch'rIs v'm'ch'rIs, isn5t itahabharata (:oo 13,

cha!ter 32)"

Dsamya$ dadati ye cen nt dnt *itendriyEsasyadhanaiti$ ca tn namasymi ydavaED (>:# 133210)@arada said, DI worshi! them that have become irresistible by studyin$ theVedas, that are elo7uent in discoursin$ on the scri!tures, that are o+serant of


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the ow of Brahmacharyya, and that are always devoted to the duties ofofficiatin$ at the sacrifices of others and of teachin$ disci!lesD"

Dnirmam ni!ratidvadv nirhr` ni!rayo*an E ahis nirat ye ca ye casatyavrat nar E dntama !ar caiva tn namasymi eava ED (>:#13321R)DI bow unto them, O /esava, that are conversant with :rahman, that are enduedwith nowled$e of the Vedas, that are attentive to the a$$re$ate of three, thatare free from cupidity, and that are ri$hteous in their behaviourD"

urther in another cha!ter :hishma says that throu$h :rahmacharya one attainsemanci!ation"

Dyad idabrahmao r!abrahmacaryam iti smtam E

!aratat sarvabhtebhyas tena ynti !ar$atimED (>:# 1220HH)D:hishma said, 5That which is called Brahmacharya(reli$ion of abstentionor yoa) is re$arded as the means of attainin$ to :rahma" That is the foremost ofall reli$ions" It is by the !ractice of that reli$ion that one obtains the hi$hest end(&iH", Pmanci!ation)5D"

urther >ahabharata says,

Drameu ca sarveu dama eva viiyate E yac ca teu !haladharme bhyodnte tad ucyate E anasy am ntisatoa!riyavdit E satyadnam

anyso naia mr$o durtmanm ED (>:# 213R and 1H)DIn all the (four) modes of life, the practice or self-restraint is distinguisheda+oe all other irtues" The fruits of self9restraint are much $reater than thoseobtainable in all the modes of life" 1hey. howeer. that are of wickedsoul never betae themselves to the !ath re!resented by benevolence,for$iveness, tran7uillity, contentment, sweetness of s!eech, truth, liberality andcomfort" 1heir path consists of lust and wrath and cupidity and envy ofothers and boastfulness"D"

Sa$e :haradwa*a clearly refutes the Tantric belief that the *oy of co!ulation is the

hi$hest bliss a sadhaa should crave for" See, how :haradwa*a thwarts thisstatement clearly"

Dbharadv*a uvca E yad etad bhavatbhihitasuhn!aramstriya iti tanna $hn`maE na hy em `mahati sthitnm a!r!yaia $uavieo nacainam abhilasanti E ryate ca bha$avs triload brahm !rabhv e`tihati E brahmacr` na masuhev tmnam avadadhti E a!i ca bha$avn


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oblation to the $oddess is !roved to be internal in nature and it is the maithun' ofshiva and shati" We have analy%ed numerous verses from mahabharata andfound that everywhere everys a$e condemned intercourse and !raised celibacy"so, in no way aul'ch'rI v'm'ch'rI understandin$ of maithunam standscorrect&

6orrecting the 7isinterpretation of1ripura 8panishad

Tri!ura C!anishad is derived from ?i$ Veda and is a shata C!anishad" Thisscri!ture is a $reat source of wisdom for Sri Vidya"followers, however, there isone verse in this u!anishad whose literal inter!retation has made the neo9

aul'ch'rIs v'm'ch'rIs mas their wron$ deeds under the fabric of theauthority of this C!anishad"

Verse no" 12 of this u!anishad says,

D!aris?]itam *haSham'dya> *haSham'*a> !hala> cha Ebhat'ni yonI# su!ariSh?]it'shcha Enivedayandevat'yai mahatyai sv'tmI?]ite su?]ite siddhimeti ED (Tri!uraC!anishad 12)Dressed fish, animal flesh, Nooed rice, !leasure of se=, Who offers to the

6oddess $reat, >erit and success for himself achievesD"

This is the !roblem with literal inter!retations, surface nowled$e and truetranslations" These thin$s in e=ternal sense are not a!!roved by 8alitambia" Wehave already seen what 8alita Sahasranama stotram says" let me re!roduce thesame here as this section also re7uires that very same analysis"

8alita Sahasranama Stotram clearly states she is attainable throu$h innerworshi!,

D'ntarmuha samaradhya bahirmuha sudurlabha ED (8S verse 1F2)DShe is easily obtainable for those whose worshi! is based on their mind turnedinwards, and She is difficult to be obtained by those who are outward focusedD"

It states further that she loves five sacrifices as stated below" This cannotcontradict the above verse hence lo$ically it has to be inter!reted in sync with theabove one" Therefore these sacrifices must be internal"


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D!ancha ya$ya!riya ED (8S verse 1HQ)DWho loves the five sacrifices of the ri$htward Savya !athD"

We have already done an e=tensive analysis in the !revious sections on thefivesacrifices usin$ !anchama'r's and found that in every case that hasresulted to be internal in nature when analy%ied to match and synchroni%e withthe 8alita Sahasranama verses"

therefore it should be crystal clear to everyone by now, that the verse of Tri!uraC!anishad tals O@8 about the internal yo$ic offerin$s and not at all anythin$about the e=ternal activities (which are condemned by all scri!tures of #induism)"

8alitambia bein$ mother of all and a $reat $oddess it is not ri$ht to e=!ect her to

a!!rove your carnal desires by misinter!retin$ the shruti and smriti verses as !eryour !erverted thinin$&

Refuting 9oni-1antra - 1he faoritescripture of kaul(ch(rIs /(m(ch(rIs

Some fellows were !ostin$ oni9-u*a !hotos in that social networin$ forum,which was to my !ersonality shameful to be dis!layed !ublicly" The !rimaryauthority for aul'ch'rIs v'm'ch'rIs in !erformin$ !hysical oni9-u*a of theirfemale counter!arts is the boo named 5oni9Tattra5"

I am a $reat devotee of :ha$awan Shiva , but that doesn5t mean I can acce!toni tantra as authentic when I clearly see many contradictions !resent in it"Well, I am not amon$ those men who would readily acce!t any boo as scri!tureif someone says so" -eo!le of this aliyu$a had found the $eneral weaness ofthe s!iritual fools that they would readily acce!t any rubbish if it is said as s!oen

by Shiva to -arvati"

If you write any third $rade fantasy and be$in that boo with "#,&+ u&AhA an#+shwara u&AhA", that doesn5t become a dialo$ue really e=chan$ed betweenCma and >aheshwara, !eriod&


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oni9Tantra is a boo com!osed in 1Fth century in :en$al" I5m not sure howcould 1Fth century /aliyu$is could listen to the conversation of >ahadeva and:havani" So, definitely this doesn5t loo authentic boo to me"

Standard Tantra boos always stress on self9reali%ation as the means toliberation" 8ie for e=am!le, >ahanirvana Tantra says,

"either 'y ats$ nor 'y 'eettin offsprin$ nor 'y wealth is man li'erate#I it is

'y the knowle#e of the Spirit$ 'y the Spirit that man is li'erate#" ( .ahanir&ata

Tantra =48=B6)*

This is very much in sync with Shruti and Smriti" @ow, if oni Tantra contradictsthis, then we should rethin on the authenticity of oni9Tantra and should decidewhether to inter!ret it differently or to com!letely re*ect it" 8et me refute some

bo$us verses from that te=t" !robably the bo$us verses can be raned asinter!olations"

8et me now show you the some bo$us statements from the oni tantra and letme refute them with authentic references from other standard scri!tures"

Second -atala says the followin$ dis$ustin$ statement" This is not my #induism,it loos lie some !erverted western culture follower mi$ht have added this verseto that te=t"

"The #e&otee shoul# worship the motherJs yoni an# ha&e interourse with allyonis* 5e may ha&e interourse with any woman 'etween the aes of twel&e an#

sity* 5e shoul# worship the yoni #aily$ usin the fi&e tatt&as" (oni-tantra !atala-

2)

See what >ahabharata instructs us to do"

"They that o to their own we##e# wi&es in season without seeking the

companionship of other women$ they that are honest an# attenti&e to their

Ani-hotras$ suee# in o&eromin all #iffiulties"* (.15 =28==L)

urther, it also instructs in another cha!ter the followin$ $reat !oint"

"Without seekin the ompanionship of other people;s wi&es$ the man of wis#om

who seeks his own wife in her season auires the merit of 1rahmaharyya"*

(.158 =28=?B)


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based on vedas" The worshi!ers of Vedic Vishnu and his incarnations are calledas vaishnavas" The worshi!er of Vedic ?udra (Shiva) are Shaivas"ashinachara is a Sri Vidya school which follows smartha mode of worshi! andit is a$ain based on Vedic rites" @one of these schools are inde!endent of Vedasand are actually based on Vedas" Therefore the 7uestion of these schoolsbecomin$ hi$her that Vedas is itself a bo$us statement" ?emainin$ neo9aul'ch'r' v'm'ch'r' schools are out of 7uestion" If I say Nhristianity is$reater than Veda, Islam is $reater that Nhristianity; that doesn5t become a wordfrom the mouth of :rahma; my statements need to be attensted by some!ram'@a (authentic !roofs), and Vedas and C!anishads are the O@8 su!reme!ram'@as" 'fter them, >ahabharata, and ?amayana taes the second !lacethen comes -uranas" 'nd this claim of oni9Tantra is not at all su!!orted by any!ram'@a from any of the standard scri!tures of #induism" Therefore this verse isa bo$us one and is !urely an inter!olation"

8et5s see another outstandin$ly bo$us verse from that so called scri!ture"

"+ ahie&e# my status of .ahA#,&a 'y Kula oa an# throuh elusi&e

#e&otion to yoni worship* The #emon Tripura was o'literate# in times past 'y

your yoniJs rae* The !an#a&as suee#e# in 'attle 'y worshippin %raupa#iJs

yoni"* (oni-tantra !atala-4)

Well, the !oint on -andavas maes me lau$h" -andavas were the only warriorsin the entire >ahabharata who had never tasted the fruit of defeat, not because

of oni9worshi!, but because of their real sills if warfare" I cannot show anyreferences from >ahabharata to counter this, because entire >ahabharata is a!roof that such a baseless claim doesn5t e=ist in any of the cha!ters of that e!ic"

@ow, comin$ to the !oint on Shiva" -robably the author of this tantra was notaware who >ahadeva is& This statement itself shows his total i$norance about:ha$awan ?udra& >ahadeva is not any 5status5 or 5!osition5 that one can attain byworshi!in$ someone5s oni"

8ord shiva is the ultimate reality, he is the :rahman of Vedas" he is -urusha of

-urusha Sutam" he is the Shambha desribed in 'tharva Veda" #e is theori$inal cause of allc auses and has no boss above him" he $ives statusses and!ositions to other $ods but he is the su!reme rule by default" In this connectionShruti states the followin$ 9

Svetaswatara C!anishad (F0J) says,


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Dna tasya ashchit"h !atirasti loeD, which means,DThere is no master of his in theworld, no ruler of hisD"

Svetaswatara C!anishad (F0R) says,Dna tasya aarya"n ara@a"n cha vidyateD, which means,DThere is no effect andno cause nown of himD"

Svetaswatara C!anishad (F1H) says,Dya iishe"asya *a$ato nityameva naanyo heturvidyata iishanaayaD,whichmeans,D#e rules this world for ever, for no one else is able to rule itD"

So, that !oint of oni9tantra is clearly refuted" @ow, let me show anothermeanin$less verse"

":i'eration is ahie&e# throuh enjoyment* 5appiness is aine# throuhenjoyment* Therefore$ 'y e&ery effort$ a sA#hakA shoul# 'eome an enjoyer*

The wise man shoul# always a&oi# 'lame$ #isust or shame of the yoni"* (oni-

tantra !atala-6)

This is clearly refuted by sa$e :haradwa*a in >ahabharata as follows"'ll thescri!tures su!!ort :haradwa*a5s this same !oint, liberation lies in self9restraintand we have already seen numerous evidences in !revious sections"

Dbharadv*a uvca E yad etad bhavatbhihitasuhn!aramstriya iti tan

na $hn`maE na hy em `mahati sthitnm a!r!yaia $uavieo nacainam abhilasanti E ryate ca bha$avs triload brahm !rabhv e`tihati E brahmacr` na masuhev tmnam avadadhti E a!i ca bha$avnvivevarom !ati mam abhivartamnam ana$atvena amam anayat Etasmd brmo na mahtmabhir aya!rati$h`to na tv ea tvad viio $ua itinaitad bha$avata!ratyemi ED (>:# 121R310)D:haradwa*a said, 5ou have said that ha!!iness (of se=ual $ratification) is thehi$hest ob*ect, I do not com!rehend this" This attribute of the soul that (you say)is so desirable is not sou$ht by the Fishiswho are re$arded to be en$a$ed insomethin$ !romisin$ a hi$her reward" It is heard that the Nreator of the three

worlds, &iH", the !uissant :rahman, lives alone, observant of the vowof 1rahmaharya" #e never devotes himself to the ha!!iness obtainable from the$ratification of desire" 'lso, the divine >aster of the universe, the lord of Cma,reduced Kama(the deity of desire) to e=tinction" or this reason, we say thatha!!iness is not acce!table to hi$h9souled !eo!le" @or does it a!!ear to be ahi$h attribute of the SoulD"


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@ow, here comes the blocbuster verse which maes me lau$h thinin$ aboutthe i$norance of the author"

"Without seual union there is ne&er li'eration$ whether from shastras$ shrutis$

smriti$ puranas et reate# 'y me"* (oni-tantra !atala-E)

No!ulation is a arma and it has a !halam (fruit) as well" armas cannot liberateany Giva" Only *nana can burn all armas and liberate" 8iberationis an e=tensiveto!ic to discuss and C!anishads have !lenty of cha!ters on it" #owever, let me7uote here a verse from >ananirvana Tantra itself which refutes the aboveverse"

"Therefore men will not attain final li'eration e&en at the en# of a hun#re# kalpas

so lon as ation$ whether oo# or e&il$ is not #estroye#"* (.ahanir&ana Tantra=48=L?)*

"So lon as a man has not real knowle#e$ he #oes not attain final li'eration$

e&en thouh he 'e in the onstant pratie of reliious ats an# a hun#re#

austerities"* (.ahanir&ana Tantra =48===)*

":i'eration #oes not ome fram japa$ homa$ or a hun#re# fastsI man 'eomes

li'erate# 'y the knowle#e that he himself is 1rahman"* (.ahanir&ana Tantra

=48==G)*

"inal li'eration is attaine# 'y the knowle#e that the Atma (Soul) is the witness$

is the Truth$ is omnipresent$ is one$ free from all illu#in #istrations of self an#

not-self$ the supreme$ an#$ thouh a'i#in in the 'o#y$ is not in the 'o#y*"*

(.ahanir&ana Tantra =48==6)*

"All imaination of name-form an# the like are 'ut the play of a hil#* 5e who put

away all this sets himself in firm attahment to the 1rahman$ is$ without #ou't$

li'erate#"*"* (.ahanir&ana Tantra =48==>)*

I have !rovided counter references from tantra itself, ifany aul'ch'rI v'm'ch'rI wants to see evidences from C!anishads, let themas for it" I would be ha!!y to bombard them with numerous references"

Therefore the conclusion from this section is, oni9tantra is clearly a :O6CSscri!ture and it has no value when challen$ed by authentic scri!tures" this boo


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!robably was an ima$ination of some aul'ch'rI v'm'ch'rI who wanted tomae his amorous !ractices le$ali%ed, hence created this boo as a conversationbetween Cma and Shiva"

SUMMARY and FINAL VERDICTWe have e=tensively analy%ed and found that $oddess lalitambia5s 7ualitieshave been described as s'twi in nature in the hymn lalita SahasranamaStotram from :rahmanda -urana" 'nd when the Sri Vidya tradition was analy%edunder the li$ht of 8alita Sahasranama stotram, it was found that theashinachara (samayachara) or the ri$ht handed smartha worshi! or the !athof /undalini yo$a matches correctly with 8alita sahasranama descri!tion"

We have found that in none of the cases neo9aul'ch'ra v'm'ch'ra matcheswith the attributes of 8alitambia and her hymn" We have done a detailedanalysis of -ancha9a*nas (five sacrifices), !ancha9>aaras (madya, mamsa,matsya, mudra, and maithuna) and found that the understandin$ of neo9aul'ch'ra v'm'ch'r' followers is flawed"

We have seen that !ancha9ya*nas and !ancha9maaras are totally internalactivities within our own body and they re su!!oed by o$a u!anishads" Whenthey are thou$ht of as e=ternal activities they are stron$ly refuted by all theauthentic scri!tures" We have also analy%ed the oni9Tantra and found it to be abo$us scri!ture, not worthy of even a !enny"

Therefore, I would lie to conclude this article by $ivin$ a su$$estion tothe aul'ch'rI v'm'ch'rIs 9 O $reat men of flawed understandin$ ofscri!tures; there is no $ood awaitin$ for you on the !ath that you are traversin$"

'theists are better in a sense because for them there is no $od, so they arebound by no rules of reli$ion" Therefore they can sme, they can drin, they canvisit a brothel9house without fear of any sin" 't least they tae the ownershi! oftheir activities on themselves totally" #owever, your cult !romotes all sinfulactivities under the name of reli$ion, under the name of the $reat benevolent

$oddess who is the mother of all" ou ill animals and eat them for the $oddesswho is the mother of those animals also" ou drin wine for the $oddess bytrans$ressin$ the authentic in*unctions from authentic scri!tures which are all laidby her" ou wra! your carnal desires under the name of tradition and en$a$e inamorous acts breain$ the rules enforced by reli$ion" I have no business tocorrect you, however it5s my ind re7uest that have son lie feelin$s for srim'ta,loo at her only with a child lie heart, do her worshi! with the feelin$s of an


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infant" /indly don5t create your own lustful inter!retations for asa9>udras"Cnderstand her to be your mother" This is the only messa$e I have for you, restis your destiny" 8et >ahadeva not tae u! his bow and aim at you, correctyourself before he wields his -inaa

Sri Vidya is very much !resent in Vedas in hidden form" In Vedas Sri Vidya and/undalini have been described as inward science" There is nothin$ which talsabout outward science there" So, definitely outward rituals es!ecially-anchamaara are unauthentic" To now more about how Vedas describe about8alitambia and /undalini read my analysis on the below two to!ics"

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Devi Tatwam