The object of all sadhana is the stimulation of the sattvaguna. When by such sadhana this guna largely preponderates, the sattvika sadhana suitable for men of a high type of divyabhava is adopted. In this latter sadhana the names of the pancatattva are used symbolically for operations of a purely mental and spiritual character.
Thus, the Kaivalya (1) says that “wine” is that intoxicating knowledge acquired by yoga of the Parabrahman, which renders the worshipper senseless as regards the external world. Meat (mamsa) is not any fleshy thing, but the act whereby the sadhaka consigns all his acts to Me (Mam). Matsya (fish) is that sattvika knowledge by which through the sense of “mineness” (2) 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, and maithuna is the union of the Sakti Kundalini with S’iva in the body of the worshipper.
This, the Yogini-Tantra says, (3) is the best of all unions for those who have already controlled their passions (yati). According to the Agama-sara wine is the somadhara, or lunar ambrosia, which drops from the brahmarandhra; Mamsa (meat) is the tongue (ma), of which its part (amsa) is speech. The sadhaka, in “eating” it controls his speech. Matsya (fish) are those two which are constantly moving in the two rivers Ida and Pingala.(4)” He who controls his breath by pranayama (q.v.), “eats” them by kumbhaka. (5)”
Mudra is the awakening of knowledge in the pericarp of the great Sahasrara Lotus, where the Atma, like mercury, resplendent as ten million suns, and deliciously cool as ten million moons, is united with the Devi Kundalini. The esoteric meaning of maithuna is thus stated by the Agama: The ruddy-hued letter Ra is in the kunda, (6) and the letter Ma,(4) in the shape of bindu, is in the mahayoni.(8) When Makara (m), seated on the Hamsa in the form of Akara (a), unites with rakara (r), then the Brahmajnana, which is the source of supreme Bliss, is gained by the sadhaka, who is then called atmarama, for his enjoyment is in the Atma in the Sahasrara. This is the union on the purely sattvika plane, which corresponds on the rajasika plane to the union of Siva and Sakti in the persons of their worshippers.
The union of S’iva and S’akti is described as a true yoga (9) from which, as the Yamala says, arises that joy which is known as the Supreme Bliss.(10)
1. See p. 85 of Pancatattvavicara, by Nilamani Mukhyopadhyaya.
2. A play upon the word matsya (fish).
3. Yogini-Tantra (chap. v):
Sahasraropari bindau kundalyamelanam sive,
Maithunam paramarh yatinam parikirtitam.
4. The nadi, so called (vide ante).
5. Retention of breath in pranayama.
6. This letter, according to the Kamadhenu-Tantra (chap. ii), has five corners, is of the color of the autumnal moon, is sattva guna, and is kaivalyarupa and prakrtirupi. The coloration of the letters is variously given in the Tantras. See also Bhaskararaya’s Commentary on the Lalita citing the Sanatkumara-Samhita and Matrkaviveka.
7. That is (here) the lightning-like triangular lines in the Sahasrara. Bindu is literally the dot which represents the nasal sound. As to its Tantrik sense (vide ante).
8. For this reason, too, the name of Rama, which word also means sexual enjoyment is equivalent to the liberator Brahman (Ra-a-ma).
9. See Tantrasara, 702
Yoga eva na samsayah.
10. Ibid., 703 j Samyogajjayate suakhyam paramanandalaksanam: