Tantra faces criticism for certain components of the Pancamakar sadhana. People may be curious about Pancamakar, its components, and the reasons behind its criticism. The word “Pancamakar” (पंचमकार) literally means “five processes” in Sanskrit. The five processes are madya (alcohol), māṃsa (eating meat), matsya (feasting fish), mudrā (eating parched grain), and maithuna (sexual intercourse). Tantrik practitioners believe that practicing the Pancamakar sadhana helps a sadhak control their inherent animalistic tendencies and attain the status of a Devata.
Misconceptions about pancamakar: It is believed that through practice and consumption of madya (alcohol), māṃsa (eating meat), matsya (feasting fish), mudrā (eating parched grain), and maithuna (sexual intercourse), the sadhak will attain supreme consciousness and attain mukti. However, a few believe that worshiping the mother goddess should be performed while engaging in these crude forms of pancamakar.
madyairmāmsaistathā matsyairmudrābhirmaithunairapi |
strībhiḥ sārdhaṃ mahāsādhurarcayed jagadambikām ||
But does our conscious mind allow us to accept this? Can someone truly attain liberation or moksha by following crude practices? Can one achieve liberation by indulging in sex, substance abuse, eating non-vegetarian food, consuming parched cereals, or consuming fish? Does this belief not contradict the fundamental principles of spirituality known as Yama and Niyama? The five Yama are Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmcharya (chastity), and Aparigrah (non-attachment), while the five Niyama are Shaucha (purity), Santosh (contentment), Tap (self-control), Svadhyay (self-study), and Ishvara-Pranidhana (worship of the divine). Doesn’t this contradict even the basic principles of Ahimsa, Santosh, and Tap? Of course, it does.
Tantra, a diverse practice, can be categorized into various branches based on their origins, such as Kashmira tantra, which encompasses schools like Shaiva and Shakta, as well as the areas of practices. Additionally, Tantra can be divided into two main branches based on the mode of practices:
1. Crude Tantra: This branch involves practices like drinking alcohol or consuming non-vegetarian food.
2. Subtle Tantra: also known as Yoga Marga, focuses on more refined practices.
Pancamakar in Crude and Subtle Ways: Lord Sada Shiva, the adi Guru, propounded both crude and subtle tantra. Therefore, there can be no contradictions in his teachings. Shiva instructed his disciples to strictly adhere to the Yama-Niyama practices and transcend animalistic tendencies. After receiving Diksha (spiritual initiation) from Guru, one should refrain from engaging in harmful habits. Those who limit their indulgence in sex, non-vegetarianism, smoking, or associating with negative individuals can easily follow the path to bliss. However, what about those deeply involved in these practices? They find it challenging to give up abruptly. Psychologists understand that suppressing emotions may temporarily reduce their intensity, but after a certain period, they will resurface. Due to suppression, the situation can worsen, as a raging storm cannot be permanently suppressed.
The pancamakar sadhana was designed for individuals who secretly harbor lowly desires. The essence of pancamakar lies in channeling these lowly desires into higher prospects by performing sadhana amidst worldly enjoyment. This gradual process gradually restricts the sadhak’s indulgence, progressing from the crude to the subtle. Gradually, the psychic power of the sadhak will elevate them from mundane allurements.
Now that we have understood the crude meanings of pancamakar, let’s delve into the subtle yogic pancamakar sadhana points one by one.
Madhya sadhana: The highest spiritual center in the body is known as the Sahastrar Cakra. This Cakra is connected to the pineal gland in the body. The secretion of the Sahastrar Cakra or pineal gland has its effects on the lower chakras and the body. These effects are very unlikely to be noticed by non-sadhakas. The secretion is also partially controlled by the Moon, for which the Sanskrit name is Soma. The secretion influenced by Soma is known as Somarasa. In Sanskrit, there is a verse that says,
“Somadhárá kśared yá tu Brahmarandhrát varánane;
Piitvánandamayastvaḿ sa eva madyasádhakah”
Means, the sadhak who experiences intoxication due to Somaras secrets from brahm-randra or pineal gland is called Madya sadhana sadhak.
Mamsa sadhana: of course, does not imply meat here:
Má shabdádrasaná jineyá tadaḿsán rasaná priye;
Yastad bhakśayennityam sa eva máḿsa sádhakah.
In the above shloka, “Ma” refers to the tongue. A devoted disciple should utter their words with utmost care and thoughtfulness. Before speaking, they should consider the impact their words will have on others. A true sadhak should adhere to the principle of satya in the strictest sense. Those who follow satya diligently in their lives experience a significant increase in their spiritual growth. As a result, it becomes the natural duty of the universe to fulfill their desires. Practicing control over the tongue, both in speech and eating, is a true manifestation of a Mamsa sadhak.
Mudra Sadhana: The subtle meaning of mudra sadhana has nothing to do with consuming parched cereals or similar foods. The meaning of mudra sadhana is explained in the following shloka:
“Satsaungena bhavenmuktirasatsaungeśu bandhanam;
Asatsauṋgamudrańaḿ sá mudrá parikiirttitá”
It states that associating with negative influences leads to entrapment, while cultivating positive relationships facilitates liberation. Therefore, the wise individual strives to maintain a distance from such negative influences, recognizing them as true practitioners of the mudra sadhak path.
Matsya sadhana, a practice involving the consumption of fish at specific points along the Ganga and Yamuna rivers, is believed to grant liberation and prevent the cycle of rebirth. A Sanskrit sloka encapsulates this belief::
“Gauṋgá Yamunayormadhye matsyao dvao caratah sadá;
Tao matsyao bhakśayet yastu sah bhavenmatsyasádhakah”
In the subtle realm, Ganga and Yamuna refer not to physical rivers but to the connection point of two spiritual nadiis, Ida and Pingula, located at the agya chakra, also known as the “Mukta Triveni.” When these nadiis intersect, they form a shape resembling a fish. During pranayama, a practitioner draws inspiration from either the left or right nostril and holds their breath at the chakra during kumbhak. At this moment, they cultivate a sense of love for all beings, empathize with their joys and sorrows as their own, and experience a profound sense of oneness with Saguna Brahman. Such a practitioner is revered as a Matsya Sadhak.
Methuna sadhana: Many myths and misconceptions surround the fifth M of pancamakar. A sadhak should gradually develop control over this propensity, but not suppress it. Regarding subtle Methuna, it is said that:
Kulakuńd́alinii shaktirdehináḿ dehadhárińii;
Tayá Shivashya saḿyogah maethunaḿ parikiirttitaḿ.
The kulkundalini shakti resides in the muladhara chakra. Through Dharana and Dhyana, the sadhak elevates the kundalini to merge it with paramshiva, who resides in the sahastra cakra. This union is known as yogic methuna. It is the ultimate goal and responsibility of every Vidya tantra sadhak to experience the ecstasy of spiritual methuna. Various lessons in Ananda Marga provide practical spiritual practices for sadhaka’s to experience. These sadhaka’s who cultivate kundalini shakti are known as koul, while Shiva is revered as Mahakoul.
Conclusion: The Pancamakar sadhana doesn’t instruct one to engage in sexual activities, consume alcohol, eat fish, or indulge in non-vegetarian food or substance abuse. Instead, it guides one towards gradually redirecting their focus towards higher life goals. By incorporating spiritual practices even during worldly pleasures, one must gradually adhere to subtle yogic Pancamakar, experiencing divine nectar, practicing pranayama, controlling speech, maintaining good company, and eventually achieving samadhi by raising the kulkundalini from muladhar to sahastrar.
Acarya (Dr) Jayadeva
