Srividya Mudras

Rebuttal of the Kaulachara Panchamakara Ritual - ?????????????????

Now, I am impartial to all Tantra and Sri Vidya school cults and have never shown much interest in either penetrating these lordships or blocking their way. Back a months ago on a community network site someone added me to a group on Sri Vidya (he was the group' s owner).

There was no need for me not to be excited to join my mother's group. However, I did not know that it was a group that concentrated on the'Kaulachara' type in the worshipping of Sr. Vidya. The first name Lalita Sahasranama starts with'srI mAta' and means'the Blessed Virgin of all'.

Let me now disprove the misinterpretations of the holy scientific doctrine of Sr.idya. I will try to analyse and clarify the concept of tantra and scri videoA under the lights of the wordshruti, smeriti, shriti, itihasa. But I only want to denounce the way that uses PanchamakArA's outside instruments, and that has amatory thoughts for God's Mother]..... .

Why do humans use Vamachara and Kaulachara when they call themselves the adherents of the Sri Vidya Upasakas: Are they really the "followers" of the way shown by Lalitambica? The Brahmanda Purana contains the great hymn'Lalita Sahasranama stotram', which describes everything about the Tripurasundari divine, and the kind of adoration that must be followed to make it a reality in the real world.

That is why we see pantchamakara type of adoration to laalitambika. However, they probably do not know that Devi is satisfied with Panchamakaras and not with Panchamakaras practised outside. Panchamakaras are five different methods: Mada ( "wine"), Mamasa ( "meat"), Mamsya ( "fish"), Mahra ("grain" they call it, but I will describe it later in a different way) and Mithuna ("copulation").

The Lalita Sahasranama Stotram clearly says what the way of adoration is intended for the realization of Lalitambika: "It is readily available to those whose adoration is founded on their inward spirit, and it is hard to attain for those who are outwardly directed". We have two words: Kula and Akula in Sri Vidya.

So his name is Cula. And, let me emphasize once again that Sri Vidya is about the inside and not about the outside! In similar lineage kula-mArga (Kula Path) does not mean the practice or the way, the Neo-kaulacharIs / vAmAcharis go. kula-mArga is nothing other than "sushumNa", through which the queen Tripurasundari rises as snake force to join with her mate in Sahasrara, so Kaulas are the yogis who go the way of Kundualini Yoga to emancipate themselves.

This proves that KauAchAra meant Kundalini Yoga in the beginning, so in this spirit kauAchAra is the highest holy way, the highest way of deliverance. But you should also realize that Kundalini Yoga is an inner discipline, so initially KauAchAra should be an inner discipline.

Therefore, what would I do in this paper, consider that to be about fashionable kaulAchAra (neo-kaulAchAra) and not the primal one that was the way of Yogat. Let us now come to another line by Lalita Sahasranama Stotram, which is usually mistreated. Kulangana: Who is the female in the Kula Trail.

That doesn't mean she's a dame on the Vamachara Trail. By using the correct means learnt in the above analyses, the means now becomes - "Who is the feminine Kundalini in the Kula Trail (Sushumna)". Who' s name is Kaulini, the heart of the Kaula type of adoration. In their entirety, the Buddha Law is referred to as the Kula, which is nothing other than the universes within us.

Thus, the adoration / yoga sathana that is carried out on all Shat Kundalini during awakening is essentially her alone! She has this Yoga Nadhana for her kernel. However, this Yoga, who follows Kundalini Yoga and realizes that six Khakras that embrace the entire cosmos are called'Kula', is a learned'Kaula'.

Tripurasundari is the Godhead who journeys as Kundalini and gives the yogi self-realization, so she is the main subject of adoration for such a kaula. So now the right significance is that she is the goddess of purpose for the yogis who practise Kundalini Yoga. The Akula (Siva), which is located in the thousand-leaved lotus above the Kula Trail.

That is why Lalita Sahasranama refers to them as "Shiva-shaktyaikyaroopini lalitambika". SAMAYANTAtha: Who is the centre of the Samaya Teachings (in which adoration takes place inwardly through mediation and keeps the Siva-Sakti in every respect equal). Well, from the above we should be aware that Kaula is also an inner way of adoration.

For those who love the Samaya adoration traditions. It is clear here that Lalitambika loves samayachara worshipping, which means that inner devotion through mediation, pranayama and yoga is the right way she prefers and not the outer practices of panchamakaras (we will talk about this in detail shortly).

"He who is approached by both ways - Savya (inner adoration through yoga) and Ápasavya (outer adoration through Smartah / Dakshinachara)". One might ask why I have called it''apasavya''. I' m not naming the Smartha Trail low. That is why inward adoration is always predominant (parA) and outward ritual adoration, although it is important and yet substandard (apara).

As not everyone is able to draw their spirit inward, external worships such as JPA, ArdhanA, PUYA, etc. are also acceptable to God and the wise. External adoration, however, is of no logical significance. Why can Mahadeva, named "sthAnu" (because he can no longer move, because he has penetrated everything), come and take a seat on the asylum you have provided?

How long can you make clothing that can coat the gentleman's physical being, who has the instructions as his clothing and is therefore referred to as "digambara", because none of the clothing can ever coat him? Adi Shankara also said this in his song (hymn) for Mr. Shiva with the name "parApUjA stotraM".

These are all part of the worshipping of Smarthea, so in order they are sublime, so "apasavya". The major component of the outer adoration of Smarttha, however, is "bhakti (devotion)", which is eaten by the all-powerful as a sacrifice. Well, in my view "apasavya" should be seen as the outside adoration of Smartheart (and not the vAmAchara).

Lalitambika is revered in the smartah traditions (Dakshinachara) as founded by Adi Shankara, with flower, vermilion, recited their thousand name, offered to her pAyasAnnaM (rice blended with milk) as naiveEdyam; etc.. Outward adoration is important because it is easy for men to walk the way of surrender and it is hard for them to direct their minds inward.

Excessive concentration and mental policing is needed in the pathway of Yogic (inner path), but for the Bhakti pathway - living is simple! Therefore, it is the Bhakti who is the pivotal component of Smarthea adoration through which the Blessed Virgin gets gently delighted. Also, please be aware that the outer worshipping of Smartta is also able to shower Lalitambika's mercy.

So there are two ways to come near it: Yoga and Bhakti, the first being the way of Jnana (knowledge) and the second the way of surrender or itinerance. In AmAchAra, where there is no emphasis on coelibacy, where the role of vine, flesh and co-population is played, the way is against the preaching of the Holy Spirit.

This way is against the sermons of the wise in other authentical writings such as Mahabharata. Thus kaulachara-vAmAchAra is NOT a "Shishtha" pathway and is named "Bhrashtha" pathway because it is "avAidikam (anti-vedic)". Allow me to show another proof from Lalita Sahasranama Stotram that the goddess loves the Shishtha Trail endorsed by Vedas.

She is called "vamakeshvari" by Lalita Sahasranama Stotram (LS vs. 174), which can be misconstrued as "who is the lefty goddess". It can never be logical that in some poems the anthem says that she should be followed with velayachara (right palm path) and in other poems it says that she is the deity of the left-handers.

That is why I would interprete it this way, - V AmA means leftside, Uma occupying the lefthand half of Shiva, therefore she is also referred to as Vamadevi. Shiva's west-facing mind, which drops to his lefthand side, is also known as Vamadeva for the same inferiority.

The right-worshipers are Shiva adherents, and the left-worshipers are shactas. So it means "those shakta who adore the side of the Lordship Shiva can be described as adherents of this name. At the beginning of this paper it is shown that some groups of human beings show themselves externally as adherents of the holy Sri Vidya traditions and hold inside amourious thoughts for the Devi.

But if not, what is the garbage explanation of "tanmAtras", which was performed for Dasa Mudra veneration? We' re showing Devi ten mudras to ask her to interact with. Then we ask Devi through mudras: drag (shabda - can I speak to you?), klim(rupa- can I see you naked?), flower (rasa- can I give you a kiss?), krom(ankusham- stop me where you want?), hem (may I put my semen in you? The semen is the semen of knowing. ), and target (represents the yoni).

The Lalita Sahasranama says that she should be worshiped by ten mudras "Dasamudra samaradhya". What is known as the "world" is nothing more than what we listen to, feel, see, taste und sniff. The five tantamAtras are the elements of heaven, ari, fire, water and earth, which are known as Pancha Bhutas.

San Sankhya Yoga was depicted with Dasa-Mudras, but with false meaning. The Dasa Mudras, probably means asking Devi to help the yogi/devotee overcome these planes of physical attributes and move into the inner self (Brahman). Lalita Sahasranama (hence Sri Vidya) is a discipline of deliverance through the Kundalini waking, which is an inner workings.

The Dasa Mudras MUST be only a little bit inward. The ten attitudes must definitely be inner. The Lalita Sahasranama Stotram even says that the divine Ambika is in love with the five inner victims. It would be discussed in the following paragraphs what these victims are, but at the moment I quote this hint to the fact that Sri Vidya is completely an inner trial of the ascension of the Kundalini and has nothing to do with outside actions or attitudes.

"of the right Savya Way." The Kundalini method is not a foreign word for Vedas and uppanishads. It is not a Tantras technique. The mudras ( "hand gestures") for illumination were never referred to anywhere in the uppanishads. andala Brahmana Upanishad (1:02) described the use of the finger to focus the ear inward for a mudra of mediation known as " Antar-Lakshyam ".

Tattwa Upanishad Yogic (1:36a) described the use of the finger for Namaqaskara morning before the practice of Kundalini is. Kundalini Upanishad Yogic (1:11b-13a) described the use of the front finger and thumb of both the Saraswati nAdi and the Kundalini to reach Sushumna. in 48b-49a describe the use of manual for Vajra mobil.

Kundalini Yoga Kundalini uppanishad ( (2:38-39) mentioned Karanyasam (hand gestures) and describes the Khechari Mudra practices. In Varaha uppanishad ( (5:61-62) he mentioned that he plants both arms evenly on the floor before drilling the kundalini upwards. Except for these, there is no special use of mudras in uppanishads to rise for kundalini. There are, however, many mudras used in Kundalini Yoga, the first ten of which, as they occur in Upanishaden, are quoted here.

Can these be called dash mudras for the Kundalini wake? Lalita Sahasranama Stotram says she is hard to worship outward and easy to worship/achieve through inner concentration. In that sense, her name is dashha miudra samaradhya. No.

She is worshipped with ten Yogic Mudras" (LS vs. 179). Only the Kundalini takes you beyond the five elementary levels of land, fire, sea, land, air and heaven. Anyway, any Sri Vidya practitioner would have become a superman by now if someone could transcend the fivelements.

Tatwa Unganishad describes it in the following verse. Those who are good at practicing these five Dharanas should do so. The mudras must all be logical and simple gestures without accompanying the yogi would not lead to an arousal. Yogi recognises ten (and many) mudras of mediation and asana with which the Kundalini awaken.

If truly self-realized godly reincarnations like Adi Shankara always described them as'Mother', who are these Kaliyuga spirits to look at them with a lusty orgasm? These are' magya (wine),' mAmsa (meat)',' matersya (fish)',' mudra' and' mithuna ('copulation)'. Notice that I have given no German meanings for'mudra'.

The traditional term for "mudra" from Tantric textbooks is "dried corn or rice". She clarifies that she is reachable through inner worship: "She is easy to reach for those whose adoration is founded on her inward minds, and she is hard to reach for those who are outwardly directed.

That is why these victims must be internally. "of the right Savya Way." They' re the'Pancha Makaras', but inhouse. I would like to describe the inner victims before I describe each macara individually. Sohruti explains that the outer cosmos (brahmAnda) is the same as the inner micro cosmos (pindAnda), as indicated below.

I am the victim of my own life. In Kundalinioga we know that prAnAyAmA is a very important one. If one now just adheres to the verbal significance and continues to breathe, one can never reach the Kundalini awake, for these have another important point on the inner significance plane, as described in the following verses of Shruti.

Have you now understood that the yogi needs the preany AmA for the Kundalini to awaken, but without reaching the inner significance of this preany AmA, it is useless for the yogi. We know from our analyses in the preceding section that everything we do with our minds, what we eat with our mouths, what we breath, is a drink offering in our inner Yoga offering.

We have also seen that Lalita Sahasranama Stotram (LS vs. 174) says "pancha yoagyapriya |", which means "goddess love five victims". Brahmanada Purana's Lalita Sahasranama Stotram CANNOT say that the divine does love the one who consumes it. This cannot be the case, however, since Sri Vidya is truly an essential hidden in Vedas and Lalitambika himself is present in Shruti.

A yogi can drinking a Sahasrara river when his Lalitambika (Kundalini) in Sahasrara encounters Shiva. A yogi wins all siddhis (powers) after the wake-up of the koundalini and goes under humanity as the incarnated shape of the paradram. "When the yoga siddhis are ever to be reached, he has them only within his grasp.

It' s Amaroli (which makes him'amar' (immortal))'. SOMA is the name of this type of squid in Vedas, and this squid ( "Soma") is truly the fluid type of brahmajnAnam. You' re giving her to the deity like a sonyasi and you' re getting the highest state named Emanzipation! That is the inner significance of madyA as one of the components of pancha-yajnA Oh ignant companions of the" kauAchArA / fanAchArA school", come from your Illusion.

that Devi would never take your wines as a drink offering in your adoration! However, before I tell what the writings say about pet sacrifices, a straightforward issue I want to ask here, Lalita Sahasranama Stotram Ambika described as a lover of all Satwik food, as cited below. She is indeed a real mom, hence the name "srI mAtA".

Flesh cannot therefore be regarded as a proper drink offer for the inner victim (Yajna) in our being. To offer all these beasts to the highest divine of mystic character and to offer their flesh through the inner drink-offer is what is understood by "mAmsa" of "pancha makAra". Offer kAma (lust) with the heavenly blade referred to as Brahmakharya (celibacy), offer krOdha (wrath) with the blade referred to as shAnti (peace), offer mOha (attachment or infatuation) with the gun referred to as vanAgyam (dispassion or detachment), and so on.

Have you noticed that all these guns we have been discussing are just like the beasts ("vices") inside? That is the inner significance ofmmsA as one of the components of pancha-yajnA Oh ignant companions of the "neo-kaulAchArA/vAmAchArA" schools, come from your Illusion. and Devi would never take your flesh as a drink offering in your adoration!

Yes, yes, I know that there are Tantra lyrics whose translation is referred to as fishy in English language Matsyaa! Keep in mind that we analyze the Panchamic AkArAs as inner sacrifices in the inner victim (yajna) that grants us deliverance. The Kundalini Yoga must be done with a few yoga asanas (yoga postures). Maha Yoga is the process referred to in Upanishads, which includes the following.

Whole Kundalini Yoga is called'Maha Yoga' and consists of four subdivisions: Mantra Yoga, Laya Yoga, Hatha Yoga and Raja Yoga. It is with this yogical attitude, which resembles mAtsya, that the yogical does the preAyAmA and all other Kundalini ascending moves. This is the libation he brings to the victim known as Kundalini Yajna, and as a consequence of this libation, Lalitambika, as Kundalini ascends.

A different rendition is that the kundalini rises and breathing should be reversed. Thus, the similarity of the motion of preAnAs with the motion of pelagic animals is called'matsyA) and is regarded as a victim in the victim of Kundalini-waking. We' ve already seen in earlier passages that Satapatha Brahmana clearly says that primAnAs are the drink-offers that ignite the inner fire.

The inner fire in us is the same, but is referred to by different designations because of the executed function. During digestion it is named Vaisvanara, which regards it as conscious, it is referred to as Chidagni (Kudnalini), and also Skhambha and Jatavedas in Vedas. Why do humans and even translations of Tantra Mudra associated with grain or dried paddy?

For inner sacrifices too, I see no correlation between dried grain or dried grain and inner drink offering. Of course, you wouldn't enjoy having paddy rolls during Kundalini Yogic practices, would you? So even if ingestion is a drink-offer, but when we speak about the yajna named kundalini yoga, the meal is not one of the activities during this kind of Yoga.

In Sanskrit, mudra means attitude. Several mudras and mandhas are referred to in the Yoga-related uppanishads and are the prerequisite for the Kundalini to awaken. There would be no ascent without these Mundras and Bandha. Several of the MudrAs and Bandha are shown below. The Mudras are meditative poses, prAnAyAmA and the BandAs are related to YA.

So if you practise these MudrAs as a precondition for your inner sacrificialy ( "yajna") for the awake of the koundalini, you would be able to unleash the snake-force upwards. I' ve always liked men with principle, and that's why I like to go Bhishma's way to get married and then go after Sri Rama's teachings.

Can' it meet all your so-called spirit needs in the KauAchAra practice? A further point I would like to make is, if it would have been so simple to be liberated by unification, why did Sanat Kumaras go down the road of Celibacy? Ynanarna -nava-tantra (22:68) says: "The unification of man and woman is the real yoga".

"In Kundalini, he takes the eight shapes of prakriti (matter) and reaches Shiva by surrounding him and dissolving into Shiva. It is the SaharasrArA, which lies above the earth and is known as the unbreakable uppermost stop (parama padam) in Vedas. The highest ecstasy a yogi experiences when his Kundalini is united with Shiva in SaharasrArA is this Orgasmus of the givers of happiness and free.

That is why Lalitambika and Sri Vidya Trail is called "bhOga-mOksha pradAyini" (the way that gives happiness and liberation). It is the inner hoga (orgasm of sahasrAra) and not the outer one. If you give this highest frenzy freely to the Blessed Virgin, the TiAgam (giving away) becomes and it works like the victim (havis) in your inner panchayajnA (sacrifice).

This sacrifice of yours, when given to the deity, will complete your pancha-yajnA (five inner sacrifices). Yes, your Yoni Tantric definitively states the bodily adoration of Yoni and co-population, but I would say that Yoni Tantric is not an actual Tantric script. Well, if you interpret it verbatim, it is a serious mistake to mate during the first 4 of the menstrual period according to Shiva Gita by Padma Purana and also according to the scripture'Kama Shastram'.

I' ve described it as real, with an esoterical meaning, which I will state now. At the same mUlAdhAra preAs, which in Upanishaden Vély are referred to as slaklam, they blend and ascend with Kundlini Zhakti during their wake. Rajaoga is the fusion of these Raja with the masculine principles.

Through Raja Yoga the yogi gets all forces of the occupying forces like Anima. A triangle between the anal and penile area is known as the moleadhara. The Parashakthi named Kundalani is living there. The place that would give everything that is demanded is Kamakhya people.

These Maithunas are also an inner victim. "There' s no other way (than to know or acquire Brahman) that leads to liberation. I adore those who have become compelling through the study of the Vedas, who speak eloquently about the writings, who keep the vows of Brahmacharyya and who are always dedicated to the task of working on the victims of others and to teach disciples", Narada said.

"Brahmacharya (religion of abstinence or yoga) is considered the means to reach Brahma. But they, who are of evil spirit, never set out on the way depicted by good will, pardon, peace, satisfaction, sweet talk, truth, liberalism and comforts. and greed and jealousy of others and boasting."

Hopefully these many hints will be enough to help us comprehend how important celibacy is on the road to deliverance! "As we get older, our human skin becomes gray, our teeths become looser, our hearing and sight weaken, but the only thing that does not diminish is our longing for pleasure.

However, there is a poem in this utanishad, the verbatim reading of which the neo-kaulAchArIs / vAmAchArIs masked their false acts under the web of this utanishad's authorities. We' ve already seen what Lalita Sahasranama says. Let me say the same here, because this section also demands exactly this anaylsis.

She clarifies that she is reachable through inner worship: "She is easy to reach for those whose adoration is founded on her inward minds, and she is hard to reach for those who are outwardly directed. That is why these victims must be internally. "of the right Savya Way."

In the preceding paragraphs we have already carried out a comprehensive study of the five victims with panoramakArAs and found that in any case that has led to being in the wild if it agrees with and synchronizes with the Lalita Sahasranama Verses, that the passage of Tripura Upanishad ONLY speaks about the inner sacrifices of the Yoga and nothing at all about the outer activity (which is denounced by all the writings of Hinduism).

Or, even if we go and browse all the writings followed by ISKCON, none of the textbooks have ever mentions of such love-loving. For Indonesia, Java etc. they are following a Ramayana called'Ramakein'. Adorers of Vedic Vishnu and his embodiments are referred to as Vishnavas.

Yakshinachara is a Sri Vidya Sri Vidya Sri Vidya school that follows the adoration style of shartha and is again built on ancient rituals. Let's take a look at another superbly faked poem from this so-called script. In the anthem of Brahmanda Purana, the characteristics of the Lalitambica were described in the anthem of Brahmanda Purana, Sahasranama Stotram, as sAtwik in Tibet.

And, when the Sri Vidya practice was analysed under the limelight of Lalita Sahasranama Sotram, it was found that the Dakshinachara (Samayachara) or the right-handed Smartah adoration or the Kundalini practice of Kundalini practice was properly consistent with the Lalita Saahasranama script. We performed a thorough study of Pancha-Yajnas (five victims), Pancha-Makaras (Madya, Mama, Matzah, Matzya, Mudu and Maithuna) and found that the comprehension of neo-kaulAchAra / VaachArA trailer is inaccurate.

We' ve seen that Pancha-yajnas and Pancha-makaras are completely organic activity in our own bodies and are supported by Yoga-Upanishads. In the Vedas Sri Vidya is very present in a concealed state. Sri Vidya and Kundalini were described as inner sciences in Vedas. For more information on how Vedas describe Lalitambika and Kundalini, please see my analyses on the following two subjects.