Introduction to Tantra Sastra - Aghori

WORSHIP 123
is the somadhara, or lunar ambrosia, which drops from
the brahmarandhra; Māṃsa (meat) is the tongue (ma),
of which its part (aṃsa) is speech. The sādhaka, in
“eating” it controls his speech. Matsya (fish) are those
two which are constantly moving in the two rivers Iḍ a
and Piṇgala. 1 He who controls his breath by prāṇ āyāma
(q.v.), “eats” them by kumbhaka. 2 Mudra is the awakening
of knowledge in the pericarp of the great Sahasrāra
Lotus, where the Ātmā, like mercury, resplendent as ten
million suns, and deliciously cool as ten million moons,
is united with the Devī Kuṇ ḍ alinī. The esoteric meaning
of maithuna is thus stated by the Āgama: The ruddyhued
letter Ra is in the kuṇ ḍ a, 3 and the letter Ma, 4 in
the shape of bindu, is in the mahāyoni. 5 When Makara
(m), seated on the Hamsa in the form of Akara (a),
unites with rakara (r), then the Brahmajñāna, which is
the source of supreme Bliss, is gained by the sādhaka,
who is then called ātmārāma, for his enjoyment is in the
Ātmā in the Sahasrāra. 6 This is the union on the purely
sāttvika plane, which corresponds on the rājasika plane
to the union of Śiva and Śakti in the persons of their
worshippers.
1 The nādi, so called (vide ante).
2 Retention of breath in prāṇāyāma.
3 The Maṇipūra-Cakra (vide ante).
4 This letter, according to the Kāmadhenu-Tantra (chap. ii), has five
corners, is of the colour of the autumnal moon, is sattva guṇa, and is
kaivalyarūpa and prakṛ tirūpī. The coloration of the letters is variously given
in the Tantras. See also Bhāskararāya’s Commentary on the Lalitā citing
the Sanatkumāra-Saṃ
hitā and Mātṛ kāviveka.
5 That is (here) the lightning-like triangular lines in the Sahasrāra.
Bindu is literally the dot which represents the nasal sound. As to its Tāntrik
sense (vide ante).
6 For this reason, too, the name of Ramā, which word also means sexual
enjoyment, is equivalent to the liberator Brahman (Ra-a-ma).