Friction vs Penetration

What is natural intercourse?
What is super-natural intercourse?
What is non-natural intercourse?


Natural intercourse ( penile-vaginal intercourse ) has social approval in every society because it is reproductive.

Super natural intercourse happens between divine beings which results in the child with divine powers or super natural powers. This is also accepted most of the time because of the fear of religious myths and is considered as reproductive.

What about non-natural sex?
Is it never accepted in society?
Is there any culture/society which accepts it?
Does the culture accepting it impose some kind of restrictions?
Can it be reproductive?
If it is reproductive, what will be the reproduction?

In christian mythology, every kind of sex apart from penile-vaginal sex ( Missionary position ) is considered a sin. Masturbation, female-female intercourse and male-male intercourse of any kind are labelled as sodomy ( non-vaginal sex ).

In Hindu texts, every type of intercourse is accepted and can be reproductive. male-male reproduction is always motivated by a woman. It is the woman who is involved as the inspiration of desire who causes the ejaculation- the rishis see beautiful woman and in that unbalanced state of mind they ejaculate, lord Shiva sees Mohini and ejaculates to produce Harihara. But when a goddess produce anonymously, she does so without involvement of a male, like Parvati produces Ganesha from her body rubbings ( so he is known as Vinayak or Vina nayak i.e. one who is born without nayak or male). Males have outward inclination of their fluid while female have inward of that. Males can not reverse the direction of inclination but females can.

Following story describes the reproductive non-natural intercourse:

Bhagirath is a prominent figure amongst Hindus. He brought the Ganga down to the earth from heaven which three generations of his ancestory tried but could not succeed. Ganga is also named as Bhagirathi in the honour of him. Even a herculean task is idiomatically expressed as Bhagrirath Prayatna.
King Dilip of Ayodhya had two wives, Chandra and Mala but no children. He died childless. Then the sun lineage of kings would not have their heir and after few generations lord Vishnu had to incarnate in this royal family as lord Ram. After his death, his wives got worried because there was no heir to the royal lineage. They went to the family rishi Vashistha and request them to help them continue the family line. Vashistha gave them blessings that a son would be born to them. He then performed Putreshthi sacrifice (पुत्रेष्ठि  यज्ञ ) which is perfomed to get blessed with a son (पुत्र ). He then prepared a potion as the prasad of the ritual. He then gave this potion to Mala to drink and advised Chandra to approach Mala and have sexual intercourse with her with the bhava of a man (पुरुष भावेन मैथुनाय ). The word 'bhava' means emotion, intention or purpose in indian languages. Bhava is alwyas outward inclined i.e. 'bhava' is alwyas shown. This term suggests performing through outward action or desire. During intercourse man is outward inclined. This is he who is directed towards the woman. This outward inclination representing male can also be found in his reproductive organ which is always directed outwards. While the female inclination is inward also represented by her reproductive oragan which never shows the intention or desire. Female represents inward inclination or she is always observation while male represents outward inclination or he is always observer. Only observer can show the 'bhava' of observing ( during intercourse by transformation from non arousal state to the aroused one ).In the story, Chandra showed the bhava and was directed towards a woman and was attributed as a man.
As instructed by rishi Vashistha, Chandra approached Mala and they made love to each other. Mala got pregnant. Now the child born was without bones. He was named Bhagirath because he was born by the union of two bhagas or vulvas.
Now the idea of  two mothers or द्विमातृ  comes from the story of Bhagriath's birth. In a culture where homosexuality is restricted or queer ideas are abandoned, the possible way of reproduction is 'Penetration'. Penetration is the most natural way of reproduction as well as of sexual pleasure. Penetration is possible only between the opposite sex which often sounds as natural sex. What happens when two woman satisfies one another physically? Friction? It can be a mode for sexual pleasure but can friction be reproductive? The answer lies in the Hindu medical text 'Sushruta Samhita' (सुश्रुत  संहिता ).
All the soft part or tissues of the body come from the mother and the tough parts come from the father. The mother contributes the child's skin, flesh, blood, fat and all the fleshy organs such as heart, liver, kidneys , intenstines etc. The father contributes the child's hair, nails, teeth, bones, veins, semens etc.

According to Charak Samhita, when the maternal element is stronger, the child conceived is female and when the paternal element is stronger, the child conceived is male. When both maternal and paternal elements are equally strong, the child conceived as of no sex which is considered as Tritiya Prakriti (तृतीय  प्रकृति ) in ancient indian text like kamasutra.

But what happens when two female energies get united. The conceived child would not have the firm parts of the body which were supposed to be given by paternal element. So, the friction could result in reproduction.

Agni, the fire-god' is also called the child of two mothers as the fire sticks are rubbed to create fire. It is friction not penetration that creates Agni.

Bhagriath being boneless was ugly and just a lump of flesh. One day he encountered a deformed rishi Ashtvakra(अष्टवक्र ) whose name literally means 'bent in eight places'. When Bhagrirath greeted him, the rishi suspected Bhagirath of mimicking his crippled condition. The enraged rishi declared that if the boy was mocking him, he would be burnt to ashes but if he was naturally crippled, he would immediately attain the beauty and bones. As a result, Bhagriath's body was transformed into a young man who was as beautiful as Kama, God of love.

This story of Bhagirath comes from the Hindu epic Ramayana. As the Ramayana deals with the kings of Surya dynasty ( sun lineage ), Bhagirath was also a Surya Vanshi who were famous for their honesty, obligations and simplicity. King Sagar, an ancestor to Lord Ram,was the ruler of Ayodhya. He defeated many demons in war made the Ayodhya a peaceful place. Then the king decided to organize 'Ashwamedha Yagya'.
During that period, Ashwamedha Yagya was conducted to declare the supermacy of the king. In this Yagya, a horse is set free and where ever the horse goes, the earth is declared as the property of the king. Whosoever stops the horse has to battle with the king. Lord Ram had also conducted this Ashwamedh Yagya where he had to fight with his own children Luv and Kush. Arjun, a Chandravanshi King from the epic Mahabharata, also conducted this yagya after the war of kurukshetra. So, this yagya used to be conducted to establish the supremacy of the king and to make him a Chakravarti Samrat.

King Sagar had 60,000 sons. King Sagar sent his horse across the earth accompanied by his sons. King Sagar had successfully completed the Ashwamedha Yagya 99 times. Each time he had sent his horse across the earth, it had come unchallenged. This was the 100th time. Now Indra, king of Swarga, feared of the supremacy of the king Sagar. To stop his supremacy, Indra stole the horse and tied it to the Ashram of Sage kapil who was in meditation. When the sons of king Sagar saw the horse tied to the ashram of Sage Kapil, they thought sage Kapil had stolen the cow. They got furious and started to attack the ashram of Kapil. On hearing the disturbances, Kapil opened his eyes and got enraged. He burnt the 60,000 sons of Sagar into ashes. Then Anshuman, grandson of king Sagar, brought the horse back to Ayodhya and begged for the lives of his father and uncles. Sage Kapil told him that his father and uncles can be brought back to their lives only if river goddess Ganga is brought down to earth from heaven. He advised them that the water of river goddess Ganga would miraculously bring back the his ancestors to life.
Anshumna did great penance to bring the Ganga down to the earth but could not succeed. His son king Dilip also tried hard but failed in doing so.

Then Bhagirath, Dilip's son, decided to bring the Ganga down to the earth and get his ancestors liberated from the curse of Sage Kapil. He left his kingdom and started meditation of the Brahman. Bhagirath did a penance for a thousand years and requested Brahma to send the Ganga down to the earth and wash down the ashes of his ancestors for their salvation. Brahma got pleased with the penance of Bhagirath and granted him the boon of his wish. But Brahma asked Bhagirath to plead Lord Shiva as the earth could not bear the flow of river Ganga falling from Swarga. Bhagirath then worshipped lord shiva and shiva blessed him and released Ganga through his hair locks into seven streams to the earth. The water of Ganga washed the ashes of bhagirath's ancestors and liberated them to the heaven. As the Ganga was held by shiva on his head , Shiva is also known as GangaDhar ( one who holds Ganga on his head ).

The story of bhagirath's birth by two vulvas appears only in bengali text. This story was first found in Kritivassa Ramayana in Bengali. Kritivassa also describes the sexual pleasure of the queens:
Two queens enjoyed the company of each other. They lived together in extreme love. Both of them knew one others intention and enjoyed love play.When they conceived a child, they named it Bhagirath, born of the mutual enjoyment of two bhagas or vulvas ( Bhage Bhage Sambhog ).

In female-female sex, the reproductive fluids of both women unite in the womb of one of them which can result in reproduction without paternal fluid. According to Charak Samhita, a child can not be born without maternal element as it would be a mere skeleton. but it can be born without paternal element. According to Sushruta Samhita, if a woman dreams of sexual intercourse without involving a man can conceive and give birth to a jelly-like mass. A non-vaginal sex or ayoni sex is considered to be monstrous and is never reproductive because their is no yoni to conceive the child.


Now the Bhagirath's birth is not a ayoni sex (non-vaginal sex); it is double yoni one(bhage-bhage). What kind of birth is it?
non-natural or super-natural?

Vipareet Rati: Reverse Copulation

Hindu philosophies have been majorly divided into two categories:

• Vedic Philosophy
  
• Tantrik Philosophy ( Rejection of Vedic rules for auspiciousness )

रति (Rati) is the Hindu goddess of love and the consort of Kama, god of love and desire. Most of the sex techniques and sexual positions in Sanskrit derive their name from this goddess. In Vedic philosophy, the primary reason of rati (copulation) is to procreate to ensure the existence of species of same kind on the earth. While, in tantrik philosophy, the primary reason of rati  is to control the flow of energy and reverse it by yogic practices. So, the positions for copulation as per Vedic philosophy maximise the possibility of procreation. On the contrary, the positions for copulation in Tantrik philosophy try to minimize the possibility of procreation and restore the energy inside the body itself and not let it release to the external world. Everything that is considered auspicious in the former is inauspicious in the later. Shukla Paksha (Waxing phase) of moon is auspicious in the former while Krishna Paksha (waning phase) of moon is auspicious in the later. Purnima (full moon day) is the most significant day in the former while Amawasya (new moon day) is the most significant day in the later. If the new moon night falls on Tuesday, it is specialy auspicious as Tuesday is associated with Mangal, lord of planet mars, associated with war and death. The most important and elaborate amawasya puja falls in the lunar month of Kartika corresponding to October-November in the western calendar. This night is known as Diwali.

Vedic philosophy forces on patriarchal society where man is the dominant power in copulation. Male is proactive during intercourse. Ejaculation is downwards after intercourse or energy is released from Purush to Prakriti. So, the male has to be on the top while intercourse. Energy is transferred to ensure the rhythm of nature. Most of the रति  क्रीड़ा (rati kridas) approach this patriarchal concept.

But Tantrik philosophy rejects all the norms and rules of vedic philosophy. It believes that female has to be proactive during intercourse. Ejaculation is upwards or inwards after intercourse. Energy is not released rather kept in the form of Tapa inside the body. Rati kridas follows the approach of matriarchal concept. Female has to be on the top while intercourse just reverse of the position of patriarchal norms of Vedas. Hence the name reverse copulation or Vipreet Rati. Woman on top represents female dominance over male. In vipreet rati, goddess is the embodiment of sexual energy. She controls the movements in the process.

Hindu philosophy accepts both the extremeties found in the nature. If sandalwood, Tulsi and other fragrant plants are considered auspicious in cultural norms and dedicated to Vishnu and other domestic forms of nature then dhatura, drugs and other plants are auspicious in Shakti Upasana.


Bihari, an eminent Hindi poet of Bhakti Kaal, has given a description of how one distinguishes Vipreet Rati (Reverse Copulation) from other Rati Kridas (sexual positions).

परयो जोर विपरीत रति , सूरत करत रणधीर।
paryo zor vipreet rati,surat karat randhir.

बाजत कटि की किन्कडि , मौन रहत मंजीर।
baajat kati ki kinkadi,maun rahat manjeer.

The context of the above doha is :
Shri Krishna is making love with his consort Radha. The sakhis (friends of Radha) are standing outside the closed door of the room. Now, they start guessing which sexual position they are making love in. Then, a Sakhi who has the knowledge of rati kridas tells that the Shakti and Purush are indulged in the process of Vipareet Rati or Reverse Copulation. She proves and rectifies her point by giving the logic that she hears only the sound of Kinkadi or kardhanee (also known as Kamarband, an ornament worn by Indian women around their waist. It is said to control extra fat from belly and gives perfect curvacious shape to woman) not of Payals ( an ornament worn around the ankle by Indian women. It is mostly made of silver and makes a very melodious sound while walking). So, only the upper portion of Shakti's body has the movement which is only possible when feet are firm as in Vipreet Rati Krida.

Different ornaments worn by Indian woman generate unique combinations of sounds during different rati kridas. One who is well versed in rati kridas can decipher the meaning of the pitch and combination of sounds. The amount of movement of every part of the body is the deciding factor of attaining physical or spiritual reality during rati Krida.

When the process of rati krida is reversed, everything auspicious in the nature is rejected. Auspicious tithi(date)  is rejected. Auspicious food becomes inauspicious. Poisonous food becomes sacred. In society, hunger is satiated by feeding energy giving natural resources. In the reverse process, either the hunger is controlled or satiated by feeding corpses, bloods and other inauspicious foods. Every ritual is performed during midnight. Untamed form of the Shakti ( Kali ) is worshiped rather than domesticated form like Gauri or Lakshmi. Clothes are discarded. Nakedness is worshiped. Goddess has untied hair. Goddess demands blood sacrifices of male beings. Male body represents the mind, the source of Aham (ego). That's why Kali is depicted as wearing garland of human male heads. Shiva is the consort of Shakti in the process of Vipareet Rati. Shiva is also depicted as the vinashak ( killer ) of Aham. He cuts off the head of Brahma when the later chases his own daughter, Shatrupa, in lust. Shiva also cuts off the head of Daksha, father of Sati, to kill his aham.

So, shiva is the prerfect consort for Shakti. In the cultural norms, Shiva is not worshipped as a hermit and mendicant. Rather he is converted to Shankara first, the domesticated and proactive form of Shiva. In the vipareet process of rati, complete weight of Shakti lies on Shiva. Science also tells that this can be the most dangerous position for intercours. This can result in penile fracture. So, a tapasvi can perform this ritual without any harm who has still and firm arousal like Shiva linga. Shiva's arousal is everlasting not governed by worldly stimuli rather controlled by mind. Goddess is Adi Shakti so Shiva becomes ananta Shakti, her vipareet.

Our perception is that divinity is always associated with beauty, fragrance and love. Therefore, gods and goddesses are expected to please the eye. But vipareet process of love defies all these expectations. What we expect goddess to be is domesticated Gauri, but we forgot the vipareet of Gauri, i.e. Kali. Kali is everything what Gauri is not. Gauri is domesticated; Kali is wild. Gauri is nourishing; Kali is bloodthirsty. Gauri is of fair complexion; Kali is of dark complexion. Gauri is associated with Shankara; Kali is associated with Shiva. Gauri is worshiped during day; Kali is worshiped during mid night. Gauri seems to be caring; Kali seems to be fearsome. Gauri wears cloths like a married woman; Kali is naked. Gauri wears jewels and ornaments; kali wears galrand of human skulls. Gauri is worshiped in Shukla paksha; Kali is worshiped in Krishna Paksha. Gauri accepts patriarchal society; Kali rejects it. Gauri demands symbolic sacrifices; Kali demands physical sacrifices. Gauri is worshipped inside the house; Kali is worshipped outside the house. Gauri is associated with life; Kali associated with death. Gauri is the field; kali is the forest. So, both the aspects of Shakti need to be accepted. Kali is the vipareet of Gauri or Gauri is the vipareet of Kali; We can't decide. It does not have any beginning or end. This vipareetness is cyclic. And this cyclic theme is the core of Hinduism. What is born, has to die and then will be reborn and the process keeps going.

In the vipareet process, fearsome form is worshiped rather than gentle form. Chilli, neem, lemon are used to worship the shakti rather than tulsi, ghee, curd, fragrant flowers.When something is not achieved by regular norms, the norms are to be reversed. This is a scientific fact. In the vipreet process, counter force acts first. Reaction happens before action. In Vedic norms, male has to invoke an action first and then counter force or reaction is applied by female. But in Vipareet Rati, the counter force is applied by female first or , in other words, counter force becomes the primal force.

A Formless Form

In प्रकृति (Nature), everything has a form. A tree, an animal, a fish, an inanimate object, a man, a woman everything has a form. The form of an object defines its existence in the nature. Each of these forms are limited by space and time. A form requires energy for its sustenance. This energy comes from the natural sources. The source of energy is feeding. But everything in nature is mortal so the form is. One form has to ensure that it gives some other forms to the nature before it dies. To create other forms, one has to procreate. Procreation requires the union of the energies from two counter forces. These counter forces come from material energy of the body taken from nature by feeding. So, we take the energy from nature and give it back another form( which, in turn, repeats the process ). This ensures the cyclical rhythm of nature. Eventually all forms are destroyed and replaced by new forms. So, the nature has a predictable cycles of forms. Every form in the nature acts, reacts, senses.


But what if we imagine a world without form, a formless world. Yes, we can imagine such a world where no rules of the nature get applied: a world without forms, a wold without limitations of space and time, a world where there is no need of action, a world where there is no obligation to experience the reaction of an action, a world where there is no need of procreation hence no need of feeding, where nothing is created, where nothing is destroyed, a world where everything is immortal, permanent and still, a world where no energy is utilized  rather restored, a world where there is no need to sense external stimuli, a world where everything is erect without external stimuli. In other worlds, humans can imagine a world beyond nature. Hence comes the concept of God.

Following story from shiva purana deciphers the above  discription of the world:

One day Brahma and Vishnu were contesting each other's superiority. Brahama claimed,"I created the world. I am superior to you. I must be God.". Vishnu said, "You seek validation of your existence. You can't be God.". Then who is God?
At the same time, a pillar of fire emerged between them. It had no beginning or end. It stretched up beyond the dome of the sky and down below the foundation of the earth. It was infinite in size. The fire seemed to be burning without any fuel defying the law of the nature.
Both Brahma and Vishnu decided to look for the ends of the pillar of fire. Brahma took the form of a swan and flew up to find its top. Vishnu took the form of a boar( Varaha ) and dug his way down. Brahama flew

for months and years but could not found any sign of the top of the pillar. Vishnu dug for months and years but could not find the base of the fiery pillar. Finally exhausted, the two returned to the earth.
Vishnu admitted, "There is no base of this pillar of fire. It is endless and infinite."  Brahma lied, "I found the top of the pillar. I have done what you could not do. I am superior to you. I must be God."

As soon as Brahma lied, the pillar of fire burst open and came out another god who looked like a hermit, smeared with ash and wrapped in animal skins. He pointed to Brahma, "You lied so that you can delude the world so as to dominate everyone and feel powerful. You are not God. You will never by worshipped by humans." Since that day, Brahama is not worshipped. Even there is no temple dedicated to Brahma. He then turned to Vishnu and said, "You are humble enough to accept your limitations. You're curious to know what lied beyond the horizons. You are in the process of becoming the God." Then Brahma and Vishnu asked the hermit man of his identity. The hermit identified himself, " If the formless can be given a form then I am he. I am God. I am Shiva."

Since that day the stone pillar or linga is worshipped by all as a reminder of the pillar of fire that appeared between Brahma and Vishnu.

In nature, everything is finite and has a form. Everything has a tangible beginning and end. In nature one action leads to another action. Fire needs fuel. The idea of a pillar with no beginning or end , made of fire that needs no fuel, can exist only in the imagination. Hence this pillar represents the formless transcendental reality existing beyond the senses. Hence the formless is given a form.

A form exists only when an observer observes it. If we close our eyes, no form exists. So in nature, existence depends on observation. Shiva is shown in images as an hermit whose eyes are shut and phallus is erect. Is it possible in nature that a man's genitalia arouses without sensing anything from the external world?
In Hinduism, male body is used to represent the mind. This is because male genitalia unlike the female genitalia, shows dramatic visual transformation between the states of non-arousal and arousal. Our mind can experience dramatic changes in imaginations. A flaccid penis represents an unmoved or unstirred mind. An erect penis represents a stirred mind. Eyes represent the senses. When the man's eyes are shut, his penis is flaccid because mind refuses to submit to external stimuli. But the eyes of Shiva are shut and penis is erect. It indicates the arousal of mind by an internal stimulus. Shiva's erection is not the production of sensation of external world as he has closed or blocked out all external stimuli. The response of Shiva's linga is not dependent on a cause, it is causeless; it is not a reaction to something. Hence Shivalinga is considered as self-created or Swayambhu. Shiva who does accept the boundaries of nature is best represented by a formless pillar, Shivalinga. Hence the formless is given a form.

The self erected phallus( Shivalinga ) is, indeed, a physical represantion of an abstract concept known as Sat-Chitta-Ananda which means ananda or bliss that follows when the Chitta or mind  discovers the Satya (truth of nature).

What the fire without fuel represents in the story?  The body's energy is utilised whenever the mind engages with the material world. To get this energy back, we need  food, water. However, when the mind withdraws from material reality, it doesn't depend on nature. It does not need to be fed. It generates heat without fuel. This heat is known as Tapa, spiritual fire that does not need fuel.

Why the male body is used to represent the unstirred mind or rejection from nature? In nature, every being is bound by nature to mate and procreate. Humans are the only creation for whom reproduction is a choice. A male hermit represents the rejection of that choice as he can not be forced to make a woman pregnant. Women can be hermits and also refuse to bear children but they can be forced to bear a child. That's why male body is used to represent voluntary mind and female body is used to represent involuntary nature. In Tantrik philosophy, men are said to have white seed( sperms in semen ) and women red seed (ovum in menstrual blood). The two seeds fuse to create a child.
The downward flow of seed represents natural mortality and releases energy. Tantrik focuses on upward flow of seed representing immortality. In nature, water (symbol of rasa)  flows downwards or southwards. To be a Tapasvi and arousal without external stimuli, one needs to go to northwards towards Kailash, abode of Shiva where everything is still nothing moves. Everything becomes Shunya( nothing ) and  Infinity( everything ) both. In nature, if an object has a form of Shunya, it means it
doesn't exist; if an object has a form of infinity, it also means it doesn't exist. But Shivalinga represents both Shunya and Ananta,  a perfect symbol to represent the imagination beyond the boundaries of space and time in nature.

Fertility symbols in Hinduism Part 2 ( Nagas )

नाग (Snakes or serpents) have always been very fascinating for Indians. In contrast to western mythology where snakes are used to symbolize the demon or an evil being, Hindu mythology does not consider them unauspicious but worship them and celebrate their roles in the nature.

According to Adi Parva of Mahabharata, all the serpents are children of Kadru married to Rishi Kashyapa. Kadru was the daughter of Daksha prajapati, son of Brahma. Rishi Kashyapa married Kadru and other eleven daughters of Daksha. Each of these daughters gave birth to a particular species. One gave birth to animals that can fly, one gave birth to animals who can swim, one gave birth to animals with hooves, one gave birth to humans etc. So, all the living animals( including humans ) are the descendents of Kashyapa. Every kind of animal is similar to the other except some unique ability.

In many mythologies of the world, snakes are considered as the symbol of fertility : partly because snakes can be seen as a symbol of male sex organ. They are associated with water or earth because most of the snakes either live in water or under the earth. Snakes can shed their skin ( representing the death of a being ) and regenerate a new skin underneath( representing regeneration or rebirth ).
Ancient chineese associated serpents with rains which is itself strong symbolic force for reproduction. Serpents appear in the iconography and symbolism of ancient Greek, Mayan, Egyptian, Chinese and South Asian mythologies.
 
Nagas have been used as fertility symbols since vedic age ( perhaps from pre vedic age, Indus Valley civilization ). It is a very strong belief among historians and archaelogists that serpents worship was the part of Indus Valley civilization which dates back the Indo Aryan migration and Vedic culture.
The Sanskrit word for snakes is सर्प (Sarpa) which definitely has some links to the latin word 'serpens' meaning crawling thing. In English( one of the Indo european languages) also, we use the word serpent for the animals crawling and creeping on the earth. The word 'naga' does not match to any of the languages in Indo European family , perhaps it's been borrowed from native indian languages.  Fertility is associated with procreation or regeneration the species of the same kind to ensure the existence.
The deity nagas are always represented in South Asian mythology as Hooded cobra( one of the most poisonous snakes commonly found in Indian subcontinent). It, itself, represents too many forms of fertility.
We find three different kind of snake symbols in hindu mythology:
A normal human with one or more cobra hoods
A snake with one or more hooded heads
A half-human and half-snake being( generally torso of human being and head of hooded cobra )

Snakes are not active during summers and winters ( when the earth is dry and red, symbolically representing an unmarried or premature girl ). They become active during rainy season ( when the earth is full of vegetation and green, symbolically representing the new life or regeneration ). At that time only, nagas come out of their subterranean region and copulate with their counter part. This is the time when all the animals including humans are proactive for copulation.

When the snake has to copulate, it has to move with the female one. They have to embrace each other for mating. Without movement, there can be no procreation. Where there is stillness, there is no life. So, movement symbolically represents life and stillness death. Life requires power for its existence. Power comes from movement. Stillness doesn't generate any power.New life requires power so does the procreation. And this power is achieved by the movement. In nature also, we use the power of moving objects like water, air, fire etc. Inanimate objects don't have lives because they don't have movements. For mating, we require energy. While copulation, the flow of energy is outwards or downwards. Males release their white seed  while females release their red seed to ensure procreation. So, we release the energy during sex. In tantrik philosophy, the energy released during sex is known as the Tapa of the body. The energy released from body ensures the survival.The existential survival is itself an instinct or hunger in all living beings. There are two ways to satiate the hunger.

• intake something providing energy required for procreation ( requires movement ), or
• outgrow hunger ( requires stilleness ).

If we outgrow the hunger of survival and control the outward flow of Tapa from the body, we don't require to satiate our hunger by the means of movement. The seeds in the human body( white in male and red in female ) are the sources of energy. If we are able to reverse the flow of these seeds, we outgrow our hunger. This can be done by not letting the Tapa of your body release outwards.

The symbol of snake can be seen as a hooded cobra around the neck of Shiva. This hooded cobra represents stillness rather than movement required for the rythmic nature of life. Our mind is not restricted until we stop and feel stillness. In tantrik philosophy, Shiva is the greatest tapasavi who refuses the semen ( source of energy ) to release from his body. Instead, he keeps all the Tapa in his body and rejects the worldly stimuli. He doesn't respond to any senses. He is indifferent to the world. But to ensure life on the earth, shiva needs to get indulged in wordly stimuli. So, shakti proactively makes him participate in wordly affairs. In hindu calendar arts, this deliberate movement of energy is depicted as shakti on the top of Shiva. While mating, whoever on the top is proactive for sex. Here, in the image, shakti, on the top of shiva, represents her proactive participation in the process while shiva at the bottom is innocent to the process. Shakti is the preacher leading the process to release the energy out of shiva's body to ensure the existence of life on the earth. Out of three Gods of Hindus( Brahma, Vishnu and Shiva ), Shiva is considered to be the destroyer of the world not because he takes the world into the storm and destroys it but he refuses to let the tapa come  out of his body which is the primal requirement for the existence of life on the earth. So, Shakti has to proactively make him release the tapa by movement for life.

One day a group of sages visited to Mount Kailasa and found Shakti on top of Shiva. An embarassed Shakti covered her face by a lotus flower. Shiva, innocent of worldly affairs, had no shame or embarassment and continued as before. The sages were shocked. They realized that Shiva was ingnorant. His mind was untouched by demands of society. They called him 'Bhole-nath'. In nature, animals have sex in the mating season ( normally rainy season ) to procreate. This happens because they have an instinct of ensurance of survival governed by harmones and an internal clock. It is not a choice. Neither it is accompanied by an orgasm. Only humans have choice to have sex and making sex a pleasure seeking activity that need not requires the ensurance of procreation.

But Shiva does not know about this pleasure seeking activity requiring movement. On the contrary, everything in Shiva's realm is still. Even the serpent which is a symbol of rythmic life becomes still when near the Shiva. Even the water which has the most primary property of movement from higher surface to lower surface becomes still as frozen ice on mount Kailash. He shuts both of his eyes. We have two eyes: one to accept the things around us and another one two reject things around us. These two eyes ensures movement for life. But a tapasvi ( like Shiva ) shuts both of his eyes, neither accepting nor rejecting the wordly stimuli. So when Shiva opens his eyes and accepts goddess, he does it out of grace of his devotee nor by his reaction to worldly stimuli. But shiva doesn't know how to make love to her. So the goddess sits on top of shiva( proactively participation ) and leads him in the process.
When sages saw Shiva and Shakti making love, they decided that no one would see Shakti and Shiva locked in such an intimate embrace, through which the goddess wants shiva to engage with the world. Instead, this embrace would be visualised as a symbol. That's why the divine couple is worshipped as a Linga-Yoni combine. We often found a turtle ( also a serpent ) in front of ShivaLinga. This turtle symbolizes the innocence of Shiva. Like the turtle, shiva seeks to slip away into his shell of tapasya. So the goddess has to keep his eyes open. She turns into a pot hanging above the Shivalinga. The dripping water from the pot ensures that Shiva does not slip .

In Indian mythology, Nagas are said to have the ability to transform into human beings. Their skin feels wet like the rasa of the sexual practises. They are also worshipped to attain that rasa during the process of copulation. As the Shivalinga represents the stillness of mind, the hooded cobra also represents the stillness. Erect phallus represented by shivalinga is not stimulated by worldly sexual activities but by controlled mind which has outgrown each kind of hunger. That's why it's still and does not move. To make it a symbol of worldly affairs, it is bounded by yoni of Shakti ( symbol of procreative power of nature ). But for procreation erect phallus has to be moved but innocent shiva does not get erected by worldly stimuli so needn't movement. Shakit forces shiva to copulate and indulge into worldy matters.The slithering naga represents the movement of Shivalinga.

During copulation, snakes wrap one another which is considered a very difficult but perfect sexual position according to Tantrika philosophy. Even in Kamasutra ( written by sage vatsyayana ), some almost impossible positions are described which can be achieved only by too much patience and practice. There is a position named as London Bridge almost impossible for 99,999 out of 1,00, 000 couples. All the kamasutra positions are used by Shiva( the greatest Tapasvi ) during lovemaking with Shakti. Some of the positions require flexibility like sankes.

Nagas are also considered as a tribal community living in north-eastern part of the country. Perhaps, the current day Nagaland refers to the same naga community mentioned in puranic literature. In mythology, Naga princess are considered the most beautiful women on the earth. They are supposed to have the power of beauty to control anyone's mind and get him indulged in sexual process to quench them. In Mahabharat,

once Arjuna has to go on exile after he had broken the contract with his brothers and panchali. The contract was: "One Pandava brother would spend one year with Draupadi. During that time no other pandava brother was allowed to come their bedroom. If one comes, he would have to go on exile for a year." Draupadi was married to the five pandava brothers. Their mother Kunti didn't want her sons to fight over the Panchali( Draupadi, Daughter of the king of panchala). So she made everyone agree a contract. This was the turn of Yudhishthar, when Arjuna unknowingly entered the room of Draupadi while Yudhishthar and Draupadi were busy in the process. Arjuna had forgotten his bow and arrow in that room. But contract ( a rule ) has to be followed by a kshatriya. So, Arjuna had to go on exile for a year. During his exile, Arjuna met with Ulupi, the naga princess of the Manipur. Arjuna got struck by her beauty. She was so beautiful that Arjuna forgot about his forest exile and get indulged with Ulupi.

In most of the ancient mythologies, Nagas represent the cyclical nature of existence. It represents the totality of absolute or infinity. It sustains itself within itself. It represents the darkest side as well as the brightest side of the life. Nagas proves the notion of hindu mythology, "what goes around, definitely comes around". If the sun sets, it will definitely rise again. After winter comes summer and after summer comes winter. If we are born, we are to die and then will be reborn. The same way, masculinity and femininity are the complements to each other. One can not exist without the other. When something grows up, its masculine part becomes stronger( sky is associated with gods as it is broad and seems to be stronger) but then everything has to fall down, its feminine part becomes stronger( earth is associated with goddess as it nourishes the living beings ). In Vedas, female part is represented by nature, uncontrolled energy while the male part is represented by Purusha, controlling power. Purusha is observer while Prakriti is observation. If there is no observer, what's the use of observation. An observation exists when observer observes it. On the contrary, what an observer will observe if there is no observation. One can not exist without the other. The nature( Goddess) is observation while the Purusha( God ) is observer. The observation( world ) does not exist until the observer ( Vishnu ) opens his eyes. When Vishnu open his eyes then only the world comes into existence. Vishnu is also associated with Nagas.

• Shesh Naag ( no residuals , shesha means zero or nothing remaining)
• Adi Naag ( beginning)
• Ananta Naag ( infinity )

When Vishnu is slept with his eyes closed, he does not observe the world. So, the world doesn't exist. This time, he sleeps on Shesh Naag.

When Vishnu awakens, the world comes into being. This time, he sleeps on Adi Naag.

When Vishun is sitting and fully conscious, the world has infinite possibilities. This time, he sleeps on Ananta Naag.

What a brilliant concept our ancestors tried to make us understand with some images!

Other than representaion of fertility symbols, there might be another reason of worshipping nagas. In ancient times, death from sankebite or other serpents was very common in India. So, people started worshipping serpents and gave them places with the Gods , Shiva and Vishnu. The primal focus of any worship is to get the desire fulfilled. Sometimes, these desires are wrapped into the requirements. The source of desire is also
our fear. And the greatest fear of human mind is death. We worship Shiva, although he is the destroyer of the world. We worship him and wish him to get indulged into world affairs. We want to escape the death. But in the process of blind worshipping, we forgot that shiva symbolizes the process to outgrow the fear of death, rather than fulfilling desires to momentarily escape the fear of death.

Fertility Symbols in Hinduism Part 1 ( Shivlinga )

Mythology comes into picture at the point where rationality ends. When we don't have any rational theories for events happening in the nature, then comes myths. As per metaphysics, there are only two kinds of events in nature:

• One on which we have control( controllable events ). Like what I'll do tomorrow morning, where I'll go next summer etc.
• The other one on which we have no control( uncontrollable events ). Like who our parents are and why only they are our parents but no one else.

Science has the answer of 'How' but not that of 'Why'. There can be rational answers for how the sun rises but not for why the sun rises. But human mind has the power of infinite expansion, even that thought of mind is not possible in nature but we do think. We are born to think complex things. Our imagination is what makes us afraid of impossible things. We can think of till the extremes of both sides of imagination. We can think of the most horrible thing. We can also think of the most joyful things. The sanskrit word for the supreme being is 'Brahmana'. It can be decomposed into  Brah(to expand) and mana(mind) means to expand your mind( or Atman, very poorly translated in English as soul or spirit which has nothing to do with this sanskrit word ). As per Vedantas, the ultimate goal of life is the union of Atman(individual being) with Brahman(supreme being ). Now, let all these metaphysical concepts keep aside and focus on our subject 'fertility symbols'.

People in India normally don't have a broad view on our own philosophy, symbols and rituals. For most of the people, religious rituals and symbols are just blind faiths and rituals our ancestors used to practice. In fact, they are not just beliefs but more than that if we are ready to change our perspective of looking at them.

In order to communicate the idea of spirituality, one need symbols because we can not see the spirituality but imagine. This imagination leads to create symbols. Moreover, we have to depend on nature for these symbols like a banyan tree represents permanence because it lasts for a very long time( more than 500 years )


Fertility does mean a lot in Indian philosophy. Indians have numerous rituals and symbols denoting fertility in humans. At the right is the 'Yoni Mudra' a fertility symbol in hinduism. Hindus have numerous symbols and rituals associated with fertility. Modern society considers some of the rituals as taboo ( like the first menstrual period in girls is paid some special attention and is celebrated in hinduism but our perspective of looking at this celebration makes it taboo. One can find this celebration at the Kamakhya temple in Guwahati, Assam where this natural processs is celebrated by the devotees ).

At the right is the image from Kamakhya temple where the mythical womb and genitalia of Shakti fall upon the earth. It is considered that every year in the hindu month of आषाढ़ (June-July), goddess bleeds or manstruates. At this time, the water of river brahmaputra turns red. Then temple is closed for three days. But symbolically menstruation is the symbol of the inner uncontrollable power of woman. So, the Shakti(power) of fertility within every woman is celebrated here


शिवलिंग :
One of the most prominent and easily accessible symbol for fertility in India is Shivlinga ( I don't like to pronounce it ending with a stretched 'aa' sound , I pronounce it as it is pronounced in Sanskrit and other Indian languages ).

When a westerner comes to India, he/she gets amazed finding that Indians are worshiping human genitals. Naturally, Shivlinga seems to be the symbol of male's erect phallus (Linga) inside female's vagina. This symbol might be quiet disturbing for an outsider but for Indians this symbol is pretty common. You'll find one inside every house. People, specially, girls( spinster and married both ) worship shivlinga on Mondays ( सोमवार , the day of सोम or Moon god who is also considered as a passionate and emotional god in hindu scriptures ).

So, naturally, Shivlinga is the symbol for the union of male and female that leads to procreation, an essence for all household hindus if they don't want to remain in the land of dead and cross the river वैतरणी , a river which seperates the land of dead from the land of living beings : according to Garuda Purana. 

So, procreation is essence in Hindus. Even procreation is not a cultural term but a natural one. In nature, procreation ensures the existence of a species on the earth.

Procreation is an instinct of every living being. Animals have sex just for procreation not governed by emotions. Animals don't fall in love. Their instinct govern them to unite with their female counterpart. So, sex for procreation is a natural instinct found in every living creature. But we're  humans with the power of imagination and sacrifice. Procreation is also natural in humans but is controllable and not only governed by instinct but by emotions.

Hindus scriptures emphasises and celebrates the practice of procreation for it ensures the existence of humans. Therefore, hindus worship all the forms of procreation, both natural and symbolic.

Hindu women worship Shivlinga to ensure and strengthen their fertility for procreation as women are the Shakti( power ) of procreation. 

In Hindu scriptures, women are represented as प्रकृति (Nature), violent and uncontrollable. Prakriti and woman both are the forms of uncontrollable Shakti. As natural disasters like earthquake, flood etc are uncontrollable, the same way fertile stages in woman are also uncontrollable. Woman don't have control over their menstruation cycles. So, women are uncontrollable and infinite power of procreation.

But for the establishment of culture, nature is to be controlled and domesticated. Culture is a disciplined form of nature. To prevent natural disaster like floods, we manufacture dams ( controlling counterforce ). Culture uses the power of Prakriti in a disciplined and preplanned way. The same way, power of procreation in women is controlled by Purusha. Here, Purusha acts as the counterforce for the power of procreation.

We can understand it like this: woman can be forced to get pregnant( in a certain period of time, ovulation period, when a mature egg is released from ovaries into the fallopian tubes where it awaits fertilisation by sperm. This period is the most susceptible to accept the sperms from man ) but man can't be forced to bring sperm out of their body. 

Man can control their stimulation and stop the रस (as it is referred in Tantrik philosophy, juice for procreation) coming out of their body. Rasa doesn't come out of the body of a man until he is stimulated by some natural factors. But, woman don't have control over their Rasa to stop it from coming out of their body. Man can control the outward flow of Rasa by doing तप ( practice of not letting the energy of body to be released in environment). This Rasa is kept inside their body and they are knwon as तपस्वी (one who controls the downward or outward flow of energy ).

So, woman(specially married woman) worship shivlinga to ensure the procreative use of their power of procreation. Shivlinga( naturally the symbol of erect phallus ) is the counterforce to conrol the power of procreation in woman.

That's why, in Hindu scriptures man are the masters(controller) of uncontrollabe power of woman. But what a field owner will do if there is no field? So, both the power( Shakti/Prakriti ) and controller(Purusha) are worshipped in Hindus. No one leads to other but they complement and complete each other.