Hindu philosophies have been majorly divided into two categories:
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.
- 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.
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.
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