Divinity in sexual union of husband & wife

Varada Venkata Krishna Dasa

Daily Dose of Dvaita
7/23/2016

Divinity in sexual union of husband & wife

What belongs to us?
Krishna says that one should offer him all the favorite entities belonging to oneself (SrimadBhagavatam 11th Skanda).
Wife, kids, house and ones own life are some of the most loved possessions. The clever man however gets away by
offering paltry fruits and coconut. It is exactly for this reason Krishna names what should be offered
Daaraan sutaan gruhaan praaNan yat parsmai nivedanam |
Dedicate your wife, kids, house and yourself to me!!
After giving all of these, naturally all these become his. Not ours! They become His possessions. And they go outside our
authority. ( As a postulate after offering everything to him belonging to him in the first place we are left with
nothing!!)
Ishavasya Upanishat says tEna tyaktena bhunjita One should consume whatever is left by God for us. Its meaning is
whatever we earn by following the rules of dharma are the wealth given by him. It is not ours. Wife, kids and our life
itself become his possession. What he gives, we consume. The same rule holds for the pleasures and sensual joys
obtained from the sexual intercourse between husband and wife. It is all given by Him.

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Divinity in sexual union of husband & wife

Should one remove Yajnopavita during sexual intercourse?
Irrelevant question! Doesnt it appear so? Not exactly.
A friend of mine asked me this. Should one or should one not remove his yajnopavita during sexual intercourse?
It wasnt hard to figure out the underlying mindset that led to this question. In the mainstream thoughts, it is considered
a vile and a despicable act to be indulging in sexual thoughts or acts while being also interested in God. It does indeed
help to remind oneself that Krishna said
Dharmaavirudha bhuteshu kaamosmi bharatarshabhah | (Gita 7.11)
While kaama could mean any desire, and that includes sexual desires too. Krishna says all such desires within the
framework of righteousness are I, myself.
And so, I asked a counter question to my friend Do you remove your yajnopavita when sitting for a homa or Havana
with wife at home?
He felt it was an irrelevant question. But it was fully relevant counter. Let us see why.
Our forefathers and nobody less than Veda itself has given a very high status to the sexual union of husband and wife. It
is treated as part of Yajna. Elsewhere it is considered Yajna by itself. With this consideration, the wearing of Yajnopavita
in a day yajna and its removal in the night yajna comes through as sheer incongruence. Yajnopavita is called Yajnopavita
as it is the upavita in Yajna. How can one remove it in the Yajna of sexual union?
[NOTE: It has to be worn as garland during intercourse.]

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Divinity in sexual union of husband & wife

The sexual union is the song of SamaVeda and Shamsana Mantra in the Yajna of Life
Purusho Vaava Yajna says Chandogya Upanishat. Every soul has to think that ones life is a Yajna for worship of Vishnu
and act so. In the lifespan of 116 years, the yajna of life is divided into three parts of 24, 44 and 48 years in that order
and become the pratah-savana, mAdhyandina-savana and sAyam-savana which respectively mean the yajna of morning,
afternoon and evening. Just as a yajna has five constituents
1.
2.
3.
4.
5.

Deeksha the initial resolve

Upasada
Saama gaana the singing of saama veda
Dakshina the donation
Avabrutha the ending

So does the yajna of life have these five parts. And sexual union of the husband and wife constitutes the singing of saama
veda (along with laughing and eating aspects in life).
Sexual union of husband and wife are the two homa in Panchagni Vidya
The same Chandogya Upanishat talks about Panchagni Vidya. It is about the process how devatas perform five homa to
bring a soul back to earth to life. After the 3 homas in the heavens, antariksha and earth. Thereafter the fourth and fifth
homa happens in man and woman during sexual union. The fire in these five homa is Narayana, Vasudeva,
Sankarashana, Pradyumna and Aniruddha respectively.
To start with - every homa has five constituents Samit, dhuma, archi, angAra, vishphulinga (fuel, smoke, rays of
light, cinder and sparks)
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Divinity in sexual union of husband & wife

The fire existing in man is the Pradyumna form of Narayana. The fire in woman is Aniruddha
This fire itself is in five sub forms in each man and woman as combination of their respective fire with five forms
of Narayana.
The Pradyumna in man has 5 sub forms
o Pradyumna-Narayana
o Pradyumna-Vasudeva
o Pradyumna-Sankarshana
o Pradyumna-Pradyumna
o Pradyumna-Aniruddha
The Aniruddha in woman has 5 sub forms too.
o Aniruddha-Narayana,
o Aniruddha-Vasudeva,
o Aniruddha-Sankarshana,
o Aniruddha-Pradyumna
o Aniruddha-Aniruddha
There is one-to-one correspondence between the five constituents of the fire and the five sub-forms of Pradyumna
and Aniruddha in man and woman respectively.

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Divinity in sexual union of husband & wife

What do these sub forms really mean?

What exactly does it mean when we say sub forms like Aniruddha-Narayana Aniruddha-Vasudeva etc.?
In simple terms, it is like Pancha-Naari Turaga. i.e a horse made of five females standing in a specific style as
shown in the figure below.
Just like 5 women standing together form the shape of horse, here we can assume a subform such as AniruddhaVasudeva is such that five Vasudeva forms stand so as to form an Aniruddha form.
While saying this, we also have to remember that God is svagata bheda vivarjita and there is no part-whole
relationship in his forms and parts and totality.
The pancha-naari turaga is just an illustration for clearing the concept. And the illustration example has its
drawbacks if attempted to extend to every aspect of this pancha naari turaga. An easy way to interpret is to think
of a Pancha Naari Turaga i.e. a horse made of 5 women

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Divinity in sexual union of husband & wife

Fire in man Location of constituents and their duties

For the man, these five constituents of fire are located in mouth, life, tongue, eyes and ears.
For e.g. Pradyumna-Narayana form in man is present as fuel in mouth etc.
See Table 1 for full details. It is easy-to-read table.
Just read each row across as an English sentence and apply verbs from the heading.
Table 1
In man
Pradyumna-Narayana form

Exists as
Fuel

Pradyumna-Vasudeva form
Pradyumna-Sankarshana form
Pradyumna-Pradyumna form
Pradyumna-Aniruddha form

Smoke
Light rays
Cinder
Spark

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In this
In
vocal
organ
In life
In tongue
In eyes
In ears

And does this

Talks

Hence called
Vaak

Instigates
Supports
Sees everything
Hears everything

praaNa
Jihvaa
Chakshus
Shrotra

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Divinity in sexual union of husband & wife

Fire in woman Location of constituents and their duties

The Aniruddha form of fire in woman is called Yosha. The five constituents of fire in woman are located in
1.
2.
3.
4.
5.

Urinogenital area (clitoris, vestibule and urethra)

Conversations (words and sounds) during intercourse
Vagina
Act of intercourse and
Joy derived from intercourse

For example, Aniruddha-Narayana form in woman is located as fuel in the urinary organ.
See Table 2 for full details. It is easy-to-read table. Just read each row across as an English sentence and apply verbs from
the heading to get a full idea of the role played by each participating entity and Gods form in it.
Table 2
In woman
Aniruddha-Narayana
form
Aniruddha-Vasudeva
form
Aniruddha-Sankarshana
form
Aniruddha-Pradyumna
form
Aniruddha-Vasudeva
form

Exists as
Fuel

In this
In Urinary organ

Smoke

UpamantraNa

Light rays

In the talks during intercourse between Instigator for the talk

man-woman
In Vagina
Joins the man and woman

Cinder

In the intercourse happening in vagina

antakaraNa

Spark

In the pleasure
intercourse

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And does this

Exists near the soul as protector

derived

Gets the act of intercourse done

from Causes joy

Hence called
Upasthaa

Yoni

Abhinanda

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Divinity in sexual union of husband & wife

What value-addition can be done by us to the intercourse and during the process?
1. One could contemplate in the back of their mind of the presence of the 5 sub forms in them and their partner
during the time of intercourse.
2. One could also contemplate the playing of different roles/activities by God in this intercourse-yajna and the
placement of those sub-forms in the body.
3. One could do an offering to the Lord of the sensual pleasures derived from the intercourse through the touching,
feeling and experiencing at various levels

It takes a bit of practice like everything in life. But it isnt impossible. Human mind has inbuilt capacity to multi-task
and this multi-tasking of mind can be applied here.

Benefits
1. The sexual union becomes a meaningful yajna when does in this fashion.
2. Those desirous of good progeny should also keep this in mind while indulging in the sexual pleasures.

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Divinity in sexual union of husband & wife

Conclusion
As Aitareya Upanishat says, all syllables and sound based constructs are praising Vishnu himself. Hence it is no
surprise that the sounds and conversations of sweet nothings during the intercourse do indeed praise Vishnu and
hence form his shamsana mantras.
Madhvacharya has ordained Santatam Chintaye Anantam Thou shalt always thinketh of the infinite Vishnu
Would it be enough to think of Vishnu when faced with the problem and sorrow in life? Wouldnt it be really more
meaningful and fruitful to also chant his name with least effort at the height of orgasm too? If done so, one
probably stands a chance of chanting his name as the last breath exits the body.
As Purandaradasa sang once Krishna enabaarade. Nara Janma bandaaga Naalige Iruvaga Krishna enabarade.
When one has the human form as of now gifted with a tongue that can chant the name of Krishna, why cant we
just say Krishna? (Anywhere Anytime)

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Divinity in sexual union of husband & wife

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