This section is from the book "Karpuradistotram. Karpuradi Stotra Tantrik Texts", by Arthur Avalon (Sir John Woodroffe). Also available from Amazon: The Serpent Power: The Secrets of Tantric and Shaktic Yoga.
Even a Kaula who has received Abhisheka an hundred times is to be deemed a Pashu and without the pale of Kuladharma if he is addicted to excessive drinking.' In the Kularnava, Shiva says 'Oh My Beloved, he who kills animals for self-satisfaction in contravention of Shastric ordinance (Avidhanena) will dwell in a terrible Hell for as many days as there are hairs on the body of the animal.' These utterances of Shiva clearly show that He has nowhere ordained the free use of Pancha-ma-kara by people in general. He has ordained Virachara or Kulachara only for Sadhakas of the Nivritti path who long for Liberation. Such Sadhakas, free from duality (Nirvikalpa) as they are, wish to see the Sachchidananda aspect of the Mahadevi, and Shiva has prescribed the Pancha-ma-kara to enable them to realize the Ananda aspect. Just as a man who knows not sweetness is given sugar or honey to eat, so the Sadhaka is made to taste the fleeting objective (Vishaya) bliss (Ananda) of Pancha-ma-kaia so that, thus controlling his six enemies for the time being, he may have a notion of the Eternal Brahman-bliss (Brahmananda): This momentary taste of eternal Brahman-bliss makes the Liberation-desiring Sadhaka eager for and industrious to gain it. But after the attainment of this natural (Sahaja) Brahman-bliss he no more longs for the five Ma-karas and becomes gradually devoted to Divyachara. If a Sadhaka takes wine in a limited way, after purification, the outgoing of his senses is weakened, and the mind or inner sense is stilled so that he is thus fitted for Sukshma Dhyana. For this reason wine is called cause (Karana). In the Kularnava Tantra, Shiva says, 'Ananda is the Self (Rupa) of Brahman and that exists in the body. Wine it-; its revealer and is hence drunk by Yogis. Wine and flesh are taken with Brahmajnana for the satisfaction of all Devas, and whoever partakes of them for self-gratification is a sinner.' That is Sadhakas do Sadhana with Pancha-ma-kara for the satisfaction of the Devatas whom they worship and the development of Brahmajnana in their hearts: but whoever takes them for his own enjoyment is doomed to a terrible hell a6 a great sinner. Shiva has also said in the Kularnava, ' One reaches heaven by the very things which may lead to Hell.' The fifth Ma-kara, that is, sexual intercourse, is the root-cause of the creation of the world of Jivas. All Jivas, be they Devatas, men, beasts, birds, fish, insects or flies, are produced by the sexual union of their respective parents. In this world every male is an individualised (Vyashtibhuta) aspect of Shiva, the Adipurusha, and Chandi says, ' all females in all the worlds' are part of the Mahashakti. The Kurma Purana says, 'The Mahadevi is Herself One, present in many parts or divisions (Anekavibhagastha), beyond Maya, absolutely pure, Mahamaya, Ishvari, eternal, stainless (Niranjana), ancient, consciousness (Chinmayi), the First Purusha (Adipurusha) of all Purushas.' The Gandharva Tantra says, ' The male form (Pungsho rupam) the female form, and any other good form - all this is undoubtedly Her supreme form (Paramam rupam.) ' One Brahman, becoming dual, appears as Shiva and Shakti, and that aspect in which there is union of Shiva and Shakti is the true aspect of Sachchidananda Brahman. It is from this aspect of Blissful (Anandamaya) union that the world is created, and for that reason men and all other creatures ever seek happiness. The Bliss of the reproductive power of males and females manifests in their bodies only at the time of sexual union. At this time ignorant men remain intent only on gratifying their passion, but Sadhakas, possessed of the knowledge of Kula, then meditate on the Yoga-blissful (Yogananda) form (Murtti) of Shiva and Shakti present in the hearts of males and females and, calling to mind the meaning (Artha) of the Mantra of their Ishtadevata, do Japa of it. In the Kaltkulasarvasva, Shri Sadashiva says, 'By doing Japa of Mantra and by adoration of Bhagavad, the consort of Shiva, at times of sexual union, a man becomes, like Shuka, free from all sins.' In another place He says, 'The consort of Shiva should be worshipped by becoming Shiva.' True Shakti-sadhana consists in considering all girls and women, old and young, and of all castes, as the visible forms of one's own Ishtadevata and (according to one's means) worshipping them with clothes, ornaments and so forth; or bowing to them as mothers with the Ishtamantra in mind and not treating them with neglect or contempt under any circumstance. In the Kaulavali Tantra, Shiva says, ' One should make obeisance on seeing a young woman of a Kaula family. One should bow to any female, be she a young girl, or flushed with youth, or be she old, be she beautiful or ugly, good, or wicked. One should never deceive, speak ill of, or do ill to, a woman and one should never strike her. All such acts prevent the attainment of Siddhi.'
At the present time a measured use of wine, flesh and so forth and a thorough respect for woman as for the Devata are particularly seen in the civilized society of the West. Satisfied at this, the Mahadevi, who is the Queen of Queens, has granted to the people of the West the light of science and sovereignty over the whole world. Shrimat Adinatha Mahakala has, in the ' Karpuradi Stotra ' called the Svarupa-Stotra, briefly described the Mantra, Yantra, Dhyana and Sadhana of Shrimati Dakshina-Kalika who is Parabrahman (Parabrahmarupini). This Supreme Tattva is hard to attain even by such Ishvaras as Brahma, Vishnu and Rudra. Mahakala Himself says, ' Neither Dhata nor isha nor Hari knows Thy Supreme Tattva.'
However, in accordance with the teachings of my Parama-guru, Mahamahopadhyaya and most worshipful Ramananda Svami Siddhantapanchanana, the crest-gem of Tantrikas, now gathered to the feet of Shiva, I write this Svarupa commentary under the name of 'Vimalanandadayini,' of this Karpuradi Stotra, in consonance with the views of Tantra and other Shastras.