Antaryagam
Written by: atmanandanadha
“Yajnovai vishnuh” (T.S.1-74). While veda is associated with akshara parabrahman, yajna is established on the precepts of veda and is the focal point of the veda. Yajna, either internal (antaryaga) or external (bahiryaga), is being practiced and performed to assuage and invoke benediction of isvara (vishna).
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥
- B.G. 3.9
Bhagawan sri krishna’s instruction herein is on three counts; yajna is vishnu, it is performed seeking benediction, it has to be done aspiring the wishful result in return (mukta sanga).
The essential purpose of yajna is to place and operate sadhaka buddhi or medha (practitioner’s intellect) in close conjunction with isvara medha (divine intellect). Yajna is the activity which is imperatively consummated with cooperation between the upasya devata (aspired divinity) and the sadhaka (the practitioner).
Sadhaka is the umbilical point (nabhi) between dyu-loka, which is symbolic of the mother. Symbolism is quite metaphorical in the samhita. When the sadhaka climbs from peak to peak Indra, lord of the divine mind, makes him realise the purpose of his spiritual journey.
यत्सानोः॒ सानु॒मारु॑ह॒द्भूर्यस्प॑ष्ट॒ कर्त्व॑म् ।
तदिन्द्रो॒ अर्थं॑ चेतति यू॒थेन॑ वृ॒ष्णिरे॑जति ॥
- R.S 1.10.2
Yajna and adhvara are synonymous. Adhva is the approach, the path, and ra is motion; together, adhvara is ‘walking the path’. The intricacy, conclusion and consequence of yajna, in the beginning, may not be known to the sadhaka. Still, while walking the path, he may come across individual metaphysical experiences which may potentially end up as interpretations/aberrations in his journey.
Indra is symbolic of psychical and spiritual strength. In such eventuality, indra’s energy (for the sake of convenience let’s say indrani or indra's sakti) sets afloat, lays the course, maneuvers the sadhaka’s intense attitude and holistic approach to walk through inner contemplation, coupled with the benediction of the upasya devata can alone take the adhvara to fruition.
Rg veda samhita overture in antaryaga is precisely expressed as that ultimately conferring amritattva on the sadhaka
“तत्रा॒मृत॑स्य॒ चेत॑नं” - R.S 1.170.04
य॒ज्ञेन॑ य॒ज्ञम॑यजन्त (R.S 10.90.16) is the essential antaryajana wherein agni is identified as the purusha who is in short the prana rupa of Prajapati. Yajna is ‘jnana’ and yajnam ayajanta is ‘karma’. The worshipped divinity is agni and other gods and the performers are also devas. The purpose is to possess or reach ‘yatra purve sadhya santi devah’ , i.e., the ancients, devas, and sadhyas. This ultimate abode is described as ‘naaka’, the perfect state of bliss. Kam is brahman (atman), akam is which is not kam; hence, naakam is something which is not akam, the perfect place of bliss.
तस्यैवं विदुषो यज्ञस्यात्मा यजमानः श्रद्धा पत्नी
शरीरमिध्ममुरो वेदिर्लोमानि बर्हिर्वेदः शिखा हृदयं यूपः
काम आज्यं मन्युः पशुस्तपो।आग्निर्दमः शमयिता दानं
दक्षिणा वाग्घोता प्राण उद्गाता चक्षुरध्वर्युर्मनो ब्रह्मा
श्रोत्रमग्नीत्
- Narayana prasna 80
Tatva jnani is also connected to the vyavaharika prapanca (external world), but all his vyavahara (personal business) remains superficial. Mentally he will be engrossed in a deep state of renunciation; hence for him antaryaga is atman, sraddha is his female consort, sarira (physical body) is samidha (firewood), his bust is the yajna vedi (platform), hair the much needed barhis (sacred grass) for yajna, veda mantra is his sikha, hridaya, the seat of emotion is the yupa, desires, etc., is ajya (clarified butter), krodha (anger) is the sacrificial animal, tapas (penance) is the agni, adhvaryu is brahman, faculty of hearing is agneedhra, lifespan (ayuh) is the yajna karta, annam is havis, drink is soma-rasa, body movements are pravargya, mouth is the ahavaniya agni, etc. this is the elucidation derived by purva-mimamsa philosophers.
Uttara-mimamsakas’ have opined the above explanations to be allegorical and searched for every aspect of this within and conclusively appellated antaryaga as brahma vidya. For a antaryagi yajna is an act of joy, a well-knit sequence of actions to invoke the presence of cosmic powers. For him agni is icca-sakti (power of volition), ghrita is clarity of thought, soma-rasa is ambrosia of delight, mantra is the indivisibility of sound and its meaning (sada-artha), go is jnana-sakti, asva is prana-sakti, praja are jnana successors, samidha is the conjunction of deha-prana-manah, desirous thoughts are purodasa, demonical thoughts are sacrificial pasu, sadhaka linga deha is the yupa, barhis, sacred grass, is the seat for the devatas’, daharakasa is the yajna-vedi (platform), ushas is the the dawning of jnana, the ultimate gain is atma ananda.
सूर्यो॑ दे॒वीमु॒षसं॒ रोच॑मानां॒ मर्यो॒ न योषा॑म॒भ्ये॑ति प॒श्चात् ।
यत्रा॒ नरो॑ देव॒यन्तो॑ यु॒गानि॑ वितन्व॒ते प्रति॑ भ॒द्राय॑ भ॒द्रम् ॥
- R.S 1.115.02
The power of kundalini is ignited by savitru, the power of sat-cit-ananda, in the sadhaka deha. Ratri in spiritual terms is considered as the representative of ajnana. On the other hand ushas quells the darkness of ignorance and leads to the daylight. The allegory here is that the surya is rearing after, tracking down his passionate ladylove, ushas. Surya Savitri is gayatri mantra blessing the aspirant with sayujya mukti.
दे॒वस्य॑ त्वा सवि॒तुः प्र॑स॒वेऽश्विनोर्बा॒हुभ्यां पू॒ष्णो हस्ताभ्यां
पृथि॒व्याः स॒धस्थे॒ऽग्निं पु॑री॒ष्य॑मङ्गिर॒स्वत्ख॑नामि ॥
- T.S.4.1.3.1
Gayatri upasana invokes surya Savitri to persuade the divine duo Asvini devatas’, who represent prana-sakti; pushan, the nourisher, to strengthen the hands and shoulders of the sadhaka, and to awaken the supramental powers within him and to regulate them. Here the word khanami indirectly indicates the power of kundalini and its awakening.
Ekanta silasya dridhavratasya
Moksho bhavet priti nivartakasya
Adhyatma yoge niratasya samyak
Moksho bhaven nityam ahimsakasya
- apsthamba
Dridha-vrata suggests sarvatma bhavana. That sadhaka who is leading a solitary life away from the hustle and bustle of the society, practising non-violence and atma-sadhana, for him sayujya mukti is a possibility. This is in short known as rahastarpana, the vedic way of reaching the unreachable, advaita-siddhi.
Antar nirantara nirindhana medha mane
Mohandhakara paripandhini samvidagnou
Kasmin chidadbhuva marici vikasa bhumou
Visvam juhomi vasudhadi sivavasanah
- srutyantara
Prakasa-vimarsa is the celestial midhuna. Kundalini agni is the eternal flame within, and the upasaka keeps on burning in it the omnipresent visva starting from siva to kshithi. This is the secret of rahoyaga and rahastarpana.
अ॒ग्निर्मू॒र्धा दि॒वः क॒कुत्पतिः॑ पृथि॒व्या अ॒यम् । अ॒पा रेतासि जिन्वति
त्वाम॑ग्ने॒ पुष्क॑रा॒दध्यथ॑र्वा॒ निर॑मन्थत । मू॒र्ध्नो विश्व॑स्य वा॒घतः॑
- T.S.4.4.4.1,2
Atharvana in the manthana has experienced the jnana-agni in the pushkara situated in the sahasrara. Agni is symbolic of jnana which is furtive and mysterious, and when this is put to manthana (churning) ananda rasa breezes out stirring, enriching and mulching the nerve ganglions. This mantra is prominently known as kuja-graha mantra.
R. S. has described the sahasrara in the cavern of the cranium (siro-guha) as the mystic thief hiding.
प॒श्वा न ता॒युं गुहा॒ चत॑न्तं॒ - R.S.1.65.01
Yogi on intense penance, abhyasa and vairagya alone can comprehend the magnitude and the dignity of this propitious pinnacle centrum. “Sahasrare padme saharahasi patya viharase” (Soundaryalahari).
Advaita brahman always is an impersonal silent witness (sakshi); advaita sakti on the contrary is personal; in actuality, it is the psyche that feels fear and courage, the mind that comprehends sorrow and delight. Sakti manifests an advaita vision, but while in the classical advaita, brahman creates maya as agent; whereas sakti herself creates a masculine polarity in her intention of becoming differentiated. She is either prakasa or vimarsa. Having actuated as a dynamic becoming from a purely potential impersonal being, cit-sakti, maya-sakti, prakriti-sakti, come into being. It is the divine consciousness which is the source of the animating forces that function in the sensorial machinery. It is the impulsive force behind all perceptions, sensations, and subjective mental states. As srimata, the divine mother, she effectively bridges the divide between the jiva and brahman, and confers on the sadhaka the transcendental flavour of samarasya.
Tripurasundari (tribhyah pura Tripura) is that which existed even before the evolution of the celestial three, the iccha, the jnana and the kriya, and is the ultimate, primordial sakti, (the light of manifestation. She, the primary numbers from 1 to 9 (sankhya) and the pile of letters of the alphabet (matrika varna), gave birth to the three worlds. “Sankhya ca bhavan matrika ca” At dissolution, She is the abode of all tatva, remaining Herself
– vamakesvara tantra
The brihadaranyaka upanishad, sathapatha brahmana, yoga-yajnavalkya, paingala, mandala brahmana, isa-upanishad, jabala-upanishad, tantrasara, etc., record yajnavalkya’s timeless teachings on yoga-vidya and samkhya-vidya. Yajnavalkya is the greatest-known vedantin, yogi and scholar of the vedic era. Soma-yoga, surya-yoga, indra-yoga (also called as vajra-yoga), agni-yoga and prana-yoga were some of the yogas and vidya taught by him, which are well-known in tantra sastra traditions that continued from vedic times. Through yajnavalkya, we can come to understand the secrets of the veda samhitas’ and the older upanishads’ concerning yoga, vedanta and samkhya - which are all integral parts of the same tradition. Both ayurveda and dhanurveda, for example, included hatha-yoga techniques as well as knowledge of samkhya as integral parts.
Samkhya is the wisdom relating to the material cosmos (visva-vidya), whereas vedanta is spiritual (adhaytmic approach), and yoga is the science of application to the body. So none are contradictory, but are reasonably complementary to each other. Through vedanta we understand the supreme, through yoga we realise the cosmos within and realise the supreme, and through samkhya we know the science of the five elements and science of creation, which are the integral parts to both vedanta and yoga-vidya.
Brahman is the central theme of all upanishads. One is qualified for meditation by becoming self-controlled, unavaricious and compassionate. Self-knowledge together with a strong intent for repudiation is the means of eternity. In order to have comprehensive self-knowledge sankara bhagavatpada suggested an analytical process of conceptualising something by clearly defining what is not. (‘neither this–nor that’ or neti-neti). This is sankara bhagavatpada’s negative theology (advita), the purpose of which is to negate conscious rationalisations, and other distractions from the purpose of a meditation. Since self-knowledge destroys the purpose of all actions, the arousal of knowledge would put an end to them. Sage yajnavalkya in brihadaranyaka upanishad says –
यदा वै पुरुषोऽस्माल्लोकात्प्रैति स वायुमागच्छति तस्मै स तत्र
विजिहीते यथा रथचक्रस्य खं तेन स ऊर्ध्व आक्रमते । स
आदित्यमागच्छति तस्मै स तत्र विजिहीते यथालम्बरस्य खं तेन स
ऊर्ध्व आक्रमते । स चन्द्रमसमागच्छति तस्मै स तत्र विजिहीते यथा
दुन्दुभेः खं तेन स ऊर्ध्व आक्रमते । स लोकमागच्छत्यशोकमहिमं
तस्मिन्वसति शाश्वतीः समाः ॥ १॥
On departing from this world, the soul enters the air, which navigates it by piercing an opening which resembles the hole of a chariot-wheel. The soul scales upwards moving through the tunnel towards the sun, which in turn opens up like the hole of tabor allowing the soul to pass through to reach the moon, which in turn opens up like the hole of a drum inviting it to move through and enter a world free from grief. The soul thus ends up there for eternal years
- Brih. Up. 5.10.1
The air is the visuddha-cakra, the sun is the ajna-cakra and the moon is the sahasradala-cakra. What yajnavalkya conclusively describes here, is the upward movement of the consciousness (kundalini) from the anahata-cakra (mahar-loka), the seat of the self, through the three higher spheres - visuddha (janah), ajna (tapah) and sahasrara (satya) - and beyond that, immersed in Bliss, the soul becomes one with nirguna parabrahman.
इन्धो ह वै नामैष योऽयं दक्षिणेऽक्षन्पुरुषस्तं वा एतमिन्ध
सन्तमिन्द्र इत्याचक्षते परोक्षेणैव परोक्षप्रिया इव हि देवाः
प्रत्यक्षद्विषः ॥ २॥
अथैतद्वामेऽक्षणि पुरुषरूपमेषाऽस्य पत्नी विराट् तयोरेष
सस्तावो य एषोऽन्तर्हृदय आकाशोऽथैनयोरेतदन्नं
य एषोऽन्तर्हृदये लोहितपिण्डोऽथैनयोरेतत्प्रावरणं
यदेतदन्तर्हृदये जालकमिवाथैनयोरेषा सृतिः सञ्चरणी
यैषा हृदयादूर्ध्वा नाड्युच्चरति । यथा केशः सहस्रधा
भिन्न एवमस्यैता हिता नाम नाड्योऽन्तर्हृदये प्रतिष्ठिता
भवन्त्येवमस्य एताशितास्नाम नाड्यसन्तर्हृदये प्रतिष्ठितास्भवन्ति
एताभिर्वा एतदास्रवदास्रवति तस्मादेष प्रविविक्ताहारतर इवैव
भवत्यस्माच्छारीरादात्मनः ॥ ३॥
This being representing the right eye is named indha. Though he is indha, he is indirectly (parokshena) called indra. The one that represents the left eye is his wife, viraaj (indrani). The space within the heart (daharakasa) is the place for the union.
- Brih.Up. 4.2.2-3
तद्यत्तत्सत्यमसौ स आदित्यो । य एष एतस्मिन्मण्डले पुरुषो
यश्चायं दक्षिणेऽक्षन् पुरुषस्तावेतावन्योऽन्यस्मिन्प्रतिष्ठितौ
रश्मिभिरेषोऽस्मिन्प्रतिष्ठितः प्राणैरयममुष्मिन् स
यदोत्क्रमिष्यन्भवति शुद्धमेवैतन्मण्डलं पश्यति नैनमेते
रश्मयः प्रत्यायन्ति ॥ २॥
Satya-brahman is that sun who is in that orb and the being who is in the right eye. These two rest on each other, the former on the rays and the latter through the vision. The experiencer (jiva), at the time of leaving the human abode, withdraws his rays and remains indifferent.
- Brih.Up. 5.5.2
In praise of the satya brahman in brihadaranyaka upanishad, in the words of sage yajnavalkya, the word satya has three syllables ‘sa-ti-ya’ in which the middle ti represents untruth (asatya), and the other two truth (satya); in totality preponderance of truth. One who knows this nitigrity is never hurt by untruth. Surya, the right eye is pingala nadi; moon, the left eye is the ida nadi. Ida is Truth (satya), and pingala is Illusion (maya), or avidya as expressed in vedanta. Yajnavalkya thus leaves an obvious assumption while explaining indra as the right eye and viraj or indrani as the left eye. It is these two as siva-sakti samarasya that give birth to prana.
पिता माता प्रजैत एव मन एव पिता वाङ्माता प्राणः प्रजा ॥ ७॥
these are the parents and the child. The mind is the father, vac (the organ of speech) the mother, and prana (the vital force) the child.
- Brih.Up. 1.5.7
Manas, vac and prana are the organs of the self (hiranyagarbha). Indra slays his father and mother, vritra and danu. Sage yajnavalkya explains the father to be the mind, mother the speech, and their baby to be the breath (prana). By slaying the parents, speech & mind, the chief obstacles in the path of self realisation, the sage is suggesting us to go beyond these two faculties (speech & mind), their places being visuddha & ajna (jana & tapo lokas’), to become one with prana sakti in sahasrara (satya loka).
We can also deduce the mention of corresponding bija akshara-s for the subtle cakras’ in the brihadaranyaka upanishad. For anahata the sacred syllable ‘yam’ is mentioned for the purpose of eulogising the heart, and meditation on it results in bringing prosperity to the sadhaka, and successfully remits him to bliss.
एष प्रजापतिर्यद्धृदयमेतद्ब्रह्मैतत्सर्वम् । तदेतत्त्र्यक्षर
हृदयमिति । हृ इत्येकमक्षरमभिहरन्त्यस्मै स्वाश्चान्ये च य
एवं वेद । द इत्येकमक्षरं ददत्यस्मै स्वाश्चान्ये च य एवं वेद ।
यमित्येकमक्षरमेति स्वर्गं लोकं य एवं वेद ॥
- Brih.Up. 5.3.1
The sabda ‘hridaya’ (anahata) has within itself three syllables hr-da-ya (to bring-to give-goes to heaven). Hridaya is the place of the intellect and is cognised as Prajapati (hridaya brahma). The one who knows this goes to heaven.
Syllable ‘ram’ is said, in brihadaranyaka upanishad (5.12), to give divine delight to the seeker by giving food, and the vitality to enjoy it.
तस्मा उ हैतदुवाच वीत्यन्नं वै वि अन्ने हीमानि सर्वाणि भूतानि विष्टानि ।
रमिति प्राणो वै रं प्राणे हीमानि सर्वाणि भूतानि रमन्ते ।
सर्वाणि ह वा अस्मिन् भूतानि विशन्ति सर्वाणि भूतानि रमन्ते
य एवं वेद ॥ १२॥
- Brih.Up.5.12
Anna is brahman is one popular misnomer. Prana is brahman is also another false statement. But anna-prana in unison acquires the competence to be a parama bhava. ‘Vi’ is the abode of all creatures, hence anna. The other characteristic of anna is expressed by the syllable ‘ram’ which symbolises prana, the delight to all. Manipuraka relates to this anna-prana brahman relating to delight or bliss.
योषा वा आग्निर्गौतम । तस्या उपस्थ एव समिल्लोमानि
धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा
विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति तस्या आहुत्यै पुरुषः
सम्भवति । स जीवति यावज्जीवत्यथ यदा म्रियते । १३॥
‘Woman, O Gautama, is fire in this gods offer the seed; out of the offering a man is born who lives as long as he is destined to live; then dies.’
- Brih.Up.6.2.13
Here, in brihadaranyaka upanishad, king pravahana explains the nitty-gritties of yosha-agnihotra to sage Gautama. Woman is considered as agni, her genital (upasthu) is the samidha (firewood), yoni (vagina) is the flame, maithuna (sexual intercourse) and the resultant orgasm is fire sparks. Divinities perform the havana (sacrifice) of the sperm in the yosha-agni, which results in the childbirth as the blessing from the gods. Man is born of the fire of woman, perform rites as long as he is alive, reach the world of manes after death through the smoke while the body being burnt, again return to earth through the rain drops, and again born of the fire of woman.
This is the Fire-sacrifice in relation to sexual-yoga. Cattle sacrifice (go-medha), horse sacrifice (aswa-medha), human sacrifice (purusha-medha) has been performed at three levels of graduation in tantric sadhana- divya, vira and pasu. At divya level these sacrifices are offered internally or externally through grains, pranas’ etc; as vira where Kings used the external forms and literally offered horses, cattle etc., in sacrifices wishing supremacy and siddhis’, mystic powers; and at pasu level mainly atharvans practiced these dark rituals which included both antaryaga and vira practices and worshipped prishni (spouse of rudra and mother of maruts, who are known as very violent and aggressive gods) and rudra. Prishni points out ‘black night sky’ in which stars have a semblance of a garland of skulls. They are known as ghora, ugra, yatudhana and rakshasa in the vedic texts. These practices are largely adapted in sahava sadhana (close companionship) in vamacara.
आ त्मैवास्य कर्माऽऽत्मना हि कर्म करोति ।
स एष पाङ्क्तो यज्ञः पाङ्क्तः पशुः
पाङ्क्तः पुरुषः पाङ्क्तमिद सर्वं यदिदं किञ्च ।
तदिद सर्वमाप्नोति य एवं वेद ॥ १७॥
The body, as the cause of the yajna and the yajna is performed by it, is the yajna (yajna-panktam). This sacrifice has five factors, the animals have five factors, the men have five factors, and all this that exists has five factors. He who knows it as such attains all this.
- Brih.Up. 1.4.17
Once the sadhaka gets disassociated with all his external links, he would assume his manas (Mind) to be his body (sarira), his vac his wife, prana (vital air) his progeny, eyes and his vision his wealth (vitta), ears his sources of information with regards to the nitty-gritties of his sadhana (practice), his physical body as karma as he continues to work with that. Hence, his mind-vac-prana-eye-ear together are called yajna-panktam (fivefold yajna) or purusha-panktam. Suggestively purusha is that he begets through his so said apotheosis or intimate deification. Hence, all that exists has five factors, and the one that knows this fact becomes omnipresent. The five cattle are the five pranas (indriya); five men are the five castes (brahma, kshatriya, vaisya, sudra and chandala); fivefold universe is made out of the five elemental principles (Earth, Waters, Fire, Air, Ether), which are the bhur-bhuva-svah- mahah-janah lokas.
These are the five-fold principles in laya-yoga the cosmos in the form of the elements is absorbed (bhur-Earth) into akasa (Ether) through the Muladhara cakra to the visuddha, eventually merging all into the ajna (tapoloka).
अथेत्यभ्यमन्थत् स मुखाच्च योनेर्हस्ताभ्यां
चाग्निमसृजत । तस्मादेतदुभयमलोमकमन्तरतोऽलोमका
हि योनिरन्तरतस्तद्यदिदमाहुरमुं यजामुं यजेत्येकैकं
देवमेतस्यैव सा विसृष्टिरेष उ ह्येव सर्वे देवा अथ
यत्किञ्चेदमार्द्रं तद्रेतसोऽसृजत तदु सोमः । एतावद्वा
इद सर्वमन्नं चैवान्नादश्च सोम एवान्नमग्निरन्नादः ।
सैषा ब्रह्मणोऽतिसृष्टिर्यच्छ्रेयसो देवानसृजताथ यन्मर्त्यः
सन्नमृतानसृजत तस्मादतिसृष्टिरतिसृष्ट्या हास्यैतस्यां
भवति य एवं वेद ॥ ६॥
Now all this that is liquid, he produced from the seed. That is soma. This universe is indeed this much – food and the eater of food.
- Brih.Up. 1.4.6
This is ati-srishti done by Prajapati. Prajapati produced fire by rubbing fiercely his palms and put that in his mouth. The word yoni is symbolic of root-source. The yoni of the vac is mouth, this is also of agni. This is the reason why hair doesn’t grow on palms, in the mouth and vagina. The fire that is produced in the mouth is called dahaka-agni. Though the devas’ like agni, indra, etc., are different by their names and purposes, the common limb in the yajna are hands, and those devas’ are the visrishti of Prajapati. Later Prajapati created the fluid virya (spermatozoa in the seminal fluid) and called it soma. All that is existing and expressed in the world of names and forms is anna and annada. This universe is indeed this much and no more. Here soma is anna and agni is annada (anna and bhokta). This is the ati-srishti of Prajapati, ati because it is beyond the scope of Prajapati. Prajapati nevertheless, is mortal, but some of his creations are immortal. Sadhaka who practices with this intent will transform into Prajapati, the creator.
This is the basis for kundalini yoga. Soma is sahasrara and agni is kundalini-fire, the abode of seed sukra essentially the untransformed soma. The act of the fire eating soma means both reconstructing virya into soma in kundalini agni, which is the chastening agent. In other words when kundalini-sakti ascends and melts the soma in sahasrara, prana is born. Virya (semen) is taken up sushumna nadi, clarified and translated to soma in sahasrara.
Kapala kuhare jihva pratishta viparitaga
Bhrivo antargata drishti mudra bhavati khichari
- Gheranda samhta
The tongue is symbolic of fire (siva linga), which pierces the palate of the buccal cavity or soma cakra (yoni). This union is suggestive of khecari mudra (yoni-linga) which creates the cosmic orgasm, a supernal state of ananda - from which the reconstructed virya (semen) flows forth as soma-amrita, and makes one immortal. This is the most original state of sadhana; and such sadhaka is called madhu-jihva (honey-tongued) in the veda, as his linga (tongue) has delighted the yoni and the union has created the orgasm in sahasrara to spate out soma. Practice of khecari mudra is also called lambika yoga.
Hathayoga pradipika, gheranda Samhita have exhaustively discussed on the subject of khechari-mudra. The sabda ‘go’ indicated the tongue, and consumption of soma amrita is gomamsa bhakshanam. Consequentially, sadhaka benefits in controlling his mano-vritties (manonasa) and automatically earns kumbhaka sthithi. The letter Kham means akasa. “atmana akasha sambhutah” is one famous sruthi vakya. From out of sahasrara bindu other subtle chakras down the order have evolved. Bindu is sarva-karana. The word chari means to move; hence, the ability to move in the akasa is the purport of khechari mudra. In this mudra tongue and the mind remain in the akasa. He who practises khechari will win over hunger and thirst, and can fly in the sky, can control and regulate his prana. It confers excellent siddhis’ (mystical powers).
To elongate and draw out the tongue, some engage in cutting Frenum Lingua, the lower part of the front portion of the tongue, with a sharp blade once in a week till the connection is comprehensively severed. This is called chhedana, the act of buttering the tongue, wringing it as if milking a cow. This drawing out is called dohana. The elongated tongue is folded backwards to close the posterior portion of the apertures in the buccal cavity, and to squeeze into the paranasal sinuses and further upwards, which causes the oozing and trickling of soma amrita from sahasrara. One who is pure, devoid of desires, avarice and sensuality, is better be benefited by the khechari mudra.
Soma-vidya (also called madhu vidya) promulgated by rishi dadhyanga atharvana. Once lord indra took an oath that he would severe the head of any one who dares to initiate anybody to madhu vidya. But dadhyanga wanted to instruct aswinikumaras’, the physicians of devas’. To circumvent the curse of indra, aswins planned and transplanted horse head to dadhyanga and took this esoteric vidya, but as per his oath indra beheaded the rishi. Later on aswins replaced the rishis’ original face as it is. We find this story in satapatha brahmana.
Soma-vidya is synonymous to Srividya, and is also correlated to vajra-vairocani (chinnamastha) sadhana. Since times immemorial vedic rishis’ practiced dasa mahavidyas’ as appurtenances in prana-yoga, indra-yoga, agni-yoga, etc. Atharvan and angirasa rishis’ also have widely used these maha-vidyas’, and also have contributed to them predominantly. Paramahamsa yogananda also imposingly presented yoga-vidya interpretations on the archaic vedic prescriptions.
Tripura Parameswari is the ultimate unified sakti inseperable from brahman, also the sakti of the celestial trinity, brahma-vishnu-rudra, and is tripura (tribhyah pura tripura), the one that is beyond iccha-jnana-kriya and transcending them.
- vamakesvara tantra 4.10.11
Tantra darsana classified worship as internal (antaryaga) and external (bahiryaga). External worship is only an expedient technic, a prelude, an aid and not an edge. sadhaka is envisaged to move beyond the bounds in his abhyasa. upasana is of two kinds, one is prateeka-upasana and the other is ahamgraha-upasana. prateeka is a symbol, a yantra, murti, image and so on. Ahamgraha is the one which transcends the earlier styles and drives one to antaryajana.The concept of external worship is to evolve into antaryaga, and in such breakthrough the sadhaka deliberately sheds the symbols that he was worshipping and gradually enters the realm of intense cogitation and visualisation till he transcends into deeper experience of super consciousness. This is bhavana (reflective contemplation), the intricate details of which are extensively discussed in bhavana upanishad. Bhavana is the transcendental and abstract form of meditation/worship which can increase the competance in the sadhaka to attain mukti even while he is alive. Bhavana cultivates the budhi of the sadhaka to realise the unequivocal truth that unity is the basis of multiplicity, and that the brahman is both being, and becoming, the lifeblood of diversified phenomena of the universe.
यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति ।
सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ६॥
यस्मिन्सर्वाणि भूतानि आत्मैवाभूद्विजानतः ।
तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥ ७॥
- Isa Up. 6,7
This mantra explains the quality of samadarsi (abheda darsi). The one who contemplates all beings in the atman and the atman in all beings, is a pundita with equipoise, and such contemplation is called as sarvatma bhavana. such a
sadhaka will not be desperate for anything, nothing disuades and put him to despair. when once he is one a piece with all beings, what delusion or anguish can distract him. the feeling of equanimity mantles and insulates him from all scratchy disquites.
The word samaya refers to bequeathing of kundalini sakti through saktipata from within in an intense and venerable practice of meditation, and consequently comforting the sadhaka with a divine inner companionship. Samaya practice is very subtler and is focused in sahasrara. Samaya is more like a deep communion with the supernal force than worship in a ritualistic sense. Samaya technique convinces the sadhaka to be unscathed and intact with brahman as he is an adept in 'kama-kala' sadhana, which revolves around prakasa-vimarsa-misra bindus, and siva-sakti samarasya. He comprehends the truth that world which is made up on names and form is only a superimposition (adhyasa) and raises his threshold not to get disturbed by the happening with or around him. he practices the idea that he is Lalitha Parabhattarika (sadananda purna swatmaiva paradevata Lalitha).
Antaryaga as recommended in vaidika and sakta trantras' like vamakeswara tantra, rudrayamala, Tantraraja tantra, bhavanopanishad, etc., involve kundalini sadhana, and antara srichakra archana without discriminating among jnana-jnatru-jneya. It also involves internal sricakra nyasa in the light of the avaranas’ and the flow of kundalini sakti to sahasrara and back. Bhavanopanishad has lots of similarities with the most orthodox kadividya tradition, which insists on samayacara vidya (transcendental knowledge) as the worship is internal, and purely satvic. Bhavanopanishad sets the foundation to ascertain a consanguinity between the sadhaka, sricakra, srividya, and sri-mata. There is also a sincere effort to harmonise (samarasya) the micro and the macro, aham and idam (‘I’ and ‘not I’)
श्रीगुरुः सर्वकारणभूता शक्तिः।
तेन नवरन्ध्ररूपो देहः। नवशक्तिरूपं श्रीचक्रम्।
स्वयं तत्पादुकानिमज्जनं परिपूर्णध्यानम्। एवं मुहूर्तत्रयं (मुहूर्तद्वितयं
मुहूर्तमात्रं वा) भावनापरो जीवन्मुक्तो भवति स एव शिवयोगीति
गद्यते। आदिमतेनान्तश्चक्रभावनाः। तस्य देवतात्मैक्यसिद्धिः।
चिन्तितकार्याण्ययत्नेन सिद्ध्यन्ति। स एव शिवयोगीति कथ्यते।
कादिहादिमतोक्तेन भावना प्रतिपादिता। जीवन्मुक्तो भवति। य एवं
वेद। इत्युपनिषत्।
- Bhavana Upanishad
Aham tvam-asti-naasti-
kartavyam-akartavyam-
upaasitavyam-iti vikalpaanaam-
aatmani vilaapanam homah
- Bh.Up.
Homa (oblation) of all distinctions like I, thou, existance, non-existance, duty and negation of duty, etc., in atmagni (kundalini) is the secret of rahoyaga.
This method of worship, called antaryaga as prescribed by bhvanopanishad, when performed for three muhurtha grants complete liberation to the sadhaka and he becomes paramasiva or mahatripurasundari. Sadhaka clears the mind through the practice of Yoga meditation as codified in the ashtanga yoga of patanjali, does self-enquiry of vedanta, and then breaks through the final barrier with samaya srividya. In many other hindu traditional scriptures and writings also antaryaga mention of worship is cited.) To mention a few –
यावद्ध्रियते सा दीक्षा यदश्नाति
तद्धविर्यत्पिबति तदस्य सोमपानं यद्रमते तदुपसदो
यत्सञ्चरत्युपविशत्युत्तिष्ठते च स प्रवर्ग्यो यन्मुखं
तदाहवनीयो या व्याहृतिरहुतिर्यदस्य विज्ञान तज्जुहोति
यत्सायं प्रातरत्ति तत्समिधं यत्प्रातर्मध्यन्दिन सायं
च तानि सवनानि ये अहोरात्रे ते दर्शपूर्णमासौ
येऽर्धमासाश्च मासाश्च ते चातुर्मास्यानि य ऋतवस्ते
पशुबन्धा ये संवत्सराश्च परिवत्सराश्च तेऽहर्गणाः
सर्ववेदसं वा एतत्सत्रं यन्मरणं तदवभृथ एतद्वै
जरामर्यमग्निहोत्रसत्रं य एवं विद्वानुदगयने प्रमीयते
देवानामेव महिमानं गत्वादित्यस्य सायुज्यं गच्छत्यथ यो
दक्षिणे प्रमीयते पितृणामेव महिमानं गत्वा चन्द्रमसः
सायुज्यं गच्छत्येतौ वै सूर्याचन्द्रमसोर्महिमानौ ब्राह्मणो
विद्वानभिजयति तस्माद् ब्रह्मणो महिमानमित्युपनिषत् ॥ १॥
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