21. Antaryāgaḥ अन्तर्यागः

Antara means internal and yāga means oblations, offerings or sacrifice. In other words, this part deals with internal worship. From the point of view of Advaita philosophy, Nirguṇa Brahman resides within as the Self. While performing external pūjā, the Self within is to be brought out using āvāhanī mudra-s and consecrated in Śri Cakra and once the entire pūjā is over, the installed Self in Śri Cakra is to be brought back within. This is symbolically done by taking a flower from Śri Cakra and placing it on anāhata chakra (placing on ājñā chakra is still better). The difference between bāhya pūjā and antara pūjā is that in the case of external worship, it is time bound and in the case of internal worship, it is perpetual. Without proper internal worship, She cannot be consecrated in Śri Cakra. This is the basic principle in any external worship. Bhāvanopaniṣad establishes the connection between Śri Cakra and human body and this has already been discussed in the series “Śri Cakra and human body”. This concept is also explained in Saundaryalaharī verse 9 “mahīṁ mūlādhāre” which says, “You remain in solitude with Your consort Śiva in the thousand petal lotus known as sahasrāra (crown chakra), by piercing the earth element at mūlādhāra chakra, water element at maṇipūra chakra, the element of fire in svādhiṣṭhāna chakra, the element of air in the anāhata chakra and the element of ākāśa in viśuddhi chakra, which is placed above these four chakras; the tattva of mind in ājñācakra thus transcending the entire path of kula.” In general, akula refers to Śiva and kula refers to Śakti. Śiva resides in sahasrāra and Śakti under normal circumstances resides in mūlādhāra. When She ascends in the form of Kuṇḍalinī (Her subtlest form) through suṣumna, She illuminates suṣumna and this illumination is infinite times powerful than the sun. Though She illumines like the sun, She is as cool as the moon.

Kula and Akula:

Kula is the state of Śiva-Śakti union (Lalitā Sahasranāma 999), where Śakti is inherent in Śiva. This can also be explained as the state of Paramaśiva (the highest state, the Absolute). Akula is the pure state of Śiva. When akula refers to Śiva, obviously it refers to His place at sahasrāra. But there is another interpretation for akula, which is the expression of Śakti through 36 taatva-s which means manifestation. Jaideva Singh in his Śiva Sūtras says, “There is double entendre (ambiguity with one interpretation that is indelicate) in the word akula. It is impossible to bring this out in translation.” Abhinavagupta in his Tantrāloka (III.67) says, “She is Parāśakti (the highest power of divine) expands the kula of Akula as Kaulikī, with whom Parameśvara rests always.” She is Kaulikī śakti whose course consists of identity, distinction and identity-distinction. In spite of all Her activities, She is known as amūlā (not akula), which means that Her origin eternally remains unknown. Ultimately when She ascends from akula sahasrāra (below mūlādhāra chakra) in the form of effulgent Kuṇḍalinī and unites with Śiva at sahasrāra, manifestation of the universe begins. This can be realized only if one attains absolute perfection in kuṇḍalinī meditation. Akula also means beyond sahasrāra, the crown chakra. This way, it can be explained that Śakti as kula resides in mūlādhāra in the form of Kuṇḍalinī and Śiva is beyond sahasrāra or akula sahasrāra. This is also confirmed by “akulendugālitāmṛadhārārūpiṇī” which means that they are in the form of nectar that flows like a stream from akula sahasrāra. However, in antaryāga, akula sahasrāra refers to the place below mūlādhāra. This means that She has to be contemplated from the base of the human body till the top of the head.

Now we have to meditate on Lalitāmbikā along with bīja-s of each āvaraṇa, name of each āvaraṇa, the name of śakti (devi) in the first petal (it is like using etc), number of petals in each āvaraṇa, name of the yogini presiding over the respective āvaraṇa, presiding cakreśvarī of each āvaraṇa. After mentally worshiping all of them we have to mentally offer dhūpa, dipārādhana, naivedya and nīrājana. Number of petals of an āvaraṇa and number of petals of a chakra have no relevance.

  1. Akulasahasrāra:

(below mūlādhāra and this is called akula-sahasrāra because this too has one thousand petals like sahasrāra)

4 अं आं सौः। चतुरश्रत्रयात्मक त्रैलोक्यमोहन् चक्राधिष्ठात्र्यै अणिमाद्यष्टविंशति शक्ति सहित प्रकटयोगिनीरूपायै त्रिपुरादेव्यै नमः॥

4 aṁ āṁ sauḥ | caturaśratrayātmaka trailokyamohan cakrādhiṣṭhātryai aṇimādyaṣṭaviṁśati śakti sahita prakaṭayoginīrūpāyai tripurādevyai namaḥ ||

Notes: aṁ āṁ sauḥ are the bīja-s of first āvaraṇa devi; caturaśratrayātmaka – three squares of the first āvaraṇa; trailokyamohan cakra is the name of the first āvaraṇa; aṇimādyaṣṭaviṁśati – twenty eight śakti-s of first āvaraṇa, the first among them is Aṇimā. Prakaṭayoginī is the name of the yoginī, who presides over the first āvaraṇa. Tipurādevi is the cakreśvarī (presiding devi) of the first āvaraṇa.

2. Viṣuva chakra

(this is between akulasahasrāra and mūlādhāra):

4 ऐं क्लीं सौः। षोडशदलपद्मात्मक सर्वाशापरिपूरक चक्राधिष्ठात्र्यै कामाकर्शिण्यादि षोडशशक्तिसहित गुप्तयोगिनीरूपायै त्रिपुरेशीदेव्यै नमः॥

4 aiṁ klīṁ sauḥ | ṣoḍaśadalapadmātmaka sarvāśāparipūraka cakrādhiṣṭhātryai kāmākarśiṇyādi ṣoḍaśaśaktisahita guptayoginīrūpāyai tripureśīdevyai namaḥ ||

Notes: aiṁ klīṁ sauḥ are the bīja-s of second āvaraṇa devi; ṣoḍaśadalapadma – sixteen petal lotus; sarvāśāparipūraka is the name of the second āvaraṇa; kāmākarśiṇyādi ṣoḍaśaśaktisahita – sixteen śakti-s of second āvaraṇa beginning from Kāmākarśiṇi; Guptayoginī is the name of the yoginī, who presides over the second āvaraṇa. Tripureśīdevi is the cakreśvarī (presiding devi) of the second āvaraṇa.

3. Mūlādhāra chakra:

4 ह्रीं क्लीं सौः। अष्टदलपद्मात्मक सर्वसंक्षोभण चक्राधिष्ठात्र्यै अनङ्गकुसुमाद्यष्टशक्ति सहित गुप्ततरयोगिनी रूपायै त्रिपुरसुन्दरी देव्यै नमः॥

4    hrīṁ    klīṁ    sauḥ    |     aṣṭadalapadmātmaka sarvasaṁkṣobhaṇa cakrādhiṣṭhātryai anaṅgakusumādyaṣṭaśakti sahita guptatarayoginī rūpāyai tripurasundarī devyai namaḥ ||

Notes: hrīṁ klīṁ sauḥ are the bīja-s of third āvaraṇa devi; aṣṭadalapadma – eight petal lotus; Sarvasaṁkṣobhaṇa is the name of the third āvaraṇa. anaṅgakusumādyaṣṭaśakti sahita - eight śakti-s of third āvaraṇa beginning from Anaṅgakusumā; Guptatarayoginī is the name of the yoginī, who presides over the third āvaraṇa. Tripurasundarī is the cakreśvarī (presiding devi) of the third āvaraṇa.

4. Svādhiṣṭhāna chakra:

4 हैं ह्क्लीं ह्सौः। चतुर्दशारात्मक सर्वसौभाग्यदायक चक्राधिष्ठात्र्यै सर्वसंक्षोभिण्यादि चदुर्दश्शक्तिसहित संप्रदाययोगिनीरूपयै त्रिपुरवासिनिदेव्यै नमः॥

4 haiṁ hklīṁ hsauḥ | caturdaśārātmaka sarvasaubhāgyadāyaka cakrādhiṣṭhātryai sarvasaṁkṣobhiṇyādi cadurdaśśaktisahita saṁpradāyayoginīrūpayai tripuravāsinidevyai namaḥ ||

Notes: haiṁ hklīṁ hsauḥ are the bīja-s of fourth āvaraṇa devi; caturdaśārātmaka – fourteen petal lotus; Sarvasaubhāgyadāyaka is the name of the fourth āvaraṇa; sarvasaṁkṣobhiṇyādi cadurdaśśaktisahita- fourteen śakti-s of fourth āvaraṇa beginning from Sarvasaṁkṣobhiṇi; Saṁpradāyayoginī is the name of the yoginī, who presides over the fourth āvaraṇa. Tripuravāsini is the cakreśvarī (presiding devi) of the fourth āvaraṇa.

5. Maṇipūraka chakra:

4 ह्सैं ह्स्क्लीं ह्स्सौः। बहिर्दशारात्मक सर्वार्थसाधक चक्राधिष्ठात्र्यै सर्वसिद्धिप्रदादि दशशक्तिसहित संप्रदाययोगिनी रूपायै त्रिपुराश्रीदेव्यै नमः॥

4 hsaiṁ hsklīṁ hssauḥ | bahirdaśārātmaka sarvārthasādhaka cakrādhiṣṭhātryai sarvasiddhipradādi daśaśaktisahita saṁpradāyayoginī rūpāyai tripurāśrīdevyai namaḥ ||

Notes: hsaiṁ hsklīṁ hssauḥ are the bīja-s of fifth āvaraṇa devi: bahirdaśārātmaka – outer ten triagnles (there are two ten faced triangles, hence it is mentioned here as outer ten triagles); Sarvārthasādhaka is the name of is the name of the fifth āvaraṇa; sarvasiddhipradādi daśaśaktisahita – ten śakti-s of fifth āvaraṇa beginning from Sarvasiddhipradā; Saṁpradāyayoginī is the name of the yoginī, who presides over the fifth āvaraṇa. Tripurāśrīdevi is the cakreśvarī (presiding devi) of the fifth āvaraṇa.

6. Anāhata chakra:

4 ह्रीं क्लीं ब्लें। अन्तर्दशारात्मक सर्वरक्षाकर चक्राधिष्ठात्र्यै सर्वज्ञादिदशशक्तिसहित निगर्भयोगिनीरूपायै त्रिपुरमालिनीदेव्यै नमः॥

4 hrīṁ klīṁ bleṁ | antardaśārātmaka sarvarakṣākara cakrādhiṣṭhātryai sarvajñādidaśaśaktisahita nigarbhayoginīrūpāyai tripuramālinīdevyai namaḥ ||

Notes: hrīṁ klīṁ bleṁ are the bīja-s of sixth āvaraṇa devi; antardaśārātmaka – inner ten triangles; Sarvarakṣākara is the name of is the name of sixth āvaraṇa. sarvajñādi daśa śakti sahita - ten śakti-s of sixth āvaraṇa beginning from Sarvajñā; Nigarbhayoginī is the name of the yoginī, who presides over the sixth āvaraṇa. Tripuramālinīdevi is the cakreśvarī (presiding devi) of sixth āvaraṇa.

7. Viśuddhi chakra:

4 ह्रीं श्रीं सौः। अष्टारात्मक सर्वरोगहर चक्राधिष्ठात्र्यै वशिन्याद्यष्टशक्तिसहित रहस्ययोगिनीरूपयै त्रिपुरासिद्धादेव्यै नमः॥

4    hrīṁ    śrīṁ    sauḥ    |    aṣṭārātmaka sarvarogahara cakrādhiṣṭhātryai vaśinyādyaṣṭaśaktisahita rahasyayoginīrūpayai tripurāsiddhādevyai namaḥ ||

Notes: hrīṁ śrīṁ sauḥ are the bīja-s of seventh āvaraṇa devi; aṣṭārātmaka – eight triangles; Sarvarogahara is the name of seventh āvaraṇa; vaśinyādyaṣṭa śakti sahita – Vaśinī vāgdevatā and seven other vāgdevi-s of seventh āvaraṇa (composers of Lalitā Sahasranāma); Rahasyayoginī is the name of the yoginī, who presides over the seventh āvaraṇa; Tripurāsiddhādevi is the cakreśvarī (presiding devi) of seventh āvaraṇa.

8. Lambikā chakra:

(lambin means the hanging soft palate in throat)

4 ह्स्रैं ह्स्क्ल्रीं ह्स्रौः। त्रिकोणात्मक सर्वसिद्धिप्रद चक्राधिष्ठात्र्यै आयुधशक्तिसमेत कामेश्वर्यादि त्रिशक्तिसहित अतिरहस्ययोगिनी रुपायै त्रिपुराम्बादेव्यै नमः॥

4 hsraiṁ hsklrīṁ hsrauḥ | trikoṇātmaka sarvasiddhiprada cakrādhiṣṭhātryai āyudhaśaktisameta kāmeśvaryādi triśaktisahita atirahasyayoginī rupāyai tripurāmbādevyai namaḥ ||

Notes: hsraiṁ hsklrīṁ hsrauḥ are the bīja-s of eighth āvaraṇa devi. trikoṇātmaka – inner triangle; sarvasiddhiprada is the name of eighth āvaraṇa; āyudhaśakti sameta kāmeśvaryādi triśaktisahita – In eighth āvaraṇa, we worship the weaponries of Kāmeśvara and Kāmeśvarī. After worshiping their weaponries, Kāmeśvarī, Vajreśvarī and Bagamālinī are worshiped in the three corners of the innermost triangle; Atirahasyayoginī is the name of the yoginī, who presides over the eighth āvaraṇa. Tripurāmbādevi is the cakreśvarī (presiding devi) of eighth āvaraṇa.

9. Ājñācakra:

4 क ए ल ह्रीं। ह स क ह ल ह्रीं। स क ल ह्रीं॥ बिन्द्वात्मक सर्वानन्दमय चक्राधिष्ठात्र्यै षडङ्गशक्ति सहित परापरातिरहस्ययोगिनी महात्रिपुरसुन्दरी देव्यै नमः॥

4 ka e la hrīṁ | ha sa ka ha la hrīṁ | sa ka la hrīṁ || bindvātmaka sarvānandamaya cakrādhiṣṭhātryai ṣaḍaṅgaśakti sahita parāparātirahasyayoginī mahātripurasundarī devyai namaḥ ||

Notes: It is important to note that Pañcadaśī mantra is used as bīja-s for the ninth āvaraṇa. Three sides of the inner most triangle are formed by each kūṭā of Pañcadaśī; bindvātmaka – refers to the bindu (dot) within the triangle; Sarvānandamaya is the name of ninth āvaraṇa; this is stage of Absolute Bliss, where Her Grace (śaktipāta) is showered on the contemplator; ṣaḍaṅga śakti sahita- with six śakti-s; ṣaḍaṅga śakti can be explained in two ways. If we go with Bālāṣaḍaṅga nyāsa, then these six śakti-s can be interpreted as hṛdaya, śira, śikhā, kavaca, netra and astra śakti-s. We can also contemplate these śakti-s as Her six powers such as omniscience, completeness, supreme levels of consciousness, freedom, everlasting power and infinity. These are the six qualities of Śiva, who is Prakāśa (Self-illuminating). This is explained in Lalitā Sahasranāma 386. Parāparātirahasyayoginī is the name of yoginī of the ninth āvaraṇa. Mahātripurasundarī devis the presiding Deity of the ninth āvaraṇa. This āvaraṇa is presided because Śiva is also there in the name of bindu (Lalitā Sahasranāma 905 is Baindavāsanā).

From ājñācakra to brahmarandra (an orifice at the top of the head in sahasrāra) there are ten minor chakras. These chakras refer to nādabindu (which means the sound of ṁ, where bindu is the dot causing the joining of lips to make ṁṁṁ sound; it is the combination of ‘ma’ (म) and bindu or makāra bindu samyuktam.

Now contemplation is to be made by visualizing a straight line from ājñācakra to brahmarandra, dividing the entire portion into ten equidistant points. The first point starts at bindu, just above ājñācakra. In fact these ten dots have different shapes.

i) 4 अं आं सौः नमः 4 aṁ āṁ sauḥ namaḥ at bindu.

ii) 4 ऐं क्लीं सौः नमः 4 aiṁ klīṁ sauḥ namaḥ at ardhacandra.

iii) 4 ह्रीं क्लीं सौः नमः 4 hrīṁ klīṁ sauḥ namaḥ at rodhini.

iv) 4 हैं ह्क्लीं ह्सौः नमः 4 haiṁ hklīṁ hsauḥ namaḥ at nāda.

v) 4 ह्सैं ह्स्क्लीं ह्स्सौः नमः4 hsaiṁ hsklīṁ hssauḥ namaḥ at nādānta..

vi) 4 ह्रीं क्लीं ब्लें नमः hrīṁ klīṁ bleṁ namaḥ at śakti.

vii) 4 ह्रीं श्रीं सौः नमः 4 hrīṁ śrīṁ sauḥ namaḥ at vyāpikā.

viii) 4 ह्स्रैं ह्स्क्ल्रीं ह्स्रौः नमः 4 hsraiṁ hsklrīṁ hsrauḥ namaḥ samani.

ix) 4 क ए ल ह्रीं। ह स क ह ल ह्रीं। स क ल ह्रीं नमः 4 ka e la hrīṁ | ha sa ka ha la hrīṁ | sa ka la hrīṁ namaḥ || at unmani.

x) 4 षोडशी नमः 4 Ṣoḍaśī namaḥ at brahmarandra.

x is to be left out, if one is not initiated into Ṣoḍaśī.

Further reading on chakras:

Generally six chakras are known to us, as sahasrāra is not considered as a chakra. In addition to the above 6 + 1, three more chakras are also commonly known above ājñācakra’ they are lalanā (tongue), manas (mind) and soma (moon) chakras. These chakras are also called ādhāra. Following is the list of twenty chakras that are mentioned in Advaitamārtaṇda, a modern Sanskrit work by late Brahmānanda Svāmī.

1.Ādhāra; 2. Kuladīpa; 3. Yajñā; 4. svādhiṣṭhāna; 5. Raudra; 6. Karāla; 7. Gahvara; 8. Viyāprada; 9. Trimukha; 10. Tripada; 11. Kāla-daṇḍaka; 12. Ukārā; 13. Kāladvāra; 14. Karamgaka; 15. Dīpaka; 16. Ānanda-lalitā; 17. Maṇipūraka; 18. Nākula; 19. Kāla-bhedana and 20. Mahotsāha.

At the end of antaryāga, we have mentally consecrated Parāśakti within and now, we have to enthrone Her in Śri Cakra which is already purified and consecrated in the maṇḍala opposite to us. Without fully visualising and establishing Her within, She cannot be invoked in Śri Cakra. She has to be invoked in the inner triangle and bindu of Śri Cakra from within. The sole purpose of antaryāga is only to visualize Her within.

In the next part, we have to invoke Her Śri Cakra and offer Her catuḥṣaṣṭyupacāra pūjā (Lalitā Sahasranāma 235).