The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
The English reader must not however identify it with mere philosophising. It is the exercise of Reason by the morally pure and intellectually great under the conditions and subject to the discipline above described with Vairāgya or Renunciation. In the man of Knowledge (Jnānī) Buddhi or Reason holds full sway. Rāja Yoga comprises sixteen divisions. There are seven varieties of Vichāra (reasoning) in seven planes of knowledge (Bhūmikā) called Jnānadā, Sannyāsadā, Yogadā, Līlonmukti, Satpadā, Ānandapadā and Parātparā.¹ By exercise therein the Rāja-Yogī gradually effectively practises the two kinds of Dhāranā,² viz., Prakrityāshraya and Brahmāshraya dependent on Nature or Brahman respectively. There are three kinds of Dhyāna whereby the power of self-realisation (Ātmapratyaksha) is produced. There are four forms of Samādhi. There are three aspects of Brahman, viz., Its gross aspect as immanent in the universe known as the Virāt Purusha, Its subtle aspect as the creator, preserver and dissolver of all this is the Lord (Īshvara) and the supreme aspect beyond that is Sachchidānanda. Rāja Yoga lays down different modes of Dhyāna for the three aspects.³ Of the four Samādhis won by these exercises the two first or Savichāra, that is there is still a subtle connection with the conscious working or the power of Vichāra (reasoning, discernment), and the last two are without this or Nirvichāra. On reaching this fourth state the Rāja-Yogī attains liberation even when living in the body (Jīvanmukta) and is severed from the Karmāshaya.⁴ It is only by Rāja Yoga that this Nirvikalpa Samādhi is attained.
1 Similarly there are seven Bhūmikās or planes of Karma, viz., Vividishā or Shubhechchhā, Vichāranā, Tanumānasā, Sattāpatti, Asangsakti, Padārthabhâvinī, Turyagā and also seven planes of Worship (Upāsanā Bhūmikā), viz., Nāmapara, Rūpapara, Vibhūtipara, Shaktipara, Gunapara, Bhāvapara, Svarūpapara.
2 See p. 207, ante.
3 Rāja-Yoga, by Dayānanda Svāmī, 19.
4 The mass of Karma Sangskāras in their Seed (Bīja) state.
CHAPTER VII
THEORETICAL BASES OF THIS YOGA
THIS Yoga has been widely affirmed. The following review does not profess to be exhaustive, for the literature relating to Kundalī and Laya Yoga is very great, but includes merely a short reference to some of the Upanishads and Purānas which have come under my notice, and of which I kept a note, whilst engaged in this work.¹ It will, however, clearly establish that this doctrine concerning the Chakras, or portions of it, is to be found in other Shāstras than the Tantras, though the references in some cases are so curt that it is not always possible to say whether they are dealing with the matter in the same Yoga-sense as the work here translated or as forms of worship (Upāsanā). It is to be noted in this connection that Bhūtashuddhi is a rite which is considered as a necessary preliminary to the worship of a Deva.² It is obvious that if we understand the Bhūtashuddhi to here mean the Yoga practice described, then, with the exception of the Yogī expert in this Yoga, no one would be competent for worship at all. For it is only the accomplished (Siddha) Yogī who can really take Kundalinī to the Sahasrāra. In the ordinary daily
1 There are many others. Some references kindly supplied to me by Mahāmahopādhyāya Ādityarāma Bhattāchāryya arrived too late for insertion in the first Edition and have since been inserted.
2 See Taranga I of the Mantramahodadhi: Devārchā-yogyatā- prāptyai bhūtashuddhing samācharet.
Bhūtashuddhi, therefore, the process is purely a mental or imaginary one, and therefore forms part of Upāsanā, and not Yoga. Further, as a form of worship the Sādhaka may, and does, adore his Ishtadevatā in various parts of his body. This, again, is a part of Upāsanā. Some of the Shāstras however, next mentioned, clearly refer to the Yoga process, and others appear to do so.
In what are called the earliest Upanishads,¹ mention is made of certain matters which are more explicitly described in such as are said by Western orientalists to be of later date. Thus, we find reference to the four states of consciousness, waking, and so forth; the four sheaths; and to the cavity of the heart as a “soul” centre.
The English reader must not however identify it with mere philosophising. It is the exercise of Reason by the morally pure and intellectually great under the conditions and subject to the discipline above described with Vairāgya or Renunciation. In the man of Knowledge (Jnānī) Buddhi or Reason holds full sway. Rāja Yoga comprises sixteen divisions. There are seven varieties of Vichāra (reasoning) in seven planes of knowledge (Bhūmikā) called Jnānadā, Sannyāsadā, Yogadā, Līlonmukti, Satpadā, Ānandapadā and Parātparā.¹ By exercise therein the Rāja-Yogī gradually effectively practises the two kinds of Dhāranā,² viz., Prakrityāshraya and Brahmāshraya dependent on Nature or Brahman respectively. There are three kinds of Dhyāna whereby the power of self-realisation (Ātmapratyaksha) is produced. There are four forms of Samādhi. There are three aspects of Brahman, viz., Its gross aspect as immanent in the universe known as the Virāt Purusha, Its subtle aspect as the creator, preserver and dissolver of all this is the Lord (Īshvara) and the supreme aspect beyond that is Sachchidānanda. Rāja Yoga lays down different modes of Dhyāna for the three aspects.³ Of the four Samādhis won by these exercises the two first or Savichāra, that is there is still a subtle connection with the conscious working or the power of Vichāra (reasoning, discernment), and the last two are without this or Nirvichāra. On reaching this fourth state the Rāja-Yogī attains liberation even when living in the body (Jīvanmukta) and is severed from the Karmāshaya.⁴ It is only by Rāja Yoga that this Nirvikalpa Samādhi is attained.
1 Similarly there are seven Bhūmikās or planes of Karma, viz., Vividishā or Shubhechchhā, Vichāranā, Tanumānasā, Sattāpatti, Asangsakti, Padārthabhâvinī, Turyagā and also seven planes of Worship (Upāsanā Bhūmikā), viz., Nāmapara, Rūpapara, Vibhūtipara, Shaktipara, Gunapara, Bhāvapara, Svarūpapara.
2 See p. 207, ante.
3 Rāja-Yoga, by Dayānanda Svāmī, 19.
4 The mass of Karma Sangskāras in their Seed (Bīja) state.
CHAPTER VII
THEORETICAL BASES OF THIS YOGA
THIS Yoga has been widely affirmed. The following review does not profess to be exhaustive, for the literature relating to Kundalī and Laya Yoga is very great, but includes merely a short reference to some of the Upanishads and Purānas which have come under my notice, and of which I kept a note, whilst engaged in this work.¹ It will, however, clearly establish that this doctrine concerning the Chakras, or portions of it, is to be found in other Shāstras than the Tantras, though the references in some cases are so curt that it is not always possible to say whether they are dealing with the matter in the same Yoga-sense as the work here translated or as forms of worship (Upāsanā). It is to be noted in this connection that Bhūtashuddhi is a rite which is considered as a necessary preliminary to the worship of a Deva.² It is obvious that if we understand the Bhūtashuddhi to here mean the Yoga practice described, then, with the exception of the Yogī expert in this Yoga, no one would be competent for worship at all. For it is only the accomplished (Siddha) Yogī who can really take Kundalinī to the Sahasrāra. In the ordinary daily
1 There are many others. Some references kindly supplied to me by Mahāmahopādhyāya Ādityarāma Bhattāchāryya arrived too late for insertion in the first Edition and have since been inserted.
2 See Taranga I of the Mantramahodadhi: Devārchā-yogyatā- prāptyai bhūtashuddhing samācharet.
Bhūtashuddhi, therefore, the process is purely a mental or imaginary one, and therefore forms part of Upāsanā, and not Yoga. Further, as a form of worship the Sādhaka may, and does, adore his Ishtadevatā in various parts of his body. This, again, is a part of Upāsanā. Some of the Shāstras however, next mentioned, clearly refer to the Yoga process, and others appear to do so.
In what are called the earliest Upanishads,¹ mention is made of certain matters which are more explicitly described in such as are said by Western orientalists to be of later date. Thus, we find reference to the four states of consciousness, waking, and so forth; the four sheaths; and to the cavity of the heart as a “soul” centre.
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