The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
“1. ‘Manoramā,’ a Commentary. 2. A Commentary by Appaya Dīkshita (Tanjore Palace Library). 3. ‘Vishnupakshī.’ Perhaps this may be the same as No. 14 given below. 4. By Kavirājasharman—about 3,000 granthas (Deccan College Library). 5. ‘Manjubhūshanī,’ by Krishnāchārya, the son of Vallabhāchārya—slokas about 1,700. He says in his Introduction that Shrī Shankarāchārya praised the Brahmashakti called Kundalinī when he was meditating on the banks of the Ganges. He gives the purport of this work in his first sloka: ‘I praise constantly the Kundalinī, who creates innumerable worlds continuously, though She is like a filament of the lotus, and who resides at the root of the tree (Mūlādhāra) to be roused and led (to Sahasrāra).’ This is popular in the Bengal Presidency. 6. Another Commentary, called ‘Saubhāgyavardhanī,’ by Kaivalayāsharma. The Adyar Library has a copy of it. This is popular throughout India, so we can get as many MSS. of the same as we require from different places. It contains about 2,000 granthas. 7. By Keshvabhatta. 8. ‘Tattvadīpikā,’ by Gangahari, a small commentary based on Tantrashāstra. 9. By Gangādhara. 10. By Gopīramanatarkapravachana—granthas about 1,400. Seems to be of recent origin. 11. Gaurīkāntasārvabhaumabhattāchārya— granthas about 1,300. Of recent origin. 12. By Jagadīsha. 13. By Jagannātha Panchānana. 14. By Narasimha— granthas 1,500. The chief peculiarity of this commentary is that it explains the text in two different ways, each sloka being applicable to Devī and Vishnu at the same time.
1 Those writers who deal with the practical application.—A. A.
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Though some commentators have given different meanings to some of the verses, yet all of them apply to the different aspects of Devī alone, and not to the different Devatās. 15. ‘Bhāvārthadīpa,’ by Brahmānanda¹—granthas about 1,700. 16. By Mallabhatta. 17. By Mahādevavidyāvāgīsha. 18. By Mādhavavaidya (Deccan College Library). 19. By Rāmachandra—granthas about 3,000 (Deccan College Library). 20. By Rāmanandatīrtha. 21. Lakshmīdhara’s; which is well known to the public, and needs no comment. This has been brought out excellently in Deva Nāgara type by the Mysore Government lately. 22. By Vīshvambhara. 23. By Shrīkanthabhatta. 24. By Rāma Sūri. 25. By Dindima (Adyar Library). 26. By Rāmachandra Misra— granthas about 1,000 (Deccan College Library). 27. By Achyutānanda (printed in Bengali characters). 28. Sadā- shiva (Government Oriental Library, Madras). 29. Another nameless Commentary (Government Oriental Library, Madras). 30. By Shrīrangadāsa. 31. By Govinda Tarkavāgīsha Bhattāchārya—granthas 600. He seems to give the Yantra also for each verse. Further, he says that the god Mahādeva specially incarnated as Shangkarāchārya to promulgate the science of Shrīvidyā. 32. Sudhāvidyotinī, by the son of Pravarasena. This commentator says that the author of this famous hymn was his father, Pravarasena, Prince of the Dramidas. He tells us a story in connection with Pravarasena’s birth which is very peculiar. As he was born in an inauspicious hour, Dramida, the father of Pravarasena, in consultation with his wise Minister, by name Suka, threw him out in the forest, lest he (the father) should lose his kingdom. . . . The child praised Devī by this hymn, and, pleased with it, the Devī fostered and took
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care of him in the forest. The story ends by saying that the boy returned to his father’s dominion and became King. By his command, his son, the present commentator, wrote Sudhāvidyotinī, after being fully initiated into this mystic Shāstra, Shrīvidyā. The account, however, appears to be rather fantastic. This MS. I got from South Malabar with much difficulty. It gives the esoteric meaning of the verses in ‘Ānanda- Laharī,’ and seems to be a valuable relic of occult literature. 33. The book of Yantras with Prayoga. This is very rare and important.
1 This is the celebrated Bengali Paramahangsa guru of Pūrnānanda Svāmī, author of the Shatchakranirupana. Brahmānanda was the author of the celebrated Shāktānandataranginī.—A. A.
“Besides the above commentaries, we do not know how many more commentaries there are upon this hymn.”
The celebrity of “Ānandalaharī” and the great number of commentaries upon it are proof of the widespread and authoritative character of the Yoga here described.
To conclude with the words of the Commentator on the Trishatī: “It is well known in Yoga-Shāstras that nectar (Amrita) is in the head of all breathing creatures (Prānī), and that on Kundalī going there by the Yoga-path which is moistened by the current of that nectar Yogins become like Īshvara.”¹
The Chakras, however, mentioned are not always those of the body above stated, as would appear from the following account, which, it will be observed, is peculiar, and which is taken from the Shatchakra Upanishad of the Atharvaveda.² Apparently reference is here made to cosmic centres in the worship of the Vishnu Avatāra called Nrisingha.
1 Sarveshāng prānināng shirasi amritam asti iti yogamārgena kundalinīgamane tatratya tatpravāhāplutena yoginām Īshvarasāmyam jāyate iti yogashāstreshu prasiddham (Comm. v. 1).
2 Bibliotheca Indica, ed. Asiatic Society (1871). The notes are from the Commentary of Nārāyana.
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“Om. The Devas, coming to Satyaloka, thus spoke to Prajāpati, saying, ‘Tell us of the Nārasingha¹ Chakra’ (to which he replied). There are six Nārasingha Chakras. The first and second have each four spokes; the third, five; the fourth, six; the fifth, seven; and the sixth, eight spokes. These six are the Nārasingha Chakras. Now, what are their names (that is what you ask). They are Āchakra,² Suchakra,³ Mahāchakra,⁴ Sakalaloka-rakshanachakra,⁵ Dyuchakra,⁶ Asurāntaka-chakra.⁷ These are their respective names. [1]
“1. ‘Manoramā,’ a Commentary. 2. A Commentary by Appaya Dīkshita (Tanjore Palace Library). 3. ‘Vishnupakshī.’ Perhaps this may be the same as No. 14 given below. 4. By Kavirājasharman—about 3,000 granthas (Deccan College Library). 5. ‘Manjubhūshanī,’ by Krishnāchārya, the son of Vallabhāchārya—slokas about 1,700. He says in his Introduction that Shrī Shankarāchārya praised the Brahmashakti called Kundalinī when he was meditating on the banks of the Ganges. He gives the purport of this work in his first sloka: ‘I praise constantly the Kundalinī, who creates innumerable worlds continuously, though She is like a filament of the lotus, and who resides at the root of the tree (Mūlādhāra) to be roused and led (to Sahasrāra).’ This is popular in the Bengal Presidency. 6. Another Commentary, called ‘Saubhāgyavardhanī,’ by Kaivalayāsharma. The Adyar Library has a copy of it. This is popular throughout India, so we can get as many MSS. of the same as we require from different places. It contains about 2,000 granthas. 7. By Keshvabhatta. 8. ‘Tattvadīpikā,’ by Gangahari, a small commentary based on Tantrashāstra. 9. By Gangādhara. 10. By Gopīramanatarkapravachana—granthas about 1,400. Seems to be of recent origin. 11. Gaurīkāntasārvabhaumabhattāchārya— granthas about 1,300. Of recent origin. 12. By Jagadīsha. 13. By Jagannātha Panchānana. 14. By Narasimha— granthas 1,500. The chief peculiarity of this commentary is that it explains the text in two different ways, each sloka being applicable to Devī and Vishnu at the same time.
1 Those writers who deal with the practical application.—A. A.
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Though some commentators have given different meanings to some of the verses, yet all of them apply to the different aspects of Devī alone, and not to the different Devatās. 15. ‘Bhāvārthadīpa,’ by Brahmānanda¹—granthas about 1,700. 16. By Mallabhatta. 17. By Mahādevavidyāvāgīsha. 18. By Mādhavavaidya (Deccan College Library). 19. By Rāmachandra—granthas about 3,000 (Deccan College Library). 20. By Rāmanandatīrtha. 21. Lakshmīdhara’s; which is well known to the public, and needs no comment. This has been brought out excellently in Deva Nāgara type by the Mysore Government lately. 22. By Vīshvambhara. 23. By Shrīkanthabhatta. 24. By Rāma Sūri. 25. By Dindima (Adyar Library). 26. By Rāmachandra Misra— granthas about 1,000 (Deccan College Library). 27. By Achyutānanda (printed in Bengali characters). 28. Sadā- shiva (Government Oriental Library, Madras). 29. Another nameless Commentary (Government Oriental Library, Madras). 30. By Shrīrangadāsa. 31. By Govinda Tarkavāgīsha Bhattāchārya—granthas 600. He seems to give the Yantra also for each verse. Further, he says that the god Mahādeva specially incarnated as Shangkarāchārya to promulgate the science of Shrīvidyā. 32. Sudhāvidyotinī, by the son of Pravarasena. This commentator says that the author of this famous hymn was his father, Pravarasena, Prince of the Dramidas. He tells us a story in connection with Pravarasena’s birth which is very peculiar. As he was born in an inauspicious hour, Dramida, the father of Pravarasena, in consultation with his wise Minister, by name Suka, threw him out in the forest, lest he (the father) should lose his kingdom. . . . The child praised Devī by this hymn, and, pleased with it, the Devī fostered and took
p. 274
care of him in the forest. The story ends by saying that the boy returned to his father’s dominion and became King. By his command, his son, the present commentator, wrote Sudhāvidyotinī, after being fully initiated into this mystic Shāstra, Shrīvidyā. The account, however, appears to be rather fantastic. This MS. I got from South Malabar with much difficulty. It gives the esoteric meaning of the verses in ‘Ānanda- Laharī,’ and seems to be a valuable relic of occult literature. 33. The book of Yantras with Prayoga. This is very rare and important.
1 This is the celebrated Bengali Paramahangsa guru of Pūrnānanda Svāmī, author of the Shatchakranirupana. Brahmānanda was the author of the celebrated Shāktānandataranginī.—A. A.
“Besides the above commentaries, we do not know how many more commentaries there are upon this hymn.”
The celebrity of “Ānandalaharī” and the great number of commentaries upon it are proof of the widespread and authoritative character of the Yoga here described.
To conclude with the words of the Commentator on the Trishatī: “It is well known in Yoga-Shāstras that nectar (Amrita) is in the head of all breathing creatures (Prānī), and that on Kundalī going there by the Yoga-path which is moistened by the current of that nectar Yogins become like Īshvara.”¹
The Chakras, however, mentioned are not always those of the body above stated, as would appear from the following account, which, it will be observed, is peculiar, and which is taken from the Shatchakra Upanishad of the Atharvaveda.² Apparently reference is here made to cosmic centres in the worship of the Vishnu Avatāra called Nrisingha.
1 Sarveshāng prānināng shirasi amritam asti iti yogamārgena kundalinīgamane tatratya tatpravāhāplutena yoginām Īshvarasāmyam jāyate iti yogashāstreshu prasiddham (Comm. v. 1).
2 Bibliotheca Indica, ed. Asiatic Society (1871). The notes are from the Commentary of Nārāyana.
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“Om. The Devas, coming to Satyaloka, thus spoke to Prajāpati, saying, ‘Tell us of the Nārasingha¹ Chakra’ (to which he replied). There are six Nārasingha Chakras. The first and second have each four spokes; the third, five; the fourth, six; the fifth, seven; and the sixth, eight spokes. These six are the Nārasingha Chakras. Now, what are their names (that is what you ask). They are Āchakra,² Suchakra,³ Mahāchakra,⁴ Sakalaloka-rakshanachakra,⁵ Dyuchakra,⁶ Asurāntaka-chakra.⁷ These are their respective names. [1]
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