The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
“Now” (Atha).—The force of this particle is to show the connection of this book with the Author’s work entitled Shrī- tattva-chintāmani, the first five chapters of which deal with the rites and practices preliminary to Shat-chakranirūpana.⁵ In this book he speaks of the first shoot of the realisation of the Brahman.
Paramānanda (Supreme Bliss) means Brahman, Who, says Shruti, is “Eternal (Nityam) and knowledge (Vijnānam) and Bliss (Ānandam)”.
“Following the Tantras” (Tantrānusārena)—i.e., following the authority of the Tantras.⁶
“First sprouting shoot” (Prathamāngkura)—i.e., the first steps which lead to realisation of the Brahman. The first cause of such realisation is achieved by knowledge of the six Chakras, the Nādīs, and so forth, which is the Tāntrika Yoga Sādhanā.
“Complete realisation” (Nirvāha).—The Sanskrit word means “accomplishment”; here, it is the accomplishment of the immediate experiential realisation of the Brahman.⁸
“Achieved by means of the six Chakras and other things”
(Shat-chakrādī-kramodgata)—i.e., attained by⁹ meditating on the
1 Those who practise Sādhanā, or spiritual discipline; here aspirants for Yoga.
2 Tattva-jnāna=Brahma-jnāna, or Brahman-knowledge.
3 The Devī as Shabda Brahman (Shabda-brahma-rūpā Kundalinī, v. 2, post) in the world of the body (Pindāndā), or Kshudra-brahmānda (microcosm). Verse 10 describes Her as She who maintains all beings in the world by inhalation and exhalation. Unmanifested “sound” assumes the form of Kundalī in the animal body (vv. 10, 11).
4 Mūlādhāra, etc.
5 Shat-chakra-nirūpana. Nirūpana=investigation, ascertainment into, and of, the six Chakras. This forms the sixth chapter of Pūrnā- nanda’s Shrī-tattva-chintāmani.
six Chakras, viz.: Mūlādhāra, Svādhishthāna, Manipūra, Anāhata, Vishuddha, and Ājnā and other things,¹ viz.: on the Nādīs², the Linggas,³ the five Elements,⁴ Shiva, Shakti, etc., connected with the six Chakras, in their order.
6 In which is to be found a detailed description of the process here described, known as Shat-chakra-bheda, or piercing of the six Chakras.
7 The “nerves,” or channels of energy (see v. 2). Nādī is derived from the root nad, “motion,” and means a channel (Vivara).
8 Brahma-sākshātkāra-rūpa-nishpattih.
9 “Attained by.” This is Udgata, which literally means “sprung out of” or “sprouted out of”.
The order (Krama) is, first, meditation on them, next awakening of Kundalinī, and Her passage to the Brahma lotus and then Her return therefrom; the union of Shiva and Shakti, etc., and so forth.
“Order” (Krama) by which it is attained, and this is the same as Yoga practice.
The Author in substance says: “I speak of the first step (Angkura) of the practice which is the First Cause of the immediate or experiential realisation⁵ of the Brahman, brought about by a knowledge of the six Chakras, as is laid down in the Tantras.”
1 According to Shangkara, by “other things” are meant the Sahasrāra, etc. This Shangkara here and hereafter referred to is a commentator on this work, and not the philosopher Shangkarāchāryya.
2 See note 2, p. 5.
3 In three of the Chakras—viz., Svayambhu, Vāna, and Itara.
4 Vyoma-panchaka.
5 Brahma-sākshāt-kāra.
Verse 1
IN the space outside the Meru,¹ placed on the left and the right, are the two Shirās,² Shashī³ and Mihira.⁴ The Nādī Sushumnā, whose substance is the threefold Gunas,⁵ is in the middle. She is the form of Moon, Sun, and Fire;⁶ Her body, a string of blooming Dhūstūra⁷ flowers, extends from the middle of the Kanda⁸ to the Head, and the Vajrā inside Her extends, shining, from the Medhra⁹ to the Head.
COMMENTARY
Now, Yoga like that which is about to be spoken of cannot be achieved without a knowledge of the six Chakras and the Nādīs; the Author therefore describes the relative Nādīs in this and the following two verses.
“In the space outside” (Vāhya-pradeshe) the two Nādīs.
Shashī and Mihira (Shashi-mihira-shire=the two Nādīs or Shirās,
Shashī and Mihira). Shashī=Chandra (Moon); Mihira=Sūryya
(Sun). These two Nādīs, which are in the nature of the Moon
and Sun,¹⁰ are the Nādīs, Īdā and Pinggalā.
1 The spinal column.
2 i.e., Nādīs.
3 Moon—that is, the feminine, or Shakti-rūpā Nādī Idā, on the left.
4 Sun, or the masculine Nādī Pinggalā, on the right.
5 Meaning either (v. post) the Gunas, Sattva, Rajas, and Tamas; or, as “strings,” the Nādī Sushumnā with the Nādī Vajrā inside it, and the Nādī Chitrinī within the latter.
6 That is, as Chitrinī, Vajrinī and Sushumnā.
7 Dhatura fastuos.
8 The root of all the Nādīs (v. post). Kanda=Bulb.
9 Penis.
10 Chandrasvarūpinī and Sūryyarūpā.
“Meru.”—This is the Meru-danda, the backbone or spinal column, extending from the Mūla (root) or Mūlādhāra to the neck. This will be explained later.
“Placed on the left and the right” (Savya-dakshe nishanne).
“These two Nādīs.”—“The Idā is placed on the left, and the
Pinggalā on the right of the Meru” says the Bhūta-shuddhi Tantra.
The Sammohana Tantra¹ speaks of their likeness to the Sun
and Moon as follows:
“The Īdā Nādī on the left is pale, and is in the nature of the Moon² (Chandrasvarūpinī). She is the Shakti-rūpā Devī,³ and the very embodiment of nectar (Amrita-vigrahā). On the right is the masculine Pinggalā, in the nature of the Sun. She, the great Devī, is Rudrātmikā,⁴ and is lustrous red like the filaments of the pomegranate flower.”
These two Nādīs go upward singly from the Mūla (i.e., Mūlā- dhāra), and, having reached the Ājnā Chakra, proceed to the nostrils.
The Yāmala says: “On its (i.e., the Meru’s) left and right are Idā and Pinggalā. These two go straight up, alternating from left to right and right to left, and, having thus gone round all the Lotuses, these auspicious ones proceed to the nostrils.”
The above passage shows the twofold and differing positions of the two Nādis. They go upward alternating from left to right and right to left, and going round the Lotuses (Padma) they form a plait and go to the nostrils.
Elsewhere they are described as being placed like bows:
“Know that the two Nādīs Īdā and Pinggalā are shaped like
bows.”
Also⁵: “She who is connected with the left scrotum is united with the Sushumnā, and, passing near by the right
1 Ch. iv, 5—6. The seventh verse, which is not quoted by the Commentator, runs: “Inside the Meru, she who extends from the Mūla to the place of Brahman is the fiery Sushumnā, the very self of all knowledge.”
2 Cf. Rudrayāmala, Ch. XXVII, v. 51.
3 Shakti-rūpā—the Devī as Shakti or “female”.
4 Rudrātmikā—that is, of the nature of Rudra or “male”.
5 Passage is from Prapanchasāra (Vol. III, Tantrik Texts), Ch. I, vv. 81, 82. There is a variant reading nādikā for nāsikā.
“Now” (Atha).—The force of this particle is to show the connection of this book with the Author’s work entitled Shrī- tattva-chintāmani, the first five chapters of which deal with the rites and practices preliminary to Shat-chakranirūpana.⁵ In this book he speaks of the first shoot of the realisation of the Brahman.
Paramānanda (Supreme Bliss) means Brahman, Who, says Shruti, is “Eternal (Nityam) and knowledge (Vijnānam) and Bliss (Ānandam)”.
“Following the Tantras” (Tantrānusārena)—i.e., following the authority of the Tantras.⁶
“First sprouting shoot” (Prathamāngkura)—i.e., the first steps which lead to realisation of the Brahman. The first cause of such realisation is achieved by knowledge of the six Chakras, the Nādīs, and so forth, which is the Tāntrika Yoga Sādhanā.
“Complete realisation” (Nirvāha).—The Sanskrit word means “accomplishment”; here, it is the accomplishment of the immediate experiential realisation of the Brahman.⁸
“Achieved by means of the six Chakras and other things”
(Shat-chakrādī-kramodgata)—i.e., attained by⁹ meditating on the
1 Those who practise Sādhanā, or spiritual discipline; here aspirants for Yoga.
2 Tattva-jnāna=Brahma-jnāna, or Brahman-knowledge.
3 The Devī as Shabda Brahman (Shabda-brahma-rūpā Kundalinī, v. 2, post) in the world of the body (Pindāndā), or Kshudra-brahmānda (microcosm). Verse 10 describes Her as She who maintains all beings in the world by inhalation and exhalation. Unmanifested “sound” assumes the form of Kundalī in the animal body (vv. 10, 11).
4 Mūlādhāra, etc.
5 Shat-chakra-nirūpana. Nirūpana=investigation, ascertainment into, and of, the six Chakras. This forms the sixth chapter of Pūrnā- nanda’s Shrī-tattva-chintāmani.
six Chakras, viz.: Mūlādhāra, Svādhishthāna, Manipūra, Anāhata, Vishuddha, and Ājnā and other things,¹ viz.: on the Nādīs², the Linggas,³ the five Elements,⁴ Shiva, Shakti, etc., connected with the six Chakras, in their order.
6 In which is to be found a detailed description of the process here described, known as Shat-chakra-bheda, or piercing of the six Chakras.
7 The “nerves,” or channels of energy (see v. 2). Nādī is derived from the root nad, “motion,” and means a channel (Vivara).
8 Brahma-sākshātkāra-rūpa-nishpattih.
9 “Attained by.” This is Udgata, which literally means “sprung out of” or “sprouted out of”.
The order (Krama) is, first, meditation on them, next awakening of Kundalinī, and Her passage to the Brahma lotus and then Her return therefrom; the union of Shiva and Shakti, etc., and so forth.
“Order” (Krama) by which it is attained, and this is the same as Yoga practice.
The Author in substance says: “I speak of the first step (Angkura) of the practice which is the First Cause of the immediate or experiential realisation⁵ of the Brahman, brought about by a knowledge of the six Chakras, as is laid down in the Tantras.”
1 According to Shangkara, by “other things” are meant the Sahasrāra, etc. This Shangkara here and hereafter referred to is a commentator on this work, and not the philosopher Shangkarāchāryya.
2 See note 2, p. 5.
3 In three of the Chakras—viz., Svayambhu, Vāna, and Itara.
4 Vyoma-panchaka.
5 Brahma-sākshāt-kāra.
Verse 1
IN the space outside the Meru,¹ placed on the left and the right, are the two Shirās,² Shashī³ and Mihira.⁴ The Nādī Sushumnā, whose substance is the threefold Gunas,⁵ is in the middle. She is the form of Moon, Sun, and Fire;⁶ Her body, a string of blooming Dhūstūra⁷ flowers, extends from the middle of the Kanda⁸ to the Head, and the Vajrā inside Her extends, shining, from the Medhra⁹ to the Head.
COMMENTARY
Now, Yoga like that which is about to be spoken of cannot be achieved without a knowledge of the six Chakras and the Nādīs; the Author therefore describes the relative Nādīs in this and the following two verses.
“In the space outside” (Vāhya-pradeshe) the two Nādīs.
Shashī and Mihira (Shashi-mihira-shire=the two Nādīs or Shirās,
Shashī and Mihira). Shashī=Chandra (Moon); Mihira=Sūryya
(Sun). These two Nādīs, which are in the nature of the Moon
and Sun,¹⁰ are the Nādīs, Īdā and Pinggalā.
1 The spinal column.
2 i.e., Nādīs.
3 Moon—that is, the feminine, or Shakti-rūpā Nādī Idā, on the left.
4 Sun, or the masculine Nādī Pinggalā, on the right.
5 Meaning either (v. post) the Gunas, Sattva, Rajas, and Tamas; or, as “strings,” the Nādī Sushumnā with the Nādī Vajrā inside it, and the Nādī Chitrinī within the latter.
6 That is, as Chitrinī, Vajrinī and Sushumnā.
7 Dhatura fastuos.
8 The root of all the Nādīs (v. post). Kanda=Bulb.
9 Penis.
10 Chandrasvarūpinī and Sūryyarūpā.
“Meru.”—This is the Meru-danda, the backbone or spinal column, extending from the Mūla (root) or Mūlādhāra to the neck. This will be explained later.
“Placed on the left and the right” (Savya-dakshe nishanne).
“These two Nādīs.”—“The Idā is placed on the left, and the
Pinggalā on the right of the Meru” says the Bhūta-shuddhi Tantra.
The Sammohana Tantra¹ speaks of their likeness to the Sun
and Moon as follows:
“The Īdā Nādī on the left is pale, and is in the nature of the Moon² (Chandrasvarūpinī). She is the Shakti-rūpā Devī,³ and the very embodiment of nectar (Amrita-vigrahā). On the right is the masculine Pinggalā, in the nature of the Sun. She, the great Devī, is Rudrātmikā,⁴ and is lustrous red like the filaments of the pomegranate flower.”
These two Nādīs go upward singly from the Mūla (i.e., Mūlā- dhāra), and, having reached the Ājnā Chakra, proceed to the nostrils.
The Yāmala says: “On its (i.e., the Meru’s) left and right are Idā and Pinggalā. These two go straight up, alternating from left to right and right to left, and, having thus gone round all the Lotuses, these auspicious ones proceed to the nostrils.”
The above passage shows the twofold and differing positions of the two Nādis. They go upward alternating from left to right and right to left, and going round the Lotuses (Padma) they form a plait and go to the nostrils.
Elsewhere they are described as being placed like bows:
“Know that the two Nādīs Īdā and Pinggalā are shaped like
bows.”
Also⁵: “She who is connected with the left scrotum is united with the Sushumnā, and, passing near by the right
1 Ch. iv, 5—6. The seventh verse, which is not quoted by the Commentator, runs: “Inside the Meru, she who extends from the Mūla to the place of Brahman is the fiery Sushumnā, the very self of all knowledge.”
2 Cf. Rudrayāmala, Ch. XXVII, v. 51.
3 Shakti-rūpā—the Devī as Shakti or “female”.
4 Rudrātmikā—that is, of the nature of Rudra or “male”.
5 Passage is from Prapanchasāra (Vol. III, Tantrik Texts), Ch. I, vv. 81, 82. There is a variant reading nādikā for nāsikā.
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