The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)

immeasurable) that She who is one with the Supreme, is formative activity. See Introduction. Vishvanātha, quoting an unnamed Tantra, says that this Māyā is within Kundalinī, and this Paramā is Paramātmasvarūpā.

1 Kundalinyabheda-sharīrinī.

2 Nāda-shakti=Shakti as Nāda. See Introduction.

3 Sūra=Sūryya, or Sun.

4 The fire which destroys all things at the time of dissolution
(Pralaya).

5 Moon.

6 See Introduction,

Ativigalat-pīyūsha-dhārādharā—that is, She is the receptacle of the stream of ambrosia which flows copiously from Nityānanda.¹

This compound word may be interpreted to mean that She holds the copious flow of ambrosia caused by her union with the Brahman. From Nityānanda this nectar comes to Para-Bindu, and passes through the Ājnā Chakra, Vishuddha Chakra, etc., till it reaches the Mūlādhāra, and this nectar is that of which She is the receptacle. To interpret it to mean this, the entire word is read as one.

1 That is, if the compound be read in two sections—viz., Nityānandaparamparā, and then separately, Ativigalatpīyūshadhārādharā. The translation adopted in the text is that which is referred to in the paragraph which follows.

Verse 13

BY meditating thus on Her who shines within the Mūla Chakra, with the lustre of ten million Suns, a man becomes Lord of speech and King among men, and an Adept in all kinds of learning. He becomes ever free from all diseases, and his inmost Spirit becomes full of great gladness. Pure of disposition by his deep and musical words, he serves the foremost of the Devas.¹

COMMENTARY

In this verse the Author speaks of the benefit to be derived from meditating on Kundalinī. By Mūla Chakra is meant the Mūlādhāra. “It is the root of the six Chakras—hence its name.”

“Within” (Mūla-chakrāntara-vivara-lasat-koti-sūryya-prakāsham).—She shines in the Mūlādhāra Chakra like ten million suns shining at one and the same time.

“His deep and musical words” (Vākyaih kāvya-prabandhaih). —His speech is musical and full of meanings, as in a poetical composition.

“He serves” (Sevate).²—He uses his words in hymns of praise and for purposes of a like nature. He pleases them by words of adoration.

“All the foremost of the Devas” (Sakala-sura-gurūn).—The word Guru here means excellent, and the Author by Sura-gurūn means Brahmā, Vishnu, and Shiva, the principal Devas. Amara says that “adding the words Singha (lion), Shārdūla (tiger), Nāga (serpent), etc., to a male name implies excellence”.

1 That is, Brahmā, Vishnu, Shiva, etc.

2 That is by his mastery over words he becomes like to Brihaspati
Guru of the Devas (Shangkara).

SUMMARY

The Mūlādhāra is a Lotus of four petals. The petals are red, and have the letters Va, Sha (palatal), Sha (cerebral), Sa, in colours of gold. In the pericarp is the square Dharā- mandala surrounded by eight spears, and within it and in the lower part is the Dharā-bīja¹ who has four arms and is seated on the elephant Airāvata. He is yellow of colour, and holds the thunderbolt² in his hands. Inside the Bindu of the Dharā-bīja is the Child Brahmā, who is red in colour, and has four hands with which he holds the staff,³ the gourd,⁴ the Rudrāksha rosary, and makes the gesture which dispels fear.⁵ He has four faces. In the pericarp there is a red lotus on which is the presiding Divinity of the Chakra (Chakrādhishthātrī), the Shakti Dākinī. She is red and has four arms, and in her hands are Shūla,⁶ Khatvāngga,⁷ Khadga,⁸ and Chashaka.⁹ In the pericarp there is also the lightning-like triangle, inside which are Kāma-vāyu and Kāma-bīja,¹⁰ both of which are red. Above this is the Svayambhu Lingga which is Shyāma-varna,¹¹ and above and round this Lingga is Kundalinī coiled three and a half times, and above this last upstands, on the top of the Lingga, Chit-kalā.¹²

(This is the end of the first section.)¹³

1 “Lang.”

2 Vajra.

3 Danda.

4 Kamandalu.

5 Abhayamudrā; v. 19, ante, n. 8.

6 Spear.

7 Skull-mounted staff.

8 Sword. Khadga is a heavy sacrificial sword.

9 Drinking-cup.

10 “Klīng.”

11 Its colour.

12 Described in v. 12 as another form of Kundalinī.

13 Prakarana. The commentator divides the text and his commentary into eight sections.

Verse 14

THERE is another Lotus¹ placed inside the Sushumnā at the root of the genitals, of a beautiful vermilion colour. On its six petals are the letters from Ba to Purandara,² with the Bindu³ superposed, of the shining colour of lightning.

COMMENTARY

Having described the Mūlādhāra, he describes the Svādhishthāna Chakra in five verses beginning with the present. This verse says that at the root of the genitals there is, distinct from the Mūlādhāra, another Lotus, of a beautiful vermilion colour.

“Placed inside the Sushumnā” (Saushumna⁴-madhyaghatitam).—The place of this Chakra or Padma is within Sushumnā.

“At the root of the genitals” (Dhvaja-mūladeshe).

“Of a beautiful vermilion colour” (Sindūra-pūra-ruchirāruna).—This Lotus is of the charming red colour of vermilion.

“On its six petals” (Angga-chhadaih).—It is surrounded by its six petals which are the letters.⁵

1 That is, the Svādhishthāna Chakra. See Introduction.

2 The letter La; v. post.

3 The Anusvāra.

4 Saushumna: Shangkara reads this word to mean the Brahmanādī which is within Sushumnā, and says that the suffix “in” by which the change is affected is used in the sense of “relating to,” and not “placed within”.

5 V. ante, Introduction.

“The letters” (Bādyaih savindu-lasitaih Purandarāntaih).— By Purandara is meant the letter La, it being the Bīja of Purandara or Indra. Each of these letters from Ba to La is on each petal of the lotus. They have the Bindu over them, and are of the shining colour of lightning. The above may also mean that the lustre of the letter is caused by their union with the Bindus placed over them.

Verse 15

WITHIN it¹ is the white, shining, watery region of Varuna, of the shape of a half-moon,² and therein, seated on a Makara,³ is the Bīja Vang, stainless and white as the autumnal moon.

COMMENTARY