The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
shining colour of the Bandhūka flower,² with the twelve letters beginning with Ka, of the colour of vermilion, placed therein. It is known by its name of Anāhata, and is like the celestial wishing-tree,³ bestowing even more than (the supplicant’s) desire. The Region of Vāyu, beautiful and with six corners,⁴ which is like unto the smoke in colour, is here.
COMMENTARY
The Anāhata Lotus is described in the six verses beginning with this.
This Lotus should be meditated upon in the heart; the verb dhyāyet is understood. The twelve letters beginning with Ka, that is, letters Ka to Tha are on the petals.
“It is known by its name Anāhata” (Nāmnā’nāhata-sangjnakam).—“It is so called by the Munis because it is here that the sound of Shabdabrahman is heard, that Shabda or sound which issues without the striking of any two things together.”¹
1 The Anāhata, or heart Lotus, seat of the air element, the sign of which is described as hexagonal, is here. See Introduction.
2 Pentapœtes Phœnicea.
3 Kalpa-taru. Shangkara says the Kalpa-taru, one of the celestial trees in Indra’s heaven, grants what is asked; but this gives more, since it leads him to Moksha.
4 Shatkona—that is, interlacing triangles. See Plate V. See Introduction and Rudrayāmala, Ch. XXVII, v. 64.
“Wishing-tree”² is the tree in Heaven which grants all one asks; as it is like the Kalpataru, so it bestows more than is desired.
“Region of Vāyu” (Vāyor mandalam.—In the pericarp of this
Lotus is the Vāyu-mandala.
1 Vishvanātha quotes (p. 121, Vol. II, Tantrik Texts) the following: “Within it is Vāna Lingga, lustrous like ten thousand suns, also Sound which is Shabdabrahmamaya (whose substance is Brahman), and is produced by no cause (Ahetuka). Such is the lotus Anāhata wherein Purusha (that is, the Jīvātmā) dwells.” As to Shabdabrahman see Rāghavabhatta’s Comm. on Shāradā, Ch. I, v. 12.
2 Surataru=Kalpa-taru.
Verse 23
MEDITATE within it on the sweet and excellent Pavana Bīja,¹ grey as a mass of smoke,² with four arms, and seated on a black antelope. And within it also (meditate) upon the Abode of Mercy,³ the Stainless Lord who is lustrous like the Sun,⁴ and whose two hands⁵ make the gestures which grant boons and dispel the fears of the three worlds.
COMMENTARY
In this verse the Author speaks of the presence of the Vāyu
Bīja in the Anāhata Chakra.
“Pavana Bīja” (Pavanākshara)—i.e., the Bīja Yang.
“Grey as a mass of smoke” (Dhūmāvalī-dhūsara).—It has the greyish colour of smoke by reason of its being surrounded by masses of vapour.
“A black antelope,” which is noted for its fleetness, is the Vāhana (carrier) of Vāyu. Vāyu carries his weapon, “Angkusha,”⁶ in the same way that Varuna carries his weapon, “Pāsha.”⁷
1 i.e., Vāyu, whose Vīja is “Yang”.
2 This smoke, Shangkara says, emanates from the Jīvātmā which is in the form of a flame.
3 Shangkara reads “ocean of mercy”. (Karunāvāridhi.)
4 Hangsa, the Sun—a name also of the Supreme. Cf. “Hrīng the Supreme Hangsa dwells in the brilliant heaven.” See the Hangsavatī Rik of Rigveda IV—40 quoted in Mahānirvāna Tantra, vv. 196, 197, Ch. V. Hangsa is from Han=Gati, or motion. It is called Āditya because it is in perpetual motion (Sāyana). Hangsa is also the form of the Antarātmā, see v. 31, post. This Rik also runs in Yajurveda, X, 24, and XII, 14, and in some of the Upanishads.
5 This shows that the Bīja has hands and feet (Shangkara).
6 Goad.
7 Noose,
He next speaks of the presence of Īsha in the Vāyu Bīja.
Everywhere Shiva is spoken of as having three eyes,¹ hence Īsha
also has three eyes.
Elsewhere it is said: “Meditate upon him as wearing a jewelled necklet and chain of gems round his neck, and bells on his toes, and also clad in silken raiment.” In the same way of him it has also been said: “The beautiful One possessed of the soft radiance of ten million moons, and shining with the radiance of his matted hair.”
Īsha should therefore be thought of as clad in silken raiment, etc.
1 The third eye, situate in the forehead in the region of the pineal gland, is the Eye of Wisdom (Jnānachakshu).
Verse 24
HERE dwells Kākinī, who in colour is yellow like unto new lightning,¹ exhilarated and auspicious; three-eyed and the benefactress of all. She wears all kinds of ornaments, and in Her four hands She carries the noose and the skull, and makes the sign of blessing and the sign which dispels fear. Her heart is softened with the drinking of nectar.
COMMENTARY
In this verse the Author speaks of the presence of the
Shakti Kākinī.
“Exhilarated”² (Mattā)—that is, She is not in an ordinary, but in a happy, excited mood.
“With the drinking of nectar,” etc. (Pūrna sudhā-rasārdrahridayā).—Her heart is softened to benevolence by the drinking of nectar; or it may be interpreted to mean that Her heart is softened by the supreme bliss caused by drinking the excellent nectar which drops from the Sahasrāra. Her heart expands with the supreme bliss. Kākinī should be thought of as wearing the skin of a black antelope.
shining colour of the Bandhūka flower,² with the twelve letters beginning with Ka, of the colour of vermilion, placed therein. It is known by its name of Anāhata, and is like the celestial wishing-tree,³ bestowing even more than (the supplicant’s) desire. The Region of Vāyu, beautiful and with six corners,⁴ which is like unto the smoke in colour, is here.
COMMENTARY
The Anāhata Lotus is described in the six verses beginning with this.
This Lotus should be meditated upon in the heart; the verb dhyāyet is understood. The twelve letters beginning with Ka, that is, letters Ka to Tha are on the petals.
“It is known by its name Anāhata” (Nāmnā’nāhata-sangjnakam).—“It is so called by the Munis because it is here that the sound of Shabdabrahman is heard, that Shabda or sound which issues without the striking of any two things together.”¹
1 The Anāhata, or heart Lotus, seat of the air element, the sign of which is described as hexagonal, is here. See Introduction.
2 Pentapœtes Phœnicea.
3 Kalpa-taru. Shangkara says the Kalpa-taru, one of the celestial trees in Indra’s heaven, grants what is asked; but this gives more, since it leads him to Moksha.
4 Shatkona—that is, interlacing triangles. See Plate V. See Introduction and Rudrayāmala, Ch. XXVII, v. 64.
“Wishing-tree”² is the tree in Heaven which grants all one asks; as it is like the Kalpataru, so it bestows more than is desired.
“Region of Vāyu” (Vāyor mandalam.—In the pericarp of this
Lotus is the Vāyu-mandala.
1 Vishvanātha quotes (p. 121, Vol. II, Tantrik Texts) the following: “Within it is Vāna Lingga, lustrous like ten thousand suns, also Sound which is Shabdabrahmamaya (whose substance is Brahman), and is produced by no cause (Ahetuka). Such is the lotus Anāhata wherein Purusha (that is, the Jīvātmā) dwells.” As to Shabdabrahman see Rāghavabhatta’s Comm. on Shāradā, Ch. I, v. 12.
2 Surataru=Kalpa-taru.
Verse 23
MEDITATE within it on the sweet and excellent Pavana Bīja,¹ grey as a mass of smoke,² with four arms, and seated on a black antelope. And within it also (meditate) upon the Abode of Mercy,³ the Stainless Lord who is lustrous like the Sun,⁴ and whose two hands⁵ make the gestures which grant boons and dispel the fears of the three worlds.
COMMENTARY
In this verse the Author speaks of the presence of the Vāyu
Bīja in the Anāhata Chakra.
“Pavana Bīja” (Pavanākshara)—i.e., the Bīja Yang.
“Grey as a mass of smoke” (Dhūmāvalī-dhūsara).—It has the greyish colour of smoke by reason of its being surrounded by masses of vapour.
“A black antelope,” which is noted for its fleetness, is the Vāhana (carrier) of Vāyu. Vāyu carries his weapon, “Angkusha,”⁶ in the same way that Varuna carries his weapon, “Pāsha.”⁷
1 i.e., Vāyu, whose Vīja is “Yang”.
2 This smoke, Shangkara says, emanates from the Jīvātmā which is in the form of a flame.
3 Shangkara reads “ocean of mercy”. (Karunāvāridhi.)
4 Hangsa, the Sun—a name also of the Supreme. Cf. “Hrīng the Supreme Hangsa dwells in the brilliant heaven.” See the Hangsavatī Rik of Rigveda IV—40 quoted in Mahānirvāna Tantra, vv. 196, 197, Ch. V. Hangsa is from Han=Gati, or motion. It is called Āditya because it is in perpetual motion (Sāyana). Hangsa is also the form of the Antarātmā, see v. 31, post. This Rik also runs in Yajurveda, X, 24, and XII, 14, and in some of the Upanishads.
5 This shows that the Bīja has hands and feet (Shangkara).
6 Goad.
7 Noose,
He next speaks of the presence of Īsha in the Vāyu Bīja.
Everywhere Shiva is spoken of as having three eyes,¹ hence Īsha
also has three eyes.
Elsewhere it is said: “Meditate upon him as wearing a jewelled necklet and chain of gems round his neck, and bells on his toes, and also clad in silken raiment.” In the same way of him it has also been said: “The beautiful One possessed of the soft radiance of ten million moons, and shining with the radiance of his matted hair.”
Īsha should therefore be thought of as clad in silken raiment, etc.
1 The third eye, situate in the forehead in the region of the pineal gland, is the Eye of Wisdom (Jnānachakshu).
Verse 24
HERE dwells Kākinī, who in colour is yellow like unto new lightning,¹ exhilarated and auspicious; three-eyed and the benefactress of all. She wears all kinds of ornaments, and in Her four hands She carries the noose and the skull, and makes the sign of blessing and the sign which dispels fear. Her heart is softened with the drinking of nectar.
COMMENTARY
In this verse the Author speaks of the presence of the
Shakti Kākinī.
“Exhilarated”² (Mattā)—that is, She is not in an ordinary, but in a happy, excited mood.
“With the drinking of nectar,” etc. (Pūrna sudhā-rasārdrahridayā).—Her heart is softened to benevolence by the drinking of nectar; or it may be interpreted to mean that Her heart is softened by the supreme bliss caused by drinking the excellent nectar which drops from the Sahasrāra. Her heart expands with the supreme bliss. Kākinī should be thought of as wearing the skin of a black antelope.
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