The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
5 Vishvanātha quotes a verse in which this Hangsa is spoken of as
Purusha.
“The filaments which surround and adorn its pericarp, illumined by the solar region, charm” (Bhānormandala-manditāntara-lasatkinjalka-shobhādharam).—It is beautified by reason of the filaments which surround the pericarp being tinged by the rays of the Sun. The rays of the Sun beautify the filaments, and not the space within the pericarp. The filaments of the other Lotuses are not so tinged, and it is the distinctive feature of this Lotus. By the expression “the Mandala of Sūrya (Bhānu)” the reader is to understand that all the filaments in the pericarp are beauteous with the rays of the Sun, and not a portion of them.
All over the pericarp is spread the region of Vāyu. Above it is the Region of Sūryya; and above these the Vāyu Bīja and Trikona, etc., should be meditated upon. This is quite consistent. In mental worship the mantra is “Mang—salutation to the Region of Fire with his ten Kalās,”¹ etc. From texts and Mantras like this we therefore see that the regions of Vahni (Fire), Arka (Sun), and Chandra (Moon), are placed one above the other.
“Īshvara”—i.e., Creator.
“Able to protect and destroy the world” (Rakshā-vināshe kshamah)—i.e., it is he who protects and destroys. The idea meant to be conveyed by these three attributes is that he becomes possessed of the power of creating, maintaining, and destroying, the Universe.²
1 Kalā=digits or portions of Shakti.
2 By reason of his unification with the Brahma-substance.
Verse 27
FOREMOST among Yogīs, he ever is dearer than the dearest to women.¹ He is pre-eminently wise and full of noble deeds. His senses are completely under control. His mind in its intense concentration is engrossed in thoughts of the Brahman. His inspired speech flows like a stream of (clear) water. He is like the Devatā who is the beloved of Lakshmī² and he is able at will to enter another’s body.³
COMMENTARY
“Dearer than the dearest to women” (Priyāt priyatamah kāntākulasya)—i.e., because he is skilful to please them.⁴
“His senses are completely under control” (Jitendriyaganah)— i.e., he is one who should be counted among those that have completely subjugated their senses.
“His mind . . . Brahman” (Dhyānāvadhāna-kshamah).— Dhyāna is Brahma-chintana, and Avadhāna means steady and intense concentration of the mind. The Yogī is capable of both.
“His inspired speech flows like a stream of (clear) water”
(Kāvyāmbu-dhārā-vaha).—The flow of his speech is compared to
an uninterrupted flow of water, and it is he from whom it flows.
“He is like the Devatā who is the beloved of Lakshmī” (Lakshmī- ranggana-daivatah).—He becomes like the Deva who is the beloved of Lakshmī. Lakshmī, the Devi of Prosperity, is the spouse of Vishnu. This compound word is capable of another meaning. It may mean: One who has enjoyed all prosperity (Lakshmī) and all good fortune (Ranggana) in this world and who goes along the path of liberation. It has therefore been said: “Having enjoyed in this world the best of pleasures, he in the end goes to the abode of Liberation.”¹
1 Priyāt priyatamah—more beloved than those that are dear to them.
2 According to Shangkara’s reading, Lakshmī becomes his family Devatā—that is, his family is always prosperous.
3 Parapure; v. post.
4 Karmmakushalah. “Dearer than their husbands” (Shangkara).
“Another’s body” (Para-pura).—He is able at will to enter the enemy’s fort or citadel (Durga), even though guarded and rendered difficult of access. And he gains power by which he may render himself invisible, fly across the sky, and other similar powers. It may also mean “another man’s body”.²
Summary of Verses 22 to 27
The Heart Lotus is of the colour of the Bandhūka³ flower, and on its twelve petals are the letters Ka to Tha, with the Bindu above them, of the colour of vermilion. In its pericarp is the hexagonal⁴ Vāyu-Mandala, of a smoky colour, and above it Sūryya-Mandala, with the Trikona lustrous as ten million flashes of lightning within it. Above it the Vāyu Bīja, of a smoky hue, is seated on a black antelope, four-armed and carrying the goad (angkusha). In his (Vāyu-bīja’s) lap is three-eyed Īsha. Like Hangsa (Hangsābha), His two arms extended in the gestures of granting boons and dispelling fear. In the pericarp of this Lotus, seated on a red lotus, is the Shakti Kākinī. She is four-armed, and carries the noose (Pāsha), the skull (Kapāla), and makes the boon (Vara) and fear-dispelling (Abhaya) signs. She is of a golden hue, is dressed in yellow raiment, and wears every variety of jewel and a garland of bones. Her heart is softened by nectar. In the middle of the Trikona is Shiva in the form of a Vāna-Lingga, with the crescent moon and Bindu on his head. He is of a golden colour.
1 Iha bhuktvā varān bhogān ante mukti-padam brajet.
2 The Siddhi by which Yōgīs transfer themselves into another’s body, as Shangkarāchāryya is said to have done. The latter interpretation is preferable, for such an one will not have enemies, or if he have will not seek to overcome them.
3 Pentapætes Phœnica.
4 See Introduction,
He looks joyous with a rush of desire.¹ Below him is the Jīvātmā like Hangsa. It is like the steady tapering flame of a lamp.² Below the pericarp of this Lotus is the red lotus of eight petals, with its head upturned. It is in this (red) lotus that there are the Kalpa Tree, the jewelled altar surmounted by an awning and decorated by flags and the like, which is the place of mental worship.³
(Here ends the fourth section)
1 Kāmodgamollasita.
2 See Introduction.
3 See Mahānirvāna Tantra, Ch. V, vv. 129, 130, p. 85, where the Mantra is given.
5 Vishvanātha quotes a verse in which this Hangsa is spoken of as
Purusha.
“The filaments which surround and adorn its pericarp, illumined by the solar region, charm” (Bhānormandala-manditāntara-lasatkinjalka-shobhādharam).—It is beautified by reason of the filaments which surround the pericarp being tinged by the rays of the Sun. The rays of the Sun beautify the filaments, and not the space within the pericarp. The filaments of the other Lotuses are not so tinged, and it is the distinctive feature of this Lotus. By the expression “the Mandala of Sūrya (Bhānu)” the reader is to understand that all the filaments in the pericarp are beauteous with the rays of the Sun, and not a portion of them.
All over the pericarp is spread the region of Vāyu. Above it is the Region of Sūryya; and above these the Vāyu Bīja and Trikona, etc., should be meditated upon. This is quite consistent. In mental worship the mantra is “Mang—salutation to the Region of Fire with his ten Kalās,”¹ etc. From texts and Mantras like this we therefore see that the regions of Vahni (Fire), Arka (Sun), and Chandra (Moon), are placed one above the other.
“Īshvara”—i.e., Creator.
“Able to protect and destroy the world” (Rakshā-vināshe kshamah)—i.e., it is he who protects and destroys. The idea meant to be conveyed by these three attributes is that he becomes possessed of the power of creating, maintaining, and destroying, the Universe.²
1 Kalā=digits or portions of Shakti.
2 By reason of his unification with the Brahma-substance.
Verse 27
FOREMOST among Yogīs, he ever is dearer than the dearest to women.¹ He is pre-eminently wise and full of noble deeds. His senses are completely under control. His mind in its intense concentration is engrossed in thoughts of the Brahman. His inspired speech flows like a stream of (clear) water. He is like the Devatā who is the beloved of Lakshmī² and he is able at will to enter another’s body.³
COMMENTARY
“Dearer than the dearest to women” (Priyāt priyatamah kāntākulasya)—i.e., because he is skilful to please them.⁴
“His senses are completely under control” (Jitendriyaganah)— i.e., he is one who should be counted among those that have completely subjugated their senses.
“His mind . . . Brahman” (Dhyānāvadhāna-kshamah).— Dhyāna is Brahma-chintana, and Avadhāna means steady and intense concentration of the mind. The Yogī is capable of both.
“His inspired speech flows like a stream of (clear) water”
(Kāvyāmbu-dhārā-vaha).—The flow of his speech is compared to
an uninterrupted flow of water, and it is he from whom it flows.
“He is like the Devatā who is the beloved of Lakshmī” (Lakshmī- ranggana-daivatah).—He becomes like the Deva who is the beloved of Lakshmī. Lakshmī, the Devi of Prosperity, is the spouse of Vishnu. This compound word is capable of another meaning. It may mean: One who has enjoyed all prosperity (Lakshmī) and all good fortune (Ranggana) in this world and who goes along the path of liberation. It has therefore been said: “Having enjoyed in this world the best of pleasures, he in the end goes to the abode of Liberation.”¹
1 Priyāt priyatamah—more beloved than those that are dear to them.
2 According to Shangkara’s reading, Lakshmī becomes his family Devatā—that is, his family is always prosperous.
3 Parapure; v. post.
4 Karmmakushalah. “Dearer than their husbands” (Shangkara).
“Another’s body” (Para-pura).—He is able at will to enter the enemy’s fort or citadel (Durga), even though guarded and rendered difficult of access. And he gains power by which he may render himself invisible, fly across the sky, and other similar powers. It may also mean “another man’s body”.²
Summary of Verses 22 to 27
The Heart Lotus is of the colour of the Bandhūka³ flower, and on its twelve petals are the letters Ka to Tha, with the Bindu above them, of the colour of vermilion. In its pericarp is the hexagonal⁴ Vāyu-Mandala, of a smoky colour, and above it Sūryya-Mandala, with the Trikona lustrous as ten million flashes of lightning within it. Above it the Vāyu Bīja, of a smoky hue, is seated on a black antelope, four-armed and carrying the goad (angkusha). In his (Vāyu-bīja’s) lap is three-eyed Īsha. Like Hangsa (Hangsābha), His two arms extended in the gestures of granting boons and dispelling fear. In the pericarp of this Lotus, seated on a red lotus, is the Shakti Kākinī. She is four-armed, and carries the noose (Pāsha), the skull (Kapāla), and makes the boon (Vara) and fear-dispelling (Abhaya) signs. She is of a golden hue, is dressed in yellow raiment, and wears every variety of jewel and a garland of bones. Her heart is softened by nectar. In the middle of the Trikona is Shiva in the form of a Vāna-Lingga, with the crescent moon and Bindu on his head. He is of a golden colour.
1 Iha bhuktvā varān bhogān ante mukti-padam brajet.
2 The Siddhi by which Yōgīs transfer themselves into another’s body, as Shangkarāchāryya is said to have done. The latter interpretation is preferable, for such an one will not have enemies, or if he have will not seek to overcome them.
3 Pentapætes Phœnica.
4 See Introduction,
He looks joyous with a rush of desire.¹ Below him is the Jīvātmā like Hangsa. It is like the steady tapering flame of a lamp.² Below the pericarp of this Lotus is the red lotus of eight petals, with its head upturned. It is in this (red) lotus that there are the Kalpa Tree, the jewelled altar surmounted by an awning and decorated by flags and the like, which is the place of mental worship.³
(Here ends the fourth section)
1 Kāmodgamollasita.
2 See Introduction.
3 See Mahānirvāna Tantra, Ch. V, vv. 129, 130, p. 85, where the Mantra is given.
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