The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
who is accomplished in Dhyāna and Yoga³ and other excellent acquirements. The suffix Indra means King or Chieftain, and is added to names to signify excellence.
“Versed in all the Shāstras” (Sarva-shāstrārthavettā).—Such an one becomes proficient in the Shāstras and in Divine knowledge, and thus he becomes all-seeing (Sarva-darshī)—i.e., able to look at things from all points by reason of his being possessed of wisdom and knowledge which harmonises with Shāstras, manners, and customs.
1 Para-pura—may also mean another’s house. See p. 63, ante.
2 Siddhi.
3 Dhyānayogādisampannah.—The word may also mean one who is an adept in Dhyānayoga and other acquirements.
“He realises,” etc. (Advaitāchāra-vādī).—He knows that this Universe and all material existence is the Brahman, from such sayings of Shruti as, “The worlds are Its Pāda (that is Angshas)”: “All that exists is the Brahman”;¹ and, “I am the Deva, and no one else; I am the very Brahman, and sorrow is not my share.”² He knows that the Brahman alone is the Real (Sat), and everything else is unreal (Asat), and that they all shine by the light of the Brahman.³ The man who by such knowledge is able to realise the identity of the Individual with the Supreme Spirit⁴ (Jīvātmā and Paramātmā), and preaches it, is an Advaitavādī.
“Excellent and unknown powers” (Paramāpūrva-siddhi)— that is, most exalted and excellent powers.
“Full of fame” (Prasiddha)—i.e., famous by reason of his excellence.
“He ever becomes,” etc. (So’pi kartā tri-bhuvana-bhavane sanghritau pālane cha).—This is Prashangsā-vāda;⁵ or it may mean that such Sādhaka becomes absorbed in the Supreme on the dissolution of the body, and thus becomes the source of Creation,
Preservation, and Destruction.
1 ‘Pādo ’sya vishvā bhūtānīti.’ ‘Tadidang sarvvang Brahma.’ The
Chhā.-Up. reads (3. 12. 6), ‘Pādo’sya sarvā bhūtāni’ and (3. 14. 1),
‘Sarvaṁ khalvidam Brahma’—which mean the same things.
2 Ahang devo na chānyo’smi Brahmaivāsmi na shokabhāk.
3 Brahmaivaikang sad-vastu tadanyad asat prapancha-samudāyas tu Brahma-bhāsatayā bhāsate.
4 Jīvātma-paramātmanor aikyachintanam.
5 i.e., Stuti-vāda, or praise; or, as we should say, compliment, which, while real in the sense of the presence of a desire to praise that which is in fact praiseworthy, is unreal so far as regards the actual words in which that desire is voiced.
Verse 35
WITHIN the triangle in this Chakra ever dwells the combination of letters¹ which form the Pranava. It is the inner Ātmā as pure mind (Buddhi), and resembles a flame in its radiance. Above it is the half (crescent) moon, and above this, again, is Ma-kāra,² shining in its form of Bindu. Above this is Nāda, whose whiteness equals that of Balarāma³ and diffuses the rays of the Moon.³
COMMENTARY
The author desires to speak of the presence of the Pranava in the Ājnā Chakra and says that in this Chakra, and within the triangle which has already been spoken of, ever dwells the combination of the letters A and U which by the rules of Sandhi makes the thirteenth vowel O. This combination of letters is Suddha-buddhyantarātmā—i.e., the innermost Spirit manifesting as pure intelligence (Buddhi). The question may be asked if the thirteenth vowel (O) is that. To obviate this the author qualifies it by saying “above it is the half Moon, etc.” It is by adding the half Moon (Nāda) and Bindu to O that the Pranava is formed.
He next gives its attributes:
“Resembles a flame in its radiance” (Pradīpābhajyotih).—But how can this thirteenth vowel by itself be Shuddha-buddhyantarātmā? He therefore says:
“Above it is the crescent moon” (Tadūrdhve chandrārdhah).
1 That is, a and u, which by Sandhi becomes O, and with anusvāra
(ṁ) thus form the Pranava, or mantra Om.
2 The letter M in its Bindu form in Chandra-vindu.
3 Shangkara reads it as “Jaladhavala, etc.,” and explains it by “white like water”. The last portion may also mean “smiling whiteness equals that of the Moon”.
“And above this, again, is Ma-kāra, shining in its form of Bindu” (Tad-upari vilasadbindu-rūpī Ma-kārah).—It is thus shown that by the placing of the crescent moon and the Bindu¹ over the thirteenth vowel the Pranava is completely formed.
“Above this is Nāda” (Tadūrdhve nādo’sau)—i.e., above the
who is accomplished in Dhyāna and Yoga³ and other excellent acquirements. The suffix Indra means King or Chieftain, and is added to names to signify excellence.
“Versed in all the Shāstras” (Sarva-shāstrārthavettā).—Such an one becomes proficient in the Shāstras and in Divine knowledge, and thus he becomes all-seeing (Sarva-darshī)—i.e., able to look at things from all points by reason of his being possessed of wisdom and knowledge which harmonises with Shāstras, manners, and customs.
1 Para-pura—may also mean another’s house. See p. 63, ante.
2 Siddhi.
3 Dhyānayogādisampannah.—The word may also mean one who is an adept in Dhyānayoga and other acquirements.
“He realises,” etc. (Advaitāchāra-vādī).—He knows that this Universe and all material existence is the Brahman, from such sayings of Shruti as, “The worlds are Its Pāda (that is Angshas)”: “All that exists is the Brahman”;¹ and, “I am the Deva, and no one else; I am the very Brahman, and sorrow is not my share.”² He knows that the Brahman alone is the Real (Sat), and everything else is unreal (Asat), and that they all shine by the light of the Brahman.³ The man who by such knowledge is able to realise the identity of the Individual with the Supreme Spirit⁴ (Jīvātmā and Paramātmā), and preaches it, is an Advaitavādī.
“Excellent and unknown powers” (Paramāpūrva-siddhi)— that is, most exalted and excellent powers.
“Full of fame” (Prasiddha)—i.e., famous by reason of his excellence.
“He ever becomes,” etc. (So’pi kartā tri-bhuvana-bhavane sanghritau pālane cha).—This is Prashangsā-vāda;⁵ or it may mean that such Sādhaka becomes absorbed in the Supreme on the dissolution of the body, and thus becomes the source of Creation,
Preservation, and Destruction.
1 ‘Pādo ’sya vishvā bhūtānīti.’ ‘Tadidang sarvvang Brahma.’ The
Chhā.-Up. reads (3. 12. 6), ‘Pādo’sya sarvā bhūtāni’ and (3. 14. 1),
‘Sarvaṁ khalvidam Brahma’—which mean the same things.
2 Ahang devo na chānyo’smi Brahmaivāsmi na shokabhāk.
3 Brahmaivaikang sad-vastu tadanyad asat prapancha-samudāyas tu Brahma-bhāsatayā bhāsate.
4 Jīvātma-paramātmanor aikyachintanam.
5 i.e., Stuti-vāda, or praise; or, as we should say, compliment, which, while real in the sense of the presence of a desire to praise that which is in fact praiseworthy, is unreal so far as regards the actual words in which that desire is voiced.
Verse 35
WITHIN the triangle in this Chakra ever dwells the combination of letters¹ which form the Pranava. It is the inner Ātmā as pure mind (Buddhi), and resembles a flame in its radiance. Above it is the half (crescent) moon, and above this, again, is Ma-kāra,² shining in its form of Bindu. Above this is Nāda, whose whiteness equals that of Balarāma³ and diffuses the rays of the Moon.³
COMMENTARY
The author desires to speak of the presence of the Pranava in the Ājnā Chakra and says that in this Chakra, and within the triangle which has already been spoken of, ever dwells the combination of the letters A and U which by the rules of Sandhi makes the thirteenth vowel O. This combination of letters is Suddha-buddhyantarātmā—i.e., the innermost Spirit manifesting as pure intelligence (Buddhi). The question may be asked if the thirteenth vowel (O) is that. To obviate this the author qualifies it by saying “above it is the half Moon, etc.” It is by adding the half Moon (Nāda) and Bindu to O that the Pranava is formed.
He next gives its attributes:
“Resembles a flame in its radiance” (Pradīpābhajyotih).—But how can this thirteenth vowel by itself be Shuddha-buddhyantarātmā? He therefore says:
“Above it is the crescent moon” (Tadūrdhve chandrārdhah).
1 That is, a and u, which by Sandhi becomes O, and with anusvāra
(ṁ) thus form the Pranava, or mantra Om.
2 The letter M in its Bindu form in Chandra-vindu.
3 Shangkara reads it as “Jaladhavala, etc.,” and explains it by “white like water”. The last portion may also mean “smiling whiteness equals that of the Moon”.
“And above this, again, is Ma-kāra, shining in its form of Bindu” (Tad-upari vilasadbindu-rūpī Ma-kārah).—It is thus shown that by the placing of the crescent moon and the Bindu¹ over the thirteenth vowel the Pranava is completely formed.
“Above this is Nāda” (Tadūrdhve nādo’sau)—i.e., above the
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