The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
Pranava is the Avāntara (final or second) Nāda, which challenges as it were the whiteness of Baladeva and the Moon (Baladhavalasudhādhāra-santāna-hāsī). By this he means to say that it is extremely white, excelling in whiteness both Baladeva and the rays of the Moon.²
Some read Tadādye nādo’sau (in the place of Tadūrdhve nādo’sau), and interpret it as, “Below Bindu-rūpī Ma-kāra is Nāda”. But that is incorrect. The text says, “Above this, again, is Ma-kāra, shining in its form of Bindu,” and there is Nāda below it; that being so, it is useless to repeat that Nāda is below.
Besides, this Nāda is beyond the Nāda which forms part of the Pranava, and is part of the differentiating (Bhidyamāna) Parabindu placed above the Pranava. If, however, it be urged that it is necessary to state the details in describing the special Pranava (Vishishta-Pranava), and it is asked, “Why do you say a second Nāda is inappropriate?” then the reading Tadādye nādo’sau may be accepted.
But read thus it should be interpreted in the manner following: “This Nāda shown below the Bindu-rūpī Ma-kāra is Bala-dhavalasudhādhāra-santāna-hāsī (v. ante), and the Nāda first spoken of is also so described. Such repetition is free from blame on the authority of the maxim that “the great are subject to no limitations”.
1 That is, Anusvāra.
2 Sudhādhārasantāna, Vishvanātha says, means a multitude of moons.
Verse 36
WHEN the Yogī closes the house which hangs without support,¹ the knowledge whereof he has gained by the service of Parama-guru, and when the Chetas² by repeated practice becomes dissolved in this place which is the abode of uninterrupted bliss, he then sees within the middle of and in the space above (the triangle) sparks of fire distinctly shining.
COMMENTARY
Having described the Pranava, he now speaks of its union
(with Chetas), i.e., Pranavayoga.
The Yogī should close the house (Puraṁ baddhvā)—i.e., he should, with his mind set on the act, close the inner house; or, in other words, he should make Yoni-mudrā³ in the manner prescribed, and thus effectually close the inner house. The use of the word Pur used shows that the Yoni-mudrā is meant. Then, when his Chetas by repeated practice (Abhyāsa) or meditation on the Pranava becomes dissolved (Līna) in this place (the Ājnāchakra), he sees within and in the space above the triangle wherein the Pranava is, sparks of Fire⁴ (Pavana-suhridāng kanān), or, to put it plainly, sparks of light resembling sparks of fire appear before his mental vision above the triangle on which the Pranava rests. It is by Yoni-mudrā that the inner self (Antah-pur) is restrained and detached from the outside world, the region of material sense. The Manas cannot be purified and steadied unless it is completely detached from the material sphere. It is therefore that the mind (Manas) should be completely detached by Yoni-mudrā.
1 Nirālamba-purī. Nirālamba (v. post) means that which has no support—viz., that by which the mind’s connection with the world has been removed and realisation of the infinite established. Ākāshamāngsī=whose flesh or substance is Ākāsha (Rājanirghantu Dict.).
2 See next page and Introduction.
3 i.e., closes the avenues of the mind and concentrates it within itself.
4 Pavana-suhrid—“He whose friend is air”=Fire. When the wind blows fire spreads.
Yoni-mudrā, which detaches the Manas from the outside world, is thus defined: “Place the left heel against the anus, and the right heel on the left foot, and sit erect with your body and neck and head in a straight line. Then, with your lips formed to resemble a crow’s beak,¹ draw in air and fill therewith your belly. Next² close tightly your ear-holes with the thumbs, with your index-fingers the eyes, the nostrils by your middle fingers, and your mouth by the remaining fingers. Restrain the air³ within you, and with the senses controlled meditate on the Mantra whereby you realise the unity (Ekatvam) of Prāna and Manas.⁴ This is Yoga, the favourite of Yogīs.”
That steadiness of mind is produced by restraint of breath through the help of Mudrā, has been said by Shruti. “The mind under the influence of Hangsa⁵ moves to and fro, over different subjects; by restraining Hangsa the mind is restrained.”
“Closes the house” (Puraṁ baddhvā).—This may also mean
Khecharī Mudrā.⁶ This latter also produces steadiness of mind.
As has been said, “As by this the Chitta roams in the Brahman (Kha),⁷ and as the sound of uttered word⁸ also roams the
1 That is, by Kākī-mudrā. Shruti says that when Vāyu is drawn in by this Mudrā and stopped by Kumbhaka steadiness of mind is produced.
Pranava is the Avāntara (final or second) Nāda, which challenges as it were the whiteness of Baladeva and the Moon (Baladhavalasudhādhāra-santāna-hāsī). By this he means to say that it is extremely white, excelling in whiteness both Baladeva and the rays of the Moon.²
Some read Tadādye nādo’sau (in the place of Tadūrdhve nādo’sau), and interpret it as, “Below Bindu-rūpī Ma-kāra is Nāda”. But that is incorrect. The text says, “Above this, again, is Ma-kāra, shining in its form of Bindu,” and there is Nāda below it; that being so, it is useless to repeat that Nāda is below.
Besides, this Nāda is beyond the Nāda which forms part of the Pranava, and is part of the differentiating (Bhidyamāna) Parabindu placed above the Pranava. If, however, it be urged that it is necessary to state the details in describing the special Pranava (Vishishta-Pranava), and it is asked, “Why do you say a second Nāda is inappropriate?” then the reading Tadādye nādo’sau may be accepted.
But read thus it should be interpreted in the manner following: “This Nāda shown below the Bindu-rūpī Ma-kāra is Bala-dhavalasudhādhāra-santāna-hāsī (v. ante), and the Nāda first spoken of is also so described. Such repetition is free from blame on the authority of the maxim that “the great are subject to no limitations”.
1 That is, Anusvāra.
2 Sudhādhārasantāna, Vishvanātha says, means a multitude of moons.
Verse 36
WHEN the Yogī closes the house which hangs without support,¹ the knowledge whereof he has gained by the service of Parama-guru, and when the Chetas² by repeated practice becomes dissolved in this place which is the abode of uninterrupted bliss, he then sees within the middle of and in the space above (the triangle) sparks of fire distinctly shining.
COMMENTARY
Having described the Pranava, he now speaks of its union
(with Chetas), i.e., Pranavayoga.
The Yogī should close the house (Puraṁ baddhvā)—i.e., he should, with his mind set on the act, close the inner house; or, in other words, he should make Yoni-mudrā³ in the manner prescribed, and thus effectually close the inner house. The use of the word Pur used shows that the Yoni-mudrā is meant. Then, when his Chetas by repeated practice (Abhyāsa) or meditation on the Pranava becomes dissolved (Līna) in this place (the Ājnāchakra), he sees within and in the space above the triangle wherein the Pranava is, sparks of Fire⁴ (Pavana-suhridāng kanān), or, to put it plainly, sparks of light resembling sparks of fire appear before his mental vision above the triangle on which the Pranava rests. It is by Yoni-mudrā that the inner self (Antah-pur) is restrained and detached from the outside world, the region of material sense. The Manas cannot be purified and steadied unless it is completely detached from the material sphere. It is therefore that the mind (Manas) should be completely detached by Yoni-mudrā.
1 Nirālamba-purī. Nirālamba (v. post) means that which has no support—viz., that by which the mind’s connection with the world has been removed and realisation of the infinite established. Ākāshamāngsī=whose flesh or substance is Ākāsha (Rājanirghantu Dict.).
2 See next page and Introduction.
3 i.e., closes the avenues of the mind and concentrates it within itself.
4 Pavana-suhrid—“He whose friend is air”=Fire. When the wind blows fire spreads.
Yoni-mudrā, which detaches the Manas from the outside world, is thus defined: “Place the left heel against the anus, and the right heel on the left foot, and sit erect with your body and neck and head in a straight line. Then, with your lips formed to resemble a crow’s beak,¹ draw in air and fill therewith your belly. Next² close tightly your ear-holes with the thumbs, with your index-fingers the eyes, the nostrils by your middle fingers, and your mouth by the remaining fingers. Restrain the air³ within you, and with the senses controlled meditate on the Mantra whereby you realise the unity (Ekatvam) of Prāna and Manas.⁴ This is Yoga, the favourite of Yogīs.”
That steadiness of mind is produced by restraint of breath through the help of Mudrā, has been said by Shruti. “The mind under the influence of Hangsa⁵ moves to and fro, over different subjects; by restraining Hangsa the mind is restrained.”
“Closes the house” (Puraṁ baddhvā).—This may also mean
Khecharī Mudrā.⁶ This latter also produces steadiness of mind.
As has been said, “As by this the Chitta roams in the Brahman (Kha),⁷ and as the sound of uttered word⁸ also roams the
1 That is, by Kākī-mudrā. Shruti says that when Vāyu is drawn in by this Mudrā and stopped by Kumbhaka steadiness of mind is produced.
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