The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
2 These and following verses occur in Shāradā Tilaka, Ch. XXV, vv. 45, 46. The first portion of this passage describes Siddhāsana.
3 That is, by Kumbhaka.
4 That is, recite the Hangsa or Ajapāmantra, or breathing in
Kumbhaka.
5 The Jīvātmā manifesting as Prāna.
6 One of the Mudrās of Hatha-yoga. See Introduction.
7 Kha has three meanings—viz., Ether, Brahman, and space between eyebrows (Ājnā). Brahmānanda, the Commentator of the Hathayogapradīpikā, adopts the last meaning in interpreting this verse (Ch. III, v. 41,) and in commenting on v. 55 of the Hathayogapradīpikā gives it the meaning of Brahman.
8 Lit., tongue.
Ether (Kha), therefore is Khecharī Mudrā honoured by all the
Siddhas.”
The Chitta is Khechara¹ when, disunited from Manas and devoid of all attachment to all worldly things, it becomes Unmanī.²
As has been said,³ “the Yogī is united with Unmanī; without Unmanī there is no Yogī.” Nirālambā means that which has no support—namely, that from which the mind’s connection with the world has been removed.
“The knowledge whereof he has gained by the service of his Parama-guru” (Parama-guru-sevā-suviditām).—Parama is excellent in the sense that he has attained excellence in Yoga practice (by instructions) handed down along a series of spiritual preceptors (Gurus), and not the result of book-learning.⁴
“Serving the Guru.”—Such knowledge is obtained from the Guru by pleasing him by personal services (Sevā). Cf. “It can be attained by the instructions of the Guru, and not by ten million of Shāstras.”
“The abode of uninterrupted bliss” (Su-sukha-sadana)—i.e., this is the place where one enjoys happiness that nothing can interrupt. This word qualifies place (Iha-sthāne—i.e., Ājnā- chakra).
“Sparks of fire distinctly shining” (Pavana-suhridām pravilasita-rūpān kanān).—These sparks of Fire shine quite distinctly.
Elsewhere it is clearly stated that the Pranava is surrounded by sparks of light: “Above it is the flame-like Ātmā, auspicious and in shape like the Pranava, on all sides surrounded by sparks of light.”
1 What moves about in the sky or ether. It is Manas which deprives the Chitta of freedom by causing attachment to the world. On being disunited from Manas it moves freely in the ether, going its own way.
2 Unmanī is there where, to coin a word, the “Manasness” of
Manas ceases. See note to v. 40. Ut=without, and manī is from Manas.
3 This is from Jnānārnava Tantra, Ch. XXIV, v. 37.
4 Which is well recognised to be insufficient in these matters.
Verse 37
HE then also sees the Light¹ which is in the form of a flaming lamp. It is lustrous like the clearly shining morning sun, and glows between the Sky and the Earth.² It is here that the Bhagavān manifests Himself in the fulness of His might.³ He knows no decay, and witnesseth all, and is here as He is in the region of Fire, Moon, and Sun.⁴
COMMENTARY
Yogīs such as these see other visions beside the sparks of light. After seeing the fiery sparks they see the light.
“Then” (Tadanu)—i.e., after seeing the sparks spoken of in the preceding Shloka.
He then describes this Light (Jyotih).
“Glows between the Sky and the Earth” (Gagana-dharanī- madhyamilita).—This compound adjective qualifies Jyotih or Light.
Gagana (sky) is the sky or empty space above Shangkhinī Nādī (see verse 40, post), and Dharanī (Earth) is the Dharā-mandala in the Mūlādhāra. This light also extends from the Mūlādhāra to the Sahasrāra.⁵
1 Jyotih.
2 See Commentary, post.
3 Pūrna-vibhava, which, however, as Kālīcharana points out post, may be interpreted in various ways. According to Vishvanātha, the second chapter of the Kaivalya-Kalikā Tantra contains a verse which says that the presence of the all-pervading Brahman is realised by His action, as we realise the presence of Rāhu by his action on the sun and moon.
4 That is, the triangle on Manipītha within the A-ka-tha triangle.
See v. 4 of the Pādukāpanchaka.
5 The particle vi in the text is used in an inclusive sense.
He next speaks of the presence of Parama Shiva in the Ājnā Chakra.
“It is here” (Iha sthāne)—i.e., in the Ājnā Chakra; Parama
Shiva is here, as in the Sahasrāra. Bhagavān is Parama Shiva.
“Manifests Himself” (Sākshād bhavati)—i.e., He is here.¹
“In the fulness of His might” (Pūrna-vibhava).—This compound word which qualifies Bhagavān is capable of various interpretations.
Pūrna-vibhava may also be interpreted in the following different ways:
(a) Pūrna may mean complete in Himself, and vibhava infinite powers, such as the power of creation, etc. In that case the word would mean: “One who has in Him such powers, who is the absolute Creator, Destroyer, and Supporter, of the Universe.”
(b) Vibhava, again, may mean “the diversified and limitless creation,” and pūrna “all-spreading”. In this sense Purna-vibhava means “He from whom this all-spreading and endless (vast) creation has emanated.” Cf. “From whom all these originated, and in whom having originated they live, to whom they go and into whom they enter” (Shruti).²
2 These and following verses occur in Shāradā Tilaka, Ch. XXV, vv. 45, 46. The first portion of this passage describes Siddhāsana.
3 That is, by Kumbhaka.
4 That is, recite the Hangsa or Ajapāmantra, or breathing in
Kumbhaka.
5 The Jīvātmā manifesting as Prāna.
6 One of the Mudrās of Hatha-yoga. See Introduction.
7 Kha has three meanings—viz., Ether, Brahman, and space between eyebrows (Ājnā). Brahmānanda, the Commentator of the Hathayogapradīpikā, adopts the last meaning in interpreting this verse (Ch. III, v. 41,) and in commenting on v. 55 of the Hathayogapradīpikā gives it the meaning of Brahman.
8 Lit., tongue.
Ether (Kha), therefore is Khecharī Mudrā honoured by all the
Siddhas.”
The Chitta is Khechara¹ when, disunited from Manas and devoid of all attachment to all worldly things, it becomes Unmanī.²
As has been said,³ “the Yogī is united with Unmanī; without Unmanī there is no Yogī.” Nirālambā means that which has no support—namely, that from which the mind’s connection with the world has been removed.
“The knowledge whereof he has gained by the service of his Parama-guru” (Parama-guru-sevā-suviditām).—Parama is excellent in the sense that he has attained excellence in Yoga practice (by instructions) handed down along a series of spiritual preceptors (Gurus), and not the result of book-learning.⁴
“Serving the Guru.”—Such knowledge is obtained from the Guru by pleasing him by personal services (Sevā). Cf. “It can be attained by the instructions of the Guru, and not by ten million of Shāstras.”
“The abode of uninterrupted bliss” (Su-sukha-sadana)—i.e., this is the place where one enjoys happiness that nothing can interrupt. This word qualifies place (Iha-sthāne—i.e., Ājnā- chakra).
“Sparks of fire distinctly shining” (Pavana-suhridām pravilasita-rūpān kanān).—These sparks of Fire shine quite distinctly.
Elsewhere it is clearly stated that the Pranava is surrounded by sparks of light: “Above it is the flame-like Ātmā, auspicious and in shape like the Pranava, on all sides surrounded by sparks of light.”
1 What moves about in the sky or ether. It is Manas which deprives the Chitta of freedom by causing attachment to the world. On being disunited from Manas it moves freely in the ether, going its own way.
2 Unmanī is there where, to coin a word, the “Manasness” of
Manas ceases. See note to v. 40. Ut=without, and manī is from Manas.
3 This is from Jnānārnava Tantra, Ch. XXIV, v. 37.
4 Which is well recognised to be insufficient in these matters.
Verse 37
HE then also sees the Light¹ which is in the form of a flaming lamp. It is lustrous like the clearly shining morning sun, and glows between the Sky and the Earth.² It is here that the Bhagavān manifests Himself in the fulness of His might.³ He knows no decay, and witnesseth all, and is here as He is in the region of Fire, Moon, and Sun.⁴
COMMENTARY
Yogīs such as these see other visions beside the sparks of light. After seeing the fiery sparks they see the light.
“Then” (Tadanu)—i.e., after seeing the sparks spoken of in the preceding Shloka.
He then describes this Light (Jyotih).
“Glows between the Sky and the Earth” (Gagana-dharanī- madhyamilita).—This compound adjective qualifies Jyotih or Light.
Gagana (sky) is the sky or empty space above Shangkhinī Nādī (see verse 40, post), and Dharanī (Earth) is the Dharā-mandala in the Mūlādhāra. This light also extends from the Mūlādhāra to the Sahasrāra.⁵
1 Jyotih.
2 See Commentary, post.
3 Pūrna-vibhava, which, however, as Kālīcharana points out post, may be interpreted in various ways. According to Vishvanātha, the second chapter of the Kaivalya-Kalikā Tantra contains a verse which says that the presence of the all-pervading Brahman is realised by His action, as we realise the presence of Rāhu by his action on the sun and moon.
4 That is, the triangle on Manipītha within the A-ka-tha triangle.
See v. 4 of the Pādukāpanchaka.
5 The particle vi in the text is used in an inclusive sense.
He next speaks of the presence of Parama Shiva in the Ājnā Chakra.
“It is here” (Iha sthāne)—i.e., in the Ājnā Chakra; Parama
Shiva is here, as in the Sahasrāra. Bhagavān is Parama Shiva.
“Manifests Himself” (Sākshād bhavati)—i.e., He is here.¹
“In the fulness of His might” (Pūrna-vibhava).—This compound word which qualifies Bhagavān is capable of various interpretations.
Pūrna-vibhava may also be interpreted in the following different ways:
(a) Pūrna may mean complete in Himself, and vibhava infinite powers, such as the power of creation, etc. In that case the word would mean: “One who has in Him such powers, who is the absolute Creator, Destroyer, and Supporter, of the Universe.”
(b) Vibhava, again, may mean “the diversified and limitless creation,” and pūrna “all-spreading”. In this sense Purna-vibhava means “He from whom this all-spreading and endless (vast) creation has emanated.” Cf. “From whom all these originated, and in whom having originated they live, to whom they go and into whom they enter” (Shruti).²
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