The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
5 Anāhata, which is the region of Air (Vāyu).
6 Principle of touch.
7 Vishuddha, which is the region of Ether (Nabhas).
8 Principle of sound.
9 See next note.
10 See Introduction, and post, Commentary.
11 Egoism—self-consciousness.
12 That is, the actual arrangement of things as compared with the order in which they are stated.
The Shāradātilaka (I. 17, 18) speaks of their connection as
Janya (effect, generated) and Janaka (cause, generator).
“From the unmanifest (Avyakta) Mūlabhūta, Paravastu¹ when Vikrita originated Mahat-tattva,¹ which consists of the Gunas and Antah-karana. From this (Mahat-tattva) originated Ahang-kāra, which is of three kinds according to its source of generation.”² By Vikriti which means change is here meant reflection or image (Prativimba)³ of the Paravastu, and as such reflection it is Vikriti; but as it is the Prakriti of Mahattattva, etc., it is also called Prakriti.⁴ Cf. “Prakriti is the Paramā
1 Mahat-tattva is a Vikriti of Prakriti. The Mulabhūta avyakta (unmanifested root-being) corresponds with the Sāngkhyan Mūlaprakriti. Here, as Rāghava Bhatta says, Tattvasrishti is indicated (Comm. to Ch. I, vv. 17, 18 of Shāradā), and interprets (Ch. I. vv. 17, 18) thus: Unmanifest Mūlabhūta Paravastu may mean either the Bindu or Shabda Brahman. By Vikrita is meant readiness or proneness to create (Srishtyunmukha). From this Bindu or Shabda Brahman emanates Mahat-tattva by which is meant the Padārtha Mahat: which is known as Buddhi-tattva in Shaiva-mata. This Mahat or Buddhi-tattva consists of the three Gunas—Sattva, Rajas and Tamas. That is, it includes Manas, Buddhi, Ahang-kāra and Chitta. These four are the product (Kārya) of the Gunas as cause (Kārana), and the cause (Kārana) inheres (Upachāra) in the effect (Kārya). After quoting the words of Īshāna-Shiva Rāghava remarks that Vāmakeshvara tantra also says that from the Unmanifest Shabda Brahman originates Buddhi-tattva wherein Sattva guna is manifest. He then distinguishes the Sāngkhya view according to which the State of equilibrium of Sattva, Rajas and Tamas is Prakriti, which is also called Pradhāna and Avyakta. This is the Supreme (Paravastu). From a disturbance in the equilibrium of the Gunas arises Mahat. This Mahāt consists of Gunas and is the cause of the Antahkaranas. By Gunas according to this are meant the five Tanmātras Shabda, Sparsha, etc. According to this view also from Prakriti comes Mahat and from the latter Ahangkāra.
Rāghava thus shows the different ways in which the text of Shāradā can be interpreted from the Shākta, Shaiva and Sāngkhya points of view.
2 Srishtibheda—that is, one Ahangkāra is the result of the predominance of Sattva, another of Rajas, and a third of Tamas.
3 That is in the sense of product. In Shaivashāktadarshana, Mūlaprakriti is itself a product of the Shivashaktitattva for the Self becomes object to itself.
4 That is, as regarded from the point of view of the Paravastu it is an effect, but regarded in relation to that which it produces it is a cause.
(Supreme) Shakti, and Vikriti is the product thereof.”¹ It has also been shown before that the Prakriti of the Para Brahman is but another aspect of Him (Prativimbasvarūpinī).
According to Shāradātilaka, Mahat-tattva is the same as Buddhi.² Īshāna-Shiva says: “The objective Prakriti,³ which is evolved by Shakti, is when associated with Sattva-guna, Buddhitattva. It is this Buddhi that is spoken of as Mahat in Sānkhya.”
Mahat-tattva consists of the Gunas and the Antah-karana. The Gunas are Sattva, Rajas, and Tamas. The Shāradā-tilaka says: “Antah-karana is the Manas, Buddhi, Ahang-kāra, and Chitta, of the Ātmā.⁴ All these are comprised in the term Mahat-tattva.
Now, a question may be raised—namely, If Manas be within Mahat-tattva, what of that which has been said in v. 33, where Manas has been spoken of as having an independent existence? But the answer to that is, that that Manas is the product of Ahangkāra, and Rāghava-Bhatta quotes a text which says: “In so much as the other Manas is the one which selects and rejects (Sa-sangkalpavikalpaka),⁵ it is known to be the product of Tejas.”⁶ Thus it is that, as Manas and other Tattvas in the Ājnā Chakra are placed in their order, Ahang-kāra and others should be known as being placed above them. In the Ājnā Chakra are Hākinī, Itara-liṁga, Pranava, Manas, Ahangkāra, Buddhi, and Prakriti, placed consecutively one above the other. No place being assigned to Chandra-mandala, which has been spoken of before, it should be taken to be placed above all these. If it be asked, Why is it not below all these? then the reply is that it has been said in the Sammohana Tantra: “Moon (Indu) is in the forehead, and above it is Bodhinī Herself.” From this it would appear that Indu and Bodhinī are above Ājnā Chakra, placed one above
1 Vikritih prativimbatā—in a mirror one is seen, but the image is not oneself.
2 Rāghavabhatta says that this is so according to Shaiva doctrine.
3 Boddhavya-lakshanā—that is, that which can be known (jneya); the objective or manifested Prakriti.
4 See Introduction.
5 As to Sa-sangkalpa-vikalpa, see Introduction.
6 That is, Taijasa ahangkāra, which is the source of the Indriyas.
Plate X. PADMĀSANA WITH LAULIKĪ
(Vide p. 205)
To face p. 104.
p. 105
the other without anything intervening between them. Bodhinī is above all the rest.
The Sammohana Tantra speaks of the Cause (Kāranarūpa) as above Ājnā Chakra: “Indu (the Moon, here—Bindu) is in the region of the forehead, and above it is Bodhinī Herself. Above Bodhinī shines the excellent Nāda, in form like the half (crescent) moon; above this is the lustrous Mahānāda, in shape like a plough; above this is the Kalā called Ānji, the beloved of Yogīs. Above this last is Unmanī,¹ which having reached one does not return.”
In the above passage, in the words “above it is Bodhinī,” the word “it” stands for the forehead or Ājnā Chakra.
The Bhūta-shuddhi Tantra speaks of the existence of the Bindu below Bodhinī: “Devi, above Vindu and Mātrārdhā is Nāda, and above this, again, is Mahānāda, which is the place of the dissolution of Vāyu.” Mātrārddhā is Mātrārddha Shakti.²
The following passage from Brihat-tri-vikrama-sanghitā proves that the Arddha-mātrā means Shakti: “Lustrous like the young
1 In this passage Ānjī is Samani. The Bhūtashuddhi (see post), makes a distinction too between Ānjī and Samanī. These are the Avāntarasharīras of the First Cause enumerated in Layakrama. The text quoted from the Shāradā gives the Srishti-krama.
2 Mātrārddhā. In the Devī Bhāgavata there occurs the expression
Arddha-mātrā (which is a name for Nāda) in I, 1, v. 55, and III, 5,
- v. 29, and Nīlakantha defines it to mean Param padam=the supreme state, or the Brahman. The expression Arddha-mātrā also occurs in Chandī, I, 55, in practically the same sense. Gopāla Chakravartī quotes a passage which says “Arddhamātrā is attributeless (Nirguna), and realisable by the Yogī.” He quotes another passage which says: “Oṁ —this is the three Vedas, three Lokas, and after the three Lokas Mātrārddha is the fourth—the Supreme Tattva.” See Chandī “Tvamudgīthe arddhamātrāsi,” and Devībhāgavata, I, 5, v. 55. Shruti says: “Thou art the Arddhamātrā of Pranava, Gāyatrī, and Vyāhriti.” Here the unity of Devī and Brahman is shown. She is Brahman united with Māyā (Māyāvishishtabrahmarūpinī). The Nādabindu Upanishad
- (v. 1) says: “A-kāra is the right wing (of Oṁ figured as a bird), U-kāra is the other (left) wing, Ma-kāra the tail, and Arddhamātrā the head. Sattva is its body, and Rajas and Tamas are its two feet. Dharma is its right eye, and Adharma is its left eye. The Bhūr-loka is its feet, the Bhuvarloka its knees; the Svarloka is its middle, the Maharloka its navel; Janaloka is the heart, Tapoloka its throat, and Satyaloka the place between the eyebrows.” See also Brahmavidyā Up., v. 10.
p. 106
Sun is Akshara, which is Bindumat (Bindu itself); above it is Arddhamātrā, associated with the Gāndhārarāga.”¹
As both the above passages point to the same thing, we must take it that Arddha-mātrā and Bodhinī are identical. Bindu, Bodhinī, and Nāda, are but different aspects of the Bindu-mayapara-shakti.
5 Anāhata, which is the region of Air (Vāyu).
6 Principle of touch.
7 Vishuddha, which is the region of Ether (Nabhas).
8 Principle of sound.
9 See next note.
10 See Introduction, and post, Commentary.
11 Egoism—self-consciousness.
12 That is, the actual arrangement of things as compared with the order in which they are stated.
The Shāradātilaka (I. 17, 18) speaks of their connection as
Janya (effect, generated) and Janaka (cause, generator).
“From the unmanifest (Avyakta) Mūlabhūta, Paravastu¹ when Vikrita originated Mahat-tattva,¹ which consists of the Gunas and Antah-karana. From this (Mahat-tattva) originated Ahang-kāra, which is of three kinds according to its source of generation.”² By Vikriti which means change is here meant reflection or image (Prativimba)³ of the Paravastu, and as such reflection it is Vikriti; but as it is the Prakriti of Mahattattva, etc., it is also called Prakriti.⁴ Cf. “Prakriti is the Paramā
1 Mahat-tattva is a Vikriti of Prakriti. The Mulabhūta avyakta (unmanifested root-being) corresponds with the Sāngkhyan Mūlaprakriti. Here, as Rāghava Bhatta says, Tattvasrishti is indicated (Comm. to Ch. I, vv. 17, 18 of Shāradā), and interprets (Ch. I. vv. 17, 18) thus: Unmanifest Mūlabhūta Paravastu may mean either the Bindu or Shabda Brahman. By Vikrita is meant readiness or proneness to create (Srishtyunmukha). From this Bindu or Shabda Brahman emanates Mahat-tattva by which is meant the Padārtha Mahat: which is known as Buddhi-tattva in Shaiva-mata. This Mahat or Buddhi-tattva consists of the three Gunas—Sattva, Rajas and Tamas. That is, it includes Manas, Buddhi, Ahang-kāra and Chitta. These four are the product (Kārya) of the Gunas as cause (Kārana), and the cause (Kārana) inheres (Upachāra) in the effect (Kārya). After quoting the words of Īshāna-Shiva Rāghava remarks that Vāmakeshvara tantra also says that from the Unmanifest Shabda Brahman originates Buddhi-tattva wherein Sattva guna is manifest. He then distinguishes the Sāngkhya view according to which the State of equilibrium of Sattva, Rajas and Tamas is Prakriti, which is also called Pradhāna and Avyakta. This is the Supreme (Paravastu). From a disturbance in the equilibrium of the Gunas arises Mahat. This Mahāt consists of Gunas and is the cause of the Antahkaranas. By Gunas according to this are meant the five Tanmātras Shabda, Sparsha, etc. According to this view also from Prakriti comes Mahat and from the latter Ahangkāra.
Rāghava thus shows the different ways in which the text of Shāradā can be interpreted from the Shākta, Shaiva and Sāngkhya points of view.
2 Srishtibheda—that is, one Ahangkāra is the result of the predominance of Sattva, another of Rajas, and a third of Tamas.
3 That is in the sense of product. In Shaivashāktadarshana, Mūlaprakriti is itself a product of the Shivashaktitattva for the Self becomes object to itself.
4 That is, as regarded from the point of view of the Paravastu it is an effect, but regarded in relation to that which it produces it is a cause.
(Supreme) Shakti, and Vikriti is the product thereof.”¹ It has also been shown before that the Prakriti of the Para Brahman is but another aspect of Him (Prativimbasvarūpinī).
According to Shāradātilaka, Mahat-tattva is the same as Buddhi.² Īshāna-Shiva says: “The objective Prakriti,³ which is evolved by Shakti, is when associated with Sattva-guna, Buddhitattva. It is this Buddhi that is spoken of as Mahat in Sānkhya.”
Mahat-tattva consists of the Gunas and the Antah-karana. The Gunas are Sattva, Rajas, and Tamas. The Shāradā-tilaka says: “Antah-karana is the Manas, Buddhi, Ahang-kāra, and Chitta, of the Ātmā.⁴ All these are comprised in the term Mahat-tattva.
Now, a question may be raised—namely, If Manas be within Mahat-tattva, what of that which has been said in v. 33, where Manas has been spoken of as having an independent existence? But the answer to that is, that that Manas is the product of Ahangkāra, and Rāghava-Bhatta quotes a text which says: “In so much as the other Manas is the one which selects and rejects (Sa-sangkalpavikalpaka),⁵ it is known to be the product of Tejas.”⁶ Thus it is that, as Manas and other Tattvas in the Ājnā Chakra are placed in their order, Ahang-kāra and others should be known as being placed above them. In the Ājnā Chakra are Hākinī, Itara-liṁga, Pranava, Manas, Ahangkāra, Buddhi, and Prakriti, placed consecutively one above the other. No place being assigned to Chandra-mandala, which has been spoken of before, it should be taken to be placed above all these. If it be asked, Why is it not below all these? then the reply is that it has been said in the Sammohana Tantra: “Moon (Indu) is in the forehead, and above it is Bodhinī Herself.” From this it would appear that Indu and Bodhinī are above Ājnā Chakra, placed one above
1 Vikritih prativimbatā—in a mirror one is seen, but the image is not oneself.
2 Rāghavabhatta says that this is so according to Shaiva doctrine.
3 Boddhavya-lakshanā—that is, that which can be known (jneya); the objective or manifested Prakriti.
4 See Introduction.
5 As to Sa-sangkalpa-vikalpa, see Introduction.
6 That is, Taijasa ahangkāra, which is the source of the Indriyas.
Plate X. PADMĀSANA WITH LAULIKĪ
(Vide p. 205)
To face p. 104.
p. 105
the other without anything intervening between them. Bodhinī is above all the rest.
The Sammohana Tantra speaks of the Cause (Kāranarūpa) as above Ājnā Chakra: “Indu (the Moon, here—Bindu) is in the region of the forehead, and above it is Bodhinī Herself. Above Bodhinī shines the excellent Nāda, in form like the half (crescent) moon; above this is the lustrous Mahānāda, in shape like a plough; above this is the Kalā called Ānji, the beloved of Yogīs. Above this last is Unmanī,¹ which having reached one does not return.”
In the above passage, in the words “above it is Bodhinī,” the word “it” stands for the forehead or Ājnā Chakra.
The Bhūta-shuddhi Tantra speaks of the existence of the Bindu below Bodhinī: “Devi, above Vindu and Mātrārdhā is Nāda, and above this, again, is Mahānāda, which is the place of the dissolution of Vāyu.” Mātrārddhā is Mātrārddha Shakti.²
The following passage from Brihat-tri-vikrama-sanghitā proves that the Arddha-mātrā means Shakti: “Lustrous like the young
1 In this passage Ānjī is Samani. The Bhūtashuddhi (see post), makes a distinction too between Ānjī and Samanī. These are the Avāntarasharīras of the First Cause enumerated in Layakrama. The text quoted from the Shāradā gives the Srishti-krama.
2 Mātrārddhā. In the Devī Bhāgavata there occurs the expression
Arddha-mātrā (which is a name for Nāda) in I, 1, v. 55, and III, 5,
- v. 29, and Nīlakantha defines it to mean Param padam=the supreme state, or the Brahman. The expression Arddha-mātrā also occurs in Chandī, I, 55, in practically the same sense. Gopāla Chakravartī quotes a passage which says “Arddhamātrā is attributeless (Nirguna), and realisable by the Yogī.” He quotes another passage which says: “Oṁ —this is the three Vedas, three Lokas, and after the three Lokas Mātrārddha is the fourth—the Supreme Tattva.” See Chandī “Tvamudgīthe arddhamātrāsi,” and Devībhāgavata, I, 5, v. 55. Shruti says: “Thou art the Arddhamātrā of Pranava, Gāyatrī, and Vyāhriti.” Here the unity of Devī and Brahman is shown. She is Brahman united with Māyā (Māyāvishishtabrahmarūpinī). The Nādabindu Upanishad
- (v. 1) says: “A-kāra is the right wing (of Oṁ figured as a bird), U-kāra is the other (left) wing, Ma-kāra the tail, and Arddhamātrā the head. Sattva is its body, and Rajas and Tamas are its two feet. Dharma is its right eye, and Adharma is its left eye. The Bhūr-loka is its feet, the Bhuvarloka its knees; the Svarloka is its middle, the Maharloka its navel; Janaloka is the heart, Tapoloka its throat, and Satyaloka the place between the eyebrows.” See also Brahmavidyā Up., v. 10.
p. 106
Sun is Akshara, which is Bindumat (Bindu itself); above it is Arddhamātrā, associated with the Gāndhārarāga.”¹
As both the above passages point to the same thing, we must take it that Arddha-mātrā and Bodhinī are identical. Bindu, Bodhinī, and Nāda, are but different aspects of the Bindu-mayapara-shakti.
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