The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
“‘Parā is Ekā (without duality); its opposite is the next one (Pashyantī); Madhyamā is divided into two, gross and subtle forms: the gross form consists of the nine groups of letters; and the subtle form is the sound which differentiates the nine letters. . . . One is the cause, and the other the effect; and so there is no material difference between the sound and its gross forms.’
“Com. ‘Ekā’: When the three Gunas, Sattva, Rajas, and Tamas, are in a state of equilibrium (Sāmya), that state is called Parā. Pashyantī is the state when the three Gunas become unequal (and consequently produce sound). The next stage is called Madhyamā; the subtle form of this is called Sūkshmamadhyamā, and the second and gross form is called Sthūlamadhyamā, which produces nine distinct forms of sound represented by nine groups of letters: viz., अ (and all the other vowels), क (Kavarga, 5 in number), च (Chavarga, 5), ट (Tavarga, 5), त (Tavarga, 5), प (Pavarga, 5), य (Ya, Ra, La and Va), श (Sha, Sha, Sa and Ha), and क्ष (Ksha). These letters do not in reality exist, but represent only the ideas of men. Thus all the forms and letters originate from Parā, and Parā is nothing but Chaitanya (Consciousness).
“The nine groups or Vyūhas (manifestations of Devī) above enumerated are, again, classed under the following three heads: (1) Bhoktā (enjoyer)—comprises No. 9, Jīva-vyūha. (2) Bhogya (objects of enjoyment)—comprises groups Nos. 1, 2, 3, 5, 6, 7, and 8. (3) Bhoga (enjoyment) —comprises No. 4, Jnānavyūha.
“The above is the substance of the philosophy of the Kaulas as expounded by Shrī Shankarāchārya in this shloka of Ānanda Laharī (No. 34). In commenting on this,
Lakshmīdhara quotes several verses from the Kaula Āgamas, of which the following is one:
“‘The blissful Lord is of nine forms. This God is called Bhairava. It is he that confers enjoyment (bliss) and liberates the souls (from bondage). His consort is Ānandabhairavī, the ever-blissful, the Chaitanya. When these two become equal (unite in harmony), the universe comes into existence.’
“The Commentator remarks here that the power of Devī predominates in creation, and that of Shiva in dissolution.”
VI
PRACTICE (YOGA: LAYA-KRAMA)
YOGA is sometimes understood as meaning the result and not the process which leads to it. According to this meaning of the term, and from the standpoint of natural dualism, Yoga has been described to be the union of the individual spirit with God.
But if Jīva and Paramātmā are really one, there can be no such thing as union, which term is strictly applicable to the case of the coming together of two distinct beings. Samādhi (ecstasy) consists in the realisation that the Jīvātmā is Paramātmā; and Yoga means, not this realisation, but the means by which it is attained. Yoga is thus a term for those physical and psychical processes which are used to discover man’s inner essence, which is the Supreme. It is thus not a result, but the process, method, or practice, by which this result is attained. This result is possible, according to Advaita Vedānta, because Chit, as the true being of every Jīva, is not really fettered, but only appears to be so. Were Ātmā not truly free, Liberation (Moksha) would not be possible. Liberation or Moksha therefore is potentially in the possession of every Jīva. His identity with Paramātmā exists now as then, but is not realised owing to the veil of Māyā, through which Jīvātmā and Paramātmā appear as separate. As ignorance of the identity of the Jīvātmā and Paramātmā is due to Avidyā, the realisation of such identity is attained by Vidyā or Jnāna.
The latter alone can immediately produce liberation (Sadyomukti). Jnāna is used in a twofold sense—namely, Svarūpa Jnāna and Kriyā Jnāna. The first is Pure Consciousness, which is the end and aim of Yoga; the second is those intellective processes which are the means taken to acquire the first. Jnāna considered as means or mental action (Mānasī Kriyā) is an intellective process that is the discrimination between what is and what is not Brahman; the right understanding of what is meant by Brahman, and the fixing of the mind on what is thus understood until the Brahman wholly and permanently occupies the mind to the displacement of all else. Mind is then absorbed into Brahman or Consciousness, which alone remains; this is realisation or the attainment of the state of pure consciousness, which is Jnāna in its true (Svarūpa) sense. Liberating Yoga short of perfect Jnāna effects what is called Kramamukti—that is, the Yogī attains Sāyujya with Brahman in Satya-loka, which is thence perfected into complete Mukti through the Devatā with whom he is thus united. What the Siddha (complete) Jnānayogī or Jīvanmukta himself accomplishes in this life is thereafter attained as the sequel to Brahmasāyujya. But man is not only intellect. He has feeling and devotion. He is not only these, but has a body. Other processes (Yogas) are therefore associated with and in aid of it, such as those belonging to worship (Upāsanā) and the gross (Sthūla Kriyā) and subtle processes (Sūkshma Kriyā) of Hathayoga.
Mind and body are the instruments whereby the ordinary separative worldly experience is had. As long, however, as they are so used they are impediments in the way of attainment of the state of pure Consciousness (Chit). For such attainment all screenings (Āvarana) of Chit must
“‘Parā is Ekā (without duality); its opposite is the next one (Pashyantī); Madhyamā is divided into two, gross and subtle forms: the gross form consists of the nine groups of letters; and the subtle form is the sound which differentiates the nine letters. . . . One is the cause, and the other the effect; and so there is no material difference between the sound and its gross forms.’
“Com. ‘Ekā’: When the three Gunas, Sattva, Rajas, and Tamas, are in a state of equilibrium (Sāmya), that state is called Parā. Pashyantī is the state when the three Gunas become unequal (and consequently produce sound). The next stage is called Madhyamā; the subtle form of this is called Sūkshmamadhyamā, and the second and gross form is called Sthūlamadhyamā, which produces nine distinct forms of sound represented by nine groups of letters: viz., अ (and all the other vowels), क (Kavarga, 5 in number), च (Chavarga, 5), ट (Tavarga, 5), त (Tavarga, 5), प (Pavarga, 5), य (Ya, Ra, La and Va), श (Sha, Sha, Sa and Ha), and क्ष (Ksha). These letters do not in reality exist, but represent only the ideas of men. Thus all the forms and letters originate from Parā, and Parā is nothing but Chaitanya (Consciousness).
“The nine groups or Vyūhas (manifestations of Devī) above enumerated are, again, classed under the following three heads: (1) Bhoktā (enjoyer)—comprises No. 9, Jīva-vyūha. (2) Bhogya (objects of enjoyment)—comprises groups Nos. 1, 2, 3, 5, 6, 7, and 8. (3) Bhoga (enjoyment) —comprises No. 4, Jnānavyūha.
“The above is the substance of the philosophy of the Kaulas as expounded by Shrī Shankarāchārya in this shloka of Ānanda Laharī (No. 34). In commenting on this,
Lakshmīdhara quotes several verses from the Kaula Āgamas, of which the following is one:
“‘The blissful Lord is of nine forms. This God is called Bhairava. It is he that confers enjoyment (bliss) and liberates the souls (from bondage). His consort is Ānandabhairavī, the ever-blissful, the Chaitanya. When these two become equal (unite in harmony), the universe comes into existence.’
“The Commentator remarks here that the power of Devī predominates in creation, and that of Shiva in dissolution.”
VI
PRACTICE (YOGA: LAYA-KRAMA)
YOGA is sometimes understood as meaning the result and not the process which leads to it. According to this meaning of the term, and from the standpoint of natural dualism, Yoga has been described to be the union of the individual spirit with God.
But if Jīva and Paramātmā are really one, there can be no such thing as union, which term is strictly applicable to the case of the coming together of two distinct beings. Samādhi (ecstasy) consists in the realisation that the Jīvātmā is Paramātmā; and Yoga means, not this realisation, but the means by which it is attained. Yoga is thus a term for those physical and psychical processes which are used to discover man’s inner essence, which is the Supreme. It is thus not a result, but the process, method, or practice, by which this result is attained. This result is possible, according to Advaita Vedānta, because Chit, as the true being of every Jīva, is not really fettered, but only appears to be so. Were Ātmā not truly free, Liberation (Moksha) would not be possible. Liberation or Moksha therefore is potentially in the possession of every Jīva. His identity with Paramātmā exists now as then, but is not realised owing to the veil of Māyā, through which Jīvātmā and Paramātmā appear as separate. As ignorance of the identity of the Jīvātmā and Paramātmā is due to Avidyā, the realisation of such identity is attained by Vidyā or Jnāna.
The latter alone can immediately produce liberation (Sadyomukti). Jnāna is used in a twofold sense—namely, Svarūpa Jnāna and Kriyā Jnāna. The first is Pure Consciousness, which is the end and aim of Yoga; the second is those intellective processes which are the means taken to acquire the first. Jnāna considered as means or mental action (Mānasī Kriyā) is an intellective process that is the discrimination between what is and what is not Brahman; the right understanding of what is meant by Brahman, and the fixing of the mind on what is thus understood until the Brahman wholly and permanently occupies the mind to the displacement of all else. Mind is then absorbed into Brahman or Consciousness, which alone remains; this is realisation or the attainment of the state of pure consciousness, which is Jnāna in its true (Svarūpa) sense. Liberating Yoga short of perfect Jnāna effects what is called Kramamukti—that is, the Yogī attains Sāyujya with Brahman in Satya-loka, which is thence perfected into complete Mukti through the Devatā with whom he is thus united. What the Siddha (complete) Jnānayogī or Jīvanmukta himself accomplishes in this life is thereafter attained as the sequel to Brahmasāyujya. But man is not only intellect. He has feeling and devotion. He is not only these, but has a body. Other processes (Yogas) are therefore associated with and in aid of it, such as those belonging to worship (Upāsanā) and the gross (Sthūla Kriyā) and subtle processes (Sūkshma Kriyā) of Hathayoga.
Mind and body are the instruments whereby the ordinary separative worldly experience is had. As long, however, as they are so used they are impediments in the way of attainment of the state of pure Consciousness (Chit). For such attainment all screenings (Āvarana) of Chit must
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