he serpent POWER the secrets of tantric and shaktic yoga arthur avalon (siz John woodrRof| VI THEORETICAL BASES OF THIS YOGA ‘Tuts Yoga has been widely affirmed. The following review does not profers to be exhaustive, for the literature relating to Kundalint and Laya Yoga is very yreat, bul includes merely 2 short referonce to some of the Upanishads and Paranas which have come under my notice, and of which I kept a note, whilat engaged in thia work.' It will, how- ever, clearly establiah that thia doctrine concerning the Chakvas, or portions of it, is to be found in othor Shiateas than the Tantras, though the references in some cases are 20 cit that it is not always possible to say whether they are doaling with the matter in the same Yoga-sense as the work here trauslated or as forms of worship (Upseana). Ib is to be noted in this onneotion that Bhatashuddbi isa rite which ia considered to be a necessary preliminary to the worship of a Dave’ It is obvious that if we understand the Bhitashuddhi to here mean tho Yoge. practice described, then, with the exception of the Yogi expert in, this Yoga, no one would be competent for worship at ail, For it is only the accomplished (Siddha) Yogt who can really take Kundalini 10 the Sehasrira, In the ordinary daily Bhota- shudaki, therefore, the process is purely a mental or imagi- nary one, and therafore forma part of worship or Upasant, and not Yoge. Further, ag a form of worship the Sadheka ‘There ary mmuny others. Some references kindly supplied to me by Mabamabopadbyiya Adityarama Bhattich&rya arrived too late tor ingertion in the First Edition and have since been inserted, * Seo Taranga I of the Mantramebodadhi : Devarché-youyatapraptyal ‘bbhateshuddhim sanicharot. n 258 4G WIX CENTRES AND THE SERPENT POWER may, and does, adore his [shtadevats in various parta of his body., This, again, is a part of Upisans. Somo of the Ghistizas however, next mentioned, clearly refer to the ‘Yoge process, and othera appear to do so. In what are called the earliest Upanishads,’ mention is made of certain matters which are more explicitly described in such as are said by Western orientaliste to be of later date, Thus, we find reference to the four states of con- solousness, waking, and so forth; the four sheaths; and to the cavity of the heart as a “soul” centre, As already stated, in the Indian achools the heart waa considered to be the seat of the waking consoiouaness, The heart expands during waking, and contracts in sleep. Tato it, during dreaming eleep (Svapna), the external senses are withdrawn, though the representative faculty is awake; until in dreamless sleep (Sushupti), it also is withdrawn, Refereuce ix wlso made lo the 72,000 Nadis; the entry and exit of tha Préne through the Bralmarandhra (ebove the foramen of Monro and the middle commissure); and “ up- breathing” through one of these Nadis. These to some extent probably involve the acceptance of other elements ‘of doctrine not expressly stated. Thus, the reforence to the Brohmarandhra and the “one nerve” imply the serebro- spinal axis with its Sushumnf, through which alone the Prana passes to the Brahmarendhya; for which reason, apparently, the Sushumna itself is referced to in the Shiva- sambité as the Brahmarandira. Liberation is finally offect- ed by “knowledge”, which, as the ancient Aitareye Aran- yoka says,’ “is Brahman”. * For some referenices from the older Upanishads, vee an article by Professor Rhys Davida fo LRAS., p. 71 (Janoary, 1699), " Theory of Bon! in Upanishads”. See also of my " Principles of Tantra,” seferting amengot others to Prashna Upanistid, III. 6, 7. +B, 998 (edited -by Arthur Bortiedale Keith) of “ Anecdote Oxoniensia”. ‘THEORBTIOAL BAS¥S OF THIS YOGA 258 The Hamsa Upanishaa ' opens with the statement that the knowledge therein contained should be communicated only to the Brakmechart of peaceful mind (Shinta), self- controlled (Danta) and devoted to the Guru (Garabhakta). Nariyana, the Commentator, who cites amongst other works the Tantrik Compendium the Sharedi Tilia, describes himself as “one whose sole aupport ia Shruti"? (Nardyanena shrutimatropajiving). ‘The Upanishad (§ 4) mentions by their names the six Chakras, as also the method of raising of Vayu from the Maladbara—that is, the Kundalint Yoge. ‘The Hamen (that is, Jtva) is stated to be in the eight-petalled Totus helow Anahata’ (§ 7) where tha Ishtadeveta is wor- shippod.' There are eight petals, with which are aasociatod certain Vrittis. With the Eastern petal is associated virtu- ons inclination (Punye matih}; with the South-Eastern, sleep (Nidra) and laziness (Alasya); with the Southern, badness or cruelty (Krara mati); with the South-Western, sinful juclination (Pipe manish); with the Western, vavi- ous inferior or bad qualities (Krida) ; with the North-Western, intention in movement or action (Gamanadau buddhih); with the Northern, attachment and pleasurable contentment (Rati andl Priti 1nd with the North-Eastern petal, manual appropriation of things (Dravyayrabana).! In the centre of this lotus is dispassion (Vai a). In the filaments is the waking state (Jagrad-avasthi) ; in the pericarp the sleeping * Upanishadim Samuchohaysh: Anandichruma Series, Vol, XXIX, , 608. ‘The Tantes, fika every othor Indian Shastra, climes to be based ‘on Veda. "This lotus is commonly confased with the Anahatn, ‘The Initer is ‘4 Chalaa in the spinal eoluum ; the eight-potalled lotne is in the rogion of the heart (Hrid) in the bods ‘Tit.," taking of things". ‘The translation of this and some of the other Vrittia is tentative, It is not easy in every case to understand the precise meaning or to find an Engliel: aquivalent. HO THE SIX, CENTRES AND TEE SERPENT POWER state (Bvapna) ; in the stalk the state of dreamloss slumber {Suahupti), Above the lotus is "the place without support” {Nitlamba pradesha), which is the Tarlya state, The Commentator Naréyana says that the Vritti of the petals ‘are given in the ‘Adhyatmaviveka which assigus thom to the various lotuses. In the passage cited from the Hams- opanishad, they, or a number of theso, appcar to bo collected in the centre of meditation upon the Ishtadevata. In §9 ten kinds of sound (Nkda) are mentioned which have definite physical effects, such as perspiration, aheking, and the like, and by the practice of the tenth kind of Nada the Brahmapada is said to be attained. The Brahma Upanishad! mentions in y. 2 the navel (Nabhi), heart (Hrideye), throat (Kantha), and head (Mar- dhs), aa places (Sthina) “where the four quarters of the Brahman shine”, The Commeniator Noryana says that the Brahmopanishad, by the mention of these four, indicates ‘that they ate the centres from which the Brabman may {avoording to the method there prescribed) be attnined* Reference is made to the lotusos at these four places, and the mind is spoken of as the “tenth door”, the other nine apertures being the eyes, ears, nostrils, und so forth, The Dhyinabinda Upanishad’ refere to the hearing of the Anghata sounds by the Yogt (v. 3). Tho Upanichad directs that with Paraka meditation should be done in the navel on the Great Powerful Ono (Mahavire) with four arms end of the colour of the hemp dower (i.e. Vishnu) ; with Kumbbaka meditate in the heart on the red Brahma seated on a lotus; and with Rechake think of the three- eyed one (Rudra) in the forehead. The lowest of these * Enandishrama Series, Vol. XEIX, p. 825, * Tt will be observed that the two lower Tamasio centres are not here mentioned. "Tid, p. 26%, THEORETIOAL BASES OF THIS-YOGA - 261 Jobuses has eight petala; the second has its head down- wards; and tho third, which is compounded of all the Dovatas (Sarvadevamaya), is like a plantain flower (vv, 9-12). In ¥. 18, meditation is directed on a hundered lotuses with o hundred patals each, and then on Sun, Moon, ‘and Fire. it is Atma which rouses the lotus, and, taking the Bije, from it, goes to Moon, Fire, and Sun. ‘The Amritanada Upanishad! refers to the five elements and above them Ardhamatra—thet is, Ajna (ev. 80, 81). ‘Lhe elements here are those in the Chakras, for v. 26 speaks of the heart entrance as the aerial entrance (for the Vayu Tattva is here). Above this, it is eaid, is the gate of Liberation (Mokshadvara). It is atated in v. 25 that Prina and Manas go along the way the Yog! sees (Pashyati), which the Commentator says refers to the way Prane enters (and departs from) Malidhiira, and so forth. He also gives some Hatha processes, The Kaburiki Upanishud’ speaks of the 72,000 Nadie, and of Ida, Pingala and Sushwnna (vv. 14, 15). All these, with tho exception of Sushumma, can “be served by Dhyana, Yoga” (i0,). Verse 8 dircets the Sidbaka “to get into the white and very subtle Nadu (Quere Nadi) and to drive Prana Vayu through it”; and Paraka, Rechake, Kumbhaka, and Hatha prosesses are referred to. The Commentator Narayana on y. 8, remarks that Kundali should be heated by tho internal fire and then placed inside the Brahmanddi, fov which purpose the Jiilandhara Bandha should be employed. ‘The Nrisimhapurvatapantya Upanishad ' in Ch. V, v. 2 ‘speaks of the Sudarshana (which is apparently here the Muladhara) changing into lotuss of six, eight, twelve, 2 Op. cit, 45. The Amaltabinda Upenished nt p, 71 dente generally with Yoga. ‘ Dbid., Vol. ERTX, p. 245, > Rnand@ahrama Edition, Vol. RXX, p. 61. 63 THE SIX CENTRES AND THE SERPENT POWER sixteen, and thirty-two potals respeotively. This corres- ponds with the number of petals as given in this work except as to the second. For, taking this to he the Sva- @hishthdna, the second lotus should he one of ten petals, Apparently this divergence is due to the fact thet this is. the numbor of letters in tho Mantra assigned to this lotus, For in the aix-petalled lotus is the aix-lettered Mantra of Sudarshana; in the eight-petalled lotus the eight-lettored Mantra of Nariyane; and in the twolve-petalted lotus the twelve-lettered Mantra of Vasudeva. As is the case ordi- narily, in the sixteon-petalled lotus are the sixteen Kalas (here vowels) sounded with Bindu or Anuavira, The thirty-two-petalled lotus (Ajna) ia really two-petalled be- cause there are two Mantras here (each of sixteen letters) of Nrisimha and His Shakti. The sixth chapter of the Maitei Upanishad' speaks of the Nadis; and in particular of the Sushumma,; the piere- ing of the Mandales Sun, Moon, and Fire (each of these being within tho other, Sattva in Fire, and in Sattva Aohynta); and of Amani, which is another name for Unmant. Both the Yogatattva Upanishad.' and Yogashikha Upa- nishad' refer to Hathayogs, and the lubter speaks of the closing of the “inner door”, the opening of the gatoway of Sushumné (that ia, by Kaudalini cutering the Bruhma- vara), and the piercing of the Sun, The Ramatapantya Upanishad ‘ refers to various Yoge and Tantrik processes, such ap Asana, Dvarapaja, Pithapojs, and exprossly men- tions Bhataahuddhi, which, as above explained, ie the Vol, XXIX of same edition, p. 84: 480, "* Suma edition, Vol. EKER, p. £77. * Tid, p. 468; and as to the peasnge of Kundalit through the: ‘Brahmadvhra, soe v, 485. * Rnandashrama Edition, Vol, KEIX, p. 620, taco pp. 441, 460, 451, 458, and THEORETICAL BASES OF THIS YOGS 263 purification of the elements in the Chakras, either as an imnginative or roal process, by the aid of Kundalint. T have already cited in the Notes aumerous pessages ‘on this Yoga from the Shandilya Upanishad of the Atharva- yada, the Var&ha and Yogakundali Upanishads of the Krishna Yajurveda, the Mandalabrthmana Uhanishad of the Shukla Yejurveda, and the Nadabindu Upanished of tho Rigveda.’ ‘The great Devibhagavata Purana (VIL 35, XI. 8) men- tious in a ful! acconnt the six Chakras or Loluses; the rousing of Kundalini (who is called the Paradevata) in the Miladhara by the manner here desoribed, uniting diva therewith by the Hamgaa Mantra ; Bhitashuddhi ; the dis- solution of the gross Tativas into the subtle Tattvas, ending with Mahat in Prakriti, Maya in Atma. The Dhara mandala is mentioned, wud ib and the other Mandalas are desovibed in the manner here stated. The Bijas of Prithivt and other Tattvus are given. Allusion is also made to the destruction of tho “men of sin” (Papapurusha), in terms similar to those to be found in the Mehénirvana and other Tantras. A remarkable Dhyana of Pranashakti is to be found in this chapter, which reads very much like another which is given in the Prapanchastiva Tantra.’ Linga Purdéna, Part I, Ch, LXXV, mentions the Chakras with their different petals, the names of which are givon by the Commentator. Shiva is Nirguna, it says, but for the benefit of men He resides in the body with Uma, and Vogts meditate upon Him in the different lotuses. Chapter XXIII of the Agni Purana, which is replete with Tantrik rituals, magic, and Mantras, also refera to wn These Yoga Upanishads have boon recently translated as part of ‘Thicty Minor Opanishade,” by K. Natiyanasvimi Aiyor (Theosophical Society ot Madras, 1914). *Beo Ch. KEY, Vol. III of my “anteik Texte ", ‘9640 THE SIX CENTRES AND THE SERPENT POWER the Bhitashuddhi rite wherein, after meditation with the respective Bija Mantres on the navel, heart, and Ajai centios the body of the Sadbaka is refreshed by the flow of nectar, Finally, an adverse ctitic of this Yoya whom I cite later invokes the authority of the great Shunkara, though in fact, if tradition be correct, it is against him. Shankara, im whose Maths may be found the great Tantrik Yantra called the Shrichakra, says in his Commentary on vv. 9 and 10 of Ch. VIIE of the Bhagavad-Gita: “First the heart lotus (Anabata) is brought ander control. Then, by con- quering Bhami (Muladhara, etc.) and by the upward going Nadi (Sushumna), after having placed Prana between the two eyebrows (see v. 88, Shatchakraniripana), tho Yogi reaches the lustrous light-giving Parushe.” On this the ‘Trk& of Anandagir! runs: “ By the Sushumné Nadi between Jd& and Pingalé, The throat is reached by the same way —the space between the eyebrows. By conquering earth (Bhai) ia meant the process by which the five Bhitas are controlled.” Shridhara Svami anys: “By tho power of Yoga (Yogabala) Prana mnat be Jed along the Sushumna.” And Mudhusddans Sarasvali says: “The upward-going Nadi is Sushumna, and the conquest of Bhiimi and tho rest is done by following the path indicated by the Guru; and by the apace between the eyshrows ia meant the Ajna Chekre. By plscing Prana there, it passes out by the Brahmarandhra, and the Jive beoomes one with the Paru- sha." The famous hymn catled Anandalahart (“Wave of Bliss"), which is ascribed to Shanksra, deals with this Yoga (Bhatchakrabheds); and in the thirteenth chapter of Vidydranya’s Shavkaravijaya the six lotuses are mentioned, as algo the fruit to be gained by worshipping the Devata in each Chakra." ' Sea also Anandagirs Shankaravijara and MAdbava’s Shankore- ‘ijaga (Ch. XI; g00 aleo &., where Shitchakea is montioned), THEORETICAL BASES OF THIS yoGA 265 Pandit R. Ananta Shastri eays:* “Many a great mon has successfully worked the Kun- dalini to the Sahesriva, and effected her union with the Sat and Chit. Of these stands foremost the great and far- fomed Shaukaracharye, a humble pupil of one of the students of Gaudspadtcharya, the author of the well-known “Subbagedaya’ (52 slokas). Having well acquainted him- self with the principles contained in this work, Shri Shankarachirya received apecial instructions based upon the personal experience of his Guru, And adding his own personal experience to the above advantages, he composed his famous work on the Mantra-shistra, consisting of 100 slokas; the first lorty-one of these forming the ‘ Ananda- Lahari,' and the rost forming the ‘Saundarya-Lahari '; the latter apostrophises the Devi as a being who is beauteous from head to foot. “*Knanda-Laharl’ may be said to contain the quint- ewsonee of the Samayachara. The work is ail the more valuable because the author teaches it from persouul experi- ence. Lengthy commentaries are written on almost every syllable of the text, The vulue attached to the work may be adequately understood by the following theory, Some hold that Shiva is the rea! author of ‘ Ananda-Lahart,’ and not Shankarécharya, who was but a Mantvadvashta or Rishi —i.e., one who realized the process and gave it to tha world. No less than thirty-and-six commentaries on thie work are now extant. Among thom we find one writton by our great Appaya Dikshita. The commentaties are nob entirely differ- ent, but each has its own peouliér views and theories. “As for the text of ‘Ananda-Lahari,’ it contains forty- and-one slokes. According te somo commontators, the slokas are 85 in nutaber; some recognize only 30, and wc qytAnandalobari, (4. I have translated thie byuwn under the title Wave of Blies,'