The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
“Now, what are the three circles (Balaya)? These are inner, middle, and outer.⁸ The first is Bīja;⁹ the second, Nārasingha-gāyatrī;¹⁰ and the third, or outer, is Mantra. Now, what is the inner circle? There are six such (for each Chakra has one); these are the Nārasingha, Mahā- lākshmya, Sārasvata, Kāmadeva, Pranava, Krodhadaivata (Bījas), respectively.¹¹ These are the six interior circles of the six Nārasingha Chakras. [2]
1 The man-lion incarnation of Vishnu.
2 Ānandātmaka; in the self of Ānanda (bliss).
3 Good, perfect.
4 Lustrous (Tejomaya).
5 The Chakra which by the Shaktis of Jnāna and Kriyā protects all regions (Loka).
6 The Chakra of the path reached by Yoga.
7 The Chakra which is the death of all Asuras, or liars.
8 That is, each Chakra has three divisions—inner, middle, and outer; or Bīja, Nārasingha Gāyatrī, Mantra.
9 The root Mantra, which in this case are those given in the next note but one.
10 That is, the Mantra; Nārasinghāya vidmahe vajranakhāya dhīmahi tannah singhah prachodayāt. (May we contemplate on Nārasingha, may we meditate on his Vajra-like claws. May that Man-lion direct us.)
11 That is, the following Bījas: Kshaung (in Āchakra); Shrīng, His Shakti (in Suchakra); Aing (in Mahāchakra); Klīng (in Sakalalokarakshana chakra); Om (in Dyuchakra); and Hūng (in Asurāntakachakra).
“Now, what is the middle circle? There are six such. To each of these belong Nārasinghāya, Vidmahe, Vajranakhāya, Dhīmahi, Tannah, Singhah prachodayāt, respectively.¹ These are the six circles of the six Nārasingha Chakras. Now, what are the six outer circles? The first is Ānandātmā or Āchakra; the second is Priyātmā or Suchakra; the third is Jyotirātmā or Mahāchakra; the fourth is Māyātmā or Sakala-loka-rakshana Chakra; the fifth is Yogātmā or Dyuchakra; and the sixth is Samāptātmā or Asurāntakachakra. These are the six outer circles of the six Nārasingha Chakras.² [3]
“Now, where should these be placed?³ Let the first be placed in the heart;⁴ the second in the head;⁵ the third at the site of the crown-lock⁶ (Shikhāyām); the fourth all over the body;⁷ the fifth in all the eyes⁸ (Sarveshu netreshu); and the sixth in all the regions⁹ (Sarveshu desheshu). [4]
“He who does Nyāsa of these Nārasingha Chakras on two limbs becomes skilled in Anushtubh,¹⁰ attains the favour of Lord Nrisingha, success in all regions and amongst all beings, and (at the end) liberation (Kaivalya). Therefore should this Nyāsa be done. This Nyāsa purifies. By this one is made perfect in worship, is pious, and pleases Nārasingha. By the omission thereof, on the other hand, the favour of Nrisingha is not gained nor is strength, worship, nor piety generated. [5]
1 That is, to each of them is assigned the several parts of the Nārasingha-gāyatrī above mentioned.
2 The Ātmā as bliss, love, light or energy, Māyā, Yoga, and the concluding Chakra which is the destruction of all Asuras.
3 That is, how should Nyāsa be done? This is explained in the text and following notes where the Nyāsa is given.
4 Kshaung Nārasinghāya āchakrāya ānadātmane svāhā hridayāya namah.
5 Shrīng vidmahe suchakrāya priyātmane svāhā shirase svāhā.
6 Aing vajranakhāya mahāchakrāya jyotirātmane svāhā shikhāyai vashat.
7 Klīng dhīmahi sakala-loka-rakshana-chakrāya māyātmane svāhā kavachāya hung.
8 Ong tanno dyuchakrāya yogātmane svāhā netratrayāya vaushat.
9 Haung nrisinghah prachodayāt asurāntaka-chakrāya satyātmane svāhā astrāya phat.
10 That is, he becomes capable of speech—a poet. He knows the beginning and end of all things and able to explain all things.
“He who reads this becomes versed in all Vedas, gains capacity to officiate as priest at all sacrifices, becomes like one who has bathed in all places of pilgrimage, an adept in all Mantras, and pure both within and without. He becomes the destroyer of all Rākshasas, Bhūtas, Pishāchas, Shākinīs, Pretas, and Vetālas.¹ He becomes freed of all fear; therefore should it not be spoken of to an unbeliever.”² [6]
Notwithstanding the universal acceptance of this Yoga, it has not escaped some modern criticism. The following passage in inverted commas is a summary³ of that passed by an English-educated Hindu,⁴ formerly a lawyer and now a Guru, from one of whose disciples I received it. It was elicited by the gift of the Sanskrit text of the works here translated:
“Yoga as a means to liberation is attained by entry through the doors of Jnāna (Knowledge) and Karma (Action). Yoga is doubtless bliss, for it is the union of the Jīvātmā with the Brahman who is Bliss (Ānanda). But there are various forms of Bliss. There is, for instance, physical bliss, gross or subtle as it may be. It is a mistake to suppose
1 Various forms of terrifying and malignant spiritual influences.
2 That is, not to one who is not competent (Adhikārī) to receive this knowledge. Here ends the Ātharvanīya Shatchakropanishat.
3 If my summary, taken from the Bengalī, points the pious acerbities of the original the critic would, I am sure, not complain.
4 It is always important to record such a fact, for it generally influences the outlook on things. In some cases the mind is so Westernised that it is unable to correctly appreciate ancient Indian ideas.
“Now, what are the three circles (Balaya)? These are inner, middle, and outer.⁸ The first is Bīja;⁹ the second, Nārasingha-gāyatrī;¹⁰ and the third, or outer, is Mantra. Now, what is the inner circle? There are six such (for each Chakra has one); these are the Nārasingha, Mahā- lākshmya, Sārasvata, Kāmadeva, Pranava, Krodhadaivata (Bījas), respectively.¹¹ These are the six interior circles of the six Nārasingha Chakras. [2]
1 The man-lion incarnation of Vishnu.
2 Ānandātmaka; in the self of Ānanda (bliss).
3 Good, perfect.
4 Lustrous (Tejomaya).
5 The Chakra which by the Shaktis of Jnāna and Kriyā protects all regions (Loka).
6 The Chakra of the path reached by Yoga.
7 The Chakra which is the death of all Asuras, or liars.
8 That is, each Chakra has three divisions—inner, middle, and outer; or Bīja, Nārasingha Gāyatrī, Mantra.
9 The root Mantra, which in this case are those given in the next note but one.
10 That is, the Mantra; Nārasinghāya vidmahe vajranakhāya dhīmahi tannah singhah prachodayāt. (May we contemplate on Nārasingha, may we meditate on his Vajra-like claws. May that Man-lion direct us.)
11 That is, the following Bījas: Kshaung (in Āchakra); Shrīng, His Shakti (in Suchakra); Aing (in Mahāchakra); Klīng (in Sakalalokarakshana chakra); Om (in Dyuchakra); and Hūng (in Asurāntakachakra).
“Now, what is the middle circle? There are six such. To each of these belong Nārasinghāya, Vidmahe, Vajranakhāya, Dhīmahi, Tannah, Singhah prachodayāt, respectively.¹ These are the six circles of the six Nārasingha Chakras. Now, what are the six outer circles? The first is Ānandātmā or Āchakra; the second is Priyātmā or Suchakra; the third is Jyotirātmā or Mahāchakra; the fourth is Māyātmā or Sakala-loka-rakshana Chakra; the fifth is Yogātmā or Dyuchakra; and the sixth is Samāptātmā or Asurāntakachakra. These are the six outer circles of the six Nārasingha Chakras.² [3]
“Now, where should these be placed?³ Let the first be placed in the heart;⁴ the second in the head;⁵ the third at the site of the crown-lock⁶ (Shikhāyām); the fourth all over the body;⁷ the fifth in all the eyes⁸ (Sarveshu netreshu); and the sixth in all the regions⁹ (Sarveshu desheshu). [4]
“He who does Nyāsa of these Nārasingha Chakras on two limbs becomes skilled in Anushtubh,¹⁰ attains the favour of Lord Nrisingha, success in all regions and amongst all beings, and (at the end) liberation (Kaivalya). Therefore should this Nyāsa be done. This Nyāsa purifies. By this one is made perfect in worship, is pious, and pleases Nārasingha. By the omission thereof, on the other hand, the favour of Nrisingha is not gained nor is strength, worship, nor piety generated. [5]
1 That is, to each of them is assigned the several parts of the Nārasingha-gāyatrī above mentioned.
2 The Ātmā as bliss, love, light or energy, Māyā, Yoga, and the concluding Chakra which is the destruction of all Asuras.
3 That is, how should Nyāsa be done? This is explained in the text and following notes where the Nyāsa is given.
4 Kshaung Nārasinghāya āchakrāya ānadātmane svāhā hridayāya namah.
5 Shrīng vidmahe suchakrāya priyātmane svāhā shirase svāhā.
6 Aing vajranakhāya mahāchakrāya jyotirātmane svāhā shikhāyai vashat.
7 Klīng dhīmahi sakala-loka-rakshana-chakrāya māyātmane svāhā kavachāya hung.
8 Ong tanno dyuchakrāya yogātmane svāhā netratrayāya vaushat.
9 Haung nrisinghah prachodayāt asurāntaka-chakrāya satyātmane svāhā astrāya phat.
10 That is, he becomes capable of speech—a poet. He knows the beginning and end of all things and able to explain all things.
“He who reads this becomes versed in all Vedas, gains capacity to officiate as priest at all sacrifices, becomes like one who has bathed in all places of pilgrimage, an adept in all Mantras, and pure both within and without. He becomes the destroyer of all Rākshasas, Bhūtas, Pishāchas, Shākinīs, Pretas, and Vetālas.¹ He becomes freed of all fear; therefore should it not be spoken of to an unbeliever.”² [6]
Notwithstanding the universal acceptance of this Yoga, it has not escaped some modern criticism. The following passage in inverted commas is a summary³ of that passed by an English-educated Hindu,⁴ formerly a lawyer and now a Guru, from one of whose disciples I received it. It was elicited by the gift of the Sanskrit text of the works here translated:
“Yoga as a means to liberation is attained by entry through the doors of Jnāna (Knowledge) and Karma (Action). Yoga is doubtless bliss, for it is the union of the Jīvātmā with the Brahman who is Bliss (Ānanda). But there are various forms of Bliss. There is, for instance, physical bliss, gross or subtle as it may be. It is a mistake to suppose
1 Various forms of terrifying and malignant spiritual influences.
2 That is, not to one who is not competent (Adhikārī) to receive this knowledge. Here ends the Ātharvanīya Shatchakropanishat.
3 If my summary, taken from the Bengalī, points the pious acerbities of the original the critic would, I am sure, not complain.
4 It is always important to record such a fact, for it generally influences the outlook on things. In some cases the mind is so Westernised that it is unable to correctly appreciate ancient Indian ideas.
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