The Serpent Power. Arthur Avalon

by the Yoga-path which is moistened by the current of that nectar Yogins become like Īshvara.”{42}

      The Chakras, however, mentioned are not always those of the body above stated, as would appear from the following account, which, it will be observed, is peculiar, and which is taken from the Shatchakra Upanishad of the Atharvaveda.{43} Apparently reference is here made to cosmic centers in the worship of the Vishnu Avatāra called Nrisingha.

      “Om. The Devas, coming to Satyaloka, thus spoke to Prajāpati, saying, ‘Tell us of the Nārasingha{44} Chakra’ (to which he replied). There are six Nārasingha Chakras. The first and second have each four spokes; the third, five; the fourth, six; the fifth, seven; and the sixth, eight spokes. These six are the Nārasingha Chakras. Now, what are their names (that is what you ask). They are Āchakra,{45} Suchakra,{46} Mahāchakra,{47} Sakalaloka-rakshanachakra,{48} Dyuchakra,{49} Asurāntaka-chakra.{50} These are their respective names, [1]

      “Now, what are the three circles (Balaya)? These are inner, middle, and outer.{51} The first is Bīja;{52} the second, Nārasingha-gāyatrī;{53} 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, Mahālākshmya, Sārasvata, Kāmadeva, Pranava, Krodhadaivata (Bījas), respectively.{54} These are the six interior circles of the six Nārasingha Chakras. [2]

      “Now, what is the middle circle? There are six such. To each of these belong Nārasinghāya, Vidmahe, Vajranakhāya, Dhīmahi, Tannah, Singhahprachodayāt, respectively.{55} 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.{56} [3]

      “Now, where should these be placed?{57} Let the first be placed in the heart;{58} the second in the head;{59} the third at the site of the crown-lock{60} (Shikhāyām); the fourth all over the body;{61} the fifth in all the eyes{62} (Sarveshu netreshu); and the sixth in all the regions{63} (Sarveshu desheshu). [4]

      “He who does Nyāsa of these Nārasingha Chakras on two limbs becomes skilled in Anushtubh,{64} attains the favor 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 favor of Nrisingha is not gained nor is strength, worship, nor piety generated. [5]

      “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.{65} He becomes freed of all fear; therefore should it not be spoken of to an unbeliever.”{66} [6]

      Notwithstanding the universal acceptance of this Yoga, it has not escaped some modern criticism. The following passage in inverted commas is a summary{67} of that passed by an English-educated Hindu,{68} 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 that because a method of Yoga procures bliss it therefore secures liberation. In order that we be liberated we must secure that particular Bliss which is the Brahman. Some centuries ago, however, a band of Atheists (i.e., the Buddhists) discovered the doctrine of the Void (Shūnyavāda), and by a false display of a new kind of Nirvāna Mukti locked up these two doors which gave entry to liberation. To-day these doors are secured by three padlocks. The first is the doctrine that by faith one attains Krishna, but where there is argument (Tarka) He is far away. The second is the error of the Brahmos, who in Western fashion think that they can control the formless, changeless Brahman by shutting their eyes in church and repeating that He is the merciful, loving Father who is ever occupied with our good, and that if He be flattered He will be pleased; for worship (Upāsanā) is flattery. The third is the opinion of those to whom all religious acts are nothing but superstition; to whom self-interest is the only good, and whose pleasure it is to throw dust into the eyes of others and secure the praise of those whom they have thus blinded. Vishnu, in order to cause the disappearance of the Vedas in the Kali age, manifested as the atheist Buddha, and allowed various false doctrines, such as that of the Arhatas, to be proclaimed. Rudra was affected by the sin of destroying the head of Brahmā. Then he began to dance, and a number of Uchchhishta (or low maglinant) Rudras whose deeds are never good issued from His body. Vishnu and Shiva asked each other, ‘Can we do these people any good?’ Their partial manifestations then promulgated Shāstras opposed to the Vedas, fitted for the atheistic bent of their minds, that they might haply thereby rise through them to higher things. God fools the wicked with such Scriptures. We must now, however, discriminate between Shāstras. It is not because it is said in Sanskrit ‘Shiva says’ (Shiva uvācha) that we should accept all which follows this announcement. All that is opposed to Veda and Smriti must be rejected. Of the enemies of the Vedas{69} for whom such Shāstras were designed, some became Vaishnavas, and other Shaivas. One of such Scriptures was the Tantra with a materialistic Yoga system called Shatchakra-Sādhana, which is nothing but a trickery on the part of the professional Gurus, who have not hesitated also to promulgate forged scriptures. ‘The very mention of Tantrik Shāstra fills us with shame.’ The Shatchakra Sādhana is a mere obstruction to spiritual advancement. The bliss which is said to be attained by leading Kundalī to the Sahasrāra is not denied, since it is affirmed by those who say they have experienced it. But this Bliss (Ānanda) is merely a momentary superior kind of physical Bliss which disappears with the body, and not the Bliss which is Brahman and liberation. Moksha is not to be got by entering the Sahasrāra, but in leaving it by piercing the Brahmarandhra and becoming bodiless.{70}

      “The Tantrik seeks to remain in the body, and thus to obtain liberation cheaply, just as the Brahmos and Members of the Ārya Samāja have become Brahmajnānīs (knowers of the Brahman) at a cheap price. Nectar, too, is cheap with the Tantriks. But what is cheap is always worthless, and this shows itself when one attempts to earn some fruit from one’s endeavors. ‘And yet all men are attracted when they hear of Shatchakra.’ ‘Many are so steeped in Tantrik faith that they can find nothing wrong with its Shāstras.’ And the Hindu nowadays has been put in such a maze by his Tantrik Gurus that he does not know what he wants. For centuries he has been accustomed to the Tantrik Dharma,{71} and his eyes are therefore not clear enough to see that it is as truly unacceptable to a Hindu as it is to a Mussalman. In fact, these persons (for whose benefit the Guru makes these remarks) are full of Mlechchhatā,{72} though, after all, it must be admitted to be some advance for such a creature as a Mlechha to adhere even to Tantrik doctrine. For bad as it is it is better than nothing at all. All the same, the Gurus delude them with their fascinating talk about Shatchakra. Like a lot of the present-day advertisers, they offer to show their so-called ‘Lotuses’ to those who will join them. Men are sent to collect people to bring them to a Dīkshāguru (initiator). In this respect the Tantriks act just like coolie recruiters for the tea-gardens.{73} The Tantrik says there are really ‘Lotuses’ there; but if the Lotuses are really there, why are we not told how we may see them?{74} And there also are supposed to be Devatās, Dākinīs, Yoginīs, ‘all ready at every moment for inspection.’{75} And, then, how material it all is! They speak of a Parashiva above Shiva, as if there was more than one Brahman. And, then, the nectar is said to be of the color of lac. Well, if so, it is a gross (Sthūla) and perceptible thing; and as a doctor can then squeeze it out there is no need for a Guru.{76} In short, the Tantrik Shatchakra is nothing but ‘a sweet in the hands of a child.’ A child who is wayward is given a sweet to keep him quiet. But if he has sense enough to know that the sweet is given to distract him, he throws it away, and finds the key to the locked doors of Yoga, called Karma and Jnāna. This process of