Of recent origin. 12. By Jagadīsha. 13. By Jagannātha Panchānana. 14. By Narasimha—granthas 1,500. The chief peculiarity of this commentary is that it explains the text in two different ways, each shloka being applicable to Devī and Vishnu at the same time. Though some commentators have given different meanings to some of the verses, yet all of them apply to the different aspects of Devī alone, and not to the different Devatās. 15. ‘Bhāvārthadīpa,’ by Brahmānanda{41}—granthas about 1,700. 16. By Mallabhatta. 17. By Mahādevavidyāvāgīsha. 18. By Mādhavavaidya (Deccan College Library). 19. By Rāmachandra—granthas about 3,000 (Deccan College Library). 20. By Rāmanandatīrtha. 21. Lakshmīdhara’s; which is well known to the public, and needs no comment. This has been brought out excellently in Deva Nāgara type by the Mysore Government lately. 22. By Vīshvambhara. 23. By Shrīkanthabhatta. 24. By Rāma Sūri. 25. By Dindima (Adyar Library). 26. By Rāmachandra Misra—granthas about 1,000 (Deccan College Library). 27. By Achyutānanda (printed in Bengali characters). 28. Sadāshiva (Government Oriental Library, Madras). 29. Another nameless Commentary (Government Oriental Library, Madras). 30. By Shrīrangadāsa. 31. By Govinda Tarkavāgīsha Bhattāchārya—granthas 600. He seems to give the Yantra also for each verse. Further, he says that the god Mahādeva specially incarnated as Shangkarāchārya to promulgate the science of Shrīvidyā. 32. Sudhāvidyotinī, by the son of Pravarasena. This commentator says that the author of this famous hymn was his father, Pravarasena, Prince of the Dramidas. He tells us a story in connection with Pravarasena’s birth which is very peculiar. As he was born in an inauspicious hour, Dramida, the father of Pravarasena, in consultation with his wise Minister, by name Suka, threw him out in the forest, lest he (the father) should lose his kingdom. . . . The child praised Devī by this hymn, and, pleased with it, the Devī fostered and took care of him in the forest. The story ends by saying that the boy returned to his father’s dominion and became King. By his command, his son, the present commentator, wrote Sudhāvidyotinī, after being fully initiated into this mystic Shāstra, Shrīvidyā. The account, however, appears to be rather fantastic. This MS. I got from South Malabar with much difficulty. It gives the esoteric meaning of the verses in ‘Ānanda-Laharī,’ and seems to be a valuable relic of occult literature. 33. The book of Yantras with Prayoga. This is very rare and important.
“Besides the above commentaries, we do not know how many more commentaries there are upon this hymn.”
The celebrity of “Ānandalaharī” and the great number of commentaries upon it are proof of the widespread and authoritative character of the Yoga here described.
To conclude with the words of the Commentator on the Trishatī: “It is well known in Yoga-Shāstras that nectar (Amrita) is in the head of all breathing creatures (Prānī), and that on Kundalī going there 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,
