Course XL - Teaching 15: “TEXT OF THE SHATCHAKRA NIRUPANA”

Preliminary Verse

Now I speak of the first bud (of the yoga plant) Brahman’s complete realization which must be completed according to Tantras through six Chakras, and so on in due order.

Verse 1.
On the space, out of Meru, located at right and left, the two Shirâs are: Shashî and Mihira. Nadî Sushumnâ, the one whose substance is triple Guna, is in the middle. She is the form of the Moon, Sun and fire. Her body, a chain of Dhûstûra flowers, extends from the middle of Kanda to head and, within, shining Vayrâ extends from Medhra to head.

Verse 2.
Chitrinî is in her; she is lustrous with Prasava luster, and Yogis are unable to reach her in Yoga. She (Chitrinî) is flexible like cobweb, and permeates all lotuses locates in the spine, and is pure intelligence. Brahmanadi is in her (Chitrinî), extended from the orifice in Hara’s mouth to a place beyond, where Âdideva is.

Verse 3.
She (Chitrinî) is beautiful like a lightening chain, and thin like (lotus) fiber, and shines in mind of wise men. Extremely flexible, she awakens pure knowledge; incarnation of any Happiness the one whose true nature is pure Consciousness, Shuddha-bodha-svabhâvâ. Brahma-dvarâ shines on her mouth. This place is the entrance to the region sprinkled with ambrosia; it is called the Knot, and Sudhumnâ’s mouth too.

Verse 4.
Now we come to Adhârâ Lotus. It is by Sushumnâ’s mouth, and located under genital organs and over anus. It has four red petals. Its head (mouth) hangs downward. Over petals are four letters from Va to Sa, of shining golden color.

Verse 5.
In this (Lotus) is the square Prithivî’s region (Chakra), surrounded by eight shining spears. Its yellow and beautiful color is like that of a lightening, like Dharâ Bìja that is inside.

Verse 6.
Adorned with four arms and located over the King of Elephants, she holds on her lap the Creator boy, shining like the young Sun, with four lustrous arms, and the richness of his lotus-face is fourfold. Note: “Arm” may be replaced by “weapon”.

Verse 7.
Here Devî Dâkini abides; her four beautiful arms are shining, and her eyes are of resplendent red color. She radiates with the luster of many Suns emerging at the same time. She carries the revelation of the ever-pure Intelligence.

Verse 8.
Near the Nadi called Vajrâ, and on the pericarp (of the Âdharâ-Lotus) it is constantly shining the beautiful, luminous and soft triangle like a lightening –KamarÛpa– also known as Traipura. Always and everywhere it is the Vâyu called Kandarpa, which is deeper red that the Bandhujiva flower, the one who is the Lord of Beings and shines like ten million Suns.

Verse 9.
In it (the Triangle) is Swayambhu behind His form of Linga (like a human phallus), beautiful like molten gold, His head downward. Revealed by Knowledge and Meditation, His form and color is of a new leaf. His beauty enchants like new-lightening beams and Full-Moon beams. This Deva, the one who stays happily here as in Kâshî, has forms of a vortex.

Verses 10 and 11.
Shankara differs from Kalicharana, and has written the two verses separately.
Over it, the sleeping Kundalini shines, thin like a fiber of Lotus stem. She bewilders the world by covering softly Brahma-dvâra mouth with her own mouth. Like the spire of a shell, Her shining, serpent-like form surrounds Shiva three times, and Her luster is the intense blaze of a young and strong lightening. Her sweet whisper is like a vague buzzing of bees that are mad with love. She produces melodious poems and Bandha (certain literary composition the one whose verse takes the form of diagram or square) and composition of any other kind in prose or verse, Bhedakrama or Atibhedakrama, in Sanskrit, Prâkrita and other languages. She is the one who sustains all beings in the world through breath-in and breath-out, and shines in the cavity of the root (Mûla) Lotus like a chain of shining lights.

Verse 12.
The domineering Parâ –Shri Parameshvari, Awakener of eternal knowledge– rules over it. She is the omnipotent Kalâ, who is wonderfully fit for creating and subtler that subtlety itself. She is reservoir of this continuous current of ambrosia emanating from the Eternal Happiness. The whole Universe and this Boiler (Katâha, the lower half of Brahmânda, which has the said form) are illuminated by Her brilliance.

Verse 13.
A man becomes a Lord of the word and a King among men, and an Adept as for knowledge of any kind, by meditating like that by meditating about Her that shines in Mûla Chrakra, with the brilliance of ten million Suns. He becomes free of all diseases, and his innermost Spirit is filled with great Content. His mood is pure and his words are profound and musical, and he serves the main Devas.

Verse 14.
There is another Lotus, of beautiful vermilion color, located in Sushumnâ, at the root of genital organs. Letters from Ba to Purandara are on its six petals, with the Bindu superposed and shining like a lightening.

Verse 15.
In it is the white, shining, watery region of Varuna, wirth the form of Crescent Moon, and there in, seated on a Makara, the Bîja Vam, stainless and white like Moon in autumn.

Verse 16.
May Hari, in it, the one who is the pride of the early youth, the one whose luminous blue body is beautiful to behold, with yellow attire and four arms, wears Shrî-vatsa, and Kaustubha, protect us!

Verse 17.
It is here where Rakînî abides always. Her color is that of blue Lotus. Her raised arms, which are several weapons, increase the beauty of Her body. She wears heavenly attires and adornments, and exalts Her Mind by drinking ambrosia.

Verse 18.
The one who meditates about the immaculate Lotus, called Svâdhishthânâ, gets rid immediately of all his enemies, such as Ahamkâra’s faults and so on. He becomes a Lord among Yogîs, and is like the Sun illuminating the thick darkness of ignorance. His rich word flows in prose and verse, with a well-reasoned speech, like nectar.

Verse 19.
Over it and in the navel root, is the shining ten-petal Lotus, of rainy cloud color. In it, letters from Da to Pha, color blue Lotus with Nâda and Bindu over them. Meditate there about the region of Fire, triangular and shining like the Sun at daybreak. Out of it, three Swastika marks, and inside, the same Bîja of Vahni.

Verse 20.
Meditate about Him (Fire) seated on a ram, with four arms, and radiant like rising Sun. On His lap, Rudra abides always, in pure vermilion color. He (Rudra) is white by ashes that are covering Him; his look is ancient and has three eyes, His hands assume the gesture of bestowing favors and dissipating fear. He is the destroyer of the creation.

Verse 21.
Here Lâkîni, benefactor of all, abides. She has four arms, her body is radiant and her skin black, wears yellow garments and diverse adornments; She drinks ambrosia and is over-excited. Through meditation about this Navel Lotus one acquires power to create and destroy (the world). Vâni, along with the whole richness of knowledge, abides always at the lotus of Her face.

Verse 22.
Over this, at the heart, is the charming Lotus, his color is that of the Bandhûka flower, with twelve vermilion-colored letters starting with Ka, located inside. It is known by its name of Anâhata, it is like the tree of the heavenly wish, and bestows more wishes (that a person asks for). Here is the region of Vâyu, which is beautiful, with six tips and smoke color.

Verse 23.
Meditate in it on the sweet and excellent Pavana Bìja, which is gray like a smoke cloud, with four arms, riding a black antelope. And in it (meditate) also on the Abode of Mercy, the Immaculate Lord that is shining like the Sun, and the one whose hands make gestures of granting favors and dissipating fears in the three worlds.

Verse 24.
Here Kakînî abides; She is joyful and auspicious, Her color is yellow, has three eyes and is a benefactor to all. She wears adornments of any kind, and Her four hands hold a slipknot and a skull, and make both the sign of blessing and the sign of dissipating fears. Her heart is calmed down because she is drinking nectar.

Verse 25.
Shakti, whose soft body is like ten thousand lightening beams, is on the pericarp of this Lotus whose form is that of a triangle (Trikona). In the triangle is the Shivalinga known by the name of Vâna. This Linga is like shining gold and on its head there is a tiny orifice like a gem. It is the shining abode of Lakshmî.

Verse 26.
The one who meditates about this Heart Lotus is able to be (like) a Lord of the Word, can protect and destroy the worlds as Ishvara. This lotus is like the heavenly-wish tree, abode and seat of Sharva. Embellished by Hamsa, it is like the steady flame of a lamp where the wind does not blow. Charming filaments surround and adorn its pericarp illuminated by the solar region.

Verse 27.
Outstanding among Yogis, he is always more loved than the most beloved by women. He is preeminently wise and filled with works. He controls completely his senses. His mind, intensely concentrated, is strengthened by thoughts of Brahman. His inspired word flows like a (crystalline) current of water. He is like Devata, the beloved of Lakshmî, and can enter the body of someone else at will.

Verse 28 and 29.
In the throat is the Lotus called Vishudda, which is pure and smoked-purple color. (sixteen) vocals above its (sixteen) red petals are clearly visible to him whose mind (Buddhi) is illuminated. On the pericarp of this Lotus is the circular Ethereal Region that is while like Full Moon. On an elephant, which is white like snow, the white Ambara Bîja is seated. It has four arms: two hold the slipknot and goad, and the other two make gestures of bestowing favors and dissipating fear.

They add to His beauty. On his lip is the abode of the great Deva, who is white like snow, with three eyes and five daces, and ten beautiful arms, wearing a tiger skin. His body is united to that of Girijâ, and He is known by the meaning of His name, Sadâ-Shiva.

Verse 30.
Shakti Shakinî, who abides at this Lotus, is purer than the Ocean of Nectar. Her garment is yellow, and Her four Lotus hands hold the bow, arrow, slipknot and goad. The entire region of the Moon, without the mark of a Hare (man of the Moon) is on the pericarp of this Lotus. This (region) is the gate of the Great Liberation to him who whishes the richness of Yoga and whose senses are pure and under control.

Verse 31.
The one who has obtained complete knowledge of Âtmâ (Brahman) by concentrating constantly his mind (Chitta) on this Lotus, becomes a great Sage (Kavi), being eloquent and wise, and enjoys uninterruptedly mental peace. He sees the three periods, becomes benefactor to all, gets rid of disease and sorrow, is long-lived and, like Hamsa, becomes a destroyer of endless dangers.

Verse 31 a. (Not included by Kalicharana and Shankara). When a Yogî fixes constantly his mind on this Lotus and has his breath under control through Kumbhaka, then, being wrathful, is able to move the three worlds. Neither Brahma, nor Vishnû, nor Hari-Hara, nor Sûrya, nor Ganapa, is able to control (resist) his power.

Verse 32.
Lotus called Âjnà is (beautiful and white) like the Moon. On its two petals are the letters Ha and Ksha, which are also white and increase its beauty. It shines with the glory of Dhyâna. She has six arms, one hand holds a book; other two hands make the gesture of granting favors and dissipating fear, and her other hands hold a skull, a little drum and a rosary. Her mind is pure (Shudda-chittâ).

Verse 33.
The subtle mind (Manas) abides in this Lotus. The subtle mind is well known. In the Yoni, on the pericarp, is the Siva called Itara, with His phallic form. Here He shines as a lightening chain. The first Bîja of Vedas –which is the abode of the most excellent Shakti that, through her radiance makes the Brahma-sutra visible– is also there. The Sâdhaka should meditate on them with steady mind according to the (established) order.

Verse 34.
The excellent Sâdhaka, whose Âtmâ is just a meditation on this Lotus, can enter rapidly the body of someone else at will, and become the most excellent among Mounis –by knowing all and seeing all. He achieves his union with Brahman and acquires excellent and unknown powers. He becomes a benefactor to all, and versed with all Shâstrâs. Famous and long-lived, he is always Creator, Destroyer and Preserver of the three worlds.

Verse 35.
A combination of letters forming the Pranava is always at the Triangle, in this Chakra. It is the innermost Âtmâ as pure mind (Buddhi), and looks like a flame in the wake of its radiance. Over it is the Crescent Moon, and over this, the Nothingness, whose whiteness is equal to that of Balarâma, and disseminates Moon beams.

Verse 36.
When the Yogi locks the house that lacks support, the knowledge that he obtains with the assistance of Paramaguru, and when Chetas disolves in this place that is the abode of uninterrumpted happiness, then he sees fiery sparks shining with clarity in the middle and on the space above (the triangle).

Verse 37.
Then also he sees the light with the form of a flaming lamp. He shines like morning sun, and burns (shines) between Heaven and Earth. It is here that the Bhagavan manifests himself with His whole power. He does not know decay and is witness of all, and is here such as He is on the region of Fire, Moon and Sun.

Verse 38.
This is the incomparable and delightful abode of Vishnû. The excellent Yogi in the hour of death places blissfully here his vital breath (Prâna), and (after death) enters that Supreme, Eternal, Birthless, First Deva, Purusha, who was before the three worlds and is known to Vedas.

Verse 39.
When the Yogi’s actions are good in every sense through service at the Lotus feet of his Guru, then he will see over it (Âjnâ-chakra) the Mahânâda form, and will have always the Siddhi of the Word on the Lotus of his hand. Mahânâda, place of Vayu’s dissolution, and a half of Shiva, in the form of a plow, is still, grants favors and dissipates fear, and manifests pure intelligence (Buddhi).

Verse 40.
At the top of all these, at the empty place in which Shankhini-Na-di is, and beneath Visarga, the Lotus of one thousand petals is. This Lotus is shining and whiter than the Full Moon, and its head is looking down. It bewitches. Its branch-like filaments are dyed by the color of the young Sun. Its body is luminous, with letters starting from A, and it is absolute bliss.

Verse 41.
The Full Moon is in it (Sahasrâra), without the mark of a hare, shining as a cloudless sky. The Triangle is in it (Chandra-mandala), shining constantly as a lightening, and in this Triangle the Great Void shines, which is secretly served by all Suras.

Verse 42.
Quite hidden, and accessible only through hard efforts, it is that subtle Bindu (Shûnya), main Liberation root, which manifests the pure Nirvana Kalâ with Amâ Kalâ. Here is the Deva known to all as Parama Shiva. He is Brahman and Âtmâ of all beings. Rasa and Virasa are united in Him, and He is the Sun that destroys the dark of ignorance and deception.

Verse 43.
Bhagavân pours a constant and abundant current of essence like nectar, and instructs the Yati of pure mind about knowledge through which he understands the unity of Jivâtmâ and Paramâtmâ. He permeates all things as Lord who is the current ever flowing and disseminating any form of bliss known by the name of Hamsah Parama (Parama-hamsah).

Verse 44.
Shaivas call it Shiva’s abode; Vaishnavas call it Parama Purusha; others call it Hari-Hara’s place. Those who are filled with passion for the Lotus feet of Devîs call it excellent abode of Devîs; and other great sages (Mounis) call it pure place of Prakriti-Purusha.

Verse 45.
The one who has controlled his mind, and known this place, as the man par excellence, is not born any more at this Wandering, since nothing can tie him in the three worlds. He has controlled his mind, and achieved his purpose, so he has power to do whatever he likes, and to avoid anything against his will. He moves always toward Brahman. His word, in prose or verse, is always pure and sweet.

Verse 46.
Here is the excellent (supreme) sixteenth Kalâ of the Moon. She is pure and (Her color) is like the young Sun. She is as thin as the hundredth part of Lotus stem fiber. She shines, and is soft as ten million lightening, and inverted. Her source is Brahman, and a continuous current of nectar flows from here in abundance (or She is receptacle of the current of excellent nectar coming from the blissful union of Para and Parâ).

Verse 47.
Nirvâna-Kalâ is in it (Amâ-Kalâ). She is beyond excellence. She is as subtle as a thousandth part of a hair tip, and Her form is of Crescent Moon. She is the everlasting Bhagavatî, who is the Devatâ permeating all beings. She bestows divine knowledge, and is shining like the light of all Suns shining at the same time.

Verse 48.
The Highest and Primordial Nirvâna-Shakti shines in the middle space (Middle of Nirvâna-Kalâ); She shines as ten million Suns, and is Mother of the three worlds. She is extremely subtle, as a ten millionth part of a hair tip. She contains the current of joy flowing constantly, and is life of all beings. She takes graciously the knowledge of the Truth (Tattva) to minds of sages.

Verse 49.
The eternal place called Shiva’s abode is in Her; this place is free of Mâyâ, only Yogîs can reach it, and it is known by the name of Nityanânda. It is filled with any form of bliss, and is properly Pure Knowledge. Some persons call it Brahman; others call it Hamsa. Sages describe it as Vishnû’s abode, and righteous men speak of it as ineffable place of Âtmâ’s Knowledge or Liberation place.

Verse 50.
The one who has purified his nature by practicing Yama, Niyama, or something similar, learns from his Guru’s lips the process that paves the way to discovery of the Great Liberation. Then, the one who has his whole being immersed in Brahman raises Devî through Hûm-Kâra, perforates the Linga’s center, whose mouth is closed and later invisible, and puts Her in the Brahmâdvara through Air and Fire (in the latter).

Verse 51.
Devî, who is Suddha-sattvâ, permeates the three Lingas and, after She reaches all Lotuses known as Lotuses Brahma-nâdîs, shines with Her full brilliance within. Later, in Her subtle state, which is shining like a lightening, and thin like Lotus fiber, She goes toward the brilliant and flaming Shiva, the Highest Bliss and, suddenly, produces the Liberation bliss.

Verse 52.
The wise and excellent Yogî, immersed in ecstasy, and as a devotee at the Lotus feet of his Guru, must lead Kula-Kundalinî along with Jîva to His Lord Parashiva on the Liberation abode in the pure Lotus, by meditating on Her who bestows wishes as Chaitanyarûpâ Bhagavatî. He must cause Her absorb in Herself all things as long as he leads Kula-Kundalini.

Verse 53.
The beautiful Kundalî drinks the excellent red nectar emanated from Para Shiva, and returns from the place where the Eternal and Transcendent Bliss shines with Her full glory, along the path of Kula, and enters again the Mûlâdharâ. A Yogi of steady mind makes an offering (Tarpana) to Ishta-devata and to Devatâs in the six centers (Chakras), Dâkini and others, with the current of heavenly nectar that is in Brahmanda’s vessel, whose knowledge he has obtained by means of tradition of gurus.

Verse 54.
A yogi who has learnt, after a practice of Yama, Niyama, or something similar, this excellent method of the two Lotus feet of the auspicious Dîkshâguru –which are source of uninterrupted bliss– and whose mind (Manas) is under control, is not born any more in this world (Samsârâ). To him there is no dissolution even in the time of Final Dissolution. Filled with Peace and excelling over all Yogis, he rejoices by the constant realization of what is source of Eternal Bliss.

Verse 55.
If a Yogî, devoted to the Lotus feet of his Guru, with still heart and concentrated mind, reads this work –the highest source of the Liberation knowledge– and remains pure and quite reserved, then certainly his mind dances at the Feet of his Ishta-devatâ.