chit kuNDalinI stava

By admin on Dec 28, 2008 | In Srividya, Darshana, Bhakti, Yoga

janmoddhAranirIkShaNIha taruNI vedAdibIjAdimA
nityaM chetasi bhAvyate bhuvi kadA sadvAkyasa~nchAriNI |
mAM pAtu priyadAsabhAvakapadaM saMghAyate shrIdharA
dhAtri tvaM swayamAdidevavanitA dInAtidInaM pashum || 1 ||
The [Kula Kundalini] is always looking [for opportunities] to redeem [her devotees]
from the [cycle of] birth [and death]. She is ever young. She is the origin of the
Vedas and other [scriptures] as well as the seed letters. In this world, Yogis
apprehend her through the purified mind. Sometimes, she exists in the words of
saints. May that auspicious one protect me so that I may attain [divine] union. I
consider myself to be in the place of her beloved servant. O mother! You are the
wife of that primordial Lord, whereas I am a bound soul, more wretched than the
wretched.
Kula Kundalini refers to the Kundalini who resides in the Moolaadhaara Chakra. The
world Kula literally means family or clan. Kundalini is called Kula Kundalini because
she moves in the family of six Chakras. When she reaches the Sahasrara, she is
beyond the Chakras, and merges with Shiva, who is called Akula without family or
clan. Thus, there is no relation between Kula Kundalini and the non-Vedic practices
of Kaula.
From time immemorial, since the very creation, the Kundalini has been watching
with her subtle vision how individuals in this world can be uplifted. In reality, the
Self is already sublime; the Upanishads say jIvo kevalaH shivaH the Jiva is Shiva or
Paramatman. But through the effect of the three Malas or impurities, he becomes to
think of himself as an individual. The three basic impurities, which reduce Shiva to,
the levels of an individual, are: Anava Mala the notion of imperfection, Mayiya Mala
the notion of duality and Karma Mala the notion of doership. As the
Pratyabhijnahridaya says chidvat tacChakti sankochAt malAvR^itaH samsArI , the
Supreme Reality, which is consciousness, becomes the transmigrating individual
covered with impurities. It forgets its own essential nature and becomes a limited
individual, just as a king might become a beggar in dream and experience poverty.
When enveloped with impurities, the individual soul becomes worldly, which means
that Chiti Bhagavati, the Goddess Consciousness, contracts herself, turns outward,
and takes on the form of the objects of perception. In actuality however, she
remains the pure Aawareness, which by its own freedom makes everything
conscious. Therefore, the Shiva sutras say: chaitanyaM AtmA the self is
consciousness.
By nature, the power of the Self has absolute freedom of knowledge and activity. It
is also called Swatantra Shakti, the independent power, Chetana Shakti, the
conscious power, Spanda Shakti, the vibrating power, Vimarsha Sara, the pure

essence of Aconsciousness, Parashakti, the Supreme power etc. The true nature of
this power is pUrNo.ahaM Vimarsha the awareness of its own perfection. This ahaM
Vimarsha was the original vibration through which the one Shakti exploded into
infinite forms and manifested as the countless shapes of the universe.
shivasyaikA mahAshaktiH shivashchaikohyanAdimAn |
sA shaktirityabhidhIyate Devi bhedairAnantya sambhavaiH || [Swacchanda Tantra]
The great Shakti, which is one with Shiva, is begginningless. It manifests in
countless forms Kundalini Maha Shakti, the Supreme power of Brahman, is eternally
beautiful. She is referred to here as TaruNi, which means young. The Shiva sutras
say, icChAshaktirumA kumArI- The power of will is the maiden Uma. sA cha kumArI
vishwasargasamhAra krIDAparAThis maiden Shakti is always intent on the play of
manifesting, maintaining, and finally withdrawing the universe. She is the mother of
all the Bija mantras. The Vedas verily represent her form. The sutras describe her as
the Matrika Shakti, the mother of the fifty letters of the Sanskrit alphabet. As the
scriptures say, Adau Bhagavan shabdarAshiH God initially manifested as a cluster of
sounds. The Goddess manifests in the form of words. Under certain circumstances,
she resides in the speech of the Siddhas and other great beings. The word of a
Siddha is great; it is a Maha mantra. Therefore, pure-minded yogis meditate on the
primordial Shakti Kundalini, the mother, who dwells in the speech of the Siddhas.
The Pratyabhijnahridaya says, chitiH swatnatrA vishwasiddhihetuH Supremely
independent chiti is the cause of the manifestation, maintenance and re-absorption
of the universe. By meditating on her, the yogis lose themselves in her and become
the embodiment of Shakti. A great Yogi prays to her in the following way goal of the
yogis! O supremely beautiful and effulgent one! O mother! You are the beloved
consort of the supreme primordial Guru Paramashiva and are one with him.
I serve you with total absorption and humility, taking full refuge in you. I am bound
by the noose of ignorance; uplift me so that through the blessing of your grace, I
may attain my own self and merge with it. You have the ability to accomplish
everything. Through your grace, even an ordinary person becomes blessed and is
able to realize the supreme principle within himself. Then, being immersed in
supreme bliss, he can lead a liberated life.
raktaabhaamR^itachandrikaa lipimayii sarpaakR^itirnidritaa
jaagratkuurmasamaashritaa Bhagavati tvaM maaM samaalokaya |
maamsodgandhakugandhadoShajaDitaM vedaadikaaryaanvitam
swalpashyaamalachandrakoTikiraNairnityaM shariiraM kuru ||
The [Kundalini] has a red luster. She is like the nectarine moonlight. She is of the
form of the letters. She appears in the form of a sleeping serpent. O revered one!
Thou who resorts to the Kurma prana during the state of waking, look at me. My
body has the defect of being filled with foul stench, the odor rising from flesh, and is

always engaged in performing rituals. Make it [pure and] eternal with a small
portion of your millions of pure moonbeams.
O Goddess Kundalini! You are red like the morning sun. When you bestow your
grace, the inner awakening takes place and you continually shower the nectar of
Supreme Bliss. In yogis you leap with joy, ceaselessly playing in the nectar of
Supreme ecstasy. You are of the form of letters; the scriptures say, akArAdi
kShakArAntA matR^ikAvarNarUpiNI - the Goddess assumes the form of all the
letters from a to kSha. You exist in a coiled form like a sleeping snake. O revered
one, residing in the eyes as the kurma prana, you are the power, which makes eyes
open and close. O Bhagavati! Bestow your compassionate glance upon me, for
when your glance of grace falls upon a human being, he becomes god. My body
emits the foul stench that rises from the flesh. I have become entangled in
performing various karmas involving Bali and meat and have labored to pursue
various unnecessary rituals. I have fallen victim to the effort to attain knowledge,
and toiled at reading many different books and following numerous practices. For
this reason, I have been unable to fully know you who are my own radiant, joyful,
supremely divine and all-pervading Self. May your grace transform my ephemeral
body into one, which is blissful and eternal by bestowing on it a few of the effulgent
rays of your millions of pure moonbeams. O mother Kula Kundalini! Only your grace
can establish in me my own self. Only through your compassionate glance have
Jnanis, yogis, Siddhas and illustrious men of knowledge attained their state. Through
your blissful glance, all insentient objects and sentient beings live joyfully. O mother
Parameshwari! Manifest within me.
Goddess Kundalini has a red effulgence resembling that generated simultaneously
by the rising of millions of suns. The Mahavidya forms of Bhuvaneshwari, Tripura
Bhairavi and Sri Mahatripurasundari are visualized as red in color. Actually, Sri Bala,
Sri Bhairavi and Sri Sundari represent three different aspects of Kundalini. The
untamed, unattached Kundalini refers to Bhairavi. It is fiery red energy, which is
pure energy. It leaps up along the spine without actually giving the Sadhaka any
further time for preparation. Here the Kundalini may also be visualized as Agni
Kundalini. Kundalini, when identified with Bala, ascends playfully, causing tickling
sensations along the spine. The Sadhaka hears sounds of tinkling anklets and
bangles as the Kundalini ascends. Probably, this is the reason behind many Bala
Upasakas reporting of hearing sounds of bells and anklets. When identified with
Sundari, the Kundalini is supremely graceful, affectionate and dignified in her
ascension. This is the secret meaning of the first three names of Sri Lalita
Sahasranama. A Sadhaka generally experiences all these three states of Kundalini.
When Kundalini reaches Sahasrara Maha bindu Chakra, due to the Samyoga of
Shiva and chit Shakti, the flow of nectar begins. This nectar should not be dried up
by letting it flow into the fire pit in Swadhishthana Chakra. The technique of
preventing this involves certain Mudras, which have to be learnt directly from a
competent guru. The nectar flowing from Sahasrara gives Sadhaka divine bliss,

which is comparable to nothing else in the world. All other joys in the world are not
even a millionth part of this Supreme and Infinite Bliss. The Yogi loses all sense of
individuality and recognizes himself as the cosmic whole. No sense of differentiation
exists between the Sadhaka, his microcosm, the macrocosm and the divine mother.
Though Kundalini, which represents Maha prana, sleeps in Moolaadhaara in people
before awakening, the ten other Pranas, which are responsible for the functioning of
the body, are aspects of this Maha prana. Thus, Kurma Prana, which is responsible
of the opening and closing of eyes, is also an aspect of this supreme power. It is one
of the five Upa Pranas or subsidiary Pranas. In an esoteric sense, the opening of
eyes and closing of eyes hint at the opening of the Sadhaka consciousness to the
world of internal Self and the closing of the eyes to the external materialistic world,
when the awakening of Kundalini happens. The grace of Kundalini lies in her
awakening. Once that happens, the Yogi realizes the self to be the supreme and
lives as the Lord of the universe, which is now no different from him.
sidddhArthI nijadoShavit sthalagatirvyaajIyate vidyayA
kuNDalyA kulamArgamuktanagarI mAyAkumArgaH shriyA |
yadyevaM bhajati prabhAtasamaye madhyAhnakAle.athavA
nityaM yaH kulakuNDalIjapapadAmbhojaM sa siddho bhavet ||
The one who wants perfection and knows his own shortcomings becomes victorious
while living on earth through the knowledge of Sri Kundalini. [Being freed from] the
wrong path of Maya, [such a one reaches] the city of liberation through the path of
Kula Kundalini. If, during the time of early morning or at noontime, one regularly
worships the lotus feet of Sri Kundalini, one becomes an accomplished being,
Siddha.
O mother! As long as a person still has desires, he is unworthy of receiving your
grace. Yet he makes an effort to acquire perfection. Knowing his many faults, he
lives in the world and remains weak. However, when he makes knowledge of you his
support, and takes refuge in you, o mother, he attains victory in his Sadhana.
A great Yogi, who pursues Kundalini with the aid of the Kula path i.e. the path of
Sushumna, is freed from the evil course of Maya. Bathing in the Ganges destroys
sins, and even the dirty water of the gutter becomes pure after merging with that
holy river. A poor man becomes wealth through the grace of Goddess Lakshmi.
Similarly o mother of the world, when you manifest within, even an ordinary man
becomes Shiva. Not only do you fulfill all the desires of one who meditates on you
with love, but also grant him your own form, making seekers merge into you.
Muktasya muchyate the ever-liberated soul attains liberation. Yet, although the Self
is eternally free, you grant the seeker full recognition of it. O primordial Shakti,
Kundalini, all pervading mother of the world, a Yogi who recites this hymn either in
the morning, the afternoon, or the evening, who meditates on you and worships
your feet in the Sahasrara, becomes a Siddha. Since there is no place where you do

not exist, and no object in which you do not dwell, it is both easy and natural to
become the embodiment of Shakti simply by meditating on you.
vAyvAkAshachaturdale.ati vimale vA~nChAphalonmUlake
nityaM samprati nityadehaghaTitA sa~NketitA bhAvitA |
vidyA kuNDalamAninI swajananI Maya Kriya bhAvyate
yaistaiH siddhakulodbhavaiH praNatibhiH satstotrakaiH shambhibhiH ||
The very pure one who uproots the tree bearing the fruits of desire, yogis meditate
on you in the four-petalled lotus of Moolaadhaara where the wind of passion and the
space of consciousness exist. There they always rightly think of you as having the
external symbolic form of a serpent. Those who worship the coiled one with
prostrations and with beneficent sacred hymns, which originate from the clan of
Siddhas, become liberated. She is knowledge personified. She is her own mother i.e.
self-born. She is Maya, the power of delusion and Kriya, the power of action.
Yogis address the great Shakti saying A compassionate one! O mother, dear to
seekers! You free seekers from the fruits of worldly desires The Moolaadhaara
Chakra, which has four petals, is the basic foundation from which Kundalini Shakti
enters the path of the Sushumna. In that Chakra resides the Kurma Vayu, the wind
of passion as well as the space of consciousness. A seeker who meditates on
Kundalini in the Moolaadhaara, contemplating her in her eternal dormant form,
which is symbolically represented as a serpent, considers her to be the Mother as
well as Maya, knowledge and the power of action. He bows to her and sings her
praises with auspicious hymns composed by Siddhas. Through her grace, he is freed
from useless worldly cravings. All desires come to an end in that seat when
Kundalini awakens and enters the Sushumna, and there supreme bliss unfolds. All
longings are fulfilled when Kundalini purifies the body through spontaneous Yogic
Mudras, Kriyas and Bandhas and gives it the form of pure consciousness.
dhAtA sha~NkaramohinI tribhuvanacChAyApathodgAminI
samsArAdimahAsukhaprahariNI tatrasthitA yoginI |
sarvagranthivibhedinI swabhujagA sUkShmAtisUkShmA Para
brahmaj~nAnavinodinI kulakuTIvyAghAtinI bhAvyate ||
Remaining there in Moolaadhaara, that Yogini infatuates even Brahma and Shiva.
She lifts the veil of shadow of the three worlds, destroys the seemingly great
happiness of worldly existence and pierces all the inner knots. She herself assumes
the form of a serpent. She is subtler than the subtlest. She is the Supreme One
reveling in the knowledge of the Brahman. She is conceived as the one who has
Moolaadhaara as her house, and who strikes at worldly bondage.
The Shakti infatuates even Brahma, Shankara and other Gods. Shiva creates
through Shakti, becoming one with her. She becomes Brahmani of Brahma, Shankari
of Shankara and Vaishnavi of Vishnu. She is able to remove from the minds of yogis
the veil which covers the three worlds. This veil of ignorance, which has taken the

form of the world, hides ones true nature, converts the state of Shiva into the state
of individuality, and makes one undergo great suffering. This veil consists of the
three impurities and is also known as the knot of the heart. The Sruti says: Bhidyate
hR^idayagranthiH cChedyante sarvasamshayAH kShIyante chAsya karmANi tasmin
dR^iShTe parAvare.
When Maha Shakti Kundalini unfolds within, the knot of the heart is automatically
pierced, all thoughts and doubts are destroyed, and all karmas are weakened.
Kundalini gives a seeker true understanding of all the worldly pleasures, which
appear to be wonderful, and, knowing them to be the cause for the seekerS
bondage, she roots them out for his own good. When Para Kundalini, who is subtler
than the subtlest, pierces all the knots, which sustain the sense of limitation, the
knowledge of the Absolute unfolds. Then, the supreme Yogini Kundalini sports in the
Yogis pure mind. She fills the minds of yogis with bliss, leads them to the state of
Shiva and severs all their worldly bonds. For this reason, yogis continually worship
mother Kundalini through meditation, and thereby please her. Swimming in the
ocean of bliss, such yogis become intoxicated by drinking the nectar of the bliss of
Brahman; for them, the entire world becomes the embodiment of the self or the
Brahman.
vande shrIkulakuNDalIM trivalibhiH sAMgaiH swayambhUpriyAm
prAviShTAmbara mArachittachapalAM BalAbalA niShkalAm |
yA Devi paribhAti vedavadanA sambhAvinI tApinI
iShTAnAM shirasi swayambhivanitAM sambhAvayAmi kriyAm ||
I bow down to Sri Kula Kundalini who is the beloved of the self-born one and
surrounds him in three and a half circles with all the members of her retinue. She
enters the space of Sahasrara and becomes active like the mind intoxicated with
love. She is defenseless and complete.
The Goddess, who shines with the Vedas as her countenance, procures everything
for her devotees and burns those who become averse to her. I worship her, the wife
of the self-born one, who revels in the Sahasrara with her chosen one. She is verily
the power of action O bestower of auspiciousness upon all! O Maha Shakti! Along
with your companion deities, you live coiled three and one-half times round the
Swayambhu Linga in the Moolaadhaara Chakra. I bow to you.
This Kula Shakti pervades the space of consciousness and is active as a mind
intoxicated with love. She is childlike by nature. The whole world is the embodiment
of her consciousness and its sport. She has the nature of the attributeless Brahman,
and the Vedas are her countenance. She grants joy to her devotees and fulfills their
desires, while bringing pain and anguish to those who turn against the light of
knowledge. She gives the fruit of every action one performs. Sridevi, the queen of
the self-existent Paramashiva, is also known as Kriya Shakti, the power of action.

vANIkoTimR^idaMganAda madanAnishreNi koTi dhwaniH

prANeshI rasarAshimUlakamalollAsikA pUrNAnanA |
AshADodbhavamegharAjijanitadhwAntAnanAsthAyinI
Mahatripurasundari sA paripAtu sUkShmapathagA mAM yoginAM sha~NarI ||
To hail her arise, innumerable sounds, such as the sound of drums and other
instruments, emanate from the words of millions of intoxicated devotees. She is the
ruler of prana. Her face, which is like a blooming lotus rooted in the ocean of
delicious elixir, is filled with pure joy.
Her face is dark like the darkness produced by the multitude of clouds appearing in
Ashadha, the month of rains. She is the support of all. Let that mother who travels
the subtle path of Sushumna protect from all directions. She is beneficent to the
yogis The atmosphere is pervaded by the noise produced when she is hailed by
millions of enraptured devotees, and by the sound of drums and other instruments.
When Parashakti becomes pleased with a Yogi, she gives rise within him ten
different types of divine sound kettle drum, Mridanga, Veena, flute and so on and
makes him experience the supreme Nada. She is dearer to her devotees tha their
own life. Maha Kundalini functions in the form of prana. Her face, which enchants
everyone, is like a full-blown lotus in the ocean of the bliss of the Absolute.
Worshippers experience mother kali in the form of intense darkness sometimes.
This Shakti, which moves through the Sushumna path, protects the Yogi like a
mother.
When Sri Kundalini awakens within, she spreads throughout the body in the form of
prana, and gives rise not only to inner sounds, but also to many other divine
experiences. As the great Shakti begins to unfold, one may experience movements
of the body, such as shaking or rotation of the head, or one may perform
spontaneous Hatha yoga postures. One may find oneself breathing rapidly, or oneS
breath may stop. One may see visions of lights, faraway places, deities, or even
events in the outer world. One may spontaneously begin to recite mantras or make
other noises, such as the sounds of birds or animals. One may be overwhelmed with
feelings of love and joy, and become ecstatic with divine bliss. One may find oneself
going into deep states of spontaneous meditation.
These experiences of the awakened Kundalini can happen as a result of practicing a
yogic discipline, or they can even occur spontaneously. But they may frighten one
who does not understand the workings of Kundalini. A weak-minded person may
imagine that he has become possessed by spirits. Another person may be afraid
that his experiences are symptoms of physical or mental disease for example, the
inner lights or sounds may seem like hallucinations. Sometimes, after awakening of
the Kundalini, one feels dull, sleepy, restless or emotionally upset. One may
experience lassitude, sleeplessness, feelings of negativity towards oneself and
others, or even a feeling of being crazy. Not realizing that these are passing
phenomena and part of a process of purification, people resort to different methods

to cure themselves, and often become miserable as a result. Sometimes the socalled cures are detrimental both physically and spiritually; for instance, people may
take medicines, which weaken the body and the mind, or undergo treatments that
damage the system.
In their search for understanding and help, some people approach doctors,
psychologists, psychiatrists, psychotherapists or various kinds of spiritual teachers.
Others are scared to talk about their experiences, thinking they might be considered
insane and put in a mental institution or given drugs. To fully understand the work
of awakened Kundalini, and to receive further guidance, one should approach a Yogi
whose own Shakti is fully awakened. Such a Yogi should have passed through every
phase of KundaliniS journey and should know how to channel and guide the
awakened force if it becomes intense. Only such a Yogi can give real understanding
of the process of Kundalini unfoldment.
These days, many people have undertaken research into spiritual experiences. They
have tried to list them and put them into categories. However, if the researches
themselves are not familiar with the traditional teachings about the experiences,
which come with the awakening of Kundalini, there is a chance that they
misinterpret their findings. It is also very important to determine whether peopleS
experiences are due to the awakened Kundalini or due to some physical or mental
illness or hereditary trait, or whether the experiences are the result of drugs or of
their own fantasies. One way to determine this is to consider the circumstances in
which the awakening has taken place. Usually, genuine Kundalini experiences occur
when a person has in some way received divine grace. However, even when this is
the case, one needs the guidance of an experienced master.
By worshipping Kundalini as the mother of the universe, Yogis are able to enjoy her
sport and experience her ecstasy as he unfolds within them. Eventually, as the
Kundalini works within, she gives rise to more and more profound experiences. As
she purifies the nadis, she purifies one of latent diseases as well as of feelings as
aversion, hatred and greed. When the nadis are purified, the mind becomes still,
and one begins to enter the state of Samadhi. Rising through the Sushumna nadi,
the central channel within the spinal column, Parashakti pierces and purifies the six
Chakras. As she purifies the Chakras, she also purifies the sense organs, so that
they acquire divine powers, and the senses turn inward and begin to function in a
new and subtle way. When she purifies the sense of hearing, the divine Anahata
Nada is heard. When she purifies the sense of touch, one starts to feel thrills of bliss
throughout oneS entire body. As the eyes are purified, the Yogi begins to perceive
oneness everywhere. The Shakti gives the Yogi control over his senses, so that he
remains free of the pull of outer sense objects.
Al last, when she has purified everything, the great Kundalini rises to the Sahasrara,
to the silent abode of Shiva. There, in her ecstasy at meeting her Lord, she begins
to dance, and then the Yogi begins to experience the entire creation as the play of

the divine couple Kameshwara and Kameshwari. In Sahasrara, he perceives the

divine effulgence of the light of one million suns, and within it, the tiny, scintillating
blue pearl, the Hiranya Garbha. Ultimately, through the grace of Parashakti and
Paramashiva, he merges in the space of Shiva.
tvAmAshritya narA vrajanti sahasA vaikuNTha kailAsayoH
AnandaikavilAsinIM shashishatAnandAnanAM kAraNAm |
MaataH shrIkulakuNDalI priyakale kali kaloddIpane
TatsthaanaM praNamaami bhadravanite maaM uddhara tvaM pashum ||
A Mother, having resorted to you, people immediately go to Vaikuntha, the abode of
Vishnu and Kailasa, the abode of Shiva. You sport only in divine bliss. Your face
manifests the joy of hundreds of moons. You are the source of everything. O Mother,
Sri Kula Kundalini, the beloved manifestation of chit Shakti, o illuminator of the kali
aspect of Shakti, o good lady, I bow to your place, i.e. Sahasrara. You uplift me, a
bound soul.
Blessed by divine mother, the Yogi, severing all the worldly ties, establishes himself
in the atman, which is of the nature of eternal existence, knowledge and bliss and
thus feels elevated and elated. Absorbed in deep silence, the Yogi completely
vanquishes his ego and gets engrossed in the pleasant eternal consciousness. As
the waves of GuruS kindness lashes the inner being of the Yogi, he feels a cool
pleasant sensation and rejoices in the incomparable region of freedom and bliss
alone, being fully absorbed in the eternal Self. Having got dispelled the inner
darkness of ignorance by the compassionate sunrays of the great mother, the Yogi
sports in the endless ocean of bliss. The Yogi, with his discriminative intellect,
dissolves all the five elements in the reverse order of their origin, and merges
everything in that which results as the remainder and finally rests peacefully,
perceiving the ultimate reality as the Supreme Self. Having understood that the
entire world is of no value and its nature as being delusive and unreal, all his desires
are crushed and he wanders freely as a liberated soul, devoid of pride and jealousy.
Due to the grace of Parashakti, the Yogi understands that there is no room for
ignorance or delusion and its effects in the real and pure state of Selfconsciousness. With this conviction, he is permeated with joy through and through
and remains in divine union. He does not entertain ideas like or ouor ineand ours
He knows and feels all the activities carried out by different types of people in this
universe and understands them to be a play of nature or the play of the three
qualities of Satva, rajas and Tamas. The Yogi, brushing aside all the network of
activities or karma and their results like an inactive or deaf or blind person, remains
immersed in bliss. Always well protected in the robe of peace and contentment and
being insensitive to other stimulations i.e. by remaining completely unaffected by
the attractions and repulsions of the sense objects of this world; and being aware of
the taste of divine experience of bliss, the Yogi enjoys alone the beauty of Brahman
on the bed of bliss. Having completely uprooted the inimical desires and habits for

sense pleasures and considering the detachment to sense objects as the only
wealth to be acquired and acquiring it, the Yogi shines in the glory of his blissful
kingdom of the atman.
Even if the sun becomes cool as ice, the moon very hot like the sun and the fire
shoots its flame downwards, the Yogi, due to the grace of Kundalini, is not at all
surprised because he knows well that all these miracles are also an illusion or Maya
and do not have any reality in them as Brahman alone is the real entity. Having
conquered the enemy of ignorance and seated on the elephant of wisdom, the Yogi
sports on the roads of even mindedness enjoying its all round beauty in the abode
of bliss and peace. Having caught the deer of mind in the net of discrimination and
keeping it under full control, the Yogi rests peacefully in the Self. The self-controlled
Yogi wanders victoriously in the wilderness of the objective world freely and
fearlessly, having killed the ferocious tiger of wavering mind by the sharp sword of
discrimination. Aware and alert of the blissful atman, uniformly present in every
thing and everywhere, the Yogi lies peacefully even on sands, making his house in
the isolated bushy regions on the river banks. The Yogi does not criticize anything
nor cherishes or praises any other thing. Having abandoned all the piles of
scriptures and Shastras, renouncing all the worldly duties and activities completely
from all fronts, the Yogi remains still and steady like an unwavering lamp in a
windless place, calmly and blissfully resting in the Self.
The Yogi recognizes no names or forms and hence sees nothing, nor speaks or hears
anything. Always anchored in the Self, he remains like a log of wood. Making his
hand as a pillow and with the sky over him to cover his body, the strange Yogi
sleeps on the bed of the ground, embracing the lady of Vairagya, fully overwhelmed
by bliss.
kuNDalI shaktimArgasthaH stotrAShTaka mahAphalam |
yaH paThet praatarutthAya sa Yogi bhavati dhruvam ||
If one who is stationed on the path of Kundalini Shakti, rising early in the morning,
recites this hymn of eight verses which gives great fruit, he certainly becomes a
Yogi A seeker who recites this Kundalini Stava, contemplating on Kundalini Shakti in
oneS own spine, certainly becomes a Yogi by becoming established in the path of
Sushumna.
kShaNadeva hi pAThena kavinAtho bhavediha |
pavitraH kuNDalI Yogi brahmalIno bhavenmahAn ||
By its recitation, indeed, one becomes in a moment a great poet in this world. A Yogi
practicing Kundalini Yoga, becoming pure and great, becomes one with Brahman A
seeker instantly becomes a great poet by reciting this Stotra. Through the glory of
this Stotra, a Yogi attains Kundalini yoga and merges into the state of Parabrahman.

iti te kathitaM nAtha kuNDalIkomalaM stavam

etatstotraprasAdena deveShu guru gIShpatiH |
sarve devAH siddhiyutA asyaaH Stotra prasAdataH
dwiparArdhaM chiranjIvI Brahma sarvasureshwaraH ||
A Lord! I have related to you the beautiful hymn of Kundalini. By the blessing of this
hymn, one becomes learned, like the Guru of the celestials. By the blessing of this
hymn, all gods are endowed with powers. Brahma, the Lord of gods, lives as long as
two Parardhas by its power. Devi Uma gave this hymn to Lord Shiva. This hymn can
easily awaken the Kundalini Shakti. Through the power of this hymn, a seeker
becomes as learned as Brihaspati, the Guru of the Gods, and then is respected
throughout the world. With the power of this hymn, the Devas have become
masters of different kinds of supernatural powers. Due to its power, even Brahma,
the chief of the Gods, remains immortal for two Parardhas. A Parardha is fifty years
of the life of Brahma, and two Parardhas is the unit of time, which begins with the
creation and ends with the deluge. In this world, there are eight immortal beings:
Hanuman, Parashurama, Markandeya, Bali, Vyasa, Vibhishana, Kripa and
Ashwatthama, who travel to different places at will and give their Darshan to worthy
seekers.
Jagadambarpanamastu