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 |
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 SadhakaÃÔ 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 one's 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 seeker'S 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 Yogi's 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 |
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 one'S 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 so-called 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 Kundalini'S 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 people'S 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 one'S 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 Guru'S 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 Self-consciousness. With this conviction, he is permeated with joy through and through and remains in divine union. He does not entertain ideas like or ºouor Îineand Úours 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 one'S 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.