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उपनिषद् · Saubhāgyalakṣmī 3.3
॥
देवनागरी
तृतीयं नाभिचक्रं पञ्चावर्तं सर्पकुटिलाकारम् । तन्मध्ये कुण्डलिनीं बालार्ककोटिप्रभां तनुमध्यां ध्यायेत् । सामर्थ्यशक्तिः सर्वसिद्धिप्रदा भवति
लिप्यंतरण (IAST)
tṛtīyaṃ nābhicakraṃ pañcāvartaṃ sarpakuṭilākāram | tanmadhye kuṇḍalinīṃ bālārkakoṭiprabhāṃ tanumadhyāṃ dhyāyet | sāmarthyaśaktiḥ sarvasiddhipradā bhavati
शब्दशः अर्थ
संस्कृतIASTअर्थ
तृतीयं नाभि-चक्रंtṛtīyaṃ nābhi-cakraṃthe third — the navel circle
पञ्च-आवर्तं सर्प-कुटिल-आकारम्pañca-āvartaṃ sarpa-kuṭila-ākāramfive-coiled, shaped like a coiled serpent
तत्-मध्ये कुण्डलिनींtat-madhye kuṇḍalinīṃin its middle, the kuṇḍalinī
बाल-अर्क-कोटि-प्रभांbāla-arka-koṭi-prabhāṃradiant like a myriad rising suns
तनु-मध्यां ध्यायेत्tanu-madhyāṃ dhyāyetslender-waisted, let him meditate
सामर्थ्य-शक्तिः सर्व-सिद्धि-प्रदा भवतिsāmarthya-śaktiḥ sarva-siddhi-pradā bhavatithe power of capability gives all perfections
अनुवाद
"The third — the navel circle, five-coiled, shaped like a coiled serpent; in its middle let him meditate on the kuṇḍalinī, radiant like a myriad rising suns, slender-waisted. The power of capability gives all perfections."
संस्करण
1d4d5c5c1eb7 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
It is worth noting the comparison: bāla-arka-koṭi-prabhā, "radiant like a myriad young suns." Bāla-arka means "young sun," that is, one just risen; and its color in India is reddish. The comparison is chosen with care: this power is described not as the blinding noon sun but as a rising one — one still ascending.
Let us add that of kuṇḍalinī itself it was said when reading the Varāha (5.22); let us repeat the main point briefly. This power belongs to matter, not to the soul; and its rising gives a change of state, not a change of relationship. The second remark is more essential: here the power rises by effort from below, while in Vaiṣṇava teaching everything essential descends from above and is called kṛpā, "grace."
The difference of direction is, to my mind, the shortest expression of the difference between the two paths: one raises what is one's own, the other receives what is given. Let us add what is worth noting in the very placement here. The kuṇḍalinī is set here at the navel, not at the base as in other books; and this again shows that the reckonings were not uniform.
The Vaiṣṇava side has its own word about the navel — about the lotus growing from Viṣṇu's navel, and about Brahmā descending along the stalk and finding nothing, discussed when reading the Varāha (5.29). Let us repeat the conclusion from there, for it belongs here: one does not arrive by going down the stalk; one arrives when one stops going and begins to listen.