उपनिषद् · Yogakuṇḍalinī 1.7
॥
देवनागरी
कुण्डल्येव भवेच्छक्तिस्तां तु सञ्चालयेद्बुधः । स्वस्थानादाभ्रुवोर्मध्यं शक्तिचालनमुच्यते
लिप्यंतरण (IAST)
kuṇḍalyeva bhavecchaktistāṃ tu sañcālayedbudhaḥ | svasthānādābhruvormadhyaṃ śakticālanamucyate
शब्दशः अर्थ
संस्कृतIASTअर्थ
कुण्डली एव भवेत् शक्तिःkuṇḍalī eva bhavet śaktiḥKundali indeed is power
तां तु सञ्चालयेत् बुधःtāṃ tu sañcālayet budhaḥit, however, the wise man shall set in motion
स्व-स्थानात् आ-भ्रुवोः मध्यंsva-sthānāt ā-bhruvoḥ madhyaṃfrom its own place to the space between the brows
शक्ति-चालनम् उच्यतेśakti-cālanam ucyatemovement of power that is called
अनुवाद
"Kundali is indeed power; it shall the wise man set in motion, from its own place to the space between the brows — that is called the movement of power".
संस्करण
9fe4a287e5c5 · प्रकाशित 7 अग॰ 2026, 7:25:06 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The third means and the subject of the whole book is named: kundali, "the coiled one" — the power said to sleep coiled, like a serpent, at the base of the spine. The word kundalini means "having rings, coiled"; and the whole image is taken from a sleeping serpent. Let me speak of this subject at once and honestly, because around it has gathered as much excessive rapture as excessive fear.
First: these descriptions are descriptions of sensations, not of internal organs; the same was said when reading Bhavana (p13). There is no coiled serpent in the spine, and it is pointless to search for one there. Second: these sensations, it seems, are genuine. People who have long and persistently practiced breath and concentration describe them in agreement, in different lands and different ages; and a concordant testimony of this kind cannot be waved away.
Third, and more important than the first two: from the fact that something occurs, it does not follow that it is good. A power risen in one unready is described, in these very books, as a cause of mental derangement; and that is why they all require a teacher, and require one not for show. The Vaishnava side does not walk this path and does not forbid it to others. Its argument is one: this path requires conditions most people lack (health, leisure, a teacher, celibacy), while what it promises is attainable otherwise. The Bhagavatam speaks of the present age directly: people are short-lived, lazy, unhappy, and sickly (1.1.10); and a means requiring years of labor over the body is simply unworkable for them.