ஸ்ரீ குண்டலினி ஸ்தோத்திரம் – சக்திமான் தொடரில் இடம்பெற்ற பகுதி

🔸 குறிப்பு: சக்திமான் தொடரில் இடம்பெற்ற சில வரிகள் ஸ்ரீ குண்டலினி ஸஹஸ்ரநாம ஸ்தோத்திரம் (அத்தியாயம் 36) பகுதியிலிருந்து எடுத்துக்கொள்ளப்பட்டுள்ளன. கீழே அந்தப் பகுதியின் பாடல் வரிகளும், தமிழ் உச்சரிப்பும், கருத்துரையும் தரப்பட்டுள்ளது.

பாடல் எழுத்துருக்கள் (Transliterations)

பதவுரை மற்றும் கருத்துரை (Word-by-Word Meanings)

श्लोक 36-1

Atha kantam pravakshyami kundali chetanadikam Sahasra-nama sakalam kundalinyah priyam sukham

தமிழ் எழுத்துரு: அத காந்த பிரவக்ஷ்யாமி குண்டலீ சேதனாதிகம் / ஸஹஸ்ர நாம ஸகலம் குண்டலின்யாஹ் பிரியம் ஸுகம்

பதவுரை (Word-by-Word):

இலக்கண விளக்கம் (Grammatical Explanation):

• अथ (Atha) — one of Sanskrit's most ancient and charged particles, from the root ath or from the numeral-particle atha meaning "now, henceforth, at this point." It is not a mere transition word — in Sanskrit scriptural tradition, atha is the auspicious opening syllable, the declaration that something sacred is about to begin. Its appearance at the start of a śāstra or stotram signals that the preceding preparations are complete and the real teaching now commences. Like the sound of a bell before pūjā, atha says: what follows is not ordinary speech.

• कान्त (Kānta) — from the root kānt or kam, "to desire, to love, to shine beautifully" — kānta is "the beloved, the shining one, the one who is loved" — used here as a vocative (sambodhana vibhakti, விளி வேற்றுமை, calling-case) by Śrī Ānanda Bhairavī addressing Śiva. The choice of kānta (beloved) rather than deva (lord) or nātha (master) is deliberate — the speaker approaches Śiva not from fear or duty but from intimate love. The entire stotram is framed as a revelation made out of love (prema), and kānta establishes that emotional key at the very first word.

• प्रवक्ष्यामि (Pravakṣyāmi) — from pra- (prefix: "forth, completely, with full intention") + vac (root: "to speak, to declare, to make known through words") in the first-person singular future tense (uttama puruṣa, உத்தம புருஷன் — I; bhaviṣyat kāla, எதிர்கால — future): "I shall speak, I shall declare." The pra- prefix adds the sense of speaking "forward" — making known what was previously contained. This is not casual speech but a formal declaration of intention: I, Ānanda Bhairavī, will now bring forth (pra-) this sacred knowledge through words (vakṣyāmi).

• चेतनादिकम् (Cetanādikam) — a sandhi compound: चेतन (cetana, from the root cit, "to be conscious, to perceive, to shine with awareness" — cetana is "consciousness, sentient awareness, the living principle that animates") + आदिकम् (ādikam, from ādi, "beginning, the first" + -ka collective suffix — ādikam means "and the others, and what follows from this, beginning with this and including all related aspects"). Together: "consciousness and all that flows from it, consciousness as the first principle and everything related." Cetana-ādikam names Kuṇḍalinī not merely as a power but as consciousness itself — the living aware energy that is primary.

• सहस्रनाम सकलम् (Sahasra-nāma Sakalam) — सहस्र (sahasra, "one thousand" — from sa + hasra, an ancient numeral compound meaning "the complete thousand, the full number") + नाम (nāma, "name, the sacred name, the sound-form of the deity") = sahasra-nāma: "the thousand sacred names"; + सकलम् (sakalam, from sa-, "with, complete" + kala, "part, portion" — sakala is "all parts included, nothing omitted, the complete totality"). Together: "the thousand names in their complete entirety." Sakalam insists on completeness — this is not a selection of names but the full thousand, all parts included.

• कुण्डलिन्याः प्रियम् सुखम् (Kuṇḍalinyāḥ Priyam Sukham) — कुण्डलिन्याः (kuṇḍalinyāḥ, ṣaṣṭhī vibhakti — sixth case, genitive — "of Kuṇḍalinī, belonging to Kuṇḍalinī") + प्रियम् (priyam, "beloved, dear, that which is held close to the heart") + सुखम् (sukham, from su-, "well, good" + kha, "space, the opening, the sky" — sukha literally "good space," meaning "bliss, ease, joy, the state of open well-being"). Together: "that which is dear and blissful to Kuṇḍalinī." The names are not described as powerful or ancient but as priyam-sukham — dear and joyful to her. This is a theological statement: the stotram is an act of love, not just a ritual of power.

English Translation: O beloved! Now I shall speak about Kundalini consciousness and related aspects. I shall explain the complete thousand names which are dear and blissful to Kundalini.

தமிழ் பொருள்: காதலரே! இப்போது குண்டலினி சக்தியின் சேதனம் (உள்ளுணர்வு) முதலிய விஷயங்களைச் சொல்கிறேன். அவளுக்குப் பிரியமும் இனிமையும் தரும் முழு ஸஹஸ்ரநாமத்தையும் விளக்குகிறேன்.

श्लोक 36-2

Ashtottaram mahapunyam sakshat siddhi-pradaya kam Tav prem-vashen eva kathayami shrinushva tat

தமிழ் எழுத்துரு: அஷ்டோத்தரம் மஹாபுண்யம் ஸாக்ஷாத் ஸித்தி-ப்ரதாயகம் / தவ ப்ரேமவஷேன் ஏவ கதயாமி ஶ்ருணுஷ்வ தத்

பதவுரை (Word-by-Word):

இலக்கண விளக்கம் (Grammatical Explanation):

• अष्टोत्तरम् (Aṣṭottaram) — from अष्ट (aṣṭa, "eight") + उत्तर (uttara, "above, exceeding, that which goes beyond" — uttara is used in counting to mean "more than" or "added to") = aṣṭottara: "eight beyond" — used as a mathematical compound meaning "one-hundred-and-eight" (aṣṭottara-śata = 108). The number 108 is sacred in the śāstra tradition for precise reasons: there are 108 Upaniṣads, 108 Divya Deśams, 9 × 12 = 108 (the products of the moon's cycles), and it is considered the number of completion in all spiritual mathematics. Calling this collection aṣṭottaram identifies it as belonging to that sacred complete number.

• महापुण्यम् (Mahāpuṇyam) — महा (mahā, the intensifying prefix meaning "great, vast, beyond ordinary measure") + पुण्यम् (puṇyam, from the root puṇ, "to be good, to be meritorious" — puṇya is "merit, the spiritually positive result of right action, the accumulated goodness that elevates one toward liberation"). Together: "supremely meritorious, of the highest spiritual merit." Mahā-puṇya says this is not ordinary religious merit — it is puṇya of the mahā order, the kind that does not merely improve one's next birth but accelerates liberation itself.

• साक्षात् (Sākṣāt) — from sa- ("with") + akṣa ("the eye, the organ of direct perception") — sākṣāt is "with one's own eyes, directly, immediately, without any intermediary, face-to-face." It is one of Sanskrit's most powerful adverbs of directness. Sākṣāt siddhi-pradāyakam says these names do not operate through a chain of causes and effects across lifetimes — they produce their result sākṣāt: directly, as if you were standing face-to-face with the siddhi itself.

• सिद्धि-प्रदायकम् (Siddhi-pradāyakam) — सिद्धि (siddhi, from the root sidh, "to be accomplished, to be perfected, to reach completion" — siddhi is "the accomplishment, the spiritual attainment, the perfected power that comes from sustained practice") + प्रदायकम् (pradāyakam, from pra- + dā, "to give forth, to bestow" + -ka agent suffix — pradāyaka is "the bestower, the one whose nature is to give forth"). Together: "the bestower of siddhis." Pradāyaka as an agent noun says this is not occasional — it is the inherent nature of these names to bestow siddhis, as fire's inherent nature is to give heat.

• तव प्रेमवशेन एव (Tava Prema-vaśena Eva) — तव (tava, genitive of tvam, "your, of you, belonging to you") + प्रेम (prema, from the root prī, "to love, to be pleased" — prema is "love, the selfless affection that gives without calculating return, the love between beings whose souls are naturally drawn to each other") + वशेन (vaśena, instrumental case of vaśa, "power, control, that which governs one's actions" — vaśena means "by reason of, under the power of, compelled by") + एव (eva, the emphatic particle: "indeed, only, precisely this and nothing else"). Together: "by the compulsion of love for you alone — by nothing else." The eva is crucial — it says the motivation is exclusively love. She teaches not from duty, not from tradition, not from command, but solely because of prema for Śiva.

• शृणुष्व (Śṛṇuṣva) — from the root śru ("to hear, to listen") in the second-person singular imperative middle voice (ājna-artha, ஆஜ்ஞார்த்தம் — imperative mood; madhyama puruṣa, மத்யம புருஷன் — second person; -sva ending indicating the action benefits the listener): "Listen! Hear this for your own benefit!" The -sva (reflexive/middle) suffix in the imperative says: this listening is for you, it will benefit you, receive it actively. It is not a command from above but an intimate urging — as one beloved urges another: hear this, it is for your own sake.

English Translation: These 108 names are highly meritorious and directly grant spiritual powers (siddhis). Out of love for you alone, I narrate this; listen to it!

தமிழ் பொருள்: இது (108 நாமங்கள்) மிகப் புண்ணியமானது; நேரடியாகச் சித்திகளை அளிக்கும். உன் அன்பைக் கருதி மட்டுமே இதைச் சொல்கிறேன்; கவனமாகக் கேளுங்கள்.

श्लोक 36-3

Vina yajan yogena vina dhyanen yat phalam Tat phalam labhate sadyo vidyayah sukrupa bhavet

தமிழ் எழுத்துரு: வினா யஜன யோகேன வினா த்யானேன யத் பலம் / தத் பலம் லபதே ஸத்யோ வித்யாயாஹ் ஸுக்ருபா பவேத்

பதவுரை (Word-by-Word):

இலக்கண விளக்கம் (Grammatical Explanation):

• विना यजनयोगेन / विना ध्यानेन (Vinā Yajana-yogena / Vinā Dhyānena) — विना (vinā, "without, in the absence of" — a Sanskrit preposition that governs the instrumental or ablative case, meaning "apart from, excepting, not by means of") + यजन (yajana, from the root yaj, "to sacrifice, to worship with fire, to offer into the sacred fire" — yajana is "the act of sacrifice, the yajña, the formal ritual offering") + योगेन (yogena, from yuj, "to yoke, to unite, to discipline" — yoga is "the discipline of union, the practice of yoking the mind to the divine" — yogena is the instrumental case (तृतीया विभक्ति, மூன்றாம் வேற்றுமை — "by means of, through the instrument of"): "by means of yajana-yoga, by the practice of sacrifice"). The vinā + instrumental structure is a classical Sanskrit construction meaning "without recourse to" — the verse lists three great spiritual paths: yajana (the path of ritual), yoga (the path of discipline), dhyāna (the path of meditation) — and says none of these are required.

• ध्यानेन (Dhyānena) — from the root dhī or dhyai, "to think on, to contemplate deeply, to hold a single object of awareness without wavering" — dhyāna is "meditation, the state of sustained, unbroken contemplative focus on the divine" — dhyānena is the instrumental case: "by means of meditation, through the practice of meditation." Dhyāna is traditionally the seventh of Patañjali's eight limbs (aṣṭāṅga yoga), considered one of the most advanced and demanding practices. To say vinā dhyānena is to say: even this highest inner discipline is not a prerequisite. The Vidyā grants its fruit without it.

• यत् फलम् ... तत् फलम् (Yat Phalam ... Tat Phalam) — यत् (yat, the relative pronoun in the neuter nominative/accusative — "which, that which") + फलम् (phalam, "fruit, result, the ripened outcome of action") ... तत् (tat, the correlative demonstrative pronoun — "that, the very same") + फलम् (phalam, "fruit, result"). This is a classical Sanskrit yat-tat correlative construction (இது ஒரு தொடர்பு வாக்கியம் — "that which... that very one..."), the grammar of comparison: "that result which [one obtains through yajana, yoga, and dhyāna] — that very same result [is obtained here immediately]." The yat-tat pair ensures perfect equivalence — not a substitute or inferior version, but the identical fruit.

• लभते सद्यः (Labhate Sadyaḥ) — लभते (labhate, from the root labh, "to obtain, to receive, to get" — present tense, ātmanepada (ஆத்மனேபதம் — middle voice, suggesting the obtaining benefits the subject): "one obtains, one receives for oneself") + सद्यः (sadyaḥ, from sat + yaḥ — "at the same time, immediately, on that very occasion, without any interval of time"). Together: "one immediately receives." Sadyaḥ is one of Sanskrit's strongest words for immediacy — it says there is no gap between the practice and the fruit, no waiting, no gradual accumulation across lifetimes.

• विद्यायाः सुकृपा भवेत् (Vidyāyāḥ Sukṛpā Bhavet) — विद्यायाः (vidyāyāḥ, ṣaṣṭhī vibhakti — genitive case: "of the Vidyā, belonging to the Vidyā") + सु-कृपा (su-kṛpā — su, "well, good, excellent" + kṛpā, from the root kṛp, "to feel compassion, to have mercy" — kṛpā is "compassion, grace, the merciful movement toward one in need" — su-kṛpā: "the excellent and full grace, the compassion at its finest") + भवेत् (bhavet, potential/optative mood — "may it be, it shall be, this is the condition that makes it happen"). Together: "by the good grace of the Vidyā it shall happen." The vidyā herself is described as having sukṛpā — she is not merely a technique but a living grace-bestowing power who moves toward the practitioner in compassion.

English Translation: The result which is obtained through yajna, yoga practice, and meditation—that very result is obtained immediately by the grace of this Vidya (knowledge).

தமிழ் பொருள்: யாகம், யோகப் பயிற்சி, தியானம் ஆகியவற்றின் மூலம் கிடைக்கும் பலனை, இந்த வித்யையின் அருளால் உடனே பெற முடியும்.

श्लोक 36-4

Ya vidya bhuvaneshani trailokya paripujita Sa devi kundali mata trailokyam pati sarvada

தமிழ் எழுத்துரு: யா வித்யா புவனேஷானீ த்ரைலோக்ய பரிபூஜிதா / ஸா தேவி குண்டலீ மாதா த்ரைலோக்யம் பாதி ஸர்வதா

பதவுரை (Word-by-Word):

இலக்கண விளக்கம் (Grammatical Explanation):

• या विद्या ... सा देवी (Yā Vidyā ... Sā Devī) — this is another classical Sanskrit yā-sā correlative construction (feminine gender relative-demonstrative pair — यā is the feminine relative pronoun "she who, that which" in the nominative; सā is the feminine demonstrative "she, that very one" in the nominative). The structure creates an identification: "She who is [described by the relative clause] — she is [the deity named in the main clause]." The grammar itself performs the revelation — the relative clause builds up the description across the first line; the sā in the second line drops the revelation: that one is Kuṇḍalinī Mātā. The form is a definition by equation.

• विद्या (Vidyā) — from the root vid, "to know, to perceive, to find" — vidyā is "knowledge, divine learning, the sacred science that liberates" — but in Tantric and Śākta tradition, vidyā has a much more specific meaning: it is the mantra-form of the goddess herself. A vidyā is not merely knowledge about the goddess — it is the goddess as sound, as living energy compressed into mantra-form. To say "yā vidyā" is to say: she who is herself the living sacred sound, the mantra that is also the deity.

• भुवनेशानी (Bhuvaneśānī) — भुवन (bhuvana, from bhū, "to be, to come into existence" — bhuvana is "a world, a realm of conscious existence, a plane of being") + ईशानी (īśānī, the feminine form of īśāna — from iś, "to rule, to be master" — īśāna is "the ruling one, the sovereign" — īśānī is "the goddess who rules, the sovereign goddess"). Together: "the Goddess who rules the worlds, the sovereign of all realms of existence." Bhuvaneśānī is one of the ten Mahāvidyās — the tenth of the Daśa-Mahāvidyās — and her name here identifies Kuṇḍalinī directly with this universal sovereignty.

• त्रैलोक्यपरिपूजिता (Trailokya-paripūjitā) — त्रैलोक्य (trailokya, from tri, "three" + loka, "world, realm, the perceivable plane" — trailokya is "the three worlds: bhū-loka (earth), bhuvar-loka (intermediate realm), and svar-loka (celestial realm) — the complete cosmos in its three-tier classical structure") + परिपूजिता (paripūjitā, from pari-, "all around, completely, on every side" + pūjitā, past passive participle of pūj, "to worship, to honour" — paripūjitā is "worshipped completely on all sides, honoured by all, universally reverenced"). Together: "worshipped completely by all three worlds." Pari- is the key intensifier — not some of the three worlds, not most beings in them, but all three worlds completely and on every side.

• पाति सर्वदा (Pāti Sarvadā) — पाति (pāti, from the root pā, "to protect, to guard, to nourish, to sustain in safety" — present tense third-person singular: "she protects, she guards") + सर्वदा (sarvadā, from sarva, "all" + dā, "time" — sarvadā is "always, at all times, without any gap or interruption, eternally"). Together: "she protects always, she guards without ceasing." Pāti-sarvadā is the central promise of the verse: the same Kuṇḍalinī who is the sovereign of all worlds and worshipped by all three worlds is also the one who unceasingly protects those same worlds. Sovereignty and protection are unified — she rules because she protects.

English Translation: The Vidya which is Bhuvaneshwari (Goddess of the Universe) and is worshipped in all three worlds—that Goddess Kundalini Mata always protects the three worlds.

தமிழ் பொருள்: த்ரைலோகத்தாலும் (மூன்று உலகங்களாலும்) போற்றப்படும் புவனேஷ்வரி என்னும் வித்யையே குண்டலினி மாதா. அவள் மூன்று உலகங்களையும் எப்போதும் காக்கிறாள்.

श्लोक 36-5

Tasya nam sahasrani ashtottarashatani cha Shravanat pathanan mantree mahabhakto bhaved iha

தமிழ் எழுத்துரு: தஸ்யா நாம ஸஹஸ்ராணி அஷ்டோத்தரஶதானி ச / ஷ்ரவணாத் பதனான் மந்த்ரீ மஹாபக்தோ பவேதி ஹ

பதவுரை (Word-by-Word):

இலக்கண விளக்கம் (Grammatical Explanation):

• तस्या नाम सहस्राणि अष्टोत्तरशतानि च (Tasyā Nāma Sahasrāṇi Aṣṭottara-śatāni Ca) — तस्याः (tasyāḥ, ṣaṣṭhī vibhakti — genitive case of sā, the feminine demonstrative — "of her, belonging to her, pertaining to the one just described": Kuṇḍalinī Mātā) + नाम (nāma, nominative neuter plural: "names, the sacred name-forms") + सहस्राणि (sahasrāṇi, nominative neuter plural of sahasra: "thousands") + अष्टोत्तरशतानि (aṣṭottara-śatāni, nominative neuter plural: "the hundred-and-eights, the 108-sets") + च (ca, "and, also" — the Sanskrit enclitic conjunction always placed after, not before, what it connects). The verse declares two collections simultaneously: sahasrāṇi (the thousands — the sahasranāma) and aṣṭottara-śatāni (the 108 — the aṣṭottaraśatanāma). Both are "of her" (tasyāḥ): the complete and the selected set of sacred names.

• श्रवणात् पठनात् (Śravaṇāt Paṭhanāt) — श्रवणात् (śravaṇāt, from the root śru, "to hear" — śravaṇa is "the act of hearing, the sacred listening" — here in the ablative case (pañcamī vibhakti, ஐந்தாம் வேற்றுமை — "from, by means of"): "by hearing, through the act of listening") + पठनात् (paṭhanāt, from the root paṭh, "to recite, to read aloud, to chant with the voice" — paṭhana is "the act of recitation, the vocal reading" — ablative: "by reciting, through the act of chanting"). The pairing of śravaṇa and paṭhana is a traditional Vedic and Tantric formula: hearing first (receiving the transmission from a teacher or sacred source) and then reciting (actively producing the sound oneself). Together they complete the cycle: sound received into the ear and sound given forth from the mouth — the full circuit of mantra practice.

• मन्त्री (Mantrī) — from मन्त्र (mantra, from man, "to think, to hold in mind" + tra, "the instrument, the tool" — mantra is "the instrument of thought, the sacred sound-form that protects the mind by directing its awareness" — also "that which protects those who contemplate it") + -ī suffix indicating "one who is associated with, one who practices" — mantrī is "the one who practices mantra, the mantra-sādhaka, the devoted practitioner of sacred sound." The word implies sustained, committed practice — not someone who once heard a mantra but one whose inner life is shaped by mantra practice.

• महाभक्तः भवेत् इह (Mahābhaktaḥ Bhavet Iha) — महा (mahā, "great, exceeding all ordinary measure") + भक्तः (bhaktaḥ, from bhaj, "to share oneself, to be devoted" — bhakta is "the devoted one, the devotee whose entire being is given to the deity" — nominative masculine singular) + भवेत् (bhavet, potential mood / optative (vidhi-liṅ, விதி-லிங் — the mood of what should or will happen): "becomes, shall become, it is ordained that one becomes") + इह (iha, "here, in this place, in this very world" — not in some future life or higher realm but in the present existence). Together: "the mantra practitioner becomes a great devotee here in this very world." The iha is the guarantee of imminence — the transformation happens not after death or in another birth but iha, now, in the current embodied life.

English Translation: Her names are thousands and one hundred eight. By hearing and reciting them, the mantra practitioner becomes a great devotee in this very world.

தமிழ் பொருள்: அவள் பெயர்கள் ஆயிரங்களும், நூற்றெட்டும் உள்ளன. அவற்றைக் கேட்பதும், பாடுவதும் மந்திரம் சொல்பவரை இவ்வுலகிலேயே மிகப்பெரிய பக்தனாக ஆக்கும்.

श्लोक 36-6

Ehike sa bhaven nath jivanmukto mahabali

தமிழ் எழுத்துரு: ஏஹிகே ஸ பவேந்நாத் ஜீவன்முக்தோ மஹாபலீ

பதவுரை (Word-by-Word):

இலக்கண விளக்கம் (Grammatical Explanation):

• एहिके (Ehike) — from एहिक (ehika, a derivative of iha, "here, in this world" + the adjective suffix -ika — ehika means "pertaining to this world, of the present existence, belonging to the current lifetime"). The locative form ehike means "in this very world, in this present life." The word is carefully chosen over loka (world in general) or janma (birth/lifetime) — ehike specifically means this current embodiment, this present span of life, without deferral to any future time. It answers the practitioner's deepest question — when does the result come? — with complete directness: now, here, in this life.

• स भवेत् (Sa Bhavet) — स (sa, nominative masculine singular of the pronoun sas/tat — "he, that person" — referring to the mantrī (mantra-practitioner) described in Śloka 36-5) + भवेत् (bhavet, potential/optative mood (vidhi-liṅ): "shall become, it is ordained that he becomes, this is what will happen"). The sa links the promise directly to the practitioner described in the previous verse — the same person who hears and recites the names shall become. There is no separate qualification required — śravaṇa and paṭhana alone are the condition, and bhavet is the guaranteed result.

• नाथ (Nātha) — from the root nāth, "to seek refuge, to protect, to be a protector" — nātha is "the lord, the protector, the one who is both refuge and master." Here used as a vocative (sambodhana, விளி வேற்றுமை): "O Nātha! O Lord!" Ānanda Bhairavī addresses Śiva directly at the climax of the stotram. It is significant that she calls him nātha here — not kānta (beloved, as at the opening) but nātha (lord and protector). At the beginning, love framed the teaching; at the end, as she declares the ultimate fruit — jīvanmukti — she addresses him as Nātha, the one who is also a protector and witness. The shift from kānta to nātha frames the entire six-śloka teaching between love and lordship.

• जीवन्मुक्तः (Jīvanmuktaḥ) — a profound compound: जीवन् (jīvant, present participle of jīv, "to live, to be alive" — jīvan is "while living, in the state of being alive") + मुक्तः (muktaḥ, past passive participle of muc, "to release, to liberate, to set free" — mukta is "the liberated one, the freed one"). Together: "liberated while still living." Jīvanmukti is one of Advaita Vedānta's and Tantra's highest categories — the state where a person has achieved complete liberation (mukti) from saṃsāra, the cycle of birth-death-rebirth, while still inhabiting their physical body (jīvan). The jīvanmukta moves in the world but is no longer bound by it — like a lotus flower rooted in water but blooming above it.

• महाबली (Mahābalī) — महा (mahā, "great, vastly exceeding ordinary measure") + बली (balī, from bala, "strength, power, vital force, the capacity to act and sustain action" + -ī suffix indicating "one who possesses" — balī is "the powerful one, the one full of bala"). Together: "the greatly powerful one, the one of immense strength." Mahābalī here does not mean mere physical strength — bala in the Tāntric context refers to śakti-bala: the divine energy-force that flows through one who is aligned with Kuṇḍalinī. The mahābalī is one in whose body and consciousness the Kuṇḍalinī śakti flows freely and fully — making them powerful not through the ego's effort but through the Goddess's own power flowing through them unobstructed. The conjunction of jīvanmuktaḥ and mahābalī is the stotram's final promise: both freedom (mukti) and power (bala) — neither alone but both together, in this very life.

English Translation: O Lord! In this very world, he becomes Jivanmukta (liberated while living) and Mahabali (greatly powerful).

தமிழ் பொருள்: நாதனே! இவ்வுலகிலேயே அவன் ஜீவன்முக்தனாகவும் (உயிரோடு விடுதலை பெற்றவனாகவும்), மஹாபலனாகவும் (மிகப்பெரிய சக்தி கொண்டவனாகவும்) ஆகிறான்.

சக்திமான் தொடரில் பயன்பட்ட விதம்

இந்த ஸ்தோத்திரத்தின் சில வரிகள் சக்திமான் தொடரில் திவ்ய சக்தியை வர்ணிக்கும் காட்சிகளில் பயன்படுத்தப்படுகின்றன. அதன் மூலப் பாடலை அறிந்து பாடுவது பக்தியோடு சேர்ந்து புரிதலைவும் உயர்த்தும்.

முடிவுரை

ஸ்ரீ குண்டலினி ஸ்தோத்திரம் குண்டலினி சக்தியின் மகிமையையும், அவளைப் போற்றும் நாமஸ்மரணையின் சக்தியையும் நமக்குக் காட்டுகிறது. இந்தப் பாடலை பக்தியுடன் பாடுவதும், அதன் அர்த்தத்தை உணர்வதும் மன அமைதியையும் ஆன்மிக விழிப்பையும் அளிக்கும்.

வலையொளி இணைப்பு