kāvyakaṇṭha vāsiṣṭha śrī gaṇapati muni viracitam umāsahasram
Uma Sahasram
caturthaḥ stabakaḥ - gītivṛttam
The fourth Stabaka, entitled **Ādhyātmika-vibhūtayaḥ — “The Inner Spiritual Manifestations and Powers”**, turns from cosmic creation to the **operation of the Divine Śakti within the human body**. Śrī Gaṇapati Muni describes the Goddess as moving through the *kula-kuṇḍa*, heart, nāḍīs, Brahmarandhra and head, revealing Her as Kuṇḍalinī, the power of consciousness, life, thought and spiritual awakening. The verses therefore fully justify the title: they explain the subtle manifestations of Umā within embodied beings and show how the same universal Śakti becomes the inner force behind **prāṇa, citta, buddhi, manas, individuality, meditation and yogic ascent**.
A major theme of the Stabaka is the distinction between the ordinary functioning of Śakti and Her conscious recognition through yoga. The same power enters and leaves all beings equally; when unrecognized, it supports *ahaṅkāra*, individuality and saṃsāra, but when consciously contemplated it becomes the means of spiritual transformation. Muni gives particular importance to the descent and ascent of Śakti, the subtle current arising from the *kula-kuṇḍa*, the heart-cave (*dahara*), and the luminous *citta* capable of reflecting the formless Brahman. The verses culminate in a direct sādhana: one who recognizes the Goddess as **Cit-Śakti flashing in every saṅkalpa of the mind** reaches Her feet. Thus physiology, psychology and yoga are all interpreted as expressions of the one Divine Mother.
This Stabaka particularly demonstrates Muni's mastery of **Yoga, Tantra, Vedānta and subtle-body doctrine**, combined with an unusually analytical approach to spiritual psychology. He carefully distinguishes *citta*, *prāṇa*, *manas*, *buddhi* and *ahaṅkāra*, while relating them to nāḍīs, centres of consciousness and the movement of Śakti. Yet the exposition never becomes merely technical: images such as the body becoming a vast **electrical-fire instrument**, the heart as a cave containing a priceless jewel, and consciousness as a spotless mirror reflecting Brahman give the teaching poetic immediacy. With these *Gīti* verses offered to the Goddess awakening from the Ādhāra-cakra, Muni fittingly concludes the **first Śatakam**, having led the reader from the cosmic Umā of the opening verses to the same Mahāśakti discovered within oneself.
caturthaḥ stabakaḥ - gītivṛttam
ādhyātmikavibhūtayaḥ
amṛtāṃśubimbasārād bhūyo'pi vinirgato bhṛśaṃ sūkṣmaḥ ।
sāro gaurīvadanād darahāso haratu duḥkhajālaṃ naḥ ॥ 76 ॥
kulakuṇḍe praṇuvantī cetantī hṛdi samastajantūnām ।
mūrdhani vicintayantī mṛtyuñjayamahiṣi vijayate bhavatī ॥ 77 ॥
tejojalānnasāraistrayo'ṇavo mūlahṛdayamasteṣu ।
pākātte niṣpannāstrailokyavyāpike'mba dehavatām ॥ 78 ॥
pūrṇe śarīraśilpe dvāreṇa brahmarandhrasaṃjñena ।
nāḍīpathena gatvā taijasamaṇumāviśasyameyabale ॥ 79 ॥
aṃśenāviśyādau yāsi punastaṃ tataśca niryāsi ।
mārgābhyāṃ dvābhyāṃ tvaṃ nāḍyāḥ paścāt puraśca siddhābhyām ॥ 80 ॥
yātāyātavihāre mātastasmin bhavatyupādhiste ।
ārabhya mastakasthalamāmūlādhāramasthipañjarikā ॥ 81 ॥
nṛtanuṣu viharantīṃ tvām upādhivīṇākṛterjaganmātaḥ ।
sādṛśyāt kuṇḍalinīṃ parokṣavādapriyāḥ prabhāṣante ॥ 82 ॥
nabhasaḥ śīrṣadvārā pravahantīṃ ya iha vigrahe śaktim ।
anusandadhāti nityaṃ kṛtinastasyetarairalaṃ yogaiḥ ॥ 83 ॥
sarveṣu viśasi tulyaṃ nirgacchasi tulyamamba bhuvanānām ।
jñātā cedasi śaktyai na jñātā cedbhavasyāhaṅkṛtyai ॥ 84 ॥
avataraṇaṃ dhyātaṃ ced ārohaṇamadbhutaṃ bhavecchakteḥ ।
yasminnidaṃ śarīraṃ bhavati mahadvaidyutāgniyantramiva ॥ 85 ॥
ārohaṇamadhyātṛṣu hṛdaye'haṅkāramātraniṣpatyai ।
tadanu śarīramidaṃ syāt sukhāya duḥkhāya vā yathābhogam ॥ 86 ॥
yā vyaktitā janimatāmahaṅkṛtiḥ sakalabhedadhībhūmiḥ ।
pṛthagiva tavāmbike sā sattaivopādhisaṃśrayād bhāntī ॥ 87 ॥
etāmāhuravidyāṃ bījaṃ saṃsāravṛkṣarājasya ।
sarvarasaphalayutasya prārabdhajalena devi dohadinaḥ ॥ 88 ॥
vyaktitvārpakadehe nimne kulyeva janimatāṃ mātaḥ ।
pravahatyanārataṃ te śaktiścitrāṇi devi tanvānā ॥ 89 ॥
sāramapāmaṇubhūtaṃ hṛdayasthaṃ sūrayo viduścittam ।
śreṣṭhaṃ prāṇaṃ kecana pañcānilamūlabhūtamāhurimam ॥ 90 ॥
mana eva cittasaṃjñaṃ vyavaharatāṃ vibhajanānabhijñānām ।
kavilokavyavahārastadadhīnastattvadhīrbhavatyanyā ॥ 91 ॥
tadanāhatasya vilasad dakṣiṇato daharanāmakaguhāyām ।
cittaṃ kulakuṇḍātte kā'pyanugṛhṇāti devi raśmikalā ॥ 92 ॥
cittamaṇu śliṣṭaṃ te kalayā'ṅguṣṭhapramāṇamiva bhāsā ।
darpaṇamamalabrahmapratibimbākarṣakaṃ śive bhavati ॥ 93 ॥
antaramāvartābhaṃ pratibimbamakāyametadīśasya ।
aṅguṣṭhābhaṃ prāhurmānenopādhicaittabhāsaste ॥ 94 ॥
dampatyorvāṃ rūpapratibimbau cakṣuṣoḥ śive bhavataḥ ।
kulakuṇḍe hṛdaye cāpyarūpayoreva kaścidullāsaḥ ॥ 95 ॥
cittamaṇīyo vittaṃ ya idaṃ mūlye prapañcato'pyadhikam ।
hṛdayaguhāyāṃ nihitaṃ jānīte sa vijahāti bahirāśāḥ ॥ 96 ॥
aprāptā mūrdhānaṃ hṛdayāt samprasthitā dhṛtā nāḍyā ।
tvadruciruktā buddhistvayi niṣṭhā bhavati devi tanniṣṭhā ॥ 97 ॥
annamayāṇuṃ prāptaṃ dhījyotiścandramārkamiva tejaḥ ।
paribhāṣyate maheśvari mana iti saṅkalpasambhavasthānam ॥ 98 ॥
saṅkalpe saṅkalpe cicchaktiṃ manasi visphurantīṃ tvām ।
ya upāste sa janaste gṛhṇāti maheśavallabhe caraṇam ॥ 99 ॥
ādhāracakraśayane mameha nidrāṃ vihāya vicalantīm ।
gītaya etāḥ paramāmupatiṣṭhantāṃ jagadvibhoḥ kāntām ॥ 100 ॥
॥ samāptaṃ ca prathamaṃ śatakam ॥