Śivasaṃhitā 4.76

The vigraha-siddhi — ‘the perfection of the body’ — is the cumulative result of all Vajrolī practice: a body that has transmuted its ordinary energies into refined ojas, tejas, and prāṇa. This perfected body is the ideal vehicle for the next practice: Shakti-chālana, the agitation of the primordial force asleep.

Kuṇḍalinī appears here for the first time in the chapter with its most evocative description: ādhārapadmasuptā, ‘sleeping in the adhāra lotus’ (the mūlādhāracakra). The epithet devī (goddess) positions kuṇḍalinī not as a physiological function but as a conscious presence — the supreme Śakti in her most condensed form. Balāt (forcibly) and dṛḍhena (firmly, solidly) define the character of the practice: not gentle invitation but determined awakening.

Shakti-chālana — ‘agitation, mobilization of Shakti’ — employs chālana (from the root cal-, to move, to agitate), a term suggesting oscillatory movement, not simply ascending. The mudrā does not merely raise kuṇḍalinī but awakens her from her torpor through a sequence of contractions and releases that create the necessary stimulus to activate the sleeping serpent. Apānavāyu is the instrument: the current that normally descends becomes the elevator of sacred energy.