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Rudrayāmala Uttara Tantra
A Yāmala of the Vidyāpīṭha, a Śākta compendium of the eastern schools, and a title cited far more often than it can be found — the text the Vijñāna Bhairava names as its source.
Few titles are quoted more often in tantric Sanskrit than the Rudrayāmala, and few are harder to hold. Abhinavagupta cites it; Jayaratha cites it; the Bengali Śākta digests cite it constantly; the Vijñāna Bhairava names it as its own parent. The book that now circulates under the name will not account for most of what is credited to it — and that discrepancy is itself one of the more instructive facts about how this literature travelled.
What a yāmala isयामल
Yāmala means a pair, a couple, a union; the ordinary Sanskrit word for twins stands beside it. A Yāmala tantra is revelation arising from the union of Rudra and his Śakti rather than from Śiva alone, and the consequence is formal as well as doctrinal. Texts of this class are dialogues throughout — Bhairava and the Goddess in alternating question and answer, neither of them merely the audience. The teaching that Śakti and the possessor of Śakti are never separate is, in a Yāmala, a statement about the shape of the book as much as about the nature of things.
Within the Bhairava stream the Yāmalas belong to the Vidyāpīṭha, the goddess-centred half of the revelation, and the canonical lists count eight of them — a yāmalāṣṭaka. Which eight varies from source to source. Brahmayāmala, Viṣṇuyāmala, Rudrayāmala, Skandayāmala, Ruruyāmala, Vetālayāmala, Svacchandayāmala, Ātharvaṇayāmala are among the names that recur, in shifting combinations and sometimes with others in their place. As with the twenty-eight Āgamas and the sixty-four Bhairava tantras, the number describes how the tradition conceived its canon rather than what can be counted on a shelf.
One Yāmala survives in something close to its early form, and it shows what the class was. The Brahmayāmala, also called the Picumata, is preserved in a Nepalese palm-leaf manuscript copied in the eleventh century, and it is uncompromising: its deity is Kapālīśabhairava with the goddess Caṇḍā Kāpālinī, its practitioner carries the skull-staff and the skull-bowl, and its rites belong squarely to the cremation ground and the cult of the yoginīs. That is the world the Yāmalas came out of — older, fiercer and far more concretely ritual than the philosophical Trika that grew from the same soil.
Two Rudrayāmalas
The Rudrayāmala that the Kashmirian authors knew is not extant. Abhinavagupta and Jayaratha quote a text of that name; later digests quote it at length; and no manuscript answering to those quotations has been identified. What does survive, printed repeatedly in Calcutta and Varanasi since the later nineteenth century, is the Rudrayāmala Uttara Tantra — the "latter" Rudrayāmala, a long Śākta work whose language, cast of goddesses and ritual assumptions place it in eastern India and centuries after the Kashmirian citations. Estimates of its date differ and none is secure; few would put its present shape earlier than the fifteenth or sixteenth century, and portions of it are probably later still.
What the Uttara Tantra contains
None of that makes the surviving text uninteresting. It is a substantial and wide-ranging Śākta compendium, and it is one of the places where a reader can watch several currents run together.
- Mantroddhāraमन्त्रोद्धार · extraction
- The drawing-out of mantras from a lettered diagram. The syllables are not simply given; they are extracted from a grid by a stated procedure, so that a mantra arrives as an operation rather than as a word. A great deal of the text is taken up with this, and it is the most technical thing in it.
- The Goddess
- Tārā above all, but also Kālī, Bhairavī and material belonging to the Śrīvidyā, together with the hymns, protective kavacas and thousand-name litanies that attend them. The theology is that of the Mahāvidyās, the eastern Śākta cult of the ten great goddesses — one of the clearest indications that the text as we have it is not an early Kashmirian Vidyāpīṭha work.
- Cīnācāraचीनाचार · the way of Mahācīna
- The text carries the well-known story of Vasiṣṭha, who fails to propitiate Tārā by orthodox austerity, is directed to Mahācīna, and finds there a teaching conducted in wine and flesh and the company of women, which he is made to accept before he can succeed. It is one of the tradition's own accounts of why a transgressive rite exists at all, and it is largely through this text that the story is known.
- The subtle body
- The channels, the centres, the ascent of kuṇḍalinī, the retention and movement of breath. This is the material that made the book useful far outside its own school, and it is the physiology that the breath teachings assume throughout.
- Yoga and observance
- Long stretches on posture, prāṇāyāma and mudrā, on the discipline and the grades of the practitioner, and on initiation, the qualifications of the guru, and the calendrical and domestic ritual of a Śākta household.
A conduit
The Uttara Tantra's real historical importance is as a channel. Material passed through it into compilations that had a far wider circulation than any Vidyāpīṭha scripture ever enjoyed — the Bengali Śākta digests, the ritual handbooks that depend on them, and from there into the printed devotional literature of the nineteenth century and after. A very large number of hymns, armours and mantra-prescriptions in ordinary use carry a colophon assigning them to the Rudrayāmala. Some of them are in the printed Uttara Tantra. Many are not, and were attached to the name for the authority it conferred.
That is worth stating plainly rather than treating as a scandal. Attribution in this literature is a claim about lineage and legitimacy, not a bibliographical statement, and a tradition which holds that its scriptures are fragments of an unbounded revelation has no difficulty at all with the idea that a teaching may be from the Rudrayāmala without being in any particular copy of it. The historian's problem and the tradition's self-understanding are simply not the same problem, and the honest course is to keep them apart.
The Vijñāna Bhairava's claim
The most consequential of these attributions is the Vijñāna Bhairava's. Its colophons place it within the Rudrayāmala and the tradition has always cited it so: one hundred and twelve dhāraṇās, a dialogue between Bhairava and the Goddess, presented as an extract drawn from the greater Yāmala.
What the claim is worth needs care in both directions. It cannot be verified, because the Rudrayāmala it refers to is lost; and it cannot be refuted from the surviving Uttara Tantra, which does not contain the Vijñāna Bhairava and is in any case too late to be the text meant. But the Vijñāna Bhairava's own antiquity does not rest on the attribution. It was known and quoted in Kashmir in the tenth and eleventh centuries; Kṣemarāja began a commentary on it, the Uddyota, which breaks off after the opening verses; and Śivopādhyāya completed the exegesis long afterwards with his Vivṛti. The text stands on that evidence whatever its parentage.
What the attribution does tell us is what its transmitters took its pedigree to be, and the choice is exact. A Yāmala is revelation issuing from the union of the two; and the Vijñāna Bhairava's opening argument, before it reaches a single practice, is that Śakti and the holder of Śakti are never in fact two, so that to enter Śakti is to enter Bhairava. A text that begins there names as its source the one class of scripture defined by precisely that union. Whether or not the descent is historical, the claim is doctrinally well judged — and that, in a tradition where lineage is a statement of what a teaching is, is not a trivial thing to have got right.
7,694 verses · page 104 of 129
भोगमोक्षौ करे तस्य किमन्यैर्बहुभाषितैः
bhogamokṣau kare tasya kimanyairbahubhāṣitaiḥ
श्रूयतां देव कल्याण त्रैलोक्यविजयात्मक | सदाशिवमनुं नाथ महापातकनाशनम्
śrūyatāṃ deva kalyāṇa trailokyavijayātmaka | sadāśivamanuṃ nātha mahāpātakanāśanam
आयुरारोग्यफलदं सर्वशत्रुनिवारणम् | अतिगुह्यतमं ध्यानं बालिशानां सुखावहम्
āyurārogyaphaladaṃ sarvaśatrunivāraṇam | atiguhyatamaṃ dhyānaṃ bāliśānāṃ sukhāvaham
आद्याबीजं समुद्धृत्य कामबीजं तदन्तरम् | रुद्रबीजं रमाबीजं कालबीजं ततः सदा
ādyābījaṃ samuddhṛtya kāmabījaṃ tadantaram | rudrabījaṃ ramābījaṃ kālabījaṃ tataḥ sadā
शिवनाथप्रियानन्दं ज्ञानं देहि युगं द्विठः | फणिबीजं समुद्धृत्य राजराजेश्वरीमनुम्
śivanāthapriyānandaṃ jñānaṃ dehi yugaṃ dviṭhaḥ | phaṇibījaṃ samuddhṛtya rājarājeśvarīmanum
वैष्णवीबीजमुद्धृत्य शिवबीजं तदन्तिके | सदाशिवाय शब्दान्ते हृल्लेखा वह्निसुन्दरी
vaiṣṇavībījamuddhṛtya śivabījaṃ tadantike | sadāśivāya śabdānte hṛllekhā vahnisundarī
आदिबीजं समुद्धृत्य ततो वामतनुस्थिता | शब्दबीजं मूलबीजं सदाशिव नमोऽस्तु ते
ādibījaṃ samuddhṛtya tato vāmatanusthitā | śabdabījaṃ mūlabījaṃ sadāśiva namo'stu te
द्विठान्तोऽयं मनुः श्रेष्ठः सर्वरत्नसमृद्धिदः | वासुदेवसमो विद्वान् स भवेन्नात्र संशयः
dviṭhānto'yaṃ manuḥ śreṣṭhaḥ sarvaratnasamṛddhidaḥ | vāsudevasamo vidvān sa bhavennātra saṃśayaḥ
वैष्णवो वा महाशाक्तो महाशैवोऽथवा पुनः | गृह्णीयान्मनुराजेन्द्रं यत्प्रसादाच्छिवो भवेत्
vaiṣṇavo vā mahāśākto mahāśaivo'thavā punaḥ | gṛhṇīyānmanurājendraṃ yatprasādācchivo bhavet
विमला वाक्यसिद्धिः स्यात्कार्य सिद्धिर्न संशयः | शिवमन्त्रं प्रवक्ष्यामि येन सर्वार्थपारगः
vimalā vākyasiddhiḥ syātkārya siddhirna saṃśayaḥ | śivamantraṃ pravakṣyāmi yena sarvārthapāragaḥ
अकालेऽपि च योगी स्यात् कामधेनुस्वरूपवान् | हालाहलं समुद्धृत्य ततो माहेशबीजकम्
akāle'pi ca yogī syāt kāmadhenusvarūpavān | hālāhalaṃ samuddhṛtya tato māheśabījakam
श्रीबीजं धर्मबीजञ्च क्षेत्रपालमनुं तथा | नीलकण्ठमनुं पश्चात् प्रियागुं बीजमुद्धरेत्
śrībījaṃ dharmabījañca kṣetrapālamanuṃ tathā | nīlakaṇṭhamanuṃ paścāt priyāguṃ bījamuddharet
शिवबीजं तदन्ते तु सदाशिवाय धीमहि | तन्नः शिवः प्रचोशब्दाद्दयादेवं द्विठो मनुः
śivabījaṃ tadante tu sadāśivāya dhīmahi | tannaḥ śivaḥ pracośabdāddayādevaṃ dviṭho manuḥ
आवाहनं पाद्यमर्घ्यमाचमनीयमनन्तरम् | गन्धपुष्पबिल्वपत्रकोटिभिः परिपूजयेत्
āvāhanaṃ pādyamarghyamācamanīyamanantaram | gandhapuṣpabilvapatrakoṭibhiḥ paripūjayet
स्तोषणं पोषणं पुष्टं दारणं मारणं तथा | सुप्तं कलहमुक्तानां पूजनं सुमहत्फलम्
stoṣaṇaṃ poṣaṇaṃ puṣṭaṃ dāraṇaṃ māraṇaṃ tathā | suptaṃ kalahamuktānāṃ pūjanaṃ sumahatphalam
शर्वादीन् परिपूज्याथ सद्योजातादिमर्चयेत् | प्राणायामत्रयं कृत्वा जपेत् तद्गतमानसः
śarvādīn paripūjyātha sadyojātādimarcayet | prāṇāyāmatrayaṃ kṛtvā japet tadgatamānasaḥ
देवं पिनाकपाणिं च पञ्चवक्त्रं त्रिलोचनम् | शूलखट्वाङ्गमुशलगदापाणिं महाभुजम्
devaṃ pinākapāṇiṃ ca pañcavaktraṃ trilocanam | śūlakhaṭvāṅgamuśalagadāpāṇiṃ mahābhujam
देवदेवं महादेवं सर्वभूतात्मकं गुरुम् | त्रैलोक्यरक्षकं शम्भुं भुजङ्गहारभूषितम्
devadevaṃ mahādevaṃ sarvabhūtātmakaṃ gurum | trailokyarakṣakaṃ śambhuṃ bhujaṅgahārabhūṣitam
अट्टहासादिशक्तीनां सहस्रगणमण्डितम् | वृषासनस्थं नीलेशं नीलकण्ठं सदाशिवम्
aṭṭahāsādiśaktīnāṃ sahasragaṇamaṇḍitam | vṛṣāsanasthaṃ nīleśaṃ nīlakaṇṭhaṃ sadāśivam
एवं ध्यात्वा जपेन्मन्त्रं सहस्रं प्रत्यहं शुचिः | विशेषेण दिवारात्रौ समभागेन सञ्जपेत्
evaṃ dhyātvā japenmantraṃ sahasraṃ pratyahaṃ śuciḥ | viśeṣeṇa divārātrau samabhāgena sañjapet
तत्रैव त्र्यम्बकं ध्यात्वा तत्तद्रूपेण साधकः | तद्बुध्वा पूजयित्वा च त्र्यम्बकं यो जपेन्नरः
tatraiva tryambakaṃ dhyātvā tattadrūpeṇa sādhakaḥ | tadbudhvā pūjayitvā ca tryambakaṃ yo japennaraḥ
तस्य हस्ते त्रिभुवनं हस्तामलकवद् भवेत् | भोगमोक्षौ करे तस्य किमन्यत् साधनेन च
tasya haste tribhuvanaṃ hastāmalakavad bhavet | bhogamokṣau kare tasya kimanyat sādhanena ca
सदाशिवेन मनुना सम्पुटीकृत्य यो जपेत् | तस्य सर्वार्थसिद्धिः स्याद् यद्यन्मनसि वर्तते
sadāśivena manunā sampuṭīkṛtya yo japet | tasya sarvārthasiddhiḥ syād yadyanmanasi vartate
प्रणवं पूर्वमुच्चार्य त्र्यम्बकं तदनन्तरम् | यजामहे समुद्धृत्य सुगन्धिं पुष्टिवर्धनम्
praṇavaṃ pūrvamuccārya tryambakaṃ tadanantaram | yajāmahe samuddhṛtya sugandhiṃ puṣṭivardhanam
उर्वारुकमिवान्ते तु बन्धनात् पदमुद्धरेत् | मृत्योर्मुक्षीयशब्दान्ते मामृताद्वह्निसुन्दरी
urvārukamivānte tu bandhanāt padamuddharet | mṛtyormukṣīyaśabdānte māmṛtādvahnisundarī
सदाशिवेन पुटितं मन्त्रं यो जपते नरः | स भवेत् कल्पतरुपः पूजनेनामृतं लभेत्
sadāśivena puṭitaṃ mantraṃ yo japate naraḥ | sa bhavet kalpatarupaḥ pūjanenāmṛtaṃ labhet
सर्वकालं सुखी भूत्वा मोक्षमाप्नोति निश्चितम् | अन्यं त्र्यम्बकमन्त्रं तु शृणुष्व सर्वकामदम्
sarvakālaṃ sukhī bhūtvā mokṣamāpnoti niścitam | anyaṃ tryambakamantraṃ tu śṛṇuṣva sarvakāmadam
राज्यदं घनदं मन्त्रं महापातकनाशनम् | शब्दब्रह्ममयं साक्षात् सर्वज्ञानं लभेद् ध्रुवम्
rājyadaṃ ghanadaṃ mantraṃ mahāpātakanāśanam | śabdabrahmamayaṃ sākṣāt sarvajñānaṃ labhed dhruvam
कालकूटं समुद्धृत्य मृत्युञ्जयं समुद्धरेत् | महापातकराशिं मे हरयुग्मं ततो द्विठः
kālakūṭaṃ samuddhṛtya mṛtyuñjayaṃ samuddharet | mahāpātakarāśiṃ me harayugmaṃ tato dviṭhaḥ
अन्यमन्त्रं प्रवक्ष्यामि सावधानोऽवधारय | विद्याद्ये प्रणवं दत्वा कामबीजद्वयं द्वयम्
anyamantraṃ pravakṣyāmi sāvadhāno'vadhāraya | vidyādye praṇavaṃ datvā kāmabījadvayaṃ dvayam
मृत्युञ्जयं क्षेत्रपालं विशुद्धेशं स्थिरं कुरु | युगलं कामबीजान्तं देव्यन्ते वह्निसुन्दरी
mṛtyuñjayaṃ kṣetrapālaṃ viśuddheśaṃ sthiraṃ kuru | yugalaṃ kāmabījāntaṃ devyante vahnisundarī
अन्यं मन्त्रं प्रवक्ष्यामि सावधानोऽवधारय | कामकालीयुगं पश्चात् संज्ञाबीजद्वयं ततः
anyaṃ mantraṃ pravakṣyāmi sāvadhāno'vadhāraya | kāmakālīyugaṃ paścāt saṃjñābījadvayaṃ tataḥ
वटुकं कामबीजञ्च षोडशारं प्रकाशय | युगलं शक्तिकूटञ्च शिवबीजं ततो द्विठः
vaṭukaṃ kāmabījañca ṣoḍaśāraṃ prakāśaya | yugalaṃ śaktikūṭañca śivabījaṃ tato dviṭhaḥ
पूर्ववत् सकलं कुर्याज्जपपूजादिकं प्रभो | सदाशिवपूजनं च ध्यानहोमादितर्पणम्
pūrvavat sakalaṃ kuryājjapapūjādikaṃ prabho | sadāśivapūjanaṃ ca dhyānahomāditarpaṇam
अन्यं मन्त्रं प्रवक्ष्यामि महादेवं समुद्धरेत् | वटुकं क्षेत्रपालं च गणेशस्य मनुं ततः
anyaṃ mantraṃ pravakṣyāmi mahādevaṃ samuddharet | vaṭukaṃ kṣetrapālaṃ ca gaṇeśasya manuṃ tataḥ
कण्ठाब्जं मे सदानन्द प्रकाश युगं द्विठः | अस्यापि ध्यानमाकृत्य जप्त्वा लक्षं समापयेत्
kaṇṭhābjaṃ me sadānanda prakāśa yugaṃ dviṭhaḥ | asyāpi dhyānamākṛtya japtvā lakṣaṃ samāpayet
करकलितकपालः कुण्डली दण्डपाणि | स्तरुणतिमिरनीलो व्यालयज्ञोपवीती | क्रमसमयसपर्याविघ्नविच्छेदहेतु | र्जयति वटुकनाथः सिद्धिदः कौलिकानाम्
karakalitakapālaḥ kuṇḍalī daṇḍapāṇi | staruṇatimiranīlo vyālayajñopavītī | kramasamayasaparyāvighnavicchedahetu | rjayati vaṭukanāthaḥ siddhidaḥ kaulikānām
वन्दे बालं स्फटिकसदृशं कुण्डलोल्लासिवक्त्रं | दिव्याकल्पैर्नवमणिमयैः किङ्किणीनूपुराद्यैः | दीप्ताकारं विशदवसनं सुप्रसन्नं त्रिनेत्रं | हस्ताब्जाभ्यां दधतमनिशं शूलदण्डौ दधानम्
vande bālaṃ sphaṭikasadṛśaṃ kuṇḍalollāsivaktraṃ | divyākalpairnavamaṇimayaiḥ kiṅkiṇīnūpurādyaiḥ | dīptākāraṃ viśadavasanaṃ suprasannaṃ trinetraṃ | hastābjābhyāṃ dadhatamaniśaṃ śūladaṇḍau dadhānam
उद्यद्भास्करसन्निभं त्रिनयनं रक्ताङ्गरागोज्ज्वलं | स्मेरास्यं वरदं कपालमभयं शूलं दधानं करैः | नीलग्रीवमुदारकौस्तुभधरं शीतांशुखण्डोज्ज्वलं | बन्धूकारुणवाससं भयहरं देवं सदा भावये
udyadbhāskarasannibhaṃ trinayanaṃ raktāṅgarāgojjvalaṃ | smerāsyaṃ varadaṃ kapālamabhayaṃ śūlaṃ dadhānaṃ karaiḥ | nīlagrīvamudārakaustubhadharaṃ śītāṃśukhaṇḍojjvalaṃ | bandhūkāruṇavāsasaṃ bhayaharaṃ devaṃ sadā bhāvaye
देवेशं वटुकं सदाशिवगुरुं त्रैलोक्यरक्षाकरं | नानालङ्कृतभूषणं शशधरं बन्धूकपुष्पोज्ज्वलम् | श्वेताश्वेतविभूषणं मणिमयं कृष्णं सनीलं शिवं | देवानामधिदैवतं सुखकरं नाथं सदा भावये
deveśaṃ vaṭukaṃ sadāśivaguruṃ trailokyarakṣākaraṃ | nānālaṅkṛtabhūṣaṇaṃ śaśadharaṃ bandhūkapuṣpojjvalam | śvetāśvetavibhūṣaṇaṃ maṇimayaṃ kṛṣṇaṃ sanīlaṃ śivaṃ | devānāmadhidaivataṃ sukhakaraṃ nāthaṃ sadā bhāvaye
एवं ध्यात्वा महायोगी नीलकण्ठं सदाशिवम् | कण्ठपद्मे स्थिरो भूत्वा शाकिनीदर्शनं लभेत्
evaṃ dhyātvā mahāyogī nīlakaṇṭhaṃ sadāśivam | kaṇṭhapadme sthiro bhūtvā śākinīdarśanaṃ labhet
भूत्वा महावीरनाथो मनोयोगमवाप्नुयात् | सिद्धमन्त्रं प्रवक्ष्यामि येन सर्वत्र पारगः
bhūtvā mahāvīranātho manoyogamavāpnuyāt | siddhamantraṃ pravakṣyāmi yena sarvatra pāragaḥ
आकाशगामिनी सिद्धिः स्तम्भनादिसुसिद्धिभाक् | वाक्सिद्धिं कायसिद्धिञ्च जरामरणवजीतः
ākāśagāminī siddhiḥ stambhanādisusiddhibhāk | vāksiddhiṃ kāyasiddhiñca jarāmaraṇavajītaḥ
शिवबीजं समुद्धृत्य विजयाबीजमुद्धरेत् | कामकालीयुगान्ते तु रमात्रिकूटमुद्धरेत्
śivabījaṃ samuddhṛtya vijayābījamuddharet | kāmakālīyugānte tu ramātrikūṭamuddharet
एतन्मन्त्रप्रसादेन योगी स्यान्नात्र संशयः | अन्यं मन्त्रं प्रवक्ष्यामि यथावदवधारय
etanmantraprasādena yogī syānnātra saṃśayaḥ | anyaṃ mantraṃ pravakṣyāmi yathāvadavadhāraya
क्षान्तबीजं समुद्धृत्य लान्तबीजत्रयं तथा | भवानीबीजमुद्धृत्य सङ्घट्टयुगलं ततः
kṣāntabījaṃ samuddhṛtya lāntabījatrayaṃ tathā | bhavānībījamuddhṛtya saṅghaṭṭayugalaṃ tataḥ
क्रोधराजबीजयुग्मं लक्ष्मीशपतये ततः | वरदाय हृत्पदान्ते कामदाय ततो द्विठः
krodharājabījayugmaṃ lakṣmīśapataye tataḥ | varadāya hṛtpadānte kāmadāya tato dviṭhaḥ
अन्यं मन्त्रं प्रवक्ष्यामि येन योगी भवेन्नरः | गगनाबीजमुद्धृत्य कामराजं समुद्धरेत्
anyaṃ mantraṃ pravakṣyāmi yena yogī bhavennaraḥ | gaganābījamuddhṛtya kāmarājaṃ samuddharet
मायान्ते देवदेवाय हृच्छिवाय द्विठो मनुः | एतन्मन्त्रप्रसादेन किन्न सिद्ध्यति भूतले
māyānte devadevāya hṛcchivāya dviṭho manuḥ | etanmantraprasādena kinna siddhyati bhūtale
अनायासेन योगी स्यात् किं पुनः साधनेन च | केवलं जपमात्रेण योगी स्यान्नात्र संशयः
anāyāsena yogī syāt kiṃ punaḥ sādhanena ca | kevalaṃ japamātreṇa yogī syānnātra saṃśayaḥ
अन्यं वक्ष्ये भैरवेन्द्र प्रणवं कामराजकम् | श्रीबीजं वह्नियुगलं रिपुहरयुगं ततः
anyaṃ vakṣye bhairavendra praṇavaṃ kāmarājakam | śrībījaṃ vahniyugalaṃ ripuharayugaṃ tataḥ
सिद्धिं देहि ततः स्वाहा मन्त्रोऽयं योगिदुर्लभः | पूर्ववद्ध्यानमेवं हि कृत्वाऽमरत्वमश्नुते
siddhiṃ dehi tataḥ svāhā mantro'yaṃ yogidurlabhaḥ | pūrvavaddhyānamevaṃ hi kṛtvā'maratvamaśnute
अन्यं मन्त्रं प्रवक्ष्यामि येन पीठस्थिरो भवेत् | अमादिबीजमाभाष्य ततो महापदं स्मरेत्
anyaṃ mantraṃ pravakṣyāmi yena pīṭhasthiro bhavet | amādibījamābhāṣya tato mahāpadaṃ smaret
कालाय विकरणाय कलान्ते तु समुद्धरेत् | बलाय बलविकरणाय षोडशारदलं ततः
kālāya vikaraṇāya kalānte tu samuddharet | balāya balavikaraṇāya ṣoḍaśāradalaṃ tataḥ
निवेशाय युगं वित्तं स्थापयान्ते सदाशिव | काकिनीशाभावह्निसुन्दरीकामदो मनुः
niveśāya yugaṃ vittaṃ sthāpayānte sadāśiva | kākinīśābhāvahnisundarīkāmado manuḥ
एकाक्षरं प्रवक्ष्यामि येन सिद्धो मनुर्भवेत् | क्षान्तबीजं बिन्दुयुक्तं चन्द्रबीजं तथोद्धरेत्
ekākṣaraṃ pravakṣyāmi yena siddho manurbhavet | kṣāntabījaṃ binduyuktaṃ candrabījaṃ tathoddharet
अधो दन्तयुतं कृत्वा जपेत् तद्गतमानसः | प्रत्येकदलमध्ये तु ध्यात्वा देवं सदाशिवम्
adho dantayutaṃ kṛtvā japet tadgatamānasaḥ | pratyekadalamadhye tu dhyātvā devaṃ sadāśivam
अनायासेन सिद्धिः स्यात् प्राणरक्षा सदा भवेत् | पुनरेकाक्षरं वक्ष्ये येन सिद्ध्यन्ति मानवाः
anāyāsena siddhiḥ syāt prāṇarakṣā sadā bhavet | punarekākṣaraṃ vakṣye yena siddhyanti mānavāḥ
न देयं पाश्वेभ्यश्च निन्दकेभ्यो विशेषतः | शिवं चन्द्रबिन्दुयुक्तं महामन्त्रं प्रकीतीतम्
na deyaṃ pāśvebhyaśca nindakebhyo viśeṣataḥ | śivaṃ candrabinduyuktaṃ mahāmantraṃ prakītītam
अस्य साधनमात्रेण योगिनां वल्लभो भवेत्
asya sādhanamātreṇa yogināṃ vallabho bhavet