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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 114 of 129
यो हि जानाति भ्रूमध्ये भ्रूपद्मभेदनक्रमम् | स ममाग्रे समायाति जीवन्मुक्तो भवार्णवे
yo hi jānāti bhrūmadhye bhrūpadmabhedanakramam | sa mamāgre samāyāti jīvanmukto bhavārṇave
तत्क्रमोपक्रमज्ञानं महापातकनाशनम् | अकस्मात् सिद्धिदं नित्यं सदानन्दपदप्रदम्
tatkramopakramajñānaṃ mahāpātakanāśanam | akasmāt siddhidaṃ nityaṃ sadānandapadapradam
भार्या भवति कामेशी लक्ष्मीनाथो भवेद् ध्रुवम् | अथ राज्यक्रियासारं केन प्राप्नोति भूतले
bhāryā bhavati kāmeśī lakṣmīnātho bhaved dhruvam | atha rājyakriyāsāraṃ kena prāpnoti bhūtale
राजत्वं शिष्यवर्गाणां भेदनं केन वा भवेत् | साक्षात् सिद्धिक्रमज्ञानं भ्रूपद्मभेदनक्रमम्
rājatvaṃ śiṣyavargāṇāṃ bhedanaṃ kena vā bhavet | sākṣāt siddhikramajñānaṃ bhrūpadmabhedanakramam
कृपया वद मे शीघ्रं यदि श्रद्धा दया मयि | विस्तार्य कथयाम्यत्र सारसङ्केतमङ्गलम्
kṛpayā vada me śīghraṃ yadi śraddhā dayā mayi | vistārya kathayāmyatra sārasaṅketamaṅgalam
श्रीगुरोर्वदनाम्भोजनिजमन्त्रप्रकाशितम् | श्रुत्वा योगी योगयोग्यो भवत्येव न संशयः
śrīgurorvadanāmbhojanijamantraprakāśitam | śrutvā yogī yogayogyo bhavatyeva na saṃśayaḥ
अधोमुखे भाति महारविप्रभा | ग्रन्थिप्रचण्डोपरिवारकाभिः | शनैः शनैर्भेदनयोगकाले | प्रयत्नमाकृत्य भवेद्धि योगी
adhomukhe bhāti mahāraviprabhā | granthipracaṇḍoparivārakābhiḥ | śanaiḥ śanairbhedanayogakāle | prayatnamākṛtya bhaveddhi yogī
बद्धमेकासनं कृत्वा चित्तमारोप्य यत्नतः | भ्रूपद्मनिकरे शोभामण्डलानन्दपूरिते
baddhamekāsanaṃ kṛtvā cittamāropya yatnataḥ | bhrūpadmanikare śobhāmaṇḍalānandapūrite
सत्त्वग्रन्थिपदं भित्वा स्थिरचेता भवेद् ध्रुवम् | अकालमृत्युः कुत एव तस्य | प्रभाकरज्ञाननिकेतशोभौ | आकाशगामी भुवनाधिकारी | स्थिराशयः प्रेमकलापगामी
sattvagranthipadaṃ bhitvā sthiracetā bhaved dhruvam | akālamṛtyuḥ kuta eva tasya | prabhākarajñānaniketaśobhau | ākāśagāmī bhuvanādhikārī | sthirāśayaḥ premakalāpagāmī
सप्तसु ग्रन्थिमुखेषु देवताः सप्तधा मुदा
saptasu granthimukheṣu devatāḥ saptadhā mudā
विभान्ति योगिरक्षायै योगमायावशाय च | स्थिरमाया योगमाया कालमाया च लाकिनी
vibhānti yogirakṣāyai yogamāyāvaśāya ca | sthiramāyā yogamāyā kālamāyā ca lākinī
देवमाया धर्ममाया विमाया सप्त देवताः | ग्रन्थिमध्ये रत्नवर्णा निर्मलानन्ददायिकाः
devamāyā dharmamāyā vimāyā sapta devatāḥ | granthimadhye ratnavarṇā nirmalānandadāyikāḥ
सत्त्वग्रन्थिर्महादेव आकाशाग्रति भाति हि | आदौ तस्यापि भेदञ्च एकैकक्रमयोगतः
sattvagranthirmahādeva ākāśāgrati bhāti hi | ādau tasyāpi bhedañca ekaikakramayogataḥ
सूक्ष्मवायुक्रमेणैव भित्वा च योगिमण्डले | शीघ्रं याति मनो यस्य स वीरो न तु मानुषः
sūkṣmavāyukrameṇaiva bhitvā ca yogimaṇḍale | śīghraṃ yāti mano yasya sa vīro na tu mānuṣaḥ
ग्रन्थिनामानि वक्ष्यामि सावधानोऽवधारय | खगिनी द्राविणी धूम्रा कठिना कर्कटी तथा
granthināmāni vakṣyāmi sāvadhāno'vadhāraya | khaginī drāviṇī dhūmrā kaṭhinā karkaṭī tathā
श्यामला कपिला सप्त ग्रन्थिरूपप्रतिष्ठिता | खगिनीमन्त्रमुच्चार्य सूक्ष्मश्वासक्रमेण तु
śyāmalā kapilā sapta granthirūpapratiṣṭhitā | khaginīmantramuccārya sūkṣmaśvāsakrameṇa tu
ऊर्ध्वमार्गे विहायापि ह्यष्टोत्तरशतेन च | प्रणवं भुवनेशानी खगिनीबीजमेव च
ūrdhvamārge vihāyāpi hyaṣṭottaraśatena ca | praṇavaṃ bhuvaneśānī khaginībījameva ca
भेदा भेदा भवान्ते तु पुनः खं बीजमेव च | अस्त्रान्तं मन्त्रमुच्चार्य भेदने च दृढो भवेत्
bhedā bhedā bhavānte tu punaḥ khaṃ bījameva ca | astrāntaṃ mantramuccārya bhedane ca dṛḍho bhavet
द्राविणीमन्त्रमुच्चार्य सूक्ष्ममार्गेण भैरव | जपेदष्टोत्तरेणापि शतमन्त्रेण सर्वदा
drāviṇīmantramuccārya sūkṣmamārgeṇa bhairava | japedaṣṭottareṇāpi śatamantreṇa sarvadā
प्रणवं परमाबीजं ब्रह्मबीजं ततो बहिः | वाग्भवं द्राविणीबीजं ग्रन्थिद्रावययुग्मकम्
praṇavaṃ paramābījaṃ brahmabījaṃ tato bahiḥ | vāgbhavaṃ drāviṇībījaṃ granthidrāvayayugmakam
स्वाहास्त्र्यन्तं महामन्त्रं ध्यात्वा ध्यात्वा पुनः पुनः | जप्त्वा भ्रूदलसूक्ष्मदृष्ट्या विलोक्य भ्रूदलान्तरम्
svāhāstryantaṃ mahāmantraṃ dhyātvā dhyātvā punaḥ punaḥ | japtvā bhrūdalasūkṣmadṛṣṭyā vilokya bhrūdalāntaram
अकस्माद् भेदमाप्नोति किं बन्धक्लेशतः प्रभो | धूम्रामन्त्रं प्रवक्ष्यामि येन सिद्धो भवेन्नरः
akasmād bhedamāpnoti kiṃ bandhakleśataḥ prabho | dhūmrāmantraṃ pravakṣyāmi yena siddho bhavennaraḥ
प्रणवं कमलाबीजं देवीबीजं ततः परम् | धूम्राबीजं तदन्ते तु मृत्युनाशिनि शब्दतः
praṇavaṃ kamalābījaṃ devībījaṃ tataḥ param | dhūmrābījaṃ tadante tu mṛtyunāśini śabdataḥ
ग्रन्थिं हनयुगान्ते तु चास्त्राय फडिति स्थितिः | इति मन्त्रं सहस्रं वा शतं वाष्टोत्तरं जपेत्
granthiṃ hanayugānte tu cāstrāya phaḍiti sthitiḥ | iti mantraṃ sahasraṃ vā śataṃ vāṣṭottaraṃ japet
चक्रासनमुपाकृत्य भेकासनमथापि वा | भ्रुवोरन्तर्गतं पद्मं द्विदलं चारुमण्डलम्
cakrāsanamupākṛtya bhekāsanamathāpi vā | bhruvorantargataṃ padmaṃ dvidalaṃ cārumaṇḍalam
तदन्तरे कणीकायां महापीठं विचिन्तयेत् | बिन्दुषट्कोणमालिख्य त्रिकोणस्थान्तरः सुधीः
tadantare kaṇīkāyāṃ mahāpīṭhaṃ vicintayet | binduṣaṭkoṇamālikhya trikoṇasthāntaraḥ sudhīḥ
तद्वहिः सप्तभूरेखं विचिन्त्य पङ्कजं शुभम् | दिव्यं शतदलं विद्युत्कोटिकान्तिसमप्रभम्
tadvahiḥ saptabhūrekhaṃ vicintya paṅkajaṃ śubham | divyaṃ śatadalaṃ vidyutkoṭikāntisamaprabham
पत्रे पत्रे महामुद्रास्थानं परमदुर्लभम् | दिव्यस्थानं परीवारस्थानं ध्यात्वा पुनः पुनः
patre patre mahāmudrāsthānaṃ paramadurlabham | divyasthānaṃ parīvārasthānaṃ dhyātvā punaḥ punaḥ
कणीकायां ततो ध्यायेद् हाकिनीपरमेश्वरम् | कठिनामन्त्रमावक्ष्ये ग्रन्थिभेत्ता भवेदनु
kaṇīkāyāṃ tato dhyāyed hākinīparameśvaram | kaṭhināmantramāvakṣye granthibhettā bhavedanu
येन योगक्रमेणैव शास्त्रजालं वशं नयेत् | प्रणवं वाग्भवं माया रमा कामस्ततः परम्
yena yogakrameṇaiva śāstrajālaṃ vaśaṃ nayet | praṇavaṃ vāgbhavaṃ māyā ramā kāmastataḥ param
कठिनग्रन्थि छेदयेति युगलं परमेश्वरि | मायास्त्राय फडन्ताय महामन्त्र उदाहृतः
kaṭhinagranthi chedayeti yugalaṃ parameśvari | māyāstrāya phaḍantāya mahāmantra udāhṛtaḥ
शतमष्टोत्तरं नित्यं सहस्रं वा जपेद् बुधः | अधो मुण्डासनं कृत्वा तत्र पद्मासने विशेत्
śatamaṣṭottaraṃ nityaṃ sahasraṃ vā japed budhaḥ | adho muṇḍāsanaṃ kṛtvā tatra padmāsane viśet
भ्रूपद्मे चित्तमारोप्य महापीठे मनोरमे | पीठं त्रिकोणमध्ये तु बिन्दुषट्कोणमेव च
bhrūpadme cittamāropya mahāpīṭhe manorame | pīṭhaṃ trikoṇamadhye tu binduṣaṭkoṇameva ca
तद्वहिः सप्तभूबिम्बं तत्र पद्मं विचिन्तयेत् | रक्तं शत दलं पद्मं चतुर्द्वारं तदुत्तरे
tadvahiḥ saptabhūbimbaṃ tatra padmaṃ vicintayet | raktaṃ śata dalaṃ padmaṃ caturdvāraṃ taduttare
पत्रे पत्रे केशराणि त्रीणि त्रीणि क्रमेण तु | ब्रह्मविष्णुमहेशादिरूपाणि परिचिन्तयेत्
patre patre keśarāṇi trīṇi trīṇi krameṇa tu | brahmaviṣṇumaheśādirūpāṇi paricintayet
कर्कटीमन्त्रमावक्ष्ये साक्षाद्भूमिविभेदनात् | ब्र्रह्मबीजं मायाशब्दं मायाकर्कटीशब्दतः
karkaṭīmantramāvakṣye sākṣādbhūmivibhedanāt | brrahmabījaṃ māyāśabdaṃ māyākarkaṭīśabdataḥ
कूटग्रन्थिं भेदयेति द्वयं कामकला ततः | अस्त्राय फडिति ख्यातो महामन्त्रोत्तमोत्तमः
kūṭagranthiṃ bhedayeti dvayaṃ kāmakalā tataḥ | astrāya phaḍiti khyāto mahāmantrottamottamaḥ
शतमष्टोत्तरं ध्यात्वा मन्त्रं चिच्छक्तिमण्डले | श्यामलामन्त्रमावक्ष्ये भैरवेश महाप्रभो
śatamaṣṭottaraṃ dhyātvā mantraṃ cicchaktimaṇḍale | śyāmalāmantramāvakṣye bhairaveśa mahāprabho
शृणुष्वाराधय ज्ञानं सार्वज्ञसिद्धिदायकम् | प्रणवं कालिकाबीजं त्रिवारमुच्चरेत् सुधीः
śṛṇuṣvārādhaya jñānaṃ sārvajñasiddhidāyakam | praṇavaṃ kālikābījaṃ trivāramuccaret sudhīḥ
तदन्ते मायायुगलं श्रीबीजं तदनन्तरम् | तदन्ते श्यामलाबीजं दृढग्रन्थिविभेदिनी
tadante māyāyugalaṃ śrībījaṃ tadanantaram | tadante śyāmalābījaṃ dṛḍhagranthivibhedinī
विलं निर्मलं शब्दान्ते मा कुरु द्वयमेव च | कामास्त्राय फडिति च मन्त्रसारः प्रयोगदः
vilaṃ nirmalaṃ śabdānte mā kuru dvayameva ca | kāmāstrāya phaḍiti ca mantrasāraḥ prayogadaḥ
शतमष्टोत्तरं जाप्यं प्रत्यहं चासनस्थितः | शनैःशनैः सिद्धियुक्तो ज्ञानी मौनी महागुणी
śatamaṣṭottaraṃ jāpyaṃ pratyahaṃ cāsanasthitaḥ | śanaiḥśanaiḥ siddhiyukto jñānī maunī mahāguṇī
भवेत् साधकमुख्यश्च मम देहाश्रितो भवेत् | कपिलामन्त्रमावक्ष्ये शृणुष्व भैरवेश्वर
bhavet sādhakamukhyaśca mama dehāśrito bhavet | kapilāmantramāvakṣye śṛṇuṣva bhairaveśvara
प्रणवं बालाबीजं तु कपिलाबीजमुत्तमम् | तां तु ग्रन्थिं भेदयेति युगलं छेदयेति च
praṇavaṃ bālābījaṃ tu kapilābījamuttamam | tāṃ tu granthiṃ bhedayeti yugalaṃ chedayeti ca
चित्तं मे भूगृहे पश्चात् समारोपय युग्मकम् | पुनस्तु कपिलाबीजं मायाबीजं ततो वदेत्
cittaṃ me bhūgṛhe paścāt samāropaya yugmakam | punastu kapilābījaṃ māyābījaṃ tato vadet
रमास्त्राय फडन्तोऽयं महामन्त्रोत्तमोत्तमः | शतमष्टोत्तरं वापि सहस्रं प्रजपेद् यदि
ramāstrāya phaḍanto'yaṃ mahāmantrottamottamaḥ | śatamaṣṭottaraṃ vāpi sahasraṃ prajaped yadi
द्विमासा सप्तग्रन्थीनां भेत्ता स्याद् भैरवो यथा | अथ कान्त प्रवक्ष्यामि साधय त्वं सदा निशि | हृदि सिद्धान्तविज्ञानं सिद्धिमष्टां यदिच्छसि
dvimāsā saptagranthīnāṃ bhettā syād bhairavo yathā | atha kānta pravakṣyāmi sādhaya tvaṃ sadā niśi | hṛdi siddhāntavijñānaṃ siddhimaṣṭāṃ yadicchasi
गोपय त्वं प्रयत्नेन सच्छिष्ये च निवेदय | दुष्टेभ्यो वञ्चकेभ्यश्च पुत्रेभ्यो न प्रकाशय
gopaya tvaṃ prayatnena sacchiṣye ca nivedaya | duṣṭebhyo vañcakebhyaśca putrebhyo na prakāśaya
निर्जने प्रातरुत्थाय प्रातः कीतीं समाचरन् | देहबाह्यस्नानमादौ कृत्वा च साधकोत्तमः
nirjane prātarutthāya prātaḥ kītīṃ samācaran | dehabāhyasnānamādau kṛtvā ca sādhakottamaḥ
आसनञ्च गोपनीयं प्रत्येकेनापि कारयेत् | पूर्वोक्तयोगचिह्नानि आसनानि समाचरेत्
āsanañca gopanīyaṃ pratyekenāpi kārayet | pūrvoktayogacihnāni āsanāni samācaret
आदौ श्रीमत्स्यकूर्माम्बुजविकटकटस्वस्तिकेन्द्रासनानि | चित्राथर्वापवर्गानन विषमसमाचन्द्रताज्ञानदानि | कोकावाक्ताम्रचूडाशवभगमृगभीमाद्यवीरोत्कटानि | क्रोधाक्षत्राङ्गसिद्धाहिगरुमुकुटायोनिभेकासनानि
ādau śrīmatsyakūrmāmbujavikaṭakaṭasvastikendrāsanāni | citrātharvāpavargānana viṣamasamācandratājñānadāni | kokāvāktāmracūḍāśavabhagamṛgabhīmādyavīrotkaṭāni | krodhākṣatrāṅgasiddhāhigarumukuṭāyonibhekāsanāni
चतुस्त्रिंशत्संख्याघटितकवलं चासनमिह | प्रबुद्धं देहस्य क्षयमरणशङ्काविरहितम् | महच्छब्देनाढ्यं यदि गदितसत्रत्रयमिति | प्रभाते मध्याह्ने निशि विकुरुते योगहृदयः
catustriṃśatsaṃkhyāghaṭitakavalaṃ cāsanamiha | prabuddhaṃ dehasya kṣayamaraṇaśaṅkāvirahitam | mahacchabdenāḍhyaṃ yadi gaditasatratrayamiti | prabhāte madhyāhne niśi vikurute yogahṛdayaḥ
गौरी गौरवगुवीणीन्द्रियमहागार्हाग्निदा योगदा | योगानन्तभवद्गुणानुगमनाः को वा समर्थो मखैः | यस्यास्तां सविता दधाति मतिमान् पादाम्बुजं कोमलं | हाकिन्याः परनाथदेववपुषः सम्भाव्य सम्पूज्यते
gaurī gauravaguvīṇīndriyamahāgārhāgnidā yogadā | yogānantabhavadguṇānugamanāḥ ko vā samartho makhaiḥ | yasyāstāṃ savitā dadhāti matimān pādāmbujaṃ komalaṃ | hākinyāḥ paranāthadevavapuṣaḥ sambhāvya sampūjyate
एतान्यासनमूलानि कृत्वा दृढतरः सुधीः | निर्जने पूजनं कुर्याद् यदि कल्याणमिच्छति
etānyāsanamūlāni kṛtvā dṛḍhataraḥ sudhīḥ | nirjane pūjanaṃ kuryād yadi kalyāṇamicchati
दिव्यशङ्खहस्तपद्मो योगी योगमुपाश्रयेत् | आसनान्ते महापद्मासनं कृत्वाऽर्चयेन्मुदा
divyaśaṅkhahastapadmo yogī yogamupāśrayet | āsanānte mahāpadmāsanaṃ kṛtvā'rcayenmudā
इति योगाभ्यासकाल इदानीं यजनं शृणु | बाह्यपूजां समाप्यादौ हृद्यन्तर्यजनं चरेत्
iti yogābhyāsakāla idānīṃ yajanaṃ śṛṇu | bāhyapūjāṃ samāpyādau hṛdyantaryajanaṃ caret
योगाभ्यासविधिज्ञानमिति शास्त्रार्थनिश्चयम् | पूजानिर्घण्टनं नाथ शृणु संक्षेपतः प्रभो
yogābhyāsavidhijñānamiti śāstrārthaniścayam | pūjānirghaṇṭanaṃ nātha śṛṇu saṃkṣepataḥ prabho
तदन्ते तु प्रवक्तव्यं पूजाविधानमन्त्रकम् | सदाभ्यासेन योगेन जीवन्मुक्तिपदं लभेत्
tadante tu pravaktavyaṃ pūjāvidhānamantrakam | sadābhyāsena yogena jīvanmuktipadaṃ labhet
आदावाचमनं नाथ तदन्ते जलशोधनम् | आसनादिशोधनं तु चक्रमण्डलभावना
ādāvācamanaṃ nātha tadante jalaśodhanam | āsanādiśodhanaṃ tu cakramaṇḍalabhāvanā
शिखाग्रन्थिबन्धनं तु पीठनिर्माणमेव च | पुष्पघण्टाशोधनं तु शङ्खशोधनमेव च
śikhāgranthibandhanaṃ tu pīṭhanirmāṇameva ca | puṣpaghaṇṭāśodhanaṃ tu śaṅkhaśodhanameva ca