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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 115 of 129
पीठपूजा हृदि ध्यानं भूतशुद्धिस्ततः परम् | न्यासजालं ततः सिद्धपुरुषाणाञ्च भावनम्
pīṭhapūjā hṛdi dhyānaṃ bhūtaśuddhistataḥ param | nyāsajālaṃ tataḥ siddhapuruṣāṇāñca bhāvanam
पुनर्ध्यानम् ऋषिध्यानं हाकिनीपरदेवयोः | जीवसंस्कारमेवं हि जीवदानं ततः परम्
punardhyānam ṛṣidhyānaṃ hākinīparadevayoḥ | jīvasaṃskāramevaṃ hi jīvadānaṃ tataḥ param
महामुद्रादर्शनं तु चावाहनादिमुद्रया | पाद्यमर्घ्यस्थापनं तु कृत्वा युगलमेव च
mahāmudrādarśanaṃ tu cāvāhanādimudrayā | pādyamarghyasthāpanaṃ tu kṛtvā yugalameva ca
पाद्यादिभिः पूजनञ्च मङ्गलं सोपचारकम् | दशोपचारं पञ्चोपचारं मूलेन कारयेत्
pādyādibhiḥ pūjanañca maṅgalaṃ sopacārakam | daśopacāraṃ pañcopacāraṃ mūlena kārayet
अष्टादशोपचारं तु महाभक्त्या निवेदयेत् | षोडशोपचारयुक्तैः पूजयेद् वापि साधकः
aṣṭādaśopacāraṃ tu mahābhaktyā nivedayet | ṣoḍaśopacārayuktaiḥ pūjayed vāpi sādhakaḥ
ततः प्राणायाम युग्मं कृत्वा च साधकोत्तमः | जपेत् सहस्रं शतं वा चाष्टोत्तरसमन्वितम्
tataḥ prāṇāyāma yugmaṃ kṛtvā ca sādhakottamaḥ | japet sahasraṃ śataṃ vā cāṣṭottarasamanvitam
त्रिलक्षं लक्षमेकं वा जपेन्मन्त्रमनन्यधीः | जपसमर्पणं कृत्वा प्राणायामत्रयं चरेत्
trilakṣaṃ lakṣamekaṃ vā japenmantramananyadhīḥ | japasamarpaṇaṃ kṛtvā prāṇāyāmatrayaṃ caret
ततो हि वन्दनं स्तोत्रकवचं सर्वदा जपेत् | सहस्रनामसन्तानं चाष्टोत्तरशतान्वितम्
tato hi vandanaṃ stotrakavacaṃ sarvadā japet | sahasranāmasantānaṃ cāṣṭottaraśatānvitam
पठित्वा भेदमाकृत्य नरो योगीश्वरो भवेत् | श्रवणाद्दर्शनाज्ज्ञानान्मयि भावानुकीर्तनात्
paṭhitvā bhedamākṛtya naro yogīśvaro bhavet | śravaṇāddarśanājjñānānmayi bhāvānukīrtanāt
यादृशी जायते श्रद्धा सन्निकर्षं तमालभेत् | त्रिलक्षं जपमाकृत्य तद्दशांशेन होमयेत्
yādṛśī jāyate śraddhā sannikarṣaṃ tamālabhet | trilakṣaṃ japamākṛtya taddaśāṃśena homayet
तद्दशांशतर्पणं तु तद्दशांशं चाभिषेकम् | तद्दशांशं विप्रभोज्यं कुमारीभोजनं तथा
taddaśāṃśatarpaṇaṃ tu taddaśāṃśaṃ cābhiṣekam | taddaśāṃśaṃ viprabhojyaṃ kumārībhojanaṃ tathā
कुमारीयजनं तत्र कुमारीतन्त्रमापठेत् | कुमारीसहस्रनामानि पठेदावश्यकं नरः
kumārīyajanaṃ tatra kumārītantramāpaṭhet | kumārīsahasranāmāni paṭhedāvaśyakaṃ naraḥ
ततः कुलक्रियां कुर्याद्योगी योगेश्वरो भवेत् | आद्याशक्तिप्रभावः स्यात्तस्य हृत्पद्ममण्डले
tataḥ kulakriyāṃ kuryādyogī yogeśvaro bhavet | ādyāśaktiprabhāvaḥ syāttasya hṛtpadmamaṇḍale
यथा मूले स्वाधिष्ठाने मणिपूरे यथा मम | हृत्पङ्कजे यथा पूजा या पूजा कण्ठपङ्कजे
yathā mūle svādhiṣṭhāne maṇipūre yathā mama | hṛtpaṅkaje yathā pūjā yā pūjā kaṇṭhapaṅkaje
सा पूजा भ्रूमहापद्मे मम मन्त्रेण कारयेत् | तदायेष्वथ सन्तोषः प्रीतिवृद्धिः सदा मम
sā pūjā bhrūmahāpadme mama mantreṇa kārayet | tadāyeṣvatha santoṣaḥ prītivṛddhiḥ sadā mama
मम सन्तोषमात्रेण ग्रन्थिभेत्ता स्वयं भवेत् | त्रिराचमनं कुर्यान्मूलमन्त्रेण शङ्कर
mama santoṣamātreṇa granthibhettā svayaṃ bhavet | trirācamanaṃ kuryānmūlamantreṇa śaṅkara
तथा चाचमनं वारमेकं कृत्वा महासुधीः | ततो जलं शोधयेद् वै मूलान्ते जलबीजकम्
tathā cācamanaṃ vāramekaṃ kṛtvā mahāsudhīḥ | tato jalaṃ śodhayed vai mūlānte jalabījakam
निर्मलं चन्द्रखण्डेन सुगन्धिचन्दनेन च | मिलितं शोधयानन्दभैरव प्राणभैरवी
nirmalaṃ candrakhaṇḍena sugandhicandanena ca | militaṃ śodhayānandabhairava prāṇabhairavī
एतन्मन्त्रेण संशोध्य चासनं परिशोधयेत् | आसने संस्थिते देवि कूर्मचक्रनिवासिनी
etanmantreṇa saṃśodhya cāsanaṃ pariśodhayet | āsane saṃsthite devi kūrmacakranivāsinī
ममासनं शोधय त्वं सिद्धिदे परहाकिनि | एवं संशोध्य मनुना भावयेच्चक्र मण्डलम्
mamāsanaṃ śodhaya tvaṃ siddhide parahākini | evaṃ saṃśodhya manunā bhāvayeccakra maṇḍalam
त्रैलोक्यव्यापिनं योगिमहाविष्णुसुमण्डलम् | अत्युच्चं सर्वदा ध्यात्वा तस्योपरि निजासनम्
trailokyavyāpinaṃ yogimahāviṣṇusumaṇḍalam | atyuccaṃ sarvadā dhyātvā tasyopari nijāsanam
विभाव्य पूजयेद् देवीं भ्रूपीठचक्रमण्डले | शिखाबन्धनमन्त्रं तु शृणु भैरव भूपते
vibhāvya pūjayed devīṃ bhrūpīṭhacakramaṇḍale | śikhābandhanamantraṃ tu śṛṇu bhairava bhūpate
यस्यापि कारणेनापि पलायन्तेऽतिविघ्नदाः | प्रणवञ्च शिखाबन्धवालं बन्धयद्वयम्
yasyāpi kāraṇenāpi palāyante'tivighnadāḥ | praṇavañca śikhābandhavālaṃ bandhayadvayam
तारं मायास्त्राय फट् च मन्त्रोऽयं ज्ञानिदुर्लभः | प्रणवान्ते वासग्रन्थिं बन्धयामि नमो द्विठः
tāraṃ māyāstrāya phaṭ ca mantro'yaṃ jñānidurlabhaḥ | praṇavānte vāsagranthiṃ bandhayāmi namo dviṭhaḥ
पीठनिर्माणमावक्ष्ये सावधानोऽवधारय | त्रिकोणाभ्यन्तरे बिन्दुषट्कोणं संल्लिखेत् सुधीः
pīṭhanirmāṇamāvakṣye sāvadhāno'vadhāraya | trikoṇābhyantare binduṣaṭkoṇaṃ saṃllikhet sudhīḥ
तदन्ते सप्तभूबिम्बं ततः शतदलायुत | चतुर्द्वारं समालिख्य मन्त्रसंस्कारमाचरेत्
tadante saptabhūbimbaṃ tataḥ śatadalāyuta | caturdvāraṃ samālikhya mantrasaṃskāramācaret
विस्तीर्णताम्रपात्रे तु लिखेत् स्वर्णशलाकया | अथवा रौप्यलेखन्या चाथवा बिल्वकण्टकैः
vistīrṇatāmrapātre tu likhet svarṇaśalākayā | athavā raupyalekhanyā cāthavā bilvakaṇṭakaiḥ
यन्त्रं निर्माय संस्कारं कुर्याच्छ्रीतत्त्वमुद्रया | प्रणवं यन्त्रराजं तु रुचिरेखासमाकुलम्
yantraṃ nirmāya saṃskāraṃ kuryācchrītattvamudrayā | praṇavaṃ yantrarājaṃ tu rucirekhāsamākulam
योषित्प्रियतराकारं कुलपीठं प्रशोधये | स्वाहान्तं मूलमुच्चार्य रक्तवर्णं विचिन्तयेत्
yoṣitpriyatarākāraṃ kulapīṭhaṃ praśodhaye | svāhāntaṃ mūlamuccārya raktavarṇaṃ vicintayet
शुक्लचन्दनसारेण रक्तचन्दनकेन वा | कुङ्कुमेनापि संल्लिख्य चानेन संस्क्रियां चरेत्
śuklacandanasāreṇa raktacandanakena vā | kuṅkumenāpi saṃllikhya cānena saṃskriyāṃ caret
पुष्पशोधनमावक्ष्ये प्रणवं भुवनेश्वरीम् | शोधयामि वरं पुष्पं सुगन्धं रक्तपाटलम्
puṣpaśodhanamāvakṣye praṇavaṃ bhuvaneśvarīm | śodhayāmi varaṃ puṣpaṃ sugandhaṃ raktapāṭalam
श्वेतं पीतं नीलकृष्णं कुसुमं गन्धसागरम् | शोधयामि युगं स्वाहा मन्त्रेणानेन शोधयेत्
śvetaṃ pītaṃ nīlakṛṣṇaṃ kusumaṃ gandhasāgaram | śodhayāmi yugaṃ svāhā mantreṇānena śodhayet
प्रणवं शब्दबीजं तु चाकाशबीजसेचनम् | घं घण्टां शोधयाम्यद्य वरदा भव हाकिनी
praṇavaṃ śabdabījaṃ tu cākāśabījasecanam | ghaṃ ghaṇṭāṃ śodhayāmyadya varadā bhava hākinī
पीठे सम्पूजयेद् भक्त्या साधकेन्द्रो न चान्यधीः | षड्दले च रक्तवर्णां पूजयेत् पीठनायिकाम्
pīṭhe sampūjayed bhaktyā sādhakendro na cānyadhīḥ | ṣaḍdale ca raktavarṇāṃ pūjayet pīṭhanāyikām
कमला सुन्दरी रम्या मोहिनी हरमेखला | तेजोरूपा शिखावह्निज्वालाकालानलेश्वरी
kamalā sundarī ramyā mohinī haramekhalā | tejorūpā śikhāvahnijvālākālānaleśvarī
समया रमणी भीमा रतिः कामसरस्वती | वीणावती मधुमती वामनाकषीणी तथा
samayā ramaṇī bhīmā ratiḥ kāmasarasvatī | vīṇāvatī madhumatī vāmanākaṣīṇī tathā
ईरा शुद्धात्मिका भद्रा शान्तिनीर्माल्यवासिनी | अरुन्धती च सावित्री किरणाच्छादिनी तथा
īrā śuddhātmikā bhadrā śāntinīrmālyavāsinī | arundhatī ca sāvitrī kiraṇācchādinī tathā
स्वाहा स्वधा विशालाक्षी मदना मदनातुरा | भ्रान्तिः प्रभावती ज्ञानदात्री विज्ञानदायिनी
svāhā svadhā viśālākṣī madanā madanāturā | bhrāntiḥ prabhāvatī jñānadātrī vijñānadāyinī
कोकिलाक्षी कुरङ्गाक्षी बोधिनी सप्तमण्डली | हिरण्या मन्दिरा चेतः शुद्धिदा सिद्धिदा तथा
kokilākṣī kuraṅgākṣī bodhinī saptamaṇḍalī | hiraṇyā mandirā cetaḥ śuddhidā siddhidā tathā
मन्दाकिनी बृहद्गङ्गा सिद्धा भोगवती तथा | तरश्मिनी च मोहा च त्रिवेणी मूर्तधारिणी
mandākinī bṛhadgaṅgā siddhā bhogavatī tathā | taraśminī ca mohā ca triveṇī mūrtadhāriṇī
गुर्वी तरङ्गपूज्या च विमला त्रिपुरा परा | त्रितारी तारिणी भद्रकालिका ग्रन्थिभेदिनी
gurvī taraṅgapūjyā ca vimalā tripurā parā | tritārī tāriṇī bhadrakālikā granthibhedinī
रत्नमाला पापहरा पार्वती मानसीश्वरा | भगमालिन्युमा देवी देवमाता कलावती
ratnamālā pāpaharā pārvatī mānasīśvarā | bhagamālinyumā devī devamātā kalāvatī
पञ्चानना कालजित्वा दृप्ता पञ्चशिखा तथा | मदीनी रणमातङ्गी खड्गहस्ता हसन्मुखी
pañcānanā kālajitvā dṛptā pañcaśikhā tathā | madīnī raṇamātaṅgī khaḍgahastā hasanmukhī
पद्ममाला किङ्किणी च धरित्री च वसुन्धरा | फाल्गुनी पञ्चपीठस्था दीप्ता घोषयसालसा
padmamālā kiṅkiṇī ca dharitrī ca vasundharā | phālgunī pañcapīṭhasthā dīptā ghoṣayasālasā
पवित्रा धूमिनी दीर्घजङ्घा व्याघ्रमुखी तथा | कातरा तरुणी हक्षा हाकिनीन्द्रावती जया
pavitrā dhūminī dīrghajaṅghā vyāghramukhī tathā | kātarā taruṇī hakṣā hākinīndrāvatī jayā
जयदा पूजिता एताः शतच्छदनिकेतने | पराशक्तिं पूजयित्वा मन्त्रशक्तिं प्रपूजयेत्
jayadā pūjitā etāḥ śatacchadaniketane | parāśaktiṃ pūjayitvā mantraśaktiṃ prapūjayet
तरला चञ्चला धात्री चारुणा सूर्यगा दया | स्मृतिर्दीक्षा धारणाक्षा दंशिनी भद्रकालिका
taralā cañcalā dhātrī cāruṇā sūryagā dayā | smṛtirdīkṣā dhāraṇākṣā daṃśinī bhadrakālikā
षट्कालतारिणी रुद्रवलिता वर्णरूपिणी | एताः पूज्या महादेव योगिन्यो मन्त्रशक्तयः
ṣaṭkālatāriṇī rudravalitā varṇarūpiṇī | etāḥ pūjyā mahādeva yoginyo mantraśaktayaḥ
हृदि ध्यानं प्रवक्ष्यामि ध्यानात्मा साधको यतः | महाबीजं रक्तवर्णं विभावय न
hṛdi dhyānaṃ pravakṣyāmi dhyānātmā sādhako yataḥ | mahābījaṃ raktavarṇaṃ vibhāvaya na
महासुन्दररूपं तु कोटिसूर्यसमप्रभम् | विभाव्य मनसा योगी भूतशुद्धिं समाचरेत्
mahāsundararūpaṃ tu koṭisūryasamaprabham | vibhāvya manasā yogī bhūtaśuddhiṃ samācaret
वह्निना दह्यमानं तु देहं ध्यात्वा पुनः पुनः | वायुना शोष्य देहं तु जलेनाप्लावयन् पुनः
vahninā dahyamānaṃ tu dehaṃ dhyātvā punaḥ punaḥ | vāyunā śoṣya dehaṃ tu jalenāplāvayan punaḥ
मूलमन्त्रेण सर्वाङ्गं सुधासागरसम्भवम् | ध्यात्वा दिव्यमयं पश्चान्मनःपूजां समाचरेत्
mūlamantreṇa sarvāṅgaṃ sudhāsāgarasambhavam | dhyātvā divyamayaṃ paścānmanaḥpūjāṃ samācaret
न्यासजालं प्रवक्ष्यामि साधकानां हिताय च | न्यासजालप्रभावेण साधको योगिराड् भवेत्
nyāsajālaṃ pravakṣyāmi sādhakānāṃ hitāya ca | nyāsajālaprabhāveṇa sādhako yogirāḍ bhavet
अच्छेद्याभेद्यकायः स्यान्मृत्युजेता स्वयं भवेत् | ऋषिमातृकरन्यासं चाङ्गन्यासं ततः परम्
acchedyābhedyakāyaḥ syānmṛtyujetā svayaṃ bhavet | ṛṣimātṛkaranyāsaṃ cāṅganyāsaṃ tataḥ param
आचरेत् पूर्ववद् भक्त्या मूलं चाद्याक्षरेण च | सदाशिव ऋषिः प्रोक्तो गायत्रीच्छन्द एव च
ācaret pūrvavad bhaktyā mūlaṃ cādyākṣareṇa ca | sadāśiva ṛṣiḥ prokto gāyatrīcchanda eva ca
देवता हाकिनी देवी परनाथप्रियङ्करी | देवता क्लीं बीजसारं कीलकं मूलमेव च
devatā hākinī devī paranāthapriyaṅkarī | devatā klīṃ bījasāraṃ kīlakaṃ mūlameva ca
शीर्षे मुखे हृदि ग्रन्थौ मूलाधारे च विग्रहे | ऋषिन्यासं सदा कुर्याद्धाकिनी प्रीतिवर्धनम्
śīrṣe mukhe hṛdi granthau mūlādhāre ca vigrahe | ṛṣinyāsaṃ sadā kuryāddhākinī prītivardhanam
ओं पदान्ते च शिरसि सदाशिवाय शब्दतः | ऋषये नम उच्चार्य मुखे शब्दं ततो वदेत्
oṃ padānte ca śirasi sadāśivāya śabdataḥ | ṛṣaye nama uccārya mukhe śabdaṃ tato vadet
गायत्रीच्छन्दसे पश्चान्नमःशब्दं ततो वदेत् | हृदि श्रीहाकिनीदेव्यै परशक्त्यै ततो वदेत्
gāyatrīcchandase paścānnamaḥśabdaṃ tato vadet | hṛdi śrīhākinīdevyai paraśaktyai tato vadet
देवतायै नमः पश्चान्मूलाधारे ततो वदेत् | क्लीं बीजाय नमः पश्चात् सर्वाङ्गे च ततो वदेत्
devatāyai namaḥ paścānmūlādhāre tato vadet | klīṃ bījāya namaḥ paścāt sarvāṅge ca tato vadet