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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 117 of 129
कादिनान्ताक्षराणां तु चाद्ये बीजं निधाय च | रत्यै नमो मूलमन्त्रं चाङ्गुष्ठं युगले न्यसेत्
kādināntākṣarāṇāṃ tu cādye bījaṃ nidhāya ca | ratyai namo mūlamantraṃ cāṅguṣṭhaṃ yugale nyaset
आदौ मूलं पादिक्षान्तं शक्तिञ्च तदनन्तरम् | चतुर्थ्यन्तं नमो मूलं शक्तिन्यासः समीरितः
ādau mūlaṃ pādikṣāntaṃ śaktiñca tadanantaram | caturthyantaṃ namo mūlaṃ śaktinyāsaḥ samīritaḥ
पीठन्यासं प्रवक्ष्यामि सावधानोऽवधारय | मूलाधारे कामरूपं कामाख्यं लिङ्गमूलके
pīṭhanyāsaṃ pravakṣyāmi sāvadhāno'vadhāraya | mūlādhāre kāmarūpaṃ kāmākhyaṃ liṅgamūlake
कामराजं त्रिकोणे तु हृदि ज्वालन्धरं तथा | हृद्यूर्ध्वे मधुकरस्थानं तदूर्ध्वे गगनाख्यकम्
kāmarājaṃ trikoṇe tu hṛdi jvālandharaṃ tathā | hṛdyūrdhve madhukarasthānaṃ tadūrdhve gaganākhyakam
ललाटे पूर्णगिर्याख्यमुड्डयानं तदूर्ध्वके | तदूर्ध्वे शाङ्करीपीठं रुद्रपीठं तदूर्ध्वके
lalāṭe pūrṇagiryākhyamuḍḍayānaṃ tadūrdhvake | tadūrdhve śāṅkarīpīṭhaṃ rudrapīṭhaṃ tadūrdhvake
तदूर्ध्वे करुणापीठं चोन्मनीपीठमेव च | रोधनीपीठमेवं तु बिन्दुपीठं तदूर्ध्वके
tadūrdhve karuṇāpīṭhaṃ conmanīpīṭhameva ca | rodhanīpīṭhamevaṃ tu bindupīṭhaṃ tadūrdhvake
तदूर्ध्वे रत्नपीठं तु तदूर्ध्वे शुक्रपीठकम् | तदूर्ध्वे वासनापीठं विसर्गपीठमेव च
tadūrdhve ratnapīṭhaṃ tu tadūrdhve śukrapīṭhakam | tadūrdhve vāsanāpīṭhaṃ visargapīṭhameva ca
ब्रह्मपीठं तदूर्ध्वे तु कालीपीठं तदूर्ध्वके | तदूर्ध्वे तारिणीपीठं एकपीठं तदूर्ध्वके
brahmapīṭhaṃ tadūrdhve tu kālīpīṭhaṃ tadūrdhvake | tadūrdhve tāriṇīpīṭhaṃ ekapīṭhaṃ tadūrdhvake
तदूर्ध्वे च जटापीठं पिङ्गलापीठमेव च | वाराणसीमहापीठं भ्रुवोर्मध्ये प्रविन्यसेत्
tadūrdhve ca jaṭāpīṭhaṃ piṅgalāpīṭhameva ca | vārāṇasīmahāpīṭhaṃ bhruvormadhye pravinyaset
लोचनत्रयमध्ये तु अवन्तीपीठमेव च | मायावतीं मुखवृत्ते जिह्वाग्रे तु मधूत्तमम्
locanatrayamadhye tu avantīpīṭhameva ca | māyāvatīṃ mukhavṛtte jihvāgre tu madhūttamam
तन्मध्ये रसनापीठं दंष्ट्रपीठं तदन्तिके | विद्यापीठं तदग्रे तु योगिनीपीठमेव च
tanmadhye rasanāpīṭhaṃ daṃṣṭrapīṭhaṃ tadantike | vidyāpīṭhaṃ tadagre tu yoginīpīṭhameva ca
कण्ठे चाष्टपुरीपीठं तथा मधुपुरीत्रयम् | भुजद्वये भोगपीठं श्रीपीठं पार्श्वयुग्मके
kaṇṭhe cāṣṭapurīpīṭhaṃ tathā madhupurītrayam | bhujadvaye bhogapīṭhaṃ śrīpīṭhaṃ pārśvayugmake
उदरे रह्नलापीठं धर्मपीठं निवीतके | काञ्चीपीठं कटितटे देवपीठं तदुत्तरे
udare rahnalāpīṭhaṃ dharmapīṭhaṃ nivītake | kāñcīpīṭhaṃ kaṭitaṭe devapīṭhaṃ taduttare
तदधः श्यामलापीठं गोपीपीठं तदन्तिके | अयोध्यापीठचक्रं तु नाभिमूले प्रविन्यसेत्
tadadhaḥ śyāmalāpīṭhaṃ gopīpīṭhaṃ tadantike | ayodhyāpīṭhacakraṃ tu nābhimūle pravinyaset
श्मशानपीठं गुह्ये तु शिवापीठं तथा तले | ऊरुयुग्मे शीतले वा पीठयुग्मं प्रविन्यसेत्
śmaśānapīṭhaṃ guhye tu śivāpīṭhaṃ tathā tale | ūruyugme śītale vā pīṭhayugmaṃ pravinyaset
रङ्किणीपीठनगरं जङ्घायुग्मे उदाहृतम् | स्तनयुग्मे क्षीरपीठमङ्गुष्ठे द्वे प्रविन्यसेत्
raṅkiṇīpīṭhanagaraṃ jaṅghāyugme udāhṛtam | stanayugme kṣīrapīṭhamaṅguṣṭhe dve pravinyaset
कालपीठं क्रोधपीठं विन्यसेत् साधकाग्रणीः | पञ्चाशदेकपीठं तु केशाग्रे राज्यपीठकम्
kālapīṭhaṃ krodhapīṭhaṃ vinyaset sādhakāgraṇīḥ | pañcāśadekapīṭhaṃ tu keśāgre rājyapīṭhakam
आदौ मूलं ततो वर्णं स्थाननाम ततः परम् | पीठनाम चतुर्थ्यतं नमोमूलं ततः परम्
ādau mūlaṃ tato varṇaṃ sthānanāma tataḥ param | pīṭhanāma caturthyataṃ namomūlaṃ tataḥ param
इति पीठन्यासमूलं कथितं तव यत्नतः | अस्य करणमात्रेण योगी सिद्धिमवाप्नुयात्
iti pīṭhanyāsamūlaṃ kathitaṃ tava yatnataḥ | asya karaṇamātreṇa yogī siddhimavāpnuyāt
चिरजीवी स्वयं देवः प्रभाकरसमो बली | यन्नमन्ति महेशानि षोढापुटितविग्रहाः
cirajīvī svayaṃ devaḥ prabhākarasamo balī | yannamanti maheśāni ṣoḍhāpuṭitavigrahāḥ
अल्पायुः स भवेत् सद्यो देवता कम्पते भिया | इति ते कथितं नाथ षोडान्यासं महाशुभम्
alpāyuḥ sa bhavet sadyo devatā kampate bhiyā | iti te kathitaṃ nātha ṣoḍānyāsaṃ mahāśubham
ततः सिद्धपुरुषाणां भावनं शृणु शङ्कर | मीननाथो गुरुः श्रीमान् आगस्त्यो देवराजकः
tataḥ siddhapuruṣāṇāṃ bhāvanaṃ śṛṇu śaṅkara | mīnanātho guruḥ śrīmān āgastyo devarājakaḥ
कालाननः सोमराजो वीरनाथो धनञ्जयः | कृष्णः कान्तमतिर्बुद्धी धर्मावतार एव च
kālānanaḥ somarājo vīranātho dhanañjayaḥ | kṛṣṇaḥ kāntamatirbuddhī dharmāvatāra eva ca
वशिष्ठो नारदश्चव शुकः प्रह्लाद एव च | जनको भार्गवेशश्च कुरुक्षेत्रेश्वरस्तथा
vaśiṣṭho nāradaścava śukaḥ prahlāda eva ca | janako bhārgaveśaśca kurukṣetreśvarastathā
विश्वामित्रो भरद्वाजो मैनाको मेरुरेव च | अनन्तो योगनाथश्च महेन्द्रो मदिरेश्वरः
viśvāmitro bharadvājo maināko merureva ca | ananto yoganāthaśca mahendro madireśvaraḥ
ब्रह्मानन्दशिवानन्दौ सनकानन्द एव च | सर्वेश्वरः कामदेवः शुक्राचार्यः कुलेश्वरः
brahmānandaśivānandau sanakānanda eva ca | sarveśvaraḥ kāmadevaḥ śukrācāryaḥ kuleśvaraḥ
इति सिद्धपुरुषाणां ध्यानं कृत्वा विभावयेत् | रक्तवर्णं महासत्त्वं पुरुषं सर्वभूषणम्
iti siddhapuruṣāṇāṃ dhyānaṃ kṛtvā vibhāvayet | raktavarṇaṃ mahāsattvaṃ puruṣaṃ sarvabhūṣaṇam
विभाव्य ध्यानमाकुर्याद् हाकिनीपरदेवयोः | आदौ श्रीपरदेवस्य ध्यानं शृणु महेश्वर
vibhāvya dhyānamākuryād hākinīparadevayoḥ | ādau śrīparadevasya dhyānaṃ śṛṇu maheśvara
शुक्लाभं परमेश्वरं परशिवं सूक्ष्मातिसूक्ष्मं गुरुं | सर्वाऽलङ्कृतविग्रहं त्रिजगतां सारं परं निर्मलम् | अद्वैतं दशहस्तपङ्कजतलं श्रीदं त्रिनेत्रं शिवं | देवेन्द्रैः परिपूजितं सुखमयं सच्चित्परानन्ददम्
śuklābhaṃ parameśvaraṃ paraśivaṃ sūkṣmātisūkṣmaṃ guruṃ | sarvā'laṅkṛtavigrahaṃ trijagatāṃ sāraṃ paraṃ nirmalam | advaitaṃ daśahastapaṅkajatalaṃ śrīdaṃ trinetraṃ śivaṃ | devendraiḥ paripūjitaṃ sukhamayaṃ saccitparānandadam
ध्यायेत् पञ्चमुखं महास्त्रवरदं भक्तैः सदा पूजितम्
dhyāyet pañcamukhaṃ mahāstravaradaṃ bhaktaiḥ sadā pūjitam
एवं ध्यात्वा परनाथं मानसोग्रोपचारतः | पूजयित्वा नमस्कृत्य हाकिनीध्यानमाचरेत्
evaṃ dhyātvā paranāthaṃ mānasogropacārataḥ | pūjayitvā namaskṛtya hākinīdhyānamācaret
त्रैलोक्योत्सववन्दितां त्रिजगतामानन्दपूर्णोदयां | नानाऽलङ्कृतभूषणां सुमुकुटोल्लासैकबीजप्रभाम् | श्यामां मोक्षदवेदहस्तकमलां कारुण्यवारांनिधिं | शोभामण्डलमण्डितां पथि भजे श्री हाकिनीमीश्वरीम्
trailokyotsavavanditāṃ trijagatāmānandapūrṇodayāṃ | nānā'laṅkṛtabhūṣaṇāṃ sumukuṭollāsaikabījaprabhām | śyāmāṃ mokṣadavedahastakamalāṃ kāruṇyavārāṃnidhiṃ | śobhāmaṇḍalamaṇḍitāṃ pathi bhaje śrī hākinīmīśvarīm
अस्याः सप्तकुलध्यानं पश्चाद् वक्तव्यमेव च | महामुद्रादर्शनं तु चेदानीं शृणु भैरव
asyāḥ saptakuladhyānaṃ paścād vaktavyameva ca | mahāmudrādarśanaṃ tu cedānīṃ śṛṇu bhairava
योनिमुद्रा महामुद्रा सर्वतन्त्रेषु गोपिता | तया चावाहनं कुर्यात् साधको निश्चलात्मना
yonimudrā mahāmudrā sarvatantreṣu gopitā | tayā cāvāhanaṃ kuryāt sādhako niścalātmanā
अर्घ्यद्वयं स्थापयित्वा पूर्वचक्र क्रमेण तु | पुनर्ध्यात्वा तयोः पादाम्भोजे दद्यात् सदाशिवः
arghyadvayaṃ sthāpayitvā pūrvacakra krameṇa tu | punardhyātvā tayoḥ pādāmbhoje dadyāt sadāśivaḥ
षोडशोपचारद्रव्यैस्ततः सम्पूजयेत् सुधीः | ऋषिध्यानं प्रवक्ष्यामि यस्य मूघ्नि प्रविन्यसेत्
ṣoḍaśopacāradravyaistataḥ sampūjayet sudhīḥ | ṛṣidhyānaṃ pravakṣyāmi yasya mūghni pravinyaset
मूर्तं सदाशिवं देवं नानालङ्कारभूषितम् | द्विभुजं पीतवसनं धर्माधर्मप्रदर्शकम्
mūrtaṃ sadāśivaṃ devaṃ nānālaṅkārabhūṣitam | dvibhujaṃ pītavasanaṃ dharmādharmapradarśakam
वराभयकरं शान्तं हाकिनीशिरसि स्थितम् | विभाव्य पूजयेत् तत्र गन्धपुष्पादिभिः प्रभो
varābhayakaraṃ śāntaṃ hākinīśirasi sthitam | vibhāvya pūjayet tatra gandhapuṣpādibhiḥ prabho
जीवसंस्कारमावक्ष्ये येन जीवस्थितिर्भवेत् | स्वहृदये दक्षहस्ते तत्र मुद्राक्रमेण तु
jīvasaṃskāramāvakṣye yena jīvasthitirbhavet | svahṛdaye dakṣahaste tatra mudrākrameṇa tu
हाकिनीपरदेवस्य मन्त्रं स्मृत्वा पुनः पुनः | स्थापयामि स्वचित्तं मे हाकिन्या सह सम्पदैः
hākinīparadevasya mantraṃ smṛtvā punaḥ punaḥ | sthāpayāmi svacittaṃ me hākinyā saha sampadaiḥ
स्थिरो भव महाजीव ममाज्ञां परिपालय | स्वाहान्तं मन्त्रमुच्चार्य जीवं संस्कारयेत् ततः
sthiro bhava mahājīva mamājñāṃ paripālaya | svāhāntaṃ mantramuccārya jīvaṃ saṃskārayet tataḥ
जीवदानमतो वक्ष्ये हाकिनीपरदेवयोः | आदौ श्रीहाकिनीदेव्या जीवदानं शृणु प्रभो
jīvadānamato vakṣye hākinīparadevayoḥ | ādau śrīhākinīdevyā jīvadānaṃ śṛṇu prabho
स्वाहान्तेनापि मनुना जीवसंस्कार ईरितः | एवं श्रीपरदेवस्य प्राणदानमुदाहृतम्
svāhāntenāpi manunā jīvasaṃskāra īritaḥ | evaṃ śrīparadevasya prāṇadānamudāhṛtam
पुनर्ध्यानं प्रवक्ष्यामि शृणु भैरव बल्लभ | यां ध्यात्वा सर्वग्रन्थीनां स्वयं भेत्ता स्वयं हरिः
punardhyānaṃ pravakṣyāmi śṛṇu bhairava ballabha | yāṃ dhyātvā sarvagranthīnāṃ svayaṃ bhettā svayaṃ hariḥ
अर्घ्यविन्यासयुगलं शृणु भद्रोदर प्रभो
arghyavinyāsayugalaṃ śṛṇu bhadrodara prabho
वेदाङ्गोज्वलनप्रभां त्रिनयनानन्दैकचित्तोज्वलां | लावण्यं प्रियवाक्य मोहनिकरां श्रीसन्मुखीं हाकिनीम् | चण्डालामलभालमहाखड्गप्रभापङ्कज | छायापुत्रवरान् भवान् भयहरामश्रं हुयन्तीं भजे
vedāṅgojvalanaprabhāṃ trinayanānandaikacittojvalāṃ | lāvaṇyaṃ priyavākya mohanikarāṃ śrīsanmukhīṃ hākinīm | caṇḍālāmalabhālamahākhaḍgaprabhāpaṅkaja | chāyāputravarān bhavān bhayaharāmaśraṃ huyantīṃ bhaje
श्रीं श्रीं श्रीं भैरवेशं सुखमयपुरुषं कोटिदीपप्रकाशं | कोट्यलङ्कारभूषणं त्रिजगति वरदं व्याघ्रचर्माम्बराढ्यम् | योगीन्द्रैर्योगिमुख्यैः सुरवरतरुणैः सर्वदा पूज्यमानं | पञ्चास्यं शून्यचन्द्रायत भुजकिरणं योगिचूडामणीशम्
śrīṃ śrīṃ śrīṃ bhairaveśaṃ sukhamayapuruṣaṃ koṭidīpaprakāśaṃ | koṭyalaṅkārabhūṣaṇaṃ trijagati varadaṃ vyāghracarmāmbarāḍhyam | yogīndrairyogimukhyaiḥ suravarataruṇaiḥ sarvadā pūjyamānaṃ | pañcāsyaṃ śūnyacandrāyata bhujakiraṇaṃ yogicūḍāmaṇīśam
ध्यायेऽहं शरणागतं प्रियतमं मायाश्रयं शङ्करं | रौप्याद्रिप्रभविग्रहं शवमुखं शून्येन्दुवक्त्राम्बुजम् | षट्स्थानात्रशतार्क चन्द्रकिरणं भास्वत्त्रिनेत्रं परं | निर्वाणाख्यपदप्रदं कुलकलानाथं भजे भ्रूदले
dhyāye'haṃ śaraṇāgataṃ priyatamaṃ māyāśrayaṃ śaṅkaraṃ | raupyādriprabhavigrahaṃ śavamukhaṃ śūnyenduvaktrāmbujam | ṣaṭsthānātraśatārka candrakiraṇaṃ bhāsvattrinetraṃ paraṃ | nirvāṇākhyapadapradaṃ kulakalānāthaṃ bhaje bhrūdale
एवं ध्यात्वा महादेवीं हाकिनीं श्रीपरेश्वरम | नित्यं स्वयम्भुं नागेन्द्रघण्टाडमरुनादितम्
evaṃ dhyātvā mahādevīṃ hākinīṃ śrīpareśvarama | nityaṃ svayambhuṃ nāgendraghaṇṭāḍamarunāditam
महाकायकराम्भोजपूजितं पञ्चचूडिनम् | अतिसौन्दर्यवदनं नागेन्द्रहारशोभितम्
mahākāyakarāmbhojapūjitaṃ pañcacūḍinam | atisaundaryavadanaṃ nāgendrahāraśobhitam
महातेजोमयं कोटिचन्द्रकान्तिस्फुरत्प्रभम् | घर्घरध्वनिमञ्जीरहंसाकारपदाम्बुजम्
mahātejomayaṃ koṭicandrakāntisphuratprabham | ghargharadhvanimañjīrahaṃsākārapadāmbujam
वृषासनस्थं योगीन्द्रं हाकिनीपरमेश्वरम् | हाकिनीसुन्दरीवामशोभाविद्युत्प्रकाशिनम्
vṛṣāsanasthaṃ yogīndraṃ hākinīparameśvaram | hākinīsundarīvāmaśobhāvidyutprakāśinam
अतिसौन्दर्यलहरीं योगमायास्वरूपिणीम् | कामधेनुस्वरूपाख्यां स्वकान्त्या विश्वमोहिनीम्
atisaundaryalaharīṃ yogamāyāsvarūpiṇīm | kāmadhenusvarūpākhyāṃ svakāntyā viśvamohinīm
रौप्याद्रिसदृशाकारां चित्रविद्रुमसल्लताम् | मुक्तकेशीं मेघमालां रौप्याद्रयाच्छादनीं कियत्
raupyādrisadṛśākārāṃ citravidrumasallatām | muktakeśīṃ meghamālāṃ raupyādrayācchādanīṃ kiyat
चलद्भ्रमरकोटयर्क चन्द्र वह्नि त्रिलोचनाम् | षण्मुखीं वेदहस्तां तु पद्मरागसमप्रभाम्
caladbhramarakoṭayarka candra vahni trilocanām | ṣaṇmukhīṃ vedahastāṃ tu padmarāgasamaprabhām
पद्मरागकान्तमालाधारिणीं हेतुसुप्रियाम् | साधकानां हितार्थाय कपालासिभयानकाम्
padmarāgakāntamālādhāriṇīṃ hetusupriyām | sādhakānāṃ hitārthāya kapālāsibhayānakām
सर्वसौभाग्यदां नित्यां डमरूजमालिकाम् | धारयन्तीं महाविद्यामानन्दोदयसाक्षिणीम्
sarvasaubhāgyadāṃ nityāṃ ḍamarūjamālikām | dhārayantīṃ mahāvidyāmānandodayasākṣiṇīm
भ्रूपद्मकणीकामध्ये गतच्छदसुपङ्कजे | शोभारूपं संप्रहन्तीं काकिनीसाकिनीप्रियाम्
bhrūpadmakaṇīkāmadhye gatacchadasupaṅkaje | śobhārūpaṃ saṃprahantīṃ kākinīsākinīpriyām
लाकिनीराकिणीध्येयां डाकिनीपरिपूजिताम् | कुण्डलीबन्धुजननीं पूजयामि महीतले
lākinīrākiṇīdhyeyāṃ ḍākinīparipūjitām | kuṇḍalībandhujananīṃ pūjayāmi mahītale
एवं ध्यात्वा चार्घ्यसारं क्रमतो युगलं चरेत् | त्रिकोणमण्डलद्वन्द्वं चाग्रे कृत्वाऽङ्गुलेन च
evaṃ dhyātvā cārghyasāraṃ kramato yugalaṃ caret | trikoṇamaṇḍaladvandvaṃ cāgre kṛtvā'ṅgulena ca