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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 128 of 129
ईशाने च ततो ध्यायेदीश्वरान् परमेश्वर | ईशो वैश्वानरेशश्च विश्वामित्रेश्वरस्तथा
īśāne ca tato dhyāyedīśvarān parameśvara | īśo vaiśvānareśaśca viśvāmitreśvarastathā
ईशानोऽपि च मायेशो बटुकेशो रमेश्वरः | कालान्तकेशः कामाख्यो महाकामपुरीश्वरः
īśāno'pi ca māyeśo baṭukeśo rameśvaraḥ | kālāntakeśaḥ kāmākhyo mahākāmapurīśvaraḥ
श्मशानवासिदेवेशः सर्वरूपप्रकाशकः | एकादशैते रुद्राश्च कामपीठनिवासिनः
śmaśānavāsideveśaḥ sarvarūpaprakāśakaḥ | ekādaśaite rudrāśca kāmapīṭhanivāsinaḥ
अयुतानन्दलिङ्गेशाश्चिन्तनीयाः प्रपूजिताः | वाराणसीमध्यपीठे त्रयोदश शिवेश्वराः
ayutānandaliṅgeśāścintanīyāḥ prapūjitāḥ | vārāṇasīmadhyapīṭhe trayodaśa śiveśvarāḥ
अधोमण्डलमध्ये तु चिन्तयित्वा प्रपूजयेत् | मृत्युञ्जयो मोक्षदश्च शिवेशो भैरवेश्वरः
adhomaṇḍalamadhye tu cintayitvā prapūjayet | mṛtyuñjayo mokṣadaśca śiveśo bhairaveśvaraḥ
भूतनाथो भूतकर्ता क्षेत्रपालः परापरः | मञ्जुघोषेश्वरः कालदमनः कौशलेश्वरः
bhūtanātho bhūtakartā kṣetrapālaḥ parāparaḥ | mañjughoṣeśvaraḥ kāladamanaḥ kauśaleśvaraḥ
मुनिनाथो वर्णमाली रुद्रा भैरवरूपिणः | एते त्रयोदशानन्दशिवरूपाः सुरेश्वराः
muninātho varṇamālī rudrā bhairavarūpiṇaḥ | ete trayodaśānandaśivarūpāḥ sureśvarāḥ
अयुतानन्दलिङ्गेशाः पूज्यमानाः सुरासुरैः | वराभयप्रदाः पञ्चतत्त्वप्रकाशकारिणः
ayutānandaliṅgeśāḥ pūjyamānāḥ surāsuraiḥ | varābhayapradāḥ pañcatattvaprakāśakāriṇaḥ
वाराणस्यूर्ध्वपीठे च त्रयोदश शिवान् यजेत् | विचिन्त्य परमानन्दसाधकः स्थिरचेतसा
vārāṇasyūrdhvapīṭhe ca trayodaśa śivān yajet | vicintya paramānandasādhakaḥ sthiracetasā
ब्रह्मेशो ब्रह्मकुलेशो ब्रह्मलिङ्गो विधीश्वरः | ब्रह्माण्डभेदकश्चात्मारामो वक्रेश्वरस्तथा
brahmeśo brahmakuleśo brahmaliṅgo vidhīśvaraḥ | brahmāṇḍabhedakaścātmārāmo vakreśvarastathā
बलीशो भार्गवेशश्च सदानन्देश्वरो हरः | कृष्णेश्वरो रामनाथो रुद्रास्त्रयोदश स्मृताः
balīśo bhārgaveśaśca sadānandeśvaro haraḥ | kṛṣṇeśvaro rāmanātho rudrāstrayodaśa smṛtāḥ
अयुतानन्दलिङ्गेशा भैरवेन्द्राः प्रकीतीताः | एते पूज्या महाकाल रुद्रास्त्रिभुवनेश्वराः
ayutānandaliṅgeśā bhairavendrāḥ prakītītāḥ | ete pūjyā mahākāla rudrāstribhuvaneśvarāḥ
कपालीशादयो ज्ञानज्ञेया निर्मलचेतसा | सर्वाऽलङ्कारशोभाढ्या रत्नकुण्डलमण्डिताः
kapālīśādayo jñānajñeyā nirmalacetasā | sarvā'laṅkāraśobhāḍhyā ratnakuṇḍalamaṇḍitāḥ
सृष्टिसंहारकर्तारो देवकार्ये नियोजिताः | एतेषां ध्यानमाकृत्य पूजयेच्चित्तपुष्पकैः
sṛṣṭisaṃhārakartāro devakārye niyojitāḥ | eteṣāṃ dhyānamākṛtya pūjayeccittapuṣpakaiḥ
तदा सिद्धिमवाप्नोति सत्यं सत्यं महेश्वर | अकालतारका एते सर्वसिद्धिसमृद्धिदाः
tadā siddhimavāpnoti satyaṃ satyaṃ maheśvara | akālatārakā ete sarvasiddhisamṛddhidāḥ
आनन्दभैरवाह्लादकारिणः कुलपण्डिताः | एते रुद्राः पूजयन्ति महाविद्याः सुलक्षणाः
ānandabhairavāhlādakāriṇaḥ kulapaṇḍitāḥ | ete rudrāḥ pūjayanti mahāvidyāḥ sulakṣaṇāḥ
तासां नाम प्रवक्ष्यामि क्रमशः शृणु भैरव | द्रां द्रीं दश महाविद्याः पञ्चतत्त्वप्रकाशिकाः
tāsāṃ nāma pravakṣyāmi kramaśaḥ śṛṇu bhairava | drāṃ drīṃ daśa mahāvidyāḥ pañcatattvaprakāśikāḥ
सर्वसिद्धिप्रदा नाथ पूजयन्ति महीतले | सत्यत्रेताद्वापरे च कलौ पूर्णफलप्रदाः
sarvasiddhipradā nātha pūjayanti mahītale | satyatretādvāpare ca kalau pūrṇaphalapradāḥ
तासां नामानि वक्ष्यामि या या हि रुद्रपूजिताः | त्रिपुरासुन्दरी देवी तथा त्रिपुरभैरवी
tāsāṃ nāmāni vakṣyāmi yā yā hi rudrapūjitāḥ | tripurāsundarī devī tathā tripurabhairavī
भुवनेशी चान्नपूर्णा मातङ्गी विन्ध्यवासिनी | छिन्नमस्ता च बगला त्रिकूटा पञ्चमी तथा
bhuvaneśī cānnapūrṇā mātaṅgī vindhyavāsinī | chinnamastā ca bagalā trikūṭā pañcamī tathā
कालिका तारिणी देवी काशीनाथप्रपूजिताः | तन्त्रोक्तबाह्यपूजादिरवश्यं पूजयेत् सुधीः
kālikā tāriṇī devī kāśīnāthaprapūjitāḥ | tantroktabāhyapūjādiravaśyaṃ pūjayet sudhīḥ
साधकः सिद्धिमाप्नोति कुलपूजाक्रमेण तु | योगसिद्धिमवाप्नोति मासादेव न संशयः
sādhakaḥ siddhimāpnoti kulapūjākrameṇa tu | yogasiddhimavāpnoti māsādeva na saṃśayaḥ
भ्रूपद्मभेदने काले त्ववश्यं परिपूजयेत्
bhrūpadmabhedane kāle tvavaśyaṃ paripūjayet
शृणु कान्त प्रवक्ष्यामि हाकिनीपञ्चमण्डलम् | वाराणसीमध्यपीठे पञ्चकोणं विचिन्तयेत्
śṛṇu kānta pravakṣyāmi hākinīpañcamaṇḍalam | vārāṇasīmadhyapīṭhe pañcakoṇaṃ vicintayet
तत्र श्रीहाकिनीदेव्याः पञ्चपीठं विचिन्तयेत् | पञ्चपीठे पञ्चदेवं रत्नमालाविमण्डितम्
tatra śrīhākinīdevyāḥ pañcapīṭhaṃ vicintayet | pañcapīṭhe pañcadevaṃ ratnamālāvimaṇḍitam
भूतप्रेतपिशाचादियक्षदानवकोटिभिः | वेष्टितं सर्वलोकाढ्यं पञ्चकोणं विचिन्तयेत्
bhūtapretapiśācādiyakṣadānavakoṭibhiḥ | veṣṭitaṃ sarvalokāḍhyaṃ pañcakoṇaṃ vicintayet
पञ्चकोणे पञ्चपीठं कामदं व्यालसिद्धिदम् | निर्वाणसिद्धिदं देव किमन्यत् कथयामि ते
pañcakoṇe pañcapīṭhaṃ kāmadaṃ vyālasiddhidam | nirvāṇasiddhidaṃ deva kimanyat kathayāmi te
पञ्चकोणे पञ्चतत्त्वं पञ्चबीजं स्वमेव च | पूर्वकोणे इन्द्रबीजं पृथिव्याश्च त्रिकोणकम्
pañcakoṇe pañcatattvaṃ pañcabījaṃ svameva ca | pūrvakoṇe indrabījaṃ pṛthivyāśca trikoṇakam
तद्दक्षिणे वायुबीजं वायवीशक्तिमण्डलम् | वायुमुग्रवेगधरं धरणीभञ्जनाख्यकम्
taddakṣiṇe vāyubījaṃ vāyavīśaktimaṇḍalam | vāyumugravegadharaṃ dharaṇībhañjanākhyakam
तदधो गृहपीठे च त्रिकोणमण्डलोज्ज्वले | जलबीजं वारुणाख्यं सर्वरत्नासनस्थितम्
tadadho gṛhapīṭhe ca trikoṇamaṇḍalojjvale | jalabījaṃ vāruṇākhyaṃ sarvaratnāsanasthitam
शीतलं बहुरूपं तं त्रिलोकवायुभञ्जकम् | सर्वाधस्तैजसं रूपं वह्निबीजं महाप्रभम्
śītalaṃ bahurūpaṃ taṃ trilokavāyubhañjakam | sarvādhastaijasaṃ rūpaṃ vahnibījaṃ mahāprabham
सर्वदा तं मूतीमन्तं तेजोमालासमाकुलम् | महोग्रं सर्वभक्षञ्च जलीयदोषभञ्जकम्
sarvadā taṃ mūtīmantaṃ tejomālāsamākulam | mahograṃ sarvabhakṣañca jalīyadoṣabhañjakam
आकाशं सर्वशेषाख्यं महाप्रलयसङ्गमम् | कुम्भकाधारचक्रं तु आकाशबीजरूपिणम्
ākāśaṃ sarvaśeṣākhyaṃ mahāpralayasaṅgamam | kumbhakādhāracakraṃ tu ākāśabījarūpiṇam
सर्वेषां लयसंस्थानं निर्मलं तत्त्वसिद्धिदम् | हाकिनीपञ्चपीठञ्च पञ्च प्राणान् तदन्तरे
sarveṣāṃ layasaṃsthānaṃ nirmalaṃ tattvasiddhidam | hākinīpañcapīṭhañca pañca prāṇān tadantare
प्राणोऽपानः समानश्चोदानव्यानौ च वायवः | मूतीमन्तो विभान्त्यत्र लोकानां मृत्युनाशनात्
prāṇo'pānaḥ samānaścodānavyānau ca vāyavaḥ | mūtīmanto vibhāntyatra lokānāṃ mṛtyunāśanāt
एतेषु वायुकुण्डेषु पूजयेत् पञ्चवायवीम् | प्राणेशी गुदगापाना समानेशी कुलान्तरा
eteṣu vāyukuṇḍeṣu pūjayet pañcavāyavīm | prāṇeśī gudagāpānā samāneśī kulāntarā
उदानेशी व्यानमाता वायव्यः पञ्च पूजिताः | पञ्चप्राणो पञ्चयोगं यः करोति कुलेश्वर
udāneśī vyānamātā vāyavyaḥ pañca pūjitāḥ | pañcaprāṇo pañcayogaṃ yaḥ karoti kuleśvara
वायवीष्वर्पयेन्नित्यं पञ्चतत्त्वं सुयोगवि | शुद्धासवं शुद्धमांसं शुद्धमीनं तथापरम्
vāyavīṣvarpayennityaṃ pañcatattvaṃ suyogavi | śuddhāsavaṃ śuddhamāṃsaṃ śuddhamīnaṃ tathāparam
शुद्धमुद्रां तथा शुद्धकुलचन्दनमर्पयेत् | पञ्चतत्त्वं दापयेद् यः कुलसिद्धिनिबन्धनात्
śuddhamudrāṃ tathā śuddhakulacandanamarpayet | pañcatattvaṃ dāpayed yaḥ kulasiddhinibandhanāt
हाकिनीपरमायान्तु परमाभिः प्रतर्पयेत् | वाराणसीमध्यपीठचक्रविद्या समा शृणु
hākinīparamāyāntu paramābhiḥ pratarpayet | vārāṇasīmadhyapīṭhacakravidyā samā śṛṇu
वाराणसीमण्डलञ्च त्रिकोणं षोडशच्छदम् | केशरद्वयमेवं तु पत्रे पत्रे प्रतिष्ठितम्
vārāṇasīmaṇḍalañca trikoṇaṃ ṣoḍaśacchadam | keśaradvayamevaṃ tu patre patre pratiṣṭhitam
चतुष्कोणत्रयं तस्योर्ध्वे चतुर्द्वारमेव च | एतद्वाराणसीचक्रं सर्वकामसुसिद्धिदम्
catuṣkoṇatrayaṃ tasyordhve caturdvārameva ca | etadvārāṇasīcakraṃ sarvakāmasusiddhidam
वाराणसीचक्रमध्ये त्रिकोणस्यान्तरे सुधीः | प्रपञ्चगुणदुःखानि हरेच्च पञ्चकोणकम्
vārāṇasīcakramadhye trikoṇasyāntare sudhīḥ | prapañcaguṇaduḥkhāni harecca pañcakoṇakam
त्रिकोणस्यान्तरे ध्यात्वा किन्न सिद्ध्यति भूतले | एतत्प्रकाशितं चक्रं यो ध्यायति निरन्तरम्
trikoṇasyāntare dhyātvā kinna siddhyati bhūtale | etatprakāśitaṃ cakraṃ yo dhyāyati nirantaram
मनोयोगसिद्धिभावं स प्राप्नोति न संशयः | मनोयोगसिद्धिकाले सदावश्यं विचिन्तयेत्
manoyogasiddhibhāvaṃ sa prāpnoti na saṃśayaḥ | manoyogasiddhikāle sadāvaśyaṃ vicintayet
पञ्चकोणे पञ्चतत्त्वं काशीपीठे च लिङ्गिनः | कोटिरूपधरा एते चात्रैव भान्ति नित्यशः
pañcakoṇe pañcatattvaṃ kāśīpīṭhe ca liṅginaḥ | koṭirūpadharā ete cātraiva bhānti nityaśaḥ
हाकिनीमण्डलं मध्ये काश्यास्त्रिकोणयन्त्रके | हाकिनी पञ्चतत्त्वाख्यां पञ्चभूतप्रकाशिनीम्
hākinīmaṇḍalaṃ madhye kāśyāstrikoṇayantrake | hākinī pañcatattvākhyāṃ pañcabhūtaprakāśinīm
पृथिवीजलरूपाञ्च तेजोरूपाञ्च वायवीम् | गगनां क्रमतो ध्यायेद् दक्षिणावर्तसत्पथा
pṛthivījalarūpāñca tejorūpāñca vāyavīm | gaganāṃ kramato dhyāyed dakṣiṇāvartasatpathā
विभाव्य पञ्चमीं देवीं हाकिनीमण्डले यजेत् | सर्वत्र ह्यन्तर्यजनं कृत्वा सिद्धिमवाप्नुयात्
vibhāvya pañcamīṃ devīṃ hākinīmaṇḍale yajet | sarvatra hyantaryajanaṃ kṛtvā siddhimavāpnuyāt
इति वाराणसीचक्रमध्यस्थं पञ्चकोणकम् | हाकिनीमण्डलं देवनायिकागणमण्डितम्
iti vārāṇasīcakramadhyasthaṃ pañcakoṇakam | hākinīmaṇḍalaṃ devanāyikāgaṇamaṇḍitam
सर्वालङ्कारशोभाढ्यं हेममालाविराजितम् | शिवशक्त्यात्मकं चक्रं परमसिद्धिदायकम्
sarvālaṅkāraśobhāḍhyaṃ hemamālāvirājitam | śivaśaktyātmakaṃ cakraṃ paramasiddhidāyakam
अप्रकाश्यं सर्वतन्त्रे काशितं रुद्रयामले | षट्कोणमण्डलं वक्ष्ये हाकिन्याः शिवशक्तिगम्
aprakāśyaṃ sarvatantre kāśitaṃ rudrayāmale | ṣaṭkoṇamaṇḍalaṃ vakṣye hākinyāḥ śivaśaktigam
वाराणसीमण्डलाग्रे प्रतिभाति निरन्तरम् | शिवशक्तिमयं शुद्धचक्रराजं विचिन्तयेत्
vārāṇasīmaṇḍalāgre pratibhāti nirantaram | śivaśaktimayaṃ śuddhacakrarājaṃ vicintayet
तदूर्ध्वे चोन्मनीदेशं तदूर्ध्वे बोधनीपुरम् | मण्डलं शृणु यत्नेन येनान्तर्यजनं लभेत्
tadūrdhve conmanīdeśaṃ tadūrdhve bodhanīpuram | maṇḍalaṃ śṛṇu yatnena yenāntaryajanaṃ labhet
षट्कोणं कणीकामध्ये तद्बाह्ये मण्डलाष्टकम् | तदूर्ध्वे षोडशदलं केशरद्वयसंयुतम्
ṣaṭkoṇaṃ kaṇīkāmadhye tadbāhye maṇḍalāṣṭakam | tadūrdhve ṣoḍaśadalaṃ keśaradvayasaṃyutam
चतुर्द्वारं तदूर्ध्वे तु व्याप्य तिष्ठति सर्वदा | षट्कोणमध्यदेशे तु परनाथं परान्वितम्
caturdvāraṃ tadūrdhve tu vyāpya tiṣṭhati sarvadā | ṣaṭkoṇamadhyadeśe tu paranāthaṃ parānvitam
षट्कोणे सर्वदा भान्ति षट्चक्रस्थितिशक्तयः | पतिभिः सह देवेशी डाकिनी कुण्डलीप्रिया
ṣaṭkoṇe sarvadā bhānti ṣaṭcakrasthitiśaktayaḥ | patibhiḥ saha deveśī ḍākinī kuṇḍalīpriyā
राकिणी लाकिनी देवी काकिनी शाकिनी तथा | हाकिनी च दक्षिणतो ध्येया शिवसमीपगा
rākiṇī lākinī devī kākinī śākinī tathā | hākinī ca dakṣiṇato dhyeyā śivasamīpagā
ब्रह्मा विष्णुश्च रुद्रश्च ईश्वरश्च सदाशिवः | ततः परशिवो ध्येयः स्वमुक्तिमण्डलस्थितः
brahmā viṣṇuśca rudraśca īśvaraśca sadāśivaḥ | tataḥ paraśivo dhyeyaḥ svamuktimaṇḍalasthitaḥ
ध्यात्वा सम्पूजयेच्चक्रे शिवशक्तिमयं परम् | पराशक्तिसमाक्रान्तं स्वयम्भुलिङ्गरूपिणम्
dhyātvā sampūjayeccakre śivaśaktimayaṃ param | parāśaktisamākrāntaṃ svayambhuliṅgarūpiṇam