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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.
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तृतीयञ्च तथा नाथ गृह्णीयान्निजसिद्धये | तृतीये प्रथमं भद्रं द्वितीयं दुःखदायकम्
tṛtīyañca tathā nātha gṛhṇīyānnijasiddhaye | tṛtīye prathamaṃ bhadraṃ dvitīyaṃ duḥkhadāyakam
तृतीयञ्च तथा प्रोक्तमष्टाक्षरगृहं भयम् | चतुर्दशाक्षरं भद्रं सूर्यमन्त्रं द्वितीयकम्
tṛtīyañca tathā proktamaṣṭākṣaragṛhaṃ bhayam | caturdaśākṣaraṃ bhadraṃ sūryamantraṃ dvitīyakam
तृतीयस्थं षोडशाङ्के महाकल्याणदायकम् | अष्टमूतीः षोडशाङ्के चतुर्थे शत्रुमारणम्
tṛtīyasthaṃ ṣoḍaśāṅke mahākalyāṇadāyakam | aṣṭamūtīḥ ṣoḍaśāṅke caturthe śatrumāraṇam
तृतीयगृहमध्यस्थं ब्रह्मकल्याणदायकम् | वस्वक्षरं सर्वशेषगृहमध्यस्थमेव च
tṛtīyagṛhamadhyasthaṃ brahmakalyāṇadāyakam | vasvakṣaraṃ sarvaśeṣagṛhamadhyasthameva ca
अष्टमञ्च महाभद्रं क्षमं चित्तभयप्रदम् | अष्टादशाङ्कं शुभदं शेषगेहत्रये तथा
aṣṭamañca mahābhadraṃ kṣamaṃ cittabhayapradam | aṣṭādaśāṅkaṃ śubhadaṃ śeṣagehatraye tathā
येषां यदक्षराणाञ्च मन्त्रं चेतसि वर्तते | एतत् शुभाशुभं ज्ञात्वा मन्त्रवर्णं तदाभ्यसेत्
yeṣāṃ yadakṣarāṇāñca mantraṃ cetasi vartate | etat śubhāśubhaṃ jñātvā mantravarṇaṃ tadābhyaset
विष्णुमन्त्रस्थितं मन्त्रं नायिकास्थं शिवस्थकम् | सूर्यस्थं ब्रह्मसंस्थञ्च गृह्णीयात् शाक्त एव च
viṣṇumantrasthitaṃ mantraṃ nāyikāsthaṃ śivasthakam | sūryasthaṃ brahmasaṃsthañca gṛhṇīyāt śākta eva ca
वैष्णवो विष्णुमन्त्रार्थं शैवः शिवमुपाश्रयेत् | नायिकामन्त्रजापी च नायिकार्णं सदाभ्यसेत्
vaiṣṇavo viṣṇumantrārthaṃ śaivaḥ śivamupāśrayet | nāyikāmantrajāpī ca nāyikārṇaṃ sadābhyaset
सूर्यमन्त्रविचारार्थी सूर्यमन्त्रं समाश्रयेत् | एकस्थं युगलस्थानं तृतीयस्थानमेव च
sūryamantravicārārthī sūryamantraṃ samāśrayet | ekasthaṃ yugalasthānaṃ tṛtīyasthānameva ca
ज्ञात्त्वा मन्त्रं प्रगृह्णीयात् अन्यथा चाशुभं भवेत् | एतदन्यतमं मन्त्रं दिव्यवीरेषु गीयते
jñāttvā mantraṃ pragṛhṇīyāt anyathā cāśubhaṃ bhavet | etadanyatamaṃ mantraṃ divyavīreṣu gīyate
ततश्चक्रं पशोरुक्तं सर्वसिद्धिप्रदं ध्रुवम् | एतच्चक्रप्रभावेण पशुर्वीरोपमः स्मृतः
tataścakraṃ paśoruktaṃ sarvasiddhipradaṃ dhruvam | etaccakraprabhāveṇa paśurvīropamaḥ smṛtaḥ
सर्वसिद्धियुतो भूत्वा वत्सरात्तां प्रपश्यति
sarvasiddhiyuto bhūtvā vatsarāttāṃ prapaśyati
महाकथहचक्रार्थं सर्वचक्रोत्तमोत्तमम् | यस्य विचारमात्रेण कामरूपी भवेन्नरः
mahākathahacakrārthaṃ sarvacakrottamottamam | yasya vicāramātreṇa kāmarūpī bhavennaraḥ
ततः प्रकारं वीराणां नाथः त्वं क्रमशः शृणु | चतुरस्रे लिखेत् वर्णांश्चतुःकोष्ठसमन्विते
tataḥ prakāraṃ vīrāṇāṃ nāthaḥ tvaṃ kramaśaḥ śṛṇu | caturasre likhet varṇāṃścatuḥkoṣṭhasamanvite
चतुःकोष्ठे चतुःकोष्ठे चतुश्चतुर्गृहान्वितम् | मन्दिरं षोडशं प्रोक्तं सर्वकामार्थसिद्धिदम्
catuḥkoṣṭhe catuḥkoṣṭhe catuścaturgṛhānvitam | mandiraṃ ṣoḍaśaṃ proktaṃ sarvakāmārthasiddhidam
चतुरस्रं लिखेत्कोष्ठं चतुःकोष्ठसमन्वितम् | पुनश्चतुष्कं तत्रापि लिखेद्धीमान् क्रमेण तु
caturasraṃ likhetkoṣṭhaṃ catuḥkoṣṭhasamanvitam | punaścatuṣkaṃ tatrāpi likheddhīmān krameṇa tu
सर्वेषु गृहमध्येषु प्रादक्षिण्यक्रमेण तु | अकारादिक्षकारान्तं लिखित्वा गणयेत्ततः
sarveṣu gṛhamadhyeṣu prādakṣiṇyakrameṇa tu | akārādikṣakārāntaṃ likhitvā gaṇayettataḥ
चन्द्रमग्ंनि रुद्रवर्णं नवमं युगलं तथा | वेदमर्कं दशरसं वसुं षोडशमेव च
candramagṃni rudravarṇaṃ navamaṃ yugalaṃ tathā | vedamarkaṃ daśarasaṃ vasuṃ ṣoḍaśameva ca
चतुर्दशं भौतिकञ्च सप्तपञ्चदशेति च | वह्नीन्दुकोष्ठगं वर्णं सङ्केताङ्कैः मयोदितम्
caturdaśaṃ bhautikañca saptapañcadaśeti ca | vahnīndukoṣṭhagaṃ varṇaṃ saṅketāṅkaiḥ mayoditam
एतदङ्कस्थितं वर्णं गणयेत्तदनन्तरम् | नामाद्यक्षरमारभ्य यावन्मन्त्रादिमाक्षरम्
etadaṅkasthitaṃ varṇaṃ gaṇayettadanantaram | nāmādyakṣaramārabhya yāvanmantrādimākṣaram
चतुभीः कोष्ठैरेकैकमिति कोष्ठचतुष्टयम् | पुनः कोष्ठगकोष्ठेषु सत्यतो नाम्न आदितः
catubhīḥ koṣṭhairekaikamiti koṣṭhacatuṣṭayam | punaḥ koṣṭhagakoṣṭheṣu satyato nāmna āditaḥ
सिद्धः साध्यः सुसिद्धोऽरिः क्रमशो गणयेत्सुधीः | सिद्धः सिद्ध्यति कालेन साध्यस्तु जपहोमतः
siddhaḥ sādhyaḥ susiddho'riḥ kramaśo gaṇayetsudhīḥ | siddhaḥ siddhyati kālena sādhyastu japahomataḥ
सुसिद्धोऽग्रहणाज्ज्ञानी शत्रुर्हन्ति स्वमायुषम् | सिद्धार्णो बान्धवः प्रोक्तः साध्यः सेवक उच्यते
susiddho'grahaṇājjñānī śatrurhanti svamāyuṣam | siddhārṇo bāndhavaḥ proktaḥ sādhyaḥ sevaka ucyate
सिद्धकोष्ठस्थिता वर्णा बान्धवाः सर्वकामदाः | जपेन बहुसिद्धिः स्यात् सेवकोऽधिकसेवया
siddhakoṣṭhasthitā varṇā bāndhavāḥ sarvakāmadāḥ | japena bahusiddhiḥ syāt sevako'dhikasevayā
पुष्णाति पोषकोऽभीष्टो घातको नाशयेद् ध्रुवम् | सिद्धः सिद्धो यथोक्तेन द्विगुणः सिद्धसाधकः
puṣṇāti poṣako'bhīṣṭo ghātako nāśayed dhruvam | siddhaḥ siddho yathoktena dviguṇaḥ siddhasādhakaḥ
सिद्धः सुसिद्धोद्र्ध्वजपात् सिद्धारिर्हन्ति बान्धवान् | साध्यः सिद्धो द्विगुणकः साध्ये साध्यो निरर्थकः
siddhaḥ susiddhodrdhvajapāt siddhārirhanti bāndhavān | sādhyaḥ siddho dviguṇakaḥ sādhye sādhyo nirarthakaḥ
तत्सुसिद्धो द्विगुणजपात् साध्यारिर्हन्ति गोत्रजान् | सुसिद्धसिद्धोद्र्ध्वजपात्तत्साध्यो द्विगुणाधिकात्
tatsusiddho dviguṇajapāt sādhyārirhanti gotrajān | susiddhasiddhodrdhvajapāttatsādhyo dviguṇādhikāt
तत्सुसिद्धो ग्रहादेव सुसिद्धारिः स्वगोत्रहा | अरिः सिद्धः सुतान् हन्यादरिसाध्यस्तु कन्यकाः
tatsusiddho grahādeva susiddhāriḥ svagotrahā | ariḥ siddhaḥ sutān hanyādarisādhyastu kanyakāḥ
तत्सुसिद्धिस्तु पत्नीघ्नस्तदरिर्हन्ति गोत्रजान् | यदि वैरिमनोर्हस्तस्थितः स्यात् साधको भुवि
tatsusiddhistu patnīghnastadarirhanti gotrajān | yadi vairimanorhastasthitaḥ syāt sādhako bhuvi
तदन्ते रक्षणार्थं हि कुर्यादेवं क्रियादिकम् | तत्प्रकारं महावीर शृणुष्व गिरिजापते
tadante rakṣaṇārthaṃ hi kuryādevaṃ kriyādikam | tatprakāraṃ mahāvīra śṛṇuṣva girijāpate
वटपत्रे लिखित्वारिमन्त्रं स्रोतसि निक्षिपेत् | एवं मन्त्रविमुक्तः स्यान्ममाज्ञावशहेतुना
vaṭapatre likhitvārimantraṃ srotasi nikṣipet | evaṃ mantravimuktaḥ syānmamājñāvaśahetunā
पुनः प्रकारं विप्रस्तु गवां क्षीरे मुदान्वितः | द्रोणमिते जपेन्मन्त्रमष्टोत्तरसमन्वितम्
punaḥ prakāraṃ viprastu gavāṃ kṣīre mudānvitaḥ | droṇamite japenmantramaṣṭottarasamanvitam
पीत्वा क्षीरं मनोमध्ये ध्यात्वा मन्त्रं समुच्चरन् | सन्त्यजन्नीरमध्ये तु वैरिमन्त्रप्रमुक्तये
pītvā kṣīraṃ manomadhye dhyātvā mantraṃ samuccaran | santyajannīramadhye tu vairimantrapramuktaye
पुनः प्रकारं वक्ष्यामि त्रिरात्रमेकवासरम् | उपोष्य विधिनानेन पूजां कृत्वा शनौ कुजे
punaḥ prakāraṃ vakṣyāmi trirātramekavāsaram | upoṣya vidhinānena pūjāṃ kṛtvā śanau kuje
सहस्रं वा शतं वापि अष्टोत्तरसमन्वितम् | जपित्वा सन्त्यजेन्मन्त्रं क्षीरसागरमण्डले
sahasraṃ vā śataṃ vāpi aṣṭottarasamanvitam | japitvā santyajenmantraṃ kṣīrasāgaramaṇḍale
अथवा तद्गुरोः स्थाने चान्यस्थाने च वा पुनः | विचार्य मन्त्रवर्णञ्च गृहीत्वा मोक्षमाप्नुयात्
athavā tadguroḥ sthāne cānyasthāne ca vā punaḥ | vicārya mantravarṇañca gṛhītvā mokṣamāpnuyāt
स्वप्ने यदि महामन्त्रं प्राप्नोति साधकोत्तमः | तदा सिद्धिमवाप्नोति सत्यं सत्यं कुलेश्वर
svapne yadi mahāmantraṃ prāpnoti sādhakottamaḥ | tadā siddhimavāpnoti satyaṃ satyaṃ kuleśvara
तन्मन्त्रं कौलिके नाथ गुरोर्यत्नेन सङ्ग्रही | यदा भवति सिद्धिः स्यात्तत्क्षणान्नात्र संशयः
tanmantraṃ kaulike nātha guroryatnena saṅgrahī | yadā bhavati siddhiḥ syāttatkṣaṇānnātra saṃśayaḥ
अरिं वा देवदेवेश यदि विग्राहयेन्मनुम् | अन्यमन्त्रं विचार्यैव विष्णोश्चैव शिवस्य च
ariṃ vā devadeveśa yadi vigrāhayenmanum | anyamantraṃ vicāryaiva viṣṇoścaiva śivasya ca
शक्तिमन्त्रं यदि रिपुं तदा एवं प्रकारकम् | आदावन्ते च मध्ये च ओं वौषट् स्वाहयान्वितम्
śaktimantraṃ yadi ripuṃ tadā evaṃ prakārakam | ādāvante ca madhye ca oṃ vauṣaṭ svāhayānvitam
कृत्वा जप्त्वा महासिद्धिं कामरूपस्थितामिव | प्राप्नोति नात्र सन्देहो ममाज्ञा वरवणीनी
kṛtvā japtvā mahāsiddhiṃ kāmarūpasthitāmiva | prāpnoti nātra sandeho mamājñā varavaṇīnī
शृणु चक्रफलं नाथ विचाराचारमङ्गलम् | प्रासादञ्च महामन्त्रं सद्गुरोर्मुखपङ्कजात्
śṛṇu cakraphalaṃ nātha vicārācāramaṅgalam | prāsādañca mahāmantraṃ sadgurormukhapaṅkajāt
लभ्यते यदि भाग्येन सिद्धिरेव न संशयः | तदभावे सिद्धिमन्त्रं दृष्टादृष्टफलोन्मुखम्
labhyate yadi bhāgyena siddhireva na saṃśayaḥ | tadabhāve siddhimantraṃ dṛṣṭādṛṣṭaphalonmukham
महाचमत्कारकरं हृदयोल्लासवर्द्धनम् | स्वप्ने वा सद्गुरोः स्थाने प्राप्तिमात्रेण मुक्तिदम्
mahācamatkārakaraṃ hṛdayollāsavarddhanam | svapne vā sadguroḥ sthāne prāptimātreṇa muktidam
तन्मन्त्रं वर्जयित्वा च घोरान्धकाररौरवे | वसन्ति सर्वकालं च ममाज्ञावशभागिनी
tanmantraṃ varjayitvā ca ghorāndhakāraraurave | vasanti sarvakālaṃ ca mamājñāvaśabhāginī
तत्रैव चक्रसारादि विचारं व्यर्थभाषणम् | अरिमन्त्रं महापुण्यं सर्वमन्त्रोत्तमोत्तमम्
tatraiva cakrasārādi vicāraṃ vyarthabhāṣaṇam | arimantraṃ mahāpuṇyaṃ sarvamantrottamottamam
कोटिजन्माजीतैः पुण्यैर्महाविद्याश्रयी भवेत् | स्वप्ने कोटिकुलोत्पन्नैः पुण्यकोटिफलैरपि
koṭijanmājītaiḥ puṇyairmahāvidyāśrayī bhavet | svapne koṭikulotpannaiḥ puṇyakoṭiphalairapi
प्राप्नोति साधको मन्त्रं भुक्तये मुक्तये ध्रुवम् | ततश्चक्रं न विचार्यं विचार्य मरणं भवेत्
prāpnoti sādhako mantraṃ bhuktaye muktaye dhruvam | tataścakraṃ na vicāryaṃ vicārya maraṇaṃ bhavet
किन्तु चक्रविचारञ्च यदि स्वप्ने चमत्कृतम् | एतेषां चक्रवर्णानां विचारादष्टसिद्धिदम्
kintu cakravicārañca yadi svapne camatkṛtam | eteṣāṃ cakravarṇānāṃ vicārādaṣṭasiddhidam
वायुं मुक्तिं धनं योगसिद्धिमृद्धिं धनं शुभम् | धर्मदेहपवित्रञ्च अकाले मृत्युनाशनम्
vāyuṃ muktiṃ dhanaṃ yogasiddhimṛddhiṃ dhanaṃ śubham | dharmadehapavitrañca akāle mṛtyunāśanam
वाञ्छाफलप्रदं गौरीचरणाम्भोजदर्शनम् | भुक्तिं मुक्तिं हरस्थानं प्राप्नोति नात्र संशयः
vāñchāphalapradaṃ gaurīcaraṇāmbhojadarśanam | bhuktiṃ muktiṃ harasthānaṃ prāpnoti nātra saṃśayaḥ
एषां चक्रादिकालञ्च क्रमशो गणितं फलम् | यदि सर्वविचारञ्च करोति साधकोत्तमः
eṣāṃ cakrādikālañca kramaśo gaṇitaṃ phalam | yadi sarvavicārañca karoti sādhakottamaḥ
तदा सर्वफलं नित्यं प्राप्नोति नात्र संशयः | महाव्रतं विवेकञ्च विचाराल्लभते ध्रुवम्
tadā sarvaphalaṃ nityaṃ prāpnoti nātra saṃśayaḥ | mahāvrataṃ vivekañca vicārāllabhate dhruvam
अकस्मात् सिद्धिमाप्नोति चक्रराजं विचारतः | सर्वे देवाः प्रशंसन्ति चक्रमन्त्राश्रितं जलम्
akasmāt siddhimāpnoti cakrarājaṃ vicārataḥ | sarve devāḥ praśaṃsanti cakramantrāśritaṃ jalam
वाक्यसिद्धिर्भवेत् क्षिप्रं प्राणायामादिसिद्धिभाक् | सर्वेषां प्रणमेद् भूमौ विचरेत् साधको बली
vākyasiddhirbhavet kṣipraṃ prāṇāyāmādisiddhibhāk | sarveṣāṃ praṇamed bhūmau vicaret sādhako balī
अथ भावं वद श्रीदे दिव्यवीरपशुक्रमात् | पशूनां परमाश्चर्यभावं श्रोतुं समुत्सुकः
atha bhāvaṃ vada śrīde divyavīrapaśukramāt | paśūnāṃ paramāścaryabhāvaṃ śrotuṃ samutsukaḥ
इच्छाम्याह्लादजलधौ स्थितोऽहं जगदीश्वरि | यदि भाग्यवशादाज्ञासारं चिन्तय सिद्धये
icchāmyāhlādajaladhau sthito'haṃ jagadīśvari | yadi bhāgyavaśādājñāsāraṃ cintaya siddhaye
महाभैरव्युवाच पशुनाथ वीरनाथ दिव्यनाथ कृपानिधे | प्रकाशहृदयोल्लास चन्द्रशेखर तच्छृणु
mahābhairavyuvāca paśunātha vīranātha divyanātha kṛpānidhe | prakāśahṛdayollāsa candraśekhara tacchṛṇu
काली कलालताकारं तपस्याद्वयसङ्गतिम् | पशुभावस्थितां नाथ देवतां शृणु विस्तरात्
kālī kalālatākāraṃ tapasyādvayasaṅgatim | paśubhāvasthitāṃ nātha devatāṃ śṛṇu vistarāt
दुर्गापूजां शिवपूजां यः करोति पशूत्तमः | अवश्यं हि यः करोति पशुरुत्तमः स्मृतः
durgāpūjāṃ śivapūjāṃ yaḥ karoti paśūttamaḥ | avaśyaṃ hi yaḥ karoti paśuruttamaḥ smṛtaḥ