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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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अवताराश्च द्विभुजा विष्णवो मनुशोभिताः | अन्ये दिक्पालदेवाश्च चराचरगुरुस्तथा
avatārāśca dvibhujā viṣṇavo manuśobhitāḥ | anye dikpāladevāśca carācaragurustathā
नानाविद्यायुतास्सर्वे दानवा कूटशालिनः | अपवर्गस्थिता ये ये ते ते तुष्टा न संशयः
nānāvidyāyutāssarve dānavā kūṭaśālinaḥ | apavargasthitā ye ye te te tuṣṭā na saṃśayaḥ
यद्यहं तुष्टिरूपा हि अन्ये लोके च का कथा | कुमारी पूजनं कृत्वा त्रैलोक्यं वशमानयेत्
yadyahaṃ tuṣṭirūpā hi anye loke ca kā kathā | kumārī pūjanaṃ kṛtvā trailokyaṃ vaśamānayet
महाशान्तिर्भवेत् क्षिप्रं सर्वपुण्यं फलप्रदम् | तत्तन्मन्त्रसदुल्लेखात् क्षणात् पुण्ययुतं भवेत्
mahāśāntirbhavet kṣipraṃ sarvapuṇyaṃ phalapradam | tattanmantrasadullekhāt kṣaṇāt puṇyayutaṃ bhavet
मन्त्रेण पुटितं कृत्वा जप्त्वा सिद्धीश्वरो भवेत् | यद्यत् प्रकारमुच्चार्य वदामि सुरसुन्दर
mantreṇa puṭitaṃ kṛtvā japtvā siddhīśvaro bhavet | yadyat prakāramuccārya vadāmi surasundara
तत्तत् कार्यमवश्यं च भिन्नबुद्धिं न कारयेत् | अथ बीजप्रभेदञ्च वद शङ्करपूजिते
tattat kāryamavaśyaṃ ca bhinnabuddhiṃ na kārayet | atha bījaprabhedañca vada śaṅkarapūjite
यदि मां स्नेहपुञ्जोऽस्ति मत्कुलार्थप्रवेशिनि | वदस्व परमानन्द भैरवि प्राणवल्लभे
yadi māṃ snehapuñjo'sti matkulārthapraveśini | vadasva paramānanda bhairavi prāṇavallabhe
शृणु नाथ कुलार्थं मे कुमारीपूजने मनुम् | महामन्त्रं महामन्त्रं सिद्धमन्त्रं न संशयः
śṛṇu nātha kulārthaṃ me kumārīpūjane manum | mahāmantraṃ mahāmantraṃ siddhamantraṃ na saṃśayaḥ
एतन्मन्त्रप्रसादेन जीवन्मुक्तो भवेत् सुधीः | अन्ते देवीपदं याति सत्यमानन्दभैरव
etanmantraprasādena jīvanmukto bhavet sudhīḥ | ante devīpadaṃ yāti satyamānandabhairava
एहिकसुखसम्पत्तिर्मधुमत्याः प्रसादकम् | अवश्यं प्राप्नुयान्मर्त्यो विश्वासं कुरु शङ्कर
ehikasukhasampattirmadhumatyāḥ prasādakam | avaśyaṃ prāpnuyānmartyo viśvāsaṃ kuru śaṅkara
वाग्भवेन पुरः क्षोभं मायाबीजे गुणाष्टकम् | श्रियोबीजे श्रियोलाभो मायाबीजे रिपुक्षयः
vāgbhavena puraḥ kṣobhaṃ māyābīje guṇāṣṭakam | śriyobīje śriyolābho māyābīje ripukṣayaḥ
भैरवेण तु बीजेन खेचरत्वं सुरादिभिः | कुमारिका ह्यहं नाथ सदा त्वं हि कुमारकः
bhairaveṇa tu bījena khecaratvaṃ surādibhiḥ | kumārikā hyahaṃ nātha sadā tvaṃ hi kumārakaḥ
अष्टोत्तरशतं वापि एकां वा परिपूजयेत् | पूजिताः प्रतिपद्यन्ते निर्दहन्त्यवमानिताः
aṣṭottaraśataṃ vāpi ekāṃ vā paripūjayet | pūjitāḥ pratipadyante nirdahantyavamānitāḥ
कुमारी योगिनी साक्षात् कुमारी परदेवता | असुरा अष्टनागाश्च ये ये दुष्टग्रहा अपि
kumārī yoginī sākṣāt kumārī paradevatā | asurā aṣṭanāgāśca ye ye duṣṭagrahā api
भूतवेतालगन्धर्वा डाकिनीयक्षराक्षसाः | याश्चान्या देवताः सर्वाः भूर्भुवः स्वश्च भैरव
bhūtavetālagandharvā ḍākinīyakṣarākṣasāḥ | yāścānyā devatāḥ sarvāḥ bhūrbhuvaḥ svaśca bhairava
पृथिव्यादीनि सर्वाणि ब्रह्माण्डं सचराचरम् | ब्रह्मा विष्णुश्च रुद्रश्च ईश्वरश्च सदाशिवः
pṛthivyādīni sarvāṇi brahmāṇḍaṃ sacarācaram | brahmā viṣṇuśca rudraśca īśvaraśca sadāśivaḥ
ते तुष्टाः सर्वतुष्टाश्च यस्तु कन्यां प्रपूजयेत् | निधियुक्तां कुमारीं तु पूजयेच्चैव भैरव
te tuṣṭāḥ sarvatuṣṭāśca yastu kanyāṃ prapūjayet | nidhiyuktāṃ kumārīṃ tu pūjayeccaiva bhairava
पाद्यमर्घ्यं तथा धूपं कुङ्कुमं चन्दनं शुभम् | भक्तिभावेन सम्पूज्य कुमारीभ्यो निवेदयेत्
pādyamarghyaṃ tathā dhūpaṃ kuṅkumaṃ candanaṃ śubham | bhaktibhāvena sampūjya kumārībhyo nivedayet
प्रदक्षिणत्रयं कुर्यादादौ मध्ये तथान्ततः | पश्चाच्च दक्षिणा देया रजतस्वर्णमौक्तिकैः
pradakṣiṇatrayaṃ kuryādādau madhye tathāntataḥ | paścācca dakṣiṇā deyā rajatasvarṇamauktikaiḥ
दक्षिणां विधिवद्दत्वा कुमारीभ्यः क्रमेण तु | विवाहयेत् स्वयं कन्यां ब्रह्महत्यां व्यपोहति
dakṣiṇāṃ vidhivaddatvā kumārībhyaḥ krameṇa tu | vivāhayet svayaṃ kanyāṃ brahmahatyāṃ vyapohati
यावच्च पुण्यकाले तु कन्यादानं प्रकल्पयेत् | भुक्तिमुक्तिफलं तस्य सौभाग्यं सर्वसम्पदः
yāvacca puṇyakāle tu kanyādānaṃ prakalpayet | bhuktimuktiphalaṃ tasya saubhāgyaṃ sarvasampadaḥ
रुद्रलोके वसेन्नित्यं त्रिनेत्रो भगवान् हरः | तीर्थकोटिसहस्राणि अश्वमेधशतानि च
rudraloke vasennityaṃ trinetro bhagavān haraḥ | tīrthakoṭisahasrāṇi aśvamedhaśatāni ca
तत्फलं लभते सद्यो यस्तु कन्यां विवाहयेत् | बालुकासागरे ज्ञेया तावदब्दसहस्रकम्
tatphalaṃ labhate sadyo yastu kanyāṃ vivāhayet | bālukāsāgare jñeyā tāvadabdasahasrakam
एकैकं कुलमुद्धृत्य रुद्रलोके महीयते | तत्तदिष्टदेवानां प्रीतये तुष्टये सुधी
ekaikaṃ kulamuddhṛtya rudraloke mahīyate | tattadiṣṭadevānāṃ prītaye tuṣṭaye sudhī
कन्यादानं समाहृत्य मुक्तिमाप्नोति भैरव | तत्तद्वर्षीयकन्यायास्तत्तद्बुद्ध्या च साधकः
kanyādānaṃ samāhṛtya muktimāpnoti bhairava | tattadvarṣīyakanyāyāstattadbuddhyā ca sādhakaḥ
विभाव्य शिवरूपत्वं सम्प्रदानीयकारके | पूर्णरूपं शिवं ध्यात्वा वरं सर्वाङ्गसुन्दरम्
vibhāvya śivarūpatvaṃ sampradānīyakārake | pūrṇarūpaṃ śivaṃ dhyātvā varaṃ sarvāṅgasundaram
तेजोमयं यशःकान्तं बालभैरवरूपिणम् | बटुकेशं महादेवं वरयेत् साधकाग्रणीः
tejomayaṃ yaśaḥkāntaṃ bālabhairavarūpiṇam | baṭukeśaṃ mahādevaṃ varayet sādhakāgraṇīḥ
बालरूपां भैरवीं च त्रैलोक्यसुन्दरीं वराम् | नानालङ्कारनम्राङ्गीं भद्रविद्याप्रकाशिनीम्
bālarūpāṃ bhairavīṃ ca trailokyasundarīṃ varām | nānālaṅkāranamrāṅgīṃ bhadravidyāprakāśinīm
चारुहास्यां महानन्दहृदयां शुभदां शुभाम् | ध्यात्वा द्वादशपत्राब्जे पूर्णचन्द्रनिभाननाम्
cāruhāsyāṃ mahānandahṛdayāṃ śubhadāṃ śubhām | dhyātvā dvādaśapatrābje pūrṇacandranibhānanām
पुनजीज्ञासयामास परमानन्दभैरवीम् | कुमारीकुलतत्त्वार्थं मन्त्रार्थं जपनक्रमम्
punajījñāsayāmāsa paramānandabhairavīm | kumārīkulatattvārthaṃ mantrārthaṃ japanakramam
यजनादिप्रकारञ्च भोजनादिक्रमं तथा | होमादिप्रकियां तस्याः स्तोत्रं प्रत्येकमेव हि
yajanādiprakārañca bhojanādikramaṃ tathā | homādiprakiyāṃ tasyāḥ stotraṃ pratyekameva hi
कवचं च कुमारीणां वदस्व क्रमशः प्रिये | येन क्रमेण सा विद्या कुमारी परदेवता
kavacaṃ ca kumārīṇāṃ vadasva kramaśaḥ priye | yena krameṇa sā vidyā kumārī paradevatā
निर्जने साधकस्याग्रे महावाक्यं स्वयं वदेत् | बालिका चारुनयना केन हेतोः प्रसीदति
nirjane sādhakasyāgre mahāvākyaṃ svayaṃ vadet | bālikā cārunayanā kena hetoḥ prasīdati
तत्प्रकारं वद स्नेहादानन्दभैरवप्रिये | शृणु शम्भो प्रवक्ष्यामि कुमारी कुलमन्त्रकान्
tatprakāraṃ vada snehādānandabhairavapriye | śṛṇu śambho pravakṣyāmi kumārī kulamantrakān
येन विज्ञानमात्रेण धरणीशो नरोत्तमः | सर्वेषां गुरुरूपः स्यात् कुमारीयजनेन च
yena vijñānamātreṇa dharaṇīśo narottamaḥ | sarveṣāṃ gururūpaḥ syāt kumārīyajanena ca
एकवर्षा वरा सन्ध्यादिकानां मनुमुत्तमम् | षोडशाच्छान्तरूपाणां मन्त्रं शृणु महाप्रभो
ekavarṣā varā sandhyādikānāṃ manumuttamam | ṣoḍaśācchāntarūpāṇāṃ mantraṃ śṛṇu mahāprabho
क्रमादिकञ्च सर्वेषां चैतन्यसिद्धिसत्क्रियाम् | आनीय सुन्दरीं नारीं कुमारीं वरनायिकाम्
kramādikañca sarveṣāṃ caitanyasiddhisatkriyām | ānīya sundarīṃ nārīṃ kumārīṃ varanāyikām
रत्नालङ्कारसंयुक्तां शङ्खवस्त्रादिशोभिताम् | वाग्भवेन जलं नाथ तन्नाम्ना परिदापयेत्
ratnālaṅkārasaṃyuktāṃ śaṅkhavastrādiśobhitām | vāgbhavena jalaṃ nātha tannāmnā paridāpayet
देवीबुद्ध्या सदा ध्यात्वा पूजयेत् साधकोत्तमः | मायाबीजेन तन्नाम्ना पाद्यं दद्यात् तथा प्रभो
devībuddhyā sadā dhyātvā pūjayet sādhakottamaḥ | māyābījena tannāmnā pādyaṃ dadyāt tathā prabho
लक्ष्मीबीजेन चार्घ्यं तु कुर्याद् बीजेन चन्दनम् | मायाबीजेन पुष्पाणि कुमार्यै दापयेत् सुधीः
lakṣmībījena cārghyaṃ tu kuryād bījena candanam | māyābījena puṣpāṇi kumāryai dāpayet sudhīḥ
सदाशिवेन मन्त्रेण धूपदीपौ महोत्तमौ | दत्वा षडङ्गमन्त्रेण पूजयेद् देवनायकः
sadāśivena mantreṇa dhūpadīpau mahottamau | datvā ṣaḍaṅgamantreṇa pūjayed devanāyakaḥ
तत्प्रकारं महादेव शृणुष्वानन्दरूपधृक् | महातेजोमयं शुभ्रं हृदयं हस्तदक्षिणैः
tatprakāraṃ mahādeva śṛṇuṣvānandarūpadhṛk | mahātejomayaṃ śubhraṃ hṛdayaṃ hastadakṣiṇaiḥ
विभाव्य प्रपठेद् धीमान् तन्मन्त्रं शृणु शङ्कर | आदौ वाग्भवमुच्चार्य मायां लक्ष्मीं तु कूर्चकम्
vibhāvya prapaṭhed dhīmān tanmantraṃ śṛṇu śaṅkara | ādau vāgbhavamuccārya māyāṃ lakṣmīṃ tu kūrcakam
प्रेतबीजं ततो ब्रूयात् सविसर्गेन्दुबिन्दुकम् | कुलशब्दं समुच्चार्य कुमारिके ततो वदेत्
pretabījaṃ tato brūyāt savisargendubindukam | kulaśabdaṃ samuccārya kumārike tato vadet
हृदयायः नमः प्रोच्य ततः शिरसि भावयेत् | शुक्लवर्णं सर्वमयं बीजमुच्चार्य संन्यसेत्
hṛdayāyaḥ namaḥ procya tataḥ śirasi bhāvayet | śuklavarṇaṃ sarvamayaṃ bījamuccārya saṃnyaset
हकारं वाग्भवाढ्यञ्च वकारं वाग्भवार्थकम् | मायां लक्ष्मीं वाग्भवं च द्विठान्ते शिरसे पदम्
hakāraṃ vāgbhavāḍhyañca vakāraṃ vāgbhavārthakam | māyāṃ lakṣmīṃ vāgbhavaṃ ca dviṭhānte śirase padam
वह्निजायावधिर्मन्त्रो न्यसेत् शिरसि साधकः | शिखामध्ये कृष्णवर्णं नीलाञ्जनचयप्रभम्
vahnijāyāvadhirmantro nyaset śirasi sādhakaḥ | śikhāmadhye kṛṣṇavarṇaṃ nīlāñjanacayaprabham
विभाव्य संन्यसेन्मन्त्री कुमारीकुलसिद्धये | आदौ प्रणवमुद्धृत्व तदन्ते वह्निसुन्दरी
vibhāvya saṃnyasenmantrī kumārīkulasiddhaye | ādau praṇavamuddhṛtva tadante vahnisundarī
शिखायै च समुद्धृत्य वषट्कारं ततो वदेत् | ततः कवचमध्ये च बलवन्तं सुतेजसम्
śikhāyai ca samuddhṛtya vaṣaṭkāraṃ tato vadet | tataḥ kavacamadhye ca balavantaṃ sutejasam
प्रथमारुणसङ्काशं ध्यात्वा चारुकलेवरम् | वाग्भवञ्च समुच्चार्य कुलशब्दं ततो वदेत्
prathamāruṇasaṅkāśaṃ dhyātvā cārukalevaram | vāgbhavañca samuccārya kulaśabdaṃ tato vadet
वागीश्वरीपदं पश्चात् कवचाय ततो वदेत् | तारकब्रह्मशब्दञ्च कवचन्यासजालकम्
vāgīśvarīpadaṃ paścāt kavacāya tato vadet | tārakabrahmaśabdañca kavacanyāsajālakam
ततो नेत्रत्रयं ध्यात्वा महाबीजं महाप्रभम् | रक्तवर्ण कोटिकोटिवामण्डल मण्डितम्
tato netratrayaṃ dhyātvā mahābījaṃ mahāprabham | raktavarṇa koṭikoṭivāmaṇḍala maṇḍitam
विराजितं कोटिपुण्याजीततेजसि भास्करे | वाग्भवं च समुच्चार्य कुलेश्वरिपदं ततः
virājitaṃ koṭipuṇyājītatejasi bhāskare | vāgbhavaṃ ca samuccārya kuleśvaripadaṃ tataḥ
नेत्रत्रयाय शब्दान्ते वौषट् लोचनमन्त्रकम् | ततः साधकमन्त्री च वामहस्ततले तथा
netratrayāya śabdānte vauṣaṭ locanamantrakam | tataḥ sādhakamantrī ca vāmahastatale tathā
मध्यमातर्जनीभ्यां च तालद्वयमुपाचरेत् | तन्मन्त्रं कोटिसूर्योग्रज्योत्स्नाजालसमप्रभम्
madhyamātarjanībhyāṃ ca tāladvayamupācaret | tanmantraṃ koṭisūryograjyotsnājālasamaprabham
महाकाशोद्भवं शब्दं महोग्रपरिपीडनम् | मायाबीजं तथास्त्राय पदमुद्धृत्य यत्नतः
mahākāśodbhavaṃ śabdaṃ mahograparipīḍanam | māyābījaṃ tathāstrāya padamuddhṛtya yatnataḥ
पान्तठान्तं समुद्धृत्य महामन्त्रं प्रकीतीतम् | ततस्तस्या हृन्निलये ध्यात्वा च परिवारकान्
pāntaṭhāntaṃ samuddhṛtya mahāmantraṃ prakītītam | tatastasyā hṛnnilaye dhyātvā ca parivārakān
पूजयेद् यत्नतो मन्त्री भेषजामृतधारया | तर्पयेत् पूजयेद् भक्त्या भैरवं बालभैरवम्
pūjayed yatnato mantrī bheṣajāmṛtadhārayā | tarpayet pūjayed bhaktyā bhairavaṃ bālabhairavam
देवताभिः पूजयित्वा परिवारान् क्रमेण वै | ततो वाग्भवमुच्चार्य सिद्धजयाय शब्दतः
devatābhiḥ pūjayitvā parivārān krameṇa vai | tato vāgbhavamuccārya siddhajayāya śabdataḥ
पूर्वं पदं समुच्चार्य वक्त्राय नम ईरितः | ततो वाग्भवमुच्चार्य जयाय शब्दमुद्धरेत्
pūrvaṃ padaṃ samuccārya vaktrāya nama īritaḥ | tato vāgbhavamuccārya jayāya śabdamuddharet