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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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अक्षमालाक्रमेणैव तद्वर्णानां विचारतः | तत्तद्वर्णविचारे तु यद्यत् सौख्यं प्रवर्त्तते
akṣamālākrameṇaiva tadvarṇānāṃ vicārataḥ | tattadvarṇavicāre tu yadyat saukhyaṃ pravarttate
अधिके दोषजाले तु अधिकं दुःखमेव च | बहुसौख्यं नित्यसौख्यं प्राप्नोति साधकोत्तमः
adhike doṣajāle tu adhikaṃ duḥkhameva ca | bahusaukhyaṃ nityasaukhyaṃ prāpnoti sādhakottamaḥ
एतासां तारकाणां तु वारान् शृणु यथाक्रमम् | रव्यादिरविवारान्तं ताराणामधिपं शुभम्
etāsāṃ tārakāṇāṃ tu vārān śṛṇu yathākramam | ravyādiravivārāntaṃ tārāṇāmadhipaṃ śubham
अशुभञ्च तथा रुद्र ज्ञात्वा प्रश्नार्थमावदेत् | तद्वारनिर्णयं वक्ष्ये पूर्वपङ्केरुहे दले
aśubhañca tathā rudra jñātvā praśnārthamāvadet | tadvāranirṇayaṃ vakṣye pūrvapaṅkeruhe dale
रवौ राज्यं बालकानां यदि प्रश्नं प्रियं फलम् | धर्मार्थलाभमेवं हि त्रयोविंशाधिके नरे
ravau rājyaṃ bālakānāṃ yadi praśnaṃ priyaṃ phalam | dharmārthalābhamevaṃ hi trayoviṃśādhike nare
संहितं परमानन्दं योगेन तत्त्वचिन्तनम् | इत्यादि रविवारस्य वृद्धानामशुभं शुभे
saṃhitaṃ paramānandaṃ yogena tattvacintanam | ityādi ravivārasya vṛddhānāmaśubhaṃ śubhe
सोमे रत्नमुपैति देवकुसुमामोदेन पूर्ण सुखम् | बालायां नवकन्यका शुभफलं मुद्रामयार्थ लभेत् | कैवल्यार्थविचेष्टनं नृपवधूप्रेमाभिलापः सदा | वाञ्छा पुण्यसुखास्पदेषु विमला भक्तिश्च सोमे दिने
some ratnamupaiti devakusumāmodena pūrṇa sukham | bālāyāṃ navakanyakā śubhaphalaṃ mudrāmayārtha labhet | kaivalyārthaviceṣṭanaṃ nṛpavadhūpremābhilāpaḥ sadā | vāñchā puṇyasukhāspadeṣu vimalā bhaktiśca some dine
पृथ्वीपुत्रो रुधिरवदनो बालबाली विशेषो | मुख्यं कार्यं दहति सहसा साहसं वासनायाम् | हन्ति प्रायो विफलघटितं शोकसन्तानसार| मोक्षं पुण्यं घटयति सदा मङ्गले भूमिवारे
pṛthvīputro rudhiravadano bālabālī viśeṣo | mukhyaṃ kāryaṃ dahati sahasā sāhasaṃ vāsanāyām | hanti prāyo viphalaghaṭitaṃ śokasantānasāra| mokṣaṃ puṇyaṃ ghaṭayati sadā maṅgale bhūmivāre
बुधे वारमुख्ये महापुण्यपुञ्ज| समाप्नोति मर्त्यस्तथा दुर्बलञ्च | सदा कालदोषं महाघोरदुःख| रिपूणां धनीनां महावीर्यदर्पम्
budhe vāramukhye mahāpuṇyapuñja| samāpnoti martyastathā durbalañca | sadā kāladoṣaṃ mahāghoraduḥkha| ripūṇāṃ dhanīnāṃ mahāvīryadarpam
सुराणां देवानां विविध धनलाभं वितरण| प्रतापं सत्कीत्ती क्रतुफलविशेषं विधिगतम् | जनानामानन्दं समर वसगतानन्द हृदये | प्रतिष्ठा सद्धर्मं गमयति मुदा वासनगुरौ
surāṇāṃ devānāṃ vividha dhanalābhaṃ vitaraṇa| pratāpaṃ satkīttī kratuphalaviśeṣaṃ vidhigatam | janānāmānandaṃ samara vasagatānanda hṛdaye | pratiṣṭhā saddharmaṃ gamayati mudā vāsanagurau
मन्दारमालान्वित देहधारी नाकस्थले गच्छति देवनिष्ठः | हरेः पदे भक्तिमुपैंति सत्यं प्रसाधनात् शुक्रसुवारकाले
mandāramālānvita dehadhārī nākasthale gacchati devaniṣṭhaḥ | hareḥ pade bhaktimupaiṃti satyaṃ prasādhanāt śukrasuvārakāle
शनैश्चरदिने भयं भुवनदोषमोहान्वित| क्षितिप्रियसुतप्रियं परमतारकं स्त्रीसुखम् | विशिष्टधननीरदं वयसि सिद्धिरृद्ध्यर्कज| भजन्ति यदि मानुषाः सकलकामनादेः प्रभोः
śanaiścaradine bhayaṃ bhuvanadoṣamohānvita| kṣitipriyasutapriyaṃ paramatārakaṃ strīsukham | viśiṣṭadhananīradaṃ vayasi siddhirṛddhyarkaja| bhajanti yadi mānuṣāḥ sakalakāmanādeḥ prabhoḥ
पुनश्च रविवारगं फलमतीव दुःखास्पद| प्रचण्डकिरणं सदा विकललोकरोगापहम् | तमेव परिभावनं परिकरोति यो वा नरो | न नश्यति कदाचन प्रचुरतापशापाकरम्
punaśca ravivāragaṃ phalamatīva duḥkhāspada| pracaṇḍakiraṇaṃ sadā vikalalokarogāpaham | tameva paribhāvanaṃ parikaroti yo vā naro | na naśyati kadācana pracuratāpaśāpākaram
कलाधरफलं शृणु प्रणवबाह्यसूक्ष्माश्रय| समग्रखचराफलं फलवतां हि सञ्ज्ञाफलम् | गभीरवचनं नृपप्रियकरस्य रक्षाकर| यदीन्दुभजनं यदा कलिशुभादिशम्भोऽकरोत्
kalādharaphalaṃ śṛṇu praṇavabāhyasūkṣmāśraya| samagrakhacarāphalaṃ phalavatāṃ hi sañjñāphalam | gabhīravacanaṃ nṛpapriyakarasya rakṣākara| yadīndubhajanaṃ yadā kaliśubhādiśambho'karot
द्वितीयदलमाहात्म्यं नक्षत्रमण्डलावृतम् | तत्तत्ताराफलं वक्ष्ये येन प्रश्नार्थनिर्णयः
dvitīyadalamāhātmyaṃ nakṣatramaṇḍalāvṛtam | tattattārāphalaṃ vakṣye yena praśnārthanirṇayaḥ
अश्लेषा बहुदुःखवादनगतं व्यामोहशोभावृत| नानाभृङ्गनिषेवणं धनवतां हानिः पदे सम्पदे | भूपानां परिवर्ज्जनं खलजनैराच्छादितं तापित| सन्दद्यात् क्षितिजातिभाति नियतं कोलाहले नारके
aśleṣā bahuduḥkhavādanagataṃ vyāmohaśobhāvṛta| nānābhṛṅganiṣevaṇaṃ dhanavatāṃ hāniḥ pade sampade | bhūpānāṃ parivarjjanaṃ khalajanairācchāditaṃ tāpita| sandadyāt kṣitijātibhāti niyataṃ kolāhale nārake
मघायां महेशि धनं हन्ति मध्ये महोल्लासवृद्धिं भयं तस्य शत्रोः | क्षितिक्षोभहन्तारमेत्यन्तभावं कुकामातुराणां सदा सङ्गकारम्
maghāyāṃ maheśi dhanaṃ hanti madhye mahollāsavṛddhiṃ bhayaṃ tasya śatroḥ | kṣitikṣobhahantārametyantabhāvaṃ kukāmāturāṇāṃ sadā saṅgakāram
पूर्वफल्गुनिनक्षत्रे दूरगानां फलं पठेत् | अतिधैर्यं शत्रुपक्षे हानयो यान्ति निश्चितम्
pūrvaphalguninakṣatre dūragānāṃ phalaṃ paṭhet | atidhairyaṃ śatrupakṣe hānayo yānti niścitam
फलमुत्तरफल्गुन्या दीयते गतिरीश्वरी | यदि देवपरो नाथ तदा सर्वत्र सुन्दरम्
phalamuttaraphalgunyā dīyate gatirīśvarī | yadi devaparo nātha tadā sarvatra sundaram
हस्तामस्तकव्रीडया शुभविलोकत्रये भाग्यदा | रक्ताङ्गीगतिचञ्चलामलगुणाह्लादेन कल्याणदा | सा नित्यं प्रददाति रुक्मशतकं भक्ताय यज्ञाथीने | नानाव्यञ्जनभोजनैरतिसुखी संज्ञासमूहं ददेत्
hastāmastakavrīḍayā śubhavilokatraye bhāgyadā | raktāṅgīgaticañcalāmalaguṇāhlādena kalyāṇadā | sā nityaṃ pradadāti rukmaśatakaṃ bhaktāya yajñāthīne | nānāvyañjanabhojanairatisukhī saṃjñāsamūhaṃ dadet
ददाति वित्तं जगतीह चित्रा मनोरथं व्याकुलतामलङ्कृता | कदाचिदेवं हि शरीरदुःखदं न प्राप्नुयादीश्वरभक्तिमालभेत्
dadāti vittaṃ jagatīha citrā manorathaṃ vyākulatāmalaṅkṛtā | kadācidevaṃ hi śarīraduḥkhadaṃ na prāpnuyādīśvarabhaktimālabhet
अश्लेषानाथ शुक्रो विपदमपि कदा नो ददाति प्रदुःख| दक्षे पत्रे विहारोत्तरभयहराचण्डतापं न हन्ति | जीवः श्रीमानमोघाशाधनमपि विविधं ब्राह्मणः पीतवर्णः | पूर्वान्तःफल्गुनीशो विधुतनुजवरो नीलवर्णः स्वपत्रम्
aśleṣānātha śukro vipadamapi kadā no dadāti praduḥkha| dakṣe patre vihārottarabhayaharācaṇḍatāpaṃ na hanti | jīvaḥ śrīmānamoghāśādhanamapi vividhaṃ brāhmaṇaḥ pītavarṇaḥ | pūrvāntaḥphalgunīśo vidhutanujavaro nīlavarṇaḥ svapatram
कुरुते बहुसुखवित्तं उत्तरफल्गुनीनाथो मङ्गलेन | हस्तायाः पतिश्चन्द्रो विभवमनन्तं चित्रेशो रविः
kurute bahusukhavittaṃ uttaraphalgunīnātho maṅgalena | hastāyāḥ patiścandro vibhavamanantaṃ citreśo raviḥ
अधस्तृतीयपत्रस्य नक्षत्राणि शृणु प्रभो | यासां वारविशिष्टानां प्रश्ननिष्कर्षसत्फलम्
adhastṛtīyapatrasya nakṣatrāṇi śṛṇu prabho | yāsāṃ vāraviśiṣṭānāṃ praśnaniṣkarṣasatphalam
स्वातीं रविः पाति महोग्र तेजसा | विनाशकाले विपरीतबुद्धिदः | इन्दुवीशाखां सुखदः सरस्वती| कुजोऽनुराधां विपदां प्रबाधाम्
svātīṃ raviḥ pāti mahogra tejasā | vināśakāle viparītabuddhidaḥ | induvīśākhāṃ sukhadaḥ sarasvatī| kujo'nurādhāṃ vipadāṃ prabādhām
बुधो हि पायात् सकलार्थसाधिनी| तथा हि मूलां सुखदाञ्च जीवः | तदा धनार्थं प्रददाति शुक्रः | पूर्वान्विताऽऽषाढिकयाऽन्वितः सुखम्
budho hi pāyāt sakalārthasādhinī| tathā hi mūlāṃ sukhadāñca jīvaḥ | tadā dhanārthaṃ pradadāti śukraḥ | pūrvānvitā''ṣāḍhikayā'nvitaḥ sukham
चतुर्थपत्रं वामस्थं महामङ्गलकारणम् | अथर्ववेदरूपं तत् सर्वप्रश्नकथावृतम्
caturthapatraṃ vāmasthaṃ mahāmaṅgalakāraṇam | atharvavedarūpaṃ tat sarvapraśnakathāvṛtam
विपरीते महद्दुखं वर्णसौख्येऽपि हानयः | भवन्ति तारकाणाञ्च शुभदृष्टया महोदयाः
viparīte mahaddukhaṃ varṇasaukhye'pi hānayaḥ | bhavanti tārakāṇāñca śubhadṛṣṭayā mahodayāḥ
तत्तारकानाथगुणं शुभाशुभफलप्रदम् | प्रश्नवर्णसमूहानां मतमालोक्य निर्णयम्
tattārakānāthaguṇaṃ śubhāśubhaphalapradam | praśnavarṇasamūhānāṃ matamālokya nirṇayam
शनिः पात्युत्तराषाढां हानिरूपां विपाकदाम् | दुःखदारिद्र्यसंयुक्तां देवनिष्ठेन बाधते
śaniḥ pātyuttarāṣāḍhāṃ hānirūpāṃ vipākadām | duḥkhadāridryasaṃyuktāṃ devaniṣṭhena bādhate
रविः प्रपाति श्रवणां धनादिभिः प्रधानदेवाश्रयनिवीकल्पाम् | तथा धनिष्ठां फलदां सुधांशुः कुजो विपत्तिं शतभिग्गणेशः
raviḥ prapāti śravaṇāṃ dhanādibhiḥ pradhānadevāśrayanivīkalpām | tathā dhaniṣṭhāṃ phaladāṃ sudhāṃśuḥ kujo vipattiṃ śatabhiggaṇeśaḥ
पूर्वभाद्रपदानाथो बुधः काञ्चनवर्धनः | तथा लोकं महादेवोत्तरभाद्रपदापतिः
pūrvabhādrapadānātho budhaḥ kāñcanavardhanaḥ | tathā lokaṃ mahādevottarabhādrapadāpatiḥ
बृहस्पतिः सुखोल्लासं रेवती शस्तथा भृगुः | ददाति परमाह्लादं स्वस्व पत्रस्थराशिभिः
bṛhaspatiḥ sukhollāsaṃ revatī śastathā bhṛguḥ | dadāti paramāhlādaṃ svasva patrastharāśibhiḥ
अभिजित्तारकं पाति शनिः श्रीमान् धनप्रदः | फलभागं मुदा दातुं शनी राजमृगान्तिके
abhijittārakaṃ pāti śaniḥ śrīmān dhanapradaḥ | phalabhāgaṃ mudā dātuṃ śanī rājamṛgāntike
तच्चन्द्रोच्चस्थमिति के वदन्ति परमप्रियम् | राहुराजा ग्रहाः क्षेत्रे अभिजित् कालवेष्टितः
taccandroccasthamiti ke vadanti paramapriyam | rāhurājā grahāḥ kṣetre abhijit kālaveṣṭitaḥ
तत्कालं सूक्ष्मतद्रूपं यो जानाति महीतले | सन्ध्याकालमिति ज्ञेयं शनिराहू सुखान्तयोः
tatkālaṃ sūkṣmatadrūpaṃ yo jānāti mahītale | sandhyākālamiti jñeyaṃ śanirāhū sukhāntayoḥ
तत्सन्धिकालमेवं हि सत्त्वगुणमहोदयम् | तत्कुम्भकं विजानीयान्मदीय देहसम्भवम्
tatsandhikālamevaṃ hi sattvaguṇamahodayam | tatkumbhakaṃ vijānīyānmadīya dehasambhavam
महासूक्ष्मक्षणं तद्धि कुण्डलीमण्डलं यथा | तस्याः प्रथमभागे च धारणाख्यः शनिः प्रभुः
mahāsūkṣmakṣaṇaṃ taddhi kuṇḍalīmaṇḍalaṃ yathā | tasyāḥ prathamabhāge ca dhāraṇākhyaḥ śaniḥ prabhuḥ
स्वयं ब्रह्मा मुदा भाति निरञ्जनकलेवरः | तस्याः शेषे रेचनाख्यः संहारविग्रहः शुचिः
svayaṃ brahmā mudā bhāti nirañjanakalevaraḥ | tasyāḥ śeṣe recanākhyaḥ saṃhāravigrahaḥ śuciḥ
राहुरूपी स्वयं शम्भुः पञ्चतत्त्वविधानवित् | कालरूपी महादेवो विकटास्यो भयङ्करः
rāhurūpī svayaṃ śambhuḥ pañcatattvavidhānavit | kālarūpī mahādevo vikaṭāsyo bhayaṅkaraḥ
सर्वपापानलं हन्ति चन्द्ररूपी सुधाकरः | कृष्णवर्णः कालयमः पुण्यापुण्यनिरूपकः
sarvapāpānalaṃ hanti candrarūpī sudhākaraḥ | kṛṣṇavarṇaḥ kālayamaḥ puṇyāpuṇyanirūpakaḥ
द्वयोर्मध्ये सूक्ष्मरूपा तडित्कोटिसमप्रभा | महासत्त्वाश्रिता देवी विष्णुमायाग्रहाश्रिता
dvayormadhye sūkṣmarūpā taḍitkoṭisamaprabhā | mahāsattvāśritā devī viṣṇumāyāgrahāśritā
अभिजित्तारका सूक्ष्मा सन्धिकाललया जया | कुम्भकाक्रान्तहृदया ग्रहचक्रपुरोगमा
abhijittārakā sūkṣmā sandhikālalayā jayā | kumbhakākrāntahṛdayā grahacakrapurogamā
नक्षत्रमण्डलग्राममध्यस्था तिथिषोडशी | असामयी सूक्ष्मकला तरुणानन्दनिर्भरा
nakṣatramaṇḍalagrāmamadhyasthā tithiṣoḍaśī | asāmayī sūkṣmakalā taruṇānandanirbharā
अस्या आद्यभागसंस्थो ब्रह्मरूपी रजोगुणः | अस्याः शेषः कालरूपी तमोगुणलयप्रियः
asyā ādyabhāgasaṃstho brahmarūpī rajoguṇaḥ | asyāḥ śeṣaḥ kālarūpī tamoguṇalayapriyaḥ
चन्द्रो ब्रह्मा शिवः सूर्यो महामायातनूत्तरः | आत्रेयी परमा शक्तिः सुषुम्नान्तरगामिनी
candro brahmā śivaḥ sūryo mahāmāyātanūttaraḥ | ātreyī paramā śaktiḥ suṣumnāntaragāminī
मध्यस्था ब्रह्मशिवयोवीधिशास्त्रस्य सिद्धिदा | यैर्ज्ञायते सर्वसंस्था सर्वानन्दहृदि स्थिता
madhyasthā brahmaśivayovīdhiśāstrasya siddhidā | yairjñāyate sarvasaṃsthā sarvānandahṛdi sthitā
तैरानन्दफलोपेतैः सत्त्वसम्भोगकारिणी | महाविष्णुर्महामाया चन्द्रतारास्वरूपिणी
tairānandaphalopetaiḥ sattvasambhogakāriṇī | mahāviṣṇurmahāmāyā candratārāsvarūpiṇī
मुक्तिदा भोगदा भोग्या शम्भोराद्या महेश्वरी | अज्ञानावृतता घोरान्धकारकालसंहारहंसिनी
muktidā bhogadā bhogyā śambhorādyā maheśvarī | ajñānāvṛtatā ghorāndhakārakālasaṃhārahaṃsinī
मन्दवायुप्रिया यस्य कल्पनार्थे च वीरहा | सा पाति जगतां लोकान् तस्याधीनमिदं जगत्
mandavāyupriyā yasya kalpanārthe ca vīrahā | sā pāti jagatāṃ lokān tasyādhīnamidaṃ jagat
नाकाले मिरयते कश्चिद् यदि जानाति वायवीम् | वायवी परमा शक्तिरिति तन्त्रार्थ निर्णयः
nākāle mirayate kaścid yadi jānāti vāyavīm | vāyavī paramā śaktiriti tantrārtha nirṇayaḥ
सूक्ष्मागमनरूपेण सूक्ष्मसिद्धिं ददाति या | नराणां भजनार्थाय अष्टैश्वर्यजयाय च
sūkṣmāgamanarūpeṇa sūkṣmasiddhiṃ dadāti yā | narāṇāṃ bhajanārthāya aṣṭaiśvaryajayāya ca
कथितं ब्रह्मणा पूर्वं शिष्याय तनुजाय च | लोभमोहकामक्रोधमदमात्सर्यहाय च
kathitaṃ brahmaṇā pūrvaṃ śiṣyāya tanujāya ca | lobhamohakāmakrodhamadamātsaryahāya ca
तत्क्रमं परमं प्रीतिवर्धनं भूतले प्रभो | आज्ञाचक्रस्य मध्ये तु वायवी परितिष्ठति
tatkramaṃ paramaṃ prītivardhanaṃ bhūtale prabho | ājñācakrasya madhye tu vāyavī paritiṣṭhati
चन्द्रसूर्याग्निरूपा सा धर्माधर्मविवजीता | मनोरूपा बुद्धिरूपा शरीरं व्याप्यं तिष्ठति
candrasūryāgnirūpā sā dharmādharmavivajītā | manorūpā buddhirūpā śarīraṃ vyāpyaṃ tiṣṭhati
आज्ञा द्विदलमध्ये तु चतुद्र्दशमुदाहृतम् | वेददले वेदवर्णं वादिसान्तं महाप्रभम्
ājñā dvidalamadhye tu catudrdaśamudāhṛtam | vedadale vedavarṇaṃ vādisāntaṃ mahāprabham
तदग्निरूप सम्पन्नम् ऋग्वेदादिसमन्वितम् | शृणु तद्वेदमाहात्म्यं क्रमशः क्रमशः प्रभो
tadagnirūpa sampannam ṛgvedādisamanvitam | śṛṇu tadvedamāhātmyaṃ kramaśaḥ kramaśaḥ prabho
देवकार्यं वेदशाखापल्लवं प्रणवं परम् | वदामि परमानन्द भैरवाह्लादमाशृणु
devakāryaṃ vedaśākhāpallavaṃ praṇavaṃ param | vadāmi paramānanda bhairavāhlādamāśṛṇu
आद्यपत्रे अकारञ्च ऋग्वेदं परमाक्षरम् | ब्रह्माणं तं विजानीयाद् आद्यवेदार्थनिर्णयम्
ādyapatre akārañca ṛgvedaṃ paramākṣaram | brahmāṇaṃ taṃ vijānīyād ādyavedārthanirṇayam
वेदेन लभ्यते सर्वं वेदाधीनमिदं जगत् | वेदमन्त्रविहीनो यः शक्तिविद्यां समभ्यसेत्
vedena labhyate sarvaṃ vedādhīnamidaṃ jagat | vedamantravihīno yaḥ śaktividyāṃ samabhyaset