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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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विभाव्य द्विदलं चक्रं होमं कुर्यादहनीशम् | शुद्धाज्यैर्जुहुयान्मन्त्री अधस्तुण्डे च कुण्डलीम्
vibhāvya dvidalaṃ cakraṃ homaṃ kuryādahanīśam | śuddhājyairjuhuyānmantrī adhastuṇḍe ca kuṇḍalīm
भजन्ति रुद्धेन्द्रियशुद्धयोग| प्रचण्डरश्मिप्रगताङ्गसुन्दराः | आम्बुजं चक्रवरं चतुद्र्दल| यन्मध्यदेशे शतकोटितेजसम्
bhajanti ruddhendriyaśuddhayoga| pracaṇḍaraśmipragatāṅgasundarāḥ | āmbujaṃ cakravaraṃ catudrdala| yanmadhyadeśe śatakoṭitejasam
शृणुष्वानन्दरुद्रेश तृतीयदललक्षणम् | सामवेदमधश्चक्रं तमोगुणनिराकुलम्
śṛṇuṣvānandarudreśa tṛtīyadalalakṣaṇam | sāmavedamadhaścakraṃ tamoguṇanirākulam
वर्णजालादिनाक्रान्तं रुद्ररूपं महेश्वरम् | लयस्थानं कामरूपं परमानन्दमन्दिरम्
varṇajālādinākrāntaṃ rudrarūpaṃ maheśvaram | layasthānaṃ kāmarūpaṃ paramānandamandiram
वह्निवृत्तिसुस्थानं विभाव्य योगिराड् भवेत् | तत्स्थानं योगिनां धर्मो गुरोराज्ञाफलप्रदम्
vahnivṛttisusthānaṃ vibhāvya yogirāḍ bhavet | tatsthānaṃ yogināṃ dharmo gurorājñāphalapradam
तत्पदाब्जं श्रीगुरूणां भ्रूमध्ये द्विदलाम्बुजे | मुहुर्मुहुः शनैर्ध्यायेत् समीरास्पदभास्वरम्
tatpadābjaṃ śrīgurūṇāṃ bhrūmadhye dvidalāmbuje | muhurmuhuḥ śanairdhyāyet samīrāspadabhāsvaram
विभाव्य मनसा वाचा कर्मणा सूक्ष्मवायुना | लीनं कृत्वा सदा ध्यायेत् सदा हर्षकलेवरः
vibhāvya manasā vācā karmaṇā sūkṣmavāyunā | līnaṃ kṛtvā sadā dhyāyet sadā harṣakalevaraḥ
सहस्रारे यथा ध्यानं तद्ध्यानं द्विदलाम्बुजे | गुरुमात्मानमीशानं देवदेवं सनातनम्
sahasrāre yathā dhyānaṃ taddhyānaṃ dvidalāmbuje | gurumātmānamīśānaṃ devadevaṃ sanātanam
अकस्मात् सिद्धिदातारं योगाऽष्टाङ्गफलप्रदम्
akasmāt siddhidātāraṃ yogā'ṣṭāṅgaphalapradam
नित्यं शब्दमयं प्रमाणविषयं नित्योपमेयं गुरु | चन्द्रोल्लासतनुप्रभं शतविधूल्लास्साय पङ्केरुहम् | सर्वप्राणगतं गतिस्थमचलं ज्ञानाधिनिर्लेपन | रूढालास्यगुणालयं लयमयं स्वात्मोपलब्धिं भजे
nityaṃ śabdamayaṃ pramāṇaviṣayaṃ nityopameyaṃ guru | candrollāsatanuprabhaṃ śatavidhūllāssāya paṅkeruham | sarvaprāṇagataṃ gatisthamacalaṃ jñānādhinirlepana | rūḍhālāsyaguṇālayaṃ layamayaṃ svātmopalabdhiṃ bhaje
यदि भजेज्जगताममलेश्वरं स्मरहरं गुरुमीश्वरमात्मनि | परमसुन्दरचन्द्रसामाकुलं निपतिताद्यकुलानलसञ्चयम्
yadi bhajejjagatāmamaleśvaraṃ smaraharaṃ gurumīśvaramātmani | paramasundaracandrasāmākulaṃ nipatitādyakulānalasañcayam
प्रणमतां समतां कुरुते गुरो यदि भवान् विफलं परिहन्ति मे | तव पदाम्बुजमद्भुतलीलया परिभजे भवसागरपारगम्
praṇamatāṃ samatāṃ kurute guro yadi bhavān viphalaṃ parihanti me | tava padāmbujamadbhutalīlayā paribhaje bhavasāgarapāragam
गुरुपदं सितपङ्कजराजितं कनकनूपुरसुन्दरसञ्जनम् | रचितचित्रितचारुनखेन्दुकं भुवनभावनपावनमाश्रये
gurupadaṃ sitapaṅkajarājitaṃ kanakanūpurasundarasañjanam | racitacitritacārunakhendukaṃ bhuvanabhāvanapāvanamāśraye
सकलसत्फल पालनकोमलं विमलशोणित पङ्कज मण्डितम् | पदतलं खनिग्रहपालनं खचितरत्नधराचलनं भजे
sakalasatphala pālanakomalaṃ vimalaśoṇita paṅkaja maṇḍitam | padatalaṃ khanigrahapālanaṃ khacitaratnadharācalanaṃ bhaje
सुकनकाजडितासनपङ्कजे परिभवं भवसागरसम्भवम् | यदि कृपा विभवेन्मयि पामरे व्यवतु मां तव पादतलं भजे
sukanakājaḍitāsanapaṅkaje paribhavaṃ bhavasāgarasambhavam | yadi kṛpā vibhavenmayi pāmare vyavatu māṃ tava pādatalaṃ bhaje
परमहंसमनुं हररूपिणं सकलमक्षवशङ्गुरुमीश्वरम् | सकललक्षणचन्द्रमसःकरं तरुगुरोर्मुखपङ्कजमाश्रये
paramahaṃsamanuṃ hararūpiṇaṃ sakalamakṣavaśaṅgurumīśvaram | sakalalakṣaṇacandramasaḥkaraṃ tarugurormukhapaṅkajamāśraye
गुरोराज्ञाचक्रं भुवनकरणं केवलमय | सकारं नादेन्दुकुमुदहृदयं कामकलया | लयस्थाने वायोर्नवमधुरसमोदमिलिते | दले वेदक्षेत्रे विधुविरहिते तत्र पदके
gurorājñācakraṃ bhuvanakaraṇaṃ kevalamaya | sakāraṃ nādendukumudahṛdayaṃ kāmakalayā | layasthāne vāyornavamadhurasamodamilite | dale vedakṣetre vidhuvirahite tatra padake
तमोगुणसमाक्रान्ते अधोमण्डलमण्डिते | द्विबिन्दुनिलये स्थाने द्विदले श्रीगुरोः पदम्
tamoguṇasamākrānte adhomaṇḍalamaṇḍite | dvibindunilaye sthāne dvidale śrīguroḥ padam
महावह्निशिखाकारं तन्मध्ये चिन्तयेत् सुधीः | एतद्योगप्रसादेन बीजवाग्भवकूटकैः
mahāvahniśikhākāraṃ tanmadhye cintayet sudhīḥ | etadyogaprasādena bījavāgbhavakūṭakaiḥ
चिरजीवी भवेत् क्षुद्रो वागीशत्वमवाप्नुयात् | श्रीगुरोश्चरणाम्भोजनिःसृतं यत् परामृतम्
cirajīvī bhavet kṣudro vāgīśatvamavāpnuyāt | śrīguroścaraṇāmbhojaniḥsṛtaṃ yat parāmṛtam
तत्परामृतधाराभिः सन्तर्प्य कुलनायिकाम् | पुनः पुनः समाकुञ्च्य प्रबुद्धां तां स्मरेत् सदा
tatparāmṛtadhārābhiḥ santarpya kulanāyikām | punaḥ punaḥ samākuñcya prabuddhāṃ tāṃ smaret sadā
पर्यायत्त्वापररसं धारयेन्मारुतं सुधीः | तत्परामृतधाराभिः सन्तर्प्य कुलनायिकाम्
paryāyattvāpararasaṃ dhārayenmārutaṃ sudhīḥ | tatparāmṛtadhārābhiḥ santarpya kulanāyikām
ततः पुनः पुनः पात्यं सर्वपुण्यफलं प्रिये | धनरत्नमहालक्ष्मीः प्राप्नोति साधकोत्तमः
tataḥ punaḥ punaḥ pātyaṃ sarvapuṇyaphalaṃ priye | dhanaratnamahālakṣmīḥ prāpnoti sādhakottamaḥ
सर्वत्र जयमाप्नोति युद्धे क्रोधे महाभये | महायुधि स्थितो याति सुशीलो मोक्षमाप्नुयात्
sarvatra jayamāpnoti yuddhe krodhe mahābhaye | mahāyudhi sthito yāti suśīlo mokṣamāpnuyāt
इति ते कथितं नाथ ब्रह्मज्ञानमनुत्तमम् | आज्ञाचक्रत्रिखण्डस्य दलस्य कामरूपतः
iti te kathitaṃ nātha brahmajñānamanuttamam | ājñācakratrikhaṇḍasya dalasya kāmarūpataḥ
सत्फलं समवाप्नोति विचार्य भावयेद्यदि | आज्ञाचक्रे त्रिखण्डे च कामरूपं महेश्वरम्
satphalaṃ samavāpnoti vicārya bhāvayedyadi | ājñācakre trikhaṇḍe ca kāmarūpaṃ maheśvaram
चीनाचारसमाक्रान्तं श्मशानाधिपवेष्टितम् | कालं कालकरं चक्रं महाकालं कलानिधिम् | पलानुपलविपलद्दण्डतिथ्यातिपदपक्षकैः
cīnācārasamākrāntaṃ śmaśānādhipaveṣṭitam | kālaṃ kālakaraṃ cakraṃ mahākālaṃ kalānidhim | palānupalavipaladdaṇḍatithyātipadapakṣakaiḥ
मासवत्सरादियुगैर्महाकालैः समन्वितम् | उल्काकोटिसमं नेत्रं तीक्ष्णदंष्ट्र्ं सुरेश्वरम्
māsavatsarādiyugairmahākālaiḥ samanvitam | ulkākoṭisamaṃ netraṃ tīkṣṇadaṃṣṭrṃ sureśvaram
कोटिकोटिनेत्रजालशोभिताननपङ्कजम् | चिद्रूपं सदसन्मुक्तिरूपिणं बहुरूपिणम्
koṭikoṭinetrajālaśobhitānanapaṅkajam | cidrūpaṃ sadasanmuktirūpiṇaṃ bahurūpiṇam
ध्यात्वा त्वतिसुखेनैव कालरुद्रं परेश्वरम् | नासिकोद्र्ध्वे भ्रुवोर्मध्ये आज्ञाचक्रे महाप्रभो
dhyātvā tvatisukhenaiva kālarudraṃ pareśvaram | nāsikodrdhve bhruvormadhye ājñācakre mahāprabho
विभाव्य परमं स्थानं तत्क्षणात्तन्मयो भवेत् | हाकिनीं भावयेन्मन्त्री रौरवादिविनाशिनीम्
vibhāvya paramaṃ sthānaṃ tatkṣaṇāttanmayo bhavet | hākinīṃ bhāvayenmantrī rauravādivināśinīm
कोटिसौदामिनीभासाममृतानन्दविग्रहाम् | अमातत्त्वपूर्णशोभां हेमवाराणसीस्थिताम्
koṭisaudāminībhāsāmamṛtānandavigrahām | amātattvapūrṇaśobhāṃ hemavārāṇasīsthitām
नानालङ्कार शोभाङ्गीं नवयौवनशालिनीम् | पीनस्तनीं बलोन्मत्तां सर्वाधारस्वरूपिणीम्
nānālaṅkāra śobhāṅgīṃ navayauvanaśālinīm | pīnastanīṃ balonmattāṃ sarvādhārasvarūpiṇīm
दीर्घप्रणवजापेन तोषयन्तीं त्रिविक्रमम् | मौनां मनोमयीं देवीं सर्वविद्यास्वरूपिणीम्
dīrghapraṇavajāpena toṣayantīṃ trivikramam | maunāṃ manomayīṃ devīṃ sarvavidyāsvarūpiṇīm
महाकालीं महानीलां पीतवर्णां शशिप्रभाम् | त्रिपुरां सुन्दरीं वामां वामकामदुघां शिवाम्
mahākālīṃ mahānīlāṃ pītavarṇāṃ śaśiprabhām | tripurāṃ sundarīṃ vāmāṃ vāmakāmadughāṃ śivām
ध्यायेदेकासने वामे परनाथस्य पावनीम् | सर्वाधारात्मिकां शक्तिं दुनीवार्यां दुरत्ययाम्
dhyāyedekāsane vāme paranāthasya pāvanīm | sarvādhārātmikāṃ śaktiṃ dunīvāryāṃ duratyayām
श्वासमात्रेण वसयेत् कुलमार्गं न पण्डितः | कुलाकुलविभागेन आत्मानं नीयते परे
śvāsamātreṇa vasayet kulamārgaṃ na paṇḍitaḥ | kulākulavibhāgena ātmānaṃ nīyate pare
श्वासाभ्यासं विना नाथ अष्टाङ्गाभ्यसनेन च | विना दमेन धैर्येण कुलमार्गो न सिद्ध्यति
śvāsābhyāsaṃ vinā nātha aṣṭāṅgābhyasanena ca | vinā damena dhairyeṇa kulamārgo na siddhyati
तथा पूरकयोगेन रेचकेनापि तिष्ठति | विना कुम्भकसत्त्वेन यथैतौ नापि तिष्ठतः
tathā pūrakayogena recakenāpi tiṣṭhati | vinā kumbhakasattvena yathaitau nāpi tiṣṭhataḥ
तथा योगं विना नाथ अष्टाङ्गाभ्यसनं विना | कुलमार्गो महातत्त्वो न सिद्ध्यति कदाचन
tathā yogaṃ vinā nātha aṣṭāṅgābhyasanaṃ vinā | kulamārgo mahātattvo na siddhyati kadācana
कुलमार्गं विना मोक्षं कः प्राप्नोति महीतले | कुलमार्गं न जानाति योगवाक्यागमाकुलम्
kulamārgaṃ vinā mokṣaṃ kaḥ prāpnoti mahītale | kulamārgaṃ na jānāti yogavākyāgamākulam
स कथं पूजयेद्देवीं तस्य योगः कृतः प्रभो | अज्ञात्वा वीरनाथानामाचारं यः करोति हि
sa kathaṃ pūjayeddevīṃ tasya yogaḥ kṛtaḥ prabho | ajñātvā vīranāthānāmācāraṃ yaḥ karoti hi
तेषां बहुदिने योगशिक्षा भवति निश्चितम् | प्राणायामं महाधर्मं वेदानामप्यगोचरम्
teṣāṃ bahudine yogaśikṣā bhavati niścitam | prāṇāyāmaṃ mahādharmaṃ vedānāmapyagocaram
सर्वपुण्यस्य सारं हि पापराशितुलानलम् | महापातककोटीनां तत्कोटीनाञ्च दुष्कृतम्
sarvapuṇyasya sāraṃ hi pāparāśitulānalam | mahāpātakakoṭīnāṃ tatkoṭīnāñca duṣkṛtam
पूर्वजन्माजीतं पापं नानादुष्कर्मपातकम् | नश्यत्येव महादेव षण्मासाभ्यासयोगतः
pūrvajanmājītaṃ pāpaṃ nānāduṣkarmapātakam | naśyatyeva mahādeva ṣaṇmāsābhyāsayogataḥ
सन्ध्याकाले प्रभाते च यः करोत्यप्यहनीशम् | वशी षोडशसंख्याभिः प्राणायामान् पुनः पुनः
sandhyākāle prabhāte ca yaḥ karotyapyahanīśam | vaśī ṣoḍaśasaṃkhyābhiḥ prāṇāyāmān punaḥ punaḥ
संवत्सरं वशी ध्यात्त्वा खेचरो योगिराड् भवेत् | योगी भूत्वा कौलमार्गं समाश्रित्यामरो भवेत्
saṃvatsaraṃ vaśī dhyāttvā khecaro yogirāḍ bhavet | yogī bhūtvā kaulamārgaṃ samāśrityāmaro bhavet
महाविद्यापतिर्भूत्वा विचारात् साधकोत्तमः
mahāvidyāpatirbhūtvā vicārāt sādhakottamaḥ
अथ वक्ष्ये महादेव अथर्ववेदलक्षणम् | सर्ववर्णस्य सारं हि शक्त्याचारसमन्वितम्
atha vakṣye mahādeva atharvavedalakṣaṇam | sarvavarṇasya sāraṃ hi śaktyācārasamanvitam
अथर्ववेदादुत्पन्नं सामवेदं तमोगुणम् | सामवेदाद्यजुर्वेदं महासत्त्वसमुद्भवम्
atharvavedādutpannaṃ sāmavedaṃ tamoguṇam | sāmavedādyajurvedaṃ mahāsattvasamudbhavam
रजोगुणमयं ब्रह्मा ऋग्वेदं यजुषः स्थितम् | मृणालसूत्रसदृशी अथर्ववेदरूपिणी
rajoguṇamayaṃ brahmā ṛgvedaṃ yajuṣaḥ sthitam | mṛṇālasūtrasadṛśī atharvavedarūpiṇī
अथर्वे सर्ववेदाश्च जलखेचरभूचराः | निवसन्ति महा विद्या कुलविद्या महर्षयः
atharve sarvavedāśca jalakhecarabhūcarāḥ | nivasanti mahā vidyā kulavidyā maharṣayaḥ
समाप्तिपत्रशेषार्थं समीपं लोकमण्डले | शक्तिचक्रसमाक्रान्तं दिव्यभावात्मकं शुभम्
samāptipatraśeṣārthaṃ samīpaṃ lokamaṇḍale | śakticakrasamākrāntaṃ divyabhāvātmakaṃ śubham
तत्रैव वीरभावञ्च तत्रैव पशुभावकम् | सर्वभावात् परं तत्त्वमथर्वं वेदपत्रकम्
tatraiva vīrabhāvañca tatraiva paśubhāvakam | sarvabhāvāt paraṃ tattvamatharvaṃ vedapatrakam
द्विबिन्दुनिलयस्थानं ब्रह्माविष्णुशिवात्मकम् | चतुर्वेदान्वितं तत्त्वं शरीरं दृढणिमीतम्
dvibindunilayasthānaṃ brahmāviṣṇuśivātmakam | caturvedānvitaṃ tattvaṃ śarīraṃ dṛḍhaṇimītam
चतुवींशतितत्त्वानि सन्ति गात्रे मनोहरे | ब्रह्मा रजोगुणाक्रान्तः पूरकेणाभिरक्षति
catuvīṃśatitattvāni santi gātre manohare | brahmā rajoguṇākrāntaḥ pūrakeṇābhirakṣati
विष्णुः सत्त्वगुणाक्रान्तः कुम्भकैः स्थिरभावनैः | हरस्तमोगुणाक्रान्तो रेचकेणापि विग्रहम्
viṣṇuḥ sattvaguṇākrāntaḥ kumbhakaiḥ sthirabhāvanaiḥ | harastamoguṇākrānto recakeṇāpi vigraham
अथर्ववेदचक्रस्था कुण्डली परदेवता | एतन्माया तु यो नैव ब्रह्मविष्णुशिवेन च
atharvavedacakrasthā kuṇḍalī paradevatā | etanmāyā tu yo naiva brahmaviṣṇuśivena ca
शरीरं देवनिलयं भक्तं ज्ञात्वा प्रवक्ष्यति | सर्ववेदमयी देवी सर्वमन्त्रस्वरूपिणी
śarīraṃ devanilayaṃ bhaktaṃ jñātvā pravakṣyati | sarvavedamayī devī sarvamantrasvarūpiṇī
सर्वयन्त्रात्मिका विद्या वेदविद्याप्रकाशिनी | चैतन्या सर्वधर्मज्ञा स्वधर्मस्थानवासिनी
sarvayantrātmikā vidyā vedavidyāprakāśinī | caitanyā sarvadharmajñā svadharmasthānavāsinī