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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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द्वितीये दक्षिणे पत्रे वान्तबीजं महाप्रभम् | मनो विधाय योगीन्द्रो ध्यायेद् योगार्थसिद्धये
dvitīye dakṣiṇe patre vāntabījaṃ mahāprabham | mano vidhāya yogīndro dhyāyed yogārthasiddhaye
तत्र ध्यायेत् स्वर्गचक्रं स्वर्गशोभासमाकुलम् | विभाव्य स्वर्गनाथः स्याद्देवेन्द्रसदृशो भुवि
tatra dhyāyet svargacakraṃ svargaśobhāsamākulam | vibhāvya svarganāthaḥ syāddevendrasadṛśo bhuvi
पञ्चकोणं विभेद्यापि पञ्चकोणं विभाति यत् | तन्मध्ये वृत्तयुगलं तत्र षट्कोणगं भजेत्
pañcakoṇaṃ vibhedyāpi pañcakoṇaṃ vibhāti yat | tanmadhye vṛttayugalaṃ tatra ṣaṭkoṇagaṃ bhajet
एतत् स्वर्गाख्यचक्रं तु भूपुरद्वयमध्यके | दक्षिणोत्तरपत्रस्थे विभाव्य वान्तमीश्वरम्
etat svargākhyacakraṃ tu bhūpuradvayamadhyake | dakṣiṇottarapatrasthe vibhāvya vāntamīśvaram
षट्कोणान्तर्गतं वान्तं विद्युत्कोटिसमप्रभम् | तमाश्रित्य सुराः सर्वे दशकोणे वशन्ति ते
ṣaṭkoṇāntargataṃ vāntaṃ vidyutkoṭisamaprabham | tamāśritya surāḥ sarve daśakoṇe vaśanti te
पूर्वकोणे महेन्द्रश्च सर्वदेवसमास्थितः | इन्द्राणी सहितं ध्यात्वा योगीन्द्रो भवति ध्रुवम्
pūrvakoṇe mahendraśca sarvadevasamāsthitaḥ | indrāṇī sahitaṃ dhyātvā yogīndro bhavati dhruvam
तद्दक्षिणे रक्तकोणे वह्निं स्वाहान्वितं स्मरेत् | कोटिकालानलालोलं परिवारगणान्वितम्
taddakṣiṇe raktakoṇe vahniṃ svāhānvitaṃ smaret | koṭikālānalālolaṃ parivāragaṇānvitam
नैरृतं विद्युदाकारं कन्दर्पदमनं प्रियम् | शक्तियुक्तं स्वरानन्दं विभाव्य योगिनीपतिः
nairṛtaṃ vidyudākāraṃ kandarpadamanaṃ priyam | śaktiyuktaṃ svarānandaṃ vibhāvya yoginīpatiḥ
तदधो वरुणं ध्यात्वा सुशक्तिपरिलालितम् | जलानामधिपं सत्त्वं नित्यसत्त्वश्रियो भवेत्
tadadho varuṇaṃ dhyātvā suśaktiparilālitam | jalānāmadhipaṃ sattvaṃ nityasattvaśriyo bhavet
तद्वामे मरुतः कोणं मरुद्गणविभाकरम् | वायुस्थानं लयस्थानं वायुव्याप्तं भवेत् सुधीः
tadvāme marutaḥ koṇaṃ marudgaṇavibhākaram | vāyusthānaṃ layasthānaṃ vāyuvyāptaṃ bhavet sudhīḥ
तत्पश्चाद् गणनाथञ्च मत्तं शक्तिसमन्वितम् | परिवारगणानन्दं विभाव्य स्याद् गणेश्वरः
tatpaścād gaṇanāthañca mattaṃ śaktisamanvitam | parivāragaṇānandaṃ vibhāvya syād gaṇeśvaraḥ
तत्पश्चात् परमं स्थानमीशं शक्तिसमन्वितम् | परिवारान्वितं ध्यात्वा कामरूपी भवेद्यतिः
tatpaścāt paramaṃ sthānamīśaṃ śaktisamanvitam | parivārānvitaṃ dhyātvā kāmarūpī bhavedyatiḥ
तत्पश्चात् कोणगेहे च चन्द्रसूर्याग्नितेजसम् | एकरूपमूद्र्ध्वसंस्थं ब्रह्माणं भावयेद्यतिः
tatpaścāt koṇagehe ca candrasūryāgnitejasam | ekarūpamūdrdhvasaṃsthaṃ brahmāṇaṃ bhāvayedyatiḥ
इन्द्रवामकोणगेहे अनन्तं वह्निरूपिणम् | अनन्तसदृशं ध्यात्वा अनन्तसदृशो भवेत्
indravāmakoṇagehe anantaṃ vahnirūpiṇam | anantasadṛśaṃ dhyātvā anantasadṛśo bhavet
एतत् स्वचक्रमध्ये तु वृत्तयुग्मं महाप्रभम् | सर्वदा वह्निना व्याप्तं ज्वलदग्निं विभावयेत्
etat svacakramadhye tu vṛttayugmaṃ mahāprabham | sarvadā vahninā vyāptaṃ jvaladagniṃ vibhāvayet
वृत्तमध्ये च षट्कोणं कोणे कोणे रिपुक्षयम् | लोभमोहादिषट्कञ्च हरेत् षट्कोणस्ंस्थितान्
vṛttamadhye ca ṣaṭkoṇaṃ koṇe koṇe ripukṣayam | lobhamohādiṣaṭkañca haret ṣaṭkoṇasṃsthitān
मदं हरेदधीशश्च ब्रह्मानन्तौ हि योगिनाम् | मात्सर्यं संहरत्येव मासत्रयनिषेवणात्
madaṃ haredadhīśaśca brahmānantau hi yoginām | mātsaryaṃ saṃharatyeva māsatrayaniṣevaṇāt
षट्कोणमध्यदेशस्थं वान्तबीजं शशिप्रभम् | स्वर्णालङ्कारजडितं भावयेद् योगसिद्धये
ṣaṭkoṇamadhyadeśasthaṃ vāntabījaṃ śaśiprabham | svarṇālaṅkārajaḍitaṃ bhāvayed yogasiddhaye
सदा व्याप्तं कुण्डलिन्या पालितं मण्डितं सुधीः | तैले यथा दीपपुञ्जं विभाव्य योगिराड् भवेत्
sadā vyāptaṃ kuṇḍalinyā pālitaṃ maṇḍitaṃ sudhīḥ | taile yathā dīpapuñjaṃ vibhāvya yogirāḍ bhavet
स्वयंभूलिङ्गं तत्रैव विभाव्य चन्द्रमण्डलम् | आप्लुतं कारयेन्मन्त्री कुण्डलीसहितं वशी
svayaṃbhūliṅgaṃ tatraiva vibhāvya candramaṇḍalam | āplutaṃ kārayenmantrī kuṇḍalīsahitaṃ vaśī
एवं क्रमेण सिद्धः स्यात् कुण्डल्याकुञ्चनेन च | सदाभ्यासी महायोगी संस्थाप्य वायवीं ततः
evaṃ krameṇa siddhaḥ syāt kuṇḍalyākuñcanena ca | sadābhyāsī mahāyogī saṃsthāpya vāyavīṃ tataḥ
वायव्याभासयुक्तेन एतच्चक्राश्रयेण च | मूकोऽपि वाक्पतिर्भूयात् फलभागी दिने दिने
vāyavyābhāsayuktena etaccakrāśrayeṇa ca | mūko'pi vākpatirbhūyāt phalabhāgī dine dine
तृतीयदलमाहात्म्यं योगिज्ञानोदयं परम् | भावसिद्धिर्भवेत्तस्य यो भजेदात्मचिन्तनम्
tṛtīyadalamāhātmyaṃ yogijñānodayaṃ param | bhāvasiddhirbhavettasya yo bhajedātmacintanam
दलमध्ये तुलाचक्रं चतुष्कोणो गृहाणि च | द्वात्रिंशद् ग्रन्थिरूपाणि सन्ति ग्रन्थिविभेदने
dalamadhye tulācakraṃ catuṣkoṇo gṛhāṇi ca | dvātriṃśad granthirūpāṇi santi granthivibhedane
तुलाचक्रस्य नाडीभिर्द्वात्रिंशद् ग्रन्थिभेदनम् | गलदेशावधि ध्यानं मेरुमध्ये प्रकारयेत्
tulācakrasya nāḍībhirdvātriṃśad granthibhedanam | galadeśāvadhi dhyānaṃ merumadhye prakārayet
द्वात्रिंशद्ग्रन्थिगेहस्य मध्ये वृत्तत्रयं शुभम् | तन्मध्ये च त्रिकोणे च खं मूर्द्धन्यं भजेद् वशी
dvātriṃśadgranthigehasya madhye vṛttatrayaṃ śubham | tanmadhye ca trikoṇe ca khaṃ mūrddhanyaṃ bhajed vaśī
एतद्गेहे विभाव्यानि वर्णजालफलानि च | दक्षिणावर्तयोगेन विभाव्य वाक्पतिर्भवेत्
etadgehe vibhāvyāni varṇajālaphalāni ca | dakṣiṇāvartayogena vibhāvya vākpatirbhavet
अकारमाद्यगेहे च अनुस्वारं द्वितीयके | विसर्गं तु तृतीये च यो भजेत्स भवेद्वशी
akāramādyagehe ca anusvāraṃ dvitīyake | visargaṃ tu tṛtīye ca yo bhajetsa bhavedvaśī
एतदन्यमन्दिरेषु कादिहान्तं विभावयेत् | वादिसान्तं वर्जयित्वा सबिन्दुं स भवेद्वशी
etadanyamandireṣu kādihāntaṃ vibhāvayet | vādisāntaṃ varjayitvā sabinduṃ sa bhavedvaśī
आज्ञाचक्रे यथानामफलं प्राप्नोति साधकः | वर्णानां मूलपद्मे तु तत्फलं हि तुलागृहे
ājñācakre yathānāmaphalaṃ prāpnoti sādhakaḥ | varṇānāṃ mūlapadme tu tatphalaṃ hi tulāgṛhe
भजेन्मध्यं सकारस्य त्रिवृत्तस्थ त्रिकोणके | ज्वालामालसहस्राढ्यं स्वर्णालङ्कृतमाश्रयेत्
bhajenmadhyaṃ sakārasya trivṛttastha trikoṇake | jvālāmālasahasrāḍhyaṃ svarṇālaṅkṛtamāśrayet
प्रत्येकवर्णपुटितं तुलाचके च मौनवान् | मौनं जपं यः करोति षकारं व्याप्य योगिराट्
pratyekavarṇapuṭitaṃ tulācake ca maunavān | maunaṃ japaṃ yaḥ karoti ṣakāraṃ vyāpya yogirāṭ
एतद्योगप्रसादेन चैतन्या कुण्डली भवेत् | वाक्सिद्धिश्च भवेत्तस्य तापत्रयविनाशिनी
etadyogaprasādena caitanyā kuṇḍalī bhavet | vāksiddhiśca bhavettasya tāpatrayavināśinī
सिद्धिर्मन्त्रस्य वर्णानां जपमात्रेण शङ्कर | तुलाचक्रान्तरस्थानं विभाव्य मन्त्रसिद्धिभाक्
siddhirmantrasya varṇānāṃ japamātreṇa śaṅkara | tulācakrāntarasthānaṃ vibhāvya mantrasiddhibhāk
एतच्चक्रं विना नाथ कुण्डली नापि सिद्ध्यति | भावज्ञानं बिना कुत्र योगी भवति भारते
etaccakraṃ vinā nātha kuṇḍalī nāpi siddhyati | bhāvajñānaṃ binā kutra yogī bhavati bhārate
अथान्यदलमाहात्म्यं शृणु वक्ष्यामि तत्त्वतः | योगसञ्चारसारं यत् कुण्डलीशक्तिसाधनम्
athānyadalamāhātmyaṃ śṛṇu vakṣyāmi tattvataḥ | yogasañcārasāraṃ yat kuṇḍalīśaktisādhanam
शक्तिबीजं बिन्दुयुक्तम् अष्टकोणस्थनिर्मलम् | विद्युत्पुञ्जं स्वर्णमालावेष्टितं भावयेद्यतिः
śaktibījaṃ binduyuktam aṣṭakoṇasthanirmalam | vidyutpuñjaṃ svarṇamālāveṣṭitaṃ bhāvayedyatiḥ
चतुष्कोणं विभेद्यापि चतुष्कोणं मनोहरम् | तन्मध्ये च चतुष्कोणं सबीजं भावयेत्ततः
catuṣkoṇaṃ vibhedyāpi catuṣkoṇaṃ manoharam | tanmadhye ca catuṣkoṇaṃ sabījaṃ bhāvayettataḥ
कोटिसूर्यसमां देवीं कुण्डलीदेवमातरम् पादाङ्गुष्ठावधिं ध्यात्वा सर्वसिद्धीश्वरो भवेत्
koṭisūryasamāṃ devīṃ kuṇḍalīdevamātaram pādāṅguṣṭhāvadhiṃ dhyātvā sarvasiddhīśvaro bhavet
यदि वारिचक्रमध्ये ध्यानं कुर्वन्ति मानुषाः | अमराः सत्त्वयोगस्थाः षट्चक्रफलभोगिनः
yadi vāricakramadhye dhyānaṃ kurvanti mānuṣāḥ | amarāḥ sattvayogasthāḥ ṣaṭcakraphalabhoginaḥ
तच्चतुष्कं समावाप्य वारिव्याप्तं सुनिर्मलम् | वामावर्तस्थितं ध्यायेत् सप्तखण्डं महाबली
taccatuṣkaṃ samāvāpya vārivyāptaṃ sunirmalam | vāmāvartasthitaṃ dhyāyet saptakhaṇḍaṃ mahābalī
सप्तवृत्तोपरि ध्यायेद् दलषोडशपङ्कजम् | दले दले महातीर्थं सिद्धो भवति निश्चितम्
saptavṛttopari dhyāyed dalaṣoḍaśapaṅkajam | dale dale mahātīrthaṃ siddho bhavati niścitam
पूर्वादौ दक्षिणे पातु तीर्थमालाफलं शृणु | येषां दर्शनमात्रेण जीवन्मुक्तस्तु साधकः
pūrvādau dakṣiṇe pātu tīrthamālāphalaṃ śṛṇu | yeṣāṃ darśanamātreṇa jīvanmuktastu sādhakaḥ
गङ्गा गोदावरी देवी गया गुह्या महाफला | यमुना कोटिफलदा बुद्धिदा च सरस्वती
gaṅgā godāvarī devī gayā guhyā mahāphalā | yamunā koṭiphaladā buddhidā ca sarasvatī
मणिद्वीपं श्वेतगङ्गा महापुण्या महाफला | श्वेतगङ्गा महापुण्या भर्गगङ्गा महाफला
maṇidvīpaṃ śvetagaṅgā mahāpuṇyā mahāphalā | śvetagaṅgā mahāpuṇyā bhargagaṅgā mahāphalā
स्वर्गगङ्गा महाक्षेत्रं पुष्करं तीर्थपारणम् | कावेरी सिन्धुपुण्या च नर्मदा शुभदा सदा
svargagaṅgā mahākṣetraṃ puṣkaraṃ tīrthapāraṇam | kāverī sindhupuṇyā ca narmadā śubhadā sadā
अष्टकोणे अष्टसिद्धिं वारिपूर्णां फलोदयाम् | सप्तकोणे सप्तसिन्धुं पूर्वादौ भावयेद् यतिः
aṣṭakoṇe aṣṭasiddhiṃ vāripūrṇāṃ phalodayām | saptakoṇe saptasindhuṃ pūrvādau bhāvayed yatiḥ
लवणेक्षुसुरासपीर्दधिदुग्धजलान्तकाः | सकारं व्याप्य तिष्ठन्ति महासत्त्वं स्मरेद् यतिः
lavaṇekṣusurāsapīrdadhidugdhajalāntakāḥ | sakāraṃ vyāpya tiṣṭhanti mahāsattvaṃ smared yatiḥ
मध्ये चतुष्के शक्तिञ्च कोटिसौदामिनीतनुः | विभाव्य वारिचक्रे तु कोटिविद्यापतिर्भवेत्
madhye catuṣke śaktiñca koṭisaudāminītanuḥ | vibhāvya vāricakre tu koṭividyāpatirbhavet
शक्तिबीजं वामभागे आद्या प्रकृतिसुन्दरी | विभाति कामनाशाय योगिनी सा सताङ्गतिः
śaktibījaṃ vāmabhāge ādyā prakṛtisundarī | vibhāti kāmanāśāya yoginī sā satāṅgatiḥ
शक्तिबीजं दक्षिणे च पुङ्कला पुंशिवात्मकम् | सदा भावनरूपाभं यो भजेदीशसिद्धये
śaktibījaṃ dakṣiṇe ca puṅkalā puṃśivātmakam | sadā bhāvanarūpābhaṃ yo bhajedīśasiddhaye
शक्तिबीजस्योद्र्ध्वभागे पूर्णचन्द्रमनोहरम् | भजन्ति साधवः सर्वे धर्मकामार्थसिद्धये
śaktibījasyodrdhvabhāge pūrṇacandramanoharam | bhajanti sādhavaḥ sarve dharmakāmārthasiddhaye
शक्तिबीजतले गेहे श्रीसूर्यं कालवह्निजम् | उल्काकोटिसमं ध्यात्वा वाञ्छातिरिक्तमाप्नुयात्
śaktibījatale gehe śrīsūryaṃ kālavahnijam | ulkākoṭisamaṃ dhyātvā vāñchātiriktamāpnuyāt
वारिचक्रप्रसादेन चिरजीवी भवेन्नरः | भूमौ महाकालरूपी मूलाधारे चतुद्र्दले
vāricakraprasādena cirajīvī bhavennaraḥ | bhūmau mahākālarūpī mūlādhāre catudrdale
शृणु शम्भो प्रवक्ष्यामि षट्चक्रस्य फलोदयम् | यज्ज्ञात्वा योगिनः सर्वे चिरं तिष्ठन्ति भूतले
śṛṇu śambho pravakṣyāmi ṣaṭcakrasya phalodayam | yajjñātvā yoginaḥ sarve ciraṃ tiṣṭhanti bhūtale
मूलाधारं महापद्मं चतुर्दलसुशोभितम् | वादिसान्तं स्वर्णवर्णं शक्तिब्रह्मपदं व्रजेत्
mūlādhāraṃ mahāpadmaṃ caturdalasuśobhitam | vādisāntaṃ svarṇavarṇaṃ śaktibrahmapadaṃ vrajet
क्षित्यप्तेजोमरुद्व्योममण्डलं षट्सु पङ्कजे | क्रमेण भावयेन्मन्त्री मूलविद्याप्रसिद्धये
kṣityaptejomarudvyomamaṇḍalaṃ ṣaṭsu paṅkaje | krameṇa bhāvayenmantrī mūlavidyāprasiddhaye
मूलपद्मोद्र्ध्वदेशे च स्वाधिष्ठानं महाप्रभम् | षड्दलं राकिणीं विष्णुं कणीकायां स्मरेद्यतिः
mūlapadmodrdhvadeśe ca svādhiṣṭhānaṃ mahāprabham | ṣaḍdalaṃ rākiṇīṃ viṣṇuṃ kaṇīkāyāṃ smaredyatiḥ
षड्दलं बादिलान्तं च वर्णं ध्यात्वा सुराधिपः | कन्दर्पवायुना व्याप्तलिङ्गमूले भजेद्यतिः
ṣaḍdalaṃ bādilāntaṃ ca varṇaṃ dhyātvā surādhipaḥ | kandarpavāyunā vyāptaliṅgamūle bhajedyatiḥ
तदूर्ध्वे नाभिमूले च मणिकोटिसमप्रभम् | दशदलं योगधर्मं डादिफान्तार्थगं भजेत्
tadūrdhve nābhimūle ca maṇikoṭisamaprabham | daśadalaṃ yogadharmaṃ ḍādiphāntārthagaṃ bhajet