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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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लाकिनीसहितं रुद्रं ध्यायेद्योगादिसिद्धये | महामोक्षपदं दृष्ट्वा जीवन्मुक्तो भवेद् ध्रुवम्
lākinīsahitaṃ rudraṃ dhyāyedyogādisiddhaye | mahāmokṣapadaṃ dṛṣṭvā jīvanmukto bhaved dhruvam
बन्धूकपुष्पसङ्काशं दलद्वादशशोभितम् | कादिठान्तार्णसहितमीश्वरं काकिनीं भजेत्
bandhūkapuṣpasaṅkāśaṃ daladvādaśaśobhitam | kādiṭhāntārṇasahitamīśvaraṃ kākinīṃ bhajet
तदूर्ध्वे षोडशोल्लासपदे साक्षात् सदाशिवम् | महादेवीं साकिनीगं कण्ठे ध्यात्वा शिवो भवेत्
tadūrdhve ṣoḍaśollāsapade sākṣāt sadāśivam | mahādevīṃ sākinīgaṃ kaṇṭhe dhyātvā śivo bhavet
विशुद्धाख्यं महापुण्यं धर्मार्थकाममोक्षदम् | धूम्रधूमाकरं विद्युत्पुञ्जं भजति योगिराट्
viśuddhākhyaṃ mahāpuṇyaṃ dharmārthakāmamokṣadam | dhūmradhūmākaraṃ vidyutpuñjaṃ bhajati yogirāṭ
आज्ञानामोत्पलं शुभ्रं हिमकुन्देन्दुमन्दिरम् | हंसस्थानं बिन्दुपदं द्विदलं भ्रूकुटे भजेत्
ājñānāmotpalaṃ śubhraṃ himakundendumandiram | haṃsasthānaṃ bindupadaṃ dvidalaṃ bhrūkuṭe bhajet
लक्षवर्णद्वयाढ्यं यद् बिन्दुयुक्तं मनोलयम् | तयोः स्त्रीपुंप्रकृत्याख्यं कोटिचन्द्रोज्ज्वलं भजेत्
lakṣavarṇadvayāḍhyaṃ yad binduyuktaṃ manolayam | tayoḥ strīpuṃprakṛtyākhyaṃ koṭicandrojjvalaṃ bhajet
कण्ठे षोडशपत्रे च षोडशस्वरवेष्टितम् | अकारादिविसर्गान्तं विभाव्य कुण्डलीं नयेत्
kaṇṭhe ṣoḍaśapatre ca ṣoḍaśasvaraveṣṭitam | akārādivisargāntaṃ vibhāvya kuṇḍalīṃ nayet
आज्ञाचक्रे समानीय कोटिचन्द्रसमोदयाम् | कण्ठाधारां कुण्डलिनीं जीवन्मुक्तो भवेदिह
ājñācakre samānīya koṭicandrasamodayām | kaṇṭhādhārāṃ kuṇḍalinīṃ jīvanmukto bhavediha
यदि श्वासं न त्यजति बाह्यचन्द्रमसि प्रभो | भ्रूमध्ये चन्द्रनिकरे त्यक्त्वा योगी भवेदिह
yadi śvāsaṃ na tyajati bāhyacandramasi prabho | bhrūmadhye candranikare tyaktvā yogī bhavediha
सूक्ष्मवायूद्गमेनैव त्यजेद् वायुं मुहुर्मुहुः | सहस्रादागतं मूले मूलात्तत्रैवमानयेत्
sūkṣmavāyūdgamenaiva tyajed vāyuṃ muhurmuhuḥ | sahasrādāgataṃ mūle mūlāttatraivamānayet
चन्द्रः सूर्ये लयं याति सूर्यश्चन्द्रमसि प्रभो | यो बाह्ये नानयेत् शब्दं तस्य बिन्दुचयो भवेत्
candraḥ sūrye layaṃ yāti sūryaścandramasi prabho | yo bāhye nānayet śabdaṃ tasya binducayo bhavet
यावद् बाह्ये चन्द्रमसि मनो याति रविप्लुते | अन्तर्गते चन्द्रसूर्ये न तस्य दुरितं तनौ
yāvad bāhye candramasi mano yāti raviplute | antargate candrasūrye na tasya duritaṃ tanau
केवलं सूक्ष्मवायुस्थं वायवीशक्तिलालितम् | मानसं यः करोतीति तस्य योगादिवर्द्धनम्
kevalaṃ sūkṣmavāyusthaṃ vāyavīśaktilālitam | mānasaṃ yaḥ karotīti tasya yogādivarddhanam
प्राप्ते यज्ञोपवीते यः श्रीधरो ब्राह्मणोत्तमः | योगाभ्यासं सदा कुर्यात् स भवेद्योगिवल्लभः
prāpte yajñopavīte yaḥ śrīdharo brāhmaṇottamaḥ | yogābhyāsaṃ sadā kuryāt sa bhavedyogivallabhaḥ
यावत्कालं स्थितं बिन्दुं बाल्यभावे यथा यथा | तथा तथा योगमार्गं बिन्दुपातान्मरिष्यति
yāvatkālaṃ sthitaṃ binduṃ bālyabhāve yathā yathā | tathā tathā yogamārgaṃ bindupātānmariṣyati
तथापि यदि मासं वा पक्षं वा दशभिदीनम् | यदि तिष्ठति बिन्दूग्रः साक्षादभ्यासतो जयी
tathāpi yadi māsaṃ vā pakṣaṃ vā daśabhidīnam | yadi tiṣṭhati bindūgraḥ sākṣādabhyāsato jayī
कामानलमहापीडाविशिष्टः पुरुषो यदा | तत्कामादिसंहरणे विना योगेन कः क्षमः
kāmānalamahāpīḍāviśiṣṭaḥ puruṣo yadā | tatkāmādisaṃharaṇe vinā yogena kaḥ kṣamaḥ
समसंसर्गगूढेन कामो भवति निश्चितम् | तत्कामात् क्रोध उत्पन्नो महाशत्रुवीनाशकृत्
samasaṃsargagūḍhena kāmo bhavati niścitam | tatkāmāt krodha utpanno mahāśatruvīnāśakṛt
क्रोधाद् भवति सम्मोहः सम्मोहात् स्मृतिविभ्रमः | स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशाद् विनाशनम्
krodhād bhavati sammohaḥ sammohāt smṛtivibhramaḥ | smṛtibhraṃśād buddhināśo buddhināśād vināśanam
अतः सम्बुद्धिमाधार्य मूलादिब्रह्ममण्डले | ध्यात्वा श्रीनाथपादाब्जं सिद्धो भवति साधकः
ataḥ sambuddhimādhārya mūlādibrahmamaṇḍale | dhyātvā śrīnāthapādābjaṃ siddho bhavati sādhakaḥ
ईश्वरस्य कृपाचिन्हमादौ शान्तिर्भवेद् हृदि | शान्तिभिर्जायते ज्ञानं ज्ञानान्मोक्षमवाप्नुयात्
īśvarasya kṛpācinhamādau śāntirbhaved hṛdi | śāntibhirjāyate jñānaṃ jñānānmokṣamavāpnuyāt
शान्तिवीद्या प्रतिष्ठा च निवृत्तिरिति ताः स्मृताः | चतुर्व्यूहस्ततो देवः प्रोच्यते परमेश्वरः
śāntivīdyā pratiṣṭhā ca nivṛttiriti tāḥ smṛtāḥ | caturvyūhastato devaḥ procyate parameśvaraḥ
इदं ज्ञानमिदं ज्ञेयमिति चिन्तासमाकुलाः | पठन्त्यहनीशं शास्त्रं परतत्त्वपराङ्मुखाः
idaṃ jñānamidaṃ jñeyamiti cintāsamākulāḥ | paṭhantyahanīśaṃ śāstraṃ paratattvaparāṅmukhāḥ
शिरो वहति पुष्पाणि गन्धं जानाति नासिका | पठन्ति मम तन्त्राणि दुर्लभा भावबोधकाः
śiro vahati puṣpāṇi gandhaṃ jānāti nāsikā | paṭhanti mama tantrāṇi durlabhā bhāvabodhakāḥ
यज्ञोपवीतकाले तु पशुभावाश्रयो भवेत् | यावद्योगं न सम्प्राप्तं तावद् वीराचरं न च
yajñopavītakāle tu paśubhāvāśrayo bhavet | yāvadyogaṃ na samprāptaṃ tāvad vīrācaraṃ na ca
आचारो विनयो विद्या प्रतिष्ठा योगसाधनम् | तस्यैव जायते सिद्धिरिष्टपादाम्बुजे मतिः
ācāro vinayo vidyā pratiṣṭhā yogasādhanam | tasyaiva jāyate siddhiriṣṭapādāmbuje matiḥ
देवे गुरौ महाभक्तिर्यस्य नित्यं विवर्धते | संवत्सरात्तस्य सिद्धिर्भवत्येव न संशयः
deve gurau mahābhaktiryasya nityaṃ vivardhate | saṃvatsarāttasya siddhirbhavatyeva na saṃśayaḥ
वेदागमपुराणानां सारमालोक्य यत्नतः | मनः संस्थापयेदिष्टपादाम्भोरुहमण्डले
vedāgamapurāṇānāṃ sāramālokya yatnataḥ | manaḥ saṃsthāpayediṣṭapādāmbhoruhamaṇḍale
चेतसि क्षेत्रकमले षट्चक्रे योगनिर्मले | मनो निधाय मौनी यः स भवेद् योगवल्लभः
cetasi kṣetrakamale ṣaṭcakre yoganirmale | mano nidhāya maunī yaḥ sa bhaved yogavallabhaḥ
मनः करोति कर्माणि मनो लिप्यति पातके | मनःसंयमनी भूत्वा पापपुण्यैर्न लिप्यते
manaḥ karoti karmāṇi mano lipyati pātake | manaḥsaṃyamanī bhūtvā pāpapuṇyairna lipyate
वद कान्ते रहस्यं मे येन सिद्धो भवेन्नरः | तत्प्रकारं विशेषेण योगिनामप्यगोचरम्
vada kānte rahasyaṃ me yena siddho bhavennaraḥ | tatprakāraṃ viśeṣeṇa yogināmapyagocaram
यत्रैव गोपयेद्यद्यदानन्देन निरीक्षयेत् | पूजयेद् भावयेच्चैव वर्जयेन्न जुगुप्सयेत्
yatraiva gopayedyadyadānandena nirīkṣayet | pūjayed bhāvayeccaiva varjayenna jugupsayet
क्रमेण वद तत्त्वञ्च यदि स्नेहोऽस्ति मां प्रति | न ज्ञात्वापि च भूतत्त्वं योगी मोहाश्रितो भवेत्
krameṇa vada tattvañca yadi sneho'sti māṃ prati | na jñātvāpi ca bhūtattvaṃ yogī mohāśrito bhavet
त्रैलोक्ये योगयोग्योऽसि षट्चक्रभेदने रतः | त्वमेव परमानन्द महाधिष्ठाननिर्मल
trailokye yogayogyo'si ṣaṭcakrabhedane rataḥ | tvameva paramānanda mahādhiṣṭhānanirmala
सङ्घातयेन्महावीर एतान्दोषान् महाभयान् | कामक्रोधलोभमोहमदमात्सर्यसञ्ज्ञकान्
saṅghātayenmahāvīra etāndoṣān mahābhayān | kāmakrodhalobhamohamadamātsaryasañjñakān
सङ्घातयेन्महावीरो विकारं चेन्द्रियोद्भवम् | निद्रा लज्जा दौर्मनस्यं दशकालानलान् प्रभो
saṅghātayenmahāvīro vikāraṃ cendriyodbhavam | nidrā lajjā daurmanasyaṃ daśakālānalān prabho
सङ्गोपयेन्महावीरो महामन्त्रं कुलक्रियाम् | मुद्राक्षसूत्रतन्त्रार्थं गोपिनां वीरसङ्गमम्
saṅgopayenmahāvīro mahāmantraṃ kulakriyām | mudrākṣasūtratantrārthaṃ gopināṃ vīrasaṅgamam
अत्याचारं भैरवाणां योगिनीनां च साधनम् | नाडीग्रथनमानञ्च गोपयेन्मातृजारवत्
atyācāraṃ bhairavāṇāṃ yoginīnāṃ ca sādhanam | nāḍīgrathanamānañca gopayenmātṛjāravat
न निन्देत् प्राणनिधने देवतां गुरुमीश्वरम् | सुरां विद्यां महाक्षेत्रं पीठं योगाधिकारिणम्
na nindet prāṇanidhane devatāṃ gurumīśvaram | surāṃ vidyāṃ mahākṣetraṃ pīṭhaṃ yogādhikāriṇam
योगिनी जडमुन्मत्तं जन्मकर्मकुलक्रियाम् | प्रयोगे धर्मकर्तारं न निन्देत् प्राणसंस्थितौ
yoginī jaḍamunmattaṃ janmakarmakulakriyām | prayoge dharmakartāraṃ na nindet prāṇasaṃsthitau
पत्नीं भ्रातृवधूञ्चैव बौद्धाचारञ्च योगिनीम् | कर्म शुभाशुभञ्चैव महावीरो न निन्दयेत्
patnīṃ bhrātṛvadhūñcaiva bauddhācārañca yoginīm | karma śubhāśubhañcaiva mahāvīro na nindayet
निरीक्षयेन्न कदापि कन्यायोनिं दिने रतिम् | पशुक्रीडां दिग्वसनां कामिनीं प्रकटस्तनीम्
nirīkṣayenna kadāpi kanyāyoniṃ dine ratim | paśukrīḍāṃ digvasanāṃ kāminīṃ prakaṭastanīm
विग्रहं द्यूतपाशार्थं क्लीबं विष्ठादिकं शुचौ | अभिचारभारञ्च क्रियामप्रमत्तस्य नेक्षयेत्
vigrahaṃ dyūtapāśārthaṃ klībaṃ viṣṭhādikaṃ śucau | abhicārabhārañca kriyāmapramattasya nekṣayet
पूजयेत्परया भक्त्या देवतां गुरुमीश्वरम् | शक्तिं साधुमात्मरूपं स्थूलसूक्ष्मं प्रयत्नतः
pūjayetparayā bhaktyā devatāṃ gurumīśvaram | śaktiṃ sādhumātmarūpaṃ sthūlasūkṣmaṃ prayatnataḥ
अतिथिं मातरं सिद्धं पितरं योगिनं तथा | पूजयेत् परया भक्त्या सिद्धमन्त्रं सुसिद्धये
atithiṃ mātaraṃ siddhaṃ pitaraṃ yoginaṃ tathā | pūjayet parayā bhaktyā siddhamantraṃ susiddhaye
भावयेदेकचित्तेन साधूक्तं योगसाधनम् | गुरोर्वाक्योपदेशं च स्वधर्मं तीर्थदेवताम्
bhāvayedekacittena sādhūktaṃ yogasādhanam | gurorvākyopadeśaṃ ca svadharmaṃ tīrthadevatām
कुलाचारं वीरमन्त्रमात्मानं परमेष्ठिनम् | भावयेद्विधिविद्यां च तन्त्रसिद्धार्थनिर्णयम्
kulācāraṃ vīramantramātmānaṃ parameṣṭhinam | bhāvayedvidhividyāṃ ca tantrasiddhārthanirṇayam
वर्जयेत् साधकश्रेष्ठोऽगम्यागमनादिकम् | धूर्तसङ्गं वञ्चकञ्च प्रलापमनृताशुभम्
varjayet sādhakaśreṣṭho'gamyāgamanādikam | dhūrtasaṅgaṃ vañcakañca pralāpamanṛtāśubham
वर्जयेत् पापगोष्ठीयमालस्यं बहुजल्पनम् | अवेदकर्मसञ्चारं गोसवं ब्राह्मणस्य च
varjayet pāpagoṣṭhīyamālasyaṃ bahujalpanam | avedakarmasañcāraṃ gosavaṃ brāhmaṇasya ca
जुगुप्सयेन्न कदापि विण्मूत्रं क्लेदशोणितम् | हीनाङ्गीं पिशितं नाथ कपालाहरणादिकम्
jugupsayenna kadāpi viṇmūtraṃ kledaśoṇitam | hīnāṅgīṃ piśitaṃ nātha kapālāharaṇādikam
सुरां गोपालनञ्चैव निजपापं रिपोर्भयम् | जुगुप्सयेन्न सुधर्म्मं यदि सिद्धिमिहेच्छति
surāṃ gopālanañcaiva nijapāpaṃ riporbhayam | jugupsayenna sudharmmaṃ yadi siddhimihecchati
समयाचारमेवेदं योगिनां वीरभाविनाम् | गुर्वाज्ञया यः करोति जीवन्मुक्तो भवेद् भुवि
samayācāramevedaṃ yogināṃ vīrabhāvinām | gurvājñayā yaḥ karoti jīvanmukto bhaved bhuvi
वृथा धर्म वृथा चर्यं वृथा दीक्षा वृथा तपः | वृथा सुकृतमाख्येति गुर्वाज्ञालङ्घनं नृणाम्
vṛthā dharma vṛthā caryaṃ vṛthā dīkṣā vṛthā tapaḥ | vṛthā sukṛtamākhyeti gurvājñālaṅghanaṃ nṛṇām
ब्राह्मणक्षत्रियादीनामादौ योगादिसाधनम् | पश्चात् कुलक्रिया नाथ योगविद्याप्रसिद्धये
brāhmaṇakṣatriyādīnāmādau yogādisādhanam | paścāt kulakriyā nātha yogavidyāprasiddhaye
विना भावेन वीरेण पूर्णयोगी कुतो भवेत् | आदौ कुर्यात् पशोर्भावं पश्चात् कुलविचारणम्
vinā bhāvena vīreṇa pūrṇayogī kuto bhavet | ādau kuryāt paśorbhāvaṃ paścāt kulavicāraṇam
मम तन्त्रे महादेव केवलं सारनिर्णयम् | अकस्माद् भक्तिसिद्ध्यर्थं कुलाचारं च योगिनाम्
mama tantre mahādeva kevalaṃ sāranirṇayam | akasmād bhaktisiddhyarthaṃ kulācāraṃ ca yoginām
ब्राह्मणानां कुलाचारं केवलं ज्ञानसिद्धये | ज्ञानेन जायते योगी योगादमरविग्रहः
brāhmaṇānāṃ kulācāraṃ kevalaṃ jñānasiddhaye | jñānena jāyate yogī yogādamaravigrahaḥ
भूत्वा योगी कुलीनश्च योगाभ्यासमहनीशम् | षट्चक्रं भूतनिलयं भावयेद् भावसिद्धये
bhūtvā yogī kulīnaśca yogābhyāsamahanīśam | ṣaṭcakraṃ bhūtanilayaṃ bhāvayed bhāvasiddhaye
मूलपद्मस्योद्र्ध्वदेशे लिङ्गमूले महाशुचिः | स्वाधिष्ठाने महापद्मं पद्दले वायुना यजेत्
mūlapadmasyodrdhvadeśe liṅgamūle mahāśuciḥ | svādhiṣṭhāne mahāpadmaṃ paddale vāyunā yajet
एतत् षड्दलवर्णानां भावनां यः करोति हि | तस्य साक्षाद् भवेद्विष्णुः राकिणीसहितः प्रभो
etat ṣaḍdalavarṇānāṃ bhāvanāṃ yaḥ karoti hi | tasya sākṣād bhavedviṣṇuḥ rākiṇīsahitaḥ prabho