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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.
7,694 verses · page 39 of 129
कालेन लभ्यते सिद्धिः कालरूपो महोज्ज्वलः | साधकैर्योगिभिर्ध्येयः सिद्धवीरासनात्मना
kālena labhyate siddhiḥ kālarūpo mahojjvalaḥ | sādhakairyogibhirdhyeyaḥ siddhavīrāsanātmanā
अथ वक्ष्ये नीलकण्ठ ग्रन्थिभेदासनं शुभम् | ज्ञात्वा रुद्रो भवेत् क्षिप्रं सूक्ष्मवायुनिषेवणात्
atha vakṣye nīlakaṇṭha granthibhedāsanaṃ śubham | jñātvā rudro bhavet kṣipraṃ sūkṣmavāyuniṣevaṇāt
कृत्वा पद्मासनं मन्त्री जङ्घयोः हृदये करौ | कूर्परस्थान पर्यन्तं विभेद्य स्कन्धधारणम्
kṛtvā padmāsanaṃ mantrī jaṅghayoḥ hṛdaye karau | kūrparasthāna paryantaṃ vibhedya skandhadhāraṇam
भित्वा पद्मासनं मन्त्री सहस्रार्द्धेन घाटनम् | येन शीर्षं भावनम्रं सर्वाङ्गुलिभिराश्रमम्
bhitvā padmāsanaṃ mantrī sahasrārddhena ghāṭanam | yena śīrṣaṃ bhāvanamraṃ sarvāṅgulibhirāśramam
ग्रन्थिभेदासनञ्चैतत् खेचरादिप्रदर्शनम् | कृत्त्वा सूक्ष्मवायुलयं परमात्मनि भावयेत्
granthibhedāsanañcaitat khecarādipradarśanam | kṛttvā sūkṣmavāyulayaṃ paramātmani bhāvayet
अथान्यासनमावक्ष्ये योगपूरकरक्षणात् | कृत्त्वा पद्मासनं पादा अङ्गुष्ठजङ्घयोः स्थितम्
athānyāsanamāvakṣye yogapūrakarakṣaṇāt | kṛttvā padmāsanaṃ pādā aṅguṣṭhajaṅghayoḥ sthitam
हस्तमेकं तु जङ्घायाः कार्मुकं कूर्परोर्द्धकम् | पद्मासने समाधाय अङ्गुष्ठं परिधावयेत्
hastamekaṃ tu jaṅghāyāḥ kārmukaṃ kūrparorddhakam | padmāsane samādhāya aṅguṣṭhaṃ paridhāvayet
कार्मुकासनमेतद्धि सव्यापसव्ययोगतः | पद्मासनं वेष्टयित्वा अङ्गुष्ठाग्रं प्रधावयेत्
kārmukāsanametaddhi savyāpasavyayogataḥ | padmāsanaṃ veṣṭayitvā aṅguṣṭhāgraṃ pradhāvayet
यः करोति सदा नाथ कार्मुकासनमुत्तमम् | तस्य रोगादिशत्रूणां क्षयं नीत्वा सुखी भवेत्
yaḥ karoti sadā nātha kārmukāsanamuttamam | tasya rogādiśatrūṇāṃ kṣayaṃ nītvā sukhī bhavet
अथ वक्ष्येऽत्र संक्षेपात् सर्वाङ्गासनमुत्तमम् | यत्कृत्वा योगनिपुणो विद्याभिः पण्डितो यथा
atha vakṣye'tra saṃkṣepāt sarvāṅgāsanamuttamam | yatkṛtvā yoganipuṇo vidyābhiḥ paṇḍito yathā
अधो निधाय शीर्षं च ऊद्र्ध्वपादद्वयं चरेत् | पद्मासनं तु तत्रैव भूमौ कूर्परयुग्मकम्
adho nidhāya śīrṣaṃ ca ūdrdhvapādadvayaṃ caret | padmāsanaṃ tu tatraiva bhūmau kūrparayugmakam
दण्डे दण्डे सदा कुर्यात् श्रमशान्तिपरः सुधीः | नित्यं सर्वासनं हित्वा न कुर्याद् वायुधारणम्
daṇḍe daṇḍe sadā kuryāt śramaśāntiparaḥ sudhīḥ | nityaṃ sarvāsanaṃ hitvā na kuryād vāyudhāraṇam
मासेन सूक्ष्मवायूनां गमनं चोपलभ्यते | त्रिमासे देवपदवीं त्रिमासे शीतलो भवेत्
māsena sūkṣmavāyūnāṃ gamanaṃ copalabhyate | trimāse devapadavīṃ trimāse śītalo bhavet
अथ वक्ष्ये महादेव मयूरासनमुत्तमम् | भूमौ निपात्य हस्तौ द्वौ कूर्परोपरि देहकम्
atha vakṣye mahādeva mayūrāsanamuttamam | bhūmau nipātya hastau dvau kūrparopari dehakam
कूर्परोपरि संस्थाप्य सर्वदेहं स्थिराशयः | केवलं हस्तयुगलं निपात्य भुवि सुस्थिरः
kūrparopari saṃsthāpya sarvadehaṃ sthirāśayaḥ | kevalaṃ hastayugalaṃ nipātya bhuvi susthiraḥ
एतदासनमात्रेण नाडीसम्भेदनं भवेत् | पूरकेण दृढो याति सर्वत्राङ्गाश्रयेण च
etadāsanamātreṇa nāḍīsambhedanaṃ bhavet | pūrakeṇa dṛḍho yāti sarvatrāṅgāśrayeṇa ca
अथान्यदासनं कृत्त्वा सर्वव्याधिनिवारणम् | योगाभ्यासी भवेत्क्षिप्रं ज्ञानासनप्रसादतः
athānyadāsanaṃ kṛttvā sarvavyādhinivāraṇam | yogābhyāsī bhavetkṣipraṃ jñānāsanaprasādataḥ
दक्षपादोरुमूले च वामपादतलंतथा | दक्षपादतलं दक्षपार्श्वे संयोज्य धारयेत्
dakṣapādorumūle ca vāmapādatalaṃtathā | dakṣapādatalaṃ dakṣapārśve saṃyojya dhārayet
एतज्ज्ञानासनं नाथ ज्ञानाद्विद्याप्रकाशकम् | निरन्तरं यः करोति तस्य ग्रन्थिः श्लथी भवेत्
etajjñānāsanaṃ nātha jñānādvidyāprakāśakam | nirantaraṃ yaḥ karoti tasya granthiḥ ślathī bhavet
सव्यापसव्ययोगेन मुण्डासनमिति स्मृतम् | कृत्वा ध्यात्वा स्थिरो भूत्वा लीयते परमात्मनि
savyāpasavyayogena muṇḍāsanamiti smṛtam | kṛtvā dhyātvā sthiro bhūtvā līyate paramātmani
गरुडासनमावक्ष्ये येन ध्यानं स्थिरं भुवि | सर्वदोषाद्विनिर्मुक्तो भवतीह महाबली
garuḍāsanamāvakṣye yena dhyānaṃ sthiraṃ bhuvi | sarvadoṣādvinirmukto bhavatīha mahābalī
एकपादमुरौ बद्ध्वा एकपादेन दण्डवत् | जङ्घापादसन्धिदेशे ज्ञानव्यग्रं व्यवस्थितम्
ekapādamurau baddhvā ekapādena daṇḍavat | jaṅghāpādasandhideśe jñānavyagraṃ vyavasthitam
एतदासनमाकृत्य पृष्ठे संहारमुद्रया | आराध्य योगनाथं च सदा सर्वेश्वरस्य च
etadāsanamākṛtya pṛṣṭhe saṃhāramudrayā | ārādhya yoganāthaṃ ca sadā sarveśvarasya ca
अथान्यदासनं वक्ष्ये येन सिद्धो भवेन्नरः | अकस्माद् वायुसञ्चारं कोकिलाख्यासनेन च
athānyadāsanaṃ vakṣye yena siddho bhavennaraḥ | akasmād vāyusañcāraṃ kokilākhyāsanena ca
ऊद्र्ध्वे हस्तद्वयं कृत्वा तदग्रे पादयोः सुधीः | वृद्धाङ्गुष्ठद्वयं नाथ शनैः शनैः प्रकारयेत्
ūdrdhve hastadvayaṃ kṛtvā tadagre pādayoḥ sudhīḥ | vṛddhāṅguṣṭhadvayaṃ nātha śanaiḥ śanaiḥ prakārayet
पद्मासनं समाकृत्य कूर्परोपरि संस्थितः | अथ वक्ष्ये वीरनाथ आनन्दमन्दिरासनम्
padmāsanaṃ samākṛtya kūrparopari saṃsthitaḥ | atha vakṣye vīranātha ānandamandirāsanam
यत्कृत्वा अमरो धीरो भवत्येवेह साधकः | हस्तयुग्मं पाददेशे पादयुग्मं प्रदापयेत्
yatkṛtvā amaro dhīro bhavatyeveha sādhakaḥ | hastayugmaṃ pādadeśe pādayugmaṃ pradāpayet
प्रकृत्य दण्डवत् कौल नितम्बाग्रे प्रतिष्ठति | खञ्जनासनमावक्ष्ये यत्कृत्वा सुस्थिरो भवेत्
prakṛtya daṇḍavat kaula nitambāgre pratiṣṭhati | khañjanāsanamāvakṣye yatkṛtvā susthiro bhavet
पृष्ठे पादद्वयं बद्ध्वा हस्तौ भूमौ प्रधारयेत् | भूमौ हस्तद्वयं नाथ पातयित्वानिलं पिबेत्
pṛṣṭhe pādadvayaṃ baddhvā hastau bhūmau pradhārayet | bhūmau hastadvayaṃ nātha pātayitvānilaṃ pibet
पृष्ठे पादद्वयं बद्ध्वा खञ्जनेन जयी भवेत् | अथान्यदासनं वक्ष्ये साधकानां हिताय वै
pṛṣṭhe pādadvayaṃ baddhvā khañjanena jayī bhavet | athānyadāsanaṃ vakṣye sādhakānāṃ hitāya vai
पवनासनरूपेण खेचरो योगिराड्भवेत् | स्थित्वा बद्धासने धीरो नाभेरधःकरद्वयम्
pavanāsanarūpeṇa khecaro yogirāḍbhavet | sthitvā baddhāsane dhīro nābheradhaḥkaradvayam
ऊद्र्ध्वमुण्डः पिबेद् वायुं निरुद्ध्येत यमाविले | अथ सर्पासनं वक्ष्ये वायुपानाय केवलम्
ūdrdhvamuṇḍaḥ pibed vāyuṃ niruddhyeta yamāvile | atha sarpāsanaṃ vakṣye vāyupānāya kevalam
शरीरं दण्डवत्तिष्ठेद्रज्जुबद्धस्तु पादयोः | वायवी कुण्डली देवी कुण्डलाकारमङ्गुले
śarīraṃ daṇḍavattiṣṭhedrajjubaddhastu pādayoḥ | vāyavī kuṇḍalī devī kuṇḍalākāramaṅgule
मण्डिता भूषणाद्यैश्च वक्ष्ये सर्पासनस्थितम् | निद्रालस्यभयान् त्यक्त्वा रात्रौ कुर्यात्पुनः पुनः
maṇḍitā bhūṣaṇādyaiśca vakṣye sarpāsanasthitam | nidrālasyabhayān tyaktvā rātrau kuryātpunaḥ punaḥ
सर्वान् विघ्नान् वशीकृत्य निद्रादीन् वायुसाधनात् | अथ वक्ष्ये काकरूपस्कन्धासनमनुत्तमम्
sarvān vighnān vaśīkṛtya nidrādīn vāyusādhanāt | atha vakṣye kākarūpaskandhāsanamanuttamam
कलिपापात् प्रमुच्येत वायवीं वशमानयेत् | निजपादद्वयं बद्ध्वा स्कन्धदेशे च साधकः
kalipāpāt pramucyeta vāyavīṃ vaśamānayet | nijapādadvayaṃ baddhvā skandhadeśe ca sādhakaḥ
नित्यमेतत् पदद्वन्द्वं भूमौ पुष्टिकरद्वयम्
nityametat padadvandvaṃ bhūmau puṣṭikaradvayam
अथ वक्ष्ये महादेव योगशास्त्रार्थनिर्णयम् | येन विज्ञानमात्रेण षट्चक्रग्रन्थिभेदकः
atha vakṣye mahādeva yogaśāstrārthanirṇayam | yena vijñānamātreṇa ṣaṭcakragranthibhedakaḥ
पर्व्वातिरिक्तदिवसे कुर्यात् श्रीयोगसाधनम् | कालिकाकुलसर्वस्वं कला कालसमन्वितम्
parvvātiriktadivase kuryāt śrīyogasādhanam | kālikākulasarvasvaṃ kalā kālasamanvitam
आसनं विधिना ज्ञानं कोटिकोटिक्रियान्वितम् | शतलक्षसहस्राणि आसनानि महीतले
āsanaṃ vidhinā jñānaṃ koṭikoṭikriyānvitam | śatalakṣasahasrāṇi āsanāni mahītale
स्वर्गे पातालमध्ये तु सम्मुक्तानि महषीभिः | भेदाभेदक्रमेणैव कुर्यान्नित्यं सदासनम्
svarge pātālamadhye tu sammuktāni mahaṣībhiḥ | bhedābhedakrameṇaiva kuryānnityaṃ sadāsanam
तत्प्रकारं च विविधं यत्कृत्त्वा सोऽमरो भवेत् | अमरः सिद्ध इत्याहुरष्टैश्वर्यसमन्वितम्
tatprakāraṃ ca vividhaṃ yatkṛttvā so'maro bhavet | amaraḥ siddha ityāhuraṣṭaiśvaryasamanvitam
प्रतिभाति स एवार्थो मूलमन्त्रार्थवेदिनः | अमरास्ते प्रशंसन्ति सर्वलोकनिरन्तरम्
pratibhāti sa evārtho mūlamantrārthavedinaḥ | amarāste praśaṃsanti sarvalokanirantaram
देवाः श्रीकामिनीकान्ताः प्रभवन्ति जगत्त्रये | कालं हि वशमाकर्त्तुं नियुक्तो यश्च भावकः
devāḥ śrīkāminīkāntāḥ prabhavanti jagattraye | kālaṃ hi vaśamākarttuṃ niyukto yaśca bhāvakaḥ
ते सर्वे विचरन्तीह कोटिवर्षशतेषु च | तत्तदासननामानि शृणु तत्साधनानि च
te sarve vicarantīha koṭivarṣaśateṣu ca | tattadāsananāmāni śṛṇu tatsādhanāni ca
येन विज्ञानमात्रेण साक्षादीशस्य भक्तिमान् | अथ कूर्मासनं नाथ कृत्वा वायुं प्रपूरयेत्
yena vijñānamātreṇa sākṣādīśasya bhaktimān | atha kūrmāsanaṃ nātha kṛtvā vāyuṃ prapūrayet
कामरूपो भवेत् क्षिप्रं कलिकल्मषनाशनम् | समानासनमाकृत्य लिङ्गाग्रे स्वीयमस्तकम्
kāmarūpo bhavet kṣipraṃ kalikalmaṣanāśanam | samānāsanamākṛtya liṅgāgre svīyamastakam
नितम्बे हस्तयुगलं भूमौ सङ्कोचितः पतेत् | कुम्भीरासनमावक्ष्ये वायूनां धारणाय च
nitambe hastayugalaṃ bhūmau saṅkocitaḥ patet | kumbhīrāsanamāvakṣye vāyūnāṃ dhāraṇāya ca
तिष्ठेत् कुण्डाकृतिर्भूमौ करौ शीर्षोपरि स्थितौ | पदोपरि पदं दत्त्वा शीर्षोपरि करद्वयम्
tiṣṭhet kuṇḍākṛtirbhūmau karau śīrṣopari sthitau | padopari padaṃ dattvā śīrṣopari karadvayam
तिष्ठेत् कुण्डाकृतिर्भूमौ कुम्भीरासनमेव तत् | अथ मत्स्यासनं पृष्ठे हस्तोपरि कराङ्गुलिः
tiṣṭhet kuṇḍākṛtirbhūmau kumbhīrāsanameva tat | atha matsyāsanaṃ pṛṣṭhe hastopari karāṅguliḥ
पादयुग्मप्रमाणेन वृद्धाङ्गुष्ठस्य योजनम् | मकरासनमावक्ष्ये वायुपानाय कुम्भयेत्
pādayugmapramāṇena vṛddhāṅguṣṭhasya yojanam | makarāsanamāvakṣye vāyupānāya kumbhayet
पृष्ठे पादद्वयं दत्त्वा हस्ताभ्यां पृष्ठबन्धनम् | अथ सिंहासनं नाथ कूर्परोपरि जानुनी
pṛṣṭhe pādadvayaṃ dattvā hastābhyāṃ pṛṣṭhabandhanam | atha siṃhāsanaṃ nātha kūrparopari jānunī
स्थापयित्वा ऊद्र्ध्वमुखो वायुपानं समाचरेत् | अथ वक्ष्ये महादेव कुञ्जरासनमुत्तमम्
sthāpayitvā ūdrdhvamukho vāyupānaṃ samācaret | atha vakṣye mahādeva kuñjarāsanamuttamam
करेणैकेन पादाभ्यां भूमौ तिष्ठेत् शिरः करः | व्याघ्रासनमथो वक्ष्ये क्रोधकालविनाशनम्
kareṇaikena pādābhyāṃ bhūmau tiṣṭhet śiraḥ karaḥ | vyāghrāsanamatho vakṣye krodhakālavināśanam
एकपादं शीर्षमध्ये मेरुदण्डोपरि स्थितम् | भल्लूकासनमावक्ष्ये यत्कृत्त्वा योगिराड् भवेत्
ekapādaṃ śīrṣamadhye merudaṇḍopari sthitam | bhallūkāsanamāvakṣye yatkṛttvā yogirāḍ bhavet
नितम्बे च पादगोष्ठी हस्ताभ्यामङ्गुलीयकम् | अथ कामासनं वक्ष्ये कामसङ्गेन हेतुना
nitambe ca pādagoṣṭhī hastābhyāmaṅgulīyakam | atha kāmāsanaṃ vakṣye kāmasaṅgena hetunā
गरुडासनमाकृत्य कनिष्ठाग्रं स्पृशोद्भवम् | वर्त्तुलासनमावक्ष्ये यत्कृत्त्वा भैरवो भवेत्
garuḍāsanamākṛtya kaniṣṭhāgraṃ spṛśodbhavam | varttulāsanamāvakṣye yatkṛttvā bhairavo bhavet
आकाशस्थितपादाभ्यां पृष्ठदेशं निबन्धयेत् | अथ मोक्षासनं वक्ष्ये यत्कृत्त्वा मोक्षमन्दिरम्
ākāśasthitapādābhyāṃ pṛṣṭhadeśaṃ nibandhayet | atha mokṣāsanaṃ vakṣye yatkṛttvā mokṣamandiram
दक्षहस्तं दक्षपादं केवलं स्थापयेत्सुधीः | अथ मालासनं नाथ यत्कृत्वा वायवीप्रियः
dakṣahastaṃ dakṣapādaṃ kevalaṃ sthāpayetsudhīḥ | atha mālāsanaṃ nātha yatkṛtvā vāyavīpriyaḥ
शुभयोगं समाप्नोति एकहस्तस्थितो नरः | अथ दिव्यासनं वक्ष्ये पृष्ठं हस्तेन बन्धयेत्
śubhayogaṃ samāpnoti ekahastasthito naraḥ | atha divyāsanaṃ vakṣye pṛṣṭhaṃ hastena bandhayet