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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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श्रीविद्यामतिसुन्दरीं त्रिजगतामानन्दपुञ्जेश्वरी| कोट्यर्कायुत तेजसि प्रियकरीं योगादरीं शाङ्करीम् | तां मालां स्थिरचञ्चलां गुरुघनां व्यालाचलां केवलां ध्यायेत् सूक्ष्मसमाधिना स्थिरमतिः सश्रीपतिर्गच्छति
śrīvidyāmatisundarīṃ trijagatāmānandapuñjeśvarī| koṭyarkāyuta tejasi priyakarīṃ yogādarīṃ śāṅkarīm | tāṃ mālāṃ sthiracañcalāṃ gurughanāṃ vyālācalāṃ kevalāṃ dhyāyet sūkṣmasamādhinā sthiramatiḥ saśrīpatirgacchati
वद कान्ते रहस्यं मे तत्त्वावधानपूर्वकम् | यद् यज्ज्ञात्वा महायोगी प्रविशत्यनलाम्बुजे
vada kānte rahasyaṃ me tattvāvadhānapūrvakam | yad yajjñātvā mahāyogī praviśatyanalāmbuje
यदि स्नेहदृष्टिरस्ति मम ब्रह्मनिरूपणम् | योगसारं तत्त्वपथं निर्मलं वद योगिने
yadi snehadṛṣṭirasti mama brahmanirūpaṇam | yogasāraṃ tattvapathaṃ nirmalaṃ vada yogine
शृणु प्राणेश वक्ष्यामि योगनाथ क्रियागुरो | योगाङ्गं योगिनामिष्टं तत्त्वब्रह्मनिरूपणम्
śṛṇu prāṇeśa vakṣyāmi yoganātha kriyāguro | yogāṅgaṃ yogināmiṣṭaṃ tattvabrahmanirūpaṇam
एतत् सृष्टिप्रकारञ्च प्रपालनविधिं तथा | असंख्यसृष्टिसंहारं वदामि तत्त्वतः शृणु
etat sṛṣṭiprakārañca prapālanavidhiṃ tathā | asaṃkhyasṛṣṭisaṃhāraṃ vadāmi tattvataḥ śṛṇu
त्वमेव संहारकरो वरप्रियः प्रधानमेषु त्रितयेषु शङ्कर | संहारभावं मलभूतिनाशनं प्रधानमाद्यस्य जगत्प्रपालनम्
tvameva saṃhārakaro varapriyaḥ pradhānameṣu tritayeṣu śaṅkara | saṃhārabhāvaṃ malabhūtināśanaṃ pradhānamādyasya jagatprapālanam
तत्राधनं मेरुभुजङ्गमङ्गं सृष्टिप्रकारं खलु तत्र मध्यमम् | तत्पालनञ्चेति मयैव राज्ये संहाररूपं प्रकृतेर्गुणार्थकम्
tatrādhanaṃ merubhujaṅgamaṅgaṃ sṛṣṭiprakāraṃ khalu tatra madhyamam | tatpālanañceti mayaiva rājye saṃhārarūpaṃ prakṛterguṇārthakam
एतत्त्रयं नाथ भयादिकारणं तन्नाशनाम्ने प्रणवं गुणात्मकम् | त्रयं गुणातीतमनन्तमक्षरं सम्भाव्य योगी भवतीह साधकः
etattrayaṃ nātha bhayādikāraṇaṃ tannāśanāmne praṇavaṃ guṇātmakam | trayaṃ guṇātītamanantamakṣaraṃ sambhāvya yogī bhavatīha sādhakaḥ
अव्यक्तरूपात् प्रणवाद्धि सृष्टिस्तल्लीयते व्यक्ततनोः समासा | सूक्ष्माद्यकारात् प्रतिभान्ति खे सदा प्रणश्यति स्थूलकलान्निरक्षरात्
avyaktarūpāt praṇavāddhi sṛṣṭistallīyate vyaktatanoḥ samāsā | sūkṣmādyakārāt pratibhānti khe sadā praṇaśyati sthūlakalānnirakṣarāt
अतीव चित्रं जगतां विचित्रं नित्यं चरित्रं कथितुं न शक्यते | हंसाश्रितास्ते भववासिनो जना ज्ञात्वा न देहस्थमुपाश्रयन्ते
atīva citraṃ jagatāṃ vicitraṃ nityaṃ caritraṃ kathituṃ na śakyate | haṃsāśritāste bhavavāsino janā jñātvā na dehasthamupāśrayante
देहाधिकारी प्रणवादिदेव मायाश्रितो निद्रित एष कालः | प्रलीयते दीर्घपथे च काले तदा प्रणश्यन्ति जगत् स्थिता जनाः
dehādhikārī praṇavādideva māyāśrito nidrita eṣa kālaḥ | pralīyate dīrghapathe ca kāle tadā praṇaśyanti jagat sthitā janāḥ
कालो जगद्भक्षक ईशवेशो तरी तु जीर्णा पतिहीनदीना | स एव मृत्युवीहितं चराचरं प्रभुञ्जति श्रीरहितं पलायनम्
kālo jagadbhakṣaka īśaveśo tarī tu jīrṇā patihīnadīnā | sa eva mṛtyuvīhitaṃ carācaraṃ prabhuñjati śrīrahitaṃ palāyanam
पञ्चेन्दुतत्त्वेन महेन्द्रसृष्टिः प्रतिष्ठिता यज्ञविधानहेतुना | सदैव यज्ञं कुरुते भवार्णवे निःसृष्टिकाले वरयज्ञसाधनम्
pañcendutattvena mahendrasṛṣṭiḥ pratiṣṭhitā yajñavidhānahetunā | sadaiva yajñaṃ kurute bhavārṇave niḥsṛṣṭikāle varayajñasādhanam
हिताहितं तत्र महार्णवे भयं विलोक्य लोका भयविह्वलाः सदा | विशन्ति ते कुत्सितमार्गमण्डले अतो महानारकिबुद्धिहीनाः
hitāhitaṃ tatra mahārṇave bhayaṃ vilokya lokā bhayavihvalāḥ sadā | viśanti te kutsitamārgamaṇḍale ato mahānārakibuddhihīnāḥ
मायामये धर्मकुलानले भवे लीनो हरेर्याति पथानुसारी | मिरयेत कालानलतुल्यमृत्युना कथं तु योगी कथमेव साधकः
māyāmaye dharmakulānale bhave līno hareryāti pathānusārī | mirayeta kālānalatulyamṛtyunā kathaṃ tu yogī kathameva sādhakaḥ
यः साधकः प्रेम कलासुभक्त्या स एव मूर्खो यदि याति संसृतौ | संसारहीनः प्रियचारुकाल्याः सिद्धो भवेत् कामदचक्रवर्ती
yaḥ sādhakaḥ prema kalāsubhaktyā sa eva mūrkho yadi yāti saṃsṛtau | saṃsārahīnaḥ priyacārukālyāḥ siddho bhavet kāmadacakravartī
वसेन्न सिद्धो गृहीणीसमृद्ध्यां महाविपद्दुःखविशोषिकायाम् | यदीह काले प्रकरोति वासनां तदा भवेन्मृत्युरतीव निश्चितम्
vasenna siddho gṛhīṇīsamṛddhyāṃ mahāvipadduḥkhaviśoṣikāyām | yadīha kāle prakaroti vāsanāṃ tadā bhavenmṛtyuratīva niścitam
कृपावलोक्यं वदनारविन्दं तदैव हे नाथ ममैव चेद्यदि | सदैव यः साधुगणाश्रितो नरो ध्यात्वा निगूढमतिभागगद्वतः
kṛpāvalokyaṃ vadanāravindaṃ tadaiva he nātha mamaiva cedyadi | sadaiva yaḥ sādhugaṇāśrito naro dhyātvā nigūḍhamatibhāgagadvataḥ
स एव साधुः प्रकृतेर्गुणाश्रितः कृती वशी वेदपुराणवक्ता | सत्त्वं महाकाल इतीह चाहं प्रणिश्चयं ते कथितं श्रिये मया
sa eva sādhuḥ prakṛterguṇāśritaḥ kṛtī vaśī vedapurāṇavaktā | sattvaṃ mahākāla itīha cāhaṃ praṇiścayaṃ te kathitaṃ śriye mayā
गुणेन भक्तेन्द्रगणाधिकानां साक्षात् फलं योगजपाख्यसङ्गतिम् | अष्टाङ्गभेदेन शृणुष्व कामपेरमाय भावाय जयाय वक्ष्ये
guṇena bhaktendragaṇādhikānāṃ sākṣāt phalaṃ yogajapākhyasaṅgatim | aṣṭāṅgabhedena śṛṇuṣva kāmaperamāya bhāvāya jayāya vakṣye
मायादिकं यः प्रथमं वशं नयेत् स एव योगी जगतां प्रतिष्ठितः | रविप्रकारं यमवासनावशे शृणुष्व तं कालवशार्थकेवलम्
māyādikaṃ yaḥ prathamaṃ vaśaṃ nayet sa eva yogī jagatāṃ pratiṣṭhitaḥ | raviprakāraṃ yamavāsanāvaśe śṛṇuṣva taṃ kālavaśārthakevalam
सर्वत्र कामादिकमाशु जित्वा जेतुं समर्थो यमकर्मसाधकः | कामं तथा क्रोधमतीव लोभं मोहं मदं मात्सरितं सुदुष्टकृतम्
sarvatra kāmādikamāśu jitvā jetuṃ samartho yamakarmasādhakaḥ | kāmaṃ tathā krodhamatīva lobhaṃ mohaṃ madaṃ mātsaritaṃ suduṣṭakṛtam
अतो मया द्वादश शब्द घातकं वशं समाकृत्य महेन्द्रतुल्यम् | सर्वत्र वायोर्वशकारणाय करोति योगी सचलान्यथा भवेत्
ato mayā dvādaśa śabda ghātakaṃ vaśaṃ samākṛtya mahendratulyam | sarvatra vāyorvaśakāraṇāya karoti yogī sacalānyathā bhavet
अहिंसनं सत्यसुवाक्यसुप्रियमस्तेयभावं कुरुते वसिष्ठवत् | सुब्रह्मचर्यं सुदृढार्ज्जवं सदा क्षमाधृतिं सेवसुसूक्ष्मवायुनः
ahiṃsanaṃ satyasuvākyasupriyamasteyabhāvaṃ kurute vasiṣṭhavat | subrahmacaryaṃ sudṛḍhārjjavaṃ sadā kṣamādhṛtiṃ sevasusūkṣmavāyunaḥ
तथा मिताहारमसंशयं मनः शौचं प्रपञ्चार्थविवर्जनं प्रभो | करोति यः साधकचक्रवर्ती वाद्योत्सवाज्ञानविवर्जनं सदा
tathā mitāhāramasaṃśayaṃ manaḥ śaucaṃ prapañcārthavivarjanaṃ prabho | karoti yaḥ sādhakacakravartī vādyotsavājñānavivarjanaṃ sadā
वशी यमद्वादशसंख्ययेति करोति चाष्टाङ्गफलार्थसाधनम् | वरानना श्रीचरणारविन्दं सत्त्वादशाच्छन्नत्रिनेत्रगोचरम्
vaśī yamadvādaśasaṃkhyayeti karoti cāṣṭāṅgaphalārthasādhanam | varānanā śrīcaraṇāravindaṃ sattvādaśācchannatrinetragocaram
तपश्च सन्तोषमनस्थिरं सदा आस्तिक्यमेवं द्विजदानपूजनम् | नितान्तदेवार्चनमेव भक्त्या सिद्धान्तशुद्धश्रवणं च ह्रीर्मतिः
tapaśca santoṣamanasthiraṃ sadā āstikyamevaṃ dvijadānapūjanam | nitāntadevārcanameva bhaktyā siddhāntaśuddhaśravaṇaṃ ca hrīrmatiḥ
जपोहुतं तर्पणमेव सेवनं तद्भावनं चेष्टनमेव नित्यम् | इतीह शास्त्रे नियमाश्चतुर्दशा भक्तिक्रियामङ्गलसूचनानि
japohutaṃ tarpaṇameva sevanaṃ tadbhāvanaṃ ceṣṭanameva nityam | itīha śāstre niyamāścaturdaśā bhaktikriyāmaṅgalasūcanāni
पूर्वोक्तयोन्यासनमेव सत्यं भेकासनं बद्धमहोत्पलासनम् | वीरासनं भद्रसुभकासनं च पूर्वोक्तमेवासनमाशु कुर्यात्
pūrvoktayonyāsanameva satyaṃ bhekāsanaṃ baddhamahotpalāsanam | vīrāsanaṃ bhadrasubhakāsanaṃ ca pūrvoktamevāsanamāśu kuryāt
सर्वाणि तन्त्राणि कृतानि नाथ सूक्ष्माणि नालं वशहेतुना मया | तथापि मूढो यदि वायुपानमाहृत्य योनौ भ्रमतीह पातकी
sarvāṇi tantrāṇi kṛtāni nātha sūkṣmāṇi nālaṃ vaśahetunā mayā | tathāpi mūḍho yadi vāyupānamāhṛtya yonau bhramatīha pātakī
प्राणानिलानन्दवशेन मत्तो गजेन्द्रगामी पुरुषोत्तमं स्मृतम् | तस्यैव सेवानिपुणो भवेद्वशी ब्रह्माण्डलोकं परिपाति यो बली
prāṇānilānandavaśena matto gajendragāmī puruṣottamaṃ smṛtam | tasyaiva sevānipuṇo bhavedvaśī brahmāṇḍalokaṃ paripāti yo balī
वदामि देवादिसुरेश्वर प्रभो सूक्ष्मानिलं प्राणवशेन धारयेत् | सिद्धो भवेत् साधकचक्रवर्ती सर्वान्तरस्थं परिपश्यति प्रभुम्
vadāmi devādisureśvara prabho sūkṣmānilaṃ prāṇavaśena dhārayet | siddho bhavet sādhakacakravartī sarvāntarasthaṃ paripaśyati prabhum
वद कान्ते महाब्रह्मज्ञानं सर्वत्र शोभनम् | येन वायुवशं कृत्त्वा खेचरो भूभृतां पतिः
vada kānte mahābrahmajñānaṃ sarvatra śobhanam | yena vāyuvaśaṃ kṛttvā khecaro bhūbhṛtāṃ patiḥ
साधको ब्रह्मरूपी स्यात् ब्रह्मज्ञानप्रसादतः | ब्रह्मज्ञानात् परं ज्ञानं कुत्रास्ति वद सुन्दरि
sādhako brahmarūpī syāt brahmajñānaprasādataḥ | brahmajñānāt paraṃ jñānaṃ kutrāsti vada sundari
शृणुष्व योगिनां नाथ धर्मज्ञो ब्रह्मसञ्ज्ञक | अज्ञानध्वान्तमोहानां निर्मलं ब्रह्मसाधनम्
śṛṇuṣva yogināṃ nātha dharmajño brahmasañjñaka | ajñānadhvāntamohānāṃ nirmalaṃ brahmasādhanam
ब्रह्मज्ञानसमो धर्मो नान्यधर्मो विधीयते | यदि ब्रह्मज्ञानधर्मी स सिद्धो नात्र संशयः
brahmajñānasamo dharmo nānyadharmo vidhīyate | yadi brahmajñānadharmī sa siddho nātra saṃśayaḥ
कोटिकन्याप्रदानेन कोटिजापेन किं फलम् | ब्रह्मज्ञानसमो धर्मो नान्यधर्मो विधीयते
koṭikanyāpradānena koṭijāpena kiṃ phalam | brahmajñānasamo dharmo nānyadharmo vidhīyate
सरोवरसहस्रेण कोटिहेमाचलेन च | कोटिब्राह्मणभोज्येन कोटितीर्थेन किं फलम्
sarovarasahasreṇa koṭihemācalena ca | koṭibrāhmaṇabhojyena koṭitīrthena kiṃ phalam
कामरूपे महापीठे साधकैर्लभ्यते यदि | ब्रह्मज्ञानसमो धर्मो नान्यधर्मो विधीयते
kāmarūpe mahāpīṭhe sādhakairlabhyate yadi | brahmajñānasamo dharmo nānyadharmo vidhīyate
ब्रह्मज्ञानं तु द्विविधं प्राणायामजमव्ययम् | भक्तिवाक्यं शब्दरसं स्वरूपं ब्रह्मणः पथम्
brahmajñānaṃ tu dvividhaṃ prāṇāyāmajamavyayam | bhaktivākyaṃ śabdarasaṃ svarūpaṃ brahmaṇaḥ patham
प्राणायामं तु द्विविधं सुगर्भञ्च निगर्भकम् | जपध्यानं सगर्भं तु तदा युक्तं निगर्भकम्
prāṇāyāmaṃ tu dvividhaṃ sugarbhañca nigarbhakam | japadhyānaṃ sagarbhaṃ tu tadā yuktaṃ nigarbhakam
अव्ययालक्षणाक्रान्तं प्राणायामं परात् परम् | ब्रह्मज्ञानेन जानाति साधको विजितेन्द्रियः
avyayālakṣaṇākrāntaṃ prāṇāyāmaṃ parāt param | brahmajñānena jānāti sādhako vijitendriyaḥ
तत्प्रकारद्वयं नाथ मालावृत्तिं जपक्रमम् | मालावृत्तिद्वादशकं जपक्रमं तु षोडश
tatprakāradvayaṃ nātha mālāvṛttiṃ japakramam | mālāvṛttidvādaśakaṃ japakramaṃ tu ṣoḍaśa
नासिकायां महादेव लक्षणत्रयमनुत्तमम् | पूरकं कुम्भकं तत्र रेचकं देवतात्रयम्
nāsikāyāṃ mahādeva lakṣaṇatrayamanuttamam | pūrakaṃ kumbhakaṃ tatra recakaṃ devatātrayam
एतेषामप्यधिष्ठाने ब्रह्मविष्णुशिवाः प्रजाः | त्रिवेणी सङ्गमे यान्ति सर्वपापापहारकाः
eteṣāmapyadhiṣṭhāne brahmaviṣṇuśivāḥ prajāḥ | triveṇī saṅgame yānti sarvapāpāpahārakāḥ
ईडा च भारती गङ्गा पिङ्गला यमुना मता | ईडापिङ्गलयोर्मध्ये सुषुम्ना च सरस्वती
īḍā ca bhāratī gaṅgā piṅgalā yamunā matā | īḍāpiṅgalayormadhye suṣumnā ca sarasvatī
त्रिवेणीसङ्गमो यत्र तीर्थराजः स उच्यते | त्रिवेणीसङ्गमे वीरश्चालयेत्तान् पुनः पुनः
triveṇīsaṅgamo yatra tīrtharājaḥ sa ucyate | triveṇīsaṅgame vīraścālayettān punaḥ punaḥ
सर्वपापाद् विनिर्मुक्तः सिद्धो भवति नान्यथा | पुनः पुनः भ्रामयित्वा महातीर्थे निरञ्जने
sarvapāpād vinirmuktaḥ siddho bhavati nānyathā | punaḥ punaḥ bhrāmayitvā mahātīrthe nirañjane
वायुरूपं महादेवं सिद्धो भवति नान्यथा | चन्द्रसूर्यात्मिकामध्ये वह्निरूपे महोज्ज्वले
vāyurūpaṃ mahādevaṃ siddho bhavati nānyathā | candrasūryātmikāmadhye vahnirūpe mahojjvale
यत्र यत्र गतो वायुस्तत्र तत्र त्रयं त्रयम् | इडादेवी च चन्द्राख्या सूर्याख्या पिङ्गला तथा
yatra yatra gato vāyustatra tatra trayaṃ trayam | iḍādevī ca candrākhyā sūryākhyā piṅgalā tathā
सुषुम्ना जननी मुख्या सूक्ष्मा पङ्कजतन्तुवत् | सुषुम्ना मध्यदेशे च वज्राख्या नाडिका शुभा
suṣumnā jananī mukhyā sūkṣmā paṅkajatantuvat | suṣumnā madhyadeśe ca vajrākhyā nāḍikā śubhā
तत्र सूक्ष्मा चित्रिणी च तत्र श्रीकुण्डलीगतिः | तया सङ्ग्राह्य तं नाड्या षट्पद्मं सुमनोहरम्
tatra sūkṣmā citriṇī ca tatra śrīkuṇḍalīgatiḥ | tayā saṅgrāhya taṃ nāḍyā ṣaṭpadmaṃ sumanoharam
ध्यानगम्यापरं ज्ञानं षट्शरं शक्तिसंयुतम् | ब्रह्मा विष्णुश्च रुद्रश्च ईश्वरश्च सदाशिवः
dhyānagamyāparaṃ jñānaṃ ṣaṭśaraṃ śaktisaṃyutam | brahmā viṣṇuśca rudraśca īśvaraśca sadāśivaḥ
ततः परशिवो नाथ षट्शिवाः परिकीतीताः | डाकिनी राकिणी शक्तिर्लाकिनी काकिनी तथा
tataḥ paraśivo nātha ṣaṭśivāḥ parikītītāḥ | ḍākinī rākiṇī śaktirlākinī kākinī tathā
साकिनी तत्र षट्पद्मे शक्तयः षट्शिवान्विताः | मूलाधारं स्वाधिष्ठानं मणिपूरं सुपङ्कजम्
sākinī tatra ṣaṭpadme śaktayaḥ ṣaṭśivānvitāḥ | mūlādhāraṃ svādhiṣṭhānaṃ maṇipūraṃ supaṅkajam
अनाहतं विशुद्धाख्यमाज्ञाचक्रं महोत्पलम् | आज्ञाचक्रादिमध्ये तु चन्द्रं शीतलतेजसम्
anāhataṃ viśuddhākhyamājñācakraṃ mahotpalam | ājñācakrādimadhye tu candraṃ śītalatejasam
प्रपतन्तं मूलपद्मे तं ध्यात्वा पूरकानिलम् | यावत्कालं स्थैर्यगुणं तत्कालं कुम्भकं स्मृतम्
prapatantaṃ mūlapadme taṃ dhyātvā pūrakānilam | yāvatkālaṃ sthairyaguṇaṃ tatkālaṃ kumbhakaṃ smṛtam
पिङ्गलायां प्रगच्छन्तं रेचकं तं वशं नयेत् | अङ्गुष्ठैकपर्वणा च दक्षनासापुटं वशी
piṅgalāyāṃ pragacchantaṃ recakaṃ taṃ vaśaṃ nayet | aṅguṣṭhaikaparvaṇā ca dakṣanāsāpuṭaṃ vaśī
धृत्वा षोडशवारेण प्रणवेन जपं चरेत् | एतत्पूरकमाकृत्य कुर्यात्कुम्भकमद्भुतम्
dhṛtvā ṣoḍaśavāreṇa praṇavena japaṃ caret | etatpūrakamākṛtya kuryātkumbhakamadbhutam
चतुःषष्टिप्रणवेन जपं ध्यानं समाचरेत् | कुम्भकानन्तरं नाथ रेचकं कारयेद् बुधः
catuḥṣaṣṭipraṇavena japaṃ dhyānaṃ samācaret | kumbhakānantaraṃ nātha recakaṃ kārayed budhaḥ