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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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द्वात्रिंशद्वारजापेन मूलेन प्रणवेन वा | द्विनासिकापुटं बद्ध्वा कुम्भकं सर्वसिद्धिदम्
dvātriṃśadvārajāpena mūlena praṇavena vā | dvināsikāpuṭaṃ baddhvā kumbhakaṃ sarvasiddhidam
कनिष्ठानामिकाभ्यां तु वाममङ्गुष्ठदक्षिणम् | पुनर्दक्षिणनासागेर वायुमापूरयेद् बुधः
kaniṣṭhānāmikābhyāṃ tu vāmamaṅguṣṭhadakṣiṇam | punardakṣiṇanāsāgera vāyumāpūrayed budhaḥ
मनुषोडशजापेन कुम्भयेत् पूर्ववत्ततः | ततो वामे रेचकञ्च द्वात्रिंशत्प्रणवेन तु
manuṣoḍaśajāpena kumbhayet pūrvavattataḥ | tato vāme recakañca dvātriṃśatpraṇavena tu
पुनर्वामेन सम्पूर्य षोडशप्रणवेन तु | पुनर्दक्षिणनासाग्रे द्वादशाङ्गुलमानतः
punarvāmena sampūrya ṣoḍaśapraṇavena tu | punardakṣiṇanāsāgre dvādaśāṅgulamānataḥ
कुम्भयित्वा रेचयेद्यः सर्वत्र पूर्ववत् प्रभो | प्राणायामत्रयेणैव प्राणायामैकमुत्तमम्
kumbhayitvā recayedyaḥ sarvatra pūrvavat prabho | prāṇāyāmatrayeṇaiva prāṇāyāmaikamuttamam
द्विवारं मध्यमं प्रोक्तं मध्यमं चैकवारकम् | त्रिकालं कारयेद्यत्नात् अनन्तफलसिद्धये
dvivāraṃ madhyamaṃ proktaṃ madhyamaṃ caikavārakam | trikālaṃ kārayedyatnāt anantaphalasiddhaye
मासात् सल्लक्षणं प्राप्य षण्मासे पवनासनः | तालुमूले समारोप्य जिह्वाग्रं योगसिद्धये
māsāt sallakṣaṇaṃ prāpya ṣaṇmāse pavanāsanaḥ | tālumūle samāropya jihvāgraṃ yogasiddhaye
त्रिकाले सिद्धिमाप्नोति प्राणायामेन षोडश | सदाभ्यासी वशीभूत्त्वा पवनं जनयेत् पुमान्
trikāle siddhimāpnoti prāṇāyāmena ṣoḍaśa | sadābhyāsī vaśībhūttvā pavanaṃ janayet pumān
षण्मासाभ्यन्तरे सिद्धिरिति योगार्थनिर्णयः | योगेन लभ्यते सर्वं योगाधीनमिदं जगत्
ṣaṇmāsābhyantare siddhiriti yogārthanirṇayaḥ | yogena labhyate sarvaṃ yogādhīnamidaṃ jagat
तस्माद् योगं परं कार्यं यदा योगी तदा सुखी | बिना योगं न सिद्धेऽपि कुण्डली परदेवता
tasmād yogaṃ paraṃ kāryaṃ yadā yogī tadā sukhī | binā yogaṃ na siddhe'pi kuṇḍalī paradevatā
अथ योगं सदा कुर्यात् ईश्वरीपाददर्शनात् | योगयोगाद् भवेन्मोक्ष इति योगार्थनिर्णयः
atha yogaṃ sadā kuryāt īśvarīpādadarśanāt | yogayogād bhavenmokṣa iti yogārthanirṇayaḥ
मन्त्रसिद्धीच्छुको यो वा सैव योगं सदाभ्यसेत् | मात्रावृत्तिं प्रवक्ष्यामि काकचञ्चुपुटं तथा
mantrasiddhīcchuko yo vā saiva yogaṃ sadābhyaset | mātrāvṛttiṃ pravakṣyāmi kākacañcupuṭaṃ tathā
सूक्ष्मवायु भक्षणं तत् चन्द्रमण्डलचालनम् | त्र्यावृत्तिञ्चैव विविधं तन्मध्ये उत्तमं त्रयम्
sūkṣmavāyu bhakṣaṇaṃ tat candramaṇḍalacālanam | tryāvṛttiñcaiva vividhaṃ tanmadhye uttamaṃ trayam
वर्णं सचन्दं संयुक्तं मूलं त्र्यक्षरमेव वा | जानुजङ्घामध्यदेशे तत्तत्सर्वासनस्थितः
varṇaṃ sacandaṃ saṃyuktaṃ mūlaṃ tryakṣarameva vā | jānujaṅghāmadhyadeśe tattatsarvāsanasthitaḥ
वामहस्ततालुमूलं भ्रामयेद् द्वादशक्रमात् | द्वादशक्रमशः कुर्यात् प्राणायामं हि पूर्ववत्
vāmahastatālumūlaṃ bhrāmayed dvādaśakramāt | dvādaśakramaśaḥ kuryāt prāṇāyāmaṃ hi pūrvavat
मात्रावृत्तिक्रमेणैव जपमष्टसहस्रकम् | प्राणायामद्वादशैकैर्भवेत्तदष्टसहस्रकम् | कृत्वा सिद्धीश्वरो नाम निष्पापी चैकमासतः
mātrāvṛttikrameṇaiva japamaṣṭasahasrakam | prāṇāyāmadvādaśaikairbhavettadaṣṭasahasrakam | kṛtvā siddhīśvaro nāma niṣpāpī caikamāsataḥ
त्रिसन्ध्यं कारयेद्यत्नाद् ब्रह्मज्ञानी निरञ्जनः | भवतीति न सन्देहः सदाभ्यासी हि योगिराट्
trisandhyaṃ kārayedyatnād brahmajñānī nirañjanaḥ | bhavatīti na sandehaḥ sadābhyāsī hi yogirāṭ
योगाभ्यासाद् भवेन्मुक्तो योगाभ्यासात् कुलेश्वरः | योगाभ्यासाच्च संन्यासी ब्रह्मज्ञानी निरामयः
yogābhyāsād bhavenmukto yogābhyāsāt kuleśvaraḥ | yogābhyāsācca saṃnyāsī brahmajñānī nirāmayaḥ
सदाभ्यासाद् भवेद्योगी सदाभ्यासात् परन्तपः | सदाभ्यासात् पापमुक्तो विधिविद्याशकृत् शकृत्
sadābhyāsād bhavedyogī sadābhyāsāt parantapaḥ | sadābhyāsāt pāpamukto vidhividyāśakṛt śakṛt
काकचञ्चुपुटं कृत्वा पिबेद्वायुमहनीशम् | सूक्ष्मवायुक्रमेणैव सिद्धो भवति योगिराट्
kākacañcupuṭaṃ kṛtvā pibedvāyumahanīśam | sūkṣmavāyukrameṇaiva siddho bhavati yogirāṭ
बद्धपद्मासनं कृत्वा योगिमुद्रां विभाव्य च | मूले सम्पूरयेद् वायुं काकचञ्चुपुटेन तु
baddhapadmāsanaṃ kṛtvā yogimudrāṃ vibhāvya ca | mūle sampūrayed vāyuṃ kākacañcupuṭena tu
मूलमाकुञ्च्य सर्वत्र प्राणायामे मनोरमे | प्रबोधयेत् कुण्डलिनीं चैतन्यां चित्स्वरूपिणीम्
mūlamākuñcya sarvatra prāṇāyāme manorame | prabodhayet kuṇḍalinīṃ caitanyāṃ citsvarūpiṇīm
ओष्ठाधरकाकतुलं दन्ते दन्ताः प्रगाढकम् | बद्ध्वा वा यद् यजेद् योगी जिह्वां नैव प्रसारयेत्
oṣṭhādharakākatulaṃ dante dantāḥ pragāḍhakam | baddhvā vā yad yajed yogī jihvāṃ naiva prasārayet
राजदन्तयुगं नाथ न स्पृशेज्जिह्वया सुधीः | काकचञ्चुपुटं कृत्वा बद्ध्वा वीरासने स्थितः
rājadantayugaṃ nātha na spṛśejjihvayā sudhīḥ | kākacañcupuṭaṃ kṛtvā baddhvā vīrāsane sthitaḥ
तालुजिह्वामूलदेशे चान्यजिह्वां प्रयोजयेत् | तदुद्भूतामृतरसं काकचञ्चुपुटे पिबेत्
tālujihvāmūladeśe cānyajihvāṃ prayojayet | tadudbhūtāmṛtarasaṃ kākacañcupuṭe pibet
यः काकचञ्चुपुटके सूक्ष्मवायुप्रवेशनम् | करोति स्तम्भनं योगी सोऽमरो भवति ध्रुवम्
yaḥ kākacañcupuṭake sūkṣmavāyupraveśanam | karoti stambhanaṃ yogī so'maro bhavati dhruvam
एतद्योगप्रसादेन जीवन्मुक्तस्तु साधकः | जराव्याधिमहापीडारहितो भवति क्षणात्
etadyogaprasādena jīvanmuktastu sādhakaḥ | jarāvyādhimahāpīḍārahito bhavati kṣaṇāt
अथवा मात्रया कुर्यात् षोडशस्वरसम्पुटम् | स्वमन्त्रं प्रणवं वापि जप्त्वा योगी भवेन्नरः
athavā mātrayā kuryāt ṣoḍaśasvarasampuṭam | svamantraṃ praṇavaṃ vāpi japtvā yogī bhavennaraḥ
अथवा वर्णमालाभिः पुटितं मूलमन्त्रकम् | मालासंख्याक्रमेणैव जप्त्वा कालवशं नयेत्
athavā varṇamālābhiḥ puṭitaṃ mūlamantrakam | mālāsaṃkhyākrameṇaiva japtvā kālavaśaṃ nayet
वदने नोच्चरेद्वर्णं वाञ्छाफलसमृद्धये | केवल जिह्वया जप्यं कामनाफलसिद्धये
vadane noccaredvarṇaṃ vāñchāphalasamṛddhaye | kevala jihvayā japyaṃ kāmanāphalasiddhaye
नाभौ सूर्यो वह्निरूपी ललाटे चन्द्रमास्तथा | अग्निशिखास्पर्शनेन गलितं चन्द्रमण्डलम्
nābhau sūryo vahnirūpī lalāṭe candramāstathā | agniśikhāsparśanena galitaṃ candramaṇḍalam
तत्परामृतधाराभिः दीप्तिमाप्नोति भास्करः | सन्तुष्टः पाति सततं पूरकेण च योगिनाम्
tatparāmṛtadhārābhiḥ dīptimāpnoti bhāskaraḥ | santuṣṭaḥ pāti satataṃ pūrakeṇa ca yoginām
ततः पूरकयोगेन अमृतं श्रावयेत् सुधीः | कुर्यात्प्रज्वलितं वह्निं रेचकेन वराग्निना
tataḥ pūrakayogena amṛtaṃ śrāvayet sudhīḥ | kuryātprajvalitaṃ vahniṃ recakena varāgninā
अथ मौनजपं कृत्वा ततः सूक्ष्मानिलं मुदा | सहस्रारे गुरुं ध्यात्वा योगी भवति भावकः
atha maunajapaṃ kṛtvā tataḥ sūkṣmānilaṃ mudā | sahasrāre guruṃ dhyātvā yogī bhavati bhāvakaḥ
प्राणवायुस्थिरो यावत् तावन्मृत्युभयं कुतः | ऊर्ध्वरेता भवेद्यावत्तावत्कालभयं कुतः
prāṇavāyusthiro yāvat tāvanmṛtyubhayaṃ kutaḥ | ūrdhvaretā bhavedyāvattāvatkālabhayaṃ kutaḥ
यावद्बिन्दुः स्थितो देहे विधुरूपी सुनिर्मलः | सदागलत्सुधाव्याप्तस्तावन्मृत्युभयं कुतः
yāvadbinduḥ sthito dehe vidhurūpī sunirmalaḥ | sadāgalatsudhāvyāptastāvanmṛtyubhayaṃ kutaḥ
वद कान्ते कुलानन्दरसिके ज्ञानरूपिणि | सर्वतेजोऽग्रदेवेन येन सिद्धो भवेन्नरः
vada kānte kulānandarasike jñānarūpiṇi | sarvatejo'gradevena yena siddho bhavennaraḥ
महामृता खेचरी च सर्वतत्त्वस्वरूपिणी | कीदृशी शाङ्करीविद्या श्रोतुमिच्छामि तत्क्रियाम्
mahāmṛtā khecarī ca sarvatattvasvarūpiṇī | kīdṛśī śāṅkarīvidyā śrotumicchāmi tatkriyām
अध्यात्मविद्यायोगेशी कीदृशी भवितव्यता | कीदृशी परमा देवी तत्प्रकारं वदस्व मे
adhyātmavidyāyogeśī kīdṛśī bhavitavyatā | kīdṛśī paramā devī tatprakāraṃ vadasva me
यस्य नाथ मनस्थैर्यं महासत्त्वे सुनिर्मले | भक्त्या सम्भावनं यत्र विनावलम्बनं प्रभो
yasya nātha manasthairyaṃ mahāsattve sunirmale | bhaktyā sambhāvanaṃ yatra vināvalambanaṃ prabho
यस्या मनश्चित्तवशं स्वमिन्द्रिय| स्थिरा स्वदृष्टिर्जगदीश्वरीपदे | न खेन्दुशोभे च विनावलोकन| वायुः स्थिरो यस्य बिना निरोधनम्
yasyā manaścittavaśaṃ svamindriya| sthirā svadṛṣṭirjagadīśvarīpade | na khenduśobhe ca vināvalokana| vāyuḥ sthiro yasya binā nirodhanam
त एव मुद्रा विचरन्ति खेचरी पापाद्विमुक्ताः प्रपिबन्ति वायुम् | यथा हि बालस्य च तस्य वेष्टी निद्राविहीनाः प्रतियान्ति निद्राम्
ta eva mudrā vicaranti khecarī pāpādvimuktāḥ prapibanti vāyum | yathā hi bālasya ca tasya veṣṭī nidrāvihīnāḥ pratiyānti nidrām
पथापथज्ञानविवजीता ये धर्मार्थकामाद्धि विहीनमानसाः | विनावलम्बं जगतामधीश्वर एषैव मुद्रा विचरन्ति शाङ्करी
pathāpathajñānavivajītā ye dharmārthakāmāddhi vihīnamānasāḥ | vināvalambaṃ jagatāmadhīśvara eṣaiva mudrā vicaranti śāṅkarī
ज्ञाने साध्यात्मविद्यार्थं जानाति कुलनायकम् | अध्याज्ञाचक्रपद्मस्थं शिवात्मानं सुविद्यया
jñāne sādhyātmavidyārthaṃ jānāti kulanāyakam | adhyājñācakrapadmasthaṃ śivātmānaṃ suvidyayā
अध्यात्मज्ञानमात्रेण सिद्धो योगी न संशयः | षट्चक्रभेदको यो हि अध्यात्मज्ञः स उच्यते
adhyātmajñānamātreṇa siddho yogī na saṃśayaḥ | ṣaṭcakrabhedako yo hi adhyātmajñaḥ sa ucyate
अध्यात्मशास्त्रसङ्केतमात्मना मण्डितं शिवम् | कोटिचन्द्राकृतिं शान्तिं यो जानाति षडम्बुधे
adhyātmaśāstrasaṅketamātmanā maṇḍitaṃ śivam | koṭicandrākṛtiṃ śāntiṃ yo jānāti ṣaḍambudhe
स ज्ञानी सैव योगी स्यात् सैव देवो महेश्वरः | स मां जानाति हे कान्त विस्मयो नास्ति शङ्कर
sa jñānī saiva yogī syāt saiva devo maheśvaraḥ | sa māṃ jānāti he kānta vismayo nāsti śaṅkara
मम सर्वात्मकं रूपं जगत्स्थावरजङ्गमम् | सृष्टिस्थितिप्रलयगं यो जानाति स योगिराट्
mama sarvātmakaṃ rūpaṃ jagatsthāvarajaṅgamam | sṛṣṭisthitipralayagaṃ yo jānāti sa yogirāṭ
अध्यात्मविद्यां विज्ञाप्य नानाशास्त्रं प्रकाशितम् | तच्छास्रजालयुग्मा ये तेऽध्यात्मज्ञाः कथं नराः
adhyātmavidyāṃ vijñāpya nānāśāstraṃ prakāśitam | tacchāsrajālayugmā ye te'dhyātmajñāḥ kathaṃ narāḥ
त्रिदण्डी स्यात्सदाभक्तो वेदाभ्यासपरः कृती | वेदादुद्भवशास्त्राणि त्यक्त्वा मां भावयेद्यदि
tridaṇḍī syātsadābhakto vedābhyāsaparaḥ kṛtī | vedādudbhavaśāstrāṇi tyaktvā māṃ bhāvayedyadi
वेदाभ्यासं समाकृत्य नानाशास्त्रार्थनिर्णयम् | समुत्पन्नां महाशक्तिं समालोक्य भजेद्यतिः
vedābhyāsaṃ samākṛtya nānāśāstrārthanirṇayam | samutpannāṃ mahāśaktiṃ samālokya bhajedyatiḥ
सर्वत्र व्यापिकां शक्तिं कामरूपां निराश्रयाम् | व्यक्ताव्यक्तां स्थिरपदां वायवीं मां भजेद्यतिः
sarvatra vyāpikāṃ śaktiṃ kāmarūpāṃ nirāśrayām | vyaktāvyaktāṃ sthirapadāṃ vāyavīṃ māṃ bhajedyatiḥ
यस्या आनन्दमतुलं ज्ञानं यस्य फलाफलम् | योगिनां निश्चयज्ञानमेकमेव न संशयः
yasyā ānandamatulaṃ jñānaṃ yasya phalāphalam | yogināṃ niścayajñānamekameva na saṃśayaḥ
यस्याः प्रभावमात्रेण तत्त्वचिन्तापरो नरः | तामेव परमां देवीं सर्पराजसु कुण्डलीम्
yasyāḥ prabhāvamātreṇa tattvacintāparo naraḥ | tāmeva paramāṃ devīṃ sarparājasu kuṇḍalīm
तामेव वायवीं शक्तिं सूक्ष्मरूपां स्थिराशयाम् | आनन्दरसिकां गौरीं ध्यायेत् श्वासनिवासिनीम्
tāmeva vāyavīṃ śaktiṃ sūkṣmarūpāṃ sthirāśayām | ānandarasikāṃ gaurīṃ dhyāyet śvāsanivāsinīm
आनन्दं ब्रह्मणो रूपं तत्त्वदेहे व्यवस्थितम् | तस्याभिव्यञ्जकं द्रव्यं योगिभिः परिपीयते
ānandaṃ brahmaṇo rūpaṃ tattvadehe vyavasthitam | tasyābhivyañjakaṃ dravyaṃ yogibhiḥ paripīyate
तद्द्रव्यस्थां महादेवीं नीलोत्पलदलप्रभाम् | मानवीं परमां देवीमष्टादशभुजैर्युताम्
taddravyasthāṃ mahādevīṃ nīlotpaladalaprabhām | mānavīṃ paramāṃ devīmaṣṭādaśabhujairyutām
कुण्डलीं चेतनाकान्तिं चैतन्यां परदेवताम् | आनन्दभैरवीं नित्यां घोरहासां भयानकाम्
kuṇḍalīṃ cetanākāntiṃ caitanyāṃ paradevatām | ānandabhairavīṃ nityāṃ ghorahāsāṃ bhayānakām
तामेव परमां देवीं सर्ववायुवशङ्करीम् | मदिरासिन्धुसम्भूतां मत्तां रौद्रीं वराभयाम्
tāmeva paramāṃ devīṃ sarvavāyuvaśaṅkarīm | madirāsindhusambhūtāṃ mattāṃ raudrīṃ varābhayām
योगिनीं योगजननीं ज्ञानिनां मोहिनीसमाम् | सर्वभूतसर्वपक्षस्थितिरूपां महोज्ज्वलाम्
yoginīṃ yogajananīṃ jñānināṃ mohinīsamām | sarvabhūtasarvapakṣasthitirūpāṃ mahojjvalām