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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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अथ षट्चक्रयोगं च प्रवक्ष्यामीह तत्त्वतः | कुण्डलीयोगविविधं कृत्वा योगी भवेन्नरः
atha ṣaṭcakrayogaṃ ca pravakṣyāmīha tattvataḥ | kuṇḍalīyogavividhaṃ kṛtvā yogī bhavennaraḥ
मूलादिब्रह्मरन्ध्रान्तं षट्चक्रभेदनं मतम् | षट्चक्रे योगशास्त्राणि विविधानि वसन्ति हि
mūlādibrahmarandhrāntaṃ ṣaṭcakrabhedanaṃ matam | ṣaṭcakre yogaśāstrāṇi vividhāni vasanti hi
यो जानातीह षट्चक्रं सर्वशास्त्रार्थविद्भवेत् | चतुद्र्दलं मूलपद्मं वादिसान्तार्णसम्भवम्
yo jānātīha ṣaṭcakraṃ sarvaśāstrārthavidbhavet | catudrdalaṃ mūlapadmaṃ vādisāntārṇasambhavam
हिरण्यवर्णममलं ध्यायेद्योगी पुनः पुनः | निर्जने विपिने शून्ये पशुपक्षिगणावृते
hiraṇyavarṇamamalaṃ dhyāyedyogī punaḥ punaḥ | nirjane vipine śūnye paśupakṣigaṇāvṛte
निर्भये सुन्दरे देशे दुभीक्षादिविवजीते | कृत्वा दृढासनं मन्त्री योगमार्गपरो भवेत्
nirbhaye sundare deśe dubhīkṣādivivajīte | kṛtvā dṛḍhāsanaṃ mantrī yogamārgaparo bhavet
तदा योगी भवेत् क्षिप्रं मम शास्त्रानुसारतः | पूर्वदले वकारं च ध्यायेद्योगी सदा सुखी
tadā yogī bhavet kṣipraṃ mama śāstrānusārataḥ | pūrvadale vakāraṃ ca dhyāyedyogī sadā sukhī
सुवर्णवर्णं हितकारिणं नृणां सत्वोद्भवं पूर्वदलस्थितं सुखम् | मत्तप्रियं वारणमत्तमन्दिरं मन्त्रार्थकं शीतलरूपधारिणम्
suvarṇavarṇaṃ hitakāriṇaṃ nṛṇāṃ satvodbhavaṃ pūrvadalasthitaṃ sukham | mattapriyaṃ vāraṇamattamandiraṃ mantrārthakaṃ śītalarūpadhāriṇam
योगानुभावाश्रयकालमन्दिरं तेजोमयं सिद्धिसमृद्धिदं गुरुम् | आद्याक्षरं वं वरभावसाधनं नारायणं भावनपञ्चमच्युतम्
yogānubhāvāśrayakālamandiraṃ tejomayaṃ siddhisamṛddhidaṃ gurum | ādyākṣaraṃ vaṃ varabhāvasādhanaṃ nārāyaṇaṃ bhāvanapañcamacyutam
ध्यायेत् शकारं कनकाचलप्रभं गौरीपतेः श्रीकरणं पुराणम् | लक्ष्मीप्रियं सर्वसुवर्णवेष्टितं सदा मुदा दक्षिणपत्रमुत्तमम्
dhyāyet śakāraṃ kanakācalaprabhaṃ gaurīpateḥ śrīkaraṇaṃ purāṇam | lakṣmīpriyaṃ sarvasuvarṇaveṣṭitaṃ sadā mudā dakṣiṇapatramuttamam
शमीश्वरीषष्ठगुणावतंसं षट्पद्मसम्भेदनकारकं परम् | परापरस्थाननिवासिनं गुणं हेमाचलं पत्रमहं भजामि
śamīśvarīṣaṣṭhaguṇāvataṃsaṃ ṣaṭpadmasambhedanakārakaṃ param | parāparasthānanivāsinaṃ guṇaṃ hemācalaṃ patramahaṃ bhajāmi
सकारमानन्दरसं प्रियं प्रियं ध्याये महाहाटकपर्वताग्रकम् | ध्याये मुदाहं घननाथमन्दिरे मायामहामोहविनाशनं जयम्
sakāramānandarasaṃ priyaṃ priyaṃ dhyāye mahāhāṭakaparvatāgrakam | dhyāye mudāhaṃ ghananāthamandire māyāmahāmohavināśanaṃ jayam
चतुर्भुजं भुजयुगं अष्टादशभुजं तथा | अष्टहस्तं सदा ध्यायेन्मन्त्री भावविशुद्धये
caturbhujaṃ bhujayugaṃ aṣṭādaśabhujaṃ tathā | aṣṭahastaṃ sadā dhyāyenmantrī bhāvaviśuddhaye
ततो ध्यायेत् कणीकायां मध्यदेशे मनोरमम् | स्वयम्भूलिङ्गपरमं योगिनां योगसिद्धिदम्
tato dhyāyet kaṇīkāyāṃ madhyadeśe manoramam | svayambhūliṅgaparamaṃ yogināṃ yogasiddhidam
प्रातः सूर्यसमप्रख्यं तडित्कोटिसमप्रभम् | तं संवेष्ट्य महादेवी कुण्डली योगदायिनी
prātaḥ sūryasamaprakhyaṃ taḍitkoṭisamaprabham | taṃ saṃveṣṭya mahādevī kuṇḍalī yogadāyinī
सार्धत्रिवेष्टनग्रन्थियुता सा मुक्तिदायिनी | निद्रिता सा सदा भद्रा महापातकघातिनी
sārdhatriveṣṭanagranthiyutā sā muktidāyinī | nidritā sā sadā bhadrā mahāpātakaghātinī
निरन्तरं तस्य शीर्षे विभाति शशधारिणी | तच्छ्वासधारिणी नित्या जगतां प्राणधारिणी
nirantaraṃ tasya śīrṣe vibhāti śaśadhāriṇī | tacchvāsadhāriṇī nityā jagatāṃ prāṇadhāriṇī
सुप्ता सर्पसमा भ्रान्तिः यथार्कशतकोटयः | यदा लिङ्गं सा विहाय प्राक्तिष्ठति महापथे
suptā sarpasamā bhrāntiḥ yathārkaśatakoṭayaḥ | yadā liṅgaṃ sā vihāya prāktiṣṭhati mahāpathe
तदा सिद्धो भवेद्योगी ध्यानधारणकृत् शुचिः | सदानन्दमयो नित्यश्चैतन्यकुण्डली यदा
tadā siddho bhavedyogī dhyānadhāraṇakṛt śuciḥ | sadānandamayo nityaścaitanyakuṇḍalī yadā
सुषुम्ना नाडिकामध्ये महासूक्ष्मविले स्थितः | मनो निधाय यो योगी श्वासमार्गपरो भवेत्
suṣumnā nāḍikāmadhye mahāsūkṣmavile sthitaḥ | mano nidhāya yo yogī śvāsamārgaparo bhavet
तदा सा द्रवति क्षिप्रं चैतन्या कुण्डली परा | पृष्ठदेशे महादण्डे मेरुमूले महाप्रभे
tadā sā dravati kṣipraṃ caitanyā kuṇḍalī parā | pṛṣṭhadeśe mahādaṇḍe merumūle mahāprabhe
मूलादिब्रह्मरन्ध्राधः सदास्थिरूपधारकः | कनकाचलनाम्ना च प्रतिभाति जगत्त्रये
mūlādibrahmarandhrādhaḥ sadāsthirūpadhārakaḥ | kanakācalanāmnā ca pratibhāti jagattraye
तन्मध्ये परमा सूक्ष्मा सुषुम्ना बहुरूपिणी | मनोमुनिस्वरूपा च मनश्चैतन्यकारिणी
tanmadhye paramā sūkṣmā suṣumnā bahurūpiṇī | manomunisvarūpā ca manaścaitanyakāriṇī
तन्मध्ये भाति वज्राख्याघोरपातकनाशिनी | सिद्धिदाभावविज्ञानां मोक्षदा कुलरूपिणाम्
tanmadhye bhāti vajrākhyāghorapātakanāśinī | siddhidābhāvavijñānāṃ mokṣadā kularūpiṇām
तन्मध्ये चित्रिणी देवी देवताप्रीतिवद्धीनी | हितैषिणी महामाया कालजालविनाशिनी
tanmadhye citriṇī devī devatāprītivaddhīnī | hitaiṣiṇī mahāmāyā kālajālavināśinī
सा पाति सकलान् चक्रान् पद्मरूपधरान् परान् | त्रैलोक्यमण्डलगतान् साक्षादमृतविग्रहान्
sā pāti sakalān cakrān padmarūpadharān parān | trailokyamaṇḍalagatān sākṣādamṛtavigrahān
स्वयं दधार सा देवी चित्राख्या चारुतेजसी | तले पृष्ठे ऊद्र्ध्वदेशे शीर्षे वक्षसि नाभिषु
svayaṃ dadhāra sā devī citrākhyā cārutejasī | tale pṛṣṭhe ūdrdhvadeśe śīrṣe vakṣasi nābhiṣu
कण्ठकूपे चक्रमध्ये ब्रह्माण्डं पाति सर्वदा | शरीरात्मकमीशार्थं त्रैलोक्यं सचराचरम्
kaṇṭhakūpe cakramadhye brahmāṇḍaṃ pāti sarvadā | śarīrātmakamīśārthaṃ trailokyaṃ sacarācaram
चित्रासुग्रथनं पद्मं योऽवभाव्यति भावकः | भावेन लभ्यते योगं भावेन भाव्यते शिवः
citrāsugrathanaṃ padmaṃ yo'vabhāvyati bhāvakaḥ | bhāvena labhyate yogaṃ bhāvena bhāvyate śivaḥ
भावेन शक्तिमाप्नोति तस्माद्भावं समाश्रयेत् | षट्चक्रभावनां कृत्वा महायोगी भवेन्नरः
bhāvena śaktimāpnoti tasmādbhāvaṃ samāśrayet | ṣaṭcakrabhāvanāṃ kṛtvā mahāyogī bhavennaraḥ
सर्वधर्मान्वितो भूत्वा राजते क्षितिमण्डले | सर्वत्रगामी स भवेत् यदि पद्मे मनोलयम्
sarvadharmānvito bhūtvā rājate kṣitimaṇḍale | sarvatragāmī sa bhavet yadi padme manolayam
पद्मभावनमात्रेण आकाशसदृशो भवेत् | महापद्मे मनो दत्वा महाभक्तो भवेद्ध्रुवम्
padmabhāvanamātreṇa ākāśasadṛśo bhavet | mahāpadme mano datvā mahābhakto bhaveddhruvam
यदि भक्तो भवेन्नाथ तदा मुक्तो न संशयः | यदि मुक्तो महीमध्ये ध्यानयोगपरायणः
yadi bhakto bhavennātha tadā mukto na saṃśayaḥ | yadi mukto mahīmadhye dhyānayogaparāyaṇaḥ
तदा कालपरां ज्ञात्वा सर्वदर्शी च सर्ववित् | सर्वज्ञः सर्वतोभद्रो भवतीति न संशयः
tadā kālaparāṃ jñātvā sarvadarśī ca sarvavit | sarvajñaḥ sarvatobhadro bhavatīti na saṃśayaḥ
चित्रिणी मध्यदेशे च ब्रह्मनाडी महाप्रभा | सर्वसिद्धिप्रदा नित्या सा देवी सकला कला
citriṇī madhyadeśe ca brahmanāḍī mahāprabhā | sarvasiddhipradā nityā sā devī sakalā kalā
व्योमरूपा भगवती सर्वचैतन्यरूपिणी | एकरूपं परं ब्रह्म ब्रह्मातीतं जगत्त्रयम्
vyomarūpā bhagavatī sarvacaitanyarūpiṇī | ekarūpaṃ paraṃ brahma brahmātītaṃ jagattrayam
यदा जगत्त्रयं ब्रह्म तदा सत्त्वालयं प्रभो | महालये मनो दत्वा सर्वकालजयो भवेत्
yadā jagattrayaṃ brahma tadā sattvālayaṃ prabho | mahālaye mano datvā sarvakālajayo bhavet
मृत्युञ्जयो महावीरो महाच्छत्रो महागतिः | सर्वव्यापकरूपेण ईश्वरत्वेन भाषते
mṛtyuñjayo mahāvīro mahācchatro mahāgatiḥ | sarvavyāpakarūpeṇa īśvaratvena bhāṣate
सर्वदा मन्त्रसम्भूतो विशालाक्षः प्रसन्नधीः | एकस्थानस्थितो याति नक्षत्रं स हि शङ्कर
sarvadā mantrasambhūto viśālākṣaḥ prasannadhīḥ | ekasthānasthito yāti nakṣatraṃ sa hi śaṅkara
एकदृष्टिः क्षुधातृष्णारहितो वाक्यवजीतः | निराकारे मनो दद्यात्तदा महानयं प्रभो
ekadṛṣṭiḥ kṣudhātṛṣṇārahito vākyavajītaḥ | nirākāre mano dadyāttadā mahānayaṃ prabho
किन्तु नाथाज्ञानिनां हि नापि नापि महालयः | महाप्रलय एवं हि योगिनां नात्र संशयः
kintu nāthājñānināṃ hi nāpi nāpi mahālayaḥ | mahāpralaya evaṃ hi yogināṃ nātra saṃśayaḥ
यदा मनोयोग विशुद्धये मनोलयं यः कुरुतेऽप्यहनीशम् | स एव मोक्षो गुणसिन्धुरूपी कालाग्निरूपी निजदैवदैवतः
yadā manoyoga viśuddhaye manolayaṃ yaḥ kurute'pyahanīśam | sa eva mokṣo guṇasindhurūpī kālāgnirūpī nijadaivadaivataḥ
महामनोयोग विकारवजीतः | कामक्रिया काण्डविशुद्धमण्डितः | हितो गतीनां मतिमान्निरस्तो | महालयस्थोऽमर एव भक्तः
mahāmanoyoga vikāravajītaḥ | kāmakriyā kāṇḍaviśuddhamaṇḍitaḥ | hito gatīnāṃ matimānnirasto | mahālayastho'mara eva bhaktaḥ
मानी विचारार्थविवेकचित्तश् चातुर्य चित्तोल्बणताविवजीतः | योगी भवेत्साधक चक्रवर्ती | व्योमाम्बुजे चित्तविसर्जनं सदा
mānī vicārārthavivekacittaś cāturya cittolbaṇatāvivajītaḥ | yogī bhavetsādhaka cakravartī | vyomāmbuje cittavisarjanaṃ sadā
अथ वक्ष्ये महाकाल मूलपद्मविवेचनम् | यत् कृत्वा अमरो भूत्वा वसेत् कालचतुष्टयम्
atha vakṣye mahākāla mūlapadmavivecanam | yat kṛtvā amaro bhūtvā vaset kālacatuṣṭayam
अथ षट्चक्रभेदार्थे भेदिनीशक्तिमाश्रयेत् | छेदिनीं सर्वग्रन्थीनां योगिनीं समुपाश्रयेत्
atha ṣaṭcakrabhedārthe bhedinīśaktimāśrayet | chedinīṃ sarvagranthīnāṃ yoginīṃ samupāśrayet
तस्या मन्त्रान् प्रवक्ष्यामि येन सिद्धो भवेन्नरः | आदौ शृणु महामन्त्रं भेदिन्याः परं मनुम्
tasyā mantrān pravakṣyāmi yena siddho bhavennaraḥ | ādau śṛṇu mahāmantraṃ bhedinyāḥ paraṃ manum
आदौ कालींसमुत्कृत्य ब्रह्ममन्त्रं ततः परम् | देव्याः प्रणवमुद्धृत्य भेदनी तदनन्तरम्
ādau kālīṃsamutkṛtya brahmamantraṃ tataḥ param | devyāḥ praṇavamuddhṛtya bhedanī tadanantaram
ततो हि मम गृह्णीयात् प्रापय द्वयमेव च | चित्तचञ्चीशब्दान्ते मां रक्ष युग्ममेव च
tato hi mama gṛhṇīyāt prāpaya dvayameva ca | cittacañcīśabdānte māṃ rakṣa yugmameva ca
भेदिनी मम शब्दान्ते अकालमरणं हर | हर युग्मं स्वं महापापं नमो नमोऽग्निजायया
bhedinī mama śabdānte akālamaraṇaṃ hara | hara yugmaṃ svaṃ mahāpāpaṃ namo namo'gnijāyayā
एतन्मन्त्रं जपेत्तत्र डाकिनीरक्षसि प्रभो | आदौ प्रणवमुद्धृत्य ब्रह्ममन्त्रं ततः परम्
etanmantraṃ japettatra ḍākinīrakṣasi prabho | ādau praṇavamuddhṛtya brahmamantraṃ tataḥ param
शाम्भवीति ततश्चोक्त्वा ब्राह्मणीति पदं ततः | मनोनिवेशं कुरुते तारयेति द्विधापदम्
śāmbhavīti tataścoktvā brāhmaṇīti padaṃ tataḥ | manoniveśaṃ kurute tārayeti dvidhāpadam
छेदिनीपदमुद्धृत्य मम मानसशब्दतः | महान्धकारमुद्धृत्य छेदयेति द्विधापदम्
chedinīpadamuddhṛtya mama mānasaśabdataḥ | mahāndhakāramuddhṛtya chedayeti dvidhāpadam
स्वाहान्तं मनुमुद्धृत्य जपेन्मूलाम्बुजे सुधीः | एतन्मन्त्रप्रसादेन जीवन्मुक्तो भवेन्नरः
svāhāntaṃ manumuddhṛtya japenmūlāmbuje sudhīḥ | etanmantraprasādena jīvanmukto bhavennaraḥ
तथा स्त्रीयोगिनीमन्त्रं जपेत्तत्रैव शङ्कर | ओं घोररूपिणिपदं सर्वव्यापिनि शङ्कर
tathā strīyoginīmantraṃ japettatraiva śaṅkara | oṃ ghorarūpiṇipadaṃ sarvavyāpini śaṅkara
महायोगिनि मे पापं शोकं रोगं हरेति च | विपक्षं छेदयेत्युक्त्वा योगं मय्यर्पय द्वयम्
mahāyogini me pāpaṃ śokaṃ rogaṃ hareti ca | vipakṣaṃ chedayetyuktvā yogaṃ mayyarpaya dvayam
स्वाहान्तं मनुमुद्धृत्य जपाद्योगी भवेन्नरः | खेचरत्वं समाप्नोति योगाभ्यासेन योगिराट्
svāhāntaṃ manumuddhṛtya japādyogī bhavennaraḥ | khecaratvaṃ samāpnoti yogābhyāsena yogirāṭ
डाकिनीं ब्रह्मणा युक्तां मूले ध्यात्वा पुनः पुनः | जपेन्मन्त्रं सदायोगी ब्रह्ममन्त्रेण योगवित्
ḍākinīṃ brahmaṇā yuktāṃ mūle dhyātvā punaḥ punaḥ | japenmantraṃ sadāyogī brahmamantreṇa yogavit
ब्रह्ममन्त्रं प्रवक्ष्यामि तज्जापेनापि योगिराट् | ब्रह्ममन्त्रप्रसादेन जडो योगी न संशयः
brahmamantraṃ pravakṣyāmi tajjāpenāpi yogirāṭ | brahmamantraprasādena jaḍo yogī na saṃśayaḥ
प्रणवत्रयमुद्धृत्य दीर्घप्रणवयुग्मकम् | तदन्ते प्रणवत्रीणि ब्रह्म ब्रह्म त्रयं त्रयम्
praṇavatrayamuddhṛtya dīrghapraṇavayugmakam | tadante praṇavatrīṇi brahma brahma trayaṃ trayam
सर्वसिद्धिपदस्यान्ते पालयेति च मां पदम् | सत्त्वं गुणो रक्ष रक्ष मायास्वाहापदं जपेत्
sarvasiddhipadasyānte pālayeti ca māṃ padam | sattvaṃ guṇo rakṣa rakṣa māyāsvāhāpadaṃ japet