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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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तत्प्रकारं शृणुष्वाथ वल्लभ पिरयदर्शन | तव भावेन कथये न कुत्र वद शङ्कर
tatprakāraṃ śṛṇuṣvātha vallabha pirayadarśana | tava bhāvena kathaye na kutra vada śaṅkara
यदि लोकस्य निकटे कथ्यते योगसाधनम् | विघ्ना घोरा वसन्त्येव गात्रे योगादिकं कथम्
yadi lokasya nikaṭe kathyate yogasādhanam | vighnā ghorā vasantyeva gātre yogādikaṃ katham
योगयोगाद् भवेन्मोक्षः तत्प्रकाशाद्विनाशनम् | अतो न दर्शयेद् योगं यदीच्छेदात्मनः शुभम्
yogayogād bhavenmokṣaḥ tatprakāśādvināśanam | ato na darśayed yogaṃ yadīcchedātmanaḥ śubham
कृत्वा पञ्चामरा योगं प्रत्यहं भक्तिसंयुतः | पठेत् श्रीकुण्डलीदेवीसहस्रनाम चाष्टकम्
kṛtvā pañcāmarā yogaṃ pratyahaṃ bhaktisaṃyutaḥ | paṭhet śrīkuṇḍalīdevīsahasranāma cāṣṭakam
महायोगी भवेन्नाथ षण्मासे नात्र संशयः | पञ्चमे वा योगविद्या सर्वविद्याप्रकाशिनी
mahāyogī bhavennātha ṣaṇmāse nātra saṃśayaḥ | pañcame vā yogavidyā sarvavidyāprakāśinī
कृत्वा पञ्चस्वरा सिद्धिं ततोऽष्टाङ्गादिधारणा | आदौ पञ्चस्वरा सिद्धिस्ततोऽन्या योगधारणा
kṛtvā pañcasvarā siddhiṃ tato'ṣṭāṅgādidhāraṇā | ādau pañcasvarā siddhistato'nyā yogadhāraṇā
तत्प्रकारं प्रवक्ष्यामि सावधानावधारय | अहं जानामि संसारे केवलं योगपण्डितान्
tatprakāraṃ pravakṣyāmi sāvadhānāvadhāraya | ahaṃ jānāmi saṃsāre kevalaṃ yogapaṇḍitān
तत् साक्षिणी ह्यहं नाथ भक्तानामुदयाय च | इदानीं कथये तेऽहं मम वा योगसाधनम्
tat sākṣiṇī hyahaṃ nātha bhaktānāmudayāya ca | idānīṃ kathaye te'haṃ mama vā yogasādhanam
एवं कृत्वा नित्यरूपी योगानामष्टधा यतः | ततः कालेन पुरुषः सिद्धिमाप्नोति निश्चितम्
evaṃ kṛtvā nityarūpī yogānāmaṣṭadhā yataḥ | tataḥ kālena puruṣaḥ siddhimāpnoti niścitam
पञ्चामरा विधानानि क्रमेण शृणु शङ्कर | नेतीयोगं हि सिद्धानां महाकफविनाशनम्
pañcāmarā vidhānāni krameṇa śṛṇu śaṅkara | netīyogaṃ hi siddhānāṃ mahākaphavināśanam
दन्तियोगं प्रवक्ष्यामि पश्चाद् हृदयभेदनात् | धौतीयोगं ततः पश्चात् सर्वमलविनाशनात्
dantiyogaṃ pravakṣyāmi paścād hṛdayabhedanāt | dhautīyogaṃ tataḥ paścāt sarvamalavināśanāt
नेउलीयोगमपरं सर्वाङ्गोदरचालनात् | क्षालनं परमं योगं नाडीनां क्षालनात् स्मृतम्
neulīyogamaparaṃ sarvāṅgodaracālanāt | kṣālanaṃ paramaṃ yogaṃ nāḍīnāṃ kṣālanāt smṛtam
एतत् पञ्चामरायोगं यमिनामतिगोचरम् | यमनियमकाले तु पञ्चामराक्रियां यजेत्
etat pañcāmarāyogaṃ yamināmatigocaram | yamaniyamakāle tu pañcāmarākriyāṃ yajet
अमरा साधनादेव अमरत्वं लभेद् ध्रुवम् | एतत्करणकाले च तथा पञ्चामरासनम्
amarā sādhanādeva amaratvaṃ labhed dhruvam | etatkaraṇakāle ca tathā pañcāmarāsanam
पञ्चामराभक्षणेन अमरो योगसिद्धिभाक् | तानि द्रव्याणि वक्ष्यामि तवाग्रे परमेश्वर
pañcāmarābhakṣaṇena amaro yogasiddhibhāk | tāni dravyāṇi vakṣyāmi tavāgre parameśvara
येन हीना न सिद्ध्यन्ति कल्पकोटिशतेन च | एका तु अमरा दूर्वा तस्या ग्रन्थिं समानयेत्
yena hīnā na siddhyanti kalpakoṭiśatena ca | ekā tu amarā dūrvā tasyā granthiṃ samānayet
अन्या तु विजया देवी सिद्धिरूपा सरस्वती | अन्या तु बिल्वपत्रस्था शिवसन्तोषकारिणी
anyā tu vijayā devī siddhirūpā sarasvatī | anyā tu bilvapatrasthā śivasantoṣakāriṇī
अन्या तु योगसिद्ध्यर्थे निर्गुण्डी चामरा मता | अन्या तु कालितुलसी श्रीविष्णोः परितोषिणी
anyā tu yogasiddhyarthe nirguṇḍī cāmarā matā | anyā tu kālitulasī śrīviṣṇoḥ paritoṣiṇī
एताः पञ्चस्वराः ज्ञेया योगसाधनकर्मणि | एतासां द्विगुणं ग्राह्यं विजयापत्रमुत्तमम्
etāḥ pañcasvarāḥ jñeyā yogasādhanakarmaṇi | etāsāṃ dviguṇaṃ grāhyaṃ vijayāpatramuttamam
ब्राह्मणी क्षत्रिया वैश्या शूद्राः सर्वत्र पूजिताः | एतद्द्रव्याणि सङ्ग्राह्य भक्षयेच्चूर्णमुत्तमम्
brāhmaṇī kṣatriyā vaiśyā śūdrāḥ sarvatra pūjitāḥ | etaddravyāṇi saṅgrāhya bhakṣayeccūrṇamuttamam
तच्चूर्णभक्षसमये एतन्मन्त्रादिपञ्चमम् | पठित्वा भक्षणं कृत्वा नरो मुच्येत सङ्कटात्
taccūrṇabhakṣasamaye etanmantrādipañcamam | paṭhitvā bhakṣaṇaṃ kṛtvā naro mucyeta saṅkaṭāt
ओं त्वं दूर्वेऽमरपूज्ये त्वं अमृतोद्भवसम्भवे | अमरं मां सदा भद्रे कुरुष्व नृहरिपिरये
oṃ tvaṃ dūrve'marapūjye tvaṃ amṛtodbhavasambhave | amaraṃ māṃ sadā bhadre kuruṣva nṛharipiraye
ओं दूर्वायै नमः स्वाहा इति दूर्वायाः | पुनवीजयामन्त्रेण शोधयेत् सर्वकन्यकाः | ओं संविदे ब्रह्मसम्भूते ब्रह्मपुत्रि सदाऽनघे | भैरवाणां च तृप्त्यर्थे पवित्रा भव सर्वदा
oṃ dūrvāyai namaḥ svāhā iti dūrvāyāḥ | punavījayāmantreṇa śodhayet sarvakanyakāḥ | oṃ saṃvide brahmasambhūte brahmaputri sadā'naghe | bhairavāṇāṃ ca tṛptyarthe pavitrā bhava sarvadā
ओं ब्राह्मण्यै नमः स्वाहा | ओं सिद्धिमूलकरे देवि हीनबोधप्रबोधिनि | राजपुत्रीवशङ्करि शूलकण्ठत्रिशूलिनि
oṃ brāhmaṇyai namaḥ svāhā | oṃ siddhimūlakare devi hīnabodhaprabodhini | rājaputrīvaśaṅkari śūlakaṇṭhatriśūlini
ओं क्षत्रियायै नमः स्वाहा | ओं अज्ञानेन्धनदीप्ताग्नि ज्ञानाग्निज्ज्वालरूपिणि | आनन्दाद्याहुतिं कृत्वा सम्यक्ज्ञानं प्रयच्छ मे
oṃ kṣatriyāyai namaḥ svāhā | oṃ ajñānendhanadīptāgni jñānāgnijjvālarūpiṇi | ānandādyāhutiṃ kṛtvā samyakjñānaṃ prayaccha me
ह्रीं ह्रीं वैश्यायै नमः स्वाहा | ओं नमस्यामि नमस्यामि योगमार्गप्रदशीनि | त्रैलोक्यविजये मातः समाधिफलदा भव
hrīṃ hrīṃ vaiśyāyai namaḥ svāhā | oṃ namasyāmi namasyāmi yogamārgapradaśīni | trailokyavijaye mātaḥ samādhiphaladā bhava
श्रीं शूद्रायै नमः स्वाहा | ओं काव्यसिद्धिकरी देवी बिल्वपत्रनिवासिनि | अमरत्वं सदा देहि शिवतुल्यं कुरुष्व माम्
śrīṃ śūdrāyai namaḥ svāhā | oṃ kāvyasiddhikarī devī bilvapatranivāsini | amaratvaṃ sadā dehi śivatulyaṃ kuruṣva mām
ओं शिवदायै नमः स्वाहा | निर्गुण्डि परमानन्दे योगानामधिदेवते | सा मां रक्षतु अमरे भावसिद्धिप्रदे नमः
oṃ śivadāyai namaḥ svāhā | nirguṇḍi paramānande yogānāmadhidevate | sā māṃ rakṣatu amare bhāvasiddhiprade namaḥ
ओं शोकापहायै नमः स्वाहा | ओं विष्णोः पिरये महामाये महाकालनिवारिणी | तुलसी मां सदा रक्ष मामेकममरं कुरु
oṃ śokāpahāyai namaḥ svāhā | oṃ viṣṇoḥ piraye mahāmāye mahākālanivāriṇī | tulasī māṃ sadā rakṣa māmekamamaraṃ kuru
ओं ह्रीं श्रीं एं क्लीं अमरायै नमः स्वाहा | पुनरेव समाकृत्य सर्वासां शोधनञ्चरेत्
oṃ hrīṃ śrīṃ eṃ klīṃ amarāyai namaḥ svāhā | punareva samākṛtya sarvāsāṃ śodhanañcaret
ओं अमृते अमृतोद्भवेऽमृतवषीणि अमृतमाकर्षय | आकर्षय सिद्धिं देहि स्वाहा | धेनुमुद्रां योनिमुद्रां मत्स्यमुद्रां प्रदर्शयेत् | तत्त्वमुद्राक्रमेणैव तर्पणं कारयेद् बुधः
oṃ amṛte amṛtodbhave'mṛtavaṣīṇi amṛtamākarṣaya | ākarṣaya siddhiṃ dehi svāhā | dhenumudrāṃ yonimudrāṃ matsyamudrāṃ pradarśayet | tattvamudrākrameṇaiva tarpaṇaṃ kārayed budhaḥ
अमन्त्रकं सप्तवारं गुरोर्नाम्ना शिवेऽर्पयेत् | सप्तकञ्च स्वेष्टदेव्या नाम्ना शुद्धिं प्रदापयेत्
amantrakaṃ saptavāraṃ gurornāmnā śive'rpayet | saptakañca sveṣṭadevyā nāmnā śuddhiṃ pradāpayet
ततस्तर्पणमाकुर्यात्तर्पयामि नमो नमः | एतद्वाक्यस्य पूर्वे च इष्टमन्त्रं समुच्चरेत्
tatastarpaṇamākuryāttarpayāmi namo namaḥ | etadvākyasya pūrve ca iṣṭamantraṃ samuccaret
परदेवतां समुद्धृत्य सर्वाद्यप्रणवं स्मृतम् | ततो मुखे प्रजुहुयात् कुण्डलीनामपूर्वकम्
paradevatāṃ samuddhṛtya sarvādyapraṇavaṃ smṛtam | tato mukhe prajuhuyāt kuṇḍalīnāmapūrvakam
ओं एं वद वद वाग्वादिनि मम जिह्वाग्रे स्थिरीभव | सर्वसत्त्ववशङ्करि शत्रुकण्ठत्रिशूलिनि स्वाहा | एतज्जप्त्वा साश्रमी च वशी साधकसत्तमः | पञ्चामरा शासनज्ञः कुलाचारविधिपिरयः
oṃ eṃ vada vada vāgvādini mama jihvāgre sthirībhava | sarvasattvavaśaṅkari śatrukaṇṭhatriśūlini svāhā | etajjaptvā sāśramī ca vaśī sādhakasattamaḥ | pañcāmarā śāsanajñaḥ kulācāravidhipirayaḥ
स्थिरचेता भवेद्योगी यदि पञ्चामरागतः | नेतीयोगविधानानि शृणु कैलासपूजिते
sthiracetā bhavedyogī yadi pañcāmarāgataḥ | netīyogavidhānāni śṛṇu kailāsapūjite
येन सर्वमस्तकस्थकफानां दहनं भवेत् | सूक्ष्मसूत्रं दृढतरं प्रदद्यात् नासिकाबिले
yena sarvamastakasthakaphānāṃ dahanaṃ bhavet | sūkṣmasūtraṃ dṛḍhataraṃ pradadyāt nāsikābile
मुखरन्ध्रे समानीय सन्धानेन समानयेत् | पुनः पुनः सदा योगी यातायातेन घर्षयेत्
mukharandhre samānīya sandhānena samānayet | punaḥ punaḥ sadā yogī yātāyātena gharṣayet
क्रमेण वर्द्धनं कुर्यात् सूत्रस्य परमेश्वर | नेतीयोगेन नासाया रन्ध्रं निर्मलकं भवेत्
krameṇa varddhanaṃ kuryāt sūtrasya parameśvara | netīyogena nāsāyā randhraṃ nirmalakaṃ bhavet
वायोर्गमनकाले तु महासुखमिति प्रभो | दन्तीयोगं ततः पश्चात्कुर्यात् साधकसत्तमः
vāyorgamanakāle tu mahāsukhamiti prabho | dantīyogaṃ tataḥ paścātkuryāt sādhakasattamaḥ
दन्तधावनकाले तु योगमेतत् प्रकाशयेत् | दन्तधावनकाष्ठञ्च सार्धहस्तैकसम्भवम्
dantadhāvanakāle tu yogametat prakāśayet | dantadhāvanakāṣṭhañca sārdhahastaikasambhavam
नातिस्थूलं नातिसूक्ष्मं नवीनं नम्रमुत्तमम् | अपक्वं यत्नतो ग्राह्यं मृणालसदृशं तरुम्
nātisthūlaṃ nātisūkṣmaṃ navīnaṃ namramuttamam | apakvaṃ yatnato grāhyaṃ mṛṇālasadṛśaṃ tarum
गृहीत्वा दन्तकाष्ठं वै योगी नित्यं प्रभक्षयेत् | दन्तकाष्ठाग्रभागञ्च कनिष्ठाङ्गुलिपर्वतः
gṛhītvā dantakāṣṭhaṃ vai yogī nityaṃ prabhakṣayet | dantakāṣṭhāgrabhāgañca kaniṣṭhāṅguliparvataḥ
एवं दन्तावलिभ्याञ्च चर्वणं सुन्दरं चरेत् | ततः प्रक्षाल्य तोयेन शनैगीलनमाचरेत्
evaṃ dantāvalibhyāñca carvaṇaṃ sundaraṃ caret | tataḥ prakṣālya toyena śanaigīlanamācaret
शनैः शनैः प्रकर्त्तव्यं कायावाक्चित्तशोधनम् | यावदभिन्नकाष्ठाग्रं नाभिमूले त्वनाक्षतम्
śanaiḥ śanaiḥ prakarttavyaṃ kāyāvākcittaśodhanam | yāvadabhinnakāṣṭhāgraṃ nābhimūle tvanākṣatam
तावत् सूक्ष्मतरं ग्राह्यमवश्यं प्रत्यहञ्चरेत् | हृदये जलचक्रञ्च यावत् खण्डं न जायते
tāvat sūkṣmataraṃ grāhyamavaśyaṃ pratyahañcaret | hṛdaye jalacakrañca yāvat khaṇḍaṃ na jāyate
तावत्कालं सर्वदिने प्रभाते दन्तधावनम् | हृदये कफभाण्डस्य खण्डनं जायते ध्रुवम्
tāvatkālaṃ sarvadine prabhāte dantadhāvanam | hṛdaye kaphabhāṇḍasya khaṇḍanaṃ jāyate dhruvam
पवनागमने सौख्यं प्रयाति योगनिर्भरम् | खेचरत्वं स लभताम् अम्लानञ्च कटूद्भवम्
pavanāgamane saukhyaṃ prayāti yoganirbharam | khecaratvaṃ sa labhatām amlānañca kaṭūdbhavam
मिष्टान्नं शाकदध्यन्नं द्विवारं रात्रिभोजनम् | अवश्यं सन्त्यजेद्योगी यदि योगमिहेच्छति
miṣṭānnaṃ śākadadhyannaṃ dvivāraṃ rātribhojanam | avaśyaṃ santyajedyogī yadi yogamihecchati
एकभागं मुद्गबीजं द्विभागं तण्डुलं मतम् | उत्तमं पाकमाकृत्य घृतदुग्धेन भक्षयेत्
ekabhāgaṃ mudgabījaṃ dvibhāgaṃ taṇḍulaṃ matam | uttamaṃ pākamākṛtya ghṛtadugdhena bhakṣayet
अथवा केवलं दुग्धं तर्पणं कारयेद् बुधः | कुण्डलीं कुलरूपाञ्च दुग्धेन परितर्पयेत्
athavā kevalaṃ dugdhaṃ tarpaṇaṃ kārayed budhaḥ | kuṇḍalīṃ kularūpāñca dugdhena paritarpayet
कुण्डलीतर्पणं योगी यदि जानाति शङ्कर | अनायासेन योगी स्यात् स ज्ञानीन्द्रो भवेद्ध्रुवम्
kuṇḍalītarpaṇaṃ yogī yadi jānāti śaṅkara | anāyāsena yogī syāt sa jñānīndro bhaveddhruvam
यमनियमपरो यः कुण्डलीसेवनस्थो विभवविरहितो वा भूरिभाराश्रितो वा | स भवति परयोगी सर्वविद्यार्थवेद्यो | गुणगणगगनस्थो मुक्तरूपी गणेशः
yamaniyamaparo yaḥ kuṇḍalīsevanastho vibhavavirahito vā bhūribhārāśrito vā | sa bhavati parayogī sarvavidyārthavedyo | guṇagaṇagaganastho muktarūpī gaṇeśaḥ
अथ वक्ष्ये महाकाल रहस्यं चातिदुर्लभम् | यस्य विज्ञानमात्रेण नरो ब्रह्मपदं लभेत्
atha vakṣye mahākāla rahasyaṃ cātidurlabham | yasya vijñānamātreṇa naro brahmapadaṃ labhet
आकाशे तस्य राज्यञ्च खेचरेशो भवेद् ध्रुवम् | धनेशो भवति क्षिप्रं ब्रह्मज्ञानी भवेन्नरः
ākāśe tasya rājyañca khecareśo bhaved dhruvam | dhaneśo bhavati kṣipraṃ brahmajñānī bhavennaraḥ
योगानामधिपो राजा वीरभद्रो यथाकविः | विरिञ्चिगणनाथस्य कृपा भवति सर्वदा
yogānāmadhipo rājā vīrabhadro yathākaviḥ | viriñcigaṇanāthasya kṛpā bhavati sarvadā
यः करोति पञ्चयोगं स स्यादमरविग्रहः | धौतीयोगं प्रवक्ष्यामि यत्कृत्वा निर्मलो भवेत्
yaḥ karoti pañcayogaṃ sa syādamaravigrahaḥ | dhautīyogaṃ pravakṣyāmi yatkṛtvā nirmalo bhavet
अत्यन्तगुह्यं योगं च समाधिकरणं नृणाम् | यदि न कुरुते योगं तदा मरणमाप्नुयात्
atyantaguhyaṃ yogaṃ ca samādhikaraṇaṃ nṛṇām | yadi na kurute yogaṃ tadā maraṇamāpnuyāt
धौतीयोगं विना नाथ कः सिद्ध्यति महीतले | सूक्ष्मात्सूक्ष्मतरं वस्त्रं द्वात्रिंशद्धस्तमानतः
dhautīyogaṃ vinā nātha kaḥ siddhyati mahītale | sūkṣmātsūkṣmataraṃ vastraṃ dvātriṃśaddhastamānataḥ
एकहस्तक्रमेणैव यः करोति शनैः शनैः | यावद् द्वात्रिंशद्धस्तञ्च तावत्कालं क्रियाञ्चरेत्
ekahastakrameṇaiva yaḥ karoti śanaiḥ śanaiḥ | yāvad dvātriṃśaddhastañca tāvatkālaṃ kriyāñcaret