Map
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 66 of 129
श्वासधारणमाकृत्य बहुकालं सुखी भवेत् | यथा बृहस्पतिः श्रीमान् यथा सूर्यो दिवाकरः
śvāsadhāraṇamākṛtya bahukālaṃ sukhī bhavet | yathā bṛhaspatiḥ śrīmān yathā sūryo divākaraḥ
तथा प्रकाशमाकुर्यात् कोटिभिः स्तोत्रनामभिः | स्तुत्वा भूत्वा महाद्रव्यैस्तर्पयित्वा यथाक्रमम्
tathā prakāśamākuryāt koṭibhiḥ stotranāmabhiḥ | stutvā bhūtvā mahādravyaistarpayitvā yathākramam
अभिषिक्तः पुनर्ध्यात्वा पूजयित्वा यथाविधि | मानसोपचारद्रव्यैः स्वधायुक्तैरथापि वा
abhiṣiktaḥ punardhyātvā pūjayitvā yathāvidhi | mānasopacāradravyaiḥ svadhāyuktairathāpi vā
परमानन्दितो भूत्त्वा भावयेत् पीठदेवताः | भावयित्वा ततो जप्त्वा धर्माधर्मौ विचिन्तयेत्
paramānandito bhūttvā bhāvayet pīṭhadevatāḥ | bhāvayitvā tato japtvā dharmādharmau vicintayet
देवतायां मनो योज्य स्थापयित्वा स्वपीठके | पुनरुत्फुल्लकमलं मुद्रितं परिकारयेत्
devatāyāṃ mano yojya sthāpayitvā svapīṭhake | punarutphullakamalaṃ mudritaṃ parikārayet
षड्दलं र्मूच्छितं कृत्वा दलाग्रे संविशेत् सुधीः | सदानन्दः सर्वमयो वेदवेदान्तनामभिः
ṣaḍdalaṃ rmūcchitaṃ kṛtvā dalāgre saṃviśet sudhīḥ | sadānandaḥ sarvamayo vedavedāntanāmabhiḥ
षड्दलाग्रं महाकाल नियोज्य गमनं चरेत् | ततो गच्छेत् प्रज्वलिते पद्मे दशदले पुरे
ṣaḍdalāgraṃ mahākāla niyojya gamanaṃ caret | tato gacchet prajvalite padme daśadale pure
प्रविश्य कणीकामध्ये तन्मयस्तत्क्षणाद् भवेत् | तत्क्षणात्तन्मयो भूत्वा कुण्डलीचक्रसंस्थितः
praviśya kaṇīkāmadhye tanmayastatkṣaṇād bhavet | tatkṣaṇāttanmayo bhūtvā kuṇḍalīcakrasaṃsthitaḥ
असाध्यसाधनं सर्वं मणिपूरस्थनिर्मलम् | मणिपूरे महापीठे ध्यानगम्ये सति प्रभो
asādhyasādhanaṃ sarvaṃ maṇipūrasthanirmalam | maṇipūre mahāpīṭhe dhyānagamye sati prabho
मनोनिवेशनं कृत्वा नरो मुच्येत सङ्कटात् | मनोयोगी मनोभोगी मनोभक्तो मनोयुवा
manoniveśanaṃ kṛtvā naro mucyeta saṅkaṭāt | manoyogī manobhogī manobhakto manoyuvā
मन एव मनुष्याणां कारणं त्राणमोक्षयोः | कारणं सर्वभावानां तद्भावं सन्त्यजेद् बुधः
mana eva manuṣyāṇāṃ kāraṇaṃ trāṇamokṣayoḥ | kāraṇaṃ sarvabhāvānāṃ tadbhāvaṃ santyajed budhaḥ
सर्वभावं विहायापि महाभावं समाश्रयेत् | भावेन लभ्यते मोक्षो भावेन लभ्यते सुखम्
sarvabhāvaṃ vihāyāpi mahābhāvaṃ samāśrayet | bhāvena labhyate mokṣo bhāvena labhyate sukham
एतद्भावं सदा कुर्याद् भावाद् भवति योगिराट् | भावेन भक्तिमाप्नोति विषयाद् भावमाश्रयेत्
etadbhāvaṃ sadā kuryād bhāvād bhavati yogirāṭ | bhāvena bhaktimāpnoti viṣayād bhāvamāśrayet
सुपीठं कुलपीठे वा लिङ्गपीठमथापि वा | श्रीविद्यापीठमालिख्य विभाव्य च पुनः पुनः
supīṭhaṃ kulapīṭhe vā liṅgapīṭhamathāpi vā | śrīvidyāpīṭhamālikhya vibhāvya ca punaḥ punaḥ
ततः प्रस्फुटिते पद्मे दलाग्रे षड्दलस्य च | स्थापयित्वा महाविष्णुं पूजयित्वा सुसंयतः
tataḥ prasphuṭite padme dalāgre ṣaḍdalasya ca | sthāpayitvā mahāviṣṇuṃ pūjayitvā susaṃyataḥ
जप्त्वा च तन्मयो भूत्वा निधाय मणिपूरके | दृढाकारमूर्ध्वगतं षड्दलं परिरक्षयेत्
japtvā ca tanmayo bhūtvā nidhāya maṇipūrake | dṛḍhākāramūrdhvagataṃ ṣaḍdalaṃ parirakṣayet
ततश्चोद्र्ध्वतरे स्थाने महोच्चोत्तरसुन्दरे | मनोनिवेशनं कृत्वा शक्तिं रुद्रं समाश्रयेत्
tataścodrdhvatare sthāne mahoccottarasundare | manoniveśanaṃ kṛtvā śaktiṃ rudraṃ samāśrayet
चैतन्यरूपिणीं शक्तिं चैतन्यं रुद्ररूपिणम् | तत्र भद्रात्मकं रौद्रं रौद्रीं प्रकाशकारिणीम्
caitanyarūpiṇīṃ śaktiṃ caitanyaṃ rudrarūpiṇam | tatra bhadrātmakaṃ raudraṃ raudrīṃ prakāśakāriṇīm
भक्त्या पुनः पुनर्ध्यायेदूर्ध्वरेतास्तमीश्वरम् | प्रगच्छन्ति चोद्र्ध्वमार्गे ध्येया योगिभिरेव च
bhaktyā punaḥ punardhyāyedūrdhvaretāstamīśvaram | pragacchanti codrdhvamārge dhyeyā yogibhireva ca
अहं देवी परानन्दा मणिपूरनिवासिनी | तथा श्रीलाकिनीशक्तिः श्रीरुद्रस्त्वं न संशयः
ahaṃ devī parānandā maṇipūranivāsinī | tathā śrīlākinīśaktiḥ śrīrudrastvaṃ na saṃśayaḥ
रुद्ररूपी महादेवो रुद्ररूपा सरस्वती | सर्वदा ऊद्र्ध्वगामी च सा शक्तिरूद्र्ध्वगामिनी
rudrarūpī mahādevo rudrarūpā sarasvatī | sarvadā ūdrdhvagāmī ca sā śaktirūdrdhvagāminī
ऊद्र्ध्वमार्गं काशयन्तीं योगिनीं योगमातरम् | महारुद्रं तथा ध्यात्वा मणिपूरे सुनिर्मले
ūdrdhvamārgaṃ kāśayantīṃ yoginīṃ yogamātaram | mahārudraṃ tathā dhyātvā maṇipūre sunirmale
ऊद्र्ध्वमुखं समाकुर्याद् महापद्मं मनोरमम् | मणिपूरं महाकान्तं मणिकोटिसुनिर्मलम्
ūdrdhvamukhaṃ samākuryād mahāpadmaṃ manoramam | maṇipūraṃ mahākāntaṃ maṇikoṭisunirmalam
कोटिकोटिशरच्चन्द्र पूर्णज्योतिःसमाकरम् | ऊद्र्ध्वमुखं समाकुर्यात् स्वयंभावेन जायते
koṭikoṭiśaraccandra pūrṇajyotiḥsamākaram | ūdrdhvamukhaṃ samākuryāt svayaṃbhāvena jāyate
यदि चोद्र्ध्वमुखं पद्मं यन्त्रमण्डलसंयुतम् | अतिकोमलपत्रेषु भाति चात्यद्भुतङ्करम्
yadi codrdhvamukhaṃ padmaṃ yantramaṇḍalasaṃyutam | atikomalapatreṣu bhāti cātyadbhutaṅkaram
लेपयित्वा योजयित्वा स्थापयित्वा पुनः पुनः | प्रापयित्वा महारुद्रं त्रैलोक्यजननीं शिवाम्
lepayitvā yojayitvā sthāpayitvā punaḥ punaḥ | prāpayitvā mahārudraṃ trailokyajananīṃ śivām
रुद्राणीं रौद्रशक्तिञ्च लाकिनीं लोकसाक्षिणीम् | कुम्भकं प्राणवायोश्च प्राणवायोश्च योजनम्
rudrāṇīṃ raudraśaktiñca lākinīṃ lokasākṣiṇīm | kumbhakaṃ prāṇavāyośca prāṇavāyośca yojanam
एकत्र मिलनं कृत्वा भावनं परिकारयेत् | भावेन लभ्यते मोक्षो भाव एव निजपिरयः
ekatra milanaṃ kṛtvā bhāvanaṃ parikārayet | bhāvena labhyate mokṣo bhāva eva nijapirayaḥ
मनो निवेश्य तत्रस्थो रुद्राराधनमाचरेत् | तथा श्रीलाकिनीदेव्याः परमाद्भुतसाधनम्
mano niveśya tatrastho rudrārādhanamācaret | tathā śrīlākinīdevyāḥ paramādbhutasādhanam
शृणुष्व परमानन्द भैरव पिरयवल्लभ | ममोपदेशं सन्त्यज्य कोऽपि सिद्धो न सम्भवेत्
śṛṇuṣva paramānanda bhairava pirayavallabha | mamopadeśaṃ santyajya ko'pi siddho na sambhavet
ममाज्ञाबलयोगेन सिद्धो भवति मानवः | मुक्तिमूलं महाभावं मुक्तिमूलं हि साधनम्
mamājñābalayogena siddho bhavati mānavaḥ | muktimūlaṃ mahābhāvaṃ muktimūlaṃ hi sādhanam
मुक्तिक्रमेण कालेन सिद्धो भवति साधकः | मम योगक्रमेणैव मम तन्त्रावलोकनात्
muktikrameṇa kālena siddho bhavati sādhakaḥ | mama yogakrameṇaiva mama tantrāvalokanāt
कोऽपि नाथ ब्रह्मयोगी भवत्येव न चाखिले | सर्वे च योगिनः शीघ्रं प्रभवन्ति न संशयः
ko'pi nātha brahmayogī bhavatyeva na cākhile | sarve ca yoginaḥ śīghraṃ prabhavanti na saṃśayaḥ
स्फुटाकारदलं कृत्वा विन्यासं तत्र कारयेत् | महायोगिकुलन्यासं विद्यान्यासं समाचरेत्
sphuṭākāradalaṃ kṛtvā vinyāsaṃ tatra kārayet | mahāyogikulanyāsaṃ vidyānyāsaṃ samācaret
सर्वन्यासं निजन्यासं ज्ञानजालं समाचरेत् | मानसक्रियया व्याप्तं देहं मधुरसम्प्लुतम्
sarvanyāsaṃ nijanyāsaṃ jñānajālaṃ samācaret | mānasakriyayā vyāptaṃ dehaṃ madhurasamplutam
शिवरूपिणमात्मानं वैष्णवं ज्ञानचक्षुषम् | एकाकारं मूलमन्त्रध्यानं तत्र समाचरेत्
śivarūpiṇamātmānaṃ vaiṣṇavaṃ jñānacakṣuṣam | ekākāraṃ mūlamantradhyānaṃ tatra samācaret
ध्यात्वा चार्घ्यं समाकुर्यात् कुलचक्रक्रमेण तु | आत्मानमपरिच्छिन्नं विचिन्त्य पुनरेव च
dhyātvā cārghyaṃ samākuryāt kulacakrakrameṇa tu | ātmānamaparicchinnaṃ vicintya punareva ca
सन्ध्यायेन्निजचैतन्यदेवतां कुलदेवताम् | पाद्यार्ध्यादिक्रमेणैव पूजयित्वाऽप्यहनीशम्
sandhyāyennijacaitanyadevatāṃ kuladevatām | pādyārdhyādikrameṇaiva pūjayitvā'pyahanīśam
परिवारांस्ततो ध्यात्वा तत्सर्वान् परिपूजयेत् | धूपदीपौ ततो दद्याद् निजपूजाविधानतः
parivārāṃstato dhyātvā tatsarvān paripūjayet | dhūpadīpau tato dadyād nijapūjāvidhānataḥ
प्राणायामं दीपनादौ कुर्यात् साधक एव च | भक्त्या ध्यात्वा मनुं जप्त्वा मणिपूरस्थदैवते
prāṇāyāmaṃ dīpanādau kuryāt sādhaka eva ca | bhaktyā dhyātvā manuṃ japtvā maṇipūrasthadaivate
जपं समर्प्य विधिना प्राणायामं पुनस्त्रयम् | प्रणम्य स्तोत्रकवचैः स्वदेवीं हृदि चार्पयेत्
japaṃ samarpya vidhinā prāṇāyāmaṃ punastrayam | praṇamya stotrakavacaiḥ svadevīṃ hṛdi cārpayet
मणिपूरविभेदार्थं शृणु वक्ष्यामि तत्त्वतः | यं ज्ञात्वा मूढलोकाश्च प्रविशन्ति महाघटे
maṇipūravibhedārthaṃ śṛṇu vakṣyāmi tattvataḥ | yaṃ jñātvā mūḍhalokāśca praviśanti mahāghaṭe
अमूढत्वं प्राप्नुवन्ति भवन्ति योगिनोऽमराः | खेचरत्वं प्राप्नुवन्ति सांख्ययोगनिषेविणः
amūḍhatvaṃ prāpnuvanti bhavanti yogino'marāḥ | khecaratvaṃ prāpnuvanti sāṃkhyayoganiṣeviṇaḥ
महापातकमुख्यानां नाशं शीघ्रं महारिपुम् | कियत्कालेऽनले दोषे जले पर्वतकानने
mahāpātakamukhyānāṃ nāśaṃ śīghraṃ mahāripum | kiyatkāle'nale doṣe jale parvatakānane
कुर्वन्ति च दिदृक्षूणां देवतावशमेव च | मणिपूरं महापीठं ध्यायेद् यः प्राणसंयमम्
kurvanti ca didṛkṣūṇāṃ devatāvaśameva ca | maṇipūraṃ mahāpīṭhaṃ dhyāyed yaḥ prāṇasaṃyamam
तथा पञ्चाऽऽसवासिद्धिं कृत्वा पूरं विभेदयेत् | त्रिलोक जननीं सत्यां शिवामाद्यां त्रियोगिनीम्
tathā pañcā''savāsiddhiṃ kṛtvā pūraṃ vibhedayet | triloka jananīṃ satyāṃ śivāmādyāṃ triyoginīm
मूलाधारात् समुत्पत्य गच्छन्ती रसषड्दले | प्रकाशं षड्दलं कृत्त्वा प्रगच्छन्ती प्रभान्विता
mūlādhārāt samutpatya gacchantī rasaṣaḍdale | prakāśaṃ ṣaḍdalaṃ kṛttvā pragacchantī prabhānvitā
मणिपूरे महाचक्रे त्रैलोक्यजपसाधने | सिद्धीनां निलये काम्ये कमनीये मनःपिरये
maṇipūre mahācakre trailokyajapasādhane | siddhīnāṃ nilaye kāmye kamanīye manaḥpiraye
मनः पिरया महादेवी सर्वोल्लासनकारिणी | खेचरी महदानन्दमण्डिता मन्त्रयोगिनी
manaḥ pirayā mahādevī sarvollāsanakāriṇī | khecarī mahadānandamaṇḍitā mantrayoginī
अनुग्रहकरी सिद्धा विभाव्या तत एव हि | आनन्दघन सन्दोहमात्मज्ञानं सुनिर्मलम्
anugrahakarī siddhā vibhāvyā tata eva hi | ānandaghana sandohamātmajñānaṃ sunirmalam
मणिपूरं संविभाव्य किन्न सिद्ध्यति भूतले | अणिमा लघिमा व्याप्तिर्महाश्रेष्ठादिसिद्धिभाक्
maṇipūraṃ saṃvibhāvya kinna siddhyati bhūtale | aṇimā laghimā vyāptirmahāśreṣṭhādisiddhibhāk
कौलो वा वार मुख्यो वा ज्ञानी वा साधकोत्तमः | योगाभ्यासं यः करोति मणिपूरं समाश्रयेत्
kaulo vā vāra mukhyo vā jñānī vā sādhakottamaḥ | yogābhyāsaṃ yaḥ karoti maṇipūraṃ samāśrayet
मणिपूरस्थितं देवं यः स्तौति नियतः शुचिः | स्तवराजस्य पाठेन प्रबुद्धा कुण्डली भवेत्
maṇipūrasthitaṃ devaṃ yaḥ stauti niyataḥ śuciḥ | stavarājasya pāṭhena prabuddhā kuṇḍalī bhavet
सा देवी परमा माया मणिपूरे स्थिता शिवा | प्रबुद्धां कास्यत्येव ततः सिद्धो भवेन्मनुः
sā devī paramā māyā maṇipūre sthitā śivā | prabuddhāṃ kāsyatyeva tataḥ siddho bhavenmanuḥ
सिद्धे मनौ पराप्राप्तिरिति मे तन्त्रनिर्णयः | यदि चैतन्यमिच्छन्ति कुण्डलिन्याः पराक्रमम्
siddhe manau parāprāptiriti me tantranirṇayaḥ | yadi caitanyamicchanti kuṇḍalinyāḥ parākramam
जानाति निजदेहे च महोदयमनुत्तमम् | तेषां चैतन्यहेतोश्च देवतानां कुलेश्वर
jānāti nijadehe ca mahodayamanuttamam | teṣāṃ caitanyahetośca devatānāṃ kuleśvara
महास्तोत्रं समाकुर्यात् प्रत्यहं सिद्धिहेतुना | सिद्धिकार्यं धर्मकार्यं मणिपूरे समाप्नुयात्
mahāstotraṃ samākuryāt pratyahaṃ siddhihetunā | siddhikāryaṃ dharmakāryaṃ maṇipūre samāpnuyāt
मणिपूरनिवासिन्याः भेदनं ज्ञानसाधनम् | सहस्रनामममलं सिद्धिद्रव्यनिरूपणम्
maṇipūranivāsinyāḥ bhedanaṃ jñānasādhanam | sahasranāmamamalaṃ siddhidravyanirūpaṇam
नित्यसिद्धिं काम्यसिद्धिं मणिपूरे समाश्रयेत् | प्राणबुद्ध्या स्वेष्टदेवीं पूजयेल्लाकिनीं पराम्
nityasiddhiṃ kāmyasiddhiṃ maṇipūre samāśrayet | prāṇabuddhyā sveṣṭadevīṃ pūjayellākinīṃ parām
स्वदेवतां पूजयेद् वै मणिपूरे महालये | मणिपूरस्थितां रौद्रीं महाशक्तिं महोदयाम्
svadevatāṃ pūjayed vai maṇipūre mahālaye | maṇipūrasthitāṃ raudrīṃ mahāśaktiṃ mahodayām