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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.
7,694 verses · page 67 of 129
सर्वसञ्चारिणीं योग्यां महायोगिपिरयां पराम् | निजदेवीपदाम्भोज पूजावत् पूजनं चरेत्
sarvasañcāriṇīṃ yogyāṃ mahāyogipirayāṃ parām | nijadevīpadāmbhoja pūjāvat pūjanaṃ caret
पूजां समाप्य विधिना स्तोत्रं देव्याः समाचरेत् | तत्प्राणवायुरूपेण सिद्धीनां नाशहेतवे
pūjāṃ samāpya vidhinā stotraṃ devyāḥ samācaret | tatprāṇavāyurūpeṇa siddhīnāṃ nāśahetave
कृतं स्तोत्रं कोटिनाम ब्रह्मणा गुणकात्मना | तत्सर्वं प्रकरोष्येतत् प्रकारं ज्ञानशङ्कर
kṛtaṃ stotraṃ koṭināma brahmaṇā guṇakātmanā | tatsarvaṃ prakaroṣyetat prakāraṃ jñānaśaṅkara
एतत्स्तोत्रप्रसादेन योगिनस्ते महौजसः | अहङ्कारघटी ज्ञानं महाव्याधिनिवारणम्
etatstotraprasādena yoginaste mahaujasaḥ | ahaṅkāraghaṭī jñānaṃ mahāvyādhinivāraṇam
महास्तवनमेवं हि साक्षादानन्दवर्धनम् | नय भक्तिप्रदं शुद्धं शुद्धानामप्यगोचरम्
mahāstavanamevaṃ hi sākṣādānandavardhanam | naya bhaktipradaṃ śuddhaṃ śuddhānāmapyagocaram
शिवां शक्यामाद्यां दशदलगतां रुद्रमहिषी| विशालाक्षीं सूक्ष्मां शशियुतजटाजूटमुकुटाम् | महाविद्युत्कोटिपिरयजडितपीठे त्रिनयना| महालाकिन्याख्यां दशदल कलां भावयति कः
śivāṃ śakyāmādyāṃ daśadalagatāṃ rudramahiṣī| viśālākṣīṃ sūkṣmāṃ śaśiyutajaṭājūṭamukuṭām | mahāvidyutkoṭipirayajaḍitapīṭhe trinayanā| mahālākinyākhyāṃ daśadala kalāṃ bhāvayati kaḥ
मृणालान्तर्ध्वान्तः प्रकटतटसंहारसुभगा| कुलक्षेत्रोल्लासां चरमपददां दीपकलिकाम् | सदानन्दाकारां गतिगुणहरां चारुकिरणा| प्रभावर्णश्यामां रुचिरवदनां भावयति कः
mṛṇālāntardhvāntaḥ prakaṭataṭasaṃhārasubhagā| kulakṣetrollāsāṃ caramapadadāṃ dīpakalikām | sadānandākārāṃ gatiguṇaharāṃ cārukiraṇā| prabhāvarṇaśyāmāṃ ruciravadanāṃ bhāvayati kaḥ
प्रतीक्षानन्दाब्धि प्रकटचरणाम्भोजयुगला| वियद्वर्णां कान्तां सुरवरसुपूजाविधिरताम् | महासूक्ष्मद्वारप्रचलनकरीं भेदनकरी| दिवायोगाह्लादपिरयजनशिवां भावयति कः
pratīkṣānandābdhi prakaṭacaraṇāmbhojayugalā| viyadvarṇāṃ kāntāṃ suravarasupūjāvidhiratām | mahāsūkṣmadvārapracalanakarīṃ bhedanakarī| divāyogāhlādapirayajanaśivāṃ bhāvayati kaḥ
अयोध्यापीठस्थामरुणकमनीं प्रेमगलिता| महारौद्रीं भीमां शतशतरविप्रेमनिकराम् | महादुःखार्तानां नयनशुभगां भावविरहा| सतीं सीतामिन्द्रोत्सवनवघटां भावयति कः
ayodhyāpīṭhasthāmaruṇakamanīṃ premagalitā| mahāraudrīṃ bhīmāṃ śataśataravipremanikarām | mahāduḥkhārtānāṃ nayanaśubhagāṃ bhāvavirahā| satīṃ sītāmindrotsavanavaghaṭāṃ bhāvayati kaḥ
विकाराकाराङ्गीं तरुणरविकोटिश्रियमिमा| कुलाधारां सारां परमरसधारां जयवराम् | कृपाच्छन्नाकामां परमरसभाण्डेषु शुभदा| भजेदिन्द्रां रुद्रां शशिमुखकराह्लादनिकराम्
vikārākārāṅgīṃ taruṇaravikoṭiśriyamimā| kulādhārāṃ sārāṃ paramarasadhārāṃ jayavarām | kṛpācchannākāmāṃ paramarasabhāṇḍeṣu śubhadā| bhajedindrāṃ rudrāṃ śaśimukhakarāhlādanikarām
रसाब्धौ विश्रान्तिं कुपितजनशान्तिं सकरुणा| त्रिलोकज्ञानस्थां मदननिलयां योगनिकराम् | मणिद्वीपच्छायां दशदलकलां केवलभवा| भवानीं रुद्राणीं वरदमणिपूरे भजति कः
rasābdhau viśrāntiṃ kupitajanaśāntiṃ sakaruṇā| trilokajñānasthāṃ madananilayāṃ yoganikarām | maṇidvīpacchāyāṃ daśadalakalāṃ kevalabhavā| bhavānīṃ rudrāṇīṃ varadamaṇipūre bhajati kaḥ
कृपाब्धौ किं किं किमनुगतसुतां मौलिनमिता| शिवाङ्कां मूलस्थां सकलमणिपूरस्थिरभवाम् | हिरण्याक्षीं तक्षां क्षयकरणरश्मिच्छविशता| विनोदीं पञ्चास्यपिरयगुणधरां भावयति कः
kṛpābdhau kiṃ kiṃ kimanugatasutāṃ maulinamitā| śivāṅkāṃ mūlasthāṃ sakalamaṇipūrasthirabhavām | hiraṇyākṣīṃ takṣāṃ kṣayakaraṇaraśmicchaviśatā| vinodīṃ pañcāsyapirayaguṇadharāṃ bhāvayati kaḥ
महापद्माख्यां सकलधनदानाकुलचला| चलानन्दोद्रेक प्रचयरससिन्धूद्भवहृदि | हृदानन्दो ध्यायेत् सकलगुणदात्रीं सुखमयी| कलां सूक्ष्मात्यन्तां तिमिरदहनां कोटिधनदाम्
mahāpadmākhyāṃ sakaladhanadānākulacalā| calānandodreka pracayarasasindhūdbhavahṛdi | hṛdānando dhyāyet sakalaguṇadātrīṃ sukhamayī| kalāṃ sūkṣmātyantāṃ timiradahanāṃ koṭidhanadām
दशकं यः पठेन्नित्यं श्रीविद्यां सुखदायिनीम् | ध्यात्वा हृदयपद्माधो निर्मलात्मा सदा पठेत्
daśakaṃ yaḥ paṭhennityaṃ śrīvidyāṃ sukhadāyinīm | dhyātvā hṛdayapadmādho nirmalātmā sadā paṭhet
मणिपूरस्थितं देवं रुद्रं पश्यति योगिराट् | रुद्राणीसहितं शम्भुं दृष्ट्वा मुक्तो भवेत् क्षणात्
maṇipūrasthitaṃ devaṃ rudraṃ paśyati yogirāṭ | rudrāṇīsahitaṃ śambhuṃ dṛṣṭvā mukto bhavet kṣaṇāt
जीवन्मुक्तः स एवात्मा योगिनीवल्लभो भवेत् | योगात्मा परमात्मा च स हि साक्षादनीश्वरः
jīvanmuktaḥ sa evātmā yoginīvallabho bhavet | yogātmā paramātmā ca sa hi sākṣādanīśvaraḥ
स भित्वा मणि पूराब्धिं निर्मलं ज्योतिरुज्ज्वलम् | शम्भोरीश्वरयोगज्ञक्रियानाथस्य श्रीपतेः
sa bhitvā maṇi pūrābdhiṃ nirmalaṃ jyotirujjvalam | śambhorīśvarayogajñakriyānāthasya śrīpateḥ
निकटे याति देव्याश्च स्थाने योगी न संशयः
nikaṭe yāti devyāśca sthāne yogī na saṃśayaḥ
अथ कालक्रमं वक्ष्ये यत्काले योगिराड् भवेत् | तत्कालं प्राणवायूनां निलयं सूक्ष्मसञ्चयम्
atha kālakramaṃ vakṣye yatkāle yogirāḍ bhavet | tatkālaṃ prāṇavāyūnāṃ nilayaṃ sūkṣmasañcayam
पुनः पुनः सञ्चयने दृढो भवति संवशी | क्रियायां सञ्चरन्त्येव योगिन्यो योगमातरः
punaḥ punaḥ sañcayane dṛḍho bhavati saṃvaśī | kriyāyāṃ sañcarantyeva yoginyo yogamātaraḥ
यत्काले यत्प्रकर्त्तव्यं भानुरूप्यकुलार्णव | काले काले वशो याति परमात्मा निरामयः
yatkāle yatprakarttavyaṃ bhānurūpyakulārṇava | kāle kāle vaśo yāti paramātmā nirāmayaḥ
विना प्रयोगसारेण विना जाप्येन शङ्कर | कः सिद्धो जायते ज्ञानी योगी भवति कुत्र वा
vinā prayogasāreṇa vinā jāpyena śaṅkara | kaḥ siddho jāyate jñānī yogī bhavati kutra vā
अभ्यासमन्त्रयोगेन शनैर्योगी भवेन्नरः | प्रभाते ज्ञानशौचञ्च कुण्डलीभावनादिकम्
abhyāsamantrayogena śanairyogī bhavennaraḥ | prabhāte jñānaśaucañca kuṇḍalībhāvanādikam
तन्मध्ये चापि संस्कुर्याद् योगं पञ्चामरादिकम् | ततो मन्त्रस्नानकार्यं मस्तके जलसेचनम्
tanmadhye cāpi saṃskuryād yogaṃ pañcāmarādikam | tato mantrasnānakāryaṃ mastake jalasecanam
सन्ध्यावन्दन कार्यञ्च ततः कुर्यात् पृथक् पृथक् | तत उत्थाय सद्भूमौ शुद्धकोमलजासने
sandhyāvandana kāryañca tataḥ kuryāt pṛthak pṛthak | tata utthāya sadbhūmau śuddhakomalajāsane
उपविश्य सदाभ्यासी शुद्धकायासनञ्चरेत् | तत्कार्यसमये नाथ ध्यानं चैतन्यमेव च
upaviśya sadābhyāsī śuddhakāyāsanañcaret | tatkāryasamaye nātha dhyānaṃ caitanyameva ca
कुण्डलिन्याः सदा कुर्यात् तन्मध्ये जपमेव च | आसनं सुन्दरं कुर्यात् सव्यापसव्यभेदतः
kuṇḍalinyāḥ sadā kuryāt tanmadhye japameva ca | āsanaṃ sundaraṃ kuryāt savyāpasavyabhedataḥ
आसनादिकमाकृत्य शेषे सुस्थासनं चरेत् | सुस्थासनं समाकृत्य चोर्ध्वपद्मासनं चरेत्
āsanādikamākṛtya śeṣe susthāsanaṃ caret | susthāsanaṃ samākṛtya cordhvapadmāsanaṃ caret
मस्तकाधः केशमध्ये हस्तौ दत्त्वा मनुं जपेत् | चतुरशीतित्रिगुणमासनं भञ्जनं तथा
mastakādhaḥ keśamadhye hastau dattvā manuṃ japet | caturaśītitriguṇamāsanaṃ bhañjanaṃ tathā
प्रत्यासनं क्रमेणैव एतेषां द्विगुणं पुनः | एतेषामासनादीनां वक्तव्या सङ्ख्यका पुनः
pratyāsanaṃ krameṇaiva eteṣāṃ dviguṇaṃ punaḥ | eteṣāmāsanādīnāṃ vaktavyā saṅkhyakā punaḥ
अष्टाङ्गसाधने नाथ वक्तव्यं सर्वमासनम् | प्राणायामं षोडशकमथवा द्वादशादिकम्
aṣṭāṅgasādhane nātha vaktavyaṃ sarvamāsanam | prāṇāyāmaṃ ṣoḍaśakamathavā dvādaśādikam
स्वकर्णागोचरं कृत्वा पिबेद्वायुं सदा बुधः | ततः समाप्य तत्कार्यं मन्त्रयोगं समभ्यसेत्
svakarṇāgocaraṃ kṛtvā pibedvāyuṃ sadā budhaḥ | tataḥ samāpya tatkāryaṃ mantrayogaṃ samabhyaset
समाप्य मन्त्रयोगं च प्राणायामत्रयं चरेत् | तत उत्थाय नद्यादिं विलोक्य चान्तरात्मनि
samāpya mantrayogaṃ ca prāṇāyāmatrayaṃ caret | tata utthāya nadyādiṃ vilokya cāntarātmani
स्नानं कृत्त्वा महायोगी मानसादिक्रमेण तु | तत्रैव मानसं जापं समाप्य जपमेव च
snānaṃ kṛttvā mahāyogī mānasādikrameṇa tu | tatraiva mānasaṃ jāpaṃ samāpya japameva ca
एकप्राणायामं कुर्यात् कृत्त्वा तीरे विशेत् सुधीः | पिधाय पीतवसनं धर्माधर्मं विचिन्तयेत्
ekaprāṇāyāmaṃ kuryāt kṛttvā tīre viśet sudhīḥ | pidhāya pītavasanaṃ dharmādharmaṃ vicintayet
ततः सन्ध्यावन्दनं च कृत्त्वा पूजाविधिं चरेत् | सर्वत्र कुम्भकं कृत्त्वा भावयित्त्वा पुनः पुनः
tataḥ sandhyāvandanaṃ ca kṛttvā pūjāvidhiṃ caret | sarvatra kumbhakaṃ kṛttvā bhāvayittvā punaḥ punaḥ
मणिपूरे महापीठे ध्यात्वा देवीं कुलेश्वरीम् | पूजयित्त्वा विधानेन प्राणायामं पुनश्चरेत्
maṇipūre mahāpīṭhe dhyātvā devīṃ kuleśvarīm | pūjayittvā vidhānena prāṇāyāmaṃ punaścaret
ततः कुर्यात् साधकेन्द्रो विधिना कवचस्तवम् | सर्वत्र प्राणसंयोगाद् योगी भवति निश्चितम्
tataḥ kuryāt sādhakendro vidhinā kavacastavam | sarvatra prāṇasaṃyogād yogī bhavati niścitam
अथवा कालजालानां वारणाय महषीभिः | एतत् कार्यं समाकुर्याद् योगनिर्णयसिद्धये
athavā kālajālānāṃ vāraṇāya mahaṣībhiḥ | etat kāryaṃ samākuryād yoganirṇayasiddhaye
योगाधीनं परं ब्रह्म योगाधीनं परन्तपः | योगाधीना सर्वसिद्धिस्तस्माद् योगं समाश्रयेत्
yogādhīnaṃ paraṃ brahma yogādhīnaṃ parantapaḥ | yogādhīnā sarvasiddhistasmād yogaṃ samāśrayet
योगेन ज्ञानमाप्नोति ज्ञानान्मोक्षमवाप्नुयात् | तत्क्रमं शृणु भूचक्रे सर्वसिद्ध्यादिसाधनम्
yogena jñānamāpnoti jñānānmokṣamavāpnuyāt | tatkramaṃ śṛṇu bhūcakre sarvasiddhyādisādhanam
सिद्धिसाधनमन्त्रेण योगी भवति भूपतिः | शीघ्रं राजा भवेद् योगी शीघ्रं योगी भवेद् यतिः
siddhisādhanamantreṇa yogī bhavati bhūpatiḥ | śīghraṃ rājā bhaved yogī śīghraṃ yogī bhaved yatiḥ
शीघ्रं योगी भवेद्विप्रो यदि स्वधर्ममाश्रयेत् | स्वधर्मनिष्ठताज्ञानं सज्ज्ञानं परमात्मनः
śīghraṃ yogī bhavedvipro yadi svadharmamāśrayet | svadharmaniṣṭhatājñānaṃ sajjñānaṃ paramātmanaḥ
तज्ज्ञानेन लभेद् योगं योगाधीनाश्च सिद्धयः | सिद्ध्यधीनं परं ब्रह्म तस्माद् योगं समाश्रयेत्
tajjñānena labhed yogaṃ yogādhīnāśca siddhayaḥ | siddhyadhīnaṃ paraṃ brahma tasmād yogaṃ samāśrayet
स्वधर्मनिष्ठताज्ञानं स तज्ज्ञानं समाश्रयेत् | योगयोगाद्भवेन्मोक्षो मम तन्त्रार्थनिर्णयः
svadharmaniṣṭhatājñānaṃ sa tajjñānaṃ samāśrayet | yogayogādbhavenmokṣo mama tantrārthanirṇayaḥ
योगी ब्रह्मा मुरारिश्च तथा योगी महेश्वरः | तथा योगी महाकालः कौलो योगी न संशयः
yogī brahmā murāriśca tathā yogī maheśvaraḥ | tathā yogī mahākālaḥ kaulo yogī na saṃśayaḥ
मणिपूरभेदने तु यत्नं कुर्यात् सदा बुधः | यदि चेन्मणिपूरस्थदेवताभेदको भवेत्
maṇipūrabhedane tu yatnaṃ kuryāt sadā budhaḥ | yadi cenmaṇipūrasthadevatābhedako bhavet
सर्वक्षणं सुखी भूत्वा चिरं तिष्ठति निश्चितम् | महाप्रभं सुन्दरञ्च महामोहनिघातनम्
sarvakṣaṇaṃ sukhī bhūtvā ciraṃ tiṣṭhati niścitam | mahāprabhaṃ sundarañca mahāmohanighātanam
मेघाभं विद्युताभं च पूर्णतेजोमयं परम् | मणिभिर्ग्रथितं पद्मं मणीनां पूरमेव च
meghābhaṃ vidyutābhaṃ ca pūrṇatejomayaṃ param | maṇibhirgrathitaṃ padmaṃ maṇīnāṃ pūrameva ca
सूर्यकान्तैश्चन्द्रकान्तैर्वह्निकान्तैर्महोज्ज्वलैः | इत्यादिमणिभिः सर्वं परं कान्तिगुणोदयम्
sūryakāntaiścandrakāntairvahnikāntairmahojjvalaiḥ | ityādimaṇibhiḥ sarvaṃ paraṃ kāntiguṇodayam
निविडे जलदे मेघे कोटिविद्युत्प्रभा यथा | तत्प्रकारं भावनीयं सिद्धानां ज्ञानगोचरम्
niviḍe jalade meghe koṭividyutprabhā yathā | tatprakāraṃ bhāvanīyaṃ siddhānāṃ jñānagocaram
अत्यन्तसूक्ष्ममार्गस्थं नित्यस्थानं हि योगिनाम् | मणिभिः शोभितं पद्मं मणिपूरं तथोच्यते
atyantasūkṣmamārgasthaṃ nityasthānaṃ hi yoginām | maṇibhiḥ śobhitaṃ padmaṃ maṇipūraṃ tathocyate
दशकोमलपत्रैश्च समायुक्तं मनोहरम् | डादिफान्तवर्णयुक्तं स्थिरविद्युत्समाकुलम्
daśakomalapatraiśca samāyuktaṃ manoharam | ḍādiphāntavarṇayuktaṃ sthiravidyutsamākulam
शिवेनाधिष्ठितं पद्मं विश्वालोकनकारकम् | आदौ वर्णरूपकाणां ध्यानं कुर्यात् स्वधामयः
śivenādhiṣṭhitaṃ padmaṃ viśvālokanakārakam | ādau varṇarūpakāṇāṃ dhyānaṃ kuryāt svadhāmayaḥ
महापद्मे मनो दत्वा निर्मलं परिभावयेत् | डादिफान्ताक्षराणां च ध्यानाज्ज्ञानस्थिरो भवेत्
mahāpadme mano datvā nirmalaṃ paribhāvayet | ḍādiphāntākṣarāṇāṃ ca dhyānājjñānasthiro bhavet
मनोधैर्यमुपागम्य दिव्यभक्तिं समालभेत् | वर्णध्यानं प्रवक्ष्यामि शृणुष्व परमेश्वर
manodhairyamupāgamya divyabhaktiṃ samālabhet | varṇadhyānaṃ pravakṣyāmi śṛṇuṣva parameśvara
यद्विभाव्यामरो भूत्वा चिरं तिष्ठति मानवः | महाधैर्यक्रियां कुर्याद् वायुपानं शनैः शनैः
yadvibhāvyāmaro bhūtvā ciraṃ tiṣṭhati mānavaḥ | mahādhairyakriyāṃ kuryād vāyupānaṃ śanaiḥ śanaiḥ
यत्र यत्र मनो याति तन्मयस्तत्क्षणाद् भवेत् | पूर्वादिदलमारभ्य ध्यानं कुर्यात् पृथग् पृथक्
yatra yatra mano yāti tanmayastatkṣaṇād bhavet | pūrvādidalamārabhya dhyānaṃ kuryāt pṛthag pṛthak
डां डां डां डाकिनीन्ता डमरुवररतां तारिणीं ताररूपा| डिं डिं डिं डामरस्थां डमरुडमगृहे डङ्कडिंकिं मनुस्थाम् | डं डं डं डामरेशीं डिमिडिमिडिमिगध्वाननिर्माणडोरा| डों डों डों डाकडं डः प्रडुम डमुडां दाडिमामाश्रयामि
ḍāṃ ḍāṃ ḍāṃ ḍākinīntā ḍamaruvararatāṃ tāriṇīṃ tārarūpā| ḍiṃ ḍiṃ ḍiṃ ḍāmarasthāṃ ḍamaruḍamagṛhe ḍaṅkaḍiṃkiṃ manusthām | ḍaṃ ḍaṃ ḍaṃ ḍāmareśīṃ ḍimiḍimiḍimigadhvānanirmāṇaḍorā| ḍoṃ ḍoṃ ḍoṃ ḍākaḍaṃ ḍaḥ praḍuma ḍamuḍāṃ dāḍimāmāśrayāmi
ढां ढां ढां गाढढक्कां वरनिकरकरां बाढमाबाढमन्त्रा| ढिं ढिं ढिं नागरूपां भज भज विमलानन्दचित्तप्रकाशः | श्रीं ढें ढं वज्रढूं खा खवट मटमरं स्वाहया टोंटबीजा| ढों ढों ढों ढक्कढक्कः पिरयढुनकरुणाकामिनीं लाकिनीं ताम्
ḍhāṃ ḍhāṃ ḍhāṃ gāḍhaḍhakkāṃ varanikarakarāṃ bāḍhamābāḍhamantrā| ḍhiṃ ḍhiṃ ḍhiṃ nāgarūpāṃ bhaja bhaja vimalānandacittaprakāśaḥ | śrīṃ ḍheṃ ḍhaṃ vajraḍhūṃ khā khavaṭa maṭamaraṃ svāhayā ṭoṃṭabījā| ḍhoṃ ḍhoṃ ḍhoṃ ḍhakkaḍhakkaḥ pirayaḍhunakaruṇākāminīṃ lākinīṃ tām