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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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वरपद्मशूलखड्गधारिणे ब्रह्मणे नमः .... रुद्रशक्त्यर्चनं कृत्वा महारुद्रेण संयुतम्
varapadmaśūlakhaḍgadhāriṇe brahmaṇe namaḥ .... rudraśaktyarcanaṃ kṛtvā mahārudreṇa saṃyutam
मणिपूरे दृढो याति सत्यं सत्यं कुलेश्वर | शक्त्यर्च्चनविधिं वक्ष्ये मूलमन्त्रेण पूजनम्
maṇipūre dṛḍho yāti satyaṃ satyaṃ kuleśvara | śaktyarccanavidhiṃ vakṣye mūlamantreṇa pūjanam
सर्वत्र कारयेन्मन्त्री अष्टैश्वर्यजयाय च | आदौ ऋषिन्यासकार्यं वक्ष्यामि शृणु तत्त्वतः
sarvatra kārayenmantrī aṣṭaiśvaryajayāya ca | ādau ṛṣinyāsakāryaṃ vakṣyāmi śṛṇu tattvataḥ
शिरसीह रुद्रशक्तिर्महाविष्णुपदं ततः | ऋषये नम उच्चार्य मुखे हस्तं नियोजयेत्
śirasīha rudraśaktirmahāviṣṇupadaṃ tataḥ | ṛṣaye nama uccārya mukhe hastaṃ niyojayet
पङ्क्तछन्दसे नमश्च हृदि हस्तं नियोजयेत् | महारुद्राणीति पदं लाकिनीपदमेव च
paṅktachandase namaśca hṛdi hastaṃ niyojayet | mahārudrāṇīti padaṃ lākinīpadameva ca
त्रिशक्त्यन्ते महाविद्या देवतायै नमस्ततः | गुह्ये ओं पदमुच्चार्य निजबीजाय ते नमः
triśaktyante mahāvidyā devatāyai namastataḥ | guhye oṃ padamuccārya nijabījāya te namaḥ
सर्वाङ्गे सकलायैव वज्राय कीलकाय च | नमः पदं समुच्चार्य ऋष्यादिन्यासमेव च
sarvāṅge sakalāyaiva vajrāya kīlakāya ca | namaḥ padaṃ samuccārya ṛṣyādinyāsameva ca
रुद्रवत्सकलं कार्यं कराङ्गन्यासकर्मणि | आदावृष्यादिकन्यासः करशुद्धिस्ततः परम्
rudravatsakalaṃ kāryaṃ karāṅganyāsakarmaṇi | ādāvṛṣyādikanyāsaḥ karaśuddhistataḥ param
अङ्गुलिव्यापकन्यासो हृदादिन्यास एव च | रुद्रशक्तिमहाषोढान्यासञ्च तदनन्तरम्
aṅgulivyāpakanyāso hṛdādinyāsa eva ca | rudraśaktimahāṣoḍhānyāsañca tadanantaram
मन्त्रन्यासं ततः कृत्वा व्यापकन्यासमाचरेत् | तालत्रयञ्च दिग्बन्धः प्राणायामस्ततः परम्
mantranyāsaṃ tataḥ kṛtvā vyāpakanyāsamācaret | tālatrayañca digbandhaḥ prāṇāyāmastataḥ param
ध्यानं कुर्याद्विशेषेण रुद्रशक्त्या महाप्रभो
dhyānaṃ kuryādviśeṣeṇa rudraśaktyā mahāprabho
रुद्राणीं रुद्रकान्तां नवरसजडितां कुङ्कुमाशक्तगात्रां | लोकेशीं षड्भुजान्तां त्रिभुवनयजितां कोटिसौदामिनीभाम् | पद्मस्थां पद्महस्तां वरभयकरां खड्गशक्तिं दधानां | ध्यायेद् रौद्रीं त्रिनेत्रां शवदमनशशिश्रेणिभूषामलाङ्गीम्
rudrāṇīṃ rudrakāntāṃ navarasajaḍitāṃ kuṅkumāśaktagātrāṃ | lokeśīṃ ṣaḍbhujāntāṃ tribhuvanayajitāṃ koṭisaudāminībhām | padmasthāṃ padmahastāṃ varabhayakarāṃ khaḍgaśaktiṃ dadhānāṃ | dhyāyed raudrīṃ trinetrāṃ śavadamanaśaśiśreṇibhūṣāmalāṅgīm
रुद्रवत् पूजनं कार्यं रुद्रशक्त्याश्च शङ्कर | दशोपचारैः पूजा वा तथा पञ्चोपचारकैः
rudravat pūjanaṃ kāryaṃ rudraśaktyāśca śaṅkara | daśopacāraiḥ pūjā vā tathā pañcopacārakaiḥ
अष्टादशोपचारैर्वा षोडशाद्युपचारकैः | अलाभे तु प्रकर्त्तव्यं मानसेन निवेदयेत्
aṣṭādaśopacārairvā ṣoḍaśādyupacārakaiḥ | alābhe tu prakarttavyaṃ mānasena nivedayet
सर्वत्र मानसं कार्यं कोटि कोटिगुणं भवेत् | पूजां समाप्य विधिना जलं दत्वा जपादिके
sarvatra mānasaṃ kāryaṃ koṭi koṭiguṇaṃ bhavet | pūjāṃ samāpya vidhinā jalaṃ datvā japādike
प्राणायामत्रयं कृत्वा जप्त्वाष्टोत्तरकं शतम् | सहस्रं वा मुहुर्जप्त्वा अष्टोत्तरसमन्वितम्
prāṇāyāmatrayaṃ kṛtvā japtvāṣṭottarakaṃ śatam | sahasraṃ vā muhurjaptvā aṣṭottarasamanvitam
जपं समर्पयेद्विद्वान् गुह्यातिगुह्यमन्त्रकैः | प्राणायामत्रयं पश्चात् कुर्यात् साधकसत्तमः
japaṃ samarpayedvidvān guhyātiguhyamantrakaiḥ | prāṇāyāmatrayaṃ paścāt kuryāt sādhakasattamaḥ
वन्दनं भक्तियुक्तेन कुर्याद् योगादिसिद्धये | महारौद्र नमस्तेऽस्तु लाकिन्यै ते नमो नमः
vandanaṃ bhaktiyuktena kuryād yogādisiddhaye | mahāraudra namaste'stu lākinyai te namo namaḥ
शान्त्यै तुष्ट्यै नमो नित्यं दुर्गायै ते नमो नमः | रुद्रशक्त्यै नमो नित्यं मणिपूरनिवासिनी
śāntyai tuṣṭyai namo nityaṃ durgāyai te namo namaḥ | rudraśaktyai namo nityaṃ maṇipūranivāsinī
अष्टसिद्धिं योगसिद्धिं देहि तुभ्यं नमो नमः | सर्वग्रन्थिछेदिकायै परब्रह्मस्वरूपिणी
aṣṭasiddhiṃ yogasiddhiṃ dehi tubhyaṃ namo namaḥ | sarvagranthichedikāyai parabrahmasvarūpiṇī
मां रक्ष पालय त्वं हि मणिपूरे नमो नमः | प्रणम्य विधिनानेन पूजासमापनञ्चरेत्
māṃ rakṣa pālaya tvaṃ hi maṇipūre namo namaḥ | praṇamya vidhinānena pūjāsamāpanañcaret
पुनस्तत्र पूजयेद् वै प्रासादाख्यं महाप्रभुम् | तथा मृत्युञ्जयं देवं मणिपूरे प्रपूजयेत्
punastatra pūjayed vai prāsādākhyaṃ mahāprabhum | tathā mṛtyuñjayaṃ devaṃ maṇipūre prapūjayet
प्राणायामादिकं कृत्वा श्रीकण्ठन्यासमाचरेत् | पूर्णोदर्यादिसहितं कृत्वा पीठं न्यसेत्सुधीः
prāṇāyāmādikaṃ kṛtvā śrīkaṇṭhanyāsamācaret | pūrṇodaryādisahitaṃ kṛtvā pīṭhaṃ nyasetsudhīḥ
पीठमनुं प्रविन्यस्य ऋष्यादिन्यासमाचरेत् | ऋषिरस्य वासुदेवः पङ्क्तिश्छन्द उदाहृतम्
pīṭhamanuṃ pravinyasya ṛṣyādinyāsamācaret | ṛṣirasya vāsudevaḥ paṅktiśchanda udāhṛtam
सदाशिवो देवता च अङ्गुलिन्यासमाचरेत् | हामङ्गुष्ठाभ्यां नमः पश्चात् ह्रीं तर्जनीभ्यां ततः परम् | खां नमः पदमन्ते च षड्दीर्घभाजयान्वितम्
sadāśivo devatā ca aṅgulinyāsamācaret | hāmaṅguṣṭhābhyāṃ namaḥ paścāt hrīṃ tarjanībhyāṃ tataḥ param | khāṃ namaḥ padamante ca ṣaḍdīrghabhājayānvitam
एवं करन्यासमाकार्यं विधानेन समाचरेत् | शूद्रस्तु एतत्पर्यन्तं कार्यं होमादिकं च यत्
evaṃ karanyāsamākāryaṃ vidhānena samācaret | śūdrastu etatparyantaṃ kāryaṃ homādikaṃ ca yat
न कुर्यात् पार्वतीनाथ तथा स्त्रीलोक इत्यपि | यदि ज्ञानी भवेद् देव स देवो न तु मानुषः
na kuryāt pārvatīnātha tathā strīloka ityapi | yadi jñānī bhaved deva sa devo na tu mānuṣaḥ
चाण्डालादीनि वा जातौ स्थितो ब्राह्मणोत्तमः | ज्ञानवान् वादसंवादे वजीतो न्यासमाचरेत्
cāṇḍālādīni vā jātau sthito brāhmaṇottamaḥ | jñānavān vādasaṃvāde vajīto nyāsamācaret
न्यासस्तन्मयता बुद्धिः सोऽहंभावेन पूजयेत् | स एव ज्ञानी परमो वेदशास्त्रविशारदः
nyāsastanmayatā buddhiḥ so'haṃbhāvena pūjayet | sa eva jñānī paramo vedaśāstraviśāradaḥ
न्यासपूजादिकं तस्य सर्वदा नात्र संशयः | यावद्देहे ह्यहंबुद्धिस्तावन्मरणधारकः
nyāsapūjādikaṃ tasya sarvadā nātra saṃśayaḥ | yāvaddehe hyahaṃbuddhistāvanmaraṇadhārakaḥ
तद्वजीतो मृत्युजेता न्यासपूजादिकं कृतः | षड्दीर्घभाजा बीजेन हकारेण सबिन्दुना
tadvajīto mṛtyujetā nyāsapūjādikaṃ kṛtaḥ | ṣaḍdīrghabhājā bījena hakāreṇa sabindunā
करयोरंगुलिद्वन्द्वं विन्यसेत् संक्रमेण तु | ईशानाद्याः पञ्चमूर्त्तीवीन्यसेत् साधकोत्तमः
karayoraṃgulidvandvaṃ vinyaset saṃkrameṇa tu | īśānādyāḥ pañcamūrttīvīnyaset sādhakottamaḥ
ततः कुर्यान्महादेव ऊद्र्ध्वः प्राग्दक्षिणोत्तरे | मुखेषु विन्यसेन्मन्त्री चाङ्गुलिभिः परस्परम्
tataḥ kuryānmahādeva ūdrdhvaḥ prāgdakṣiṇottare | mukheṣu vinyasenmantrī cāṅgulibhiḥ parasparam
तत्तद्बीजैः प्रयत्नेन तत्तन्मूर्त्तीः प्रविन्यसेत् | अङ्गुष्ठयोः शेषभागे हौ Á ईशानाय ओं नमः
tattadbījaiḥ prayatnena tattanmūrttīḥ pravinyaset | aṅguṣṭhayoḥ śeṣabhāge hau Á īśānāya oṃ namaḥ
षड्दीर्घभाजाबीजेन हकारेण सबिन्दुना | तत्पुरुषमघोरञ्च वामदेवं ततः परम्
ṣaḍdīrghabhājābījena hakāreṇa sabindunā | tatpuruṣamaghorañca vāmadevaṃ tataḥ param
सद्योजातं क्रमेणैव अङ्गुली द्वे ततः परम् | विन्यसेत्साधकश्रेष्ठो नमोऽन्तं परमेश्वर
sadyojātaṃ krameṇaiva aṅgulī dve tataḥ param | vinyasetsādhakaśreṣṭho namo'ntaṃ parameśvara
शिरोवदनहृद्गुह्यपादेषु विन्यसेत्सुधीः | तत्तदङ्गुलिभिश्चैव तत्क्रमेण प्रविन्यसेत्
śirovadanahṛdguhyapādeṣu vinyasetsudhīḥ | tattadaṅgulibhiścaiva tatkrameṇa pravinyaset
पञ्चमूर्त्तीर्न्यसेन्नाथ तत्प्रकारं शृणुष्व तत् | ईशानादिस्वबीजं तु प्रकारेण प्रविन्यसेत्
pañcamūrttīrnyasennātha tatprakāraṃ śṛṇuṣva tat | īśānādisvabījaṃ tu prakāreṇa pravinyaset
शूद्रः कुर्यान्न्यासजालमेतत् पर्यन्तमेव हि | तत ऊर्ध्वप्राग्दक्षिणपश्चिमोत्तरसंमुखे
śūdraḥ kuryānnyāsajālametat paryantameva hi | tata ūrdhvaprāgdakṣiṇapaścimottarasaṃmukhe
ईशानस्य पञ्चकला ब्रह्मऋग् वेदसंयुताः | पञ्चपादादिका नाथ प्रणवादिनमोऽन्तिकाः
īśānasya pañcakalā brahmaṛg vedasaṃyutāḥ | pañcapādādikā nātha praṇavādinamo'ntikāḥ
ईशानं सर्वविद्यानां ओं नलिन्यै ततः परम् | कलायै नम एवापि सर्वत्रैवं क्रमेण तु
īśānaṃ sarvavidyānāṃ oṃ nalinyai tataḥ param | kalāyai nama evāpi sarvatraivaṃ krameṇa tu
ईश्वरः सर्वभूतानां तदङ्गं पदकं ततः | दयायै कलायै नमश्चापि ब्रह्मादिपदं ततः
īśvaraḥ sarvabhūtānāṃ tadaṅgaṃ padakaṃ tataḥ | dayāyai kalāyai namaścāpi brahmādipadaṃ tataḥ
ओं ब्रह्मेष्टदायै चान्ते कलायै नम इत्यपि | ततः शिवोऽस्तु मे पदं ओं सावित्र्यै पदं वदेत्
oṃ brahmeṣṭadāyai cānte kalāyai nama ityapi | tataḥ śivo'stu me padaṃ oṃ sāvitryai padaṃ vadet
कलायै नम एवं हि सदाशिवो पदन्ततः | ओमन्ते चांशुमालिन्यै कलायै पद इत्यपि
kalāyai nama evaṃ hi sadāśivo padantataḥ | omante cāṃśumālinyai kalāyai pada ityapi
दिङ्मुखे स न्यसेन्मन्त्री पूर्वादिक्रमयोगतः | तत्पुरुषस्य चतस्रः कला न्यसेत् सदा वशी
diṅmukhe sa nyasenmantrī pūrvādikramayogataḥ | tatpuruṣasya catasraḥ kalā nyaset sadā vaśī
ओं तत्पुरुषायपदं विद्महे तदनन्तरम् | ओं शान्त्यै पदस्यान्ते कलायै नम इत्यपि
oṃ tatpuruṣāyapadaṃ vidmahe tadanantaram | oṃ śāntyai padasyānte kalāyai nama ityapi
महादेवाय शब्दान्ते धीमहीति ततः पदम् | ओं विद्यायै पदस्यान्ते कलायै नम इत्यपि
mahādevāya śabdānte dhīmahīti tataḥ padam | oṃ vidyāyai padasyānte kalāyai nama ityapi
तन्नो रुद्रः पदं पश्चात् ओं प्रतिष्ठायै पदं लिखेत् | श्री दुर्गायै कलायै नमश्चाथ प्रचोदयात्
tanno rudraḥ padaṃ paścāt oṃ pratiṣṭhāyai padaṃ likhet | śrī durgāyai kalāyai namaścātha pracodayāt
ओं निवृत्यै कलायै च नमः पदं समुच्चरेत् | ततोऽष्टस्थानमध्ये तु अघोराष्टकला न्यसेत्
oṃ nivṛtyai kalāyai ca namaḥ padaṃ samuccaret | tato'ṣṭasthānamadhye tu aghorāṣṭakalā nyaset
हृद्ग्रीवां मध्यगतलं तथा नाभिषु पृष्ठके | तथा वक्षसि चाघोरा अष्टौ कला न्यसेत् सुधीः
hṛdgrīvāṃ madhyagatalaṃ tathā nābhiṣu pṛṣṭhake | tathā vakṣasi cāghorā aṣṭau kalā nyaset sudhīḥ
अघोरेभ्य उमान्ते वै उमायै पदमुच्चरेत् | कलायै नम एवाथ अघोरेभ्यः पदं वदेत्
aghorebhya umānte vai umāyai padamuccaret | kalāyai nama evātha aghorebhyaḥ padaṃ vadet
ओं मोहायै पदस्यान्ते कलायै नम इत्यपि | अघोरपदमुच्चार्य क्षमायै शब्दमुच्चरेत्
oṃ mohāyai padasyānte kalāyai nama ityapi | aghorapadamuccārya kṣamāyai śabdamuccaret
कलायै नम एवाथ घोरतरेभ्य एव च | ओं निद्रायै पदस्यान्ते कलायै नम इत्यपि
kalāyai nama evātha ghoratarebhya eva ca | oṃ nidrāyai padasyānte kalāyai nama ityapi
सर्वतः सर्वं ओं अन्ते व्याधये शब्दमुच्चरेत् | कलायै नम एवाथ सर्वेभ्यः पदमुच्चरेत्
sarvataḥ sarvaṃ oṃ ante vyādhaye śabdamuccaret | kalāyai nama evātha sarvebhyaḥ padamuccaret
ओं मृत्यवे पदस्यान्ते कलायै नम इत्यपि | नमस्तेऽस्तु पदस्यान्ते ओम् क्षुधायै पदं वदेत्
oṃ mṛtyave padasyānte kalāyai nama ityapi | namaste'stu padasyānte om kṣudhāyai padaṃ vadet
कलायै नम एवाथ रुद्ररूपेऽथ एव च | ओम् कृष्णायै पदस्यान्ते कलायै नम इत्यपि
kalāyai nama evātha rudrarūpe'tha eva ca | om kṛṣṇāyai padasyānte kalāyai nama ityapi
वामदेवस्य देवस्य त्रयोदश कला न्यसेत् | एतेषु स्थानपद्मेषु तत्प्रकारं शृणु प्रभो
vāmadevasya devasya trayodaśa kalā nyaset | eteṣu sthānapadmeṣu tatprakāraṃ śṛṇu prabho
गुह्येऽण्ड शेषमध्ये तु ऊरुयुग्मे ततः पदम् | जानुद्वये तथा जङ्घायुगले स्फिग्द्वये तथा
guhye'ṇḍa śeṣamadhye tu ūruyugme tataḥ padam | jānudvaye tathā jaṅghāyugale sphigdvaye tathā
कट्यां पार्श्वयुगे चैव क्रमेण भावको न्यसेत् | आदौ प्रणवमुच्चार्य ततो मन्त्रं स्मरेत्सुधीः
kaṭyāṃ pārśvayuge caiva krameṇa bhāvako nyaset | ādau praṇavamuccārya tato mantraṃ smaretsudhīḥ
वामदेवाय शब्दान्ते नमो ज्येष्ठायशब्दतः
vāmadevāya śabdānte namo jyeṣṭhāyaśabdataḥ