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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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पूजान्ते प्रपठेत् स्तोत्रं भक्तिभावपरायणः | शीघ्रमेव हि योगी स्यात् कुलमार्गप्रसादतः
pūjānte prapaṭhet stotraṃ bhaktibhāvaparāyaṇaḥ | śīghrameva hi yogī syāt kulamārgaprasādataḥ
नाथ कान्त प्रवक्ष्यामि सिद्धसाधनमुत्तमम् | येन साधनमात्रेण नरो योगी भवेद् ध्रुवम्
nātha kānta pravakṣyāmi siddhasādhanamuttamam | yena sādhanamātreṇa naro yogī bhaved dhruvam
त्रिवीरं त्रिविधं प्रोक्तमुत्तमाधममध्यमम् | तत्रैव त्रिविधं सङ्गमूर्ध्वपातालभूतलम्
trivīraṃ trividhaṃ proktamuttamādhamamadhyamam | tatraiva trividhaṃ saṅgamūrdhvapātālabhūtalam
सप्त ऊर्ध्वं तथा नाथ सप्त भूतलमेव च | सप्त पातालमेवं हि सप्तत्रिसप्तसंख्यकम्
sapta ūrdhvaṃ tathā nātha sapta bhūtalameva ca | sapta pātālamevaṃ hi saptatrisaptasaṃkhyakam
तन्मध्ये त्रिविधं भावं दिव्यवीरपशुक्रमम् | दिवि तिष्ठन्ति देवाश्च वीरास्तिष्ठन्ति भूतले
tanmadhye trividhaṃ bhāvaṃ divyavīrapaśukramam | divi tiṣṭhanti devāśca vīrāstiṣṭhanti bhūtale
पशवः सन्ति पाताले क्रमशः क्रमशः प्रभो | सर्वत्र त्रिगुणच्छन्नं सत्त्वरजस्तमादिकम्
paśavaḥ santi pātāle kramaśaḥ kramaśaḥ prabho | sarvatra triguṇacchannaṃ sattvarajastamādikam
सत्त्वगुणं स्वर्गमध्ये सर्वे विष्णुपरायणाः | तदा सर्वे दृढाः स्वर्गे भूतले च रजोगुणम्
sattvaguṇaṃ svargamadhye sarve viṣṇuparāyaṇāḥ | tadā sarve dṛḍhāḥ svarge bhūtale ca rajoguṇam
ब्रह्मसेवापराः सर्वे ब्रह्मज्ञानिन एव च | पाताले शिवसेवाश्च शिवरूपिण एव च
brahmasevāparāḥ sarve brahmajñānina eva ca | pātāle śivasevāśca śivarūpiṇa eva ca
तमोगुणात् पशोर्भावं तमोदृष्टिं समाप्य च | ततो विहाय तज्ज्ञानं वीरो भवति साधकः
tamoguṇāt paśorbhāvaṃ tamodṛṣṭiṃ samāpya ca | tato vihāya tajjñānaṃ vīro bhavati sādhakaḥ
वीरभावे ज्ञानदृष्टिं ब्रह्मसिद्धिं समाप्य च | देवता भवति क्षिप्रं सत्त्वे निर्मलभावके
vīrabhāve jñānadṛṣṭiṃ brahmasiddhiṃ samāpya ca | devatā bhavati kṣipraṃ sattve nirmalabhāvake
स्थिरो भूत्वा महादेवो भवत्येव क्रमेण तु | आकाशगामिनी सिद्धिः क्रमशो भवति ध्रुवम्
sthiro bhūtvā mahādevo bhavatyeva krameṇa tu | ākāśagāminī siddhiḥ kramaśo bhavati dhruvam
मूलाधारस्य चाधो वै पातालतलवासिनः | तदूर्ध्वे ब्रह्मलोके तु भूतलादिनिवासिनः
mūlādhārasya cādho vai pātālatalavāsinaḥ | tadūrdhve brahmaloke tu bhūtalādinivāsinaḥ
तदूर्ध्वे सत्त्वनिलयं स्वाधिष्ठानं हि दैवतम् विधिविद्याप्रकाशश्च वरदेवस्य सम्पदम्
tadūrdhve sattvanilayaṃ svādhiṣṭhānaṃ hi daivatam vidhividyāprakāśaśca varadevasya sampadam
तदूर्ध्वे सर्वरूपञ्च सर्वज्ञानाश्रयं परम् | परस्थानं महादेव मणिपूरं मनोहरम्
tadūrdhve sarvarūpañca sarvajñānāśrayaṃ param | parasthānaṃ mahādeva maṇipūraṃ manoharam
रुद्रशक्त्यात्मकं चक्रं श्रीविद्याचक्रमण्डलम् | लाकिनी परमा माया महारुद्रेण सेविता
rudraśaktyātmakaṃ cakraṃ śrīvidyācakramaṇḍalam | lākinī paramā māyā mahārudreṇa sevitā
मणिपूरप्रकाशाय रुद्रशक्तिवीभाति च | सर्वज्ञानानन्दमयं सर्वसिद्धिप्रकारकम्
maṇipūraprakāśāya rudraśaktivībhāti ca | sarvajñānānandamayaṃ sarvasiddhiprakārakam
महासूक्ष्मशब्दमयं कुण्डलं ज्ञानसाधनम् | यस्याः साधनमात्रेण योगी भवति भैरव
mahāsūkṣmaśabdamayaṃ kuṇḍalaṃ jñānasādhanam | yasyāḥ sādhanamātreṇa yogī bhavati bhairava
प्रकार एव सेवायां महासिद्धीश्वरो भवेत् | सर्वे च पशवः सन्ति तलवद् भूतले नराः
prakāra eva sevāyāṃ mahāsiddhīśvaro bhavet | sarve ca paśavaḥ santi talavad bhūtale narāḥ
तेषां ज्ञानप्रकाशाय वीरभावः प्रकाशितः | वीरभावं मुदा प्राप्य क्रमेण देवता भवेत्
teṣāṃ jñānaprakāśāya vīrabhāvaḥ prakāśitaḥ | vīrabhāvaṃ mudā prāpya krameṇa devatā bhavet
यत्काले वीरभावादिसिद्धिं प्राप्नोति मानवः | तत्कालनिर्णयं वक्ष्ये वीराद्देवत्वमाप्नुयात्
yatkāle vīrabhāvādisiddhiṃ prāpnoti mānavaḥ | tatkālanirṇayaṃ vakṣye vīrāddevatvamāpnuyāt
मासेनाकषीणी सिद्धिर्मासेन वाक्पतिर्भवेत् | मासत्रयेण संयोगाज्जायते सुरवल्लभः
māsenākaṣīṇī siddhirmāsena vākpatirbhavet | māsatrayeṇa saṃyogājjāyate suravallabhaḥ
एवं चतुष्टये मासि भवेद् दिक्पालगोचरः | पञ्चमे पञ्चबाणः स्यात् षष्ठे रुद्रो न संशयः
evaṃ catuṣṭaye māsi bhaved dikpālagocaraḥ | pañcame pañcabāṇaḥ syāt ṣaṣṭhe rudro na saṃśayaḥ
वीरभावं समाश्रित्य सर्वदा योगमाश्रयेत् | पशोरधीनं देवेश वीरभावं मनोहरम्
vīrabhāvaṃ samāśritya sarvadā yogamāśrayet | paśoradhīnaṃ deveśa vīrabhāvaṃ manoharam
वीराधीनं दिव्यभावं दिव्येन रुद्रतर्पणम् | रुद्रदर्शनमात्रेण जीवन्मुक्तो भवेद् ध्रुवम्
vīrādhīnaṃ divyabhāvaṃ divyena rudratarpaṇam | rudradarśanamātreṇa jīvanmukto bhaved dhruvam
जीवन्मुक्तिपदं प्राप्य किन्न सिध्यति भूतले | मनोनिवेशमाकृत्य पशुभावाश्रितो नरः
jīvanmuktipadaṃ prāpya kinna sidhyati bhūtale | manoniveśamākṛtya paśubhāvāśrito naraḥ
वीरभावं समाश्रित्य चादौ योगं समाश्रयेत् | सर्वदा चाभ्यसेद् योगं मन्त्रन्यासपरायणः
vīrabhāvaṃ samāśritya cādau yogaṃ samāśrayet | sarvadā cābhyased yogaṃ mantranyāsaparāyaṇaḥ
योगसिद्धिं ज्ञानसिद्धिं मोक्षसिद्धिं ततः परम् | यदि मोक्षमिहेच्छन्ति पशवः शास्त्रमोहिताः
yogasiddhiṃ jñānasiddhiṃ mokṣasiddhiṃ tataḥ param | yadi mokṣamihecchanti paśavaḥ śāstramohitāḥ
समज्ञानं वीरभावमाश्रित्य योगमाप्नुयात् | योगाभ्यासस्य चाद्ये च शरीरं परिशोधयेत्
samajñānaṃ vīrabhāvamāśritya yogamāpnuyāt | yogābhyāsasya cādye ca śarīraṃ pariśodhayet
आदौ पञ्चामराः कार्याः सर्वकार्यनिराश्रयाः | केवलं योगमाश्रित्य सदा पञ्चामरा भवेत्
ādau pañcāmarāḥ kāryāḥ sarvakāryanirāśrayāḥ | kevalaṃ yogamāśritya sadā pañcāmarā bhavet
द्विप्रकारं महाकाल पञ्चामराभिधानकम् | नेती दन्ती तथा धौती नेउली क्षालनं तथा
dviprakāraṃ mahākāla pañcāmarābhidhānakam | netī dantī tathā dhautī neulī kṣālanaṃ tathā
एकप्रकारमेवं हि कथितं परमेश्वर | दन्ती नेती तथा धौति नेउली क्षालनक्रमात्
ekaprakāramevaṃ hi kathitaṃ parameśvara | dantī netī tathā dhauti neulī kṣālanakramāt
एवं वा नित्यमाकुर्याद् योगसिद्धिसमृद्धये | पञ्चामरासाधनादिकाले कुर्यान्निजक्रियाम्
evaṃ vā nityamākuryād yogasiddhisamṛddhaye | pañcāmarāsādhanādikāle kuryānnijakriyām
ओषधी पञ्चमं ग्राह्यं पञ्चयोगसुसिद्धये | बिल्वपत्रं जयापत्रं तुलसीश्यामपत्रकम्
oṣadhī pañcamaṃ grāhyaṃ pañcayogasusiddhaye | bilvapatraṃ jayāpatraṃ tulasīśyāmapatrakam
निर्गुण्डीपत्रमेवं तु दूर्वाग्रन्थिरसेन च | एषां प्रकृतिनामानि वक्ष्यामि शृणु शङ्कर
nirguṇḍīpatramevaṃ tu dūrvāgranthirasena ca | eṣāṃ prakṛtināmāni vakṣyāmi śṛṇu śaṅkara
अमरा बिल्वपत्रं तु चामरा विजयादलम् | अमरलता ग्रन्थिदूर्वा निर्गुण्डी चामरेश्वरी
amarā bilvapatraṃ tu cāmarā vijayādalam | amaralatā granthidūrvā nirguṇḍī cāmareśvarī
अमरा श्यामतुलसी पञ्चामरास्तरूद्भवाः | कथिता योगसिद्ध्यर्थे तत्प्रमाणं क्रमात् शृणु
amarā śyāmatulasī pañcāmarāstarūdbhavāḥ | kathitā yogasiddhyarthe tatpramāṇaṃ kramāt śṛṇu
पञ्चतोलकमानं तु विजयापत्रमेव च | अन्येषां तोलकं चैकं संशोध्य भक्षणं चरेत्
pañcatolakamānaṃ tu vijayāpatrameva ca | anyeṣāṃ tolakaṃ caikaṃ saṃśodhya bhakṣaṇaṃ caret
एतद्भक्षणमात्रेण पञ्चयोगे जयी भवेत् | पुनस्तेषां महाकाल मनुं वक्ष्यामि तत्त्वतः
etadbhakṣaṇamātreṇa pañcayoge jayī bhavet | punasteṣāṃ mahākāla manuṃ vakṣyāmi tattvataḥ
सकलं चामरायोगं मन्त्रेणानेन भक्षयेत् | तातद्वयं समुद्धृत्य ऋयुगं तदनन्तरम्
sakalaṃ cāmarāyogaṃ mantreṇānena bhakṣayet | tātadvayaṃ samuddhṛtya ṛyugaṃ tadanantaram
विसर्गबिन्दुसंयुक्तं तत्पश्चादमृतामुखि | मरणं मारयद्वन्द्वं योगसिद्धिं ततः परम्
visargabindusaṃyuktaṃ tatpaścādamṛtāmukhi | maraṇaṃ mārayadvandvaṃ yogasiddhiṃ tataḥ param
देहि देहि पदस्यान्ते स्वाहान्तं मन्त्रमुत्तमम् | एतन्मन्त्रेण चोत्पाट्य मन्त्रयित्वा प्रभक्षयेत्
dehi dehi padasyānte svāhāntaṃ mantramuttamam | etanmantreṇa cotpāṭya mantrayitvā prabhakṣayet
एतत्काण्डस्य मन्त्रं तु तत्रैव परियोजयेत् | निर्गुण्डीमन्त्रराजं तु शृणु वक्ष्यामि भैरव
etatkāṇḍasya mantraṃ tu tatraiva pariyojayet | nirguṇḍīmantrarājaṃ tu śṛṇu vakṣyāmi bhairava
कामबीजत्रयं पश्चात् कालीबीजत्रयं तथा | सर्वयोगं ततः पश्चात् साधयद्वयमेव च
kāmabījatrayaṃ paścāt kālībījatrayaṃ tathā | sarvayogaṃ tataḥ paścāt sādhayadvayameva ca
अमृतत्वं मयि शक्तं समर्पयद्वयं ततः | स्वाहान्तमनुना चाथ चोत्पाट्य भक्षणं चरेत्
amṛtatvaṃ mayi śaktaṃ samarpayadvayaṃ tataḥ | svāhāntamanunā cātha cotpāṭya bhakṣaṇaṃ caret
बिल्वपत्रं प्रगृह्णीयात्तन्मन्त्रं शृणु भैरव | लज्जाबीजं कामबीजं शक्तिबीजं ततः परम्
bilvapatraṃ pragṛhṇīyāttanmantraṃ śṛṇu bhairava | lajjābījaṃ kāmabījaṃ śaktibījaṃ tataḥ param
ब्रह्मबीजं ततः पश्चाद् गौरसुन्दरि चावदेत् | मां स्थापय महायोगे पालयद्वयमेव च
brahmabījaṃ tataḥ paścād gaurasundari cāvadet | māṃ sthāpaya mahāyoge pālayadvayameva ca
शङ्करप्रेमगलिते स्वाहान्तं मन्त्रमुच्चरेत् | तुलसीपत्रं संशोध्य चोत्पाट्य मनुनाऽमुना
śaṅkarapremagalite svāhāntaṃ mantramuccaret | tulasīpatraṃ saṃśodhya cotpāṭya manunā'munā
विष्णुपिरये महामाये शिवयोगप्रसाधिनि | मायाच्छेदं ततः पश्चात् संसारं हारयद्वयम्
viṣṇupiraye mahāmāye śivayogaprasādhini | māyācchedaṃ tataḥ paścāt saṃsāraṃ hārayadvayam
अमरत्वं देहि देहि स्वाहान्तं प्रणवादिकम् | शृणु श्रीविजयापत्रशोधनं हि चतुवीधम्
amaratvaṃ dehi dehi svāhāntaṃ praṇavādikam | śṛṇu śrīvijayāpatraśodhanaṃ hi catuvīdham
चतुर्वर्णं स्वमन्त्रेण परिशोध्य कुलाकुलम् | तत्क्रमं परिवक्ष्यामि सावधानाऽवधारय
caturvarṇaṃ svamantreṇa pariśodhya kulākulam | tatkramaṃ parivakṣyāmi sāvadhānā'vadhāraya
प्रणवं पूर्वमुच्चार्य देवीबीजं ततः परम् | स्वाहान्तं मन्त्रमुद्धृत्य संशोध्य भक्षयेत् सुधीः
praṇavaṃ pūrvamuccārya devībījaṃ tataḥ param | svāhāntaṃ mantramuddhṛtya saṃśodhya bhakṣayet sudhīḥ
एकीकृत्य महादेव चैतन्मन्त्रेण मन्त्रयेत् | अमृतेऽमृतशब्दान्ते तद्भवे पदं ततः
ekīkṛtya mahādeva caitanmantreṇa mantrayet | amṛte'mṛtaśabdānte tadbhave padaṃ tataḥ
श्रीबीजं मन्मथं बीजं लज्जाबीजद्वयं क्रमात् | क्रमेण च समुद्धृत्य विजये ज्ञानसुन्दरि
śrībījaṃ manmathaṃ bījaṃ lajjābījadvayaṃ kramāt | krameṇa ca samuddhṛtya vijaye jñānasundari
योगमोक्षप्रदे पश्चात् कायशोधिनि पावनि | मम पश्चात् कायसिद्धिं देहि देहि ततः परम्
yogamokṣaprade paścāt kāyaśodhini pāvani | mama paścāt kāyasiddhiṃ dehi dehi tataḥ param
अमृतवषीणि शब्दान्ते अमृतं तदनन्तरम् | आकर्षयद्वयं पश्चात् सिद्धिं देह्यनलपिरये
amṛtavaṣīṇi śabdānte amṛtaṃ tadanantaram | ākarṣayadvayaṃ paścāt siddhiṃ dehyanalapiraye
एतन्मन्त्रेण संशोध्य सावधानेन भक्षयेत् | न्यूनाधिकं न कर्तव्यं शनैरभ्यासमाचरेत्
etanmantreṇa saṃśodhya sāvadhānena bhakṣayet | nyūnādhikaṃ na kartavyaṃ śanairabhyāsamācaret
यावत् प्रमाणभक्षः स्यात् प्रमाणे चाधिकं न च | एतद्भोजनमाकृत्य पयः पानं समाचरेत्
yāvat pramāṇabhakṣaḥ syāt pramāṇe cādhikaṃ na ca | etadbhojanamākṛtya payaḥ pānaṃ samācaret
तत्प्रकारं शृणु प्राणनाथ ईश्वर शङ्कर | मरीचबीजं संशोध्य दुग्धशोधनमाचरेत्
tatprakāraṃ śṛṇu prāṇanātha īśvara śaṅkara | marīcabījaṃ saṃśodhya dugdhaśodhanamācaret
एतत्प्रकारं द्विविधं तत्प्रकारं वदाम्यहम् | वाञ्छाकल्पतरोर्मूले गुरुं ध्यात्वा पुनः पुनः
etatprakāraṃ dvividhaṃ tatprakāraṃ vadāmyaham | vāñchākalpatarormūle guruṃ dhyātvā punaḥ punaḥ
मानसोपचारद्रव्यैः पूजयित्वा विधानतः | मरीचं तोलकार्धं तु शोधयेन्मनुनामुना
mānasopacāradravyaiḥ pūjayitvā vidhānataḥ | marīcaṃ tolakārdhaṃ tu śodhayenmanunāmunā