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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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मूलादिब्रह्मरन्ध्रान्तं मूलं ध्यात्वा पुनः पुनः | विचिन्तयेत् सूक्ष्मरूपां महागुर्वीं स्वदेवताम्
mūlādibrahmarandhrāntaṃ mūlaṃ dhyātvā punaḥ punaḥ | vicintayet sūkṣmarūpāṃ mahāgurvīṃ svadevatām
मन्त्रार्थं चेति तज्ज्ञानं तज्ज्ञानान्मोक्षमाप्नुयात् | मन्त्रार्थज्ञानमात्रेण सिद्धिनिर्वाणमाप्नुयात्
mantrārthaṃ ceti tajjñānaṃ tajjñānānmokṣamāpnuyāt | mantrārthajñānamātreṇa siddhinirvāṇamāpnuyāt
न स्थूलं नातिसूक्ष्मं गुणमयवपुषं विश्वनाथं स्वशक्तिं | स्वानन्दानन्दचित्तं कलिफलमचलं चञ्चलं शुक्लरक्तम् | पीनापीनादिरूपं त्रिगुणगगमनं मूलपद्मादिवक्त्रे | विश्वात्मानं कुलाख्यं मनुगुणजडितं भावयेत्सिद्धलोकः
na sthūlaṃ nātisūkṣmaṃ guṇamayavapuṣaṃ viśvanāthaṃ svaśaktiṃ | svānandānandacittaṃ kaliphalamacalaṃ cañcalaṃ śuklaraktam | pīnāpīnādirūpaṃ triguṇagagamanaṃ mūlapadmādivaktre | viśvātmānaṃ kulākhyaṃ manuguṇajaḍitaṃ bhāvayetsiddhalokaḥ
समस्तं शून्यार्थं रजतघटनारायणमयं | विसर्गं बिन्दुस्थं रविशशिकला वह्निकिरणम् | जगद् व्यापाराङ्गं भवविरहितं भावजडितं विकाराधाराहं दशदलबिले स्थापयति धीः
samastaṃ śūnyārthaṃ rajataghaṭanārāyaṇamayaṃ | visargaṃ bindusthaṃ raviśaśikalā vahnikiraṇam | jagad vyāpārāṅgaṃ bhavavirahitaṃ bhāvajaḍitaṃ vikārādhārāhaṃ daśadalabile sthāpayati dhīḥ
सुरासुरभयप्रदं तरुणरूपशोभाकरं | मनोहरकलेवरं सकलदेहसंज्ञापनम् | भजन्ति मुनयो नृपा यतय इन्द्रदेवादयो | दशच्छदनिकेतने प्रकृतिदेहमध्यस्थितम्
surāsurabhayapradaṃ taruṇarūpaśobhākaraṃ | manoharakalevaraṃ sakaladehasaṃjñāpanam | bhajanti munayo nṛpā yataya indradevādayo | daśacchadaniketane prakṛtidehamadhyasthitam
प्रचण्डवचनाश्रयं ध्वनिकलापसम्मर्दनं | महोत्कटतपःप्रियं भजति चाशुतोषं शिवम् | निधाय हृदि पङ्कजे किमपि नाभिमूलेऽपि वा | विभावगुणभावनं परिकरोति योगी महान्
pracaṇḍavacanāśrayaṃ dhvanikalāpasammardanaṃ | mahotkaṭatapaḥpriyaṃ bhajati cāśutoṣaṃ śivam | nidhāya hṛdi paṅkaje kimapi nābhimūle'pi vā | vibhāvaguṇabhāvanaṃ parikaroti yogī mahān
स्वकीयगुणसत्त्वके कठिनचित्तसंज्ञार्पणं | चतुर्भुजकलेवरे दशकलाधरेन्दीवरे | मनोहरहरं परमसारमाद्याक्षरं | प्रकृत्य परमेश्वरे प्रणवरूपमारोपये
svakīyaguṇasattvake kaṭhinacittasaṃjñārpaṇaṃ | caturbhujakalevare daśakalādharendīvare | manoharaharaṃ paramasāramādyākṣaraṃ | prakṛtya parameśvare praṇavarūpamāropaye
विविक्तमतिनिर्मलं कमलहासमाल्याश्रयं | शिवं शतकभास्करं सकलदेहमध्येऽपि वा | भुजायुतधरं धराधरधरं हि मुद्राधरं | भजन्ति कुलकामिनीपतय ईशवेश्मास्पदा
viviktamatinirmalaṃ kamalahāsamālyāśrayaṃ | śivaṃ śatakabhāskaraṃ sakaladehamadhye'pi vā | bhujāyutadharaṃ dharādharadharaṃ hi mudrādharaṃ | bhajanti kulakāminīpataya īśaveśmāspadā
सदा चरणपङ्कजे विवहानिमुद्राप्तये | कृपामयसलक्षणं गतिगसत्वसम्भावनम् | सदैकगुणभावनं परमदेवदेवस्य या | त्रिलोकजननीपते रमणमेव कुर्याद्वशी
sadā caraṇapaṅkaje vivahānimudrāptaye | kṛpāmayasalakṣaṇaṃ gatigasatvasambhāvanam | sadaikaguṇabhāvanaṃ paramadevadevasya yā | trilokajananīpate ramaṇameva kuryādvaśī
एवं कृत्वा निरालम्बविश्वासध्यानवान्नरः | अकस्मान्मन्त्रचैतन्यं प्राप्नोत्यर्थविनिर्णयम्
evaṃ kṛtvā nirālambaviśvāsadhyānavānnaraḥ | akasmānmantracaitanyaṃ prāpnotyarthavinirṇayam
आनन्दसागराम्भोजमध्यस्थ परमप्रिय | इदानीं कालजालादिवारणं शृणु भैरव
ānandasāgarāmbhojamadhyastha paramapriya | idānīṃ kālajālādivāraṇaṃ śṛṇu bhairava
सम्पूर्य सञ्चयाच्छन्नं वायुं स्वाभाविकीगतिम् | कुम्भयित्वा स्वभावेन चिरकालं सुखी भवेत्
sampūrya sañcayācchannaṃ vāyuṃ svābhāvikīgatim | kumbhayitvā svabhāvena cirakālaṃ sukhī bhavet
शनैः शनैः रेचयित्वा सर्वदा तद्गतो भवेत् | कालजालवशो याति तत्क्षणान्नात्र संशयः
śanaiḥ śanaiḥ recayitvā sarvadā tadgato bhavet | kālajālavaśo yāti tatkṣaṇānnātra saṃśayaḥ
विना वाय्वाकुञ्चनेन न सिध्यति च को जनः | वायुचालनमात्रेण सूक्ष्ममार्गोद्गमेन च
vinā vāyvākuñcanena na sidhyati ca ko janaḥ | vāyucālanamātreṇa sūkṣmamārgodgamena ca
सिध्यत्येव महायोगी कालजालवशोऽपि च | कालवशं न करोति मोहादतिसुखायते
sidhyatyeva mahāyogī kālajālavaśo'pi ca | kālavaśaṃ na karoti mohādatisukhāyate
कालभक्षो भवेत् सोऽपि मिरयते नात्र संशयः | मणिपुरे मनो दत्त्वा साधयेद् देवताः सदा
kālabhakṣo bhavet so'pi mirayate nātra saṃśayaḥ | maṇipure mano dattvā sādhayed devatāḥ sadā
स्तोत्रं ध्यानं नाम गुणं पठित्वा च पुनः पुनः | मनोयोगञ्च सर्वत्र वायुना कारयेद् बुधः
stotraṃ dhyānaṃ nāma guṇaṃ paṭhitvā ca punaḥ punaḥ | manoyogañca sarvatra vāyunā kārayed budhaḥ
कुम्भयित्वा धारयित्वा रेचयित्वा पुनः पुनः | सर्वकालवशं नीत्वा जितात्मा चामरो भवेत्
kumbhayitvā dhārayitvā recayitvā punaḥ punaḥ | sarvakālavaśaṃ nītvā jitātmā cāmaro bhavet
लोभमोहौ वर्जयित्वा कामक्रोधादिपातकम् | सर्वदा वायुपानञ्च कृत्वा रहसि संवशी
lobhamohau varjayitvā kāmakrodhādipātakam | sarvadā vāyupānañca kṛtvā rahasi saṃvaśī
नित्यं वायुसाधनानि षट्चक्रभेदनाय च | शनैः शनैर्धारयेद्वै चिरजीवित्वसाधनात्
nityaṃ vāyusādhanāni ṣaṭcakrabhedanāya ca | śanaiḥ śanairdhārayedvai cirajīvitvasādhanāt
यदि न चिरजीवी स्यात् कालात्मा वायुसेवकः | षट्चक्रभावसिद्ध्यन्ते ज्ञानी मृत्युवशो भवेत्
yadi na cirajīvī syāt kālātmā vāyusevakaḥ | ṣaṭcakrabhāvasiddhyante jñānī mṛtyuvaśo bhavet
अतः कुर्याच्छिवज्ञानं वायुसंसिद्धकारणम् | तत्क्रियासाधनार्थाय आदौ पञ्चामराविधिम्
ataḥ kuryācchivajñānaṃ vāyusaṃsiddhakāraṇam | tatkriyāsādhanārthāya ādau pañcāmarāvidhim
कुर्यात् साधकमुख्यश्च निजकायप्रसाधनात् | नेतीयोगं तदा कुर्याद् यथा भवति संवशी
kuryāt sādhakamukhyaśca nijakāyaprasādhanāt | netīyogaṃ tadā kuryād yathā bhavati saṃvaśī
धौतीयोगं तदा कुर्याद् यथा भवति संवशी | नेउलीयोगमाकुर्याद् यत्र लोको न विद्यते
dhautīyogaṃ tadā kuryād yathā bhavati saṃvaśī | neulīyogamākuryād yatra loko na vidyate
दन्तीयोगं तदा कुर्याद् यदा मुख्यक्रियावतः | तदा क्षणेन यः कुर्याद् यदा तृष्णाविवजीतः
dantīyogaṃ tadā kuryād yadā mukhyakriyāvataḥ | tadā kṣaṇena yaḥ kuryād yadā tṛṣṇāvivajītaḥ
तृष्णानाशो भवेन्मोक्ष इति मे योगनिर्णयः | विशेषेण प्रवक्ष्येऽहं शृणु कैलासपावन
tṛṣṇānāśo bhavenmokṣa iti me yoganirṇayaḥ | viśeṣeṇa pravakṣye'haṃ śṛṇu kailāsapāvana
एतत्कार्यं पुरा कृत्वा दिवि देवा मुनीश्वराः | कायसिद्धिं मुदा कृत्वा छायामायाविवजीताः
etatkāryaṃ purā kṛtvā divi devā munīśvarāḥ | kāyasiddhiṃ mudā kṛtvā chāyāmāyāvivajītāḥ
सर्वत्र गामिनः सर्वे धर्मशास्त्रार्थपण्डिताः | चिरजीविन एवापि सकलश्रीसमन्विताः
sarvatra gāminaḥ sarve dharmaśāstrārthapaṇḍitāḥ | cirajīvina evāpi sakalaśrīsamanvitāḥ
तत्तद्भेदान् प्रवक्ष्यामि साधनं कायरक्षणम् | यः करोति महादेव कायसाधनमुत्तमम्
tattadbhedān pravakṣyāmi sādhanaṃ kāyarakṣaṇam | yaḥ karoti mahādeva kāyasādhanamuttamam
स आयाति ममानन्दसदने नात्र संशयः | प्रभाते च समुत्थाय ब्राह्मे कालफलोदये
sa āyāti mamānandasadane nātra saṃśayaḥ | prabhāte ca samutthāya brāhme kālaphalodaye
सहस्रारे गुरोः पादपङ्कजध्यानमाचरेत् | विचिन्तयेत्ततः श्रीमान् गुरुरूपां सरस्वतीम्
sahasrāre guroḥ pādapaṅkajadhyānamācaret | vicintayettataḥ śrīmān gururūpāṃ sarasvatīm
स्वदेवतां परानन्दरसिको योगबुद्धिमान् | प्रणम्य शिरसा नित्यं शौचकार्यं समाचरेत्
svadevatāṃ parānandarasiko yogabuddhimān | praṇamya śirasā nityaṃ śaucakāryaṃ samācaret
शौचक्रियाक्रमेणैव सिद्धः शुचिगुणान्वितः | प्रगच्छेच्छौचकार्यार्थं घटमानं तु यत्नतः
śaucakriyākrameṇaiva siddhaḥ śuciguṇānvitaḥ | pragacchecchaucakāryārthaṃ ghaṭamānaṃ tu yatnataḥ
मृत्तिकाप्रस्थमानञ्च नीत्वा शौचं समाचरेत् | कुल्कुलं सप्तदशकं वर्चत्यागं पुनः पुनः
mṛttikāprasthamānañca nītvā śaucaṃ samācaret | kulkulaṃ saptadaśakaṃ varcatyāgaṃ punaḥ punaḥ
ततस्तर्जन्या चालोड्य वामहस्तस्य शङ्कर | गुदरन्ध्रे समायोज्य क्षालनं हि पुनः पुनः
tatastarjanyā cāloḍya vāmahastasya śaṅkara | gudarandhre samāyojya kṣālanaṃ hi punaḥ punaḥ
यावच्च विससंत्यागं निःशेषेण मलक्षयम् | तावन्मृत्पयसा क्षाल्य शोधयेदुदरं सुधीः
yāvacca visasaṃtyāgaṃ niḥśeṣeṇa malakṣayam | tāvanmṛtpayasā kṣālya śodhayedudaraṃ sudhīḥ
यावन्न जायते सौख्यं तावत्कालं समाचरेत् | तत उत्थाय विधिना मृत्तिकाशौचमाचरेत्
yāvanna jāyate saukhyaṃ tāvatkālaṃ samācaret | tata utthāya vidhinā mṛttikāśaucamācaret
येन क्रमेण विष्ठाया गन्धनाशोऽपि जायते | पादद्वयं समाक्षाल्य चान्तःशौचं समाश्रयेत्
yena krameṇa viṣṭhāyā gandhanāśo'pi jāyate | pādadvayaṃ samākṣālya cāntaḥśaucaṃ samāśrayet
तत्क्रियासफलं वक्ष्ये शृणु योगेश्वर प्रभो | सूक्ष्मवस्त्रसमुद्भूतं डोरकं सूक्ष्मरन्ध्रके
tatkriyāsaphalaṃ vakṣye śṛṇu yogeśvara prabho | sūkṣmavastrasamudbhūtaṃ ḍorakaṃ sūkṣmarandhrake
नासिकाया दृढतरं कोमलं चातिनिर्मलम् | शनैः शनैनीयोज्याथ जिह्वामूले निवेशयेत्
nāsikāyā dṛḍhataraṃ komalaṃ cātinirmalam | śanaiḥ śanainīyojyātha jihvāmūle niveśayet
जिह्वामूलात् सदादाय वारं द्वादशकं सुधीः | मन्दमन्दाघर्षणं तु कृत्वा भेदं समानयेत्
jihvāmūlāt sadādāya vāraṃ dvādaśakaṃ sudhīḥ | mandamandāgharṣaṇaṃ tu kṛtvā bhedaṃ samānayet
मायात्रयेण बीजेन देवीबीजत्रयेण च | रमाबीजत्रयेणापि योगिन्यै नम इत्यपि
māyātrayeṇa bījena devībījatrayeṇa ca | ramābījatrayeṇāpi yoginyai nama ityapi
एतन्मन्त्रेण योगीन्द्रो नेतीयोगं समाचरेत् | शिरःस्थाङ्गं समाकृत्य कण्ठशोधनमाचरेत्
etanmantreṇa yogīndro netīyogaṃ samācaret | śiraḥsthāṅgaṃ samākṛtya kaṇṭhaśodhanamācaret
ततो वक्षःशोधनं तु ततो नाभेश्च शोधनम् | क्रमेण कुर्यात् कायार्थे तत्प्रकारं शृणु प्रभो
tato vakṣaḥśodhanaṃ tu tato nābheśca śodhanam | krameṇa kuryāt kāyārthe tatprakāraṃ śṛṇu prabho
धौतीक्रियां समाकुर्यात् तप्तोदकनिसेवनम् | शुक्लवस्त्रं सूक्ष्मसूत्रं चाष्टाङ्गुलप्रमाणकम्
dhautīkriyāṃ samākuryāt taptodakanisevanam | śuklavastraṃ sūkṣmasūtraṃ cāṣṭāṅgulapramāṇakam
द्वात्रिंशद्धस्तमानं तु पूर्णसंख्या उदीरिता | मन्त्री प्रथमतः कुर्यात् चतुरङ्गुलवस्त्रकम्
dvātriṃśaddhastamānaṃ tu pūrṇasaṃkhyā udīritā | mantrī prathamataḥ kuryāt caturaṅgulavastrakam
दीर्घे पञ्चहस्तमानं तप्तोदकसमन्वितम् | भक्षयेत् शेषजिह्वाग्रे संस्थाप्य वसनं सुखम्
dīrghe pañcahastamānaṃ taptodakasamanvitam | bhakṣayet śeṣajihvāgre saṃsthāpya vasanaṃ sukham
तर्जनीमध्यमाङ्गुष्ठमुद्राभिर्भक्षयेत् सुधीः | क्रमेण वर्धयेन्नित्यं दीर्घे च प्रसवे तथा
tarjanīmadhyamāṅguṣṭhamudrābhirbhakṣayet sudhīḥ | krameṇa vardhayennityaṃ dīrghe ca prasave tathā
एतन्मन्त्रेण देवेश पूर्वोक्तमनुना तथा | सर्वत्र पूर्वबीजेन संशोध्य बीजमुच्चरेत्
etanmantreṇa deveśa pūrvoktamanunā tathā | sarvatra pūrvabījena saṃśodhya bījamuccaret
शक्तिबीजत्रयं पश्चात् कामबीजत्रयं तथा | लक्ष्मीबीजत्रयं पश्चान्महाघौतनिवासिनी
śaktibījatrayaṃ paścāt kāmabījatrayaṃ tathā | lakṣmībījatrayaṃ paścānmahāghautanivāsinī
मेवाडीमलमन्त्रे तु क्षालयद्वयमेव च | भार्या वहेत्ततः पश्चादुदरे सन्निवेशयेत्
mevāḍīmalamantre tu kṣālayadvayameva ca | bhāryā vahettataḥ paścādudare sanniveśayet
शनैनीवेशमाकृत्य यावत् सर्वः प्रजायते | एतद्योगप्रसादेन वायवी सुकृपा भवेत्
śanainīveśamākṛtya yāvat sarvaḥ prajāyate | etadyogaprasādena vāyavī sukṛpā bhavet
ततः कुर्यात् साधकेन्द्रो विग्रहक्षेमकारणात् | नेउलीपरमं योगं गात्रदृढनिबन्धनम्
tataḥ kuryāt sādhakendro vigrahakṣemakāraṇāt | neulīparamaṃ yogaṃ gātradṛḍhanibandhanam
घूर्णायमानमाकुर्यादुदरं परमेश्वर | सर्वदा चालनं कुर्यात् प्राणवायुप्रधारणम्
ghūrṇāyamānamākuryādudaraṃ parameśvara | sarvadā cālanaṃ kuryāt prāṇavāyupradhāraṇam
वामे घूणीतमाकृत्य दक्षिणे घूणीतं चरेत् | एवं क्रमेण देवेश पुटपाकं समाचरेत्
vāme ghūṇītamākṛtya dakṣiṇe ghūṇītaṃ caret | evaṃ krameṇa deveśa puṭapākaṃ samācaret
एतन्मन्त्रेण देवेश शुभासने हठो भवेत् | ब्रह्मबीजत्रयं पश्चात् कालीबीजत्रयं ततः
etanmantreṇa deveśa śubhāsane haṭho bhavet | brahmabījatrayaṃ paścāt kālībījatrayaṃ tataḥ
देवीप्रणवयुग्मं तु गात्रस्थायै नमो द्विठः | तदन्ते नाडिकादीनां क्षालनं परमाद्भुतम्
devīpraṇavayugmaṃ tu gātrasthāyai namo dviṭhaḥ | tadante nāḍikādīnāṃ kṣālanaṃ paramādbhutam
वक्षःस्थानं महादेव दन्तीयोगेन कारयेत् | गजमानं दन्तकाष्ठं निर्मलं सुन्दरं मतम्
vakṣaḥsthānaṃ mahādeva dantīyogena kārayet | gajamānaṃ dantakāṣṭhaṃ nirmalaṃ sundaraṃ matam
दन्तकाष्ठं क्षालयेद्वै मनुना साधकाग्रणीः | मायाबीजत्रयं पश्चाद् भैरवीबीजकत्रयम्
dantakāṣṭhaṃ kṣālayedvai manunā sādhakāgraṇīḥ | māyābījatrayaṃ paścād bhairavībījakatrayam
मदीनीबीजयुगलं दन्तकाष्ठनिवासिनी | मे हृद्ग्रन्थिं छेदय इति युगलं वह्निसुन्दरी
madīnībījayugalaṃ dantakāṣṭhanivāsinī | me hṛdgranthiṃ chedaya iti yugalaṃ vahnisundarī