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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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कथयामि तव स्नेहात् कायवश्यविशेषणात् | हठयोगं प्रकथितमिदानीं शृणुत क्रमम्
kathayāmi tava snehāt kāyavaśyaviśeṣaṇāt | haṭhayogaṃ prakathitamidānīṃ śṛṇuta kramam
मणिपूरस्थितं रुद्रं त्रैलोक्ये पवनाक्षयम् | कथयामि शिवानन्द शिवशङ्कर मङ्गल
maṇipūrasthitaṃ rudraṃ trailokye pavanākṣayam | kathayāmi śivānanda śivaśaṅkara maṅgala
स्वाधिष्ठानोर्ध्वदेशे च परमानन्दसागरम् | नाभिमूलं मेघजालमध्य विद्युच्छताकुलम्
svādhiṣṭhānordhvadeśe ca paramānandasāgaram | nābhimūlaṃ meghajālamadhya vidyucchatākulam
रहस्यातिरहस्यं च योगिनामतिसारगम् | तन्नाभिमूलदेशे च नीलपद्मं महाप्रभम्
rahasyātirahasyaṃ ca yogināmatisāragam | tannābhimūladeśe ca nīlapadmaṃ mahāprabham
तद्दलाग्रे सदा भान्ति डादिफान्ताक्षराणि च | तद् बाह्ये शोभितं रूपं त्रिकोणमनलस्य च
taddalāgre sadā bhānti ḍādiphāntākṣarāṇi ca | tad bāhye śobhitaṃ rūpaṃ trikoṇamanalasya ca
प्रभातसूर्यसङ्काशं शिखाकारं निरञ्जनम् | तत्राग्निबीजरूपं च रूपातीतं गुणान्तरम्
prabhātasūryasaṅkāśaṃ śikhākāraṃ nirañjanam | tatrāgnibījarūpaṃ ca rūpātītaṃ guṇāntaram
विचिन्तयेन्मेषपृष्ठवाहनं चारुणाकृतिम् | चतुर्बाहुं त्रिनयनं चारुदेहधरं परम्
vicintayenmeṣapṛṣṭhavāhanaṃ cāruṇākṛtim | caturbāhuṃ trinayanaṃ cārudehadharaṃ param
तत्क्रोडे भाति रुद्रेशः सिन्दूरारुणविग्रहः | ब्रह्मरूपी त्रिनयनः सृष्टिसंहारकारकः
tatkroḍe bhāti rudreśaḥ sindūrāruṇavigrahaḥ | brahmarūpī trinayanaḥ sṛṣṭisaṃhārakārakaḥ
विभूतिभूषिताङ्गस्तु लोकानामिष्टदो विभुः | तस्य वामे सदा भाति लाकिनी परदेवता
vibhūtibhūṣitāṅgastu lokānāmiṣṭado vibhuḥ | tasya vāme sadā bhāti lākinī paradevatā
चतुर्भुजा महादेवी त्रिनेत्रा सौख्यदायिनी | श्यामाङ्गी पीतवसना विचित्रालङ्कृतामरा
caturbhujā mahādevī trinetrā saukhyadāyinī | śyāmāṅgī pītavasanā vicitrālaṅkṛtāmarā
सर्वसिद्धिप्रदा माता सर्वत्र सर्वपालिका | सदा रक्षतु मां देवी विद्याभिः कुलपालिका
sarvasiddhipradā mātā sarvatra sarvapālikā | sadā rakṣatu māṃ devī vidyābhiḥ kulapālikā
एवं ध्यात्वा पूजयित्वा जपयागस्तवादिभिः | ततः सिद्धो भवेन्मन्त्री मणिपूरप्रसादतः
evaṃ dhyātvā pūjayitvā japayāgastavādibhiḥ | tataḥ siddho bhavenmantrī maṇipūraprasādataḥ
मणिपूरफलं वक्ष्ये समासेन शृणुष्व तत् | कोटिवर्षशतेनापि फलं वक्तुं न शक्यते
maṇipūraphalaṃ vakṣye samāsena śṛṇuṣva tat | koṭivarṣaśatenāpi phalaṃ vaktuṃ na śakyate
मणिपूरानन्तरं हि प्रवक्तव्यमनाहतम् | स्तोत्रं ध्यानं नामधेयं सहस्रगुणशङ्करम्
maṇipūrānantaraṃ hi pravaktavyamanāhatam | stotraṃ dhyānaṃ nāmadheyaṃ sahasraguṇaśaṅkaram
फलमत्यन्तगुह्यं च सुहृत्पद्मोपसिद्धिदम् | आत्मज्ञानं मोक्षसिद्धिं प्रेमभक्त्यादिलाभकम्
phalamatyantaguhyaṃ ca suhṛtpadmopasiddhidam | ātmajñānaṃ mokṣasiddhiṃ premabhaktyādilābhakam
संहर्ता जनसङ्घानां पालकः कमलाकरः | अकस्माज्ज्ञानसन्दोहलक्ष्मीं प्राप्नोति योगिराट्
saṃhartā janasaṅghānāṃ pālakaḥ kamalākaraḥ | akasmājjñānasandohalakṣmīṃ prāpnoti yogirāṭ
वद कामिनि कौमारि सुरानन्दे कुलेश्वरि | हृदयाम्भोजविन्यासमधुना वक्तुमर्हसि
vada kāmini kaumāri surānande kuleśvari | hṛdayāmbhojavinyāsamadhunā vaktumarhasi
यस्य विज्ञानमात्रेण नरो योगेश्वरो भवेत् | सर्वसिद्धिक्रियास्थानं योगिनामतिदुर्लभम्
yasya vijñānamātreṇa naro yogeśvaro bhavet | sarvasiddhikriyāsthānaṃ yogināmatidurlabham
सर्वतत्त्वस्वरूपं च सिद्धिमार्गप्रकाशकम् | हृदयाम्भोज विज्ञानान्मार्तण्डभैरवो भवेत्
sarvatattvasvarūpaṃ ca siddhimārgaprakāśakam | hṛdayāmbhoja vijñānānmārtaṇḍabhairavo bhavet
श्रोतुमिच्छामि तत्सर्वं षट्चक्रसारमङ्गलम् | स्नेहाद् दृष्टिक्रमेणैव भक्तियोगोद्भवेन च
śrotumicchāmi tatsarvaṃ ṣaṭcakrasāramaṅgalam | snehād dṛṣṭikrameṇaiva bhaktiyogodbhavena ca
भेदनं भावनं ज्ञानं चित्तदर्शनमेव च | मन्त्रोद्धारञ्च सङ्केतं सर्वज्ञादिगुणोदयम्
bhedanaṃ bhāvanaṃ jñānaṃ cittadarśanameva ca | mantroddhārañca saṅketaṃ sarvajñādiguṇodayam
यजनं काकिनीदेव्या ईश्वरस्य गुणात्मनः | स्तवनं कवचं सर्वं सहस्रनाममङ्गलम्
yajanaṃ kākinīdevyā īśvarasya guṇātmanaḥ | stavanaṃ kavacaṃ sarvaṃ sahasranāmamaṅgalam
वायूनां मण्डलज्ञानं समासेन वदस्व मे | त्वमेव शरणं देवि त्राहि मां दुःखसङ्कटात्
vāyūnāṃ maṇḍalajñānaṃ samāsena vadasva me | tvameva śaraṇaṃ devi trāhi māṃ duḥkhasaṅkaṭāt
महाकाल भयाभाव भक्तिभावपरायण | ममानन्दभैरवेश शृणु वक्ष्यामि तत्त्वतः
mahākāla bhayābhāva bhaktibhāvaparāyaṇa | mamānandabhairaveśa śṛṇu vakṣyāmi tattvataḥ
यदुक्तं भवता चात्र चाश्रुतं चाद्भुतं मतम् | नोक्तं कुत्रापि सर्वेश तव स्नेहात् प्रकाशितम्
yaduktaṃ bhavatā cātra cāśrutaṃ cādbhutaṃ matam | noktaṃ kutrāpi sarveśa tava snehāt prakāśitam
अप्रकाश्यमिदं रत्नं दुःखजालनिवारणम् | सावधानेन सर्वेश कुरु त्वं योगसाधनम्
aprakāśyamidaṃ ratnaṃ duḥkhajālanivāraṇam | sāvadhānena sarveśa kuru tvaṃ yogasādhanam
मयि योगं महादेव कृत्वा कालवशं नय | मयि योगं न करोति सिद्धिभक्तिक्रियादिकम्
mayi yogaṃ mahādeva kṛtvā kālavaśaṃ naya | mayi yogaṃ na karoti siddhibhaktikriyādikam
अकस्मान्मरणं तस्य कालभक्षो न संशयः | केवलं मां हृदम्भोजे परिपूर्णफलोदये
akasmānmaraṇaṃ tasya kālabhakṣo na saṃśayaḥ | kevalaṃ māṃ hṛdambhoje paripūrṇaphalodaye
सर्वाकारे मनोराज्ये नानाकौतुकसङ्कुले | पूजयित्वा सदा ध्यायेत् काकिनीं मां न संशयः
sarvākāre manorājye nānākautukasaṅkule | pūjayitvā sadā dhyāyet kākinīṃ māṃ na saṃśayaḥ
स योगी जायते नाथ हृदम्बुजप्रसादतः | हृत्पङ्केरुहमध्यस्थाः सर्वे देवाः सवासवाः
sa yogī jāyate nātha hṛdambujaprasādataḥ | hṛtpaṅkeruhamadhyasthāḥ sarve devāḥ savāsavāḥ
मामर्चयन्ति ते नित्यं भक्तिभावपरायणाः | ये ध्यायन्ति महावीर ते पश्यन्ति सवासवान्
māmarcayanti te nityaṃ bhaktibhāvaparāyaṇāḥ | ye dhyāyanti mahāvīra te paśyanti savāsavān
क्रमेण प्राणसंयोगान् मां पश्यन्ति न संशयः | मामेकं काकिनीध्यानं स्थिरवायुं प्रचण्डकम्
krameṇa prāṇasaṃyogān māṃ paśyanti na saṃśayaḥ | māmekaṃ kākinīdhyānaṃ sthiravāyuṃ pracaṇḍakam
पश्यन्ति योगिनः काये अष्टैश्वर्यं महाप्रभम् | केवलं भक्तियोगेन नित्ययोगे स्युरुत्तमाः
paśyanti yoginaḥ kāye aṣṭaiśvaryaṃ mahāprabham | kevalaṃ bhaktiyogena nityayoge syuruttamāḥ
पद्मध्यानं प्रथमतः कृत्वा सिद्धो भवेन्नरः | तद्धयानं शृणु वीरेश योगिनामिह दुर्लभम्
padmadhyānaṃ prathamataḥ kṛtvā siddho bhavennaraḥ | taddhayānaṃ śṛṇu vīreśa yogināmiha durlabham
हृत्पद्मं कुलपालितं सुललितं हंसेन संशोधितं | बन्धूकामलदीप्तिकोटिजडितं सम्भावितं साधकैः | अत्युत्कृष्टमयूखपुञ्जमिलितं सिन्दूरपूरारुणं | ध्यात्वा पश्यति यो नरः प्रतिदिनं काद्यारुणैरावृतम्
hṛtpadmaṃ kulapālitaṃ sulalitaṃ haṃsena saṃśodhitaṃ | bandhūkāmaladīptikoṭijaḍitaṃ sambhāvitaṃ sādhakaiḥ | atyutkṛṣṭamayūkhapuñjamilitaṃ sindūrapūrāruṇaṃ | dhyātvā paśyati yo naraḥ pratidinaṃ kādyāruṇairāvṛtam
स स्यात्कोटिधनेश्वरो नरवरो भूयात्त्वभावार्णवे | यो नित्यं लिपिभावनं प्रकुरुते नित्येश्वरालोकनात् | तद्धयानं क्रमतो वदामि सकलं येन प्रसिद्धो भवे | दानन्दार्णवमध्यपद्मकलितं काद्यर्कवर्णोज्ज्वलम्
sa syātkoṭidhaneśvaro naravaro bhūyāttvabhāvārṇave | yo nityaṃ lipibhāvanaṃ prakurute nityeśvarālokanāt | taddhayānaṃ kramato vadāmi sakalaṃ yena prasiddho bhave | dānandārṇavamadhyapadmakalitaṃ kādyarkavarṇojjvalam
दले पूर्वे ध्यायेदतिविमलवर्णं कमिति वा प्रभातार्कच्छायारुणकिरणयोगं युगमयम् | चतुर्बाहुं नित्यं त्रिनयनमनन्तं रविगतं | भवाद्याशक्तिस्थं स्वभवनघटाशोभिततनुम्
dale pūrve dhyāyedativimalavarṇaṃ kamiti vā prabhātārkacchāyāruṇakiraṇayogaṃ yugamayam | caturbāhuṃ nityaṃ trinayanamanantaṃ ravigataṃ | bhavādyāśaktisthaṃ svabhavanaghaṭāśobhitatanum
द्वितीये पत्रेऽस्मिन् खमरुणसमूहाश्रयपदं | पदं श्रीतारिण्या अनिलगगनयोः प्रियकरम् | मुदा ध्यायेदेवं परममनिलं देवभुजगं | सुवर्णालङ्कारं त्रिनयनममौल्यं सुखमयम्
dvitīye patre'smin khamaruṇasamūhāśrayapadaṃ | padaṃ śrītāriṇyā anilagaganayoḥ priyakaram | mudā dhyāyedevaṃ paramamanilaṃ devabhujagaṃ | suvarṇālaṅkāraṃ trinayanamamaulyaṃ sukhamayam
तृतीये पत्रेऽस्मिन् विधुयुतकपालं त्रिनयनं | स्वसिन्दूराकारं द्वियुगभुजशोभाभवमहम् | सदा ध्यायेदेवं परमपुरुषं श्रीगणपतिं | स्फुरद्रक्ताकारं तरुणमणिमालं जितमदम्
tṛtīye patre'smin vidhuyutakapālaṃ trinayanaṃ | svasindūrākāraṃ dviyugabhujaśobhābhavamaham | sadā dhyāyedevaṃ paramapuruṣaṃ śrīgaṇapatiṃ | sphuradraktākāraṃ taruṇamaṇimālaṃ jitamadam
चतुः पत्रे ध्यायेद्यमरुणशतं घोरनिनदं | क्रियादक्षं मूतीं त्रिनयनसरोजं युगभुजम् | वराभीतिप्रोच्छत्स्फटिकजपमालादिसहितं | फणालङ्काराङ्गं शिव शिव मुखेशोत्तममहम्
catuḥ patre dhyāyedyamaruṇaśataṃ ghoraninadaṃ | kriyādakṣaṃ mūtīṃ trinayanasarojaṃ yugabhujam | varābhītiprocchatsphaṭikajapamālādisahitaṃ | phaṇālaṅkārāṅgaṃ śiva śiva mukheśottamamaham
ङंबीजं सिन्दूरारुणममखिलनाथं त्रिनयनं | महामोक्षस्थानं मणिकनकरत्नाद्यभरणम् | चतुर्बाहुं रुद्रं जगति भवमेकं गुणविभुं | कपालं श्रीमालं वरमभयकं बिभ्रतमहम्
ṅaṃbījaṃ sindūrāruṇamamakhilanāthaṃ trinayanaṃ | mahāmokṣasthānaṃ maṇikanakaratnādyabharaṇam | caturbāhuṃ rudraṃ jagati bhavamekaṃ guṇavibhuṃ | kapālaṃ śrīmālaṃ varamabhayakaṃ bibhratamaham
चतुर्बाहूल्लासं कमलवरमालासिसहितं | विभुं तं ध्यायेऽहं विधुशतमुखं तं त्रिनयनम् | प्रभातार्कप्रायं सकलमणिरत्नाभरणकं | महाज्योत्स्नाजालं परमरसबिन्दूद्भवतनुम्
caturbāhūllāsaṃ kamalavaramālāsisahitaṃ | vibhuṃ taṃ dhyāye'haṃ vidhuśatamukhaṃ taṃ trinayanam | prabhātārkaprāyaṃ sakalamaṇiratnābharaṇakaṃ | mahājyotsnājālaṃ paramarasabindūdbhavatanum
तमेकं नेत्रस्थं छममलकरं नूतनरविं | चतुर्बाहुं ध्याये वरतनुकपालेषु सहितम् | सुधाधारापानं कनकजपमालाऽवृततनुं | त्रिनेत्रं योगेन्द्रं वसुदलगतं चारुवदनम्
tamekaṃ netrasthaṃ chamamalakaraṃ nūtanaraviṃ | caturbāhuṃ dhyāye varatanukapāleṣu sahitam | sudhādhārāpānaṃ kanakajapamālā'vṛtatanuṃ | trinetraṃ yogendraṃ vasudalagataṃ cāruvadanam
चतुर्वक्त्रं ध्याये जमजममरं सारुणतनुं | विशालाक्षं सूक्ष्मं समरसमयं ब्रह्मवपुषम् | चतुर्बाहुं देवं त्रिभुवनपदं सारघटितं | महाशङ्खं रुद्रं वरमभयकं विभ्रतबलम्
caturvaktraṃ dhyāye jamajamamaraṃ sāruṇatanuṃ | viśālākṣaṃ sūkṣmaṃ samarasamayaṃ brahmavapuṣam | caturbāhuṃ devaṃ tribhuvanapadaṃ sāraghaṭitaṃ | mahāśaṅkhaṃ rudraṃ varamabhayakaṃ vibhratabalam
महाकायं तेजोमयमपि चरुं बीजमखिलं | मुदा ध्याये कामापहमतिमुखं चाष्टमदले | महासिन्दूराद्रिं दिनकरकलाकोटिविमलं | त्रिनेत्रं पञ्चास्यं दशभुजयुतं सर्ववपुषम्
mahākāyaṃ tejomayamapi caruṃ bījamakhilaṃ | mudā dhyāye kāmāpahamatimukhaṃ cāṣṭamadale | mahāsindūrādriṃ dinakarakalākoṭivimalaṃ | trinetraṃ pañcāsyaṃ daśabhujayutaṃ sarvavapuṣam
ञबीजं सार्धेन्दूद्भव शिखमखेशं त्रिनयनं | चतुर्बाहुं ध्याये सुकमलगदाचक्रनियुतम् | महामालाव्याप्तं सुकनकशुभाऽलङ्कृतगुरुं | प्रभातार्कं विश्वाचीतजडिलरूपं रविदले
ñabījaṃ sārdhendūdbhava śikhamakheśaṃ trinayanaṃ | caturbāhuṃ dhyāye sukamalagadācakraniyutam | mahāmālāvyāptaṃ sukanakaśubhā'laṅkṛtaguruṃ | prabhātārkaṃ viśvācītajaḍilarūpaṃ ravidale
मनोरूपाच्छन्नं त्रिनयनमधीशारुणदले | टबीजं बिन्द्विन्द्वं जपवटिवराभीत्यसिधरम् | तमेकं सोमेशं मणिमयचलत्कुण्डलधरं | मुदा ध्याये शम्भुं हृदि शिवदले सिद्धकमले
manorūpācchannaṃ trinayanamadhīśāruṇadale | ṭabījaṃ bindvindvaṃ japavaṭivarābhītyasidharam | tamekaṃ someśaṃ maṇimayacalatkuṇḍaladharaṃ | mudā dhyāye śambhuṃ hṛdi śivadale siddhakamale
त्रिनेत्रं कामाख्यं शिशुकरुणया सिद्धिफलदं | सुरत्नाऽलङ्कारच्छविरुचितनूनां समनघम् | ठकारं बिन्द्विन्द्वं नवरविघटाकोटिकिरणं | दले चार्के ध्याये कमलवरमालाशिशुधरम्
trinetraṃ kāmākhyaṃ śiśukaruṇayā siddhiphaladaṃ | suratnā'laṅkāracchavirucitanūnāṃ samanagham | ṭhakāraṃ bindvindvaṃ navaravighaṭākoṭikiraṇaṃ | dale cārke dhyāye kamalavaramālāśiśudharam
एतच्छुद्धमनोलयस्य भवनं चैतन्यसंसिद्धये | वर्णानां जपभावनं यदि सदा चिन्तामणेर्मण्डलम् | योगीन्द्रः कुरुते वशिष्ठसदृशो वाचां पतिर्भूतले | वाक्सिद्धिं चिरकालवासमखिले देवो हि नो मानुषः
etacchuddhamanolayasya bhavanaṃ caitanyasaṃsiddhaye | varṇānāṃ japabhāvanaṃ yadi sadā cintāmaṇermaṇḍalam | yogīndraḥ kurute vaśiṣṭhasadṛśo vācāṃ patirbhūtale | vāksiddhiṃ cirakālavāsamakhile devo hi no mānuṣaḥ
वाञ्छाचिन्तामणिगृहं हृदयाम्भोजमण्डलम् | तन्मध्ये पवनस्थानं मण्डलाकारमुल्बणम्
vāñchācintāmaṇigṛhaṃ hṛdayāmbhojamaṇḍalam | tanmadhye pavanasthānaṃ maṇḍalākāramulbaṇam
बुद्धिप्रतिभया व्याप्तं तन्मध्ये पवनाक्षरम् | आच्छन्नधूमसङ्काशं प्रसिद्धस्थानमुत्तमम्
buddhipratibhayā vyāptaṃ tanmadhye pavanākṣaram | ācchannadhūmasaṅkāśaṃ prasiddhasthānamuttamam
तन्मध्ये देवतापीठं षट्कोणं मण्डलं परम् | तन्मध्ये भावयेदिष्टं स्वस्वकल्पोक्तसाधितम्
tanmadhye devatāpīṭhaṃ ṣaṭkoṇaṃ maṇḍalaṃ param | tanmadhye bhāvayediṣṭaṃ svasvakalpoktasādhitam
वायोर्ध्यानं तत्र कुर्यादत्यन्तसूक्ष्मरूपिणम् | निराकारं परं ब्रह्म साकारं शब्दरूपिणम्
vāyordhyānaṃ tatra kuryādatyantasūkṣmarūpiṇam | nirākāraṃ paraṃ brahma sākāraṃ śabdarūpiṇam
निरक्षरं स्वाक्षराढ्यं महोग्रं स्थिररूपिणम् | चतुर्बाहुं जगद्व्याप्तं कृष्णसारासनं यवम्
nirakṣaraṃ svākṣarāḍhyaṃ mahograṃ sthirarūpiṇam | caturbāhuṃ jagadvyāptaṃ kṛṣṇasārāsanaṃ yavam
लोकत्रयाणां वरदं करुणासिन्धुरूपिणम् | पञ्चभूतात्मकं रौद्रं प्राणसञ्ज्ञं किरीटिनम्
lokatrayāṇāṃ varadaṃ karuṇāsindhurūpiṇam | pañcabhūtātmakaṃ raudraṃ prāṇasañjñaṃ kirīṭinam
संबिभ्रतं वराभीतिघण्टाडमरुसेवकान् | ईशनाम्ना परिचितं परहंसं कुलेश्वरम्
saṃbibhrataṃ varābhītighaṇṭāḍamarusevakān | īśanāmnā paricitaṃ parahaṃsaṃ kuleśvaram
सर्वाऽलङ्कारशोभाङ्गं विवेकोदयकारणम् | विचिन्तयेत् साधकेन्द्रः परिवारगणावृतम्
sarvā'laṅkāraśobhāṅgaṃ vivekodayakāraṇam | vicintayet sādhakendraḥ parivāragaṇāvṛtam
तत्र पङ्केरुहे ध्यायेदीश्वरं वर्णरूपिणम् | त्रैलोक्यमङ्गलं नाथं चतुर्बाहुं किरीटिनम्
tatra paṅkeruhe dhyāyedīśvaraṃ varṇarūpiṇam | trailokyamaṅgalaṃ nāthaṃ caturbāhuṃ kirīṭinam
रत्नमालाशोभिताङ्गं शुक्लवर्णं महाप्रभम् | ईश्वरं योगिनामीशं वरदं परमेश्वरम्
ratnamālāśobhitāṅgaṃ śuklavarṇaṃ mahāprabham | īśvaraṃ yogināmīśaṃ varadaṃ parameśvaram
वराभीतिशङ्खपद्मश्रिया जुष्टं पुरातनम् | रत्नाभरणभूषाङ्गं हृदयाम्भोजवासिनम्
varābhītiśaṅkhapadmaśriyā juṣṭaṃ purātanam | ratnābharaṇabhūṣāṅgaṃ hṛdayāmbhojavāsinam