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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 95 of 129
सर्वमावृत्यं तिष्ठन्तं कण्ठस्थं कण्ठवायुगम् | मम ध्यानं सदा कृत्वा परं ब्रह्ममयो भवेत्
sarvamāvṛtyaṃ tiṣṭhantaṃ kaṇṭhasthaṃ kaṇṭhavāyugam | mama dhyānaṃ sadā kṛtvā paraṃ brahmamayo bhavet
ममाज्ञा गुरुसद्भावं शृणु यत्नेन भैरव | कण्ठस्थं दैवतं देवगुरुरूपं महागुणम्
mamājñā gurusadbhāvaṃ śṛṇu yatnena bhairava | kaṇṭhasthaṃ daivataṃ devagururūpaṃ mahāguṇam
आनन्दभैरवं पश्चान्महाकालं ततः परम् | ज्ञानानन्दं सदानन्दं भैरवानन्दमेव च
ānandabhairavaṃ paścānmahākālaṃ tataḥ param | jñānānandaṃ sadānandaṃ bhairavānandameva ca
श्यामानन्दं शिवानन्दं कालानन्दमतः परम् | सुधानन्दं हरानन्दं सुरानन्दमतः परम्
śyāmānandaṃ śivānandaṃ kālānandamataḥ param | sudhānandaṃ harānandaṃ surānandamataḥ param
कुलानन्दं प्रियानन्दं यज्ञानन्दमतः परम् | ध्यानानन्दं परानन्दं योगानन्दं ततः परम्
kulānandaṃ priyānandaṃ yajñānandamataḥ param | dhyānānandaṃ parānandaṃ yogānandaṃ tataḥ param
क्रोधानन्दं क्रियानन्दं बोधानन्दं ततः परम् | देवानन्दं जयानन्दं विजयानन्दमेव च
krodhānandaṃ kriyānandaṃ bodhānandaṃ tataḥ param | devānandaṃ jayānandaṃ vijayānandameva ca
ब्रह्मानन्दं प्रभानन्दं पूर्णानन्दं ततः परम् | जगदानन्दरूपं च ममाज्ञागुरुचक्रगम्
brahmānandaṃ prabhānandaṃ pūrṇānandaṃ tataḥ param | jagadānandarūpaṃ ca mamājñāgurucakragam
ममाज्ञागुरुसद्भावं कृत्वाऽभ्यर्च्य विभावयेत् | कण्ठपद्मे स्थिरो याति साधकः स्थिरचेतसा
mamājñāgurusadbhāvaṃ kṛtvā'bhyarcya vibhāvayet | kaṇṭhapadme sthiro yāti sādhakaḥ sthiracetasā
वक्ष्येऽहं देवदेवेश कुलपीठप्रदर्शनम् | कामस्थानं कामकलावेष्टितं योगिनीपदम्
vakṣye'haṃ devadeveśa kulapīṭhapradarśanam | kāmasthānaṃ kāmakalāveṣṭitaṃ yoginīpadam
कामरूपं महापीठं कुलपीठं प्रकीतीतम् | तस्य दर्शनमात्रेण जीवन्मुक्तो न संशयः
kāmarūpaṃ mahāpīṭhaṃ kulapīṭhaṃ prakītītam | tasya darśanamātreṇa jīvanmukto na saṃśayaḥ
तत्प्रकारविधिं वक्ष्ये सावधानोऽवधारय | कुलपीठे समागम्य यद तद्गतमानसः
tatprakāravidhiṃ vakṣye sāvadhāno'vadhāraya | kulapīṭhe samāgamya yada tadgatamānasaḥ
तदैव पूजनं कृत्वा किं न सिद्ध्यति भूतले | आदौ भवेत् कालरूपभूपतिः सिद्धिदर्शकः
tadaiva pūjanaṃ kṛtvā kiṃ na siddhyati bhūtale | ādau bhavet kālarūpabhūpatiḥ siddhidarśakaḥ
कूलपूजाविधानेन निजपीठे प्रपूजयेत् | कामेश्वरीं कालकन्यां कामकौतूहलोज्ज्वलाम्
kūlapūjāvidhānena nijapīṭhe prapūjayet | kāmeśvarīṃ kālakanyāṃ kāmakautūhalojjvalām
कालरूपां प्रपूज्याथ सर्वभावेन पूजयेत् | सुधादानं पाद्यदानं अर्घ्यमांसादि मुद्रया
kālarūpāṃ prapūjyātha sarvabhāvena pūjayet | sudhādānaṃ pādyadānaṃ arghyamāṃsādi mudrayā
आचमनीयं सकुलं गन्धमालिङ्गनादिकम् | नखदंष्ट्रक्षतादीनि पुष्पाणि विविधानि च
ācamanīyaṃ sakulaṃ gandhamāliṅganādikam | nakhadaṃṣṭrakṣatādīni puṣpāṇi vividhāni ca
समूहधूपदानं तु कुलपीठप्रदर्शकम् | तत्स्पर्शनं भवेद्दीपः प्रवेशो हि कुलान्तरे
samūhadhūpadānaṃ tu kulapīṭhapradarśakam | tatsparśanaṃ bhaveddīpaḥ praveśo hi kulāntare
तन्नैवेद्यं महासौख्यं सर्वतन्त्रेषु गोपितम् | कुलद्रव्यं तु पानार्थं ततस्ताम्बूलभक्षणम्
tannaivedyaṃ mahāsaukhyaṃ sarvatantreṣu gopitam | kuladravyaṃ tu pānārthaṃ tatastāmbūlabhakṣaṇam
स्थापनं तर्पणं विद्धि मम पूजाक्रमादिकम् | तन्मूलेन यथा नाथ पूर्वोक्तेन प्रकारयेत्
sthāpanaṃ tarpaṇaṃ viddhi mama pūjākramādikam | tanmūlena yathā nātha pūrvoktena prakārayet
कुण्डलीगमनं वक्ष्ये संक्षेपाच्छृणु वल्लभ | कायशोधनमाकृत्य आसनादिकमाचरेत्
kuṇḍalīgamanaṃ vakṣye saṃkṣepācchṛṇu vallabha | kāyaśodhanamākṛtya āsanādikamācaret
प्राणायामं त्रिधा कृत्वा भूतन्यासं समाचरेत् | अङ्गन्यासकरन्यासौ बीजन्यासेषु षोढया
prāṇāyāmaṃ tridhā kṛtvā bhūtanyāsaṃ samācaret | aṅganyāsakaranyāsau bījanyāseṣu ṣoḍhayā
व्यापकं पञ्चधा कृत्वा भूतशुद्धिं समाचरेत् | जीवेनैक्यं विभाव्यैव ब्रह्मरन्ध्रे निवेशयेत्
vyāpakaṃ pañcadhā kṛtvā bhūtaśuddhiṃ samācaret | jīvenaikyaṃ vibhāvyaiva brahmarandhre niveśayet
ब्रह्मरन्ध्रे ततो गत्वा सुषुम्नामुखमाश्रयेत् | तन्मध्ये कणीकास्थानं तन्मध्ये च चतुर्दलम्
brahmarandhre tato gatvā suṣumnāmukhamāśrayet | tanmadhye kaṇīkāsthānaṃ tanmadhye ca caturdalam
चतुर्दलान्ते सा देवी विभाति तामुपाश्रयेत् | तामुपकुञ्च्य यत्नेन सिद्धरूपी प्रबुद्धयेत्
caturdalānte sā devī vibhāti tāmupāśrayet | tāmupakuñcya yatnena siddharūpī prabuddhayet
देवैः सार्धं ततो गच्छेत् षड्दले काकिनीस्थले | तया सार्धं कुण्डलिन्या देवैर्गच्छेद् दशच्छदे
devaiḥ sārdhaṃ tato gacchet ṣaḍdale kākinīsthale | tayā sārdhaṃ kuṇḍalinyā devairgacched daśacchade
एवं क्रमेण हृत्पद्मं षोडशारं ततः परम् | द्विदलं भेदमाकृत्य बोधिनीचक्रमाश्रयेत्
evaṃ krameṇa hṛtpadmaṃ ṣoḍaśāraṃ tataḥ param | dvidalaṃ bhedamākṛtya bodhinīcakramāśrayet
ततः कटाहमाभेद्य पूर्णशैलं समाश्रयेत् | ततोऽसौ ह्युन्मनीं भित्वा घटाधारे मनोलयम्
tataḥ kaṭāhamābhedya pūrṇaśailaṃ samāśrayet | tato'sau hyunmanīṃ bhitvā ghaṭādhāre manolayam
तदूर्ध्वे प्रलयाकारं ब्रह्मचक्रं निराकुलम् | तदूर्ध्वे ब्रह्मदण्डं तु तदूर्ध्वे केवलं जलम्
tadūrdhve pralayākāraṃ brahmacakraṃ nirākulam | tadūrdhve brahmadaṇḍaṃ tu tadūrdhve kevalaṃ jalam
सर्वं जलं समालम्ब्य सहस्रारं प्रभामयम् | तदूर्ध्वे कणीकास्थानं सिद्धखड्गं तदूर्ध्वके
sarvaṃ jalaṃ samālambya sahasrāraṃ prabhāmayam | tadūrdhve kaṇīkāsthānaṃ siddhakhaḍgaṃ tadūrdhvake
सर्वबीजमयं नाथ मातृकामण्डलं ततः | मातृकामण्डलोर्ध्वे च प्रेतबीजं सुधामयम्
sarvabījamayaṃ nātha mātṛkāmaṇḍalaṃ tataḥ | mātṛkāmaṇḍalordhve ca pretabījaṃ sudhāmayam
प्रेतासनोपरि ध्यायेन्महाकालकुलेश्वरीम् | तत्रैव श्रीपदाम्भोजतले संस्थापयेन्मनः
pretāsanopari dhyāyenmahākālakuleśvarīm | tatraiva śrīpadāmbhojatale saṃsthāpayenmanaḥ
पूर्वोक्तदेवताभिस्तु लययोगेन लेपयेत् | तत्रैव स्थित्वा संध्यायेन्मूलेऽनलमनुं प्रभो
pūrvoktadevatābhistu layayogena lepayet | tatraiva sthitvā saṃdhyāyenmūle'nalamanuṃ prabho
वायुबीजेन प्रज्वाल्य दहेद्देहं यतीश्वरः | तन्नेत्रद्वयपर्यन्तं कर्णयुग्मावधि प्रभो
vāyubījena prajvālya daheddehaṃ yatīśvaraḥ | tannetradvayaparyantaṃ karṇayugmāvadhi prabho
प्रदह्य भ्रूदले नेत्रे वह्नौ वह्निलयं चरेत् | तच्छिखापटलेनैव क्षरन्ति ब्रह्मबिन्दवः
pradahya bhrūdale netre vahnau vahnilayaṃ caret | tacchikhāpaṭalenaiva kṣaranti brahmabindavaḥ
तद्बिन्दुधारया देहं वरुणैः प्लावयेत्ततः | शुद्धदेहं ततो ध्यायेद् बीजेन प्रथमाङ्कुरम्
tadbindudhārayā dehaṃ varuṇaiḥ plāvayettataḥ | śuddhadehaṃ tato dhyāyed bījena prathamāṅkuram
अधोमार्गेण सन्ध्यायेत् कुण्डलिन्या गमागमम् | इत्येतत् कथितं नाथ कुण्डलीगमनादिकम्
adhomārgeṇa sandhyāyet kuṇḍalinyā gamāgamam | ityetat kathitaṃ nātha kuṇḍalīgamanādikam
साधकालम्बनं वक्ष्ये येन सिद्धो हि साधकः | प्राणविद्यासुसिद्धिः स्यादायुरारोग्यमालभेत्
sādhakālambanaṃ vakṣye yena siddho hi sādhakaḥ | prāṇavidyāsusiddhiḥ syādāyurārogyamālabhet
श्रीकारुणोऽकारणगुप्तभावे | विभावयामि प्रियपादपद्मम् | एवं मनोयोगमुपेत्य नित्यं | श्रीसाधकालम्बनमेव सम्पदम्
śrīkāruṇo'kāraṇaguptabhāve | vibhāvayāmi priyapādapadmam | evaṃ manoyogamupetya nityaṃ | śrīsādhakālambanameva sampadam
नित्योपलब्धिविज्ञाने सुन्दरीचरणाम्बुजे | आत्मानमर्पयन् भावैः साधकालम्बनं हि तत्
nityopalabdhivijñāne sundarīcaraṇāmbuje | ātmānamarpayan bhāvaiḥ sādhakālambanaṃ hi tat
वर्णध्यानं शृणु प्रीतः शङ्कर प्राणशङ्कर | मूलादिब्रह्मरन्ध्रान्तमकारादीन् स्मरेद् बुधः
varṇadhyānaṃ śṛṇu prītaḥ śaṅkara prāṇaśaṅkara | mūlādibrahmarandhrāntamakārādīn smared budhaḥ
स्मृत्वा ग्रथित्वा मनुना विलोमेन पुनः पुनः | भावयेन्मनसां योगी सत्त्वाधिष्ठानतत्परः
smṛtvā grathitvā manunā vilomena punaḥ punaḥ | bhāvayenmanasāṃ yogī sattvādhiṣṭhānatatparaḥ
कोटिसूर्यायुताभासं प्रत्येकग्रन्थिभेदतः | मन्त्राक्षरं परंब्रह्म ध्यात्वा ध्यात्वा विभाकरम्
koṭisūryāyutābhāsaṃ pratyekagranthibhedataḥ | mantrākṣaraṃ paraṃbrahma dhyātvā dhyātvā vibhākaram
भित्वा सहस्रारमध्यं क्षकारं भाति चन्द्रगम् | अनुलोमविलोमेन विभाव्य ध्यानमाचरेत्
bhitvā sahasrāramadhyaṃ kṣakāraṃ bhāti candragam | anulomavilomena vibhāvya dhyānamācaret
अकारादिक्षकारान्तं वर्णध्यानं समीरितम् | दलभेदं प्रवक्ष्यामि यत्र यत्र पदे स्थितिः
akārādikṣakārāntaṃ varṇadhyānaṃ samīritam | dalabhedaṃ pravakṣyāmi yatra yatra pade sthitiḥ
विसर्गाद् बिन्दुपर्यन्तो दलभेदः प्रकीतीतः | तथापि शृणु योगेन्द्र सङ्केतार्थविनिर्णयम्
visargād binduparyanto dalabhedaḥ prakītītaḥ | tathāpi śṛṇu yogendra saṅketārthavinirṇayam
देवतादक्षिणावर्त्या योगेन भावयेद्दलम् | एवं मूलादिपद्मानां भेदः श्रीकण्ठभूषण
devatādakṣiṇāvartyā yogena bhāvayeddalam | evaṃ mūlādipadmānāṃ bhedaḥ śrīkaṇṭhabhūṣaṇa
एवं सहस्रारपद्मदलभेदः प्रकीतीतः | स्फूतीविद्यां प्रवक्ष्यामि अकस्मात्सिद्धिदायिनीम्
evaṃ sahasrārapadmadalabhedaḥ prakītītaḥ | sphūtīvidyāṃ pravakṣyāmi akasmātsiddhidāyinīm
निरन्तरं जपेद्विद्यां समभावपरायणः | अकस्मात्स्फूतीविद्यः स्यात्काव्यवाक्पतिरीश्वरः
nirantaraṃ japedvidyāṃ samabhāvaparāyaṇaḥ | akasmātsphūtīvidyaḥ syātkāvyavākpatirīśvaraḥ
वाचां सिद्धिः करे तस्य कुब्जिकासिद्धिरेव च | यदि कण्ठाम्बुजे ध्यायेत् काकचञ्चुपुटस्थितः
vācāṃ siddhiḥ kare tasya kubjikāsiddhireva ca | yadi kaṇṭhāmbuje dhyāyet kākacañcupuṭasthitaḥ
इत्येताः स्फूतीविद्या हि सर्वपद्मदलस्थिताः | वियोगं सम्प्रवक्ष्यामि येन मन्त्री च निर्भयः
ityetāḥ sphūtīvidyā hi sarvapadmadalasthitāḥ | viyogaṃ sampravakṣyāmi yena mantrī ca nirbhayaḥ
स्त्रीपुत्रधनमित्रादिलोभमोहादिपातकम् | वर्जयित्वा तनुक्लेशं विवेकं समुपाश्रयेत्
strīputradhanamitrādilobhamohādipātakam | varjayitvā tanukleśaṃ vivekaṃ samupāśrayet
वियोगः स हि विज्ञेयो मन्त्रन्यासपरायणः | अथ वक्ष्ये त्रियोगेन्द्र पूर्वज्ञानसमोदयम्
viyogaḥ sa hi vijñeyo mantranyāsaparāyaṇaḥ | atha vakṣye triyogendra pūrvajñānasamodayam
काले काले क्रियासिद्धिश्चण्डिकापार्श्वगो भवेत् | पूर्वस्यां दिशि पूर्वाह्णे वदनाम्भोजमण्डलः
kāle kāle kriyāsiddhiścaṇḍikāpārśvago bhavet | pūrvasyāṃ diśi pūrvāhṇe vadanāmbhojamaṇḍalaḥ
ज्ञानद्रव्यसमरसैरुदयं भावयेद् रविम् | पूर्व पूर्वस्वजन्मादिज्ञानसमोदयं लभेत्
jñānadravyasamarasairudayaṃ bhāvayed ravim | pūrva pūrvasvajanmādijñānasamodayaṃ labhet
आकाशे च मनो दत्वा आकाशाख्यं स्मरन्मनुम् | पूर्वजन्मादिसञ्ज्ञानं जानाति समभावकः
ākāśe ca mano datvā ākāśākhyaṃ smaranmanum | pūrvajanmādisañjñānaṃ jānāti samabhāvakaḥ
इति ते कथितं नाथ पूर्वज्ञानसमोदयम् | अथात्र संप्रवक्ष्यामि सिद्धः शुद्धः फलार्थभाक्
iti te kathitaṃ nātha pūrvajñānasamodayam | athātra saṃpravakṣyāmi siddhaḥ śuddhaḥ phalārthabhāk
येन क्रमेण सम्भूयात् खेचरीमेलनं प्रभो | या या समरसप्राप्तिः सा सैव फलसिद्धिदा
yena krameṇa sambhūyāt khecarīmelanaṃ prabho | yā yā samarasaprāptiḥ sā saiva phalasiddhidā
शृणु संक्षेपतो वक्ष्ये पश्चाद्वक्तव्यमेव तत् | आसनादिकमाकृत्य कायसङ्कोचमाचरन्
śṛṇu saṃkṣepato vakṣye paścādvaktavyameva tat | āsanādikamākṛtya kāyasaṅkocamācaran
कामलता क्षुद्रतरैर्भेदिता वसनाग्रकैः | तालुमूलोत्तरे मूले नियोज्य मधुपो भवेत्
kāmalatā kṣudratarairbheditā vasanāgrakaiḥ | tālumūlottare mūle niyojya madhupo bhavet
तदैव जपमाकृत्य वायुं धृत्वा मधुं पिबेत् | सा स्यात्समरसप्राप्तिः कामलिङ्गे स्थिरो भवेत्
tadaiva japamākṛtya vāyuṃ dhṛtvā madhuṃ pibet | sā syātsamarasaprāptiḥ kāmaliṅge sthiro bhavet
इत्येषा कथिता विद्या लताभेदं शृणु प्रभो | श्वेतवाट्यालसूत्रेण निमीता या लता शुभा
ityeṣā kathitā vidyā latābhedaṃ śṛṇu prabho | śvetavāṭyālasūtreṇa nimītā yā latā śubhā