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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 98 of 129
ध्यायेऽहं कण्ठपद्मस्थां सर्वसिद्धिसमृद्धिदाम् | एवं ध्यात्वा कण्ठपद्मे भूतशुद्धिं ततश्चरेत्
dhyāye'haṃ kaṇṭhapadmasthāṃ sarvasiddhisamṛddhidām | evaṃ dhyātvā kaṇṭhapadme bhūtaśuddhiṃ tataścaret
भूतशुद्धिं प्रवक्ष्यामि येन कण्ठे स्थिरो भवेत् | आकाशगामिनी सिद्धिर्लभ्यते नात्र संशयः
bhūtaśuddhiṃ pravakṣyāmi yena kaṇṭhe sthiro bhavet | ākāśagāminī siddhirlabhyate nātra saṃśayaḥ
संयोज्य जीवं कुलवस्त्रमध्ये | श्री कुण्डलिन्या सह मूलपद्मम् | क्रमेण भित्वा समयोर्ध्वतुण्डो | विशुद्धपद्मे लयमाचरेद् बुधः
saṃyojya jīvaṃ kulavastramadhye | śrī kuṇḍalinyā saha mūlapadmam | krameṇa bhitvā samayordhvatuṇḍo | viśuddhapadme layamācared budhaḥ
शाकिनीपार्श्वभागे तु जीवं संस्थापयेत् सुधीः | कुण्डलिन्या लयं कृत्वा वह्निबीजेन भस्मसात्
śākinīpārśvabhāge tu jīvaṃ saṃsthāpayet sudhīḥ | kuṇḍalinyā layaṃ kṛtvā vahnibījena bhasmasāt
देहं तदा विदधीत वायुबीजेन शोषयेत् | वरुणेनामृतं कृत्वा वेदनारहितो भवेत्
dehaṃ tadā vidadhīta vāyubījena śoṣayet | varuṇenāmṛtaṃ kṛtvā vedanārahito bhavet
धैर्येण भावयेद्देवं शाकिनीशं सदाशिवम् | त्रैलोक्यान्वितमीशानं पञ्चवक्त्रं त्रिलोचनम्
dhairyeṇa bhāvayeddevaṃ śākinīśaṃ sadāśivam | trailokyānvitamīśānaṃ pañcavaktraṃ trilocanam
पूर्वोक्तध्यानमाकुर्यान्मन्त्राक्षराणि भावयेत् | चिच्छक्तौ परमात्मानं भावयित्वा पुनः पुनः
pūrvoktadhyānamākuryānmantrākṣarāṇi bhāvayet | cicchaktau paramātmānaṃ bhāvayitvā punaḥ punaḥ
आत्मलग्नं तत्र पदे कृत्वा चिन्तामणिं भजेत् | धूम्राकारं महाकाशं विचिन्त्य तेजसावृतम्
ātmalagnaṃ tatra pade kṛtvā cintāmaṇiṃ bhajet | dhūmrākāraṃ mahākāśaṃ vicintya tejasāvṛtam
लीलामयं देवताया रूपं सम्पूज्य मानसैः | क्रमेण नासिकाद्वारात् सोऽहंबीजेन चालयेत्
līlāmayaṃ devatāyā rūpaṃ sampūjya mānasaiḥ | krameṇa nāsikādvārāt so'haṃbījena cālayet
आनीय संमुखे पीठे संस्थाप्य जीवमर्पयेत् | तत्रैव संस्थिरो भूत्वा तत्प्राणान् तत्र स्थापयेत्
ānīya saṃmukhe pīṭhe saṃsthāpya jīvamarpayet | tatraiva saṃsthiro bhūtvā tatprāṇān tatra sthāpayet
आं ह्रीं क्रों शब्दमुच्चार्य यं रं लं वं ततः परम् | इत्याद्यैः स्थापयेत् प्राणान् ततोऽर्चविधिमाचरेत्
āṃ hrīṃ kroṃ śabdamuccārya yaṃ raṃ laṃ vaṃ tataḥ param | ityādyaiḥ sthāpayet prāṇān tato'rcavidhimācaret
न्यासजालं ततः कुर्यात् शृणु तत्त्वासनादिकम् | सदाशिव ऋषिश्चास्य मस्तके संन्यसेत् सुधीः
nyāsajālaṃ tataḥ kuryāt śṛṇu tattvāsanādikam | sadāśiva ṛṣiścāsya mastake saṃnyaset sudhīḥ
सदाशिवाय ऋषये नमः प्रणवमाद्यके | मुखे प्रणवमुच्चार्य चानुष्टुप्छन्दसे नमः
sadāśivāya ṛṣaye namaḥ praṇavamādyake | mukhe praṇavamuccārya cānuṣṭupchandase namaḥ
हृदि प्रणवमुच्चार्य शाकिन्यै तदनन्तरम् | सदाशिवप्रयुक्तायै देवतायै नमस्ततः
hṛdi praṇavamuccārya śākinyai tadanantaram | sadāśivaprayuktāyai devatāyai namastataḥ
कराङ्गन्यासौ सङ्कुर्यात् षड्दीर्घस्वरसंयुतैः | सकारैर्देवदेवेश मातृकां बीजसम्पुटाम्
karāṅganyāsau saṅkuryāt ṣaḍdīrghasvarasaṃyutaiḥ | sakārairdevadeveśa mātṛkāṃ bījasampuṭām
मातृकास्थानमालम्ब्य सांबीजेन तु वा चरेत् | व्यापकषोडशवारं प्राणयामयुगं चरे
mātṛkāsthānamālambya sāṃbījena tu vā caret | vyāpakaṣoḍaśavāraṃ prāṇayāmayugaṃ care
पुनर्ध्यानं मानसार्चा योनिमुद्रां प्रदर्शयेत् | पद्ममुद्रां ततः कृत्वा पाद्याद्यैः परिपूजयेत्
punardhyānaṃ mānasārcā yonimudrāṃ pradarśayet | padmamudrāṃ tataḥ kṛtvā pādyādyaiḥ paripūjayet
आदौ मूलं समुच्चार्य एतत्पाद्यं ततः स्मरेत् | सदाशिवप्रयुक्तायै शाकिन्यै नम इत्यपि
ādau mūlaṃ samuccārya etatpādyaṃ tataḥ smaret | sadāśivaprayuktāyai śākinyai nama ityapi
एवं क्रमेण पूर्वार्घ्यमाचमनीयं निवेदयेत् | स्नानीयं क्रमतो दद्यात् पुनराचमनीयकम्
evaṃ krameṇa pūrvārghyamācamanīyaṃ nivedayet | snānīyaṃ kramato dadyāt punarācamanīyakam
गन्धं पुष्पाणि मूलेन दद्याद् भक्त्या सदाशिवे | बिल्वपत्राणि मूलेन दत्वा वरुणमर्चयेत्
gandhaṃ puṣpāṇi mūlena dadyād bhaktyā sadāśive | bilvapatrāṇi mūlena datvā varuṇamarcayet
धेनुमुद्रां मत्स्यमुद्रां सिंहमुद्रां प्रदर्शयेत् | प्रणवं सां हृदयाय नमश्चाग्नौ प्रपूजयेत्
dhenumudrāṃ matsyamudrāṃ siṃhamudrāṃ pradarśayet | praṇavaṃ sāṃ hṛdayāya namaścāgnau prapūjayet
प्रणवञ्च सीं शिरसे स्वाहया नैरृते यजेत् | प्रणवं सूं शिखायै वषड् वायौ यजेत् क्रमात्
praṇavañca sīṃ śirase svāhayā nairṛte yajet | praṇavaṃ sūṃ śikhāyai vaṣaḍ vāyau yajet kramāt
प्रणवं सैं कवचाय कूर्चमीशे प्रपूजयेत् | मध्ये सौं नेत्रत्रयाय वौषट् प्रणवमाद्यके
praṇavaṃ saiṃ kavacāya kūrcamīśe prapūjayet | madhye sauṃ netratrayāya vauṣaṭ praṇavamādyake
चतुदीक्षु ततः पश्चात् सः अस्त्राय ततो हि फट् | प्रणवाद्यं पूजयित्वा मस्तके ऋषिमर्चयेत्
catudīkṣu tataḥ paścāt saḥ astrāya tato hi phaṭ | praṇavādyaṃ pūjayitvā mastake ṛṣimarcayet
प्रणवं मूलऋषये सदाशिवाय कृत्ततः | पूर्वादिवामतः पूज्याः परिवारादिदेवताः
praṇavaṃ mūlaṛṣaye sadāśivāya kṛttataḥ | pūrvādivāmataḥ pūjyāḥ parivārādidevatāḥ
आनन्दभैरवं पश्चान्महाकालं समर्चयेत् | ( ज्ञानानन्दं सदानन्दं भैरवानन्दमेव च | श्यामानन्दं शिवानन्दं कालानन्दं ततः परम् ) सुधानन्दं हरानन्दं सुरानन्दं समर्चयेत्
ānandabhairavaṃ paścānmahākālaṃ samarcayet | ( jñānānandaṃ sadānandaṃ bhairavānandameva ca | śyāmānandaṃ śivānandaṃ kālānandaṃ tataḥ param ) sudhānandaṃ harānandaṃ surānandaṃ samarcayet
कुलानन्दं प्रियानन्दं यज्ञानन्दमतः परम् | ध्यानानन्दं परानन्दं योगानन्दं समर्चयेत्
kulānandaṃ priyānandaṃ yajñānandamataḥ param | dhyānānandaṃ parānandaṃ yogānandaṃ samarcayet
क्रोधानन्दं क्रियानन्दं बोधानन्दं तथार्चयेत् | देवानन्दं जयानन्दं विजयानन्दमेव च
krodhānandaṃ kriyānandaṃ bodhānandaṃ tathārcayet | devānandaṃ jayānandaṃ vijayānandameva ca
ब्रह्मानन्दं प्रभानन्दं पूर्णानन्दं समर्चयेत् | जगदानन्दरूपं तु ममाज्ञागुरुचक्रगम्
brahmānandaṃ prabhānandaṃ pūrṇānandaṃ samarcayet | jagadānandarūpaṃ tu mamājñāgurucakragam
पूजयित्वा देहशक्तिमेतेषां पार्श्वके यजेत् | कल्याणीं कामकन्यां त्रिपुरां षोडशीं तथा
pūjayitvā dehaśaktimeteṣāṃ pārśvake yajet | kalyāṇīṃ kāmakanyāṃ tripurāṃ ṣoḍaśīṃ tathā
विद्याधरीं नीलवर्णां श्यामां सिंहासनस्थिताम् | चण्डिकामुपकन्याञ्च चन्द्रचूडसरस्वतीम्
vidyādharīṃ nīlavarṇāṃ śyāmāṃ siṃhāsanasthitām | caṇḍikāmupakanyāñca candracūḍasarasvatīm
कपिलां मेघदूताञ्च धूम्रवर्णां जटाधराम् | त्रिलोचनां खेचरीञ्च गगनां कामरूपिणीम्
kapilāṃ meghadūtāñca dhūmravarṇāṃ jaṭādharām | trilocanāṃ khecarīñca gaganāṃ kāmarūpiṇīm
पीनकुचां व्याघ्रमुखीं मधुपानां मदोन्मदाम् | रम्यां स्नेहकलां धर्मां तथा मधुमतीं हराम्
pīnakucāṃ vyāghramukhīṃ madhupānāṃ madonmadām | ramyāṃ snehakalāṃ dharmāṃ tathā madhumatīṃ harām
हारमालां वनमालां चकोरां कुलकामिनीम् | पूजितां गुरुसर्वाणीं सर्वतत्त्वस्वरूपिणीम्
hāramālāṃ vanamālāṃ cakorāṃ kulakāminīm | pūjitāṃ gurusarvāṇīṃ sarvatattvasvarūpiṇīm
पूजयेत् सर्वतः शक्त्या ईशानान्तं क्रमेण तु | तन्मध्ये केशवं ध्यात्वा दलस्वरमुपार्चयेत्
pūjayet sarvataḥ śaktyā īśānāntaṃ krameṇa tu | tanmadhye keśavaṃ dhyātvā dalasvaramupārcayet
अकारादिषोडशार्णान् प्रणवादिनमोऽन्तिकान् | नीलवर्णान् सरक्ताढ्यान् कुङ्कुमालक्तवेष्टितान्
akārādiṣoḍaśārṇān praṇavādinamo'ntikān | nīlavarṇān saraktāḍhyān kuṅkumālaktaveṣṭitān
विद्युत्कोटिसमाभासपद्मरागसमोज्ज्वलान् | मनोरथपूर्णकरान् जगदानन्दवर्धकान्
vidyutkoṭisamābhāsapadmarāgasamojjvalān | manorathapūrṇakarān jagadānandavardhakān
सुप्रियाकण्ठताल्वादिपरमात्मप्रदर्शकान् | तेषां नाम्ना पूजयित्वा यथा मार्तण्डमण्डले
supriyākaṇṭhatālvādiparamātmapradarśakān | teṣāṃ nāmnā pūjayitvā yathā mārtaṇḍamaṇḍale
तथाऽत्र ते पूजिताः स्युः स्वस्वनामप्रचोदिताः | शृणु नाथ महाकाय मदोन्मत्त दिगम्बर
tathā'tra te pūjitāḥ syuḥ svasvanāmapracoditāḥ | śṛṇu nātha mahākāya madonmatta digambara
स्थिरचेताः सदा भूत्वा पूजय त्वं हि शाकिनीम् | तत्र पद्मकणीकायां शवरूपं सदाशिवम्
sthiracetāḥ sadā bhūtvā pūjaya tvaṃ hi śākinīm | tatra padmakaṇīkāyāṃ śavarūpaṃ sadāśivam
ध्यात्वा तद्गतमध्ये तु पीठचक्रं प्रपूजयेत् | मूलाधारे कामरूपं कामचक्रं त्रिलक्षणम्
dhyātvā tadgatamadhye tu pīṭhacakraṃ prapūjayet | mūlādhāre kāmarūpaṃ kāmacakraṃ trilakṣaṇam
पीठाय नम उच्चार्य चाद्यतारकमुच्चरेत् | हृदि जालन्धरं पीठं सिद्धपीठं त्रिचक्रकम्
pīṭhāya nama uccārya cādyatārakamuccaret | hṛdi jālandharaṃ pīṭhaṃ siddhapīṭhaṃ tricakrakam
ललाटे पूर्णगिर्याख्यं हिङ्गुलादं सुपीठकम् | उड्डियानं तदूर्ध्वे तु मेघकुञ्जं स्वपीठकम्
lalāṭe pūrṇagiryākhyaṃ hiṅgulādaṃ supīṭhakam | uḍḍiyānaṃ tadūrdhve tu meghakuñjaṃ svapīṭhakam
महापीठं भ्रुवोर्मध्ये वाराणसीञ्च लिङ्गक | लोचनत्रयमध्ये तु ज्वलन्तीसिद्धपीठकम्
mahāpīṭhaṃ bhruvormadhye vārāṇasīñca liṅgaka | locanatrayamadhye tu jvalantīsiddhapīṭhakam
ज्वालामुखी त्रिवेणी च पीठत्रयमुदाहृतम् | त्रिलोचने त्रिपीठं मे अवश्यं परिपूजयेत्
jvālāmukhī triveṇī ca pīṭhatrayamudāhṛtam | trilocane tripīṭhaṃ me avaśyaṃ paripūjayet
मुखाम्बुजे पूजयेद् वै मायारतिं सुभद्रिकाम् | कम्पिल्लनगरं वंशनगरं कामभञ्जनम्
mukhāmbuje pūjayed vai māyāratiṃ subhadrikām | kampillanagaraṃ vaṃśanagaraṃ kāmabhañjanam
हिरण्यनगरं तत्र एकदन्तारसायनाम् | कपालपीठं ताल्वाख्यं फणिपीठं मुखे यजेत्
hiraṇyanagaraṃ tatra ekadantārasāyanām | kapālapīṭhaṃ tālvākhyaṃ phaṇipīṭhaṃ mukhe yajet
कण्ठे मधुपुरीपीठं सुधापीठं तदन्तिके | आह्लादपीठं श्रीपीठं शून्यपीठं प्रियाञ्जलम्
kaṇṭhe madhupurīpīṭhaṃ sudhāpīṭhaṃ tadantike | āhlādapīṭhaṃ śrīpīṭhaṃ śūnyapīṭhaṃ priyāñjalam
पुरञ्जनाख्यं भद्राख्यं कण्ठे अम्भपुरी मम | नाभौ महापीठराजमयोध्याभवपीठकम्
purañjanākhyaṃ bhadrākhyaṃ kaṇṭhe ambhapurī mama | nābhau mahāpīṭharājamayodhyābhavapīṭhakam
लक्ष्मीपीठं ब्रह्मपीठं लाङ्गलीपीठमेव च | मानपीठं ज्ञानपीठं रुद्रपीठं तदन्तिके
lakṣmīpīṭhaṃ brahmapīṭhaṃ lāṅgalīpīṭhameva ca | mānapīṭhaṃ jñānapīṭhaṃ rudrapīṭhaṃ tadantike
लाकिनी कुलपापीठं वलाकापीठमेव च | रौद्रप्रभामहापीठं म्लेच्छवासिसुपीठकम्
lākinī kulapāpīṭhaṃ valākāpīṭhameva ca | raudraprabhāmahāpīṭhaṃ mlecchavāsisupīṭhakam
मक्कासिद्धकरीपीठं निरञ्जनस्वपीठकम् | ब्राह्मीपीठं दत्तपीठमभयापीठमेव च
makkāsiddhakarīpīṭhaṃ nirañjanasvapīṭhakam | brāhmīpīṭhaṃ dattapīṭhamabhayāpīṭhameva ca
रंगिणीपीठमेवं हि फेत्कारीपीठमर्चयेत् | गर्गरीसिद्धपीठं च चन्द्रशेखरशैलकम्
raṃgiṇīpīṭhamevaṃ hi phetkārīpīṭhamarcayet | gargarīsiddhapīṭhaṃ ca candraśekharaśailakam
हरिद्वाराख्यपीठं तु समुद्रपीठमर्चयेत् | कट्यां सङ्केतपीठं च काञ्चीपीठं त्रिघर्घरम्
haridvārākhyapīṭhaṃ tu samudrapīṭhamarcayet | kaṭyāṃ saṅketapīṭhaṃ ca kāñcīpīṭhaṃ trighargharam
शूलिनीपीठमभ्यर्च्य लङ्कापीठं समर्चयेत् | वारुणीपीठमभ्यर्च्य वज्रपीठं समर्चयेत्
śūlinīpīṭhamabhyarcya laṅkāpīṭhaṃ samarcayet | vāruṇīpīṭhamabhyarcya vajrapīṭhaṃ samarcayet
सिद्धकटाहपीठञ्च महासंहारपीठकम् | षट्पीठं द्राविडापीठं विष्णुपीठं रसान्वितम्
siddhakaṭāhapīṭhañca mahāsaṃhārapīṭhakam | ṣaṭpīṭhaṃ drāviḍāpīṭhaṃ viṣṇupīṭhaṃ rasānvitam
दलपीठं तथा राधापीठं पञ्चनलाख्यकम् | कुण्डलीचक्रपीठं तु कामपीठं समर्चयेत्
dalapīṭhaṃ tathā rādhāpīṭhaṃ pañcanalākhyakam | kuṇḍalīcakrapīṭhaṃ tu kāmapīṭhaṃ samarcayet
महावाय्वाकाशपीठं त्रिकालचक्रपीठकम् | ब्रह्मपीठं धरापीठं शत्रुपीठं समर्चयेत्
mahāvāyvākāśapīṭhaṃ trikālacakrapīṭhakam | brahmapīṭhaṃ dharāpīṭhaṃ śatrupīṭhaṃ samarcayet
कुञ्जराख्यं महापीठं कालधर्माख्यपीठकम् | तद्वामे डाकिनीपीठं गर्भपीठं तदन्तिके
kuñjarākhyaṃ mahāpīṭhaṃ kāladharmākhyapīṭhakam | tadvāme ḍākinīpīṭhaṃ garbhapīṭhaṃ tadantike
मयूरपीठमभ्यर्च्य गारुडीपीठमर्चयेत् | प्रणवं पूर्वमुच्चार्य चात्र पीठस्थितान् स्वरान्
mayūrapīṭhamabhyarcya gāruḍīpīṭhamarcayet | praṇavaṃ pūrvamuccārya cātra pīṭhasthitān svarān