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Rudra Yāmala
Śaiva. The Yāmala the Vijñāna Bhairava names as its own source — its place among the sixty-four, the citations that cannot be traced, and the late eastern Śākta work that now carries the title.
No tantra is named more often than this one, and few are harder to lay hands on. The Rudrayāmala is quoted by the greatest authors of the Śaiva tradition, credited as the parent of texts that are themselves famous, and named as the authority behind hundreds of later practices — while the work that now circulates under the title accounts for very little of it. This page is about the title's standing among the seven and the history of its citation; the surviving book has a page of its own.
Where it stands among the sixty-four
The Bhairava stream of the Śaiva revelation is reckoned at sixty-four tantras arranged in eight aṣṭakas of eight, and one of those eight groups is the Yāmala-aṣṭaka. That arrangement is not a modern reconstruction, but neither is it drawn from a surviving scripture read whole: it is known chiefly from the Śrīkaṇṭhīyasaṃhitā, a text preserved principally in the long extract that Jayaratha (active in Kashmir in the first half of the thirteenth century) sets out in his Tantrālokaviveka on the opening chapter of Abhinavagupta's Tantrāloka. The canon of the sixty-four, in other words, reaches us through a commentator quoting a list.
Which eight titles fill the Yāmala group varies between the sources that give it, and the variation is real rather than careless — the rosters recur in shifting combinations, with names dropping out and others taking their place. A Rudrayāmala is on nearly every one of them, and generally near the head. The Subodhinī, the commentary that travels with the Narpati Jayacaryā and supplies the seven names Narapati himself does not, puts Rudra third in its own list, after Brahma and Viṣṇu.
Within the Bhairava stream the Yāmalas belong to the Vidyāpīṭha, the goddess-centred seat. The subdivision of that seat into Yāmala-tantras and Śakti-tantras — the second group holding the Trika and the Kālīkula — rests on the analysis of the surviving Vidyāpīṭha manuscripts carried out by Alexis Sanderson, set out first in his survey "Śaivism and the Tantric Traditions" (1988) and developed at length in later studies, above all "The Śaiva Age" (2009). On that arrangement the Yāmalas are the older half of the goddess-centred revelation and the Trika stands downstream of them, which is precisely the relation the Vijñāna Bhairava's opening verse asserts.
One member of the group survives in something close to its early form and can be used as a control on the rest. The Brahmayāmala, or Picumata, is preserved in a Nepalese palm-leaf codex of 1052 CE, and it is uncompromisingly kāpālika: skull-bowl, cremation ground, the cult of the yoginīs. Whatever the Rudrayāmala known to the Kashmirians was, that is the kind of book it will have been.
The claim at the head of the Vijñāna Bhairava
The Vijñāna Bhairava, the most-read practical scripture of the Trika, opens with the Goddess speaking, and her first words are a claim about where she has been:
श्रुतं देव मया सर्वं रुद्रयामलसम्भवम् । त्रिकभेदमशेषेण सारात्सारविभागशः ॥
śrutaṃ deva mayā sarvaṃ rudrayāmalasambhavam | trikabhedam aśeṣeṇa sārāt sāravibhāgaśaḥ ||
I have heard, O God, everything that arises from the Rudrayāmala — the whole of the Trika division, without remainder, in its distinctions from essence to essence.
She has heard the Trika portion of the Rudrayāmala entire, and it has not settled the question; her next verses ask for the sāra, the essence, and then for the essence of that. The hundred and twelve dhāraṇās that follow are given as the answer. Whatever the historical relation between the surviving texts, the structure of the claim is precise: the Vijñāna Bhairava presents itself as a distillate, and the Rudrayāmala as the reservoir it was distilled from.
The Kashmirian exegetes took the claim seriously enough to build on it. Kṣemarāja (c. 1000–1050), Abhinavagupta's pupil, began an Uddyota on the Vijñāna Bhairava and carried it only through the opening verses; the exegesis was completed long afterwards by Śivopādhyāya, generally placed in the eighteenth century, whose Vivṛti is the commentary most readers now use, and a further commentary by Ānandabhaṭṭa also survives. The text with its commentaries was printed early in the twentieth century in the Kashmir Series of Texts and Studies, and it reached a wider readership through Lilian Silburn's French translation of the early 1960s and Jaideva Singh's English one of the 1970s. None of these readers treats the opening verse as a formality. For them the text's authority is precisely that it is an extract, and an extract of the Trika section specifically — which is a claim that the Rudrayāmala contained a Trika section, and therefore that the Trika is older than the lineages that transmit it.
It is not the only text to make that claim. The Parātrīśikā — the short scripture on which Abhinavagupta wrote both a long Parātrīśikāvivaraṇa, one of the densest works in Sanskrit, and a brief Laghuvṛtti — is transmitted as a portion of the Rudrayāmala, and its colophons place it there. A title that stands behind both the Vijñāna Bhairava and the Parātrīśikā is standing behind a very large share of what the Trika actually put into practice.
Cited more than read
Abhinavagupta (c. 975–1025) quotes a Rudrayāmala. Jayaratha quotes a Rudrayāmala. So does the commentarial and digest literature that follows: Rāghavabhaṭṭa, whose Padārthādarśa on the Śāradātilaka was completed in 1494 and quotes tantras by the hundred, and the great Bengali Śākta compilers of the following century and a half — Kṛṣṇānanda Āgamavāgīśa, whose Bṛhat Tantrasāra became the working handbook of Śākta ritual in the east, Brahmānanda Giri of the Śāktānandataraṅgiṇī, Pūrṇānanda of the Śrītattvacintāmaṇi. Below them runs a long tail of stotra, kavaca and mantra literature down to the printed devotional books of the nineteenth century, much of it carrying colophons that assign a hymn or an armour to the Rudrayāmala.
The difficulty is that the passages so attributed very largely cannot be located in the Uttara Tantra that now circulates under the name — and in many cases the attributions of two different authors cannot be reconciled with each other either. The chain from citation to page is broken, and it broke early. Manuscript catalogues compound the impression rather than resolving it: the great Sanskrit bibliographical surveys, the New Catalogus Catalogorum among them, record numerous separate items under Rudrayāmala titles — a paṭala here, a stotra or a kavaca there — which are plainly not chapters of one book.
What the printed Uttara Tantra actually is
The work that has been printed repeatedly at Calcutta and Varanasi since the later nineteenth century is the Rudrayāmala Uttara Tantra, the "latter" Rudrayāmala, and it is a substantial Śākta compendium in its own right: the extraction of mantras from the syllabary by coded rule, the channels and centres of the subtle body, the raising of kuṇḍalinī, long stretches on yoga and observance, and the goddess in her many forms.
Its affiliations are not those of a tenth-century Kashmirian scripture. Its presiding goddess is Tārā, and its theology is that of the Mahāvidyās, the eastern Śākta cult of the ten great goddesses — a formation of the second millennium which cannot be projected back onto the early Vidyāpīṭha. It 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 must accept before he can succeed. This cīnācāra episode, the way of Mahācīna, 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. What geography "Mahācīna" was meant to denote has been argued over since the early twentieth century — Tibet, China and the north-eastern borderlands have all been proposed — and the question is not settled.
The language, the cast of goddesses and the ritual assumptions place the work 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. It is a late compilation that took up a prestigious title — not the book Abhinavagupta had in front of him.
The scholarship that established this
The standard statement of the problem is in Teun Goudriaan and Sanjukta Gupta's Hindu Tantric and Śākta Literature (1981), the volume on this material in Jan Gonda's A History of Indian Literature. It sets out at length that the passages ascribed to a Rudrayāmala across the literature very largely cannot be located in the surviving Uttara Tantra, and concludes that the title has to be understood as designating a body of transmitted material rather than one fixed book.
That conclusion sits inside a wider account of how tantric canons work. Mark Dyczkowski's The Canon of the Śaivāgama and the Kubjikā Tantras (1988) collates the scriptural lists themselves — who lists what, in what order, and how the lists diverge — and shows how routinely a title in these canons names a stream of transmission rather than an object on a shelf. Sanderson's work on the Vidyāpīṭha supplies the other half: a classification of what does survive, against which claims about what does not can at least be measured.
The prudent reading that follows from all this is that "Rudrayāmala" names a body of material and a claim of descent. This is not unique — the same is true of several Purāṇa titles, and of more than one Āgama — but it is unusually pronounced here, because the title carried so much prestige that attaching a work to it was worth doing. Attribution in this literature is a claim about lineage and legitimacy before it is a bibliographical statement, and a tradition holding that its scriptures are fragments of an unbounded revelation has no difficulty with the idea that a teaching may be from the Rudrayāmala without being in any particular copy of it.
Why Rudra, and not Bhairava
The choice of name is worth a moment. Bhairava is the god of this stream, and the tantras of the sixty-four are Bhairava tantras; a Bhairavayāmala would have been the obvious title. Rudra is the older and Vedic-facing name — the god of the Ṛgvedic hymns to Rudra and of the Śatarudrīya, the litany of the hundred Rudras in the Taittirīya recension of the Yajurveda: fierce, ambivalent, and prior to the sectarian articulation of Śaivism into streams. A Rudrayāmala presents itself, by its title alone, as the pairing at the root of the Śaiva revelation rather than as one scripture within a division of it.
That is consistent with the way the text is used. Later authors cite it not for a doctrine peculiar to it but as a general authority — the place one appeals to when a practice needs to be shown as old. The name does part of the work the citation is meant to do, and it is doing that work in the Vijñāna Bhairava's opening verse as much as in a sixteenth-century Bengali digest.
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केवलं शिवपूजाञ्च करोति यदि साधकः | पशूनां मध्यमः श्रीमान् शिवया सह चोत्तमः
kevalaṃ śivapūjāñca karoti yadi sādhakaḥ | paśūnāṃ madhyamaḥ śrīmān śivayā saha cottamaḥ
केवलं वैष्णवोऽधीशः पशूनां मध्यमः स्मृतः | भूतानां देवतानाञ्च सेवां कुर्वन्ति ये सदा
kevalaṃ vaiṣṇavo'dhīśaḥ paśūnāṃ madhyamaḥ smṛtaḥ | bhūtānāṃ devatānāñca sevāṃ kurvanti ye sadā
पशूनां मध्यमाः प्रोक्तं नरकस्था न संशयः | त्वत्सेवां मम सेवाञ्च विष्णुब्रह्मादिसेवनम्
paśūnāṃ madhyamāḥ proktaṃ narakasthā na saṃśayaḥ | tvatsevāṃ mama sevāñca viṣṇubrahmādisevanam
कृत्वान्यसर्वभूतानां नायिकानां महाप्रभो | यक्षिणीनां भूतिनीनां ततः सेवा शुभप्रदा
kṛtvānyasarvabhūtānāṃ nāyikānāṃ mahāprabho | yakṣiṇīnāṃ bhūtinīnāṃ tataḥ sevā śubhapradā
यः पशुर्ब्रह्मकृष्णादि सेवां कुर्वन्ति ये सदा | तथा श्रीतारकब्रह्म सेवाद्वये नरोत्तमाः
yaḥ paśurbrahmakṛṣṇādi sevāṃ kurvanti ye sadā | tathā śrītārakabrahma sevādvaye narottamāḥ
तेषामसाध्या भूतादिदेवताः सर्वकामदाः | वर्जयेत् पशुमार्गेण विष्णुसेवापरो जनः
teṣāmasādhyā bhūtādidevatāḥ sarvakāmadāḥ | varjayet paśumārgeṇa viṣṇusevāparo janaḥ
प्रवक्तव्यञ्च पटले तेषां तेषां ततस्ततः | विधिना विधिना नाथ क्रमशः शृणु वल्लभ
pravaktavyañca paṭale teṣāṃ teṣāṃ tatastataḥ | vidhinā vidhinā nātha kramaśaḥ śṛṇu vallabha
अतः प्रातः समुत्त्थाय पशुरुत्तमपण्डितः | गुरूणां चरणाम्भोजमङ्गलं शीर्षपङ्कजे
ataḥ prātaḥ samuttthāya paśuruttamapaṇḍitaḥ | gurūṇāṃ caraṇāmbhojamaṅgalaṃ śīrṣapaṅkaje
विभाव्य पुनरेकं हि श्रीपादं भावयेद् यदि | पूजयित्वा च वीरं वै उपहारैर्न मे स्तवैः
vibhāvya punarekaṃ hi śrīpādaṃ bhāvayed yadi | pūjayitvā ca vīraṃ vai upahārairna me stavaiḥ
त्रैलोक्यं तेजसा व्याप्तं मण्डलस्थां महोत्सवाम् | तडित्कोटिप्रभादीप्तिं चन्द्रकोटिसुशीतलाम्
trailokyaṃ tejasā vyāptaṃ maṇḍalasthāṃ mahotsavām | taḍitkoṭiprabhādīptiṃ candrakoṭisuśītalām
सार्द्धत्रिवलयाकारां स्वयम्भूलिङ्गवेष्टिताम् | उत्त्थापयेन्महादेवीं महारक्तां मनोन्मयीम्
sārddhatrivalayākārāṃ svayambhūliṅgaveṣṭitām | uttthāpayenmahādevīṃ mahāraktāṃ manonmayīm
श्वासोच्छ्वासद्वयावृत्तिं द्वादशाङ्गुलरूपिणीम् | योगिनीं खेचरीं वायुरूपां मूलाम्बुजस्थिताम्
śvāsocchvāsadvayāvṛttiṃ dvādaśāṅgularūpiṇīm | yoginīṃ khecarīṃ vāyurūpāṃ mūlāmbujasthitām
चतुर्वर्णस्वरूपान्तां वकारादिषसान्तकाम् | कोटिकोटिसहस्रार्ककिरणां कुलमोहिनीम्
caturvarṇasvarūpāntāṃ vakārādiṣasāntakām | koṭikoṭisahasrārkakiraṇāṃ kulamohinīm
महासूक्ष्मपथप्रान्तवान्तरान्तरगामिनीम् | त्रैलोक्यरक्षितां वाक्यदेवतां शम्भुरूपिणीम्
mahāsūkṣmapathaprāntavāntarāntaragāminīm | trailokyarakṣitāṃ vākyadevatāṃ śambhurūpiṇīm
महाबुद्धिप्रदां देवीं सहस्रदलगामिनीम् | महासूक्ष्मपथे तेजोमयीं मृत्युस्वरूपिणीम्
mahābuddhipradāṃ devīṃ sahasradalagāminīm | mahāsūkṣmapathe tejomayīṃ mṛtyusvarūpiṇīm
कालरूपां सर्वरूपां सर्वत्र सर्वचिन्मयीम् | ध्यात्वा पुनः पुनः शीर्षे सुधाब्धौ विनिवेष्टिताम्
kālarūpāṃ sarvarūpāṃ sarvatra sarvacinmayīm | dhyātvā punaḥ punaḥ śīrṣe sudhābdhau viniveṣṭitām
सुधापानं कारयित्वा पुनः स्थाने समानयेत् | समानयनकाले तु सुषुम्नामध्यमध्यके
sudhāpānaṃ kārayitvā punaḥ sthāne samānayet | samānayanakāle tu suṣumnāmadhyamadhyake
अमृताभिप्लुतां कृत्वा पुनः स्थानेषु पूजयेत् | ऊद्र्ध्वोद्गमनकाले तु महातेजोमयीं स्मरेत्
amṛtābhiplutāṃ kṛtvā punaḥ sthāneṣu pūjayet | ūdrdhvodgamanakāle tu mahātejomayīṃ smaret
प्रतिप्रयाणकाले तु सुधाधाराभिराप्लुताम् | महाकुलकुण्डलिनीममृतानन्दविग्रहाम्
pratiprayāṇakāle tu sudhādhārābhirāplutām | mahākulakuṇḍalinīmamṛtānandavigrahām
ध्यात्वा ध्यात्वा पुनर्ध्यात्वा सर्वसिद्धिश्वरो भवेत् | तस्मिन्स्थाने महादेवीं विभाव्य किरणोज्ज्वलाम्
dhyātvā dhyātvā punardhyātvā sarvasiddhiśvaro bhavet | tasminsthāne mahādevīṃ vibhāvya kiraṇojjvalām
अमृतानन्दमुक्तिं तां पूजयित्वा शुभां मुदा | मानसोच्चारबीजेन मायां वा कामबीजकम्
amṛtānandamuktiṃ tāṃ pūjayitvā śubhāṃ mudā | mānasoccārabījena māyāṃ vā kāmabījakam
पञ्चाशद्वर्णमालाभिर्ज्जप्त्वानुलोमसत्पथा | विलोमेन पुनर्जप्त्वा सर्वत्र जयदं स्तवम्
pañcāśadvarṇamālābhirjjaptvānulomasatpathā | vilomena punarjaptvā sarvatra jayadaṃ stavam
पठित्वा सिद्धिमाप्नोति तत्स्तोत्रं शृणु भैरव
paṭhitvā siddhimāpnoti tatstotraṃ śṛṇu bhairava
जन्मोद्धारनिरक्षिणीहतरुणी वेदादिबीजादिमा | नित्यं चेतसि भाव्यते भुवि कदा सद्वाक्यसञ्चारिणी | मां पातु प्रियदा स विपदं संहारयित्रि धरे | धात्रि त्वं स्वयमादिदेववनितादीनातिदीनं पशुम्
janmoddhāranirakṣiṇīhataruṇī vedādibījādimā | nityaṃ cetasi bhāvyate bhuvi kadā sadvākyasañcāriṇī | māṃ pātu priyadā sa vipadaṃ saṃhārayitri dhare | dhātri tvaṃ svayamādidevavanitādīnātidīnaṃ paśum
रक्ताभामृतचन्द्रिकालिपिमयी सर्पाकृतिनीद्रिता | जाग्रत्कूर्मसमाश्रिता भगवती त्वं मां समालोकय | मांसोद्गन्धकुगन्धदोषजडितं वेदादिकार्यान्वित| स्वल्पान्यामलचन्द्रकोटिकिरणैनीत्यं शरीरं कुरु
raktābhāmṛtacandrikālipimayī sarpākṛtinīdritā | jāgratkūrmasamāśritā bhagavatī tvaṃ māṃ samālokaya | māṃsodgandhakugandhadoṣajaḍitaṃ vedādikāryānvita| svalpānyāmalacandrakoṭikiraṇainītyaṃ śarīraṃ kuru
सिद्धार्थी निजदोषवित् स्थलगतिर्व्याजीयते विद्यया | कुण्डल्याकुलमार्गमुक्तनगरीमायाकुमार्गः श्रिया | यद्येवं भजति प्रभातसमये मध्याह्नकालेऽथवा | नित्यं यः कुलकुण्डलीजपपदाम्भोजं स सिद्धो भवेत्
siddhārthī nijadoṣavit sthalagatirvyājīyate vidyayā | kuṇḍalyākulamārgamuktanagarīmāyākumārgaḥ śriyā | yadyevaṃ bhajati prabhātasamaye madhyāhnakāle'thavā | nityaṃ yaḥ kulakuṇḍalījapapadāmbhojaṃ sa siddho bhavet
वाय्वाकाशचतुर्दलेऽतिविमले वाञ्छाफलान्यालके | नित्यं सम्प्रति नित्यदेहघटिता शाङ्केतिताभाविता | विद्याकुण्डलमानिनी स्वजननी मायाक्रिया भाव्यते यैस्तैः सिद्धकुलोद्भवैः प्रणतिभिः सत्स्तोत्रकैः शंभुभिः
vāyvākāśacaturdale'tivimale vāñchāphalānyālake | nityaṃ samprati nityadehaghaṭitā śāṅketitābhāvitā | vidyākuṇḍalamāninī svajananī māyākriyā bhāvyate yaistaiḥ siddhakulodbhavaiḥ praṇatibhiḥ satstotrakaiḥ śaṃbhubhiḥ
धाताशङ्कर मोहिनीत्रिभुवनच्छायापटोद्गामिनी | संसारादिमहासुखप्रहरणी तत्रस्थिता योगिनी | सर्वग्रन्थिविभेदिनी स्वभुजगा सूक्ष्मातिसूक्ष्मापरा | ब्रह्मज्ञानविनोदिनी कुलकुटी व्याघातिनी भाव्यते
dhātāśaṅkara mohinītribhuvanacchāyāpaṭodgāminī | saṃsārādimahāsukhapraharaṇī tatrasthitā yoginī | sarvagranthivibhedinī svabhujagā sūkṣmātisūkṣmāparā | brahmajñānavinodinī kulakuṭī vyāghātinī bhāvyate
वन्दे श्रीकुलकुण्डलीत्रिवलिभिः साङ्गैः स्वयम्भूं प्रिय| प्रावेष्ट्याम्बरमारचित्तचपला बालाबलानिष्कला | या देवी परिभाति वेदवदना संभाविनी तापिनी | इष्टानां शिरसि स्वयम्भुवनितां संभावयामि क्रियाम्
vande śrīkulakuṇḍalītrivalibhiḥ sāṅgaiḥ svayambhūṃ priya| prāveṣṭyāmbaramāracittacapalā bālābalāniṣkalā | yā devī paribhāti vedavadanā saṃbhāvinī tāpinī | iṣṭānāṃ śirasi svayambhuvanitāṃ saṃbhāvayāmi kriyām
वाणीकोटिमृदङ्गनादमदनानिश्रेणिकोटिध्वनिः | प्राणेशीरसराशमूलकमलोल्लासैकपूर्णानना | आषाढोद्भवमेघवाजनियुतध्वान्ताननास्थायिनी | माता सा परिपातु सूक्ष्मपथगे मां योगिनां शङ्करः
vāṇīkoṭimṛdaṅganādamadanāniśreṇikoṭidhvaniḥ | prāṇeśīrasarāśamūlakamalollāsaikapūrṇānanā | āṣāḍhodbhavameghavājaniyutadhvāntānanāsthāyinī | mātā sā paripātu sūkṣmapathage māṃ yogināṃ śaṅkaraḥ
त्वामाश्रित्य नरा व्रजन्ति सहसा वैकुण्ठकैलासयोः | आनन्दैकविलासिनीं शशिशतानन्दाननां कारणाम् | मातः श्रीकुलकुण्डली प्रियकरे काली कुलोद्दीपने | तत्स्थानं प्रणमामि भद्रवनिते मामुद्धर त्वं पशुम्
tvāmāśritya narā vrajanti sahasā vaikuṇṭhakailāsayoḥ | ānandaikavilāsinīṃ śaśiśatānandānanāṃ kāraṇām | mātaḥ śrīkulakuṇḍalī priyakare kālī kuloddīpane | tatsthānaṃ praṇamāmi bhadravanite māmuddhara tvaṃ paśum
कुण्डलीशक्तिमार्गस्थं स्तोत्राष्टकमहाफलम् | यतः पठेत् प्रातरुत्थाय स योगी भवति ध्रुवम्
kuṇḍalīśaktimārgasthaṃ stotrāṣṭakamahāphalam | yataḥ paṭhet prātarutthāya sa yogī bhavati dhruvam
क्षणादेव हि पाठेन कविनाथो भवेदिह | पठेत् श्रीकुण्डलो योगो ब्रह्मलीनो भवेत् महान्
kṣaṇādeva hi pāṭhena kavinātho bhavediha | paṭhet śrīkuṇḍalo yogo brahmalīno bhavet mahān
इति ते कथितं नाथ कुण्डलीकोमलं स्तवम् | एतत्स्तोत्रप्रसादेन देवेषु गुरुगीष्पतिः
iti te kathitaṃ nātha kuṇḍalīkomalaṃ stavam | etatstotraprasādena deveṣu gurugīṣpatiḥ
सर्वे देवाः सिद्धियुताः अस्याः स्तोत्रप्रसादतः | द्विपरार्द्धं चिरंजीवी ब्रह्मा सर्वसुरेश्वरः
sarve devāḥ siddhiyutāḥ asyāḥ stotraprasādataḥ | dviparārddhaṃ ciraṃjīvī brahmā sarvasureśvaraḥ
त्वष्टापि मम निकटे स्थितो भगवतीपतिः | मां विद्धि परमां शक्तिं स्थूलसूक्ष्मस्वरूपिणीम्
tvaṣṭāpi mama nikaṭe sthito bhagavatīpatiḥ | māṃ viddhi paramāṃ śaktiṃ sthūlasūkṣmasvarūpiṇīm
सर्वप्रकाशकरणीं विन्ध्यपर्वतवासिनीम् | हिमालयसुतां सिद्धां सिद्धमन्त्रस्वरूपिणीम्
sarvaprakāśakaraṇīṃ vindhyaparvatavāsinīm | himālayasutāṃ siddhāṃ siddhamantrasvarūpiṇīm
वेदान्तशक्तितन्त्रस्थां कुलतन्त्रार्थगामिनीम् | रुद्रयामलमध्यस्थां स्थितिस्थापकभाविनीम्
vedāntaśaktitantrasthāṃ kulatantrārthagāminīm | rudrayāmalamadhyasthāṃ sthitisthāpakabhāvinīm
पञ्चमुद्रास्वरूपाञ्च शक्तियामलमालिनीम् | रत्नमालावलाकोट्यां चन्द्रसूर्यप्रकाशिनीम्
pañcamudrāsvarūpāñca śaktiyāmalamālinīm | ratnamālāvalākoṭyāṃ candrasūryaprakāśinīm
सर्वभूतमहाबुद्धिदायिनीं दानवापहाम् | स्थित्युत्पत्तिलयकारीं करुणासागरस्थिताम्
sarvabhūtamahābuddhidāyinīṃ dānavāpahām | sthityutpattilayakārīṃ karuṇāsāgarasthitām
महामोहनिवासाढ्यां दामोदरशरीरगाम् | छत्रचामररत्नाढ्य महाशूलकरां पराम्
mahāmohanivāsāḍhyāṃ dāmodaraśarīragām | chatracāmararatnāḍhya mahāśūlakarāṃ parām
ज्ञानदां वृद्धिदां ज्ञानरत्नमालाकलापदाम् | सर्वतेजःस्वरूपाभामनन्तकोटिविग्रहाम्
jñānadāṃ vṛddhidāṃ jñānaratnamālākalāpadām | sarvatejaḥsvarūpābhāmanantakoṭivigrahām
दरिद्रधनदां लक्ष्मीं नारायणमनोरमाम् | सदा भावय शम्भो त्वं योगनायकपण्डित
daridradhanadāṃ lakṣmīṃ nārāyaṇamanoramām | sadā bhāvaya śambho tvaṃ yoganāyakapaṇḍita
पुनर्भावं पशोरेव शृणु सादरपूर्वकम् | अकस्मात् सिद्धिमाप्नोति पशुर्नारायणोपमः
punarbhāvaṃ paśoreva śṛṇu sādarapūrvakam | akasmāt siddhimāpnoti paśurnārāyaṇopamaḥ
वैकुण्ठनगरे याति चतुर्भुजकलेवरः | शङ्खचक्रगदापद्महस्तो गरुडवाहनः
vaikuṇṭhanagare yāti caturbhujakalevaraḥ | śaṅkhacakragadāpadmahasto garuḍavāhanaḥ
महाधर्मस्वरूपोऽसौ महाविद्याप्रसादतः | पशुभावं महाभावं भावानां सिद्धिदं पुनः
mahādharmasvarūpo'sau mahāvidyāprasādataḥ | paśubhāvaṃ mahābhāvaṃ bhāvānāṃ siddhidaṃ punaḥ
आदौ भावं पशोः कृत्वा पश्चात् कुर्यादवश्यकम् | वीरभावं महाभावं सर्वभावोत्तमोत्तमम्
ādau bhāvaṃ paśoḥ kṛtvā paścāt kuryādavaśyakam | vīrabhāvaṃ mahābhāvaṃ sarvabhāvottamottamam
तत्पश्चादतिसौन्दर्यं दिव्यभावं महाफलम् | फलाकाङ्क्षी मोक्षगश्च सर्वभूतहिते रतः
tatpaścādatisaundaryaṃ divyabhāvaṃ mahāphalam | phalākāṅkṣī mokṣagaśca sarvabhūtahite rataḥ
विद्याकाङ्क्षी धनाकाङ्क्षी रत्नाकाङ्क्षी च यो नरः | कुर्याद् भावत्रयं दिव्यं भावसाधनमुत्तमम्
vidyākāṅkṣī dhanākāṅkṣī ratnākāṅkṣī ca yo naraḥ | kuryād bhāvatrayaṃ divyaṃ bhāvasādhanamuttamam
भावेन लभते वाद्यं धनं रत्नं महाफलम् | कोटिगोदानजैः पुण्यैः कोटिशालग्रामदानजैः
bhāvena labhate vādyaṃ dhanaṃ ratnaṃ mahāphalam | koṭigodānajaiḥ puṇyaiḥ koṭiśālagrāmadānajaiḥ
वाराणस्यां कोटिलिङ्गपूजनेन च यत्फलम् | तत्फलं लभते मर्त्यः क्षणादेव न संशयः
vārāṇasyāṃ koṭiliṅgapūjanena ca yatphalam | tatphalaṃ labhate martyaḥ kṣaṇādeva na saṃśayaḥ
आदौ दशमदण्डे तु पशुभावमथापि वा | मध्याह्ने दशदण्डे तु वीरभावमुदाहृतम्
ādau daśamadaṇḍe tu paśubhāvamathāpi vā | madhyāhne daśadaṇḍe tu vīrabhāvamudāhṛtam
सायाह्नदशदण्डे तु दिव्यभावं शुभप्रदम् | अथवा पशुभावस्थो यजेदिष्टादिदेवताम्
sāyāhnadaśadaṇḍe tu divyabhāvaṃ śubhapradam | athavā paśubhāvastho yajediṣṭādidevatām
जन्मावधि यजेन्मन्त्री महासिद्धिमवाप्नुयात् | सर्वेषां गुरुरूपः स्यादैश्वर्यञ्च दिने दिने
janmāvadhi yajenmantrī mahāsiddhimavāpnuyāt | sarveṣāṃ gururūpaḥ syādaiśvaryañca dine dine
यदि गुरुस्वभावः स्यात्तदा मधुमतीं लभेत् | यदि विवेकी निर्याति महावननिवासवान्
yadi gurusvabhāvaḥ syāttadā madhumatīṃ labhet | yadi vivekī niryāti mahāvananivāsavān
ब्रह्मचर्यव्रतस्थो वा अथवा स्वपुरे वसन् | पीठब्राह्मणमात्रेण महाषोढाश्रमेण च
brahmacaryavratastho vā athavā svapure vasan | pīṭhabrāhmaṇamātreṇa mahāṣoḍhāśrameṇa ca
पशुभावस्थितो मन्त्री सिद्धविद्यामवाप्नुयात् | यदि पूर्वापरस्थाञ्च महाकौलिकदेवताम्
paśubhāvasthito mantrī siddhavidyāmavāpnuyāt | yadi pūrvāparasthāñca mahākaulikadevatām
कुलमार्गस्थितो मन्त्री सिद्धिमाप्नोति निश्चितम् | यदि विद्याः प्रसीदन्ति वीरभावं तदा लभेत्
kulamārgasthito mantrī siddhimāpnoti niścitam | yadi vidyāḥ prasīdanti vīrabhāvaṃ tadā labhet
वीरभावप्रसादेन दिव्यभावमवाप्नुयात् | दिव्यभावं वीरभावं ये गृह्णन्ति नरोत्तमाः
vīrabhāvaprasādena divyabhāvamavāpnuyāt | divyabhāvaṃ vīrabhāvaṃ ye gṛhṇanti narottamāḥ
वाञ्छाकल्पद्रुमलतापतयस्ते न संशयः | आश्रमी ध्याननिष्ठश्च मन्त्रतन्त्रविशारदः
vāñchākalpadrumalatāpatayaste na saṃśayaḥ | āśramī dhyānaniṣṭhaśca mantratantraviśāradaḥ