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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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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