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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 102 of 129
क्षान्तिप्रज्ञो विधिप्रज्ञा वीतिज्ञोत्सुकनिश्चया | अभावो मलिनाकारा कारागारा विचारहा
kṣāntiprajño vidhiprajñā vītijñotsukaniścayā | abhāvo malinākārā kārāgārā vicārahā
शब्दः कटाहभेदात्मा शिशुलोकप्रपालिका | अतिविस्तारवदनो विभवानन्दमानसा
śabdaḥ kaṭāhabhedātmā śiśulokaprapālikā | ativistāravadano vibhavānandamānasā
आकाशवसनोन्मादी मेपुरा मांसचर्वणः | अतिकान्ता प्रशान्तात्मा नित्यगुह्या गभीरगः
ākāśavasanonmādī mepurā māṃsacarvaṇaḥ | atikāntā praśāntātmā nityaguhyā gabhīragaḥ
त्रिगम्भीरा तत्त्ववासी राक्षसी पूतनाक्षरः | अभोगगणिका हस्ती गणेशजननीश्वरः
trigambhīrā tattvavāsī rākṣasī pūtanākṣaraḥ | abhogagaṇikā hastī gaṇeśajananīśvaraḥ
कुण्डपालककर्ता च त्रिरूण्डा रुण्डभालधृक् | अतिशक्ता विशक्तात्मा देव्याङ्गी नन्दनाश्रयः
kuṇḍapālakakartā ca trirūṇḍā ruṇḍabhāladhṛk | atiśaktā viśaktātmā devyāṅgī nandanāśrayaḥ
भावनीया भ्रान्तिहरः कापिलाभा मनोहरः | आर्यादेवी नीलवर्णा सायको बलवीर्यदा
bhāvanīyā bhrāntiharaḥ kāpilābhā manoharaḥ | āryādevī nīlavarṇā sāyako balavīryadā
सुखदो मोक्षदाताऽतो जननी वाञ्छितप्रदः | चातिरूपा विरूपस्थो वाच्या वाच्यविवजीतः
sukhado mokṣadātā'to jananī vāñchitapradaḥ | cātirūpā virūpastho vācyā vācyavivajītaḥ
महालिङ्गसमुत्पन्ना काकभेरी नदस्थितः | आत्मारामकलाकायः सिद्धिदाता गणेश्वरी
mahāliṅgasamutpannā kākabherī nadasthitaḥ | ātmārāmakalākāyaḥ siddhidātā gaṇeśvarī
कल्पद्रुमः कल्पलता कुलवृक्षः कुलद्रुमा | सुमना श्रीगुरुमयी गुरुमन्त्रप्रदायकः
kalpadrumaḥ kalpalatā kulavṛkṣaḥ kuladrumā | sumanā śrīgurumayī gurumantrapradāyakaḥ
अनन्तशयनाऽनन्तो जलेशी जह्नजेश्वरः | गङ्गा गङ्गाधरः श्रीदा भास्करेशो महाबला
anantaśayanā'nanto jaleśī jahnajeśvaraḥ | gaṅgā gaṅgādharaḥ śrīdā bhāskareśo mahābalā
गुप्ताक्षरो विधिरता विधानपुरुषेश्वरः | सिद्धकलङ्का कुण्डाली वाग्देवः पञ्चदेवता
guptākṣaro vidhiratā vidhānapuruṣeśvaraḥ | siddhakalaṅkā kuṇḍālī vāgdevaḥ pañcadevatā
अल्पातीता मनोहारी त्रिविधा तत्त्वलोचना | अमायापतिर्भूभ्रान्तिः पाञ्चजन्यधरोऽग्रजा
alpātītā manohārī trividhā tattvalocanā | amāyāpatirbhūbhrāntiḥ pāñcajanyadharo'grajā
अतितप्तः कामतप्ता मायामोहविवजीतः | आर्या पुत्रीश्वरः स्थाणुः कृशानुस्था जलाप्लुतः
atitaptaḥ kāmataptā māyāmohavivajītaḥ | āryā putrīśvaraḥ sthāṇuḥ kṛśānusthā jalāplutaḥ
वारुणी मदिरामत्तो मांसप्रेमदिगम्बरा | अन्तरस्थो देहसिद्धा कलानलसुराद्रिपः
vāruṇī madirāmatto māṃsapremadigambarā | antarastho dehasiddhā kalānalasurādripaḥ
आकाशवाहिनी देवः काकिनीशो दिगम्बरी | काकचञ्चुपुटमधुहरो गगनमाब्धिपा
ākāśavāhinī devaḥ kākinīśo digambarī | kākacañcupuṭamadhuharo gaganamābdhipā
मुद्राहारी महामुद्रा मीनपो मीनभक्षिणी | शाकिनी शिवनाथेशः काकोर्ध्वेशी सदाशिवः
mudrāhārī mahāmudrā mīnapo mīnabhakṣiṇī | śākinī śivanātheśaḥ kākordhveśī sadāśivaḥ
कमला कण्ठकमलः स्थायुकः प्रेमनायिका | मृणालमालाधारी च मृणालमालमालिनी
kamalā kaṇṭhakamalaḥ sthāyukaḥ premanāyikā | mṛṇālamālādhārī ca mṛṇālamālamālinī
अनादिनिधना तारा दुर्गतारा निराक्षरा | सर्वाक्षरा सर्ववर्णा सर्वमन्त्राक्षमालिका
anādinidhanā tārā durgatārā nirākṣarā | sarvākṣarā sarvavarṇā sarvamantrākṣamālikā
आनन्दभैरवो नीलकण्ठो ब्रह्माण्डमण्डितः | शिवो विश्वेश्वरोऽनन्तः सर्वातीतो निरञ्जनः
ānandabhairavo nīlakaṇṭho brahmāṇḍamaṇḍitaḥ | śivo viśveśvaro'nantaḥ sarvātīto nirañjanaḥ
इति ते कथितं नाथ त्रैलोक्यसारमङ्गलम् | भुवनमङ्गलं नाम महापातकनाशनम्
iti te kathitaṃ nātha trailokyasāramaṅgalam | bhuvanamaṅgalaṃ nāma mahāpātakanāśanam
अस्य प्रपठनेऽपि च यत्फलं लभते नरः | तत्सर्वं कथितुं नालं कोटिवर्षशतैरपि
asya prapaṭhane'pi ca yatphalaṃ labhate naraḥ | tatsarvaṃ kathituṃ nālaṃ koṭivarṣaśatairapi
तथापि तव यत्नेन फलं शृणु दयार्णव | राजद्वारे नदीतीरे सङ्ग्रामे विजनेऽनले
tathāpi tava yatnena phalaṃ śṛṇu dayārṇava | rājadvāre nadītīre saṅgrāme vijane'nale
शून्यागारे निर्जने वा घोरान्धकाररात्रिके | चतुष्टये श्मशाने वा पठित्वा षोडशे दले
śūnyāgāre nirjane vā ghorāndhakārarātrike | catuṣṭaye śmaśāne vā paṭhitvā ṣoḍaśe dale
रक्ताम्भोजैः पूजयित्वा मनसा कामचिन्तयन् | घृताक्तैर्जुहुयान्नित्यं नाम प्रत्येकमुच्चरन्
raktāmbhojaiḥ pūjayitvā manasā kāmacintayan | ghṛtāktairjuhuyānnityaṃ nāma pratyekamuccaran
मूलमन्त्रेण पुटितमाज्यं वह्नौ समर्पयेत् | अन्तरे स्वसुखे होमः सर्वसिद्धिसुखप्रदः
mūlamantreṇa puṭitamājyaṃ vahnau samarpayet | antare svasukhe homaḥ sarvasiddhisukhapradaḥ
सद्योमधुयुतैर्मांसैः सुसुखे मन्त्रमुच्चरन् | प्रत्येकं नामपुटितं हुत्वा पुनर्मुखाम्बुजे
sadyomadhuyutairmāṃsaiḥ susukhe mantramuccaran | pratyekaṃ nāmapuṭitaṃ hutvā punarmukhāmbuje
कुण्डलीरसजिह्वायां जीवन्मुक्तो भवेन्नरः | धृत्वा वापि पठित्वा वा स्तुत्वा वा विधिना प्रभो
kuṇḍalīrasajihvāyāṃ jīvanmukto bhavennaraḥ | dhṛtvā vāpi paṭhitvā vā stutvā vā vidhinā prabho
महारुद्रो भवेत्साक्षान्मम देहान्वितो भवेत् | योगी ज्ञानी भवेत् सिद्धः सारसङ्केतदर्शकः
mahārudro bhavetsākṣānmama dehānvito bhavet | yogī jñānī bhavet siddhaḥ sārasaṅketadarśakaḥ
अपराजितः सर्वलोके किमन्यत् फलसाधनम् | धृत्वा राजत्वमाप्नोति कण्ठे पृथ्वीश्वरो भवेत्
aparājitaḥ sarvaloke kimanyat phalasādhanam | dhṛtvā rājatvamāpnoti kaṇṭhe pṛthvīśvaro bhavet
दक्षहस्ते तथा धृत्वा धनवान् गुणवान् भवेत् | अकालमृत्युहरणं सर्वव्याधिनिवारणम्
dakṣahaste tathā dhṛtvā dhanavān guṇavān bhavet | akālamṛtyuharaṇaṃ sarvavyādhinivāraṇam
हुत्वा रोजेन्द्रनाथश्च महावाग्मी सदाऽभयः | सर्वेषां मथनं कृत्वा गणेशो मम कातीकः
hutvā rojendranāthaśca mahāvāgmī sadā'bhayaḥ | sarveṣāṃ mathanaṃ kṛtvā gaṇeśo mama kātīkaḥ
देवनामधिपो भूत्वा सर्वज्ञो भवति प्रभो | यथा तथा महायोगी भ्रमत्येव न संशयः
devanāmadhipo bhūtvā sarvajño bhavati prabho | yathā tathā mahāyogī bhramatyeva na saṃśayaḥ
प्रातःकाले पठेद् यस्तु मस्तके स्तुतिधारकः | जलस्तम्भं करोत्येव रसस्तम्भं तथैव च
prātaḥkāle paṭhed yastu mastake stutidhārakaḥ | jalastambhaṃ karotyeva rasastambhaṃ tathaiva ca
राज्यस्तम्भं नरस्तम्भं वीर्यस्तम्भं तथैव च विद्यास्तम्भं सुखस्तम्भं क्षेत्रस्तम्भं तथैव च
rājyastambhaṃ narastambhaṃ vīryastambhaṃ tathaiva ca vidyāstambhaṃ sukhastambhaṃ kṣetrastambhaṃ tathaiva ca
राजस्तम्भं धनस्तम्भं ग्रामस्तम्भं तथैव च मध्याह्ने च पठेद् यस्तु वह्निस्तम्भं करोत्यपि
rājastambhaṃ dhanastambhaṃ grāmastambhaṃ tathaiva ca madhyāhne ca paṭhed yastu vahnistambhaṃ karotyapi
कालस्तम्भं वयःस्तम्भं श्वासस्तम्भं तथैव च | रसस्तम्भं वायुस्तम्भं बाहुस्तम्भं करोत्यपि
kālastambhaṃ vayaḥstambhaṃ śvāsastambhaṃ tathaiva ca | rasastambhaṃ vāyustambhaṃ bāhustambhaṃ karotyapi
सायाह्ने च पठेद् यस्तु कण्ठोदरे च धारयन् | मन्त्रस्तम्भं शिलास्तम्भं शास्त्रस्तम्भं करोत्यपि
sāyāhne ca paṭhed yastu kaṇṭhodare ca dhārayan | mantrastambhaṃ śilāstambhaṃ śāstrastambhaṃ karotyapi
हिरण्यरजतस्तम्भं वज्रस्तम्भं तथैव च | अकालत्वादिसंस्तम्भं वातस्तम्भं करोत्यपि
hiraṇyarajatastambhaṃ vajrastambhaṃ tathaiva ca | akālatvādisaṃstambhaṃ vātastambhaṃ karotyapi
पारदस्तम्भनं शिल्पकल्पना ज्ञानस्तम्भनम् | आसनस्तम्भनं व्याधिस्तम्भनं बन्धनं रिपोः
pāradastambhanaṃ śilpakalpanā jñānastambhanam | āsanastambhanaṃ vyādhistambhanaṃ bandhanaṃ ripoḥ
षट्पद्मस्तम्भनं कृत्वा योगी भवति निश्चितम् | वन्ध्या नारी लभेत् पुत्रं सुन्दरं सुमनोहरम्
ṣaṭpadmastambhanaṃ kṛtvā yogī bhavati niścitam | vandhyā nārī labhet putraṃ sundaraṃ sumanoharam
भ्रष्टो मनुष्यो राजेन्द्रः किमन्ये साधवो जनाः | श्रवणान्मकरे लग्ने चित्रायोगे च पर्वणि
bhraṣṭo manuṣyo rājendraḥ kimanye sādhavo janāḥ | śravaṇānmakare lagne citrāyoge ca parvaṇi
हिरण्ययोगे वायव्यां लिखित्वा माघमासके | वैशाखे राजयोगे वा रोहिण्याख्या विशेषतः
hiraṇyayoge vāyavyāṃ likhitvā māghamāsake | vaiśākhe rājayoge vā rohiṇyākhyā viśeṣataḥ
श्रीमद्भुवनमगलं नाम यशोदातृ भवेद् ध्रुवम् | जायन्ते राजवल्लभा अमराः खेचरा लिखनेन
śrīmadbhuvanamagalaṃ nāma yaśodātṛ bhaved dhruvam | jāyante rājavallabhā amarāḥ khecarā likhanena
धर्मार्थकाममोक्षं च प्राप्नुवन्ति च पाठकाः | कीतीरात्मदृष्टिपातं लभते नात्र संशयः
dharmārthakāmamokṣaṃ ca prāpnuvanti ca pāṭhakāḥ | kītīrātmadṛṣṭipātaṃ labhate nātra saṃśayaḥ
कथितं शाकिनीसारं सदाशिवफलोदयम् | श्रुतं परमकल्याणं भेदभाषाक्रमोदयम्
kathitaṃ śākinīsāraṃ sadāśivaphalodayam | śrutaṃ paramakalyāṇaṃ bhedabhāṣākramodayam
इदानीं श्रोतुमिच्छामि कवचं सारदुर्लभम् | यस्य विज्ञानमात्रेण भवेत् साक्षात् सदाशिवः
idānīṃ śrotumicchāmi kavacaṃ sāradurlabham | yasya vijñānamātreṇa bhavet sākṣāt sadāśivaḥ
वद कान्ते शब्दमयि यदि स्नेहोऽस्ति मां प्रति | आनन्दभैरवं नत्वा सोवाचानन्दभैरवी
vada kānte śabdamayi yadi sneho'sti māṃ prati | ānandabhairavaṃ natvā sovācānandabhairavī
गुरोः परमकल्याणं कवचं कथये तव | सदाशिवस्य शाकिन्या भैरवानन्दविग्रह
guroḥ paramakalyāṇaṃ kavacaṃ kathaye tava | sadāśivasya śākinyā bhairavānandavigraha
शृणुष्व कामदं नामाद्भुतं कवचमङ्गलम् | त्रैलोक्यसारभूतं च सर्वज्ञानविवर्धनम्
śṛṇuṣva kāmadaṃ nāmādbhutaṃ kavacamaṅgalam | trailokyasārabhūtaṃ ca sarvajñānavivardhanam
सर्वमन्त्रौघनिकरं ज्ञानमात्रेण सिद्ध्यति | सर्वगूढप्रियानन्दं सामरस्यं कुलान्तरम्
sarvamantraughanikaraṃ jñānamātreṇa siddhyati | sarvagūḍhapriyānandaṃ sāmarasyaṃ kulāntaram
प्रचण्डचण्डिकातुल्यं सर्वनिर्णयसाक्षिणम् | सर्वबुद्धिकरानन्दं कुलयोगिमनोगतम्
pracaṇḍacaṇḍikātulyaṃ sarvanirṇayasākṣiṇam | sarvabuddhikarānandaṃ kulayogimanogatam
रामसेव्यं शिवं शम्भुसेवितं विषनाशनम् | अप्रकाश्यं महायोगं धनारोग्यविवर्धनम्
rāmasevyaṃ śivaṃ śambhusevitaṃ viṣanāśanam | aprakāśyaṃ mahāyogaṃ dhanārogyavivardhanam
सर्वसौभाग्यजननं सर्वानन्दकरं परम् | सर्वतन्त्रदुर्लभं यत् कथितं रुद्रयामले
sarvasaubhāgyajananaṃ sarvānandakaraṃ param | sarvatantradurlabhaṃ yat kathitaṃ rudrayāmale
अस्य श्रीशाकिनीसदाशिवकामनानाममहाकवचस्य सदाशिवऋषिर्गायत्रीच्छन्दः शाकिनी देवता सकलहरीं जीवबीजं मायास्त्रशक्तिः कामस्वाहा कीलकं वज्रं दंष्ट्रघोरघर्घरामहोग्राशाकिनीशक्तिः सदाशिवमहामन्त्रसिद्धये विनियोगः | ओं प्रभावा सदा पातु महाकाशाधिशाकिनी | त्रिगुणा चण्डिका पातु क्रोधद्रंष्ट्र करालिनी
asya śrīśākinīsadāśivakāmanānāmamahākavacasya sadāśivaṛṣirgāyatrīcchandaḥ śākinī devatā sakalaharīṃ jīvabījaṃ māyāstraśaktiḥ kāmasvāhā kīlakaṃ vajraṃ daṃṣṭraghoraghargharāmahogrāśākinīśaktiḥ sadāśivamahāmantrasiddhaye viniyogaḥ | oṃ prabhāvā sadā pātu mahākāśādhiśākinī | triguṇā caṇḍikā pātu krodhadraṃṣṭra karālinī
अनन्ताऽनन्तमहिमा महास्त्रदलपङ्कजम् | पूर्वाह्णं पातु सततं गायत्री सविता मम
anantā'nantamahimā mahāstradalapaṅkajam | pūrvāhṇaṃ pātu satataṃ gāyatrī savitā mama
आकाशवाहिनी देवी शिरोमङ्गलमद्भुतम् | सर्वदा पातु मे गुह्यं लिङ्गं चक्रं सुधामयम्
ākāśavāhinī devī śiromaṅgalamadbhutam | sarvadā pātu me guhyaṃ liṅgaṃ cakraṃ sudhāmayam
महामण्डलमध्यस्था पातु मे भालमण्डलम् | सहस्रशतकोटीन्दुयोगिनीगणमण्डलम्
mahāmaṇḍalamadhyasthā pātu me bhālamaṇḍalam | sahasraśatakoṭīnduyoginīgaṇamaṇḍalam
महाचक्रेश्वरी पातु महाचक्रेश्वरो मम | मुखाब्जं चण्डिका देवी दन्तावलिमनन्तकः
mahācakreśvarī pātu mahācakreśvaro mama | mukhābjaṃ caṇḍikā devī dantāvalimanantakaḥ
जिह्वाग्रं तालुमूलस्था तालुमूलं मनोजवः | तीक्ष्णदंष्ट्र दन्तमध्यं कण्ठाग्रं चिबुकं शिवः
jihvāgraṃ tālumūlasthā tālumūlaṃ manojavaḥ | tīkṣṇadaṃṣṭra dantamadhyaṃ kaṇṭhāgraṃ cibukaṃ śivaḥ
सदा पातु षोडशारं शाकिनी श्रीसदाशिवः | कण्ठमध्यस्थितं पातु महामोहविनाशिनी
sadā pātu ṣoḍaśāraṃ śākinī śrīsadāśivaḥ | kaṇṭhamadhyasthitaṃ pātu mahāmohavināśinī