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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.
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विश्वेदेवाश्च साध्याश्च पितरश्च महर्षयः | एक एव तु राजषीः प्रधानस्तत्र भाति हि
viśvedevāśca sādhyāśca pitaraśca maharṣayaḥ | eka eva tu rājaṣīḥ pradhānastatra bhāti hi
त्रयोदशगुणोपेता भान्ति राजर्षयस्तथा | पृथुश्चैव धर्मराजो हरिश्चन्द्रो युधिष्ठिरः
trayodaśaguṇopetā bhānti rājarṣayastathā | pṛthuścaiva dharmarājo hariścandro yudhiṣṭhiraḥ
रामचन्द्रो रमानाथो भगीरथ इलापतिः | प्रह्लादः कर्दमश्चैव विभीषणश्च धामीकः
rāmacandro ramānātho bhagīratha ilāpatiḥ | prahlādaḥ kardamaścaiva vibhīṣaṇaśca dhāmīkaḥ
नलश्चैव रुक्ममाली विक्रमोद्धततापसाः | वामपार्श्वे अधोभागे प्रदीप्ता ह्यासनावनौ
nalaścaiva rukmamālī vikramoddhatatāpasāḥ | vāmapārśve adhobhāge pradīptā hyāsanāvanau
अन्ये च मुनयः सन्ति समावेष्ट्य सदाशिवम् | महाभक्ताः प्रपश्यन्ति सदाशिवपरं पदम्
anye ca munayaḥ santi samāveṣṭya sadāśivam | mahābhaktāḥ prapaśyanti sadāśivaparaṃ padam
अकालमृत्युहरणं सर्वव्याधिविनाशनम् | स्मरणात् पठनाद्ध्यानात् सदाशिवपतेः प्रभोः
akālamṛtyuharaṇaṃ sarvavyādhivināśanam | smaraṇāt paṭhanāddhyānāt sadāśivapateḥ prabhoḥ
अनायासेन सिद्ध्यन्ति ये ये भक्ता महीतले | वृद्धा वा बालका वापि यौवनस्था नरा अपि
anāyāsena siddhyanti ye ye bhaktā mahītale | vṛddhā vā bālakā vāpi yauvanasthā narā api
अनायासं फलं लब्ध्वा प्रपश्यन्ति सदाशिवम् | एतेषां ध्यानमाकृत्य चार्चयन्ति सदाशिवम्
anāyāsaṃ phalaṃ labdhvā prapaśyanti sadāśivam | eteṣāṃ dhyānamākṛtya cārcayanti sadāśivam
स याति सहसा नाथ सदाशिवपरं पदम् | देवीनां यजनं कृत्वा ये ध्यायन्ति सदाशिवम्
sa yāti sahasā nātha sadāśivaparaṃ padam | devīnāṃ yajanaṃ kṛtvā ye dhyāyanti sadāśivam
त्रैलोक्यं सहसा दृष्ट्वा प्रपश्यन्ति सदाशिवम् | यथाकाले निर्जने च गवीनां कुहरेऽपि वा
trailokyaṃ sahasā dṛṣṭvā prapaśyanti sadāśivam | yathākāle nirjane ca gavīnāṃ kuhare'pi vā
स्थित्वा चैकमना ध्यायेत् सदाशिवपरं पदम् | शिवत्वं याति सहसा ध्यानाद् ब्रह्मागतस्य च
sthitvā caikamanā dhyāyet sadāśivaparaṃ padam | śivatvaṃ yāti sahasā dhyānād brahmāgatasya ca
ब्राह्मणः सहसा याति सदाशिवपरं पदम् | एवंभूतं ध्यायतीह सदाशिवपदाम्बुजम्
brāhmaṇaḥ sahasā yāti sadāśivaparaṃ padam | evaṃbhūtaṃ dhyāyatīha sadāśivapadāmbujam
रत्ननूपुरनादाढ्यं चलद्भूषणमण्डितम् | पद्मरागस्याङ्गुलीभिर्मण्डितं रक्तपङ्कजम्
ratnanūpuranādāḍhyaṃ caladbhūṣaṇamaṇḍitam | padmarāgasyāṅgulībhirmaṇḍitaṃ raktapaṅkajam
सिद्धसभासेवितञ्च सिद्धानामाश्रयाकरम् | देवदानव गन्धर्वसिद्धचारणसेवितम्
siddhasabhāsevitañca siddhānāmāśrayākaram | devadānava gandharvasiddhacāraṇasevitam
मुनीन्द्रगणपूज्यञ्च धर्मसिन्धुमयं ध्रुवम् | वाञ्छादिफलदं कान्तं शतारुणसमप्रभम्
munīndragaṇapūjyañca dharmasindhumayaṃ dhruvam | vāñchādiphaladaṃ kāntaṃ śatāruṇasamaprabham
सर्वविद्यामयं ध्यायेद् हंसमार्गे निरञ्जने
sarvavidyāmayaṃ dhyāyed haṃsamārge nirañjane
कथयामि महाकाल चात्यन्ताद्भुतमसाधनम् | कवचं काकिनीदेव्या अष्टोत्तरशताक्षरम्
kathayāmi mahākāla cātyantādbhutamasādhanam | kavacaṃ kākinīdevyā aṣṭottaraśatākṣaram
यस्य गेहे करे शीर्षे कण्ठे च चित्तमध्यके | भुजमध्ये च कट्यां वा धारयित्वा महीतले
yasya gehe kare śīrṣe kaṇṭhe ca cittamadhyake | bhujamadhye ca kaṭyāṃ vā dhārayitvā mahītale
किं न सिद्धिं करोत्येव साधको योगिनीपतिः | योगसिद्धिः क्रियासिद्धिः शिवासिद्धिस्तथा परा
kiṃ na siddhiṃ karotyeva sādhako yoginīpatiḥ | yogasiddhiḥ kriyāsiddhiḥ śivāsiddhistathā parā
महासिद्धिः खेचरी च सुषुम्णासिद्धिरेव च | फलसिद्धिः कालसिद्धिः क्रियासिद्धिः शिवाम्बिका
mahāsiddhiḥ khecarī ca suṣumṇāsiddhireva ca | phalasiddhiḥ kālasiddhiḥ kriyāsiddhiḥ śivāmbikā
जङ्घासिद्धिः परासिद्धिः खड्गसिद्धिः सुसूक्ष्मगा | अणिमाद्यष्टसिद्धिश्च करे तस्य स्थिरा भवेत्
jaṅghāsiddhiḥ parāsiddhiḥ khaḍgasiddhiḥ susūkṣmagā | aṇimādyaṣṭasiddhiśca kare tasya sthirā bhavet
कवचं काकिनीदेव्याः सर्वसिद्धिप्रदायकम् | अकाले वा सुकाले वा पठनाद् धर्मसञ्चयम्
kavacaṃ kākinīdevyāḥ sarvasiddhipradāyakam | akāle vā sukāle vā paṭhanād dharmasañcayam
जयी धर्मसञ्चयेन जयो यत्र शिवस्ततः | यत्र शिवा तत्र शिवः कवचात्मा द्वयं प्रियौ
jayī dharmasañcayena jayo yatra śivastataḥ | yatra śivā tatra śivaḥ kavacātmā dvayaṃ priyau
कर्तारौ तौ सदा तारौ पार्वतीपरमेश्वरौ | कार्यकारणस्रष्टारौ उभौ तत्र परात्परौ
kartārau tau sadā tārau pārvatīparameśvarau | kāryakāraṇasraṣṭārau ubhau tatra parātparau
कवचात्मकमूर्त्तौ च स्थातारौ प्रभवात्मकौ | तस्य नामाक्षरं वक्ष्ये शृष्णुष्व भैरवेश्वर
kavacātmakamūrttau ca sthātārau prabhavātmakau | tasya nāmākṣaraṃ vakṣye śṛṣṇuṣva bhairaveśvara
भैरवी भीमरूपा च विरूपा रूपविवजीता | सूक्ष्मातिसूक्ष्मरूपा च स्वप्रकाशा च शाकिनी
bhairavī bhīmarūpā ca virūpā rūpavivajītā | sūkṣmātisūkṣmarūpā ca svaprakāśā ca śākinī
जपला जञ्चला भीमा चन्द्रदेवी परापरा | कमलाक्षी देवमाता खड्गकपालधारिणी
japalā jañcalā bhīmā candradevī parāparā | kamalākṣī devamātā khaḍgakapāladhāriṇī
गुर्वी गौरी घनच्छाया ओंकाराद्या चरुप्रिया | छाया जया जाञ्जना च ओङ्कारात्मा कलावती
gurvī gaurī ghanacchāyā oṃkārādyā carupriyā | chāyā jayā jāñjanā ca oṅkārātmā kalāvatī
अङ्कारिणी डाकिनी च टक्कादेवी रुणप्रिया | तारिणी स्थूलपुष्टा च दयाधर्मप्रिया नुतिः
aṅkāriṇī ḍākinī ca ṭakkādevī ruṇapriyā | tāriṇī sthūlapuṣṭā ca dayādharmapriyā nutiḥ
परमा बुद्धिशक्तिश्च फलदा फाल्गुनी कला | बसुधारा वासुकी च भद्रकाली भवाभवा
paramā buddhiśaktiśca phaladā phālgunī kalā | basudhārā vāsukī ca bhadrakālī bhavābhavā
मनसा मोहिनी माता यशोदा याज्ञिका यशा | रूपेश्वरी रणप्राणा लक्ष्मीर्लक्षणशोभिता
manasā mohinī mātā yaśodā yājñikā yaśā | rūpeśvarī raṇaprāṇā lakṣmīrlakṣaṇaśobhitā
वसुप्रिया वसुरता बालरक्षा शशिप्रभा | षडक्षरी शारदा च हरिद्रा हारमालिनी
vasupriyā vasuratā bālarakṣā śaśiprabhā | ṣaḍakṣarī śāradā ca haridrā hāramālinī
लावण्यनिरता लङ्का क्षयरोगविनाशिनी | क्षेत्रपाला च क्षेत्री च क्षत्रिया क्षेमदा क्षमा
lāvaṇyaniratā laṅkā kṣayarogavināśinī | kṣetrapālā ca kṣetrī ca kṣatriyā kṣemadā kṣamā
क्षुन्निवृत्तिकरी क्षुब्धा क्षालनाख्या क्षराक्षरा | अनन्ताख्या उमा दुर्गा ऋषभा ईश्वरप्रिया
kṣunnivṛttikarī kṣubdhā kṣālanākhyā kṣarākṣarā | anantākhyā umā durgā ṛṣabhā īśvarapriyā
ळ्कारबीजकुटस्था ळ्कारदीर्घजीविका | एरण्डरणचामुण्डा एन्द्री डट्टप्रियान्तरा
ḷkārabījakuṭasthā ḷkāradīrghajīvikā | eraṇḍaraṇacāmuṇḍā endrī ḍaṭṭapriyāntarā
तुनुतुण्डा ओषधी च उत्तमाधममध्यमा | औद्वेषिणी औषधस्था अट्टहासात्मसङ्गता
tunutuṇḍā oṣadhī ca uttamādhamamadhyamā | audveṣiṇī auṣadhasthā aṭṭahāsātmasaṅgatā
अर्थदा अष्टहस्ता च अर्ककोटिमयूखगा | अर्धनारीश्वरा अर्च्या अर्बुदास्त्रधरा समा
arthadā aṣṭahastā ca arkakoṭimayūkhagā | ardhanārīśvarā arcyā arbudāstradharā samā
अष्टैश्वर्यप्रदा अर्घा अम्भस्था चाप्यरुन्धती | अर्पणाख्या अर्कमुनी अर्पणा अस्खलस्थिता
aṣṭaiśvaryapradā arghā ambhasthā cāpyarundhatī | arpaṇākhyā arkamunī arpaṇā askhalasthitā
अर्चनाढ्या अर्चनास्था अराती अरुणाधरा | अष्टोत्तराख्यममृतं पठित्वा कवचं पठेत्
arcanāḍhyā arcanāsthā arātī aruṇādharā | aṣṭottarākhyamamṛtaṃ paṭhitvā kavacaṃ paṭhet
तदा फलसमृद्धिः स्यादायुरारोग्यसाधनम् | शाकिनीकवचस्यास्य सदाशिव ऋषिः स्मृतः
tadā phalasamṛddhiḥ syādāyurārogyasādhanam | śākinīkavacasyāsya sadāśiva ṛṣiḥ smṛtaḥ
गायत्रीच्छन्द एवापि शाकिनी देहदेवता | ओं श्रीं क्लीं मे शिरः पातु ब्लूÁ ह्लूÁ मे ललाटकम्
gāyatrīcchanda evāpi śākinī dehadevatā | oṃ śrīṃ klīṃ me śiraḥ pātu blūÁ hlūÁ me lalāṭakam
चक्षुषी खेचरी पातु कर्णौ मे शिवशाकिनी | गण्डयुग्मं सदा पातु देवशाकम्भरी रमा
cakṣuṣī khecarī pātu karṇau me śivaśākinī | gaṇḍayugmaṃ sadā pātu devaśākambharī ramā
स्वाहा पातु युग्मनासां ओष्ठाऽधरं शिरोऽवतु | द्रीं हीं श्रीं मे दन्तपङ्क्तिं जिह्वाग्रं देहदेवता
svāhā pātu yugmanāsāṃ oṣṭhā'dharaṃ śiro'vatu | drīṃ hīṃ śrīṃ me dantapaṅktiṃ jihvāgraṃ dehadevatā
चिबुकं कमला देवी वाग्दात्री मे कपालकम् | वदनं कालिका पातु शब्दबीजात्मिका गलम्
cibukaṃ kamalā devī vāgdātrī me kapālakam | vadanaṃ kālikā pātu śabdabījātmikā galam
कण्ठदेवी शाकिनी च पातु मे कण्ठपङ्कजम् | सुरादेवी सदा पातु हृत्पद्मं कामरूपिणी
kaṇṭhadevī śākinī ca pātu me kaṇṭhapaṅkajam | surādevī sadā pātu hṛtpadmaṃ kāmarūpiṇī
कलावती कामकामा काममाला विशुद्धकम् | सदाशिवपथं पातु लक्ष्मीर्मे नाभिपङ्कजम्
kalāvatī kāmakāmā kāmamālā viśuddhakam | sadāśivapathaṃ pātu lakṣmīrme nābhipaṅkajam
उल्कामुखी सदा पातु देवमाता षडक्षरम् | सदा पातु विष्णुपद्मं राकिणी पातु मे दलम्
ulkāmukhī sadā pātu devamātā ṣaḍakṣaram | sadā pātu viṣṇupadmaṃ rākiṇī pātu me dalam
कटिदेशं सदा पातु भेगदा ज्ञानमोक्षदा | मूलाधारं सदा पातु काकिनी परमेश्वरी
kaṭideśaṃ sadā pātu bhegadā jñānamokṣadā | mūlādhāraṃ sadā pātu kākinī parameśvarī
एकरूपा सदा पातु लिङ्गाधारं विरूपिणी | मार्कण्डपूजिता देवी मृकुण्डा मूलवासिनी
ekarūpā sadā pātu liṅgādhāraṃ virūpiṇī | mārkaṇḍapūjitā devī mṛkuṇḍā mūlavāsinī
सदा मे पातु देवेशि अभया चारुदेशकम् | दर्शनाख्या महादेवी लिङ्गाधारं पदान्तरम्
sadā me pātu deveśi abhayā cārudeśakam | darśanākhyā mahādevī liṅgādhāraṃ padāntaram
पातु देवी हिरण्याक्षी सर्वाङ्गं सर्वदेवता | विधात्री सूक्ष्मरूपस्था स्थूलाङ्गी च कृशोदरी
pātu devī hiraṇyākṣī sarvāṅgaṃ sarvadevatā | vidhātrī sūkṣmarūpasthā sthūlāṅgī ca kṛśodarī
सर्वत्र सर्वदा पातु देवी शाकम्भरी मम | हृत्कालिका सदा पातु सर्वाङ्गं सर्वदेशके
sarvatra sarvadā pātu devī śākambharī mama | hṛtkālikā sadā pātu sarvāṅgaṃ sarvadeśake
इति ते कथितं नाथ कवचं देवदुर्लभम् | पठित्वा सिद्धिप्राप्नोति राजत्वं लभते नरः
iti te kathitaṃ nātha kavacaṃ devadurlabham | paṭhitvā siddhiprāpnoti rājatvaṃ labhate naraḥ
अकस्मात् सूर्यतुल्यः स्यात् कामजेता स्वयं भवेत् | धारणाद् देहवृद्धिः स्यादायुरारोग्यसम्पदम्
akasmāt sūryatulyaḥ syāt kāmajetā svayaṃ bhavet | dhāraṇād dehavṛddhiḥ syādāyurārogyasampadam
वायुसिद्धिकरं साक्षादमृतानन्दविग्रहम् | अग्निस्तम्भं जलस्तम्भं वायुस्तम्भं करोति हि
vāyusiddhikaraṃ sākṣādamṛtānandavigraham | agnistambhaṃ jalastambhaṃ vāyustambhaṃ karoti hi
खेचरो योगजेता स्यादाशाक्षयकरो भवेत् | ततः पठेत् काममन्त्रं तदन्ते ध्यानमाचरेत्
khecaro yogajetā syādāśākṣayakaro bhavet | tataḥ paṭhet kāmamantraṃ tadante dhyānamācaret
ओंश्रीश्च ते लक्ष्मीश्च पत्न्यावहोरात्रे पार्श्वे | नक्षत्राणि रूपमश्विनौ व्यात्तम् | इष्णन्निषाणा मुम्म इषाण सर्वलोकम्म इषाण
oṃśrīśca te lakṣmīśca patnyāvahorātre pārśve | nakṣatrāṇi rūpamaśvinau vyāttam | iṣṇanniṣāṇā mumma iṣāṇa sarvalokamma iṣāṇa
जपित्वा काममन्त्रं हि सर्वकामफलं लभेत् | ततो ध्यात्वा च कवचं ध्यायेद्यः शाकिनीशिवम्
japitvā kāmamantraṃ hi sarvakāmaphalaṃ labhet | tato dhyātvā ca kavacaṃ dhyāyedyaḥ śākinīśivam
स वेदपारमायाति शाकिनीध्यानयोगतः
sa vedapāramāyāti śākinīdhyānayogataḥ
प्राणाख्यां शुक्लपद्मे निरवधिनिलयां शाकिनीं पीतवस्त्रां सूक्ष्मां भूषातिरुदोद्भतनुचपलां चञ्चलां सिद्धिलोलाम् | हस्तैः पद्मैश्चतुभीः सुनयनकमलैर्भासमानां शिवाढ्यां पद्माभीतिप्रचण्डासिचसहितां शाकमातां भजामि
prāṇākhyāṃ śuklapadme niravadhinilayāṃ śākinīṃ pītavastrāṃ sūkṣmāṃ bhūṣātirudodbhatanucapalāṃ cañcalāṃ siddhilolām | hastaiḥ padmaiścatubhīḥ sunayanakamalairbhāsamānāṃ śivāḍhyāṃ padmābhītipracaṇḍāsicasahitāṃ śākamātāṃ bhajāmi