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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 113 of 129
तां विस्मृतिं समाकृत्य स्मृतिज्ञानं विधेहि मे | परमानन्दनिर्वाहनिर्वाणप्रथमाङ्कुरम्
tāṃ vismṛtiṃ samākṛtya smṛtijñānaṃ vidhehi me | paramānandanirvāhanirvāṇaprathamāṅkuram
वक्ष्येऽहं द्विदलं विभाण्डकमलं कालानलव्याकुलं | शोभामोहनरञ्जनं सुचपलामालाकपालोज्ज्वलम् | दीप्तिश्रेणि सुकणीकान्तरगतः श्रीशाकिनीवल्लभः | प्राणिप्राणनिदानगः परशिवः सम्पातु सञ्चारगः
vakṣye'haṃ dvidalaṃ vibhāṇḍakamalaṃ kālānalavyākulaṃ | śobhāmohanarañjanaṃ sucapalāmālākapālojjvalam | dīptiśreṇi sukaṇīkāntaragataḥ śrīśākinīvallabhaḥ | prāṇiprāṇanidānagaḥ paraśivaḥ sampātu sañcāragaḥ
संहारोज्ज्वलकान्तिकान्तनिकरं संहारकूपोज्ज्वलं | तेजोरूपमहाशिखासुखपदं पीयूषतैलप्रियम् | ताराधीशदिनेशतैजसमयं मायापरादोद्यमं | विद्यावल्लभभावसारविनुतं द्वे पत्रमित्रे भजे
saṃhārojjvalakāntikāntanikaraṃ saṃhārakūpojjvalaṃ | tejorūpamahāśikhāsukhapadaṃ pīyūṣatailapriyam | tārādhīśadineśataijasamayaṃ māyāparādodyamaṃ | vidyāvallabhabhāvasāravinutaṃ dve patramitre bhaje
आकाशाग्रे प्रभाग्रोग्रगमनधरणीधारसारे प्रचारे | श्रीनाथेशः क्षितीशः प्रचुरविधुमणिश्रेणिमालाग्रकण्ठः | श्रीकण्ठो नीलकण्ठः प्रभवति भुवनानन्दकर्तार्थकर्ता | विद्या श्रीहाकिनीशः स्फटिकमणिगृहे रक्तशक्त्या च हंसः
ākāśāgre prabhāgrogragamanadharaṇīdhārasāre pracāre | śrīnātheśaḥ kṣitīśaḥ pracuravidhumaṇiśreṇimālāgrakaṇṭhaḥ | śrīkaṇṭho nīlakaṇṭhaḥ prabhavati bhuvanānandakartārthakartā | vidyā śrīhākinīśaḥ sphaṭikamaṇigṛhe raktaśaktyā ca haṃsaḥ
पुरो विभाति कणीकासुमध्यचक्रमण्डले | विशिष्टशक्तिहाकिनी तथापि दुर्गतारिणी | यदीह भाव्यते नरैः सुमन्त्रतन्त्रगायनै | स्तदा परत्वमाप्नुयाद्दवि स्थिरो भवेदृते
puro vibhāti kaṇīkāsumadhyacakramaṇḍale | viśiṣṭaśaktihākinī tathāpi durgatāriṇī | yadīha bhāvyate naraiḥ sumantratantragāyanai | stadā paratvamāpnuyāddavi sthiro bhavedṛte
द्विदलकमल मध्ये हाकिनी देवमाता | विभवनवकुमारी योगिनी योगसिद्धा | यदि चरति विलिप्ता चोर्ध्वमार्गे निषण्णा | त्रिभुवनकरुणाभिः साधकस्य प्रसन्ना
dvidalakamala madhye hākinī devamātā | vibhavanavakumārī yoginī yogasiddhā | yadi carati viliptā cordhvamārge niṣaṇṇā | tribhuvanakaruṇābhiḥ sādhakasya prasannā
जपरटिपरमन्त्रप्राणजापी मनुष्यो | भवति विमलचेता हाकिनीहोमदेव्याः | मनुमपि हृदि नित्यं संविभाव्य प्रतिष्ठः | परपुरकुलगामी ध्यानविज्ञानपुण्यः
japaraṭiparamantraprāṇajāpī manuṣyo | bhavati vimalacetā hākinīhomadevyāḥ | manumapi hṛdi nityaṃ saṃvibhāvya pratiṣṭhaḥ | parapurakulagāmī dhyānavijñānapuṇyaḥ
विषयमधुरतृष्णावजीतो निजीतारिः | कुलयुगकमलान्तः सुप्रकाशस्वरूपः | विधिकृतकुलदोषं भाति निजीत्य दोषं | रतिपतिसमकान्तः साधको निणीतान्तः
viṣayamadhuratṛṣṇāvajīto nijītāriḥ | kulayugakamalāntaḥ suprakāśasvarūpaḥ | vidhikṛtakuladoṣaṃ bhāti nijītya doṣaṃ | ratipatisamakāntaḥ sādhako niṇītāntaḥ
जपति मनुधनार्थं भ्रान्तिहोमोत्सवार्थं | मनुजकुलवरेण्योऽन्यानि काल्या विहाय | अयुतशतसुमन्त्रान्नाशपुञ्जाक्षराणि | प्रसवति रिपुहन्ता साधको हाकिनीशः
japati manudhanārthaṃ bhrāntihomotsavārthaṃ | manujakulavareṇyo'nyāni kālyā vihāya | ayutaśatasumantrānnāśapuñjākṣarāṇi | prasavati ripuhantā sādhako hākinīśaḥ
परशिवनवभावप्रावणान्तःप्रवेशी | द्विदलकमलशोभा कोटिसंभाषयन्ती | निजकुलपरिदेवैर्भाव्यते भावमानै | र्भवति चपलमाद्या हाकिनी सुप्रसन्ना
paraśivanavabhāvaprāvaṇāntaḥpraveśī | dvidalakamalaśobhā koṭisaṃbhāṣayantī | nijakulaparidevairbhāvyate bhāvamānai | rbhavati capalamādyā hākinī suprasannā
आज्ञानाम सुपङ्कजं विधुशताह्लादप्रभापाटलं | विद्युद्रश्मिभिरुन्नतं धवलपीठानन्दचिद्रूपदम् | हस्ताभ्यां कनकप्रभादीप्ताभ्यां प्रकाशोज्ज्वलं | हाकिन्याकलाभयाप्रचलितं ध्यायेत् परानन्दनम्
ājñānāma supaṅkajaṃ vidhuśatāhlādaprabhāpāṭalaṃ | vidyudraśmibhirunnataṃ dhavalapīṭhānandacidrūpadam | hastābhyāṃ kanakaprabhādīptābhyāṃ prakāśojjvalaṃ | hākinyākalābhayāpracalitaṃ dhyāyet parānandanam
ध्यानज्ञानादिधाम प्रचयति जयति क्षोभितारिप्रसारी | हस्ताभ्यां हेमभाभ्यां तरुणरविशशीशोभिताभ्यां विधाय | सूक्ष्मात्सूक्ष्मातिसूक्ष्मं विरचयति सुधां हाकिनी प्राप्य नाथं | कोटीन्दुक्षेमकान्तिप्रसभधनरसा नन्दितामभ्रपीठे
dhyānajñānādidhāma pracayati jayati kṣobhitāriprasārī | hastābhyāṃ hemabhābhyāṃ taruṇaraviśaśīśobhitābhyāṃ vidhāya | sūkṣmātsūkṣmātisūkṣmaṃ viracayati sudhāṃ hākinī prāpya nāthaṃ | koṭīndukṣemakāntiprasabhadhanarasā nanditāmabhrapīṭhe
ध्यायेद् देवीं पराढ्यां त्रिभुवनजननीं षण्मुखीं वेदहस्तां | विद्यामुद्राविरुण्डं जपवटिडमरुं धारयन्तीं ज्वलन्तीम् | चेतः शान्तिप्रदात्रीं विधुमणिमुकुरां भीषमानां समानां | षट्कोणे बिन्दुमूले युगदलकमले द्वारयुग्मद्वयाढ्ये
dhyāyed devīṃ parāḍhyāṃ tribhuvanajananīṃ ṣaṇmukhīṃ vedahastāṃ | vidyāmudrāviruṇḍaṃ japavaṭiḍamaruṃ dhārayantīṃ jvalantīm | cetaḥ śāntipradātrīṃ vidhumaṇimukurāṃ bhīṣamānāṃ samānāṃ | ṣaṭkoṇe bindumūle yugadalakamale dvārayugmadvayāḍhye
एतच्चक्रस्य मध्ये सकलसुरगणविद्युताकारदीप्ता | नित्यं संभाति पार्श्वावधिकमलमहामण्डलाकारभावे | दोषाशेषापनाशे सकलबुधजनैः शोभिता पद्ममाला | प्राणाख्या वह्निजिह्वा सुखमयाविमला योगिनी योगमुख्या
etaccakrasya madhye sakalasuragaṇavidyutākāradīptā | nityaṃ saṃbhāti pārśvāvadhikamalamahāmaṇḍalākārabhāve | doṣāśeṣāpanāśe sakalabudhajanaiḥ śobhitā padmamālā | prāṇākhyā vahnijihvā sukhamayāvimalā yoginī yogamukhyā
मनोयोगचिन्हं प्रसिद्धं सुसूक्ष्मं | शुभे पद्ममध्ये शिखाकारचित्तम् | महायोनिचक्रे प्रिये कणीकायां | शिवस्थानमुग्रं वशी वीक्ष्य शुक्लम्
manoyogacinhaṃ prasiddhaṃ susūkṣmaṃ | śubhe padmamadhye śikhākāracittam | mahāyonicakre priye kaṇīkāyāṃ | śivasthānamugraṃ vaśī vīkṣya śuklam
महाविद्युताकारणं भासमानं परं ब्रह्मसूत्रप्रबोधं विनोदम् | महाकौलमार्गं स्थिरप्राणबुद्धिः क्रमेणैव तच्चिन्तयेत् साधकेन्द्रः
mahāvidyutākāraṇaṃ bhāsamānaṃ paraṃ brahmasūtraprabodhaṃ vinodam | mahākaulamārgaṃ sthiraprāṇabuddhiḥ krameṇaiva taccintayet sādhakendraḥ
महावेदसूत्रादिबीजप्रकाशं | शतानन्दचन्द्रप्रभं भाव्यमानम् | विभाव्याशु नाथप्रियं पञ्चचूडं | महामोक्षगामी जितक्रोधकामः
mahāvedasūtrādibījaprakāśaṃ | śatānandacandraprabhaṃ bhāvyamānam | vibhāvyāśu nāthapriyaṃ pañcacūḍaṃ | mahāmokṣagāmī jitakrodhakāmaḥ
य एतत् स्वचित्तान्वितः साधकेन्द्रो | विभुध्यानयुक्तः प्रियात्मा महात्मा | पुरे शीघ्रगामी पराणां नराणां | मुनीन्द्रः क्षितीन्द्रो महावेदवक्ता
ya etat svacittānvitaḥ sādhakendro | vibhudhyānayuktaḥ priyātmā mahātmā | pure śīghragāmī parāṇāṃ narāṇāṃ | munīndraḥ kṣitīndro mahāvedavaktā
द्विधा बोधविज्ञानशून्यो वरेण्यो | भवेत् सर्वदर्शी स सर्वज्ञराजः | सदा पूर्णसिद्धिप्रसिद्धोऽरिहन्ता | महासृष्टिसंहारपालादिकर्ता
dvidhā bodhavijñānaśūnyo vareṇyo | bhavet sarvadarśī sa sarvajñarājaḥ | sadā pūrṇasiddhiprasiddho'rihantā | mahāsṛṣṭisaṃhārapālādikartā
क्षणादाविभाव्य प्रभुर्दीर्घजीवी | सुधीः सर्वशास्त्रार्थवेत्ता सुमन्त्री | महाज्ञानयुक्तो भवेदेकचित्तो | बली बाणतुल्यो विधातुः प्रशस्यः
kṣaṇādāvibhāvya prabhurdīrghajīvī | sudhīḥ sarvaśāstrārthavettā sumantrī | mahājñānayukto bhavedekacitto | balī bāṇatulyo vidhātuḥ praśasyaḥ
प्रणवविरचनाभिः शोभितं चक्रराजं | तदुपरि विलसच्छ्रीचन्द्रखण्डप्रकाशः | तदुपरि विगलद् बिन्दुकान्तो मकार | स्तदुपरि शितनादो भाति पीयूषपुञ्जः
praṇavaviracanābhiḥ śobhitaṃ cakrarājaṃ | tadupari vilasacchrīcandrakhaṇḍaprakāśaḥ | tadupari vigalad bindukānto makāra | stadupari śitanādo bhāti pīyūṣapuñjaḥ
ध्यायेद्यः क्रमतः सुधीः प्रियपदालीने इह क्षेत्रके | बध्वा चेतसि भावपुञ्जनिकरां श्रीनाथसेवोदिताम् | योगीन्द्रोदितयोगशासननिरालम्बां परां सादरा | मभ्यासान्नियतं वशी परनर उग्रां कलां पश्यति
dhyāyedyaḥ kramataḥ sudhīḥ priyapadālīne iha kṣetrake | badhvā cetasi bhāvapuñjanikarāṃ śrīnāthasevoditām | yogīndroditayogaśāsananirālambāṃ parāṃ sādarā | mabhyāsānniyataṃ vaśī paranara ugrāṃ kalāṃ paśyati
तन्मध्यान्तः प्रकाशामतिविमलकलामादिवात्मप्रकाशा | माद्यक्षे स्वप्रतिष्ठामतिसुखविभवामाश्रये स्थानसिद्धाम् | हाकिन्याङ्घ्रप्रभामण्डल कमलमहारूपलावण्यधैर्यं | सौभाग्यं ध्याननिष्ठे विलसति मधुरं ध्यानमारोपयामि
tanmadhyāntaḥ prakāśāmativimalakalāmādivātmaprakāśā | mādyakṣe svapratiṣṭhāmatisukhavibhavāmāśraye sthānasiddhām | hākinyāṅghraprabhāmaṇḍala kamalamahārūpalāvaṇyadhairyaṃ | saubhāgyaṃ dhyānaniṣṭhe vilasati madhuraṃ dhyānamāropayāmi
ज्वलत्कोटिदीपाकृतिस्नेहजालं वहन्तं रटन्तं नवीनार्ककान्तम् | स्फुरज्ज्योतिराकाशपृथ्वीन्दुमध्यं भवेद् वै महेन्द्रो विलोक्याशु योगी
jvalatkoṭidīpākṛtisnehajālaṃ vahantaṃ raṭantaṃ navīnārkakāntam | sphurajjyotirākāśapṛthvīndumadhyaṃ bhaved vai mahendro vilokyāśu yogī
इहानन्दबाह्ये परेशो हि साक्षान् महापूर्णभूतिप्रभावोऽव्ययो हि | महावह्निचन्द्रार्कसन्मण्डलो वा महाविष्णुचक्रोपरि श्रीहरिः स्यात्
ihānandabāhye pareśo hi sākṣān mahāpūrṇabhūtiprabhāvo'vyayo hi | mahāvahnicandrārkasanmaṇḍalo vā mahāviṣṇucakropari śrīhariḥ syāt
महाविष्णुयोगी महायोगयोगीन्द्रसेव्यं महेन्द्रः | विलोक्याशुभन्नार्थतन्त्रप्रतापं तदा तद्विशत्यत्र पञ्चत्वकाले
mahāviṣṇuyogī mahāyogayogīndrasevyaṃ mahendraḥ | vilokyāśubhannārthatantrapratāpaṃ tadā tadviśatyatra pañcatvakāle
लयस्थानमाकाशवायोरतीव प्रतापप्रियस्याञ्जनस्याशु पश्येत् | महानादरूपं तदूर्ध्वे शिवार्धं विशालाक्षरूपं शिवाकारमानम्
layasthānamākāśavāyoratīva pratāpapriyasyāñjanasyāśu paśyet | mahānādarūpaṃ tadūrdhve śivārdhaṃ viśālākṣarūpaṃ śivākāramānam
सुशान्तं महान्तं धराकान्तलान्तं वरं दातुमुत्फुल्लहस्तारविन्दम् | सभीतिप्रदं शुद्धबुद्धप्रबोधं दयादानकर्तारमापश्यतीह
suśāntaṃ mahāntaṃ dharākāntalāntaṃ varaṃ dātumutphullahastāravindam | sabhītipradaṃ śuddhabuddhaprabodhaṃ dayādānakartāramāpaśyatīha
गुरूणां पदाम्भोरुहाह्लादलीनो जनः पश्यति प्राणनाथं परेशम् | दिनेशं रमेशं धनेशं नरेशं स योगी निरोगी महाशुद्धवेशम्
gurūṇāṃ padāmbhoruhāhlādalīno janaḥ paśyati prāṇanāthaṃ pareśam | dineśaṃ rameśaṃ dhaneśaṃ nareśaṃ sa yogī nirogī mahāśuddhaveśam
स वाचां सुसिद्धिं समाप्नोति शुद्धिं | वरं कामलक्ष्मीश्वरत्वं महत्त्वम् | न भूयात् त्रिलोके पुनर्जन्मभावः | सदा गायति श्रीपतिर्नारदो वा
sa vācāṃ susiddhiṃ samāpnoti śuddhiṃ | varaṃ kāmalakṣmīśvaratvaṃ mahattvam | na bhūyāt triloke punarjanmabhāvaḥ | sadā gāyati śrīpatirnārado vā
न श्रुतं देवि कल्याणि हाकिनीकूटमन्त्रकम् | तथा पूजाविधिं ध्यानं जपं वायुविनिर्गमम्
na śrutaṃ devi kalyāṇi hākinīkūṭamantrakam | tathā pūjāvidhiṃ dhyānaṃ japaṃ vāyuvinirgamam
इत्यादियोगं स्तोत्राणि सहस्रनाममङ्गलम् | तथा श्रीवरनाथस्य कृपया वद सुन्दरि
ityādiyogaṃ stotrāṇi sahasranāmamaṅgalam | tathā śrīvaranāthasya kṛpayā vada sundari
शृणुष्व परमानन्दहेतुपानप्रियङ्कर अत्यद्भुतं परस्यापि हाकिन्या मन्त्रमेव च
śṛṇuṣva paramānandahetupānapriyaṅkara atyadbhutaṃ parasyāpi hākinyā mantrameva ca
त्रयाशीतितमे नाथ पठनाह्लादसागरे | रहस्यं परमानन्दवर्धनं कामदं मनुम्
trayāśītitame nātha paṭhanāhlādasāgare | rahasyaṃ paramānandavardhanaṃ kāmadaṃ manum
अस्यापि भावकर्ता यः स योगी न तु मानुषः | अतिविद्या चातिधनं महाराज्यं सदाशिव
asyāpi bhāvakartā yaḥ sa yogī na tu mānuṣaḥ | atividyā cātidhanaṃ mahārājyaṃ sadāśiva
अस्याराधनमात्रेण स्वयमेव समाप्नुयात् | इति हेतोः सङ्कथये मन्त्रोद्धारं क्रमेण तु
asyārādhanamātreṇa svayameva samāpnuyāt | iti hetoḥ saṅkathaye mantroddhāraṃ krameṇa tu
अत्यद्भुतं ज्ञाननिदानभावदं | महामनुं मानसजापमाश्रयम् | अनल्पविज्ञाननिधिप्रदं शुभं | पुण्यं पवित्रं शृणु भैरवेन्द्र
atyadbhutaṃ jñānanidānabhāvadaṃ | mahāmanuṃ mānasajāpamāśrayam | analpavijñānanidhipradaṃ śubhaṃ | puṇyaṃ pavitraṃ śṛṇu bhairavendra
तारं ब्रह्म मनुं श्मशानसहितं शम्भुं विभुं हान्तकं | भान्तं रान्तजलं हुताशनमयं वायुञ्च वामाक्षिणम् | वायोरक्षरसंयुतं त्रिपुरया श्रीकामकूटान्वितं | चान्ते हाकिनि देवि वह्नियुवती मन्त्रोऽयमानन्ददः
tāraṃ brahma manuṃ śmaśānasahitaṃ śambhuṃ vibhuṃ hāntakaṃ | bhāntaṃ rāntajalaṃ hutāśanamayaṃ vāyuñca vāmākṣiṇam | vāyorakṣarasaṃyutaṃ tripurayā śrīkāmakūṭānvitaṃ | cānte hākini devi vahniyuvatī mantro'yamānandadaḥ
भाषामारकलारमावधुयुता देवी शिवप्रेयसी | विद्ये हाकिनी तारमन्त्रपुटितं मायाग्निजायान्वितम् | योगेन्द्रावनतं महेन्द्रजपितं श्वासाभिरुच्छ्वासितं | ये ध्यायन्ति महीतले प्रियमयी भार्या पतिप्रेमगा
bhāṣāmārakalāramāvadhuyutā devī śivapreyasī | vidye hākinī tāramantrapuṭitaṃ māyāgnijāyānvitam | yogendrāvanataṃ mahendrajapitaṃ śvāsābhirucchvāsitaṃ | ye dhyāyanti mahītale priyamayī bhāryā patipremagā
आकाशं वह्निकूटं वधुशिवदयिताशक्तिकामत्रिकूटं | हाकिन्यै परनाथभासुरगुरोः शक्त्यै नमोऽग्निप्रिया | हाकिन्याः प्रेममन्त्रं जपति यदि सुधी राजरोजेश्वरः स्यादानन्दाब्धौ निमग्नः प्रचयति किरणं भावराशिप्रकाशम्
ākāśaṃ vahnikūṭaṃ vadhuśivadayitāśaktikāmatrikūṭaṃ | hākinyai paranāthabhāsuraguroḥ śaktyai namo'gnipriyā | hākinyāḥ premamantraṃ japati yadi sudhī rājarojeśvaraḥ syādānandābdhau nimagnaḥ pracayati kiraṇaṃ bhāvarāśiprakāśam
द्वे लक्षे मन्त्रसिद्धिर्भवति निजकुले कामधेनुस्वरूपः | क्षेत्रज्ञः क्षेत्रविज्ञो वशयति जगतां भावसारं नरेन्द्रः | विद्याबीजं रमाढ्यं सुरधुनिसहितं कामकूटं तदन्ते | शब्दाख्यं ब्रह्मतत्त्वं तरुणि भुवनेशि प्रेत्य हाकिनीं श्रीम्
dve lakṣe mantrasiddhirbhavati nijakule kāmadhenusvarūpaḥ | kṣetrajñaḥ kṣetravijño vaśayati jagatāṃ bhāvasāraṃ narendraḥ | vidyābījaṃ ramāḍhyaṃ suradhunisahitaṃ kāmakūṭaṃ tadante | śabdākhyaṃ brahmatattvaṃ taruṇi bhuvaneśi pretya hākinīṃ śrīm
स्वाहान्तो मन्त्रराजः सकलसुरपदानन्दितो भावपूज्यः | महामन्त्रं प्रवक्ष्यामि येन सिद्धो भवेन्नरः
svāhānto mantrarājaḥ sakalasurapadānandito bhāvapūjyaḥ | mahāmantraṃ pravakṣyāmi yena siddho bhavennaraḥ
शिवमन्त्रं हाकिनीश परनाथस्य भूपतेः | यस्याराधनमात्रेण मृत्युजेता न संशयः
śivamantraṃ hākinīśa paranāthasya bhūpateḥ | yasyārādhanamātreṇa mṛtyujetā na saṃśayaḥ
प्रेतबीजं समुद्धृत्य विषबीजं ततः परम् | वह्निबीजं कालकूटबीजं तु तदनन्तरम्
pretabījaṃ samuddhṛtya viṣabījaṃ tataḥ param | vahnibījaṃ kālakūṭabījaṃ tu tadanantaram
अत्यन्तं दुःखजालं मे हन युग्मं विदारय | युगलं कामकूटं तु संहारबीजमेव च
atyantaṃ duḥkhajālaṃ me hana yugmaṃ vidāraya | yugalaṃ kāmakūṭaṃ tu saṃhārabījameva ca
शिवबीजं तदन्ते तु हंसः सोऽहं ततो वदेत् | स्वाहान्तमन्त्रो जप्तो हि लक्षमात्रं महेश्वर
śivabījaṃ tadante tu haṃsaḥ so'haṃ tato vadet | svāhāntamantro japto hi lakṣamātraṃ maheśvara
कुम्भकं रेचकं कृत्वा धारयेत् पवनं शुभम् | एवं कृत्वा महादेव शिवानन्दं प्रकृत्य च
kumbhakaṃ recakaṃ kṛtvā dhārayet pavanaṃ śubham | evaṃ kṛtvā mahādeva śivānandaṃ prakṛtya ca
महाप्रलयकालेऽपि सुस्थिरो भवति ध्रुवम् | तस्यापि हस्तकमले सदा तिष्ठन्ति सिद्धयः
mahāpralayakāle'pi susthiro bhavati dhruvam | tasyāpi hastakamale sadā tiṣṭhanti siddhayaḥ
जपित्वा युगलक्षं तु यत्नेन परमेश्वर | वाक्सिद्धिं देवलोके तु गमनं निजदेहतः
japitvā yugalakṣaṃ tu yatnena parameśvara | vāksiddhiṃ devaloke tu gamanaṃ nijadehataḥ
तस्य दर्शनमात्रेण लोकाः स्युही निरोगिणः | अष्टादशलक्षजपाद् ब्रह्माण्डभेदको भवेत्
tasya darśanamātreṇa lokāḥ syuhī nirogiṇaḥ | aṣṭādaśalakṣajapād brahmāṇḍabhedako bhavet
सहस्रारे मनो याति तस्यैव नात्र संशयः | तदा संसारसंहारपालनसृजनास्पदः
sahasrāre mano yāti tasyaiva nātra saṃśayaḥ | tadā saṃsārasaṃhārapālanasṛjanāspadaḥ
तस्य संसारं सकलं कोटिब्रह्माण्डमेव च | अनयोर्मन्त्रजापेन सिद्धार्थवद् भवेत् कविः
tasya saṃsāraṃ sakalaṃ koṭibrahmāṇḍameva ca | anayormantrajāpena siddhārthavad bhavet kaviḥ
सर्वशास्त्रार्थवेदार्थसाङ्ख्यार्थादिषु पारगः | तस्य साक्षान्मूतीमन्तो विभान्ति पुरतो ध्रुवम्
sarvaśāstrārthavedārthasāṅkhyārthādiṣu pāragaḥ | tasya sākṣānmūtīmanto vibhānti purato dhruvam
वारमेकं कदाचिद्वा चायाति मुखपङ्कजे | चतुवीधा मुक्तिः कामसिद्धयः सर्वदा हृदि
vāramekaṃ kadācidvā cāyāti mukhapaṅkaje | catuvīdhā muktiḥ kāmasiddhayaḥ sarvadā hṛdi
विभान्ति हि किमन्यद्वा कथितुं शक्यते मया | वलान्ते रामपुत्रः स्यात् सश्रीकः कृष्ण एव सः
vibhānti hi kimanyadvā kathituṃ śakyate mayā | valānte rāmaputraḥ syāt saśrīkaḥ kṛṣṇa eva saḥ
कृष्णान्ते रामनाम स्यात् भूपतेः पालको भवेत् | श्रीरुद्रस्य परदेवदेवस्य सुप्रियो भवेत्
kṛṣṇānte rāmanāma syāt bhūpateḥ pālako bhavet | śrīrudrasya paradevadevasya supriyo bhavet
नवान्ते द्वीप राशीनां चतुर्यामलपारगः | चतुःषष्टितन्त्रवेत्ता चेत् कामनगरे स्थितः
navānte dvīpa rāśīnāṃ caturyāmalapāragaḥ | catuḥṣaṣṭitantravettā cet kāmanagare sthitaḥ
अथ वक्ष्यामि लोकेश मन्त्रोद्धारान्तकालके | हाकिन्याः परनाथस्य साधनं पूजनं शृणु
atha vakṣyāmi lokeśa mantroddhārāntakālake | hākinyāḥ paranāthasya sādhanaṃ pūjanaṃ śṛṇu
त्रयाशीतितमान्ते तु चतुरशीतितमे मम | परनाथस्य हाकिन्या यजनं चाद्भुतं महत्
trayāśītitamānte tu caturaśītitame mama | paranāthasya hākinyā yajanaṃ cādbhutaṃ mahat
अप्रकाश्यं महागोप्यं सारात्सारं परात्परम् | भ्रूपद्मभेदनादीनां क्रमं शृणु महेश्वर
aprakāśyaṃ mahāgopyaṃ sārātsāraṃ parātparam | bhrūpadmabhedanādīnāṃ kramaṃ śṛṇu maheśvara