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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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द्रंष्ट्रकरालदुर्धर्षां जटामण्डलमण्डिताम् | घोररूपां महारौद्रीं सहस्रकोटिचञ्चलाम्
draṃṣṭrakarāladurdharṣāṃ jaṭāmaṇḍalamaṇḍitām | ghorarūpāṃ mahāraudrīṃ sahasrakoṭicañcalām
कोटिचन्द्रसमस्निग्धां सर्वत्रस्थां भयानकाम् | अनन्तसृष्टिसंहारपालनोन्मत्तमानसाम्
koṭicandrasamasnigdhāṃ sarvatrasthāṃ bhayānakām | anantasṛṣṭisaṃhārapālanonmattamānasām
सर्वव्यापकरूपाद्यामादिनीलाकलेवराम् | अनन्तसृष्टिनिलयां ध्यायन्ति तां मुमुक्षवः
sarvavyāpakarūpādyāmādinīlākalevarām | anantasṛṣṭinilayāṃ dhyāyanti tāṃ mumukṣavaḥ
वीरध्यानं प्रवक्ष्यामि यत्कृत्वा वीरवल्लभः | वराणां वल्लभो यो हि मुक्तो भोगी स उच्यते
vīradhyānaṃ pravakṣyāmi yatkṛtvā vīravallabhaḥ | varāṇāṃ vallabho yo hi mukto bhogī sa ucyate
वीराचारे सत्त्वगुणं निर्मलं दिव्यमुत्तमम् | सम्प्राप्य च महावीरो योगी भवति तत्क्षणात्
vīrācāre sattvaguṇaṃ nirmalaṃ divyamuttamam | samprāpya ca mahāvīro yogī bhavati tatkṣaṇāt
वीराचारं बिना नाथ दिव्याचारं न लभ्यते | ततो वीराचारधर्मं कृत्वा दिव्यं समाचरेत्
vīrācāraṃ binā nātha divyācāraṃ na labhyate | tato vīrācāradharmaṃ kṛtvā divyaṃ samācaret
वीराचारं कोटिफलं वारैकजपसाधनम् | कोटिकोटिजन्मपापदुःखनाशं स भक्तकः
vīrācāraṃ koṭiphalaṃ vāraikajapasādhanam | koṭikoṭijanmapāpaduḥkhanāśaṃ sa bhaktakaḥ
कुलाचारं समाचारं वीराचारं महाफलम् | कृत्वा सिद्धिश्च वै ध्यानं कुलध्यानं मदीयकम्
kulācāraṃ samācāraṃ vīrācāraṃ mahāphalam | kṛtvā siddhiśca vai dhyānaṃ kuladhyānaṃ madīyakam
कुलकुण्डलिनीं देवीं मां ध्यात्वा पूजयन्ति ये | मूलपद्मे महावीरो ध्यात्वा भवति योगिराट्
kulakuṇḍalinīṃ devīṃ māṃ dhyātvā pūjayanti ye | mūlapadme mahāvīro dhyātvā bhavati yogirāṭ
कालीं कौलां कुलेशीं कलकल कलिजध्यानकालानलार्कां | कल्योल्कां कालकवलां किलिकिलिकलिकां केलिलावण्यलीलाम् | सूक्ष्माख्यां संक्षयाख्यां क्षयकुलकमले सूक्ष्मतेजोमयीन्ता | माद्यन्तस्थां भजन्ति प्रणतगतजनाः सुन्दरीं चारुवर्णाम्
kālīṃ kaulāṃ kuleśīṃ kalakala kalijadhyānakālānalārkāṃ | kalyolkāṃ kālakavalāṃ kilikilikalikāṃ kelilāvaṇyalīlām | sūkṣmākhyāṃ saṃkṣayākhyāṃ kṣayakulakamale sūkṣmatejomayīntā | mādyantasthāṃ bhajanti praṇatagatajanāḥ sundarīṃ cāruvarṇām
अष्टादशभुजैर्युक्तां नीलेन्दीवरलोचनाम् | मदिरासागरोत्पन्नां चन्द्रसूर्याग्निरूपिणीम्
aṣṭādaśabhujairyuktāṃ nīlendīvaralocanām | madirāsāgarotpannāṃ candrasūryāgnirūpiṇīm
चन्द्रसूर्याग्निमध्यस्थां सुन्दरीं वरदायिनीम् | कामिनीं कोटिकन्दर्पदर्पान्तकपतिप्रियाम्
candrasūryāgnimadhyasthāṃ sundarīṃ varadāyinīm | kāminīṃ koṭikandarpadarpāntakapatipriyām
आनन्दभैरवाक्रान्तामानन्दभैरवीं पराम् | भोगिनीं कोटिशीतांशुगलद्गात्रमनोहराम्
ānandabhairavākrāntāmānandabhairavīṃ parām | bhoginīṃ koṭiśītāṃśugaladgātramanoharām
कोटिविद्युल्लताकारां सदसद्व्यक्तिवजीताम् | ज्ञानचैतन्यनिरतां तां वीरा भावयन्ति हि
koṭividyullatākārāṃ sadasadvyaktivajītām | jñānacaitanyaniratāṃ tāṃ vīrā bhāvayanti hi
अस्या ध्यानप्रसादेन त्वं तुष्टो भैरवः स्वयम् | अहं च तुष्टा संसारे सर्वे तुष्टा न संशयः
asyā dhyānaprasādena tvaṃ tuṣṭo bhairavaḥ svayam | ahaṃ ca tuṣṭā saṃsāre sarve tuṣṭā na saṃśayaḥ
प्राणायामान् स करोति साधकः स्थिरमानसः | ध्यात्वा देवीं मूलपद्मे वीरो योगमवाप्नुयात्
prāṇāyāmān sa karoti sādhakaḥ sthiramānasaḥ | dhyātvā devīṃ mūlapadme vīro yogamavāpnuyāt
वीरभावं सूक्ष्मवायुधारणेन महेश्वर | साधको भुवि जानाति स्वमृत्युं जन्मसङ्कटम्
vīrabhāvaṃ sūkṣmavāyudhāraṇena maheśvara | sādhako bhuvi jānāti svamṛtyuṃ janmasaṅkaṭam
मासादाकर्षणीसिद्धिर्वाक्सिद्धिश्च द्विमासतः | मासत्रयेण संयोगाज्जायते देववल्लभः
māsādākarṣaṇīsiddhirvāksiddhiśca dvimāsataḥ | māsatrayeṇa saṃyogājjāyate devavallabhaḥ
एवञ्चतुष्टये मासि भवेद्दकपालगोचरः | पञ्चमे पञ्चबाणः स्यात् षष्ठे रुद्रो न संशयः
evañcatuṣṭaye māsi bhaveddakapālagocaraḥ | pañcame pañcabāṇaḥ syāt ṣaṣṭhe rudro na saṃśayaḥ
वीरभावस्य माहात्म्यं कोटिजन्मफलेन च | जानाति साधकश्रेष्ठो देवीभक्तः स योगिराट्
vīrabhāvasya māhātmyaṃ koṭijanmaphalena ca | jānāti sādhakaśreṣṭho devībhaktaḥ sa yogirāṭ
वीराचारं महाधर्मं चित्तस्थैर्यस्य कारणम् | यस्य प्रसादमात्रेण दिव्यभावाश्रितो भवेत्
vīrācāraṃ mahādharmaṃ cittasthairyasya kāraṇam | yasya prasādamātreṇa divyabhāvāśrito bhavet
स्वयं रुद्रो महायोगी महाविष्णुः कृपानिधिः | महावीरः स एवात्मा मोक्षभोगी न संशयः
svayaṃ rudro mahāyogī mahāviṣṇuḥ kṛpānidhiḥ | mahāvīraḥ sa evātmā mokṣabhogī na saṃśayaḥ
अथ नाथ महावीर भावस्नानं कुलाश्रयम् | यत्कृत्वा शुचिरेव स्यात् शुचिश्चेत् किं न सिद्ध्यति
atha nātha mahāvīra bhāvasnānaṃ kulāśrayam | yatkṛtvā śucireva syāt śuciścet kiṃ na siddhyati
कुलस्नानं महास्नानं योगिनामतिदुर्लभम् | कृत्वा जितेन्द्रियो वीरः कुलध्यानं समाचरेत्
kulasnānaṃ mahāsnānaṃ yogināmatidurlabham | kṛtvā jitendriyo vīraḥ kuladhyānaṃ samācaret
स्नानं तु त्रिविधं प्रोक्तं मज्जनं गात्रमार्जनम् | मन्त्रज्ञानादिभिः स्नानमुत्तमं परिकीतीतम्
snānaṃ tu trividhaṃ proktaṃ majjanaṃ gātramārjanam | mantrajñānādibhiḥ snānamuttamaṃ parikītītam
तत्प्रकारं शृणु प्राणवल्लभ प्रियकारक | स्नानमात्रेण मुक्तः स्यात् पापशैलादनन्तगः
tatprakāraṃ śṛṇu prāṇavallabha priyakāraka | snānamātreṇa muktaḥ syāt pāpaśailādanantagaḥ
स्नानञ्च विमले तीर्थे हृदयाम्भोजपुष्करे | बिन्दुतीर्थेऽथवा स्नायात् सर्वजन्माघमुक्तये
snānañca vimale tīrthe hṛdayāmbhojapuṣkare | bindutīrthe'thavā snāyāt sarvajanmāghamuktaye
इडासुषुम्ने शिवतीर्थकेऽस्मिन् ज्ञानाम्बुपूर्णे वहतः शरीरे | ब्रह्मादिभिः स्नाति तयोस्तु नीरे किं तस्य गाङ्गैरपि पुष्करैर्वा
iḍāsuṣumne śivatīrthake'smin jñānāmbupūrṇe vahataḥ śarīre | brahmādibhiḥ snāti tayostu nīre kiṃ tasya gāṅgairapi puṣkarairvā
इडामलस्थाननिवासिनी या सूर्यात्मिकायां यमुना प्रवाहिका | तथा सुषुम्ना मलदेशगामिनी सरस्वती मज्जति भक्षणार्थकम्
iḍāmalasthānanivāsinī yā sūryātmikāyāṃ yamunā pravāhikā | tathā suṣumnā maladeśagāminī sarasvatī majjati bhakṣaṇārthakam
मनोगतस्नानपरो मनुष्यो मन्त्रक्रियायोग विशिष्ट तत्त्ववित् | महीस्थतीर्थे विमले जले मुदा मूलाम्बुजे स्नाति च मुक्तिभाग् भवेत्
manogatasnānaparo manuṣyo mantrakriyāyoga viśiṣṭa tattvavit | mahīsthatīrthe vimale jale mudā mūlāmbuje snāti ca muktibhāg bhavet
सर्वादितीर्थे सुरतीर्थपावनी गङ्गा महासत्वविनिर्गता सती | करोति पापक्षयमेव मुक्तिं ददाति साक्षादतुलार्थपुण्यदा
sarvāditīrthe suratīrthapāvanī gaṅgā mahāsatvavinirgatā satī | karoti pāpakṣayameva muktiṃ dadāti sākṣādatulārthapuṇyadā
सर्गस्थं यावदातीर्थं स्वाधिष्ठाने सुपङ्कजे | मनो निधाय योगीन्द्रः स्नाति गङ्गाजले तथा
sargasthaṃ yāvadātīrthaṃ svādhiṣṭhāne supaṅkaje | mano nidhāya yogīndraḥ snāti gaṅgājale tathā
मणिपूरे देवतीर्थे पञ्चकुण्डं सरोवरम् | एतत् श्रीकामनातीर्थं स्नाति यो मुक्तिमिच्छति
maṇipūre devatīrthe pañcakuṇḍaṃ sarovaram | etat śrīkāmanātīrthaṃ snāti yo muktimicchati
अनाहते सर्वतीर्थं सूर्यमण्डलमध्यगम् | विभवः सर्वतीर्थानि स्नाति यो मुक्तिमिच्छति
anāhate sarvatīrthaṃ sūryamaṇḍalamadhyagam | vibhavaḥ sarvatīrthāni snāti yo muktimicchati
विशुद्धाख्ये महापद्मे अष्टतीर्थं समुद्भवम् | कैवल्यमुक्तिदं ध्यात्वा स्नाति वीरो विमुक्तये
viśuddhākhye mahāpadme aṣṭatīrthaṃ samudbhavam | kaivalyamuktidaṃ dhyātvā snāti vīro vimuktaye
मानसं बिन्दुतीर्थञ्च कालीकुण्डं कलात्मकम् | आज्ञाचक्रे सदा ध्यात्वा स्नाति निर्वाणसिद्धये
mānasaṃ bindutīrthañca kālīkuṇḍaṃ kalātmakam | ājñācakre sadā dhyātvā snāti nirvāṇasiddhaye
एतत् कुले प्रियस्नानं कुर्वन्ति योगिनो मुदा | अतो वीराः सत्त्वयुक्ताः सर्वसिद्धियुताः सुराः
etat kule priyasnānaṃ kurvanti yogino mudā | ato vīrāḥ sattvayuktāḥ sarvasiddhiyutāḥ surāḥ
नाना पापं सदा कृत्वा ब्रह्महत्याविनिर्गतम् | कृत्वा स्नानं महातीर्थे सिद्धाः स्युरणिमादिगाः
nānā pāpaṃ sadā kṛtvā brahmahatyāvinirgatam | kṛtvā snānaṃ mahātīrthe siddhāḥ syuraṇimādigāḥ
स्नानमात्रेण निष्पापी शक्तः स्याद्वायुसङ्ग्रहे | तीर्थानां दर्शनं येषां शक्तो योगी भवेद् ध्रुवम्
snānamātreṇa niṣpāpī śaktaḥ syādvāyusaṅgrahe | tīrthānāṃ darśanaṃ yeṣāṃ śakto yogī bhaved dhruvam
अथ सन्ध्यां महातीर्थे कुलनिष्ठः समाचरेत् | कुलरूपां योगविद्यां योगयोगाद् यतीश्वरः
atha sandhyāṃ mahātīrthe kulaniṣṭhaḥ samācaret | kularūpāṃ yogavidyāṃ yogayogād yatīśvaraḥ
शिवशक्तौ समायोगो यस्मिन् काले प्रजायते | सा सन्ध्या कुलनिष्ठानां समाधिस्थे प्रजायते
śivaśaktau samāyogo yasmin kāle prajāyate | sā sandhyā kulaniṣṭhānāṃ samādhisthe prajāyate
शिवं सूर्यं हृदि ध्यात्वा भालशक्तीन्दुसङ्गमम् | सा सन्ध्या कुलनिष्ठानां समाधिस्थे प्रजायते
śivaṃ sūryaṃ hṛdi dhyātvā bhālaśaktīndusaṅgamam | sā sandhyā kulaniṣṭhānāṃ samādhisthe prajāyate
अथवेन्दुं शिवं ध्यात्वा हृत्सूर्यशक्तिसङ्गमम् | संयोगविद्या सा सन्ध्या समाधिस्थे प्रजायते
athavenduṃ śivaṃ dhyātvā hṛtsūryaśaktisaṅgamam | saṃyogavidyā sā sandhyā samādhisthe prajāyate
इति सन्ध्या च कथिता ज्ञानरूपा जगन्मयी | सा नित्या वायवी शक्तिः छिन्नभिन्ना विनाशनात्
iti sandhyā ca kathitā jñānarūpā jaganmayī | sā nityā vāyavī śaktiḥ chinnabhinnā vināśanāt
तत्त्वतीर्थे महादेव तर्पणं यः करोति हि | त्रैलोक्यं तपीतं तेन तत्प्रकारं शृणु प्रभो
tattvatīrthe mahādeva tarpaṇaṃ yaḥ karoti hi | trailokyaṃ tapītaṃ tena tatprakāraṃ śṛṇu prabho
मूलाम्भोजे कुण्डलिनीं चन्द्रसूर्याग्निरूपिणीम् | समुत्थाप्य कुण्डलिनीं परं बिन्दुं निवेश्य च
mūlāmbhoje kuṇḍalinīṃ candrasūryāgnirūpiṇīm | samutthāpya kuṇḍalinīṃ paraṃ binduṃ niveśya ca
तदुद्भवामृतेनेह तर्पयेद् देहदेवताम् | कुलेश्वरीमादिविद्यां स सिद्धो भवति ध्रुवम्
tadudbhavāmṛteneha tarpayed dehadevatām | kuleśvarīmādividyāṃ sa siddho bhavati dhruvam
चन्द्रसूर्यमहावह्निसम्भूतामृतधारया | तर्पयेत् कौलिनीं नित्याममृताक्तां विभावयेत्
candrasūryamahāvahnisambhūtāmṛtadhārayā | tarpayet kaulinīṃ nityāmamṛtāktāṃ vibhāvayet
एतत्परपदा काली स्त्रीविद्यादिप्रतर्पणम् | कृत्वा योगी भवेदेव सत्यं सत्यं कुलेश्वर
etatparapadā kālī strīvidyādipratarpaṇam | kṛtvā yogī bhavedeva satyaṃ satyaṃ kuleśvara
मूले पात्रं चान्द्रमसं ललाटेन्द्वमृते न च | सम्पूर्य ज्ञानमार्गेण तर्पयेत्तेन खेचरीम्
mūle pātraṃ cāndramasaṃ lalāṭendvamṛte na ca | sampūrya jñānamārgeṇa tarpayettena khecarīm
सुधासिन्धोर्मध्यदेशे कुलकन्यां प्रतर्पयेत् | मदिरामृतधाराभिः सिद्धो भवति योगिराट्
sudhāsindhormadhyadeśe kulakanyāṃ pratarpayet | madirāmṛtadhārābhiḥ siddho bhavati yogirāṭ
तत्र तीर्थे महाज्ञानी ध्यानं कुर्यात् प्रयत्नतः | तद्गर्भमभ्यसेन्नित्यं ध्यानमेतद्धि योगिनाम्
tatra tīrthe mahājñānī dhyānaṃ kuryāt prayatnataḥ | tadgarbhamabhyasennityaṃ dhyānametaddhi yoginām
स्वीयां कन्यां भोजयेद्वै परकीयामथापि वा | परितोषाय सर्वेषां युवतीं वा प्रतोषयेत्
svīyāṃ kanyāṃ bhojayedvai parakīyāmathāpi vā | paritoṣāya sarveṣāṃ yuvatīṃ vā pratoṣayet
स्तोत्रेणानेन दिव्येन तोषयेत् शङ्कर प्रभो | सहस्रनाम्ना कौमार्याः स्तुत्वा देवीं प्रतोषयेत्
stotreṇānena divyena toṣayet śaṅkara prabho | sahasranāmnā kaumāryāḥ stutvā devīṃ pratoṣayet
यः करोति पूर्णयज्ञं पञ्चाङ्गं जपकर्मणि | पुरश्चरणकार्यं च प्राणायामेन कारयेत्
yaḥ karoti pūrṇayajñaṃ pañcāṅgaṃ japakarmaṇi | puraścaraṇakāryaṃ ca prāṇāyāmena kārayet
प्राणवायुः स्थिरो गेहे पूजाग्रहणहेतुना | येऽन्तरस्थं न कुर्वन्ति तेषां सिद्धिः कुतः स्थिता
prāṇavāyuḥ sthiro gehe pūjāgrahaṇahetunā | ye'ntarasthaṃ na kurvanti teṣāṃ siddhiḥ kutaḥ sthitā
अतोऽन्तर्यजनेनैव कुण्डलीतुष्टमानसा | यदि तुष्टा महादेवी तदैव सिद्धिभाक् पुमान्
ato'ntaryajanenaiva kuṇḍalītuṣṭamānasā | yadi tuṣṭā mahādevī tadaiva siddhibhāk pumān
अभिषिच्य जगद्धात्रीं प्रत्यक्षपरदेवताम् | मूलाम्भोजात् सहस्रारे पूजयेद् बिन्दुधारया
abhiṣicya jagaddhātrīṃ pratyakṣaparadevatām | mūlāmbhojāt sahasrāre pūjayed bindudhārayā
गलच्चन्द्रामृतोल्लासिधारयासिच्य पार्वतीम् | पूजयेत् परया भक्त्या मूलमन्त्रं स्मरन् सुधीः
galaccandrāmṛtollāsidhārayāsicya pārvatīm | pūjayet parayā bhaktyā mūlamantraṃ smaran sudhīḥ
अर्च्चयन्विषयैः पुष्पैस्तत्क्षणात्तन्मयो भवेत् | न्यासस्तन्मयताबुद्धिः सोऽहंभावेन पूजयेत्
arccayanviṣayaiḥ puṣpaistatkṣaṇāttanmayo bhavet | nyāsastanmayatābuddhiḥ so'haṃbhāvena pūjayet