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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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नान्यकर्मसु धर्मेषु शास्त्रधर्मेषु योगिराट् | पतितं चित्तमानीय स्थापयेत् पादपङ्कजे
nānyakarmasu dharmeṣu śāstradharmeṣu yogirāṭ | patitaṃ cittamānīya sthāpayet pādapaṅkaje
दुनीवार्यं दृढचित्तं दुरत्ययमसम्मतम् | बलादाहरणं तस्य प्रत्याहारो विधीयते
dunīvāryaṃ dṛḍhacittaṃ duratyayamasammatam | balādāharaṇaṃ tasya pratyāhāro vidhīyate
एतत् प्रत्याहारबलात् योगी स्वस्थो भवेद् ध्रुवम् | अकस्माद् भावमाप्नोति भावराशिस्थिरो नरः
etat pratyāhārabalāt yogī svastho bhaved dhruvam | akasmād bhāvamāpnoti bhāvarāśisthiro naraḥ
भावात् परतरं नास्ति भावाधीनमिदं जगत् | भावेन लभ्यते योगं तस्माद्भावं समाश्रयेत्
bhāvāt parataraṃ nāsti bhāvādhīnamidaṃ jagat | bhāvena labhyate yogaṃ tasmādbhāvaṃ samāśrayet
अथ धारणमावक्ष्ये यत्कृत्वा धैर्यरूपभाक् | त्रैलोक्यमुदरे कृत्वा पूर्णः तिष्ठति योगिराट्
atha dhāraṇamāvakṣye yatkṛtvā dhairyarūpabhāk | trailokyamudare kṛtvā pūrṇaḥ tiṣṭhati yogirāṭ
अङ्गुष्ठगुल्फजानूरुसीमनि लिङ्गनाभिषु | हृद्ग्रीवाकण्ठदेशेषु लम्बिकायां तथा नसि
aṅguṣṭhagulphajānūrusīmani liṅganābhiṣu | hṛdgrīvākaṇṭhadeśeṣu lambikāyāṃ tathā nasi
भ्रूमध्ये मस्तके मूध्नी द्वादशान्ते यथाविधि | धारणं प्राणमरुतो धारणेति निगद्यते
bhrūmadhye mastake mūdhnī dvādaśānte yathāvidhi | dhāraṇaṃ prāṇamaruto dhāraṇeti nigadyate
सर्वनाडीग्रन्थिदेशे षट्चक्रे देवतालये | ब्रह्ममार्गे धारणं यद् धारणेति निगद्यते
sarvanāḍīgranthideśe ṣaṭcakre devatālaye | brahmamārge dhāraṇaṃ yad dhāraṇeti nigadyate
धारणं मूलदेशे तु कुण्डलीं नासिकातटे | प्राणवायोः प्रशमनं धारणेति निगद्यते
dhāraṇaṃ mūladeśe tu kuṇḍalīṃ nāsikātaṭe | prāṇavāyoḥ praśamanaṃ dhāraṇeti nigadyate
तत्र श्रीचरणाम्भोजमङ्गले चारुतेजसि | भावेन स्थापयेच्चित्तं धारणाशक्तिमाप्नुयात्
tatra śrīcaraṇāmbhojamaṅgale cārutejasi | bhāvena sthāpayeccittaṃ dhāraṇāśaktimāpnuyāt
अथ ध्यानं प्रवक्ष्यामि यत् कृत्वा सर्वगो भवेत् | ध्यानयोगाद् भवेन्मोक्षो मत्कुलागमनिर्गमः
atha dhyānaṃ pravakṣyāmi yat kṛtvā sarvago bhavet | dhyānayogād bhavenmokṣo matkulāgamanirgamaḥ
समाहितेन मनसा चैतन्यान्तर्वतीना | आत्मन्यभीष्टदेवानां योगध्यानमिहोच्यते
samāhitena manasā caitanyāntarvatīnā | ātmanyabhīṣṭadevānāṃ yogadhyānamihocyate
श्रीपदाम्भोरुहद्वन्द्वे नखकिञ्जल्कचित्रिते | स्थापयित्वा मनःपद्मं ध्यायेदिष्टगणं महत्
śrīpadāmbhoruhadvandve nakhakiñjalkacitrite | sthāpayitvā manaḥpadmaṃ dhyāyediṣṭagaṇaṃ mahat
अथ समाधिमाहात्म्यं वदामि तत्त्वतः शृणु | यस्यैव कारणादेव पूर्णयोगी भवेन्नरः
atha samādhimāhātmyaṃ vadāmi tattvataḥ śṛṇu | yasyaiva kāraṇādeva pūrṇayogī bhavennaraḥ
समत्वभावना नित्यं जीवात्मपरमात्मनोः | समाधिना जयी भूयादान्दभैरवेश्वर
samatvabhāvanā nityaṃ jīvātmaparamātmanoḥ | samādhinā jayī bhūyādāndabhairaveśvara
संयोगसिद्धिमात्रेण समाधिस्थं महाजनम् | प्रपश्यति महायोगी समाध्यष्टाङ्गलक्षणैः
saṃyogasiddhimātreṇa samādhisthaṃ mahājanam | prapaśyati mahāyogī samādhyaṣṭāṅgalakṣaṇaiḥ
एतत्समाधिमाकृत्य योगी योगान्वितो भवेत् | अथ चन्द्रे मनः कुर्यात् समारोप्य विभावयेत्
etatsamādhimākṛtya yogī yogānvito bhavet | atha candre manaḥ kuryāt samāropya vibhāvayet
एतदष्टाङ्गसारेण योगयोग्यो भवेन्नरः | योगयोगाद् भवेन्मोक्षो मन्त्रसिद्धिरखण्डिता
etadaṣṭāṅgasāreṇa yogayogyo bhavennaraḥ | yogayogād bhavenmokṣo mantrasiddhirakhaṇḍitā
योगशास्त्र प्रकारेण सर्वे वै भैरवाः स्मृताः | योगशास्त्रात् परं शास्त्रं त्रैलोक्ये नापि वर्तते
yogaśāstra prakāreṇa sarve vai bhairavāḥ smṛtāḥ | yogaśāstrāt paraṃ śāstraṃ trailokye nāpi vartate
त्रैलोक्यातीतशास्त्राणि योगाङ्गविविधानि च | ज्ञात्वा या पश्यति क्षिप्रं नानाध्यायेन शङ्कर
trailokyātītaśāstrāṇi yogāṅgavividhāni ca | jñātvā yā paśyati kṣipraṃ nānādhyāyena śaṅkara
कामादिदोषनाशाय कथितं ज्ञानमुत्तमम् | इदानीं शृणु वक्ष्यामि मन्त्रयोगार्थनिर्णयम्
kāmādidoṣanāśāya kathitaṃ jñānamuttamam | idānīṃ śṛṇu vakṣyāmi mantrayogārthanirṇayam
विश्वं शरीरमाक्लेशं पञ्चभूताश्रयं प्रभो | चन्द्रसूर्याग्नितेजोभिः जीवब्रह्मैकरूपकम्
viśvaṃ śarīramākleśaṃ pañcabhūtāśrayaṃ prabho | candrasūryāgnitejobhiḥ jīvabrahmaikarūpakam
तिस्रः कोट्यस्तदर्धेन शरीरे नाडयो मताः | तेषु मुख्या दश प्रोक्तास्तासु तिस्रो व्यवस्थिताः
tisraḥ koṭyastadardhena śarīre nāḍayo matāḥ | teṣu mukhyā daśa proktāstāsu tisro vyavasthitāḥ
प्रधाना मेरुदण्डेऽत्र सोमसूर्याग्निरूपिणी | नाडीत्रयस्वरूपेण योगमाता प्रतिष्ठिता
pradhānā merudaṇḍe'tra somasūryāgnirūpiṇī | nāḍītrayasvarūpeṇa yogamātā pratiṣṭhitā
इडा वामे स्थिता नाडी शुक्ला तु चन्द्ररूपिणी | शक्तिरूपा च सा नाडी साक्षादमृतविग्रहा
iḍā vāme sthitā nāḍī śuklā tu candrarūpiṇī | śaktirūpā ca sā nāḍī sākṣādamṛtavigrahā
दक्षिणे पिङ्गलाख्या तु पुंरूपा सूर्यविग्रहा | दाडिमीकुसुमप्रख्या विषाख्या परिकीतीता
dakṣiṇe piṅgalākhyā tu puṃrūpā sūryavigrahā | dāḍimīkusumaprakhyā viṣākhyā parikītītā
मेरुमध्ये स्थिता या तु सुषुम्ना बहुरूपिणी | विसर्गाद्बिन्दुपर्यन्तं व्याप्य तिष्ठति तत्त्वतः
merumadhye sthitā yā tu suṣumnā bahurūpiṇī | visargādbinduparyantaṃ vyāpya tiṣṭhati tattvataḥ
मूलाधारे त्रिकोणाख्ये इच्छाज्ञानक्रियात्मके | मध्ये स्वयंभूलिङ्गं तं कोटिसूर्यसमप्रभम्
mūlādhāre trikoṇākhye icchājñānakriyātmake | madhye svayaṃbhūliṅgaṃ taṃ koṭisūryasamaprabham
तदूर्ध्वे कामबीजं तु कलाशान्तीन्दुनायकम् | तदूर्ध्वे तु शिखाकारा कुण्डली ब्रह्मविग्रहा
tadūrdhve kāmabījaṃ tu kalāśāntīndunāyakam | tadūrdhve tu śikhākārā kuṇḍalī brahmavigrahā
तद्बाह्ये हेमवर्णाभं वसुवर्णचतुर्दलम् | द्रुतहेमसमप्रख्यं पद्मं तत्र विभावयेत्
tadbāhye hemavarṇābhaṃ vasuvarṇacaturdalam | drutahemasamaprakhyaṃ padmaṃ tatra vibhāvayet
तदूर्ध्वेऽग्निसमप्रख्यं षड्दलं हीरकप्रभम् | वादिलान्तं तु षड्वर्णसहितं रसपत्रकम्
tadūrdhve'gnisamaprakhyaṃ ṣaḍdalaṃ hīrakaprabham | vādilāntaṃ tu ṣaḍvarṇasahitaṃ rasapatrakam
स्वाधिष्ठानाख्यममलं योगिनां हृदयङ्गमम् | मूलमाधारषट्कानां मूलाधारं प्रकीतीतम्
svādhiṣṭhānākhyamamalaṃ yogināṃ hṛdayaṅgamam | mūlamādhāraṣaṭkānāṃ mūlādhāraṃ prakītītam
स्वशब्देन परं लिङ्गं स्वाधिष्ठानं स्वलिङ्गकम् | तदूर्ध्वे नाभिदेशे तु मणिपूरं महाप्रभम्
svaśabdena paraṃ liṅgaṃ svādhiṣṭhānaṃ svaliṅgakam | tadūrdhve nābhideśe tu maṇipūraṃ mahāprabham
मेघाभं विद्युताभं च बहुतेजोमयं ततः | मणिमद्भन्नतत्पद्मं मणिपूरं शशिप्रभम्
meghābhaṃ vidyutābhaṃ ca bahutejomayaṃ tataḥ | maṇimadbhannatatpadmaṃ maṇipūraṃ śaśiprabham
कथितं सकलं नाथ हृदयाब्जं शृणु प्रिय | दशभिश्च दलैर्युक्तं डादिफान्ताक्षरान्वितम्
kathitaṃ sakalaṃ nātha hṛdayābjaṃ śṛṇu priya | daśabhiśca dalairyuktaṃ ḍādiphāntākṣarānvitam
शिवेनाधिष्ठितं पद्मं विश्वालोकनकारकम् | तदूर्ध्वेऽनाहतं पद्मं हृदिस्थं किरणाकुलम्
śivenādhiṣṭhitaṃ padmaṃ viśvālokanakārakam | tadūrdhve'nāhataṃ padmaṃ hṛdisthaṃ kiraṇākulam
उद्यदादित्यसङ्काशं कादिठान्ताक्षरान्वितम् | दलद्वादशसंयुक्तमीश्वराद्यसमन्वितम्
udyadādityasaṅkāśaṃ kādiṭhāntākṣarānvitam | daladvādaśasaṃyuktamīśvarādyasamanvitam
तन्मध्ये बाणलिङ्गं तु सूर्यायुतसमप्रभम् | शब्दब्रह्ममयं वक्ष्येऽनाहतस्तत्र दृश्यते
tanmadhye bāṇaliṅgaṃ tu sūryāyutasamaprabham | śabdabrahmamayaṃ vakṣye'nāhatastatra dṛśyate
तेनानाहतपद्माख्यं योगिनां योगसाधनम् | आनन्दसदनं तत्तु सिद्धेनाधिष्ठितं परम्
tenānāhatapadmākhyaṃ yogināṃ yogasādhanam | ānandasadanaṃ tattu siddhenādhiṣṭhitaṃ param
तदूद्र्ध्वं तु विशुद्धाख्यं दलषोडशपङ्कजम् | वर्णैः षोडशभिर्युक्तं धूम्रवर्णं महाप्रभम्
tadūdrdhvaṃ tu viśuddhākhyaṃ dalaṣoḍaśapaṅkajam | varṇaiḥ ṣoḍaśabhiryuktaṃ dhūmravarṇaṃ mahāprabham
योगिनामद्भुतस्थानं सिद्धिवर्णं समभ्यसेत् | विशुद्धं तनुते यस्मात् जीवस्य हंसलोकनात्
yogināmadbhutasthānaṃ siddhivarṇaṃ samabhyaset | viśuddhaṃ tanute yasmāt jīvasya haṃsalokanāt
विशुद्धं पद्ममाख्यातमाकाशाख्यं महाप्रभम् | आज्ञाचक्रं तदूद्र्ध्वे तु अथीनाधिष्ठितं परम्
viśuddhaṃ padmamākhyātamākāśākhyaṃ mahāprabham | ājñācakraṃ tadūdrdhve tu athīnādhiṣṭhitaṃ param
आज्ञासंक्रमणं तत्र गुरोराज्ञेति कीतीतम् | कैलासाख्यं तदूर्ध्वे तु तदूर्ध्वे बोधनं ततः
ājñāsaṃkramaṇaṃ tatra gurorājñeti kītītam | kailāsākhyaṃ tadūrdhve tu tadūrdhve bodhanaṃ tataḥ
एवंविधानि चक्राणि कथितानि तव प्रभो | तदूद्ध्र्वस्थानममलं सहस्राराम्बुजं परम्
evaṃvidhāni cakrāṇi kathitāni tava prabho | tadūddhrvasthānamamalaṃ sahasrārāmbujaṃ param
बिन्दुस्थानं परं ज्ञेयं गणानां मतमाशृणु | बौद्धा वदन्ति चात्मानमात्मज्ञानी न ईश्वरः
bindusthānaṃ paraṃ jñeyaṃ gaṇānāṃ matamāśṛṇu | bauddhā vadanti cātmānamātmajñānī na īśvaraḥ
सर्वं नास्तीति चार्वाका नानाकर्मविवजीताः | वेदनिन्दापराः सर्वे बौद्धाः शून्याभिवादिनः
sarvaṃ nāstīti cārvākā nānākarmavivajītāḥ | vedanindāparāḥ sarve bauddhāḥ śūnyābhivādinaḥ
मम ज्ञानाश्रिताः कान्ताश्चीनभूमिनिवासिनः | आत्मानमपरिच्छिन्नं विभाव्य भाव्यते मया
mama jñānāśritāḥ kāntāścīnabhūminivāsinaḥ | ātmānamaparicchinnaṃ vibhāvya bhāvyate mayā
श्रीपदाब्जे बिन्दुयुग्मं नखेन्दुमण्डलं शुभम् | शिवस्थानं प्रवदन्ति शैवाः शाक्ता महर्षयः
śrīpadābje binduyugmaṃ nakhendumaṇḍalaṃ śubham | śivasthānaṃ pravadanti śaivāḥ śāktā maharṣayaḥ
परमं पुरुषं नित्यं वैष्णवाः प्रीतिकारकाः | हरिहरात्मकं रूपं संवदन्ति परे जनाः
paramaṃ puruṣaṃ nityaṃ vaiṣṇavāḥ prītikārakāḥ | hariharātmakaṃ rūpaṃ saṃvadanti pare janāḥ
देव्याः पदं नित्यरूपाश्चरणानन्दनिर्भराः | वदन्ति मुनयो मुख्याः पुरुषं प्रकृतात्मकम्
devyāḥ padaṃ nityarūpāścaraṇānandanirbharāḥ | vadanti munayo mukhyāḥ puruṣaṃ prakṛtātmakam
पुंप्रकृत्याख्यभावेन मग्ना भान्ति महीतले | इति ते कथितं नाथ मन्त्रयोगमनुत्तमम्
puṃprakṛtyākhyabhāvena magnā bhānti mahītale | iti te kathitaṃ nātha mantrayogamanuttamam
योगमार्गानुसारेण भावयेत् सुसमाहितः | आदौ महापूरकेण मूले संयोजयेन्मनः
yogamārgānusāreṇa bhāvayet susamāhitaḥ | ādau mahāpūrakeṇa mūle saṃyojayenmanaḥ
गुदमेढ्रन्तरे शक्तिं तामाकुञ्च्य प्रबुद्धयेत् | लिङ्गभेदक्रमेणैव प्रापयेद्बिन्दुचक्रकम्
gudameḍhrantare śaktiṃ tāmākuñcya prabuddhayet | liṅgabhedakrameṇaiva prāpayedbinducakrakam
शम्भुलाभां परां शक्तिमेकीभावैवीचिन्तयेत् | तत्रोत्थितामृतरसं द्रुतलाक्षारसोपमम्
śambhulābhāṃ parāṃ śaktimekībhāvaivīcintayet | tatrotthitāmṛtarasaṃ drutalākṣārasopamam
पाययित्वा परां शक्तिं कृष्णाख्यां योगसिद्धिदाम् | षट्चक्रभेदकस्तत्र सन्तर्प्यामृतधारया
pāyayitvā parāṃ śaktiṃ kṛṣṇākhyāṃ yogasiddhidām | ṣaṭcakrabhedakastatra santarpyāmṛtadhārayā
आनयेत्तेन मार्गेण मूलाधारं ततः सुधीः | एवमभ्यस्यमानस्य अहन्यहनि मारुतम्
ānayettena mārgeṇa mūlādhāraṃ tataḥ sudhīḥ | evamabhyasyamānasya ahanyahani mārutam
जरामरणदुःखाद्यैर्मुच्यते भवबन्धनात् | तन्त्रोक्तकथिता मन्त्राः सर्वे सिद्ध्यन्ति नान्यथा
jarāmaraṇaduḥkhādyairmucyate bhavabandhanāt | tantroktakathitā mantrāḥ sarve siddhyanti nānyathā
स्वयं सिद्धो भवेत् क्षिप्रं योगे हि योगवल्लभा | ये गुणाः सन्ति देवस्य पञ्चकृत्यविधायिनः
svayaṃ siddho bhavet kṣipraṃ yoge hi yogavallabhā | ye guṇāḥ santi devasya pañcakṛtyavidhāyinaḥ
ते गुणाः साधकवरे भवन्त्येव न चान्यथा | इति ते कथितं नाथ मन्त्रयोगमनुत्तमम्
te guṇāḥ sādhakavare bhavantyeva na cānyathā | iti te kathitaṃ nātha mantrayogamanuttamam
इदानीं धारणाख्यञ्च शृणुष्व परमाञ्जनम् | दिक्कालाद्यनवच्छिन्नं त्वयि चित्तं निधाय च
idānīṃ dhāraṇākhyañca śṛṇuṣva paramāñjanam | dikkālādyanavacchinnaṃ tvayi cittaṃ nidhāya ca