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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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मयि वा साधकवरो ध्यात्वा तन्मयतामियात् | तन्मयो भवति क्षिप्रं जीवब्रह्मैकयोजनात्
mayi vā sādhakavaro dhyātvā tanmayatāmiyāt | tanmayo bhavati kṣipraṃ jīvabrahmaikayojanāt
इष्टपादे मति दत्वा नखकिञ्जल्कचित्रिते | अथवा मननं चित्तं यदा क्षिप्रं न सिद्ध्यति
iṣṭapāde mati datvā nakhakiñjalkacitrite | athavā mananaṃ cittaṃ yadā kṣipraṃ na siddhyati
तदावयवयोगेन योगी योगं समभ्यसेत् | पादाम्भोजे मनो दद्याद् नखकिञ्जल्कचित्रिते
tadāvayavayogena yogī yogaṃ samabhyaset | pādāmbhoje mano dadyād nakhakiñjalkacitrite
जङ्घायुग्मे तथारामकदलीकाण्डमण्डिते | ऊरुद्वये मत्तहस्तिकरदण्डसमप्रभे
jaṅghāyugme tathārāmakadalīkāṇḍamaṇḍite | ūrudvaye mattahastikaradaṇḍasamaprabhe
गङ्गावर्त्तगभीरे तु नाभौ सिद्धिबिले ततः | उदरे वक्षसि तथा हस्ते श्रीवत्सकौस्तुभे
gaṅgāvarttagabhīre tu nābhau siddhibile tataḥ | udare vakṣasi tathā haste śrīvatsakaustubhe
पूर्णचन्द्रामृतप्रख्ये ललाटे चारुकुण्डले | शङ्खचक्रगदाम्भोजदोर्दण्डपरिमण्डिते
pūrṇacandrāmṛtaprakhye lalāṭe cārukuṇḍale | śaṅkhacakragadāmbhojadordaṇḍaparimaṇḍite
सहस्रादित्यसङ्काशे किरीटकुण्डलद्वये | स्थानेष्वेषु भजेन्मन्त्री विशुद्धः शुद्धचेतसा
sahasrādityasaṅkāśe kirīṭakuṇḍaladvaye | sthāneṣveṣu bhajenmantrī viśuddhaḥ śuddhacetasā
मनो निवेश्य श्रीकृष्णे वैष्णवो भवति ध्रुवम् | इति वैष्णवमाख्यातं ध्यानं सत्त्वं सुनिर्मलम्
mano niveśya śrīkṛṣṇe vaiṣṇavo bhavati dhruvam | iti vaiṣṇavamākhyātaṃ dhyānaṃ sattvaṃ sunirmalam
विष्णुभक्ताः प्रभजन्ति स्वाधिष्ठानं मनः स्थिराः | यावन्मनोलयं याति कृष्णे आत्मनि चिन्तयेत्
viṣṇubhaktāḥ prabhajanti svādhiṣṭhānaṃ manaḥ sthirāḥ | yāvanmanolayaṃ yāti kṛṣṇe ātmani cintayet
तावत् स्वाधिष्ठानसिद्धिरिति योगार्थनिर्णयः | तावज्जपेन्मनुं मन्त्री जपहोमं समभ्यसेत्
tāvat svādhiṣṭhānasiddhiriti yogārthanirṇayaḥ | tāvajjapenmanuṃ mantrī japahomaṃ samabhyaset
अतः परं न किञ्चिच्च कृत्यमस्ति मनोहरे | विदिते परतत्त्वे तु समस्तैनीयमैरलम्
ataḥ paraṃ na kiñcicca kṛtyamasti manohare | vidite paratattve tu samastainīyamairalam
अत एव सदा कुर्यात् ध्यानं योगं मनुं जपेत् | तमः परिवृते गेहे घटो दीपेन दृश्यते
ata eva sadā kuryāt dhyānaṃ yogaṃ manuṃ japet | tamaḥ parivṛte gehe ghaṭo dīpena dṛśyate
एवं स यो वृतो ह्यात्मा मनुना गोचरीकृतः | इति ते कथितं नाथ मन्त्रयोगमनुत्तमम्
evaṃ sa yo vṛto hyātmā manunā gocarīkṛtaḥ | iti te kathitaṃ nātha mantrayogamanuttamam
कृत्वा पापोद्भवैर्दुःखैर्मुच्यते नात्र संशयः | दुर्लभं विषयासक्तैः सुलभं योगिनामपि
kṛtvā pāpodbhavairduḥkhairmucyate nātra saṃśayaḥ | durlabhaṃ viṣayāsaktaiḥ sulabhaṃ yogināmapi
सुलभं न त्यजेद्विद्वान् यदि सिद्धिमिहेच्छति | ब्रह्मज्ञानं योगध्यानं मन्त्रजाप्यं क्रियादिकम्
sulabhaṃ na tyajedvidvān yadi siddhimihecchati | brahmajñānaṃ yogadhyānaṃ mantrajāpyaṃ kriyādikam
यः करोति सदा भद्रो वीरभद्रो हि योगिराट् | भक्तिं कुर्यात् सदा शम्भोः श्रीविद्यायाः परात्पराम्
yaḥ karoti sadā bhadro vīrabhadro hi yogirāṭ | bhaktiṃ kuryāt sadā śambhoḥ śrīvidyāyāḥ parātparām
योगसाधनकाले च केवलं भावनादिभिः | मननं कीर्त्तनं ध्यानं स्मरणं पादसेवनम्
yogasādhanakāle ca kevalaṃ bhāvanādibhiḥ | mananaṃ kīrttanaṃ dhyānaṃ smaraṇaṃ pādasevanam
अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् | एतद्भक्तिप्रसादेन जीवन्मुक्तस्तु साधकः
arcanaṃ vandanaṃ dāsyaṃ sakhyamātmanivedanam | etadbhaktiprasādena jīvanmuktastu sādhakaḥ
योगिनां वल्लभो भूत्वा समाधिस्थो भवेद्यतिः
yogināṃ vallabho bhūtvā samādhistho bhavedyatiḥ
त्रैलोक्यपूजिते कान्ते इदानीं सिद्धिहेतवे | मन्त्रसिद्धेर्लक्षणं तु योगिनामतिदुर्लभम्
trailokyapūjite kānte idānīṃ siddhihetave | mantrasiddherlakṣaṇaṃ tu yogināmatidurlabham
त्वन्मुखाम्भोरुहोल्लासनिःसृतं परमामृतम् | पीत्वा चकार तन्त्राणि यत्तत्र नास्ति तद् वद
tvanmukhāmbhoruhollāsaniḥsṛtaṃ paramāmṛtam | pītvā cakāra tantrāṇi yattatra nāsti tad vada
निश्चयं ते प्रवक्ष्यामि आनन्दभैरवेश्वर | मन्त्रसिद्धेर्लक्षणं तु योगमार्गानुकूलतः
niścayaṃ te pravakṣyāmi ānandabhairaveśvara | mantrasiddherlakṣaṇaṃ tu yogamārgānukūlataḥ
नित्यं चेतसि सुस्थिरे स्थितपथक्लेशादिदोषक्षय| सर्वञ्चोत्तममन्त्रसिद्धिकलितं संलक्षणं शोभनम् | मृत्यूनां हरणं जगत्पतिमतिं सन्दर्शनञ्चोत्तम| योगोऽक्लेशविवर्द्धनं समुदयाच्छेशप्रयोगेष्टभाक्
nityaṃ cetasi susthire sthitapathakleśādidoṣakṣaya| sarvañcottamamantrasiddhikalitaṃ saṃlakṣaṇaṃ śobhanam | mṛtyūnāṃ haraṇaṃ jagatpatimatiṃ sandarśanañcottama| yogo'kleśavivarddhanaṃ samudayāccheśaprayogeṣṭabhāk
नरेन्द्राणां काये प्रविशति हठात् क्षोभयति त| पुरे तेषामूद्र्ध्वोत्क्रमणचरस्यावरपुरे | अधःछिद्रं पश्येत् खचरवनितामेलनमल| शृणोति प्रध्माने जगति जगतां कीतीरतुला
narendrāṇāṃ kāye praviśati haṭhāt kṣobhayati ta| pure teṣāmūdrdhvotkramaṇacarasyāvarapure | adhaḥchidraṃ paśyet khacaravanitāmelanamala| śṛṇoti pradhmāne jagati jagatāṃ kītīratulā
इतीह सिद्ध्यादिसुलक्षणेन | प्रयाति वैकुण्ठपुरीं मनोरमाम् | हितं यदा पश्यति सत्त्वभूभृता| जगद्विपक्षो निजपक्षमाश्रयेत्
itīha siddhyādisulakṣaṇena | prayāti vaikuṇṭhapurīṃ manoramām | hitaṃ yadā paśyati sattvabhūbhṛtā| jagadvipakṣo nijapakṣamāśrayet
कीतीर्भूषणमादिभक्तिसफला भुक्तिक्रियासंयुता | देवानामतिभक्तियुक्तहृदयं सर्वक्रियादक्षता | त्रैलोक्यं निजदास्यकर्मनिपुणं जित्वा चिरं जीवति अष्टाङ्गाभ्यसनं जगद्वशकरं चैतन्यतामुत्तमम्
kītīrbhūṣaṇamādibhaktisaphalā bhuktikriyāsaṃyutā | devānāmatibhaktiyuktahṛdayaṃ sarvakriyādakṣatā | trailokyaṃ nijadāsyakarmanipuṇaṃ jitvā ciraṃ jīvati aṣṭāṅgābhyasanaṃ jagadvaśakaraṃ caitanyatāmuttamam
भोगेच्छारहितं जगज्जनचमत्कारानुकल्पान्वित| रोगाणां दरणं विरक्तहृदयं वैराग्यभक्तिप्रियम् | त्यागं संसरणं तथा शमदयामायाब्धिजालस्य वा | एश्वर्यं कवितारसं धनजनं लक्ष्मीगणं जापनम्
bhogecchārahitaṃ jagajjanacamatkārānukalpānvita| rogāṇāṃ daraṇaṃ viraktahṛdayaṃ vairāgyabhaktipriyam | tyāgaṃ saṃsaraṇaṃ tathā śamadayāmāyābdhijālasya vā | eśvaryaṃ kavitārasaṃ dhanajanaṃ lakṣmīgaṇaṃ jāpanam
उल्लासं हृदयाम्बुजे सुतधनं सम्माननं सत्पथ| वाञ्छासागररत्नपूर्णघटितं कान्तागणान्मोदितम् | सङ्केतादिमनुप्रियं हरिहरब्रह्मैकभावान्वित| लोकानां गुरुतानिरन्तरशिवानन्दैक मुद्राधरम्
ullāsaṃ hṛdayāmbuje sutadhanaṃ sammānanaṃ satpatha| vāñchāsāgararatnapūrṇaghaṭitaṃ kāntāgaṇānmoditam | saṅketādimanupriyaṃ hariharabrahmaikabhāvānvita| lokānāṃ gurutānirantaraśivānandaika mudrādharam
एतदुक्तं महादेवोत्तरतन्त्रनिरूपणम् | मन्त्रसिद्धिलक्षणं तदुत्तमाधममध्यमम्
etaduktaṃ mahādevottaratantranirūpaṇam | mantrasiddhilakṣaṇaṃ taduttamādhamamadhyamam
मुनयो देवमुख्याश्च नित्यं जन्मनि जन्मनि | दिव्यरूपं नरकुले धृत्वा तृप्यन्ति चानिशम्
munayo devamukhyāśca nityaṃ janmani janmani | divyarūpaṃ narakule dhṛtvā tṛpyanti cāniśam
तवैवापि ममैवापि तर्पणं होमभोजनम् | सर्वदा कुरुते साधु तन्मनो भवति ध्रुवम्
tavaivāpi mamaivāpi tarpaṇaṃ homabhojanam | sarvadā kurute sādhu tanmano bhavati dhruvam
एतत्प्राणवायुपाने सूक्ष्मचन्द्रनियोजने | कर्तव्यं प्रत्यहं कार्यं दिवारात्रौ मुहुर्मुहुः
etatprāṇavāyupāne sūkṣmacandraniyojane | kartavyaṃ pratyahaṃ kāryaṃ divārātrau muhurmuhuḥ
अद्यैतत् कर्म संस्कुर्यात् योगसाधनमुत्तमम् | यः श्रीमान् साधु सद्वक्ता दुष्टमन्त्रोऽपि सिध्यति
adyaitat karma saṃskuryāt yogasādhanamuttamam | yaḥ śrīmān sādhu sadvaktā duṣṭamantro'pi sidhyati
एतद्दोषसमूहं तु वदामि तत्त्वतः शृणु | छिन्नादिदोषदुष्टानां योगतत्त्वेन सिध्यति
etaddoṣasamūhaṃ tu vadāmi tattvataḥ śṛṇu | chinnādidoṣaduṣṭānāṃ yogatattvena sidhyati
देवेन्द्र पाशदुष्टा च भुवनेशी सुसिद्धिदा | आराधिता महाविद्या वीर्यदर्पविवजीता
devendra pāśaduṣṭā ca bhuvaneśī susiddhidā | ārādhitā mahāvidyā vīryadarpavivajītā
एकाक्षरी वीर्यहीना वाग्भवेन महोज्ज्वला | तदवद्युत्तमा देवी तारसम्पुटहंसिनी
ekākṣarī vīryahīnā vāgbhavena mahojjvalā | tadavadyuttamā devī tārasampuṭahaṃsinī
आविद्धा कामराजेन विद्या कामेश्वरी परा | शरेण पीडिता पूर्वं भुवनेश्याः प्रतिष्ठिता
āviddhā kāmarājena vidyā kāmeśvarī parā | śareṇa pīḍitā pūrvaṃ bhuvaneśyāḥ pratiṣṭhitā
या कुमारी महाविद्या यया सप्तारिबोधिका | ताराचन्द्रस्वरूपाहं शिवशक्त्या च केवलम्
yā kumārī mahāvidyā yayā saptāribodhikā | tārācandrasvarūpāhaṃ śivaśaktyā ca kevalam
भैरवीणां हि विद्यानां दोषजालं शृणु प्रभो | एतान्दोषान्प्रणश्यन्ति योगमार्गानुसारिणः
bhairavīṇāṃ hi vidyānāṃ doṣajālaṃ śṛṇu prabho | etāndoṣānpraṇaśyanti yogamārgānusāriṇaḥ
यतः कुण्डलिनी देवी योगेन चेतनामुखी | अतो योगं सदा कुर्यात् सर्वमन्त्रप्रसिद्धये
yataḥ kuṇḍalinī devī yogena cetanāmukhī | ato yogaṃ sadā kuryāt sarvamantraprasiddhaye
भैरवी विधिशप्ता च दग्धा च कीलिता तथा | सैव संहारकरी मोहिता चानुमोदिता
bhairavī vidhiśaptā ca dagdhā ca kīlitā tathā | saiva saṃhārakarī mohitā cānumoditā
महामदोन्मत्तचित्ता र्मूच्छिता वीर्यवजीता | स्तम्भिता मारिताच्छिन्ना विद्धा रुद्धा च त्रासिता
mahāmadonmattacittā rmūcchitā vīryavajītā | stambhitā māritācchinnā viddhā ruddhā ca trāsitā
निर्बीजा शक्तिहीना च सुप्ता मत्ता च घूणीता | पराङ्मुखी नेत्रहीना सा भीता दुःसंस्कृता
nirbījā śaktihīnā ca suptā mattā ca ghūṇītā | parāṅmukhī netrahīnā sā bhītā duḥsaṃskṛtā
सुषुप्ता भेदिता प्रौढा बालिका मालिनी क्षमा | भयदा युवती क्रूरा दाम्भिका शोकसङ्कटा
suṣuptā bheditā prauḍhā bālikā mālinī kṣamā | bhayadā yuvatī krūrā dāmbhikā śokasaṅkaṭā
निस्ंत्रिशका सिद्धिहीना कूटस्था मन्दबुद्धिदा | हीनकर्णा हीननासा अतिक्रुद्धाङ्गभङ्गुरा
nisṃtriśakā siddhihīnā kūṭasthā mandabuddhidā | hīnakarṇā hīnanāsā atikruddhāṅgabhaṅgurā
कलहा कलहप्रीता भ्रष्टस्थानक्षयाकुला | धर्मभ्रष्टा चातिवृद्धातिबाला सिद्धिनाशिनी
kalahā kalahaprītā bhraṣṭasthānakṣayākulā | dharmabhraṣṭā cātivṛddhātibālā siddhināśinī
कृतवीर्या महाभीमा क्रोधपुंजा च ध्वंसिनी | कालविद्या सूक्ष्मधर्मा विधर्मा धर्ममोहिनी
kṛtavīryā mahābhīmā krodhapuṃjā ca dhvaṃsinī | kālavidyā sūkṣmadharmā vidharmā dharmamohinī
दुर्गस्थिता क्षिप्तचित्ता प्रचण्डा चण्डगामिनी | उल्कावच्चलती तीक्ष्णा मन्दाहारा निरंशका
durgasthitā kṣiptacittā pracaṇḍā caṇḍagāminī | ulkāvaccalatī tīkṣṇā mandāhārā niraṃśakā
तत्त्वहीना केकरा च धूणीतालिङ्गिता जिता | अतिगुप्ता क्षुधार्त्ता च धूर्त्ता ध्यानस्थिरास्थिरा
tattvahīnā kekarā ca dhūṇītāliṅgitā jitā | atiguptā kṣudhārttā ca dhūrttā dhyānasthirāsthirā
एता विद्याः प्रसन्नाः स्युर्योगकालनिरोधनात् | वीरभावेन सिद्धिः स्यात् पुरश्चरणकर्मणा
etā vidyāḥ prasannāḥ syuryogakālanirodhanāt | vīrabhāvena siddhiḥ syāt puraścaraṇakarmaṇā
तत्र वीरो यजेत् कान्तां परकीयामथापि वा | स्वीयामलङ्कारयुक्तां सुन्दरीं चारुहासिनीम्
tatra vīro yajet kāntāṃ parakīyāmathāpi vā | svīyāmalaṅkārayuktāṃ sundarīṃ cāruhāsinīm
मदनानलतप्ताङ्गीमासवानन्द विग्रहाम् | योगिनीं कौलिनीं योग्यां धर्मशीलां कुलप्रियाम्
madanānalataptāṅgīmāsavānanda vigrahām | yoginīṃ kaulinīṃ yogyāṃ dharmaśīlāṃ kulapriyām
दीक्षितां लोलवदनां वदनाम्भोजमोहिनीम् | नानादेशस्थितां कन्यां युवतीं परिपूजयेत्
dīkṣitāṃ lolavadanāṃ vadanāmbhojamohinīm | nānādeśasthitāṃ kanyāṃ yuvatīṃ paripūjayet
जापिकां मन्दहास्यां च मन्दमन्द गतिप्रियाम् | कृशाङ्गीमतिसौन्दर्यामलङ्कृतकलेवराम्
jāpikāṃ mandahāsyāṃ ca mandamanda gatipriyām | kṛśāṅgīmatisaundaryāmalaṅkṛtakalevarām
कोटिकन्याप्रदानेन यत्फलं लभते नरः | तत्फलं लभते सद्यः कामिनीपरिपूजनात्
koṭikanyāpradānena yatphalaṃ labhate naraḥ | tatphalaṃ labhate sadyaḥ kāminīparipūjanāt
ततः षोडशकन्याश्च योगिन्यो योगसिद्धये | पूजयेत् परया भक्त्या वस्त्रालङ्कारभूषणैः
tataḥ ṣoḍaśakanyāśca yoginyo yogasiddhaye | pūjayet parayā bhaktyā vastrālaṅkārabhūṣaṇaiḥ
नानाविधैः पिष्टकान्नैः पक्वान्नैः प्राणसम्भवैः | दधिदुग्धघृतैश्चापि नवनीतैः सशर्करैः
nānāvidhaiḥ piṣṭakānnaiḥ pakvānnaiḥ prāṇasambhavaiḥ | dadhidugdhaghṛtaiścāpi navanītaiḥ saśarkaraiḥ
उपलाखण्डमिश्रान्नैः नानारसफलान्वितैः | चूडादिभिर्नारिकेलैः कपिलैर्नागरङ्गकैः
upalākhaṇḍamiśrānnaiḥ nānārasaphalānvitaiḥ | cūḍādibhirnārikelaiḥ kapilairnāgaraṅgakaiḥ
नानागन्धफलैश्चैव नानागन्धसमन्वितैः | मृगनाभिचन्दनैश्च श्रीखण्डैर्नवपल्लवैः
nānāgandhaphalaiścaiva nānāgandhasamanvitaiḥ | mṛganābhicandanaiśca śrīkhaṇḍairnavapallavaiḥ
पूजयेत्ताः प्रयत्नेन जलजैः स्थलजैस्तथा | नानासुगन्धिपुष्पैश्च रक्तचन्दनकुङ्कुमैः
pūjayettāḥ prayatnena jalajaiḥ sthalajaistathā | nānāsugandhipuṣpaiśca raktacandanakuṅkumaiḥ