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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 69 of 129
सुरानन्दकाले फलोद्भूतचिन्हा | चितामध्यदेशे महासिद्धिदात्रि | त्रिभिन्ना विभिन्ना महारुद्रविद्ये | त्वमेका परब्रह्मरूपेण सिद्धा
surānandakāle phalodbhūtacinhā | citāmadhyadeśe mahāsiddhidātri | tribhinnā vibhinnā mahārudravidye | tvamekā parabrahmarūpeṇa siddhā
महापूवी कात्यायनि क्रोधमूले | विवेकादिकं धर्ममादौ ददासि | त्रयाणां सुराणां मुदारक्षणाय | त्वमेका परब्रह्मरूपेण सिद्धा
mahāpūvī kātyāyani krodhamūle | vivekādikaṃ dharmamādau dadāsi | trayāṇāṃ surāṇāṃ mudārakṣaṇāya | tvamekā parabrahmarūpeṇa siddhā
विशुद्धस्फुटत्त्वान्महाकौतुकत्वा | त्तनुध्यानमोहादनन्ते कृतत्त्वात् | कुलारक्षणात्मा महालक्षणात्मा | त्वमेका परब्रह्मरूपेण सिद्धा
viśuddhasphuṭattvānmahākautukatvā | ttanudhyānamohādanante kṛtattvāt | kulārakṣaṇātmā mahālakṣaṇātmā | tvamekā parabrahmarūpeṇa siddhā
दहन्ती रिपूणां कुलञ्चात्मदेशं | क्षणादेव सूक्ष्मासुसूक्ष्मा सती सा | ममानन्ददेशं सदा पालय श्री | त्त्वमेका परब्रह्मरूपेण सिद्धा
dahantī ripūṇāṃ kulañcātmadeśaṃ | kṣaṇādeva sūkṣmāsusūkṣmā satī sā | mamānandadeśaṃ sadā pālaya śrī | ttvamekā parabrahmarūpeṇa siddhā
चतुर्थाश्रमस्थाश्रमं पाहि रुद्रे | महोग्रप्रतापे महारौद्रि भद्रे | महापातकादिक्षयत्वामृतत्त्वा त्त्वमेका परब्रह्मरूपेण सिद्धा
caturthāśramasthāśramaṃ pāhi rudre | mahograpratāpe mahāraudri bhadre | mahāpātakādikṣayatvāmṛtattvā ttvamekā parabrahmarūpeṇa siddhā
महावायुरम्ये महाज्ञानगम्ये | महामन्त्रजाप्यादिसिद्धिप्रसिद्धे | लयं देहि बाह्यानिलाघातनत्वा त्त्वमेका परब्रह्मरूपेण सिद्धा
mahāvāyuramye mahājñānagamye | mahāmantrajāpyādisiddhiprasiddhe | layaṃ dehi bāhyānilāghātanatvā ttvamekā parabrahmarūpeṇa siddhā
न जानामि किं वामरो वापि विष्णु | र्महाकौलिको वा न जानाति पूजाम् | कुलाद्यासनन्ते सुरेन्द्रादिपाठे | त्वमेका परब्रह्मरूपेण सिद्धा
na jānāmi kiṃ vāmaro vāpi viṣṇu | rmahākauliko vā na jānāti pūjām | kulādyāsanante surendrādipāṭhe | tvamekā parabrahmarūpeṇa siddhā
मदीयं प्रलोभ्यं महाभद्रकालि | प्रकाशेन कर्त्तुं समर्था भव त्वम् | पदाब्जे च हन्तुं महापापसर्गे | त्वमेका परब्रह्मरूपेण सिद्धा
madīyaṃ pralobhyaṃ mahābhadrakāli | prakāśena karttuṃ samarthā bhava tvam | padābje ca hantuṃ mahāpāpasarge | tvamekā parabrahmarūpeṇa siddhā
वहन्ती कपालं स्खलन्तीमपार्थं | महाहेममाला महाकाशयन्ती | शिवो मङ्गलं मे तु वैश्वानरीशे | त्वमेका परब्रह्मरूपेण सिद्धा
vahantī kapālaṃ skhalantīmapārthaṃ | mahāhemamālā mahākāśayantī | śivo maṅgalaṃ me tu vaiśvānarīśe | tvamekā parabrahmarūpeṇa siddhā
प्रचण्डा प्रसन्ना भवक्षोभहेतो | वीवादादिघाताय शान्तिः प्रतुष्टिः | कियत्कालसंस्था प्रसन्नान्तरात्मा | त्वमेका परब्रह्मरूपेण सिद्धा
pracaṇḍā prasannā bhavakṣobhaheto | vīvādādighātāya śāntiḥ pratuṣṭiḥ | kiyatkālasaṃsthā prasannāntarātmā | tvamekā parabrahmarūpeṇa siddhā
महावायुपाना क्रियामोक्षकाले | कुलज्ञानदाना दिवारूपिणी त्वम् | प्रभुत्वं विधेहि क्षमे कामकर्त्री | त्वमेका परब्रह्मरूपेण सिद्धा
mahāvāyupānā kriyāmokṣakāle | kulajñānadānā divārūpiṇī tvam | prabhutvaṃ vidhehi kṣame kāmakartrī | tvamekā parabrahmarūpeṇa siddhā
यदि श्रीवराद्ये ममाख्या ससिद्धिं | विदेहीति चित्ते समाधाय भक्तः | समाप्नोति शीघ्रं सदा प्रार्थ्यते यैः | सदा पठ्यते वा मुदा वारमेकम्
yadi śrīvarādye mamākhyā sasiddhiṃ | videhīti citte samādhāya bhaktaḥ | samāpnoti śīghraṃ sadā prārthyate yaiḥ | sadā paṭhyate vā mudā vāramekam
महाकालशम्भो महाज्ञानसिद्धः | सदा कालवश्ये पठेदेकचित्तः | महाभक्तिभावं लभेद् वेद मुक्तिं | महादेवभक्तिं त्रिकालेन योगम्
mahākālaśambho mahājñānasiddhaḥ | sadā kālavaśye paṭhedekacittaḥ | mahābhaktibhāvaṃ labhed veda muktiṃ | mahādevabhaktiṃ trikālena yogam
मणेः पीठमध्ये महारुद्रकान्तां | महालाकिनीं कुण्डलीं भावयन्ती | महापुण्यलाभं स्तवं ब्रह्मसारं | महाकान्तलाभाय पुण्याय सिद्ध्यै
maṇeḥ pīṭhamadhye mahārudrakāntāṃ | mahālākinīṃ kuṇḍalīṃ bhāvayantī | mahāpuṇyalābhaṃ stavaṃ brahmasāraṃ | mahākāntalābhāya puṇyāya siddhyai
महाकालि रुद्राणि भद्राणि कृष्णे | भवानन्दमूत्तीप्रकाशाय कुर्यात् | किलानन्दमाकृत्य सम्पूज्यते यै र्महादेवि चण्डे तव ध्याननिष्ठा
mahākāli rudrāṇi bhadrāṇi kṛṣṇe | bhavānandamūttīprakāśāya kuryāt | kilānandamākṛtya sampūjyate yai rmahādevi caṇḍe tava dhyānaniṣṭhā
महामोक्षभावं समाप्नोति शीघ्रं महाशुद्धता कामहा कालरूपी
mahāmokṣabhāvaṃ samāpnoti śīghraṃ mahāśuddhatā kāmahā kālarūpī
शृणु कैलासनाथाब्ज चक्रमण्डलसंस्थितिम् | षट्चक्रभेदमाहात्म्यं सावधानावधारय
śṛṇu kailāsanāthābja cakramaṇḍalasaṃsthitim | ṣaṭcakrabhedamāhātmyaṃ sāvadhānāvadhāraya
अप्रकाश्यमिदं मन्त्रं मणिपूरविभेदनम् | अष्टैश्वर्यसाधनाय जीवन्मुक्तिप्रदाय च
aprakāśyamidaṃ mantraṃ maṇipūravibhedanam | aṣṭaiśvaryasādhanāya jīvanmuktipradāya ca
कथयामि महाकाल यज्ज्ञात्वा योगिनोऽमराः | क्रियासाधनमात्रेण केन योगेन एव हि
kathayāmi mahākāla yajjñātvā yogino'marāḥ | kriyāsādhanamātreṇa kena yogena eva hi
साधनादेव सर्वज्ञः सर्वार्थज्ञानवान् भवेत् | रुद्राणीसहितं रुद्रं ध्यात्वा सम्पूज्य सञ्जपेत्
sādhanādeva sarvajñaḥ sarvārthajñānavān bhavet | rudrāṇīsahitaṃ rudraṃ dhyātvā sampūjya sañjapet
अथ वक्ष्ये महामन्त्रं पूजाप्रकरणं तथा | मणिपूरे स्थितो मन्त्री रुद्राणीयजनं चरेत्
atha vakṣye mahāmantraṃ pūjāprakaraṇaṃ tathā | maṇipūre sthito mantrī rudrāṇīyajanaṃ caret
सम्प्रति मन्त्रस्योद्धारं करोमि कालकूटप | प्रणवं पूर्वमुच्चार्य नमः शब्दं ततो वदेत्
samprati mantrasyoddhāraṃ karomi kālakūṭapa | praṇavaṃ pūrvamuccārya namaḥ śabdaṃ tato vadet
ते शब्दान्ते समुद्धृत्य रुद्रशब्दं ततः परम् | रूपिण्यै पदमुच्चार्य रुद्राणी मन्त्रमीरितम्
te śabdānte samuddhṛtya rudraśabdaṃ tataḥ param | rūpiṇyai padamuccārya rudrāṇī mantramīritam
ततो महारुद्रमन्त्रं वक्ष्यामि तत्त्वतः शृणु | प्रणवान्ते नमस्शब्दं ते महाशब्दमुच्चरेत्
tato mahārudramantraṃ vakṣyāmi tattvataḥ śṛṇu | praṇavānte namasśabdaṃ te mahāśabdamuccaret
रुद्राय पदमुद्धृत्य महारुद्रमनुः स्मृतः | ततोऽन्यत्कालरूपेश रुद्राणीमन्त्रमाशृणु
rudrāya padamuddhṛtya mahārudramanuḥ smṛtaḥ | tato'nyatkālarūpeśa rudrāṇīmantramāśṛṇu
डादिफान्तैः सर्ववर्णैराद्यन्ते पुटितं मनोः | सर्वशेषे वह्निजाया महामन्त्रोत्तमोत्तमः
ḍādiphāntaiḥ sarvavarṇairādyante puṭitaṃ manoḥ | sarvaśeṣe vahnijāyā mahāmantrottamottamaḥ
अस्य जापनमात्रेण षट्पद्म साधने जयी | एवं प्रकारं रुद्रस्य चाथवान्यप्रकारकम्
asya jāpanamātreṇa ṣaṭpadma sādhane jayī | evaṃ prakāraṃ rudrasya cāthavānyaprakārakam
रुद्राणां विविधं मन्त्रं कोटितन्त्रे विनिर्णयम् | मणिपूरे सदा ध्यायेद् योगसाधनहेतुना
rudrāṇāṃ vividhaṃ mantraṃ koṭitantre vinirṇayam | maṇipūre sadā dhyāyed yogasādhanahetunā
सर्वत्र मानसं कार्यं ध्यानपूजाविधानकम् | प्रमोदाख्यातिमनुभिर्मृत्युञ्जयादिभिस्तथा
sarvatra mānasaṃ kāryaṃ dhyānapūjāvidhānakam | pramodākhyātimanubhirmṛtyuñjayādibhistathā
चैतन्यं कारयेत् शीघ्रं मणिपूरस्थदेवयोः | अथ वक्ष्ये महेशस्य रुद्रस्य परमात्मनः
caitanyaṃ kārayet śīghraṃ maṇipūrasthadevayoḥ | atha vakṣye maheśasya rudrasya paramātmanaḥ
प्रासादाख्यं महामन्त्रं त्रैलोक्यफलसिद्धिदम् | सान्तमोङ्कारसंयुक्तं नादबिन्दुविभूषितम्
prāsādākhyaṃ mahāmantraṃ trailokyaphalasiddhidam | sāntamoṅkārasaṃyuktaṃ nādabinduvibhūṣitam
प्रासादाख्ये मनुः प्रोक्तो भजतां कामदोमणिः | प्रणवं पूर्वमुच्चार्य स्वाहान्तं जपते यदि
prāsādākhye manuḥ prokto bhajatāṃ kāmadomaṇiḥ | praṇavaṃ pūrvamuccārya svāhāntaṃ japate yadi
स्तम्भनादीनि कर्माणि स करोति न संशयः | अथवा मृत्युजेतारं महामन्त्रं महामनुम्
stambhanādīni karmāṇi sa karoti na saṃśayaḥ | athavā mṛtyujetāraṃ mahāmantraṃ mahāmanum
जपेन्मानसजापेन यज्जाप्यं प्राणरक्षकम् | तारं स्थिरा सकर्णेन्दुर्भृगुः सर्गसमन्वितः
japenmānasajāpena yajjāpyaṃ prāṇarakṣakam | tāraṃ sthirā sakarṇendurbhṛguḥ sargasamanvitaḥ
त्र्यक्षरात्मा निगदितो मन्त्रो मृत्युञ्जयात्मकः | अथवान्यप्रकारेण जपेन्मृत्युञ्जयात्मकम्
tryakṣarātmā nigadito mantro mṛtyuñjayātmakaḥ | athavānyaprakāreṇa japenmṛtyuñjayātmakam
मृत्युञ्जयं समुद्धत्य पालय द्वितयं ततः | मृत्युञ्जयं समुद्धृत्य पुनरेव विलोमतः
mṛtyuñjayaṃ samuddhatya pālaya dvitayaṃ tataḥ | mṛtyuñjayaṃ samuddhṛtya punareva vilomataḥ
रुद्रमन्त्रेण पुटितं योजयेन्मृत्युहारणम् | तथा हि रुद्रकान्ताया मन्त्रेण पुटितं शिवम्
rudramantreṇa puṭitaṃ yojayenmṛtyuhāraṇam | tathā hi rudrakāntāyā mantreṇa puṭitaṃ śivam
जपित्वा पूजयित्वा च नरो गोप्ता भवेद्वशी | प्रातःकृत्यादिकं कृत्वा हविष्याशी जितेन्द्रियः
japitvā pūjayitvā ca naro goptā bhavedvaśī | prātaḥkṛtyādikaṃ kṛtvā haviṣyāśī jitendriyaḥ
अतिसावधानपरो विधिसेवापरायणः | स्नानसन्ध्यादिकं कृत्वा आसनादिकमाश्रयेत्
atisāvadhānaparo vidhisevāparāyaṇaḥ | snānasandhyādikaṃ kṛtvā āsanādikamāśrayet
समाप्य आसनं सर्वं पीतवस्त्रे पिधाय च | अथवा शुक्लवस्त्रे द्वे परिधाय मनोहरे
samāpya āsanaṃ sarvaṃ pītavastre pidhāya ca | athavā śuklavastre dve paridhāya manohare
कोमलाद्यासने गत्वा प्रक्षाल्यपादयुग्मकम | द्विराचम्य विधानेन पूजायां स्वस्तिकासने
komalādyāsane gatvā prakṣālyapādayugmakama | dvirācamya vidhānena pūjāyāṃ svastikāsane
वीरासने तथा पद्मासनयोन्यासने तथा | उपविश्य निर्मलात्मा पूजामार्गपरो भवेत्
vīrāsane tathā padmāsanayonyāsane tathā | upaviśya nirmalātmā pūjāmārgaparo bhavet
सर्वाणि द्रव्यभोज्यानि मनसा कल्पितानि च | तदलाभे सलाभे वा मनःकल्पितशोधनम्
sarvāṇi dravyabhojyāni manasā kalpitāni ca | tadalābhe salābhe vā manaḥkalpitaśodhanam
करणीयं सर्वदैव निजबाह्येऽपि चालयेत् | यथा लभ्यानि द्रव्याणि संशोध्य तत्र योजयेत्
karaṇīyaṃ sarvadaiva nijabāhye'pi cālayet | yathā labhyāni dravyāṇi saṃśodhya tatra yojayet
ततः कुर्याद् विशेषेण प्राणायामं मनोरमम् | चतुःषष्टिमात्रया वा तथा षोडशमात्रया
tataḥ kuryād viśeṣeṇa prāṇāyāmaṃ manoramam | catuḥṣaṣṭimātrayā vā tathā ṣoḍaśamātrayā
तद्द्वादशमात्रया वा संख्यया वायुमाश्रयेत् | प्राणायामं समाप्याथ रुद्रन्यासं समाचरेत्
taddvādaśamātrayā vā saṃkhyayā vāyumāśrayet | prāṇāyāmaṃ samāpyātha rudranyāsaṃ samācaret
श्रीकण्ठादिमहावीरन्यासं कुर्यात् प्रयत्नतः | रुद्रन्यासं प्रवक्ष्यामि मनुयोगादिसिद्धये
śrīkaṇṭhādimahāvīranyāsaṃ kuryāt prayatnataḥ | rudranyāsaṃ pravakṣyāmi manuyogādisiddhaye
एतन्न्यासाभिकरणे नरो रुद्रसमो भवेत् | सदा कुर्यान्महान्यासं सर्वसिद्धिप्रकाशनात्
etannyāsābhikaraṇe naro rudrasamo bhavet | sadā kuryānmahānyāsaṃ sarvasiddhiprakāśanāt
शक्तिहीनं शक्तियुक्तं महान्यासं प्रकीतीतम् | शक्तियुक्तं समाकृत्य महाशक्तो भवेद् बली
śaktihīnaṃ śaktiyuktaṃ mahānyāsaṃ prakītītam | śaktiyuktaṃ samākṛtya mahāśakto bhaved balī
शक्तिहीनं तथा कार्यं सर्वविघ्नविनाशनात् | मातृकापद्मचक्रे तु मातृकावर्गसंयुतम्
śaktihīnaṃ tathā kāryaṃ sarvavighnavināśanāt | mātṛkāpadmacakre tu mātṛkāvargasaṃyutam
मातृकापुटितं मन्त्रं किं वा मन्त्रेण संपुटम् | कृत्वा मन्त्री न्यासजालं सावधानेन कारयेत्
mātṛkāpuṭitaṃ mantraṃ kiṃ vā mantreṇa saṃpuṭam | kṛtvā mantrī nyāsajālaṃ sāvadhānena kārayet
विक्रमी सिंहतुल्यः स्यात्तं दृष्ट्वा यान्ति शत्रवः | मौनी भूत्वा समाकृत्य कुलचक्रस्य भेदनम्
vikramī siṃhatulyaḥ syāttaṃ dṛṣṭvā yānti śatravaḥ | maunī bhūtvā samākṛtya kulacakrasya bhedanam
मणिपूरे स्थिरो भूत्वा महातेजोमयो भवेत् | तेषां नाम प्रवक्ष्यामि पञ्चाशदेकसंख्यया
maṇipūre sthiro bhūtvā mahātejomayo bhavet | teṣāṃ nāma pravakṣyāmi pañcāśadekasaṃkhyayā
पञ्चाशदेकशक्तीनां तथा नाम शृणु प्रभो | सर्वेषामभिधानान्ते ईशाय नम उच्चरेत्
pañcāśadekaśaktīnāṃ tathā nāma śṛṇu prabho | sarveṣāmabhidhānānte īśāya nama uccaret
एकैकं मातृकावर्णं नाम्न आद्ये नियोजयेत् | शक्तियुक्तं सदा नाम ईशान्तं सन्त्यजेत् तथा
ekaikaṃ mātṛkāvarṇaṃ nāmna ādye niyojayet | śaktiyuktaṃ sadā nāma īśāntaṃ santyajet tathā
भेदने शक्तियुक्तस्तु न्यासं कुर्यान्महायतिः | कुशासने सिद्धिहेतोश्चैलाजिनकुशोत्तरम्
bhedane śaktiyuktastu nyāsaṃ kuryānmahāyatiḥ | kuśāsane siddhihetoścailājinakuśottaram
बद्धैकमासनं योगी न्यासजालं समाचरेत् | अथवा द्वीपिचर्मादि कोमलाद्यासनेऽपि वा
baddhaikamāsanaṃ yogī nyāsajālaṃ samācaret | athavā dvīpicarmādi komalādyāsane'pi vā
योगाभ्यासी न्यासजालं कृत्वा सावभयो भवेत् | भद्रकाली गृहे स्थित्वा ये कुर्वन्ति निरन्तरम्
yogābhyāsī nyāsajālaṃ kṛtvā sāvabhayo bhavet | bhadrakālī gṛhe sthitvā ye kurvanti nirantaram
महान्यासं महादेव तत्क्षणादमरो भवेत् | आयुरारोग्यसम्पत्तिं सम्प्राप्नोति महाश्रियम्
mahānyāsaṃ mahādeva tatkṣaṇādamaro bhavet | āyurārogyasampattiṃ samprāpnoti mahāśriyam
समायाति मम स्थाने न्यासयोगप्रसादतः | न्यासधारणयोगेन मणिपूरे हृदो भवेत्
samāyāti mama sthāne nyāsayogaprasādataḥ | nyāsadhāraṇayogena maṇipūre hṛdo bhavet