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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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आदौ तन्नाम वक्तव्यं पश्चात्शक्त्याभिव्ननकम् | श्रीकण्ठश्चाप्यनन्तश्च सूक्ष्मा त्रिमूतीरेव च
ādau tannāma vaktavyaṃ paścātśaktyābhivnanakam | śrīkaṇṭhaścāpyanantaśca sūkṣmā trimūtīreva ca
अमरेश्वरश्चार्घीशो भावभूतिस्ततः परम् | अतिथीशस्थाण्वीशो हरो झिण्टीश एव च
amareśvaraścārghīśo bhāvabhūtistataḥ param | atithīśasthāṇvīśo haro jhiṇṭīśa eva ca
भौतिकः सद्योजातश्चाप्यनुग्रहेश्वरस्तथा | अक्रूरोऽपि महासेनो निर्जरादिश्च षोडश
bhautikaḥ sadyojātaścāpyanugraheśvarastathā | akrūro'pi mahāseno nirjarādiśca ṣoḍaśa
एते देवा महारुद्र षोडशस्वरविग्रहाः | क्रोधीशश्चापि चण्डेशः पञ्चान्तकः शिवोत्तमः
ete devā mahārudra ṣoḍaśasvaravigrahāḥ | krodhīśaścāpi caṇḍeśaḥ pañcāntakaḥ śivottamaḥ
एकरुद्रस्तथा कूर्म एकनेत्रेश्वरस्ततः | चतुराननोऽजेशश्च सर्वः सोमेश एव च
ekarudrastathā kūrma ekanetreśvarastataḥ | caturānano'jeśaśca sarvaḥ someśa eva ca
लाङ्गलीशो दारुकेशोऽर्द्धनारीश्वर एव च | ( उमाकान्तेश आषाढिः डिण्डीशोऽत्रीश एव च मीनेशश्चापि मेषेशो लोहितेशः शिखीश्वरः | छगलण्डे द्विरण्डेशो महाकालेश्वरस्ततः |) वाणीशश्च भुजङ्गेशः पिनाकीशस्ततः परम्
lāṅgalīśo dārukeśo'rddhanārīśvara eva ca | ( umākānteśa āṣāḍhiḥ ḍiṇḍīśo'trīśa eva ca mīneśaścāpi meṣeśo lohiteśaḥ śikhīśvaraḥ | chagalaṇḍe dviraṇḍeśo mahākāleśvarastataḥ |) vāṇīśaśca bhujaṅgeśaḥ pinākīśastataḥ param
खड्गीश श्चरकेशश्च श्येनो भृग्वीश एव च नकुलीशः शिवेशश्च संवर्त्तकेश एव च
khaḍgīśa ścarakeśaśca śyeno bhṛgvīśa eva ca nakulīśaḥ śiveśaśca saṃvarttakeśa eva ca
एते रुद्राः समाख्याताः सर्वकाले कुलेश्वराः | यस्य नाम्नश्चान्तभाते ईशशब्दो न विद्यते
ete rudrāḥ samākhyātāḥ sarvakāle kuleśvarāḥ | yasya nāmnaścāntabhāte īśaśabdo na vidyate
केशान्तं नाम संस्कृत्य न्यासं मौलीशमाचरेत् | कामं मोहादिनाशार्थं यः करोति निरन्तरम्
keśāntaṃ nāma saṃskṛtya nyāsaṃ maulīśamācaret | kāmaṃ mohādināśārthaṃ yaḥ karoti nirantaram
मातृकावर्णघटितं मातृकास्थलके न्यसेत् | शक्तियुक्तं यदा न्यासं तत्कालेऽपीशयोजनम् | अथवा रुद्रशक्त्या च तथा रुद्रेण सम्पुटम्
mātṛkāvarṇaghaṭitaṃ mātṛkāsthalake nyaset | śaktiyuktaṃ yadā nyāsaṃ tatkāle'pīśayojanam | athavā rudraśaktyā ca tathā rudreṇa sampuṭam
निजमन्त्रेण वा नाथ पुटितं मातृकास्थले | शक्त्या च ग्रथनं कृत्वा संसारं सन्तरेत् क्षणात्
nijamantreṇa vā nātha puṭitaṃ mātṛkāsthale | śaktyā ca grathanaṃ kṛtvā saṃsāraṃ santaret kṣaṇāt
तत्प्रकारं शृणु प्राणनाथ शङ्कर वल्लभ | पूर्णोदरी च गिरिजा शाल्मली तदनन्तरम्
tatprakāraṃ śṛṇu prāṇanātha śaṅkara vallabha | pūrṇodarī ca girijā śālmalī tadanantaram
लोलाक्षी वर्त्तुलाक्षी च दीर्घघोणा ततः परम् | सुदीर्घमुखिगोमुख्यौ दीर्घजिह्वा ततः परम्
lolākṣī varttulākṣī ca dīrghaghoṇā tataḥ param | sudīrghamukhigomukhyau dīrghajihvā tataḥ param
कुण्डोदरी चोद्र्ध्वमुखी तथा विकृतमुख्यपि ज्वालामुखी वह्निमुखी लोलजिह्वा ततः परम्
kuṇḍodarī codrdhvamukhī tathā vikṛtamukhyapi jvālāmukhī vahnimukhī lolajihvā tataḥ param
विद्यामुखी तथा नाथ एताश्च स्वरशक्तयः | काद्यार्णशक्तिविद्याश्च वक्ष्यामि पार्वतीश्वर
vidyāmukhī tathā nātha etāśca svaraśaktayaḥ | kādyārṇaśaktividyāśca vakṣyāmi pārvatīśvara
महाकालीसरस्वत्योर्महालक्ष्म्यास्ततः परम् | द्राविणी नागरी भूयः खेचरी चापि मञ्जरी
mahākālīsarasvatyormahālakṣmyāstataḥ param | drāviṇī nāgarī bhūyaḥ khecarī cāpi mañjarī
रूपिणी बिम्बिनी पश्चात् काकोदरी च पूतना | भद्रकाली योगिनी च शङ्खिनी र्गज्जिनी तथा
rūpiṇī bimbinī paścāt kākodarī ca pūtanā | bhadrakālī yoginī ca śaṅkhinī rgajjinī tathā
कालरात्रिः कुञ्जिका च कपद्दनी ततः परम् | वज्रा जया ततो नाथ सुमुखेश्वर्यपि प्रभो
kālarātriḥ kuñjikā ca kapaddanī tataḥ param | vajrā jayā tato nātha sumukheśvaryapi prabho
रेवती माधवी चैव वारुणी वायवी तथा | वक्षोविदारिणी चैव सहजालक्ष्म्यथ प्रभो
revatī mādhavī caiva vāruṇī vāyavī tathā | vakṣovidāriṇī caiva sahajālakṣmyatha prabho
व्यापिनी चैव माया च रुद्राङ्कपीठदेवताः | सर्वाभरणसंयुक्ता सिन्दूरारुणविग्रहाः
vyāpinī caiva māyā ca rudrāṅkapīṭhadevatāḥ | sarvābharaṇasaṃyuktā sindūrāruṇavigrahāḥ
धृतशूलकपालादि बाणशक्तिप्रखेटकाः | वराभयकरा नित्याः सर्पवाहनवाहनाः
dhṛtaśūlakapālādi bāṇaśaktiprakheṭakāḥ | varābhayakarā nityāḥ sarpavāhanavāhanāḥ
श्रीकण्ठाद्या महारुद्रा धृतशूलकपालकाः | खड्गखेटकशक्तीषु गदामूसलधारकाः
śrīkaṇṭhādyā mahārudrā dhṛtaśūlakapālakāḥ | khaḍgakheṭakaśaktīṣu gadāmūsaladhārakāḥ
नानास्त्रधारका नित्या बन्धूककोटिसुन्दराः | रक्तचन्दनदिग्धाङ्गाः पञ्चचूडधराः पराः
nānāstradhārakā nityā bandhūkakoṭisundarāḥ | raktacandanadigdhāṅgāḥ pañcacūḍadharāḥ parāḥ
रक्तोत्पलमहामालालङ्कारकरपङ्कजाः | पीठन्यासं ततः कुर्यात् मम तन्त्रानुसारतः
raktotpalamahāmālālaṅkārakarapaṅkajāḥ | pīṭhanyāsaṃ tataḥ kuryāt mama tantrānusārataḥ
सर्वत्रमूलपुटितमथवा वर्णसम्पुटम् | कृत्वा पीठन्यासकार्यं विधानेन वदामि तत्
sarvatramūlapuṭitamathavā varṇasampuṭam | kṛtvā pīṭhanyāsakāryaṃ vidhānena vadāmi tat
ओं अनन्ताय नमश्च नमो हृदि ततः परम् | ओं पद्माय नमः शब्दं हृदये च ततः परम्
oṃ anantāya namaśca namo hṛdi tataḥ param | oṃ padmāya namaḥ śabdaṃ hṛdaye ca tataḥ param
ओं सूर्यमण्डलाय द्वादशान्ते कलात्मने | ओं नमः पदं समुच्चार्य चान्ते च हृदये प्रभो
oṃ sūryamaṇḍalāya dvādaśānte kalātmane | oṃ namaḥ padaṃ samuccārya cānte ca hṛdaye prabho
ओं उं सोममण्डलाय षोडशकलात्मने नमः | सर्वत्र हृदये कार्यं पीठन्यासं मनोलयम्
oṃ uṃ somamaṇḍalāya ṣoḍaśakalātmane namaḥ | sarvatra hṛdaye kāryaṃ pīṭhanyāsaṃ manolayam
ओं मं वह्निमण्डलाय दशकलात्मने नमः | ओं सं सत्त्वाय नमश्च ओं रं रजसे नमः
oṃ maṃ vahnimaṇḍalāya daśakalātmane namaḥ | oṃ saṃ sattvāya namaśca oṃ raṃ rajase namaḥ
ओं तं तमसे नमश्च पूर्वादिकेशरेषु च | ओं तं आत्मने नमश्च ओं सर्वव्यापिने नमः
oṃ taṃ tamase namaśca pūrvādikeśareṣu ca | oṃ taṃ ātmane namaśca oṃ sarvavyāpine namaḥ
ओं अं अन्तरात्मने च ओं मनोन्मन्यै नमश्च | तदुपरि ततो वदेत् नमोऽन्ते शून्यवासिने
oṃ aṃ antarātmane ca oṃ manonmanyai namaśca | tadupari tato vadet namo'nte śūnyavāsine
ओं पं परमात्मने च नमोऽन्ते कालरूपिणे | ओं ह्रीं ज्ञानात्मने चान्ते नमोऽन्ते वर्णवासिने
oṃ paṃ paramātmane ca namo'nte kālarūpiṇe | oṃ hrīṃ jñānātmane cānte namo'nte varṇavāsine
पीठशक्तेस्ततो न्यासं कुर्यात् साधकयोगिराट् | हृत्पद्मस्यापि पूर्वादि केशरेषु च संन्यसेत्
pīṭhaśaktestato nyāsaṃ kuryāt sādhakayogirāṭ | hṛtpadmasyāpi pūrvādi keśareṣu ca saṃnyaset
ओं वामायै नमश्चान्ते ओं ज्येष्ठायै नमो वदेत् | ओं सर्वभूतदमन्यै नमः शब्दं समुच्चरेत्
oṃ vāmāyai namaścānte oṃ jyeṣṭhāyai namo vadet | oṃ sarvabhūtadamanyai namaḥ śabdaṃ samuccaret
( ओं रौद्रायै नमश्चान्ते ओं काल्यै च नमो वदेत् | ओं कलविकरिण्यै नमः शब्दं ततो वदेत् | ओं बलप्रमथन्यै नमो व भोऽन्ते च पुनर्वदेत् |) एता विन्यस्य देवेश मध्ये विन्यासमाचरेत् | हृत्पद्मस्य कणीकायां कृत्वा भावनमाचरेत्
( oṃ raudrāyai namaścānte oṃ kālyai ca namo vadet | oṃ kalavikariṇyai namaḥ śabdaṃ tato vadet | oṃ balapramathanyai namo va bho'nte ca punarvadet |) etā vinyasya deveśa madhye vinyāsamācaret | hṛtpadmasya kaṇīkāyāṃ kṛtvā bhāvanamācaret
ओं मनोन्मन्यै नमश्च तदुपरि ततो वदेत् | ओं नमो भगवतेऽन्ते च सकलपदमुच्चरेत् | गुणाय शक्तियुक्ताय अनन्ताय पदं ततः
oṃ manonmanyai namaśca tadupari tato vadet | oṃ namo bhagavate'nte ca sakalapadamuccaret | guṇāya śaktiyuktāya anantāya padaṃ tataḥ
( योगपीठात्मने चान्ते नमः शब्दं समुच्चरेत् | ततः कुर्यान्महादेव ऋष्यादिन्यासमेव च | रुद्रशक्त्या ऋषेवीष्णुस्तथा मृत्युञ्जयस्य च |) कहोड मुनिपुत्रश्च ऋषिरस्य प्रकीतीतः | महेश्वरमुखाज्ज्ञात्वा यः साक्षात्तपसा मनुम्
( yogapīṭhātmane cānte namaḥ śabdaṃ samuccaret | tataḥ kuryānmahādeva ṛṣyādinyāsameva ca | rudraśaktyā ṛṣevīṣṇustathā mṛtyuñjayasya ca |) kahoḍa muniputraśca ṛṣirasya prakītītaḥ | maheśvaramukhājjñātvā yaḥ sākṣāttapasā manum
संसाधयति शुद्धात्मा स तस्य ऋषिरीरितः | गुरुत्वान्मस्तके चास्य न्यासस्तु परिकीतीतः
saṃsādhayati śuddhātmā sa tasya ṛṣirīritaḥ | gurutvānmastake cāsya nyāsastu parikītītaḥ
सर्वेषां मन्त्रतत्त्वानां छादनाद् छन्द उच्यते | अक्षरात्वात्पदत्वाच्च मुखे च्छन्दः समीरितम्
sarveṣāṃ mantratattvānāṃ chādanād chanda ucyate | akṣarātvātpadatvācca mukhe cchandaḥ samīritam
सर्वेषामेव जन्तूनां प्रेषणात्प्रेरणात्तथा | हृदयाम्भोजमध्यस्था देवता तत्र तां न्यसेत्
sarveṣāmeva jantūnāṃ preṣaṇātpreraṇāttathā | hṛdayāmbhojamadhyasthā devatā tatra tāṃ nyaset
ऋषिच्छन्दोऽपरिज्ञानान्न मन्त्रः फलभाग्भवेत् | दौर्बल्यं याति मन्त्राणां विनियोगमजानताम्
ṛṣicchando'parijñānānna mantraḥ phalabhāgbhavet | daurbalyaṃ yāti mantrāṇāṃ viniyogamajānatām
न्यसेन्मूध्नी ऋषिन्यासं छन्दोन्यासं मुखाम्बुजे | देवतान्यासमाकुर्यात् हृदयाम्भोरुहे सुधीः
nyasenmūdhnī ṛṣinyāsaṃ chandonyāsaṃ mukhāmbuje | devatānyāsamākuryāt hṛdayāmbhoruhe sudhīḥ
मूके गुह्ये बीजन्यासं शक्तिन्यासं तु पादयोः | सर्वाङ्गे कीलकन्यासमाचरेत् यत्नतः सुधीः
mūke guhye bījanyāsaṃ śaktinyāsaṃ tu pādayoḥ | sarvāṅge kīlakanyāsamācaret yatnataḥ sudhīḥ
शिवशक्त्यात्मकन्यासं शिरस्येव समाचरेत् | शिरसि प्राणरक्षायै महाविष्णुऋषये नमः
śivaśaktyātmakanyāsaṃ śirasyeva samācaret | śirasi prāṇarakṣāyai mahāviṣṇuṛṣaye namaḥ
मुखे पङ्क्तच्छन्दसे वै नमःशब्दं समुच्चरेत् | हृदि महारुद्राय शक्तियुक्ताय संवदेत्
mukhe paṅktacchandase vai namaḥśabdaṃ samuccaret | hṛdi mahārudrāya śaktiyuktāya saṃvadet
देवतायै नमः शब्दं करन्यासं ततश्चरेत् | ततोऽङ्गन्यासमाकृत्य ध्यानं कुर्यात् प्रयत्नतः
devatāyai namaḥ śabdaṃ karanyāsaṃ tataścaret | tato'ṅganyāsamākṛtya dhyānaṃ kuryāt prayatnataḥ
वह्निना दीर्घबीजेन मन्त्रस्याङ्गक्रियां चरेत् | रुद्रध्यानं प्रवक्ष्यामि ध्यानाद् भवति भूपतिः
vahninā dīrghabījena mantrasyāṅgakriyāṃ caret | rudradhyānaṃ pravakṣyāmi dhyānād bhavati bhūpatiḥ
रौद्रं रौद्रात्मकं तं प्रकृतिपुरुषं गंभीरगीताभिधानं | शूलं खड्गं दधानं वरमभयकरं पद्ममेकं प्रचण्डम् | सञ्चारं रश्मिजालं शशिशतकिरणं कामधेनुस्वरूपं | ध्यायेद्रौद्रीं स्वशक्तिं प्रलयमयतनुं सूर्यकोटिप्रकाशम्
raudraṃ raudrātmakaṃ taṃ prakṛtipuruṣaṃ gaṃbhīragītābhidhānaṃ | śūlaṃ khaḍgaṃ dadhānaṃ varamabhayakaraṃ padmamekaṃ pracaṇḍam | sañcāraṃ raśmijālaṃ śaśiśatakiraṇaṃ kāmadhenusvarūpaṃ | dhyāyedraudrīṃ svaśaktiṃ pralayamayatanuṃ sūryakoṭiprakāśam
एवं ध्यात्वा सुमनसैश्च सम्पूज्यार्घ्य विधिञ्चरेत् | कृत्वार्घ्यं रुद्रमन्त्रेण पीठपूजां समाचरेत्
evaṃ dhyātvā sumanasaiśca sampūjyārghya vidhiñcaret | kṛtvārghyaṃ rudramantreṇa pīṭhapūjāṃ samācaret
वामा ज्येष्ठा तथा रौद्री काली कलपदादिका | विकरण्याक्षरा प्रोक्ता बलादिविकरण्यथ
vāmā jyeṣṭhā tathā raudrī kālī kalapadādikā | vikaraṇyākṣarā proktā balādivikaraṇyatha
बलप्रमथनी पश्चात् सर्वभूतदमन्यथ | मनोन्मनीति सम्प्रोक्ताः शिवस्य पीठशक्तयः
balapramathanī paścāt sarvabhūtadamanyatha | manonmanīti samproktāḥ śivasya pīṭhaśaktayaḥ
पूजयेद् गन्धपुष्पाद्यैः पीठशक्तिः क्रमेण तु | प्रणवादि नमोऽन्तेन पूजा कार्या विधानतः
pūjayed gandhapuṣpādyaiḥ pīṭhaśaktiḥ krameṇa tu | praṇavādi namo'ntena pūjā kāryā vidhānataḥ
पुनर्ध्यात्वा च पाद्यार्घ्यैरावाह्य परिपूजयेत् | पाद्यमर्घ्यमाचमनीयं स्नानीयं पुनराचमनम्
punardhyātvā ca pādyārghyairāvāhya paripūjayet | pādyamarghyamācamanīyaṃ snānīyaṃ punarācamanam
गन्धपुष्पबिल्वदलैः पूर्वावरणमर्चयेत् | वं हृदयाय नम इत्यादिषडङ्गपूजनम्
gandhapuṣpabilvadalaiḥ pūrvāvaraṇamarcayet | vaṃ hṛdayāya nama ityādiṣaḍaṅgapūjanam
मध्ये चतुदीक्षु चैवं शेषे वारद्वयं वदेत् | इन्द्रादीन् लोकपालांश्च पूजयित्वा ततोऽर्चयेत्
madhye catudīkṣu caivaṃ śeṣe vāradvayaṃ vadet | indrādīn lokapālāṃśca pūjayitvā tato'rcayet
अष्टोत्तरं योजयित्वा गजान्तकसहस्रकम् | अथवाष्टोत्तरशतं जप्त्वा समर्पणं चरेत्
aṣṭottaraṃ yojayitvā gajāntakasahasrakam | athavāṣṭottaraśataṃ japtvā samarpaṇaṃ caret
प्राणायामत्रयं कुर्यान्निजमन्त्र प्रसिद्धये | ततः प्रणाममाकुर्यात् शक्तिचैतन्यहेतुना
prāṇāyāmatrayaṃ kuryānnijamantra prasiddhaye | tataḥ praṇāmamākuryāt śakticaitanyahetunā
नमो रुद्राय देवाय कोटिसूर्र्येन्दुमूर्त्तये | सर्वाय ज्ञानदानाय नमस्ते शूलधारिणे
namo rudrāya devāya koṭisūrryendumūrttaye | sarvāya jñānadānāya namaste śūladhāriṇe
नमस्ते कालरुद्राय कालाय वेदरूपिणे | वेदमार्गप्रदर्शाय शत्रुसंक्षयकारिणे
namaste kālarudrāya kālāya vedarūpiṇe | vedamārgapradarśāya śatrusaṃkṣayakāriṇe
रौद्राय शक्तियुक्ताय शङ्कराय नमो नमः | चतुर्भुजाय वेदाय महाकाशस्वरूपिणे
raudrāya śaktiyuktāya śaṅkarāya namo namaḥ | caturbhujāya vedāya mahākāśasvarūpiṇe