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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 72 of 129
नमो रुद्राय शब्दान्ते नमः शब्दं समुच्चरेत् | कालाय नम एवान्ते कलविकरणाय च
namo rudrāya śabdānte namaḥ śabdaṃ samuccaret | kālāya nama evānte kalavikaraṇāya ca
नमो बलविकरणाय बलप्रमथनाय च | ओम् वामदेवाय नमः ओम् वज्राय ततः परम्
namo balavikaraṇāya balapramathanāya ca | om vāmadevāya namaḥ om vajrāya tataḥ param
कलायै नम एवाथ ज्येष्ठाय नम इत्यपि | ओम् रक्षायै पदस्यान्ते कलायै नम इत्यपि
kalāyai nama evātha jyeṣṭhāya nama ityapi | om rakṣāyai padasyānte kalāyai nama ityapi
रुद्राय नम ओम् रत्यै कलायै नम इत्यपि | कालाय नम इत्यन्ते पालिन्यै शब्दमुच्चरेत्
rudrāya nama om ratyai kalāyai nama ityapi | kālāya nama ityante pālinyai śabdamuccaret
कलायै नम इत्यन्ते पालिन्यै शब्दमुच्चरेत् | कामायै शब्दमुच्चार्य कलायै नम एव हि
kalāyai nama ityante pālinyai śabdamuccaret | kāmāyai śabdamuccārya kalāyai nama eva hi
विकरणाय नमोन्ते प्रणवञ्चोञ्चरेद्बुधः | संयमिन्यै पदान्ते च कलायै नम इत्यपि
vikaraṇāya namonte praṇavañcoñcaredbudhaḥ | saṃyaminyai padānte ca kalāyai nama ityapi
बल ओम् शब्दमुच्चार्य क्रोधायैपदमुच्चरेत् | कलायै नम एवाथ विकलायै नमस्ततः
bala om śabdamuccārya krodhāyaipadamuccaret | kalāyai nama evātha vikalāyai namastataḥ
ओं वृद्ध्यै पदकस्यान्ते कलायै नम इत्यपि | बल ओं शब्दमुच्चार्य स्थिरायै शब्दमुच्चरेत्
oṃ vṛddhyai padakasyānte kalāyai nama ityapi | bala oṃ śabdamuccārya sthirāyai śabdamuccaret
कलायै नम एवाथ प्रमथनाय नमस्ततः | ओं रौद्रपदस्यान्ते कलायै नम इत्यथ
kalāyai nama evātha pramathanāya namastataḥ | oṃ raudrapadasyānte kalāyai nama ityatha
सर्वभूतदमनाय नम ओं पदमुच्चरेत् | भ्रामिन्यै पदकस्यान्ते कलायै नम इत्यपि
sarvabhūtadamanāya nama oṃ padamuccaret | bhrāminyai padakasyānte kalāyai nama ityapi
नम ओं शब्दमुच्चार्य मोहिन्यै पदकं स्मरेत् | कलायै नम एवाथ उन्मनाय नमस्ततः
nama oṃ śabdamuccārya mohinyai padakaṃ smaret | kalāyai nama evātha unmanāya namastataḥ
ओं जयायै पदस्यान्ते कलायै नम उच्चरेत् | ततो न्यासं महाकाल सद्योजातस्य ताः कलाः
oṃ jayāyai padasyānte kalāyai nama uccaret | tato nyāsaṃ mahākāla sadyojātasya tāḥ kalāḥ
सद्योजातं प्रपद्यामि ओम् वृद्ध्यै पदमुच्चरेत् | कलायै नम एवाथ सद्योजाताय वै नमः
sadyojātaṃ prapadyāmi om vṛddhyai padamuccaret | kalāyai nama evātha sadyojātāya vai namaḥ
ओम् वृद्ध्यै पदकस्यान्ते कलायै नम इत्यपि | भवे पदे ततः पश्चाद् ओम् सद्यः पदमुच्चरेत्
om vṛddhyai padakasyānte kalāyai nama ityapi | bhave pade tataḥ paścād om sadyaḥ padamuccaret
कलायै नम एवाथ अभवे ओम् ततः परम् | ओम् मेधायै पदस्यान्ते कलायै नम उच्यते
kalāyai nama evātha abhave om tataḥ param | om medhāyai padasyānte kalāyai nama ucyate
ततो भजस्व मां शब्दं ओम् प्रज्ञायै पदं वदेत् | कलायै नम एवाथ भव ओम् शब्दमुच्चरेत
tato bhajasva māṃ śabdaṃ om prajñāyai padaṃ vadet | kalāyai nama evātha bhava om śabdamuccareta
प्रभायै पदमुच्चार्य कलायै नम इत्यपि | तद्भवाय नमः पश्चात् ओम् सुधायै नमस्ततः
prabhāyai padamuccārya kalāyai nama ityapi | tadbhavāya namaḥ paścāt om sudhāyai namastataḥ
कलायै नम उच्चार्य न्ससेदष्टौ कलाः प्रभोः | ईशानाख्यास्ततो नाथ भक्तः पञ्च ऋचो न्यसेत्
kalāyai nama uccārya nsasedaṣṭau kalāḥ prabhoḥ | īśānākhyāstato nātha bhaktaḥ pañca ṛco nyaset
पञ्चाङ्गुलिषु योगेश क्रमशः कामनाशनात् | प्रणवं पूर्वमुच्चार्य ततो मन्त्रं स्मरेत्सुधीः
pañcāṅguliṣu yogeśa kramaśaḥ kāmanāśanāt | praṇavaṃ pūrvamuccārya tato mantraṃ smaretsudhīḥ
ईशानः सर्वविद्यानां ईश्वरस्तदनन्तरम् | उच्चरेत्सर्वभूतानां ब्रह्माधिपतिरित्यपि
īśānaḥ sarvavidyānāṃ īśvarastadanantaram | uccaretsarvabhūtānāṃ brahmādhipatirityapi
ब्रह्मणोधिपतिः पश्चात् शिवो मेऽस्तु सदाशिवः प्रणवं पूर्वमुच्चार्य ततस्तत्पुरुषाय च
brahmaṇodhipatiḥ paścāt śivo me'stu sadāśivaḥ praṇavaṃ pūrvamuccārya tatastatpuruṣāya ca
विद्महे पदतः पश्चात् महादेवाय धीमहि | ततो रुद्रः पदस्यान्ते प्रचोदयात्पुनर्वदेत्
vidmahe padataḥ paścāt mahādevāya dhīmahi | tato rudraḥ padasyānte pracodayātpunarvadet
प्रणवं पूर्वमुद्धृत्य ततो मन्त्रं स्मरेत् सुधीः | अघोरेभ्योऽथ घोरेभ्यो घोरशब्दं समुच्चरेत्
praṇavaṃ pūrvamuddhṛtya tato mantraṃ smaret sudhīḥ | aghorebhyo'tha ghorebhyo ghoraśabdaṃ samuccaret
घोरतरेभ्य एवान्ते सर्वतः सर्वशब्दकम् | सर्वेभ्योऽन्ते नमस्तेऽस्तु रुद्ररूपेभ्य एव च
ghoratarebhya evānte sarvataḥ sarvaśabdakam | sarvebhyo'nte namaste'stu rudrarūpebhya eva ca
अष्टौ स्थानेषु चैतेषु सर्वपापनिवृत्तये | पार्श्वयोर्हस्तयोश्चैव नासिकायाञ्च मस्तके
aṣṭau sthāneṣu caiteṣu sarvapāpanivṛttaye | pārśvayorhastayoścaiva nāsikāyāñca mastake
बाहुयुग्मे महावीर मणिपूरविभेदकः | तत्प्रकारं प्रवक्ष्येऽहं सावधानोऽवधारय
bāhuyugme mahāvīra maṇipūravibhedakaḥ | tatprakāraṃ pravakṣye'haṃ sāvadhāno'vadhāraya
बलप्रमथनाय नमोऽन्ते च सर्वभूतपदं वदेत् | दमनाय नमोऽन्ते तु नमः शब्दं समुच्चरेत्
balapramathanāya namo'nte ca sarvabhūtapadaṃ vadet | damanāya namo'nte tu namaḥ śabdaṃ samuccaret
उन्मनाय नमः पश्चात् पुनः प्रणवमुद्धरेत् | सद्योजातं प्रपद्यामि सद्योजाताय वै नमः
unmanāya namaḥ paścāt punaḥ praṇavamuddharet | sadyojātaṃ prapadyāmi sadyojātāya vai namaḥ
भवे भवेनादिभवे भजस्व मां ततः परम् भवोद्भवाय शब्दान्ते नमो मन्त्रं मुदा न्यसेत्
bhave bhavenādibhave bhajasva māṃ tataḥ param bhavodbhavāya śabdānte namo mantraṃ mudā nyaset
अङ्गुलीभ्यां समाहृत्य पञ्च ऋचानया प्रभो एवं क्रमेण सन्नयासं कुर्यादेषु स्थलेषु च
aṅgulībhyāṃ samāhṛtya pañca ṛcānayā prabho evaṃ krameṇa sannayāsaṃ kuryādeṣu sthaleṣu ca
र्मूध्निहृद्गुह्यपादेषु न्यसेदेता ऋचो मुदा ततः कुर्यान्महाकाल चाङ्गन्यासान्तरं शुभम्
rmūdhnihṛdguhyapādeṣu nyasedetā ṛco mudā tataḥ kuryānmahākāla cāṅganyāsāntaraṃ śubham
तत्प्रकारं प्रवक्ष्यामि सावधानोऽवधारय | वाग्भवं पूर्वमुच्चार्य कामबीजं ततः परम्
tatprakāraṃ pravakṣyāmi sāvadhāno'vadhāraya | vāgbhavaṃ pūrvamuccārya kāmabījaṃ tataḥ param
वकारं शत्रुसंयुक्तं दक्षकार्णेन्दुसंयुतम् | चन्द्रबीजं वामनेत्रथान्तवह्निविधून्न्तम्
vakāraṃ śatrusaṃyuktaṃ dakṣakārṇendusaṃyutam | candrabījaṃ vāmanetrathāntavahnividhūnntam
केवलं चन्द्रबीजं तु सविसर्गमनुं ततः | सर्वज्ञाय पदस्यान्ते हृदयाय नमः पदम्
kevalaṃ candrabījaṃ tu savisargamanuṃ tataḥ | sarvajñāya padasyānte hṛdayāya namaḥ padam
अमृते पदमुच्चार्य कामबीजं ततः पदम् | तेजोज्वालापदं मालिनेऽन्ते च क्ळ्प्ताय ब्रह्मणेऽपि वसेत्ततः
amṛte padamuccārya kāmabījaṃ tataḥ padam | tejojvālāpadaṃ māline'nte ca kḷptāya brahmaṇe'pi vasettataḥ
स्वाहान्तं तत एवाथ ज्वलितशिखिशब्दकम् | शिखायानादिबोधाय शिखायै वषडित्यथ
svāhāntaṃ tata evātha jvalitaśikhiśabdakam | śikhāyānādibodhāya śikhāyai vaṣaḍityatha
वजिरणे वज्रहस्ताय स्वतन्त्राय पदं वदेत् | कवचाय तारशब्दं ततोऽन्यद् बीजमुच्चरेत्
vajiraṇe vajrahastāya svatantrāya padaṃ vadet | kavacāya tāraśabdaṃ tato'nyad bījamuccaret
नाकारं बिन्दुसंयुक्तं वामनेत्रं सबिन्दुकम् | पशुशब्दं तारमन्त्रं अनन्तशक्तये पदम्
nākāraṃ bindusaṃyuktaṃ vāmanetraṃ sabindukam | paśuśabdaṃ tāramantraṃ anantaśaktaye padam
अस्त्राय फडिति प्रोच्य एवं विन्यस्य योगिराट् | मणिपूरे मनो योज्य ध्यायेच्चैतन्यमुत्तमम्
astrāya phaḍiti procya evaṃ vinyasya yogirāṭ | maṇipūre mano yojya dhyāyeccaitanyamuttamam
ओम् मुक्तापीतपयोदमौक्तिकजवावर्णैर्मुखैःपञ्चभिः त्र्यक्षैरञ्चितमीशमिन्दुमुकुटं पूर्णेन्दुकोटिप्रभम् | शूलं टङ्ककृपाणवज्रदहनान्नागेन्द्रघण्टाङ्कुशान् | पाशं भीतिहरं दधानममिताकल्पोज्ज्वलाङ्गं भजे
om muktāpītapayodamauktikajavāvarṇairmukhaiḥpañcabhiḥ tryakṣairañcitamīśamindumukuṭaṃ pūrṇendukoṭiprabham | śūlaṃ ṭaṅkakṛpāṇavajradahanānnāgendraghaṇṭāṅkuśān | pāśaṃ bhītiharaṃ dadhānamamitākalpojjvalāṅgaṃ bhaje
एवं ध्यात्वा मानसोपचारैः सम्पूज्य पूजकः | अर्घ्यस्थापनमाकुर्यान्निजमन्त्राभिशोधनम्
evaṃ dhyātvā mānasopacāraiḥ sampūjya pūjakaḥ | arghyasthāpanamākuryānnijamantrābhiśodhanam
शैवोक्तपीठमन्वन्तां पीठपूजां ततश्चरेत् | पुनर्ध्यात्वा समावाह्य चावाहनादिमुद्रया
śaivoktapīṭhamanvantāṃ pīṭhapūjāṃ tataścaret | punardhyātvā samāvāhya cāvāhanādimudrayā
पञ्चपुष्पाञ्जलिदानपर्यन्तं परिपूजयेत् | पञ्चपुष्पाञ्जलिं दत्त्वा वदनार्चनमाचरेत्
pañcapuṣpāñjalidānaparyantaṃ paripūjayet | pañcapuṣpāñjaliṃ dattvā vadanārcanamācaret
शिवावरुणदेवांश्च पूजयेत्तत् क्रमं शृणु | एशान्यां पूजयेद्विद्वान् ईशानाय नमस्ततः
śivāvaruṇadevāṃśca pūjayettat kramaṃ śṛṇu | eśānyāṃ pūjayedvidvān īśānāya namastataḥ
पूर्वे ओं तत्पुरुषाय नमः शब्दं समुच्चरेत् | दक्षिणे ओं अघोराय नमः शब्दं समुच्चरेत्
pūrve oṃ tatpuruṣāya namaḥ śabdaṃ samuccaret | dakṣiṇe oṃ aghorāya namaḥ śabdaṃ samuccaret
उत्तरे ओं वामशब्दं देवाय नम उच्चरेत् | पश्चिमे प्रणवं पश्चात् सद्योजाताय एव हि
uttare oṃ vāmaśabdaṃ devāya nama uccaret | paścime praṇavaṃ paścāt sadyojātāya eva hi
नमोऽन्तं पूजनं कृत्वा सर्वसिद्धीश्वरो भवेत् | ईशानादिचतुष्केषु निवृत्तीत्यादीन् प्रपूजयेत्
namo'ntaṃ pūjanaṃ kṛtvā sarvasiddhīśvaro bhavet | īśānādicatuṣkeṣu nivṛttītyādīn prapūjayet
प्रणवान्ते निवृत्यै च नमश्चान्ते ततोऽर्चयेत् | एवं प्रतिष्ठां विद्यां च शान्तिं सम्पूज्य यत्नतः
praṇavānte nivṛtyai ca namaścānte tato'rcayet | evaṃ pratiṣṭhāṃ vidyāṃ ca śāntiṃ sampūjya yatnataḥ
प्रणवादिनमोऽन्तेन चतुर्थ्यन्तपदेन च | योजयित्वा महापूजाविधौ कुर्यात् समर्पणम्
praṇavādinamo'ntena caturthyantapadena ca | yojayitvā mahāpūjāvidhau kuryāt samarpaṇam
दशदलस्य मध्ये तु विभाव्याष्टदलं सुधीः | तत्रैव पूजनं कुर्यात् अष्टाङ्गयोगसिद्धये
daśadalasya madhye tu vibhāvyāṣṭadalaṃ sudhīḥ | tatraiva pūjanaṃ kuryāt aṣṭāṅgayogasiddhaye
प्रणवादिनमोऽन्तेन चतुर्थ्यन्तपदेन च | पूजयेद्देवदेवेशं गन्धपुष्पाक्षतादिभिः
praṇavādinamo'ntena caturthyantapadena ca | pūjayeddevadeveśaṃ gandhapuṣpākṣatādibhiḥ
अनन्तेशं पूजयेद्वै तथा सूक्ष्मेशमेव च | शिवोत्तमेशं सम्पूज्य एकनेत्रेशमेव च
ananteśaṃ pūjayedvai tathā sūkṣmeśameva ca | śivottameśaṃ sampūjya ekanetreśameva ca
एकरुद्रेशमेवं हि त्रिमूर्त्तीशं ततोऽर्चयेत् | भक्त्या समर्चयेत्तत्र श्रीकण्ठेशं शिखण्डिनम्
ekarudreśamevaṃ hi trimūrttīśaṃ tato'rcayet | bhaktyā samarcayettatra śrīkaṇṭheśaṃ śikhaṇḍinam
तद्बाह्यपत्रिकाग्रेषु उत्तरादिक्रमेण तु उमाद्यादेवताः पूज्याः प्रणवादिनमोऽन्तिकाः
tadbāhyapatrikāgreṣu uttarādikrameṇa tu umādyādevatāḥ pūjyāḥ praṇavādinamo'ntikāḥ
उमादेवीं समभ्यर्च्य तथा चण्डेश्वरं ततः | नन्दिनञ्च महाकालं गणेशं वृषभं तथा
umādevīṃ samabhyarcya tathā caṇḍeśvaraṃ tataḥ | nandinañca mahākālaṃ gaṇeśaṃ vṛṣabhaṃ tathā
भृङ्गरीटः स्कन्दपुत्रौ तद्बाह्ये क्रमतोऽर्चयेत् | इन्द्रादीन् लोकपालाÁश्च गन्धदीपैः समर्चयेत्
bhṛṅgarīṭaḥ skandaputrau tadbāhye kramato'rcayet | indrādīn lokapālāÁśca gandhadīpaiḥ samarcayet
वज्रादींश्च क्रमेणैव पूजयेत्साधकोत्तमः | धूपदीपादिनैवेद्यपानार्थं पुनराचमनम्
vajrādīṃśca krameṇaiva pūjayetsādhakottamaḥ | dhūpadīpādinaivedyapānārthaṃ punarācamanam
संहारमुद्रया चोर्ध्वे स्थापयेद्रुद्ररूपिणम् | विसर्जनान्तं तत्कर्म उत्सृष्टपूजनादिकम्
saṃhāramudrayā cordhve sthāpayedrudrarūpiṇam | visarjanāntaṃ tatkarma utsṛṣṭapūjanādikam
समाप्य विधिनानेन पूजाकर्म समापयेत् | प्रत्यहं मानसं जापं होममर्चनतर्पणे
samāpya vidhinānena pūjākarma samāpayet | pratyahaṃ mānasaṃ jāpaṃ homamarcanatarpaṇe
वर्धयेत् साधकश्रेष्ठो भक्तिभावपरायणः | पञ्चलक्षजपेनास्या पुरश्चरणमिष्यते
vardhayet sādhakaśreṣṭho bhaktibhāvaparāyaṇaḥ | pañcalakṣajapenāsyā puraścaraṇamiṣyate