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Rudra Yāmala
Śaiva. The Yāmala the Vijñāna Bhairava names as its own source — its place among the sixty-four, the citations that cannot be traced, and the late eastern Śākta work that now carries the title.
No tantra is named more often than this one, and few are harder to lay hands on. The Rudrayāmala is quoted by the greatest authors of the Śaiva tradition, credited as the parent of texts that are themselves famous, and named as the authority behind hundreds of later practices — while the work that now circulates under the title accounts for very little of it. This page is about the title's standing among the seven and the history of its citation; the surviving book has a page of its own.
Where it stands among the sixty-four
The Bhairava stream of the Śaiva revelation is reckoned at sixty-four tantras arranged in eight aṣṭakas of eight, and one of those eight groups is the Yāmala-aṣṭaka. That arrangement is not a modern reconstruction, but neither is it drawn from a surviving scripture read whole: it is known chiefly from the Śrīkaṇṭhīyasaṃhitā, a text preserved principally in the long extract that Jayaratha (active in Kashmir in the first half of the thirteenth century) sets out in his Tantrālokaviveka on the opening chapter of Abhinavagupta's Tantrāloka. The canon of the sixty-four, in other words, reaches us through a commentator quoting a list.
Which eight titles fill the Yāmala group varies between the sources that give it, and the variation is real rather than careless — the rosters recur in shifting combinations, with names dropping out and others taking their place. A Rudrayāmala is on nearly every one of them, and generally near the head. The Subodhinī, the commentary that travels with the Narpati Jayacaryā and supplies the seven names Narapati himself does not, puts Rudra third in its own list, after Brahma and Viṣṇu.
Within the Bhairava stream the Yāmalas belong to the Vidyāpīṭha, the goddess-centred seat. The subdivision of that seat into Yāmala-tantras and Śakti-tantras — the second group holding the Trika and the Kālīkula — rests on the analysis of the surviving Vidyāpīṭha manuscripts carried out by Alexis Sanderson, set out first in his survey "Śaivism and the Tantric Traditions" (1988) and developed at length in later studies, above all "The Śaiva Age" (2009). On that arrangement the Yāmalas are the older half of the goddess-centred revelation and the Trika stands downstream of them, which is precisely the relation the Vijñāna Bhairava's opening verse asserts.
One member of the group survives in something close to its early form and can be used as a control on the rest. The Brahmayāmala, or Picumata, is preserved in a Nepalese palm-leaf codex of 1052 CE, and it is uncompromisingly kāpālika: skull-bowl, cremation ground, the cult of the yoginīs. Whatever the Rudrayāmala known to the Kashmirians was, that is the kind of book it will have been.
The claim at the head of the Vijñāna Bhairava
The Vijñāna Bhairava, the most-read practical scripture of the Trika, opens with the Goddess speaking, and her first words are a claim about where she has been:
श्रुतं देव मया सर्वं रुद्रयामलसम्भवम् । त्रिकभेदमशेषेण सारात्सारविभागशः ॥
śrutaṃ deva mayā sarvaṃ rudrayāmalasambhavam | trikabhedam aśeṣeṇa sārāt sāravibhāgaśaḥ ||
I have heard, O God, everything that arises from the Rudrayāmala — the whole of the Trika division, without remainder, in its distinctions from essence to essence.
She has heard the Trika portion of the Rudrayāmala entire, and it has not settled the question; her next verses ask for the sāra, the essence, and then for the essence of that. The hundred and twelve dhāraṇās that follow are given as the answer. Whatever the historical relation between the surviving texts, the structure of the claim is precise: the Vijñāna Bhairava presents itself as a distillate, and the Rudrayāmala as the reservoir it was distilled from.
The Kashmirian exegetes took the claim seriously enough to build on it. Kṣemarāja (c. 1000–1050), Abhinavagupta's pupil, began an Uddyota on the Vijñāna Bhairava and carried it only through the opening verses; the exegesis was completed long afterwards by Śivopādhyāya, generally placed in the eighteenth century, whose Vivṛti is the commentary most readers now use, and a further commentary by Ānandabhaṭṭa also survives. The text with its commentaries was printed early in the twentieth century in the Kashmir Series of Texts and Studies, and it reached a wider readership through Lilian Silburn's French translation of the early 1960s and Jaideva Singh's English one of the 1970s. None of these readers treats the opening verse as a formality. For them the text's authority is precisely that it is an extract, and an extract of the Trika section specifically — which is a claim that the Rudrayāmala contained a Trika section, and therefore that the Trika is older than the lineages that transmit it.
It is not the only text to make that claim. The Parātrīśikā — the short scripture on which Abhinavagupta wrote both a long Parātrīśikāvivaraṇa, one of the densest works in Sanskrit, and a brief Laghuvṛtti — is transmitted as a portion of the Rudrayāmala, and its colophons place it there. A title that stands behind both the Vijñāna Bhairava and the Parātrīśikā is standing behind a very large share of what the Trika actually put into practice.
Cited more than read
Abhinavagupta (c. 975–1025) quotes a Rudrayāmala. Jayaratha quotes a Rudrayāmala. So does the commentarial and digest literature that follows: Rāghavabhaṭṭa, whose Padārthādarśa on the Śāradātilaka was completed in 1494 and quotes tantras by the hundred, and the great Bengali Śākta compilers of the following century and a half — Kṛṣṇānanda Āgamavāgīśa, whose Bṛhat Tantrasāra became the working handbook of Śākta ritual in the east, Brahmānanda Giri of the Śāktānandataraṅgiṇī, Pūrṇānanda of the Śrītattvacintāmaṇi. Below them runs a long tail of stotra, kavaca and mantra literature down to the printed devotional books of the nineteenth century, much of it carrying colophons that assign a hymn or an armour to the Rudrayāmala.
The difficulty is that the passages so attributed very largely cannot be located in the Uttara Tantra that now circulates under the name — and in many cases the attributions of two different authors cannot be reconciled with each other either. The chain from citation to page is broken, and it broke early. Manuscript catalogues compound the impression rather than resolving it: the great Sanskrit bibliographical surveys, the New Catalogus Catalogorum among them, record numerous separate items under Rudrayāmala titles — a paṭala here, a stotra or a kavaca there — which are plainly not chapters of one book.
What the printed Uttara Tantra actually is
The work that has been printed repeatedly at Calcutta and Varanasi since the later nineteenth century is the Rudrayāmala Uttara Tantra, the "latter" Rudrayāmala, and it is a substantial Śākta compendium in its own right: the extraction of mantras from the syllabary by coded rule, the channels and centres of the subtle body, the raising of kuṇḍalinī, long stretches on yoga and observance, and the goddess in her many forms.
Its affiliations are not those of a tenth-century Kashmirian scripture. Its presiding goddess is Tārā, and its theology is that of the Mahāvidyās, the eastern Śākta cult of the ten great goddesses — a formation of the second millennium which cannot be projected back onto the early Vidyāpīṭha. It 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 must accept before he can succeed. This cīnācāra episode, the way of Mahācīna, 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. What geography "Mahācīna" was meant to denote has been argued over since the early twentieth century — Tibet, China and the north-eastern borderlands have all been proposed — and the question is not settled.
The language, the cast of goddesses and the ritual assumptions place the work 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. It is a late compilation that took up a prestigious title — not the book Abhinavagupta had in front of him.
The scholarship that established this
The standard statement of the problem is in Teun Goudriaan and Sanjukta Gupta's Hindu Tantric and Śākta Literature (1981), the volume on this material in Jan Gonda's A History of Indian Literature. It sets out at length that the passages ascribed to a Rudrayāmala across the literature very largely cannot be located in the surviving Uttara Tantra, and concludes that the title has to be understood as designating a body of transmitted material rather than one fixed book.
That conclusion sits inside a wider account of how tantric canons work. Mark Dyczkowski's The Canon of the Śaivāgama and the Kubjikā Tantras (1988) collates the scriptural lists themselves — who lists what, in what order, and how the lists diverge — and shows how routinely a title in these canons names a stream of transmission rather than an object on a shelf. Sanderson's work on the Vidyāpīṭha supplies the other half: a classification of what does survive, against which claims about what does not can at least be measured.
The prudent reading that follows from all this is that "Rudrayāmala" names a body of material and a claim of descent. This is not unique — the same is true of several Purāṇa titles, and of more than one Āgama — but it is unusually pronounced here, because the title carried so much prestige that attaching a work to it was worth doing. Attribution in this literature is a claim about lineage and legitimacy before it is a bibliographical statement, and a tradition holding that its scriptures are fragments of an unbounded revelation has no difficulty with the idea that a teaching may be from the Rudrayāmala without being in any particular copy of it.
Why Rudra, and not Bhairava
The choice of name is worth a moment. Bhairava is the god of this stream, and the tantras of the sixty-four are Bhairava tantras; a Bhairavayāmala would have been the obvious title. Rudra is the older and Vedic-facing name — the god of the Ṛgvedic hymns to Rudra and of the Śatarudrīya, the litany of the hundred Rudras in the Taittirīya recension of the Yajurveda: fierce, ambivalent, and prior to the sectarian articulation of Śaivism into streams. A Rudrayāmala presents itself, by its title alone, as the pairing at the root of the Śaiva revelation rather than as one scripture within a division of it.
That is consistent with the way the text is used. Later authors cite it not for a doctrine peculiar to it but as a general authority — the place one appeals to when a practice needs to be shown as old. The name does part of the work the citation is meant to do, and it is doing that work in the Vijñāna Bhairava's opening verse as much as in a sixteenth-century Bengali digest.
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यो हि जानाति भ्रूमध्ये भ्रूपद्मभेदनक्रमम् | स ममाग्रे समायाति जीवन्मुक्तो भवार्णवे
yo hi jānāti bhrūmadhye bhrūpadmabhedanakramam | sa mamāgre samāyāti jīvanmukto bhavārṇave
तत्क्रमोपक्रमज्ञानं महापातकनाशनम् | अकस्मात् सिद्धिदं नित्यं सदानन्दपदप्रदम्
tatkramopakramajñānaṃ mahāpātakanāśanam | akasmāt siddhidaṃ nityaṃ sadānandapadapradam
भार्या भवति कामेशी लक्ष्मीनाथो भवेद् ध्रुवम् | अथ राज्यक्रियासारं केन प्राप्नोति भूतले
bhāryā bhavati kāmeśī lakṣmīnātho bhaved dhruvam | atha rājyakriyāsāraṃ kena prāpnoti bhūtale
राजत्वं शिष्यवर्गाणां भेदनं केन वा भवेत् | साक्षात् सिद्धिक्रमज्ञानं भ्रूपद्मभेदनक्रमम्
rājatvaṃ śiṣyavargāṇāṃ bhedanaṃ kena vā bhavet | sākṣāt siddhikramajñānaṃ bhrūpadmabhedanakramam
कृपया वद मे शीघ्रं यदि श्रद्धा दया मयि | विस्तार्य कथयाम्यत्र सारसङ्केतमङ्गलम्
kṛpayā vada me śīghraṃ yadi śraddhā dayā mayi | vistārya kathayāmyatra sārasaṅketamaṅgalam
श्रीगुरोर्वदनाम्भोजनिजमन्त्रप्रकाशितम् | श्रुत्वा योगी योगयोग्यो भवत्येव न संशयः
śrīgurorvadanāmbhojanijamantraprakāśitam | śrutvā yogī yogayogyo bhavatyeva na saṃśayaḥ
अधोमुखे भाति महारविप्रभा | ग्रन्थिप्रचण्डोपरिवारकाभिः | शनैः शनैर्भेदनयोगकाले | प्रयत्नमाकृत्य भवेद्धि योगी
adhomukhe bhāti mahāraviprabhā | granthipracaṇḍoparivārakābhiḥ | śanaiḥ śanairbhedanayogakāle | prayatnamākṛtya bhaveddhi yogī
बद्धमेकासनं कृत्वा चित्तमारोप्य यत्नतः | भ्रूपद्मनिकरे शोभामण्डलानन्दपूरिते
baddhamekāsanaṃ kṛtvā cittamāropya yatnataḥ | bhrūpadmanikare śobhāmaṇḍalānandapūrite
सत्त्वग्रन्थिपदं भित्वा स्थिरचेता भवेद् ध्रुवम् | अकालमृत्युः कुत एव तस्य | प्रभाकरज्ञाननिकेतशोभौ | आकाशगामी भुवनाधिकारी | स्थिराशयः प्रेमकलापगामी
sattvagranthipadaṃ bhitvā sthiracetā bhaved dhruvam | akālamṛtyuḥ kuta eva tasya | prabhākarajñānaniketaśobhau | ākāśagāmī bhuvanādhikārī | sthirāśayaḥ premakalāpagāmī
सप्तसु ग्रन्थिमुखेषु देवताः सप्तधा मुदा
saptasu granthimukheṣu devatāḥ saptadhā mudā
विभान्ति योगिरक्षायै योगमायावशाय च | स्थिरमाया योगमाया कालमाया च लाकिनी
vibhānti yogirakṣāyai yogamāyāvaśāya ca | sthiramāyā yogamāyā kālamāyā ca lākinī
देवमाया धर्ममाया विमाया सप्त देवताः | ग्रन्थिमध्ये रत्नवर्णा निर्मलानन्ददायिकाः
devamāyā dharmamāyā vimāyā sapta devatāḥ | granthimadhye ratnavarṇā nirmalānandadāyikāḥ
सत्त्वग्रन्थिर्महादेव आकाशाग्रति भाति हि | आदौ तस्यापि भेदञ्च एकैकक्रमयोगतः
sattvagranthirmahādeva ākāśāgrati bhāti hi | ādau tasyāpi bhedañca ekaikakramayogataḥ
सूक्ष्मवायुक्रमेणैव भित्वा च योगिमण्डले | शीघ्रं याति मनो यस्य स वीरो न तु मानुषः
sūkṣmavāyukrameṇaiva bhitvā ca yogimaṇḍale | śīghraṃ yāti mano yasya sa vīro na tu mānuṣaḥ
ग्रन्थिनामानि वक्ष्यामि सावधानोऽवधारय | खगिनी द्राविणी धूम्रा कठिना कर्कटी तथा
granthināmāni vakṣyāmi sāvadhāno'vadhāraya | khaginī drāviṇī dhūmrā kaṭhinā karkaṭī tathā
श्यामला कपिला सप्त ग्रन्थिरूपप्रतिष्ठिता | खगिनीमन्त्रमुच्चार्य सूक्ष्मश्वासक्रमेण तु
śyāmalā kapilā sapta granthirūpapratiṣṭhitā | khaginīmantramuccārya sūkṣmaśvāsakrameṇa tu
ऊर्ध्वमार्गे विहायापि ह्यष्टोत्तरशतेन च | प्रणवं भुवनेशानी खगिनीबीजमेव च
ūrdhvamārge vihāyāpi hyaṣṭottaraśatena ca | praṇavaṃ bhuvaneśānī khaginībījameva ca
भेदा भेदा भवान्ते तु पुनः खं बीजमेव च | अस्त्रान्तं मन्त्रमुच्चार्य भेदने च दृढो भवेत्
bhedā bhedā bhavānte tu punaḥ khaṃ bījameva ca | astrāntaṃ mantramuccārya bhedane ca dṛḍho bhavet
द्राविणीमन्त्रमुच्चार्य सूक्ष्ममार्गेण भैरव | जपेदष्टोत्तरेणापि शतमन्त्रेण सर्वदा
drāviṇīmantramuccārya sūkṣmamārgeṇa bhairava | japedaṣṭottareṇāpi śatamantreṇa sarvadā
प्रणवं परमाबीजं ब्रह्मबीजं ततो बहिः | वाग्भवं द्राविणीबीजं ग्रन्थिद्रावययुग्मकम्
praṇavaṃ paramābījaṃ brahmabījaṃ tato bahiḥ | vāgbhavaṃ drāviṇībījaṃ granthidrāvayayugmakam
स्वाहास्त्र्यन्तं महामन्त्रं ध्यात्वा ध्यात्वा पुनः पुनः | जप्त्वा भ्रूदलसूक्ष्मदृष्ट्या विलोक्य भ्रूदलान्तरम्
svāhāstryantaṃ mahāmantraṃ dhyātvā dhyātvā punaḥ punaḥ | japtvā bhrūdalasūkṣmadṛṣṭyā vilokya bhrūdalāntaram
अकस्माद् भेदमाप्नोति किं बन्धक्लेशतः प्रभो | धूम्रामन्त्रं प्रवक्ष्यामि येन सिद्धो भवेन्नरः
akasmād bhedamāpnoti kiṃ bandhakleśataḥ prabho | dhūmrāmantraṃ pravakṣyāmi yena siddho bhavennaraḥ
प्रणवं कमलाबीजं देवीबीजं ततः परम् | धूम्राबीजं तदन्ते तु मृत्युनाशिनि शब्दतः
praṇavaṃ kamalābījaṃ devībījaṃ tataḥ param | dhūmrābījaṃ tadante tu mṛtyunāśini śabdataḥ
ग्रन्थिं हनयुगान्ते तु चास्त्राय फडिति स्थितिः | इति मन्त्रं सहस्रं वा शतं वाष्टोत्तरं जपेत्
granthiṃ hanayugānte tu cāstrāya phaḍiti sthitiḥ | iti mantraṃ sahasraṃ vā śataṃ vāṣṭottaraṃ japet
चक्रासनमुपाकृत्य भेकासनमथापि वा | भ्रुवोरन्तर्गतं पद्मं द्विदलं चारुमण्डलम्
cakrāsanamupākṛtya bhekāsanamathāpi vā | bhruvorantargataṃ padmaṃ dvidalaṃ cārumaṇḍalam
तदन्तरे कणीकायां महापीठं विचिन्तयेत् | बिन्दुषट्कोणमालिख्य त्रिकोणस्थान्तरः सुधीः
tadantare kaṇīkāyāṃ mahāpīṭhaṃ vicintayet | binduṣaṭkoṇamālikhya trikoṇasthāntaraḥ sudhīḥ
तद्वहिः सप्तभूरेखं विचिन्त्य पङ्कजं शुभम् | दिव्यं शतदलं विद्युत्कोटिकान्तिसमप्रभम्
tadvahiḥ saptabhūrekhaṃ vicintya paṅkajaṃ śubham | divyaṃ śatadalaṃ vidyutkoṭikāntisamaprabham
पत्रे पत्रे महामुद्रास्थानं परमदुर्लभम् | दिव्यस्थानं परीवारस्थानं ध्यात्वा पुनः पुनः
patre patre mahāmudrāsthānaṃ paramadurlabham | divyasthānaṃ parīvārasthānaṃ dhyātvā punaḥ punaḥ
कणीकायां ततो ध्यायेद् हाकिनीपरमेश्वरम् | कठिनामन्त्रमावक्ष्ये ग्रन्थिभेत्ता भवेदनु
kaṇīkāyāṃ tato dhyāyed hākinīparameśvaram | kaṭhināmantramāvakṣye granthibhettā bhavedanu
येन योगक्रमेणैव शास्त्रजालं वशं नयेत् | प्रणवं वाग्भवं माया रमा कामस्ततः परम्
yena yogakrameṇaiva śāstrajālaṃ vaśaṃ nayet | praṇavaṃ vāgbhavaṃ māyā ramā kāmastataḥ param
कठिनग्रन्थि छेदयेति युगलं परमेश्वरि | मायास्त्राय फडन्ताय महामन्त्र उदाहृतः
kaṭhinagranthi chedayeti yugalaṃ parameśvari | māyāstrāya phaḍantāya mahāmantra udāhṛtaḥ
शतमष्टोत्तरं नित्यं सहस्रं वा जपेद् बुधः | अधो मुण्डासनं कृत्वा तत्र पद्मासने विशेत्
śatamaṣṭottaraṃ nityaṃ sahasraṃ vā japed budhaḥ | adho muṇḍāsanaṃ kṛtvā tatra padmāsane viśet
भ्रूपद्मे चित्तमारोप्य महापीठे मनोरमे | पीठं त्रिकोणमध्ये तु बिन्दुषट्कोणमेव च
bhrūpadme cittamāropya mahāpīṭhe manorame | pīṭhaṃ trikoṇamadhye tu binduṣaṭkoṇameva ca
तद्वहिः सप्तभूबिम्बं तत्र पद्मं विचिन्तयेत् | रक्तं शत दलं पद्मं चतुर्द्वारं तदुत्तरे
tadvahiḥ saptabhūbimbaṃ tatra padmaṃ vicintayet | raktaṃ śata dalaṃ padmaṃ caturdvāraṃ taduttare
पत्रे पत्रे केशराणि त्रीणि त्रीणि क्रमेण तु | ब्रह्मविष्णुमहेशादिरूपाणि परिचिन्तयेत्
patre patre keśarāṇi trīṇi trīṇi krameṇa tu | brahmaviṣṇumaheśādirūpāṇi paricintayet
कर्कटीमन्त्रमावक्ष्ये साक्षाद्भूमिविभेदनात् | ब्र्रह्मबीजं मायाशब्दं मायाकर्कटीशब्दतः
karkaṭīmantramāvakṣye sākṣādbhūmivibhedanāt | brrahmabījaṃ māyāśabdaṃ māyākarkaṭīśabdataḥ
कूटग्रन्थिं भेदयेति द्वयं कामकला ततः | अस्त्राय फडिति ख्यातो महामन्त्रोत्तमोत्तमः
kūṭagranthiṃ bhedayeti dvayaṃ kāmakalā tataḥ | astrāya phaḍiti khyāto mahāmantrottamottamaḥ
शतमष्टोत्तरं ध्यात्वा मन्त्रं चिच्छक्तिमण्डले | श्यामलामन्त्रमावक्ष्ये भैरवेश महाप्रभो
śatamaṣṭottaraṃ dhyātvā mantraṃ cicchaktimaṇḍale | śyāmalāmantramāvakṣye bhairaveśa mahāprabho
शृणुष्वाराधय ज्ञानं सार्वज्ञसिद्धिदायकम् | प्रणवं कालिकाबीजं त्रिवारमुच्चरेत् सुधीः
śṛṇuṣvārādhaya jñānaṃ sārvajñasiddhidāyakam | praṇavaṃ kālikābījaṃ trivāramuccaret sudhīḥ
तदन्ते मायायुगलं श्रीबीजं तदनन्तरम् | तदन्ते श्यामलाबीजं दृढग्रन्थिविभेदिनी
tadante māyāyugalaṃ śrībījaṃ tadanantaram | tadante śyāmalābījaṃ dṛḍhagranthivibhedinī
विलं निर्मलं शब्दान्ते मा कुरु द्वयमेव च | कामास्त्राय फडिति च मन्त्रसारः प्रयोगदः
vilaṃ nirmalaṃ śabdānte mā kuru dvayameva ca | kāmāstrāya phaḍiti ca mantrasāraḥ prayogadaḥ
शतमष्टोत्तरं जाप्यं प्रत्यहं चासनस्थितः | शनैःशनैः सिद्धियुक्तो ज्ञानी मौनी महागुणी
śatamaṣṭottaraṃ jāpyaṃ pratyahaṃ cāsanasthitaḥ | śanaiḥśanaiḥ siddhiyukto jñānī maunī mahāguṇī
भवेत् साधकमुख्यश्च मम देहाश्रितो भवेत् | कपिलामन्त्रमावक्ष्ये शृणुष्व भैरवेश्वर
bhavet sādhakamukhyaśca mama dehāśrito bhavet | kapilāmantramāvakṣye śṛṇuṣva bhairaveśvara
प्रणवं बालाबीजं तु कपिलाबीजमुत्तमम् | तां तु ग्रन्थिं भेदयेति युगलं छेदयेति च
praṇavaṃ bālābījaṃ tu kapilābījamuttamam | tāṃ tu granthiṃ bhedayeti yugalaṃ chedayeti ca
चित्तं मे भूगृहे पश्चात् समारोपय युग्मकम् | पुनस्तु कपिलाबीजं मायाबीजं ततो वदेत्
cittaṃ me bhūgṛhe paścāt samāropaya yugmakam | punastu kapilābījaṃ māyābījaṃ tato vadet
रमास्त्राय फडन्तोऽयं महामन्त्रोत्तमोत्तमः | शतमष्टोत्तरं वापि सहस्रं प्रजपेद् यदि
ramāstrāya phaḍanto'yaṃ mahāmantrottamottamaḥ | śatamaṣṭottaraṃ vāpi sahasraṃ prajaped yadi
द्विमासा सप्तग्रन्थीनां भेत्ता स्याद् भैरवो यथा | अथ कान्त प्रवक्ष्यामि साधय त्वं सदा निशि | हृदि सिद्धान्तविज्ञानं सिद्धिमष्टां यदिच्छसि
dvimāsā saptagranthīnāṃ bhettā syād bhairavo yathā | atha kānta pravakṣyāmi sādhaya tvaṃ sadā niśi | hṛdi siddhāntavijñānaṃ siddhimaṣṭāṃ yadicchasi
गोपय त्वं प्रयत्नेन सच्छिष्ये च निवेदय | दुष्टेभ्यो वञ्चकेभ्यश्च पुत्रेभ्यो न प्रकाशय
gopaya tvaṃ prayatnena sacchiṣye ca nivedaya | duṣṭebhyo vañcakebhyaśca putrebhyo na prakāśaya
निर्जने प्रातरुत्थाय प्रातः कीतीं समाचरन् | देहबाह्यस्नानमादौ कृत्वा च साधकोत्तमः
nirjane prātarutthāya prātaḥ kītīṃ samācaran | dehabāhyasnānamādau kṛtvā ca sādhakottamaḥ
आसनञ्च गोपनीयं प्रत्येकेनापि कारयेत् | पूर्वोक्तयोगचिह्नानि आसनानि समाचरेत्
āsanañca gopanīyaṃ pratyekenāpi kārayet | pūrvoktayogacihnāni āsanāni samācaret
आदौ श्रीमत्स्यकूर्माम्बुजविकटकटस्वस्तिकेन्द्रासनानि | चित्राथर्वापवर्गानन विषमसमाचन्द्रताज्ञानदानि | कोकावाक्ताम्रचूडाशवभगमृगभीमाद्यवीरोत्कटानि | क्रोधाक्षत्राङ्गसिद्धाहिगरुमुकुटायोनिभेकासनानि
ādau śrīmatsyakūrmāmbujavikaṭakaṭasvastikendrāsanāni | citrātharvāpavargānana viṣamasamācandratājñānadāni | kokāvāktāmracūḍāśavabhagamṛgabhīmādyavīrotkaṭāni | krodhākṣatrāṅgasiddhāhigarumukuṭāyonibhekāsanāni
चतुस्त्रिंशत्संख्याघटितकवलं चासनमिह | प्रबुद्धं देहस्य क्षयमरणशङ्काविरहितम् | महच्छब्देनाढ्यं यदि गदितसत्रत्रयमिति | प्रभाते मध्याह्ने निशि विकुरुते योगहृदयः
catustriṃśatsaṃkhyāghaṭitakavalaṃ cāsanamiha | prabuddhaṃ dehasya kṣayamaraṇaśaṅkāvirahitam | mahacchabdenāḍhyaṃ yadi gaditasatratrayamiti | prabhāte madhyāhne niśi vikurute yogahṛdayaḥ
गौरी गौरवगुवीणीन्द्रियमहागार्हाग्निदा योगदा | योगानन्तभवद्गुणानुगमनाः को वा समर्थो मखैः | यस्यास्तां सविता दधाति मतिमान् पादाम्बुजं कोमलं | हाकिन्याः परनाथदेववपुषः सम्भाव्य सम्पूज्यते
gaurī gauravaguvīṇīndriyamahāgārhāgnidā yogadā | yogānantabhavadguṇānugamanāḥ ko vā samartho makhaiḥ | yasyāstāṃ savitā dadhāti matimān pādāmbujaṃ komalaṃ | hākinyāḥ paranāthadevavapuṣaḥ sambhāvya sampūjyate
एतान्यासनमूलानि कृत्वा दृढतरः सुधीः | निर्जने पूजनं कुर्याद् यदि कल्याणमिच्छति
etānyāsanamūlāni kṛtvā dṛḍhataraḥ sudhīḥ | nirjane pūjanaṃ kuryād yadi kalyāṇamicchati
दिव्यशङ्खहस्तपद्मो योगी योगमुपाश्रयेत् | आसनान्ते महापद्मासनं कृत्वाऽर्चयेन्मुदा
divyaśaṅkhahastapadmo yogī yogamupāśrayet | āsanānte mahāpadmāsanaṃ kṛtvā'rcayenmudā
इति योगाभ्यासकाल इदानीं यजनं शृणु | बाह्यपूजां समाप्यादौ हृद्यन्तर्यजनं चरेत्
iti yogābhyāsakāla idānīṃ yajanaṃ śṛṇu | bāhyapūjāṃ samāpyādau hṛdyantaryajanaṃ caret
योगाभ्यासविधिज्ञानमिति शास्त्रार्थनिश्चयम् | पूजानिर्घण्टनं नाथ शृणु संक्षेपतः प्रभो
yogābhyāsavidhijñānamiti śāstrārthaniścayam | pūjānirghaṇṭanaṃ nātha śṛṇu saṃkṣepataḥ prabho
तदन्ते तु प्रवक्तव्यं पूजाविधानमन्त्रकम् | सदाभ्यासेन योगेन जीवन्मुक्तिपदं लभेत्
tadante tu pravaktavyaṃ pūjāvidhānamantrakam | sadābhyāsena yogena jīvanmuktipadaṃ labhet
आदावाचमनं नाथ तदन्ते जलशोधनम् | आसनादिशोधनं तु चक्रमण्डलभावना
ādāvācamanaṃ nātha tadante jalaśodhanam | āsanādiśodhanaṃ tu cakramaṇḍalabhāvanā
शिखाग्रन्थिबन्धनं तु पीठनिर्माणमेव च | पुष्पघण्टाशोधनं तु शङ्खशोधनमेव च
śikhāgranthibandhanaṃ tu pīṭhanirmāṇameva ca | puṣpaghaṇṭāśodhanaṃ tu śaṅkhaśodhanameva ca