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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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अक्षमालाक्रमेणैव तद्वर्णानां विचारतः | तत्तद्वर्णविचारे तु यद्यत् सौख्यं प्रवर्त्तते
akṣamālākrameṇaiva tadvarṇānāṃ vicārataḥ | tattadvarṇavicāre tu yadyat saukhyaṃ pravarttate
अधिके दोषजाले तु अधिकं दुःखमेव च | बहुसौख्यं नित्यसौख्यं प्राप्नोति साधकोत्तमः
adhike doṣajāle tu adhikaṃ duḥkhameva ca | bahusaukhyaṃ nityasaukhyaṃ prāpnoti sādhakottamaḥ
एतासां तारकाणां तु वारान् शृणु यथाक्रमम् | रव्यादिरविवारान्तं ताराणामधिपं शुभम्
etāsāṃ tārakāṇāṃ tu vārān śṛṇu yathākramam | ravyādiravivārāntaṃ tārāṇāmadhipaṃ śubham
अशुभञ्च तथा रुद्र ज्ञात्वा प्रश्नार्थमावदेत् | तद्वारनिर्णयं वक्ष्ये पूर्वपङ्केरुहे दले
aśubhañca tathā rudra jñātvā praśnārthamāvadet | tadvāranirṇayaṃ vakṣye pūrvapaṅkeruhe dale
रवौ राज्यं बालकानां यदि प्रश्नं प्रियं फलम् | धर्मार्थलाभमेवं हि त्रयोविंशाधिके नरे
ravau rājyaṃ bālakānāṃ yadi praśnaṃ priyaṃ phalam | dharmārthalābhamevaṃ hi trayoviṃśādhike nare
संहितं परमानन्दं योगेन तत्त्वचिन्तनम् | इत्यादि रविवारस्य वृद्धानामशुभं शुभे
saṃhitaṃ paramānandaṃ yogena tattvacintanam | ityādi ravivārasya vṛddhānāmaśubhaṃ śubhe
सोमे रत्नमुपैति देवकुसुमामोदेन पूर्ण सुखम् | बालायां नवकन्यका शुभफलं मुद्रामयार्थ लभेत् | कैवल्यार्थविचेष्टनं नृपवधूप्रेमाभिलापः सदा | वाञ्छा पुण्यसुखास्पदेषु विमला भक्तिश्च सोमे दिने
some ratnamupaiti devakusumāmodena pūrṇa sukham | bālāyāṃ navakanyakā śubhaphalaṃ mudrāmayārtha labhet | kaivalyārthaviceṣṭanaṃ nṛpavadhūpremābhilāpaḥ sadā | vāñchā puṇyasukhāspadeṣu vimalā bhaktiśca some dine
पृथ्वीपुत्रो रुधिरवदनो बालबाली विशेषो | मुख्यं कार्यं दहति सहसा साहसं वासनायाम् | हन्ति प्रायो विफलघटितं शोकसन्तानसार| मोक्षं पुण्यं घटयति सदा मङ्गले भूमिवारे
pṛthvīputro rudhiravadano bālabālī viśeṣo | mukhyaṃ kāryaṃ dahati sahasā sāhasaṃ vāsanāyām | hanti prāyo viphalaghaṭitaṃ śokasantānasāra| mokṣaṃ puṇyaṃ ghaṭayati sadā maṅgale bhūmivāre
बुधे वारमुख्ये महापुण्यपुञ्ज| समाप्नोति मर्त्यस्तथा दुर्बलञ्च | सदा कालदोषं महाघोरदुःख| रिपूणां धनीनां महावीर्यदर्पम्
budhe vāramukhye mahāpuṇyapuñja| samāpnoti martyastathā durbalañca | sadā kāladoṣaṃ mahāghoraduḥkha| ripūṇāṃ dhanīnāṃ mahāvīryadarpam
सुराणां देवानां विविध धनलाभं वितरण| प्रतापं सत्कीत्ती क्रतुफलविशेषं विधिगतम् | जनानामानन्दं समर वसगतानन्द हृदये | प्रतिष्ठा सद्धर्मं गमयति मुदा वासनगुरौ
surāṇāṃ devānāṃ vividha dhanalābhaṃ vitaraṇa| pratāpaṃ satkīttī kratuphalaviśeṣaṃ vidhigatam | janānāmānandaṃ samara vasagatānanda hṛdaye | pratiṣṭhā saddharmaṃ gamayati mudā vāsanagurau
मन्दारमालान्वित देहधारी नाकस्थले गच्छति देवनिष्ठः | हरेः पदे भक्तिमुपैंति सत्यं प्रसाधनात् शुक्रसुवारकाले
mandāramālānvita dehadhārī nākasthale gacchati devaniṣṭhaḥ | hareḥ pade bhaktimupaiṃti satyaṃ prasādhanāt śukrasuvārakāle
शनैश्चरदिने भयं भुवनदोषमोहान्वित| क्षितिप्रियसुतप्रियं परमतारकं स्त्रीसुखम् | विशिष्टधननीरदं वयसि सिद्धिरृद्ध्यर्कज| भजन्ति यदि मानुषाः सकलकामनादेः प्रभोः
śanaiścaradine bhayaṃ bhuvanadoṣamohānvita| kṣitipriyasutapriyaṃ paramatārakaṃ strīsukham | viśiṣṭadhananīradaṃ vayasi siddhirṛddhyarkaja| bhajanti yadi mānuṣāḥ sakalakāmanādeḥ prabhoḥ
पुनश्च रविवारगं फलमतीव दुःखास्पद| प्रचण्डकिरणं सदा विकललोकरोगापहम् | तमेव परिभावनं परिकरोति यो वा नरो | न नश्यति कदाचन प्रचुरतापशापाकरम्
punaśca ravivāragaṃ phalamatīva duḥkhāspada| pracaṇḍakiraṇaṃ sadā vikalalokarogāpaham | tameva paribhāvanaṃ parikaroti yo vā naro | na naśyati kadācana pracuratāpaśāpākaram
कलाधरफलं शृणु प्रणवबाह्यसूक्ष्माश्रय| समग्रखचराफलं फलवतां हि सञ्ज्ञाफलम् | गभीरवचनं नृपप्रियकरस्य रक्षाकर| यदीन्दुभजनं यदा कलिशुभादिशम्भोऽकरोत्
kalādharaphalaṃ śṛṇu praṇavabāhyasūkṣmāśraya| samagrakhacarāphalaṃ phalavatāṃ hi sañjñāphalam | gabhīravacanaṃ nṛpapriyakarasya rakṣākara| yadīndubhajanaṃ yadā kaliśubhādiśambho'karot
द्वितीयदलमाहात्म्यं नक्षत्रमण्डलावृतम् | तत्तत्ताराफलं वक्ष्ये येन प्रश्नार्थनिर्णयः
dvitīyadalamāhātmyaṃ nakṣatramaṇḍalāvṛtam | tattattārāphalaṃ vakṣye yena praśnārthanirṇayaḥ
अश्लेषा बहुदुःखवादनगतं व्यामोहशोभावृत| नानाभृङ्गनिषेवणं धनवतां हानिः पदे सम्पदे | भूपानां परिवर्ज्जनं खलजनैराच्छादितं तापित| सन्दद्यात् क्षितिजातिभाति नियतं कोलाहले नारके
aśleṣā bahuduḥkhavādanagataṃ vyāmohaśobhāvṛta| nānābhṛṅganiṣevaṇaṃ dhanavatāṃ hāniḥ pade sampade | bhūpānāṃ parivarjjanaṃ khalajanairācchāditaṃ tāpita| sandadyāt kṣitijātibhāti niyataṃ kolāhale nārake
मघायां महेशि धनं हन्ति मध्ये महोल्लासवृद्धिं भयं तस्य शत्रोः | क्षितिक्षोभहन्तारमेत्यन्तभावं कुकामातुराणां सदा सङ्गकारम्
maghāyāṃ maheśi dhanaṃ hanti madhye mahollāsavṛddhiṃ bhayaṃ tasya śatroḥ | kṣitikṣobhahantārametyantabhāvaṃ kukāmāturāṇāṃ sadā saṅgakāram
पूर्वफल्गुनिनक्षत्रे दूरगानां फलं पठेत् | अतिधैर्यं शत्रुपक्षे हानयो यान्ति निश्चितम्
pūrvaphalguninakṣatre dūragānāṃ phalaṃ paṭhet | atidhairyaṃ śatrupakṣe hānayo yānti niścitam
फलमुत्तरफल्गुन्या दीयते गतिरीश्वरी | यदि देवपरो नाथ तदा सर्वत्र सुन्दरम्
phalamuttaraphalgunyā dīyate gatirīśvarī | yadi devaparo nātha tadā sarvatra sundaram
हस्तामस्तकव्रीडया शुभविलोकत्रये भाग्यदा | रक्ताङ्गीगतिचञ्चलामलगुणाह्लादेन कल्याणदा | सा नित्यं प्रददाति रुक्मशतकं भक्ताय यज्ञाथीने | नानाव्यञ्जनभोजनैरतिसुखी संज्ञासमूहं ददेत्
hastāmastakavrīḍayā śubhavilokatraye bhāgyadā | raktāṅgīgaticañcalāmalaguṇāhlādena kalyāṇadā | sā nityaṃ pradadāti rukmaśatakaṃ bhaktāya yajñāthīne | nānāvyañjanabhojanairatisukhī saṃjñāsamūhaṃ dadet
ददाति वित्तं जगतीह चित्रा मनोरथं व्याकुलतामलङ्कृता | कदाचिदेवं हि शरीरदुःखदं न प्राप्नुयादीश्वरभक्तिमालभेत्
dadāti vittaṃ jagatīha citrā manorathaṃ vyākulatāmalaṅkṛtā | kadācidevaṃ hi śarīraduḥkhadaṃ na prāpnuyādīśvarabhaktimālabhet
अश्लेषानाथ शुक्रो विपदमपि कदा नो ददाति प्रदुःख| दक्षे पत्रे विहारोत्तरभयहराचण्डतापं न हन्ति | जीवः श्रीमानमोघाशाधनमपि विविधं ब्राह्मणः पीतवर्णः | पूर्वान्तःफल्गुनीशो विधुतनुजवरो नीलवर्णः स्वपत्रम्
aśleṣānātha śukro vipadamapi kadā no dadāti praduḥkha| dakṣe patre vihārottarabhayaharācaṇḍatāpaṃ na hanti | jīvaḥ śrīmānamoghāśādhanamapi vividhaṃ brāhmaṇaḥ pītavarṇaḥ | pūrvāntaḥphalgunīśo vidhutanujavaro nīlavarṇaḥ svapatram
कुरुते बहुसुखवित्तं उत्तरफल्गुनीनाथो मङ्गलेन | हस्तायाः पतिश्चन्द्रो विभवमनन्तं चित्रेशो रविः
kurute bahusukhavittaṃ uttaraphalgunīnātho maṅgalena | hastāyāḥ patiścandro vibhavamanantaṃ citreśo raviḥ
अधस्तृतीयपत्रस्य नक्षत्राणि शृणु प्रभो | यासां वारविशिष्टानां प्रश्ननिष्कर्षसत्फलम्
adhastṛtīyapatrasya nakṣatrāṇi śṛṇu prabho | yāsāṃ vāraviśiṣṭānāṃ praśnaniṣkarṣasatphalam
स्वातीं रविः पाति महोग्र तेजसा | विनाशकाले विपरीतबुद्धिदः | इन्दुवीशाखां सुखदः सरस्वती| कुजोऽनुराधां विपदां प्रबाधाम्
svātīṃ raviḥ pāti mahogra tejasā | vināśakāle viparītabuddhidaḥ | induvīśākhāṃ sukhadaḥ sarasvatī| kujo'nurādhāṃ vipadāṃ prabādhām
बुधो हि पायात् सकलार्थसाधिनी| तथा हि मूलां सुखदाञ्च जीवः | तदा धनार्थं प्रददाति शुक्रः | पूर्वान्विताऽऽषाढिकयाऽन्वितः सुखम्
budho hi pāyāt sakalārthasādhinī| tathā hi mūlāṃ sukhadāñca jīvaḥ | tadā dhanārthaṃ pradadāti śukraḥ | pūrvānvitā''ṣāḍhikayā'nvitaḥ sukham
चतुर्थपत्रं वामस्थं महामङ्गलकारणम् | अथर्ववेदरूपं तत् सर्वप्रश्नकथावृतम्
caturthapatraṃ vāmasthaṃ mahāmaṅgalakāraṇam | atharvavedarūpaṃ tat sarvapraśnakathāvṛtam
विपरीते महद्दुखं वर्णसौख्येऽपि हानयः | भवन्ति तारकाणाञ्च शुभदृष्टया महोदयाः
viparīte mahaddukhaṃ varṇasaukhye'pi hānayaḥ | bhavanti tārakāṇāñca śubhadṛṣṭayā mahodayāḥ
तत्तारकानाथगुणं शुभाशुभफलप्रदम् | प्रश्नवर्णसमूहानां मतमालोक्य निर्णयम्
tattārakānāthaguṇaṃ śubhāśubhaphalapradam | praśnavarṇasamūhānāṃ matamālokya nirṇayam
शनिः पात्युत्तराषाढां हानिरूपां विपाकदाम् | दुःखदारिद्र्यसंयुक्तां देवनिष्ठेन बाधते
śaniḥ pātyuttarāṣāḍhāṃ hānirūpāṃ vipākadām | duḥkhadāridryasaṃyuktāṃ devaniṣṭhena bādhate
रविः प्रपाति श्रवणां धनादिभिः प्रधानदेवाश्रयनिवीकल्पाम् | तथा धनिष्ठां फलदां सुधांशुः कुजो विपत्तिं शतभिग्गणेशः
raviḥ prapāti śravaṇāṃ dhanādibhiḥ pradhānadevāśrayanivīkalpām | tathā dhaniṣṭhāṃ phaladāṃ sudhāṃśuḥ kujo vipattiṃ śatabhiggaṇeśaḥ
पूर्वभाद्रपदानाथो बुधः काञ्चनवर्धनः | तथा लोकं महादेवोत्तरभाद्रपदापतिः
pūrvabhādrapadānātho budhaḥ kāñcanavardhanaḥ | tathā lokaṃ mahādevottarabhādrapadāpatiḥ
बृहस्पतिः सुखोल्लासं रेवती शस्तथा भृगुः | ददाति परमाह्लादं स्वस्व पत्रस्थराशिभिः
bṛhaspatiḥ sukhollāsaṃ revatī śastathā bhṛguḥ | dadāti paramāhlādaṃ svasva patrastharāśibhiḥ
अभिजित्तारकं पाति शनिः श्रीमान् धनप्रदः | फलभागं मुदा दातुं शनी राजमृगान्तिके
abhijittārakaṃ pāti śaniḥ śrīmān dhanapradaḥ | phalabhāgaṃ mudā dātuṃ śanī rājamṛgāntike
तच्चन्द्रोच्चस्थमिति के वदन्ति परमप्रियम् | राहुराजा ग्रहाः क्षेत्रे अभिजित् कालवेष्टितः
taccandroccasthamiti ke vadanti paramapriyam | rāhurājā grahāḥ kṣetre abhijit kālaveṣṭitaḥ
तत्कालं सूक्ष्मतद्रूपं यो जानाति महीतले | सन्ध्याकालमिति ज्ञेयं शनिराहू सुखान्तयोः
tatkālaṃ sūkṣmatadrūpaṃ yo jānāti mahītale | sandhyākālamiti jñeyaṃ śanirāhū sukhāntayoḥ
तत्सन्धिकालमेवं हि सत्त्वगुणमहोदयम् | तत्कुम्भकं विजानीयान्मदीय देहसम्भवम्
tatsandhikālamevaṃ hi sattvaguṇamahodayam | tatkumbhakaṃ vijānīyānmadīya dehasambhavam
महासूक्ष्मक्षणं तद्धि कुण्डलीमण्डलं यथा | तस्याः प्रथमभागे च धारणाख्यः शनिः प्रभुः
mahāsūkṣmakṣaṇaṃ taddhi kuṇḍalīmaṇḍalaṃ yathā | tasyāḥ prathamabhāge ca dhāraṇākhyaḥ śaniḥ prabhuḥ
स्वयं ब्रह्मा मुदा भाति निरञ्जनकलेवरः | तस्याः शेषे रेचनाख्यः संहारविग्रहः शुचिः
svayaṃ brahmā mudā bhāti nirañjanakalevaraḥ | tasyāḥ śeṣe recanākhyaḥ saṃhāravigrahaḥ śuciḥ
राहुरूपी स्वयं शम्भुः पञ्चतत्त्वविधानवित् | कालरूपी महादेवो विकटास्यो भयङ्करः
rāhurūpī svayaṃ śambhuḥ pañcatattvavidhānavit | kālarūpī mahādevo vikaṭāsyo bhayaṅkaraḥ
सर्वपापानलं हन्ति चन्द्ररूपी सुधाकरः | कृष्णवर्णः कालयमः पुण्यापुण्यनिरूपकः
sarvapāpānalaṃ hanti candrarūpī sudhākaraḥ | kṛṣṇavarṇaḥ kālayamaḥ puṇyāpuṇyanirūpakaḥ
द्वयोर्मध्ये सूक्ष्मरूपा तडित्कोटिसमप्रभा | महासत्त्वाश्रिता देवी विष्णुमायाग्रहाश्रिता
dvayormadhye sūkṣmarūpā taḍitkoṭisamaprabhā | mahāsattvāśritā devī viṣṇumāyāgrahāśritā
अभिजित्तारका सूक्ष्मा सन्धिकाललया जया | कुम्भकाक्रान्तहृदया ग्रहचक्रपुरोगमा
abhijittārakā sūkṣmā sandhikālalayā jayā | kumbhakākrāntahṛdayā grahacakrapurogamā
नक्षत्रमण्डलग्राममध्यस्था तिथिषोडशी | असामयी सूक्ष्मकला तरुणानन्दनिर्भरा
nakṣatramaṇḍalagrāmamadhyasthā tithiṣoḍaśī | asāmayī sūkṣmakalā taruṇānandanirbharā
अस्या आद्यभागसंस्थो ब्रह्मरूपी रजोगुणः | अस्याः शेषः कालरूपी तमोगुणलयप्रियः
asyā ādyabhāgasaṃstho brahmarūpī rajoguṇaḥ | asyāḥ śeṣaḥ kālarūpī tamoguṇalayapriyaḥ
चन्द्रो ब्रह्मा शिवः सूर्यो महामायातनूत्तरः | आत्रेयी परमा शक्तिः सुषुम्नान्तरगामिनी
candro brahmā śivaḥ sūryo mahāmāyātanūttaraḥ | ātreyī paramā śaktiḥ suṣumnāntaragāminī
मध्यस्था ब्रह्मशिवयोवीधिशास्त्रस्य सिद्धिदा | यैर्ज्ञायते सर्वसंस्था सर्वानन्दहृदि स्थिता
madhyasthā brahmaśivayovīdhiśāstrasya siddhidā | yairjñāyate sarvasaṃsthā sarvānandahṛdi sthitā
तैरानन्दफलोपेतैः सत्त्वसम्भोगकारिणी | महाविष्णुर्महामाया चन्द्रतारास्वरूपिणी
tairānandaphalopetaiḥ sattvasambhogakāriṇī | mahāviṣṇurmahāmāyā candratārāsvarūpiṇī
मुक्तिदा भोगदा भोग्या शम्भोराद्या महेश्वरी | अज्ञानावृतता घोरान्धकारकालसंहारहंसिनी
muktidā bhogadā bhogyā śambhorādyā maheśvarī | ajñānāvṛtatā ghorāndhakārakālasaṃhārahaṃsinī
मन्दवायुप्रिया यस्य कल्पनार्थे च वीरहा | सा पाति जगतां लोकान् तस्याधीनमिदं जगत्
mandavāyupriyā yasya kalpanārthe ca vīrahā | sā pāti jagatāṃ lokān tasyādhīnamidaṃ jagat
नाकाले मिरयते कश्चिद् यदि जानाति वायवीम् | वायवी परमा शक्तिरिति तन्त्रार्थ निर्णयः
nākāle mirayate kaścid yadi jānāti vāyavīm | vāyavī paramā śaktiriti tantrārtha nirṇayaḥ
सूक्ष्मागमनरूपेण सूक्ष्मसिद्धिं ददाति या | नराणां भजनार्थाय अष्टैश्वर्यजयाय च
sūkṣmāgamanarūpeṇa sūkṣmasiddhiṃ dadāti yā | narāṇāṃ bhajanārthāya aṣṭaiśvaryajayāya ca
कथितं ब्रह्मणा पूर्वं शिष्याय तनुजाय च | लोभमोहकामक्रोधमदमात्सर्यहाय च
kathitaṃ brahmaṇā pūrvaṃ śiṣyāya tanujāya ca | lobhamohakāmakrodhamadamātsaryahāya ca
तत्क्रमं परमं प्रीतिवर्धनं भूतले प्रभो | आज्ञाचक्रस्य मध्ये तु वायवी परितिष्ठति
tatkramaṃ paramaṃ prītivardhanaṃ bhūtale prabho | ājñācakrasya madhye tu vāyavī paritiṣṭhati
चन्द्रसूर्याग्निरूपा सा धर्माधर्मविवजीता | मनोरूपा बुद्धिरूपा शरीरं व्याप्यं तिष्ठति
candrasūryāgnirūpā sā dharmādharmavivajītā | manorūpā buddhirūpā śarīraṃ vyāpyaṃ tiṣṭhati
आज्ञा द्विदलमध्ये तु चतुद्र्दशमुदाहृतम् | वेददले वेदवर्णं वादिसान्तं महाप्रभम्
ājñā dvidalamadhye tu catudrdaśamudāhṛtam | vedadale vedavarṇaṃ vādisāntaṃ mahāprabham
तदग्निरूप सम्पन्नम् ऋग्वेदादिसमन्वितम् | शृणु तद्वेदमाहात्म्यं क्रमशः क्रमशः प्रभो
tadagnirūpa sampannam ṛgvedādisamanvitam | śṛṇu tadvedamāhātmyaṃ kramaśaḥ kramaśaḥ prabho
देवकार्यं वेदशाखापल्लवं प्रणवं परम् | वदामि परमानन्द भैरवाह्लादमाशृणु
devakāryaṃ vedaśākhāpallavaṃ praṇavaṃ param | vadāmi paramānanda bhairavāhlādamāśṛṇu
आद्यपत्रे अकारञ्च ऋग्वेदं परमाक्षरम् | ब्रह्माणं तं विजानीयाद् आद्यवेदार्थनिर्णयम्
ādyapatre akārañca ṛgvedaṃ paramākṣaram | brahmāṇaṃ taṃ vijānīyād ādyavedārthanirṇayam
वेदेन लभ्यते सर्वं वेदाधीनमिदं जगत् | वेदमन्त्रविहीनो यः शक्तिविद्यां समभ्यसेत्
vedena labhyate sarvaṃ vedādhīnamidaṃ jagat | vedamantravihīno yaḥ śaktividyāṃ samabhyaset