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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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अनुलोमविलोमेन शास्त्रस्यानुक्रमेण च | बाल्यं कैशोरमुल्लासं वृद्धिः सिद्धिश्च यौवने
anulomavilomena śāstrasyānukrameṇa ca | bālyaṃ kaiśoramullāsaṃ vṛddhiḥ siddhiśca yauvane
वृद्धो वृद्धत्वमाप्नोति अस्ते च निधनं भवेत् | नवग्रहास्तत्र मध्ये पञ्चप्राणाश्च सन्ति वै
vṛddho vṛddhatvamāpnoti aste ca nidhanaṃ bhavet | navagrahāstatra madhye pañcaprāṇāśca santi vai
अनुलोमविलोमेन गणयेद्दशकोणके | दशकोणे सर्वसिद्धिरष्टसिद्धिश्च तत्र वै
anulomavilomena gaṇayeddaśakoṇake | daśakoṇe sarvasiddhiraṣṭasiddhiśca tatra vai
अष्टपत्रे प्रशंसन्ति अधोऽनन्तमध्ये गृहे | ब्राह्मणमूर्ध्वगेहे च मन्त्रवर्णांश्च तत्तु तान्
aṣṭapatre praśaṃsanti adho'nantamadhye gṛhe | brāhmaṇamūrdhvagehe ca mantravarṇāṃśca tattu tān
समाश्रित्य जपेद्विद्यां सूरयः क्रमरूपिणीम् | ह्रस्वदेवीं ह्रस्वबुद्धिं ददाति साधकाय च
samāśritya japedvidyāṃ sūrayaḥ kramarūpiṇīm | hrasvadevīṃ hrasvabuddhiṃ dadāti sādhakāya ca
यदि क्रोधपरा विद्या भक्षयेत् साधकं लघु | अतः समवयोरूपां देवतामष्टसिद्धिदाम्
yadi krodhaparā vidyā bhakṣayet sādhakaṃ laghu | ataḥ samavayorūpāṃ devatāmaṣṭasiddhidām
देवो भूत्वा यजेद्देवं तदा मोक्षं समाप्नुयात् | यदि वर्णं न जानाति कौलपुत्रोऽप्यधो व्रजेत्
devo bhūtvā yajeddevaṃ tadā mokṣaṃ samāpnuyāt | yadi varṇaṃ na jānāti kaulaputro'pyadho vrajet
डाकिनी तं भक्षयति दीक्षामन्त्रार्णहीनकम् | ततो वर्णविचारञ्च प्रवक्ष्यामि समासतः
ḍākinī taṃ bhakṣayati dīkṣāmantrārṇahīnakam | tato varṇavicārañca pravakṣyāmi samāsataḥ
चापान् धृत्वा नरेन्द्रस्तमपि मनुजकं पालयन्तीह लोके | सर्व चन्द्रो विघातं प्रचुरमयभयं भास्करो हन्ति शोकान् | चातुर्थ्या चक्रपाणेः पदमपि चपला सन्ददातीह माया | योगोद्योगी चरुगतमनसा साधकायाऽऽशु योगम्
cāpān dhṛtvā narendrastamapi manujakaṃ pālayantīha loke | sarva candro vighātaṃ pracuramayabhayaṃ bhāskaro hanti śokān | cāturthyā cakrapāṇeḥ padamapi capalā sandadātīha māyā | yogodyogī carugatamanasā sādhakāyā''śu yogam
छत्राशा कमले स्थिता स्थितिलये वाञ्छाफलश्रीधरा | छायामण्डपमध्यगाच्छलगता छत्रञ्छटा तेजसा | त्रैलोक्यं प्रतिपाति पाशुपतिभिः क्षेत्राधिपैः श्रीधरैः | प्राणप्रेमविहारिणी भगवतीच्छत्रेण तं साधकम्
chatrāśā kamale sthitā sthitilaye vāñchāphalaśrīdharā | chāyāmaṇḍapamadhyagācchalagatā chatrañchaṭā tejasā | trailokyaṃ pratipāti pāśupatibhiḥ kṣetrādhipaiḥ śrīdharaiḥ | prāṇapremavihāriṇī bhagavatīcchatreṇa taṃ sādhakam
जातिख्यातिरनुत्तमा प्रभवति प्रीतायमाभ्यासता| जीवानामतिदुःखराशिहननात् एकार्थसञ्चारिणी | वज्रा जीवनमध्यगा गतिमती विद्या जया यामिनी | जाता जातनिवारिणी जनमनःसंहारचिन्तावतु
jātikhyātiranuttamā prabhavati prītāyamābhyāsatā| jīvānāmatiduḥkharāśihananāt ekārthasañcāriṇī | vajrā jīvanamadhyagā gatimatī vidyā jayā yāminī | jātā jātanivāriṇī janamanaḥsaṃhāracintāvatu
झं झंत्वादविवादं झटिति झरझरा झारयाबीजझङ्का| गङ्गा हन्ति हताशुभा धनमुखी कैवल्यमुक्तिप्रदा | कृत्वा रक्षति साधकं झरझनत्कारेण सूक्ष्मानिला | कामक्रोधविनाशिनी शशिमुखी झङ्कारशब्दप्रिया
jhaṃ jhaṃtvādavivādaṃ jhaṭiti jharajharā jhārayābījajhaṅkā| gaṅgā hanti hatāśubhā dhanamukhī kaivalyamuktipradā | kṛtvā rakṣati sādhakaṃ jharajhanatkāreṇa sūkṣmānilā | kāmakrodhavināśinī śaśimukhī jhaṅkāraśabdapriyā
ञकारबीजामलभावसारैः बाणस्य पुञ्जं प्रतिहन्ति योगिनी | खड्गायुधा सा रसपानमत्ता संहारनिद्राकुलसाधुदुःखहा
ñakārabījāmalabhāvasāraiḥ bāṇasya puñjaṃ pratihanti yoginī | khaḍgāyudhā sā rasapānamattā saṃhāranidrākulasādhuduḥkhahā
चन्द्रातपस्निग्धसुकान्त विग्रहा टङ्कास्त्र वज्रास्त्रहतारिपुङ्गवाः | टिं टिं महामन्त्रजपेन सिद्धिदा हन्ति श्रियं कापुरुषस्य पातकम्
candrātapasnigdhasukānta vigrahā ṭaṅkāstra vajrāstrahatāripuṅgavāḥ | ṭiṃ ṭiṃ mahāmantrajapena siddhidā hanti śriyaṃ kāpuruṣasya pātakam
विशालनेत्रा यदि चारुकाङ्गी ठं ठं स्वबीजं परिपाति कक्षरी | मनोगतं दुःखसमूहमुर्वशी रत्नाकरा सैन्यकुलं निहन्ति
viśālanetrā yadi cārukāṅgī ṭhaṃ ṭhaṃ svabījaṃ paripāti kakṣarī | manogataṃ duḥkhasamūhamurvaśī ratnākarā sainyakulaṃ nihanti
डामरा जगतामाद्या डं डां डिं डीं स्वरूपिणी | कामचक्रे सुखं दत्वा सारयैवं तनोति सा
ḍāmarā jagatāmādyā ḍaṃ ḍāṃ ḍiṃ ḍīṃ svarūpiṇī | kāmacakre sukhaṃ datvā sārayaivaṃ tanoti sā
ढं ढां बीजात्मिका विद्या रत्नमन्दिरस्ंस्थिता | ढक्कारी पाशहस्ता च साधक पाति सुन्दरी
ḍhaṃ ḍhāṃ bījātmikā vidyā ratnamandirasṃsthitā | ḍhakkārī pāśahastā ca sādhaka pāti sundarī
णं णां णिं णीं जपति सुजनो जीवनीमध्यसंस्था | अष्टैश्वर्या प्रभवति हृदि क्षोभपुञ्जापहाय | वाराणस्यां सकलभयहा सन्ददातीह लक्ष्मी| सूक्ष्मात्यन्तानलपथमुखी कालजालं निहन्ति
ṇaṃ ṇāṃ ṇiṃ ṇīṃ japati sujano jīvanīmadhyasaṃsthā | aṣṭaiśvaryā prabhavati hṛdi kṣobhapuñjāpahāya | vārāṇasyāṃ sakalabhayahā sandadātīha lakṣmī| sūkṣmātyantānalapathamukhī kālajālaṃ nihanti
तारारूपा तरुस्था त्रिनयन कुटिला तारकाख्या | निहन्त्री तन्वश्रेणी तरुवरकलात्राणहेतोरतीता | तालक्षेत्रा तडिदिव कलाकोटिसूर्यप्रकाशा | तोकादीनां बहलतरुणी तारकं पाति भक्तम्
tārārūpā tarusthā trinayana kuṭilā tārakākhyā | nihantrī tanvaśreṇī taruvarakalātrāṇahetoratītā | tālakṣetrā taḍidiva kalākoṭisūryaprakāśā | tokādīnāṃ bahalataruṇī tārakaṃ pāti bhaktam
दाली दरिद्रातिनिकृष्टदुःखहा दान्तप्रिया दैत्यविदारिणी दहा | दानस्थलस्था दयिता जगत्पतेर्दयां ददाति द्रवदेवदारा
dālī daridrātinikṛṣṭaduḥkhahā dāntapriyā daityavidāriṇī dahā | dānasthalasthā dayitā jagatpaterdayāṃ dadāti dravadevadārā
धात्री धराधारणतत्परा धनी धनप्रदा धर्मगतिर्धरित्री | दधार धीरं धनबीजमालिनी ध्यानस्थिता धर्मनिरूपणाय
dhātrī dharādhāraṇatatparā dhanī dhanapradā dharmagatirdharitrī | dadhāra dhīraṃ dhanabījamālinī dhyānasthitā dharmanirūpaṇāya
नन्दस्य प्रतिपालनाय जगतामानन्दपुञ्जोदया | योगिन्यो नयनाम्बुजोज्ज्वलशिखाशोभा प्रमालाक्षरा | नीता नावपथस्थिता मतिमती याः पालयन्तीह ताः | पान्तु श्रीमुखतेजसा खलु यथा कालक्रमात् साधकम्
nandasya pratipālanāya jagatāmānandapuñjodayā | yoginyo nayanāmbujojjvalaśikhāśobhā pramālākṣarā | nītā nāvapathasthitā matimatī yāḥ pālayantīha tāḥ | pāntu śrīmukhatejasā khalu yathā kālakramāt sādhakam
पीता प्रेमविलासिनी वरपथज्ञानाश्रया पालनात् | पूज्या पायसपा परापरपदा पीताम्बरा पोषणा | प्रौढा प्रेमवती पुराणकथना पायात् पुरा पावनी | या कामेश्वरपावनं परजनं श्री साधकं प्रस्थिता
pītā premavilāsinī varapathajñānāśrayā pālanāt | pūjyā pāyasapā parāparapadā pītāmbarā poṣaṇā | prauḍhā premavatī purāṇakathanā pāyāt purā pāvanī | yā kāmeśvarapāvanaṃ parajanaṃ śrī sādhakaṃ prasthitā
फुत्फणिवरमाला फेरवी फेरुरूपा | फणधरमुखकुल्याम्भोजवाक्यामृताब्धौ | निरवधिहरिकण्ठे वाक्यरूपा फलस्था | फलगतफणिचूडा पातु फुल्लारविन्दे
phutphaṇivaramālā pheravī pherurūpā | phaṇadharamukhakulyāmbhojavākyāmṛtābdhau | niravadhiharikaṇṭhe vākyarūpā phalasthā | phalagataphaṇicūḍā pātu phullāravinde
वज्राख्यां वशकारिणीं यदि जपेत् श्रीपादसंसेवनात् | बाल्यं वेदविनिर्गतां भगवतीं श्रीरामदेवोर्व्वराम् | वश्या तस्य कराम्बुजे वसति सा वीरासनःस्था वशा | वक्त्राम्भोरुह कोमले भगवती भूतेश्वरी भूतगा
vajrākhyāṃ vaśakāriṇīṃ yadi japet śrīpādasaṃsevanāt | bālyaṃ vedavinirgatāṃ bhagavatīṃ śrīrāmadevorvvarām | vaśyā tasya karāmbuje vasati sā vīrāsanaḥsthā vaśā | vaktrāmbhoruha komale bhagavatī bhūteśvarī bhūtagā
यातप्रिया या प्रतिभाति योगिनी | यामास्थिता योगमुखास्पदा यथा | योनिस्थले सा यतिसाधक| यशोयात्रा सदा पाति यमादिकं दहेत्
yātapriyā yā pratibhāti yoginī | yāmāsthitā yogamukhāspadā yathā | yonisthale sā yatisādhaka| yaśoyātrā sadā pāti yamādikaṃ dahet
लक्ष्मीर्लाङ्गलिलक्षणा सुललना लोलामला निर्भया | बालामूलमिवासतां लवणाकुला सिन्धूल्लासलीलाकुला | लोलाकोलकुलान्नजानलमुखी लग्नालघूराकुला | कौलार्काकुललोचना लयकरी लीलालयं पाति माम्
lakṣmīrlāṅgalilakṣaṇā sulalanā lolāmalā nirbhayā | bālāmūlamivāsatāṃ lavaṇākulā sindhūllāsalīlākulā | lolākolakulānnajānalamukhī lagnālaghūrākulā | kaulārkākulalocanā layakarī līlālayaṃ pāti mām
विषासवस्थानरणस्थवासना | वश्यावहन्ती ललनावशार्थम् | सा पाति वीरं यदि तां भजेद् वशी | विषाशनं ते निवसन्ति वारुणीम्
viṣāsavasthānaraṇasthavāsanā | vaśyāvahantī lalanāvaśārtham | sā pāti vīraṃ yadi tāṃ bhajed vaśī | viṣāśanaṃ te nivasanti vāruṇīm
शीतां शशीशोक विशेषनाशिनी| भजेत् सुशीलां स भवेद्दवाकरः | शिवां शचीं शौचशुभां शवप्रिया| शवस्थितां शीतलदेशशोभिताम्
śītāṃ śaśīśoka viśeṣanāśinī| bhajet suśīlāṃ sa bhaveddavākaraḥ | śivāṃ śacīṃ śaucaśubhāṃ śavapriyā| śavasthitāṃ śītaladeśaśobhitām
षट्चक्रे षट्पदाषाढी षडङ्गस्था षडानना | षट्चक्रे सिद्धिदा पाति साधकं षोडशी मुदा
ṣaṭcakre ṣaṭpadāṣāḍhī ṣaḍaṅgasthā ṣaḍānanā | ṣaṭcakre siddhidā pāti sādhakaṃ ṣoḍaśī mudā
सा मा सूक्ष्मा वहति सुजलं सप्तनाकस्थलाढ्या | सारा साक्षात् सुखसमरसोज्ज्वालसाह्लादसाम्या | साकारा साम्बुजमधुगिरा पूरयन्ती महार्थं | वेदा सौरा सुरमतिनिवहा सामवेदान्तरस्था
sā mā sūkṣmā vahati sujalaṃ saptanākasthalāḍhyā | sārā sākṣāt sukhasamarasojjvālasāhlādasāmyā | sākārā sāmbujamadhugirā pūrayantī mahārthaṃ | vedā saurā suramatinivahā sāmavedāntarasthā
हठात्कारेण सहारा हरति प्राणहं जनम् | निहारिणं न सा हन्ति हिरण्याहारमालिनी
haṭhātkāreṇa sahārā harati prāṇahaṃ janam | nihāriṇaṃ na sā hanti hiraṇyāhāramālinī
आलोका लक्षजपदा लाक्षरंल्लक्षणा समा | आलग्दानाल सालापा पाति तं यो भजेल्लघु
ālokā lakṣajapadā lākṣaraṃllakṣaṇā samā | ālagdānāla sālāpā pāti taṃ yo bhajellaghu
क्षयं क्षितौ याति सुसूक्ष्मभावन| विहाय मन्त्री क्षयरोगहारिणी | सूक्ष्मातिसूक्ष्मान्यतमं विचिन्तयेत् | क्षोभादिकं पक्षकलाक्षयन्ती
kṣayaṃ kṣitau yāti susūkṣmabhāvana| vihāya mantrī kṣayarogahāriṇī | sūkṣmātisūkṣmānyatamaṃ vicintayet | kṣobhādikaṃ pakṣakalākṣayantī
षोडशस्वरभेदेन फलं शृणु महाप्रभो | संक्षेपेण प्रवक्तव्यमुत्कृष्टं फलकाङ्क्षणाम्
ṣoḍaśasvarabhedena phalaṃ śṛṇu mahāprabho | saṃkṣepeṇa pravaktavyamutkṛṣṭaṃ phalakāṅkṣaṇām
अ आ इ ई उ ऊ ऋ ॠ | आद्याष्टस्वरमङ्गलं जपति यः श्रीनाथवक्त्राम्बुजा| प्राप्य श्रीधरनायकः क्षितितले सिद्धो भवेत् तत्क्षणात् | राजा राजकुलेश्वरो जयपथे दीपोज्वलामालया | सम्पश्येत् परमां कलां जयति सः कामानलं ताडयेत्
a ā i ī u ū ṛ ṝ | ādyāṣṭasvaramaṅgalaṃ japati yaḥ śrīnāthavaktrāmbujā| prāpya śrīdharanāyakaḥ kṣititale siddho bhavet tatkṣaṇāt | rājā rājakuleśvaro jayapathe dīpojvalāmālayā | sampaśyet paramāṃ kalāṃ jayati saḥ kāmānalaṃ tāḍayet
ळ् ळ् ए ए ओ औ अं अः | शेषाष्टौ स्वरपावनी प्रियजनानन्देन मन्दोदरी | मन्त्रं हन्ति मदानना त्रिजगतां साधूत्तमानां सुखम् | दत्त्वा पालयति प्रभा प्रलयके कौटिल्यविद्यापहा | भक्तये क्षितिपालनं निजजपध्यानाकुलामङ्गलम्
ḷ ḷ e e o au aṃ aḥ | śeṣāṣṭau svarapāvanī priyajanānandena mandodarī | mantraṃ hanti madānanā trijagatāṃ sādhūttamānāṃ sukham | dattvā pālayati prabhā pralayake kauṭilyavidyāpahā | bhaktaye kṣitipālanaṃ nijajapadhyānākulāmaṅgalam
इति वर्णफलं ज्ञात्वा यो गृह्णाति मनूत्तमम् | स भवेत् कुलयोगार्थी सिद्धज्ञानी महीतले
iti varṇaphalaṃ jñātvā yo gṛhṇāti manūttamam | sa bhavet kulayogārthī siddhajñānī mahītale
वर्गे वर्गे फलं नाथ शृणु वक्ष्यामि अद्भुतम् | प्रश्नादीनाञ्च कथनं यो जानाति स साधकः
varge varge phalaṃ nātha śṛṇu vakṣyāmi adbhutam | praśnādīnāñca kathanaṃ yo jānāti sa sādhakaḥ
कवर्गे कामसम्पत्तिं श्रिया व्याप्तं सुमन्दिरम् | प्राप्नोति कामचक्रार्थं राशिनक्षत्रसम्मतम्
kavarge kāmasampattiṃ śriyā vyāptaṃ sumandiram | prāpnoti kāmacakrārthaṃ rāśinakṣatrasammatam
चवर्गे दीर्घजीवी स्यात् दृढसम्पदमेव च | वृत्तिं प्राप्नोति गमनादनुद्दश्य शरीरिणः
cavarge dīrghajīvī syāt dṛḍhasampadameva ca | vṛttiṃ prāpnoti gamanādanuddaśya śarīriṇaḥ
समाचारं समाप्नोति गमने सर्वमुत्तमम् | टवर्गे सम्भवे नाथ महदुच्चाटनादिकम्
samācāraṃ samāpnoti gamane sarvamuttamam | ṭavarge sambhave nātha mahaduccāṭanādikam
पुत्राणामपि वृद्धिः स्यात् तवर्गे धनलाभकम् | पवर्गे मरणं नाथ यादि क्षान्ते महागुणी
putrāṇāmapi vṛddhiḥ syāt tavarge dhanalābhakam | pavarge maraṇaṃ nātha yādi kṣānte mahāguṇī
कामचक्रफलं नाथ राशिदण्डेन योजयेत् | निजगेहस्थितं राशिं ज्ञात्वा हि दिनदण्डतः
kāmacakraphalaṃ nātha rāśidaṇḍena yojayet | nijagehasthitaṃ rāśiṃ jñātvā hi dinadaṇḍataḥ
गणयित्वाशुभं ज्ञानी अनुलोमविलोमतः | घटस्थं सकलं सन्धिकोणस्थं पार्श्वके शुभम्
gaṇayitvāśubhaṃ jñānī anulomavilomataḥ | ghaṭasthaṃ sakalaṃ sandhikoṇasthaṃ pārśvake śubham
शुभमन्त्रं गृहीत्वा तु सिद्धिमाप्नोति साधकः
śubhamantraṃ gṛhītvā tu siddhimāpnoti sādhakaḥ
इदं तु शृणु वक्ष्यामि सर्वतन्त्रार्थगोपनम् | तत्सर्वं प्रश्नचक्रे च षडाधारस्य भेदनम्
idaṃ tu śṛṇu vakṣyāmi sarvatantrārthagopanam | tatsarvaṃ praśnacakre ca ṣaḍādhārasya bhedanam
कालचक्रफलं तत्र निवीकल्पादिसाधनम् | प्रश्नचक्रं कामरूपं चैतन्यं सर्वदात्मनोः
kālacakraphalaṃ tatra nivīkalpādisādhanam | praśnacakraṃ kāmarūpaṃ caitanyaṃ sarvadātmanoḥ
षड्मन्दिरे षट्कलापं कैवल्यसाधनादिकम् | नानाभोगं योगसिद्धिं हित्वा यो मन्त्रमाजपेत्
ṣaḍmandire ṣaṭkalāpaṃ kaivalyasādhanādikam | nānābhogaṃ yogasiddhiṃ hitvā yo mantramājapet
स भवेद् देवताद्रोही कोटिकल्पेन सिध्यति | हृदि यस्य महाभक्तिः प्रतिभाति महोदया
sa bhaved devatādrohī koṭikalpena sidhyati | hṛdi yasya mahābhaktiḥ pratibhāti mahodayā
क्षणादेव हि सिद्धिः स्यात् किं जपैर्मन्त्रसाधनैः | अतो भक्तिं सदा कुर्याद् देवताभावसिद्धये
kṣaṇādeva hi siddhiḥ syāt kiṃ japairmantrasādhanaiḥ | ato bhaktiṃ sadā kuryād devatābhāvasiddhaye
एतच्चक्रप्रसादेन को वा किं सिद्धिमाप्नुयात् | एतस्य भावनादेव किं फलं भावनं शुभम्
etaccakraprasādena ko vā kiṃ siddhimāpnuyāt | etasya bhāvanādeva kiṃ phalaṃ bhāvanaṃ śubham
को वा प्रश्नादिकथने क्षमो भवति सुन्दरि | तत्प्रकारं विधानेन वद मे फलसिद्धये
ko vā praśnādikathane kṣamo bhavati sundari | tatprakāraṃ vidhānena vada me phalasiddhaye
यः करोति पूर्णहोमं पुत्रार्थं योगसिद्धये | कुण्डलीक्रमयोगेन पुनः पुनः क्रमेण च
yaḥ karoti pūrṇahomaṃ putrārthaṃ yogasiddhaye | kuṇḍalīkramayogena punaḥ punaḥ krameṇa ca
एतच्चक्रार्थभावज्ञः स एव नात्र संशयः | यः करोति सदा नाथ वायुनिर्गमलक्षणम्
etaccakrārthabhāvajñaḥ sa eva nātra saṃśayaḥ | yaḥ karoti sadā nātha vāyunirgamalakṣaṇam
फलमेतद्भावनार्थं कामक्रोधादिवजीतः | भावनाफलसिद्ध्यर्थं वायुसंयोगसंक्रमात्
phalametadbhāvanārthaṃ kāmakrodhādivajītaḥ | bhāvanāphalasiddhyarthaṃ vāyusaṃyogasaṃkramāt
लेपयित्वा शोधयित्वा मन्त्रयित्वा पुनः पुनः | धर्माधर्मविरोधेन सूक्ष्मवायुक्रमेण च
lepayitvā śodhayitvā mantrayitvā punaḥ punaḥ | dharmādharmavirodhena sūkṣmavāyukrameṇa ca
प्राप्नोति महतीं सिद्धिमेतच्चक्रस्य तत्फलम् | फलञ्च द्विविधं प्रोक्तं स्थूलसूक्ष्मपरस्थितम्
prāpnoti mahatīṃ siddhimetaccakrasya tatphalam | phalañca dvividhaṃ proktaṃ sthūlasūkṣmaparasthitam
स्थूलं त्यक्त्वा महासूक्ष्मे मनो याति यदा यदा | तदा हि महती सिद्धिरमरस्तत्क्षणाद् भवेत्
sthūlaṃ tyaktvā mahāsūkṣme mano yāti yadā yadā | tadā hi mahatī siddhiramarastatkṣaṇād bhavet
एकबारं भावयेद्यः सिद्धचक्रस्य वर्णकान् | तस्यैव भावसिद्धिः स्याद् भावेन किं न सिद्ध्यति
ekabāraṃ bhāvayedyaḥ siddhacakrasya varṇakān | tasyaiva bhāvasiddhiḥ syād bhāvena kiṃ na siddhyati