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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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द्रंष्ट्रकरालदुर्धर्षां जटामण्डलमण्डिताम् | घोररूपां महारौद्रीं सहस्रकोटिचञ्चलाम्
draṃṣṭrakarāladurdharṣāṃ jaṭāmaṇḍalamaṇḍitām | ghorarūpāṃ mahāraudrīṃ sahasrakoṭicañcalām
कोटिचन्द्रसमस्निग्धां सर्वत्रस्थां भयानकाम् | अनन्तसृष्टिसंहारपालनोन्मत्तमानसाम्
koṭicandrasamasnigdhāṃ sarvatrasthāṃ bhayānakām | anantasṛṣṭisaṃhārapālanonmattamānasām
सर्वव्यापकरूपाद्यामादिनीलाकलेवराम् | अनन्तसृष्टिनिलयां ध्यायन्ति तां मुमुक्षवः
sarvavyāpakarūpādyāmādinīlākalevarām | anantasṛṣṭinilayāṃ dhyāyanti tāṃ mumukṣavaḥ
वीरध्यानं प्रवक्ष्यामि यत्कृत्वा वीरवल्लभः | वराणां वल्लभो यो हि मुक्तो भोगी स उच्यते
vīradhyānaṃ pravakṣyāmi yatkṛtvā vīravallabhaḥ | varāṇāṃ vallabho yo hi mukto bhogī sa ucyate
वीराचारे सत्त्वगुणं निर्मलं दिव्यमुत्तमम् | सम्प्राप्य च महावीरो योगी भवति तत्क्षणात्
vīrācāre sattvaguṇaṃ nirmalaṃ divyamuttamam | samprāpya ca mahāvīro yogī bhavati tatkṣaṇāt
वीराचारं बिना नाथ दिव्याचारं न लभ्यते | ततो वीराचारधर्मं कृत्वा दिव्यं समाचरेत्
vīrācāraṃ binā nātha divyācāraṃ na labhyate | tato vīrācāradharmaṃ kṛtvā divyaṃ samācaret
वीराचारं कोटिफलं वारैकजपसाधनम् | कोटिकोटिजन्मपापदुःखनाशं स भक्तकः
vīrācāraṃ koṭiphalaṃ vāraikajapasādhanam | koṭikoṭijanmapāpaduḥkhanāśaṃ sa bhaktakaḥ
कुलाचारं समाचारं वीराचारं महाफलम् | कृत्वा सिद्धिश्च वै ध्यानं कुलध्यानं मदीयकम्
kulācāraṃ samācāraṃ vīrācāraṃ mahāphalam | kṛtvā siddhiśca vai dhyānaṃ kuladhyānaṃ madīyakam
कुलकुण्डलिनीं देवीं मां ध्यात्वा पूजयन्ति ये | मूलपद्मे महावीरो ध्यात्वा भवति योगिराट्
kulakuṇḍalinīṃ devīṃ māṃ dhyātvā pūjayanti ye | mūlapadme mahāvīro dhyātvā bhavati yogirāṭ
कालीं कौलां कुलेशीं कलकल कलिजध्यानकालानलार्कां | कल्योल्कां कालकवलां किलिकिलिकलिकां केलिलावण्यलीलाम् | सूक्ष्माख्यां संक्षयाख्यां क्षयकुलकमले सूक्ष्मतेजोमयीन्ता | माद्यन्तस्थां भजन्ति प्रणतगतजनाः सुन्दरीं चारुवर्णाम्
kālīṃ kaulāṃ kuleśīṃ kalakala kalijadhyānakālānalārkāṃ | kalyolkāṃ kālakavalāṃ kilikilikalikāṃ kelilāvaṇyalīlām | sūkṣmākhyāṃ saṃkṣayākhyāṃ kṣayakulakamale sūkṣmatejomayīntā | mādyantasthāṃ bhajanti praṇatagatajanāḥ sundarīṃ cāruvarṇām
अष्टादशभुजैर्युक्तां नीलेन्दीवरलोचनाम् | मदिरासागरोत्पन्नां चन्द्रसूर्याग्निरूपिणीम्
aṣṭādaśabhujairyuktāṃ nīlendīvaralocanām | madirāsāgarotpannāṃ candrasūryāgnirūpiṇīm
चन्द्रसूर्याग्निमध्यस्थां सुन्दरीं वरदायिनीम् | कामिनीं कोटिकन्दर्पदर्पान्तकपतिप्रियाम्
candrasūryāgnimadhyasthāṃ sundarīṃ varadāyinīm | kāminīṃ koṭikandarpadarpāntakapatipriyām
आनन्दभैरवाक्रान्तामानन्दभैरवीं पराम् | भोगिनीं कोटिशीतांशुगलद्गात्रमनोहराम्
ānandabhairavākrāntāmānandabhairavīṃ parām | bhoginīṃ koṭiśītāṃśugaladgātramanoharām
कोटिविद्युल्लताकारां सदसद्व्यक्तिवजीताम् | ज्ञानचैतन्यनिरतां तां वीरा भावयन्ति हि
koṭividyullatākārāṃ sadasadvyaktivajītām | jñānacaitanyaniratāṃ tāṃ vīrā bhāvayanti hi
अस्या ध्यानप्रसादेन त्वं तुष्टो भैरवः स्वयम् | अहं च तुष्टा संसारे सर्वे तुष्टा न संशयः
asyā dhyānaprasādena tvaṃ tuṣṭo bhairavaḥ svayam | ahaṃ ca tuṣṭā saṃsāre sarve tuṣṭā na saṃśayaḥ
प्राणायामान् स करोति साधकः स्थिरमानसः | ध्यात्वा देवीं मूलपद्मे वीरो योगमवाप्नुयात्
prāṇāyāmān sa karoti sādhakaḥ sthiramānasaḥ | dhyātvā devīṃ mūlapadme vīro yogamavāpnuyāt
वीरभावं सूक्ष्मवायुधारणेन महेश्वर | साधको भुवि जानाति स्वमृत्युं जन्मसङ्कटम्
vīrabhāvaṃ sūkṣmavāyudhāraṇena maheśvara | sādhako bhuvi jānāti svamṛtyuṃ janmasaṅkaṭam
मासादाकर्षणीसिद्धिर्वाक्सिद्धिश्च द्विमासतः | मासत्रयेण संयोगाज्जायते देववल्लभः
māsādākarṣaṇīsiddhirvāksiddhiśca dvimāsataḥ | māsatrayeṇa saṃyogājjāyate devavallabhaḥ
एवञ्चतुष्टये मासि भवेद्दकपालगोचरः | पञ्चमे पञ्चबाणः स्यात् षष्ठे रुद्रो न संशयः
evañcatuṣṭaye māsi bhaveddakapālagocaraḥ | pañcame pañcabāṇaḥ syāt ṣaṣṭhe rudro na saṃśayaḥ
वीरभावस्य माहात्म्यं कोटिजन्मफलेन च | जानाति साधकश्रेष्ठो देवीभक्तः स योगिराट्
vīrabhāvasya māhātmyaṃ koṭijanmaphalena ca | jānāti sādhakaśreṣṭho devībhaktaḥ sa yogirāṭ
वीराचारं महाधर्मं चित्तस्थैर्यस्य कारणम् | यस्य प्रसादमात्रेण दिव्यभावाश्रितो भवेत्
vīrācāraṃ mahādharmaṃ cittasthairyasya kāraṇam | yasya prasādamātreṇa divyabhāvāśrito bhavet
स्वयं रुद्रो महायोगी महाविष्णुः कृपानिधिः | महावीरः स एवात्मा मोक्षभोगी न संशयः
svayaṃ rudro mahāyogī mahāviṣṇuḥ kṛpānidhiḥ | mahāvīraḥ sa evātmā mokṣabhogī na saṃśayaḥ
अथ नाथ महावीर भावस्नानं कुलाश्रयम् | यत्कृत्वा शुचिरेव स्यात् शुचिश्चेत् किं न सिद्ध्यति
atha nātha mahāvīra bhāvasnānaṃ kulāśrayam | yatkṛtvā śucireva syāt śuciścet kiṃ na siddhyati
कुलस्नानं महास्नानं योगिनामतिदुर्लभम् | कृत्वा जितेन्द्रियो वीरः कुलध्यानं समाचरेत्
kulasnānaṃ mahāsnānaṃ yogināmatidurlabham | kṛtvā jitendriyo vīraḥ kuladhyānaṃ samācaret
स्नानं तु त्रिविधं प्रोक्तं मज्जनं गात्रमार्जनम् | मन्त्रज्ञानादिभिः स्नानमुत्तमं परिकीतीतम्
snānaṃ tu trividhaṃ proktaṃ majjanaṃ gātramārjanam | mantrajñānādibhiḥ snānamuttamaṃ parikītītam
तत्प्रकारं शृणु प्राणवल्लभ प्रियकारक | स्नानमात्रेण मुक्तः स्यात् पापशैलादनन्तगः
tatprakāraṃ śṛṇu prāṇavallabha priyakāraka | snānamātreṇa muktaḥ syāt pāpaśailādanantagaḥ
स्नानञ्च विमले तीर्थे हृदयाम्भोजपुष्करे | बिन्दुतीर्थेऽथवा स्नायात् सर्वजन्माघमुक्तये
snānañca vimale tīrthe hṛdayāmbhojapuṣkare | bindutīrthe'thavā snāyāt sarvajanmāghamuktaye
इडासुषुम्ने शिवतीर्थकेऽस्मिन् ज्ञानाम्बुपूर्णे वहतः शरीरे | ब्रह्मादिभिः स्नाति तयोस्तु नीरे किं तस्य गाङ्गैरपि पुष्करैर्वा
iḍāsuṣumne śivatīrthake'smin jñānāmbupūrṇe vahataḥ śarīre | brahmādibhiḥ snāti tayostu nīre kiṃ tasya gāṅgairapi puṣkarairvā
इडामलस्थाननिवासिनी या सूर्यात्मिकायां यमुना प्रवाहिका | तथा सुषुम्ना मलदेशगामिनी सरस्वती मज्जति भक्षणार्थकम्
iḍāmalasthānanivāsinī yā sūryātmikāyāṃ yamunā pravāhikā | tathā suṣumnā maladeśagāminī sarasvatī majjati bhakṣaṇārthakam
मनोगतस्नानपरो मनुष्यो मन्त्रक्रियायोग विशिष्ट तत्त्ववित् | महीस्थतीर्थे विमले जले मुदा मूलाम्बुजे स्नाति च मुक्तिभाग् भवेत्
manogatasnānaparo manuṣyo mantrakriyāyoga viśiṣṭa tattvavit | mahīsthatīrthe vimale jale mudā mūlāmbuje snāti ca muktibhāg bhavet
सर्वादितीर्थे सुरतीर्थपावनी गङ्गा महासत्वविनिर्गता सती | करोति पापक्षयमेव मुक्तिं ददाति साक्षादतुलार्थपुण्यदा
sarvāditīrthe suratīrthapāvanī gaṅgā mahāsatvavinirgatā satī | karoti pāpakṣayameva muktiṃ dadāti sākṣādatulārthapuṇyadā
सर्गस्थं यावदातीर्थं स्वाधिष्ठाने सुपङ्कजे | मनो निधाय योगीन्द्रः स्नाति गङ्गाजले तथा
sargasthaṃ yāvadātīrthaṃ svādhiṣṭhāne supaṅkaje | mano nidhāya yogīndraḥ snāti gaṅgājale tathā
मणिपूरे देवतीर्थे पञ्चकुण्डं सरोवरम् | एतत् श्रीकामनातीर्थं स्नाति यो मुक्तिमिच्छति
maṇipūre devatīrthe pañcakuṇḍaṃ sarovaram | etat śrīkāmanātīrthaṃ snāti yo muktimicchati
अनाहते सर्वतीर्थं सूर्यमण्डलमध्यगम् | विभवः सर्वतीर्थानि स्नाति यो मुक्तिमिच्छति
anāhate sarvatīrthaṃ sūryamaṇḍalamadhyagam | vibhavaḥ sarvatīrthāni snāti yo muktimicchati
विशुद्धाख्ये महापद्मे अष्टतीर्थं समुद्भवम् | कैवल्यमुक्तिदं ध्यात्वा स्नाति वीरो विमुक्तये
viśuddhākhye mahāpadme aṣṭatīrthaṃ samudbhavam | kaivalyamuktidaṃ dhyātvā snāti vīro vimuktaye
मानसं बिन्दुतीर्थञ्च कालीकुण्डं कलात्मकम् | आज्ञाचक्रे सदा ध्यात्वा स्नाति निर्वाणसिद्धये
mānasaṃ bindutīrthañca kālīkuṇḍaṃ kalātmakam | ājñācakre sadā dhyātvā snāti nirvāṇasiddhaye
एतत् कुले प्रियस्नानं कुर्वन्ति योगिनो मुदा | अतो वीराः सत्त्वयुक्ताः सर्वसिद्धियुताः सुराः
etat kule priyasnānaṃ kurvanti yogino mudā | ato vīrāḥ sattvayuktāḥ sarvasiddhiyutāḥ surāḥ
नाना पापं सदा कृत्वा ब्रह्महत्याविनिर्गतम् | कृत्वा स्नानं महातीर्थे सिद्धाः स्युरणिमादिगाः
nānā pāpaṃ sadā kṛtvā brahmahatyāvinirgatam | kṛtvā snānaṃ mahātīrthe siddhāḥ syuraṇimādigāḥ
स्नानमात्रेण निष्पापी शक्तः स्याद्वायुसङ्ग्रहे | तीर्थानां दर्शनं येषां शक्तो योगी भवेद् ध्रुवम्
snānamātreṇa niṣpāpī śaktaḥ syādvāyusaṅgrahe | tīrthānāṃ darśanaṃ yeṣāṃ śakto yogī bhaved dhruvam
अथ सन्ध्यां महातीर्थे कुलनिष्ठः समाचरेत् | कुलरूपां योगविद्यां योगयोगाद् यतीश्वरः
atha sandhyāṃ mahātīrthe kulaniṣṭhaḥ samācaret | kularūpāṃ yogavidyāṃ yogayogād yatīśvaraḥ
शिवशक्तौ समायोगो यस्मिन् काले प्रजायते | सा सन्ध्या कुलनिष्ठानां समाधिस्थे प्रजायते
śivaśaktau samāyogo yasmin kāle prajāyate | sā sandhyā kulaniṣṭhānāṃ samādhisthe prajāyate
शिवं सूर्यं हृदि ध्यात्वा भालशक्तीन्दुसङ्गमम् | सा सन्ध्या कुलनिष्ठानां समाधिस्थे प्रजायते
śivaṃ sūryaṃ hṛdi dhyātvā bhālaśaktīndusaṅgamam | sā sandhyā kulaniṣṭhānāṃ samādhisthe prajāyate
अथवेन्दुं शिवं ध्यात्वा हृत्सूर्यशक्तिसङ्गमम् | संयोगविद्या सा सन्ध्या समाधिस्थे प्रजायते
athavenduṃ śivaṃ dhyātvā hṛtsūryaśaktisaṅgamam | saṃyogavidyā sā sandhyā samādhisthe prajāyate
इति सन्ध्या च कथिता ज्ञानरूपा जगन्मयी | सा नित्या वायवी शक्तिः छिन्नभिन्ना विनाशनात्
iti sandhyā ca kathitā jñānarūpā jaganmayī | sā nityā vāyavī śaktiḥ chinnabhinnā vināśanāt
तत्त्वतीर्थे महादेव तर्पणं यः करोति हि | त्रैलोक्यं तपीतं तेन तत्प्रकारं शृणु प्रभो
tattvatīrthe mahādeva tarpaṇaṃ yaḥ karoti hi | trailokyaṃ tapītaṃ tena tatprakāraṃ śṛṇu prabho
मूलाम्भोजे कुण्डलिनीं चन्द्रसूर्याग्निरूपिणीम् | समुत्थाप्य कुण्डलिनीं परं बिन्दुं निवेश्य च
mūlāmbhoje kuṇḍalinīṃ candrasūryāgnirūpiṇīm | samutthāpya kuṇḍalinīṃ paraṃ binduṃ niveśya ca
तदुद्भवामृतेनेह तर्पयेद् देहदेवताम् | कुलेश्वरीमादिविद्यां स सिद्धो भवति ध्रुवम्
tadudbhavāmṛteneha tarpayed dehadevatām | kuleśvarīmādividyāṃ sa siddho bhavati dhruvam
चन्द्रसूर्यमहावह्निसम्भूतामृतधारया | तर्पयेत् कौलिनीं नित्याममृताक्तां विभावयेत्
candrasūryamahāvahnisambhūtāmṛtadhārayā | tarpayet kaulinīṃ nityāmamṛtāktāṃ vibhāvayet
एतत्परपदा काली स्त्रीविद्यादिप्रतर्पणम् | कृत्वा योगी भवेदेव सत्यं सत्यं कुलेश्वर
etatparapadā kālī strīvidyādipratarpaṇam | kṛtvā yogī bhavedeva satyaṃ satyaṃ kuleśvara
मूले पात्रं चान्द्रमसं ललाटेन्द्वमृते न च | सम्पूर्य ज्ञानमार्गेण तर्पयेत्तेन खेचरीम्
mūle pātraṃ cāndramasaṃ lalāṭendvamṛte na ca | sampūrya jñānamārgeṇa tarpayettena khecarīm
सुधासिन्धोर्मध्यदेशे कुलकन्यां प्रतर्पयेत् | मदिरामृतधाराभिः सिद्धो भवति योगिराट्
sudhāsindhormadhyadeśe kulakanyāṃ pratarpayet | madirāmṛtadhārābhiḥ siddho bhavati yogirāṭ
तत्र तीर्थे महाज्ञानी ध्यानं कुर्यात् प्रयत्नतः | तद्गर्भमभ्यसेन्नित्यं ध्यानमेतद्धि योगिनाम्
tatra tīrthe mahājñānī dhyānaṃ kuryāt prayatnataḥ | tadgarbhamabhyasennityaṃ dhyānametaddhi yoginām
स्वीयां कन्यां भोजयेद्वै परकीयामथापि वा | परितोषाय सर्वेषां युवतीं वा प्रतोषयेत्
svīyāṃ kanyāṃ bhojayedvai parakīyāmathāpi vā | paritoṣāya sarveṣāṃ yuvatīṃ vā pratoṣayet
स्तोत्रेणानेन दिव्येन तोषयेत् शङ्कर प्रभो | सहस्रनाम्ना कौमार्याः स्तुत्वा देवीं प्रतोषयेत्
stotreṇānena divyena toṣayet śaṅkara prabho | sahasranāmnā kaumāryāḥ stutvā devīṃ pratoṣayet
यः करोति पूर्णयज्ञं पञ्चाङ्गं जपकर्मणि | पुरश्चरणकार्यं च प्राणायामेन कारयेत्
yaḥ karoti pūrṇayajñaṃ pañcāṅgaṃ japakarmaṇi | puraścaraṇakāryaṃ ca prāṇāyāmena kārayet
प्राणवायुः स्थिरो गेहे पूजाग्रहणहेतुना | येऽन्तरस्थं न कुर्वन्ति तेषां सिद्धिः कुतः स्थिता
prāṇavāyuḥ sthiro gehe pūjāgrahaṇahetunā | ye'ntarasthaṃ na kurvanti teṣāṃ siddhiḥ kutaḥ sthitā
अतोऽन्तर्यजनेनैव कुण्डलीतुष्टमानसा | यदि तुष्टा महादेवी तदैव सिद्धिभाक् पुमान्
ato'ntaryajanenaiva kuṇḍalītuṣṭamānasā | yadi tuṣṭā mahādevī tadaiva siddhibhāk pumān
अभिषिच्य जगद्धात्रीं प्रत्यक्षपरदेवताम् | मूलाम्भोजात् सहस्रारे पूजयेद् बिन्दुधारया
abhiṣicya jagaddhātrīṃ pratyakṣaparadevatām | mūlāmbhojāt sahasrāre pūjayed bindudhārayā
गलच्चन्द्रामृतोल्लासिधारयासिच्य पार्वतीम् | पूजयेत् परया भक्त्या मूलमन्त्रं स्मरन् सुधीः
galaccandrāmṛtollāsidhārayāsicya pārvatīm | pūjayet parayā bhaktyā mūlamantraṃ smaran sudhīḥ
अर्च्चयन्विषयैः पुष्पैस्तत्क्षणात्तन्मयो भवेत् | न्यासस्तन्मयताबुद्धिः सोऽहंभावेन पूजयेत्
arccayanviṣayaiḥ puṣpaistatkṣaṇāttanmayo bhavet | nyāsastanmayatābuddhiḥ so'haṃbhāvena pūjayet