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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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मयि वा साधकवरो ध्यात्वा तन्मयतामियात् | तन्मयो भवति क्षिप्रं जीवब्रह्मैकयोजनात्
mayi vā sādhakavaro dhyātvā tanmayatāmiyāt | tanmayo bhavati kṣipraṃ jīvabrahmaikayojanāt
इष्टपादे मति दत्वा नखकिञ्जल्कचित्रिते | अथवा मननं चित्तं यदा क्षिप्रं न सिद्ध्यति
iṣṭapāde mati datvā nakhakiñjalkacitrite | athavā mananaṃ cittaṃ yadā kṣipraṃ na siddhyati
तदावयवयोगेन योगी योगं समभ्यसेत् | पादाम्भोजे मनो दद्याद् नखकिञ्जल्कचित्रिते
tadāvayavayogena yogī yogaṃ samabhyaset | pādāmbhoje mano dadyād nakhakiñjalkacitrite
जङ्घायुग्मे तथारामकदलीकाण्डमण्डिते | ऊरुद्वये मत्तहस्तिकरदण्डसमप्रभे
jaṅghāyugme tathārāmakadalīkāṇḍamaṇḍite | ūrudvaye mattahastikaradaṇḍasamaprabhe
गङ्गावर्त्तगभीरे तु नाभौ सिद्धिबिले ततः | उदरे वक्षसि तथा हस्ते श्रीवत्सकौस्तुभे
gaṅgāvarttagabhīre tu nābhau siddhibile tataḥ | udare vakṣasi tathā haste śrīvatsakaustubhe
पूर्णचन्द्रामृतप्रख्ये ललाटे चारुकुण्डले | शङ्खचक्रगदाम्भोजदोर्दण्डपरिमण्डिते
pūrṇacandrāmṛtaprakhye lalāṭe cārukuṇḍale | śaṅkhacakragadāmbhojadordaṇḍaparimaṇḍite
सहस्रादित्यसङ्काशे किरीटकुण्डलद्वये | स्थानेष्वेषु भजेन्मन्त्री विशुद्धः शुद्धचेतसा
sahasrādityasaṅkāśe kirīṭakuṇḍaladvaye | sthāneṣveṣu bhajenmantrī viśuddhaḥ śuddhacetasā
मनो निवेश्य श्रीकृष्णे वैष्णवो भवति ध्रुवम् | इति वैष्णवमाख्यातं ध्यानं सत्त्वं सुनिर्मलम्
mano niveśya śrīkṛṣṇe vaiṣṇavo bhavati dhruvam | iti vaiṣṇavamākhyātaṃ dhyānaṃ sattvaṃ sunirmalam
विष्णुभक्ताः प्रभजन्ति स्वाधिष्ठानं मनः स्थिराः | यावन्मनोलयं याति कृष्णे आत्मनि चिन्तयेत्
viṣṇubhaktāḥ prabhajanti svādhiṣṭhānaṃ manaḥ sthirāḥ | yāvanmanolayaṃ yāti kṛṣṇe ātmani cintayet
तावत् स्वाधिष्ठानसिद्धिरिति योगार्थनिर्णयः | तावज्जपेन्मनुं मन्त्री जपहोमं समभ्यसेत्
tāvat svādhiṣṭhānasiddhiriti yogārthanirṇayaḥ | tāvajjapenmanuṃ mantrī japahomaṃ samabhyaset
अतः परं न किञ्चिच्च कृत्यमस्ति मनोहरे | विदिते परतत्त्वे तु समस्तैनीयमैरलम्
ataḥ paraṃ na kiñcicca kṛtyamasti manohare | vidite paratattve tu samastainīyamairalam
अत एव सदा कुर्यात् ध्यानं योगं मनुं जपेत् | तमः परिवृते गेहे घटो दीपेन दृश्यते
ata eva sadā kuryāt dhyānaṃ yogaṃ manuṃ japet | tamaḥ parivṛte gehe ghaṭo dīpena dṛśyate
एवं स यो वृतो ह्यात्मा मनुना गोचरीकृतः | इति ते कथितं नाथ मन्त्रयोगमनुत्तमम्
evaṃ sa yo vṛto hyātmā manunā gocarīkṛtaḥ | iti te kathitaṃ nātha mantrayogamanuttamam
कृत्वा पापोद्भवैर्दुःखैर्मुच्यते नात्र संशयः | दुर्लभं विषयासक्तैः सुलभं योगिनामपि
kṛtvā pāpodbhavairduḥkhairmucyate nātra saṃśayaḥ | durlabhaṃ viṣayāsaktaiḥ sulabhaṃ yogināmapi
सुलभं न त्यजेद्विद्वान् यदि सिद्धिमिहेच्छति | ब्रह्मज्ञानं योगध्यानं मन्त्रजाप्यं क्रियादिकम्
sulabhaṃ na tyajedvidvān yadi siddhimihecchati | brahmajñānaṃ yogadhyānaṃ mantrajāpyaṃ kriyādikam
यः करोति सदा भद्रो वीरभद्रो हि योगिराट् | भक्तिं कुर्यात् सदा शम्भोः श्रीविद्यायाः परात्पराम्
yaḥ karoti sadā bhadro vīrabhadro hi yogirāṭ | bhaktiṃ kuryāt sadā śambhoḥ śrīvidyāyāḥ parātparām
योगसाधनकाले च केवलं भावनादिभिः | मननं कीर्त्तनं ध्यानं स्मरणं पादसेवनम्
yogasādhanakāle ca kevalaṃ bhāvanādibhiḥ | mananaṃ kīrttanaṃ dhyānaṃ smaraṇaṃ pādasevanam
अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् | एतद्भक्तिप्रसादेन जीवन्मुक्तस्तु साधकः
arcanaṃ vandanaṃ dāsyaṃ sakhyamātmanivedanam | etadbhaktiprasādena jīvanmuktastu sādhakaḥ
योगिनां वल्लभो भूत्वा समाधिस्थो भवेद्यतिः
yogināṃ vallabho bhūtvā samādhistho bhavedyatiḥ
त्रैलोक्यपूजिते कान्ते इदानीं सिद्धिहेतवे | मन्त्रसिद्धेर्लक्षणं तु योगिनामतिदुर्लभम्
trailokyapūjite kānte idānīṃ siddhihetave | mantrasiddherlakṣaṇaṃ tu yogināmatidurlabham
त्वन्मुखाम्भोरुहोल्लासनिःसृतं परमामृतम् | पीत्वा चकार तन्त्राणि यत्तत्र नास्ति तद् वद
tvanmukhāmbhoruhollāsaniḥsṛtaṃ paramāmṛtam | pītvā cakāra tantrāṇi yattatra nāsti tad vada
निश्चयं ते प्रवक्ष्यामि आनन्दभैरवेश्वर | मन्त्रसिद्धेर्लक्षणं तु योगमार्गानुकूलतः
niścayaṃ te pravakṣyāmi ānandabhairaveśvara | mantrasiddherlakṣaṇaṃ tu yogamārgānukūlataḥ
नित्यं चेतसि सुस्थिरे स्थितपथक्लेशादिदोषक्षय| सर्वञ्चोत्तममन्त्रसिद्धिकलितं संलक्षणं शोभनम् | मृत्यूनां हरणं जगत्पतिमतिं सन्दर्शनञ्चोत्तम| योगोऽक्लेशविवर्द्धनं समुदयाच्छेशप्रयोगेष्टभाक्
nityaṃ cetasi susthire sthitapathakleśādidoṣakṣaya| sarvañcottamamantrasiddhikalitaṃ saṃlakṣaṇaṃ śobhanam | mṛtyūnāṃ haraṇaṃ jagatpatimatiṃ sandarśanañcottama| yogo'kleśavivarddhanaṃ samudayāccheśaprayogeṣṭabhāk
नरेन्द्राणां काये प्रविशति हठात् क्षोभयति त| पुरे तेषामूद्र्ध्वोत्क्रमणचरस्यावरपुरे | अधःछिद्रं पश्येत् खचरवनितामेलनमल| शृणोति प्रध्माने जगति जगतां कीतीरतुला
narendrāṇāṃ kāye praviśati haṭhāt kṣobhayati ta| pure teṣāmūdrdhvotkramaṇacarasyāvarapure | adhaḥchidraṃ paśyet khacaravanitāmelanamala| śṛṇoti pradhmāne jagati jagatāṃ kītīratulā
इतीह सिद्ध्यादिसुलक्षणेन | प्रयाति वैकुण्ठपुरीं मनोरमाम् | हितं यदा पश्यति सत्त्वभूभृता| जगद्विपक्षो निजपक्षमाश्रयेत्
itīha siddhyādisulakṣaṇena | prayāti vaikuṇṭhapurīṃ manoramām | hitaṃ yadā paśyati sattvabhūbhṛtā| jagadvipakṣo nijapakṣamāśrayet
कीतीर्भूषणमादिभक्तिसफला भुक्तिक्रियासंयुता | देवानामतिभक्तियुक्तहृदयं सर्वक्रियादक्षता | त्रैलोक्यं निजदास्यकर्मनिपुणं जित्वा चिरं जीवति अष्टाङ्गाभ्यसनं जगद्वशकरं चैतन्यतामुत्तमम्
kītīrbhūṣaṇamādibhaktisaphalā bhuktikriyāsaṃyutā | devānāmatibhaktiyuktahṛdayaṃ sarvakriyādakṣatā | trailokyaṃ nijadāsyakarmanipuṇaṃ jitvā ciraṃ jīvati aṣṭāṅgābhyasanaṃ jagadvaśakaraṃ caitanyatāmuttamam
भोगेच्छारहितं जगज्जनचमत्कारानुकल्पान्वित| रोगाणां दरणं विरक्तहृदयं वैराग्यभक्तिप्रियम् | त्यागं संसरणं तथा शमदयामायाब्धिजालस्य वा | एश्वर्यं कवितारसं धनजनं लक्ष्मीगणं जापनम्
bhogecchārahitaṃ jagajjanacamatkārānukalpānvita| rogāṇāṃ daraṇaṃ viraktahṛdayaṃ vairāgyabhaktipriyam | tyāgaṃ saṃsaraṇaṃ tathā śamadayāmāyābdhijālasya vā | eśvaryaṃ kavitārasaṃ dhanajanaṃ lakṣmīgaṇaṃ jāpanam
उल्लासं हृदयाम्बुजे सुतधनं सम्माननं सत्पथ| वाञ्छासागररत्नपूर्णघटितं कान्तागणान्मोदितम् | सङ्केतादिमनुप्रियं हरिहरब्रह्मैकभावान्वित| लोकानां गुरुतानिरन्तरशिवानन्दैक मुद्राधरम्
ullāsaṃ hṛdayāmbuje sutadhanaṃ sammānanaṃ satpatha| vāñchāsāgararatnapūrṇaghaṭitaṃ kāntāgaṇānmoditam | saṅketādimanupriyaṃ hariharabrahmaikabhāvānvita| lokānāṃ gurutānirantaraśivānandaika mudrādharam
एतदुक्तं महादेवोत्तरतन्त्रनिरूपणम् | मन्त्रसिद्धिलक्षणं तदुत्तमाधममध्यमम्
etaduktaṃ mahādevottaratantranirūpaṇam | mantrasiddhilakṣaṇaṃ taduttamādhamamadhyamam
मुनयो देवमुख्याश्च नित्यं जन्मनि जन्मनि | दिव्यरूपं नरकुले धृत्वा तृप्यन्ति चानिशम्
munayo devamukhyāśca nityaṃ janmani janmani | divyarūpaṃ narakule dhṛtvā tṛpyanti cāniśam
तवैवापि ममैवापि तर्पणं होमभोजनम् | सर्वदा कुरुते साधु तन्मनो भवति ध्रुवम्
tavaivāpi mamaivāpi tarpaṇaṃ homabhojanam | sarvadā kurute sādhu tanmano bhavati dhruvam
एतत्प्राणवायुपाने सूक्ष्मचन्द्रनियोजने | कर्तव्यं प्रत्यहं कार्यं दिवारात्रौ मुहुर्मुहुः
etatprāṇavāyupāne sūkṣmacandraniyojane | kartavyaṃ pratyahaṃ kāryaṃ divārātrau muhurmuhuḥ
अद्यैतत् कर्म संस्कुर्यात् योगसाधनमुत्तमम् | यः श्रीमान् साधु सद्वक्ता दुष्टमन्त्रोऽपि सिध्यति
adyaitat karma saṃskuryāt yogasādhanamuttamam | yaḥ śrīmān sādhu sadvaktā duṣṭamantro'pi sidhyati
एतद्दोषसमूहं तु वदामि तत्त्वतः शृणु | छिन्नादिदोषदुष्टानां योगतत्त्वेन सिध्यति
etaddoṣasamūhaṃ tu vadāmi tattvataḥ śṛṇu | chinnādidoṣaduṣṭānāṃ yogatattvena sidhyati
देवेन्द्र पाशदुष्टा च भुवनेशी सुसिद्धिदा | आराधिता महाविद्या वीर्यदर्पविवजीता
devendra pāśaduṣṭā ca bhuvaneśī susiddhidā | ārādhitā mahāvidyā vīryadarpavivajītā
एकाक्षरी वीर्यहीना वाग्भवेन महोज्ज्वला | तदवद्युत्तमा देवी तारसम्पुटहंसिनी
ekākṣarī vīryahīnā vāgbhavena mahojjvalā | tadavadyuttamā devī tārasampuṭahaṃsinī
आविद्धा कामराजेन विद्या कामेश्वरी परा | शरेण पीडिता पूर्वं भुवनेश्याः प्रतिष्ठिता
āviddhā kāmarājena vidyā kāmeśvarī parā | śareṇa pīḍitā pūrvaṃ bhuvaneśyāḥ pratiṣṭhitā
या कुमारी महाविद्या यया सप्तारिबोधिका | ताराचन्द्रस्वरूपाहं शिवशक्त्या च केवलम्
yā kumārī mahāvidyā yayā saptāribodhikā | tārācandrasvarūpāhaṃ śivaśaktyā ca kevalam
भैरवीणां हि विद्यानां दोषजालं शृणु प्रभो | एतान्दोषान्प्रणश्यन्ति योगमार्गानुसारिणः
bhairavīṇāṃ hi vidyānāṃ doṣajālaṃ śṛṇu prabho | etāndoṣānpraṇaśyanti yogamārgānusāriṇaḥ
यतः कुण्डलिनी देवी योगेन चेतनामुखी | अतो योगं सदा कुर्यात् सर्वमन्त्रप्रसिद्धये
yataḥ kuṇḍalinī devī yogena cetanāmukhī | ato yogaṃ sadā kuryāt sarvamantraprasiddhaye
भैरवी विधिशप्ता च दग्धा च कीलिता तथा | सैव संहारकरी मोहिता चानुमोदिता
bhairavī vidhiśaptā ca dagdhā ca kīlitā tathā | saiva saṃhārakarī mohitā cānumoditā
महामदोन्मत्तचित्ता र्मूच्छिता वीर्यवजीता | स्तम्भिता मारिताच्छिन्ना विद्धा रुद्धा च त्रासिता
mahāmadonmattacittā rmūcchitā vīryavajītā | stambhitā māritācchinnā viddhā ruddhā ca trāsitā
निर्बीजा शक्तिहीना च सुप्ता मत्ता च घूणीता | पराङ्मुखी नेत्रहीना सा भीता दुःसंस्कृता
nirbījā śaktihīnā ca suptā mattā ca ghūṇītā | parāṅmukhī netrahīnā sā bhītā duḥsaṃskṛtā
सुषुप्ता भेदिता प्रौढा बालिका मालिनी क्षमा | भयदा युवती क्रूरा दाम्भिका शोकसङ्कटा
suṣuptā bheditā prauḍhā bālikā mālinī kṣamā | bhayadā yuvatī krūrā dāmbhikā śokasaṅkaṭā
निस्ंत्रिशका सिद्धिहीना कूटस्था मन्दबुद्धिदा | हीनकर्णा हीननासा अतिक्रुद्धाङ्गभङ्गुरा
nisṃtriśakā siddhihīnā kūṭasthā mandabuddhidā | hīnakarṇā hīnanāsā atikruddhāṅgabhaṅgurā
कलहा कलहप्रीता भ्रष्टस्थानक्षयाकुला | धर्मभ्रष्टा चातिवृद्धातिबाला सिद्धिनाशिनी
kalahā kalahaprītā bhraṣṭasthānakṣayākulā | dharmabhraṣṭā cātivṛddhātibālā siddhināśinī
कृतवीर्या महाभीमा क्रोधपुंजा च ध्वंसिनी | कालविद्या सूक्ष्मधर्मा विधर्मा धर्ममोहिनी
kṛtavīryā mahābhīmā krodhapuṃjā ca dhvaṃsinī | kālavidyā sūkṣmadharmā vidharmā dharmamohinī
दुर्गस्थिता क्षिप्तचित्ता प्रचण्डा चण्डगामिनी | उल्कावच्चलती तीक्ष्णा मन्दाहारा निरंशका
durgasthitā kṣiptacittā pracaṇḍā caṇḍagāminī | ulkāvaccalatī tīkṣṇā mandāhārā niraṃśakā
तत्त्वहीना केकरा च धूणीतालिङ्गिता जिता | अतिगुप्ता क्षुधार्त्ता च धूर्त्ता ध्यानस्थिरास्थिरा
tattvahīnā kekarā ca dhūṇītāliṅgitā jitā | atiguptā kṣudhārttā ca dhūrttā dhyānasthirāsthirā
एता विद्याः प्रसन्नाः स्युर्योगकालनिरोधनात् | वीरभावेन सिद्धिः स्यात् पुरश्चरणकर्मणा
etā vidyāḥ prasannāḥ syuryogakālanirodhanāt | vīrabhāvena siddhiḥ syāt puraścaraṇakarmaṇā
तत्र वीरो यजेत् कान्तां परकीयामथापि वा | स्वीयामलङ्कारयुक्तां सुन्दरीं चारुहासिनीम्
tatra vīro yajet kāntāṃ parakīyāmathāpi vā | svīyāmalaṅkārayuktāṃ sundarīṃ cāruhāsinīm
मदनानलतप्ताङ्गीमासवानन्द विग्रहाम् | योगिनीं कौलिनीं योग्यां धर्मशीलां कुलप्रियाम्
madanānalataptāṅgīmāsavānanda vigrahām | yoginīṃ kaulinīṃ yogyāṃ dharmaśīlāṃ kulapriyām
दीक्षितां लोलवदनां वदनाम्भोजमोहिनीम् | नानादेशस्थितां कन्यां युवतीं परिपूजयेत्
dīkṣitāṃ lolavadanāṃ vadanāmbhojamohinīm | nānādeśasthitāṃ kanyāṃ yuvatīṃ paripūjayet
जापिकां मन्दहास्यां च मन्दमन्द गतिप्रियाम् | कृशाङ्गीमतिसौन्दर्यामलङ्कृतकलेवराम्
jāpikāṃ mandahāsyāṃ ca mandamanda gatipriyām | kṛśāṅgīmatisaundaryāmalaṅkṛtakalevarām
कोटिकन्याप्रदानेन यत्फलं लभते नरः | तत्फलं लभते सद्यः कामिनीपरिपूजनात्
koṭikanyāpradānena yatphalaṃ labhate naraḥ | tatphalaṃ labhate sadyaḥ kāminīparipūjanāt
ततः षोडशकन्याश्च योगिन्यो योगसिद्धये | पूजयेत् परया भक्त्या वस्त्रालङ्कारभूषणैः
tataḥ ṣoḍaśakanyāśca yoginyo yogasiddhaye | pūjayet parayā bhaktyā vastrālaṅkārabhūṣaṇaiḥ
नानाविधैः पिष्टकान्नैः पक्वान्नैः प्राणसम्भवैः | दधिदुग्धघृतैश्चापि नवनीतैः सशर्करैः
nānāvidhaiḥ piṣṭakānnaiḥ pakvānnaiḥ prāṇasambhavaiḥ | dadhidugdhaghṛtaiścāpi navanītaiḥ saśarkaraiḥ
उपलाखण्डमिश्रान्नैः नानारसफलान्वितैः | चूडादिभिर्नारिकेलैः कपिलैर्नागरङ्गकैः
upalākhaṇḍamiśrānnaiḥ nānārasaphalānvitaiḥ | cūḍādibhirnārikelaiḥ kapilairnāgaraṅgakaiḥ
नानागन्धफलैश्चैव नानागन्धसमन्वितैः | मृगनाभिचन्दनैश्च श्रीखण्डैर्नवपल्लवैः
nānāgandhaphalaiścaiva nānāgandhasamanvitaiḥ | mṛganābhicandanaiśca śrīkhaṇḍairnavapallavaiḥ
पूजयेत्ताः प्रयत्नेन जलजैः स्थलजैस्तथा | नानासुगन्धिपुष्पैश्च रक्तचन्दनकुङ्कुमैः
pūjayettāḥ prayatnena jalajaiḥ sthalajaistathā | nānāsugandhipuṣpaiśca raktacandanakuṅkumaiḥ