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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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सर्वसञ्चारिणीं योग्यां महायोगिपिरयां पराम् | निजदेवीपदाम्भोज पूजावत् पूजनं चरेत्
sarvasañcāriṇīṃ yogyāṃ mahāyogipirayāṃ parām | nijadevīpadāmbhoja pūjāvat pūjanaṃ caret
पूजां समाप्य विधिना स्तोत्रं देव्याः समाचरेत् | तत्प्राणवायुरूपेण सिद्धीनां नाशहेतवे
pūjāṃ samāpya vidhinā stotraṃ devyāḥ samācaret | tatprāṇavāyurūpeṇa siddhīnāṃ nāśahetave
कृतं स्तोत्रं कोटिनाम ब्रह्मणा गुणकात्मना | तत्सर्वं प्रकरोष्येतत् प्रकारं ज्ञानशङ्कर
kṛtaṃ stotraṃ koṭināma brahmaṇā guṇakātmanā | tatsarvaṃ prakaroṣyetat prakāraṃ jñānaśaṅkara
एतत्स्तोत्रप्रसादेन योगिनस्ते महौजसः | अहङ्कारघटी ज्ञानं महाव्याधिनिवारणम्
etatstotraprasādena yoginaste mahaujasaḥ | ahaṅkāraghaṭī jñānaṃ mahāvyādhinivāraṇam
महास्तवनमेवं हि साक्षादानन्दवर्धनम् | नय भक्तिप्रदं शुद्धं शुद्धानामप्यगोचरम्
mahāstavanamevaṃ hi sākṣādānandavardhanam | naya bhaktipradaṃ śuddhaṃ śuddhānāmapyagocaram
शिवां शक्यामाद्यां दशदलगतां रुद्रमहिषी| विशालाक्षीं सूक्ष्मां शशियुतजटाजूटमुकुटाम् | महाविद्युत्कोटिपिरयजडितपीठे त्रिनयना| महालाकिन्याख्यां दशदल कलां भावयति कः
śivāṃ śakyāmādyāṃ daśadalagatāṃ rudramahiṣī| viśālākṣīṃ sūkṣmāṃ śaśiyutajaṭājūṭamukuṭām | mahāvidyutkoṭipirayajaḍitapīṭhe trinayanā| mahālākinyākhyāṃ daśadala kalāṃ bhāvayati kaḥ
मृणालान्तर्ध्वान्तः प्रकटतटसंहारसुभगा| कुलक्षेत्रोल्लासां चरमपददां दीपकलिकाम् | सदानन्दाकारां गतिगुणहरां चारुकिरणा| प्रभावर्णश्यामां रुचिरवदनां भावयति कः
mṛṇālāntardhvāntaḥ prakaṭataṭasaṃhārasubhagā| kulakṣetrollāsāṃ caramapadadāṃ dīpakalikām | sadānandākārāṃ gatiguṇaharāṃ cārukiraṇā| prabhāvarṇaśyāmāṃ ruciravadanāṃ bhāvayati kaḥ
प्रतीक्षानन्दाब्धि प्रकटचरणाम्भोजयुगला| वियद्वर्णां कान्तां सुरवरसुपूजाविधिरताम् | महासूक्ष्मद्वारप्रचलनकरीं भेदनकरी| दिवायोगाह्लादपिरयजनशिवां भावयति कः
pratīkṣānandābdhi prakaṭacaraṇāmbhojayugalā| viyadvarṇāṃ kāntāṃ suravarasupūjāvidhiratām | mahāsūkṣmadvārapracalanakarīṃ bhedanakarī| divāyogāhlādapirayajanaśivāṃ bhāvayati kaḥ
अयोध्यापीठस्थामरुणकमनीं प्रेमगलिता| महारौद्रीं भीमां शतशतरविप्रेमनिकराम् | महादुःखार्तानां नयनशुभगां भावविरहा| सतीं सीतामिन्द्रोत्सवनवघटां भावयति कः
ayodhyāpīṭhasthāmaruṇakamanīṃ premagalitā| mahāraudrīṃ bhīmāṃ śataśataravipremanikarām | mahāduḥkhārtānāṃ nayanaśubhagāṃ bhāvavirahā| satīṃ sītāmindrotsavanavaghaṭāṃ bhāvayati kaḥ
विकाराकाराङ्गीं तरुणरविकोटिश्रियमिमा| कुलाधारां सारां परमरसधारां जयवराम् | कृपाच्छन्नाकामां परमरसभाण्डेषु शुभदा| भजेदिन्द्रां रुद्रां शशिमुखकराह्लादनिकराम्
vikārākārāṅgīṃ taruṇaravikoṭiśriyamimā| kulādhārāṃ sārāṃ paramarasadhārāṃ jayavarām | kṛpācchannākāmāṃ paramarasabhāṇḍeṣu śubhadā| bhajedindrāṃ rudrāṃ śaśimukhakarāhlādanikarām
रसाब्धौ विश्रान्तिं कुपितजनशान्तिं सकरुणा| त्रिलोकज्ञानस्थां मदननिलयां योगनिकराम् | मणिद्वीपच्छायां दशदलकलां केवलभवा| भवानीं रुद्राणीं वरदमणिपूरे भजति कः
rasābdhau viśrāntiṃ kupitajanaśāntiṃ sakaruṇā| trilokajñānasthāṃ madananilayāṃ yoganikarām | maṇidvīpacchāyāṃ daśadalakalāṃ kevalabhavā| bhavānīṃ rudrāṇīṃ varadamaṇipūre bhajati kaḥ
कृपाब्धौ किं किं किमनुगतसुतां मौलिनमिता| शिवाङ्कां मूलस्थां सकलमणिपूरस्थिरभवाम् | हिरण्याक्षीं तक्षां क्षयकरणरश्मिच्छविशता| विनोदीं पञ्चास्यपिरयगुणधरां भावयति कः
kṛpābdhau kiṃ kiṃ kimanugatasutāṃ maulinamitā| śivāṅkāṃ mūlasthāṃ sakalamaṇipūrasthirabhavām | hiraṇyākṣīṃ takṣāṃ kṣayakaraṇaraśmicchaviśatā| vinodīṃ pañcāsyapirayaguṇadharāṃ bhāvayati kaḥ
महापद्माख्यां सकलधनदानाकुलचला| चलानन्दोद्रेक प्रचयरससिन्धूद्भवहृदि | हृदानन्दो ध्यायेत् सकलगुणदात्रीं सुखमयी| कलां सूक्ष्मात्यन्तां तिमिरदहनां कोटिधनदाम्
mahāpadmākhyāṃ sakaladhanadānākulacalā| calānandodreka pracayarasasindhūdbhavahṛdi | hṛdānando dhyāyet sakalaguṇadātrīṃ sukhamayī| kalāṃ sūkṣmātyantāṃ timiradahanāṃ koṭidhanadām
दशकं यः पठेन्नित्यं श्रीविद्यां सुखदायिनीम् | ध्यात्वा हृदयपद्माधो निर्मलात्मा सदा पठेत्
daśakaṃ yaḥ paṭhennityaṃ śrīvidyāṃ sukhadāyinīm | dhyātvā hṛdayapadmādho nirmalātmā sadā paṭhet
मणिपूरस्थितं देवं रुद्रं पश्यति योगिराट् | रुद्राणीसहितं शम्भुं दृष्ट्वा मुक्तो भवेत् क्षणात्
maṇipūrasthitaṃ devaṃ rudraṃ paśyati yogirāṭ | rudrāṇīsahitaṃ śambhuṃ dṛṣṭvā mukto bhavet kṣaṇāt
जीवन्मुक्तः स एवात्मा योगिनीवल्लभो भवेत् | योगात्मा परमात्मा च स हि साक्षादनीश्वरः
jīvanmuktaḥ sa evātmā yoginīvallabho bhavet | yogātmā paramātmā ca sa hi sākṣādanīśvaraḥ
स भित्वा मणि पूराब्धिं निर्मलं ज्योतिरुज्ज्वलम् | शम्भोरीश्वरयोगज्ञक्रियानाथस्य श्रीपतेः
sa bhitvā maṇi pūrābdhiṃ nirmalaṃ jyotirujjvalam | śambhorīśvarayogajñakriyānāthasya śrīpateḥ
निकटे याति देव्याश्च स्थाने योगी न संशयः
nikaṭe yāti devyāśca sthāne yogī na saṃśayaḥ
अथ कालक्रमं वक्ष्ये यत्काले योगिराड् भवेत् | तत्कालं प्राणवायूनां निलयं सूक्ष्मसञ्चयम्
atha kālakramaṃ vakṣye yatkāle yogirāḍ bhavet | tatkālaṃ prāṇavāyūnāṃ nilayaṃ sūkṣmasañcayam
पुनः पुनः सञ्चयने दृढो भवति संवशी | क्रियायां सञ्चरन्त्येव योगिन्यो योगमातरः
punaḥ punaḥ sañcayane dṛḍho bhavati saṃvaśī | kriyāyāṃ sañcarantyeva yoginyo yogamātaraḥ
यत्काले यत्प्रकर्त्तव्यं भानुरूप्यकुलार्णव | काले काले वशो याति परमात्मा निरामयः
yatkāle yatprakarttavyaṃ bhānurūpyakulārṇava | kāle kāle vaśo yāti paramātmā nirāmayaḥ
विना प्रयोगसारेण विना जाप्येन शङ्कर | कः सिद्धो जायते ज्ञानी योगी भवति कुत्र वा
vinā prayogasāreṇa vinā jāpyena śaṅkara | kaḥ siddho jāyate jñānī yogī bhavati kutra vā
अभ्यासमन्त्रयोगेन शनैर्योगी भवेन्नरः | प्रभाते ज्ञानशौचञ्च कुण्डलीभावनादिकम्
abhyāsamantrayogena śanairyogī bhavennaraḥ | prabhāte jñānaśaucañca kuṇḍalībhāvanādikam
तन्मध्ये चापि संस्कुर्याद् योगं पञ्चामरादिकम् | ततो मन्त्रस्नानकार्यं मस्तके जलसेचनम्
tanmadhye cāpi saṃskuryād yogaṃ pañcāmarādikam | tato mantrasnānakāryaṃ mastake jalasecanam
सन्ध्यावन्दन कार्यञ्च ततः कुर्यात् पृथक् पृथक् | तत उत्थाय सद्भूमौ शुद्धकोमलजासने
sandhyāvandana kāryañca tataḥ kuryāt pṛthak pṛthak | tata utthāya sadbhūmau śuddhakomalajāsane
उपविश्य सदाभ्यासी शुद्धकायासनञ्चरेत् | तत्कार्यसमये नाथ ध्यानं चैतन्यमेव च
upaviśya sadābhyāsī śuddhakāyāsanañcaret | tatkāryasamaye nātha dhyānaṃ caitanyameva ca
कुण्डलिन्याः सदा कुर्यात् तन्मध्ये जपमेव च | आसनं सुन्दरं कुर्यात् सव्यापसव्यभेदतः
kuṇḍalinyāḥ sadā kuryāt tanmadhye japameva ca | āsanaṃ sundaraṃ kuryāt savyāpasavyabhedataḥ
आसनादिकमाकृत्य शेषे सुस्थासनं चरेत् | सुस्थासनं समाकृत्य चोर्ध्वपद्मासनं चरेत्
āsanādikamākṛtya śeṣe susthāsanaṃ caret | susthāsanaṃ samākṛtya cordhvapadmāsanaṃ caret
मस्तकाधः केशमध्ये हस्तौ दत्त्वा मनुं जपेत् | चतुरशीतित्रिगुणमासनं भञ्जनं तथा
mastakādhaḥ keśamadhye hastau dattvā manuṃ japet | caturaśītitriguṇamāsanaṃ bhañjanaṃ tathā
प्रत्यासनं क्रमेणैव एतेषां द्विगुणं पुनः | एतेषामासनादीनां वक्तव्या सङ्ख्यका पुनः
pratyāsanaṃ krameṇaiva eteṣāṃ dviguṇaṃ punaḥ | eteṣāmāsanādīnāṃ vaktavyā saṅkhyakā punaḥ
अष्टाङ्गसाधने नाथ वक्तव्यं सर्वमासनम् | प्राणायामं षोडशकमथवा द्वादशादिकम्
aṣṭāṅgasādhane nātha vaktavyaṃ sarvamāsanam | prāṇāyāmaṃ ṣoḍaśakamathavā dvādaśādikam
स्वकर्णागोचरं कृत्वा पिबेद्वायुं सदा बुधः | ततः समाप्य तत्कार्यं मन्त्रयोगं समभ्यसेत्
svakarṇāgocaraṃ kṛtvā pibedvāyuṃ sadā budhaḥ | tataḥ samāpya tatkāryaṃ mantrayogaṃ samabhyaset
समाप्य मन्त्रयोगं च प्राणायामत्रयं चरेत् | तत उत्थाय नद्यादिं विलोक्य चान्तरात्मनि
samāpya mantrayogaṃ ca prāṇāyāmatrayaṃ caret | tata utthāya nadyādiṃ vilokya cāntarātmani
स्नानं कृत्त्वा महायोगी मानसादिक्रमेण तु | तत्रैव मानसं जापं समाप्य जपमेव च
snānaṃ kṛttvā mahāyogī mānasādikrameṇa tu | tatraiva mānasaṃ jāpaṃ samāpya japameva ca
एकप्राणायामं कुर्यात् कृत्त्वा तीरे विशेत् सुधीः | पिधाय पीतवसनं धर्माधर्मं विचिन्तयेत्
ekaprāṇāyāmaṃ kuryāt kṛttvā tīre viśet sudhīḥ | pidhāya pītavasanaṃ dharmādharmaṃ vicintayet
ततः सन्ध्यावन्दनं च कृत्त्वा पूजाविधिं चरेत् | सर्वत्र कुम्भकं कृत्त्वा भावयित्त्वा पुनः पुनः
tataḥ sandhyāvandanaṃ ca kṛttvā pūjāvidhiṃ caret | sarvatra kumbhakaṃ kṛttvā bhāvayittvā punaḥ punaḥ
मणिपूरे महापीठे ध्यात्वा देवीं कुलेश्वरीम् | पूजयित्त्वा विधानेन प्राणायामं पुनश्चरेत्
maṇipūre mahāpīṭhe dhyātvā devīṃ kuleśvarīm | pūjayittvā vidhānena prāṇāyāmaṃ punaścaret
ततः कुर्यात् साधकेन्द्रो विधिना कवचस्तवम् | सर्वत्र प्राणसंयोगाद् योगी भवति निश्चितम्
tataḥ kuryāt sādhakendro vidhinā kavacastavam | sarvatra prāṇasaṃyogād yogī bhavati niścitam
अथवा कालजालानां वारणाय महषीभिः | एतत् कार्यं समाकुर्याद् योगनिर्णयसिद्धये
athavā kālajālānāṃ vāraṇāya mahaṣībhiḥ | etat kāryaṃ samākuryād yoganirṇayasiddhaye
योगाधीनं परं ब्रह्म योगाधीनं परन्तपः | योगाधीना सर्वसिद्धिस्तस्माद् योगं समाश्रयेत्
yogādhīnaṃ paraṃ brahma yogādhīnaṃ parantapaḥ | yogādhīnā sarvasiddhistasmād yogaṃ samāśrayet
योगेन ज्ञानमाप्नोति ज्ञानान्मोक्षमवाप्नुयात् | तत्क्रमं शृणु भूचक्रे सर्वसिद्ध्यादिसाधनम्
yogena jñānamāpnoti jñānānmokṣamavāpnuyāt | tatkramaṃ śṛṇu bhūcakre sarvasiddhyādisādhanam
सिद्धिसाधनमन्त्रेण योगी भवति भूपतिः | शीघ्रं राजा भवेद् योगी शीघ्रं योगी भवेद् यतिः
siddhisādhanamantreṇa yogī bhavati bhūpatiḥ | śīghraṃ rājā bhaved yogī śīghraṃ yogī bhaved yatiḥ
शीघ्रं योगी भवेद्विप्रो यदि स्वधर्ममाश्रयेत् | स्वधर्मनिष्ठताज्ञानं सज्ज्ञानं परमात्मनः
śīghraṃ yogī bhavedvipro yadi svadharmamāśrayet | svadharmaniṣṭhatājñānaṃ sajjñānaṃ paramātmanaḥ
तज्ज्ञानेन लभेद् योगं योगाधीनाश्च सिद्धयः | सिद्ध्यधीनं परं ब्रह्म तस्माद् योगं समाश्रयेत्
tajjñānena labhed yogaṃ yogādhīnāśca siddhayaḥ | siddhyadhīnaṃ paraṃ brahma tasmād yogaṃ samāśrayet
स्वधर्मनिष्ठताज्ञानं स तज्ज्ञानं समाश्रयेत् | योगयोगाद्भवेन्मोक्षो मम तन्त्रार्थनिर्णयः
svadharmaniṣṭhatājñānaṃ sa tajjñānaṃ samāśrayet | yogayogādbhavenmokṣo mama tantrārthanirṇayaḥ
योगी ब्रह्मा मुरारिश्च तथा योगी महेश्वरः | तथा योगी महाकालः कौलो योगी न संशयः
yogī brahmā murāriśca tathā yogī maheśvaraḥ | tathā yogī mahākālaḥ kaulo yogī na saṃśayaḥ
मणिपूरभेदने तु यत्नं कुर्यात् सदा बुधः | यदि चेन्मणिपूरस्थदेवताभेदको भवेत्
maṇipūrabhedane tu yatnaṃ kuryāt sadā budhaḥ | yadi cenmaṇipūrasthadevatābhedako bhavet
सर्वक्षणं सुखी भूत्वा चिरं तिष्ठति निश्चितम् | महाप्रभं सुन्दरञ्च महामोहनिघातनम्
sarvakṣaṇaṃ sukhī bhūtvā ciraṃ tiṣṭhati niścitam | mahāprabhaṃ sundarañca mahāmohanighātanam
मेघाभं विद्युताभं च पूर्णतेजोमयं परम् | मणिभिर्ग्रथितं पद्मं मणीनां पूरमेव च
meghābhaṃ vidyutābhaṃ ca pūrṇatejomayaṃ param | maṇibhirgrathitaṃ padmaṃ maṇīnāṃ pūrameva ca
सूर्यकान्तैश्चन्द्रकान्तैर्वह्निकान्तैर्महोज्ज्वलैः | इत्यादिमणिभिः सर्वं परं कान्तिगुणोदयम्
sūryakāntaiścandrakāntairvahnikāntairmahojjvalaiḥ | ityādimaṇibhiḥ sarvaṃ paraṃ kāntiguṇodayam
निविडे जलदे मेघे कोटिविद्युत्प्रभा यथा | तत्प्रकारं भावनीयं सिद्धानां ज्ञानगोचरम्
niviḍe jalade meghe koṭividyutprabhā yathā | tatprakāraṃ bhāvanīyaṃ siddhānāṃ jñānagocaram
अत्यन्तसूक्ष्ममार्गस्थं नित्यस्थानं हि योगिनाम् | मणिभिः शोभितं पद्मं मणिपूरं तथोच्यते
atyantasūkṣmamārgasthaṃ nityasthānaṃ hi yoginām | maṇibhiḥ śobhitaṃ padmaṃ maṇipūraṃ tathocyate
दशकोमलपत्रैश्च समायुक्तं मनोहरम् | डादिफान्तवर्णयुक्तं स्थिरविद्युत्समाकुलम्
daśakomalapatraiśca samāyuktaṃ manoharam | ḍādiphāntavarṇayuktaṃ sthiravidyutsamākulam
शिवेनाधिष्ठितं पद्मं विश्वालोकनकारकम् | आदौ वर्णरूपकाणां ध्यानं कुर्यात् स्वधामयः
śivenādhiṣṭhitaṃ padmaṃ viśvālokanakārakam | ādau varṇarūpakāṇāṃ dhyānaṃ kuryāt svadhāmayaḥ
महापद्मे मनो दत्वा निर्मलं परिभावयेत् | डादिफान्ताक्षराणां च ध्यानाज्ज्ञानस्थिरो भवेत्
mahāpadme mano datvā nirmalaṃ paribhāvayet | ḍādiphāntākṣarāṇāṃ ca dhyānājjñānasthiro bhavet
मनोधैर्यमुपागम्य दिव्यभक्तिं समालभेत् | वर्णध्यानं प्रवक्ष्यामि शृणुष्व परमेश्वर
manodhairyamupāgamya divyabhaktiṃ samālabhet | varṇadhyānaṃ pravakṣyāmi śṛṇuṣva parameśvara
यद्विभाव्यामरो भूत्वा चिरं तिष्ठति मानवः | महाधैर्यक्रियां कुर्याद् वायुपानं शनैः शनैः
yadvibhāvyāmaro bhūtvā ciraṃ tiṣṭhati mānavaḥ | mahādhairyakriyāṃ kuryād vāyupānaṃ śanaiḥ śanaiḥ
यत्र यत्र मनो याति तन्मयस्तत्क्षणाद् भवेत् | पूर्वादिदलमारभ्य ध्यानं कुर्यात् पृथग् पृथक्
yatra yatra mano yāti tanmayastatkṣaṇād bhavet | pūrvādidalamārabhya dhyānaṃ kuryāt pṛthag pṛthak
डां डां डां डाकिनीन्ता डमरुवररतां तारिणीं ताररूपा| डिं डिं डिं डामरस्थां डमरुडमगृहे डङ्कडिंकिं मनुस्थाम् | डं डं डं डामरेशीं डिमिडिमिडिमिगध्वाननिर्माणडोरा| डों डों डों डाकडं डः प्रडुम डमुडां दाडिमामाश्रयामि
ḍāṃ ḍāṃ ḍāṃ ḍākinīntā ḍamaruvararatāṃ tāriṇīṃ tārarūpā| ḍiṃ ḍiṃ ḍiṃ ḍāmarasthāṃ ḍamaruḍamagṛhe ḍaṅkaḍiṃkiṃ manusthām | ḍaṃ ḍaṃ ḍaṃ ḍāmareśīṃ ḍimiḍimiḍimigadhvānanirmāṇaḍorā| ḍoṃ ḍoṃ ḍoṃ ḍākaḍaṃ ḍaḥ praḍuma ḍamuḍāṃ dāḍimāmāśrayāmi
ढां ढां ढां गाढढक्कां वरनिकरकरां बाढमाबाढमन्त्रा| ढिं ढिं ढिं नागरूपां भज भज विमलानन्दचित्तप्रकाशः | श्रीं ढें ढं वज्रढूं खा खवट मटमरं स्वाहया टोंटबीजा| ढों ढों ढों ढक्कढक्कः पिरयढुनकरुणाकामिनीं लाकिनीं ताम्
ḍhāṃ ḍhāṃ ḍhāṃ gāḍhaḍhakkāṃ varanikarakarāṃ bāḍhamābāḍhamantrā| ḍhiṃ ḍhiṃ ḍhiṃ nāgarūpāṃ bhaja bhaja vimalānandacittaprakāśaḥ | śrīṃ ḍheṃ ḍhaṃ vajraḍhūṃ khā khavaṭa maṭamaraṃ svāhayā ṭoṃṭabījā| ḍhoṃ ḍhoṃ ḍhoṃ ḍhakkaḍhakkaḥ pirayaḍhunakaruṇākāminīṃ lākinīṃ tām