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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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सुरानन्दकाले फलोद्भूतचिन्हा | चितामध्यदेशे महासिद्धिदात्रि | त्रिभिन्ना विभिन्ना महारुद्रविद्ये | त्वमेका परब्रह्मरूपेण सिद्धा
surānandakāle phalodbhūtacinhā | citāmadhyadeśe mahāsiddhidātri | tribhinnā vibhinnā mahārudravidye | tvamekā parabrahmarūpeṇa siddhā
महापूवी कात्यायनि क्रोधमूले | विवेकादिकं धर्ममादौ ददासि | त्रयाणां सुराणां मुदारक्षणाय | त्वमेका परब्रह्मरूपेण सिद्धा
mahāpūvī kātyāyani krodhamūle | vivekādikaṃ dharmamādau dadāsi | trayāṇāṃ surāṇāṃ mudārakṣaṇāya | tvamekā parabrahmarūpeṇa siddhā
विशुद्धस्फुटत्त्वान्महाकौतुकत्वा | त्तनुध्यानमोहादनन्ते कृतत्त्वात् | कुलारक्षणात्मा महालक्षणात्मा | त्वमेका परब्रह्मरूपेण सिद्धा
viśuddhasphuṭattvānmahākautukatvā | ttanudhyānamohādanante kṛtattvāt | kulārakṣaṇātmā mahālakṣaṇātmā | tvamekā parabrahmarūpeṇa siddhā
दहन्ती रिपूणां कुलञ्चात्मदेशं | क्षणादेव सूक्ष्मासुसूक्ष्मा सती सा | ममानन्ददेशं सदा पालय श्री | त्त्वमेका परब्रह्मरूपेण सिद्धा
dahantī ripūṇāṃ kulañcātmadeśaṃ | kṣaṇādeva sūkṣmāsusūkṣmā satī sā | mamānandadeśaṃ sadā pālaya śrī | ttvamekā parabrahmarūpeṇa siddhā
चतुर्थाश्रमस्थाश्रमं पाहि रुद्रे | महोग्रप्रतापे महारौद्रि भद्रे | महापातकादिक्षयत्वामृतत्त्वा त्त्वमेका परब्रह्मरूपेण सिद्धा
caturthāśramasthāśramaṃ pāhi rudre | mahograpratāpe mahāraudri bhadre | mahāpātakādikṣayatvāmṛtattvā ttvamekā parabrahmarūpeṇa siddhā
महावायुरम्ये महाज्ञानगम्ये | महामन्त्रजाप्यादिसिद्धिप्रसिद्धे | लयं देहि बाह्यानिलाघातनत्वा त्त्वमेका परब्रह्मरूपेण सिद्धा
mahāvāyuramye mahājñānagamye | mahāmantrajāpyādisiddhiprasiddhe | layaṃ dehi bāhyānilāghātanatvā ttvamekā parabrahmarūpeṇa siddhā
न जानामि किं वामरो वापि विष्णु | र्महाकौलिको वा न जानाति पूजाम् | कुलाद्यासनन्ते सुरेन्द्रादिपाठे | त्वमेका परब्रह्मरूपेण सिद्धा
na jānāmi kiṃ vāmaro vāpi viṣṇu | rmahākauliko vā na jānāti pūjām | kulādyāsanante surendrādipāṭhe | tvamekā parabrahmarūpeṇa siddhā
मदीयं प्रलोभ्यं महाभद्रकालि | प्रकाशेन कर्त्तुं समर्था भव त्वम् | पदाब्जे च हन्तुं महापापसर्गे | त्वमेका परब्रह्मरूपेण सिद्धा
madīyaṃ pralobhyaṃ mahābhadrakāli | prakāśena karttuṃ samarthā bhava tvam | padābje ca hantuṃ mahāpāpasarge | tvamekā parabrahmarūpeṇa siddhā
वहन्ती कपालं स्खलन्तीमपार्थं | महाहेममाला महाकाशयन्ती | शिवो मङ्गलं मे तु वैश्वानरीशे | त्वमेका परब्रह्मरूपेण सिद्धा
vahantī kapālaṃ skhalantīmapārthaṃ | mahāhemamālā mahākāśayantī | śivo maṅgalaṃ me tu vaiśvānarīśe | tvamekā parabrahmarūpeṇa siddhā
प्रचण्डा प्रसन्ना भवक्षोभहेतो | वीवादादिघाताय शान्तिः प्रतुष्टिः | कियत्कालसंस्था प्रसन्नान्तरात्मा | त्वमेका परब्रह्मरूपेण सिद्धा
pracaṇḍā prasannā bhavakṣobhaheto | vīvādādighātāya śāntiḥ pratuṣṭiḥ | kiyatkālasaṃsthā prasannāntarātmā | tvamekā parabrahmarūpeṇa siddhā
महावायुपाना क्रियामोक्षकाले | कुलज्ञानदाना दिवारूपिणी त्वम् | प्रभुत्वं विधेहि क्षमे कामकर्त्री | त्वमेका परब्रह्मरूपेण सिद्धा
mahāvāyupānā kriyāmokṣakāle | kulajñānadānā divārūpiṇī tvam | prabhutvaṃ vidhehi kṣame kāmakartrī | tvamekā parabrahmarūpeṇa siddhā
यदि श्रीवराद्ये ममाख्या ससिद्धिं | विदेहीति चित्ते समाधाय भक्तः | समाप्नोति शीघ्रं सदा प्रार्थ्यते यैः | सदा पठ्यते वा मुदा वारमेकम्
yadi śrīvarādye mamākhyā sasiddhiṃ | videhīti citte samādhāya bhaktaḥ | samāpnoti śīghraṃ sadā prārthyate yaiḥ | sadā paṭhyate vā mudā vāramekam
महाकालशम्भो महाज्ञानसिद्धः | सदा कालवश्ये पठेदेकचित्तः | महाभक्तिभावं लभेद् वेद मुक्तिं | महादेवभक्तिं त्रिकालेन योगम्
mahākālaśambho mahājñānasiddhaḥ | sadā kālavaśye paṭhedekacittaḥ | mahābhaktibhāvaṃ labhed veda muktiṃ | mahādevabhaktiṃ trikālena yogam
मणेः पीठमध्ये महारुद्रकान्तां | महालाकिनीं कुण्डलीं भावयन्ती | महापुण्यलाभं स्तवं ब्रह्मसारं | महाकान्तलाभाय पुण्याय सिद्ध्यै
maṇeḥ pīṭhamadhye mahārudrakāntāṃ | mahālākinīṃ kuṇḍalīṃ bhāvayantī | mahāpuṇyalābhaṃ stavaṃ brahmasāraṃ | mahākāntalābhāya puṇyāya siddhyai
महाकालि रुद्राणि भद्राणि कृष्णे | भवानन्दमूत्तीप्रकाशाय कुर्यात् | किलानन्दमाकृत्य सम्पूज्यते यै र्महादेवि चण्डे तव ध्याननिष्ठा
mahākāli rudrāṇi bhadrāṇi kṛṣṇe | bhavānandamūttīprakāśāya kuryāt | kilānandamākṛtya sampūjyate yai rmahādevi caṇḍe tava dhyānaniṣṭhā
महामोक्षभावं समाप्नोति शीघ्रं महाशुद्धता कामहा कालरूपी
mahāmokṣabhāvaṃ samāpnoti śīghraṃ mahāśuddhatā kāmahā kālarūpī
शृणु कैलासनाथाब्ज चक्रमण्डलसंस्थितिम् | षट्चक्रभेदमाहात्म्यं सावधानावधारय
śṛṇu kailāsanāthābja cakramaṇḍalasaṃsthitim | ṣaṭcakrabhedamāhātmyaṃ sāvadhānāvadhāraya
अप्रकाश्यमिदं मन्त्रं मणिपूरविभेदनम् | अष्टैश्वर्यसाधनाय जीवन्मुक्तिप्रदाय च
aprakāśyamidaṃ mantraṃ maṇipūravibhedanam | aṣṭaiśvaryasādhanāya jīvanmuktipradāya ca
कथयामि महाकाल यज्ज्ञात्वा योगिनोऽमराः | क्रियासाधनमात्रेण केन योगेन एव हि
kathayāmi mahākāla yajjñātvā yogino'marāḥ | kriyāsādhanamātreṇa kena yogena eva hi
साधनादेव सर्वज्ञः सर्वार्थज्ञानवान् भवेत् | रुद्राणीसहितं रुद्रं ध्यात्वा सम्पूज्य सञ्जपेत्
sādhanādeva sarvajñaḥ sarvārthajñānavān bhavet | rudrāṇīsahitaṃ rudraṃ dhyātvā sampūjya sañjapet
अथ वक्ष्ये महामन्त्रं पूजाप्रकरणं तथा | मणिपूरे स्थितो मन्त्री रुद्राणीयजनं चरेत्
atha vakṣye mahāmantraṃ pūjāprakaraṇaṃ tathā | maṇipūre sthito mantrī rudrāṇīyajanaṃ caret
सम्प्रति मन्त्रस्योद्धारं करोमि कालकूटप | प्रणवं पूर्वमुच्चार्य नमः शब्दं ततो वदेत्
samprati mantrasyoddhāraṃ karomi kālakūṭapa | praṇavaṃ pūrvamuccārya namaḥ śabdaṃ tato vadet
ते शब्दान्ते समुद्धृत्य रुद्रशब्दं ततः परम् | रूपिण्यै पदमुच्चार्य रुद्राणी मन्त्रमीरितम्
te śabdānte samuddhṛtya rudraśabdaṃ tataḥ param | rūpiṇyai padamuccārya rudrāṇī mantramīritam
ततो महारुद्रमन्त्रं वक्ष्यामि तत्त्वतः शृणु | प्रणवान्ते नमस्शब्दं ते महाशब्दमुच्चरेत्
tato mahārudramantraṃ vakṣyāmi tattvataḥ śṛṇu | praṇavānte namasśabdaṃ te mahāśabdamuccaret
रुद्राय पदमुद्धृत्य महारुद्रमनुः स्मृतः | ततोऽन्यत्कालरूपेश रुद्राणीमन्त्रमाशृणु
rudrāya padamuddhṛtya mahārudramanuḥ smṛtaḥ | tato'nyatkālarūpeśa rudrāṇīmantramāśṛṇu
डादिफान्तैः सर्ववर्णैराद्यन्ते पुटितं मनोः | सर्वशेषे वह्निजाया महामन्त्रोत्तमोत्तमः
ḍādiphāntaiḥ sarvavarṇairādyante puṭitaṃ manoḥ | sarvaśeṣe vahnijāyā mahāmantrottamottamaḥ
अस्य जापनमात्रेण षट्पद्म साधने जयी | एवं प्रकारं रुद्रस्य चाथवान्यप्रकारकम्
asya jāpanamātreṇa ṣaṭpadma sādhane jayī | evaṃ prakāraṃ rudrasya cāthavānyaprakārakam
रुद्राणां विविधं मन्त्रं कोटितन्त्रे विनिर्णयम् | मणिपूरे सदा ध्यायेद् योगसाधनहेतुना
rudrāṇāṃ vividhaṃ mantraṃ koṭitantre vinirṇayam | maṇipūre sadā dhyāyed yogasādhanahetunā
सर्वत्र मानसं कार्यं ध्यानपूजाविधानकम् | प्रमोदाख्यातिमनुभिर्मृत्युञ्जयादिभिस्तथा
sarvatra mānasaṃ kāryaṃ dhyānapūjāvidhānakam | pramodākhyātimanubhirmṛtyuñjayādibhistathā
चैतन्यं कारयेत् शीघ्रं मणिपूरस्थदेवयोः | अथ वक्ष्ये महेशस्य रुद्रस्य परमात्मनः
caitanyaṃ kārayet śīghraṃ maṇipūrasthadevayoḥ | atha vakṣye maheśasya rudrasya paramātmanaḥ
प्रासादाख्यं महामन्त्रं त्रैलोक्यफलसिद्धिदम् | सान्तमोङ्कारसंयुक्तं नादबिन्दुविभूषितम्
prāsādākhyaṃ mahāmantraṃ trailokyaphalasiddhidam | sāntamoṅkārasaṃyuktaṃ nādabinduvibhūṣitam
प्रासादाख्ये मनुः प्रोक्तो भजतां कामदोमणिः | प्रणवं पूर्वमुच्चार्य स्वाहान्तं जपते यदि
prāsādākhye manuḥ prokto bhajatāṃ kāmadomaṇiḥ | praṇavaṃ pūrvamuccārya svāhāntaṃ japate yadi
स्तम्भनादीनि कर्माणि स करोति न संशयः | अथवा मृत्युजेतारं महामन्त्रं महामनुम्
stambhanādīni karmāṇi sa karoti na saṃśayaḥ | athavā mṛtyujetāraṃ mahāmantraṃ mahāmanum
जपेन्मानसजापेन यज्जाप्यं प्राणरक्षकम् | तारं स्थिरा सकर्णेन्दुर्भृगुः सर्गसमन्वितः
japenmānasajāpena yajjāpyaṃ prāṇarakṣakam | tāraṃ sthirā sakarṇendurbhṛguḥ sargasamanvitaḥ
त्र्यक्षरात्मा निगदितो मन्त्रो मृत्युञ्जयात्मकः | अथवान्यप्रकारेण जपेन्मृत्युञ्जयात्मकम्
tryakṣarātmā nigadito mantro mṛtyuñjayātmakaḥ | athavānyaprakāreṇa japenmṛtyuñjayātmakam
मृत्युञ्जयं समुद्धत्य पालय द्वितयं ततः | मृत्युञ्जयं समुद्धृत्य पुनरेव विलोमतः
mṛtyuñjayaṃ samuddhatya pālaya dvitayaṃ tataḥ | mṛtyuñjayaṃ samuddhṛtya punareva vilomataḥ
रुद्रमन्त्रेण पुटितं योजयेन्मृत्युहारणम् | तथा हि रुद्रकान्ताया मन्त्रेण पुटितं शिवम्
rudramantreṇa puṭitaṃ yojayenmṛtyuhāraṇam | tathā hi rudrakāntāyā mantreṇa puṭitaṃ śivam
जपित्वा पूजयित्वा च नरो गोप्ता भवेद्वशी | प्रातःकृत्यादिकं कृत्वा हविष्याशी जितेन्द्रियः
japitvā pūjayitvā ca naro goptā bhavedvaśī | prātaḥkṛtyādikaṃ kṛtvā haviṣyāśī jitendriyaḥ
अतिसावधानपरो विधिसेवापरायणः | स्नानसन्ध्यादिकं कृत्वा आसनादिकमाश्रयेत्
atisāvadhānaparo vidhisevāparāyaṇaḥ | snānasandhyādikaṃ kṛtvā āsanādikamāśrayet
समाप्य आसनं सर्वं पीतवस्त्रे पिधाय च | अथवा शुक्लवस्त्रे द्वे परिधाय मनोहरे
samāpya āsanaṃ sarvaṃ pītavastre pidhāya ca | athavā śuklavastre dve paridhāya manohare
कोमलाद्यासने गत्वा प्रक्षाल्यपादयुग्मकम | द्विराचम्य विधानेन पूजायां स्वस्तिकासने
komalādyāsane gatvā prakṣālyapādayugmakama | dvirācamya vidhānena pūjāyāṃ svastikāsane
वीरासने तथा पद्मासनयोन्यासने तथा | उपविश्य निर्मलात्मा पूजामार्गपरो भवेत्
vīrāsane tathā padmāsanayonyāsane tathā | upaviśya nirmalātmā pūjāmārgaparo bhavet
सर्वाणि द्रव्यभोज्यानि मनसा कल्पितानि च | तदलाभे सलाभे वा मनःकल्पितशोधनम्
sarvāṇi dravyabhojyāni manasā kalpitāni ca | tadalābhe salābhe vā manaḥkalpitaśodhanam
करणीयं सर्वदैव निजबाह्येऽपि चालयेत् | यथा लभ्यानि द्रव्याणि संशोध्य तत्र योजयेत्
karaṇīyaṃ sarvadaiva nijabāhye'pi cālayet | yathā labhyāni dravyāṇi saṃśodhya tatra yojayet
ततः कुर्याद् विशेषेण प्राणायामं मनोरमम् | चतुःषष्टिमात्रया वा तथा षोडशमात्रया
tataḥ kuryād viśeṣeṇa prāṇāyāmaṃ manoramam | catuḥṣaṣṭimātrayā vā tathā ṣoḍaśamātrayā
तद्द्वादशमात्रया वा संख्यया वायुमाश्रयेत् | प्राणायामं समाप्याथ रुद्रन्यासं समाचरेत्
taddvādaśamātrayā vā saṃkhyayā vāyumāśrayet | prāṇāyāmaṃ samāpyātha rudranyāsaṃ samācaret
श्रीकण्ठादिमहावीरन्यासं कुर्यात् प्रयत्नतः | रुद्रन्यासं प्रवक्ष्यामि मनुयोगादिसिद्धये
śrīkaṇṭhādimahāvīranyāsaṃ kuryāt prayatnataḥ | rudranyāsaṃ pravakṣyāmi manuyogādisiddhaye
एतन्न्यासाभिकरणे नरो रुद्रसमो भवेत् | सदा कुर्यान्महान्यासं सर्वसिद्धिप्रकाशनात्
etannyāsābhikaraṇe naro rudrasamo bhavet | sadā kuryānmahānyāsaṃ sarvasiddhiprakāśanāt
शक्तिहीनं शक्तियुक्तं महान्यासं प्रकीतीतम् | शक्तियुक्तं समाकृत्य महाशक्तो भवेद् बली
śaktihīnaṃ śaktiyuktaṃ mahānyāsaṃ prakītītam | śaktiyuktaṃ samākṛtya mahāśakto bhaved balī
शक्तिहीनं तथा कार्यं सर्वविघ्नविनाशनात् | मातृकापद्मचक्रे तु मातृकावर्गसंयुतम्
śaktihīnaṃ tathā kāryaṃ sarvavighnavināśanāt | mātṛkāpadmacakre tu mātṛkāvargasaṃyutam
मातृकापुटितं मन्त्रं किं वा मन्त्रेण संपुटम् | कृत्वा मन्त्री न्यासजालं सावधानेन कारयेत्
mātṛkāpuṭitaṃ mantraṃ kiṃ vā mantreṇa saṃpuṭam | kṛtvā mantrī nyāsajālaṃ sāvadhānena kārayet
विक्रमी सिंहतुल्यः स्यात्तं दृष्ट्वा यान्ति शत्रवः | मौनी भूत्वा समाकृत्य कुलचक्रस्य भेदनम्
vikramī siṃhatulyaḥ syāttaṃ dṛṣṭvā yānti śatravaḥ | maunī bhūtvā samākṛtya kulacakrasya bhedanam
मणिपूरे स्थिरो भूत्वा महातेजोमयो भवेत् | तेषां नाम प्रवक्ष्यामि पञ्चाशदेकसंख्यया
maṇipūre sthiro bhūtvā mahātejomayo bhavet | teṣāṃ nāma pravakṣyāmi pañcāśadekasaṃkhyayā
पञ्चाशदेकशक्तीनां तथा नाम शृणु प्रभो | सर्वेषामभिधानान्ते ईशाय नम उच्चरेत्
pañcāśadekaśaktīnāṃ tathā nāma śṛṇu prabho | sarveṣāmabhidhānānte īśāya nama uccaret
एकैकं मातृकावर्णं नाम्न आद्ये नियोजयेत् | शक्तियुक्तं सदा नाम ईशान्तं सन्त्यजेत् तथा
ekaikaṃ mātṛkāvarṇaṃ nāmna ādye niyojayet | śaktiyuktaṃ sadā nāma īśāntaṃ santyajet tathā
भेदने शक्तियुक्तस्तु न्यासं कुर्यान्महायतिः | कुशासने सिद्धिहेतोश्चैलाजिनकुशोत्तरम्
bhedane śaktiyuktastu nyāsaṃ kuryānmahāyatiḥ | kuśāsane siddhihetoścailājinakuśottaram
बद्धैकमासनं योगी न्यासजालं समाचरेत् | अथवा द्वीपिचर्मादि कोमलाद्यासनेऽपि वा
baddhaikamāsanaṃ yogī nyāsajālaṃ samācaret | athavā dvīpicarmādi komalādyāsane'pi vā
योगाभ्यासी न्यासजालं कृत्वा सावभयो भवेत् | भद्रकाली गृहे स्थित्वा ये कुर्वन्ति निरन्तरम्
yogābhyāsī nyāsajālaṃ kṛtvā sāvabhayo bhavet | bhadrakālī gṛhe sthitvā ye kurvanti nirantaram
महान्यासं महादेव तत्क्षणादमरो भवेत् | आयुरारोग्यसम्पत्तिं सम्प्राप्नोति महाश्रियम्
mahānyāsaṃ mahādeva tatkṣaṇādamaro bhavet | āyurārogyasampattiṃ samprāpnoti mahāśriyam
समायाति मम स्थाने न्यासयोगप्रसादतः | न्यासधारणयोगेन मणिपूरे हृदो भवेत्
samāyāti mama sthāne nyāsayogaprasādataḥ | nyāsadhāraṇayogena maṇipūre hṛdo bhavet