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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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आदौ तन्नाम वक्तव्यं पश्चात्शक्त्याभिव्ननकम् | श्रीकण्ठश्चाप्यनन्तश्च सूक्ष्मा त्रिमूतीरेव च
ādau tannāma vaktavyaṃ paścātśaktyābhivnanakam | śrīkaṇṭhaścāpyanantaśca sūkṣmā trimūtīreva ca
अमरेश्वरश्चार्घीशो भावभूतिस्ततः परम् | अतिथीशस्थाण्वीशो हरो झिण्टीश एव च
amareśvaraścārghīśo bhāvabhūtistataḥ param | atithīśasthāṇvīśo haro jhiṇṭīśa eva ca
भौतिकः सद्योजातश्चाप्यनुग्रहेश्वरस्तथा | अक्रूरोऽपि महासेनो निर्जरादिश्च षोडश
bhautikaḥ sadyojātaścāpyanugraheśvarastathā | akrūro'pi mahāseno nirjarādiśca ṣoḍaśa
एते देवा महारुद्र षोडशस्वरविग्रहाः | क्रोधीशश्चापि चण्डेशः पञ्चान्तकः शिवोत्तमः
ete devā mahārudra ṣoḍaśasvaravigrahāḥ | krodhīśaścāpi caṇḍeśaḥ pañcāntakaḥ śivottamaḥ
एकरुद्रस्तथा कूर्म एकनेत्रेश्वरस्ततः | चतुराननोऽजेशश्च सर्वः सोमेश एव च
ekarudrastathā kūrma ekanetreśvarastataḥ | caturānano'jeśaśca sarvaḥ someśa eva ca
लाङ्गलीशो दारुकेशोऽर्द्धनारीश्वर एव च | ( उमाकान्तेश आषाढिः डिण्डीशोऽत्रीश एव च मीनेशश्चापि मेषेशो लोहितेशः शिखीश्वरः | छगलण्डे द्विरण्डेशो महाकालेश्वरस्ततः |) वाणीशश्च भुजङ्गेशः पिनाकीशस्ततः परम्
lāṅgalīśo dārukeśo'rddhanārīśvara eva ca | ( umākānteśa āṣāḍhiḥ ḍiṇḍīśo'trīśa eva ca mīneśaścāpi meṣeśo lohiteśaḥ śikhīśvaraḥ | chagalaṇḍe dviraṇḍeśo mahākāleśvarastataḥ |) vāṇīśaśca bhujaṅgeśaḥ pinākīśastataḥ param
खड्गीश श्चरकेशश्च श्येनो भृग्वीश एव च नकुलीशः शिवेशश्च संवर्त्तकेश एव च
khaḍgīśa ścarakeśaśca śyeno bhṛgvīśa eva ca nakulīśaḥ śiveśaśca saṃvarttakeśa eva ca
एते रुद्राः समाख्याताः सर्वकाले कुलेश्वराः | यस्य नाम्नश्चान्तभाते ईशशब्दो न विद्यते
ete rudrāḥ samākhyātāḥ sarvakāle kuleśvarāḥ | yasya nāmnaścāntabhāte īśaśabdo na vidyate
केशान्तं नाम संस्कृत्य न्यासं मौलीशमाचरेत् | कामं मोहादिनाशार्थं यः करोति निरन्तरम्
keśāntaṃ nāma saṃskṛtya nyāsaṃ maulīśamācaret | kāmaṃ mohādināśārthaṃ yaḥ karoti nirantaram
मातृकावर्णघटितं मातृकास्थलके न्यसेत् | शक्तियुक्तं यदा न्यासं तत्कालेऽपीशयोजनम् | अथवा रुद्रशक्त्या च तथा रुद्रेण सम्पुटम्
mātṛkāvarṇaghaṭitaṃ mātṛkāsthalake nyaset | śaktiyuktaṃ yadā nyāsaṃ tatkāle'pīśayojanam | athavā rudraśaktyā ca tathā rudreṇa sampuṭam
निजमन्त्रेण वा नाथ पुटितं मातृकास्थले | शक्त्या च ग्रथनं कृत्वा संसारं सन्तरेत् क्षणात्
nijamantreṇa vā nātha puṭitaṃ mātṛkāsthale | śaktyā ca grathanaṃ kṛtvā saṃsāraṃ santaret kṣaṇāt
तत्प्रकारं शृणु प्राणनाथ शङ्कर वल्लभ | पूर्णोदरी च गिरिजा शाल्मली तदनन्तरम्
tatprakāraṃ śṛṇu prāṇanātha śaṅkara vallabha | pūrṇodarī ca girijā śālmalī tadanantaram
लोलाक्षी वर्त्तुलाक्षी च दीर्घघोणा ततः परम् | सुदीर्घमुखिगोमुख्यौ दीर्घजिह्वा ततः परम्
lolākṣī varttulākṣī ca dīrghaghoṇā tataḥ param | sudīrghamukhigomukhyau dīrghajihvā tataḥ param
कुण्डोदरी चोद्र्ध्वमुखी तथा विकृतमुख्यपि ज्वालामुखी वह्निमुखी लोलजिह्वा ततः परम्
kuṇḍodarī codrdhvamukhī tathā vikṛtamukhyapi jvālāmukhī vahnimukhī lolajihvā tataḥ param
विद्यामुखी तथा नाथ एताश्च स्वरशक्तयः | काद्यार्णशक्तिविद्याश्च वक्ष्यामि पार्वतीश्वर
vidyāmukhī tathā nātha etāśca svaraśaktayaḥ | kādyārṇaśaktividyāśca vakṣyāmi pārvatīśvara
महाकालीसरस्वत्योर्महालक्ष्म्यास्ततः परम् | द्राविणी नागरी भूयः खेचरी चापि मञ्जरी
mahākālīsarasvatyormahālakṣmyāstataḥ param | drāviṇī nāgarī bhūyaḥ khecarī cāpi mañjarī
रूपिणी बिम्बिनी पश्चात् काकोदरी च पूतना | भद्रकाली योगिनी च शङ्खिनी र्गज्जिनी तथा
rūpiṇī bimbinī paścāt kākodarī ca pūtanā | bhadrakālī yoginī ca śaṅkhinī rgajjinī tathā
कालरात्रिः कुञ्जिका च कपद्दनी ततः परम् | वज्रा जया ततो नाथ सुमुखेश्वर्यपि प्रभो
kālarātriḥ kuñjikā ca kapaddanī tataḥ param | vajrā jayā tato nātha sumukheśvaryapi prabho
रेवती माधवी चैव वारुणी वायवी तथा | वक्षोविदारिणी चैव सहजालक्ष्म्यथ प्रभो
revatī mādhavī caiva vāruṇī vāyavī tathā | vakṣovidāriṇī caiva sahajālakṣmyatha prabho
व्यापिनी चैव माया च रुद्राङ्कपीठदेवताः | सर्वाभरणसंयुक्ता सिन्दूरारुणविग्रहाः
vyāpinī caiva māyā ca rudrāṅkapīṭhadevatāḥ | sarvābharaṇasaṃyuktā sindūrāruṇavigrahāḥ
धृतशूलकपालादि बाणशक्तिप्रखेटकाः | वराभयकरा नित्याः सर्पवाहनवाहनाः
dhṛtaśūlakapālādi bāṇaśaktiprakheṭakāḥ | varābhayakarā nityāḥ sarpavāhanavāhanāḥ
श्रीकण्ठाद्या महारुद्रा धृतशूलकपालकाः | खड्गखेटकशक्तीषु गदामूसलधारकाः
śrīkaṇṭhādyā mahārudrā dhṛtaśūlakapālakāḥ | khaḍgakheṭakaśaktīṣu gadāmūsaladhārakāḥ
नानास्त्रधारका नित्या बन्धूककोटिसुन्दराः | रक्तचन्दनदिग्धाङ्गाः पञ्चचूडधराः पराः
nānāstradhārakā nityā bandhūkakoṭisundarāḥ | raktacandanadigdhāṅgāḥ pañcacūḍadharāḥ parāḥ
रक्तोत्पलमहामालालङ्कारकरपङ्कजाः | पीठन्यासं ततः कुर्यात् मम तन्त्रानुसारतः
raktotpalamahāmālālaṅkārakarapaṅkajāḥ | pīṭhanyāsaṃ tataḥ kuryāt mama tantrānusārataḥ
सर्वत्रमूलपुटितमथवा वर्णसम्पुटम् | कृत्वा पीठन्यासकार्यं विधानेन वदामि तत्
sarvatramūlapuṭitamathavā varṇasampuṭam | kṛtvā pīṭhanyāsakāryaṃ vidhānena vadāmi tat
ओं अनन्ताय नमश्च नमो हृदि ततः परम् | ओं पद्माय नमः शब्दं हृदये च ततः परम्
oṃ anantāya namaśca namo hṛdi tataḥ param | oṃ padmāya namaḥ śabdaṃ hṛdaye ca tataḥ param
ओं सूर्यमण्डलाय द्वादशान्ते कलात्मने | ओं नमः पदं समुच्चार्य चान्ते च हृदये प्रभो
oṃ sūryamaṇḍalāya dvādaśānte kalātmane | oṃ namaḥ padaṃ samuccārya cānte ca hṛdaye prabho
ओं उं सोममण्डलाय षोडशकलात्मने नमः | सर्वत्र हृदये कार्यं पीठन्यासं मनोलयम्
oṃ uṃ somamaṇḍalāya ṣoḍaśakalātmane namaḥ | sarvatra hṛdaye kāryaṃ pīṭhanyāsaṃ manolayam
ओं मं वह्निमण्डलाय दशकलात्मने नमः | ओं सं सत्त्वाय नमश्च ओं रं रजसे नमः
oṃ maṃ vahnimaṇḍalāya daśakalātmane namaḥ | oṃ saṃ sattvāya namaśca oṃ raṃ rajase namaḥ
ओं तं तमसे नमश्च पूर्वादिकेशरेषु च | ओं तं आत्मने नमश्च ओं सर्वव्यापिने नमः
oṃ taṃ tamase namaśca pūrvādikeśareṣu ca | oṃ taṃ ātmane namaśca oṃ sarvavyāpine namaḥ
ओं अं अन्तरात्मने च ओं मनोन्मन्यै नमश्च | तदुपरि ततो वदेत् नमोऽन्ते शून्यवासिने
oṃ aṃ antarātmane ca oṃ manonmanyai namaśca | tadupari tato vadet namo'nte śūnyavāsine
ओं पं परमात्मने च नमोऽन्ते कालरूपिणे | ओं ह्रीं ज्ञानात्मने चान्ते नमोऽन्ते वर्णवासिने
oṃ paṃ paramātmane ca namo'nte kālarūpiṇe | oṃ hrīṃ jñānātmane cānte namo'nte varṇavāsine
पीठशक्तेस्ततो न्यासं कुर्यात् साधकयोगिराट् | हृत्पद्मस्यापि पूर्वादि केशरेषु च संन्यसेत्
pīṭhaśaktestato nyāsaṃ kuryāt sādhakayogirāṭ | hṛtpadmasyāpi pūrvādi keśareṣu ca saṃnyaset
ओं वामायै नमश्चान्ते ओं ज्येष्ठायै नमो वदेत् | ओं सर्वभूतदमन्यै नमः शब्दं समुच्चरेत्
oṃ vāmāyai namaścānte oṃ jyeṣṭhāyai namo vadet | oṃ sarvabhūtadamanyai namaḥ śabdaṃ samuccaret
( ओं रौद्रायै नमश्चान्ते ओं काल्यै च नमो वदेत् | ओं कलविकरिण्यै नमः शब्दं ततो वदेत् | ओं बलप्रमथन्यै नमो व भोऽन्ते च पुनर्वदेत् |) एता विन्यस्य देवेश मध्ये विन्यासमाचरेत् | हृत्पद्मस्य कणीकायां कृत्वा भावनमाचरेत्
( oṃ raudrāyai namaścānte oṃ kālyai ca namo vadet | oṃ kalavikariṇyai namaḥ śabdaṃ tato vadet | oṃ balapramathanyai namo va bho'nte ca punarvadet |) etā vinyasya deveśa madhye vinyāsamācaret | hṛtpadmasya kaṇīkāyāṃ kṛtvā bhāvanamācaret
ओं मनोन्मन्यै नमश्च तदुपरि ततो वदेत् | ओं नमो भगवतेऽन्ते च सकलपदमुच्चरेत् | गुणाय शक्तियुक्ताय अनन्ताय पदं ततः
oṃ manonmanyai namaśca tadupari tato vadet | oṃ namo bhagavate'nte ca sakalapadamuccaret | guṇāya śaktiyuktāya anantāya padaṃ tataḥ
( योगपीठात्मने चान्ते नमः शब्दं समुच्चरेत् | ततः कुर्यान्महादेव ऋष्यादिन्यासमेव च | रुद्रशक्त्या ऋषेवीष्णुस्तथा मृत्युञ्जयस्य च |) कहोड मुनिपुत्रश्च ऋषिरस्य प्रकीतीतः | महेश्वरमुखाज्ज्ञात्वा यः साक्षात्तपसा मनुम्
( yogapīṭhātmane cānte namaḥ śabdaṃ samuccaret | tataḥ kuryānmahādeva ṛṣyādinyāsameva ca | rudraśaktyā ṛṣevīṣṇustathā mṛtyuñjayasya ca |) kahoḍa muniputraśca ṛṣirasya prakītītaḥ | maheśvaramukhājjñātvā yaḥ sākṣāttapasā manum
संसाधयति शुद्धात्मा स तस्य ऋषिरीरितः | गुरुत्वान्मस्तके चास्य न्यासस्तु परिकीतीतः
saṃsādhayati śuddhātmā sa tasya ṛṣirīritaḥ | gurutvānmastake cāsya nyāsastu parikītītaḥ
सर्वेषां मन्त्रतत्त्वानां छादनाद् छन्द उच्यते | अक्षरात्वात्पदत्वाच्च मुखे च्छन्दः समीरितम्
sarveṣāṃ mantratattvānāṃ chādanād chanda ucyate | akṣarātvātpadatvācca mukhe cchandaḥ samīritam
सर्वेषामेव जन्तूनां प्रेषणात्प्रेरणात्तथा | हृदयाम्भोजमध्यस्था देवता तत्र तां न्यसेत्
sarveṣāmeva jantūnāṃ preṣaṇātpreraṇāttathā | hṛdayāmbhojamadhyasthā devatā tatra tāṃ nyaset
ऋषिच्छन्दोऽपरिज्ञानान्न मन्त्रः फलभाग्भवेत् | दौर्बल्यं याति मन्त्राणां विनियोगमजानताम्
ṛṣicchando'parijñānānna mantraḥ phalabhāgbhavet | daurbalyaṃ yāti mantrāṇāṃ viniyogamajānatām
न्यसेन्मूध्नी ऋषिन्यासं छन्दोन्यासं मुखाम्बुजे | देवतान्यासमाकुर्यात् हृदयाम्भोरुहे सुधीः
nyasenmūdhnī ṛṣinyāsaṃ chandonyāsaṃ mukhāmbuje | devatānyāsamākuryāt hṛdayāmbhoruhe sudhīḥ
मूके गुह्ये बीजन्यासं शक्तिन्यासं तु पादयोः | सर्वाङ्गे कीलकन्यासमाचरेत् यत्नतः सुधीः
mūke guhye bījanyāsaṃ śaktinyāsaṃ tu pādayoḥ | sarvāṅge kīlakanyāsamācaret yatnataḥ sudhīḥ
शिवशक्त्यात्मकन्यासं शिरस्येव समाचरेत् | शिरसि प्राणरक्षायै महाविष्णुऋषये नमः
śivaśaktyātmakanyāsaṃ śirasyeva samācaret | śirasi prāṇarakṣāyai mahāviṣṇuṛṣaye namaḥ
मुखे पङ्क्तच्छन्दसे वै नमःशब्दं समुच्चरेत् | हृदि महारुद्राय शक्तियुक्ताय संवदेत्
mukhe paṅktacchandase vai namaḥśabdaṃ samuccaret | hṛdi mahārudrāya śaktiyuktāya saṃvadet
देवतायै नमः शब्दं करन्यासं ततश्चरेत् | ततोऽङ्गन्यासमाकृत्य ध्यानं कुर्यात् प्रयत्नतः
devatāyai namaḥ śabdaṃ karanyāsaṃ tataścaret | tato'ṅganyāsamākṛtya dhyānaṃ kuryāt prayatnataḥ
वह्निना दीर्घबीजेन मन्त्रस्याङ्गक्रियां चरेत् | रुद्रध्यानं प्रवक्ष्यामि ध्यानाद् भवति भूपतिः
vahninā dīrghabījena mantrasyāṅgakriyāṃ caret | rudradhyānaṃ pravakṣyāmi dhyānād bhavati bhūpatiḥ
रौद्रं रौद्रात्मकं तं प्रकृतिपुरुषं गंभीरगीताभिधानं | शूलं खड्गं दधानं वरमभयकरं पद्ममेकं प्रचण्डम् | सञ्चारं रश्मिजालं शशिशतकिरणं कामधेनुस्वरूपं | ध्यायेद्रौद्रीं स्वशक्तिं प्रलयमयतनुं सूर्यकोटिप्रकाशम्
raudraṃ raudrātmakaṃ taṃ prakṛtipuruṣaṃ gaṃbhīragītābhidhānaṃ | śūlaṃ khaḍgaṃ dadhānaṃ varamabhayakaraṃ padmamekaṃ pracaṇḍam | sañcāraṃ raśmijālaṃ śaśiśatakiraṇaṃ kāmadhenusvarūpaṃ | dhyāyedraudrīṃ svaśaktiṃ pralayamayatanuṃ sūryakoṭiprakāśam
एवं ध्यात्वा सुमनसैश्च सम्पूज्यार्घ्य विधिञ्चरेत् | कृत्वार्घ्यं रुद्रमन्त्रेण पीठपूजां समाचरेत्
evaṃ dhyātvā sumanasaiśca sampūjyārghya vidhiñcaret | kṛtvārghyaṃ rudramantreṇa pīṭhapūjāṃ samācaret
वामा ज्येष्ठा तथा रौद्री काली कलपदादिका | विकरण्याक्षरा प्रोक्ता बलादिविकरण्यथ
vāmā jyeṣṭhā tathā raudrī kālī kalapadādikā | vikaraṇyākṣarā proktā balādivikaraṇyatha
बलप्रमथनी पश्चात् सर्वभूतदमन्यथ | मनोन्मनीति सम्प्रोक्ताः शिवस्य पीठशक्तयः
balapramathanī paścāt sarvabhūtadamanyatha | manonmanīti samproktāḥ śivasya pīṭhaśaktayaḥ
पूजयेद् गन्धपुष्पाद्यैः पीठशक्तिः क्रमेण तु | प्रणवादि नमोऽन्तेन पूजा कार्या विधानतः
pūjayed gandhapuṣpādyaiḥ pīṭhaśaktiḥ krameṇa tu | praṇavādi namo'ntena pūjā kāryā vidhānataḥ
पुनर्ध्यात्वा च पाद्यार्घ्यैरावाह्य परिपूजयेत् | पाद्यमर्घ्यमाचमनीयं स्नानीयं पुनराचमनम्
punardhyātvā ca pādyārghyairāvāhya paripūjayet | pādyamarghyamācamanīyaṃ snānīyaṃ punarācamanam
गन्धपुष्पबिल्वदलैः पूर्वावरणमर्चयेत् | वं हृदयाय नम इत्यादिषडङ्गपूजनम्
gandhapuṣpabilvadalaiḥ pūrvāvaraṇamarcayet | vaṃ hṛdayāya nama ityādiṣaḍaṅgapūjanam
मध्ये चतुदीक्षु चैवं शेषे वारद्वयं वदेत् | इन्द्रादीन् लोकपालांश्च पूजयित्वा ततोऽर्चयेत्
madhye catudīkṣu caivaṃ śeṣe vāradvayaṃ vadet | indrādīn lokapālāṃśca pūjayitvā tato'rcayet
अष्टोत्तरं योजयित्वा गजान्तकसहस्रकम् | अथवाष्टोत्तरशतं जप्त्वा समर्पणं चरेत्
aṣṭottaraṃ yojayitvā gajāntakasahasrakam | athavāṣṭottaraśataṃ japtvā samarpaṇaṃ caret
प्राणायामत्रयं कुर्यान्निजमन्त्र प्रसिद्धये | ततः प्रणाममाकुर्यात् शक्तिचैतन्यहेतुना
prāṇāyāmatrayaṃ kuryānnijamantra prasiddhaye | tataḥ praṇāmamākuryāt śakticaitanyahetunā
नमो रुद्राय देवाय कोटिसूर्र्येन्दुमूर्त्तये | सर्वाय ज्ञानदानाय नमस्ते शूलधारिणे
namo rudrāya devāya koṭisūrryendumūrttaye | sarvāya jñānadānāya namaste śūladhāriṇe
नमस्ते कालरुद्राय कालाय वेदरूपिणे | वेदमार्गप्रदर्शाय शत्रुसंक्षयकारिणे
namaste kālarudrāya kālāya vedarūpiṇe | vedamārgapradarśāya śatrusaṃkṣayakāriṇe
रौद्राय शक्तियुक्ताय शङ्कराय नमो नमः | चतुर्भुजाय वेदाय महाकाशस्वरूपिणे
raudrāya śaktiyuktāya śaṅkarāya namo namaḥ | caturbhujāya vedāya mahākāśasvarūpiṇe