Translation, Sanskrit Text, and Commentary

The Rudrayāmala Tantra is a major text of the Shaiva Tantric tradition, attributed to the revelation of Lord Shiva (Rudra) to the Goddess Parvati. The Rudrayāmala ("Rudra's Pair" or "Union of Rudra") belongs to the Bhairava class of Tantras and deals with cosmology, ritual worship, mantra practice, and the nature of consciousness. It is among the most frequently cited authorities in later Tantric literature.

This edition presents an English translation alongside the Sanskrit OCR text, prepared and formatted for study and reference.

Rudrayāmala Tantra

A tantric scripture in 46 folios, from a Nepali palm-leaf manuscript written circa 1843 CE, now held by the British Library's Endangered Archives Programme (EAP676/2/9). Presented here in English translation from the original Sanskrit, for the first time in accessible form.

The Rudrayāmala belongs to the Kaula tradition — a current of Śaiva practice centred on the Goddess, the body, and direct experience of the divine. The text unfolds as a dialogue: Rudra (Śiva) speaks, and his consort Gaurī (Pārvatī) listens and asks. Their exchange covers the inner workings of sacred sound, the forms of the Goddess, ritual practice, and the path to liberation.

Source: EAP676/2/9, British Library Endangered Archives Programme · Nepal Samvat 963 (c. 1843 CE) · Sanskrit in Devanāgarī script · 46 folios complete For the folio-by-folio working translation with individual Sanskrit OCR, see Rudrayamala Tantra.

Part One: English Translation

1. Illuminating the Lineage Practice

Homage to Śrī Rudra.

The Lord spoke:

Set incense in the fire. Call on Kālī and Tārā with fresh flowers, and sprinkle the offering-water. Give whole grains, new and unbroken. Through the woman of the lineage, behold what has been given.

She is the one who frees from the snare. Let the great illusion wither here. Know this: it is the undoing of all three worlds. Deliverance belongs to the Lord who rescues — do not abandon the wise in the struggle. Take them and draw them forth.

Draw out a small portion, set it in a second vessel, and cast it into the flame. By the truth of knowing, show the sacred gesture to the goddess.

Contemplate all the goddesses and the powers they hold. Then join the coiled power — that singular force at the root of yourself — with your own being, until the two are one. After this, see yourself in every living thing.

This teaching is born of courage. It is hidden, pure, without beginning or end. O goddess, I shall speak the truth of it. I see the sacred nectar — the medicine of this world.

The cutting of the bonds that scripture ties: so it is proclaimed. Of both...not by the self's illusion. From being absorbed in all things, from the very nature of what is — the nectar of heaven is not drunk by the unprepared.

Therefore worship the goddess of spirits and make offerings to her in fire. With mantras, O goddess, call upon her using the root-sound. With a willing heart, one should maintain the initiation above all. The root-teacher is the master; like ten million suns. Through the coiled power, by contemplation, consecrate the substances — the mantra, the bracelet, the leaf — all wrapped in the supreme enclosure. Offer everything into the fire.

The Goddess spoke:

Flesh, fish, parched grain, and the joining of bodies — by these combined, O Great Lord, how do people reach perfection?

The Lord spoke:

Look at the lineage-born: the wise see the way of the practitioner. Hear this rule: the whole world is wrapped in the illusion of existence. The sacred substances of the lineage-born, of those who walk the Kaula path, are praised.

Not by study of the Vedas, not by wearing the ascetic's skin, not even by those things — liberation comes from knowledge alone, and no other way. The wise of the lineage have spoken this from ancient times.

Having carefully gathered the pure ritual wine, one should offer it to Śiva and the other gods with great devotion. What is worldly becomes nectar for those who seek liberation with discernment. The blessed wine is rare in this world — boon-granting, giving both enjoyment and the fulfilment of desire. The great knowledge, sweet to drink, makes life forever fruitful.

This was known in ancient times by perfected sages, by titans, nature-spirits, night-wanderers, and the half-divine...having drunk the ritual wine with knowledge, one obtains the perfection that was sought. It is rightly known through the lineage-born. What belongs to the lineage is offered; through that gate one enters.

Through knowledge, disease is destroyed. Those who are foolish yet practice pure recitation — even for them the supreme divine station is within reach. Flesh, fish, parched grain, and the joining of bodies: these are practiced in relation to one another, by the method of instruction, as an obligation always to be kept.

Not by the merchant's practice, nor by any cleverness. In the circle of the ruling goddess, all castes and birth-groups stand. All castes, separately and together, are turned by the goddess who governs. Not by effort of birth does one enter, but by initiation into the lineage. Authority comes from the rite of lineage-initiation alone — not from being twice-born.

When the substance is unconsecrated, drinking it brings disease and ruin; drinking without the proper rite, one falls into darkness. The mantra, the worship, and the guru's own draught — these are one and the same.

Those still bound should not perform these rites. The teaching of the lineage should not be given to the unworthy. O Pārvatī: the drinking of the bound soul is one thing; purified by my rites, one is freed. The state of divinity arises, and great sins are destroyed. What is consecrated is always worthy — it destroys suffering and sorrow.

From doubt comes harm; from doubt one meets death. Therefore, with effort, one should always avoid the darkness of doubt. For the sake of the deity, one should gather the teaching and the lineage together. By your grace, O Great Goddess, one obtains everything.

The initiated must act according to the teaching; all of this is told by the wise. Whether drunk or shown, let it be done according to the rite of the sacred gesture. Without the rite of the gesture, no proper occasion for practice arises.

Leaf, flower, sprout, fruit, root, bark, grain...all in their season, remembered throughout the world. Fruit, honey, date-palm, sugarcane, golden things, and coconut — these are the substances of eleven kinds, each one giving embodiment to the divine. The twelfth is the very best of all: that which is born from the fruit of the milk-tree.

What arises from honey in the Puṣya month is wonderful. When all the essences are combined, one should appear in the same place. This is the source of all perfection, giving both pleasure and liberation. She who accomplishes all perfections, she who gives all enjoyment — the virtuous one, the liberator, dark-eyed, bestowing sovereignty. The palmyra wine is called "the pleasing"; the date wine destroys enemies.

One should drink with the mantra. All of this is now told:

I salute the first vessel — shining with the crown of the sea-creature, upon whose brow dances the supreme yoginī, worshipped by the finest. Born of bliss, of the nature of the highest self, I bow to the first cup, the lotus-born, the station of purity.

I salute the second vessel — drunk sweetly by the beloved, offered with a little red lotus. Born of purification, incomparable, I bow to the second cup, the bliss of union.

I salute the third vessel — comprising the lineage, gentle as lamplight, soft as moonlight and wind, served by the hosts of elemental deities, honored by sages and those who seek liberation. I bow to the third cup.

What is consecrated and born of purification cleanses anxiety and all other afflictions. What is consecrated destroys great sins. Those who drink the consecrated wine gain longevity, prosperity, beauty, fortune, and knowledge. The mastery of the lineage is unsurpassed.

The palmyra, the date, the pleasing one, the liberator — each balances the other. Without practice for even a month, the making falls apart.

I bow to this: one obtains perfection, but never by serving the unworthy vessel. The giver of perfection, eternal, known as the sun — this was made by Śiva himself, for the five worlds, the protector of the lineage, out of compassion.

Those desired by the yogis do not drink death. If the Great Lord himself is seated alone at a single meal and does not take a single drink — and if a dull-souled one performs these rites without proper initiation, he receives the curse of the yoginī. The sincere one worships the god Bhairava and longs for the guru's sandals.

He who engages in the wrong branch of practice becomes a sinner. He who consumes the mead not authorized by me is fallen. When a poor practitioner does what he should not, there is fault. When the sacrifice is performed wrongly, the fierce goddess Caṇḍikā becomes angry. When the uninitiated engage in lineage practice, the loss of perfection is born. Let that teaching be heard.

Having received the mantra, one should recite it to Tripurā. "Obeisance to the eternal power of substance" — so one should say. The purifier holds the Kurus and all others equally dear. Having pronounced the mantra in its strongest form, the wise one is celebrated.

By this, the goddess-minister is always empowered; her actions always succeed. Offering daily in fire, one obtains all perfections. In this world one enjoys, and in the next one obtains liberation.

This great mantra is celebrated — the goddess Tripurā, the goddess of the three worlds, Tribhuvaneśvarī. She is radiant, held by both hands, the very support of all.

By this mantra, O Goddess, one is empowered in all things, always. Dwelling in that equal state, one obtains all perfections without exception. Having enjoyed the pleasures of this world, one obtains liberation. In the fire of the self, through the central channel, one should always offer. Bring forth the great mantra, as it has been proclaimed. Recite it for the deep goddess, the Mistress of the Three Worlds, Tribhuvaneśvarī — she who is radiant, held by both hands, the very support. She presides over merit and demerit, over the powers of Tripurā. The great mantra, Soma, is to be brought near; it is proclaimed at the performance of righteous deeds.

Thus ends the chapter called "Illuminating the Lineage Practice" in the Śrī Rudrayāmala.

2. Illumination of the Wine-Practice

The Goddess spoke: The goddess is said to dwell in three seats. What are those seats? Who dwells in them? How is worship to be performed?

The Lord spoke:

O Goddess, the seat of the mind and the seat of the intellect — I have told you of these before, especially through the rite of the fire-offering. Through worship with garlands of flowers, O Goddess of the Gods, liberation is given, desire is fulfilled, and auspiciousness arises. The goddess becomes the coiled power of the lineage. By her command, worship of the sacred diagram is performed, the rite of the fire-offering is carried out, the twilight prayers are recited, and the rosary is counted.

...with saffron, anointed and with hair loosened, one enters the sacred circle of the feminine centre. Beginning from the line of gurus, worship the six-faced god. Having performed the seat-worship, one should worship in the midst of it. There is no vehicle for the unworthy, but there are three kinds of knowledge for the living. Having worshipped with the proper offerings and given food, one should then recite again — and worship the liṅga and Bhairava according to the prescribed rite, with fragrance and whole grains. Beyond that, on the full-moon day, one should maintain the great mantra separately.

Through good conduct in spring, joined with the self, one becomes radiant — for this practice gives liberation even to the ordinary. Without the proper time, the sky-clad goddess does not reveal her power; without the proper time, not even wine or the finest offerings avail. One should not act capriciously in matters of the lineage; otherwise, atonement is required.

As Bhagavān told in ancient times — and as the Goddess herself heard — the six powers must be honoured along with the host of deities. Then the teacher of the world went to Bhārgava. Through the yoga of practice, with nectar-like grace, the gods were freed. The goddess who is made entirely of knowledge — it is through the practice of her lineage that one is joined to the divine. Purity and honour, O Lord of the Gods: even the gods themselves bear witness to this. By your grace, the burning of this world is spoken. Having become one with Śiva, O joy of Bhṛgu, O radiant lord — Oṃ, of the Vedas, full of bliss — by that truth, by that alone, all is dissolved.

Thus the purification of Śiva.

Oṃ Tārā, Tripurā — brought by the wise for the purpose of drinking: the wine of Varuṇa. By Dattātreya the sage, by Śukra, by the forest-garlanded one, by the wise Balabhadra — all wine-drinkers who crossed the ocean of existence.

Thus the purification of strength.

Having recited the Bālā mantra, enchantment arises from that food. In the tasting, a hero is born — liberated while still living in this world.

Thus the purification of the Goddess. Through Tārā, one should make the offering and become liberated beyond all this. She is the source of all beings and of all that follows. Through Umā, through the lineage, through the coiled power of the lineage — all that was dead in the lineage is restored. Then, with all the deities present:

Thus the purification of all deities. The wind, the mind-adorned Bhairava — contract, fill, and again release. In service and in all sacred actions:

Thus the filling breath. In the arising of nectar: O nectar-raining one, O Venus, free me — free me from the curse! Let nectar flow through the gods. Thus:

Thus the purification of Indra. In the lineage of knowledge dwells the wish-fulfilling cow; from her, all desires are met again. Let the pure nectar flow — let it flow!

Thus the purification of initiation. Through Tārā one becomes deathless. From the Lady of Nectar, beyond — by my supreme power, agitate! Let nectar flow!

Thus the purification of Bhairava. In that very moment, the self that is supreme among the supreme, self-luminous...with a long vowel, joined to the drop and the resonance — for the sake of the victory of the goddess, for freeing from the curse of Venus. One should place the three-fold vessel there. Absorbed in that, with the white seed-syllable set within, one should worship the vessel — in the fire, among the gods and the wind. Having churned and initiated, the mantra is given. The goddess herself prepares the wine, she of the lotus eyes.

With the priest's approval, the sacred vessel becomes ready. Having spoken thus of the mantras, Bhārgava bowed down and departed to the abode of the goddess.

The wise practitioner of the lineage, having drunk the wine, is not stained — for the earth itself, the rivers and the holy places bear witness. For as long as this time endures, one becomes equal to all the worlds. Having drunk, and drunk, and drunk again — even falling to the earth — one destroys sin and all the rest. Drinking, drinking, and reciting — one is freed even among ten million lineages. The world comes under the goddess's power. Truly, truly: one attains that from which there is no return.

Having drunk and meditated on the Great Goddess, all the limbs dissolve. Becoming absorbed in her, one crosses the ocean. At the right time, the Goddess herself manifests the truth. Having drunk the fire, heard it in the forest of the world — one is born in purity, O Goddess of the Gods, as a great yoginī, blessed and at ease.

...having yoked the yoga and gone beyond, a hero is born through tasting: liberated while living in the world, freed from old age, freed from all sins — endowed with strength beyond strength, perfected. Joined with the sacred syllable Oṃ: truly, truly.

What Maheśvarī has declared, O Goddess — the purification and liberation through the ritual wine — thus it has been told. Worship the sky-clad goddess, Digambarī, for release from the great terrors. By always reciting her names, what in this triple world remains to be done? Worship Digambarī in secret: one becomes liberated while living, freed, and always in possession of the goal.

Among all forms of the divine, Digambarī stands foremost in power. The lords of the world — the agents of creation, sustenance, and dissolution — arise through her. By worshipping her, one is freed from diseases of terrible form. The childless obtains a child; the poor obtains wealth. From the image of Śukra until the full moon, one should worship Digambarī on each lunar day. The mantra's perfection is to be known — truly, truly, without doubt. The elixir of life, the alchemical essence — the goddess bestows it. With equanimity, three hundred times. This must be kept secret with great effort; it should not be revealed even to one's own sons.

Thus has the supreme worship of the Goddess been told, according to the prescribed rite. The practitioner should guard it in every way, as a lover guards a secret.

Thus ends the chapter called "Illumination of the Wine-Practice" in the Śrī Rudrayāmala — the second.

3. The Way of Sundarī

Oṃ — homage! Those who worship the root of beauty and grace triumph on this earth. Śrī Sundarī, the Beautiful One, crowned with perfection...Where there is no wine, no flesh, no fullness of the five-fold practice, no doe-eyed women — that day is a dark day indeed. Let the initiated drink in the temples, even at night, even on the mountain peaks! O, let there be feasting! The universal sovereign wanders with her.

Day by day, let there be worship. Day by day, let there be offerings to the Goddess. From that day, let union arise. Day by day, let the fifth meeting come.

Having heard of her, even among the first of teachings, with doe-eyed women garlanded — the birth of the true path to liberation: where there is too much enjoyment, liberation is not found; where there is no meditation, only enjoyment remains. But for one devoted to Śrī Sundarī, both enjoyment and liberation rest in the palm of the hand.

Kedāra, the sacred fords, the holy sites of the world — I do not consider these to be other than what they are; it is the wondrous name of Śrī Sundarī alone that is the truth. She sets all things in motion. With Lakṣmī, the journey through calamity unfolds in order. Śrī Sundarī is the life-breath of practitioners among practitioners — crowned, the very essence of Lakṣmī, the heart-temple of existence. He who condemns the practitioner of Śrī Sundarī — his lifespan is consumed in that very instant. Śrī Sundarī's great bull among practitioners — however one spreads blame, one's people, sons, and household meet destruction swiftly. And afterward: I shall remain without despair. Śrī Sundarī, birth after birth...complete! For the sake of liberation, in the company of the good, now on the path of the lineage. I seek nothing else in the world, I worship no other, I take refuge in nothing else. I shall never abandon the supreme truth — through Śrī Sundarī, I shall attain perfection. With sindūra inscribed and fragrant wines, through the night, unhesitating — and by the grace of Śrī Sundarī, the three worlds are brought under one's sway.

With a beautiful woman at the left, skilled in love-play, and a fine vessel at the right — hair flowing — the path of the lineage, though inaccessible even to yoginīs. With her lovely face turned, sweetly — with mouth, with hands — the guru's presence, the goddess's hall, the seat of joy — recitation, the bolt, meditation: whoever is serene and controlled, let them drink the sweet draught and conquer both bondage and liberation. The hand is the vessel; the mouth is the purification; bliss is in the heart, O you! The lotus-feet of the revered guru — what more is needed beyond that?

With one vessel, from one jar I drink — where shall I drink? In that great hall of the vineyard. I savour it — and if it pleases, I drink from the Ganges herself, with the Yamunā, in the company of the flesh-offering.

Thus ends [this section] in the Śrī Rudrayāmala. The supreme state of truth is to be achieved without conditions. One should make a four-cornered space. In the circle of the wine, worship first as prescribed. Scatter the offerings there, O Pārvatī...

Thus ends the chapter called "The Way of Sundarī" in the Śrī Rudrayāmala.

4. The Telling of Right Practice

...with these powers together, one should worship in that place. Or else, at the great triple shrine, one should give offerings and worship in full. Place a golden vessel, or any other, O Beautiful One. Worship it with these powers — the supreme goddess: Tapinī, Tāpinī, Tripurā, Rodanī, Phulinī, Śodhinī, Vāhūṇyā, Ākarṣiṇī — the world-pervading ones, the radiant powers.

Or when the sun rises, in the circle to be described: one should place the embodiment of the powers. Fill the vessel with waters or with whatever is at hand. There, set up the witness, establish the form. In the circle of the moon, with these powers as worshipped: nectar, nourishment, prosperity, well-being — and Śrī, and the lunar nectar, and the light of night, and the shadow, and the full moon's radiance, and grace, and the directive goddess. With these joined together, the dual seed-syllable follows. In the sixteen-part circle of the moon, one should recite the powers and worship according to the prescribed rite. The hero should recite his own mantra — Bhairava, Śiva, the mother-letters, and the boon-granting one. The wind, the left-ear ornament, resonance and sound. Having recited the seed-syllable, and Ānanda-Bhairava — Oṃ Aiṃ, joined with the Śiva-mantra. Having placed the seed, one should yoke the left power. To the goddess of wine: Vauṣaṭ! The Ānanda-Bhairava...one should contemplate the welfare of the Lord of the Gods with the mind. In his lap sits the radiant goddess, bright as ten million moons, bearing the crescent moon, armed with every weapon — wide-eyed, exalted, face-to-face with the Lord of the Gods. Or one may contemplate the Lord of the Gods as the half-woman, half-man form, the all-pervading one.

Without doubt, by the mantra of these two, one should worship in rotation. Having performed the ordinary half, the practitioner is led to the furthest shore. In each circle within the circle, one should prepare and place the vessels. These should be made of wood — of coconut shell or of conch — born of liberation. One should make a sacred vessel fit for worship. Do not use vessels of iron, or any metal for drinking. Especially, shun those made of base metals. Avoid any vessel that is cracked or broken. Vessels of bone and the like are perfection-giving in their own right. For peaceful rites, use vessels of a single colour; for worldly play, use clay. Coconut is for rites of attraction; tortoiseshell for hostile rites. A pearl-born vessel gives knowledge and liberation — the goddess of liberating wisdom. Skull-vessels are for yoga and the accomplishment of inner powers. With the vessel of a sacred tree, one should perform sacred deeds.

Thus ends the chapter called "The Telling of Right Practice" in the Śrī Rudrayāmala, in the dialogue of Gaurī.

5. The Telling of Right Conduct

The Lord spoke: Now I shall explain the method of proper conduct. Knowing this, O Great Goddess, the practitioner attains perfection. One should never condemn the knowledge of the lineage...whoever turns away from the guru, the cow, or the goddess with a hostile mind falls into a terrible hell and takes on the form of a demon. The guru's command and the guru's honour should never be violated. Whoever steals from the guru, whoever touches the guru's wife — this sin is permanent and cannot be atoned for by any means.

One who has acted against the guru, having been conquered by the methods of wisdom, dwells in a waterless desert among the demons. The guru's sandals, seat, bed, ornaments — one should never use these for one's own pleasure. Wherever the blessed sandals rest, by that path alone one obtains liberation, the aims of life — virtue, wealth, and freedom. In the great forest, in the great fear, in great suffering — let the guru's presence be one's protection.

Homage to the guru-principle: the consciousness of being, knowledge, and bliss — the radiant one, the witness of all days, the very self. Homage!

The lotus-feet of the venerable Lord shine in every direction. To that direction one should bow, as a beloved son who stands in the body of the teaching. At the three twilights, supreme. Even when the guru is in a far land, one should feel his presence within oneself. However many mantras, teachings, and initiations one has received — all are fruitful from the guru's mouth alone. Knowing this, O Great One: always keep devotion to the guru. In tight places, in every difficulty, on long journeys, on stone paths...One who turns away from proper conduct gains nothing but suffering; devotion alone is the true remedy. In the guru's wife and son's words one should find no fault, and the devoted practitioner should never withhold the ritual substances. Whether she be a maiden, a married woman, a yoginī, a courtesan, a princess, or a woman of any other birth — one who has been consecrated on an auspicious day should never be turned away. One should never broadcast another's faults but should reveal only their virtues. Without illness as an excuse, one must never neglect the practice of mantra recitation. Those great fools who forget the divine at every step — even their atonements become corrupted.

Therefore, O Praised-by-Heroes, food must be prepared according to proper rules. Having first honored Bhairava and completed the rites of the deities, having drunk in the manner of a hero, one should proceed. Without the proper substances, without the name, without mutual harmony of the symbols — how can wisdom ever be established? One should drink only what has been purified and well-filtered, then perform the worship of desire. Afterward, with measured effort, one should carry out the supreme purification and satisfy the lineage deities with that offering.

The arrangement of mantra and mudrā must be worthy of sacred touch; otherwise the practice becomes fruitless. One who is ever born of devotion, wholly devoted to safeguarding the mantra, and equipped with proper instruction — such a one validates the lineage substances. They should never be given to the unworthy; whoever misuses the lineage substances receives the deity's curse — this is the truth, O Great Goddess.

The Mothers grow angry, the host-deities become hostile, and the dull-witted one meets ruin at the fifth stage. So long as one lacks the understanding of the lineage, one remains only half a practitioner.

In the south, one should make the offering; in the north, the offering to the Yoginī; in the east, to the host of spirits; in the west, to the Field-Guardian; and in the center, one should worship Rājarājeśvara — thus, O Praised-by-the-Gods.

With thumb and nostril one makes the offering to the deity. By joining the little finger, one should make the yoginī offering. With thumb and forefinger, the offering to the field-guardian is placed. With all fingers together, the offering to the spirits is made. And with thumb and middle finger, one honors Rājarājeśvara. In this way one validates the lineage substances according to scripture, and obtains the desired fruit — be assured of this, O Great Goddess.

The consecrated step-offering produces harmony. Purifying what has been consecrated, performing the purification of mind and the rest — having given the fully consecrated sacrament, the three deities are pleased. By the vibration of the mantras, great sins are destroyed. One gains long life, radiance, good fortune, and knowledge through the consecrated drinking. Even the power of sky-travel is attained, while downfall and poison are kept far away. Free of affliction and disease, with all limbs intact — for these supreme reasons, one should honor the deity.

Thus ends, in the Śrī Rudrayāmala, in the dialogue of the Lord and the Goddess, the chapter named "The Telling of Right Conduct."

6. The Authority of the Hero

If there be no omission in the rites, then by those very deeds, O Best of the Gods, all beings are born — the sages, the numbered hosts, and the fragrances...Homage to Narasiṃha accompanied by Kākinī — in the heart-lotus. Homage to Śrī Narasiṃha with Mālinī — in the heart of the garland-petals. Homage to Śrī Narasiṃha with Ḍākinī — in the six-petaled heart-center. Thus the worship proceeds in the leftward direction.

Then in the center, one should install the golden Nārasiṃhī — the drop of liberation — and perform the mantra-worship. With sandalwood and flowers, with incense, lamp, and food-offerings of honey and flesh, and with the giving of offerings, one should dwell always in the cremation ground. Having gathered oleander, red sandalwood, and full-blooming jasmine — a humble person or a disciple who seeks true knowledge should go to that place and worship Narasiṃha the Perfected One. Sky-clad and following the proper sequence, the practitioner should drink the consecrated offering again and again. Then one should perform the recitation in rounds of one hundred and eight. A ritual platform should be prepared there according to the root mantra.

The root mantra is as follows: "Oṃ — Homage to Narasiṃha, the Hero, Bearer of the Fierce Form, Dweller of the Cremation Ground, whose servants are the Ḍākinīs! Drive them, bind them! Hūṃ! The Kuṇḍākinī, the Śākinī — set them all in motion! With the roar of Hūṃ, O Supreme Hero! Devour, devour! With the sound of crunching bones, with the scent of flowing blood in the cremation ground — gather, set ablaze, pour forth the stream of blood! Hūṃ! Display the terrifying and the wondrous!" — thus the mantra-adept reveals all things. The hero, freed and satisfied, obtains the fruit of every desire.

In the dialogue of Śiva and Pārvatī: Now hear of the foremost Hero among heroes — the Skull-Bearer of great strength, radiant as ten million suns, who is the Great Lord Himself. Whoever knows that knowledge fully, that person attains all glory: the destruction of every enemy, and the power to strike them down in an instant. The subjugation and attraction of all beings follows, along with the power to shatter the forms of hostile spirits of every kind, constantly.

These are the powers who attend him, beginning with Kokilā the Beautiful: Kokilā, Kumudā, Kālā, Ghaṇṭālī, Gharghara, and Ratnā; Kāmākṣā, Kālarātrī, Kartikā, and Kālakarikā; Mudrā, Mudrāvanī, Śyāmā, the Terrible-Formed, and the Dark-Handed; Mātaṅgī and Śyāmalā. One should worship all of these in silence according to the proper forms.

Having worshiped as before by the prescribed method, one should recite the meditation at that place. One should visualize the Hero as golden-hued and cuckoo-dark, of immense strength, brilliant as a stainless crystal and blazing as pure light, ablaze with red vermillion, wearing serpents as his sacred thread, endowed with all weapons, adorned with the crown of truth, resembling dark nectar, holding the wisdom-gesture. He is the heroic Lord of Kings, beautiful as a cuckoo, enchanting to the mind — almost moon-like in form, wearing golden earrings. Dark-hued and adorned with red ornaments, foremost in all adornments, captivating to every world. He is the god of gods, the supreme Hero, round as a full orb. In time, his face is terrible — yet to his devotees, he bestows only good fortune. He is adorned with tinkling bells, pestle, and all beautiful things. Having meditated thus, one should then proceed to worship...surrounding the space on all sides, one should worship with the name-mantras. As before, one should prepare incense, lamp, and the wine-offering. Weighed flesh and fish mixed with spices, and fried foods as offerings — having presented these, the practitioner should form the threefold mudrā. Afterward, one should perform the Bhairavī mudrā with utmost devotion.

The mantra is: "Oṃ — Homage! On Skull Mountain dwells the Goddess Kāmākṣā, the blazing Heroine, whose glance devours, whose mark of saffron is fierce, whose hissing breath shakes all the assembled worlds! She is the resting-place of devoted and gentle yogī-folk, the World-Shaker, the Invincible! She who puts kings of the earth to flight, who shatters enemies, who drives back opposing armies, who guards on every side! O Auspicious Time within Time, sound forth the first thundering cry — do it, do it! Hūṃ Svāhā!"

Thus one should perform the mantra recitation and then carry out the fire-offering. Into the fire one should offer flesh, black gram, rice, guggul resin, and the three sweets. Having offered one hundred and eight oblations, one should then display the mudrā. Meditating as previously described with a serene and joyful face, the hero becomes satisfied and will honor the flesh-offering. To the hero alone should one offer flesh and its juices, speaking the words of the lineage. Satisfied, he grants boons — whatever is desired. Thus the Kokilā-Hero is to be propitiated always by those who know the mantras. He should be worshiped with effort, daily, one hundred and eight times — thus say the yogīs who have seen him.

...by the practitioner's command, bringing all things in their proper time — whether rats, cats, or any creature. One should cast all of these into the pit and then draw them out again. One may bind the truthful to their oath, bind speech itself, bind sight, and bind all actions through one's vow. Thus the Kokilā Hero is the Lord of Kings, the Ruler of the Gods. Compassionate to his devotees, he is the Lord of spirits and yoginīs, the destroyer of poverty and danger, supreme in mercy toward all the worlds.

Thus ends, in the Śrī Rudrayāmala, in the dialogue of the Lord and the Goddess, the chapter on "The Authority of the Hero" — the Kokilā-knowledge section. The Goddess spoke: "The Hero is the boon-giver, the protector, the source of all living beings. He is glorious, bearing his true form. Tell me more, O Great Lord."

The Lord spoke: He is fig-dark and blue-tinted, red-eyed with crimson gaze, clad in rags and bearing a skull-staff. He is the Lord of Knowledge and of Time, whose form pervades the three worlds — trident in hand, fierce in aspect, whose very name dispels all boredom. He roams among thieves and wine, and is seen among the wicked. His consorts are Sūkā, Kāmā, Kāminī, and Prākārakā. These are the Heroes of Existence, accomplished in all things. They are ever the doers of deeds among men, delighting in the play of knowledge. Homage to Ḍambara! He is the one who moves among heroes, who intoxicates and drives kings to madness through his yoga, who crushes rulers, who rescues all, who acts on the stage of life, who drinks the essence, who serves with mudrā, who is compassionate and beautiful to behold, honored by all the worlds.

Having thus known this supreme wisdom, a person becomes equal to the gods. Then one should undertake the meditation — serene-faced and diligent, red-hued and four-armed, naturally beautiful, with wide eyes, resounding with the sound of tiny bells, wearing anklets on the feet, dark-skinned and seated in the serpent posture, naked and dawn-colored like a peacock...like a round gem. Thus one should perform the meditation rite, and having understood it, carry out the worship. One should worship the three-fold goddess with all effort, performing the threefold offering of body, speech, and mind with gifts. Flesh, food, and other ritual items should be prepared by those who know the tradition. Naked, sword in hand, smeared with red sandalwood paste — one should place the garland of heroes around the neck. The face marked with lampblack, the body anointed — thus, whether in the mind or in the flesh, one should combine offering with awareness, joining mudrā with sexual union and the drinking of the essence. One who is skilled in both method and knowledge should maintain this practice.

Then, from the power of attraction, the voice of Bhairava sounds. In the cremation ground, thick with the dead, one should perform the recitation — counting in the thousands, with the fire-offering alongside. The substances of flesh, red sandalwood, guggul resin, and fragrant incense should be offered together, with coconut heated upon the fire, milk mixed with serpent-herbs, and other items. Having given all these offerings, one obtains direct results.

Thus, knowing this knowledge, one becomes an actor on the cosmic stage. By night, in the river — at each turning of time, fruit is given. Various means of accomplishment should be performed according to one's heart's desire. This is the Audumbarī knowledge, rare in all the worlds. Therefore one should not give it to just anyone. Having set aside all other learning, the wise one should write the formula on birch-bark and give it to the worthy. For those who receive it, their desires are fulfilled in due time. For the rite of destruction, one writes the enemy's name on birch-bark; the practitioner recites it in the cremation ground, and death follows thereafter.

Having known the Audumbarī wisdom, the practitioner should carry out the rite. If the binding-spell is seen to take hold in this world, all of one's lineage shall always prosper and one shall be fortunate in every realm.

Thus ends, in the Śrī Rudrayāmala, in the dialogue of the Lord and the Goddess, the chapter on the Audumbarī wisdom. The Goddess spoke: "The heroic powers have been described — those who accomplish all tasks, who are established in their places and who guard the various rites. Now, O Lord Śiva, you are the witness of all the worlds. Tell me of the Śāvarī practice, united with the sage's vision, which gives direct sight in this age of darkness. Give me that knowledge — the meaning of the seed-syllable, the seed that comes first."

"Those who perform the practice with offerings to the learned, feeding them with mantra-perfected gifts — even they do not gain direct vision in the age of Kali through ordinary means. Therefore the Śāvarī scripture was given for the direct vision of the divine. In this dark age, the Śāvarī method alone succeeds. You have spoken of it, O Lord — tell me the best of the Śāvarī path. Explain to me the Great Illusion and its purpose."

The Lord spoke: "The Great Illusion has a thousand eyes and ten million supreme forms. Kālī, Bhadrā, Nandā, Cāmuṇḍā — all arise from One. Śiva alone exists — the Illusion is One. Her names and forms, though many, are renowned throughout the worlds. Vārāhī, Kubhī, Bhadrā, Ramyā — whether high or low, through the three qualities of activity, purity, and darkness, the three-fold divisions arise from the Great Auspiciousness. Thus one should worship Mahālakṣmī — she who is Tripurā, she who dwells in the three cities, Śrī Mālinī the enchantress, the Great Tripurasundarī. Her very nature is there wherever worship is established. She is One alone, undivided — the self-aware Goddess. Śiva alone exists, supreme over all. Having worshiped her, O Auspicious One, one attains Śiva Himself. That peace is the same as the highest reality, the one Śiva who is the Great Lord. Therefore there is no true division between the doer and the deed."

"Now I shall tell you, O Blessed One, the Śāvarī method in full — beginning with the single-syllable wisdom..."

7. The Practice of Mahālakṣmī

Hymn of the Names of Mahālakṣmī

...born of the names. All powers arise from her, the one worthy of honor. She is Mahālakṣmī in all her fullness, the Goddess Supreme. She is the mistress of merit and sin, the foremost in all the worlds. Mahālakṣmī, the Victorious Goddess, the Royal Splendor, the Garland of Desire, the Bestower of Great Fortune, the Giver of All Perfections. Thus these names of the Goddess have been uttered by the Creator Himself. Hear them, O Pārvatī.

Mahālakṣmī is the Great Illusion, the Bestower of Universal Sovereignty. She is the Most Supreme, the Great Voice, She who causes the ocean to churn. She is the Goddess of Nectar — the Honey-Mother, the Honey-Minded, the Honey-Hearted, the Beloved of Honey. She is the Great Goddess, resplendent as ten million suns. She is the Remover of All Obstacles, the Shatterer of Poverty, the Giver of Charity, the Giver of Knowledge, Beloved of the Gods. She is Śrīdevī, the causal and the uncaused, dear to all the deities. She is the Life of the World, the Giver of Life, ever the bestower of vitality.

These are the sacred names, and they are the means of worshiping Mahālakṣmī. By the Śāvarī rite the Goddess becomes the direct granter of boons. When night arrives and the assembly gathers, the devoted guru should collect the materials in the mind. Coming together with the guru and disciples united in purpose, one should go to the cremation ground with reverence. There, naked and sword-bearing, Śiva is worshiped with the cremation-fire — marked with vermillion and coral, adorned with red ornaments. The guru should be worshiped first with sandalwood paste and fragrant substances, properly and with devotion. Having satisfied the guru first with golden offerings, one should bow and say: "You alone are my giver, my protector, my guru. You lift me from the terrible cavern of worldly existence." Having spoken thus, one should satisfy the glorious guru with humble offerings.

Then the ritual of Mahālakṣmī is performed...having obtained the proper consecration, one should worship with devotion and perform the rite there. Having thus fully worshiped according to the method, one should display the mudrā to the wise. The intelligent practitioner should silently recite the mantra: "Īṃ — Śrī Mahālakṣmī Īśvarī, the Jewel-Crowned, established in the fullness of art and desire — Śrīṃ!" Thus by removing all obstacles, one should proceed. Milk, sugar, honey, and serpent-herbs should be offered — with one hundred and eight fire-offerings as the standard measure.

Having done this, one should feed the guru's household and perform the honey-drinking until the spirits are satisfied. Then one should anoint the glorious guru with the proper consecration. With the five mantras: "Lakṣmī, Mahālakṣmī, then Lakṣmī again, then Mahālakṣmī Īśvarī — She who bestows universal sovereignty" — with these five mantra-syllables, one should consecrate again and again. Then the mantras come alive and accomplishment is born.

The Goddess spoke: "How does the Goddess, when worshiped at home, fulfill all desires and bestow all treasures? What is the sage's practice, the seed-syllable of the Goddess, and the method of repetition? What portion of the grain should be offered to Śiva in the fire? Tell me the five forms of mantra for these rites, O Mountain-Dweller."

The five mantras of Mahālakṣmī are: "Hrīṃ Śrīṃ — O Lotus-Goddess dwelling in the lotus! Be gracious, be gracious! Mahālakṣmī — Hūṃ Phaṭ Svāhā!" And: "Oṃ — Come, Śrī Śrī, Mahālakṣmī — I bow to you!" And: "Śrī Śrī — O Kalkī Śrī Mahālakṣmī, Bestower of Universal Sovereignty — I bow to you!" These are the five mantras. Through this knowledge alone, one attains all perfections. Therefore, having properly received these five from the guru, and practicing them faithfully — these mantras govern creation, preservation, and dissolution. I shall now explain the Śāvarī practice spoken by Śiva Himself. Knowing it, one crosses beyond...the Goddess becomes the direct granter of boons. "Oṃ — Homage! In the Lotus, in the Lotus-Dwelling — she who bears the staff, the Mistress of Time and the Lineage, Ocean-Essence, dwelling-place of all — unmatched in beauty, sustainer of form, Lamp-of-Lamps to the Lords, Bhavānī, Self-Shining, Self-Giver, Self-Enjoyer, Great Garlanded One, Rājarājeśvarī — Hūṃ Hūṃ Phaṭ! Consume the devotees' enemies! She is the Deliverer!" "Oṃ — Homage to the Root-Lakṣmī! Hūṃ Hūṃ-kārī! Come to my virgin-ground, O Dweller of Rāvaṇa's City! Deliverer across the ocean of existence, O Supreme Practitioner — Hūṃ Hūṃ Phaṭ Svāhā!"

Thus, having meditated on Lakṣmī through the Śāvarī practice, one should then proceed. On the dark-moon night, one should properly prepare oneself and go naked — born of one's own nature. The great, glorious practitioner, adorned with red oleander, should perform the fire-offering after meditation on the mantra. Having brought the offering with love and threaded it according to the proper method, one should bow again. At the conjunction with honey, one should offer one hundred and eight oblations with a serene face, uttering the Hūṃ-kāra. The god releases his arrow — victorious is the Śāvarī practice! Having given the offering at the proper time, the heroic practitioner beholds the Lotus-Goddess, the Lotus-Maker herself — directly — granting boons once more. With a serene face, adorned with red ornaments, she who has cast off all gives Lakṣmī herself — she is her own bride-choice for the seeker.

Thus: she is the Garlanded One, the Sinless, the Goddess of the Path of Liberation, the Pacifier of all calamities, who makes all impurity clear. She is the Goddess who adorns all, who strikes and strikes — drink, O Hero, devour! Cast out the illusion and become serene of face.

Thus ends, in the Śrī Rudrayāmala, in the dialogue of the Lord and the Goddess, the Śāvarī chapter...

The Chapter on the Authority of Mahālakṣmī

The Goddess spoke: "The hundred-syllable great wisdom, the mantra, the knowledge — tell me the method of these, and the true understanding of their principles, O Great Lord."

The Lord spoke: "One should always chant the supreme mantra and never reveal it outwardly. The disciple should give it only to his own guru, united with the proper ritual. Thus I have described the Śāvarī method, the infinite and all-powerful worship of Mahālakṣmī. The mantra, the meditation, and the rite — all should be known by those who understand the method."

The mantras are: "Rīṃ Śrīṃ — the Boar's radiance established in Time and Place — Śrīṃ Svāhā!" And: "Rīṃ Śrīṃ — to the Yoginī of All Perfections, the Mother of All Perfections!" And: "Śrīṃ Śrīṃ — she who is eternal, day by day, by whom the wheel of the whole lineage turns, the Goddess Herself — the tawny-eyed One! She who is the path of liberation, the pacifier of sins, who makes all calamity clear and bright, who protects the feet of all, who adorns all with beauty — strike, strike, O Goddess! Crush with the trident, pierce with the javelin! Cut and tear — protect my rosary of skulls, fulfill all the desires of my heart, accomplish the supreme task! O Goddess, O Blessed One, Bearer of All Forms, Mistress of the Śāvarī Practice, for whose sake the great mantra was born! O Motherly Goddess, Mahākālī, Destroyer of Time — Hūṃ! Spread forth, break through — do it, do it! O Daughter of Gods and Demons, Śrī the Wish-Fulfiller — Phaṭ Phaṭ! Mahāratneśvarī, adorned with the moon, Perfected Mahālakṣmī — I bow to you!"

This is the mantra of Mahālakṣmī, supreme in the three worlds...rare in all the worlds. Knowing this, one attains all perfections, as if eating the desires of the mind. The meditator obtains treasure; who could spend even ten million in gold? She rules the heavenly realms and the underworld alike — the serpent-goddess, the nine deities, all come under her sway. What is on land she can place in water; what is in water she brings to land. All worlds come under the power of one who knows this — of this there is no doubt. Therefore, one should worship with devotion at the seat of Mahālakṣmī.

The Goddess spoke: "This is supreme and terrible, difficult and fraught with danger on all sides. Having understood it through knowledge, how can one properly worship the Goddess? Tell me the method of obtaining the unsurpassed Mahālakṣmī."

The Lord spoke: "At night, in the first watch, one should go naked and alone. Taking the form of a solitary hero, with vermillion marked on the face — crying 'Strike! Strike!' and 'My fat, my marrow!' — thus performing, one enters the other world. Then one should make the reviving offering. Where the temple stands, where intoxication and churning of the spirits occurs — there, with iron rods, one should pin the earth and prevent all interference. With a mind vast as the ocean, the great-minded hero, accompanied by the five oleander offerings and the substances of flesh, should perform the victorious fire-offering, one hundred and eight times and more. Then, by the power of the soma, the vision of Mahālakṣmī manifests. Directly the practitioner receives boons as desired. The poor obtain wealth; the childless obtain sons. By her grace, kings gain sovereignty. Everywhere there is happiness, love, and the supreme power of attraction. One attains the joy of the other world and reaches the realm of Śiva."

Thus ends, in the Śrī Rudrayāmala, in the dialogue of the Lord and the Goddess, the chapter called "The Illumination of the Mantra-Staff — the Mahālakṣmī Practice."

"Thus I have perfectly described to you the worship of the Great Illusion — the mantra, the meditation, and the destruction of all obstacles. This is the Queen of Wisdoms..."

8. The Goddess's Names and the Three-Fold Mantra

...the Giver of Knowledge, the Great Goddess Supreme. She whose form is the weapon of day and night, honored by the Vedas and their limbs. The Vedic scriptures are her proof; she bestows perfection — the Garland-Goddess, the Solitary Heroine, Kālarātrī, the Dark Night, Enchantress of the Mind. She is the Victorious Goddess, the Sinless, the Destroyer of Evil. She is the Root Wisdom, the Mantra Wisdom, the Giver of All Mantras, the Bestower of Worldly and Transcendent Gifts, the Royal Wealth, the Pure, the Peaceful, the Enchantress of the Mind. She dwells in all beings; she is the Shatterer of the Worst Poverty. She is Śrīmatī, Gomatī, Gaṅgā, Pārvatī, Daughter of the Mountain. By the yoga of her divine lord she is borne as the Great Goddess. From one she becomes a thousand; she who seems beyond price takes on the forms of weapons and shields. She is the Light that conquers all, radiant as ten million suns — the flame of Śiva's eye, wearing jingling anklets. In a hundred thousand forms she is united — the Battle-Enchantress, the Terrible One.

The Meditation on the Goddess

Then the Goddess Pārvatī herself, seized by love, spoke once more: "Her moon-like form is fearful to all the worlds. She restrains her own Great Illusion — she is the Queen of Enemies. Not even the mightiest can hold her; when her eyes meet, all is accomplished. The worlds tremble; by her memory, the Lord Himself trembles. All mortals everywhere are terrified, the mountains are shaken. Great beings are born from her very glance. That Illusion — that form shared by all, the proud supreme one — through meditation and no other means can she be held."

Having been thus addressed, the Goddess Pārvatī herself was overcome with love. Then, combining her many forms, she became One. The sacred syllable, Śiva's word, became proper form. Those who know the wisdom of the ancillary practices speak of this.

Thus ends, in the Śrī Rudrayāmala, in the dialogue of the Lord and the Goddess, the Śāvarī chapter — the Three-Fold Mantra...

9. The Cāmuṇḍā and Kālikā Teachings

The Blessed Lord said: "Thus I have told you the supreme meditation on Cāmuṇḍā. Now I shall tell you the King of Mantras, the most exalted of all." The mantra: OṂ — Homage to Cāmuṇḍā, the Goddess! HŪṂ — She who rides the breath of power, who brings all men under her sway, slayer of enemies, who dwells in the cremation-ground — radiant as ten million suns, golden-hued, endowed with all prowess and all sovereignty, the Great Goddess — who is worshipped at the cremation-ground, who punishes the wicked — PHAṬ — O Wielder, O Cāmuṇḍā, Victory! SVĀHĀ.

Having recited this mantra a hundred times, the Desire-Garlanded Goddess is pleased. On the fourteenth night of the dark fortnight, naked, bearing a sword, remembering her — one should offer flesh-offerings in full and recite the mantra a hundred times. One should make twenty-one oblations of human flesh and then offer a full hundred-thousand. Then, exactly as before, one's desires are fulfilled. The Goddess, compassionate to her devotees, radiant in form, her face serene, cries out "Māri! Māri!" Then, showing the mudrā, the practitioner says: "You are pleased — give me your wisdom, O Great Goddess!" And Cāmuṇḍā vanishes. The practitioner, having received her power, attains liberation or the bliss of heaven through Śiva's own grace.

Thus ends, in the Śrī Rudrayāmala, in the dialogue of the Lord and the Goddess, the Śāvarī chapter — the Cāmuṇḍā section.

Śrī Pārvatī said: "O Lord, having heard all this about Mahālakṣmī's ritual and the practices that remove all obstructions, tell me now — for the welfare of all the worlds — the remaining knowledge of these mantras."

Śrī Śrīkaṇṭha said: "Listen, O Goddess, as I tell you..."Tell me all, O Lord, for the welfare of the worlds." Śrī Śrīkaṇṭha said: "Listen, O Goddess — I shall now reveal the knowledge-mantra of Kālikā, by which the practitioner becomes sinless, established in wisdom among the lineages."

The mantra: OṂ — Homage to Kālikā, she who is Time itself, who maddens with ecstasy, who spreads from kingdom to kingdom, honored in all the worlds — SVĀHĀ. OṂ — Homage to her who guards the lands, who sports in the sea of existence and non-existence, who rules the three cities, who annihilates the Tripura — SVĀHĀ. OṂ — Homage to the Queen who delights in play, who enchants all beings in every world, who dwells in all places, who destroys the three cities, whose arrows are Kāla himself — SVĀHĀ.

"Thus is the meditation and mantra of Kālikā, the great festival of power. The one who accomplishes it destroys all evil through the Goddess's grace."

Śrī Pārvatī said: "O God of gods, you who are compassionate, source of all grace — by what practice is the name of Kālikā accomplished? With a cheerful face, O Goddess, let your mercy not fade."

Śrī Śrīkaṇṭha said: "Kālī is the Destroyer of all arising sin, the Compassionate One, the Auspicious Śivā. The Goddess of the Five Offerings, four-armed, three-eyed, of Śiva's very form — she is Śiva herself, the Granter of Desires. Pleased by human devotion alone, she is the Goddess in the form of compassion herself, the Protectress of the helpless on this earth. She who is named Queen of the Yogis' Yoga, the Giver of all yogic power — she is All Forms, she is Everything, the Great Soul of the Night of Time."

...the Bestower of Boons to devotees. She who is the Color of all creation, moving and unmoving, the Play-Ground of Śiva, the Revered One, Daughter of the Mountain. In every meditation she gives both satisfaction and nourishment. Through devoted effort she is the means to Śiva's realization. The practitioner should go naked, bearing a sword, mighty and powerful, and having hidden himself, worship Bhairava in the fearsome manner. Whatever knowledge, whatever treasures exist in all the worlds — all come again under his power. Then, placing himself above, naked, the practitioner recites the previously-spoken mantra one hundred and eight times more. There in the sacred fire he should offer pure guggulu resin with clarified butter, twenty-one offerings mixed with red sandalwood and flesh.

Then the mantras accompanied by water-offerings lead to deep meditation and yoga. His ears adorned with red sandalwood and saffron, surrounded by fragrant flowers, flooded with the scent of oleander — upon the corpse he should place the offerings. Then, making the power-gesture, he brings together the fourfold lineage. Having worshipped above the corpse, he offers the three vessels of sacred drink. Kālī herself appears with a cheerful face, directly bestowing boons. Adorned with bangles and skulls, she comes — and there the Bhairavas roar with fearsome laughter, accompanied by their Bhairavī consorts. OṂ — the virgins, the sky-wanderers, the earth-lords are always present. There the terrifying ones gather — the Great Goddess, Mahākālī, the Great Illusion, Sarasvatī...the Goddess who is drunk with the wine of power — the Trident-Bearing Mistress of All. She is vast, the Mother of Kings, adorned by the three twilights. She holds the thunderbolt; she is guarded by the Indestructible. Kālī, Kāla, the Encircled Goddess, the Śāvarī — the practitioner who worships by the proper method through the gods' own ritual attains liberation. The fulfillment of all desires — knowledge itself — descends of its own accord.

10. The Arts of Binding and Attraction

"Now hear the rites by which all these desires are fulfilled with concentration. Ask of me, O friend, whatever you wish concerning Śiva's deities." In the other realm, Śiva appears before those who seek him. There, at the boundary-place, the practitioner hastens to the seat. He mixes the sacred wine with honey and twice-distilled soma, well-prepared — along with flesh-offerings of the threefold power and honey together at the appointed time. Clothed in red, wearing a single thread of red, he makes the auspicious oblation with the proper rites. There he fashions the sandals of Kālī and worships upon them. He fills the offering-vessels with flowers and sacred materials. By this practice one wins over allies; armies and alliances spring forth.

At the appointed time, he offers to Bhairava, whom he has invoked. Having worshipped face-to-face according to the proper ritual, the man who knows the mantras performs the full sixteen-fold offering. He makes the offering to Kālī at the time of the dark-night, to destroy enemy armies — and through the mantras, no person can resist his power. On the Puṣya-star night, one should worship with fresh offerings, each one alone. In the triangle he establishes himself, with the dot-mark at the center. Placing the corpse on top, he anoints it with sindūra...one should worship with concentrated mind. By speaking the name in the center, one's own powers come under command, O Daughter. Even the gods cannot resist the great power of Kālī. Thus one may bring kings under command, or warriors, or any person whatsoever. From the city to the village — there is no other way. "Thus, O Goddess, I have told you the supreme art of bringing others under your will."

The Art of Attraction

The Blessed Lord said: "Now hear the art of attraction, O Goddess — I shall tell you what has not yet been told. Whether kings, lords of serpents, or celestial beings — whether the honored among the gods, or birds, or all manner of living creatures of every kind — whether metals, jewels, herbs, or fruits — whether from distant lands — one may attract all through this practice."

One should draw a ṭha-ṭha figure joined with a circle. Within that, a triangle joined with a ṭha-ṭha form. The Mother-syllables should be inscribed around it, and upon it the beloved's name.

Thus should one perform the ritual, going at night to the temple of Śiva or the cremation ground — no ordinary rite, but the highest of all. Then, having worshipped Kālī — she who is free from all blemish — one should honor her with oleander flowers and red sandalwood, with turmeric and red thread. One should worship Bhairava the Fierce — the terrifying one with matted locks — along with Ekapāda, Bhīmapāda, and Cakratuṇḍa Vināyaka, the divine Heroes, the ancient protectors. The one who knows the rites should worship the Lord with proper knowledge. "Skeleton-Hero, the Great Warrior, Kālī herself — PHAṬ — O Śrī Kuṭhe, attract!" Then, having completed the worship once more and performed the purification, one makes the flesh-gesture while reciting the Kālī mantra...one should recite the mantra. Then one directly becomes the chosen of that wisdom — the very worlds become one's own. Perceiving her directly, face to face, without compare — in this age of Kali, the practitioner who knows the Śāvarī Great Mantra becomes equal to Śiva himself.

Thus ends the section on Attraction.

The Art of Enchantment

"Now I shall tell you the art of Enchantment. With guggulu resin and the Hero's offering, at Soma's temple or the temple of Śiva — one draws a mango-leaf circle with a triple boundary. Then the wise one should worship it, sealed with the Illusion-seed. Then the oblation must be made according to the method of manifestation. Thus, having bound the enchantment-noose, the Goddess of the Worlds bestows it. Then indeed one enchants — the inhabitants of the three worlds, whether serpent-lords, human kings, those far away or those close by, the sleeping or the waking. Then the practitioner writes the mantra upon five birch-bark leaves: OṂ — Homage to KLĪṂ — she of the terrifying face, moving and unmoving, who tears apart — the Maker of Great Madness — KĀṂ HĀṂ SAUṂ SĀṂ PHAṬ SVĀHĀ."

By this mantra, with champak flowers and snow-white offerings, with sugar and honey in the sacred fire, one performs the oblation. "Thus, O Auspicious One, the Goddess has been described to you by me. In the realm beyond time and within time, all desires are perfected — through sight, touch, speech, wind, water, and fire, one conquers all, step by step. In the triangle, the hexagon, and the square, O Beautiful One, one should inscribe upon birch-bark and worship with the Root Wisdom. Then, adorned with ornaments and pleased with diverse offerings — 'O Hero-Mother, O Goddess, O Son, O Vaṭuka — PHAṬ SVĀHĀ!' By this very mantra, with flesh-offerings, the Great Lord's Goddess appears face to face — in an instant."

11. The Lamp of the Mantra-Branches

"Crying 'Māgi! Māgi!' she gives without delay — there is no doubt." What was described earlier — the binding of sight and so forth — and slaying and pacification: these are now declared. The yogi who knows the mantras is accomplished through all of them. Now the deeds of the dancer-heroes, their stories enacted with skill — through that knowledge, Kālī herself becomes the pilgrimage-accomplisher. She is Rājarājeśvarī, the Queen of Kings — the wondrous giver of wisdom. By worshipping her, a man is instantly honored even by kings.

Thus ends, in the Śrī Rudrayāmala, in the dialogue of the Lord and the Goddess, the Śāvarī chapter — "The Lamp of the Mantra-Branches."

12. The Knowledge of Sundarī — The Lamp of the Mantra-Scripture

The Knowledge of Sundarī

Śrī Śrīkaṇṭha said: "Now I shall tell you the knowledge of Sundarī — the Beautiful, the Auspicious, Śivā herself. Whether as the Royal Wisdom, or the Child-Wisdom — all forms of heroic valor. By worshipping her, the Goddess bestows upon mortals the accomplishment of all desires — goodness, sovereignty, wealth. She is supreme above all. She is the Great Wisdom, the Great Voice, Bhāratī, Speech-Sarasvatī. She is Tripurā, who masters the Three Cities — the Beautiful One, the Fortunate, Śivā. That Wisdom is the Supreme Illusion, the Great Queen of Yoga, the Excellent One — Sundarī, worshiped by gods and demons alike, the Quencher of all strife. She is the Yoginī united with Yoga, the Bestower of Perfection upon yogis. Among all women she is the most beautiful, the most fortunate. She is Durgā, Śāṇḍikā, the Goddess, Mahādevī, the Protectress. She is the Reviver of the Dead, the Dweller in All Worlds."

These are her names, each bringing a flood of delight. Those great-minded ones who know them and worship accordingly — they know the meaning of all wisdom. No obstacle can withstand them. Through the Kāla-mantra and the breath-mantra, one should perform...the flesh-offering is prescribed at the time of Kālikā. Then one should perform the oblation a hundred and eight times, with guggulu, the Hero's offering, and kumuda flowers with red sandalwood. In the cremation ground one should worship as though performing the sacrifice of Śaṅkara himself. With sindūra and such materials — one should establish the beloved's name in the place of peace. Thus performing the rite of attraction, the ninety-two obstacles are destroyed. This yantra becomes the world-compelling power.

"Hear now what I declare — by this, the genuine means of realization: having pronounced Kālī's name, even the stain of time is overcome. Then one should make a hundred and eight offerings with guggulu, mixed with oleander and soaked in the three honeys. One should smear with ashes in the proper number, and having applied the five unguents, the practitioner recites the root mantra."

There is no doubt — the destruction of sins is accomplished throughout the world. She who gives wisdom to the wise, always pleased, the Bestower of Boons, the Ever-Illuminating One, the Truth, the Eternal Wisdom. She is Perfection, Intelligence, Art, the Limit — the Servant of Wisdom fully accomplished. She who is the one true Right Conduct, marked with all auspicious signs — "I shall now tell you her names and her mantra."

The Meditation on Sundarī

Then the Goddess seated on the lotus, rosy as the rays of the dawn-sun — like a garland of fresh flowers, like three blossoms — shining like ruby petals, her belly bright as saffron. Radiant as a young cock's plumage, adorned with every jewel and ornament. Attended by the great garland-bearers, girdled with a net of tinkling bells. Her arts shine forth from the lineage like shimmering strands of liberated pearls. Her bow is the Pināka...the Supreme Goddess. Her mantra brings delight to every limb, her jewels swaying, her glance enchanting the world. She is adorned with every ornament of love, beautiful with every jewel. She is the Mother of the Universe, the Cause of all causes. The practitioner who unites with her mantra ten thousand times becomes the Mother of the World — becomes Śivā herself. By the Śāvarī method, this wisdom — the Child-Dawn-Speaker — is invoked. Homage to her, the Conqueress, the Beautiful One, surrounded by auspicious glory — she who bestows the fruit of all desires, the Lotus-Dweller.

The Śāvarī Practice of Sundarī

"This practice of the Śāvarī brings the direct experience of realization. What I now tell you, hear attentively — it has not been told before." Having gone to the cremation ground, naked, the practitioner of the sky-clad path — bearing a sword, smeared with red — wearing a skull-garland, surrounded by blazing fire — with a drum in hand, making the HŪṂ sound — in terrifying form he sits. When the flames blaze clearly, in that very moment — the mothers, the flesh-eaters, the spirit-speakers appear. "I am Śiva! I am the highest Śiva!" he cries out to the Śāvarī realm. Having established himself in the place described earlier, he should recite this mantra: "HRĪṂ — Homage — HRĪṂ KLĪṂ — ŚRĪṂ — HLAUṂ — to the Goddess Tripurasundarī, to her who is wholly, wholly auspicious — whose crown is a garland of skulls, whose lotus-feet destroy all faults — the Light of every body — the Supreme Goddess — HŪṂ PHAṬ SVĀHĀ." Thus is the Triple Wisdom...the Goddess who directly bestows boons. One should practice with discipline. Then the object of this knowledge becomes the direct bestower of boons. First comes a great roaring sound — the Goddess appears. Having approached her, the Goddess is satisfied and grants her boons. With offerings, incense, lamp, and other rites — with food accompanied by honey and sweet wine in the proper month — one offers a coconut and recites the ancient mantras. Having thus worshipped her with sandalwood and the eight fragrances, she becomes the Bestower of All Boons through this knowledge. One obtains kingship, sons, freedom from disease, and every perfection. Having given golden chariots, one reaches Śiva's own city. Whatever deed one remembers again and again — that very thing is accomplished. Thus the devoted worshipper of the Goddess, guided by the good teacher, should meditate by the Śāvarī method, asking questions without drowsiness.

Thus ends, in the Śrī Rudrayāmala, in the dialogue of the Lord and the Goddess, the Śāvarī chapter — "The Lamp of the Mantra-Scripture," also known as "The Yoga of Śrī Pārvatī."

13. The Royal Wisdom and the Wisdom of the Absolute

The Royal Wisdom and the Wisdom of the Absolute

The Royal Wisdom, the Wisdom of the Absolute — she who exceeds the three qualities, the thread of the Śāvarī that destroys all.

Śrī Mahādeva said: "When Kālī and the appointed time coincide, a great sound arises. There the Śāvarī-combined mantra bears fruit, O Proud One. Therefore, in the Śāvarī scripture, throughout the three worlds — she is the flawless, auspicious one. She bestows perfection, she bestows yoga again. She gives kingdoms to kings; she gives wisdom to the wise. She is the Royal Wisdom, the Bestower of Great Kingdoms. I shall now tell you of the Great Illusion — she who gives the fruit of all worlds, the Destroyer of Poverty in the form of Knowledge. The Royal Wisdom, the Glorious Truth — she is the Great Tripurasundarī. She is Ṣoḍaśī by name, the Giver — the three-eyed Goddess. Her fivefold meditation, accompanied by the proper method, is for the welfare of all the worlds and the destruction of poverty and fear..."

...all the Śāvarī knowledge and the Goddess who fulfills all hearing. On the sixteenth, on the fourteenth — thus is it given. Having brought flesh and other offerings again, one should perform the hundredfold rite with full attention. With lamps, flowers, and the full vessel weighed and balanced, making the offering with devoted knowledge according to the tradition of the lineage...

Having then established the seat, one conquers by the power of the mantra. "I shall now declare the supreme King of Mantras. She is called the Great Goddess of Three Streams — the Bestower of both worldly enjoyment and final liberation." The teacher, equal to the gods, is beyond compare. There is no yoga higher than Tripurā, no wisdom equal to Tripurā. No knowledge from my own mouth surpasses hers. There is no supreme yoga beyond this, no wisdom equal to Tripurā — this is the teaching in all its fullness.

She is the Divine Goddess, the Supreme Mistress everywhere — seated on the Throne of Yoga, abiding in Śiva, dwelling on the Mountain of the Sky, in the sphere of the worlds. She is ageless, the Power of the Lineage, dwelling on the earth's surface and in the underworld, the Divider of all family secrets, the Giver of Joy to all beings. She who grants the highest desires, the Goddess of Awe who purifies — the Supreme Mistress, adorned with the Circle of Love. She is the Supreme Mistress of seventy million powers. The great mantra of Tripurā is proclaimed by the Supreme Goddess herself.

"This mantra, O Lord of Gods, bears the fruit of all perfections. The yoga that leads to the fulfillment of all actions on earth — all those liberating perfections are achieved through this instrument and its power."

One should make salutation to the triangle, and then offer sesame on behalf of all beings. She who fashions the triangle is the Mistress of the world — the Cause of creation, preservation, and dissolution, the Giver of Shelter, brilliant as lightning, bearing the noose and goad, the Mistress of Speech, the Bestower of Victory over great kings, holding blessings in her hands, the Bringer of Joy to all people...the Bestower of Abundance, four-armed, three-eyed, seated upon a corpse, bearing a skull-bowl — the summit of Tripurā's power. She who sits upon the corpse is the Giver of both enjoyment and liberation. Oṁ, salutations!

Oṁ! The vowels from a to au, the consonants from ka to kṣa — [here follows the mātṛkā, the sacred alphabet arranged as mantra seed-syllables]. "O Glorious One, honored by all kings, O Queen of All — grant me my heart's desire! Svāhā! Salutations to the Glorious King!"

This is the Great Mantra, the Lord of all mantras. By remembering it with the supreme utterance and meditating upon the Great Self, the Wisdom of the Queen of Kings — eternal in her true form — is awakened. By merely remembering her, perfection comes of itself. Within a single month, one attains fulfillment and divine favor. She enchants all the worlds, she binds the very gaze. Whether in the mind alone or in outward action — this practice brings all things to fruition.

As the ancient teachings confirm: whoever holds fast to her, for them no decline can come. Even those who dwell in the left-hand path gain mastery wherever they go. When the Goddess Sundarī is invoked in the proper vessel and place, she rises from her seat as in the ancient way. She who embraces the sign of union, who delights through all the months — she makes all things great. Even as Tārā establishes and conquers, so does the woman restored to life become a visible proof of this great power — such is the Great Illusion of the Śāvarī...

14. The Subtle Wisdom — The Lamp of Mantra-Wisdom

The Subtle Wisdom

Śrī Pārvatī said: "You have spoken of all things — the worship of the Great Illusion, the supreme grace that bestows all perfections in the world. You have taught the way of righteousness...

"Now tell me, O Great God, of the Subtle Wisdom — she who gives direct experience, she who grants all desires. You who are devoted to the welfare of all the worlds — speak!"

Śrī Īśvara said: "The Subtle Wisdom, the Adorned One, the Goddess crowned without desire — I shall now speak of her worship, O Auspicious One, according to the Śāvarī method, step by step. She whose true form manifests in this age of Kali, who appears before the devoted practitioner — she who is joined with flesh-offering and the practice of the arrow, golden-eyed and meritorious...

"The Great Sacred One, adorned with anklets and tinkling ornaments, the Delightful One served by the Knowledge-Bearing Spirits, entertained by music and play. Dark-complexioned, beautiful in form, captivating the mind... She whose limbs are adorned with red garments, surrounded by the fire of the great jeweled city...

"The Knowledge-Holder dwells established in the blazing cremation ground. There, unclothed, smeared with red paste and ashes, with hair loose and free — through devoted practice, again and again, with passionate words, with the embrace that binds all in submission — through the Wisdom that delights, one is brought under her power. Embracing her, offering honey and making oblations..."

...the worship of the consort, with the giving of garments and ornaments, anointed with red sandalwood. The sacred vessel filled with offerings, the Universal Mother, the Dark Goddess...

By her worship alone, all is worshiped.

Oṁ! Salutations to the Blessed One — she who enchants all people, who brings all the worlds under her sway, who removes all obstacles! Hūṁ! O Queen of Kings, she who brings all under her spell, who fulfills all purposes, who destroys ignorance and bestows true knowledge upon all — Rāmūrti mantra — come, come, bring forth! Svāhā!

By this very mantra, one should recite ten thousand times, with saffron and the fire of the sun. In the ancient city, splendid and beautiful — then one should dismiss the Goddess to the far distance with great effort.

One should then perform the meditation-gesture and invoke Sarasvatī: "O Goddess of Speech, in every form, O Radiance of the Lineage — fashion my desires in the form of the Three Cities. Grant all wishes! Write and inscribe whatever is imagined — grant it, grant it! Aiṁ! Salutations to Sarasvatī!"

This is the Wisdom without obstacles — the Goddess Śāradā, the Singer of Songs. By remembering her, one should meditate on Mother Sarasvatī. One should prepare a lotus-shaped vessel, set it up with honey-filled white thread, and place there a writing-reed, ink, and book with devotion. Then the Goddess Sarasvatī becomes pleased and grants boons. By her grace, the three worlds come under one's command.

Thus ends, in the Śrī Rudrayāmala, in the dialogue of the Lord and the Goddess, the Śāvarī chapter — "The Lamp of Mantra-Wisdom."

15. The Goddess of All Desires

Śrī Pārvatī said: "O Blessed One, Lord of Gods, Giver of the fruit of all desires — from the Vedas and the Sāma Veda and all the hymns — tell me the meditation..."

"O Lord of the Vedas! Teach me the Śāvarī method for propitiating the Great Lord."

The Lord said: "All the Mother-Goddesses, all the bird-omens — she who bestows all desires, who awakens the wise and gives them knowledge, who is kind and favorable to the good, who grants all forms of peace. She is the Supreme Wisdom of the universe, devoted to righteousness. She takes many forms, beautifully adorned.

"Fearsome-faced, resplendent with a garland, with thick lips and an immeasurable form, fierce and unrestrained, yet fulfilling desire — she who protects as a mother, content with joy, her breasts swaying, her finest knowledge shining like Vārāṇasī. She is adorned with great boldness, ornamented with many jewels. She arouses all beings, the Leader of all the worlds — powerful and brave, surrounded by strength and valor, wearing a garland of red oleander from the slaying of the Buffalo Demon. Established in red flowers, bearing a garland of lamps — with honey and flesh and coconut-water and the uplifted lotus-stalk — the Goddess adorned with oleander should be worshiped by the threefold method with full concentration.

"Upon her forehead one should inscribe with saffron and turmeric... Then one should draw the four-cornered pleasing design — a triangle within, then an octagon, then a ten-petaled figure, then a circle. Then write the sixteen-petaled lotus with gates, and around it a square with doors on each side. Thus having drawn the sacred diagram, one places the vessel upon it.

"With the left hand holding the rosary and flowers, one performs the full order of worship. Then one should perform the worship of the sixteen Nityā Goddesses in sequence, and afterward honor the Guru with the rite of illumination..."

...the Five Names and the concluding rite. Then one should worship the Sovereign Goddess of Illusion according to the proper methods. Then the encircling worship must be performed. The Mistress of the Sacred Wheel — the Wisdom of the Great Tripurasundarī — should be worshiped with various flowers: champaka, oleander, and night-lily the devoted worshiper should always offer. Then the Goddess becomes pleased and brings the worlds under her command.

"Whatever one desires, the Lord of Gods manifests it. Through this yoga, one comes to know the three times — past, present, and future. One gains mastery over water, fire, wind, and serpents. Whatever one commands, the sky-dwelling spirits obey in an instant. By performing devoted service for a month, even wood becomes gold when this wisdom is established. Thus all desired perfections are attained by the grace of this wisdom. Even curses, planetary afflictions, and all magical bindings are destroyed.

"She whose eyes are beautiful, who is joined with the gods, adorned with a hundred and eight offerings — thundering, with hair wild and streaming, with eyes blazing like flames of fire. Such is her true form — she who bestows grace upon her devotees. She grants boons with special favor, the Bestower of Love."

Her own true nature is the form of the Self...

Thus ends the Rudrayāmala Tantra.

Part Two: Sanskrit OCR Text

Raw Devanāgarī text as read by Dharmamitra OCR from the original palm-leaf manuscript images. Organized by chapter with folio numbers for reference.

1. Illuminating the Lineage Practice (Folios 1-6)

Folio 1

१श्रीए क्या नमः॥ श्रीरुवाच ॥ काम्प्रथमान्दूपी वान्ही कलीम तारे शाकुसुमैद त्वाप्रोक्षयेदखवारिणा। नए वैनाक्षतान्दत्वा मुलस्त्रिया वरेक्षयत्। मोचयिता कापाशात् परमाने मात्यो त्रा शोषय ज्ञेयु नामत्रीवविनाशं उद्धारा तारनथभश्रीत वृद्धा मृधा त त्येते तो नीत्वा कराचन कसयेत् ॥ किञ्चिदुन्तार्यान्यपातयन्त्र ज्वलन क्षिपेत्॥विद्यातत्वनदेवें शि दश्य निमुद्या ॥ सर्वतमथिदेवीतः निताःसतिद्धी सञ्चितयथ ॥ कुण्डली तामात्मनेकांनी झूनी नुं त्वाथ थयो योजयेतुतात्मना ॥सर्वै भूतमयपश्चदात्मानं परिचिन्नयेत्॥ शौर्यज निगु यांसुद्धमाद्यन्त्रपरिवर्जित ॥ मुचेणाने जदेवशि ऋतु वक्षामितत्वतः। पवित्रमम्मृते पश्यामि भवनेषजे ॥ श्रुपाशसमुछेर कार्यों ने एवोदितं ॥ चिनुभयो

Folio 2

तत्युला त्याच व्यादा न च मयात्मनः ॥ तन्मयात्वाच भावानां भावाच्चान्नहितासवे ॥ त्वभ्यानचाविका शाय सुरसके नपीयते ॥१०॥ तस्मादिमासुरादेवी पुसद ताजुहोत्य॥ मन्त्रैणाने नदेवेशि मुलमन्द्रेण मन्त्र वि ॥ श्रनुकूलमना कुर्यादिशिपानं विशेषतः । तस्मा मुलत्रि को शास्ता, सूर्य को टिप्समय मे ॥ कुण्डल्या कृतिचिनिइपेन तद्रव्यंस मन्त्र कंगना पत्र नवितमिदनापरमावृते ॥ परानामय फ्री होमयी देव्युवाच॥ ममासतथा मत्स्यमुदामैथुनमवते ॥ एभिः स म्युज्य मादेव कथं सीदन्त्रितेनरीः सोमन्सवा लोकापरत्यर खलोत्मका विज्ञाश्चकुला वारं पश्यन्निकुलवत्यंनिग नामुपाय विधि वधानं निशामय ॥नदेयंयत्र कुनावि गोप्रव्यय भुसकटे गर्मदात्मानं जगत्सर्व भवमाया समावृतं ॥ सिद्ध द्रव्य कुलीनानां को लिकानां प्रशस्यते ॥ न वेदधायनामजिनीशाखपण नादपि ॥ ज्ञानादेव हिमुद्रिः व्यान्नान्यथा कुलवदिता पुरावृन्दावनदेवी वनदेन धीमता ॥ समानीय प्रयत्नेन पानार्थबादूणीसुशः स्ववियु शिवादीनां देवतानाञ्चमहात्मना। ग्राहारममृते स्वतिदेव लौकिकी सुराः ॥ मुक्तया र्थय विवेन्म श्री सुराचे लोका दुले लोग स्वगोपवे वरदा भोग कामार्थसिद्धयांगज लामन्त्री महाविद्यां च फिकापर दे वतायः पिवन्मधुरो नित्यं सफलततम्य जीवन ॥पुरासिद्ध मुनि दैश्च यक्षराक्षसकिन्नरै॥ ज्ञाता

Folio 3

विद्यां सुरांपीत्वा प्राप्त सिद्धिमवाप्प्रयात्॥ सुरतिकुलतानेभ्यः सम्मा विज्ञायतेयतः। कुल दुबां निवेतं तत्पतिद्विरदुरतः॥विद्याद्‌व्याधि वासैन मस्मरे व्रजयेन्निचये ।। येजप निमल मूढास्तेषां देव पदे परे ॥ मां मासंतथामत्य मुदामैथुन मेवाश्रन्योन्यानित्यते ज्ञयापयानोपज नैसरा बाणस्य सदा कार्य क्षेत्रियेत्तुरगमे ॥वैश्यई न प्रयोगेन बुद्धेनैव कदाचन। प्रवर्तीश्वरीचक्के लई वर्णादिजातयः॥ निवर्त हरीश्वरीबेके सर्वे वर्णाः पृथक्पृथक्यात स्मा द्विष्यप्रयत्ने नदी क्षये कुल दीक्षया। कुलदीक्षा विधिना नोनाधिकारोदिजन्मना ॥ श्रसंस्कृतेप शो पानं कल होगका रोग विद्युद्भव रानि नो विवर्णि जैने वशका ने चग्रुपान्न विधीपीत्वाविरोपि नरकं खजत् ॥ मात्र पुजाविल्नियत्॥प ग्रुपानं तदेवदि॥प्‌ व्यादा न च मयात्मनः ॥ तन्मयात्वाच भावानां भावाच्चान्नहितासवे ॥ त्वभ्यानचाविका शाय सुरसके नपीयते ॥ श्रवद्भिङ्गमानः सुप्रपञ्चवतारिभिः॥

Folio 4

झलता जातं प्र‌दश विश्वस्मृतं ॥फल दास्यमधूनं खजूरलता इक्षुजंग माचि कञ्चन थापुष्टि से वेयं नारिके लजगए कादशविधा द्रवां मुर्तिप्रदायकं॥ दादशञ्चधाय सद्योत्तमोत्तम गक्षीरवृक्षोरंवांय छु बं फलसम्भे वं ॥ मधुपुष्यसमुद्भुत माप्तवंत एम लोद्ध नागो डीपे यावा लयोस्तुना लजादा त्रियेनवाल र्जुरीज नितायै याता जीवैश्ये न तत्रवै॥ सर्वसुद्स्य संप्रौर्तयत्र वयेक विर्भवेत् ॥ सर्वसिद्धिकर चैत भोगनो क्षेप्रदायकं॥ सर्वसिद्धिकरापोटी सर्वभोगप्रदायिनी ॥साध्वी मुक्तिश्यामाक्षा ‌क्षाराज प्रदा भवेत् ॥ ताल जासुम्मनो प्रोक्ता खर्जुरी रिपुनाशिनी ॥ पिवेदने नमन्त्रेणतत्सर्व कथ्यतेधुना॥ ॥ श्री मर्करशेखरप्रविलसत्र का जंघावित क्षत्राधी वरयोगिनीगन्युनेल्स माराधितं ॥ आनन्दाक्किंपरात्मक मिसाक्षाविरवएडाप्तं वन्दे श्रीप्रथमक राम्बु जगत पार्न विसुद्धिप। सममीनरसाव ददयितयापीतं चपी त्यां त्वार्थित कि विचल रक्तपङ्कज शातत्यै समावेदितं वामत्या दुवि शुद्धिकरणांपागो निधायात्मक, वन्दे पात्रम‌दितीयमधुनानन्दै सम्वन॥स वीस्थायकु लाकलेत्य कोल तेको तुरु‌लेघोतकंच दीपेन्दमन्द्‌वायुवद्‌यो बास्लादिमिले वितं ॥ धातुदेवगणैस्त तमु निकुले मोक्षार्थिमिःसेवितं वन्दे पात्राएं तृतीयमधुना श्वात्मा व वाधव ॥ ३॥ संस्कृतं शोधजन नपाय चिन्तादिशोधनं ॥सस्कृद्ध संस्कृन्म धोर्भुक्तान व्यत्रिदेवता॥ मचोरांस्फूरांतेन महापातकनाशनं ॥ श्रायु श्री कातिलो भाग्यज्ञानं संस्कृतपातयः। श्रष्टैश्व रिक्वरले पतनं विधिवतं ॥ गोडी पिक नवाच ताल नह‌जाद्‌क्तावमुक्ति प्रदा साध्वी मुक्तिकरि पक्षसमनीरखर्जुरिकाधाचिये। विनामहीन मासेन पुश्यली से बनं बिना ॥

Folio 5

नमामिहिमाप्नोति तत्माघन्नानसेवयेत्॥ अपात्रे स्थित सेतुञ्चनद्यामेवायचाइनच सिद्धिदानित्यादित्याज्ञाः शङ्कर कृता। पन्ब्रुवनाय कुलपा लोक दय विलम्यका ॥ केशसंक्षा मितं यात्तावतिष्ठ तिरोर वेगवान सस्मशगोनुपंतचा देवस्थित तस्याभिर्वान्तकं योगिभिष्ट नपीयते ॥ए काप्त ने समासीन भुञ्चानं चेक भोजने ॥ एकपानंन कुर्बान स्वयंयदि महेश्वरः ॥ कुरुतयादिमन्दात्मायो गिनीशाप माप्नुयात्। ऋजस्वा भैर वंदेवं सस्पहागुरुपादुकां ॥ यौस्मिन् प्रशखे प्रवर्तत सनरःपात की भवेत्॥मन्ना यांस्प्रेरणाथीय जलज्ञान स्थिरायच॥ भक्षयेन्मधुगाप्मानित मया पातकी नरः॥ संसोधने मनाच यरिखीषु नये कुसाधकः कृते विति दोनिस्यात् कुद्धा भवति चण्डिका ॥ न्प्रदिक्षित कुलासकार सिद्धि हानिः प्रजायते॥ तत्कथा श्रवरी लाप्तमुच्चार्या त्रिपुरा यैसमुञ्चरेत्॥ नमः शदसमुज्ञायी र मांशक्तित तोवदेत् ।। पावित्री कुरुराद्यानिसमशःनिकुरप्रिये ॥ वलिष्टायांसमुच्चार्य बुद्धिमन्न प्रकीर्तितः ।॥ श्रनेन मन्त्री लादेवी अभिशक्ता खियः सदा ॥र समानो घुमेन्नित्यं सर्वसिद्धिमवाप्यार। इस लोकपर भोगमुक्ता मुक्तिमवाप्नुयात् ॥ ४श्रधिमर्मारिदि आत्माग्नोमन थाश्यचा। सुसुनावले ना नित्यमथावतिउँदोमा एं ॥ त्वा होतोयं महामन्त्र मारने परिकीर्तितागत तीज पेस्त्रियं गरुन देवी त्रिभुवनेश्वरी ॥ प्रकाशा कात्रा हस्ताभ्योमवलम्बामपि श्रचे इतिश्रीरुद्रयामले कुलाचार प्रदीपनोन ॥ श्रीदेव्युवाच

Folio 6

लांसमुच्चार्या त्रिपुरायैसमुञ्चरेत्॥ नमःप्राइस चायी र मांशक्तित नोवदेत् ॥ पवित्रीकुरुश्राद्यानिसमशः निकुरप्रियेगवद्भिष्टायांसमुञ्चवार्थ बुद्धिमन्नप्रकीर्तितः । व्यने नमत्री गादेवी अभिशक्ताखियः सदा ॥र समानो घुमे नित्यं सर्वसिद्धिमवापुयार। इस लोकपर भोग भुक्ता मुक्तिमवाप्नुयात्। ॥ ४म्प्रधिर्मारिदि आत्माग्नौमन याश्य वा ॥ सुसुनावलेना नित्यमावतिर्जुमाएँ।॥ वादांनीय महामन्त्र मारने परिकीर्तितागततो जपे स्त्रियं गहन देवी त्रिभुवनेश्वरी॥प्रकाशा काशहस्ताभ्योम व लम्बाम विश्रूचे धम्र्माधर्म्म कलारुस्तपुराविझोक सोमा स्वासानीय महामन्त्रः सुकृत्यागे प्रकीर्तितः ॥ ॥ इतिश्रीरुद्र‌यामले कुलाचारपदीपनोन के ॥ श्रीदेव्युवाच।॥ त्रिधामि नायदादेवी त्रिषपीठे छुपुच्यते ॥ तदापीठगः कंभवन्ति केवाः कथमीज्यते ॥ श्री इश्वर उवाच॥ ॥ बुद्धियुर्वे यदादेवी मनःपीठेत्तथाईनं ॥ पुर्व ने वमया प्रोक्त सहोमेने विशेषतः ॥ वन्नुभय्यास नोमय्याज यो मान से उँचाते। मालयादेव देवेशि मोक्षदः कामदः शुभाः। ॥ वितिरुपाय दादेवीकुलकुण्डलनी भवा॥ यन्त्र पुजात दाज्ञया कु एडे होमविधियते ॥ सन्द्यादिगुटि कामजिप चैवाक्ष मालया ॥

2. Illumination of the Wine-Practice (Folios 6-10)

Folio 7

२नकुंकुमैः॥ श्रनुलिप्रामुक्तकेशी ततस्तद्योनिमण्डले ॥ गुरूपंक्तिसमारभ्यः पुजयित्वा षडाननं॥ पीडपूजें विधायाथतन्मध्ये पूजये वो ॥ श्रचाप्यवानं नास्ति जीवन्या तीन विद्यते ॥ उपाचारैः पुजयित्वा श्रध्ये दत्वाततः पुनः॥जपा लिङ्ग भैरवन्त्र पुजथिला यथाविधि ॥ गन्धमेवाक्षतैः पैोर्मकुय्र्यादतः परं। धम्र्माख यमहामंत्र प्रतिपताल तो पृथक् ॥ पूशीलत्या वसांतच जुत्यात्मन्ननानतः ॥ प्रकाशाः योम सामन्नाप्योरपनकमुक्तिदः॥पुजा कालं विना देवपश्यक्तिं दिगम्बरी पुजा काले विनानैवसुरापे यादिजोत्तमैः । म्रा युवाक्षीय ते कापीत्वाचन रकंवजेत्॥मौत्र का न्यांकुला वारैवास्‌याप्रतिवेतस रांगन् श्रन्येच कामतः कृत्वा प्रायश्चित भवेत् ॥ भागविन पुरा चोक्ता श्रुत्वादेवी वाहणीमहि छ संप्तका लेवसाव्या संजग्मुदेवता || हीनदी यांशिवांददास रेसुर या थिना॥ ततो लोकगुरु असा प्रययौ भार्गवां तिकं ॥ श्रासाद्योग चने बस्लोवा चामृतसमानया । देवानाममृत मुक्तत दोयला किकी सुराः । ॥ बस्न ज्ञानमयी देवीकुला चारे या जोज्यते ॥ सौचामन्याञ्च देवेशत व्यतिसुरयैवाहि॥ सो यप्तप्नात्वया स्मन्तस्य तापं प्रसोक्यत्। जस्ले वित्तुशिवान्नत्वा बास्नगो भृगुनन्दन। यदाक्य निशुप्रभो॥ ऑ वैदानां प्रावोवी जंव सुनानन्दमयं यदिक बोझ कंवलसत्यां तेनतेनाशयाम्यएँ॥। इतिवि

Folio 8

इतिशिवशौव ।। ॥उँतारकाम मृपुरविल भई धीमता ॥ समानीयश्य लेन पानार्थवारूणीतुरा गदत्तात्रयेन मुनीना चुकेन वन हात्मना। धीमता बलभद्रेण सुरापी ताश्चितोर्णवान्॥इतिवलेभा दुशोध ॥ ॥वालामन्त्रजपं कृत्वा मोहनस्तदन्नतः। स्वादे निजायते वीरो जीवन्मुक्तो जग ये॥३ निदेवीशोध ॥ तार च्व बागरं कुर्या तुक्तो भवततः परे ॥ सर्वाभवसर्वेञ्चजनकञ्चततः पर ॥ उमवाम्जना थाना या म्हनाम्त कुला कुलकष्टायागु वक्षञ्चव लक्ष्य पिरस्यं ॥ कुल कुण्डलिनी क्या मृतकुल ततः खासा मद्रीय सर्वदैवतः ॥ इतिसबदेव शोधः ॥ ॥ रुस फैसमक्ष तुने थोमलवरदय। बा युश्चयाम करणचितमान भैरव ॥ कुञ्चपुरयू सक्षमलव पुनः॥ मुरादेवीकुरुप्रय्ये ॥ स्वाए। न्वितपुरको यसर्वदासन कर्मसु ॥ इतिपुरकं ॥ ॥ रुसवाकी न तोहलवावः श्रामृतोद्धवे ॥ भ्रमृत वर्षिणि शुक्र श्रापमोचय मोचय । ॥ अमृत श्रावयन्देन दन्नेवद्भिवल माइति इन्द्रा शोषः ॥लज्ञाकुले कामधेनीततः कामदुवेत्पुनः। शुधममृतं श्रावयेनिश्रावयेतितत दि॥ इतिखैद् दीकशौधः॥ ॥ तारेल जामृतो भवति श्रमृतेश्वरीततः परंणमया क्षोभ्यं कुरुरु अमृत श्रावय दिठः ।॥ इति भैरवन वयरु सौवः॥ ॥ म्प्रखणे करता कारपरैपरतवात्मने॥ स्वस्फूर राणामचनि वे

Folio 9

दीर्घस्बर सयुक्त विन्दु नाद के लोचित कशापाविकायदेविजय तुमचे शुकशापविमुक्तये॥ श्रक शो दिवेश्वा त्रिकोशांतत्र विन्नयेत्।। तन्मयेवित्तये पक्ष्यो श्वे तवीजतुतत्र च ॥बैडगं पुजयेत्तत्र अग्नी नासुरवायेषु ॥ मंथेदिक्ष्य देया चखम মন्त्र बाधार पेत्गस्वयं देवीत तोधात्वा मदिरान्द्रलोचनी ॥। ছুटिকा मिर्दिशेब श्रावणकलमस्यः ॥ श्रनेननुमन्य पुजारी: कलसो भवेत् ॥ इत्यक्ता वा लियो मन्त्रान् भार्गव प्रणिपत्यते ॥ जगा मभवनदेवीव सान्म भवनय यो॥ बस्न ज्ञानी कुलाचारी सुरापीत्वोसलन्मृतः॥ भुमोपनि स्यागंगल नियदिरेशावः॥ तावत्कालेरेएरस्यं बस्न लोकसमोभवेत् ॥ पीत्वापीत्वापुनः पीत्वापतित्वाचं महीत * पापत त्यादिवगाँशयेत्॥पीत्वापीत्वाजपित्वाच मुक्तः कोटि कुलेरपि॥वस्ल लोक वशेदेवी सत्यंसत्य नस माप्नोति, पुनचैव निवर्तते ॥ पीत्वा ध्यात्वा महेशानिमाहाङ्गानी लयोतुरं ॥ नार्दन्त तन्मयो भूत्वा निष्ठेदानप्तार्णवं ।। सईकाले पुनदेवी तत्वनैवप्रयरूति ॥ वातारभूतषु नावापते कू।। पीत्वाग्निचे श्रुत्वा वने लोक्ये श्वये माजेन जायते देवदेवेशिम होयोगिमाए सुखी ॥पीत्वा

Folio 10

योगंयोजयित्वामोएं इस सप्परजतः ॥ स्वादेति जायतेवी रोजी वन्मुक्तो जगच येाजी वंजीवी जरा मुक्ताः विमुक्तः सर्वपातकैः ॥वलामतिवला सिझयसमन्वितः। ॥ श्रनमादियुतो पिस्यान्. सत्यंस त्य महेश्वरीणयत न्कथितं देवी सुरा शोपविमोवन॥ इत्येवं कथितं देवीयथापुजा दिगम्बरी पुजयि महदेवी, मुचाने तिमहाभयेः ॥ नित्यमे नामञ्चयित्वा किमसायं जगत्रया पुरावा गोस्रो गुप्ते पुज थि लादिगम्बरी ॥ जीवन्युक्तो विमुक्तञ्च गयो नत्यमवाप्तवान्॥एक बलाद्यः सर्वेममध्ये दिगम्बरी ॥ सृष्टिस्थितिक्षयादीनांक तरोिजगदीश्वराः । ॥ रोगेभ्यो घोररूपेभ्यः पुजयित्वा विमुद्यते ॥ अपुत्रोलभ तिपुत्रं दरिद्वील मतवन॥ चारा शुक्रप्रतिमा यावत्पञ्चदशी भवेत्।पत्य पुजयित्वा व तिथिसं ख्यादिगम्बरी॥ मनु सिद्धिवितव्य सत्यंसत्यंनशंसयः । ॥वी रसायन निकाद्या निवसाध्धानिमदेश्वरी ॥ सुसमसा मनादेत्तवम्नेहारए का त्रिशतं ॥ गोपनीयं प्रयत्नेन पुत्रेभ्यो पि नहश्येत्॥ इत्येवं कथिता देवी पूजा विधिवदुत्तमं ॥प्तावकः सर्वथाश्चैव गोपयत्मात् जारवत् ॥ ॥ इतिश्रीरु‌द्र‌यामलेश मया चरमधुम तीप्रकाशो नाम 2 ॥ॐ नमस्तु बौमझ ले मूलमुपासौदर्यलक्ष्म्‌यो भुविवैजयन्ति ॥ श्रीसुंदरी सिझक लावतंसा मा

3. The Way of Sundarī (Folios 10-12)

Folio 11

नावाद्यमधुपिशितं नयस्मिन् पञ्चाक्षरीपूर्णरतांनयत्र ॥ नयनस झोमृगलोचनीयास्तन्तद्दिनं दुर्दिनम वनेन्या। हालांपिवेदिक्षित मन्दिरेषु अप निशायांग शिकरादेषु ॥ हे भोजन म वक्कुर्य ॥ भ्राम्यतेसाथ कचक्रवतिः॥दिने दिनेति युधोस्तुपो दिनदिनै तर्पणमस्तु देव्या । दिन से संघटताद्वितीय दिने दिनेपञ्चमसङ्ग मोस्तु ॥ निधायथावदने तुरायां श्रीने क्रम त्यई कुलक मेरा ॥ श्रत्वाद्यमपिशिनमृगाक्षिमालि मोक्षसुवियोवजनि॥ यचातिभोगो न हितत्र मोक्ष्‌या यवास्ति नो ध्यान दिनत्र भोगः ॥ श्री सुन्दरीत शातत्परायां भोगच मोक्ष्य च करस्थमेवाबारा रासीय ज्ञगया प्रयोग केदारं तीर्थादिवि लोक नानिति नेवमन्ये जगस्कृतानि श्रीसुन्द्री चित्र नमेवतथ्ये ॥ प्रवर्तका एग त्सर साथ लक्ष्मीप यात्रु विपदक्रमेन ॥ श्री सुन्दरी साधक साधकानां प्राणायस व्यपल्या न्वमुक्ताश्रमुकुटा हेच लक्ष्मी मर्मकत्व मास्य भवनंश्मतानं ॥ श्रीसुन्दरी साधक निन्द का नामायु अयंगरुतितत्क्षणेन ॥ श्रीसुत्री साथ कपुंगवा नायथायथा निन्दन मातनोति ॥ जनः समंपुत्र कल भित्रै स्तथा प्रथा नाशमुपेतुशीधु॥ व्प्रनन्तरं कास्यनश्च नोएं समा भविव्यामि नम विषादः।। श्री सुन्दरी जन्मनि जन्म नीय माप

Folio 12

समाप्तः ॥ मोक्षायनाधसाप ८५ साद संगास्त संप्रति कौलमार्ग ॥ नान्यंवि लोकेनर नान्यामीडे नानां भजनाप रमाश्रयानि ॥ कदापि नाएं परमार्थ भावं श्री सुंदरी वेत सिद्धिम्मरामि ॥ विलिखा सिंदुरन्ययं सुराभिः श्रीबन्ध रात्रं निशिनप्र्ययन्नः ॥ श्रीसुद्रीचे तति विनयन्त्तौ ऐलान लोकैर्वशयन्ति लोकान् ॥ वामेरामा रमण कुशला दक्षियो बारू‌पात्र में श्यन्यक्षसरियल हित सुकेशस्था मां ॥स्कन्येवीणा ललित तुभगोस के गांप्रवृतिः कोलोमार्गय र मग द्‌योयोगिनामप्यगम्यः ॥वामचन्नुमुखी मुखेन मधु रेषानं करा सोरुमुि श्रीगुरु वित्तनं भवगती या नान्दले भान से जिक्षायां जपसाधनं प्रातिभिः कीलकुम धायन यः शान्तो नि यतं पिवेत् मधुरां मुक्तिञ्चमुक्तिञ्च व जेत्।। करो पात्रं मुखे सोचमानन्दं हृद‌यो तुज ॥ मुनिश्रीगुरुपा दाजवितों ने किमतः परं ॥ए केन शुकवठ के नम्घटं पिवामि. कुत्रं पिवा मिलतद्‌सालय शाछेकेन ।॥ श्रा स्वादयामियदि वोहित मुरोड खराड गंगा पिवानिजमुना सह मांसवेना॥२२॥ ॥ इतिश्री रुद्‌याप्लदु परमावस्थतार्थतनिष्कूल भवेत्। वित्तको यामध्धन्तु चतुरश्रञ्चदिहिः ॥ सुरात्ममण्डले कुता नातिपूर्व यथाविधिः ॥ प्रवारतत्र विक्षिपातन्त्र से पार्वती ॥ श्राव

4. The Telling of Right Practice (Folios 13-14)

Folio 13

श॥ एभिः कलाभिः सहित, मश्चितत्र प्रपुजयेत्॥ श्रथावभिबी ब्रान्नेज ने ट्रिमराउले ।। रशकला त्य नेद‌त्वाना मान्न परिपूजयेत् ॥ कलसं हेमजं चान्यं स्थापयत्र तु सुनारी ॥ सपूजयेत्स्यार के लाभिः परमे वरी ॥ तपिनी तापिनी चे व रिपुरा रोवनीत था। फुलिनी शोधिनीचैव वाहूण्याकर्षिशित था।॥ मा यावि श्वावनी है मा प्रभासौरक लाइ‌मा ॥ श्रथवा सूर्यी जाते श्रतेन वक्ष्यमिण्डेले । कादेशान्ने कलात्मा नं जत्तन मोडवर न्॥ कलशञ्चममा पुर्यामुत्यैर्मात कयापि वा ॥ तत्रेस्थमस्तसाक्ष्याञ्चरु पनि : विनये ॥ चन्नुमण्डलमई कलाभिः सुरवदित ॥ अमृत सादना ढिपुष्टिः श्रीतिरनित था। श्रीच एडीच सुधा रात्रि ज्यो स्वास्‌मतीतयाछाया पुर्णिमानिन्या, श्रमा वा श्यावचोदेशी ॥श्र भिः संयुज्य‌द्यवाव दुवीज ततः परं ॥ सोममण्डल मुवीर्य अत्रेषोडशमुञ्चरण॥ कलात्मनेनं मोदत्वा पु जयेायथाविधिगत तीवीर स्वमन्त्र जपेदानन् भैरवं । शिव नन्दो मातृका तथाम लवरदयं ।॥ वायुः अवाम कर्ण भूषित विस्सु नाद‌कः ॥ वी जनेत समुच्चार्य, तथावानन्द ‌भैरवं ॥ॐ ऐं शिवामन्त्रयुक्त पु वीजन्न सनिखेत्॥वहित्वादिवं कुयीत कौवामा क्षियोजयेत् ॥सुरोदेव्यैत तो वौषष्ठ्‌यमानन्द मै रखी॥ श्रनिन मनुय

Folio 14

१३ हितदेवेशंमनसा संविभावयेत्॥ तस्योत्संगेलुरादेवी चन्द्रकोटियुत प्रभा । सिम कुन्नेन्दु धरणा सर्वायुध करोद्यतो मयुत्‌सन्नी विशालाक्षी देवा देवस्य सम्मुखी ॥ श्रथवादेवदेवेश मर्द्धनारीश्वरी वीभुः॥ खाला नैनशांकय्या नाव भौमन्त्रतत्राभ्यां तर्यायामितित पर्ययेत्॥ सामान्यार्धततः कृत्वा पथ तासाधकान्त मः॥ मण्डले मण्डलेमण्डलं कन्वा पात्राशिस्थापयेत्ततः॥ एत्व एशियाशिल कुर्मा काष्ठपायानाम् न्मयं नारिकेलेचशखच्च मुक्तोमुक्तिसमुद्धवं ॥पुण्यासमुपात्रं कुर्यादिचक्षणं।॥ चास कोश्यादि‌ना लोहे पान नैव समाचरेत् ॥ नाश कानि च कामाना लोसोटीनि विशेषतः ॥ श्रुतिसुषाम तिस्थले छि त्रभिन्नञ्च वर्जयेत्॥वणादिसर्व पात्राणि तच सिद्धि करा णिच।॥ शान्ति के वर्णरो यो खेल नेचैवम्टन्मयं ॥ नारिकेलंच वश्यादि श्रभिचारेच कुर्मजं ॥समुक्तज्ञानदंमुक्ता मुक्ति विद्याप्रदायिनी। कपा लावुपात्राणि योग मिद्रिकरा निव॥ पुन्य वृक्षस्यपात्रेण पुन्यकम्र्मनिकारयेत्॥ ॥ इतिश्री रुद्‌यामले प्रगौरी सम्बादेत्तम या चारकथनोनाम ॥ ३०श्वर उवाच॥ ॥ श्रथतः संप्रवक्षामि. सम्योचारपद्धति॥यं ज्ञात्वामहादेवी. साधकः सिद्धिमाप्नुयात् ।। निन्द्‌येन्न कुरोज्ञाम्ट ट्या

5. The Telling of Right Conduct (Folios 15-17)

Folio 15

गोगुरोदेवी यः करोति विमुख्धीः॥प्तया तिनरकं घोरं पिशाच त्वमवाप्नुयात्। श्राज्ञा मंगोगुरोर्निन्दा उरो चैव प्रवर्तियां ॥मुद्‌दो मुद्‌दौलञ्चयः रुञ्चयः कुर्यात्तत्संस ग्रीन कारयेत् ॥मुद्‌दो मुद्‌दौलञ्चयः रुञ्चयः कुर्यात्तत्संस ग्रीन कारयेत् ॥ गुरुयाधिनाशीच गुरुद्ध ग्राधिनाशीच गुरुस्त्रीग नेत्तथा। पात की त्वस्थिरं तत्वत्र प्रायश्चित्येनन त्यजेत्। गुरुले कृत्यनुकत्व विधा निर्जित्य वादनः।। अरण्य निर्जलेदेश सभाव द्राक्षसाः॥ पादुकामास नंबर सयने भुषणानिष्वागुरोन मस्कु यीन्नर भोगोय को रथेन्स या श्रीपादुकामचंजि सायेयस्य वर्तते ॥ श्रनायामेन धम्मर्थिका में मोक्षलभे जः॥मा सारण्येम होत्या ते महादुःखे महाभये।॥ मासापदिम सापायेत् चायवंतुरु‌पाड कांग वन्दैगुरुपरछन्द सच्चिदानेन्द्र वियहोशित रक्त विसागाय दिवसाक्षात्मने नमः॥ श्रीनाथः चरणाम्रो जयश्यं दिशि विराजते ॥ तस्यादिशिनमस्कुर्या तथा पुत्य प्रियेणार कायने स्थितां शि व्यत्रिसंध्यपरमऊ ॥ दुरादेशगतं शिव्यरीत्योतत्मन्निवे तथासित याय ने संख्यात मान्मकप एमिक रंग विद्यागमासनम यत्रतत्रादिकप्रिय सबैगुरुमुखान् सफलोन्यथा धुवं ॥ इतिज्ञात्वामाहार वी मयि भक्तिंसदा गुरुं ।। कंट कंकट के चैव प्रदेश शङ्कटेत था। दीर्घकाळा शिलापट शुर

Folio 16

वावर्जितंगसनरः केशमाप्नोति. भक्तिरेवा निकार यां॥ गुरुत्रीपुत्रवचनां दोष नैव एका लयेशा भक्तेयनि यतंद्रव्यं नोदद्यान्‌नीप भक्तयेत् ॥ कुमारी कन्य कावारी योगनीको लकी वपि॥ श्रन्यजान्या दिव निता राजकन्याक दावन ॥ शनाप रविव नितां पुष्य नापिनताइयेत् ॥ दोषांनग नयत वीमान् गुणानैवप्रका शयेत् ॥ विनादु व्याधिवासेन, नारेन्नजपेन्द्रीये ॥ यस्मरन्नि महामूढा स्तेषां देवंपदेपदे ॥ श्रन्न नपिवे दुर्व्यप्रायश्चित्तं प्रपद्यते ॥ तस्मामन्न विधानेन कर्तव्यं वीरवन्दिते ॥ श्रत प्रथा भैरावं देव मकृत्वादेवतपी एं।॥प ग्रुपान विधी पीत्वा वीरोचिन रकं व्रजेतून द्रव्यन विनाम नमन्प्रेाविनाव लिंग परस्पर वि रोवेन, कथं प्रज्ञा विधीयते ॥ भ्रा लोकार जिंघा प्राणात् पा नात्र दुवा विशुद्धा तिगगतापीत्वास बै मत्राएंगे स्मरायजनं सरेत्॥पश्चाद्यध्यमचेण कुर्थान्रशोधनमुत्तमं। भुवेन तेनदेवेशितर्पयेत् कु लदेवतो।। वी क्ष्यनयो क्षाधान मन्त्रमुद्राविधनं ॥ वावस्पर्शयोग्यंस्यादन्यथा निष्फले भवेत्॥स दाभक्तिसमुत्पन्नोमत्रराषन तत्परः॥तिकोपदेशसहित. कुलद्रव्यंसमर्थयेामश देयोन वीकु य्र्यात्कूलद्रव्यसमर्थांगदेवता शापम प्रोतिसत्यमेतन्मचरी ॥ अंगुक भैरख

Folio 17

कुप्यतिमातरः स शिकत्वं गणादेवताः ॥ स्थान मुद्देमवृत्तु दुबुद्धिस्तुपञ्चमी ॥ यावन्नकुलोबुद्धिताव देथाईनंकुनः ॥ दक्षिणेव टुकदया, दुत्तरोयोगिनीव लिंगपूर्व भूतवालं घाव क्षेत्रपालाय पश्चिमेाराज राजेश्वरमध्य पूजयेत्सुर वन्दिते।। चंगुष्ठा नासिकाभ्यां तव दुकायव लिमतः॥ कनिष्ठांगुळ्योगेन योगिनी वलिमास रेत्‌॥ अंगुष्ठतर्जनीभ्यां तु क्षेत्र पाले व लिंकटे जू।। प्रलिभिश्व सर्वाभिरुक्ता भुते वे लिप्रिये ॥ अंगुष्ठमध्धमा भ्यां च राजराजेश्वरंत था। (शास्त्र कुलद्ग्रे समर्थयेत् ॥ लभेते वा ञ्चितफले मन्य सादान्महेश्वरी ॥ प्रसंस्कृतंपशोपानं कल होगकारी ॥ संस्कृतं शोधयन कंपा यश्चित्तादिशोधनं ॥ संस्कार संस्कृतं मयं दत्वा तुषा त्रिदेवताः।।मुत्राणां स्फुरातन महापातक देवत्ताथैया था नाप्त नाश्रायुः श्री कान्ति सौभाग्यं ज्ञान संस्कृतपाननः॥ श्रहैवी खेचरत्वं पतनं विष्विवर्जितं ॥ ना है पषिवाधिदुर्गाश्चंग वर्जितैः ।॥ हेतुभिपरमावस्थेन कुर्यादेिवतां ॥ ॥ इतिश्री रुद्‌या मलैस रगौर। सम्वाद‌समया चारक धुनोनाम ॥सक्तीकुरु ४ नो पुसी कम्मे लोपो भवेद्यति ॥ तत्कर्माणासुराश्रेष्ठा सर्वजाता मर्षयः। ॥संख्या कैः जायु लै कुमु दैलथा। सुगन्

6. The Authority of the Hero (Folios 18-23)

Folio 18

यत्तदये को रोगनार सिंहाय काकिनीसहिताय नमः तदये ॥ श्रीनार सिंहा मालिनीप्त हि नायतयेदले॥ श्रीनार सिंहाय पनि नीस हितायेतदयै षडूले ॥ एवं पूजा वामवर्त्ता॥ ॥ ततोमध्ध नारसिंही सुवर्णमयी मुक्तिबिन्दु उपवे संस्थाप्ामन्त्रपूजा कार्यपुष्याच्चः लिसचन्दनग वपुष्य धूप दीप नैवेद्येमधुमास मावांन वनकव लि दान श्मशाने सदा विता योन रमाप्त करवीर रक्तचन्दनयासु लए रि‌पूर्णजाजी वाज्ञान दीनमनुष्य शिष्योवा। तत्रगत्वा जशम्नाथ नोर सिद् ‌मुपाश्यात् ॥ बङ्गनम्मे रोमन्त्री दिगम्बरमनुक्रमात् ॥ नैवेद्यम चुनायुक्त पिवेन्मन्त्री पुनः पुनः। ततोमचयपं कुर्यात् शतमकोत्तर क्रमात्। वेिदिका तत्रसं कार्यमूलमन्त्रणमानिना ॥ मूलमन्त्रानु॥ ॥ ॐनमोनार सिंह वीर प्रचण्ड रूपधारिया श्मशा ननिवाप्तिकिंकर तेहिमडाकिनी वाटयैषन हुँ फति कोलज्ज का न्यन्त वालिग लिप्चालित एक एकेएम खक्ष्या स्वट्या व व कुँडाकिनी कुँडाकि साकिनीवि तिसं साचालनहुँकार वेिलिकोत्तर सुवी राडलिए ने खखखाड खरखरखाहरुविररूधिरप्रवासना श्मशान लगाई संया में मविया निप्रवाह रक्त हुँद हँदूखें रखें खत्राञ्चाश्चान्यगतोति दर्शयन्मन्त्र कोविदः॥ मुक्त संतुष्ट वीरोयंसा गिमितिक्रय शतितो इछाफलं

Folio 19

कारे शिवपार्वतीसम्वादे ॥अथवीराद्य वीरा कापला कोमहावलः॥सू र्याकोटी प्रटीकाश. साक्षात्समहे‌श्वरः॥ तं ज्ञान सर्व संज्ञातृत्त साविभवेन्नरः॥ मारणंसर्व चुनानां ताडनं चैव तत्क्षणान् ॥पना र साञ्च सर्वेषां वश्य माकर्षणंततः निषांना मानिरु‌पा निपृथ कुमुनानिनित्यतः ॥ एताः शक्तिः तत्संस्था कोकिलाद्याः सुशोभना । कोकिला कुमुदा का लाघण्टा लीघर्यरत्वना । कामाक्षाकालुराची व कर्ति का का लक रिकिा।। मुद्रा मुद्धावनी श्यामा रौद्ररूपा करा ले नी। मातङ्गीश्याम लाशात्नान मोनोना निपूजयत्। ॥ पूर्ववत् विधिना पुज्य व्यानं तत्र पठेन्नरः कञ्चनः श्यं कृषा लुञ्चकोकिलाखां महाव लेगसुद्धस्यूकलंकाशं समुज्योति सम्वस भं ॥ रक्तसिन्दूरसं दिप्नं सर्प्ययज्ञोपवीतिनं॥ सर्फ वाढ्‌न संयुक्तं सत्यमुकुटमण्डितं ॥ कृस्मपीयुष संकासं ज्ञानमङ्गुल यो गिनागराजराजेश्वरवीर, कोकिला क्षमनोहरं ॥ पर्बन प्रायरूपञ्च व लाकुण्डलकर्णजगारको क्र क्रस काला रक्ता भरणभूषिते ॥ सर्व श्रृंगार वैश्याच्चे सर्व लोक मनोह‌र देिव देवन्नुवीरो खां वर्तुलार सन्निभं। कालेकराल वदनं भक्तानान्तुशुभप्रदं ।॥ किङ्किनी मुष्घघराठा मुशल शोभनान्चितां ॥ए वंधात्वा कमेनैवप श्वान्पूजा

Folio 20

१३ परित्तोवर्तु कार पूजयेन्नामा मन्त्रभिः॥ एवं पूर्वप्रकर्तव्याधूपदीपसुराल में॥ पिशितं तुलितंमत्य कहिल् मरिवसंयुतं ॥ धृतप्तञ्च नैवेद्य, दत्वा मुद्धिनमा त्रिकः ॥ पश्चाच्च भैरवी मुद्रां कुर्यान्न ग्लोत्तमा नद।। कंक काँ लंकुल के कुय्या दीर विदो नमः ॥ कलेतच ते सतित्सर्वे प्रत्ययावत तो समन्नय में कुर्यात्संख्या सह सुमकिन॥ॐ नमो को पलुपर्बते मधि कामाक्षादेवीच्यवन्दवीर एयकावी: क्षकारी कुंकू‌कारी फन्कारीसकल लोकसमुदाय भक्तमन्दमयोगीजन विश्राम जगताक्षो भकारी मनुन्या निघनिएाथि काति पुजेदुर्जय दुजेनान्द्धनद्रमहीपालान्क्षो नयन्य मित्र भन्ञ्चये भञ्जय पर सैन्य निवारय सर्व तो भद्रकालवाकालमम प्रथममपद्‌नादं कु रुकुरु हुँद्‌वाहा॥ मन्त्र॥ ॥एवंम त्रययं कुर्यात्तत्रोहोमले माचरेत् ॥ चलिपिशितमाषान्नगुगु लेत्रिमधुप्सते ॥ फुत्वाचाष्टोत्तरशतं पश्यानमुद्राप्रदर्शयत्शात तोथ्यानेच पूर्वेक्तिप्रसन्नवदनोद्ववीत्‌। ततः संतुष्ट वीरोसो नरमांसंच मानयेत्॥३तिकवाणे वीरेव दद्यान्मासन रसाच॥ संतुष्टावरदानः ञ्चत्वा वांछितत न॥ एवंतु कोकिलो वीरोसाध्धामन्त्रविदः सदा॥ पूजनीयप्रयत्नेन नित्यमष्टोत्तर शतं गएव तु कोयलीवी रोड पाश्ययोगिभिः

Folio 21

दक्षेपात्॥मन्त्री कालमानीत् सर्वमुषिकविडालका न्यासर्वानारूयतत्रैव पुनिक्षेप नात् खजेत्शकि रनन्धसत्यसन्धं वाग्वन्ध व कारयेत्शात्यवन्धदृष्टया क्तवन्धनमव्रतः॥ एवनुको लोयो वीरे राजराज सुरप्रभुः ।॥ भक्तानुकम्पीय लवान् भूतपोयोगिनीपतिः।। दारिद्र संकासुरो सर्व लोकदया परःगइति श्री रुद्‌द्यामले सर गौरी सम्वादे शर्वाधिकारे मन्च विज्ञा कोक ॥ श्रीपा बन्युवाच॥ वीरो रोहवरा क्षोवा सर्वजीव समुद्भवः ॥ सद्व्‌पधरः श्रीमान् क थयश्च महेश्वरः ॥ श्री ईन्चरउवाच॥ ॥ उदम्ब रोनीलवणी रक्ताक्षी रक्तलोचनः।। छुचवारी মুन्नधारी बि नोदश्च विज्ञानेश्वर कालविश्य रुपोवर्तिनीषः त्रिलोकीव लोचनःशूलपानी खरूपाः नीइन्द्‌नाम विनोदकः ।। चौरसारीत मद्य विलोइरखलभः॥सईयानी सुका माञ्च का मिनी व प्राका रकःगाएतेचव भवोवीराः सर्वतकन को धताः॥ प्रायः कार्यकराः पुंसां विद्यावाद विनोदे कृत्‌॥न्याप्सन बंद्यानम सुमदेशसम्रगाउँ नमो डम्वरन मोविया था वीरगमती नकरीजुम्मन मेह‌नोन्मा दकारकयोगप्ररिता नृपरिमर्दितमुद्धा रीसर्वपकारी नट नाटके रसपान दास मुद्राकर्य कृपो नि थान सुदर्श सर्व लोक वा मानयमानयत्वा ॥ ॥ एवंवद‌प्तरी विद्या ज्ञात्वादेवसमोनरः।। ततोध्यान प्रकर्तव्यप्रसन्न वदनोद्‌योगर रक्तातच्चतुर्वा क्लाग प्रकृतञ्च व तुवी विलोचना किकिनीरूप सन्नादं पानिनेपुरा वादिनं ।। कारीच वास् ‌लंका पि नासनं ततः ॥ नग्ने सर्फरुणाकारेमोरी

Folio 22

घरंरीद्संनिभं ।॥ एवं ध्यान विधी कुर्यात् ग्रात्वा पूजनमाचरेत् ॥त्रि कोयाम यह ले पूजा कुर्यात सबैप्रयत्नतः॥त्रिधामन्चमयी पूजा कुर्यादान पूर्वकं ।। अलिपिशित भौगादिकर्तव्यं ज्ञानवे दि भिः॥ नग्नो खङ्गधरा रक्तो रक्तचन्नून लेपित्तः॥ मालाकले वीर वीरपुष्यारख्या कण्ठ मारोपयेद्धवं ॥ मुखंकज्जल लिप्प्राऊ शरीरबाथमाचिकः ।॥ एवं मान सिते वापि श्रलिपि शित संयुतं ॥ नरमा संसषय रञ्जु मानं मुई मुईः॥ मुद्रामैथुनसंयुक्तंनी रसाशन संयुतं ॥ श्राधारयेचैविधिनाम च विज्ञान कौशलः॥ मु प्राकर्षणकत्वातु ततो भैरववादिनी ॥ ततो धान धरा कुर्यामुद्रा श्मसान संकुले॥ज पसरु सुसंख्ख्या कंद‌शासहोममावन्॥ अलिपिशितद्रव्यच्च रक्तचन्दन गुग्गल देशोग धूप संयुक्त नारिकेला तप्सनं ॥ पाय तंश के रोपेतं पयसा नागव चिकं॥ एतान्येतानिद्र‌व्या निदुत्वाप्रत्यक्षर ददैन् ।॥ एवम ज्ञान तो ज्ञात्वा पुसोच नटकारकः । चारने श्रन्तु संकुच्चीन्नद्या कर्व एक करेशान न्का लेबुक्षरपयांत का लफलदायक थानवश्वविक चञ्च दृशिव वं तथैवारजन्यां दिवसंचेति दृष्टिका प्रशाधनं ॥ नाना साधन कार्याी निकर्तव्यानिमनोभितान्॥ एवं चोदवरी विद्या विषुलो के मुटुर्स भा॥ तस्मात्तु यस्य कस्यापिनद्यात् श्रियमिकता। अपास्य विद्यावि दुवो कुर्या न्यौल्न स्तम्मनातितत्रभूर्जपत्रे तु लिखित्वा यस्यदीयते ॥ तेषामु की का म्यास्तन्काल संयुता ॥ मा रण्यस्त्वनामाख्यं लिखित्वा भूर्जपत्रके ।।॥ श्मसानेगदिता मन्त्री तस्य मृत्युस्ततः दायात्॥ इमार

Folio 23

सुदम्वरीविद्याज्ञा त्वा साधकमाचरेत्। वेटका वेष्टनेस इष्प न्यक्षता लंग सर्ववंशः सदा त्वत्यः सर्वलो भाग्यवान्‌भवेत् ॥ ॥ इतिश्रीरुद्र‌यामले सरगौरी सम्चादेरे राधिका रेमच श्रीपावववा पर भारतमाता सर्षना एपुसादना प्रेमका ज्ञान वीराड समाख्याता सर्वकार्यप्रसाधका: स्थानस मोपेता विविनाविधिपालिकाः। श्रथातोदनी मिष्ट शिवस्त्वं सर्व ताक्षिणे॥ लोकानांतु हितार्थायम सामाः याप्रसाधनं ॥ श्यावरी रिषिसंयुक्तं प्रत्यक्षदर्शनं कलौ ॥ मज्ञानं त्वयामी तं वीजा र्थवीज पूर्व क॥ यः कृत्वावदुभि कैशंज पतर्फ शाहीमतः। भोजनं ब्रास्लणानाञ्चमन्त्रसिद्ध रु‌पायनं ।। कलौत्रा तापिकालेन प्रत्यक्ष नैवदर्शयार ततोच शावरं शास्त्रं प्रत्यक्षदेव दर्शनं । ॥ कलिकालसमायोगे शावरा विधिमानः ।॥ त्वया च कथितं देव शावर कल्यमुत्तमः॥ कथयन्ञ्चमयि महामायाप्रसार्थकः॥ ॥ श्रीर्चरङवाच।॥ महामाया सह‌स्राक्षा नरकोटि मनुत्तमाःका ली भदात्या नन्नम्प चामुण्डान नकोदयः॥ एकएव शिवः साक्षात्माया वएकएवसितवांनामा निरु‌पानि प्रप्तख्याता निमान द वाराही व कुभिर्भदरम्यनेसवरावरः तथा तेने भेदैः रजः सत्वतमादिभिः ॥ त्रिभेदाभिर जायन्ते महाकल्याद यक्षतः एवतुन वभि मैदै महालक्ष्मी पपूजयेत्॥ त्रिपुरा त्रिपुरवेशीच सुदर्यपूरवासिनी श्रीमालिनीवतियंता महा त्रिपुरसुन्दरी।इस्‌वरूपतत्रैव यत्रमाय मुपाशनं । सएवएक ए वास्यु नभिन्ना मुनिमानिनी ॥ एक एव शिव साक्षात् प्रम्ने कासर्व तोधिकाः।। तस्यावानं भद्रेकृत्वा शिव त्यामाप्नुयात्। शातिर सैव विस्युश्च सद्स्यएकएवलिने ८ष्ठे व कर्तव्यं वाला वि सुमहेश्वरः॥ तस्मादेवतु ना भेद कर्तश्रेियमि कृता ॥ श्रतो त्वां वक्ष तो भद्रे शावरी विधिनोत्‌व प्रथमे काक्षराविद्या भु

7. The Practice of Mahālakṣmī (Folios 23-28)

Folio 24

बनी नामतोमतः ॥ चवनसर्व नै थीएं शक्या मान्य समुद्धवं ॥ सर्वव्यायामहालक्ष्मीम‌मयामसेवरी ॥ईश्वरी पुन्यपापानां सर्व लोकम प्रवरी। महालक्ष्मी जयादेवी राज श्री काम मालिनी महामोग प्रदादेवी सर्वसिद्धिप्रदायिनी। एवं ते वकुनामानि प्रयुक्तानि प्रजापतिः तथाचरतिसख्या का मत्तः श्रपुसि पार्बति॥ महालक्ष्मी महामाया सार्व साम्राज्यदायिनी ॥ सर्वोत्तमा महावानी सागरोर्भवकारिणी ॥शर श‌र्मासादेवी प्रमत्तदैत्य नातिनी ॥ मधुमाता मधुमति मधु ताता मधुप्रियाताची देवी महाङ्‌पा सूर्य कोटि समप्रभा॥ स बाधारस कर्ताच सर्वदारिद्भञ्जनीगसामदानविविधर्याता ज्ञानदाना ह‌रिप्रियाः ।।दा दिद्वंसिनी देवी सर्वकर्माप्रदायिनीमलो का नाञ्च हितार्थाय अवतीर्णयुगे युगे सर्व सम्पत्ति हमावस र्ब काहण्य कर श्रीदेवी देवरिदादेवी मह‌ावलप्रदायिनी ॥ निमित्तं निर्निमित्तं च देवाभी देवता प्रिया। लोकानांजीवनी जीवाने रदा जीवदायिनी। कृयाचिपाच काकाका सर्व एमिकाः ॥ इमानिवकुनामा निमसालक्ष्म्या चसाधनं ।। वावरी विधिनादेवीपुः त्यक्षवरदा भवेत्।

Folio 25

२७ इसरयोग‌मा न्याप्त पूजा समाराध कुयी मन्च तत्र एवं संपूज्य विधिना सेपि दर्शयेन्सुची रामराम नाका का, कला काम न वे तुजा ॥ एवेतु दर्शयेत्प्राज्ञ मन्त्रमनं जपेत सुधीः॥इँई। श्रीमहालक्ष्मी श्वरी वृन्दमणि नासत संस्थि का कलाकामा श्री ॥ एवम चमचाय्र्यः बाधा कारण दोन येत् ॥ क्षीर खण्उट तेमधुर नाग व दस्युत ही म येते न मानेन शतम हो तरंसतं ॥एवं कृत्वा तु तत्रैव भोजयेत्वालयेत् गुरोः॥ मधुपानं प्रकर्तव्यंयावत्येततिभूत: ले॥त तोमश्रीगुरो सिंम्यङ्‌ श्रभिषेकः कारयेत्॥ध्‌ये चपल वैश्चापिदुत्वाभिः मन्त्र चम्यकें ।॥ लक्ष्मी चैव महालक्ष्मीः ततो लक्ष्मीच्चतीत था। महालक्ष्मीश्वरी तत्रसर्वसाम्राज्यदायिनी ॥ एते पञ्च मात्रैश्च श्रभिषिचर पुनःपुनः॥पुनः मन्त्राः प्रनुष्ठास्युर्जासो धाप्रजायते ॥

Folio 26

याप्रत्यक्षेवरदा भवेत् गाउँन मोकमले कमलालयेम सोदण्डकार्याकालेशा कुलकुला सागरसं भवासा गर स्थान समोप्रतिमनोस ररूपधारिनी गोरखमखेन्द्रदीपदीपनी भवानी भवव भास्वयंदाता भोक्तामहाम सामालिनाराजराजेश्वरी हुँ हुँफट्‌यामभक्तान् कलाय तारखा सा॥ॐ नमोम मूल लक्ष्मील क्षख प्र कध्यपकट्‌यहुँ हुँकारी मम कुवारेही रावनवर निवासिनी ॥ भवसाग तारिणीवर साधिनी शरसो वय शावियहुँ हुँफट्स्वाहा॥ एवं धान ये लक्ष्म्यात्वाश्यावर सथिनं ततो भुगती पथक्षत्र्य सम्याकृस्यपक्षजा रात्री जामगनेसम्यक स्वयं चौयधिरोजन नग्नोविक विदेषो अजात औरसंपुनः ॥ महन्तु दाधरः श्रीमान् रक्तकरवीर संयुतः ॥ मन्त्र ध्यान जयेक त्वा कुर्याद्धोम मनोह‌र ॥ त बैबैप्रेम समानीय सूत्रय दिविधाई गौः ॥र क्रबखत तोदयात् नमस्कुर्यातपुनः॥मध मात्रि समायोगेरालसामतु सोमयेत्शतमकोत्तरंगता प्रसन्नवदनोव वौता हुँकार कृता देवशरं घाव यशावरा॥ दत्वा तत्कालसोमचीवरयवातिवीरतुः ॥ कमलां कमलाकरी साक्षान् मु प्रादैब विदांपुनः ।। प्रसन्नवदनार तो रक्ताभरण भूवितावरं दत्याग तो लक्ष्मी स्वयंवेवद्धिः तार्थिवा २॥ एवंमालि मां सिनी निर्वाणामार्गादेवी खमापदेन प्रसम नी सकलदुरिता के विशदम निसवा पदो भ्योधितारिनिस कलस प्रसाधनी देवी श्रागचागकु दमदमव लानजार‌ विरं पिवमा भक्ष नीमम प्राकन्नू एवं नाक्षिपा मायाप्र सन्नवदनो भवेत्

Folio 27

वराधिकारमहालक्ष्मीपतले ॥ श्रीपार्वत्युवाच ॥ ॥ शताक्षरी महाविद्या मन्त्रविज्ञान संयुनाग तासांविधानकम्मी नितत्वज्ञात्वं महेश्वरः॥ श्रीई चरुवाच॥ ॥म चारणामुत्तम मुच मप्र कास्य सदै बहि॥ गुरवे दापयत्यवतशिष्य में क्रिसंयुतः ॥ एवं कथथिमिश्या वरस्य विधानजे गमहालक्ष्म्य मिममचे सर्वशक्तिमनन्तम ॥ तस्यामञ्चध्यानञ्च विधिना विधिको विदः॥ यथामंत्र॥ ॥रीश्रीफ के के स्मालीची र चीनसा वराह तेजसं कुर्वणा कालेम स्थानस श्रीस स्वाहा।।र की श्री सर्व सिद्धियोगिनीमा श्रीसबसिद्धि मात्र ॥ सकसी श्री श्री नित्यादिना दिनाचेन येन दिनाथै सक लकुल चकनाय काय भगवत्येच एड कापिल न्ये हामी वयक रजाई एफेलों काँलीसः स्कैंप रमसि निर्वाणमार्गदेदेवी खमापप्रशमनी सकलसकल दुरिताविष्टकै विशदम नीसबी पदाधितारिनिस कल सके प्रमथ निदेवी प्रागच्या गदम दमदम व लावलान जरुधिरा दुवमानक्षणी नमश कन्म र्दमर्द त्रिशलन मिदिभिङ्गि, हिदिखऊनता इयताध्य छेदय के दयवलिझ‌सक्षमलवरयूँ सरु क्षमलवरयूँ ममसल मनोररथान्‌ सर्विय साध्य परम काररू शो कैदेवी भगवतीम सारूपधा रिणीचिदिशावर निमित्त महामंत्र मान पात जनवत्स लदेवी महाकाली काल नाशिनी एकुँ प्रसार मेद नातु रोकुरु कुरु ‌सुरासुरा कन्यकाझी श्री कल्प कामी श्री कॉक: रैनः ठःसे रखें फैफैमहारत्नेश्वरी इन्दम ण्डितासिद्ध महालक्ष्यो नमः।

Folio 28

दुर्लभं ॥ यज्ञात्वा सर्वसिद्धित्तु मनोरथशनानिव । ध्यानी निधिमवाप्नोति कोटि को घार्जते धनं ॥ स्वर्ग लोकं भूयो कत लातलर सात ल॥सर्वत दशता या तिसर्पमा नवदेवता। जालस्थान स्थलकुय्र्या रस्थलस्थाने जले भवेत् ॥ सर्व लोकवशस्तस्य भवत्यवान शंसय ॥ तस्माद्भाव प्रकर्तव्यं महो लक्ष्या मुपाशने।॥ श्रीपार्वत्युवाच ॥ ॥ श्रभ्यनुतमा घोर दुयं सर्वतो विकं ॥ एवम ज्ञाननो ज्ञात्वा कथ मुपाश्यते शिवा॥ श्वरी विधिसंप्राप्यमहालक्ष्म्योमनुत्तमं ।॥ श्री श्री कण्ठठवाव ॥ ॥ रजन्यां जामले यातनग्नो सखचेरोसुवा ।।॥ एका कीवी ररूपो वा सिन्दूर मुखलख कृते ॥ मारि मारिमितिक यात् ममेदोए मडं मां ॥इतिकृत्वाम इंग्रज्य लोस लोके क विंति ॥ ततोपरिय पंकुर्यात्‌म संजीव नंभवेत् ॥ यत्रांग आलयंमाद्यालमुन्माथज्जतचतः॥ तत्राङ्गो लौ एशलाकाभिर्भुम्या स्तन्न नकारयेत्। समुद्रमनसावीराज पन्येवं महामतिः॥ अलिपिशित संयुक्ती करवीरपञ्चकान्वितः ॥जयम होनरकुयार शतसंध्याधिकंत था। ततो सोमवशानतुमहालक्ष्‌मयाचदर्शनं ॥ प्रत्यक्षमे वसोमन्त्री वरदानं यथिप्सितं ॥ अधनोधन संप्राप्ति अपुत्री पुत्रमाप्नुयात्॥ वरदात स्यराजानो वसोत्मानस लभेत्॥ सर्वत्र सुखमाप्रीतिवशी करणमुत्तमं ॥परलोक्‌सुरखा वाप्ति शिवलोकमवाप्नुयात् ॥

8. The Goddess's Names and the Three-Fold Mantra (Folios 29-31)

Folio 29

झानादाता सर्वमहेश्वरी। दिवसास्त्र व रू‌पा या देदवेदांगमानिनी। ॥ वेदशास्त्र प्रमासि द्वासिद्धिदाका ममालिनीगएकवीराकालरात्रिर्मासा रात्रिर्मनोहराज या चजयदादेवी वी जयापाप कृन्ननी मूल विद्या मन्त्रविद्या सर्व मन्त्रप्रदायिनी ॥ मदतीस्‌योकका सारदान प्रदायिनी ॥राज वित्त द्‌या मुद्धा का निसान्तिमनोह‌ा। सिर्वभूतेषुमन्यर्ति श्रेष्दारिद्र भञ्जनी ॥ श्रीमती गोमतीगङ्गा पार्वतीपर्बतो सावा॥ शम्न नाथान योगे नसादेवी धार्यते महान्। एक तो सहस्रसंख्या का छ श्यते पर मोल बा। वामुराउ चैवमाहे शिसस्‌त्ररुपचा भवन्त्॥यं यं ज्योतिजया को र सूर्य को टिम मप्रभं ॥ शिवनेत्र ज्वला काश वजनुपुरवादिकं ॥ लक्षस्वरूपसयुक्तंसमरा जिमनोहरशाएवं भयंकर भूयः पार्श्वत्यारूप कृन्तदा ॥ ततो भवति विद्‌यो ये ईश्वर प्रतिकथयते॥ प्रथासाशिव संतुष्टवर व राधिवसा नदा श्री इस खाच ॥ ॥पार्बती इन्दुसं रूपं सर्व लोके भय करं । ॥ सम्वर स्वम‌मायान्तुमई सितारि रणी ॥नम हिस्थम हात दे न्म नेत्र नोमिलने भवे ॥ त्रस्ते जगत्सु ससा प्रभविस्मरेवर ॥ त्रस्तास्त मानवाः सर्वस्था वरोधून तांगमाः महाभूता प्रजायन्ते सर्वत्वदर्शनान्तथा। रूपसेर सह‌ामायाइद मुन्कृष्ठ मानिनी॥ ध्याने नान्येनथायन्त्रितया व १८ ॥ एवमुक्ता स्वयं देवी पार्बती प्रेम क्लभा ।। नानारूपानि संहत्यएकएवाभवत्तदा। प्रणवं शिव वाक्यं कत्वरूपंत थोचितं ।

Folio 30

[Folio 30 completes hymn from Folio 29]

Folio 31

धाने ५० ॥ श्रीश्च उवाच ॥ ॥ एवन्ने कुथितंषकं चामुण्डा ध्यानमुत्तमं ॥ अतो इसकथयिष्यामि मन्त्रराजमहोत्तम ॥ ॥ॐ नमो बामुण्डा देवी हुँछु प्राइस वाहिनी वशश्वद नाराल दिरिदकुम्नस्थलस्त नी सूर्या कोटिसमप्रभासस्‌स्रावर्ण सकले पराक्रम संयुता सर्वेश्वर्या संयुताय रपे रमेश्वरी वारिश्मसानिवलिपूजांगदाण नदुष्जनान् फत्कारी को काँधारि के चामुण्डाविचयै स्वाहा॥ मन्त्रा॥ ॥ इमेमचंशतंज स्वाप्रसन्ना काममालिनी सेरासने व तुर्दश्या नग्न खोधरः स्मरन् ॥ अलिपिशित संपूर्णामिचीमत्रशतं पठे ज्ञान र मांस न्नुस होम्य एकविंशति संरखा के पुरुषं लक्ष नपित होमयेत् ष्टत संलुतं ॥ सम्य इतर्बर यो पेन्य फुत्वारा जम वाद्ययात् ॥ सममेव सोप्यामुरादाराभवेत् ॥ भक्तानुकम्पिनीदेवी पक्रारुपशोभि॥ प्रसन्नवदनादेवी मारि मारिमिति कुवन्।॥ ततोमुत्रा तुतं तुझा विद्यां देहि महेश्वरिणत्वौ र चामुण्डा तवान्तरधीयते ॥ मंत्री से प्राप्पा स्वयंशिव समीत्र म्यक्तिमाप्रति वा स्वगप्रियकृति ॥ ॥ इतिश्रीरुद्रयामले ए र गौरी सम्बादे श्यावरी विकारेवामु

9. The Cāmuṇḍā and Kālikā Teachings (Folios 31-33)

Folio 32

विदिहरे ॥ सर्व कथय मे देव लोकानां हितकाम्यया ।। श्री श्री कराष्ड वा ॥ ॥ नुदेवी मया रथाने कालिका थानत्रम॥ येनानेन सोमुत्री अनघा ज्ञान स्कुले ॥ॐ नमो कालिका काल कर्णन मदोन्माद का रिशणी ॥ राजा जाम न देश से प्रसारिणी सोलो कब से मानय स्वाहा। ॐ नमो कथा पर खरिपालय एव रिसड भूतार भिवराडका पारावार बरातात्रिखेल्लि तर उब एंड्शाउँॐ नमोराजमा जीप जावा कर राणीचे लोका मोद नीजगता रिशामिहामाया परिय चलोकनिवास करीही दुरु त्रिपुर तारानला निषादशिनला डिमस्त कि काला कर वैरा शालिन्यानिकालिना जि निकर शाफ्‌कोर वकदखाया कि प्रक्रि युवतिको ग्रेनेसहोमुः खाय ॥ एव तु कालिका धानंमञ्चैव महोदाय ॥ साथ काः साचते देवीच्या वरा विविनासह।। श्रीपार्वत्युवाच॥ ॥ देवदेव दयालुस्ते सर्वानुग्रह कार के । कालि का नाम साध्यये याने सबैति मौत मानेनैव खान योगेन सर्व सिमवा पूया ॥ प्रसन्नवदना देवी दया कुर्बन न तः क्षरण ३ ॥ श्रीश्री कण्ठ उवा था। ॥ दुरितोयौ त्वंसिनी कालि. दयाई सुद याशिवा ॥ मक्कार शापान्म यदेवी रलं कृत्वा चतु सुजा ॥ त्रिनेत्रा शिवरुपाच शिवः कामप्रदायिनी।।॥ मानुषादेव संतुष्टानिदेवरा पनी गदैव देवी दया रू‌पादीनानाथ स्वयं भुवि ॥ योगी योः गेश्वरी नाम योगाशणां योगदान ॥ सर्वस्वरूपा सर्वेय काल रात्रिमेहातमा ॥

Folio 33

वायदादेव भक्तानांवरदायिनी।।पराचराचरा रंगारङ्गाली रंगमाशिवाना मानितवंता निश्रापर्वतन दिनी ॥ ह्याने व्याने नम् नसा सर्व दातुष्टि पुष्टिदा प्रयत्नकृन संवर्य कु शिव र साधन । नग्नोरखधरः युरोप तापवलवायाँवान् ॥ छुपा निखर्थ रह त्वा भैरवं प्राद्यसाधकः ।॥ कञ्िचरुरञ्चतचैव प्रमता ने थसमागतं ॥ विद्या वासर्व लोकानां संग्गृल वसरंपुनः ॥ तदोप रिसमा पेतै नग्न साथ कश्या वरं ॥ मन्त्र पूर्वोक्तमु चीर्य अष्टोत्तरशतेपुनः॥ तत्रा होम विये शुद्धिगुग्गुलंश केराघृतं ॥ एकविंशतिसं रखकर क्रन्दनमिश्रितश्रलिपि शिततेोमशतम होत राचित ॥ ततोर्घयान्विता मन्त्राः ध्यान योगे पर यणाः ॥ रक्तचन्दनकर्ण र कुंकुमेन समावृतः॥ करमारीका सुग सुगखेनादितश्चर चेनप्लावित कर सोना यशवोपरिकीत्रिकोसांव विवक्ष नैः॥पश्चात्षकी एकं कृन्वा चतुर सेसमा कुल ।। न दोपरि कृतापूजा आदानचे श्रदान राचरतापत्रयं राचरं ॥ पात्र वयं समाचमचा महोदयं ॥ प्रसन्नवदना का ली प्रत्यक्ष वरदायिनी ॥ कटकहाकाल संयुक्तसंयुक्तांबुला तत्र गर्जतिहासाकारतावरीत चात्रिसमीपगाः ॥ ॐ कुमारि कृतान्यवखेचराः भूबराः सदा ॥ खरखरखाएं कृतास्तत्र भैरवा भैरवी युताश्वमत्यन्तमधिक को लाद लम् सुत्तमं ॥ देवदेवी महा‌काली महामायासरत्वती। काम हाँदी व संस्था या कामारयाकु रोड का केली

10. The Arts of Binding and Attraction (Folios 33-36)

Folio 34

३३ मद्या चमाययेदेवी त्रिए शासकलेश्वरी ॥ विशाल यार जमाता त्रिसन्धोत्तमालया ॥ए तादे वज्रहृस्तावय रदामन् ससितामा काली काला वृतादेश्यो री विधि साधकःसदे वदे बीरू पा यम तोमोक्ष म वाप्यते ॥ कामना सर्व संप्राप्ति विद्यादि स्वयं वतार ॥ अथतः कामनाः सर्वासाथ तेयः समाहितः॥ तेषा शिवदेवास्युः कथयो मित्त वान मे ॥ परदले वायूदे शिवा चागतेयः दिदृश्यते।॥ तत्र सिमा मग त्याच त्वरेचनुरासनेष्यते मधुंद विं सोमसह सुसंरयास मन्वितं । पिशितंत्रशक्तरापाञ्च मधुनासह सामये ॥ रक्ताम्वरत थावेली रक्तदो एक सुत्र के ॥ सौभाग्य कर गां सबै होम यदि विपूर्वकं।॥ तत्रैका पादुका काली कृत्वा पू‌जानदो परि ॥ तनोपुष्यैश्च वफ भिस्तन संपूरकार येत् ॥ मित्र त्वं साधये नमत्री सैन्यप्सन्धिप्रजाय ते ॥ ए का लौ रूमय देते भैरवं भावल ॥ कृत्वातु संमुख पूज्य विधिनासाथ कोत्रमः ॥ मयी दाकाल दरोड नेपर सैन्यज्चव भनेर वसे न्योपचार चकुय्यान्मन्त्रविदो नरः ॥ न तो करा बपुरुष स्ववशा कर्ष मुन्त्रमे ॥ पुष्यैक नवीर सस्सैस्तु पूजये व एज को जनः।। त्रिकोण तत्रसे स्थाय्य विन्दा कारे तु मध्यगः॥प्रेतं तदोपरि कृत्वा सिन्दूरेण समात्तः॥

Folio 35

पार्ने कुर्यात्प जासमाहितः ॥ मध्य नामसमुकीय स्वकवश्या भव सुते ॥ नदेव वा तां याति कालीमा प्रभावतः ।॥ एवं राजवशं कुर्यात्यु जावान्य जनस्थ वा ॥ य श वो ना ग र्याचा वग्रामायाति नान्यथा ॥ए वन्ने कथितं देवी वशीकरणामुत्तमं ॥ राजा. ४को वशमानयेत् ॥ श्रीरेश्वर उवाच।॥ श्रथा कर्षो में देवी कथ्य मा न मया ऋएँ ।॥ राजायामुत्तमं । राजा नागेन्दुवे वा नांसा खादिदेवानां मानिनी तथा वि४ः॥सर्य सौघक नान्यानां जीवानां जातिसम्म वा ॥ सुनसमेि धातुनापद् सुत्र थजादिनांगफ‌ला नांदूरदेशानां सर्वमाकर्षये जनः ॥ ठठा का रभवे वर्तुलाकार संयुतं ॥ तत्रात्तामगतमा त्रिकोण्ठठ संयुतं ॥ मातृकाप रितः पा ज्ञ लिखेः ३४ ड्रोपरि प्रिया ॥ एवं यत्र विधिं कुर्यात् गत्वा रात्रौ शिवालये।॥ श्रम शाने त्र्यन्य जाती नो कुर्यादिविविधोत्तम ॥ पश्चा न्यूजा समाराध्य काली कलङ्क वर्जिता ॥ पूजयेदिवि नाम श्री कर वीरे रक्तचन्दनैः ॥ हरिद्वार क्त सूत्रञ्च पूजा कुय्यच्चिराच ।।। श्रवास्य भैर्वदेवं काल झाल कराल क ॥ए कपादं भीम पादं चक्रतुण्ड विनायक एतान्येवतु वीराग संयज्य तोष्य पुराणामचे णा ने नरेवे शिं पूजयेदिधि कोविदः। ॥ कङ्काल महावीर रुदैव काली फट् श्री कुठे न्या कर्षय त्वादा ॥ पूजा एप्‌ला पुनर्भयेस जो ज्यार शोध नं। कुत्वा वा क पैशांमुदा का ली मञ्चश

Folio 36

तंजपेत्शान तो भवति विये ये वैलो कास्यचकखाये। प्रत्यक्ष मतुलं साक्षात्पयोजायते कलो ॥ शबरी यं महामन्त्र ज्ञात्वा शिव समो जनः ।॥ इतिश्राकर्षणे।॥ श्रथातः संप्रवक्ष्यामि मोहनेमार शास्यच॥ गुग्गु लेकर वीरश्च सोमये शिवालये ॥ नाम्म्रो प्रयोचुवर्तलञ्च त्रिवेष के ॥ ततो माया व वीजेन न्यावृतं पूजयेत्सुधीः। ततो होमपकर्तव्यं प्रवृक्तिः विवि नावं ।॥ एवं मोदमयीपाश दत्वा च भुवनेश्वरी ॥ ततो वै मोहयम बी लोकत्रय निवातिनः। तथा तस्तसुन कार्य नागा नारा ज्ञमान वो दुर से स्थां समीप स्थास्तच ये जागतानिमो ॥ ततोय ब्रेपञ्च को लिखे मन्नमिमं मतिः॥ ॐ नमो की ली कराल वह नाचराङमु एड विदा रशा महोन्माद‌कारिणी ॥ काँहाँ सौंसाँ फट् स्वाहा ॥ चनेन जय सहतेशा चम्पकै मिमा बरेत्॥श करा मधुना घञ्च होमात्स्लेम ना करे ॥ एव स्तनदेवी मयाते कथितः सुभे ॥ कालाकालय भावाचा किकं का मन सिद्धा ति॥ धारवश्वदृष्टिवचनादव व कं॥ पवनोदक वाग्निञ्च वधयेच ततः क्षराण त् ॥ त्रिकोण ष द्वोच्च वतुरसं वरानने । कर्तयां भुर्जुप वेशा पूजये मूल विद्ययागत तो भूषा व लिंतोष्य ने वे ही विविधैरु नै ।। वीरमा वाध्‌ये हे वी पुत्र वटु कुछ फॅफ ऐ स्वाहा॥ अनेन वदै मन्त्र एाको मये तू पिशितं महेशात्यावर प्रदोदेव देवीपुचांततः क्षणात् ॥

11. The Lamp of the Mantra-Branches (Folios 36-37)

Folio 37

मागिमागिमितिक्र‌या त्वरदाथन संशयः ॥ श्वये कथितं पूर्वेद्ध ष्टिवन्धादिकं महत् ॥ मारशांत वं वक्षा मिशकुरा चाल्य हिंयोगी साध्यते मन्त्र कोविदः ॥ अथ नट-चरित्राणां चरितं कृतत वात्रटः ॥ ततो भवतिविद्यया. कालीस बीर्थसाधनी ॥ राजराजेश्वरी वीचा ज्ञान मद्भुतरायिनी ॥ नेषामुयाशनात्सद्य राजवन्द्या भवेन्नरः ॥ ॥ इति श्री रुद्‌यामले सर गौरीतखादे श्याय राविका रे मन्त्रशा खप्रदीपो नाम ॥

12. The Knowledge of Sundarī — The Lamp of the Mantra-Scripture (Folios 37-40)

Folio 38

श्री शितिकण्ठउवाच॥ ॥ अथ विद्यां प्रवक्षामि सुन्दरी शुभगा शिवा ।। राजया तातथा वाला वाला हिरिरू विक्रमाः ॥ नेष्ठामुपा प्रशनांदे वी नरा नांसई सिद्विदं गमो सदं काम शुभं राज्य श्रीप्रदंत था। पुत्रदेव सुक्ष्मायो सर्वस्यास्य ममुत्तमं । महाविद्या महावाणी भारती बाक्सरस्वती ॥ त्रिपुरा त्रिपुर वशीचसुन्दरी सुभगा शिवा ॥ सा विद्याप र मा माया महायोगेश्वरी बरासुन्दरीच सुराराध्यासुरसुरनियाप्तिनी । योगिनी योगयुक्ताच योगिनांसिद्धिदायका ।। वनिता सबैव निता नांरूपसी भाग्यशालिनी ॥ दूर्गासान्य शिड का देवी महादेवी व शिड को। मृतसंजीवनी अद्भुवनचयनिवाशिनीम एवने वनामानि नामै कमद्मोदयो। ये जाने त्रिमहा बुद्धद्या पैज पतैौसममुपासते।॥ ज्ञाय ते सर्वविद्यार्थ, शारवाशा रखीज नहिँ सकः ।। मसाक न्याथ मंत्रशा कालमन्त्रेण वायुनः कुर्यादवन

विहितत् पिशितकालका किला रासो त तोकूर्यात् शतमहोतरंश तो ग्यू लेकर वीरञ्च कुमुदे रक्तचन्दनं ॥ श्मशानेको मयेाची मावेव क्रतुशङ्करं ।॥ नाते युनुसमालेर सिन्दुरः एाथ वा पुनः ॥ मी नाम सम्मु स्थाया प्रेम प्रशाने धन्य में स्थपेत्॥ एवमार शाकरे विनवद्वत्कख वित्यः चानुमात्रिनो कात्या त्रत्र पुछे पापमीननो प्रतितोमाता निनांसं त्वाश्च भवतिविये यंत्रेलाका वश कारिणी ॥

Folio 39

भुतुवी जमत्र पुनः॥ श्यावर साधनमप्रत्यक्ष प्रत्ययावत वात्म कमिदं साक्षात्कलो प्रत्यक्ष साधने तदेववव झामि साबधी न मया भए॥ सुपगत्वा श्मशानतु दिगम्चरच मात्रिकः ॥ रखकर्माधरोनू त्वा रक्तनलेषितः॥ विरुपसर्परं त्वा ज्वलदग्निसमा वृतः।। हस्ते मुरुवादिनहुँ कारकारितः॥ मुवरूप है क॥ श र जाज्वल्यमाने व संनिस्चततः क्षणात् मचो पारस मारुडोमची समितिवादिनः ॥ और वो हं शिवोच्च शिवाऐशवरा तरे ॥ थानं कृत्वा पूबैंक्तिांचा मन्त्रमिदंजपेत्॥ है नमः है की डी स्कै त्लौं तकै माँझी रै समय या दिवनन्द्रसुन्दरी सकल सकलसुनुजंग मौलि मालाचित तरण कमले विक छ दोष निवारिणाम दी ये शरीरेर क्र परमेश्वरी हुँफट् स्वाहा॥

Folio 40

प्रत्यक्षवरदायिनी दाम शमाचरेत् ॥ ततो भवतिविधेयं प्रत्यक्ष वरदायिनी ॥ वायुतिमहाघोष पूर्वमेव दर्शने ॥ सादेवीतु समासाद्य संतु होवरदायिनी ॥ वलिंगनाम धूप दीपादिके व यशानेवेपेनर मासे मधुमाधरीसमन्वितं ।॥ नारिकेले न तो दत्वा पुराणमा मुकुरुः ॥ एव कृत्याः श्रेटेतुसे पुज्य चन्द नै रष्टगन्धाभिः॥ ततो भवतिविद्ययेस मस्त वरदायिनी ॥ राजभिः अशः पुत्रानश्रारोग्ये सिद्धिमा लभेत्॥ रथाश्च काञ्चनेदत्वा पुनः शिवपुरं जेन्यामाधम जायान्त्रप्रात महोत्तरे पुनः॥ स्मृत्वा स्मृत्वा तुयत्कार्यं तदेव शिद्धि, नाप्नुयात्। एवं प्रदा देवीभक्तो सुग्ररु कारिणी। धायेशावर विधिना प्रश्नानाच तंद्राय ॥ ॥ इतिश्रीरुदयाम लेदर गौरी सच्चादेश्या व राधिका रे मंत्रमोमा मंत्र शास्त्र पदी के नामत्र योगाश्रीपावाचा श्रीपरणवाना ॥

13. The Royal Wisdom and the Wisdom of the Absolute (Folios 40-42)

Folio 41

श्रिणी॥ सर्व्व-श्रु-वंददेवीसा तोश्यावारविद्यौ॥ बोडशार्थिततरच॥ योदायनेश्र चौउतुर्दश्यादेयते ॥लद्यवनातनैवनानीय नरमांसतेतथा पुनः॥ चेयेदशतमु समचिता ॥ दीपेगोसुमपूर्णतुलिता लेलघुरिता ॥ कृत्वावलिञ्च विवित्मसुपा नोक्या नसे कुल ॥ माखी मह रखकेनशितया श्या॥ ततः स्थानाप्त ने कृत्वा मचमेनंजयततः ॥ प्रधानः संप्रवक्षामिमन्द्र राजमिमं परे ॥त्रि स रा ख्या महादेवी भुक्तिमुक्तिफलप्रदान गुरोशट्ट ४० सःचाता नदेवोश ऊरोपमः॥नको लि कात्र्प रोयोगो नाव द्या त्रिपुरा समाः। नेक्षा त्रिपर से ज्ञा नंनशा क्रिम र मे मुखै।॥ न कोला त्परमे योगो नविद्यात्रिपुरा समा॥ इनि समस्याग विशे षतः। दिव्यरूपा महादेवी सर्वत्र परमेश्वरी ॥ योगपीठ शिवस्था गगनगिरि भुबना गोल ना मासि नी जराति कुलशक्तिमहीतल पातालनिवासिनी कुल कोलविभेदिनीस कल जननिन्ददायिनी ॥ करोत्तमचिन्तितं शतामकं नैरवी पुनातु ॥परमेश्वरी मदनमण्डलालम्विनी ॥ सप्र कोटि सह ‌सागो मञ्चानां परमेश्वरी ॥ त्रिपुराये महामन्त्रः कथाते परमेश्वरी ॥ मन्त्रोये देवदेवेश सर्वसिद्धिफल पुद्धः ॥ सिद्धिसम्वद्ध योगश्च याति कम्मर्माणि भूतले ॥ तानिनर्वाणिसिद्ध नियन्त्रेणानेनवाकरशा त्रिकोणे नमः इति नमस्कार कर्तव्यांप्लिन र तिल के नराः ॥

Folio 42

भरा प्रदायिनी चतुर्भुजे त्रिनेत्रे पेतासनो चारिणी. मलकापालनालाल इतो चुकून शिखरे त्रिपु रेचिनेचे प्रेतास नोच रिशी तु क्रिमुक्ति फलपाद हैं ॐनमः॥ ॥ ॐ॥ श्रश्रइईडी लुलु रे हे ओभौकीः ॥ कखगघडन्य हुजऊ अध्०९८णतथ६४न पफवभमयरल वशषतरुसः॥ क्ष रुसवशाल र यमनवफपन४८थनष्ठ भऊजङ घग... ॥ श्री सिमन सर्व राजमान श्रीसमरानी मम मनोरथं देहि देदित्वा हा ॥ श्रीमच राजाय नमः ॥ ऐवम महामन्त्रसर्वमन्द्रेश्वरोमान्॥ स्मृत्वा महोतरेण नेदुत्वा वामहात्मनि ॥ तत्रराजेश्वरीविद्या सरूपात मनातनी ॥ तस्याः स्मरणमाचे न सिद्धि नैवति सद्याभवति किन्नरी॥ रेव मासु सिद्धि प्राप्तवान्तं सुरखे।॥ मारसी सई लोकानां वन नंदृष्टिवन्धनं ॥ मनामनं वापि मोरुन ता इनैततः। प्राय गांवा रणे कार्य कृत्वामन सिधा चे... पुराणानुपाश्यतेची... ॥ ननुधाधार ते तस्य नशा का न तो भवेत् ॥ सिरुम वानि वामस्था वश्य तेयत्रतत्र ॥ पात्र स्थानम हुकुमतिप्रोस येत्सुन्दरी पुरा ॥ श्रासनच्या व उत्तिष्ठ निद्वारु‌पायथा पुरा । ताप्तामा लिंग या मास विनोदै कुरुते महा ३॥ सामिद्र तारा थापू तत्तथैव जयता।मृता-वजीविता नारीप्रत्यक्षत्रनवेवं॥ ऐयमति महामायाशाव

14. The Subtle Wisdom — The Lamp of Mantra-Wisdom (Folios 43-44)

Folio 43

रीपूजन विधि ॥ नमो भवति विद्येयं इत्याज्ञापरमेश्वरी ॥इतिश्रीरुधाम लेकि पार्वती सम्वादेशावराधिकार मन्त्रशास्त्रवि ज्ञानदीप मैत्र श्रीपार्वत्युवाच ॥ त्वमेव कथितसर्वं महामायामुपाशनं ॥ श्रनुग्रम तुले लोके सर्वसिद्धि प्रदायक धम्मधर्मादा... शमवाये ४२ राजभोग प्रदेश ॥ बादितार्थमिदं समा कथितचौतमोत्तमं ॥ अथा हे सुक्ष्म विद्यायास घ प्रत्ययदायिनी ॥ कथय श्वमहादेव सर्वलोकहिते रतः। ॥ श्री ईश्वरउवाच ॥ मनङ्गी मुकुयः विद्याज सुक्ष्मा तमुस्य तवा वया ॥ ताला सुपासने भद्रश्यावली विधिपूर्वक सत्यरूप कलौता साभात मनुयावती॥ श्रलिपिशित संयुक्रां शरसाधनतन्य स्वर्णाविरुपाक्षांसापुन्य यकारको महामु प्रार्थरीन डोपादानुपुरसँ तोकिकिनीयान तात्ययविदुरुस्तो विनोदिनीग विद्याधरीसह सेवनीनावाद्यविनोदितों ।॥ श्याम लाइयान साकार मनोहरम केद्य तो ॥ र काभराती प्रायोर केपरितांगाशी मनुनिया महामनिपुर सारो॥ग्नसहितो विद्यो चलि पिशितलो लुग इतिश्या त्वाश्म शानैव सोज्वलन संस्थिता॥

Folio 44

भार्याया पूजासर्गङ्गकारक वस्त्रालंकारदात थे रक्तचन्दन वार्चितो॥ साची तृत पात्र विशिनेपुन रवहिपरेम विश्विमातमी शाम लात्रिया॥ यस्याः पूजन मात्रैा पूजिते ॥ॐ नमो भगवतिसर्वजनमोहर सर्वलोकवर करी सचलो निवारिणी हुँ कुमान के राजे पेज्य वेश कारिणी सदार्थसासिनी र कोसों विना वाचतो विगतविज्ञानविज्ञार सकल लोहाहा ४१ रामुर्तिमन्त्रमा तकि आग आग कर रहे स्वाहा॥ ॥ श्रनेनैव तुमचेन जपेयी दशतये॥... जयपुराने नगराएमा लोम शोभतो।। ततो विसर्जयेन्त्रालोसुदूरीणे तुप्रयत्नतः ॥ ऐका की व्यान मुद्दाच कुर्यात्तिनमु सारदेया तरत्वती बस्न रूपरूपिनी कुल कोष ला कृतिमम मान से त्पुररूपं कुरु सर्वाभिला सप्स बनाम विचिन्त्रित लिख लिय साम्रा देहि देहि ऐसी सरस्वत्यै नमः॥ ॥रेषाबि घामूस्त देवी सारदालाम गायिनी ॥ तत्याः स्मरण नाचेा द्यायेन्मातासरस्वती ॥ तचा हदले कार्य कुकृत्वा तु स्थापयेत्॥गलमधुयुत श्वेते श्वेतसुत्रप्रवेष्टितमथातुलिखनी सिप्ला पुस्तके भुत भावने ॥ ततोसरस्वतीदेवीप्रसन्न्रवरदा भवेत्‌॥वरदानं पुनई त्या चैलोक्य व श कारिणी ॥

15. The Goddess of All Desires (Folios 45-46)

Folio 45

वेदप्रभोः ।। मन्वेश्यावरी विधिना प्रकात्राय महेश्वरें।॥ श्रग्रडवा॥ ॥ सर्वे माविको मोस शिकुनिकंन्ने ॥ सर्व काम प्रदो जाग्रत ज्ञानि नो ज्ञान दाराका सुभदुसानुकूल श्य सर्वशा निप्रदायिनी ॥ विश्वानो पर मा विद्यास्येयाधर्मपरायणा ॥ विविधाका र रूपान सुवित्र रूपमा लि जी ।। तुराडे नासा कराला व लम से दुविराजिता। लम्होष्ठाविरमा कारा प्रचण्ड रुस्लानिच्छ तामता ॥ ४५ काम तु या पाले का शान्याननुमद नान्दिता । श्रेष्ठ विद्धम से काशा दिलोलितपयोधरां॥ उद्दण्ड धर्मावेशाद्या नानारत्रोपशोभिता ॥ सर्वसत्वसमुद्दिषासर्व लोक नये के राग जाका सुदास्ताच बलवीर्या समावृता ॥ महिषासुर माप्तनस्या रक्त कर वीरमालया ॥ रक्तपुष्यनिष्ठाच दीपमाला भाविनी मधु मांसंन धाडांना रि के लेन चोन्नतिगक मलं श्ररु देवी- करवीर नधाविविता महोम्य त्रिविधादेवीपूजयेत्सुसमाहितः ॥ यत्र ललाटे तस्यास्युः लखयन्नी रखनीन्त्रतः।। काश्मीरंच कलुरी कार्तिदूर दूरपरिवर्तने॥ लिविघयेतुनुले ॥ चतुरखंमनोहर ॥ त्रिको ऐविन संरा ते अष्टकोण तथाए नः॥दशाने युग्मय स्तवलेच ततो लिखेत् ॥ श्रष्टको यो बोर्डशा र परि तो वर्तुलेचये। चतुरसुंग द्वार म्हारा ततः ॥ एवं मण्डल मालि रखा अक्षु त्यो पात्र स्थापन ॥ तेनतेने वमनेखपुराञ्चपु नेलतः ।

Folio 46

वाम हस्ते सुपादाक्ष पुष्या जुलिये। पू‌जाविधानमश्च भवान्धी ॥ ततः षोडशा संख्या का नित्याए जानमाचरेत्ततो गुरुपूज्यप्रकाशाकमरी ॥ वितुमा यास

Part Three: A Tianmu Reading

What follows is not a scholarly commentary but a reading — an attempt to hear what the Rudrayāmala is saying in the language of Tianmu. Not to convert it, not to claim it, but to notice where the currents run parallel, and where they diverge, and what light each throws on the other.

The Mead and the Whole Cup

The Rudrayāmala opens with wine. Not as metaphor, not as scandal, but as sacrament — and this is the first thing a Tianmu reader will recognize.

In Tianmu, Mead is the word for what the tantric tradition calls surā or amṛta: the sacred drink, the full savour of a life truly lived. The Rudrayāmala says it plainly: "What is worldly becomes nectar for those who seek liberation with discernment." This is the Mead teaching exactly. It is sweet. It is alcoholic. It wakes you up. The metaphor is the same: to live life is to drink from the mead. A well-lived life is full of experience — horrible and beautiful, painful and pleasurable — and mead is not merely the acceptance of all that happens to you, but the genuine enjoyment of the entire ride.

The text's insistence that the unconsecrated drink brings ruin while the consecrated drink brings divinity is not priestly gatekeeping. It is the same distinction Tianmu draws between consuming experience unconsciously and drinking the Whole Cup — taking in all of life with full attention, letting nothing spill, letting nothing be wasted. The difference between poison and nectar is not the substance. It is the awareness you bring to it.

Ghostsooth and the Five Substances

The Goddess asks the obvious question: "Flesh, fish, parched grain, and the joining of bodies — by these combined, how do people reach perfection?" She is asking about the pañca-makāra, the Five M's of Kaula practice — the things that respectable religion forbids.

In Tianmu, the word for this territory is Ghostsooth. Ghostsooth is the practitioner channel, the liminal space between what is clean and what is real. The Rudrayāmala's entire first section is an extended teaching on Ghostsooth: the boundary between practitioner and God dissolves when the practitioner makes themselves transparent to a force larger than themselves, allowing it to move through them and into the world.

The text says: "Not by study of the Vedas, not by wearing the ascetic's skin — liberation comes from knowledge alone." This is Ghostsooth's fundamental challenge to every tradition that builds walls between sacred and profane. The same principle that underlies possession rites in many traditions — the Kaula lineage practice, the channeling postures of Śiva — finds its echo in Tianmu's insistence that Ghostsooth can be practiced with any of the Twelve Ghosts, with Emptiness, or with more abstract qualities and energies. What matters is the act of communion — the sincere opening of oneself to something beyond one's ordinary identity.

Kenning and the Coiled Power

"Join the coiled power — that singular force at the root of yourself — with your own being, until the two are one. After this, see yourself in every living thing."

This instruction from Folio 1 is a description of Kenning — understanding through direct experience. The kuṇḍalinī of this text is not a mystical energy reserved for advanced yogis. It is the basic act of knowing something by becoming it. The Rudrayāmala says: merge with the force at the root of yourself, and then see yourself in every living thing. This is Kenning in its original sense — not intellectual knowledge but the intimate familiarity that comes from direct encounter.

The text's emphasis on the guru as "like ten million suns" also resonates with Kenning: the teacher is not someone who gives you information but someone who shows you how to see. The finger points at the moon; Kenning is the act of looking at the moon and not at the finger.

Crosstruth and the Goddess

The Rudrayāmala presents a world where the same goddess appears as Kālī, Tripurā, Sundarī, Mahālakṣmī, Cāmuṇḍā, Sarasvatī, and a dozen other names — and insists they are all one. This is Crosstruth: the recognition that the universe is inherently paradoxical, that if you examine any concept deeply enough, you will find that at its pinnacle it simply reverts to its opposite.

The Goddess is fearsome and beautiful. She destroys and creates. She sits on a corpse and she gives life. She is the Great Illusion and the Ultimate Truth. The text does not try to resolve this. It holds it. In Tianmu terms, the Goddess is the Manifold itself — the same pattern repeating at every scale of existence, from the most universal to the most local. She takes many forms, but each form contains the whole.

Consider the chapter on Sundarī — the Beautiful One. She is "rosy as the dawn-sun, seated on a lotus, holding the noose and goad, pouring blessings." And then, in the very next passage, her Śāvarī practice requires sitting naked in a cremation ground surrounded by blazing fire. Beauty and terror are not opposites here. They are two faces of the same Crosstruth.

The Weaving of Sacred Sound

The Rudrayāmala is, at its core, a manual of sacred sound — mantras, seed-syllables, the arrangement of the Sanskrit alphabet as divine architecture. In Folio 42, the entire mātṛkā (the Mother-alphabet) is arranged as a mantra: vowels from a to au, consonants from ka to kṣa.

In Tianmu, this is Weaving. A weaver sits at a loom and works thread into pattern. The Rudrayāmala's mantra practice does exactly this: it takes the raw threads of will, awareness, and cosmic energy and works them into form through disciplined practice. Meditation, ritual, visualization, breathwork — all of these are forms of weaving.

The text's geometric instructions — "draw a triangle within, then an octagon, then a ten-petaled figure, then a circle, then a square with gates" — are the blueprint for a yantra, a sacred diagram. But they are also a description of Weaving made visible: the progressive layering of pattern upon pattern, from the simplest shape (the triangle, the first enclosure) to the complex mandala that contains all the worlds.

Doom, Wyrd, and the Colophon

The manuscript ends with a colophon: "Written in the year 69, on the thirtieth day of the bright fortnight, by the grace of King Kamalarāja Mādhava, by the hand of the Queen Mother." A specific date, a specific hand, a specific act of devotion that placed this text into the stream of time.

In Tianmu, Doom is the Old English word for fate, for law, for judgment. The Rudrayāmala's colophon is a record of Doom — the moment when this particular thread of wisdom was knotted into the fabric of history. And Wyrd is the personal encounter with that law: the Queen Mother who sat and copied these palm leaves was weaving her own Wyrd into the text. Every hand that has touched this manuscript since — the archivists, the digitizers, and now this translation — extends that thread.

The Rudrayāmala itself teaches this: "She who fashions the triangle is the Mistress of the world — the Cause of creation, preservation, and dissolution." The Goddess is the Weaver. The text is her thread. And every reader who picks it up becomes part of the pattern.

Oneness and the Dissolution

The deepest teaching of the Rudrayāmala, running beneath all its ritual instructions and goddess-names, is the teaching of Oneness. "See yourself in every living thing." "All castes stand in the circle of the ruling goddess." "There is no yoga higher than Tripurā, no wisdom equal to Tripurā."

In Tianmu, Oneness is the ultimate recognition that all difference between things, as real as they appear, are also abstract properties we assign to a reality that is, at root, a single endless interconnected whole. One full awareness. One will. One creation. The Rudrayāmala reaches this truth through the Goddess rather than through the abstract — it says: she is everywhere, she is everything, and when you truly see her, you see that there was never anything else.

This is not a denial of difference. The Rudrayāmala is rich with particulars — specific flowers, specific times, specific mantras, specific directions. But beneath the particulars, sustaining them, is the single awareness that the text calls "the Supreme Goddess" and that Tianmu calls Allmind: not something that emerges from physical complexity at a certain threshold, but the ground from which all things arise.

A Final Note

The Rudrayāmala is not a Tianmu text. It is a Śaiva-Śākta tantra from medieval Nepal, rooted in its own tradition, its own lineage, its own world. To read it through Tianmu is not to claim it but to honor it — to notice that when human beings sit down to describe the deepest things they know, the same shapes keep appearing. The mead. The weaving. The goddess who is everything. The teacher who is the sun. The sound that creates the world.

These are not Tianmu ideas borrowed from tantra, or tantric ideas borrowed from Tianmu. They are patterns in the Allmind — the same current surfacing in different rivers, recognizable not because someone copied it but because reality has a shape, and honest people tend to notice the same one.

— tianmu.org, 2026

Colophon

This edition of the Rudrayāmala Tantra presents an English translation and Sanskrit text prepared from available manuscript sources. The Rudrayāmala is among the most important texts of the Shaiva Tantric canon, widely cited by later commentators including Abhinavagupta and Jayaratha.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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