सर्वविद्याविधाता च सुखदुःखहरा दश। अनन्तः पालको धीरः पातालाधिपतिस्तथा
He is Giver of all knowledge, Remover of happiness and sorrow—ten in number—Infinite, Protector, steadfast, and also Lord of the netherworld.
वृषो वृषधरो वीर्य्यो ग्रसनः सर्वतोमुखः। लोहितश्चैव विज्ञेया दश रुद्राः फणिस्थिताः
He is Vṛṣa, Vṛṣadhara, Powerful, Devourer, Facing all directions, and Lohita; these ten Rudras are known as established among serpents.
शम्भुर्विभुर्गणाध्यक्षस्त्रयक्षस्त्रिदशवन्दितः। संहारश्च विहारश्च लाभो लिप्सुर्विचक्षणः
He is Śambhu, Vibhū, Chief of the Gaṇas, Three-eyed, Honored by the gods, Dissolution, Sport, Gain, Seeker, and Discerning.
अत्ता कुहककालाग्निरुद्रो हाटक एव च। कूष्माण्डश्चैव सत्यश्च ब्रह्मा विष्णुश्च सप्तमः
He is Eater, Illusion, Time, Fire, Rudra, Hāṭaka, Kūṣmāṇḍa, Truth, Brahmā, and the seventh is Viṣṇu.
रुद्रश्चाष्टाविमे रुद्राः कटाहाभ्यन्तरे स्थिताः। एतेषामेव नामानि भुवनानामपि स्मरेत्
These eight Rudras, including Rudra, are established within the vessel; one should remember their names, as well as those of the worlds.
भवोद्भवः सर्वभूतः सर्वभूतसुखप्रदः। सर्वसान्निध्यकृद् ब्रह्मविष्णुरुद्रशरार्च्चितः
He is Bhava, Udbhava, All-being, Giver of happiness to all beings, Maker of omnipresence, and worshipped by Brahmā, Viṣṇu, and Rudra.
संस्तुत पूर्वस्थित ओं साक्षिन् ओं रुद्रान्तक ओं पतङ्ग ओं शब्द ओं सूक्ष्म ओं शिव सर्व सर्व्वद सर्व्वसान्निध्यकर ब्रह्मविष्णुरुद्रकर ओं नमः शिवाय ओं नमो नमः । अष्टाविंशति पादानि व्योमव्यापि मनो गुह। सद्योहृदस्त्रनेत्राणि मन्त्रवर्णाष्टको मतः
Praised, ancient, Oṃ, Witness, Oṃ, Ender of Rudras, Oṃ, Moth, Oṃ, Sound, Oṃ, Subtle, Oṃ, Śiva, Sarva, Giver of all, Maker of omnipresence, Maker of Brahmā, Viṣṇu, and Rudra, Oṃ, Salutation to Śiva, Oṃ, repeated salutations. These are the twenty-eight feet, pervading the sky, hidden in the mind, with instant heart and three eyes; this is known as the eight-syllabled mantra.
बीजाकारो मकारश्च नाड्याविडापिङ्गलाह्वये। प्राणापानावुभौ वायू घ्राणोपस्थौ तथेन्द्रिये
The seed-form is the syllable 'ma', and the channels are called Iḍā and Piṅgalā; the vital airs are both prāṇa and apāna, and likewise the senses of smell and touch.
गन्धस्तु विषयः प्रोक्तो गन्धादिगुणपञ्चके। पार्थिवं मण्डलं पीतं वज्राङ्कं चतुरस्रकं
Scent is declared as the sense-object among the five qualities beginning with fragrance; the earth element is represented as a yellow square marked with a thunderbolt.
विस्तारो योजनानान्तु कोटिरस्य शताहता। अत्रैवान्तर्गता ज्ञेया योनयोऽपि चतुर्द्दश
Its extent is said to be a hundred crores of yojanas; within this, fourteen wombs are to be understood.
प्रथमा सर्वदेवानां मन्वाद्या देवयोनयः। मृगपक्षी च पशवश्चतुर्द्धा तु सरीसृपाः
The first is the womb of all gods, including Manu and others; beasts, birds, and quadrupeds, as well as reptiles, are fourfold.
स्थावरं पञ्चमं सर्वं योनिः षष्ठी अमानुषी। पैशाचं राक्षसं याक्षं गान्धर्व्वं चैन्द्रमेव च
The fifth is all immobile beings; the sixth womb is non-human: Piśāca, Rākṣasa, Yakṣa, Gandharva, and Indra's.
सौम्यं प्राणेश्वरं ब्राह्ममष्टमं परिकीर्त्तितं। अष्टानां पार्थिवन्तत्त्वमधिकारास्पदं मतं
The eighth is called gentle, lord of life, and Brahma's; these eight are considered the domain of the earth element.
लयस्तु प्रकृतौ बुद्धौ भोगो ब्रह्मा च कारणं। ततो जाग्रदवस्थानैः समस्तैर्भुवनादिभिः
Dissolution is in primal nature and intellect; enjoyment, Brahma, and cause; then, through all waking states, worlds, and so forth.
निवृत्तिं गर्भितां ध्यात्वा स्वमन्त्रेण नियोज्य च। ओं हां ह्रूं हां निवृत्तिकलापाशाय हूं फट तत् ओं हां हां निवृत्तिकलापाशाय स्वाहेत्यनेनाङ्कुशमुद्रया पूरकेणाकृष्य ओं ह्रूं ह्रां ह्रूं निवृत्तिकलापाशाय हूं फडित्यनेन संहारमुद्रया कुम्भकेनाधः स्थानादादाय ओं ओं ह्रं हां निवृत्तिकलापाशाय नम इत्यानेनोद्भवमुद्रया रेचकेन कुम्भे संस्थाप्य ओं हां निवृत्तिकलापाशाय नम इत्यानेनार्घ्यं दत्वा सम्पूकज्य विमुखेनैव स्वाहान्तेनै सन्निधानायाहुतित्रयं सन्तपर्णाहुतित्रयं च दत्वा ओं हां ब्रह्मणो नम इति ब्रह्माणमावाह्य सम्पूज्य च स्वाहान्तेन सन्तर्प्य। ब्रह्मन् तवाधिकारेऽस्मिन् मुमुक्षुं दीक्षयाम्यहं
Contemplating the contained cessation, and directing it with one's own mantra: 'Om hām hrūm hām, for the cessation of the threads, hūm phaṭ; then om hām hām, for the cessation of the threads, svāhā.' With the elephant-goad gesture, draw in with inhalation; 'Om hrūm hrām hrūm, for the cessation of the threads, hūm phaṭ.' With the gesture of dissolution, take from the lower place with retention; 'Om om hram hām, for the cessation of the threads, namaḥ.' With the gesture of emergence, place in the retention with exhalation; 'Om hām, for the cessation of the threads, namaḥ.' Offer arghya, purify, and with the ending svāhā, offer three oblations for presence and three for satisfaction; 'Om hām brahmaṇo namaḥ,' invoke Brahma, worship, and satisfy with svāhā. O Brahma, in this domain, I initiate the seeker for liberation.
भाव्यं त्वयाऽनुकूलेन विधिं विज्ञापयेदिति। आवाहयेत्ततो देवीं रक्षां वागीश्वरीं हृदा
You should, with favor, inform the rite; then invoke the goddess of protection, Vāgīśvarī, in the heart.
इच्छाज्ञानक्रियारूपां षड्विधां ह्येककारणं। पूजयेत्तर्पयेद्देवीं प्रकारेणामुना ततः
She is of sixfold form: will, knowledge, and action, all in one cause; worship and satisfy the goddess in this manner.
वागीश्वरीं विनिःशेषयोनिविक्षोभकारणं। हृत्सम्पुटार्थबीजादिहूं फडन्तशराणुना
Vāgīśvarī is the cause of agitation in all wombs; with the heart-cup and the seed-syllable here, ending with hūm phaṭ.
ताडयेद्धृदये तस्य प्रविशेत्स विधानवित्। ततः शिष्यस्य चैतन्यं हृदि वह्निकणोपमं
Strike at his heart; the one skilled in the rite enters; then, the disciple's consciousness in the heart is like a spark of fire.
निवृत्तिस्थं युतं पाशैर्ज्येष्ठया विभजेद्यथा। ओं हां हूं हः हूं फट्। ओं हं स्वाहेत्येनेनाथ पूरकेणाङ्कुशमुद्रया
Situated in cessation, bound by fetters, divide with the eldest as prescribed: 'Om hām hūm haḥ hūm phaṭ; om haṃ svāhā,' then with inhalation and the elephant-goad gesture.
तदाकृष्य स्वमन्त्रेण गृहीत्वाऽऽत्मनि योजयेत्। ओं हां ह्रूं हाम् आत्मने नमः। पित्रोर्विभाव्य संयोगं चैतन्यं रेचकेन तत्
Then, drawing in with one's own mantra, take and unite within oneself: 'Om hām hrūm hām, homage to the self.' Visualize the union of the parents and consciousness with exhalation.
ब्रह्मादिकारणत्यागक्रमान्नीत्वा शिवास्पदं। गर्भाधानार्थमादाय युगपत् सर्वयोनिषु
By the sequence of renouncing the domains of Brahma and others, lead to the abode of Śiva; for the purpose of conception, take simultaneously in all wombs.
क्षिपेद्वागीश्वरीयोनौ वामयोद्भवमुद्रया। ओं हां हां हां आत्मने नमः । पूजयेदप्यनेनैव तर्पयेदपि पञ्चधा
Cast into the womb of Vāgīśvarī with the left-hand emergence gesture: 'Om hām hām hām, homage to the self.' Worship likewise, and satisfy in five ways.
अन्ययोनिषु सर्व्वासु देहशुद्धिं हृदा चरेत्। नात्र पुंसवनं स्त्र्यादिशरीरस्यापि सम्भवात्
In all other wombs, perform purification of the body in the heart; here, there is no rite for producing a male, since even a female body may arise.
सीमन्तोन्नयनं वापि दैवान्यङ्गानि देहवत्। शिरसा जन्म कुर्व्वीत जुगुप्सन् सर्व्वदेहिनां
Or perform the parting of the hair, or other divine limbs as for a body; one should perform birth with the head, avoiding all embodied beings.
तथैव भावयेदेषामधिकारं शिवाणुना भोगं कवचमन्त्रेण शस्त्रेण विषयात्मना
In the same way, contemplate their domain with the Śiva-syllable; enjoyment with the armor-mantra, and with the weapon, in the form of the sense-object.
मोहरूपमभेदञ्च लयसञ्ज्ञं विभावयेत्। शिवेन स्रोतसां शुद्धिं हृदा तत्त्वविशोधनं
One should contemplate the form of delusion, its indistinguishability, and the state called dissolution; by Śiva, the purification of the streams and the discernment of principles is to be performed in the heart.
पञ्च पञ्चाहुतीः कुर्य्यात् गर्भाधानादिषु क्रमात्। मायया मलकर्मादिपाशबन्धनिवृत्तये
He should perform five sets of five offerings in order, beginning with conception, for the removal of the bonds of impurity, action, and the like, caused by illusion.
निष्कृत्यैव हृदा पश्चाद् यजेत शतमाहुतीः। मलशक्तिनिरोधेन पाशानाञ्च वियोजनं
Having thus purified with the heart, he should then offer a hundred oblations; by restraining the power of impurity, there is separation from the bonds.
स्वाहान्तायुधमन्त्रेण पञ्चपञ्चाहुतीर्यजेत्। मायाद्यन्तस्य पाशस्य सप्तवारास्त्रजप्तया
With the mantra ending in 'svāhā' as the weapon, he should offer five sets of five oblations; for the bond ending with illusion, seven times the weapon-mantra is to be recited.