The Parātriµ§ikā or Rudrayāmala 

(Text updated August 2007)

India’s gift to the world is its renowned but often misunderstood ancient writings. One of the most celebrated and controversial being the Parātriµ§ikā or Rudrayāmala. Contained in this great work are the key descriptions and practices which allow the reader to find the true source and use of Soma, that mystical fluid so often erroneously misquoted as coming from a plant but which is clearly described as being produced within one’s own body.

The original date of the writing of the Parātriµ§ikā / Rudrayāmala is unknown but no doubt dates back to the time of the writing of the RigVeda since both writings expound upon the same ancient practices used to generate inner Soma. Tragically the modern world has rejected and further blinded themselves to these practices.

On a global scale, many ancient writings are largely concerned with the generation of an inner fluid ( such as ambrosia, living waters or chi ) within an individual which gave rise to special powers such as displayed by heroes, geniuses and leaders. These powers were studied as powers residing within an individual by the ancients and explained by allegories using indwelling gods who possessed and radiated the perfected power. The ancients describe how this generated fluid when drunk by the summoned particular god would awaken and stimulate his powers. With our modern knowledge of the human endocrine system, Soma is more a probable actuality than a poetic idea.

When viewing these ancient writings and their practices with modern knowledge, this inner fluid, Soma, can now be explained as being generated by the endocrine glands strongly correlated with inner lower abdominal motions and a particular state of mind which again correlates strongly with the descriptions and practices contained in many ancient documents.

The Parātriµ§ikā / Rudrayāmala describes the location of the heart (or center of feelings) between the loins (or thighs) and credits the heart as being the dwelling place of the metaphysical intelligence gained without conscious thought which the modern world would describe as intuitive or subconscious. This heart and its released soma was also credited with being able to energize the muscles and brain to perform the supernormal actions of inspired or driven individuals.

The ancients describe special mental practices and physical exercises needed for this heart to become fully developed. These methods are similar to the restoration of the lower abdomen recognized by some postpartum mothers. These women and the ancients found a direct connection of the breasts and nipples to the sexual or ancient heart region. 

As you read the translation of the Parātriµ§ikā / Rudrayāmala you should discover how the heart region, brain, and breasts are instrumental in the generation and use of soma for becoming god-like, heroic, and otherwise enlightened to fully obtain joy while evolving toward a chosen goal.

§r´  dev´  uvāca

annuttaraµ kathaµ deva sadyaú kaulikasiddhidam /

yena viäātamātreöa khecar´-samatāµ vrajet //1

1. The Dev´ (soul) speaks: In what way, Deva, (my inner mind) can the perfection that is given by the family abode be obtained? In what manner can the manifested protecting discernment of the higher path be obtained? 

§r´: holy. dev´: soul, inner feminine force or goddess. uvaca: speaks. anuttara: ultimate. katha: in what way. deva: inner mind or god. sadyaú: to be obtained. kaulika: kula: abode of a family. siddhidam: conferring perfection. / yena: in which manner. viäa: discern, know, understand. mā: to measure out. treöa: trai: to protect. khecar´: sky path samatāµ: identify with. vraj: obtained. //1 

     The feminine inner god, Dev´  or Soul, asks the indwelling masculine source of knowledge, Deva, or inner personal masculine god, about finding a true union in their relationship. (The ending letter ´  denotes feminine while the  a denotes masculine.) Dev´   was known as the inner goddess Aphrodite in Greece whose yearning for union and perfection gave birth to the inner masculine god Eros, the equivalent to the Indian god Deva. The nature of the Soul was gradually lost in both cultures as the Soul became redefined. In modern India the Soul is now known as the Atman (see verse 33) and in the West as Psyche. Both of these terms had the original meaning of breathing which was considered to be the symbol of the inner life force.  

     The inner Deva has been called by many names in different cultures as well as different times. However, in all cases the name firstly describes an inner intermediating power which unites the inner Soul (Dev´ ) with the physical body and mind. Secondly, the name describes the coupling of the inner Soul with a ruling god in heaven and is then identified with that god as the inner god takes on the nature of the heavenly god (or vice versa). For instance, in this document, the inner Deva within an individual can be equated with the god êiva.    

     The word Kaulika is normally translated today as being related to external relationships such as to a group or family with few references to its usage as the relationship between the various entities within an individual. However, the concept of an inner interaction between inner entities is still expressed in such statements about the inner battles that one faces with one’s self or how one seeks inner peace etc. 

     The opening verse of the Parātriµ§ikā  can be compared with the seeking for Henosis that was reported as being of prime importance in the Graeco-Roman world. Henosis had the same meaning as did yuj or later yoga in India which related to the uniting and merger of Souls such described by ‘comrades-in-arms’ or a couple experiencing ‘first love’.

h¨dayasthā tu yā §aktiúkaulik´ kulanāyikā /

tāµ me kathaya deve§ayena t¨ptiµ labhāmyaham //2

2. The strong ruling mistress existing in the heart is the source of union in close relationships. Tell me Deva, by what means can I find fulfillment? 

h¨dayasthā: existing in the heart. tu: strong. yā: going. §aktiú: connecting power. kaulik´: united relationship. kula: abode. nāyikā: mistress. / tām me kathaya: tell me how. deve§a: chief god. yena: by which means. t¨pti: fulfillment. labhāmy: find. aham: I. //2 

     This verse intensifies the concept that it is an indwelling goddess that is responsible for the union of Souls rather than a biological or genetic attractive force. The usage of the word heart as the dwelling place for the inner goddess has undergone changes in India as well as the West. The heart is now considered to be in the blood pumping organ in the chest which follows if the Soul is redefined to be the force of life. Originally in the East and West the heart was located deep in the bowels. The verse also asks the basic question as to how the power in the ‘lower’ heart can be extended outward to find oneness with others.

§¨öu devi mahā bhāge uttarasyā pyanuttaram //3

3. The illustrious Devi is the greater part of the heaven’s greatness.

§¨öu: §¨´: illustrious, öu: mu: praise. devi: dev´: goddess. mahā bhāge: great fortune. / uttarasyā : belonging to the superior. āpya: to be reached. nuttaram: sent, ordered. //3

     This verse establishes that the Soul has more individual power than any powers in heaven or the outer world. This concept is of course in opposition to modern theological views that the Soul has no power or even a separate identity of its own. In Greece, Rome and India, the gods in heaven were considered as projections of the inner gods or powers within enlightened individuals. Rather than individuals being sustained by the gods in heaven, the gods in heaven were sustained by individuals. 

     The following verses describe why and how creative and controlling power comes forth from the Souls of enlightened individuals and the verses switch and address the Soul rather than Deva.

kauliko’yaµ  vidhirdevi mama  h¨dvyomnyavasthitaú /

kathayāmi sure§āni sadyaú kaulikasiddhidam //4

4. (I ask) my Dev´  standing in my new heavenly heart possessing and knowing rules of relationships, what path, goddess of Gods, must be mastered to bring ultimate blessed relationships?  

kaulika: personal union. ayam: to possess. vidhi: worship, rule. devi: god. mama: mine: h¨d: heart. vyom: heaven. nava: new. sthitaú: standing. / katha: what. yāmi: path. sure§a: goddess of gods. ani: to bring, use. sadyaú: to be subdued or mastered or won or managed. kaulika: close relations. siddhidam: conferring beatitude. //4 

     The concept of the ‘goddess of the gods’ is the same as the relationship of the heavenly Greek Aphrodite to the mythical gods in heaven or to the rule by Aphrodite over the inner god of energy and creation, Eros.

athādyāstithayaú sarve svarā vindvavasānagāú /

tadantaú kalayogena somasèryau prak´rtitau //5

 5. Now, this existing strong protector of all of your world obtains shining freedom from sin, and that inner part manifests the subtle connection of the Sun and Moon. 

atha: now. adya: this. asti: existence. tha: protector. ya: strong. sarve: all. svar: world. vinda: acquires. vasa: shining. anāgās: sinless. / tad: that. anta: inner part. kalayogena: subtle connection. somasèrya: sun-moon. prakirt: to manifest. //5 

     In both early Eastern and Western philosophy, the Soul was considered as being feminine, quietly yearning and striving to manifest perfection and beauty (exemplified with the model of ‘Mother Earth’.) The yearning of Aphrodite was symbolized by the masculine Sun and its radiation, while the manifested perfection was symbolized by the feminine and solid Moon. The Soul therefore has power of the Sun and Moon principles and can combine them to form physical creations or to separate them for understanding the creations. 

     The Soul also interfaces with a higher controlling power known by many names such as Zeus to the Greeks and Indra to the Indians. In this modern age it is easy to simply consider the higher power as being the United Laws of Nature or Physical Laws which serve to limit as well as supply the evolution of energy-matter-intelligence interactions.

p¨thivyād´ni tattvān´ puru·āntani pancasu /

kramātkādihu varge·u makārānte·u suvrate //6 

6. Bestowing, covering and infusing the self with truth, pleasure and noble purpose. Approaching constantly step-by-step and expanding a created state with virtuous boundaries. 

prithi: priti: pleasure. vyā: a coverer. ād´ni: noble minded. tattva: truth. ani: to bring to. puru·a: animating principle, spirit. antani: within. panca: spread out. su: to bestow. / kramā: approach by steps. atka: at: go constantly. dih: increase. varga: state, ·u: sè: to bestow. ma: maµh: to bestow. kāra: create. anta: limit, boundary. ·u: su: to bestow. suvrata: virtuous. //6 

     This verse elaborates upon the above and explains that the Union with the superior and Higher Power is pleasurable. The intent of the self to find perfection and beauty can be considered as opposite to the normal wasting away and depletion of the assets of the earth. A living individual is able to direct the reversal of Entropy or the loss of energy and order. The energy for that reversal is supplied by the mysterious Life Force which is present in all forms of life.

vāyvagni salilendrāöām dhāraöānam catu· ayam /

tadèrdhvaµ §ādi vikhyataµ purastāt brahmapancakam //7

 7. There are four supporting elements of reality: air, fire, flowing water, and manifested earth. From these there arises a shining forth preceding the developing of the expansive world. 

vāyvagni: vayu and agni: air and fire. salilendrāöām: Varuna’s city: water.dhāraöānam: maintaining earth. catu· ayam: fourfold. / tad: that. èrdhvaµ: rising. §ādi: eminence. vikhyataµ: shining. purastāt: before. brahmapancakam: fifth creation: evolutionary. //7 

     Air, fire, water, and earth are universal mystical entities with metaphysical properties that survive as defining the foundation of physics even today. Air corresponds to the mystical properties of space or length. Fire corresponds to the modern term for energy that is ubiquitous, but with no physical form or characteristic other than its various manifestations as it changes from one form to another. Flowing water corresponds to time, and earth corresponds to the mass or inert properties of objects. The shining forth is a long debated topic in philosophy that is concerned with the identifiable nature, form or reality of an object.

amèlā tatkramāj jneyā k·āntā s¨· r udāh¨itā /

sarve·ām eva mantrāöām vidyānāµ ca ya§asvini //8

8. Without beginning, they are the steps of bringing forth all that is known, experienced and created. Everything is defined and manifested by the special power of the mind, mantra, becoming magnificent. 

amèlā: without root. tat: then. kramāj: proceeding. jneyā: to be perceived. s¨· a: created.udāh¨itā: to set up, name. / sarve·ām: supreme being. eva: truly. mantrāöām: to deliberate. vidyānāµ: knowledge. ca: and ya§asvini: illustrious. //8 

     The special power of the mind, mantra, can be compared to the older psychological term ‘conation’ which is the mental creation of a future before it becomes manifested. That which is yearned for before it appears is mantra. Mantra is far more than a wish. Recent efforts at Princeton University have served to prove its existence as a very weak but continuous force that interacts with physical processes. As such it requires the continuous step-by-step efforts towards its fulfillment which many individuals are thoroughly familiar with. In the process the elements are used to make the desired world manifest. As the personal world slowly changes and becomes more perfect and filled with beauty it is best described as becoming magnificent. 

     Every evolutionary world that is chosen or created within the present moment has no earlier origin or beginning. Anything that has the sense of reality is defined by mantra and becomes manifested as shining knowledge or divine experience.

iyaµ yoniú samākhyātā sarvatantre·u sarvadā /

caturda§ayutaµ bhadre tith´§ānta samanvitam //9

 9. This bestowing yoni is defined in the Tantra writings. The hidden yoni, when it rises, bestows union, prosperity, joy and manifests the inner yearnings. 

iyaµ: this. yoniú: source of generation. samākhyā: enumerate. sarva: entire. tantra. sarvadā: all bestowing. / cat: hidden. urda: èrdhva: rising. §a: bestowing. yuta: united. bhadre: prosperity. tith´: titha: love, fire. §ānta: joy. saman: to breathe. samana: union. vi: two parts. tam: to stop. sa: bestowing. man: dedication. vitam: to manifest. //9 

     The masculine noun ‘yoniú’ refers to the center of the perineum which when activated swells and stimulates the hridaya or (lower) heart and lower abdominal muscles. (There is the similar feminine noun ‘yon´’in Indian literature which is the female pudendum organ which is also a creative and responsive center.) The rising and swelling of the yoni produces a noticeable lump, kanda or linga that is depicted in icons as a source of creative power in Greece as well as India.

t¨t´yaµ brahma su§roöi h¨dayaµ bhairavātmanaú /

etannāyogin´jāto nārudro labhate sphu am //10

10. The third nature of Brahma and the inner Deva is obtained by pressing the region of the heart between the loins. Those who do not have the existence as a yogin´  (or the state of androgyny), as did the god Rudra, cannot break forth.  

t¨t´yaµ: the third. brahma: a god. su§roöi: su: pressing out. §roöi: hips, loins. h¨dayaµ: region of the heart. bhairavā: a form of êiva. ātmanaú: instrument of the soul, being one’s self. etan: this. nā: no, not so. yogin´: female yogi. jāto: produced. nārudro: nā: no, not so. rudra: god half male and half female. labhate: obtaining. sphu am: appear suddenly. //10 

     The third ‘nature’ of Brahma can be described as being the state of androgyny. Any act of creation must begin with the opening of the body and Soul to a vision. This obviously is a feminine act and not a normal masculine act of conquering or subduing. The beautiful and responsive Greek Aphrodite as the Soul is a perfect model for this verse. The center for this powerful feminine force is universally declared to be the heart; however, Tantra places this heart between the thighs, which most women could agree is experienced by tightening the thighs together. The masculine aspect of creation is as described by the inner God Eros in Greek philosophy. A yogin´  is normally considered to be a female yogi but also one with special mystical powers. The story of the androgynous god Rudra was highlighted by how, after being locked deep in a well, he escaped through the creation of his own freedom, which is of course highly suggestive of escaping our own entrapment with life. 

     There are considerable references to the ‘yoni’ or ‘female organ’ in men within Yoga writings and it is associated with the location of the kanda and êiva Linga; however, because of this location, and the reluctance of most translators to acknowledge a female center in men, the word yoni is often translated as perineum although the standard Sanskrit dictionary does not list this as an alternate.

h¨dayaµ devadevasya sadyo yogavimuktidum /

asyoccāre k¨te samyaº mantramudrāgaöo mahān //11

11. This hridaya is the dwelling place of the God of Gods and is the source of union with liberation at the same time. Ascending (beyond) is accomplished with the uniting of the great mantra and mudra. 

h¨dayaµ: heart, center of feelings. devadevasya; god of gods, sadyo: sady: a form of êiva, sādhya: god of Love. yoga: union. vimukti: set free. asyo; become. uccāre: to rise. k¨te: making, doing. samyaº: right, correct. mantramudra: vision: manifested form. mahān: great. //11 

     The term ‘god of gods’ for Deva is perhaps easier to understand from the early Greek definitions of the inner masculine god Eros who also had a form of Zeus in the heavens above. Deva is the manifesting god of the yearnings of Dev´  or the Soul. This model might also be compared with some of the older views of homes which were run by the mother and wife, but sustained by the strength and creativity of the husband.  

     Stating that Deva is the source of union with liberation might seem contrary to modern concepts which views liberation as being free from uniting forces. The liberation, however, refers to the ability of the individual to choose a completely different world and self while the union refers to the ability to become interactive or an integral part of that new world.

sadyastanmukhatāmeti svadehāve§alak·anam /

muhèrtam smarate yastu cumbakena abhimudritaú //12

12. At that very moment the breast and nipple of one’s own body is approached and perceived as an entrance. Carefully touch the deposited memory (to determine) how they were closed and sealed. 

sadyas: in the very moment. stan: the female breast. mukha: the nipple. ta: the breast, nipple. ām: quickly. et: come near. svadehā: one’s body. ve§a: entrance. lak·ana: expressing indirectly / muhèrtam: a moment. smarate: loving recollection love. yasta: entrusted, deposited. cumb: to touch closely or softly. kena: by what, how. abhi: towards over. mudrita: contracted, closed, sealed. //12 

     The opening or activation of the yoni or hridaya gives rise to very definitive feelings including body reactions related to having an active pulsating super female-like organ (both sexes experience this). Modern medicine would describe such feelings as like a ‘drug rush’ which is probably an accurate physiological description of the reaction to various hormones and other biochemicals that are produced by the stimulation of the heart and the required physiological and mental changes follow.

sa badhnāti tadā sarvam mantramudrāgaöaµ naraú /

at´tānāgatānarthān p¨· o’sau kathayatyapi //13

13. At that time, one attains the empirical form of the mantra-mudra, which was created in the future and became manifest in the present. When required, one speaks of that not yet arrived. 

sa: procuring badh: vadha: annihilation, disappearance. tadā: at that time. sarvam: all. mantramudrā: mantra-mudra. āgaöaµ nara: masculine, male, eternal spirit/ at´tānā: atita: gone by. anāgata: not come. narthān: cause. p¨· oasau: to do the past. katha: talk. yatyapi: exerted.// 13 

     Mantra-mudra is the manifested chosen or desired role and world. With the energy and yearning of the individual, the role is first made real in the imagined or created future. Once seen in the future, then the present world and self changes to conform to the chosen new world and self as described in the next verse.

praharādyadabhipretaµ devatārèpam uccaran /

sāk·āt pa§yatyasandigdham āk¨·tam rudra§aktibhiú //14

14. The androgynous fearful power of Rudra can be thrust forward to overpower the fear of ascending divinities now being manifested.  

prahara: to thrust or move forward. adya: now. da: giving. bhi: fear. pretaµ: deceased. devatā:  divinity. rèpam: form. uccaran: ascend , rise, issue forth, go forth / sāk·āt: overpowering, with one's own eyes. pa§ya: beholding. digdham: anointed. āk¨·tam: drawn. rudra§akti: power of Rudra. bhiú: by means of. //14 

     The androgynous power is the integration and/or separation of the sun and moon principles. The ability to do this has been lost as the modern materialistic world denies the power of the sun and simply considers that anything manifested is the result of deliberate physical manipulation rather than by some metaphysical cause. In other words, the modern world has lost the understanding of how a cause becomes an effect or how the causes that are necessary before some effect can be obtained. Instead, the modern concept of change is to manipulate effects rather than causes.

praharādvayamātreöa vyomastho jāyate smaran /

trayeöa mātaraú sarvā yog´§varyo mahābalāú //15

15. Obtaining a standing in the great and unique heaven is produced only by striving after love (smara), which brings forth all of the great strength of the yogi to control the god of love.  

pra: great. hara: obtaining. advaya: unique. mātreöa: mere, only by. yomastho: heavenly. jāyate: ja: produced by. yate: strive after. smara: love. the god of love, kāma. / tra: protecting yeöa: by means of. mā: display. taraú: carrying across. sarvā: all. yogi: yogi. ´§varya: the god of love. mahābalāú: great strength. //15 

     It is perhaps easier to understand the god of love, Kāma, as the same as the Greek inner god Eros who was the predecessor of Cupid. Eros contained the fire of love that led individuals into heroic (from eros) actions. Eros was also associated with the drink of the gods, ambrosia, which is the same as the soma or amrita to be introduced shortly.

v´ra v´re§varaú siddhā balavān chākin´gaöah /

āgatya samayaµ datvā bhairaveöa pracoditāú //16

16. The inner great masculine power directs and sets in motion the coming together of the creative powers.  

v´ra: hero. v´re§varaú: chief of heroes. siddhā: perfected. bala: possessing power. cha: a fragment. akin: āk´m: from. gaöa: a troop deity (esp. pl. the followers of êiva.) āgatya: having arrived or come./ samayaµ: to come together. datvā: gift, a giver. bhairaveöa: bhairava: pracoditāú: driven on. //16

yacchanti paramām siddhiµ phalaµ yadvā sam´hitam /

anena siddhāú setsyanti sādhayanti ca mantriöaú //17

17. What is asked for, perceived or desired is manifested with faultless understanding. 

yac: yad: which. chanti: chand: pleasing. paramām: highest, primary. siddhiµ: accomplished, fulfilled. phalaµ: benefit, yadvā: perception. sam´hitam: great effort to obtain anything / anena: sinless. siddhāú: perfected. setsyanti: from a bond. sādhayanti: controlled accomplishment. ca: and. mantriöaú: wise. //17

yatkincid bhairave tantre sarvamasmāt prasiddhyati /

ad¨· amaö¶alo //18

18. Whatever is desired is obtained with great success from the emitted unseen fluid. 

yatkincid: desire for anything whatever. tantre bhairave: in the Bhairava Tantra. sar: s¨: fluid. vama: emitting. sma: ever. at: obtaining. pra: great. siddhya: success. ad¨· amaö¶alo: unseen fluid. //18 

     This verse introduces the concept of an inner hidden fluid called amrita or soma that manifests the great successes described in the book, Bhairava Tantra. This inner fluid is described in the following verses.

ad¨· amaö¶alo’pi evaµ yaú ka§cid vetti tattvataú

sa siddhibhāgbhaven nityaµ sa yog´ sa ca d´k·itaú //19

19. The unseen fertile fluid moves, and thus, with this motion, reality is known, portion of his powers come into their own existence, he is a yog´   (feminine), he is also initiated. 

ad¨· a: unseen. mandalo: circular. pi: to move. evaµ: thus. yaú: ever flowing. ka§: to go. cid: to divide. vetti: vid: to be strong. tattvataú: true or real state. āta: going. sa: giving. siddhi: accomplishment, fulfillment. bhāg: a part, portion, share, bhaven: becoming, being. nityaµ: perpetual. sa: giving. yog´ : yogini: female yogi. ca: and. d´k·itaú: initiated into. //19 

     The hidden creative fluid is spoken of in many places in the old Yoga literature and called by many names. It has been called the flow of the kundalin´ in more recent literature. The resulting portion is that portion that is required to meet the particular challenges at that time. The early Christians called it the inner Holy Spirit. The ‘initiation’ or d´ksha corresponds to the taking on of a new life or a dedication.  

anena äatamātreöa äāyate sarva§aktibhiú /

§ākin´kulasāmānyo bhaved yogaµ vināpi hi //20

20. Faultless knowledge (gnosis) is gained by the elemental knowledge gained by striving for all of the shakti (inner power). Union is found with the source of the stimulating creative power.  

anena: sinless. äata: intelligence. m?treöa: by mere. ä?: knowledge. yate: gaining, striving for. sarva: all. §akti: power, ability. by means of. / §?kin´: powerful. kula: assemblage, source. s?m?nyo: in common, equal. bhaved: bhu: coming into existence. yogaµ: union. vina: discipline. api: uniting to. hi: to stimulate or incite to. //20 

     Verses 9 and 10 introduced the concept of the yoni between the thighs and the relationship with androgyny. This verse describes the very important yet difficult effort of sensing the faultless knowledge, intuition, gut knowledge or creativity which arrives instantly without mental effort.

avidhiäo vidhānaäo jāyate yajanaµ  prati //21

21. However, without knowing the rules, he brings forth worship. 

avidhi: no rule. äo: knowing. vidhāna: ordinance, rule prescription. äo: knowing.  jāyate: victorious. prati: towards. //21 

     This is the state of enlightenment or of being in saving Grace. Whatever is needed to be known is known. There is union with the feminine powers, and all of the methods of approaching the Divine are known.

kālāgnim āditaú k¨tvā māyāntaµ brahmadehagam

§ivo vi§vādyanantāntaú paraµ §aktitrayaµ matam //22

22. The manifested world is first begun with fire, then shaped with maya. The masculine force pervades the boundless created world with its triple powers spiritual creation, destruction and maintenance.  

kāla: time. agni: fire. ādita: the beginning. k¨tvā: producing. māya: supernatural power. anta: issue, event. brahma: the highest god or creator. deha: body, person. gam: go, move, approach mentally, perceive. §ivo: êiva, auspicious. vi§va: all, entire, whole. adyanant: adyanta: beginning and end. anta: end (in time), end of life, death. para: distant in time. §akti: ability, power. traya: triple. mata: thought. //22

     This verse gives clues as to how to shape the future world with maya. One starts with the awareness of totality and then removes that which does not belong in the desired world. The process of removal is called maya.

tadantarvarti yatkincit  §uddhamārge vyavasthitam /

aöurvi§uddham acirāt  ai§varaµ äanam a§nute //23

23. The inner continual process of life becomes a pure path for the one who perseveres in the rules. It quickly opens to the knowledge of the inner sovereign powers.

tad: therefore. antar: inward. varti: subsistence. yat: unite. kincit: doing anything. §uddham: purity. mārge: proper course. vyavasthiti: perseverance in. / aöu: small. vi§uddham: completely purified. acirāt: not long. ai§vara: supremacy. äanam: knowledge. a§nute: voracious. //23

taccodakaú §ivoäeyah  sarvaäaú parame§varaú /

sarvago nirmalaú svacchas  t¨ptaú svāyatanah §uchiú //24

24. That inner power is known as that of êiva and is the inner lord or Deva, all pervading, pure, fully satisfied, radiant and abiding in His own essential nature.

taccodakaú: that excitation, inner power. §ivoäeyah: known êiva. sarvaäaú: all knowledge. parama: most distant, highest. i§varaú: inner lord or god. / sarvago: allpervading , omnipresent, soul. nirmalaú: pure , shining. svacchas: clear. t¨ptaú: satiated. svāyatanah: one’s home, resting place. §uchiú: purity.//24

yathā nyagrodhab´jasthaú §aktirèpo mahādrumaú

tathā h¨dayab´jasthaµ jagadetaccarācaram //25

25. As the great banyan tree is contained within the energy of its seed, so also is the ‘evolutionary upper kingdom of Heaven’ contained as a seed in the hridaya or heart.

evaµ yo vetti tattvena  tasya nirvānagāmin´ /

d´k·a bhavatyasaµdigdha  tilājyāhutivarjitā //26

26. Truly, bound with the knowledge of the true state, the reaching for oblivion (nirvana) fades away, dedication comes into existence; doubts anointings and impressive religious ceremonies are abandoned.

evaµ: truly. yo: united. vetti: knower. tattvena: truth. tasya: mine. nirvāna: oblivion. gāmin´: going. / d´k·a: consecrate one’s self. bhava: origin. saµdigdha: uncertainty. tila: small particle. ājya: oblations. ahuti: invoking. varjit: free from.

mèrdhni vaktre ca h¨daye guhye mèrtau tathaiva ca /

nyāsaµ k¨tva §ikhām baddhvā  saptaviµ§atimantritām //27

27. Bring the physical body, the head, sexual organs and the heart into the state of bestowed impressed goodness and enchantment effected by either touching and clenching the nipples or caressing the breast.

mèrdhni: mèrdhan, the head, the first part of anything. ni: to bring into any state or condition. vaktre: vaktra: mouth, beginning, the initial or first term of a progression. ca: and. h¨daye: center or heart. guhye: concealed, sexual organs. mèrtau: material form. tathaiva ca: in like manner. / nyāsaµ placing, impress. k¨t: effecting: vā either §ikhām: nipple, baddh: clenched. vā: or. sap: caress. ta: the breast. viµ: vin: bestow §ati: goodness: mantritām: enchantments.//27

     This verse may well be the secret stage of Yoga that the masters would teach their ready students by allowing them to observe them in their meditation. It certainly would be a far better method of teaching than attempting to describe it. This verse is likewise an example of how the inner meaning of some verses was hidden. The words sap ta viµ  and §ati are compounded together to also produce the word for ‘twenty-seven’ which is much easier to read than to separate the words.

     The word § ikhām has the fundamental meaning of something pointed, which leads to its usage to describe the nipple. It also is used to describe such things as a peacock’s crest or comb which probably suggested to some translators that it could be applied to the tying of a lock of hair for a religious symbol. This leads to the translation that a tuft of hair is to be tied with twenty-seven mantras, which may be representative of the problems encountered with the Rudrayamala. However, it is only when the Sanskrit is unscrambled properly that a sensible meaning appears using the literal meanings of the words with no externally added words.

ekaikaµ tu di§ām bandhaµ da§ānām api yojayet /

tālatrayam purā dattvā sa§abdaµ vighna§āntaye //28

28. (That) single region produces close protection and union, giving thee three beginning controls: procuring vibrations (like gnosis), removal of obstacles and reducing passions.

ekaikaµ: one by one. tu: to have power. di§ām: direction. bandhaµ : bandh: to unite. da§ān: da§ā: condition or circumstance. nām: name, appearance. api: reaching to. yojayet: to unite. /tāla: measure, control. trayam: trai: to protect. purā: swelling. dat: da: producing. tvā: the state of being. sa§abdaµ: sa: procuring. §abda: vibrations. vighna: removal of obstacles. §āntaye: reducing passions. //28

§ikhāsaµkhyābhijaptena toyenābhyuk·ayet tataú

pu·pādikaµ kramāt sarvaµ linge vā sthaö¶ile thavā //29

29. The nipples are to be considered as spreading powerful divine liquid seed nourishing only one portion of all of the steps, from either a bare ground or a mountain as a sign of gender.

§ikhā: nipples. saµkhyā: to be considered as. abhija: produced all around. ap: divine fluid. tena: in that manner. toya: fluid. ena: it, this that, abhyuk·: sprinkling over, wetting. aye: vocative recollection of surprise et. tataú: spread, diffused. pu·: to be nourished. pādika: comprising (only) one partition or division. kramā: a step, going, course. sarvaµ: whole. liºge: liºga: the sign of gender. vā: ‘either a…’, sthaö¶ile: bare ground. thavā: tha: a mountain. vā: indeed, ‘or a …’. //29

caturda§ābhijaptena pu·peöāsanakalpanā

tatra s¨· iµ yajed v´raú punarevāsanaµ tataú //30

30. Play and directed work to fulfill a purpose is (first) performed (by) sitting. Under those circumstances with protracted sitting, soma (or an inner hero) is created and consecrated to evolve further.

caturda: cat: to go.  èrd: to play. §ā bhijā: with a principle or source. aptena: ap: work. tena: in that direction. pu·peöā: pu·: to fulfill (e.g. a wish). peöā: to embrace. āsana: sitting. kalpan: fashioning or performing. tatra: under those circumstances. s¨· iµ : emission, creation. yajed: yaj: to consecrate. v´raú: hero or an intoxicating beverage (soma). punar: to restore, purify, repeat. eva: as long as. asanaµ : sitting. tataú: protracted. //30

s¨· µ tu sampu ´k¨tya pa§cād yajanam ārabhet

sarvatattva susampèröaµ sarvābharaöa bhè·itām //31

31. Strong emission of soma is caused by uniting the buttocks after a sacrificial act. Seeking to obtain complete wholeness and reality.

s¨· iµ: emission. tu: to be strong. sampu ´: a kind of coitus. (smara chakra: smara Chandra: a kind of sexual union) sam: union of. pèta: the buttocks. k¨tya: action. pa§cād: pa§cāt: afterwards. yajanam: the act of performing a sacrifice. ārabhet: ārabh: reach, attain. sarva: whole. tattva: truth or true reality. su: to impel. sampèröaµ: filled with. sarvā: whole. bharaöa: maintaining. bhè·itām: bhè·: to seek. itām: ita: obtain. //31

     This verse has been translated as meaning normal sexual intercourse rather than the uniting of two buttocks or two perinea or yonis. Obviously for this practice to function properly the two individuals must have developed sensitivity in their normally deadened perinea as well as be reaching for union with each other rather than seeking their own satisfaction.

yajed dev´µ mahe§ān´µ saptaviµ§ati-mantritām

tataú sugandhipu·paistu yathā§aktyā samarcayet //32

32. Submit to the inner great feminine power by caressing and inciting the breast or perineum to stimulate the goodness (manifesting mantra) of visions or mantra according to the inner power and guided by the gods as indicated by the expanding sensory perceptions and the many evolutionary feelings.

yajed: yaj: consecrate. dev´µ: a female deity. mahe§ān´µ: mahe§āna: great lady. saptaviµ§a: sap: caress. ta: the breast. viµ: vin: to bestow, §ati: goodness. mantritām: mantritā: enchantment. tataú: that. sugandhi: sugandha: fragrance. pu·paistu: pu·pa: expanding. yathā§aktyvā: yathā§akti: according to power or ability. samarcayet: samar: accompanied by the gods. cayet: caya: a cover. //32

     This verse attempts to describe what follows naturally with two mutually dedicated individuals.

pèjayet parayā bhaktyā ātmānaµ ca nivedayet

evaµ yajanam ākhyātam agnikārye pyayaµ vidhiú //33

33. Honoring and being overwhelmed by the activity of sacrificing to each other and the complete sharing of experiences of the Soul feeds the inner fires. Truth is approached and known.

pèjayet: pèjayāna: honoring. parayā: parayatta: overwhelmed by. bhaktyā: bhakta: engaged in. ātmānaµ: the Soul. ca: and. nivedayet: reporting or relating. evaµ: thus. yajanam: the act of sacrificing. ākhyātam: made known. agnikārye: feeding the inner sacrificial fire. pyayaµ: approach. vidhiú: law. //33

k¨tapèja vidhi samaran prasiddhanyati //34

34. Great success and wealth begins with the seed of making a consecrated and prescribed act of union correctly.

k¨ta: made. pèja: to initiate, consecrate. vidhi: prescribed act or rite. samyak: right, correct smaran: act of love or union. b´jam: beginning, seed. pra: great. sid: to turn out well, have success. dhanya: bringing or bestowing wealth. //34

ādyantarahitaµ b´jam vikasat tithimadhyagaµ

h¨tpadmāntargataµ dhyāyet somām§aµ nityam abhyaset //35

35. Free from beginning or ending, the fire of the seed expands and goes to the belly imagined as within the eternal reigning moon part of the Lotus heart.

adyanta: beginning and end. rahita: separated or free from. b´jam: seed. vikasa: extend, increase, to open, expand. tithi: titha: fire, love. madhya: middle. ga: going. h¨t: bringing, h¨d: heart. padma: lotus. antar: within. gata: going. dhyāyat: imagining. soma: moon. am§a: part. nityam: eternal. abhyas: reign over. //35

yānyān kāmayate kāmā stāµstācch´dhādhramavāpnuyāt /

asmāt pratyak·atām eti sarvaäatvaµ na saµ§ayaú //36

36. Going, going with Love. Love without a defect, to strive after a place of strength, to arrive at the goal. Becoming an immovable living supernatural being approaching knowledge of all and with no doubt about it.

yānyān: going going. kāma: love. yat: strive after. stāµ: sthaman: place seat, strength. sta: to stand firm. acchidhra: without a hole. mava: nava: new. ap: water, work, to arrive at one’s aim or end, become filled. / asmāt: stone. prat: prati: to go towards. yak·a: a living supernatural being tām: to become immovable. eti: approach. sarva: everything. äa: to know. tvaµ: thee. na: saµ§ayaú: no doubt about it. //36

evaµ mantra phalavāptirity etad rudrayāmalam /

etad abhyāsatah siddhiú sarvaäatvam avāpyate //37

37. This manifested mantra bursts forth from the combined masculine and feminine powers to attain all the knowledge and powers.

evaµ: this. mantra: thought. phala: to bring to maturity. avāpti: avapti: attainment, obtaining vā: like. āpti: connection, sexual intercourse. etad: this. rudrayāmalam. / etad: this. abhya: towards. asa: the lower part of the body, behind, posteriors. siddhiú: attainment. sarvaäa: knowing all. tvam: thee. avāpya: avapya: to be obtained. //37

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