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Rudrayāmala Uttara Tantra
A Yāmala of the Vidyāpīṭha, a Śākta compendium of the eastern schools, and a title cited far more often than it can be found — the text the Vijñāna Bhairava names as its source.
Few titles are quoted more often in tantric Sanskrit than the Rudrayāmala, and few are harder to hold. Abhinavagupta cites it; Jayaratha cites it; the Bengali Śākta digests cite it constantly; the Vijñāna Bhairava names it as its own parent. The book that now circulates under the name will not account for most of what is credited to it — and that discrepancy is itself one of the more instructive facts about how this literature travelled.
What a yāmala isयामल
Yāmala means a pair, a couple, a union; the ordinary Sanskrit word for twins stands beside it. A Yāmala tantra is revelation arising from the union of Rudra and his Śakti rather than from Śiva alone, and the consequence is formal as well as doctrinal. Texts of this class are dialogues throughout — Bhairava and the Goddess in alternating question and answer, neither of them merely the audience. The teaching that Śakti and the possessor of Śakti are never separate is, in a Yāmala, a statement about the shape of the book as much as about the nature of things.
Within the Bhairava stream the Yāmalas belong to the Vidyāpīṭha, the goddess-centred half of the revelation, and the canonical lists count eight of them — a yāmalāṣṭaka. Which eight varies from source to source. Brahmayāmala, Viṣṇuyāmala, Rudrayāmala, Skandayāmala, Ruruyāmala, Vetālayāmala, Svacchandayāmala, Ātharvaṇayāmala are among the names that recur, in shifting combinations and sometimes with others in their place. As with the twenty-eight Āgamas and the sixty-four Bhairava tantras, the number describes how the tradition conceived its canon rather than what can be counted on a shelf.
One Yāmala survives in something close to its early form, and it shows what the class was. The Brahmayāmala, also called the Picumata, is preserved in a Nepalese palm-leaf manuscript copied in the eleventh century, and it is uncompromising: its deity is Kapālīśabhairava with the goddess Caṇḍā Kāpālinī, its practitioner carries the skull-staff and the skull-bowl, and its rites belong squarely to the cremation ground and the cult of the yoginīs. That is the world the Yāmalas came out of — older, fiercer and far more concretely ritual than the philosophical Trika that grew from the same soil.
Two Rudrayāmalas
The Rudrayāmala that the Kashmirian authors knew is not extant. Abhinavagupta and Jayaratha quote a text of that name; later digests quote it at length; and no manuscript answering to those quotations has been identified. What does survive, printed repeatedly in Calcutta and Varanasi since the later nineteenth century, is the Rudrayāmala Uttara Tantra — the "latter" Rudrayāmala, a long Śākta work whose language, cast of goddesses and ritual assumptions place it in eastern India and centuries after the Kashmirian citations. Estimates of its date differ and none is secure; few would put its present shape earlier than the fifteenth or sixteenth century, and portions of it are probably later still.
What the Uttara Tantra contains
None of that makes the surviving text uninteresting. It is a substantial and wide-ranging Śākta compendium, and it is one of the places where a reader can watch several currents run together.
- Mantroddhāraमन्त्रोद्धार · extraction
- The drawing-out of mantras from a lettered diagram. The syllables are not simply given; they are extracted from a grid by a stated procedure, so that a mantra arrives as an operation rather than as a word. A great deal of the text is taken up with this, and it is the most technical thing in it.
- The Goddess
- Tārā above all, but also Kālī, Bhairavī and material belonging to the Śrīvidyā, together with the hymns, protective kavacas and thousand-name litanies that attend them. The theology is that of the Mahāvidyās, the eastern Śākta cult of the ten great goddesses — one of the clearest indications that the text as we have it is not an early Kashmirian Vidyāpīṭha work.
- Cīnācāraचीनाचार · the way of Mahācīna
- The text carries the well-known story of Vasiṣṭha, who fails to propitiate Tārā by orthodox austerity, is directed to Mahācīna, and finds there a teaching conducted in wine and flesh and the company of women, which he is made to accept before he can succeed. It is one of the tradition's own accounts of why a transgressive rite exists at all, and it is largely through this text that the story is known.
- The subtle body
- The channels, the centres, the ascent of kuṇḍalinī, the retention and movement of breath. This is the material that made the book useful far outside its own school, and it is the physiology that the breath teachings assume throughout.
- Yoga and observance
- Long stretches on posture, prāṇāyāma and mudrā, on the discipline and the grades of the practitioner, and on initiation, the qualifications of the guru, and the calendrical and domestic ritual of a Śākta household.
A conduit
The Uttara Tantra's real historical importance is as a channel. Material passed through it into compilations that had a far wider circulation than any Vidyāpīṭha scripture ever enjoyed — the Bengali Śākta digests, the ritual handbooks that depend on them, and from there into the printed devotional literature of the nineteenth century and after. A very large number of hymns, armours and mantra-prescriptions in ordinary use carry a colophon assigning them to the Rudrayāmala. Some of them are in the printed Uttara Tantra. Many are not, and were attached to the name for the authority it conferred.
That is worth stating plainly rather than treating as a scandal. Attribution in this literature is a claim about lineage and legitimacy, not a bibliographical statement, and a tradition which holds that its scriptures are fragments of an unbounded revelation has no difficulty at all with the idea that a teaching may be from the Rudrayāmala without being in any particular copy of it. The historian's problem and the tradition's self-understanding are simply not the same problem, and the honest course is to keep them apart.
The Vijñāna Bhairava's claim
The most consequential of these attributions is the Vijñāna Bhairava's. Its colophons place it within the Rudrayāmala and the tradition has always cited it so: one hundred and twelve dhāraṇās, a dialogue between Bhairava and the Goddess, presented as an extract drawn from the greater Yāmala.
What the claim is worth needs care in both directions. It cannot be verified, because the Rudrayāmala it refers to is lost; and it cannot be refuted from the surviving Uttara Tantra, which does not contain the Vijñāna Bhairava and is in any case too late to be the text meant. But the Vijñāna Bhairava's own antiquity does not rest on the attribution. It was known and quoted in Kashmir in the tenth and eleventh centuries; Kṣemarāja began a commentary on it, the Uddyota, which breaks off after the opening verses; and Śivopādhyāya completed the exegesis long afterwards with his Vivṛti. The text stands on that evidence whatever its parentage.
What the attribution does tell us is what its transmitters took its pedigree to be, and the choice is exact. A Yāmala is revelation issuing from the union of the two; and the Vijñāna Bhairava's opening argument, before it reaches a single practice, is that Śakti and the holder of Śakti are never in fact two, so that to enter Śakti is to enter Bhairava. A text that begins there names as its source the one class of scripture defined by precisely that union. Whether or not the descent is historical, the claim is doctrinally well judged — and that, in a tradition where lineage is a statement of what a teaching is, is not a trivial thing to have got right.
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ईश्वरस्य गृहस्थञ्च सप्तशून्ययुगात्मकम् | तिरस्करिण्या गेहस्थं सहस्राङ्कसमन्वितम्
īśvarasya gṛhasthañca saptaśūnyayugātmakam | tiraskariṇyā gehasthaṃ sahasrāṅkasamanvitam
किङ्किणीमन्दिरं पश्चादष्टचन्द्रसमन्वितम् | छिन्नमस्तागृहं पश्चाच्छून्याष्टचन्द्रमण्डलम्
kiṅkiṇīmandiraṃ paścādaṣṭacandrasamanvitam | chinnamastāgṛhaṃ paścācchūnyāṣṭacandramaṇḍalam
वागीश्वरीगृहं पश्चात् सप्तमं चन्द्रमण्डलम् | महाफलप्रदातारं धर्मो रक्षति तं पुनः
vāgīśvarīgṛhaṃ paścāt saptamaṃ candramaṇḍalam | mahāphalapradātāraṃ dharmo rakṣati taṃ punaḥ
ईश्वरस्य अधोगेहे बटुकस्य गृहं ततः | शून्याष्टमाद्यं स्वगृहं धर्मार्थकाममोक्षदम्
īśvarasya adhogehe baṭukasya gṛhaṃ tataḥ | śūnyāṣṭamādyaṃ svagṛhaṃ dharmārthakāmamokṣadam
तत्पश्चात् डाकिनीगेहं खशून्यमुनिसंयुतम् | हन्ति साधकसौख्यं हि क्षणादेव न संशयः
tatpaścāt ḍākinīgehaṃ khaśūnyamunisaṃyutam | hanti sādhakasaukhyaṃ hi kṣaṇādeva na saṃśayaḥ
स्वगृहे स्वीयमन्त्रस्य फलदं परिकीतीतम् | भीमादेवीगृहं पश्चात् खसप्तचन्द्रमण्डलम्
svagṛhe svīyamantrasya phaladaṃ parikītītam | bhīmādevīgṛhaṃ paścāt khasaptacandramaṇḍalam
भयदं सर्वदेशे तु वर्जयेद् गृहान्तरम् | लक्षवर्णं लिखेत् शेषगृहे द्वे पण्डितोत्तमः
bhayadaṃ sarvadeśe tu varjayed gṛhāntaram | lakṣavarṇaṃ likhet śeṣagṛhe dve paṇḍitottamaḥ
इन्द्रगेहावधिं धीरो वकारादिकवर्णकम् | क्षकारान्तं लिखेत्तत्र गणयेत् साधकस्ततः
indragehāvadhiṃ dhīro vakārādikavarṇakam | kṣakārāntaṃ likhettatra gaṇayet sādhakastataḥ
पूरकाङ्कमूद्र्ध्वदेशे हारकाङ्कमधो लिखेत् | निजनामाक्षरं यत्र तत्कोष्ठाङ्कं महेश्वर
pūrakāṅkamūdrdhvadeśe hārakāṅkamadho likhet | nijanāmākṣaraṃ yatra tatkoṣṭhāṅkaṃ maheśvara
नीत्त्वा च पूजयेद्विद्वान् स्वस्वगेहोर्ध्वदेशगैः | अङ्कैस्ततो हरेर्नाथ अधोऽङ्के हार्यशेषकम्
nīttvā ca pūjayedvidvān svasvagehordhvadeśagaiḥ | aṅkaistato harernātha adho'ṅke hāryaśeṣakam
विस्तारञ्चेद्देवताङ्गस्तदङ्गः शुभदः स्मृतः | अल्पाङ्गः शुभदः प्रोक्तः साधकस्य सुखावहः
vistārañceddevatāṅgastadaṅgaḥ śubhadaḥ smṛtaḥ | alpāṅgaḥ śubhadaḥ proktaḥ sādhakasya sukhāvahaḥ
एकाक्षरे महासौख्यं तत्रापि गणयेद् वचः | धीराङ्कः शून्यगामी च देवताङ्कस्तथा विभो
ekākṣare mahāsaukhyaṃ tatrāpi gaṇayed vacaḥ | dhīrāṅkaḥ śūnyagāmī ca devatāṅkastathā vibho
तदा नैव शुभं विद्यादशुभाय प्रकल्प्यते | एके धनमवाप्नोति द्वितीये राजवल्लभः
tadā naiva śubhaṃ vidyādaśubhāya prakalpyate | eke dhanamavāpnoti dvitīye rājavallabhaḥ
तृतीये जाप्यसिद्धिः स्याच्चतुर्थे मरणं ध्रुवम् | पञ्चमे पञ्चमानः स्यात् षष्ठे दुःखोत्कटानि च
tṛtīye jāpyasiddhiḥ syāccaturthe maraṇaṃ dhruvam | pañcame pañcamānaḥ syāt ṣaṣṭhe duḥkhotkaṭāni ca
शैवानां शाक्तवर्णानामित्यङ्कः परिगृह्यते | वैष्णवानां निषेधे च पञ्चमाङ्को निषेधकः
śaivānāṃ śāktavarṇānāmityaṅkaḥ parigṛhyate | vaiṣṇavānāṃ niṣedhe ca pañcamāṅko niṣedhakaḥ
यासां यासां देवतानां हिंसा तिष्ठति चेतसि | तन्मन्त्रग्रहणादेवाष्टैश्वर्ययुतो भवेत्
yāsāṃ yāsāṃ devatānāṃ hiṃsā tiṣṭhati cetasi | tanmantragrahaṇādevāṣṭaiśvaryayuto bhavet
यद्देवस्याश्रिता ये तु तद्गृहाङ्कं हरन्ति ते | ऊद्र्ध्वाङ्केन पूरयित्त्वा अधोऽङ्केन हरेत्सदा
yaddevasyāśritā ye tu tadgṛhāṅkaṃ haranti te | ūdrdhvāṅkena pūrayittvā adho'ṅkena haretsadā
ऋणिधनिमहाचक्रं वक्ष्यामि शृणु तत्त्वतः | दर्शनादेव कोष्ठस्य जानाति पूर्वजन्मगम्
ṛṇidhanimahācakraṃ vakṣyāmi śṛṇu tattvataḥ | darśanādeva koṣṭhasya jānāti pūrvajanmagam
देवं बहुतराङ्गेषु ज्ञात्वा सिद्धीश्वरो भवेत् | निजसेव्यां महाविद्यां गृहीत्वा मुक्तिमाप्नुयात्
devaṃ bahutarāṅgeṣu jñātvā siddhīśvaro bhavet | nijasevyāṃ mahāvidyāṃ gṛhītvā muktimāpnuyāt
कोष्ठशुद्धञ्च मन्त्रञ्च ये गृह्णन्ति द्विजोत्तमाः | तेषां दुःखानि नश्यन्ति ममाज्ञा बलवत्तरा
koṣṭhaśuddhañca mantrañca ye gṛhṇanti dvijottamāḥ | teṣāṃ duḥkhāni naśyanti mamājñā balavattarā
कोष्ठशुद्धं महामन्त्रं फलदं रुद्रभैरव | न हातव्यं महामन्त्रं सद्गुरुप्रियदर्शनात्
koṣṭhaśuddhaṃ mahāmantraṃ phaladaṃ rudrabhairava | na hātavyaṃ mahāmantraṃ sadgurupriyadarśanāt
तत्र कोष्ठं न विचार्यं चेज्जानाति विचार्यकम् | महाविद्या महामन्त्रे विचार्यकोटिपुण्यभाक्
tatra koṣṭhaṃ na vicāryaṃ cejjānāti vicāryakam | mahāvidyā mahāmantre vicāryakoṭipuṇyabhāk
अविचारे चोक्तफलं ददाति कामसुन्दरी | कोष्ठान्येकादशान्येव देवेन पूरितानि च
avicāre coktaphalaṃ dadāti kāmasundarī | koṣṭhānyekādaśānyeva devena pūritāni ca
अकारादिहकारान्तं लिखेत् कोष्ठेषु तत्त्ववित् | प्रथमं पञ्चकोष्ठेषु ह्रस्वदीर्घक्रमेण तु
akārādihakārāntaṃ likhet koṣṭheṣu tattvavit | prathamaṃ pañcakoṣṭheṣu hrasvadīrghakrameṇa tu
द्वयं द्वयं लिखेत्तत्र विचारे खलु साधकः | शेषेष्वेकैकशो वर्णान् क्रमशस्तु लिखेत्सुधीः
dvayaṃ dvayaṃ likhettatra vicāre khalu sādhakaḥ | śeṣeṣvekaikaśo varṇān kramaśastu likhetsudhīḥ
अमावर्ण द्वयस्यार्द्धावधिस्तु क्रमशोऽङ्ककम् | आद्यमन्दिरमध्ये तु षष्ठाङ्कं विलिखेद् बुधः
amāvarṇa dvayasyārddhāvadhistu kramaśo'ṅkakam | ādyamandiramadhye tu ṣaṣṭhāṅkaṃ vilikhed budhaḥ
द्वितीये षष्ठचिन्हञ्च तृतीये च गृहे तथा | चतुर्थे गगनाङ्कञ्च पञ्चमे चक्रत्रयं तथा
dvitīye ṣaṣṭhacinhañca tṛtīye ca gṛhe tathā | caturthe gaganāṅkañca pañcame cakratrayaṃ tathā
षष्ठचापे चतुर्थञ्च सप्तमे च चतुर्थकम् | अष्टमे गगनाङ्कञ्च नवमे दशमं तथा
ṣaṣṭhacāpe caturthañca saptame ca caturthakam | aṣṭame gaganāṅkañca navame daśamaṃ tathā
शेषमन्दिरमध्ये तु त्रयाङ्कं विलिखेत्ततः | एते नाथ साध्यवर्णाः कथिताः क्रमशो ध्रुवम्
śeṣamandiramadhye tu trayāṅkaṃ vilikhettataḥ | ete nātha sādhyavarṇāḥ kathitāḥ kramaśo dhruvam
कथयामि साधकार्णं सकलार्थनिरूपणम् | आद्यगेहे द्वितीयञ्च द्वितीये च तृतीयकम्
kathayāmi sādhakārṇaṃ sakalārthanirūpaṇam | ādyagehe dvitīyañca dvitīye ca tṛtīyakam
तृतीये पञ्चमं प्रोक्तं गगनं वेदपञ्चके | षष्ठे युगलमेवं हि सप्तमे चन्द्रमण्डलम्
tṛtīye pañcamaṃ proktaṃ gaganaṃ vedapañcake | ṣaṣṭhe yugalamevaṃ hi saptame candramaṇḍalam
अष्टमे गगनं प्रोक्तं नवमे च चतुर्थकम् | वेदञ्च दशमे प्रोक्तं चन्द्रमेकादशे तथा
aṣṭame gaganaṃ proktaṃ navame ca caturthakam | vedañca daśame proktaṃ candramekādaśe tathā
साधकार्णाः स्मृताः त्वेते वर्णमण्डलमध्यगाः | साध्यवर्णान् महादेव स्वरव्यञ्जनभेदकान्
sādhakārṇāḥ smṛtāḥ tvete varṇamaṇḍalamadhyagāḥ | sādhyavarṇān mahādeva svaravyañjanabhedakān
एवं हि सर्वमन्त्रार्णानमष्टाद्यङ्कैः प्रपूरयेत् | एकीकृत्य हरेदष्टसंख्याभिः क्षणवल्लभे
evaṃ hi sarvamantrārṇānamaṣṭādyaṅkaiḥ prapūrayet | ekīkṛtya haredaṣṭasaṃkhyābhiḥ kṣaṇavallabhe
यस्यापहस्थितं वर्णं तन्नेभव्यं मनौ शुभे | साधकाभिधानवर्णा स्वरव्यञ्जनभेदकान्
yasyāpahasthitaṃ varṇaṃ tannebhavyaṃ manau śubhe | sādhakābhidhānavarṇā svaravyañjanabhedakān
पृथक् पृथक् संस्थितांश्च व्यक्तं शृणु पुनः पुनः | द्वितीयाद्यङ्कचन्द्रान्ते संपूर्वाष्टभिराहरेत्
pṛthak pṛthak saṃsthitāṃśca vyaktaṃ śṛṇu punaḥ punaḥ | dvitīyādyaṅkacandrānte saṃpūrvāṣṭabhirāharet
मन्त्रो यस्त्वधिकाङ्कः स्यात्तदा मन्त्रं जपेत् सुधीः | समेऽपि च जपेन्मन्त्रं न जपेत्तु ऋणाधिके
mantro yastvadhikāṅkaḥ syāttadā mantraṃ japet sudhīḥ | same'pi ca japenmantraṃ na japettu ṛṇādhike
शून्ये मृत्युं विजानीयात्तस्माच्छून्यं विवर्जयेत् | द्वितीयाद्यङ्कजालञ्च वैष्णवे सुखदं स्मृतम्
śūnye mṛtyuṃ vijānīyāttasmācchūnyaṃ vivarjayet | dvitīyādyaṅkajālañca vaiṣṇave sukhadaṃ smṛtam
द्वितीयाद्यङ्कजालञ्च वैष्णवे सुखदं स्मृतम् | द्वितीयाद्यङ्कजालञ्च तथा वै परिकीतीतम्
dvitīyādyaṅkajālañca vaiṣṇave sukhadaṃ smṛtam | dvitīyādyaṅkajālañca tathā vai parikītītam
इन्द्राद्यङ्कं तथा नाथ सौरे शाक्ते शुभप्रदम् | तथा दिक्संख्यकाङ्कञ्च साधकस्य शुभप्रदम्
indrādyaṅkaṃ tathā nātha saure śākte śubhapradam | tathā diksaṃkhyakāṅkañca sādhakasya śubhapradam
तदङ्कं शृणु यत्नेन पूर्ववत् सकलं स्मृतम् | स्थलञ्चैव विभिन्नाङ्कमूद्र्ध्वाधश्च क्रमेण तु
tadaṅkaṃ śṛṇu yatnena pūrvavat sakalaṃ smṛtam | sthalañcaiva vibhinnāṅkamūdrdhvādhaśca krameṇa tu
साध्याङ्कान् साधकाङ्काÁश्च पूरयेद् गृहसंख्यया | गुणिते तु हृते चापि यच्छेषं जायते स्फुटम्
sādhyāṅkān sādhakāṅkāÁśca pūrayed gṛhasaṃkhyayā | guṇite tu hṛte cāpi yaccheṣaṃ jāyate sphuṭam
तदङ्कं कथयाम्यत्र एकादशगृहे स्थितम् | इन्द्रतारास्वर्गरवितिथिषड्वेददाहनाः
tadaṅkaṃ kathayāmyatra ekādaśagṛhe sthitam | indratārāsvargaravitithiṣaḍvedadāhanāḥ
अष्टवसु नवाङ्कस्थाः साध्यार्णगुणिता इति | दिग्भूगिरिश्रुतिगजवह्निपर्वतपञ्चमाः
aṣṭavasu navāṅkasthāḥ sādhyārṇaguṇitā iti | digbhūgiriśrutigajavahniparvatapañcamāḥ
वेदषष्ठानलाङ्कञ्च गणयेत् साधकाक्षरान् | नामाद्यक्षरमारभ्य यावन्मन्त्राक्षरं भवेत्
vedaṣaṣṭhānalāṅkañca gaṇayet sādhakākṣarān | nāmādyakṣaramārabhya yāvanmantrākṣaraṃ bhavet
तत्संख्याञ्च त्रिधा कृत्वा सप्तभिः संहरेद् बुधः | अधिकं च ऋणं प्रोक्तं तच्छेषं धनमुच्यते
tatsaṃkhyāñca tridhā kṛtvā saptabhiḥ saṃhared budhaḥ | adhikaṃ ca ṛṇaṃ proktaṃ taccheṣaṃ dhanamucyate
अथवान्यप्रकारञ्च कृत्वा मन्त्रं समाश्रयेत् | नामाद्यक्षरमारभ्य यावत् साधकवर्णकम्
athavānyaprakārañca kṛtvā mantraṃ samāśrayet | nāmādyakṣaramārabhya yāvat sādhakavarṇakam
तावत्संख्यां सप्तगुणं कृत्वा वामैर्हरेद् बुधः | श्रीविद्येतरविद्यायां गणना परिकीतीता
tāvatsaṃkhyāṃ saptaguṇaṃ kṛtvā vāmairhared budhaḥ | śrīvidyetaravidyāyāṃ gaṇanā parikītītā
अथवान्यप्रकारञ्च सकलान् साधकाक्षरान् | स्वरव्यञ्जनभेदेन द्विगुणीकृत्य साधकः
athavānyaprakārañca sakalān sādhakākṣarān | svaravyañjanabhedena dviguṇīkṛtya sādhakaḥ
साध्ययुक्तं ततः कृत्वा स्वरव्यञ्जनभेदकम् | अष्टाभिः संहरेदङ्कं शृणु संहारविग्रहम्
sādhyayuktaṃ tataḥ kṛtvā svaravyañjanabhedakam | aṣṭābhiḥ saṃharedaṅkaṃ śṛṇu saṃhāravigraham
पूर्वचारक्रमं सम्यक् सर्वत्रापि शुभाशुभम् | अस्य विचारमात्रेण सिद्धिः सर्वार्थसाधिका
pūrvacārakramaṃ samyak sarvatrāpi śubhāśubham | asya vicāramātreṇa siddhiḥ sarvārthasādhikā
पूर्वजन्माराधितायां तां प्राप्नोति हि देवताम् | अथान्यत् सम्प्रवक्ष्यामि सावधानावधारय
pūrvajanmārādhitāyāṃ tāṃ prāpnoti hi devatām | athānyat sampravakṣyāmi sāvadhānāvadhāraya
उल्काचक्रं सर्वसारं मन्त्रदोषादिनिर्णयम् | मत्स्याकारमूर्ध्वमुखं सर्वमन्त्रादि विग्रहम्
ulkācakraṃ sarvasāraṃ mantradoṣādinirṇayam | matsyākāramūrdhvamukhaṃ sarvamantrādi vigraham
स्कन्धदेशावधिर्नाथ पुच्छपर्यन्तमेव च | एकाक्षरादिमन्त्रादिद्वादशान्ताक्षरात्मकम्
skandhadeśāvadhirnātha pucchaparyantameva ca | ekākṣarādimantrādidvādaśāntākṣarātmakam
विलिखेत् पृष्ठदेशे तु शुभाशुभविशुद्धये | त्रयोदशाक्षरान् वाथ एकविंशाक्षरान्तकम्
vilikhet pṛṣṭhadeśe tu śubhāśubhaviśuddhaye | trayodaśākṣarān vātha ekaviṃśākṣarāntakam
नेतव्यं साधकैर्मन्त्रं पृष्ठस्थमुदरस्थकम् | तथा श्रीशुभदं प्रोक्तं कण्ठादिपुच्छकान्तकम्
netavyaṃ sādhakairmantraṃ pṛṣṭhasthamudarasthakam | tathā śrīśubhadaṃ proktaṃ kaṇṭhādipucchakāntakam
द्वाविंशादि चतुस्त्रिशदक्षरान्तमनुं शुभम् | पुच्छस्थं नापि गृह्णीयात् मुखस्थञ्च तथा ध्रुवम्
dvāviṃśādi catustriśadakṣarāntamanuṃ śubham | pucchasthaṃ nāpi gṛhṇīyāt mukhasthañca tathā dhruvam
शीर्षस्थञ्चापि गृह्णीयात् तदक्षरं शृणु प्रभो | पञ्चत्रिंशादि द्विचतुर्द्वाविंशदन्तमेव च
śīrṣasthañcāpi gṛhṇīyāt tadakṣaraṃ śṛṇu prabho | pañcatriṃśādi dvicaturdvāviṃśadantameva ca
मस्तकस्थं शुभं प्रोक्तं मुखवर्णान् शृणु प्रभो | त्रिचत्वारिंशदर्णादि एकपञ्चाशदन्तकम्
mastakasthaṃ śubhaṃ proktaṃ mukhavarṇān śṛṇu prabho | tricatvāriṃśadarṇādi ekapañcāśadantakam
मुखस्थमन्तमशुभं न गृह्णीयात् कदाचन | पृष्ठस्थं शृणु यत्नेन निरर्थकमहाश्रमम्
mukhasthamantamaśubhaṃ na gṛhṇīyāt kadācana | pṛṣṭhasthaṃ śṛṇu yatnena nirarthakamahāśramam