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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.
7,694 verses · page 112 of 129
तदन्तरे च षट्कोणं द्विषट्कोणं तदन्तरे | तन्मध्येऽष्टदलं पद्मं तन्मध्ये चन्द्रमण्डलम्
tadantare ca ṣaṭkoṇaṃ dviṣaṭkoṇaṃ tadantare | tanmadhye'ṣṭadalaṃ padmaṃ tanmadhye candramaṇḍalam
तन्मध्ये शून्यरूपं तु निराकारं निरञ्जनम् | तत्त्वज्ञानाश्रितानन्दविद्यात्मानं ममास्पदम्
tanmadhye śūnyarūpaṃ tu nirākāraṃ nirañjanam | tattvajñānāśritānandavidyātmānaṃ mamāspadam
स्थूलसूक्ष्ममयं शुद्धं वाच्यवाचकभावनम् | अभेदं तु ममात्मानं कोटिसूर्यसमप्रभम्
sthūlasūkṣmamayaṃ śuddhaṃ vācyavācakabhāvanam | abhedaṃ tu mamātmānaṃ koṭisūryasamaprabham
कोटिविद्युत्प्रभाकारं चन्द्रकोटिसुशीतलम् | सर्वव्यापक मीशानमभेदज्ञानकारणम्
koṭividyutprabhākāraṃ candrakoṭisuśītalam | sarvavyāpaka mīśānamabhedajñānakāraṇam
विधातारं परब्रह्म सर्वज्ञं सर्वदशीनम् | सर्वशास्त्रप्रवक्तारं ज्ञानज्ञेयं चराचरम्
vidhātāraṃ parabrahma sarvajñaṃ sarvadaśīnam | sarvaśāstrapravaktāraṃ jñānajñeyaṃ carācaram
अष्टहस्तं विशालाक्षं शूलिनं मुण्डमालिनम् | जरातीतं निवीकल्पं तरुणं तारकं हरम्
aṣṭahastaṃ viśālākṣaṃ śūlinaṃ muṇḍamālinam | jarātītaṃ nivīkalpaṃ taruṇaṃ tārakaṃ haram
हरिं ब्रह्माणमीशानं त्रिलोकानां प्रभामयम् | अभेद्यभेदकं सिद्धं सिद्धासनकरं सुरम्
hariṃ brahmāṇamīśānaṃ trilokānāṃ prabhāmayam | abhedyabhedakaṃ siddhaṃ siddhāsanakaraṃ suram
गन्धर्वनगरं देशं विशेषं सर्वतोमुखम् | अकालतारकं स्वाहास्वधाशक्तिसमन्वितम्
gandharvanagaraṃ deśaṃ viśeṣaṃ sarvatomukham | akālatārakaṃ svāhāsvadhāśaktisamanvitam
कोटिकालानलाकारं रौद्रं रुद्रात्मकं भवम् | कन्याश्रीसुन्दरीकाटिमण्डलान्तःप्रकाशकम्
koṭikālānalākāraṃ raudraṃ rudrātmakaṃ bhavam | kanyāśrīsundarīkāṭimaṇḍalāntaḥprakāśakam
तेजोबिम्बं भासमानं सर्वव्याधिनिकृन्तनम् | हृषीकेशानन्दसिद्धं त्रिविक्रमफलोदयम्
tejobimbaṃ bhāsamānaṃ sarvavyādhinikṛntanam | hṛṣīkeśānandasiddhaṃ trivikramaphalodayam
नृसिंहक्रोधनिलयं सर्वदैत्यविनाशनम् | मीनावतारवेदार्थसमुद्धरणकारणम्
nṛsiṃhakrodhanilayaṃ sarvadaityavināśanam | mīnāvatāravedārthasamuddharaṇakāraṇam
कूर्मपृष्ठाधारचक्रं वराहदन्तभूषणम् | नरसिंहाकारभक्तरक्षकं परमेश्वरम्
kūrmapṛṣṭhādhāracakraṃ varāhadantabhūṣaṇam | narasiṃhākārabhaktarakṣakaṃ parameśvaram
महेन्द्ररक्षकं दैत्यदर्पघ्नं वामनं तनुम् | दैत्यक्षत्रियदर्पघ्नं परशुरामं द्विजाधिपम्
mahendrarakṣakaṃ daityadarpaghnaṃ vāmanaṃ tanum | daityakṣatriyadarpaghnaṃ paraśurāmaṃ dvijādhipam
भृगुवंशपतिं सत्यज्ञानावतारमुत्तमम् | श्रीरामं पावनं रक्षोहन्तारं तापसं गुरुम्
bhṛguvaṃśapatiṃ satyajñānāvatāramuttamam | śrīrāmaṃ pāvanaṃ rakṣohantāraṃ tāpasaṃ gurum
त्रैलोक्याधारमानन्दरूपं हलधरं परम् | अनन्तं योगिनामाद्यं सहस्राङ्कफणान्वितम्
trailokyādhāramānandarūpaṃ haladharaṃ param | anantaṃ yogināmādyaṃ sahasrāṅkaphaṇānvitam
बुद्धं निराकारधर्मं सर्वशास्त्रार्थवर्धकम् | नित्यश्रुत्युदितामोदधर्माधर्मविवजीतम्
buddhaṃ nirākāradharmaṃ sarvaśāstrārthavardhakam | nityaśrutyuditāmodadharmādharmavivajītam
स्वयम्भुवं स्वप्रकाशं परमात्मानं मङ्गलम् | एकाकारं धर्मचक्रवेदिनं स्वच्छसङ्गरम्
svayambhuvaṃ svaprakāśaṃ paramātmānaṃ maṅgalam | ekākāraṃ dharmacakravedinaṃ svacchasaṅgaram
दुष्टनिग्रहकर्तारं महावीरं धनञ्जयम् | श्रीकृष्णं सर्वसेवाभिः पूजितं तन्मयं शुभम्
duṣṭanigrahakartāraṃ mahāvīraṃ dhanañjayam | śrīkṛṣṇaṃ sarvasevābhiḥ pūjitaṃ tanmayaṃ śubham
विमदं रक्षकं ध्यानज्ञानमोक्षप्रकाशकम् | राजराजेश्वरं वास्यं सर्वलोकनिषेवितम्
vimadaṃ rakṣakaṃ dhyānajñānamokṣaprakāśakam | rājarājeśvaraṃ vāsyaṃ sarvalokaniṣevitam
सर्वदेहस्थितं धर्मं धर्मात्मानं विनोदिनम् | व्यापकं व्यापकाधारं निवीकल्पं सुधामयम्
sarvadehasthitaṃ dharmaṃ dharmātmānaṃ vinodinam | vyāpakaṃ vyāpakādhāraṃ nivīkalpaṃ sudhāmayam
विशिष्टं पञ्चपाषाणमहापीठनिवासिनम् | अनन्तानन्तमहिमं कपालशूलधारिणम्
viśiṣṭaṃ pañcapāṣāṇamahāpīṭhanivāsinam | anantānantamahimaṃ kapālaśūladhāriṇam
त्रिरेखामण्डलस्थानं चतुर्वेदक्रमाकरम् | एकवक्त्रं द्विपादं च द्विमुखञ्च चतुष्पदम्
trirekhāmaṇḍalasthānaṃ caturvedakramākaram | ekavaktraṃ dvipādaṃ ca dvimukhañca catuṣpadam
त्रिमुखं षड्भुजं नाथं चतुर्वक्त्रं विधिं परम् | अष्टाम्भोजभुजाम्भोजं पञ्चवक्त्रं त्रिलोचनम्
trimukhaṃ ṣaḍbhujaṃ nāthaṃ caturvaktraṃ vidhiṃ param | aṣṭāmbhojabhujāmbhojaṃ pañcavaktraṃ trilocanam
शिवं दशभुजं सौख्यं सुन्दरं श्रीषडाननम् | नित्यं द्वादशहस्तञ्च सर्वास्त्रधारिणं ध्रुवम्
śivaṃ daśabhujaṃ saukhyaṃ sundaraṃ śrīṣaḍānanam | nityaṃ dvādaśahastañca sarvāstradhāriṇaṃ dhruvam
सप्तमुखं महाकायं चतुर्दशभुजं प्रियम् | अष्टमुखं शिवाह्लादं भुजषोडशमण्डितम्
saptamukhaṃ mahākāyaṃ caturdaśabhujaṃ priyam | aṣṭamukhaṃ śivāhlādaṃ bhujaṣoḍaśamaṇḍitam
नवपद्ममुखाम्भोजमष्टादशभुजं विभुम् | उन्मत्तभैरवं कोटिमहाविद्याद्यवल्लभम्
navapadmamukhāmbhojamaṣṭādaśabhujaṃ vibhum | unmattabhairavaṃ koṭimahāvidyādyavallabham
अमरेशं महाकायमष्टादशभुजापतिम् | कालराशिं कृष्णवर्णं चित्रसर्पसुमालिनम्
amareśaṃ mahākāyamaṣṭādaśabhujāpatim | kālarāśiṃ kṛṣṇavarṇaṃ citrasarpasumālinam
शतवक्त्रं कोटिहस्तं सहस्रवदनाम्बुजम् | शतकोटिमुखं नित्यानन्दसन्तानमन्दिरम्
śatavaktraṃ koṭihastaṃ sahasravadanāmbujam | śatakoṭimukhaṃ nityānandasantānamandiram
अनन्तचरणाम्भोजमनन्तजनसेवितम् | अनन्तहस्तकमलमनन्तालङ्कृतोज्ज्वलम्
anantacaraṇāmbhojamanantajanasevitam | anantahastakamalamanantālaṅkṛtojjvalam
अन्तःप्रकाशनिकरमनन्तगुणसम्भवम् | अनन्तसृष्टिस्रष्टारमनन्तस्थितिकारणम्
antaḥprakāśanikaramanantaguṇasambhavam | anantasṛṣṭisraṣṭāramanantasthitikāraṇam
अनन्तकमलावन्ये चानन्तसंहृतिप्रियम् | अनन्तबीजनिकरमनन्तशास्त्रनिश्चयम्
anantakamalāvanye cānantasaṃhṛtipriyam | anantabījanikaramanantaśāstraniścayam
अनन्ततापसन्तृप्तमनन्तजलमध्यगम् | अनन्तपरमाधारमनन्तवह्निधारिणम्
anantatāpasantṛptamanantajalamadhyagam | anantaparamādhāramanantavahnidhāriṇam
अनन्ताकाशनिकरमनन्तपृथिवीपतिम् | अनन्तज्वालामालाढ्यमनन्तबुद्धिकारणम्
anantākāśanikaramanantapṛthivīpatim | anantajvālāmālāḍhyamanantabuddhikāraṇam
अनन्तस्थानपूजाढ्यमनन्तनामसिद्धिदम् | अनन्तगतिविज्ञानमनन्तराज्यदं सुखम्
anantasthānapūjāḍhyamanantanāmasiddhidam | anantagativijñānamanantarājyadaṃ sukham
अनन्तधर्मशास्त्रार्थकिरणं काव्यपूजितम् | अनन्तदेवतास्थानमनन्तकर्मसिद्धिदम्
anantadharmaśāstrārthakiraṇaṃ kāvyapūjitam | anantadevatāsthānamanantakarmasiddhidam
अनन्तमालागुटिकाजापिनं नित्यसिद्धिदम् | अनन्तचित्तसञ्चारमनन्तानन्तविक्रमम्
anantamālāguṭikājāpinaṃ nityasiddhidam | anantacittasañcāramanantānantavikramam
अनन्तजीवसंज्ञानमनन्तभावनाप्रियम् | अनन्तनिर्मलानन्दमनन्तप्राणिवल्लभम्
anantajīvasaṃjñānamanantabhāvanāpriyam | anantanirmalānandamanantaprāṇivallabham
अनन्तगाथाकर्तारमनन्तसिन्धुसंस्थितम् | सर्वतः पाणिपादान्तं सर्वतोऽक्षिशिरोमुखम्
anantagāthākartāramanantasindhusaṃsthitam | sarvataḥ pāṇipādāntaṃ sarvato'kṣiśiromukham
सर्वमावृत्य तिष्ठन्तमपराजितमीश्वरम् | ध्यात्वाऽऽनन्दमयं देवं पीठमध्ये च साधकम्
sarvamāvṛtya tiṣṭhantamaparājitamīśvaram | dhyātvā''nandamayaṃ devaṃ pīṭhamadhye ca sādhakam
शाकिनीदेवशक्तिश्रीप्रेमाह्लादपरायणम् | देवदेवं विश्वमयं शाक्यरूपं सनातनम्
śākinīdevaśaktiśrīpremāhlādaparāyaṇam | devadevaṃ viśvamayaṃ śākyarūpaṃ sanātanam
मम रूपं यदा नाम्ना स्तौति कामविनोदिनम् | ध्यात्वा चक्रपुरे योगी निरालम्बो दिगम्बरः
mama rūpaṃ yadā nāmnā stauti kāmavinodinam | dhyātvā cakrapure yogī nirālambo digambaraḥ
गगने चक्रसारं तु कुलनाम्ना प्रतिष्ठितम् | ध्यात्वा भवति योगीन्द्रः खेचरो गतभीः प्रभुः
gagane cakrasāraṃ tu kulanāmnā pratiṣṭhitam | dhyātvā bhavati yogīndraḥ khecaro gatabhīḥ prabhuḥ
अनायासेन सिद्धिः स्याद् ज्ञानी च ज्ञानवान् भवेत् | ऊर्ध्वमुखं कण्ठपद्मं तदग्रे चक्रमण्डलम्
anāyāsena siddhiḥ syād jñānī ca jñānavān bhavet | ūrdhvamukhaṃ kaṇṭhapadmaṃ tadagre cakramaṇḍalam
अधोमुखं नेत्रपद्मं द्विदलं चातिसुन्दरम् | तदग्रे च महाचक्रं तदाकारं महाप्रभम्
adhomukhaṃ netrapadmaṃ dvidalaṃ cātisundaram | tadagre ca mahācakraṃ tadākāraṃ mahāprabham
द्विचक्रसङ्गमं यत्र दृश्यते रात्रियोगतः | तदा भवति देवेश चतुर्द्वारं मनोहरम्
dvicakrasaṅgamaṃ yatra dṛśyate rātriyogataḥ | tadā bhavati deveśa caturdvāraṃ manoharam
चक्रं निरञ्जनं ज्ञानज्ञेयं मन्त्रमयं शिव | यो जानाति महादेव स भवेत् कल्पपादपः
cakraṃ nirañjanaṃ jñānajñeyaṃ mantramayaṃ śiva | yo jānāti mahādeva sa bhavet kalpapādapaḥ
इति कण्ठस्य माहात्म्यं संक्षेपात् कथितं मया | जानाति योगी ध्यानेन ज्ञानयुक्तेन चेतसा
iti kaṇṭhasya māhātmyaṃ saṃkṣepāt kathitaṃ mayā | jānāti yogī dhyānena jñānayuktena cetasā
पश्यत्येव महात्मानं ज्ञानज्ञेयं सुधामयम् | कोटिवर्षशतेनापि कथितुं नैव शक्यते
paśyatyeva mahātmānaṃ jñānajñeyaṃ sudhāmayam | koṭivarṣaśatenāpi kathituṃ naiva śakyate
तव भक्त्या महादेव तवायुःक्षेत्ररक्षणात् | इदानीं कथितं कण्ठपद्मसञ्चारमङ्गलम्
tava bhaktyā mahādeva tavāyuḥkṣetrarakṣaṇāt | idānīṃ kathitaṃ kaṇṭhapadmasañcāramaṅgalam
अप्रकाश्यं महागुह्यं शब्दब्रह्मस्वरूपकम् | निर्जने दोषरहिते व्याधिबाधाविवजीते
aprakāśyaṃ mahāguhyaṃ śabdabrahmasvarūpakam | nirjane doṣarahite vyādhibādhāvivajīte
सुभिक्षानिन्दारहिते स्थित्वा तत्र दृढव्रतः | भावयेत् परया भक्त्या तव रूपं विचिन्तयन्
subhikṣānindārahite sthitvā tatra dṛḍhavrataḥ | bhāvayet parayā bhaktyā tava rūpaṃ vicintayan
अचिराद्योगसिद्धः स्यान्निदानज्ञानसिद्धिभाक् | श्रीमातृका महादेवी लीलावती शुभा सती
acirādyogasiddhaḥ syānnidānajñānasiddhibhāk | śrīmātṛkā mahādevī līlāvatī śubhā satī
अम्बा गुर्वी गुरुशक्तिः पातु मामतिकातरम् | तामम्बामम्बुजाक्षीं च प्रणम्य च पुनः पुनः
ambā gurvī guruśaktiḥ pātu māmatikātaram | tāmambāmambujākṣīṃ ca praṇamya ca punaḥ punaḥ
इदानीं कथये नाथ भ्रूपद्मज्ञाननिर्णयम्
idānīṃ kathaye nātha bhrūpadmajñānanirṇayam
कथयस्व वरारोहे कामनासिद्धिमङ्गलम् | अप्रकाश्यं महाज्ञानं यदि स्नेहोऽस्ति मां प्रति
kathayasva varārohe kāmanāsiddhimaṅgalam | aprakāśyaṃ mahājñānaṃ yadi sneho'sti māṃ prati
अनादिशास्त्रगोप्यं तु सर्वतन्त्रेषु गोपितम् | सुखस्नेहकृपादृष्ट्या सर्वतत्त्वसुमङ्गलम्
anādiśāstragopyaṃ tu sarvatantreṣu gopitam | sukhasnehakṛpādṛṣṭyā sarvatattvasumaṅgalam
ज्ञानगम्यं शब्दजालं कोमलान्तःप्रकाशकम् | आयुरारोग्यजननं धर्मार्थकाममोक्षदम्
jñānagamyaṃ śabdajālaṃ komalāntaḥprakāśakam | āyurārogyajananaṃ dharmārthakāmamokṣadam
भ्रूपद्मद्विदलं सिद्धमुनिमण्डलसङ्कुलम् | ज्ञानिनामात्मसिद्धान्तरूपज्ञानसमागमम्
bhrūpadmadvidalaṃ siddhamunimaṇḍalasaṅkulam | jñānināmātmasiddhāntarūpajñānasamāgamam
यामलस्य महारुद्रसेवितस्य वरानने | वद विस्तार्य यत्नेन जीवन्मुक्तिपदं यतः
yāmalasya mahārudrasevitasya varānane | vada vistārya yatnena jīvanmuktipadaṃ yataḥ
लभ्यते तत्क्षणादेव कृपया करुणामयि | कालकूटप्रभावेण चात्मनो विस्मृतिर्गता
labhyate tatkṣaṇādeva kṛpayā karuṇāmayi | kālakūṭaprabhāveṇa cātmano vismṛtirgatā