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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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श्रमगात्रस्य पीडाभिर्देवता कुप्यतेऽनिशम् | द्विपञ्चाशदक्षरादि एकषष्टितमान्तकान्
śramagātrasya pīḍābhirdevatā kupyate'niśam | dvipañcāśadakṣarādi ekaṣaṣṭitamāntakān
वर्णान् पुच्छस्थितानेतान् नेत्रस्थान् शृणु वल्लभ | द्विषष्टितमवर्णादि चतुःषष्ट्यक्षरान्तकान्
varṇān pucchasthitānetān netrasthān śṛṇu vallabha | dviṣaṣṭitamavarṇādi catuḥṣaṣṭyakṣarāntakān
अङ्कं लोचनसंस्थं च ततोऽन्यं रसनास्थितम् | तत्सर्वं शुभदं प्रोक्तमेतदन्यतमं स्मृतम्
aṅkaṃ locanasaṃsthaṃ ca tato'nyaṃ rasanāsthitam | tatsarvaṃ śubhadaṃ proktametadanyatamaṃ smṛtam
वैष्णवानाञ्च शैवानां शाक्तानां मन्त्रजापने | ततोऽन्यदेवभक्तानां भुक्तिमुक्तिप्रदं नृणाम्
vaiṣṇavānāñca śaivānāṃ śāktānāṃ mantrajāpane | tato'nyadevabhaktānāṃ bhuktimuktipradaṃ nṛṇām
अथ वक्ष्ये महादेव चक्रसारं सुदुर्लभम् | रामचक्रं महाविद्या सर्वमन्दिरमेव च
atha vakṣye mahādeva cakrasāraṃ sudurlabham | rāmacakraṃ mahāvidyā sarvamandirameva ca
सर्वसिद्धिप्रदं मन्त्रं निजनामस्थमाश्रयेत् | तदैव सिद्धिमाप्नोति सत्यं सत्यं महेश्वर
sarvasiddhipradaṃ mantraṃ nijanāmasthamāśrayet | tadaiva siddhimāpnoti satyaṃ satyaṃ maheśvara
तत्प्रकारं शृणु क्रोधभैरव प्रियवल्लभ | नवाङ्कान् प्रलिखेद् विद्वान् वामदक्षिणभागतः
tatprakāraṃ śṛṇu krodhabhairava priyavallabha | navāṅkān pralikhed vidvān vāmadakṣiṇabhāgataḥ
तन्मध्ये क्रमशो दद्यात् तथा सप्तदशाङ्ककान् | दक्षिणादिक्रमेणैवमुक्तविद्याः समालिखेत्
tanmadhye kramaśo dadyāt tathā saptadaśāṅkakān | dakṣiṇādikrameṇaivamuktavidyāḥ samālikhet
अकारादिक्षकारान्तं सर्वस्मिन् मन्दिरे लिखेत् | बालादिदेवताः सर्वा भ्रामर्यन्ताश्च देवताः
akārādikṣakārāntaṃ sarvasmin mandire likhet | bālādidevatāḥ sarvā bhrāmaryantāśca devatāḥ
अस्याकाशविधे गेहे सान्तनित्यं फलप्रदम् | पुनवीलोममार्गेण आदिक्षान्तार्णमन्दिरे
asyākāśavidhe gehe sāntanityaṃ phalapradam | punavīlomamārgeṇa ādikṣāntārṇamandire
रक्तदन्तादि श्रीविद्या मन्त्रान्तं विलिखेद् बुधः | क्षकाराद्यनुलोमेन अकारान्तं लिखेत् ततः
raktadantādi śrīvidyā mantrāntaṃ vilikhed budhaḥ | kṣakārādyanulomena akārāntaṃ likhet tataḥ
पुनस्तच्छेषविद्याश्च शेषगेहे लिखेत् सदा | कायशोधनमुख्यादि शैलवासिनि मन्त्रकम्
punastaccheṣavidyāśca śeṣagehe likhet sadā | kāyaśodhanamukhyādi śailavāsini mantrakam
पञ्चविंशतिगेहस्थं गणयेत् साधकस्ततः | गृहस्थमङ्कं वक्ष्यामि शृणु योगीशवल्लभ
pañcaviṃśatigehasthaṃ gaṇayet sādhakastataḥ | gṛhasthamaṅkaṃ vakṣyāmi śṛṇu yogīśavallabha
बालागृहादिशेषान्तं मुनिहस्तविधौ गृहे | क्रमेण शृणु तत्सर्वं सावधानावधारय
bālāgṛhādiśeṣāntaṃ munihastavidhau gṛhe | krameṇa śṛṇu tatsarvaṃ sāvadhānāvadhāraya
दक्षिणावर्तयोगेन गणयेत् क्रमशो बुधः | वसुसप्तपञ्चमेषुवह्निवेदानलस्तथा
dakṣiṇāvartayogena gaṇayet kramaśo budhaḥ | vasusaptapañcameṣuvahnivedānalastathā
मुनिषष्ठाद्यवेदाश्च सप्तेषुमुनयस्तथा | पञ्चवेदेषुवसवो वेदेषुवह्नयस्तथा
muniṣaṣṭhādyavedāśca sapteṣumunayastathā | pañcavedeṣuvasavo vedeṣuvahnayastathā
वह्निवेदाश्च सम्प्रोक्ता आकाशं तदनन्तरम् | आकाशानन्तरे गेहे अनलं परिकीतीतम्
vahnivedāśca samproktā ākāśaṃ tadanantaram | ākāśānantare gehe analaṃ parikītītam
तत्पश्चात् सर्वगेहेषु सर्वाङ्कं दक्षतः शृणु | वह्नि वह्निवेदवह्नि वेदवह्नय एव च
tatpaścāt sarvageheṣu sarvāṅkaṃ dakṣataḥ śṛṇu | vahni vahnivedavahni vedavahnaya eva ca
श्रवणाक्षिवेदबाण वेदेषु सप्तकस्तथा | षष्ठाष्टसप्तमाः प्रोक्ता वह्न्यग्नीषु मुनिस्तथा
śravaṇākṣivedabāṇa vedeṣu saptakastathā | ṣaṣṭhāṣṭasaptamāḥ proktā vahnyagnīṣu munistathā
मुनीषु बाणवेदाश्च मुन्यग्निवह्नयस्तथा | वह्निवेदबाणसप्त अष्टाङ्कवेदबाणकाः
munīṣu bāṇavedāśca munyagnivahnayastathā | vahnivedabāṇasapta aṣṭāṅkavedabāṇakāḥ
पञ्चसप्तानलाग्निश्च वह्नीषुबाणबाणकाः | बाणवेदकान्तवेदकान्तश्रुतिचतुर्थकाः
pañcasaptānalāgniśca vahnīṣubāṇabāṇakāḥ | bāṇavedakāntavedakāntaśruticaturthakāḥ
रामषीमुनिषष्ठाश्च सप्तेषु रामवेदकाः | वेदसप्ताष्टवसवो नवमाष्टमसप्तमाः
rāmaṣīmuniṣaṣṭhāśca sapteṣu rāmavedakāḥ | vedasaptāṣṭavasavo navamāṣṭamasaptamāḥ
वह्न्यग्निवेदबाणाश्च वस्वष्टानलवेदकाः | सप्ताष्टमाश्च सम्प्रोक्ता गृहाङ्काः परिकीतीताः
vahnyagnivedabāṇāśca vasvaṣṭānalavedakāḥ | saptāṣṭamāśca samproktā gṛhāṅkāḥ parikītītāḥ
येषां मनसि या विद्या सदा तिष्ठति भावने | तामाश्रित्य जपेद्विद्वान् तदा सिध्यति निश्चितम्
yeṣāṃ manasi yā vidyā sadā tiṣṭhati bhāvane | tāmāśritya japedvidvān tadā sidhyati niścitam
स्वनाम देवतानाम पूरयेत् षोडशाङ्ककैः | हरेन्निजगृहस्थेन चाङ्केन साधकोत्तमः
svanāma devatānāma pūrayet ṣoḍaśāṅkakaiḥ | harennijagṛhasthena cāṅkena sādhakottamaḥ
कृतशेषं बहुतरं शुभं देवस्य निश्चितम् | अल्पाङ्कसाधकस्यापि सौख्यमेव न संशयः
kṛtaśeṣaṃ bahutaraṃ śubhaṃ devasya niścitam | alpāṅkasādhakasyāpi saukhyameva na saṃśayaḥ
उक्तक्रमेण गणयेत् साधकः स्थिरमानसः | महाविद्यानायिकादियज्ञभूतादिसाधने
uktakrameṇa gaṇayet sādhakaḥ sthiramānasaḥ | mahāvidyānāyikādiyajñabhūtādisādhane
सम्प्रोक्तं चक्रसारञ्च सर्वतन्त्रेषु गोपितम् | ततश्चक्रविचारेण सिद्धिमाप्नोति साधकः
samproktaṃ cakrasārañca sarvatantreṣu gopitam | tataścakravicāreṇa siddhimāpnoti sādhakaḥ
चतुश्चक्रं प्रवक्ष्यामि शृणुष्व पार्वतीपते | वामदक्षिणयोगेन रेखापञ्चकमालिखेत्
catuścakraṃ pravakṣyāmi śṛṇuṣva pārvatīpate | vāmadakṣiṇayogena rekhāpañcakamālikhet
पूर्वपश्चिमभेदेन रेखाः पञ्च समालिखेत् | चतुष्कोष्ठे दक्षभागे चतुष्कोष्ठे च मन्त्रवित्
pūrvapaścimabhedena rekhāḥ pañca samālikhet | catuṣkoṣṭhe dakṣabhāge catuṣkoṣṭhe ca mantravit
तदधश्च चतुष्कोष्ठे तद्वामस्थे चतुर्गृहे | प्रलिखेत् क्रमशश्चाद्ये चतुर्मन्दिरमध्यके
tadadhaśca catuṣkoṣṭhe tadvāmasthe caturgṛhe | pralikhet kramaśaścādye caturmandiramadhyake
शीघ्रञ्च शीतलं जप्तं सिद्धञ्चापि ततः परम् | अकारञ्च उकारञ्च ळ्सोकारं ततः परम्
śīghrañca śītalaṃ japtaṃ siddhañcāpi tataḥ param | akārañca ukārañca ḷsokāraṃ tataḥ param
तदधो जपगेहस्थं वर्णं शृणु महाप्रभो | इकारञ्च ऋकारञ्च एकारञ्च ततः परम्
tadadho japagehasthaṃ varṇaṃ śṛṇu mahāprabho | ikārañca ṛkārañca ekārañca tataḥ param
सिद्धगेहस्थितं वर्णं शृणु सर्वसुखप्रदम् | तद्दक्षिणचतुर्गेहे स्थितान् वर्णान् वदामि तान्
siddhagehasthitaṃ varṇaṃ śṛṇu sarvasukhapradam | taddakṣiṇacaturgehe sthitān varṇān vadāmi tān
आह्लादञ्च प्रत्ययञ्च मुखञ्च शुद्धमित्यपि | एतत्कुलस्थान् सर्वार्णान् शुभाशुभफलप्रदान्
āhlādañca pratyayañca mukhañca śuddhamityapi | etatkulasthān sarvārṇān śubhāśubhaphalapradān
ककारञ्च ऋकारञ्च ॠकारञ्च ञकारकम् | आह्लादस्थमिति प्रोक्तं प्राप्तिमात्रेण सिद्धिदम्
kakārañca ṛkārañca ṝkārañca ñakārakam | āhlādasthamiti proktaṃ prāptimātreṇa siddhidam
प्रत्ययस्थं गकारञ्च घकारं टठमित्यपि | मुखस्थं हि ङकारञ्च चकारं डढमित्यपि
pratyayasthaṃ gakārañca ghakāraṃ ṭaṭhamityapi | mukhasthaṃ hi ṅakārañca cakāraṃ ḍaḍhamityapi
शुद्धस्थञ्च उकारञ्च जकारं णतमित्यपि | तदधःस्थं चतुर्गेहं लौकिकं सात्त्विकं तथा
śuddhasthañca ukārañca jakāraṃ ṇatamityapi | tadadhaḥsthaṃ caturgehaṃ laukikaṃ sāttvikaṃ tathā
मानसिकं राजसिकं चतुर्गेहस्थितं त्विमम् | लौकिकस्थं थकारञ्च दकारञ्च मकारकम्
mānasikaṃ rājasikaṃ caturgehasthitaṃ tvimam | laukikasthaṃ thakārañca dakārañca makārakam
सात्त्विकस्थं धकारञ्च लकारञ्च यकारकम् | मानसिकञ्च शृणु भो पकारञ्च फमित्यपि
sāttvikasthaṃ dhakārañca lakārañca yakārakam | mānasikañca śṛṇu bho pakārañca phamityapi
शृणु राजसिकत्वञ्च भकारं वनमित्यपि | तन्नामस्थं चतुर्गेहं शृणु पञ्चानन प्रभो
śṛṇu rājasikatvañca bhakāraṃ vanamityapi | tannāmasthaṃ caturgehaṃ śṛṇu pañcānana prabho
सुप्तं क्षिप्तञ्च लिप्तञ्च दुष्टमन्त्रं प्रकीतीतम् | ऊद्र्ध्वगेहस्थिता वर्णमन्त्रान् गृह्णाति यो नरः
suptaṃ kṣiptañca liptañca duṣṭamantraṃ prakītītam | ūdrdhvagehasthitā varṇamantrān gṛhṇāti yo naraḥ
वर्जयित्वा सुप्तमन्त्रं क्षिप्तं लिप्तञ्च दुष्टकम् | एहिके सिद्धिमाप्नोति परे मुक्तिमवाप्नुयात्
varjayitvā suptamantraṃ kṣiptaṃ liptañca duṣṭakam | ehike siddhimāpnoti pare muktimavāpnuyāt
यद्यभाग्यवशात्सुप्तादिषु गेहेषु लभ्यते | तदा मन्त्रं शोधयेद् वै सुप्तस्तम्भितकीलितैः
yadyabhāgyavaśātsuptādiṣu geheṣu labhyate | tadā mantraṃ śodhayed vai suptastambhitakīlitaiḥ
वद्धीतैर्दोषजालस्थैरशुभं भूतशुद्धये | भूतलिप्या पुटीकृत्या जप्त्वा सिद्धिं ततो लभेत्
vaddhītairdoṣajālasthairaśubhaṃ bhūtaśuddhaye | bhūtalipyā puṭīkṛtyā japtvā siddhiṃ tato labhet
न तु वा वर्जयेद् गेहं चतुष्कं वर्णवेष्टितम् | सुप्तगेहस्थितं वर्णं शृणु पञ्चानन प्रभो
na tu vā varjayed gehaṃ catuṣkaṃ varṇaveṣṭitam | suptagehasthitaṃ varṇaṃ śṛṇu pañcānana prabho
वकारञ्च हकारञ्च ततोऽन्यद्गृहसंस्थितम् | शकारञ्च लकारञ्च क्षिप्तगेहस्थितद्वयम्
vakārañca hakārañca tato'nyadgṛhasaṃsthitam | śakārañca lakārañca kṣiptagehasthitadvayam
धकारञ्च क्षकारञ्च लिप्तगेहस्थितं द्वयम् | दुष्टगेहस्थितं नाथ शकारगगनं तथा
dhakārañca kṣakārañca liptagehasthitaṃ dvayam | duṣṭagehasthitaṃ nātha śakāragaganaṃ tathā
निजं सौभाग्ययुक्तं यत्तन्मन्त्रं तदुपाश्रयेत् | सूक्ष्मचक्रं प्रवक्ष्यामि हिताहितफलप्रदम्
nijaṃ saubhāgyayuktaṃ yattanmantraṃ tadupāśrayet | sūkṣmacakraṃ pravakṣyāmi hitāhitaphalapradam
एतदुक्ताक्षरं शम्भो गृहीत्वा जपमाचरेत् | वामदक्षिणमारभ्य सप्तरेखाः समालिखेत्
etaduktākṣaraṃ śambho gṛhītvā japamācaret | vāmadakṣiṇamārabhya saptarekhāḥ samālikhet
भित्वा तदङ्कान् मन्त्री च रेखाचतुष्टयं लिखेत् | दक्षिणादिक्रमेणैव बद्धमन्दिरमध्यके
bhitvā tadaṅkān mantrī ca rekhācatuṣṭayaṃ likhet | dakṣiṇādikrameṇaiva baddhamandiramadhyake
मन्त्राक्षराणि विलिखेदङ्काचारेण साधकः | तदङ्कं शृणु यत्नेन नराणां भुक्तिमुक्तिदम्
mantrākṣarāṇi vilikhedaṅkācāreṇa sādhakaḥ | tadaṅkaṃ śṛṇu yatnena narāṇāṃ bhuktimuktidam
प्रथमे मन्दिरे नाथ भुजाङ्कं विलिखेत्ततः | विष्णुमन्त्रादिगेहे च वेदाङ्कं विलिखेद् बुधः
prathame mandire nātha bhujāṅkaṃ vilikhettataḥ | viṣṇumantrādigehe ca vedāṅkaṃ vilikhed budhaḥ
तत्पश्चादष्टमाङ्कं च भुजाधः षष्ठमेव च | तद्गेहं शङ्करस्यापि तत्पश्चाद्दशमं गृहे
tatpaścādaṣṭamāṅkaṃ ca bhujādhaḥ ṣaṣṭhameva ca | tadgehaṃ śaṅkarasyāpi tatpaścāddaśamaṃ gṛhe
तत्पश्चाद्द्वादशाङ्कञ्च नायिकास्थानमेव च | षष्ठाधोयुगलाङ्कञ्च तत्पश्चादष्टमं तथा
tatpaścāddvādaśāṅkañca nāyikāsthānameva ca | ṣaṣṭhādhoyugalāṅkañca tatpaścādaṣṭamaṃ tathā
तद्गृहं शम्भुना व्यस्तं तत्पश्चादष्टमं तथा | युगलाधोगृहे चापि चतुर्दशाक्षरं तथा
tadgṛhaṃ śambhunā vyastaṃ tatpaścādaṣṭamaṃ tathā | yugalādhogṛhe cāpi caturdaśākṣaraṃ tathā
तद्दक्षिणे सूर्यगेहं चतुद्र्दशाक्षरान्वितम् | तत्पश्चात् षोडशाङ्कञ्च पुनरङ्कं लिखेत्ततः
taddakṣiṇe sūryagehaṃ catudrdaśākṣarānvitam | tatpaścāt ṣoḍaśāṅkañca punaraṅkaṃ likhettataḥ
तद्दक्षिणे वेदवर्णं तत्पश्चादष्टमाक्षरम् | ब्रह्ममन्दिरमेवं तत् षोडशाधः पुनः शृणु
taddakṣiṇe vedavarṇaṃ tatpaścādaṣṭamākṣaram | brahmamandiramevaṃ tat ṣoḍaśādhaḥ punaḥ śṛṇu
अष्टमाङ्कं ततो युग्ममष्टादशाक्षरं ततः | प्रथमस्थं द्वितीयस्थं गृह्णीयाद् शुभदं स्मृतम्
aṣṭamāṅkaṃ tato yugmamaṣṭādaśākṣaraṃ tataḥ | prathamasthaṃ dvitīyasthaṃ gṛhṇīyād śubhadaṃ smṛtam
तृतीयस्थं महापापं सर्वमन्त्रेषु कीतीतम् | द्वितीयं प्रथमं दुःखं तृतीयं सर्वभाग्यदम्
tṛtīyasthaṃ mahāpāpaṃ sarvamantreṣu kītītam | dvitīyaṃ prathamaṃ duḥkhaṃ tṛtīyaṃ sarvabhāgyadam