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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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केवलं शिवपूजाञ्च करोति यदि साधकः | पशूनां मध्यमः श्रीमान् शिवया सह चोत्तमः
kevalaṃ śivapūjāñca karoti yadi sādhakaḥ | paśūnāṃ madhyamaḥ śrīmān śivayā saha cottamaḥ
केवलं वैष्णवोऽधीशः पशूनां मध्यमः स्मृतः | भूतानां देवतानाञ्च सेवां कुर्वन्ति ये सदा
kevalaṃ vaiṣṇavo'dhīśaḥ paśūnāṃ madhyamaḥ smṛtaḥ | bhūtānāṃ devatānāñca sevāṃ kurvanti ye sadā
पशूनां मध्यमाः प्रोक्तं नरकस्था न संशयः | त्वत्सेवां मम सेवाञ्च विष्णुब्रह्मादिसेवनम्
paśūnāṃ madhyamāḥ proktaṃ narakasthā na saṃśayaḥ | tvatsevāṃ mama sevāñca viṣṇubrahmādisevanam
कृत्वान्यसर्वभूतानां नायिकानां महाप्रभो | यक्षिणीनां भूतिनीनां ततः सेवा शुभप्रदा
kṛtvānyasarvabhūtānāṃ nāyikānāṃ mahāprabho | yakṣiṇīnāṃ bhūtinīnāṃ tataḥ sevā śubhapradā
यः पशुर्ब्रह्मकृष्णादि सेवां कुर्वन्ति ये सदा | तथा श्रीतारकब्रह्म सेवाद्वये नरोत्तमाः
yaḥ paśurbrahmakṛṣṇādi sevāṃ kurvanti ye sadā | tathā śrītārakabrahma sevādvaye narottamāḥ
तेषामसाध्या भूतादिदेवताः सर्वकामदाः | वर्जयेत् पशुमार्गेण विष्णुसेवापरो जनः
teṣāmasādhyā bhūtādidevatāḥ sarvakāmadāḥ | varjayet paśumārgeṇa viṣṇusevāparo janaḥ
प्रवक्तव्यञ्च पटले तेषां तेषां ततस्ततः | विधिना विधिना नाथ क्रमशः शृणु वल्लभ
pravaktavyañca paṭale teṣāṃ teṣāṃ tatastataḥ | vidhinā vidhinā nātha kramaśaḥ śṛṇu vallabha
अतः प्रातः समुत्त्थाय पशुरुत्तमपण्डितः | गुरूणां चरणाम्भोजमङ्गलं शीर्षपङ्कजे
ataḥ prātaḥ samuttthāya paśuruttamapaṇḍitaḥ | gurūṇāṃ caraṇāmbhojamaṅgalaṃ śīrṣapaṅkaje
विभाव्य पुनरेकं हि श्रीपादं भावयेद् यदि | पूजयित्वा च वीरं वै उपहारैर्न मे स्तवैः
vibhāvya punarekaṃ hi śrīpādaṃ bhāvayed yadi | pūjayitvā ca vīraṃ vai upahārairna me stavaiḥ
त्रैलोक्यं तेजसा व्याप्तं मण्डलस्थां महोत्सवाम् | तडित्कोटिप्रभादीप्तिं चन्द्रकोटिसुशीतलाम्
trailokyaṃ tejasā vyāptaṃ maṇḍalasthāṃ mahotsavām | taḍitkoṭiprabhādīptiṃ candrakoṭisuśītalām
सार्द्धत्रिवलयाकारां स्वयम्भूलिङ्गवेष्टिताम् | उत्त्थापयेन्महादेवीं महारक्तां मनोन्मयीम्
sārddhatrivalayākārāṃ svayambhūliṅgaveṣṭitām | uttthāpayenmahādevīṃ mahāraktāṃ manonmayīm
श्वासोच्छ्वासद्वयावृत्तिं द्वादशाङ्गुलरूपिणीम् | योगिनीं खेचरीं वायुरूपां मूलाम्बुजस्थिताम्
śvāsocchvāsadvayāvṛttiṃ dvādaśāṅgularūpiṇīm | yoginīṃ khecarīṃ vāyurūpāṃ mūlāmbujasthitām
चतुर्वर्णस्वरूपान्तां वकारादिषसान्तकाम् | कोटिकोटिसहस्रार्ककिरणां कुलमोहिनीम्
caturvarṇasvarūpāntāṃ vakārādiṣasāntakām | koṭikoṭisahasrārkakiraṇāṃ kulamohinīm
महासूक्ष्मपथप्रान्तवान्तरान्तरगामिनीम् | त्रैलोक्यरक्षितां वाक्यदेवतां शम्भुरूपिणीम्
mahāsūkṣmapathaprāntavāntarāntaragāminīm | trailokyarakṣitāṃ vākyadevatāṃ śambhurūpiṇīm
महाबुद्धिप्रदां देवीं सहस्रदलगामिनीम् | महासूक्ष्मपथे तेजोमयीं मृत्युस्वरूपिणीम्
mahābuddhipradāṃ devīṃ sahasradalagāminīm | mahāsūkṣmapathe tejomayīṃ mṛtyusvarūpiṇīm
कालरूपां सर्वरूपां सर्वत्र सर्वचिन्मयीम् | ध्यात्वा पुनः पुनः शीर्षे सुधाब्धौ विनिवेष्टिताम्
kālarūpāṃ sarvarūpāṃ sarvatra sarvacinmayīm | dhyātvā punaḥ punaḥ śīrṣe sudhābdhau viniveṣṭitām
सुधापानं कारयित्वा पुनः स्थाने समानयेत् | समानयनकाले तु सुषुम्नामध्यमध्यके
sudhāpānaṃ kārayitvā punaḥ sthāne samānayet | samānayanakāle tu suṣumnāmadhyamadhyake
अमृताभिप्लुतां कृत्वा पुनः स्थानेषु पूजयेत् | ऊद्र्ध्वोद्गमनकाले तु महातेजोमयीं स्मरेत्
amṛtābhiplutāṃ kṛtvā punaḥ sthāneṣu pūjayet | ūdrdhvodgamanakāle tu mahātejomayīṃ smaret
प्रतिप्रयाणकाले तु सुधाधाराभिराप्लुताम् | महाकुलकुण्डलिनीममृतानन्दविग्रहाम्
pratiprayāṇakāle tu sudhādhārābhirāplutām | mahākulakuṇḍalinīmamṛtānandavigrahām
ध्यात्वा ध्यात्वा पुनर्ध्यात्वा सर्वसिद्धिश्वरो भवेत् | तस्मिन्स्थाने महादेवीं विभाव्य किरणोज्ज्वलाम्
dhyātvā dhyātvā punardhyātvā sarvasiddhiśvaro bhavet | tasminsthāne mahādevīṃ vibhāvya kiraṇojjvalām
अमृतानन्दमुक्तिं तां पूजयित्वा शुभां मुदा | मानसोच्चारबीजेन मायां वा कामबीजकम्
amṛtānandamuktiṃ tāṃ pūjayitvā śubhāṃ mudā | mānasoccārabījena māyāṃ vā kāmabījakam
पञ्चाशद्वर्णमालाभिर्ज्जप्त्वानुलोमसत्पथा | विलोमेन पुनर्जप्त्वा सर्वत्र जयदं स्तवम्
pañcāśadvarṇamālābhirjjaptvānulomasatpathā | vilomena punarjaptvā sarvatra jayadaṃ stavam
पठित्वा सिद्धिमाप्नोति तत्स्तोत्रं शृणु भैरव
paṭhitvā siddhimāpnoti tatstotraṃ śṛṇu bhairava
जन्मोद्धारनिरक्षिणीहतरुणी वेदादिबीजादिमा | नित्यं चेतसि भाव्यते भुवि कदा सद्वाक्यसञ्चारिणी | मां पातु प्रियदा स विपदं संहारयित्रि धरे | धात्रि त्वं स्वयमादिदेववनितादीनातिदीनं पशुम्
janmoddhāranirakṣiṇīhataruṇī vedādibījādimā | nityaṃ cetasi bhāvyate bhuvi kadā sadvākyasañcāriṇī | māṃ pātu priyadā sa vipadaṃ saṃhārayitri dhare | dhātri tvaṃ svayamādidevavanitādīnātidīnaṃ paśum
रक्ताभामृतचन्द्रिकालिपिमयी सर्पाकृतिनीद्रिता | जाग्रत्कूर्मसमाश्रिता भगवती त्वं मां समालोकय | मांसोद्गन्धकुगन्धदोषजडितं वेदादिकार्यान्वित| स्वल्पान्यामलचन्द्रकोटिकिरणैनीत्यं शरीरं कुरु
raktābhāmṛtacandrikālipimayī sarpākṛtinīdritā | jāgratkūrmasamāśritā bhagavatī tvaṃ māṃ samālokaya | māṃsodgandhakugandhadoṣajaḍitaṃ vedādikāryānvita| svalpānyāmalacandrakoṭikiraṇainītyaṃ śarīraṃ kuru
सिद्धार्थी निजदोषवित् स्थलगतिर्व्याजीयते विद्यया | कुण्डल्याकुलमार्गमुक्तनगरीमायाकुमार्गः श्रिया | यद्येवं भजति प्रभातसमये मध्याह्नकालेऽथवा | नित्यं यः कुलकुण्डलीजपपदाम्भोजं स सिद्धो भवेत्
siddhārthī nijadoṣavit sthalagatirvyājīyate vidyayā | kuṇḍalyākulamārgamuktanagarīmāyākumārgaḥ śriyā | yadyevaṃ bhajati prabhātasamaye madhyāhnakāle'thavā | nityaṃ yaḥ kulakuṇḍalījapapadāmbhojaṃ sa siddho bhavet
वाय्वाकाशचतुर्दलेऽतिविमले वाञ्छाफलान्यालके | नित्यं सम्प्रति नित्यदेहघटिता शाङ्केतिताभाविता | विद्याकुण्डलमानिनी स्वजननी मायाक्रिया भाव्यते यैस्तैः सिद्धकुलोद्भवैः प्रणतिभिः सत्स्तोत्रकैः शंभुभिः
vāyvākāśacaturdale'tivimale vāñchāphalānyālake | nityaṃ samprati nityadehaghaṭitā śāṅketitābhāvitā | vidyākuṇḍalamāninī svajananī māyākriyā bhāvyate yaistaiḥ siddhakulodbhavaiḥ praṇatibhiḥ satstotrakaiḥ śaṃbhubhiḥ
धाताशङ्कर मोहिनीत्रिभुवनच्छायापटोद्गामिनी | संसारादिमहासुखप्रहरणी तत्रस्थिता योगिनी | सर्वग्रन्थिविभेदिनी स्वभुजगा सूक्ष्मातिसूक्ष्मापरा | ब्रह्मज्ञानविनोदिनी कुलकुटी व्याघातिनी भाव्यते
dhātāśaṅkara mohinītribhuvanacchāyāpaṭodgāminī | saṃsārādimahāsukhapraharaṇī tatrasthitā yoginī | sarvagranthivibhedinī svabhujagā sūkṣmātisūkṣmāparā | brahmajñānavinodinī kulakuṭī vyāghātinī bhāvyate
वन्दे श्रीकुलकुण्डलीत्रिवलिभिः साङ्गैः स्वयम्भूं प्रिय| प्रावेष्ट्याम्बरमारचित्तचपला बालाबलानिष्कला | या देवी परिभाति वेदवदना संभाविनी तापिनी | इष्टानां शिरसि स्वयम्भुवनितां संभावयामि क्रियाम्
vande śrīkulakuṇḍalītrivalibhiḥ sāṅgaiḥ svayambhūṃ priya| prāveṣṭyāmbaramāracittacapalā bālābalāniṣkalā | yā devī paribhāti vedavadanā saṃbhāvinī tāpinī | iṣṭānāṃ śirasi svayambhuvanitāṃ saṃbhāvayāmi kriyām
वाणीकोटिमृदङ्गनादमदनानिश्रेणिकोटिध्वनिः | प्राणेशीरसराशमूलकमलोल्लासैकपूर्णानना | आषाढोद्भवमेघवाजनियुतध्वान्ताननास्थायिनी | माता सा परिपातु सूक्ष्मपथगे मां योगिनां शङ्करः
vāṇīkoṭimṛdaṅganādamadanāniśreṇikoṭidhvaniḥ | prāṇeśīrasarāśamūlakamalollāsaikapūrṇānanā | āṣāḍhodbhavameghavājaniyutadhvāntānanāsthāyinī | mātā sā paripātu sūkṣmapathage māṃ yogināṃ śaṅkaraḥ
त्वामाश्रित्य नरा व्रजन्ति सहसा वैकुण्ठकैलासयोः | आनन्दैकविलासिनीं शशिशतानन्दाननां कारणाम् | मातः श्रीकुलकुण्डली प्रियकरे काली कुलोद्दीपने | तत्स्थानं प्रणमामि भद्रवनिते मामुद्धर त्वं पशुम्
tvāmāśritya narā vrajanti sahasā vaikuṇṭhakailāsayoḥ | ānandaikavilāsinīṃ śaśiśatānandānanāṃ kāraṇām | mātaḥ śrīkulakuṇḍalī priyakare kālī kuloddīpane | tatsthānaṃ praṇamāmi bhadravanite māmuddhara tvaṃ paśum
कुण्डलीशक्तिमार्गस्थं स्तोत्राष्टकमहाफलम् | यतः पठेत् प्रातरुत्थाय स योगी भवति ध्रुवम्
kuṇḍalīśaktimārgasthaṃ stotrāṣṭakamahāphalam | yataḥ paṭhet prātarutthāya sa yogī bhavati dhruvam
क्षणादेव हि पाठेन कविनाथो भवेदिह | पठेत् श्रीकुण्डलो योगो ब्रह्मलीनो भवेत् महान्
kṣaṇādeva hi pāṭhena kavinātho bhavediha | paṭhet śrīkuṇḍalo yogo brahmalīno bhavet mahān
इति ते कथितं नाथ कुण्डलीकोमलं स्तवम् | एतत्स्तोत्रप्रसादेन देवेषु गुरुगीष्पतिः
iti te kathitaṃ nātha kuṇḍalīkomalaṃ stavam | etatstotraprasādena deveṣu gurugīṣpatiḥ
सर्वे देवाः सिद्धियुताः अस्याः स्तोत्रप्रसादतः | द्विपरार्द्धं चिरंजीवी ब्रह्मा सर्वसुरेश्वरः
sarve devāḥ siddhiyutāḥ asyāḥ stotraprasādataḥ | dviparārddhaṃ ciraṃjīvī brahmā sarvasureśvaraḥ
त्वष्टापि मम निकटे स्थितो भगवतीपतिः | मां विद्धि परमां शक्तिं स्थूलसूक्ष्मस्वरूपिणीम्
tvaṣṭāpi mama nikaṭe sthito bhagavatīpatiḥ | māṃ viddhi paramāṃ śaktiṃ sthūlasūkṣmasvarūpiṇīm
सर्वप्रकाशकरणीं विन्ध्यपर्वतवासिनीम् | हिमालयसुतां सिद्धां सिद्धमन्त्रस्वरूपिणीम्
sarvaprakāśakaraṇīṃ vindhyaparvatavāsinīm | himālayasutāṃ siddhāṃ siddhamantrasvarūpiṇīm
वेदान्तशक्तितन्त्रस्थां कुलतन्त्रार्थगामिनीम् | रुद्रयामलमध्यस्थां स्थितिस्थापकभाविनीम्
vedāntaśaktitantrasthāṃ kulatantrārthagāminīm | rudrayāmalamadhyasthāṃ sthitisthāpakabhāvinīm
पञ्चमुद्रास्वरूपाञ्च शक्तियामलमालिनीम् | रत्नमालावलाकोट्यां चन्द्रसूर्यप्रकाशिनीम्
pañcamudrāsvarūpāñca śaktiyāmalamālinīm | ratnamālāvalākoṭyāṃ candrasūryaprakāśinīm
सर्वभूतमहाबुद्धिदायिनीं दानवापहाम् | स्थित्युत्पत्तिलयकारीं करुणासागरस्थिताम्
sarvabhūtamahābuddhidāyinīṃ dānavāpahām | sthityutpattilayakārīṃ karuṇāsāgarasthitām
महामोहनिवासाढ्यां दामोदरशरीरगाम् | छत्रचामररत्नाढ्य महाशूलकरां पराम्
mahāmohanivāsāḍhyāṃ dāmodaraśarīragām | chatracāmararatnāḍhya mahāśūlakarāṃ parām
ज्ञानदां वृद्धिदां ज्ञानरत्नमालाकलापदाम् | सर्वतेजःस्वरूपाभामनन्तकोटिविग्रहाम्
jñānadāṃ vṛddhidāṃ jñānaratnamālākalāpadām | sarvatejaḥsvarūpābhāmanantakoṭivigrahām
दरिद्रधनदां लक्ष्मीं नारायणमनोरमाम् | सदा भावय शम्भो त्वं योगनायकपण्डित
daridradhanadāṃ lakṣmīṃ nārāyaṇamanoramām | sadā bhāvaya śambho tvaṃ yoganāyakapaṇḍita
पुनर्भावं पशोरेव शृणु सादरपूर्वकम् | अकस्मात् सिद्धिमाप्नोति पशुर्नारायणोपमः
punarbhāvaṃ paśoreva śṛṇu sādarapūrvakam | akasmāt siddhimāpnoti paśurnārāyaṇopamaḥ
वैकुण्ठनगरे याति चतुर्भुजकलेवरः | शङ्खचक्रगदापद्महस्तो गरुडवाहनः
vaikuṇṭhanagare yāti caturbhujakalevaraḥ | śaṅkhacakragadāpadmahasto garuḍavāhanaḥ
महाधर्मस्वरूपोऽसौ महाविद्याप्रसादतः | पशुभावं महाभावं भावानां सिद्धिदं पुनः
mahādharmasvarūpo'sau mahāvidyāprasādataḥ | paśubhāvaṃ mahābhāvaṃ bhāvānāṃ siddhidaṃ punaḥ
आदौ भावं पशोः कृत्वा पश्चात् कुर्यादवश्यकम् | वीरभावं महाभावं सर्वभावोत्तमोत्तमम्
ādau bhāvaṃ paśoḥ kṛtvā paścāt kuryādavaśyakam | vīrabhāvaṃ mahābhāvaṃ sarvabhāvottamottamam
तत्पश्चादतिसौन्दर्यं दिव्यभावं महाफलम् | फलाकाङ्क्षी मोक्षगश्च सर्वभूतहिते रतः
tatpaścādatisaundaryaṃ divyabhāvaṃ mahāphalam | phalākāṅkṣī mokṣagaśca sarvabhūtahite rataḥ
विद्याकाङ्क्षी धनाकाङ्क्षी रत्नाकाङ्क्षी च यो नरः | कुर्याद् भावत्रयं दिव्यं भावसाधनमुत्तमम्
vidyākāṅkṣī dhanākāṅkṣī ratnākāṅkṣī ca yo naraḥ | kuryād bhāvatrayaṃ divyaṃ bhāvasādhanamuttamam
भावेन लभते वाद्यं धनं रत्नं महाफलम् | कोटिगोदानजैः पुण्यैः कोटिशालग्रामदानजैः
bhāvena labhate vādyaṃ dhanaṃ ratnaṃ mahāphalam | koṭigodānajaiḥ puṇyaiḥ koṭiśālagrāmadānajaiḥ
वाराणस्यां कोटिलिङ्गपूजनेन च यत्फलम् | तत्फलं लभते मर्त्यः क्षणादेव न संशयः
vārāṇasyāṃ koṭiliṅgapūjanena ca yatphalam | tatphalaṃ labhate martyaḥ kṣaṇādeva na saṃśayaḥ
आदौ दशमदण्डे तु पशुभावमथापि वा | मध्याह्ने दशदण्डे तु वीरभावमुदाहृतम्
ādau daśamadaṇḍe tu paśubhāvamathāpi vā | madhyāhne daśadaṇḍe tu vīrabhāvamudāhṛtam
सायाह्नदशदण्डे तु दिव्यभावं शुभप्रदम् | अथवा पशुभावस्थो यजेदिष्टादिदेवताम्
sāyāhnadaśadaṇḍe tu divyabhāvaṃ śubhapradam | athavā paśubhāvastho yajediṣṭādidevatām
जन्मावधि यजेन्मन्त्री महासिद्धिमवाप्नुयात् | सर्वेषां गुरुरूपः स्यादैश्वर्यञ्च दिने दिने
janmāvadhi yajenmantrī mahāsiddhimavāpnuyāt | sarveṣāṃ gururūpaḥ syādaiśvaryañca dine dine
यदि गुरुस्वभावः स्यात्तदा मधुमतीं लभेत् | यदि विवेकी निर्याति महावननिवासवान्
yadi gurusvabhāvaḥ syāttadā madhumatīṃ labhet | yadi vivekī niryāti mahāvananivāsavān
ब्रह्मचर्यव्रतस्थो वा अथवा स्वपुरे वसन् | पीठब्राह्मणमात्रेण महाषोढाश्रमेण च
brahmacaryavratastho vā athavā svapure vasan | pīṭhabrāhmaṇamātreṇa mahāṣoḍhāśrameṇa ca
पशुभावस्थितो मन्त्री सिद्धविद्यामवाप्नुयात् | यदि पूर्वापरस्थाञ्च महाकौलिकदेवताम्
paśubhāvasthito mantrī siddhavidyāmavāpnuyāt | yadi pūrvāparasthāñca mahākaulikadevatām
कुलमार्गस्थितो मन्त्री सिद्धिमाप्नोति निश्चितम् | यदि विद्याः प्रसीदन्ति वीरभावं तदा लभेत्
kulamārgasthito mantrī siddhimāpnoti niścitam | yadi vidyāḥ prasīdanti vīrabhāvaṃ tadā labhet
वीरभावप्रसादेन दिव्यभावमवाप्नुयात् | दिव्यभावं वीरभावं ये गृह्णन्ति नरोत्तमाः
vīrabhāvaprasādena divyabhāvamavāpnuyāt | divyabhāvaṃ vīrabhāvaṃ ye gṛhṇanti narottamāḥ
वाञ्छाकल्पद्रुमलतापतयस्ते न संशयः | आश्रमी ध्याननिष्ठश्च मन्त्रतन्त्रविशारदः
vāñchākalpadrumalatāpatayaste na saṃśayaḥ | āśramī dhyānaniṣṭhaśca mantratantraviśāradaḥ