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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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भूत्वा वसेन्महापीठं सदा ज्ञानी भवेद् यतिः | किमन्येन फलेनापि यदि भावादिकं लभेत्
bhūtvā vasenmahāpīṭhaṃ sadā jñānī bhaved yatiḥ | kimanyena phalenāpi yadi bhāvādikaṃ labhet
भावग्रहणमात्रेण मम ज्ञानी भवेन्नरः | वाक्यसिद्धिर्भवेत् क्षिप्रं वाणी हृदयगामिनी
bhāvagrahaṇamātreṇa mama jñānī bhavennaraḥ | vākyasiddhirbhavet kṣipraṃ vāṇī hṛdayagāminī
नारायणं परिहाय लक्ष्मीस्तिष्ठति मन्दिरे | मम पूर्णं तु मादृष्टी तस्य देहे न संशयः
nārāyaṇaṃ parihāya lakṣmīstiṣṭhati mandire | mama pūrṇaṃ tu mādṛṣṭī tasya dehe na saṃśayaḥ
अवश्यं सिद्धिमाप्नोति सत्यं सत्यं न संशयः | सूचितं तु महादेवि कथयस्वानुकम्पया
avaśyaṃ siddhimāpnoti satyaṃ satyaṃ na saṃśayaḥ | sūcitaṃ tu mahādevi kathayasvānukampayā
सर्वतन्त्रेषु विद्यासु भावसङ्केतमेव हि | तथापि शक्तितन्त्रेषु विशेषात् सर्वसिद्धिदम्
sarvatantreṣu vidyāsu bhāvasaṅketameva hi | tathāpi śaktitantreṣu viśeṣāt sarvasiddhidam
भावविद्याविधिं विद्ये विस्तार्य भावसाधनम् | भावस्तु त्रिविधो देव दिव्यवीरपशुक्रमात्
bhāvavidyāvidhiṃ vidye vistārya bhāvasādhanam | bhāvastu trividho deva divyavīrapaśukramāt
गुरुरस्य त्रिधा चात्र तथैव मन्त्रदेवताः | दिव्यभावो महादेव श्रेयसां सर्वसिद्धिदम्
gururasya tridhā cātra tathaiva mantradevatāḥ | divyabhāvo mahādeva śreyasāṃ sarvasiddhidam
द्वितीयो मध्यमः प्रोक्तस्तृतीयः सर्वनिन्दितः | बहुजपात्तथाहोमात् कायक्लेशादिविस्तरैः
dvitīyo madhyamaḥ proktastṛtīyaḥ sarvaninditaḥ | bahujapāttathāhomāt kāyakleśādivistaraiḥ
न भावेन बिना देवि तन्त्रमन्त्राः फलप्रदाः | किं वीरसाधनेनैव मोक्षविद्याकुलेन किम्
na bhāvena binā devi tantramantrāḥ phalapradāḥ | kiṃ vīrasādhanenaiva mokṣavidyākulena kim
किं पीठपूजनेनैव किं कन्याभोजनादिभिः | स्वयोषित्प्रीतिदानेन किं परेषां तथैव च
kiṃ pīṭhapūjanenaiva kiṃ kanyābhojanādibhiḥ | svayoṣitprītidānena kiṃ pareṣāṃ tathaiva ca
किं जितेन्द्रियभावेन किं कुलाचारकर्मणा | यदि भावो विशुद्धार्थो न स्यात् कुलपरायणः
kiṃ jitendriyabhāvena kiṃ kulācārakarmaṇā | yadi bhāvo viśuddhārtho na syāt kulaparāyaṇaḥ
भावेन लभते मुक्तिं भावेन कुलवर्द्धनम् | भावेन गोत्रवृद्धिः स्याद् भावेन कुलशोधनम्
bhāvena labhate muktiṃ bhāvena kulavarddhanam | bhāvena gotravṛddhiḥ syād bhāvena kulaśodhanam
किं तथा पूजनेनैव यदि भावो न जायते | केन वा पूज्यते विद्या केन वा पूज्यते मनुः
kiṃ tathā pūjanenaiva yadi bhāvo na jāyate | kena vā pūjyate vidyā kena vā pūjyate manuḥ
फलाभावश्च देवेश भावाभावात् प्रजायते | एतन्मन्त्रस्य कथने शङ्कते मम मानसः
phalābhāvaśca deveśa bhāvābhāvāt prajāyate | etanmantrasya kathane śaṅkate mama mānasaḥ
त्रिलोकं सञ्जयेत् प्रायः सर्वरत्नसमागमः | नावीक्ष्य निर्जनं कुर्यात् कथं तत् कथयामि ते
trilokaṃ sañjayet prāyaḥ sarvaratnasamāgamaḥ | nāvīkṣya nirjanaṃ kuryāt kathaṃ tat kathayāmi te
त्वत्प्रसादान्महादेवि विद्यास्वप्नप्रबोधिनि | सर्वपञ्चप्रपञ्चानां दीक्षा देया महेश्वरि
tvatprasādānmahādevi vidyāsvapnaprabodhini | sarvapañcaprapañcānāṃ dīkṣā deyā maheśvari
यद्यतो देव सर्वेषां भूतानां स्वापकारणम् | करोमि कथय त्वं मां भावमार्गोत्तमोत्तमम्
yadyato deva sarveṣāṃ bhūtānāṃ svāpakāraṇam | karomi kathaya tvaṃ māṃ bhāvamārgottamottamam
श्रीमहाभैरव्युवाच प्रथमं दिव्यभावस्तु कौलिके शृणु यत्नतः | सर्वदेवाचीतां विद्यां तेजःपुञ्जप्रपूरिताम्
śrīmahābhairavyuvāca prathamaṃ divyabhāvastu kaulike śṛṇu yatnataḥ | sarvadevācītāṃ vidyāṃ tejaḥpuñjaprapūritām
तेजोमयीं जगत्सर्वां विभाव्य मूतीकल्पनाम् | तत्तन्मूतीमयैः रूपैः स्नेहशून्ये न वा पुनः
tejomayīṃ jagatsarvāṃ vibhāvya mūtīkalpanām | tattanmūtīmayaiḥ rūpaiḥ snehaśūnye na vā punaḥ
आत्मानं तन्मयं कृत्वा सर्वभावं तथैव च | तत्सर्वां योषितं ध्यात्वा पूजयेद्यतमानसः
ātmānaṃ tanmayaṃ kṛtvā sarvabhāvaṃ tathaiva ca | tatsarvāṃ yoṣitaṃ dhyātvā pūjayedyatamānasaḥ
अशेषकुलसम्पन्नां नानाजातिसमुद्भवाम् | नानादेशोद्भवां वापि सद्गुणालस्य संयुताम्
aśeṣakulasampannāṃ nānājātisamudbhavām | nānādeśodbhavāṃ vāpi sadguṇālasya saṃyutām
द्वितीयवत्सरादूर्ध्वं यावत् स्यादष्टमाब्दकम् | तावज्जप्त्वा पूजयित्वा कन्यां सुन्दरमोहिनीम्
dvitīyavatsarādūrdhvaṃ yāvat syādaṣṭamābdakam | tāvajjaptvā pūjayitvā kanyāṃ sundaramohinīm
दिव्यभावः स्थितः साक्षात्तन्त्रमन्त्रफलं लभेत् | कुमारीपूजनादेव कुमारीभोजनादिभिः
divyabhāvaḥ sthitaḥ sākṣāttantramantraphalaṃ labhet | kumārīpūjanādeva kumārībhojanādibhiḥ
एकद्वित्र्यादिबीजानां फलदा नात्र संशयः | ताभ्यः पुष्पफलं दत्त्वा अनुलेपादिकं तथा
ekadvitryādibījānāṃ phaladā nātra saṃśayaḥ | tābhyaḥ puṣpaphalaṃ dattvā anulepādikaṃ tathā
बलिप्रियञ्च नैवेद्यं दत्त्वा तद्भावभावितः | मुदा तदङ्गमाल्यानां बालभावविचेष्टितः
balipriyañca naivedyaṃ dattvā tadbhāvabhāvitaḥ | mudā tadaṅgamālyānāṃ bālabhāvaviceṣṭitaḥ
जातिप्रिय कथालापक्रीडाकौतूहलान्वितः | यथार्थं तत् प्रियं तत्र कृत्त्वा सिद्धीश्वरो भवेत्
jātipriya kathālāpakrīḍākautūhalānvitaḥ | yathārthaṃ tat priyaṃ tatra kṛttvā siddhīśvaro bhavet
कन्या सर्वसमृद्धिः स्यात् कन्या सर्वपरन्तपः | होमं मन्त्रार्चनं नित्यक्रियां कौलिकसत्क्रियाम्
kanyā sarvasamṛddhiḥ syāt kanyā sarvaparantapaḥ | homaṃ mantrārcanaṃ nityakriyāṃ kaulikasatkriyām
नानाफलं महाधर्मं कुमारीपूजनं बिना | तत्तदर्द्धफलं नाथ प्राप्नोति साधकोत्तमः
nānāphalaṃ mahādharmaṃ kumārīpūjanaṃ binā | tattadarddhaphalaṃ nātha prāpnoti sādhakottamaḥ
फलं कोटिगुणं वीरः कुमारीपूजया लभेत् | कुसुमाञ्जलिपूर्णञ्च कन्यायां कुलपण्डितः
phalaṃ koṭiguṇaṃ vīraḥ kumārīpūjayā labhet | kusumāñjalipūrṇañca kanyāyāṃ kulapaṇḍitaḥ
ददाति यदि तत्पुष्पं कोटिमेरुप्रदो भवेत् | तज्ज्ञानजं महापुण्यं क्षणादेव समालभेत्
dadāti yadi tatpuṣpaṃ koṭimeruprado bhavet | tajjñānajaṃ mahāpuṇyaṃ kṣaṇādeva samālabhet
कुमारी भोजिता येन त्रैलोक्यं तेन भोजितम् | एकवर्षा भवेत् सन्ध्या द्विवर्षा च सरस्वती
kumārī bhojitā yena trailokyaṃ tena bhojitam | ekavarṣā bhavet sandhyā dvivarṣā ca sarasvatī
त्रिवर्षा च त्रिधामूतीश्चतुर्वर्षा च कालिका | सूर्यगा पञ्चवर्षा च षड्वर्षा चैव रोहिणी
trivarṣā ca tridhāmūtīścaturvarṣā ca kālikā | sūryagā pañcavarṣā ca ṣaḍvarṣā caiva rohiṇī
सप्तभिर्मालिनी साक्षादष्टवर्षा च कुब्जिका | नवभिः कालसन्दात्री दशभिश्चापराजिता
saptabhirmālinī sākṣādaṣṭavarṣā ca kubjikā | navabhiḥ kālasandātrī daśabhiścāparājitā
एकादशे च रुद्राणी द्वादशेऽब्दे तु भैरवी | त्रयोदशे महालक्ष्मीद्वीसप्तपीठनायिका
ekādaśe ca rudrāṇī dvādaśe'bde tu bhairavī | trayodaśe mahālakṣmīdvīsaptapīṭhanāyikā
क्षेत्रज्ञा पञ्चदशभिः षोडशे चाम्बिका मता | एवं क्रमेण सम्पूज्य यावत् पुष्पं न विद्यते
kṣetrajñā pañcadaśabhiḥ ṣoḍaśe cāmbikā matā | evaṃ krameṇa sampūjya yāvat puṣpaṃ na vidyate
प्रतिपदादिपूर्णान्तं वृद्धिभेदेन पूजयेत् | महापर्वसु सर्वेषु विशेषाञ्च पवित्रके
pratipadādipūrṇāntaṃ vṛddhibhedena pūjayet | mahāparvasu sarveṣu viśeṣāñca pavitrake
महानवम्यां देवेश कुमारीश्च प्रपूजयेत् | तस्मात् षोडशपर्यन्तं युवतीति प्रचक्षते
mahānavamyāṃ deveśa kumārīśca prapūjayet | tasmāt ṣoḍaśaparyantaṃ yuvatīti pracakṣate
तत्र भावप्रकाशः स्यात्स भावः परमो मतः | रक्षितव्यं प्रयत्नेन रक्षितास्ताः प्रकाशयेत्
tatra bhāvaprakāśaḥ syātsa bhāvaḥ paramo mataḥ | rakṣitavyaṃ prayatnena rakṣitāstāḥ prakāśayet
महापूजादिकं कृत्वा वस्त्रालङ्कारभोजनैः | पूजयेन्मन्दभाग्योऽपि लभते जयमङ्गलम्
mahāpūjādikaṃ kṛtvā vastrālaṅkārabhojanaiḥ | pūjayenmandabhāgyo'pi labhate jayamaṅgalam
अन्येषां कथनेनाथ प्रयोजनमहाफलम् | विधिना पूजयेद् यस्तु दिव्यवीरपशुस्थितः
anyeṣāṃ kathanenātha prayojanamahāphalam | vidhinā pūjayed yastu divyavīrapaśusthitaḥ
भावत्रये महासौख्यं दिव्ये सत्कर्म सत्फलम्
bhāvatraye mahāsaukhyaṃ divye satkarma satphalam
अथ पूजां प्रवक्ष्यामि कुमार्याश्चातिदुर्लभाम् | व्याधिवर्गविहीनानां शीघ्रं सिद्ध्यति भूतले
atha pūjāṃ pravakṣyāmi kumāryāścātidurlabhām | vyādhivargavihīnānāṃ śīghraṃ siddhyati bhūtale
तत्प्रकारं महादेव वीराणामधिपाधिप | पूजास्थानं महापीठं देवालयमथापि वा
tatprakāraṃ mahādeva vīrāṇāmadhipādhipa | pūjāsthānaṃ mahāpīṭhaṃ devālayamathāpi vā
सुन्दरीं परमानन्दवर्द्धनीं जयदायिनीम् | कालरात्रिस्वरूपां श्रीं गौरीं रक्ताङ्गरागिणीम्
sundarīṃ paramānandavarddhanīṃ jayadāyinīm | kālarātrisvarūpāṃ śrīṃ gaurīṃ raktāṅgarāgiṇīm
कन्यां देवकुलोद्भूतां राक्षसीं वा नरोत्तमाम् | नटीकन्यां हीनकन्यां तथा कापालिकन्यकाम्
kanyāṃ devakulodbhūtāṃ rākṣasīṃ vā narottamām | naṭīkanyāṃ hīnakanyāṃ tathā kāpālikanyakām
रजकस्यापि कन्यां ते तथा नापितकन्यकाम् | गोपालकन्यकाञ्चैव तथा ब्राह्मणकन्यकाम्
rajakasyāpi kanyāṃ te tathā nāpitakanyakām | gopālakanyakāñcaiva tathā brāhmaṇakanyakām
शूद्रकन्यां वैश्यकन्यां तथा वैद्यकन्यकाम् चण्डालकन्यकां वापि यत्र कुत्राश्रमे स्थिताम्
śūdrakanyāṃ vaiśyakanyāṃ tathā vaidyakanyakām caṇḍālakanyakāṃ vāpi yatra kutrāśrame sthitām
सुहृद्वर्गस्य कन्यां च समानीय प्रयत्नतः | पूजयेत् परमानन्दैरात्मध्यानपरायणः
suhṛdvargasya kanyāṃ ca samānīya prayatnataḥ | pūjayet paramānandairātmadhyānaparāyaṇaḥ
क्रमशः शृणु देवेन्द्र वरहस्तनिषेवित | परमानन्दसौन्दर्य कारणानन्दविग्रहः
kramaśaḥ śṛṇu devendra varahastaniṣevita | paramānandasaundarya kāraṇānandavigrahaḥ
मम पूजां यः करोति प्रत्यहं शुद्धभक्तितः | तस्यावश्यं कुमारीणां पूजनं भोजनं रवेः
mama pūjāṃ yaḥ karoti pratyahaṃ śuddhabhaktitaḥ | tasyāvaśyaṃ kumārīṇāṃ pūjanaṃ bhojanaṃ raveḥ
तेजोरूपं विधोश्चाग्नेः सर्वभावे प्रशस्यते | तत्पूजनात् तदालापाद् भोजनादपि तत् शुभम्
tejorūpaṃ vidhoścāgneḥ sarvabhāve praśasyate | tatpūjanāt tadālāpād bhojanādapi tat śubham
मम प्रीतिर्भवेत्साक्षाद् देवतागुप्तिसंस्थिता | बालभैरवदेवस्य कामिनीवटुकस्य च
mama prītirbhavetsākṣād devatāguptisaṃsthitā | bālabhairavadevasya kāminīvaṭukasya ca
मत्पुत्रस्य सर्वलोकपूजितस्य महौजसः | पूजाभिवीविधैदीव्यैः कुमारी देव पूजिता
matputrasya sarvalokapūjitasya mahaujasaḥ | pūjābhivīvidhaidīvyaiḥ kumārī deva pūjitā
कुमारी कन्यका प्रोक्ता सर्वज्ञा जगदीश्वरी | पूजार्थं सर्वलोकस्य समानीय सुरेश्वराः
kumārī kanyakā proktā sarvajñā jagadīśvarī | pūjārthaṃ sarvalokasya samānīya sureśvarāḥ
पूजयन्ति महादेवीं गुप्तभावनिवासिनीम् | सदा भोजनवाञ्छार्घ्यां माल्यसन्तुष्टहासिनीम्
pūjayanti mahādevīṃ guptabhāvanivāsinīm | sadā bhojanavāñchārghyāṃ mālyasantuṣṭahāsinīm
वृथा न रौति सा देवी कुमारी देवनायिका | सरस्वतीस्वरूपा च पूज्यते सर्वनायकैः
vṛthā na rauti sā devī kumārī devanāyikā | sarasvatīsvarūpā ca pūjyate sarvanāyakaiḥ
शिवभक्तैवीष्णुभक्तैस्तथान्यदेवपूजितैः | सर्वलोकैः पूजिता सा चावश्यं पूज्यते बुधैः
śivabhaktaivīṣṇubhaktaistathānyadevapūjitaiḥ | sarvalokaiḥ pūjitā sā cāvaśyaṃ pūjyate budhaiḥ
पूजया लभते पूजां पूजया लभते श्रियम् | पूजया धनमाप्नोति पूजया लभते महीम्
pūjayā labhate pūjāṃ pūjayā labhate śriyam | pūjayā dhanamāpnoti pūjayā labhate mahīm
पूजया लभते लक्ष्मीं सरस्वतीं महौजसम् | महाविद्याः प्रसीदन्ति सर्वे देवा न संशयः
pūjayā labhate lakṣmīṃ sarasvatīṃ mahaujasam | mahāvidyāḥ prasīdanti sarve devā na saṃśayaḥ
बालभैरवब्रह्मेन्द्रा ब्राह्मणा ब्रह्मवादिनः | रुद्राश्च देववर्गाश्च वैष्णवा विष्णुरूपिणः
bālabhairavabrahmendrā brāhmaṇā brahmavādinaḥ | rudrāśca devavargāśca vaiṣṇavā viṣṇurūpiṇaḥ