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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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हरिद्रागणनाथस्य वरदेश्वरमालिनः | ऊर्ध्वकेशस्य धूम्रस्य जटिलस्यापि साधनम्
haridrāgaṇanāthasya varadeśvaramālinaḥ | ūrdhvakeśasya dhūmrasya jaṭilasyāpi sādhanam
आनन्दभैरवस्यापि बाणनाथस्य साधनम् | करीन्द्रस्य शुभाङ्गस्य हिल्लोलमर्दकस्य च
ānandabhairavasyāpi bāṇanāthasya sādhanam | karīndrasya śubhāṅgasya hillolamardakasya ca
पुष्पनाथेश्वरस्यापि वृषनाथस्य साधनम् | अष्टमूर्त्तेः कालमूर्त्तेश्चन्द्रशेखरसाधनम्
puṣpanātheśvarasyāpi vṛṣanāthasya sādhanam | aṣṭamūrtteḥ kālamūrtteścandraśekharasādhanam
क्रमुकस्यापि घोरस्य कुबेराराधितस्य च | त्रिपुरान्तकमन्त्रस्य कमलाक्षस्य साधनम्
kramukasyāpi ghorasya kuberārādhitasya ca | tripurāntakamantrasya kamalākṣasya sādhanam
इत्यादिसिद्धमन्त्राणां मन्त्रार्थं विविधं मुदा | उदितं तद्विशेषेण सुविस्तार्य शृणुष्व तत्
ityādisiddhamantrāṇāṃ mantrārthaṃ vividhaṃ mudā | uditaṃ tadviśeṣeṇa suvistārya śṛṇuṣva tat
इन्द्रादिदेवता सर्वा येन सिद्ध्यन्ति भूतले | तत्प्रकारं महादेव सावधानोऽवधारय
indrādidevatā sarvā yena siddhyanti bhūtale | tatprakāraṃ mahādeva sāvadhāno'vadhāraya
उपविद्यासाधनञ्च मन्त्राणि विविधानि च | नानाकर्माणि धर्माणि षट्कर्मसाधनानि च
upavidyāsādhanañca mantrāṇi vividhāni ca | nānākarmāṇi dharmāṇi ṣaṭkarmasādhanāni ca
श्रीरामसाधनं यक्षसाधनं योगसाधनम् | सर्वविद्यासाधनञ्च राजज्वालादिसाधनम्
śrīrāmasādhanaṃ yakṣasādhanaṃ yogasādhanam | sarvavidyāsādhanañca rājajvālādisādhanam
मन्त्रसिद्धिप्रकारञ्च हनुमत्साधनादिकम् | विषज्वालासाधनञ्च पाताललोकसाधनम्
mantrasiddhiprakārañca hanumatsādhanādikam | viṣajvālāsādhanañca pātālalokasādhanam
भूतलिपिप्रकारञ्च तत्तत्साधनमेव च | नवकन्यासाधनञ्च अष्टसिद्धिप्रकारकम्
bhūtalipiprakārañca tattatsādhanameva ca | navakanyāsādhanañca aṣṭasiddhiprakārakam
आसनानि च अङ्गानि साधनानि बहूनि च | कात्यायनीसाधनानि चेटीसाधनमेव च
āsanāni ca aṅgāni sādhanāni bahūni ca | kātyāyanīsādhanāni ceṭīsādhanameva ca
कृष्णमार्जारसिद्धिश्च खड्गसिद्धिस्ततः परम् | पादुकाजङ्घसिद्धिश्च निजजिह्वादिसाधनम्
kṛṣṇamārjārasiddhiśca khaḍgasiddhistataḥ param | pādukājaṅghasiddhiśca nijajihvādisādhanam
संस्कारगुटिकासिद्धिः खेचरीसिद्धिरेव च | भूप्रवेशप्रकारत्वं नित्यतुङ्गादिसाधनम्
saṃskāraguṭikāsiddhiḥ khecarīsiddhireva ca | bhūpraveśaprakāratvaṃ nityatuṅgādisādhanam
स्तम्भनं दारुणं पश्चादाकर्षणं मुनेरपि | नानाविधानि देवेश औषधादीनि यानि च
stambhanaṃ dāruṇaṃ paścādākarṣaṇaṃ munerapi | nānāvidhāni deveśa auṣadhādīni yāni ca
हरितालादिसिद्धिश्च रसपारदसाधनम् | नानारससमुद्भूतं रसभस्मादिसाधनम्
haritālādisiddhiśca rasapāradasādhanam | nānārasasamudbhūtaṃ rasabhasmādisādhanam
वृद्धस्य तरुणाकारं साधनं परमाद्भुतम् | वैजयन्तीसाधनञ्च चरित्रं वासकस्य च
vṛddhasya taruṇākāraṃ sādhanaṃ paramādbhutam | vaijayantīsādhanañca caritraṃ vāsakasya ca
शिवाचरित्रमश्वस्य चरित्रं वायसस्य च | कुमारीणां प्रकारं तु वज्राणां वारणं तथा
śivācaritramaśvasya caritraṃ vāyasasya ca | kumārīṇāṃ prakāraṃ tu vajrāṇāṃ vāraṇaṃ tathā
सम्पत्तिसाधनं देशसाधनं कामसाधनम् | गुरुपूजाविधानञ्च गुरूसन्तोषसाधनम्
sampattisādhanaṃ deśasādhanaṃ kāmasādhanam | gurupūjāvidhānañca gurūsantoṣasādhanam
निजदेवाराधनञ्च निजसाधनमेव च | वारुणीपैष्टिकीगौडीकैतकीमाध्विसाधनम्
nijadevārādhanañca nijasādhanameva ca | vāruṇīpaiṣṭikīgauḍīkaitakīmādhvisādhanam
स्वदेहगमनं स्वर्गे मर्त्ये मर्त्यैश्च दुर्लभम् | शरीरवर्धनञ्चैव कृष्णभावस्य साधनम्
svadehagamanaṃ svarge martye martyaiśca durlabham | śarīravardhanañcaiva kṛṣṇabhāvasya sādhanam
नयनाकर्षणञ्चैव कालसर्पस्य दर्शनम् | रणक्षोभप्रकारञ्च पञ्चेन्द्रियनिवारणम्
nayanākarṣaṇañcaiva kālasarpasya darśanam | raṇakṣobhaprakārañca pañcendriyanivāraṇam
योगविद्यासाधनञ्च भक्षप्रस्थनिरूपणम् | चान्द्रायणव्रतञ्चैव शृणु तद्योगसिद्धये
yogavidyāsādhanañca bhakṣaprasthanirūpaṇam | cāndrāyaṇavratañcaiva śṛṇu tadyogasiddhaye
यामलाग्रेण शंसन्ति यानि सर्वाणि कानि च | ब्रह्माण्डे यानि वस्तूनि सर्वत्र दुर्लभं शिवम्
yāmalāgreṇa śaṃsanti yāni sarvāṇi kāni ca | brahmāṇḍe yāni vastūni sarvatra durlabhaṃ śivam
येऽभ्यस्यन्ति महातन्त्रं बालाद्वा मन्त्रतोपि वा | यामलं मम वक्त्राम्भोरुहसुन्दरसंभवम्
ye'bhyasyanti mahātantraṃ bālādvā mantratopi vā | yāmalaṃ mama vaktrāmbhoruhasundarasaṃbhavam
अतिगुह्यं महागुह्यं शब्दगुह्यं निराकुलम् | नानासिद्धिसमुद्राणां गृहं योगमयं शुभम्
atiguhyaṃ mahāguhyaṃ śabdaguhyaṃ nirākulam | nānāsiddhisamudrāṇāṃ gṛhaṃ yogamayaṃ śubham
शास्त्रजालस्य सारं हि नानामन्त्रमयं प्रियम् | वाराणसीपुरपतेः सदामोदं सुखास्पदम्
śāstrajālasya sāraṃ hi nānāmantramayaṃ priyam | vārāṇasīpurapateḥ sadāmodaṃ sukhāspadam
सरस्वतीदैवतं यत् कालीषु शिखरे वृतम् | महामोक्षं द्वारमोक्षं सर्वसंकेतशोभितम्
sarasvatīdaivataṃ yat kālīṣu śikhare vṛtam | mahāmokṣaṃ dvāramokṣaṃ sarvasaṃketaśobhitam
वाञ्छाकल्पद्रुमं तन्त्रं शिवसंस्कारसंस्कृतम् | अप्रकाश्यं क्रियासारं सहस्रस्तुतिराजितम्
vāñchākalpadrumaṃ tantraṃ śivasaṃskārasaṃskṛtam | aprakāśyaṃ kriyāsāraṃ sahasrastutirājitam
अष्टोत्तरशतं नाम सहस्रनाममङ्गलम् | नानाद्रव्यसाधनादिविधृताञ्जनरञ्जितम्
aṣṭottaraśataṃ nāma sahasranāmamaṅgalam | nānādravyasādhanādividhṛtāñjanarañjitam
कालीप्रत्यक्षकथनं कालीषोढादिसंपुटम् | महाचमत्कारकरं स्थितिसंहारपालकम्
kālīpratyakṣakathanaṃ kālīṣoḍhādisaṃpuṭam | mahācamatkārakaraṃ sthitisaṃhārapālakam
अष्टादशप्रकारञ्च षोढायाः सौख्यमुक्तये | ये जानन्ति महाकालं यामलं कलिपावनम्
aṣṭādaśaprakārañca ṣoḍhāyāḥ saukhyamuktaye | ye jānanti mahākālaṃ yāmalaṃ kalipāvanam
आब्रह्मस्तम्बपर्यन्तं करे तस्य न संशयः | तत्प्रकारमहं वक्ष्ये निगमागममङ्गलम्
ābrahmastambaparyantaṃ kare tasya na saṃśayaḥ | tatprakāramahaṃ vakṣye nigamāgamamaṅgalam
यस्माद्रुद्रो भवेज्ज्ञानी नानातन्त्रार्थपारगः | यामिनीविहितं कर्म कुलतन्त्राभिसाधनम्
yasmādrudro bhavejjñānī nānātantrārthapāragaḥ | yāminīvihitaṃ karma kulatantrābhisādhanam
महावीरहितं यस्मात् पञ्चतत्त्वस्वरूपकम् | लंघनं नास्ति मे नाथ अस्मिन् तन्त्रे सुगोपनम्
mahāvīrahitaṃ yasmāt pañcatattvasvarūpakam | laṃghanaṃ nāsti me nātha asmin tantre sugopanam
ततो यामलमाख्यातं चन्द्रशेखर शङ्कर | रुद्राक्षं साधनोत्कृष्टं शतयागफलप्रदम्
tato yāmalamākhyātaṃ candraśekhara śaṅkara | rudrākṣaṃ sādhanotkṛṣṭaṃ śatayāgaphalapradam
मनःसन्तोषविपुलं यामलं परिकीत्तीतम् | रुरुकादिभैरवाणां ब्राह्मीदेव्याश्च साधनम्
manaḥsantoṣavipulaṃ yāmalaṃ parikīttītam | rurukādibhairavāṇāṃ brāhmīdevyāśca sādhanam
जाम्बूनदलताकोटिहेमदासाधनं यतः | मनसासाधनं यत्र लङ्कालक्ष्मीप्रसाधनम्
jāmbūnadalatākoṭihemadāsādhanaṃ yataḥ | manasāsādhanaṃ yatra laṅkālakṣmīprasādhanam
देवतानाञ्च कवचं नानाध्यानव्रतं महत् | अन्तर्यागविधानानि कलिकालफलानि च
devatānāñca kavacaṃ nānādhyānavrataṃ mahat | antaryāgavidhānāni kalikālaphalāni ca
भाति यत्नप्रभाकारं प्रायश्चित्तविमर्षणम् | पटलं त्रिंशता व्याप्तं ये पठन्ति निरन्तरम्
bhāti yatnaprabhākāraṃ prāyaścittavimarṣaṇam | paṭalaṃ triṃśatā vyāptaṃ ye paṭhanti nirantaram
अवश्यं सिद्धिमाप्नोति यद्यदिच्छति भूतले | कर्मणा मनसा वाचा महातन्त्रस्य साधनम्
avaśyaṃ siddhimāpnoti yadyadicchati bhūtale | karmaṇā manasā vācā mahātantrasya sādhanam
करोति कमलानाथकरपद्मनिषेवितम् | ज्ञात्वा सर्वधरं तन्त्रं सम्पूर्णं लोकमण्डले
karoti kamalānāthakarapadmaniṣevitam | jñātvā sarvadharaṃ tantraṃ sampūrṇaṃ lokamaṇḍale
प्राप्नोति साधकः सिद्धिं मासादेव न संशयः | नानाचक्रस्य माहात्म्यं नानाङ्कमण्डलावृतम्
prāpnoti sādhakaḥ siddhiṃ māsādeva na saṃśayaḥ | nānācakrasya māhātmyaṃ nānāṅkamaṇḍalāvṛtam
सर्वज्ञसिद्धिशतकं खण्डकालीकुलालयम् | तरुणादित्यसंकाशं वनमालाविभूषितम्
sarvajñasiddhiśatakaṃ khaṇḍakālīkulālayam | taruṇādityasaṃkāśaṃ vanamālāvibhūṣitam
दैवतं परमं हंसं कालकूटाशिनं प्रभुम् | आदौ ध्यात्वा पूजयित्वा नमस्कुर्याद् महेश्वरम् | प्रथमारुणसङ्काशं रत्नालङ्कारभूषितम् | वरदं वारुणीमत्तं परमहंसं नमाम्यहम्
daivataṃ paramaṃ haṃsaṃ kālakūṭāśinaṃ prabhum | ādau dhyātvā pūjayitvā namaskuryād maheśvaram | prathamāruṇasaṅkāśaṃ ratnālaṅkārabhūṣitam | varadaṃ vāruṇīmattaṃ paramahaṃsaṃ namāmyaham
यदि न पठ्यते तन्त्रं यामलं सर्वशङ्करम् | तदा केन प्रकारेण साधकः सिद्धिभाग्भवेत्
yadi na paṭhyate tantraṃ yāmalaṃ sarvaśaṅkaram | tadā kena prakāreṇa sādhakaḥ siddhibhāgbhavet
केचिच्च बुद्धिहीनाश्च मेधाहीनाश्च ये जनाः मन्दभाग्याश्च धूर्ताश्च मूढाः सर्वापदावृताः
kecicca buddhihīnāśca medhāhīnāśca ye janāḥ mandabhāgyāśca dhūrtāśca mūḍhāḥ sarvāpadāvṛtāḥ
प्राप्नुवन्ति कथं सिद्धिं दया जाता कथं वद | तेषु मूर्खेषु हीनेषु शास्त्रार्थवजीतेषु च
prāpnuvanti kathaṃ siddhiṃ dayā jātā kathaṃ vada | teṣu mūrkheṣu hīneṣu śāstrārthavajīteṣu ca
ज्ञानं भवति केनैव निर्मलं द्वैतवजीतम् | तत्प्रकारं वद स्नेहाद् लोकानां पुण्यवृद्धये
jñānaṃ bhavati kenaiva nirmalaṃ dvaitavajītam | tatprakāraṃ vada snehād lokānāṃ puṇyavṛddhaye
कर्मसूत्रं यश्छिनत्ति प्रत्यहं तनुसंस्थितः | स पश्यति जगन्नाथ मम श्रीचरणाम्बुजम्
karmasūtraṃ yaśchinatti pratyahaṃ tanusaṃsthitaḥ | sa paśyati jagannātha mama śrīcaraṇāmbujam
विश्वमावेशसंस्कारभिन्नबुद्धिक्रियान्विताः अतो मां नहि जानन्ति नानाकार्योत्कटावृताः
viśvamāveśasaṃskārabhinnabuddhikriyānvitāḥ ato māṃ nahi jānanti nānākāryotkaṭāvṛtāḥ
तेषां शरीरं गृह्णाति कालदूतो भयानकः यः करोति महायोगं त्यागसन्न्यासधर्मवान्
teṣāṃ śarīraṃ gṛhṇāti kāladūto bhayānakaḥ yaḥ karoti mahāyogaṃ tyāgasannyāsadharmavān
मन्दभाग्यः पशोर्योनिं प्राप्नोति मां विहाय सः | मयि भावं यः करोति दुर्लभो जनवल्लभः
mandabhāgyaḥ paśoryoniṃ prāpnoti māṃ vihāya saḥ | mayi bhāvaṃ yaḥ karoti durlabho janavallabhaḥ
भावेन लभ्यते सर्वं भावेन देवदर्शनम् | भावेन परमं ज्ञानं तस्माद् भावावलम्बनम्
bhāvena labhyate sarvaṃ bhāvena devadarśanam | bhāvena paramaṃ jñānaṃ tasmād bhāvāvalambanam
भावञ्च सर्वशास्त्राणां गूढं सर्वेन्द्रियस्थितम् | सर्वेषां मूलभूतञ्च देवीभावं यदा लभेत्
bhāvañca sarvaśāstrāṇāṃ gūḍhaṃ sarvendriyasthitam | sarveṣāṃ mūlabhūtañca devībhāvaṃ yadā labhet
तदैव सर्वसिद्धिश्च तदा ध्यानदृढो भवेत् | अकलङ्की निराहारी निवासधृतमानसः
tadaiva sarvasiddhiśca tadā dhyānadṛḍho bhavet | akalaṅkī nirāhārī nivāsadhṛtamānasaḥ
नित्यस्नानाभिपूजाङ्गो भावी भावं यदा लभेत् | क्रियादक्षो महाशिक्षानिपुणोऽपि जितेन्द्रियः
nityasnānābhipūjāṅgo bhāvī bhāvaṃ yadā labhet | kriyādakṣo mahāśikṣānipuṇo'pi jitendriyaḥ
सर्वशास्त्रनिगूढार्थवेत्ता न्यासविवजीतः | तेषां हस्तगतं भावं वद भावं यथा तनौ
sarvaśāstranigūḍhārthavettā nyāsavivajītaḥ | teṣāṃ hastagataṃ bhāvaṃ vada bhāvaṃ yathā tanau
भावात् परतरं नास्ति येनानुग्रहवान् भवेत् | भावादनुग्रहप्राप्तिरनुग्रहान् महासुखी
bhāvāt parataraṃ nāsti yenānugrahavān bhavet | bhāvādanugrahaprāptiranugrahān mahāsukhī
सुखात् पुण्यप्रभावः स्यात् पुण्यादच्युतदर्शनम् | यदा कृतस्य दर्शनाम्भोजदर्शनमङ्गलम्
sukhāt puṇyaprabhāvaḥ syāt puṇyādacyutadarśanam | yadā kṛtasya darśanāmbhojadarśanamaṅgalam
योगी भूत्त्वा सूक्ष्मपदं योगिनामप्यदर्शनम् | पश्यत्येव महाविद्यापादाम्भोरुहपावनम्
yogī bhūttvā sūkṣmapadaṃ yogināmapyadarśanam | paśyatyeva mahāvidyāpādāmbhoruhapāvanam