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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 भ्रमणं ज्ञेयं सर्वमङ्गलमेव च | किशोरं तद्विजानीयाद् वायौ तिर्यग्गतौ विभो
kevalaṃ bhramaṇaṃ jñeyaṃ sarvamaṅgalameva ca | kiśoraṃ tadvijānīyād vāyau tiryaggatau vibho
केवलोर्द्ध्वनासिकाग्रे वायुर्गच्छति दण्डवत् | तत्तैजसं विजानीयाद् गमनं बलवद् भवेत्
kevalorddhvanāsikāgre vāyurgacchati daṇḍavat | tattaijasaṃ vijānīyād gamanaṃ balavad bhavet
तद्वृद्धगतभावञ्च विलम्बोऽधिकचेष्टया | प्राप्नोति परमां प्रीतिं वरुणाम्भोदये रुजाम्
tadvṛddhagatabhāvañca vilambo'dhikaceṣṭayā | prāpnoti paramāṃ prītiṃ varuṇāmbhodaye rujām
यदाधो गच्छति क्षिप्रं किञ्चिद् ऊर्ध्वमगोचरम् | यदा करोति प्रश्वासं तदा रोगोल्बणोदयः
yadādho gacchati kṣipraṃ kiñcid ūrdhvamagocaram | yadā karoti praśvāsaṃ tadā rogolbaṇodayaḥ
पृथिव्या उन्नतं भाग्यं योगातपप्रपीडितम् | अस्तमितं महादेव अनुलोमविलोमतः
pṛthivyā unnataṃ bhāgyaṃ yogātapaprapīḍitam | astamitaṃ mahādeva anulomavilomataḥ
पवनो गच्छति क्षिप्रं वामदक्षिणभेदतः | वामनासापुटे याति पृथिवी जलमेव च
pavano gacchati kṣipraṃ vāmadakṣiṇabhedataḥ | vāmanāsāpuṭe yāti pṛthivī jalameva ca
सदा फलाफलं दत्ते मुदिता कुण्डमण्डले | तयोर्वै वायवी शक्तिः फलभागं तदा लभेत्
sadā phalāphalaṃ datte muditā kuṇḍamaṇḍale | tayorvai vāyavī śaktiḥ phalabhāgaṃ tadā labhet
यद्येवं वामभागे तु वामायाः प्रश्नकर्मणि | यदि तत्र पुमान् प्रश्नं करोति वामगामिने
yadyevaṃ vāmabhāge tu vāmāyāḥ praśnakarmaṇi | yadi tatra pumān praśnaṃ karoti vāmagāmine
तदा रोगमवाप्नोति कर्महीनो भवेद् ध्रुवम् | यदि वायूदयो वामे दक्षिणे पुरुषः स्थितः
tadā rogamavāpnoti karmahīno bhaved dhruvam | yadi vāyūdayo vāme dakṣiṇe puruṣaḥ sthitaḥ
तदा फलमवाप्नोति द्रव्यागमनदुर्लभम् | अकस्माद् द्रव्यहानिः स्यान्मनोगतफलापहम्
tadā phalamavāpnoti dravyāgamanadurlabham | akasmād dravyahāniḥ syānmanogataphalāpaham
सुहृद् भङ्गविवादञ्च भिन्नभिन्नोदये शुभम् | केवलं वरुणस्यैव पुरुषो दक्षिणे शुभम्
suhṛd bhaṅgavivādañca bhinnabhinnodaye śubham | kevalaṃ varuṇasyaiva puruṣo dakṣiṇe śubham
अशुभं पृथिवीदक्षे भेदोऽयं वरदुर्लभः | सदोदयं दक्षिणे च वायोस्तैजस एव च
aśubhaṃ pṛthivīdakṣe bhedo'yaṃ varadurlabhaḥ | sadodayaṃ dakṣiṇe ca vāyostaijasa eva ca
आकाशस्य विजानीयात् शुभाशुभफलं प्रभो | यदि भाग्यवशादेव वायोर्मन्दा गतिर्भवेत्
ākāśasya vijānīyāt śubhāśubhaphalaṃ prabho | yadi bhāgyavaśādeva vāyormandā gatirbhavet
दक्षनाशामध्यदेशे तदा वामोदयं शुभम् | तदा वामे विचारञ्च वायुतेजोद्वयस्य च
dakṣanāśāmadhyadeśe tadā vāmodayaṃ śubham | tadā vāme vicārañca vāyutejodvayasya ca
ज्ञात्वोदयं विजानीयाद् मित्रे हानिः सुरे भयम् | एवं सुभवनागारे यदि गच्छति वायवी
jñātvodayaṃ vijānīyād mitre hāniḥ sure bhayam | evaṃ subhavanāgāre yadi gacchati vāyavī
तस्मिन् काले पुमान् दक्षो दक्षभागस्थसम्मुखः | तदा कन्यादानफलं यथा प्राप्नोति मानवः
tasmin kāle pumān dakṣo dakṣabhāgasthasammukhaḥ | tadā kanyādānaphalaṃ yathā prāpnoti mānavaḥ
तदा वायुप्रसादेन प्राप्नोति धनमुत्तमम् | देशान्तरस्थभावार्त्ता आयान्ति पुत्रसम्पदः
tadā vāyuprasādena prāpnoti dhanamuttamam | deśāntarasthabhāvārttā āyānti putrasampadaḥ
बाल्यादिकं भावत्रयं राशिभेदे शुभं दिशेत् एतच्चक्रे फलं तस्य राशिद्वादशचक्रके
bālyādikaṃ bhāvatrayaṃ rāśibhede śubhaṃ diśet etaccakre phalaṃ tasya rāśidvādaśacakrake
सूक्ष्मं फलं विजानीयात् चक्रं नाम शृणु प्रभो | आज्ञाचक्रं कामचक्रं फलचक्रञ्च सारदम्
sūkṣmaṃ phalaṃ vijānīyāt cakraṃ nāma śṛṇu prabho | ājñācakraṃ kāmacakraṃ phalacakrañca sāradam
प्रश्नचक्रं भूमिचक्रं स्वर्गचक्रं ततः परम् | तुलाचक्रं वारिचक्रं षट्चक्रं त्रिगुणात्मकम्
praśnacakraṃ bhūmicakraṃ svargacakraṃ tataḥ param | tulācakraṃ vāricakraṃ ṣaṭcakraṃ triguṇātmakam
सारचक्रमुल्काचक्रं मृत्युचक्रं क्रमात्प्रभो | षट्कोणं चात्र जानीयादनुलोमविलोमतः
sāracakramulkācakraṃ mṛtyucakraṃ kramātprabho | ṣaṭkoṇaṃ cātra jānīyādanulomavilomataḥ
सर्वचक्रे स्वरज्ञानं सर्वत्र वायुसङ्गतिम् | सर्वप्रश्नादिसञ्चारं भावेन जायते यदि
sarvacakre svarajñānaṃ sarvatra vāyusaṅgatim | sarvapraśnādisañcāraṃ bhāvena jāyate yadi
तदा तद्दण्डमानञ्च ज्ञात्वा राश्युदयं बुधः | कुर्यात् प्रश्नविचारञ्च यदि कीतीमिहेच्छति
tadā taddaṇḍamānañca jñātvā rāśyudayaṃ budhaḥ | kuryāt praśnavicārañca yadi kītīmihecchati
तद्वामसन्धिदेशस्थमष्टमाङ्कमथो लिखेत् | तदधः सन्धिदेशस्थं सप्ताङ्कं विलिखेद् बुधः
tadvāmasandhideśasthamaṣṭamāṅkamatho likhet | tadadhaḥ sandhideśasthaṃ saptāṅkaṃ vilikhed budhaḥ
तदूर्ध्वं वामकोणे च तृतीयाङ्कं लिखेत्ततः | तदूर्ध्वं कोणगेहे च युग्माङ्कं विलिखेत्तथा
tadūrdhvaṃ vāmakoṇe ca tṛtīyāṅkaṃ likhettataḥ | tadūrdhvaṃ koṇagehe ca yugmāṅkaṃ vilikhettathā
तद्दक्षिणे गृहे चैकमङ्कवर्णं शृणु प्रभो | वसुभावं शून्यभावं षष्ठभावञ्च शून्यकम्
taddakṣiṇe gṛhe caikamaṅkavarṇaṃ śṛṇu prabho | vasubhāvaṃ śūnyabhāvaṃ ṣaṣṭhabhāvañca śūnyakam
एतन्मध्ये नास्ति वर्णं कोणाङ्कञ्च सवर्णकम् | टतवर्गौ श श लिखेत् शरे शून्याध एव च
etanmadhye nāsti varṇaṃ koṇāṅkañca savarṇakam | ṭatavargau śa śa likhet śare śūnyādha eva ca
वेदाङ्कस्थौ कचवर्गौ एएकारसमन्वितौ | तृतीयाङ्कस्थितं वर्णं आदिक्षान्तं टवर्गमोम्
vedāṅkasthau kacavargau eekārasamanvitau | tṛtīyāṅkasthitaṃ varṇaṃ ādikṣāntaṃ ṭavargamom
तपवर्गौ युगान्तस्थौ मकारं सावधानतः | विलिखेद् दक्षिणे तस्य गेहे चैकाङ्कमध्यके
tapavargau yugāntasthau makāraṃ sāvadhānataḥ | vilikhed dakṣiṇe tasya gehe caikāṅkamadhyake
उयुगं पतवर्गौ च अकारं युग्मशीर्षके | एतत् चक्रं कामचक्रं प्रश्नकाले फलप्रदम्
uyugaṃ patavargau ca akāraṃ yugmaśīrṣake | etat cakraṃ kāmacakraṃ praśnakāle phalapradam
वामावर्त्तेन गणयेत् दशकोणस्थवर्णकान् | अनुलोम विलोमेन पञ्चस्वरादिनामतः
vāmāvarttena gaṇayet daśakoṇasthavarṇakān | anuloma vilomena pañcasvarādināmataḥ
यस्मिन्गृहे स्वीयनाम प्राप्नोति वेदपारगः | तद्गृहावधि प्रश्नार्थं गणयेद् ग्रहसिद्धये
yasmingṛhe svīyanāma prāpnoti vedapāragaḥ | tadgṛhāvadhi praśnārthaṃ gaṇayed grahasiddhaye
नवग्रहनवस्थानं वर्णं ज्ञात्वा सुबुद्धिमान् | बाल्यभावादिकं ज्ञात्वा यत्र ग्रहस्थितिर्भवेत्
navagrahanavasthānaṃ varṇaṃ jñātvā subuddhimān | bālyabhāvādikaṃ jñātvā yatra grahasthitirbhavet
तन्नक्षत्रं समानीय द्वाराधिकारमानयेत् | विना त्रिकोणयोगेन षट्कोणं लिखेद् बुधः
tannakṣatraṃ samānīya dvārādhikāramānayet | vinā trikoṇayogena ṣaṭkoṇaṃ likhed budhaḥ
तन्मध्ये अष्टकोणञ्च भित्वा देवगृहान्तरम् | तन्मध्ये चापि षट्कोणं तन्मध्ये च त्रिकोणकम्
tanmadhye aṣṭakoṇañca bhitvā devagṛhāntaram | tanmadhye cāpi ṣaṭkoṇaṃ tanmadhye ca trikoṇakam
क्रमेण विलिखेद् वर्णं दक्षिणावर्त्तयोगतः | ऊद्र्ध्ववामदेशभागे अ आ इ च कवर्गकम्
krameṇa vilikhed varṇaṃ dakṣiṇāvarttayogataḥ | ūdrdhvavāmadeśabhāge a ā i ca kavargakam
तद्दक्षिणे ई इ युगं टवर्गञ्च लिखेद् बुधः | दक्षपार्श्वे अधोभागे ऋयुगं तु तवर्गकम्
taddakṣiṇe ī i yugaṃ ṭavargañca likhed budhaḥ | dakṣapārśve adhobhāge ṛyugaṃ tu tavargakam
तदधो ळ् ॡ ए ए रूपञ्च पवर्गञ्च लिखेद् बुधः | तद्वामपार्श्वभागे च ओ औ यरलवान् लिखेत्
tadadho ḷ ḹ e e rūpañca pavargañca likhed budhaḥ | tadvāmapārśvabhāge ca o au yaralavān likhet
शेषगेहे लिखेदं अः शादिक्षान्तं हि षड्गृहे | मध्यस्तमादिकोणे च एकाङ्कं शार्वकं तनुम्
śeṣagehe likhedaṃ aḥ śādikṣāntaṃ hi ṣaḍgṛhe | madhyastamādikoṇe ca ekāṅkaṃ śārvakaṃ tanum
रुद्राग्निमूतीमनिलं अग्निकोणे लिखेद् बुधः | यजमानः पशुपतिमूतीषष्ठञ्च दक्षिणे
rudrāgnimūtīmanilaṃ agnikoṇe likhed budhaḥ | yajamānaḥ paśupatimūtīṣaṣṭhañca dakṣiṇe
महादेवं सोममूतीं सप्तमं नैरृते लिखेत् | जलमूत्तीभवं युग्मं पश्चिमे विलिखेद् बुधः
mahādevaṃ somamūtīṃ saptamaṃ nairṛte likhet | jalamūttībhavaṃ yugmaṃ paścime vilikhed budhaḥ
उग्रवीरं वायुमूत्तीं वायुकोणे चतुर्थकम् | भीमरूपाकाशमूत्तीं पञ्चमं चोत्तरे लिखेत्
ugravīraṃ vāyumūttīṃ vāyukoṇe caturthakam | bhīmarūpākāśamūttīṃ pañcamaṃ cottare likhet
ईशानं सूर्यमूतीञ्च ईशाने षड्दलं लिखेत् | अधः षट्कोणमध्ये च षट्कोणं विलिखेत्ततः
īśānaṃ sūryamūtīñca īśāne ṣaḍdalaṃ likhet | adhaḥ ṣaṭkoṇamadhye ca ṣaṭkoṇaṃ vilikhettataḥ
ऊद्र्ध्वकोणे ग्रीष्मकालं शिशिरञ्चापि दक्षिणे | वर्षाकालमधस्तस्य सर्वाधश्च वसन्तकम्
ūdrdhvakoṇe grīṣmakālaṃ śiśirañcāpi dakṣiṇe | varṣākālamadhastasya sarvādhaśca vasantakam
शरत्कालं पञ्चकोशे शीतकालञ्च षष्ठके | त्रिकोणे चापि तन्मध्ये वह्निरूपं वकारकम्
śaratkālaṃ pañcakośe śītakālañca ṣaṣṭhake | trikoṇe cāpi tanmadhye vahnirūpaṃ vakārakam
लिखित्वा गणयेन्मन्त्री वर्णदेवाङ्कवह्निभिः | एतच्चक्रं महासूक्ष्मं फलचक्रं विशारदम्
likhitvā gaṇayenmantrī varṇadevāṅkavahnibhiḥ | etaccakraṃ mahāsūkṣmaṃ phalacakraṃ viśāradam
अधुना कुलनाथेश पृष्ठचक्रं पुनः शृणु | विना ज्ञानेन यस्यैवं पृष्ठभावो न जायते
adhunā kulanātheśa pṛṣṭhacakraṃ punaḥ śṛṇu | vinā jñānena yasyaivaṃ pṛṣṭhabhāvo na jāyate
यदि पृष्ठचक्रभावं जानाति साधकोत्तमः | तदा निजफलं ज्ञात्वा सिद्धिमाप्नोति निश्चितम्
yadi pṛṣṭhacakrabhāvaṃ jānāti sādhakottamaḥ | tadā nijaphalaṃ jñātvā siddhimāpnoti niścitam
षट्कोणं कारयेन्मन्त्री विना त्रिकोणसाधनैः | तन्मध्ये च चतुष्कोणं तन्मध्ये शादिवर्णकान्
ṣaṭkoṇaṃ kārayenmantrī vinā trikoṇasādhanaiḥ | tanmadhye ca catuṣkoṇaṃ tanmadhye śādivarṇakān
लिखित्वा विलिखेत्तत्र षडङ्कमध्यदेशतः | षडङ्कं दापयेन्मन्त्री दीर्घदीर्घक्रमेण तु
likhitvā vilikhettatra ṣaḍaṅkamadhyadeśataḥ | ṣaḍaṅkaṃ dāpayenmantrī dīrghadīrghakrameṇa tu
तदग्रे षड्गृहं कुर्यात्तत्राङ्कार्णान् लिखेत्सुधीः | ऊद्र्ध्वप्रथमगेहे च कवर्गं विलिखेद् बुधः
tadagre ṣaḍgṛhaṃ kuryāttatrāṅkārṇān likhetsudhīḥ | ūdrdhvaprathamagehe ca kavargaṃ vilikhed budhaḥ
तद्दक्षिणे मन्दिरे च चवर्गं विलिखेद् बुधः | टवर्गं दक्षिणे चाधः सर्वाधस्तु तवर्गकम्
taddakṣiṇe mandire ca cavargaṃ vilikhed budhaḥ | ṭavargaṃ dakṣiṇe cādhaḥ sarvādhastu tavargakam
तद्वामे मन्दिरे नाथ पवर्गं वर्णमङ्गलम् | तदूर्ध्वे यादिवान्तं च दक्षिणावर्त्तयोगतः
tadvāme mandire nātha pavargaṃ varṇamaṅgalam | tadūrdhve yādivāntaṃ ca dakṣiṇāvarttayogataḥ
अकारादिस्वरान् तत्र मन्दिरे विलिखेद् बुधः | यावत् स्वरस्थितिर्याति तावत्कालं विचारयेत्
akārādisvarān tatra mandire vilikhed budhaḥ | yāvat svarasthitiryāti tāvatkālaṃ vicārayet
मेषादिराशिसद्भावं वर्गलेखनमानतः | अनुलोमविलोमेन विलिखेत् षष्ठमन्दिरे
meṣādirāśisadbhāvaṃ vargalekhanamānataḥ | anulomavilomena vilikhet ṣaṣṭhamandire
यद्यद्गृहे साध्यनाम चास्ति नाथ स्वरादिकम् | एकत्रीकृत्य हरणात् यदङ्कं प्राप्यते वरम्
yadyadgṛhe sādhyanāma cāsti nātha svarādikam | ekatrīkṛtya haraṇāt yadaṅkaṃ prāpyate varam
षडङ्केन ततो नाथ हरेदनलसंख्यया | यदङ्कं प्राप्यते तत्र स राशिस्तत् क्षणस्य च
ṣaḍaṅkena tato nātha haredanalasaṃkhyayā | yadaṅkaṃ prāpyate tatra sa rāśistat kṣaṇasya ca
आज्ञाचक्रं फलं सिद्धं विद्यानाथ वदामि तत् | येन विज्ञातमात्रेण सर्वज्ञो भवति ध्रुवम्
ājñācakraṃ phalaṃ siddhaṃ vidyānātha vadāmi tat | yena vijñātamātreṇa sarvajño bhavati dhruvam
अकस्मात् शक्तिमाप्नोति विद्यारत्नं ददामि तत् | रव्यादिसप्तवारञ्च कृते भद्रविवर्धनम्
akasmāt śaktimāpnoti vidyāratnaṃ dadāmi tat | ravyādisaptavārañca kṛte bhadravivardhanam
शन्यादिसप्तवारं च त्रेतायां सौख्यवर्द्धनम् | गुर्वादिसप्तवारञ्च द्वापरे धर्मसाधनम्
śanyādisaptavāraṃ ca tretāyāṃ saukhyavarddhanam | gurvādisaptavārañca dvāpare dharmasādhanam