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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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स भवेद्धि कथं योगी कौलमार्गपरायणः | ब्रह्मस्तोत्रं हि किं देवि ब्रह्मविद्या च कीदृशी
sa bhaveddhi kathaṃ yogī kaulamārgaparāyaṇaḥ | brahmastotraṃ hi kiṃ devi brahmavidyā ca kīdṛśī
ब्रह्मज्ञानी च को वा स्यात् को वा ब्रह्मशरीरधृक् | तत्प्रकारं कुलानन्दकारिणि प्रियकौलिनि
brahmajñānī ca ko vā syāt ko vā brahmaśarīradhṛk | tatprakāraṃ kulānandakāriṇi priyakaulini
वद शीघ्रं यदि स्नेहदृष्टिश्चेन्मयि सुन्दरि | तदेव ब्रह्मणः स्तोत्रं वायवीशक्तिसेवनम्
vada śīghraṃ yadi snehadṛṣṭiścenmayi sundari | tadeva brahmaṇaḥ stotraṃ vāyavīśaktisevanam
सूक्ष्मरूपेण मग्ना या ब्रह्मविद्या प्रकीतीता | सदा वायू प्राणरससूक्ष्मोन्मत्तप्रसन्नधीः
sūkṣmarūpeṇa magnā yā brahmavidyā prakītītā | sadā vāyū prāṇarasasūkṣmonmattaprasannadhīḥ
एकान्तभक्तिः श्रीनाथे ब्रह्मविद्या प्रकीतीता | अष्टाङ्गन्यासनिहतः सूक्ष्मसञ्चारहृत् शुचिः
ekāntabhaktiḥ śrīnāthe brahmavidyā prakītītā | aṣṭāṅganyāsanihataḥ sūkṣmasañcārahṛt śuciḥ
सदा विवेकमाकुर्याद् ब्रह्मज्ञानी प्रकीतीतः | ब्रह्मानन्दं हृदि श्रीमान् शक्तिमाधाय वायवीम्
sadā vivekamākuryād brahmajñānī prakītītaḥ | brahmānandaṃ hṛdi śrīmān śaktimādhāya vāyavīm
सदा भजति यो ज्ञानी ब्रह्मज्ञानी प्रकीतीतः | विजयारससारेण बिना बाह्यासवेन च
sadā bhajati yo jñānī brahmajñānī prakītītaḥ | vijayārasasāreṇa binā bāhyāsavena ca
वायव्यानन्दसंयुक्तो ब्रह्मज्ञानी प्रकीतीतः | सदानन्दरसे मग्नः परिपूर्णकलेवरः
vāyavyānandasaṃyukto brahmajñānī prakītītaḥ | sadānandarase magnaḥ paripūrṇakalevaraḥ
आनन्दाश्रुजलोन्मत्तो ज्ञातो ब्रह्मशरीरधृक् | शक्तिः कुण्डलिनी देवी जगन्मातास्वरूपिणी
ānandāśrujalonmatto jñāto brahmaśarīradhṛk | śaktiḥ kuṇḍalinī devī jaganmātāsvarūpiṇī
प्राप्यते यैः सदा भक्तैः मुक्तिरेवागमं फलम् | आद्यपत्रे प्रतिष्ठन्ति वर्णजालसमाश्रिताः
prāpyate yaiḥ sadā bhaktaiḥ muktirevāgamaṃ phalam | ādyapatre pratiṣṭhanti varṇajālasamāśritāḥ
वायवीशक्तयः कान्ता ब्रह्माण्डमण्डलस्थिताः | राशिनक्षत्रतिथिभिः सर्वदोज्ज्वलनायिकाः
vāyavīśaktayaḥ kāntā brahmāṇḍamaṇḍalasthitāḥ | rāśinakṣatratithibhiḥ sarvadojjvalanāyikāḥ
भवानी ब्रह्मशक्तिस्था साऽवश्यमेवमाश्रयेत् | मासेन जायते सिद्धिः खेचरी वायुशोषणी
bhavānī brahmaśaktisthā sā'vaśyamevamāśrayet | māsena jāyate siddhiḥ khecarī vāyuśoṣaṇī
द्विमासे वज्रदेहः स्यात् क्रमेण वर्धयेत् पुमान् | द्विमासे कल्पसंयुक्तो यस्य सम्बन्धरूपतः
dvimāse vajradehaḥ syāt krameṇa vardhayet pumān | dvimāse kalpasaṃyukto yasya sambandharūpataḥ
चैतन्या कुण्डली शक्तिर्वायवी बलतेजसा | चैतन्यसिद्धिहेतुस्था ज्ञानमात्रं ददाति सा
caitanyā kuṇḍalī śaktirvāyavī balatejasā | caitanyasiddhihetusthā jñānamātraṃ dadāti sā
ज्ञानमात्रेण मोक्षः स्याद् वायवी ज्ञानमाश्रयेत् | महाबली महावाग्ग्मी वर्धते च दिने दिने
jñānamātreṇa mokṣaḥ syād vāyavī jñānamāśrayet | mahābalī mahāvāggmī vardhate ca dine dine
आयुर्वृद्धिः सदा तस्य जरामृत्युविवजीतः | कुण्डलीकृपया नाथ विना किञ्चिन्न सिद्ध्यति
āyurvṛddhiḥ sadā tasya jarāmṛtyuvivajītaḥ | kuṇḍalīkṛpayā nātha vinā kiñcinna siddhyati
ब्रह्मा विष्णुश्च रुद्रश्च ईश्वरञ्च सदाशिवः | ततः परशिवो देव वायवी परिकल्पिता
brahmā viṣṇuśca rudraśca īśvarañca sadāśivaḥ | tataḥ paraśivo deva vāyavī parikalpitā
एते षट्शङ्कराः सर्वसिद्धिदाः चित्तसंस्थिताः | सर्वे तिष्ठन्ति पत्राग्रेऽमृतधारारसाप्लुताः
ete ṣaṭśaṅkarāḥ sarvasiddhidāḥ cittasaṃsthitāḥ | sarve tiṣṭhanti patrāgre'mṛtadhārārasāplutāḥ
अधोमुखाः सूक्ष्मरूपाः कोटिसूर्यसमप्रभाः | ब्रह्ममार्गस्थिताः सर्वे सन्ति षट्चक्रमण्डले
adhomukhāḥ sūkṣmarūpāḥ koṭisūryasamaprabhāḥ | brahmamārgasthitāḥ sarve santi ṣaṭcakramaṇḍale
आज्ञया अध एवं हि चक्रं द्वादशकं स्मरेत् | गलितामृतधाराभिराप्लुतं कुण्डलीप्रियम्
ājñayā adha evaṃ hi cakraṃ dvādaśakaṃ smaret | galitāmṛtadhārābhirāplutaṃ kuṇḍalīpriyam
आग्नेयीं कुण्डलीं मत्त्वा अधोधाराभितर्पणम् | प्रकुर्वन्ति परानन्दरसिकाः षट्शिवाः सदा
āgneyīṃ kuṇḍalīṃ mattvā adhodhārābhitarpaṇam | prakurvanti parānandarasikāḥ ṣaṭśivāḥ sadā
चन्द्रमण्डलसञ्जाता जीवरूपधरा यथा | आत्मज्ञानसमाशक्ताः शक्तितर्पणतत्पराः
candramaṇḍalasañjātā jīvarūpadharā yathā | ātmajñānasamāśaktāḥ śaktitarpaṇatatparāḥ
द्वितीयदलरूपं हि यजुर्वेदं कुलेश्वर | अकस्मात् सिद्धिकरणं विष्णुना परिमीलितम्
dvitīyadalarūpaṃ hi yajurvedaṃ kuleśvara | akasmāt siddhikaraṇaṃ viṣṇunā parimīlitam
वज्रकोटिमहाध्वानघोरनादसमाकुलम् | हरिमीश्वरमीशानं वासुदेवं सनातनम्
vajrakoṭimahādhvānaghoranādasamākulam | harimīśvaramīśānaṃ vāsudevaṃ sanātanam
सत्वाधिष्ठान विनयं चतुर्वर्गफलप्रदम् | वाञ्छातिरिक्तदातारं कृष्णं योगेश्वरं प्रभुम्
satvādhiṣṭhāna vinayaṃ caturvargaphalapradam | vāñchātiriktadātāraṃ kṛṣṇaṃ yogeśvaraṃ prabhum
राधिका राकिणी देवी वायवीशक्तिलालितम् | महाबलं महावीरं शङ्खचक्रगदाधरम्
rādhikā rākiṇī devī vāyavīśaktilālitam | mahābalaṃ mahāvīraṃ śaṅkhacakragadādharam
पीताम्बरं सारभूतं यौवनामोदशोभितम् | श्रुतिकन्यासमाक्रान्तं श्रीविद्याराधिका प्रभुम्
pītāmbaraṃ sārabhūtaṃ yauvanāmodaśobhitam | śrutikanyāsamākrāntaṃ śrīvidyārādhikā prabhum
दैत्यदानवहन्तारं शरीरस्य सुखावहम् | भावदं भक्तिनिलयं यदा सागर चन्द्रकम्
daityadānavahantāraṃ śarīrasya sukhāvaham | bhāvadaṃ bhaktinilayaṃ yadā sāgara candrakam
गरुडासनसमारूढं मनोरूपं जगन्मयम् | यज्ञकर्मविधानज्ञं आज्ञाचक्रोपरि स्थितम्
garuḍāsanasamārūḍhaṃ manorūpaṃ jaganmayam | yajñakarmavidhānajñaṃ ājñācakropari sthitam
अधः परामृतरसपानोन्मत्तकलेवरः | साधको योगनिरतः स्वाधिष्ठानगतं यथा
adhaḥ parāmṛtarasapānonmattakalevaraḥ | sādhako yoganirataḥ svādhiṣṭhānagataṃ yathā
तदाकारं विभाव्याशु सिद्धिमाप्नोति शङ्कर | को वैष्णवो वाजिकः को धामीको वापि को भुवि
tadākāraṃ vibhāvyāśu siddhimāpnoti śaṅkara | ko vaiṣṇavo vājikaḥ ko dhāmīko vāpi ko bhuvi
को वा भवति योगी च तन्मे वद सुरेश्वरि | शङ्कर शृणु वक्ष्यामि कालनिर्णयलक्षणम्
ko vā bhavati yogī ca tanme vada sureśvari | śaṅkara śṛṇu vakṣyāmi kālanirṇayalakṣaṇam
वैष्णवानां वैष्णवत्वं आज्ञाचक्रे फलाफलम् | आज्ञाचक्रं महाचक्रं यो जानाति महीतले
vaiṣṇavānāṃ vaiṣṇavatvaṃ ājñācakre phalāphalam | ājñācakraṃ mahācakraṃ yo jānāti mahītale
तस्याऽसाध्यं त्रिभुवने न किञ्चिदपि वर्तते | सदा शुचिर्ध्याननिष्ठो मुहुर्जाप्यपरायणः
tasyā'sādhyaṃ tribhuvane na kiñcidapi vartate | sadā śucirdhyānaniṣṭho muhurjāpyaparāyaṇaḥ
स्मृतिवेदक्रियायुक्तो विधिश्रुतिमनुप्रियः | सर्वत्र समभावो यो वैष्णवः परिकीतीतः
smṛtivedakriyāyukto vidhiśrutimanupriyaḥ | sarvatra samabhāvo yo vaiṣṇavaḥ parikītītaḥ
समता शत्रुमित्रेषु कृष्णभक्तिपरायणः | योगशिक्षापरो नित्यं वैष्णवः परिकीतीतः
samatā śatrumitreṣu kṛṣṇabhaktiparāyaṇaḥ | yogaśikṣāparo nityaṃ vaiṣṇavaḥ parikītītaḥ
यजुर्वेदाभ्यासरतः सदाचारविचारवान् | सदा साधुषु संसर्गो वैष्णवः परिकीतीतः
yajurvedābhyāsarataḥ sadācāravicāravān | sadā sādhuṣu saṃsargo vaiṣṇavaḥ parikītītaḥ
विवेकधर्मविद्यार्थी कृष्णे चित्तं निधाय च | शिववत् कुरुते कर्म वैष्णवः परिकीतीतः
vivekadharmavidyārthī kṛṣṇe cittaṃ nidhāya ca | śivavat kurute karma vaiṣṇavaḥ parikītītaḥ
यज्ञिको ब्राह्मणो धीरो भवः प्रेमाभिलाषवान् | वनस्थो घोरविपिने नवीनतरुशोभिते
yajñiko brāhmaṇo dhīro bhavaḥ premābhilāṣavān | vanastho ghoravipine navīnataruśobhite
एकाकी कुरुते योगं जीवात्मपरमात्मनोः | वाय्वग्नी रेचकः सूर्यः पूरकश्चन्द्रमा तथा
ekākī kurute yogaṃ jīvātmaparamātmanoḥ | vāyvagnī recakaḥ sūryaḥ pūrakaścandramā tathā
ज्वलच्छिखा सूर्यरूपा न च योजनमेव च | पुनः पूरकयोगश्च चन्द्रस्य तेजसा हविः
jvalacchikhā sūryarūpā na ca yojanameva ca | punaḥ pūrakayogaśca candrasya tejasā haviḥ
ऊद्र्ध्वविषा ज्वलद्वह्नौ वायवीबलचञ्चले | योऽनिशं कुरुते होमं मौनी याज्ञिक उच्यते
ūdrdhvaviṣā jvaladvahnau vāyavībalacañcale | yo'niśaṃ kurute homaṃ maunī yājñika ucyate
जीवसूर्याग्निकिरणे आत्मचन्द्राद्यपूरकैः | काये यः कुरुते होमं याज्ञिकः परिकीतीतः
jīvasūryāgnikiraṇe ātmacandrādyapūrakaiḥ | kāye yaḥ kurute homaṃ yājñikaḥ parikītītaḥ
सुरा शक्तिः शिवो मांसं तद्भोक्ता भैरवः स्वयम् | शक्त्यग्नौ जुहुयान्मांसं याज्ञिकः परिकीतीतः
surā śaktiḥ śivo māṃsaṃ tadbhoktā bhairavaḥ svayam | śaktyagnau juhuyānmāṃsaṃ yājñikaḥ parikītītaḥ
विधिवत् कुलकुण्डे च कुलवह्नौ शिवात्मकैः | पूर्णहोमं यः करोति याज्ञिकः परिकीतीतः
vidhivat kulakuṇḍe ca kulavahnau śivātmakaiḥ | pūrṇahomaṃ yaḥ karoti yājñikaḥ parikītītaḥ
भूमण्डले धर्मशालो निर्जने कामवेश्मनि | दृढभक्त्या जीवसारं यो जपेत् स हि धामीकः
bhūmaṇḍale dharmaśālo nirjane kāmaveśmani | dṛḍhabhaktyā jīvasāraṃ yo japet sa hi dhāmīkaḥ
मणौ लोष्ठे समं ध्यानं धर्मेऽधर्मे जयेऽजये | कृत्वा त्यागी भवेद्यस्तु ब्रह्मज्ञानी स साधकः
maṇau loṣṭhe samaṃ dhyānaṃ dharme'dharme jaye'jaye | kṛtvā tyāgī bhavedyastu brahmajñānī sa sādhakaḥ
सदा ईश्वरचिन्ता च गुरोराज्ञा व्यवस्थितिः | सुशीलो दीनबन्धुश्च धामीकः परिकीतीतः
sadā īśvaracintā ca gurorājñā vyavasthitiḥ | suśīlo dīnabandhuśca dhāmīkaḥ parikītītaḥ
कालज्ञो विधिवेत्ता च अष्टाङ्गयोगविग्रहः | पर्वते कन्दरे मौनी भक्तो योगी प्रकीतीतः
kālajño vidhivettā ca aṣṭāṅgayogavigrahaḥ | parvate kandare maunī bhakto yogī prakītītaḥ
ब्रह्मज्ञानी चावधूतः पुण्यात्मा सुकृती शुचिः | वाञ्छाविहीनो धर्मात्मा स योगी परिकीतीतः
brahmajñānī cāvadhūtaḥ puṇyātmā sukṛtī śuciḥ | vāñchāvihīno dharmātmā sa yogī parikītītaḥ
वाग्वादिनीकृपापात्रः षडाधारस्य भेदकः | ऊर्ध्वरेता स्त्रीविहीनः स योगी परिकीतीतः
vāgvādinīkṛpāpātraḥ ṣaḍādhārasya bhedakaḥ | ūrdhvaretā strīvihīnaḥ sa yogī parikītītaḥ
यजुर्वेदपुरोगामी यजुःपत्रस्थवर्णधृक् | वर्णमालाचित्तजापो भावुकः स हि योगिराट्
yajurvedapurogāmī yajuḥpatrasthavarṇadhṛk | varṇamālācittajāpo bhāvukaḥ sa hi yogirāṭ
मासद्वादशकग्रस्तं राशिद्वादशकान्वितम् | तिथिवारं तु नक्षत्रयुक्तमाज्ञाम्बुजं भजेत्
māsadvādaśakagrastaṃ rāśidvādaśakānvitam | tithivāraṃ tu nakṣatrayuktamājñāmbujaṃ bhajet
दिक्कालदेशप्रश्नार्थं वायवीशक्तिनिर्णयम् | बालवृद्धास्तादिदण्डपलनिश्वाससंख्यया
dikkāladeśapraśnārthaṃ vāyavīśaktinirṇayam | bālavṛddhāstādidaṇḍapalaniśvāsasaṃkhyayā
व्याप्तमाज्ञाचक्रसारं भजेत् परमपावनम् | चक्रे सर्वत्र सुखदं सतां हानिर्न च प्रभो
vyāptamājñācakrasāraṃ bhajet paramapāvanam | cakre sarvatra sukhadaṃ satāṃ hānirna ca prabho
खलानां विपरीतञ्च निन्दकानां पदे पदे | दुःखानि प्रभवन्तीह पापिनाञ्च फलाफलम्
khalānāṃ viparītañca nindakānāṃ pade pade | duḥkhāni prabhavantīha pāpināñca phalāphalam
पापी पञ्चत्त्वमाप्नोति ज्ञानी याति परं पदम् | यः श्वासकालवेत्ता च स ज्ञानी परिकीतीताः
pāpī pañcattvamāpnoti jñānī yāti paraṃ padam | yaḥ śvāsakālavettā ca sa jñānī parikītītāḥ
श्वासकालं न जानाति स पापी परिकीतीतः | यजुर्वेदं सत्त्वगुणं सत्त्वाधिष्ठाननिर्मलम्
śvāsakālaṃ na jānāti sa pāpī parikītītaḥ | yajurvedaṃ sattvaguṇaṃ sattvādhiṣṭhānanirmalam
गुरोराज्ञाक्रमेणैव अधस्तत्त्वेन कुण्डलीम् | महाशक्तिं समाप्नोति ऊद्र्ध्वाधः क्रमयोगतः
gurorājñākrameṇaiva adhastattvena kuṇḍalīm | mahāśaktiṃ samāpnoti ūdrdhvādhaḥ kramayogataḥ
यजुर्वेद महापात्रसत्त्वाधिष्ठानसेवया | ललाटामृतधाराभिश्चैतन्या कुण्डली भवेत्
yajurveda mahāpātrasattvādhiṣṭhānasevayā | lalāṭāmṛtadhārābhiścaitanyā kuṇḍalī bhavet