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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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स्वाधिष्ठानषड्दलस्य कणीकामध्यमण्डले | दलाष्टकं भावयित्वा नागयुक्तं स ईश्वरः
svādhiṣṭhānaṣaḍdalasya kaṇīkāmadhyamaṇḍale | dalāṣṭakaṃ bhāvayitvā nāgayuktaṃ sa īśvaraḥ
अष्टौ नागा अष्टदले प्रतिभान्ति यथारुणाः | जलस्योपरि पद्मे च ध्यायेत्तन्नागवल्लभाम्
aṣṭau nāgā aṣṭadale pratibhānti yathāruṇāḥ | jalasyopari padme ca dhyāyettannāgavallabhām
अनन्तं वासुकिं पद्मं महापद्मं च तक्षकम् | कुलीरं कर्कटं शङ्खं दक्षिणादौ दले भजेत्
anantaṃ vāsukiṃ padmaṃ mahāpadmaṃ ca takṣakam | kulīraṃ karkaṭaṃ śaṅkhaṃ dakṣiṇādau dale bhajet
अष्टदलोपरि ध्यायेत् कणीकावृत्तयुग्मकम् | तदूर्ध्वे षड्दलं वादिलान्तयुक्तं सबिन्दुकम्
aṣṭadalopari dhyāyet kaṇīkāvṛttayugmakam | tadūrdhve ṣaḍdalaṃ vādilāntayuktaṃ sabindukam
पूर्वादिक्रमयोगेन दक्षिणावर्त्तवायुना | पुनः पुनः कुम्भयित्वा ध्यायेत् षड्वर्णवायवीम्
pūrvādikramayogena dakṣiṇāvarttavāyunā | punaḥ punaḥ kumbhayitvā dhyāyet ṣaḍvarṇavāyavīm
केशरं युगलं ध्यायेत् कुलोर्ध्वे साकृतिं मुदा | अष्टदले षड्दले च विभाव्य योगिराड् भवेत्
keśaraṃ yugalaṃ dhyāyet kulordhve sākṛtiṃ mudā | aṣṭadale ṣaḍdale ca vibhāvya yogirāḍ bhavet
अष्टदलस्योर्ध्वदेशे वृत्तयुग्मं मनोहरम् | तस्योपरि पुनर्ध्यायेत् षड्दले वादिलान्तकम्
aṣṭadalasyordhvadeśe vṛttayugmaṃ manoharam | tasyopari punardhyāyet ṣaḍdale vādilāntakam
दलाष्टकाधो ध्यायेद्यो वृत्तयुग्मं मनोहरम् | वृत्ताधोमण्डलाकारं वं बीजं व्याप्य तिष्ठति
dalāṣṭakādho dhyāyedyo vṛttayugmaṃ manoharam | vṛttādhomaṇḍalākāraṃ vaṃ bījaṃ vyāpya tiṣṭhati
वृत्तलग्नं समाव्याप्तं यं बीजं विद्युदाकरम् | कोटिसूर्यसमाभासं विभाव्य योगिनां पतिः
vṛttalagnaṃ samāvyāptaṃ yaṃ bījaṃ vidyudākaram | koṭisūryasamābhāsaṃ vibhāvya yogināṃ patiḥ
यान्तबीजकलानां तु अधः षट्कोणमण्डलम् | षट्कोणे दक्षिणादौ च भावयेद् यादिलान्तकम्
yāntabījakalānāṃ tu adhaḥ ṣaṭkoṇamaṇḍalam | ṣaṭkoṇe dakṣiṇādau ca bhāvayed yādilāntakam
तत्षट्कोणमध्यदेशे षट्कोणं धूम्र मण्डलम् | तत्कोणे दक्षिणादौ च द्रव्यादिषट्कमाश्रयेत्
tatṣaṭkoṇamadhyadeśe ṣaṭkoṇaṃ dhūmra maṇḍalam | tatkoṇe dakṣiṇādau ca dravyādiṣaṭkamāśrayet
द्रव्यं गुणास्तथा कर्म सामान्यं सविशेषकम् | समवायं क्रमेणैव षट्कोणेषु विभावयेत्
dravyaṃ guṇāstathā karma sāmānyaṃ saviśeṣakam | samavāyaṃ krameṇaiva ṣaṭkoṇeṣu vibhāvayet
पूर्वादिक्रमयोगेन दक्षिणावर्तवायुना | सर्वत्र भावयेन्मन्त्री कुम्भयित्वा पुनः पुनः
pūrvādikramayogena dakṣiṇāvartavāyunā | sarvatra bhāvayenmantrī kumbhayitvā punaḥ punaḥ
द्रव्यषट्कोणमध्ये तु षट्कोणं चारुतेजसम् | कोणे कोणे च षड्वर्गान् भावयेत् स्थिरचञ्चलान्
dravyaṣaṭkoṇamadhye tu ṣaṭkoṇaṃ cārutejasam | koṇe koṇe ca ṣaḍvargān bhāvayet sthiracañcalān
तन्मध्ये च त्रिकोणे च राकिणीसहितं हरिम् | कोटिचन्द्रमरीचिस्थं ध्यायेद्योगी विशालधीः
tanmadhye ca trikoṇe ca rākiṇīsahitaṃ harim | koṭicandramarīcisthaṃ dhyāyedyogī viśāladhīḥ
षड्दलान्तर्गतं पद्मं योगिनामपि साधनम् | यो नित्यं कुरुतेऽभ्यासं तस्य योगः प्रसिद्ध्यति
ṣaḍdalāntargataṃ padmaṃ yogināmapi sādhanam | yo nityaṃ kurute'bhyāsaṃ tasya yogaḥ prasiddhyati
एतच्चक्रप्रसादेन नीरोगी निरहङ्कृतः | सर्वज्ञो भवति क्षिप्रं श्रीनाथपदभावनात्
etaccakraprasādena nīrogī nirahaṅkṛtaḥ | sarvajño bhavati kṣipraṃ śrīnāthapadabhāvanāt
ज्योतीरूपं योगमार्गं सूक्ष्मातिसूक्ष्मनिर्मलम् | त्रैलोक्यकामनासिद्धिं षट्चक्रे भावयेद्धरिम्
jyotīrūpaṃ yogamārgaṃ sūkṣmātisūkṣmanirmalam | trailokyakāmanāsiddhiṃ ṣaṭcakre bhāvayeddharim
यो हरिः शेषशम्भुश्च यः शम्भुः सूक्ष्मरूपधृक् | सूक्ष्मरूपस्थितो ब्रह्मा ब्रह्माधीनमिदं जगत्
yo hariḥ śeṣaśambhuśca yaḥ śambhuḥ sūkṣmarūpadhṛk | sūkṣmarūpasthito brahmā brahmādhīnamidaṃ jagat
एकमूतीस्त्रयो देवा ब्रह्मविष्णुपितामहाः | मम विग्रहस्ंश्लिष्टाः सृजत्यवति हन्ति च
ekamūtīstrayo devā brahmaviṣṇupitāmahāḥ | mama vigrahasṃśliṣṭāḥ sṛjatyavati hanti ca
प्राणायामोद्गता एते योगविघ्नकराः सदा | प्राणायामेन निष्पीड्य प्रसभं सिद्धिमाप्नुयात्
prāṇāyāmodgatā ete yogavighnakarāḥ sadā | prāṇāyāmena niṣpīḍya prasabhaṃ siddhimāpnuyāt
अकारं ब्रह्मणो वर्णं शब्दरूपं महाप्रभम् | प्रणवान्तर्गतं नित्यं योगपूरकमाश्रयेत्
akāraṃ brahmaṇo varṇaṃ śabdarūpaṃ mahāprabham | praṇavāntargataṃ nityaṃ yogapūrakamāśrayet
उकारं वैष्णवं वर्णं शब्दभेदिनमीश्वरम् | प्रणवान्तर्गतं सत्त्वं योगकुम्भकमाश्रयेत्
ukāraṃ vaiṣṇavaṃ varṇaṃ śabdabhedinamīśvaram | praṇavāntargataṃ sattvaṃ yogakumbhakamāśrayet
मकारं शाम्भवं रूपं बीजभूतं विधूद्गतम् | प्रणवान्तस्थितं कालं लयस्थानं समाश्रयेत्
makāraṃ śāmbhavaṃ rūpaṃ bījabhūtaṃ vidhūdgatam | praṇavāntasthitaṃ kālaṃ layasthānaṃ samāśrayet
वर्णत्रयविभागेन प्रणवं परिकल्पितम् | प्रणवाज्जायते हंसो हंसः सोऽहं परो भवेत्
varṇatrayavibhāgena praṇavaṃ parikalpitam | praṇavājjāyate haṃso haṃsaḥ so'haṃ paro bhavet
सोऽहं ज्ञानं महाज्ञानं योगिनामपि दुर्लभम् | निरन्तरं भावयेद्यः स एव परमो भवेत्
so'haṃ jñānaṃ mahājñānaṃ yogināmapi durlabham | nirantaraṃ bhāvayedyaḥ sa eva paramo bhavet
हं पुमान् श्वासरूपेण चन्द्रेण प्रकृतिस्तु सः | एतद्धंसं विजानीयात् सूर्यमण्डलभेदकम्
haṃ pumān śvāsarūpeṇa candreṇa prakṛtistu saḥ | etaddhaṃsaṃ vijānīyāt sūryamaṇḍalabhedakam
विपरीतक्रमेणैव सोऽहं ज्ञानं यदा भवेत् | तदैव सूर्यगः सिद्धः स्वधास्वरप्रपूजितः
viparītakrameṇaiva so'haṃ jñānaṃ yadā bhavet | tadaiva sūryagaḥ siddhaḥ svadhāsvaraprapūjitaḥ
हकारार्णं सकारार्णं लोपयित्वा ततः परम् | सन्धिं कुर्यात्ततः पश्चात् प्रणवोऽसौ महामनुः
hakārārṇaṃ sakārārṇaṃ lopayitvā tataḥ param | sandhiṃ kuryāttataḥ paścāt praṇavo'sau mahāmanuḥ
एतद् हंसं महामन्त्रं स्वाधिष्ठाने मनोगृहे | मनोरूपं भजेद्यस्तु स भवेत् सूर्यमध्यगः
etad haṃsaṃ mahāmantraṃ svādhiṣṭhāne manogṛhe | manorūpaṃ bhajedyastu sa bhavet sūryamadhyagaḥ
हंसं सूर्य विजानीयात् सोऽहं चन्द्रो न संशयः | विपरीतो यदा भूयात्तदैव मोक्षभाग् भवेत्
haṃsaṃ sūrya vijānīyāt so'haṃ candro na saṃśayaḥ | viparīto yadā bhūyāttadaiva mokṣabhāg bhavet
यदि हंसमनोरूपं स्वाधिष्ठाने हरेः पदे | विभाव्य श्रीगुरोः पादे नीयते नात्र संशयः
yadi haṃsamanorūpaṃ svādhiṣṭhāne hareḥ pade | vibhāvya śrīguroḥ pāde nīyate nātra saṃśayaḥ
सोऽहं यदा शक्तिकूटं अकाराकारसम्पुटम् | कृत्वा जपति यो ज्ञानी स भवेत् कल्पपादपः
so'haṃ yadā śaktikūṭaṃ akārākārasampuṭam | kṛtvā japati yo jñānī sa bhavet kalpapādapaḥ
जपहोमादिकं सर्वं हंसेन यः करोति हि | तदैव चन्द्रसूर्य स्यात् हंसमन्त्रप्रसादतः
japahomādikaṃ sarvaṃ haṃsena yaḥ karoti hi | tadaiva candrasūrya syāt haṃsamantraprasādataḥ
एतज्जपं महादेव देहमध्ये करोम्यहम् | एकविंशसहस्राणि षट्शतानि च हंमनुः
etajjapaṃ mahādeva dehamadhye karomyaham | ekaviṃśasahasrāṇi ṣaṭśatāni ca haṃmanuḥ
पुंरूपेण हकारञ्च स्त्रीरूपेण सकारकम् | जप्त्वा रक्षां करोतीह चन्द्रबिन्दुशतेन च
puṃrūpeṇa hakārañca strīrūpeṇa sakārakam | japtvā rakṣāṃ karotīha candrabinduśatena ca
प्रणवान्तं महामन्त्रं नित्यं जपति यो नरः | वायुसिद्धिर्भवेत्तस्य वायवी सुकृपा भवेत्
praṇavāntaṃ mahāmantraṃ nityaṃ japati yo naraḥ | vāyusiddhirbhavettasya vāyavī sukṛpā bhavet
बृहद् हंसं प्रवक्ष्यामि येन सिद्धो भवेन्नरः | कामरूपी क्षणादेव वाक्सिद्धिरिति निश्चितम्
bṛhad haṃsaṃ pravakṣyāmi yena siddho bhavennaraḥ | kāmarūpī kṣaṇādeva vāksiddhiriti niścitam
आदौ प्रणवमुच्चार्य ततो हंसपदं लिखेत् | तत्पश्चात् प्रणवं ज्ञेयं ततः परपदं स्मरेत्
ādau praṇavamuccārya tato haṃsapadaṃ likhet | tatpaścāt praṇavaṃ jñeyaṃ tataḥ parapadaṃ smaret
तर्पयामि पदस्यान्ते प्रणवं फडिति स्मरेत् | एतद्धि हंसमन्त्रस्तु वीराणामुदयाय च
tarpayāmi padasyānte praṇavaṃ phaḍiti smaret | etaddhi haṃsamantrastu vīrāṇāmudayāya ca
बृहद् हंसप्रसादेन षट्चक्रभेदको भवेत् | षट्चक्रे च प्रशंसन्ति सर्वे देवाश्चराचराः
bṛhad haṃsaprasādena ṣaṭcakrabhedako bhavet | ṣaṭcakre ca praśaṃsanti sarve devāścarācarāḥ
योगसिद्धिं विघाताय भ्रमन्ति योगिनस्तनौ | यदि हंसं बृहद्धंसं जपन्ति वायुसिद्धये
yogasiddhiṃ vighātāya bhramanti yoginastanau | yadi haṃsaṃ bṛhaddhaṃsaṃ japanti vāyusiddhaye
तदा सर्वे पलायन्ते राक्षसान्मानुषा यथा
tadā sarve palāyante rākṣasānmānuṣā yathā
अथातः सम्प्रवक्ष्यामि ब्रह्ममार्गमनुत्तमम् | यद् यज्ज्ञात्वा सुराः सर्वे जयाख्याः परमं जगुः
athātaḥ sampravakṣyāmi brahmamārgamanuttamam | yad yajjñātvā surāḥ sarve jayākhyāḥ paramaṃ jaguḥ
न तन्तेजःप्रकाशाय महतां धर्मवृद्धये | योगाय योगिनां देव भक्षप्रस्थनिरूपणम्
na tantejaḥprakāśāya mahatāṃ dharmavṛddhaye | yogāya yogināṃ deva bhakṣaprasthanirūpaṇam
योगाभ्यासं यः करोति न जानातीह भक्षणम् | कोटिवर्षसहस्रेण न योगी भवति ध्रुवम्
yogābhyāsaṃ yaḥ karoti na jānātīha bhakṣaṇam | koṭivarṣasahasreṇa na yogī bhavati dhruvam
अतो वै भक्षमाहात्म्यं प्रवदामि समासतः | यज्ज्ञात्वा सिद्धिमाप्नोति स्वाधिष्ठानादिभेदनम्
ato vai bhakṣamāhātmyaṃ pravadāmi samāsataḥ | yajjñātvā siddhimāpnoti svādhiṣṭhānādibhedanam
आदौ विवेकी यो भूयाद् भूतले परमेश्वर | स एव भक्षनियमं गृहेऽरण्ये समाचरेत्
ādau vivekī yo bhūyād bhūtale parameśvara | sa eva bhakṣaniyamaṃ gṛhe'raṇye samācaret
वाय्वासनदृढानन्दपरमानन्दनिर्भरः | मिताहारं सदा कुर्यात् पूरकाह्लादहेतुना
vāyvāsanadṛḍhānandaparamānandanirbharaḥ | mitāhāraṃ sadā kuryāt pūrakāhlādahetunā
तदा पूरकसिद्धिः स्याद् भक्षणादिनिरूपणात् | उदरं पूरयेन्नित्यं कुम्भयित्वा पुनः पुनः
tadā pūrakasiddhiḥ syād bhakṣaṇādinirūpaṇāt | udaraṃ pūrayennityaṃ kumbhayitvā punaḥ punaḥ
निजहस्तप्रमाणाभिः पूरयेत् पूर्णमेव च | तत्पूरयेत् स्थापयेन्नाथ विश्वामित्रकपालके
nijahastapramāṇābhiḥ pūrayet pūrṇameva ca | tatpūrayet sthāpayennātha viśvāmitrakapālake
हंसद्वादशवारेण शिलायामपि घर्षयेत् | नित्यं तत्पात्रपूर्णं च पाकेनैकेन भक्षयेत्
haṃsadvādaśavāreṇa śilāyāmapi gharṣayet | nityaṃ tatpātrapūrṇaṃ ca pākenaikena bhakṣayet
तण्डुलान् शालिसम्भूतान्कपालप्रस्थपूर्णकान् | दिने दिने क्षयं कुर्याद् भक्षणादिषु कर्मसु
taṇḍulān śālisambhūtānkapālaprasthapūrṇakān | dine dine kṣayaṃ kuryād bhakṣaṇādiṣu karmasu
हंसद्वादशवारेण जपेन संक्षयं चरेत् | शिलायां तत्कपालं च वर्द्धयेत् पूरकादिकम्
haṃsadvādaśavāreṇa japena saṃkṣayaṃ caret | śilāyāṃ tatkapālaṃ ca varddhayet pūrakādikam
यावत्कालं क्षयं याति निजभक्षणनिर्णयम् | तत्कालं वायुनापूर्य नोदरं काकचञ्चुभिः
yāvatkālaṃ kṣayaṃ yāti nijabhakṣaṇanirṇayam | tatkālaṃ vāyunāpūrya nodaraṃ kākacañcubhiḥ
आकुञ्चयेत् सदा मूले कुण्डली भक्षधारणात् | तत्रसम्पूरयेद्योगी भक्षप्रस्थावनाशनात्
ākuñcayet sadā mūle kuṇḍalī bhakṣadhāraṇāt | tatrasampūrayedyogī bhakṣaprasthāvanāśanāt
कालक्रमेण तत् सिद्धिमवाप्नोति जितेन्द्रियः | यत्स्थानं भक्षणस्यैव तत्स्थाने पूरयेत्सुखम्
kālakrameṇa tat siddhimavāpnoti jitendriyaḥ | yatsthānaṃ bhakṣaṇasyaiva tatsthāne pūrayetsukham
पुनः पुनर्भक्षणेन भक्षसिद्धिमुपैति हि | विना पूरकयोगेन भक्षणं नापि सिद्ध्यति
punaḥ punarbhakṣaṇena bhakṣasiddhimupaiti hi | vinā pūrakayogena bhakṣaṇaṃ nāpi siddhyati
अथवान्यप्रकारेण भक्षत्यागं विनिर्णयम् | येन हीना न सिद्ध्यन्ति नाडीचक्रस्थदेवताः
athavānyaprakāreṇa bhakṣatyāgaṃ vinirṇayam | yena hīnā na siddhyanti nāḍīcakrasthadevatāḥ
द्वात्रिंशद् ग्रासमादाय त्रिपर्व्वणि यथास्थितम् | अर्द्धग्रासं विहायापि नित्यं भक्षणमाचरेत्
dvātriṃśad grāsamādāya triparvvaṇi yathāsthitam | arddhagrāsaṃ vihāyāpi nityaṃ bhakṣaṇamācaret