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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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सदा सम्पूरयेद् वायुं भावको गतभीर्महान् | भक्षस्थाने समायोज्य पिबेद् वायुमहनीशम्
sadā sampūrayed vāyuṃ bhāvako gatabhīrmahān | bhakṣasthāne samāyojya pibed vāyumahanīśam
चतुःषष्टिदिने सर्वं क्षयं कृत्वा ततः सुधीः | पयोभक्षणमाकुर्यात् स्थिरचेता जितेन्द्रियः
catuḥṣaṣṭidine sarvaṃ kṣayaṃ kṛtvā tataḥ sudhīḥ | payobhakṣaṇamākuryāt sthiracetā jitendriyaḥ
पयः प्रमाणं वक्ष्यामि हस्तप्रस्थत्रयं त्रयम् | शनैः शनैवीजेतव्याः प्राणा मत्तगजेन्द्रवत्
payaḥ pramāṇaṃ vakṣyāmi hastaprasthatrayaṃ trayam | śanaiḥ śanaivījetavyāḥ prāṇā mattagajendravat
षण्मासाज्जायते सिद्धिः पूरकादिषु लक्षणम् | क्रमेणाष्टाङ्गसिद्धिः स्यात् यतीनां कामरूपिणाम्
ṣaṇmāsājjāyate siddhiḥ pūrakādiṣu lakṣaṇam | krameṇāṣṭāṅgasiddhiḥ syāt yatīnāṃ kāmarūpiṇām
बद्धपद्मासनं कृत्वा विजयानन्दनन्दितः | धारयेन्मारुतं मन्त्री मूलाधारे मनोलयम्
baddhapadmāsanaṃ kṛtvā vijayānandananditaḥ | dhārayenmārutaṃ mantrī mūlādhāre manolayam
अथासनप्रभेदञ्च शृणु मत्सिद्धिकाङ्क्षणाम् | येन विना पूरकाणां सिद्धिभाक् न महीतले
athāsanaprabhedañca śṛṇu matsiddhikāṅkṣaṇām | yena vinā pūrakāṇāṃ siddhibhāk na mahītale
अधो मुण्डासनं वक्ष्ये सर्वेषां प्राणिनां सुखम् | ऊद्र्ध्वमार्गे पदं दत्त्वा धारयेन्मारुतं सुधीः
adho muṇḍāsanaṃ vakṣye sarveṣāṃ prāṇināṃ sukham | ūdrdhvamārge padaṃ dattvā dhārayenmārutaṃ sudhīḥ
सर्वासनानां श्रेष्ठं हि ऊद्र्ध्वपादो यदा चरेत् | तदैव महतीं सिद्धिं ददाति वायवी कला
sarvāsanānāṃ śreṣṭhaṃ hi ūdrdhvapādo yadā caret | tadaiva mahatīṃ siddhiṃ dadāti vāyavī kalā
एतत्पद्मासनं कुर्यात् प्राणवायुप्रसिद्धये | शुभासनं तदा ध्यायेत्पूरयित्वा पुनः पुनः
etatpadmāsanaṃ kuryāt prāṇavāyuprasiddhaye | śubhāsanaṃ tadā dhyāyetpūrayitvā punaḥ punaḥ
ऊरुमूले वामपादं पुनस्तद्दक्षिणं पदम् | वामोरौ स्थापयित्वा च पद्मासनमितिस्मृतम्
ūrumūle vāmapādaṃ punastaddakṣiṇaṃ padam | vāmorau sthāpayitvā ca padmāsanamitismṛtam
सव्यपादस्य योगेन आसनं परिकल्पयेत् | तदैकासनकाले तु द्वितीयासनमाभवेत्
savyapādasya yogena āsanaṃ parikalpayet | tadaikāsanakāle tu dvitīyāsanamābhavet
पृष्ठे करद्वयं नीत्वा वृद्धाङ्गुष्ठद्वयं सुधीः | कायसङ्कोचमाकृत्य धृत्वा बद्धासनो भवेत्
pṛṣṭhe karadvayaṃ nītvā vṛddhāṅguṣṭhadvayaṃ sudhīḥ | kāyasaṅkocamākṛtya dhṛtvā baddhāsano bhavet
बद्धपद्मासनं कृत्वा वायुबद्धं पुनः पुनः | चिबुकं स्थापयेद्यत्नाद् ह्लादितेजसि भास्करे
baddhapadmāsanaṃ kṛtvā vāyubaddhaṃ punaḥ punaḥ | cibukaṃ sthāpayedyatnād hlāditejasi bhāskare
इत्यासनं हि सर्वेषां प्राणिनां सिद्धिकारणम् | वायुवश्याय यः कुर्यात् स योगी नात्र संशयः
ityāsanaṃ hi sarveṣāṃ prāṇināṃ siddhikāraṇam | vāyuvaśyāya yaḥ kuryāt sa yogī nātra saṃśayaḥ
स्वभावसिद्धिकरणं सर्वेषां स्वस्तिकासनम् | वामपादतले कुर्यात्पाददक्षिणमेव च
svabhāvasiddhikaraṇaṃ sarveṣāṃ svastikāsanam | vāmapādatale kuryātpādadakṣiṇameva ca
सव्यापसव्ययोगेन आसनद्वयमेव च | सर्वत्रैवं प्रकारं च कृत्वा नाडीव सारमेत्
savyāpasavyayogena āsanadvayameva ca | sarvatraivaṃ prakāraṃ ca kṛtvā nāḍīva sāramet
आसनानि शृणु ह्येतत्त्रिंशतासंख्यकानि च | सव्यापसव्ययोगेन द्विगुणं प्रभवेदिह
āsanāni śṛṇu hyetattriṃśatāsaṃkhyakāni ca | savyāpasavyayogena dviguṇaṃ prabhavediha
चतुःषष्ट्यासनानीह वदामि वायुसाधनात् | द्वात्रिंशद्बिन्दुभेदाय कल्पयेद् वायुवृद्धये
catuḥṣaṣṭyāsanānīha vadāmi vāyusādhanāt | dvātriṃśadbindubhedāya kalpayed vāyuvṛddhaye
कार्मुकासनमाकृत्य उदरे पूरयेत् सुखम् | तदा वायुर्वशो याति कालेन सूक्ष्मवायुना
kārmukāsanamākṛtya udare pūrayet sukham | tadā vāyurvaśo yāti kālena sūkṣmavāyunā
कृत्वा पद्मासनं मन्त्री वेष्टयित्वा प्रधारयेत् | करेण दक्षिणेनैव वामपादान्तिकं तटम्
kṛtvā padmāsanaṃ mantrī veṣṭayitvā pradhārayet | kareṇa dakṣiṇenaiva vāmapādāntikaṃ taṭam
सव्यापसव्यद्विगुणं कार्मुकासनमेव च | कार्मुकद्वययोगेन शरवद् वायुमानयेत्
savyāpasavyadviguṇaṃ kārmukāsanameva ca | kārmukadvayayogena śaravad vāyumānayet
कुक्कुटासनमावक्ष्ये नाडीनिर्मलहेतुना | मत्कुलागमयोगेन कुर्याद् वायुनिषेवणम्
kukkuṭāsanamāvakṣye nāḍīnirmalahetunā | matkulāgamayogena kuryād vāyuniṣevaṇam
निजहस्तद्वयं भूमौ पातयित्वा जितेन्द्रियः | पद्भ्यां बद्धं यः करोति कूर्परद्वयमध्यतः
nijahastadvayaṃ bhūmau pātayitvā jitendriyaḥ | padbhyāṃ baddhaṃ yaḥ karoti kūrparadvayamadhyataḥ
सव्यापसव्ययुगलं कुक्कुटं ब्रह्मणा कृतम् | बद्धं कृत्त्वा अधःशीर्षं यः करोति खगासनम्
savyāpasavyayugalaṃ kukkuṭaṃ brahmaṇā kṛtam | baddhaṃ kṛttvā adhaḥśīrṣaṃ yaḥ karoti khagāsanam
खगासन प्रसादेन श्रमलोपो भवेद् द्रुतम् | पुनः पुनः श्रमादेव विषयश्रमलोपकृत्
khagāsana prasādena śramalopo bhaved drutam | punaḥ punaḥ śramādeva viṣayaśramalopakṛt
लोलासनं सदा कुर्याद् वायुलोलापघातनात् | स्थिरवायुप्रसादेन स्थिरचेता भवेद्द्रुतम्
lolāsanaṃ sadā kuryād vāyulolāpaghātanāt | sthiravāyuprasādena sthiracetā bhaveddrutam
पद्मासनं समाकृत्य पादयोः सन्धिगह्वरे | हस्तद्वयं मध्यदेशं नियोज्य कुक्कुटाकृतिः
padmāsanaṃ samākṛtya pādayoḥ sandhigahvare | hastadvayaṃ madhyadeśaṃ niyojya kukkuṭākṛtiḥ
निजहस्तद्वयद्वन्द्वं निपात्य हस्तनिर्भरम् | कृत्वा शरीरमुल्लाप्य स्थित्वा पद्मासनेऽनिलः
nijahastadvayadvandvaṃ nipātya hastanirbharam | kṛtvā śarīramullāpya sthitvā padmāsane'nilaḥ
स्थित्वैतदासने मन्त्री अधःशीर्षं करोति चेत् | उत्तमाङ्गासनं ज्ञेयं योगिनामतिदुर्लभम्
sthitvaitadāsane mantrī adhaḥśīrṣaṃ karoti cet | uttamāṅgāsanaṃ jñeyaṃ yogināmatidurlabham
एतदासनमात्रेण शरीरं शीतलं भवेत् | पुनः पुनः प्रसादेन चैतन्या कुण्डली भवेत्
etadāsanamātreṇa śarīraṃ śītalaṃ bhavet | punaḥ punaḥ prasādena caitanyā kuṇḍalī bhavet
सव्यापसव्ययोगेन यः करोति पुनः पुनः | पूरयित्वा मूलपद्मे सूक्ष्मवायुं विकुम्भयेत्
savyāpasavyayogena yaḥ karoti punaḥ punaḥ | pūrayitvā mūlapadme sūkṣmavāyuṃ vikumbhayet
कृत्वा कुम्भकमेवं हि सूक्ष्मवायुलयं विधौ | मूलादिब्रह्मरन्ध्रान्ते स्थापयेल्लयगे पदे
kṛtvā kumbhakamevaṃ hi sūkṣmavāyulayaṃ vidhau | mūlādibrahmarandhrānte sthāpayellayage pade
एतत् शुभासनं कृत्त्वा सूक्ष्मरन्ध्रे मनोलयम् | सूचीरन्ध्रे यथासूत्रं पूरयेत् सूक्ष्मवायुना
etat śubhāsanaṃ kṛttvā sūkṣmarandhre manolayam | sūcīrandhre yathāsūtraṃ pūrayet sūkṣmavāyunā
एतत् क्रमेण षण्मासान् पूरकस्यापि लक्षणम् | महासुखं समाप्नोति योगाष्टाङ्गनिषेवणात्
etat krameṇa ṣaṇmāsān pūrakasyāpi lakṣaṇam | mahāsukhaṃ samāpnoti yogāṣṭāṅganiṣevaṇāt
अथ वक्ष्ये महादेव पर्वतासनमङ्गलम् | यत्कृत्वा स्थिररूपी स्याद् षट्चक्रादिविलोपनम्
atha vakṣye mahādeva parvatāsanamaṅgalam | yatkṛtvā sthirarūpī syād ṣaṭcakrādivilopanam
योन्यासनं पर्वतेन योगं योगफलेऽनिलम् | तत्कालफललन्तावत् खेचरो यावदेव हि
yonyāsanaṃ parvatena yogaṃ yogaphale'nilam | tatkālaphalalantāvat khecaro yāvadeva hi
पादयोगेन चक्रस्य लिङ्गाग्रं यो नियोजयेत् | अन्यत्पदमूरौ दत्त्वा तत्र योन्यासनं भुवि
pādayogena cakrasya liṅgāgraṃ yo niyojayet | anyatpadamūrau dattvā tatra yonyāsanaṃ bhuvi
तत्र मध्ये महादेव बन्द्धयोन्यासनं शृणु | यत्कृत्वा खेचरो भूत्वा विचरेदीश्वरो यथा
tatra madhye mahādeva banddhayonyāsanaṃ śṛṇu | yatkṛtvā khecaro bhūtvā vicaredīśvaro yathā
कृत्वा योन्यासनं नाथ लिङ्गगुह्यादिबन्धनम् | मुखनासानेत्रकर्णकनिष्ठाङ्गुलिभिस्तथा
kṛtvā yonyāsanaṃ nātha liṅgaguhyādibandhanam | mukhanāsānetrakarṇakaniṣṭhāṅgulibhistathā
ओष्ठाधरं कनिष्ठाभ्यामनामाभ्याञ्च नासिके | मध्यमाभ्यां नेत्रयुग्मं तर्ज्जनीभ्यां परैः श्रुती
oṣṭhādharaṃ kaniṣṭhābhyāmanāmābhyāñca nāsike | madhyamābhyāṃ netrayugmaṃ tarjjanībhyāṃ paraiḥ śrutī
कृत्त्वा योन्यासनं नाथ योगिनामति दुर्लभम् | कृत्त्वा यः पूरयेद् वायुं मूलमाकुञ्च्य स्तम्भयेत्
kṛttvā yonyāsanaṃ nātha yogināmati durlabham | kṛttvā yaḥ pūrayed vāyuṃ mūlamākuñcya stambhayet
सव्यापसव्ययोगेन सिद्धो भवति साधकः | शनैः शनैः समारुह्य कुम्भकं परिपूरयेत्
savyāpasavyayogena siddho bhavati sādhakaḥ | śanaiḥ śanaiḥ samāruhya kumbhakaṃ paripūrayet
अरुणोदयकालाच्च वसुदण्डे सदाशिव | सव्यापसव्ययोगेन गृह्णीयाद्वायुगानिलम्
aruṇodayakālācca vasudaṇḍe sadāśiva | savyāpasavyayogena gṛhṇīyādvāyugānilam
द्वितीयप्रहरे कुर्याद् वायुपूजां मनोरमाम् | एतदासनमाकृत्य सिद्धो भवति साधकः
dvitīyaprahare kuryād vāyupūjāṃ manoramām | etadāsanamākṛtya siddho bhavati sādhakaḥ
अथान्यदासनं वक्ष्ये यत्कृत्वा सोऽमरो भवेत् | मत्साधकः शुचिः श्रीमान् कुर्याद्गत्त्वा निराविले
athānyadāsanaṃ vakṣye yatkṛtvā so'maro bhavet | matsādhakaḥ śuciḥ śrīmān kuryādgattvā nirāvile
भेकानामासनं योगं निजवक्षसि सम्मुखम् | निधाय पादयुगलं स्कन्धे बाहू पदोपरि
bhekānāmāsanaṃ yogaṃ nijavakṣasi sammukham | nidhāya pādayugalaṃ skandhe bāhū padopari
ध्यायेद्धि चित्पदं भ्रान्तमासनस्थः सुखाय च | यदि सर्वाङ्गमुत्तोल्य गगने खेचरासनम्
dhyāyeddhi citpadaṃ bhrāntamāsanasthaḥ sukhāya ca | yadi sarvāṅgamuttolya gagane khecarāsanam
महाभेकासनं प्रोक्तं सर्वसिद्धिप्रदायकम् | महाविद्यां महामन्त्रं प्राप्नोति जपतीह यः
mahābhekāsanaṃ proktaṃ sarvasiddhipradāyakam | mahāvidyāṃ mahāmantraṃ prāpnoti japatīha yaḥ
एतत् प्रभेदं वक्ष्यामि करोति यः स चामरः | एकपादमूरौ बद्ध्वा स्कन्धेऽन्यत्पादरक्षणम्
etat prabhedaṃ vakṣyāmi karoti yaḥ sa cāmaraḥ | ekapādamūrau baddhvā skandhe'nyatpādarakṣaṇam
एतत्प्राणासनं नाम सर्वसिद्धिप्रदायकम् | वायुमूले समारोप्य ध्यात्त्वाऽऽकुञ्च्य प्रकारयेत्
etatprāṇāsanaṃ nāma sarvasiddhipradāyakam | vāyumūle samāropya dhyāttvā''kuñcya prakārayet
केवलं पादमेकञ्च स्कन्धे चारोप्य यत्नतः | एकपादेन गगने तिष्ठेत् स दण्डवत् प्रभो
kevalaṃ pādamekañca skandhe cāropya yatnataḥ | ekapādena gagane tiṣṭhet sa daṇḍavat prabho
अपानासनमेतद्धि सर्वेषां पूरकाश्रयम् | कृत्त्वा सूक्ष्मे शीर्षपद्मे समारोप्य च वायुभिः
apānāsanametaddhi sarveṣāṃ pūrakāśrayam | kṛttvā sūkṣme śīrṣapadme samāropya ca vāyubhiḥ
तदा सिद्धो भवेन्मर्त्त्यः प्राणापानसमागमः | अपानासनयोगेन कृत्त्वा योगेश्वरो भुवि
tadā siddho bhavenmarttyaḥ prāṇāpānasamāgamaḥ | apānāsanayogena kṛttvā yogeśvaro bhuvi
समानासनमावक्ष्ये सिद्धमन्त्रादिसाधनात् | एकपादमूरौ दत्त्वा गुह्येऽन्यल्लिङ्गवक्त्रके
samānāsanamāvakṣye siddhamantrādisādhanāt | ekapādamūrau dattvā guhye'nyalliṅgavaktrake
एतद् वीरासनं नाथ समानासनसंज्ञकम् | इत्याकृत्य जपेन्मन्त्रं धृत्वा वायुं चतुर्दले
etad vīrāsanaṃ nātha samānāsanasaṃjñakam | ityākṛtya japenmantraṃ dhṛtvā vāyuṃ caturdale
कुण्डलीं भावयेन्मन्त्रं कोटिविद्युल्लताकृतिम् | आत्मचन्द्रामृतरसैराप्लुतां योगिनीं सदा
kuṇḍalīṃ bhāvayenmantraṃ koṭividyullatākṛtim | ātmacandrāmṛtarasairāplutāṃ yoginīṃ sadā
वीरासनं तु वीराणां योगवायुप्रधारणम् | यो जानाति महावीरः स योगी भवति ध्रुवम्
vīrāsanaṃ tu vīrāṇāṃ yogavāyupradhāraṇam | yo jānāti mahāvīraḥ sa yogī bhavati dhruvam
अथ वक्ष्ये महाकाल समानासनसाधन | भेदक्रमेण यज्ज्ञात्वा वीराणामधिपो भवेत्
atha vakṣye mahākāla samānāsanasādhana | bhedakrameṇa yajjñātvā vīrāṇāmadhipo bhavet
समानासनमाकृत्य वृद्धाड्गुष्ठं करेण च | एकेन सोऽधिकारी स्यात् स्वरयोगादिसाधने
samānāsanamākṛtya vṛddhāḍguṣṭhaṃ kareṇa ca | ekena so'dhikārī syāt svarayogādisādhane
आसनं यो हि जानाति वायूनां हरणं तथा | कालादीनां निर्णयं तु स कदाचिन्न नश्यति
āsanaṃ yo hi jānāti vāyūnāṃ haraṇaṃ tathā | kālādīnāṃ nirṇayaṃ tu sa kadācinna naśyati