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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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वर्जयेच्च परानन्दरहितं रूपवजीतम् | कुष्ठिनं क्रूरकर्माणं निन्दितं रोगिणं गुरुम्
varjayecca parānandarahitaṃ rūpavajītam | kuṣṭhinaṃ krūrakarmāṇaṃ ninditaṃ rogiṇaṃ gurum
अष्टप्रकारकुष्ठेन गलत्कुष्ठिनमेव च | श्वित्रिणं जनहिंसार्थं सदार्थग्राहिणं तथा
aṣṭaprakārakuṣṭhena galatkuṣṭhinameva ca | śvitriṇaṃ janahiṃsārthaṃ sadārthagrāhiṇaṃ tathā
स्वर्णविक्रयिणं चौरं बुद्धिहीनं सुखर्वकम् | श्यावदन्तं कुलाचाररहितं शान्तिवजीतम्
svarṇavikrayiṇaṃ cauraṃ buddhihīnaṃ sukharvakam | śyāvadantaṃ kulācārarahitaṃ śāntivajītam
सकलङ्कं नेत्ररोगैः पीडितं परदारगम् | असंस्कारं प्रवक्तारं स्त्रीजितं चाधिकाङ्गकम्
sakalaṅkaṃ netrarogaiḥ pīḍitaṃ paradāragam | asaṃskāraṃ pravaktāraṃ strījitaṃ cādhikāṅgakam
कपटात्मानकं हिंसाविशिष्टं बहुजल्पकम् | बह्वाशिनं हि कृपणं मिथ्यावादिनमेव च
kapaṭātmānakaṃ hiṃsāviśiṣṭaṃ bahujalpakam | bahvāśinaṃ hi kṛpaṇaṃ mithyāvādinameva ca
अशान्तं भावहीनं च पञ्चाचारविवजीतम् | दोषजालैः पूरिताङ्गं पूजयेन्न गुरुं बिना
aśāntaṃ bhāvahīnaṃ ca pañcācāravivajītam | doṣajālaiḥ pūritāṅgaṃ pūjayenna guruṃ binā
गुरौ मानुषबुद्धिं तु मन्त्रेषु लिपिभावनम् | प्रतिमासु शिलारूपं विभाव्य नरकं व्रजेत्
gurau mānuṣabuddhiṃ tu mantreṣu lipibhāvanam | pratimāsu śilārūpaṃ vibhāvya narakaṃ vrajet
जन्महेतू हि पितरौ पूजनीयौ प्रयत्नतः | गुरुवीशेषतः पूज्यो धर्माधर्मप्रदर्शकः
janmahetū hi pitarau pūjanīyau prayatnataḥ | guruvīśeṣataḥ pūjyo dharmādharmapradarśakaḥ
गुरुः पिता गुरुर्माता गुरुर्देवो गुरुर्गतिः | शिवे रुष्टे गुरुस्त्राता गुरौ रुष्टे न कश्चन
guruḥ pitā gururmātā gururdevo gururgatiḥ | śive ruṣṭe gurustrātā gurau ruṣṭe na kaścana
गुरोहीतं प्रकर्तव्यं वाङ्मनःकायकर्मभिः | अहिताचरणाद् देव विष्ठायां जायते कृमिः
gurohītaṃ prakartavyaṃ vāṅmanaḥkāyakarmabhiḥ | ahitācaraṇād deva viṣṭhāyāṃ jāyate kṛmiḥ
मन्त्रत्यागाद् भवेन्मृत्युर्गुरुत्यागाद् दरिद्रता | गुरुमन्त्रपरित्यागाद् रौरवं नरकं व्रजेत्
mantratyāgād bhavenmṛtyurgurutyāgād daridratā | gurumantraparityāgād rauravaṃ narakaṃ vrajet
गुरौ सन्निहिते यस्तु पूजयेदन्यदेवताम् | प्रयाति नरकं घोरं सा पूजा विफला भवेत्
gurau sannihite yastu pūjayedanyadevatām | prayāti narakaṃ ghoraṃ sā pūjā viphalā bhavet
गुरुवद् गुरुपुत्रेषु गुरुवत् तत्सुतादिषु | अविद्यो वा सविद्यो वा गुरुरेव तु दैवतम्
guruvad guruputreṣu guruvat tatsutādiṣu | avidyo vā savidyo vā gurureva tu daivatam
अमार्गस्थोऽपि मार्गस्थो गुरुरेव तु दैवतम् | उत्पादकब्रह्मदात्रोर्गरीयान् ब्रह्मदो गुरुः
amārgastho'pi mārgastho gurureva tu daivatam | utpādakabrahmadātrorgarīyān brahmado guruḥ
तस्मान्मन्येत सततं पितुरप्यधिकं गुरुम् | गुरुदेवाधीनश्चास्मि शास्त्रे मन्त्रे कुलाकुले
tasmānmanyeta satataṃ piturapyadhikaṃ gurum | gurudevādhīnaścāsmi śāstre mantre kulākule
नाधिकारी भवेन्नाथ श्रीगुरोः पदभावकः | गुरुर्माता पिता स्वामी बान्धवः सुहृत् शिवः
nādhikārī bhavennātha śrīguroḥ padabhāvakaḥ | gururmātā pitā svāmī bāndhavaḥ suhṛt śivaḥ
इत्याधाय मनो नित्यं भजेत् सर्वात्मना गुरुम् | एकमेव परं ब्रह्म स्थूलशुक्लमणिप्रभम्
ityādhāya mano nityaṃ bhajet sarvātmanā gurum | ekameva paraṃ brahma sthūlaśuklamaṇiprabham
सर्वकर्मनियन्तारं गुरुमात्मानमाश्रयेत् | गुरुश्च सर्वभावानां भावमेकं न संशयः
sarvakarmaniyantāraṃ gurumātmānamāśrayet | guruśca sarvabhāvānāṃ bhāvamekaṃ na saṃśayaḥ
निःसन्दिग्धं गुरोर्वाक्यं संशयात्मा विनश्यति निःसंशयी गुरुपदे सर्वत्यागी पदं व्रजेत्
niḥsandigdhaṃ gurorvākyaṃ saṃśayātmā vinaśyati niḥsaṃśayī gurupade sarvatyāgī padaṃ vrajet
खेचरत्वमवाप्नोति मासादेव न संशयः | सद्गुरुमाश्रितं शिष्यं वर्षमेकं प्रतीक्षयेत्
khecaratvamavāpnoti māsādeva na saṃśayaḥ | sadgurumāśritaṃ śiṣyaṃ varṣamekaṃ pratīkṣayet
सगुणं निर्गुणं वापि ज्ञात्वा मन्त्रं प्रदापयेत् | शिष्यस्य लक्षणं सर्वं शुभाशुभविवेचनम्
saguṇaṃ nirguṇaṃ vāpi jñātvā mantraṃ pradāpayet | śiṣyasya lakṣaṇaṃ sarvaṃ śubhāśubhavivecanam
अन्यथा विप्रदोषेण सिद्धिपूजाफलं दहेत् | कामुकं कुटिलं लोकनिन्दितं सत्यवजीतम्
anyathā vipradoṣeṇa siddhipūjāphalaṃ dahet | kāmukaṃ kuṭilaṃ lokaninditaṃ satyavajītam
अविनीतमसमर्थं प्रज्ञाहीनं रिपुप्रियम् | सदापापक्रियायुक्तं विद्याशून्यं जडात्मकम्
avinītamasamarthaṃ prajñāhīnaṃ ripupriyam | sadāpāpakriyāyuktaṃ vidyāśūnyaṃ jaḍātmakam
कलिदोषसमूहाङ्गं वेदक्रियाविवजीतम् | आश्रमाचारहीनं चाशुद्धान्तःकरणोद्यतम्
kalidoṣasamūhāṅgaṃ vedakriyāvivajītam | āśramācārahīnaṃ cāśuddhāntaḥkaraṇodyatam
सदा श्रद्धाविरहितमधैर्यं क्रोधिनं भ्रमम् | असच्चरित्रं विगुणं परदारातुरं सदा
sadā śraddhāvirahitamadhairyaṃ krodhinaṃ bhramam | asaccaritraṃ viguṇaṃ paradārāturaṃ sadā
असद्बुद्धिसमूहोत्थमभक्तं द्वैतचेतसम् | नानानिन्दावृताङ्गं च तं शिष्यं वर्जयेद् गुरुः
asadbuddhisamūhotthamabhaktaṃ dvaitacetasam | nānānindāvṛtāṅgaṃ ca taṃ śiṣyaṃ varjayed guruḥ
यदि न त्यज्यते वीर धनादिदानहेतुना | नारकी शिष्यवत् पापी तद्विशिष्टमवाप्नुयात्
yadi na tyajyate vīra dhanādidānahetunā | nārakī śiṣyavat pāpī tadviśiṣṭamavāpnuyāt
क्षणादसिद्धः स भवेत् शिष्यासादितपातकैः | अकस्मान्नरकं प्राप्य कार्यनाशाय केवलम्
kṣaṇādasiddhaḥ sa bhavet śiṣyāsāditapātakaiḥ | akasmānnarakaṃ prāpya kāryanāśāya kevalam
विचार्य यत्नात् विधिवत् शिष्यसंग्रहमाचरेत् | अन्यथा शिष्यदोषेण नरकस्थो भवेद् गुरुः
vicārya yatnāt vidhivat śiṣyasaṃgrahamācaret | anyathā śiṣyadoṣeṇa narakastho bhaved guruḥ
न पत्नीं दीक्षयेद् भर्ता न पिता दीक्षयेत् सुताम् | न पुत्रं च तथा भ्राता भ्रातरं नैव दीक्षयेत्
na patnīṃ dīkṣayed bhartā na pitā dīkṣayet sutām | na putraṃ ca tathā bhrātā bhrātaraṃ naiva dīkṣayet
सिद्धमन्त्रो यदि पतिस्तदा पत्नीं स दीक्षयेत् | शक्तित्त्वेन भैरवस्तु न च सा पुत्रिका भवेत् | मन्त्राणां देवता ज्ञेया देवता गुरुरूपिणी
siddhamantro yadi patistadā patnīṃ sa dīkṣayet | śaktittvena bhairavastu na ca sā putrikā bhavet | mantrāṇāṃ devatā jñeyā devatā gururūpiṇī
तेषां भेदो न कर्तव्यो यदीच्छेच्छुभमात्मनः | एकग्रामे स्थितः शिष्यस्त्रिसन्ध्यं प्रणमेद् गुरुम्
teṣāṃ bhedo na kartavyo yadīcchecchubhamātmanaḥ | ekagrāme sthitaḥ śiṣyastrisandhyaṃ praṇamed gurum
क्रोशमात्रस्थितो भक्त्या गुरुं प्रतिदिनं नमेत् | अर्धयोजनतः शिष्यः प्रणमेत् पञ्चपर्वसु
krośamātrasthito bhaktyā guruṃ pratidinaṃ namet | ardhayojanataḥ śiṣyaḥ praṇamet pañcaparvasu
एकयोजनमारभ्य योजनद्वादशावधिः | दूरदेशस्थितः शिष्यो भक्त्या तत्सन्निधिं गतः
ekayojanamārabhya yojanadvādaśāvadhiḥ | dūradeśasthitaḥ śiṣyo bhaktyā tatsannidhiṃ gataḥ
तन्त्रयोजनसंख्योक्तमासेन प्रणमेद् गुरुम् | वर्षैकेण भवेद् योग्यो विप्रो हि गुरुभावतः
tantrayojanasaṃkhyoktamāsena praṇamed gurum | varṣaikeṇa bhaved yogyo vipro hi gurubhāvataḥ
वर्षद्वयेन राजन्यो वैश्यस्तु वत्सरैस्त्रिभिः | चतुभिर्वत्सरैः शूद्रः कथिता शिष्ययोग्यता
varṣadvayena rājanyo vaiśyastu vatsaraistribhiḥ | catubhirvatsaraiḥ śūdraḥ kathitā śiṣyayogyatā
यदि भाग्यवशेनैव सिद्धमन्त्रं लभेत् प्रभो | महाविद्या त्रिशक्त्याश्च गृह्णीयात् तत्कुलाद्ध्रुवम्
yadi bhāgyavaśenaiva siddhamantraṃ labhet prabho | mahāvidyā triśaktyāśca gṛhṇīyāt tatkulāddhruvam
गुरोवीचारं सर्वत्र तातमातामहं विना | प्रमादाच्च तथाज्ञानान् एभ्यो मन्त्रं समाचरन्
gurovīcāraṃ sarvatra tātamātāmahaṃ vinā | pramādācca tathājñānān ebhyo mantraṃ samācaran
प्रायश्चित्तं ततः कृत्वा पुनर्दीक्षां समाचरेत् | सावित्रीमन्त्रजापञ्च लक्ष्यं जाप्यं जगत्पतेः
prāyaścittaṃ tataḥ kṛtvā punardīkṣāṃ samācaret | sāvitrīmantrajāpañca lakṣyaṃ jāpyaṃ jagatpateḥ
विष्णोर्वा प्रणवं लक्ष्यं प्रायश्चित्तमिति स्मृतम् | अशक्तश्चेन्महादेव चायुतं प्रजपेन्मनुम्
viṣṇorvā praṇavaṃ lakṣyaṃ prāyaścittamiti smṛtam | aśaktaścenmahādeva cāyutaṃ prajapenmanum
दशसाहस्रजाप्येन सर्वकल्मषनाशिनी | गायत्रीच्छन्दसां माता पापराशितुलानला
daśasāhasrajāpyena sarvakalmaṣanāśinī | gāyatrīcchandasāṃ mātā pāparāśitulānalā
मम मूत्तीप्रकाशा च पशुभावविवजीता | फलोद्भवप्रकरणे ब्रह्मणापद्यते निशि
mama mūttīprakāśā ca paśubhāvavivajītā | phalodbhavaprakaraṇe brahmaṇāpadyate niśi
यदि भाग्यवशाद् देव सिद्धमन्त्रं गुरुं तथा | तदैव तान्तु दीक्षेत अष्टैश्वर्याय केवलम्
yadi bhāgyavaśād deva siddhamantraṃ guruṃ tathā | tadaiva tāntu dīkṣeta aṣṭaiśvaryāya kevalam
निर्बीजञ्च पितुर्मन्त्रं शैवे शाक्ते न दुष्यति | ज्येष्ठपुत्राय दातव्यं कुलीनैः कुलपण्डितैः
nirbījañca piturmantraṃ śaive śākte na duṣyati | jyeṣṭhaputrāya dātavyaṃ kulīnaiḥ kulapaṇḍitaiḥ
कुलयुक्ताय दान्ताय महामन्त्रं कुलेश्वरम् | तदैव मुक्तिमाप्नोति सत्यं सत्यं न संशयः
kulayuktāya dāntāya mahāmantraṃ kuleśvaram | tadaiva muktimāpnoti satyaṃ satyaṃ na saṃśayaḥ
कनिष्ठञ्च रिपुं चापि सोदरं वैरिपक्षगम् | मातामहञ्च पितरं यतिञ्च वनवासिनम्
kaniṣṭhañca ripuṃ cāpi sodaraṃ vairipakṣagam | mātāmahañca pitaraṃ yatiñca vanavāsinam
अनाश्रमं कुसंसर्गं स्वकुलत्यागिनं तथा | वर्जयित्वा च शिष्यांस्तान् दीक्षाविधिमुपाचरेत्
anāśramaṃ kusaṃsargaṃ svakulatyāginaṃ tathā | varjayitvā ca śiṣyāṃstān dīkṣāvidhimupācaret
अन्यथा तद्विरोधेन कामनाभोगनाशनम् | सिद्धमन्त्रञ्च गृह्णीयाद् दुष्कुलादपि भैरव
anyathā tadvirodhena kāmanābhoganāśanam | siddhamantrañca gṛhṇīyād duṣkulādapi bhairava
सद्गुरोर्भावनेच्छन्नरूपे रूपे धरे शुभे | तत्र दीक्षां समाकुर्वन् अष्टैश्वर्यजयं लभेत्
sadgurorbhāvanecchannarūpe rūpe dhare śubhe | tatra dīkṣāṃ samākurvan aṣṭaiśvaryajayaṃ labhet
स्वप्ने तु नियमो नास्ति दीक्षासु गुरुशिष्ययोः | स्वप्नलब्धे स्त्रिया दत्ते संस्कारेणैव शुद्ध्यति
svapne tu niyamo nāsti dīkṣāsu guruśiṣyayoḥ | svapnalabdhe striyā datte saṃskāreṇaiva śuddhyati
साध्वी चैव सदाचारा गुरुभक्ता जितेन्द्रिया | सर्वमन्त्रार्थ तत्त्वज्ञा सुशीला पूजने रता
sādhvī caiva sadācārā gurubhaktā jitendriyā | sarvamantrārtha tattvajñā suśīlā pūjane ratā
सर्वलक्षणसम्पन्ना जापिका पद्मलोचना | रत्नालङ्कारसंयुक्ता वर्णाभूवनभूषिता
sarvalakṣaṇasampannā jāpikā padmalocanā | ratnālaṅkārasaṃyuktā varṇābhūvanabhūṣitā
शान्ता कुलीना कुलजा चन्द्रास्या सर्ववृद्धिगा | अनन्तगुणसम्पन्ना रुद्रत्वदायिनी प्रिया
śāntā kulīnā kulajā candrāsyā sarvavṛddhigā | anantaguṇasampannā rudratvadāyinī priyā
गुरुरूपा मुक्तिदात्री शिवज्ञाननिरूपिणी | गुरुयोग्या भवेत् सा हि विधवा परिवजीता
gururūpā muktidātrī śivajñānanirūpiṇī | guruyogyā bhavet sā hi vidhavā parivajītā
स्त्रिया दीक्षा शुभा प्रोक्ता मन्त्रश्चाष्टगुणा स्मृता | पुत्रिणी विधवा ग्राह्या केवला ऋणकारिणी
striyā dīkṣā śubhā proktā mantraścāṣṭaguṇā smṛtā | putriṇī vidhavā grāhyā kevalā ṛṇakāriṇī
सिद्धमन्त्रो यदि भवेद् गृह्णीयाद् विधवामुखात् | केवलं सुफलं तत्र मातुरष्टगुणं ध्रुवम्
siddhamantro yadi bhaved gṛhṇīyād vidhavāmukhāt | kevalaṃ suphalaṃ tatra māturaṣṭaguṇaṃ dhruvam
सधवा स्वप्रकृत्या च ददाति यदि तन्मनुम् | ततोऽष्टगुणमाप्नोति यदि सा पुत्रिणी सती
sadhavā svaprakṛtyā ca dadāti yadi tanmanum | tato'ṣṭaguṇamāpnoti yadi sā putriṇī satī
यदि माता स्वकं मन्त्रं ददाति स्वसुताय च | तदाष्टसिद्धिमाप्नोति भक्तिमार्गे न संशयः
yadi mātā svakaṃ mantraṃ dadāti svasutāya ca | tadāṣṭasiddhimāpnoti bhaktimārge na saṃśayaḥ
तदैव दुर्लभं देव यदि मात्रा प्रदीयते | आदौ भक्तिं ततो मुक्तिं सम्प्राप्य कालरूपधृक्
tadaiva durlabhaṃ deva yadi mātrā pradīyate | ādau bhaktiṃ tato muktiṃ samprāpya kālarūpadhṛk
सहस्रकोटिविद्यार्थं जानाति नात्र संशयः | स्वप्ने तु माता यदि वा ददाति शुद्धमन्त्रकम्
sahasrakoṭividyārthaṃ jānāti nātra saṃśayaḥ | svapne tu mātā yadi vā dadāti śuddhamantrakam