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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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विरुद्धद्वयलाभे तु न कुर्याच्चक्रचिन्तनम् | विरुद्धैके धर्मनाशो युग्मदोषे च मारणम्
viruddhadvayalābhe tu na kuryāccakracintanam | viruddhaike dharmanāśo yugmadoṣe ca māraṇam
यत्र देवाक्षरञ्चास्ति तत्र चेन्निजवर्णकम् | विरुद्धञ्चेत्त्यजेत् शत्रुमन्यमन्त्रं विचारयेत्
yatra devākṣarañcāsti tatra cennijavarṇakam | viruddhañcettyajet śatrumanyamantraṃ vicārayet
पृथक्स्थाने यदि भवेद्वर्णमाला महेश्वर | यदि तत् सौख्यभावः स्यात् सौख्यं नापि विवर्जयेत्
pṛthaksthāne yadi bhavedvarṇamālā maheśvara | yadi tat saukhyabhāvaḥ syāt saukhyaṃ nāpi vivarjayet
यः शोधयेच्चरेद् वर्णं मन्त्रमालामहेश्वरः | यदि शुध्यति चक्रेन्द्रं मन्त्रसिद्धिप्रदं शुभम्
yaḥ śodhayeccared varṇaṃ mantramālāmaheśvaraḥ | yadi śudhyati cakrendraṃ mantrasiddhipradaṃ śubham
शिवचक्रं प्रवक्ष्यामि महाकालकुलेश्वर | अवश्यं सिद्धिमाप्नोति शिवचक्रप्रभावतः
śivacakraṃ pravakṣyāmi mahākālakuleśvara | avaśyaṃ siddhimāpnoti śivacakraprabhāvataḥ
षट्कोणमध्यदेशे तु चतुरस्रं लिखेद् बुधः | तन्मध्ये विलिखेच्चारु चतुरस्रं सवर्णकम्
ṣaṭkoṇamadhyadeśe tu caturasraṃ likhed budhaḥ | tanmadhye vilikheccāru caturasraṃ savarṇakam
मस्तकस्थत्रिकोणे तु शिवसंस्थानमन्त्रकम् | दक्षिणावर्तमानेन गणयेत् सर्वमन्त्रकम्
mastakasthatrikoṇe tu śivasaṃsthānamantrakam | dakṣiṇāvartamānena gaṇayet sarvamantrakam
विष्णुस्थाने स्वमन्त्रञ्च द्वितीये च त्रिकोणके | त्रिकोणे च तृतीये च ब्रह्मसंस्थानमन्त्रकम्
viṣṇusthāne svamantrañca dvitīye ca trikoṇake | trikoṇe ca tṛtīye ca brahmasaṃsthānamantrakam
शक्तिमन्त्रादिसंस्थानं त्रिकोणाधो मुखे तथा | नायिकामन्त्रसंस्थानं त्रिकोणाधो मुखे तथा
śaktimantrādisaṃsthānaṃ trikoṇādho mukhe tathā | nāyikāmantrasaṃsthānaṃ trikoṇādho mukhe tathā
नायिकामन्त्रसंस्थानं तद्वामे दुर्लभं शुभम् | तदूद्र्ध्वे च त्रिकोणे च भूतसंस्थानमन्त्रकम्
nāyikāmantrasaṃsthānaṃ tadvāme durlabhaṃ śubham | tadūdrdhve ca trikoṇe ca bhūtasaṃsthānamantrakam
शिवाधो यक्षमन्त्रस्य संस्थानमतिदुर्लभम् | विष्णुब्रह्मसन्धिदेशे महाविद्यापदं ध्रुवम्
śivādho yakṣamantrasya saṃsthānamatidurlabham | viṣṇubrahmasandhideśe mahāvidyāpadaṃ dhruvam
स्वरस्थानं तथा वर्णस्थानं शृणु महाप्रभो | अ आवर्णंद्वयं शैवे कवर्गञ्च सबिन्दुकम्
svarasthānaṃ tathā varṇasthānaṃ śṛṇu mahāprabho | a āvarṇaṃdvayaṃ śaive kavargañca sabindukam
विष्णौ नेत्रं चवर्गञ्च टवर्गं ब्रह्मणि श्रुतम् | तवर्गं नासिकाशक्तौ सर्वमन्त्रार्थचेतनम्
viṣṇau netraṃ cavargañca ṭavargaṃ brahmaṇi śrutam | tavargaṃ nāsikāśaktau sarvamantrārthacetanam
नायिकायां पवर्गञ्च न युगं परिकीतीतम् | भूते यवान्तं विलिखेदोष्ठाधरसमन्वितम्
nāyikāyāṃ pavargañca na yugaṃ parikītītam | bhūte yavāntaṃ vilikhedoṣṭhādharasamanvitam
प्रणवं यक्षमन्त्रे च शकारं परिकीतीतम् | अधोदन्तं पिशाचे च षयुक्तं बिन्दुभूषितम्
praṇavaṃ yakṣamantre ca śakāraṃ parikītītam | adhodantaṃ piśāce ca ṣayuktaṃ bindubhūṣitam
शिवो बीजं देवमन्त्रे सकारञ्च सबिन्दुकम् | महाविद्यादिसंस्थाने लक्षवर्णं प्रकीतीतम्
śivo bījaṃ devamantre sakārañca sabindukam | mahāvidyādisaṃsthāne lakṣavarṇaṃ prakītītam
ब्रह्मणे षोडशाद्यञ्च शक्तिकूटे युगाष्टकम् | नायिकायां वह्निबाणं भूते सप्ताङ्कमेव च
brahmaṇe ṣoḍaśādyañca śaktikūṭe yugāṣṭakam | nāyikāyāṃ vahnibāṇaṃ bhūte saptāṅkameva ca
यक्षे च चन्द्रवेदञ्च पिशाचेऽष्टवसुः स्मृतः | सर्वदेवे बाणवेदं कृत्यायां षष्ठषष्ठकम्
yakṣe ca candravedañca piśāce'ṣṭavasuḥ smṛtaḥ | sarvadeve bāṇavedaṃ kṛtyāyāṃ ṣaṣṭhaṣaṣṭhakam
मध्ये षष्ठे हुताशञ्च महाविद्यागृहे शुभे | साधकस्य च साध्यस्यैकाङ्कं साध्यमन्दिरे
madhye ṣaṣṭhe hutāśañca mahāvidyāgṛhe śubhe | sādhakasya ca sādhyasyaikāṅkaṃ sādhyamandire
साधकाङ्कमूर्ध्वदेशे साध्याङ्कं गणयेदधः | भुजयुग्मं शिवे प्रोक्तं विष्णौ वामाष्टकं तथा
sādhakāṅkamūrdhvadeśe sādhyāṅkaṃ gaṇayedadhaḥ | bhujayugmaṃ śive proktaṃ viṣṇau vāmāṣṭakaṃ tathā
ऋषिचन्द्रं विधौ प्रोक्तं शक्तौ रामाष्टकं तथा | नायिकायां वेदबाणं भूतेऽष्टनवमं तथा
ṛṣicandraṃ vidhau proktaṃ śaktau rāmāṣṭakaṃ tathā | nāyikāyāṃ vedabāṇaṃ bhūte'ṣṭanavamaṃ tathā
यस्मिन् यस्मिन् गृहस्था ये देवतास्तु महाफलाः | | अनामाक्षरदेहस्थमक्षरं द्विगुणं स्मृतम् | साध्याङ्केन योजयित्वा पूरयेत्षष्ठपञ्चमैः
yasmin yasmin gṛhasthā ye devatāstu mahāphalāḥ | | anāmākṣaradehasthamakṣaraṃ dviguṇaṃ smṛtam | sādhyāṅkena yojayitvā pūrayetṣaṣṭhapañcamaiḥ
तद्गेहं ग्राहयेद् यत्नात् देवताद्यक्षरं यथा | एकशेषस्थितं वर्णं कुर्यान्नापि विवेचनम्
tadgehaṃ grāhayed yatnāt devatādyakṣaraṃ yathā | ekaśeṣasthitaṃ varṇaṃ kuryānnāpi vivecanam
शुद्धं तद्धि विजानीयाद्विचारमन्यतोऽपि च | षष्ठाङ्केन च वेदाङ्कं तथा च देववर्णकम्
śuddhaṃ taddhi vijānīyādvicāramanyato'pi ca | ṣaṣṭhāṅkena ca vedāṅkaṃ tathā ca devavarṇakam
शशाङ्कं मिश्रितं चाङ्कं द्विगुणं देवतार्णकम् | | पश्चात् कृत्वा तदङ्कञ्च हरेद्रामेण वल्लभ | यदि साध्याङ्कं विस्तीर्णं तदा नैव शुभं भवेत्
śaśāṅkaṃ miśritaṃ cāṅkaṃ dviguṇaṃ devatārṇakam | | paścāt kṛtvā tadaṅkañca haredrāmeṇa vallabha | yadi sādhyāṅkaṃ vistīrṇaṃ tadā naiva śubhaṃ bhavet
साधकाङ्कञ्च विस्तीर्णं यदि स्याज्जायते गृहे | तदा सर्वकुलेशः स्याद् रुद्रश्रवणसंशयः
sādhakāṅkañca vistīrṇaṃ yadi syājjāyate gṛhe | tadā sarvakuleśaḥ syād rudraśravaṇasaṃśayaḥ
द्विगुणं देवतावर्णं साधकाङ्केन योजयेत् | वर्णसंख्याङ्कमालिख्य गणयेत् साधकोत्तमः
dviguṇaṃ devatāvarṇaṃ sādhakāṅkena yojayet | varṇasaṃkhyāṅkamālikhya gaṇayet sādhakottamaḥ
रसबाणेन सम्पूर्य संहरेत् रससंख्यया | आत्माङ्कमिश्रितं पश्चाद् यदि किञ्चिन्न तिष्ठति
rasabāṇena sampūrya saṃharet rasasaṃkhyayā | ātmāṅkamiśritaṃ paścād yadi kiñcinna tiṣṭhati
स्वीयाभिधानकाङ्कस्य द्विगुणञ्चापि योजयेत् | पश्चादनलसंख्याभिर्हरेत् सौख्याथीमुक्तये
svīyābhidhānakāṅkasya dviguṇañcāpi yojayet | paścādanalasaṃkhyābhirharet saukhyāthīmuktaye
विचारादस्य चक्रस्य राजत्वं लभते ध्रुवम् | समानाङ्केन गृह्णीयाद् गुण्याङ्कं वर्जयेदिह
vicārādasya cakrasya rājatvaṃ labhate dhruvam | samānāṅkena gṛhṇīyād guṇyāṅkaṃ varjayediha
अवश्यं चक्रमेवं हि गोपनीयं सुरासुरैः | विष्णुचक्रं प्रवक्ष्यामि चक्राकारं सुगोपनम्
avaśyaṃ cakramevaṃ hi gopanīyaṃ surāsuraiḥ | viṣṇucakraṃ pravakṣyāmi cakrākāraṃ sugopanam
सर्वसिद्धिप्रदं शुद्धं चक्रं कृत्वा फलप्रदम् | शृणु नाथ महाविष्णोः स्थानं मङ्गलदायकम्
sarvasiddhipradaṃ śuddhaṃ cakraṃ kṛtvā phalapradam | śṛṇu nātha mahāviṣṇoḥ sthānaṃ maṅgaladāyakam
लक्ष्मीप्रियमङ्कमयं नवकोणं महाप्रभम् | तदूर्ध्वे च तमालिख्य तदूद्र्ध्वेऽष्टग्रहं शुभम्
lakṣmīpriyamaṅkamayaṃ navakoṇaṃ mahāprabham | tadūrdhve ca tamālikhya tadūdrdhve'ṣṭagrahaṃ śubham
चतुष्कोणाकारगेहं सन्धौ शून्याष्टकं लिखेत् | तदूर्ध्वे च तमालिख्य चक्रमेतद्धनेश्वर
catuṣkoṇākāragehaṃ sandhau śūnyāṣṭakaṃ likhet | tadūrdhve ca tamālikhya cakrametaddhaneśvara
पूर्वे महेन्द्राभरणमूद्र्ध्वदेशोल्लसत्करम् | मुनिरामखचन्द्राद्यमङ्कं सर्वसमृद्धिदम्
pūrve mahendrābharaṇamūdrdhvadeśollasatkaram | munirāmakhacandrādyamaṅkaṃ sarvasamṛddhidam
दक्षिणे वह्निभरणं रसवेदे खयुग्मकम् | तदधो रामचक्रञ्च सप्तषट्सु च रामकम्
dakṣiṇe vahnibharaṇaṃ rasavede khayugmakam | tadadho rāmacakrañca saptaṣaṭsu ca rāmakam
तदधो निरृते स्वर्गे युगाङ्कशून्यवेदकम् | केवलाधो जलेशस्य मन्दिरं सुमनोहरम्
tadadho nirṛte svarge yugāṅkaśūnyavedakam | kevalādho jaleśasya mandiraṃ sumanoharam
रामेषु शून्यबाणाढ्यं तस्यामेवायुमन्दिरम् | भुजहस्तखरसाढ्यं चक्रेदमीश्वरात्मकम्
rāmeṣu śūnyabāṇāḍhyaṃ tasyāmevāyumandiram | bhujahastakharasāḍhyaṃ cakredamīśvarātmakam
नवकोणं मध्यदेशे पञ्चाङ्गभागमालिखेत् | तन्मध्ये रचयेद्वर्णं पञ्चकोणे त्रिकोणके
navakoṇaṃ madhyadeśe pañcāṅgabhāgamālikhet | tanmadhye racayedvarṇaṃ pañcakoṇe trikoṇake
इन्द्राधो विलिखेद् धीरो वर्णमाद्यञ्च सप्तकम् | भागे दक्षिणकोणेषु ऋकारादङ्ककं लिखेत्
indrādho vilikhed dhīro varṇamādyañca saptakam | bhāge dakṣiṇakoṇeṣu ṛkārādaṅkakaṃ likhet
ककारादिटकारान्तं तदधो विलिखेद् बुधः | तद्वामे ठादिमान्तञ्च वर्णलक्षणकारणम्
kakārādiṭakārāntaṃ tadadho vilikhed budhaḥ | tadvāme ṭhādimāntañca varṇalakṣaṇakāraṇam
तदूद्र्ध्वे यादिवर्णञ्च चक्रञ्च गणयेत्ततः | पूर्वकोणपतिः शक्रो द्वितीयेशौ यमानलौ
tadūdrdhve yādivarṇañca cakrañca gaṇayettataḥ | pūrvakoṇapatiḥ śakro dvitīyeśau yamānalau
निरृतिर्वरुणश्चैव तृतीयमन्दिरेश्वरः | चतुर्थाधिपतिर्वायुः कुबेरो नाथ इत्यपि
nirṛtirvaruṇaścaiva tṛtīyamandireśvaraḥ | caturthādhipatirvāyuḥ kubero nātha ityapi
पञ्चगेहस्याधिपतिरीशो विश्वविदाम्बरः | पञ्चकोणे प्रतिष्ठन्ति पञ्चभूताशयस्थिताः
pañcagehasyādhipatirīśo viśvavidāmbaraḥ | pañcakoṇe pratiṣṭhanti pañcabhūtāśayasthitāḥ
प्राणे सिद्धिमवाप्नोति चापाने व्याधिपीडनम् | समाने सर्वसम्पत्तिरुदाने निर्धनं भवेत्
prāṇe siddhimavāpnoti cāpāne vyādhipīḍanam | samāne sarvasampattirudāne nirdhanaṃ bhavet
व्याने च ईश्वरप्राप्तिरेतस्मिन् लक्षणं शुभम् | पूर्वगेहे महामन्त्रं मन्त्रत्यागं करोति यः
vyāne ca īśvaraprāptiretasmin lakṣaṇaṃ śubham | pūrvagehe mahāmantraṃ mantratyāgaṃ karoti yaḥ
स तावत् साधकश्रेष्ठो विष्णुमार्गेण शङ्कर | विशेषं शृणु यत्नेन सावधानावधारय
sa tāvat sādhakaśreṣṭho viṣṇumārgeṇa śaṅkara | viśeṣaṃ śṛṇu yatnena sāvadhānāvadhāraya
सप्ताक्षरं त्र्यक्षरं च दशमाक्षरमेव च | पूर्वगेहे यदि भवेदाद्याक्षरसमन्वितम्
saptākṣaraṃ tryakṣaraṃ ca daśamākṣarameva ca | pūrvagehe yadi bhavedādyākṣarasamanvitam
तदा भवति सिद्धिश्च सर्वमेवंप्रकारकम् | षष्ठाक्षरं वेदवर्णं विंशत्यर्णं महामनुम्
tadā bhavati siddhiśca sarvamevaṃprakārakam | ṣaṣṭhākṣaraṃ vedavarṇaṃ viṃśatyarṇaṃ mahāmanum
आम्नायाद्यक्षरं व्याप्तं सफलं गणयेद् बुधः | तथास्मिन् मम गेहे च मन्त्रं सप्ताक्षरं शुभम्
āmnāyādyakṣaraṃ vyāptaṃ saphalaṃ gaṇayed budhaḥ | tathāsmin mama gehe ca mantraṃ saptākṣaraṃ śubham
षष्ठाक्षरञ्च गणयेत्त्रिंशदक्षरमेव च | आद्याक्षरसमायुक्तं साध्यसाधकयोरपि
ṣaṣṭhākṣarañca gaṇayettriṃśadakṣarameva ca | ādyākṣarasamāyuktaṃ sādhyasādhakayorapi
एकस्यापि च लाभे च मन्त्रसिद्धिरखण्डिता | मन्त्राक्षरादिलाभञ्च अवश्यं गणयेदिह
ekasyāpi ca lābhe ca mantrasiddhirakhaṇḍitā | mantrākṣarādilābhañca avaśyaṃ gaṇayediha
नैरृते च जलेशस्य द्वयक्षरञ्च नवाक्षरम् | शून्यदेवाक्षरं नाथ गणनीयं विचक्षणैः
nairṛte ca jaleśasya dvayakṣarañca navākṣaram | śūnyadevākṣaraṃ nātha gaṇanīyaṃ vicakṣaṇaiḥ
तथात्र अक्षरं मन्त्रं पञ्चाक्षरमनं तथा | पञ्चाशदक्षरं मन्त्रं मन्दिरे गणयेत् शुभम्
tathātra akṣaraṃ mantraṃ pañcākṣaramanaṃ tathā | pañcāśadakṣaraṃ mantraṃ mandire gaṇayet śubham
वायुकोणे कुबेरस्य मन्दिरे गणयेत्तथा | द्वाविंशत्यक्षरं मन्त्रं शून्यषष्ठमनुं तथा
vāyukoṇe kuberasya mandire gaṇayettathā | dvāviṃśatyakṣaraṃ mantraṃ śūnyaṣaṣṭhamanuṃ tathā
पञ्चाक्षरं तारिकायाः शिवे पञ्चाक्षरं तथा | सुसप्तमन्त्रग्रहणे सफलं परिकीतीतम्
pañcākṣaraṃ tārikāyāḥ śive pañcākṣaraṃ tathā | susaptamantragrahaṇe saphalaṃ parikītītam
ईशानपञ्चकोणे च सफलञ्च नवाक्षरम् | अष्टाक्षरं हि विद्याया गणयेत् सहितं सुधीः
īśānapañcakoṇe ca saphalañca navākṣaram | aṣṭākṣaraṃ hi vidyāyā gaṇayet sahitaṃ sudhīḥ
एतदुक्तञ्च गणयेद्विरुद्धं नैव शीलयेत् | प्राणमित्रं समानञ्च समानो व्यानबान्धवः
etaduktañca gaṇayedviruddhaṃ naiva śīlayet | prāṇamitraṃ samānañca samāno vyānabāndhavaḥ
एतत्स्थितञ्च गृह्णीयाद् दोषभाक् स भवेत् क्वचित् | एकदैव प्रिये प्रीतिरेकगेहे तथा प्रियम्
etatsthitañca gṛhṇīyād doṣabhāk sa bhavet kvacit | ekadaiva priye prītirekagehe tathā priyam
गृहीत्वा विष्णुपदवीं प्राप्नोति मानवः क्षणात् | यदि चक्रं न विचार्य रिपुमन्त्रं सदा न्यसेत्
gṛhītvā viṣṇupadavīṃ prāpnoti mānavaḥ kṣaṇāt | yadi cakraṃ na vicārya ripumantraṃ sadā nyaset