Map
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.
7,694 verses · page 92 of 129
अरुणायुतसङ्काशा रुण्डमालाविराजिता | अनन्तानन्तमहिमा ध्येया साद्या चतुर्भुजा
aruṇāyutasaṅkāśā ruṇḍamālāvirājitā | anantānantamahimā dhyeyā sādyā caturbhujā
त्रिनेत्रा रक्तवसना सर्वालङ्कारमण्डिता | एतासां ध्यानमाकृत्य पूजयेद्विधिवत् ततः
trinetrā raktavasanā sarvālaṅkāramaṇḍitā | etāsāṃ dhyānamākṛtya pūjayedvidhivat tataḥ
मनःकल्पितद्रव्यैश्च साक्षात्कल्पितद्रव्यकैः | जप्त्वा नाम्ना योजयित्वा समर्प्य विधिवत्सुधीः
manaḥkalpitadravyaiśca sākṣātkalpitadravyakaiḥ | japtvā nāmnā yojayitvā samarpya vidhivatsudhīḥ
कृत्वा मांसासवैर्योगी तर्पयेन्मधुधारया | अभिषेकं कुलद्रव्यैः साधकैर्योगिभिः सह
kṛtvā māṃsāsavairyogī tarpayenmadhudhārayā | abhiṣekaṃ kuladravyaiḥ sādhakairyogibhiḥ saha
भोजयेद् योगिमुख्यांश्च ब्राह्मणान् वेदपारगान् | नानाविधकुलद्रव्यै र्भक्ष्यैर्भोज्यैश्च योगिराट्
bhojayed yogimukhyāṃśca brāhmaṇān vedapāragān | nānāvidhakuladravyai rbhakṣyairbhojyaiśca yogirāṭ
ततः प्रकाशमाप्नोति मनोयोगेन वार्पयेत् | एतत्प्रकारः कण्ठस्य सञ्चारः परमेश्वर
tataḥ prakāśamāpnoti manoyogena vārpayet | etatprakāraḥ kaṇṭhasya sañcāraḥ parameśvara
लभ्यते विधिनानेन दिव्यभावेन वार्पयेत् | ततः सिद्धिमवाप्नोति साकिनीदर्शनं तथा
labhyate vidhinānena divyabhāvena vārpayet | tataḥ siddhimavāpnoti sākinīdarśanaṃ tathā
पत्न्या सार्धं साधकेन्द्रः सिद्धमन्त्रमवाप्नुयात् | अथ वक्ष्ये महाकाल राक्षसीं परमां क्रियाम्
patnyā sārdhaṃ sādhakendraḥ siddhamantramavāpnuyāt | atha vakṣye mahākāla rākṣasīṃ paramāṃ kriyām
येन कर्मसाधनेन शिवत्वमपि लभ्यते | चीनाचारं राक्षसीनां कुलीनानां सदाशिव
yena karmasādhanena śivatvamapi labhyate | cīnācāraṃ rākṣasīnāṃ kulīnānāṃ sadāśiva
राक्षसी वेदभाषा च वेदमन्त्रविशोधिता | चीनाचारं राक्षसीनां साधनादेव सिद्ध्यति
rākṣasī vedabhāṣā ca vedamantraviśodhitā | cīnācāraṃ rākṣasīnāṃ sādhanādeva siddhyati
चीनाचारं प्रवक्ष्यामि राक्षसीनां महाफलम् | अष्टादश प्रकारन्तु चीनाचारं प्रचक्षते
cīnācāraṃ pravakṣyāmi rākṣasīnāṃ mahāphalam | aṣṭādaśa prakārantu cīnācāraṃ pracakṣate
सर्वत्र शुद्धसद्भावः प्रयोजनविरागवित् | उत्तमोत्तमसंज्ञं चानुत्तमोत्तममेव च
sarvatra śuddhasadbhāvaḥ prayojanavirāgavit | uttamottamasaṃjñaṃ cānuttamottamameva ca
अत्यन्तोत्तमसंज्ञं चात्यन्तानुत्तममेव च | अनुत्तमोत्तमं नाथ चात्युत्तममथापरम्
atyantottamasaṃjñaṃ cātyantānuttamameva ca | anuttamottamaṃ nātha cātyuttamamathāparam
उत्तमं सप्तविधञ्च चीनाचारेषु योजयेत् | अत्यन्तमध्यमं चीने चातिमध्यममेव च
uttamaṃ saptavidhañca cīnācāreṣu yojayet | atyantamadhyamaṃ cīne cātimadhyamameva ca
मध्यमध्यमसञ्ज्ञञ्च मध्यमं तु चतुवीधम् | अत्यन्ताधमसञ्ज्ञञ्चात्यन्ताधममेव च
madhyamadhyamasañjñañca madhyamaṃ tu catuvīdham | atyantādhamasañjñañcātyantādhamameva ca
अत्यधमाधमं चैवात्यन्ताधमाधमं तथा | अत्यधमं तथा नाथाधमाधममथापरम्
atyadhamādhamaṃ caivātyantādhamādhamaṃ tathā | atyadhamaṃ tathā nāthādhamādhamamathāparam
अधमं सप्तमं विद्धि राक्षसीचीनसाधने | दिनपक्षमासवर्षभेदेषु कारयेत् क्रमात्
adhamaṃ saptamaṃ viddhi rākṣasīcīnasādhane | dinapakṣamāsavarṣabhedeṣu kārayet kramāt
आदावुत्तमसिद्धान्तश्रवणं कुरु शङ्कर | यदा ऋतुमती पृथ्वी त्रिदिनं चाम्बुवाचिषु
ādāvuttamasiddhāntaśravaṇaṃ kuru śaṅkara | yadā ṛtumatī pṛthvī tridinaṃ cāmbuvāciṣu
तद्दनात्तु दिनं यावत्तावद्धि मांसचर्वणम् | चीनद्रुमासवानन्दपञ्चतत्त्वनिषेवणम्
taddanāttu dinaṃ yāvattāvaddhi māṃsacarvaṇam | cīnadrumāsavānandapañcatattvaniṣevaṇam
अबाधतो यः करोति चोत्तमोत्तमेव तत् | अनुत्तमोत्तमं वक्ष्ये पूजाकालेषु योजयेत्
abādhato yaḥ karoti cottamottameva tat | anuttamottamaṃ vakṣye pūjākāleṣu yojayet
केवलं गुप्तभावेन पञ्चतत्त्वनिषेवणम् | अत्यागं स्वीयबीजं तु कुलपीठस्य मन्थनम्
kevalaṃ guptabhāvena pañcatattvaniṣevaṇam | atyāgaṃ svīyabījaṃ tu kulapīṭhasya manthanam
तत्पीठमथनोद्धृतसुधारसनियोजनम् | आसवेषु च सर्वेषु तदासवनिषेवणम्
tatpīṭhamathanoddhṛtasudhārasaniyojanam | āsaveṣu ca sarveṣu tadāsavaniṣevaṇam
अष्टप्रकारमांसाढ्यं सदा चर्वणतत्परम् | पूजाकालं विना द्रव्यं नाहरेत् साधकोत्तमः
aṣṭaprakāramāṃsāḍhyaṃ sadā carvaṇatatparam | pūjākālaṃ vinā dravyaṃ nāharet sādhakottamaḥ
अनुत्तमोत्तमं तद्धि सर्वदेशे च सर्वदा | अत्यन्तोत्तमचीनं तु वक्ष्याम्यत्र विधानतः
anuttamottamaṃ taddhi sarvadeśe ca sarvadā | atyantottamacīnaṃ tu vakṣyāmyatra vidhānataḥ
येन सिद्धो भवेन्मन्त्री सदाशिवादिदर्शनम् | प्रत्यहं वत्सरं व्याप्य निशायामर्धरात्रके
yena siddho bhavenmantrī sadāśivādidarśanam | pratyahaṃ vatsaraṃ vyāpya niśāyāmardharātrake
पञ्चतत्त्वं समानीय अष्टनायिकया सह | पूजयेत् क्रमतो मन्त्री तत्कथाश्रवणोत्सुकः
pañcatattvaṃ samānīya aṣṭanāyikayā saha | pūjayet kramato mantrī tatkathāśravaṇotsukaḥ
क्रमेण मथनं कृत्वाऽऽसवे संयोज्य नित्यशः | शुद्धभावेन गृह्णीयाद् ब्राह्मण्यां बीजमर्पयेत्
krameṇa mathanaṃ kṛtvā''save saṃyojya nityaśaḥ | śuddhabhāvena gṛhṇīyād brāhmaṇyāṃ bījamarpayet
तद्बीजेन समासिञ्चेन्मस्तकादिषु पङ्कजे | दत्वा ताभ्यो दक्षिणादीन् स्वातन्त्र्यमपि चाचरेत्
tadbījena samāsiñcenmastakādiṣu paṅkaje | datvā tābhyo dakṣiṇādīn svātantryamapi cācaret
अत्यन्तोत्तममेतद्धि न चारम्भो विशां विना | अत्यन्तानुत्तमं विद्धि येन सिद्धो भवेन्मनुः
atyantottamametaddhi na cārambho viśāṃ vinā | atyantānuttamaṃ viddhi yena siddho bhavenmanuḥ
आनन्दे त्यागमापन्ने पुनरानन्दमाश्रयेत् | सर्वदानन्दसंयुक्तः प्रजपेद्यजनादिषु
ānande tyāgamāpanne punarānandamāśrayet | sarvadānandasaṃyuktaḥ prajapedyajanādiṣu
न विशेषो दिवारात्रौ सर्वदारसुसंयुतः | उक्तासनोपविष्टस्तु निर्जने कुलसाधनम्
na viśeṣo divārātrau sarvadārasusaṃyutaḥ | uktāsanopaviṣṭastu nirjane kulasādhanam
अनुत्तमोत्तमं विद्धि मायाजालनिकृन्तनम् | कालाकालं विहायादौ स्वकुलं परमेव वा
anuttamottamaṃ viddhi māyājālanikṛntanam | kālākālaṃ vihāyādau svakulaṃ parameva vā
तन्नाम्नाहूय यत्नेन दापयेदासनादिकम् | महाशङ्खं समानीय कुलद्रव्यं तथानघ
tannāmnāhūya yatnena dāpayedāsanādikam | mahāśaṅkhaṃ samānīya kuladravyaṃ tathānagha
विधिना पूजनं कृत्वा कुलवारे च साधकः | दाता भोक्ता संविदश्च शोधितस्य कुलेश्वर
vidhinā pūjanaṃ kṛtvā kulavāre ca sādhakaḥ | dātā bhoktā saṃvidaśca śodhitasya kuleśvara
स्वीयाङ्गे न्यासजालादीन् तासामङ्गे ततः परम् | शिवपूजां ततः कृत्वा कुलपूजां समारभेत्
svīyāṅge nyāsajālādīn tāsāmaṅge tataḥ param | śivapūjāṃ tataḥ kṛtvā kulapūjāṃ samārabhet
पीठे संयोज्य शम्भुं चाक्षुब्धोऽयुतजपं चरेत् | जपं समर्पयेत् तस्या वामहस्ताम्बुजे सुधीः
pīṭhe saṃyojya śambhuṃ cākṣubdho'yutajapaṃ caret | japaṃ samarpayet tasyā vāmahastāmbuje sudhīḥ
विसर्जनं स्वबीजस्य ततो नित्याप्रतर्पणम् | आसवे योजयित्वा तु तया सार्धं पिबेन्मधु
visarjanaṃ svabījasya tato nityāpratarpaṇam | āsave yojayitvā tu tayā sārdhaṃ pibenmadhu
वामभागे कुलं कृत्वा लक्षजाप्यं समापयेत् | कुलद्रव्यैश्च होमः स्यात् तद्दशांशेन तर्पणम्
vāmabhāge kulaṃ kṛtvā lakṣajāpyaṃ samāpayet | kuladravyaiśca homaḥ syāt taddaśāṃśena tarpaṇam
तद्दशांशाभिषेकं तु दशांशं विप्रभोजनम् | ततः कुमारीभोज्यञ्च मधुमांसासवैः प्रभो
taddaśāṃśābhiṣekaṃ tu daśāṃśaṃ viprabhojanam | tataḥ kumārībhojyañca madhumāṃsāsavaiḥ prabho
प्रत्यहं वत्सरं व्याप्य कुलवारे कुजे शनौ | वत्सरान्ते मम पदाम्भोजं पश्यति निश्चितम्
pratyahaṃ vatsaraṃ vyāpya kulavāre kuje śanau | vatsarānte mama padāmbhojaṃ paśyati niścitam
अनुत्तमोत्तमञ्चैतद् राक्षसीचीनसाधने | अत्युत्तमं प्रवक्ष्यामि सावधानावधारय
anuttamottamañcaitad rākṣasīcīnasādhane | atyuttamaṃ pravakṣyāmi sāvadhānāvadhāraya
सदा जितेन्द्रियो भूत्त्वा योगाभ्यासपरायणः | मांसासवाद्यैः सन्तर्प्य कालिकां घोरनिःस्वनाम्
sadā jitendriyo bhūttvā yogābhyāsaparāyaṇaḥ | māṃsāsavādyaiḥ santarpya kālikāṃ ghoraniḥsvanām
एकादशीव्यतीपाते कुलवारे कुले तिथौ | कुलमानीय साक्षाद्वै परंब्रह्ममयो भवन्
ekādaśīvyatīpāte kulavāre kule tithau | kulamānīya sākṣādvai paraṃbrahmamayo bhavan
केवलं लयभावेन देवीपूजां समारभेत् | कुलदृष्टया च तद्बुद्ध्या तत्तद्ध्यानपरायणः
kevalaṃ layabhāvena devīpūjāṃ samārabhet | kuladṛṣṭayā ca tadbuddhyā tattaddhyānaparāyaṇaḥ
मूलाधारे महाचक्रे योगिनीकोटिराजिते | कोटिब्रह्मालये सिद्धे सूक्ष्ममार्गेण साधकः
mūlādhāre mahācakre yoginīkoṭirājite | koṭibrahmālaye siddhe sūkṣmamārgeṇa sādhakaḥ
ज्योतिराकाशगङ्गाभिर्यथाधाराभिराप्लुताम् | पृथिवीं ब्रह्मजननीं ब्रह्मानन्दस्वरूपिणीम्
jyotirākāśagaṅgābhiryathādhārābhirāplutām | pṛthivīṃ brahmajananīṃ brahmānandasvarūpiṇīm
तथा कुलमयीं नित्यां नित्यानन्दस्वरूपिणीम् | कुलकुण्डलिनीं देवीं विश्वमातां त्रिलोचनाम्
tathā kulamayīṃ nityāṃ nityānandasvarūpiṇīm | kulakuṇḍalinīṃ devīṃ viśvamātāṃ trilocanām
महाघनरसोल्लासां महोन्मादादिबिन्दुभिः | गलिताभिर्महाधाराजन्याब्धिशतकोटिभिः
mahāghanarasollāsāṃ mahonmādādibindubhiḥ | galitābhirmahādhārājanyābdhiśatakoṭibhiḥ
परिच्छिन्नाभिरुद्धते ज्योतीरन्ध्रे महापथे | अत्रैव सततं भाति सूक्ष्मात्सूक्ष्मतराऽपरा
paricchinnābhiruddhate jyotīrandhre mahāpathe | atraiva satataṃ bhāti sūkṣmātsūkṣmatarā'parā
बिन्दूद्भवा महाधारा कोटिसौदामिनीप्रभा | तस्या रूपस्य का पूजा कुलदेव्या महाप्रभो
bindūdbhavā mahādhārā koṭisaudāminīprabhā | tasyā rūpasya kā pūjā kuladevyā mahāprabho
केवलं बिन्दुधाराभिस्तर्पयामि सदानघाम् | कुलदेवीं जगद्रूपां स्थूलसूक्ष्मस्वरूपिणीम्
kevalaṃ bindudhārābhistarpayāmi sadānaghām | kuladevīṃ jagadrūpāṃ sthūlasūkṣmasvarūpiṇīm
मूलादिब्रह्मरन्ध्रान्तं तर्पयामि सुरेश्वरीम् | इत्येवं मनसा यस्य तस्य किं बाह्यपूजया
mūlādibrahmarandhrāntaṃ tarpayāmi sureśvarīm | ityevaṃ manasā yasya tasya kiṃ bāhyapūjayā
मूलपद्मात्समाकृष्य नागिनीं नागकन्यकाम् | कुहकोद्भवरूपस्थां मनुष्यगणकन्यकाम्
mūlapadmātsamākṛṣya nāginīṃ nāgakanyakām | kuhakodbhavarūpasthāṃ manuṣyagaṇakanyakām
वामेऽहं कल्पयाम्यत्र कुलपीठे मनोरमे | कुलदेवीं वामभागे पूजयाम्यधुनामुना
vāme'haṃ kalpayāmyatra kulapīṭhe manorame | kuladevīṃ vāmabhāge pūjayāmyadhunāmunā
तर्पयामि महाबिन्दूद्भवासवघटामृतैः | मांसाष्टकयुतैनीत्यं मुद्राभिर्मीनमिश्रितैः
tarpayāmi mahābindūdbhavāsavaghaṭāmṛtaiḥ | māṃsāṣṭakayutainītyaṃ mudrābhirmīnamiśritaiḥ
यथान्तःकरणे सा तु तथा मे बाह्यतर्पणम् | शुभं भवतु नित्यं मे महारात्रिश्च सौख्यदा
yathāntaḥkaraṇe sā tu tathā me bāhyatarpaṇam | śubhaṃ bhavatu nityaṃ me mahārātriśca saukhyadā
कुलं भवतु सौख्यं मे बाह्यपूजा शुभा मम | इत्येवं मनसा यस्य तस्याः सौख्यं कुतः प्रभो
kulaṃ bhavatu saukhyaṃ me bāhyapūjā śubhā mama | ityevaṃ manasā yasya tasyāḥ saukhyaṃ kutaḥ prabho
सर्वदा पूजनं तस्य चैव कालो निरर्थकः | अभेदबुद्ध्या सर्वत्र पूजनं भावसाधने
sarvadā pūjanaṃ tasya caiva kālo nirarthakaḥ | abhedabuddhyā sarvatra pūjanaṃ bhāvasādhane
अत्युत्तममिति प्रोक्तं कौलानां योगसाधने | जातिवृत्तं न तत्रैव यदीच्छति फलोदयम्
atyuttamamiti proktaṃ kaulānāṃ yogasādhane | jātivṛttaṃ na tatraiva yadīcchati phalodayam
उत्तमं सम्प्रवक्ष्येऽहं यथोचितफलोदयम् | अत्र तन्त्रे क्रिया गुप्ता गुप्तमामन्त्रितं कुलम्
uttamaṃ sampravakṣye'haṃ yathocitaphalodayam | atra tantre kriyā guptā guptamāmantritaṃ kulam