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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.
7,694 verses · page 93 of 129
गुप्तं कुलरसं नित्यं गुप्तपानं सदा प्रभो | वर्षे वर्षे पूर्णसिद्धिं प्राप्नुयान्नात्र संशयः
guptaṃ kularasaṃ nityaṃ guptapānaṃ sadā prabho | varṣe varṣe pūrṇasiddhiṃ prāpnuyānnātra saṃśayaḥ
मासे मासे तर्पणं तु पक्षे पक्षे कुलक्रिया | दिने दिने सदा पानं कौलानामिति लक्षणम्
māse māse tarpaṇaṃ tu pakṣe pakṣe kulakriyā | dine dine sadā pānaṃ kaulānāmiti lakṣaṇam
गुप्तक्रियाभिः सिद्ध्येत न प्रकाश्यं कदाचन | सर्वत्यागी तदैव स्यात् प्रकाशो जायते यदि
guptakriyābhiḥ siddhyeta na prakāśyaṃ kadācana | sarvatyāgī tadaiva syāt prakāśo jāyate yadi
उत्तमं भावमालम्ब्य क्षिप्रं सिद्ध्यति साधकः | तस्यैव लक्षणं नित्यं तन्त्रनाथे निरूपितम्
uttamaṃ bhāvamālambya kṣipraṃ siddhyati sādhakaḥ | tasyaiva lakṣaṇaṃ nityaṃ tantranāthe nirūpitam
शिवोक्तिलक्षणे प्रोक्तं भैरवेण मया सह | तत्सर्वं ज्ञानमालम्ब्य चोत्तमस्त्वं भविष्यसि
śivoktilakṣaṇe proktaṃ bhairaveṇa mayā saha | tatsarvaṃ jñānamālambya cottamastvaṃ bhaviṣyasi
अत्यन्तमध्यमं वक्ष्ये चीनाचारक्रमेण तु | यत्कृत्वा मुनयः सर्वे कौललक्षणभावकाः
atyantamadhyamaṃ vakṣye cīnācārakrameṇa tu | yatkṛtvā munayaḥ sarve kaulalakṣaṇabhāvakāḥ
पीठोपपीठमध्ये च महापीठे कुलार्णवे | महाचीनद्रुमलतावेष्टिते साधकान्विते
pīṭhopapīṭhamadhye ca mahāpīṭhe kulārṇave | mahācīnadrumalatāveṣṭite sādhakānvite
तत्रैकमासनं कृत्वा तिथित्रयदिने शुभे | उक्तासनमुपानीय तत्र निश्चयचेतसा
tatraikamāsanaṃ kṛtvā tithitrayadine śubhe | uktāsanamupānīya tatra niścayacetasā
लक्षमेकं जपेन्नित्यं कामनाविषयस्थितः | कृष्णे वा शुक्लपक्षे वा होमादिविधिमाचरेत्
lakṣamekaṃ japennityaṃ kāmanāviṣayasthitaḥ | kṛṣṇe vā śuklapakṣe vā homādividhimācaret
कुमारीं भोजयित्वा तु कण्ठे तौ भावयेत्सदा | मासेन सिद्धिमाप्नोति कुलद्रव्यप्रसादतः
kumārīṃ bhojayitvā tu kaṇṭhe tau bhāvayetsadā | māsena siddhimāpnoti kuladravyaprasādataḥ
अत्यन्तमध्यमं चीनं कथितं तव यत्नतः | अतिमध्यममावक्ष्ये यज्ज्ञात्वा योगिराड् भवेत्
atyantamadhyamaṃ cīnaṃ kathitaṃ tava yatnataḥ | atimadhyamamāvakṣye yajjñātvā yogirāḍ bhavet
कालाकालं विहायाथ सदान्तःकरणस्थितः | भावयित्वा सुधादेवीं डाकिन्यादिस्वरूपिणीम्
kālākālaṃ vihāyātha sadāntaḥkaraṇasthitaḥ | bhāvayitvā sudhādevīṃ ḍākinyādisvarūpiṇīm
पञ्चशक्तिं समानीय पूजयेत्कुलजै रसैः | कुलपुष्पैः साधकेन्द्रः कुलीनं भावयेत्ततः
pañcaśaktiṃ samānīya pūjayetkulajai rasaiḥ | kulapuṣpaiḥ sādhakendraḥ kulīnaṃ bhāvayettataḥ
यथा बाह्ये तथा हृद्ये कण्ठे मणिगृहे तथा | वैकुण्ठे विष्णुकमले मूलाधारे पुनः पुनः
yathā bāhye tathā hṛdye kaṇṭhe maṇigṛhe tathā | vaikuṇṭhe viṣṇukamale mūlādhāre punaḥ punaḥ
ध्यात्वा ध्यात्वा तर्पयेद्यः स कामविजयी भवेत् | अतिमध्यममेतत्तु योगिनामपि दुर्लभम्
dhyātvā dhyātvā tarpayedyaḥ sa kāmavijayī bhavet | atimadhyamametattu yogināmapi durlabham
मध्यमध्यममावक्ष्ये कुलीनफलसागरम् | वाञ्छासिद्धिकरं साक्षात् शिववद्विहरेन्मुदा
madhyamadhyamamāvakṣye kulīnaphalasāgaram | vāñchāsiddhikaraṃ sākṣāt śivavadviharenmudā
मासमध्ये पञ्चवारं पञ्चतत्त्वनिषेवणम् | यजनं भावनं नित्यं होमकर्म समापयेत्
māsamadhye pañcavāraṃ pañcatattvaniṣevaṇam | yajanaṃ bhāvanaṃ nityaṃ homakarma samāpayet
बाह्यक्रियासु निपुणः श्मशाने विपिनेऽपि वा | भावयेत् कान्तं शिरसि काकिनीं साकिनीं कलाम्
bāhyakriyāsu nipuṇaḥ śmaśāne vipine'pi vā | bhāvayet kāntaṃ śirasi kākinīṃ sākinīṃ kalām
पञ्चशक्तिं द्वयं वापि गृहीत्वा तर्पणं चरेत् | तर्पणान्ते जपेद्विद्यामहनीशमनातुरः
pañcaśaktiṃ dvayaṃ vāpi gṛhītvā tarpaṇaṃ caret | tarpaṇānte japedvidyāmahanīśamanāturaḥ
होमतर्पणकाले तु कुलशक्तिं प्रपूजयेत् | आसनं स्वागतं पाद्यमर्घमाचमनीयकम्
homatarpaṇakāle tu kulaśaktiṃ prapūjayet | āsanaṃ svāgataṃ pādyamarghamācamanīyakam
मधुपर्कं च मनस्नानवसनाभरणानि च | गन्धपुष्पधूपदीपनैवेद्यं शीतलं जलम्
madhuparkaṃ ca manasnānavasanābharaṇāni ca | gandhapuṣpadhūpadīpanaivedyaṃ śītalaṃ jalam
पक्वान्नं पक्वमांसञ्च पक्वञ्च व्यञ्जनादिकम् | कर्पूरवासितं नीरं ताम्बूलं तदनन्तरम्
pakvānnaṃ pakvamāṃsañca pakvañca vyañjanādikam | karpūravāsitaṃ nīraṃ tāmbūlaṃ tadanantaram
लवङ्गादिसमायुक्तं दत्वा गन्धानुलेपनम् | गन्धमाल्यादिकं दत्वा प्रार्थयेत्सुहितं वरम्
lavaṅgādisamāyuktaṃ datvā gandhānulepanam | gandhamālyādikaṃ datvā prārthayetsuhitaṃ varam
तस्यै दत्वा स्वमात्मानं कुलपीठे स्थिरो भवेत् | कण्ठपद्मे मनो याति शक्तिमन्त्रप्रभावतः
tasyai datvā svamātmānaṃ kulapīṭhe sthiro bhavet | kaṇṭhapadme mano yāti śaktimantraprabhāvataḥ
मध्यमध्यममेतद्धि कुलीनविप्रभोजनम् | क्रमशः सिद्धिमाप्नोति मध्यमं शृणु भैरव
madhyamadhyamametaddhi kulīnaviprabhojanam | kramaśaḥ siddhimāpnoti madhyamaṃ śṛṇu bhairava
यथा काले कुलद्रव्यं समानीय प्रयत्नतः | नवशक्तिमेकशक्तिं त्रिशक्तिं वासमाहरेत्
yathā kāle kuladravyaṃ samānīya prayatnataḥ | navaśaktimekaśaktiṃ triśaktiṃ vāsamāharet
गुप्तस्थाने समानीय गुप्तद्रव्यैः प्रपूजयेत् | दशोपचारविधिना पूजयेदिष्टदेवताम्
guptasthāne samānīya guptadravyaiḥ prapūjayet | daśopacāravidhinā pūjayediṣṭadevatām
प्रातःकाले च मध्याह्ने सायाह्ने मध्यरात्रिके | सहस्रजपमाकृत्यार्चनं वारचतुष्टयम्
prātaḥkāle ca madhyāhne sāyāhne madhyarātrike | sahasrajapamākṛtyārcanaṃ vāracatuṣṭayam
मध्यरात्रौ शक्तिमात्रं स्थापयेदग्रतः सुधीः | साक्षान्मूर्त्तौ दिगम्बर्यां मुद्रया परिपूजयेत्
madhyarātrau śaktimātraṃ sthāpayedagrataḥ sudhīḥ | sākṣānmūrttau digambaryāṃ mudrayā paripūjayet
जयन्ती मङ्गला काली भद्रकाली कपालिनी | दुर्गा शिवा क्षमा धात्री स्वाहा स्वधा नमोऽस्तु ते
jayantī maṅgalā kālī bhadrakālī kapālinī | durgā śivā kṣamā dhātrī svāhā svadhā namo'stu te
अनेन मनुनाभ्यर्च्य परंब्रह्मस्वरूपिणीम् | कुलद्रव्यं पिबेत् पश्चाच्छक्तिदत्तं पुनः पुनः
anena manunābhyarcya paraṃbrahmasvarūpiṇīm | kuladravyaṃ pibet paścācchaktidattaṃ punaḥ punaḥ
शक्तिप्रसादं विधिना संशोध्य पानमाचरेत् | शोधयामि परां देवीं कुलास्यपद्मनिर्गताम्
śaktiprasādaṃ vidhinā saṃśodhya pānamācaret | śodhayāmi parāṃ devīṃ kulāsyapadmanirgatām
पिबामि परमानन्दैस्तत्प्रसादात्कुलेश्वरि | इत्यादि मध्यमं प्रोक्तं चीनाचारेषु दुर्लभम्
pibāmi paramānandaistatprasādātkuleśvari | ityādi madhyamaṃ proktaṃ cīnācāreṣu durlabham
अत्यन्ताधमचीनं तु वक्ष्याम्यत्र विशेषतः | मासमध्ये त्रिदिनं तु तर्पणं तु त्रयं त्रयम्
atyantādhamacīnaṃ tu vakṣyāmyatra viśeṣataḥ | māsamadhye tridinaṃ tu tarpaṇaṃ tu trayaṃ trayam
अष्टोत्तरशतं जाप्यं केवलं शक्तिशोधनम् | ऋषिमातृकराङ्गादिन्यासं स्वीयतनौ चरेत्
aṣṭottaraśataṃ jāpyaṃ kevalaṃ śaktiśodhanam | ṛṣimātṛkarāṅgādinyāsaṃ svīyatanau caret
कुलाङ्गेऽपि समाकृत्य पीठे शम्भुं नियोजयेत् | धर्माधर्मकलास्नेहमात्माग्नौ मनसा स्रुचा
kulāṅge'pi samākṛtya pīṭhe śambhuṃ niyojayet | dharmādharmakalāsnehamātmāgnau manasā srucā
सुषुम्नावर्त्मना नित्यमक्षवृत्तीर्जुहोम्यहम् | स्वाहान्तमन्त्रमुच्चार्य नियोज्य जपमाचरेत्
suṣumnāvartmanā nityamakṣavṛttīrjuhomyaham | svāhāntamantramuccārya niyojya japamācaret
जपं समर्प्य विधिना स्तोत्रं कवचमापठेत् | कवचान्ते ततो मन्त्री स्वबीजहोममाचरेत्
japaṃ samarpya vidhinā stotraṃ kavacamāpaṭhet | kavacānte tato mantrī svabījahomamācaret
कुलत्रिकोणगगनवायूज्वलकुलानले | कुलप्रकाशिते पद्मतले च मनुनामुना
kulatrikoṇagaganavāyūjvalakulānale | kulaprakāśite padmatale ca manunāmunā
प्रकाशाकाशहस्ताभ्यामवलम्ब्योन्मनीस्रुचा | धर्माधर्मकलास्नेहपूर्णमग्नौ जुहोम्यहम्
prakāśākāśahastābhyāmavalambyonmanīsrucā | dharmādharmakalāsnehapūrṇamagnau juhomyaham
स्वाहेति मन्त्रमुच्चार्य ततस्तेनैव तर्पणम् | तर्पणान्ते चाभिषेकं स्वशक्तिकुलजै रसैः
svāheti mantramuccārya tatastenaiva tarpaṇam | tarpaṇānte cābhiṣekaṃ svaśaktikulajai rasaiḥ
शक्तीनां ब्राह्मणस्थाने भोजनञ्च समापनम् | केवलं त्रिदिनं मासे चात्यन्ताधमलक्षणम्
śaktīnāṃ brāhmaṇasthāne bhojanañca samāpanam | kevalaṃ tridinaṃ māse cātyantādhamalakṣaṇam
अत्यन्तात्यधमं चीनं वक्ष्यामि कुलवल्लभ | राक्षसीक्रियया व्याप्तं भुजङ्गाकारभोजनम्
atyantātyadhamaṃ cīnaṃ vakṣyāmi kulavallabha | rākṣasīkriyayā vyāptaṃ bhujaṅgākārabhojanam
अहमेव परंब्रह्म बुद्ध्यात्मानं प्रतर्पयेत् | आत्मम्भरी स्वयं नित्यं शक्तित्यागपरो नरः
ahameva paraṃbrahma buddhyātmānaṃ pratarpayet | ātmambharī svayaṃ nityaṃ śaktityāgaparo naraḥ
अन्तरे च न तु त्यागो मनसा कर्मसाधनम् | पञ्चतत्त्वं स्वयं पीत्वा सदानन्दस्वरूपवान्
antare ca na tu tyāgo manasā karmasādhanam | pañcatattvaṃ svayaṃ pītvā sadānandasvarūpavān
बीजत्यागं न करोति लिङ्गं वक्त्रे पुनः पुनः | दन्तावलियुते वक्त्रे बीजोच्चारणमुच्चकैः
bījatyāgaṃ na karoti liṅgaṃ vaktre punaḥ punaḥ | dantāvaliyute vaktre bījoccāraṇamuccakaiḥ
उपांशु मानसं वापि जप्त्वा ब्रह्ममयो भवेत् | न तु बाह्ये महापूजा एकादशीव्रतं विना
upāṃśu mānasaṃ vāpi japtvā brahmamayo bhavet | na tu bāhye mahāpūjā ekādaśīvrataṃ vinā
एकादश्यामवश्यं तु पूजयेत्सुरसुन्दरीम् | यथाविधि विधानेन शक्तिं सन्तोषयेत् सुधीः
ekādaśyāmavaśyaṃ tu pūjayetsurasundarīm | yathāvidhi vidhānena śaktiṃ santoṣayet sudhīḥ
सर्वदेशे सर्वपीठे तत्राशुचिर्न विद्यते | अशुचेर्भावमालब्य नरकं खलु गच्छति
sarvadeśe sarvapīṭhe tatrāśucirna vidyate | aśucerbhāvamālabya narakaṃ khalu gacchati
विष्ठायां गन्धनिबिडे मांसमेदादिगन्धके | सुगन्धदेशके वापि एकभावेन पूजयेत्
viṣṭhāyāṃ gandhanibiḍe māṃsamedādigandhake | sugandhadeśake vāpi ekabhāvena pūjayet
पूजान्ते षट्सहस्राख्यस्तोत्रं कवचमापठेत् | तदन्ते विहरेद्वीरो मदनाह्लादवजीतः
pūjānte ṣaṭsahasrākhyastotraṃ kavacamāpaṭhet | tadante viharedvīro madanāhlādavajītaḥ
अन्तरे कुण्डलीयुक्तः कामकर्ता स्वयं भवेत् | न तु बाह्ये स्वबीजस्य त्याग एव सुरेश्वर
antare kuṇḍalīyuktaḥ kāmakartā svayaṃ bhavet | na tu bāhye svabījasya tyāga eva sureśvara
तदा योगे स्थिरो याति चात्यन्तात्यधमादिभिः | अत्यधमाधमं वक्ष्ये कालात्मञ्छृणु सादरम्
tadā yoge sthiro yāti cātyantātyadhamādibhiḥ | atyadhamādhamaṃ vakṣye kālātmañchṛṇu sādaram
मासमध्ये वारमेकं कुलाचारं सचीनकम् | कुलमालां समानीय कुलेन पुटितं मनुम्
māsamadhye vāramekaṃ kulācāraṃ sacīnakam | kulamālāṃ samānīya kulena puṭitaṃ manum
शक्तियुक्तो जपेन्मन्त्री मन्त्रध्यानपरायणः | चतुर्दण्डगतो रात्रौ जपारम्भ उदीरितः
śaktiyukto japenmantrī mantradhyānaparāyaṇaḥ | caturdaṇḍagato rātrau japārambha udīritaḥ
जपेत्तु सकलां रात्रिं वेददण्डस्थिते न तु | भयं नैव तु कर्तव्यं हास्यं तत्र विवर्जयेत्
japettu sakalāṃ rātriṃ vedadaṇḍasthite na tu | bhayaṃ naiva tu kartavyaṃ hāsyaṃ tatra vivarjayet
कालीतन्त्रविधानेन तारातन्त्रक्रमेण वा | पूजाजपं समर्प्याथ शक्तिं सम्प्रार्थयन्मुदा
kālītantravidhānena tārātantrakrameṇa vā | pūjājapaṃ samarpyātha śaktiṃ samprārthayanmudā
स्तोत्रं कवचमुच्चार्य विहरेच्च यथाविधिम् | मासमध्ये दिनमेकं कृत्वा योगी भवेन्नरः | पशुत्वं न समायाति वीरतन्त्रप्रसादतः | एतदन्यदिने नाथ पञ्चतत्त्वाक्ततण्डुलम्
stotraṃ kavacamuccārya viharecca yathāvidhim | māsamadhye dinamekaṃ kṛtvā yogī bhavennaraḥ | paśutvaṃ na samāyāti vīratantraprasādataḥ | etadanyadine nātha pañcatattvāktataṇḍulam
वदनाम्भोरुहे दत्त्वा जपेत्तद्गतमानसः | एवं वत्सरपर्यन्तं कृत्वा योगी भवेन्नरः
vadanāmbhoruhe dattvā japettadgatamānasaḥ | evaṃ vatsaraparyantaṃ kṛtvā yogī bhavennaraḥ
अत्यधमाधमं कृत्वा पशुत्वमपि मुञ्चति | कुलेश परमानन्द वक्ष्येऽत्यन्ताधमाधमम्
atyadhamādhamaṃ kṛtvā paśutvamapi muñcati | kuleśa paramānanda vakṣye'tyantādhamādhamam