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Netra Tantra
The Tantra of the Eye — Mṛtyujit, the conqueror of death: Amṛteśa and the nectar of the moon, the protection of the king, and one mantra fitted to every cult.
Called the Netra Tantra, the Tantra of the Eye, and also the Mṛtyujit — conqueror of death. Its deity is Amṛteśa, the Lord of Nectar, white as the autumn moon and better known under the name Mṛtyuñjaya; its subject is one mantra and everything that mantra can be made to do. It is among the most valuable texts in the whole Śaiva corpus for understanding how tantric religion actually operated, precisely because it is less concerned to defend a doctrine than to equip a practitioner who must serve many kinds of patron.
The eye, and what it means
The title admits more than one reading, and neither the scripture nor its commentator settles on one. It points at Śiva's third eye — the eye that burned Kāma to ash, and so the eye of destroying power, but equally the eye that sees past appearances, and so the eye of knowledge. It points also at the mantra itself, called the eye of all mantras: the faculty by which the rest of the ritual apparatus sees what it is doing. The text works all these senses. It is a manual of protection and healing, and at the same time a teaching on the vision that ends the fear the protection is called in to address.
Amṛteśa and his mantraअमृतेश
Amṛteśa is visualised white — the colour of the moon, of camphor, of milk — seated on a lotus, holding the vessel of nectar, with his consort Amṛtalakṣmī. His mantra is short. It is built on the syllables juṃ saḥ, prefixed by oṃ, and the whole of the text's ritual apparatus is an elaboration of what may be done with those few sounds: recited, installed in the body, breathed, written, poured into water and given to the sick.
Nectar, moon, binduअमृत
The practice turns on amṛta, the nectar of deathlessness, visualised as flooding down from the moon-disc at the crown of the head and filling the body to its limits. Death is not defeated by force in this scheme. It is defeated by saturation: the practitioner is imagined so filled and overflowing with nectar that decay has nowhere left to take hold. Rites of healing extend the image outward — water is charged with the mantra until it is the nectar, and is then poured over the patient or given to drink.
This physiology had an enormous future. The moon at the crown dripping nectar, the sun or fire at the navel consuming it, and the resulting slow attrition that is ageing and death — that whole picture passes into the haṭha-yoga literature and becomes its central premise. The Amṛtasiddhi and, later, the Haṭhapradīpikā prescribe viparītakaraṇī, the inverted posture, and khecarī mudrā to intercept and hoard the falling nectar. What changes between the tantras and the haṭha texts is not the image but the mechanism. Here the nectar is received from a mantra-deity; there it is caught and stored by a bodily technique, and the deity has largely withdrawn from the account.
Gross, subtle, supremeस्थूल · सूक्ष्म · पर
The text grades its own practice on three levels, and works the scheme with unusual clarity:
- Sthūlaस्थूल · gross
- The full external rite — image, pot, fire, oblation, the visualised form of Amṛteśa with his attributes. This is where the rites of protection, healing and the averting of untimely death belong.
- Sūkṣmaसूक्ष्म · subtle
- Mantra and breath. The deity is no longer an object set before the practitioner but a movement within the subtle body — the mantra carried on the breath, the nectar traced along the channels.
- Paraपर · supreme
- No object of worship at all. Amṛteśa is consciousness itself, and the deathlessness in question is not extension of life but the recognition that what is aware was never subject to the process.
The scheme is not this text's invention, but the use it is put to here is distinctive: it allows one mantra to serve the frightened patron and the advanced initiate without either being told a different doctrine. The rite does not become false at the higher level; it becomes transparent.
One mantra, many gods
Most tantras teach a cult. The Netra Tantra teaches a mantra, and then shows how to install it inside cult after cult — Amṛteśa visualised in Śaiva form; in Vaiṣṇava form, with the avatāras; as Sūrya; and in the forms of the goddesses. The deity worshipped changes shape according to the situation and the patron. The mantra does not.
For the historian this is unusually valuable, and it is the main reason the text is read outside its own tradition. To prescribe the substitutions the scripture must name the deities and describe their iconography, and in doing so it produces something rare: a survey, from inside, of what was actually being worshipped in Kashmir at the time it was composed. Its lists have accordingly been used to help fix the relative chronology of several goddess cults whose own scriptures cannot be dated independently.
The chaplain and the kingराजपुरोहित
The text contains an extended treatment of the duties of the rājapurohita, the royal chaplain, and of the rites performed on the king's behalf: protection of the royal person and the palace, the averting of untimely death, the pacification of ill omens, the management of the seizers and afflictions that were held to threaten children and the pregnant. This is not decoration. It is a substantial part of the book, and it is written for someone who will be paid to do it.
Alexis Sanderson, in a long study of the Śaiva officiants attached to the king's brahmanical chaplain (Religion and the State, 2004), argued that the Netra Tantra was composed in Kashmir — most probably in the eighth or ninth century — to make room for a Śaiva ritual specialist inside a court establishment whose chaplaincy was formally and unalterably brahmanical. On that reading the mantra's universal applicability is not a philosophical position but the very thing that makes the arrangement possible: the Śaiva officiant can serve the king, and the king's other gods, without requiring anyone to convert.
Whether or not one accepts every step of that argument, it accounts for features of the text that are otherwise puzzling — the near-total absence of sectarian polemic, the attention to occasions and fees, the interest in the calendar of a court rather than of a lineage.
The subtle body and the six limbs
Alongside the ritual the text carries a developed treatment of the subtle body: the channels, the centres, the movement of prāṇa, and the ascent through the levels of sound. Its yoga is a ṣaḍaṅgayoga, a yoga of six ancillaries — prāṇāyāma, dhyāna, pratyāhāra, dhāraṇā, tarka and samādhi. The six-limbed form is characteristic of the Śaiva scriptures generally, and the differences from the familiar eight limbs are doctrinally loaded: the preliminary restraints drop away, since the initiate's discipline is set by his initiation rather than by a general ethics, and tarka — reasoning, the capacity to think the doctrine through — is added and is often ranked the highest of the six. A tradition that makes reasoning a limb of yoga is telling you something about what it thinks yoga is for.
Kṣemarāja's Netroddyota
Kṣemarāja, Abhinavagupta's pupil, wrote Uddyotas — illuminations — on the Svacchanda and on the Netra, and the two commentaries form a single project. Both scriptures were common property among Kashmirian Śaivas of every persuasion, used by dualist and non-dualist alike, and Kṣemarāja set out to establish that their proper reading is the non-dual one. He argues it steadily, verse by verse, and he is not always gentle about the alternative.
The Netroddyota is therefore two things at once: the indispensable guide to a difficult and technical text, and a sustained piece of advocacy. It is best read with that double character in view. Where the scripture is content with a protective rite, Kṣemarāja will frequently find the rite pointing past itself — the nectar becomes the flooding of consciousness, the death conquered becomes the death that was only ever apparent. The Kashmir Series of Texts and Studies published the tantra together with his commentary in two volumes, edited by Madhusūdan Kaul Śāstrī, and that remains the standard text.
Where it belongs
The Netra Tantra is not a Vidyāpīṭha scripture. It is grouped with the Mantrapīṭha, the god-centred half of the Bhairava stream whose principal text is the Svacchanda, and more loosely among the general tantras — those not tied to one initiatory lineage and available in principle to any Śaiva. That status is why it was so widely used, and why its material has an afterlife out of all proportion to its doctrinal ambition. The rite performed today at a sickbed anywhere in India, under the name Mṛtyuñjaya, descends from this text's central concern, even where the syllables now recited are the Vedic ones.
1,245 verses · page 4 of 21
परं सर्वात्मकं चैव मोक्षदं मृत्युजिद् भवेत्
paraṃ sarvātmakaṃ caiva mokṣadaṃ mṛtyujid bhavet
यदा मृत्युवशाघ्रतः कालेन कलितः प्रिये | दृष्टस्तत्प्रतिघातार्थममृतेशं यजेत्तदा
yadā mṛtyuvaśāghrataḥ kālena kalitaḥ priye | dṛṣṭastatpratighātārthamamṛteśaṃ yajettadā
यस्य नाम समुद्दिश्य पूजयेन्मृत्युजिद्विभुम्
yasya nāma samuddiśya pūjayenmṛtyujidvibhum
सितशर्करया युक्तैर्घृतक्षीरप्लुतैस्तिलैः
sitaśarkarayā yuktairghṛtakṣīraplutaistilaiḥ
पुण्यदार्विन्धने वह्नौ कुण्डे वृत्ते त्रिमेखले | महारक्षाविधानेन जुहुयाद्यस्य नामतः
puṇyadārvindhane vahnau kuṇḍe vṛtte trimekhale | mahārakṣāvidhānena juhuyādyasya nāmataḥ
अथवा शर्करायुक्तपयसा केवलेन तु
athavā śarkarāyuktapayasā kevalena tu
सुगन्धिघृतहोमेन क्षीरवृक्षमयेऽनले
sugandhighṛtahomena kṣīravṛkṣamaye'nale
क्षीरवृक्षसमिद्धोमाज्ज्वरं नाशयते क्षणात्
kṣīravṛkṣasamiddhomājjvaraṃ nāśayate kṣaṇāt
तिलतण्डुलमाक्षीकमाज्यक्षीरसमन्वितम् | एष पञ्चामृतो होमः सर्वदुष्टनिवर्हणः
tilataṇḍulamākṣīkamājyakṣīrasamanvitam | eṣa pañcāmṛto homaḥ sarvaduṣṭanivarhaṇaḥ
गुग्गुलोर्गुलिकाभिश्च त्र्यक्ताभिश्चणमात्रया | होमात् पुष्टिर्भवत्याशु क्षीणदेहस्य सुव्रते
guggulorgulikābhiśca tryaktābhiścaṇamātrayā | homāt puṣṭirbhavatyāśu kṣīṇadehasya suvrate
यदा व्याधिशताकीर्णो ह्यबलो दृश्यते नरः | तदास्य सम्पुटीकृत्य नाम जप्त्वा विमुच्यते
yadā vyādhiśatākīrṇo hyabalo dṛśyate naraḥ | tadāsya sampuṭīkṛtya nāma japtvā vimucyate
यं यं मन्त्रं जपेद् विद्वानमृतेशेन संपुटम् | तस्य सिद्ध्यति स क्षिप्रं भाग्यहीनोऽपि यो भवेत्
yaṃ yaṃ mantraṃ japed vidvānamṛteśena saṃpuṭam | tasya siddhyati sa kṣipraṃ bhāgyahīno'pi yo bhavet
क्षीणगात्रस्य देवेशि भेषजं मन्त्रसंपुटम् | दीयते तत्क्षणाद्देवि स पुष्टिं लभते बली
kṣīṇagātrasya deveśi bheṣajaṃ mantrasaṃpuṭam | dīyate tatkṣaṇāddevi sa puṣṭiṃ labhate balī
हृत्पद्ममध्यगं जीवं चन्द्रमण्डलमध्यगम् | साद्यर्णरोधितं कृत्वा मृत्योरुत्तरते भृशम्
hṛtpadmamadhyagaṃ jīvaṃ candramaṇḍalamadhyagam | sādyarṇarodhitaṃ kṛtvā mṛtyoruttarate bhṛśam
साद्यर्णरोधितं कृत्वा ध्यायेद्देहे तु योगवित् | सर्वव्याधिविनिर्मुक्तः स भवेन्नात्र संशयः
sādyarṇarodhitaṃ kṛtvā dhyāyeddehe tu yogavit | sarvavyādhivinirmuktaḥ sa bhavennātra saṃśayaḥ
क्षीरोदपद्ममध्यस्थममृतोर्मिभिराकुलम् | ऊर्ध्वाधःशशिरुद्धं तु साद्यर्णैः संपुटीकृतम्
kṣīrodapadmamadhyasthamamṛtormibhirākulam | ūrdhvādhaḥśaśiruddhaṃ tu sādyarṇaiḥ saṃpuṭīkṛtam
ध्यायते सुप्रहृष्टात्मा आत्मनोऽपि परस्य वा | स बाह्याभ्यन्तरं शुभ्रं सुधापूरितविग्रहम्
dhyāyate suprahṛṣṭātmā ātmano'pi parasya vā | sa bāhyābhyantaraṃ śubhraṃ sudhāpūritavigraham
रोचनाकुङ्कुमेनैव क्षीरेण च समन्वितः
rocanākuṅkumenaiva kṣīreṇa ca samanvitaḥ
सितपद्मेऽष्टपत्रे तु मध्ये साद्यर्णरोधितः | सर्वव्याधिसमाक्रान्तश्चन्द्रमण्डलवेष्टितः
sitapadme'ṣṭapatre tu madhye sādyarṇarodhitaḥ | sarvavyādhisamākrāntaścandramaṇḍalaveṣṭitaḥ
चतुष्कोणपुराक्रान्तो वज्रभृद्वज्रलाञ्छितः | मुच्यते नात्र संदेहः सर्वव्याधिनिपीडनात्
catuṣkoṇapurākrānto vajrabhṛdvajralāñchitaḥ | mucyate nātra saṃdehaḥ sarvavyādhinipīḍanāt
षोडशारे महाचक्रे षोडशस्वरभूषिते | आद्यन्तमन्त्रयोगेन मध्ये नाम समालिखेत्
ṣoḍaśāre mahācakre ṣoḍaśasvarabhūṣite | ādyantamantrayogena madhye nāma samālikhet
जीवान्तः सान्तमध्यस्थं वर्णान्तेनाभिरक्षितम् | प्रत्यर्णममृतेशेन संपुटित्वा तु सर्वतः
jīvāntaḥ sāntamadhyasthaṃ varṇāntenābhirakṣitam | pratyarṇamamṛteśena saṃpuṭitvā tu sarvataḥ
मध्ये दलेषु सर्वेषु शशिमण्डलमध्यगम् | बाह्ये तु द्विगुणं पद्मं कादिसान्तक्रमेण तु
madhye daleṣu sarveṣu śaśimaṇḍalamadhyagam | bāhye tu dviguṇaṃ padmaṃ kādisāntakrameṇa tu
पूर्ववत्तु लिखेन्मन्त्री प्रति साद्यर्णरोधितम् | वर्णं तदन्तः साध्यस्य नाम बाह्येऽर्कमण्डलम्
pūrvavattu likhenmantrī prati sādyarṇarodhitam | varṇaṃ tadantaḥ sādhyasya nāma bāhye'rkamaṇḍalam
पुरन्दरपुरेणाधः समन्तात् परिवारयेत् | सितचन्दनसंयुक्तं रोचनाक्षीरयोगतः
purandarapureṇādhaḥ samantāt parivārayet | sitacandanasaṃyuktaṃ rocanākṣīrayogataḥ
लिखित्वा मन्त्रराजं तु कर्पूरक्षोदधूसरम् | महारक्षाविधानं तु पुष्टसौभाग्यदायकम्
likhitvā mantrarājaṃ tu karpūrakṣodadhūsaram | mahārakṣāvidhānaṃ tu puṣṭasaubhāgyadāyakam
एतच्चक्रं महादेवि सितपुष्पैः प्रपूजयेत् | सर्वश्वेतोपचारेण मधुमध्ये निधापयेत्
etaccakraṃ mahādevi sitapuṣpaiḥ prapūjayet | sarvaśvetopacāreṇa madhumadhye nidhāpayet
राजरक्षाविधानं तु भूभृतां तु प्रकाशयेत्
rājarakṣāvidhānaṃ tu bhūbhṛtāṃ tu prakāśayet
संग्रामकाले वरदं रिपुदर्पापहं भवेत् | शिवादिनवतत्त्वानि प्रत्येकं शशिमण्डलम्
saṃgrāmakāle varadaṃ ripudarpāpahaṃ bhavet | śivādinavatattvāni pratyekaṃ śaśimaṇḍalam
मध्यात् पूर्वादि एश्यन्तममृतेशेन मन्त्रिणा | यदा व्याधिशताकीर्णमपमृत्युशतेन वा
madhyāt pūrvādi eśyantamamṛteśena mantriṇā | yadā vyādhiśatākīrṇamapamṛtyuśatena vā
तदा श्वेतोपचारेण पूज्यं क्षीरघृतेन वा | तिलैः क्षीरसमिद्भिर्वा होमाच्छान्तिं समश्नुते
tadā śvetopacāreṇa pūjyaṃ kṣīraghṛtena vā | tilaiḥ kṣīrasamidbhirvā homācchāntiṃ samaśnute
एवं संपूज्य कुम्भे तु सर्वौषधिसमन्विते | सितपद्ममुखोद्गारे रत्नगर्भाम्बुपूरिते
evaṃ saṃpūjya kumbhe tu sarvauṣadhisamanvite | sitapadmamukhodgāre ratnagarbhāmbupūrite
सर्वमङ्गलघोषेण शिरसि ह्यभिषेचयेत् | स मुच्यते न संदेहः सर्वव्याधिप्रपीडितः
sarvamaṅgalaghoṣeṇa śirasi hyabhiṣecayet | sa mucyate na saṃdehaḥ sarvavyādhiprapīḍitaḥ
ध्यात्वा परामृतं नित्यं नित्योदितमनामयम् | प्रक्रियान्तस्थममृतमवतार्य पराच्छिवात्
dhyātvā parāmṛtaṃ nityaṃ nityoditamanāmayam | prakriyāntasthamamṛtamavatārya parācchivāt
चतुर्नवामृताधारं नवधा नवपूरितम् | शतार्धक्षोभितं नित्यं षट्पञ्चैकसमन्वितम्
caturnavāmṛtādhāraṃ navadhā navapūritam | śatārdhakṣobhitaṃ nityaṃ ṣaṭpañcaikasamanvitam
अनन्ताधारगम्भीरमष्टात्रिंशद्विभूषितम् | पञ्चभिर्वा प्रसिद्ध्यर्थं पूर्णं तेन निरन्तरम्
anantādhāragambhīramaṣṭātriṃśadvibhūṣitam | pañcabhirvā prasiddhyarthaṃ pūrṇaṃ tena nirantaram
एवं ध्यानपरो यस्तु सबाह्याभ्यन्तरामृतम् | विक्षोभ्य कलशं मूर्ध्नि दैशिको मन्त्रतत्परः
evaṃ dhyānaparo yastu sabāhyābhyantarāmṛtam | vikṣobhya kalaśaṃ mūrdhni daiśiko mantratatparaḥ
अनुग्रहपदावस्थो ह्यभिषिञ्चेत् प्रयत्नतः | स मुच्यते न सन्देहः संसाराद् दुरतिक्रमात्
anugrahapadāvastho hyabhiṣiñcet prayatnataḥ | sa mucyate na sandehaḥ saṃsārād duratikramāt
दुःखार्दितो विदुःखस्तु व्याधिमान् गतरुग्भवेत् | वन्ध्या तु लभते पुत्रं कन्या तु पतिमावहेत्
duḥkhārdito viduḥkhastu vyādhimān gatarugbhavet | vandhyā tu labhate putraṃ kanyā tu patimāvahet
अभिषेकस्य माहात्म्यं विधानविहितस्य तु
abhiṣekasya māhātmyaṃ vidhānavihitasya tu
कथितं ते मया देवि प्रजानां हितकाम्यया | अन्यशास्त्रोपचारेण षर्वशान्त्यरहो भवेत्
kathitaṃ te mayā devi prajānāṃ hitakāmyayā | anyaśāstropacāreṇa ṣarvaśāntyaraho bhavet
एवं स्थूलं विधानं तु सूक्ष्मं चैवाधुना शृणु
evaṃ sthūlaṃ vidhānaṃ tu sūkṣmaṃ caivādhunā śṛṇu
ऋतुचक्रं स्वराधारं त्रिलक्ष्यं व्योमपञ्चकम्
ṛtucakraṃ svarādhāraṃ trilakṣyaṃ vyomapañcakam
ग्रन्थिद्वादशसंयुक्तं शक्तित्रयसमन्वितम् | धामत्रयपथाक्रान्तं नाडित्रयसमन्वितम्
granthidvādaśasaṃyuktaṃ śaktitrayasamanvitam | dhāmatrayapathākrāntaṃ nāḍitrayasamanvitam
ज्ञात्वा शरीरं सुश्रोणि दशनाडिपथावृतम् | द्वासप्तत्या सहस्रैस्तु सार्धकोटित्रयेण च
jñātvā śarīraṃ suśroṇi daśanāḍipathāvṛtam | dvāsaptatyā sahasraistu sārdhakoṭitrayeṇa ca
नाडिवृन्दैः समाक्रान्तं मलिनं व्याधिभिर्वृतम् | सूक्ष्मध्यानामृतेनैव परेणैवोदितेन तु
nāḍivṛndaiḥ samākrāntaṃ malinaṃ vyādhibhirvṛtam | sūkṣmadhyānāmṛtenaiva pareṇaivoditena tu
आप्यायं कुरुते योगी आत्मनो वा परस्य च | दिव्यदेहः स भवति सर्वव्याधिविवर्जितः
āpyāyaṃ kurute yogī ātmano vā parasya ca | divyadehaḥ sa bhavati sarvavyādhivivarjitaḥ
यत्स्वरूपं स्वसंवेद्यं स्वस्थं स्वव्याप्तिसंभवम् | स्वोदिता तु परा शक्तिस्तत्स्था तद्गर्भगा शिवा
yatsvarūpaṃ svasaṃvedyaṃ svasthaṃ svavyāptisaṃbhavam | svoditā tu parā śaktistatsthā tadgarbhagā śivā
तां वहेन्मध्यमप्राणे प्राणापानान्तरे ध्रुवे | अहं भूत्वा ततो मन्त्रं तत्स्थं तद्गर्भगं ध्रुवम्
tāṃ vahenmadhyamaprāṇe prāṇāpānāntare dhruve | ahaṃ bhūtvā tato mantraṃ tatsthaṃ tadgarbhagaṃ dhruvam
स्वोदितेन वरारोहे स्पन्दनं स्पन्दनेन तु | कृत्वा तमभिमानं तु जन्मस्थाने निधापयेत्
svoditena varārohe spandanaṃ spandanena tu | kṛtvā tamabhimānaṃ tu janmasthāne nidhāpayet
भावभेदेन तत्स्थानान्मूलाधारे नियोजयेत् | नादसूच्या प्रयोगेन वेधयेत् सूक्ष्मयोगतः
bhāvabhedena tatsthānānmūlādhāre niyojayet | nādasūcyā prayogena vedhayet sūkṣmayogataḥ
आधारषोडशं भित्त्वा ग्रन्थिद्वादशकं तथा | मध्यनाडिपथारूढो वेधयेत् परमं ध्रुवम्
ādhāraṣoḍaśaṃ bhittvā granthidvādaśakaṃ tathā | madhyanāḍipathārūḍho vedhayet paramaṃ dhruvam
तत्प्रविश्य ततो भूत्वा तत्स्थोऽसौ व्यापकः शिवः | सर्वामयपरित्यागान्निष्कलाक्षोभशक्तितः
tatpraviśya tato bhūtvā tatstho'sau vyāpakaḥ śivaḥ | sarvāmayaparityāgānniṣkalākṣobhaśaktitaḥ
पुनरापूर्य तेनैव मार्गेण हृदयान्तरम् | तत्र प्रविष्टमात्रं तु ध्यायेल्लब्धं रसायनम्
punarāpūrya tenaiva mārgeṇa hṛdayāntaram | tatra praviṣṭamātraṃ tu dhyāyellabdhaṃ rasāyanam
विश्रामानुभवं प्राप्य तस्मात् स्थानात् प्रवाहयेत् | सर्वं तदमृतं वेगात् सर्वत्रैव विरेचयेत्
viśrāmānubhavaṃ prāpya tasmāt sthānāt pravāhayet | sarvaṃ tadamṛtaṃ vegāt sarvatraiva virecayet
अनन्तनाडिभेदेन अनन्तामृतमुत्तमम् | अनन्तध्यानयोगेन परिपूर्य पुरं स्वकम्
anantanāḍibhedena anantāmṛtamuttamam | anantadhyānayogena paripūrya puraṃ svakam
अजरामरस्ततो भूत्वा सबाह्याभ्यन्तरं प्रिये | एवं मृत्युजिता सर्वं सूक्ष्मध्यानेन पूरितम्
ajarāmarastato bhūtvā sabāhyābhyantaraṃ priye | evaṃ mṛtyujitā sarvaṃ sūkṣmadhyānena pūritam
जन्मस्थाने समाश्रित्य स्पन्दस्थां मध्यमां कलाम्
janmasthāne samāśritya spandasthāṃ madhyamāṃ kalām
तत्स्थं कृत्वा तदात्मानं कालाग्निं तु समाश्रयेत् | गत्वा गृहीतविज्ञानं वीर्यं तत्रैव निक्षिपेत्
tatsthaṃ kṛtvā tadātmānaṃ kālāgniṃ tu samāśrayet | gatvā gṛhītavijñānaṃ vīryaṃ tatraiva nikṣipet
तद्वीर्यापूरिता शक्तिः क्रियाख्या मध्यमोत्तमा | विज्ञानेनोर्ध्वतो भित्त्वा ग्रन्थिभेदेन चेच्छया
tadvīryāpūritā śaktiḥ kriyākhyā madhyamottamā | vijñānenordhvato bhittvā granthibhedena cecchayā