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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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निजायुषं छिनत्त्येव मूको भवति निश्चितम् | विचार्य यदि यत्नेन सर्वचक्रे प्रियं हितम्
nijāyuṣaṃ chinattyeva mūko bhavati niścitam | vicārya yadi yatnena sarvacakre priyaṃ hitam
महामन्त्रं महादेव लघु सिद्ध्यति भूतले
mahāmantraṃ mahādeva laghu siddhyati bhūtale
अथ वक्ष्यामि चक्रान्यत् शृणु भैरव सादरम् | येन हीना न सिद्ध्यन्ति महाविद्या वरप्रदाः
atha vakṣyāmi cakrānyat śṛṇu bhairava sādaram | yena hīnā na siddhyanti mahāvidyā varapradāḥ
तव चक्रं ब्रह्मणा व्यक्तं ब्रह्मचक्रमुदाहृतम् | यस्य ज्ञानात् स्वयं ब्रह्मा स्वबलेन भवं सृजेत्
tava cakraṃ brahmaṇā vyaktaṃ brahmacakramudāhṛtam | yasya jñānāt svayaṃ brahmā svabalena bhavaṃ sṛjet
अकालमृत्युहरणं परं ब्रह्मपदं व्रजे | चतुष्कोणे चतुष्कोणं तन्मध्ये च चतुश्चतुः
akālamṛtyuharaṇaṃ paraṃ brahmapadaṃ vraje | catuṣkoṇe catuṣkoṇaṃ tanmadhye ca catuścatuḥ
मध्यगेहं वेष्टयित्वा इष्टं मन्दिरमुत्तमम् | अष्टकोणे महादेव षोडशस्वरमालिखेत्
madhyagehaṃ veṣṭayitvā iṣṭaṃ mandiramuttamam | aṣṭakoṇe mahādeva ṣoḍaśasvaramālikhet
अष्टकोणं वेष्टयित्त्वा वृत्तयुग्मं लिखेत् सुधीः | मध्यगेहे चतुष्कोणे कादिक्षान्तञ्च वर्णकम्
aṣṭakoṇaṃ veṣṭayittvā vṛttayugmaṃ likhet sudhīḥ | madhyagehe catuṣkoṇe kādikṣāntañca varṇakam
दक्षिणावर्त्तयोगेन विलिखेत् साधकोत्तमः | तदूद्र्ध्वे स्वगृहे चाङ्कं विलिख्य गणयेत् सुधीः
dakṣiṇāvarttayogena vilikhet sādhakottamaḥ | tadūdrdhve svagṛhe cāṅkaṃ vilikhya gaṇayet sudhīḥ
चतुर्गेहस्योद्र्ध्वदेशे युग्मगेहे क्रमाल्लिखेत् | साध्यस्य साधकस्यापि मेषादिकन्यकान्तकम्
caturgehasyodrdhvadeśe yugmagehe kramāllikhet | sādhyasya sādhakasyāpi meṣādikanyakāntakam
अधो लिखेत्तुलाद्यन्तमिति राश्यादिकं शुभम् | ततो लिखेद् गेहदक्षे युग्मगेहे महेश्वर
adho likhettulādyantamiti rāśyādikaṃ śubham | tato likhed gehadakṣe yugmagehe maheśvara
तारकानश्विनी ताराद्यन्तान् दक्षिणतो लिखेत् | वर्णक्रमेण विलिखेद् वेदमन्दिरमण्डले
tārakānaśvinī tārādyantān dakṣiṇato likhet | varṇakrameṇa vilikhed vedamandiramaṇḍale
ऊद्र्ध्वाधः क्रमशो लेख्यमङ्गतारं सुरेश्वर | ततो हि गणयेन्मन्त्री योजयित्वा क्रमेण तु
ūdrdhvādhaḥ kramaśo lekhyamaṅgatāraṃ sureśvara | tato hi gaṇayenmantrī yojayitvā krameṇa tu
सुखं राज्यं धनं वृद्धिं कलहं कालदर्शनम् | सिद्धिमृद्धिमष्टकोणे विदित्वा च शुभाशुभम्
sukhaṃ rājyaṃ dhanaṃ vṛddhiṃ kalahaṃ kāladarśanam | siddhimṛddhimaṣṭakoṇe viditvā ca śubhāśubham
गणयेद्राशिनक्षत्रं मनुचाहं विवर्जयेत् | सुखे सुखमवाप्नोति राज्ये राज्यमवाप्नुयात्
gaṇayedrāśinakṣatraṃ manucāhaṃ vivarjayet | sukhe sukhamavāpnoti rājye rājyamavāpnuyāt
धने धनमवाप्नोति वृद्धौ वृद्धिमवाप्नुयात् | मेषो वृषमिथुनश्च कर्कटः सिंह एव च | कन्यका देवता ज्ञेया नक्षत्राणि पुनः शृणु
dhane dhanamavāpnoti vṛddhau vṛddhimavāpnuyāt | meṣo vṛṣamithunaśca karkaṭaḥ siṃha eva ca | kanyakā devatā jñeyā nakṣatrāṇi punaḥ śṛṇu
ऊद्र्ध्वयुग्मगृहस्यापि दक्षवामे च भागके | नक्षत्राणि सन्ति यानि तानि शृणु महाप्रभो
ūdrdhvayugmagṛhasyāpi dakṣavāme ca bhāgake | nakṣatrāṇi santi yāni tāni śṛṇu mahāprabho
अश्विनी मृगशिराश्लेषा हस्तानुराधिका तथा | उत्तराषाढिकार्द्रा वा पूर्वभाद्रपदा तथा
aśvinī mṛgaśirāśleṣā hastānurādhikā tathā | uttarāṣāḍhikārdrā vā pūrvabhādrapadā tathā
दक्षाग्रहस्तितास्ताराः स्पष्टीभूताश्च देवताः | एतासामधिपा एते राशयो ग्रहरूपिणः
dakṣāgrahastitāstārāḥ spaṣṭībhūtāśca devatāḥ | etāsāmadhipā ete rāśayo graharūpiṇaḥ
कर्कटकेशरी कन्यादेवताः परिकीतीताः | एतेषाञ्चापि वर्णानामधिपाश्चेति राशयः
karkaṭakeśarī kanyādevatāḥ parikītītāḥ | eteṣāñcāpi varṇānāmadhipāśceti rāśayaḥ
नकारस्यापि पतयो ज्ञेयाश्च क्रमशः प्रभो | संशृणु रोहिणीपुष्या तथा चोत्तरफाल्गुनी
nakārasyāpi patayo jñeyāśca kramaśaḥ prabho | saṃśṛṇu rohiṇīpuṣyā tathā cottaraphālgunī
विशाखा च तथा ज्ञेया पूर्वाषाढा च तारका | तथा शतभिषातारा वाममन्दिरपर्वगाः
viśākhā ca tathā jñeyā pūrvāṣāḍhā ca tārakā | tathā śatabhiṣātārā vāmamandiraparvagāḥ
एतासामधिपा एते राशयो ग्रहरूपिणः | मेषो वृषो मिथुनश्च ईश्वराः परिकीतीताः
etāsāmadhipā ete rāśayo graharūpiṇaḥ | meṣo vṛṣo mithunaśca īśvarāḥ parikītītāḥ
एतद्गेहस्थितं वर्णमेते रक्षन्त्यनित्यशः | ककारस्य नकारस्य ऋकारस्य उकारपः
etadgehasthitaṃ varṇamete rakṣantyanityaśaḥ | kakārasya nakārasya ṛkārasya ukārapaḥ
अकारस्य पकारस्य मकारस्य वकारपः | हकारस्याधिपा एते ऋद्धिमोक्षफलप्रदाः
akārasya pakārasya makārasya vakārapaḥ | hakārasyādhipā ete ṛddhimokṣaphalapradāḥ
दक्षिणाधोगृहस्यापि देवता इति राशयः | तुला च वृश्चिकश्चैव धनुश्चैव ग्रहेश्वरः
dakṣiṇādhogṛhasyāpi devatā iti rāśayaḥ | tulā ca vṛścikaścaiva dhanuścaiva graheśvaraḥ
एतासां तारकाणाञ्च पतयो गदिता मया | भरण्यार्द्रमघाचित्राज्येष्ठाश्रवणवल्लभाः
etāsāṃ tārakāṇāñca patayo gaditā mayā | bharaṇyārdramaghācitrājyeṣṭhāśravaṇavallabhāḥ
तथोत्तरभाद्रपदा वल्लभाः राशयो मताः | अथ गेहस्थितं वर्णं शृणु नाथ भयापह
tathottarabhādrapadā vallabhāḥ rāśayo matāḥ | atha gehasthitaṃ varṇaṃ śṛṇu nātha bhayāpaha
यकारस्य दकारस्य टकारस्य नकारपः | धकारस्य वकारस्य चकारस्य यकारपः
yakārasya dakārasya ṭakārasya nakārapaḥ | dhakārasya vakārasya cakārasya yakārapaḥ
क्षकारपणका एते राशयः परिकीतीताः | धनवृत्तिप्रदा नित्या नित्यस्थाननिवासिनः
kṣakārapaṇakā ete rāśayaḥ parikītītāḥ | dhanavṛttipradā nityā nityasthānanivāsinaḥ
वामाधोमन्दिरस्यापि वल्लभा इति राशयः | मकराधस्तु कोष्ठेषु मीनो राशिफलस्थिताः
vāmādhomandirasyāpi vallabhā iti rāśayaḥ | makarādhastu koṣṭheṣu mīno rāśiphalasthitāḥ
एतानि भानि रक्षन्ति शूलपाशासिधारकाः | पुनर्वसुः कृत्तिका च तथाभंपूर्वफल्गुनी
etāni bhāni rakṣanti śūlapāśāsidhārakāḥ | punarvasuḥ kṛttikā ca tathābhaṃpūrvaphalgunī
स्वाती मूला धनिष्ठा च रेवती वामगेहगाः | एतासामधिपा एते जलस्था ग्रहदेवताः
svātī mūlā dhaniṣṭhā ca revatī vāmagehagāḥ | etāsāmadhipā ete jalasthā grahadevatāḥ
एतान् वर्णान् प्ररक्षन्ति गृहस्था नव राशयः | धकारस्य जकारस्य टकारस्य तकारपः
etān varṇān prarakṣanti gṛhasthā nava rāśayaḥ | dhakārasya jakārasya ṭakārasya takārapaḥ
नकारस्य भकारस्य लकारस्य तकारपः | कलहादिमहादोषकालदर्शनकारकाः
nakārasya bhakārasya lakārasya takārapaḥ | kalahādimahādoṣakāladarśanakārakāḥ
राशयो लोकहा नाथ तन्मन्त्रं परिवर्जयेत् | यद्येकदेवतागेहं विभिन्नञ्च सुशोभनम्
rāśayo lokahā nātha tanmantraṃ parivarjayet | yadyekadevatāgehaṃ vibhinnañca suśobhanam
चतुः स्थानं युगस्थानं सर्वत्रापि निषेधकम् | एकगेहस्थितं मन्त्रं बहुसौख्यप्रदायकम्
catuḥ sthānaṃ yugasthānaṃ sarvatrāpi niṣedhakam | ekagehasthitaṃ mantraṃ bahusaukhyapradāyakam
नाम्न आद्यक्षरं नीत्वा राशिनक्षत्रविस्मृतौ | सभावं साधकश्रेष्ठः कलहे कलहं भवेत्
nāmna ādyakṣaraṃ nītvā rāśinakṣatravismṛtau | sabhāvaṃ sādhakaśreṣṭhaḥ kalahe kalahaṃ bhavet
रिपुश्चेन्मूलनाशः स्यात् कलहोऽपि सुरेश्वर | नेत्रयुग्मं स्वरं पाति सिंहो हि कन्यकां तथा
ripuścenmūlanāśaḥ syāt kalaho'pi sureśvara | netrayugmaṃ svaraṃ pāti siṃho hi kanyakāṃ tathā
कर्णयुग्मं तुला पाति संयुगं वृश्चिको धनुः | चयुगं मकरः पाति कुम्भो मीनश्च पाति हि
karṇayugmaṃ tulā pāti saṃyugaṃ vṛściko dhanuḥ | cayugaṃ makaraḥ pāti kumbho mīnaśca pāti hi
ओष्ठञ्च पाति च तथा अधरं मेष एव च | दन्तयुग्मं वृषः पाति मिथुनः शेषगोऽक्षरः
oṣṭhañca pāti ca tathā adharaṃ meṣa eva ca | dantayugmaṃ vṛṣaḥ pāti mithunaḥ śeṣago'kṣaraḥ
यस्य ये ये राशयः स्युस्तस्य तत्तच्छुभं स्मृतम् | एकराशिः शुभं नित्यं ददाति च मनोरथम्
yasya ye ye rāśayaḥ syustasya tattacchubhaṃ smṛtam | ekarāśiḥ śubhaṃ nityaṃ dadāti ca manoratham
अन्यत्र दुखदं प्रोक्तं साधकः सिद्धिभाग् भवेत् | भिन्नराशौ वर्जनीयं कलहं कालदर्शनम्
anyatra dukhadaṃ proktaṃ sādhakaḥ siddhibhāg bhavet | bhinnarāśau varjanīyaṃ kalahaṃ kāladarśanam
श्रूयतां शैलजानाथ चक्रं श्रीत्रिदशात्मकम् | पूर्वपश्चिमभेदेन षट् च रेखाः समालिखेत्
śrūyatāṃ śailajānātha cakraṃ śrītridaśātmakam | pūrvapaścimabhedena ṣaṭ ca rekhāḥ samālikhet
वामादि दक्षिणान्तञ्च रेखा दश समालिखेत् | पञ्चगेहे पूरकाङ्कं सर्वाधोहारकाङ्ककम्
vāmādi dakṣiṇāntañca rekhā daśa samālikhet | pañcagehe pūrakāṅkaṃ sarvādhohārakāṅkakam
तन्मध्ये रचयेदक्षं देवताग्रहसंयुतम् | पूरकाङ्कं मध्यगेहे सप्तषीयुक्तमालिखेत्
tanmadhye racayedakṣaṃ devatāgrahasaṃyutam | pūrakāṅkaṃ madhyagehe saptaṣīyuktamālikhet
तद्दक्षिणे द्वादशञ्च तद्दक्षेण रसं तथा | तद्दक्षे अष्टदशके तद्दक्षे षोडशस्मृतम्
taddakṣiṇe dvādaśañca taddakṣeṇa rasaṃ tathā | taddakṣe aṣṭadaśake taddakṣe ṣoḍaśasmṛtam
पूरकाङ्कं ततो लेख्यं इन्द्राद्यङ्काश्च दक्षतः | इन्द्रगेहे च शतकं विधिविद्याफलप्रदम्
pūrakāṅkaṃ tato lekhyaṃ indrādyaṅkāśca dakṣataḥ | indragehe ca śatakaṃ vidhividyāphalapradam
धर्मगेहे शून्यसप्त युगलं विलिखेद् बुधः | अनन्तमन्दिरे नाथ शून्याष्टवसुरेव च
dharmagehe śūnyasapta yugalaṃ vilikhed budhaḥ | anantamandire nātha śūnyāṣṭavasureva ca
कालीगृहे शून्यवेदवामाद्याङ्कं विलिखेत्ततः | धूमावतीमन्दिरे च शून्यखेषु निशापतिम्
kālīgṛhe śūnyavedavāmādyāṅkaṃ vilikhettataḥ | dhūmāvatīmandire ca śūnyakheṣu niśāpatim
इन्द्राद्या दक्षतो लेख्या अङ्काश्चन्द्राधिदेवताः | शून्याष्टचन्द्रयुक्तञ्च सर्वत्र देवता लिखेत्
indrādyā dakṣato lekhyā aṅkāścandrādhidevatāḥ | śūnyāṣṭacandrayuktañca sarvatra devatā likhet
तथाश्विनीकुमारौ च शून्यानलयुगायुगौ | तत्पश्चात् पूर्वगेहञ्च सहस्रार्कसमन्वितम्
tathāśvinīkumārau ca śūnyānalayugāyugau | tatpaścāt pūrvagehañca sahasrārkasamanvitam
तारिणीमन्दिरस्थाङ्कं शून्यवेदं तथैव च | बगलामुखीगेहस्थं शून्याष्टचन्द्रसंयुतम्
tāriṇīmandirasthāṅkaṃ śūnyavedaṃ tathaiva ca | bagalāmukhīgehasthaṃ śūnyāṣṭacandrasaṃyutam
ततश्चन्द्रगृहस्याधो वायुर्गेहं मनोरमम् | रन्ध्रवेदात्मकं गेहं सर्वसिद्धिप्रदायकम्
tataścandragṛhasyādho vāyurgehaṃ manoramam | randhravedātmakaṃ gehaṃ sarvasiddhipradāyakam
राहुगेहं महापापं शून्यशून्यमुनिप्रियम् | पश्चादेकत्र हस्तञ्च खशून्ययुगलात्मकम्
rāhugehaṃ mahāpāpaṃ śūnyaśūnyamunipriyam | paścādekatra hastañca khaśūnyayugalātmakam
षोडशीमन्दिरे शून्यमष्टचन्द्रसमन्वितम् | मातङ्गीमन्दिरे शून्यरुद्रचन्द्रसमन्वितम्
ṣoḍaśīmandire śūnyamaṣṭacandrasamanvitam | mātaṅgīmandire śūnyarudracandrasamanvitam
वायोरधोवरुणस्य गृहं सप्तशशिप्रियम् | तरुणी गेहमध्ये च शून्याष्टकसमन्वितम्
vāyoradhovaruṇasya gṛhaṃ saptaśaśipriyam | taruṇī gehamadhye ca śūnyāṣṭakasamanvitam
बुधगेहस्थिताङ्कञ्च शून्यचन्द्रयुगात्मकम् | भुवनेशीमन्दिरस्थं शून्याष्टकशशिप्रियम्
budhagehasthitāṅkañca śūnyacandrayugātmakam | bhuvaneśīmandirasthaṃ śūnyāṣṭakaśaśipriyam
वरुणाधः कुबेरस्य गृहस्थं षट् च युग्मकम् | आनन्तभैरवी गेहे दशकं परिकीतीतम्
varuṇādhaḥ kuberasya gṛhasthaṃ ṣaṭ ca yugmakam | ānantabhairavī gehe daśakaṃ parikītītam
धरणीगृहमध्ये च शून्ययुग्मेन्दुसंयुतम् | भैरवी गृहमध्यस्थं शून्ययुगलचन्द्रकम्
dharaṇīgṛhamadhye ca śūnyayugmendusaṃyutam | bhairavī gṛhamadhyasthaṃ śūnyayugalacandrakam
राशिगृहस्थितं शून्यषीचन्द्रमण्डलसंयुतम् | कुबेराधः स्वकं चक्रस्थिताङ्कं सर्वसिद्धिदम्
rāśigṛhasthitaṃ śūnyaṣīcandramaṇḍalasaṃyutam | kuberādhaḥ svakaṃ cakrasthitāṅkaṃ sarvasiddhidam