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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 107 of 129
क्रोधवीरः कालकारी सूक्ष्मधर्मा धुरन्धरः | श्यामकः क्रूरहर्ता च गणेशः कालमाघवः
krodhavīraḥ kālakārī sūkṣmadharmā dhurandharaḥ | śyāmakaḥ krūrahartā ca gaṇeśaḥ kālamāghavaḥ
ज्ञानात्मा कपिलात्मा च सिद्धात्मा योगिनीपतिः | कोटिसूर्यप्रतीकाश एकपञ्चाशदीश्वराः
jñānātmā kapilātmā ca siddhātmā yoginīpatiḥ | koṭisūryapratīkāśa ekapañcāśadīśvarāḥ
सदा पान्तु मातृकस्थाः स्थितिसर्गलयात्मकाः | आदिपीठं कामरूपं काञ्चीपीठं तदन्तिके
sadā pāntu mātṛkasthāḥ sthitisargalayātmakāḥ | ādipīṭhaṃ kāmarūpaṃ kāñcīpīṭhaṃ tadantike
अयोध्यापीठनगरं तदूर्ध्वे जालकन्धरम् | जालन्धरं तदूर्ध्वे तु सिद्धपीठं तदन्तिके
ayodhyāpīṭhanagaraṃ tadūrdhve jālakandharam | jālandharaṃ tadūrdhve tu siddhapīṭhaṃ tadantike
कालीपीठं तदूर्ध्वे तु चण्डिकापीठमग्रके | अष्टपुरीमहापीठं कण्ठदेशं सदाशिवः
kālīpīṭhaṃ tadūrdhve tu caṇḍikāpīṭhamagrake | aṣṭapurīmahāpīṭhaṃ kaṇṭhadeśaṃ sadāśivaḥ
सदा पातु महावीरः कालधर्मी परात्परः | मधुपुरीमहापीठं चाष्टपुरान्तरस्थितम्
sadā pātu mahāvīraḥ kāladharmī parātparaḥ | madhupurīmahāpīṭhaṃ cāṣṭapurāntarasthitam
मायावतीमहापीठं तदूर्ध्वे परिकीतीतम् | वाराणसीमहापीठं धर्मपीठं तदन्तिके
māyāvatīmahāpīṭhaṃ tadūrdhve parikītītam | vārāṇasīmahāpīṭhaṃ dharmapīṭhaṃ tadantike
ज्वालामुखीमहापीठं तदन्तःस्थं प्रकीतीतम् | तदूर्ध्वे च महापीठं ज्वलन्तीपीठमेव च
jvālāmukhīmahāpīṭhaṃ tadantaḥsthaṃ prakītītam | tadūrdhve ca mahāpīṭhaṃ jvalantīpīṭhameva ca
तदूर्ध्वे पूणगिर्याख्यं कुरुक्षेत्रं तदन्तिके | उड्डयानं तदूर्ध्वे तु कमलापीठमेव च
tadūrdhve pūṇagiryākhyaṃ kurukṣetraṃ tadantike | uḍḍayānaṃ tadūrdhve tu kamalāpīṭhameva ca
हरिद्वारं महापीठं बदरीपीठमेव च | व्यासपीठं नारदाख्यं तदूर्ध्वे वाडवानलम्
haridvāraṃ mahāpīṭhaṃ badarīpīṭhameva ca | vyāsapīṭhaṃ nāradākhyaṃ tadūrdhve vāḍavānalam
हिङ्गुलादं तदूर्ध्वे तु लङ्कापीठं तदूर्ध्वके | तदूर्ध्वे शारदापीठं रतिपीठं तदूर्ध्वके
hiṅgulādaṃ tadūrdhve tu laṅkāpīṭhaṃ tadūrdhvake | tadūrdhve śāradāpīṭhaṃ ratipīṭhaṃ tadūrdhvake
लिङ्गपीठं कलापीठं द्वारकापीठमेव च | कपालपीठं हर्याख्ये वरदापीठमुत्तरे
liṅgapīṭhaṃ kalāpīṭhaṃ dvārakāpīṭhameva ca | kapālapīṭhaṃ haryākhye varadāpīṭhamuttare
कालीपीठं तदूर्ध्वे तु तारापीठं तदूर्ध्वके | उग्रतारामहापीठं महोग्रापीठमेव च
kālīpīṭhaṃ tadūrdhve tu tārāpīṭhaṃ tadūrdhvake | ugratārāmahāpīṭhaṃ mahogrāpīṭhameva ca
नीलसरस्वतीपीठं जरापीठं तदूर्ध्वके | तदूर्ध्वे गगनापीठं खेचरीपीठमेव च
nīlasarasvatīpīṭhaṃ jarāpīṭhaṃ tadūrdhvake | tadūrdhve gaganāpīṭhaṃ khecarīpīṭhameva ca
तदूर्ध्वे तारिणीपीठं सहस्रदलमध्यके | कर्त्रीपीठं तदूर्ध्वे च देवीपीठं तदूर्ध्वके
tadūrdhve tāriṇīpīṭhaṃ sahasradalamadhyake | kartrīpīṭhaṃ tadūrdhve ca devīpīṭhaṃ tadūrdhvake
राजराजेश्वरीपीठं षोडशीपीठमेव च | सहस्रदलमध्ये तु सहस्रपीठमेव च
rājarājeśvarīpīṭhaṃ ṣoḍaśīpīṭhameva ca | sahasradalamadhye tu sahasrapīṭhameva ca
मध्ये एकजटापीठं कर्त्रीतीरकलोपरि | षोडशीमुखविद्याभिर्वेष्टिता तारिणीकला
madhye ekajaṭāpīṭhaṃ kartrītīrakalopari | ṣoḍaśīmukhavidyābhirveṣṭitā tāriṇīkalā
काली नीला महाविद्या त्वरिता छिन्नमस्तका | वाग्वादिनी चान्नपूर्णा देवी प्रत्यङ्गिरा पुनः
kālī nīlā mahāvidyā tvaritā chinnamastakā | vāgvādinī cānnapūrṇā devī pratyaṅgirā punaḥ
कामाख्या वासली बाला मातङ्गी शैलवासिनी | षोडशी भुवनेशानी भैरवी बगलामुखी
kāmākhyā vāsalī bālā mātaṅgī śailavāsinī | ṣoḍaśī bhuvaneśānī bhairavī bagalāmukhī
धूमावती वेदमाता हरसिद्धा च दक्षिणा | एता विद्या महाविद्याः शिवसेवनशोभिताः
dhūmāvatī vedamātā harasiddhā ca dakṣiṇā | etā vidyā mahāvidyāḥ śivasevanaśobhitāḥ
द्वाविंशतिमहाविद्या द्वारं द्वाविंशतिस्थलम् | महापीठे सहस्रारे सर्वदा पान्तु मां कलाः
dvāviṃśatimahāvidyā dvāraṃ dvāviṃśatisthalam | mahāpīṭhe sahasrāre sarvadā pāntu māṃ kalāḥ
सदाशिवः शक्तियुक्तः पातु चण्डेश्वरो हरः | पञ्चामराधरः पातु देवीनाथः सदाऽवतु
sadāśivaḥ śaktiyuktaḥ pātu caṇḍeśvaro haraḥ | pañcāmarādharaḥ pātu devīnāthaḥ sadā'vatu
पार्वतीप्राणनाथो मे सर्वाङ्गं पातु सर्वदा | अघोरनाथ ईशानो वरदो मदनान्तकः
pārvatīprāṇanātho me sarvāṅgaṃ pātu sarvadā | aghoranātha īśāno varado madanāntakaḥ
यज्ञहर्ता दक्षखण्डो वीरभद्रो दिगम्बरः | अष्टादशभुजो रौद्रो नीलपङ्कजलोचनः
yajñahartā dakṣakhaṇḍo vīrabhadro digambaraḥ | aṣṭādaśabhujo raudro nīlapaṅkajalocanaḥ
त्रिलोचनः कालकामो महारुद्रो गणेश्वरः | काकिनीवल्लभः शूली योगकर्ता महेश्वरः
trilocanaḥ kālakāmo mahārudro gaṇeśvaraḥ | kākinīvallabhaḥ śūlī yogakartā maheśvaraḥ
वागीश्वरः स्मरहरो महामन्त्रो हलायुधः | श्रीनाथः पूजितो बालो बालेन्द्रो बलवाहनः
vāgīśvaraḥ smaraharo mahāmantro halāyudhaḥ | śrīnāthaḥ pūjito bālo bālendro balavāhanaḥ
बलरामः कृष्णरामो गोविन्दो माधवीश्वरः | जितामित्रेश्वरश्चूडामणीशो मानदः सुखी
balarāmaḥ kṛṣṇarāmo govindo mādhavīśvaraḥ | jitāmitreśvaraścūḍāmaṇīśo mānadaḥ sukhī
मुखं वृन्दावनं पातु षड्दलाम्भोरुहस्थितम् | वैष्णवीवल्लभः पातु ब्रह्माणं कुलकुण्डली
mukhaṃ vṛndāvanaṃ pātu ṣaḍdalāmbhoruhasthitam | vaiṣṇavīvallabhaḥ pātu brahmāṇaṃ kulakuṇḍalī
विष्णुनाथः सदा पातु ब्रह्माग्निं गरुडध्वजः | ज्वालामालाधरः पातु कालानलधरोऽवतु
viṣṇunāthaḥ sadā pātu brahmāgniṃ garuḍadhvajaḥ | jvālāmālādharaḥ pātu kālānaladharo'vatu
काकिनीवल्लभः पातु ईश्वरो भैरवेश्वरः | महारुद्रो नीलकण्ठो मणिपूरं सुलाकिनीम्
kākinīvallabhaḥ pātu īśvaro bhairaveśvaraḥ | mahārudro nīlakaṇṭho maṇipūraṃ sulākinīm
सदा पातु मणिगृहं रुद्राणीप्रियवल्लभः | महारुद्रो नीलकण्ठो महाविष्णुं सदावतु
sadā pātu maṇigṛhaṃ rudrāṇīpriyavallabhaḥ | mahārudro nīlakaṇṭho mahāviṣṇuṃ sadāvatu
राकिणीं विष्णुलक्ष्मीं च पातु मे वैष्णवीं कलाम् | सदाशिवो नीलकण्ठो मम पातु हृदि स्थलम्
rākiṇīṃ viṣṇulakṣmīṃ ca pātu me vaiṣṇavīṃ kalām | sadāśivo nīlakaṇṭho mama pātu hṛdi sthalam
ईश्वरं परमात्मानं मम रक्षतु शाकिनीम् | सदाशिवं सदा पातु द्विदलस्थोऽपरो हरः
īśvaraṃ paramātmānaṃ mama rakṣatu śākinīm | sadāśivaṃ sadā pātu dvidalastho'paro haraḥ
हाकिनीशक्तितः पातु सहस्रारं शिवोऽवतु | तारानाथविधिः पातु सहस्रारनिवासिनीम्
hākinīśaktitaḥ pātu sahasrāraṃ śivo'vatu | tārānāthavidhiḥ pātu sahasrāranivāsinīm
महाकाशं सदा पातु तदधो वायुमण्डलम् | वह्निमण्डलमापातु तदधः शाकिनीश्वरः
mahākāśaṃ sadā pātu tadadho vāyumaṇḍalam | vahnimaṇḍalamāpātu tadadhaḥ śākinīśvaraḥ
तदात्मकः सदा पातु कीलालं कौलदेवता | पृथिवीं पाथीवः पातु सर्वदैकं सदाशिवः
tadātmakaḥ sadā pātu kīlālaṃ kauladevatā | pṛthivīṃ pāthīvaḥ pātu sarvadaikaṃ sadāśivaḥ
इत्थं रक्षाकरं नाथ कवचं देवदुर्लभम् | प्रातःकाले पठेद्यस्तु सोऽभीष्टं फलमाप्नुयात्
itthaṃ rakṣākaraṃ nātha kavacaṃ devadurlabham | prātaḥkāle paṭhedyastu so'bhīṣṭaṃ phalamāpnuyāt
पूजाकाले पठेद्यस्तु कवचं साधकोत्तमः | कीतीश्रीकान्तिमेधायुर्बृंहितो भवति ध्रुवम्
pūjākāle paṭhedyastu kavacaṃ sādhakottamaḥ | kītīśrīkāntimedhāyurbṛṃhito bhavati dhruvam
अप्रकाश्यं महावीरकवचं सर्वसिद्धिदम् | ज्ञानमात्रेण भूर्लोके जेता कालस्य योगिराट्
aprakāśyaṃ mahāvīrakavacaṃ sarvasiddhidam | jñānamātreṇa bhūrloke jetā kālasya yogirāṭ
अस्य धारणमात्रेण कालसूत्रान्तको भवेत् | अस्य धारणपाठेन सर्वज्ञो भवति ध्रुवम्
asya dhāraṇamātreṇa kālasūtrāntako bhavet | asya dhāraṇapāṭhena sarvajño bhavati dhruvam
सर्वे व्यासवशिष्ठादिमहासिद्धाश्च योगिनः | पठित्वा धारयित्वा ते प्रधानास्तत्त्वचिन्तकाः
sarve vyāsavaśiṣṭhādimahāsiddhāśca yoginaḥ | paṭhitvā dhārayitvā te pradhānāstattvacintakāḥ
कण्ठे यो धारयेदेतत् कवचं त्वत्स्वरूपकम् | मद्वक्त्राम्भोरुहोद्भूतं विद्यावाक्सिद्धिदायकम्
kaṇṭhe yo dhārayedetat kavacaṃ tvatsvarūpakam | madvaktrāmbhoruhodbhūtaṃ vidyāvāksiddhidāyakam
युद्धे विजयमाप्नोति द्यूते वादे च साधकः | कवचं धारयेद्यस्तु साधको दक्षिणे भुजे
yuddhe vijayamāpnoti dyūte vāde ca sādhakaḥ | kavacaṃ dhārayedyastu sādhako dakṣiṇe bhuje
देवा मनुष्या गन्धर्वास्तस्य वश्या न संशयः | कवचं शिरसा यस्तु धारयेद् यतमानसः
devā manuṣyā gandharvāstasya vaśyā na saṃśayaḥ | kavacaṃ śirasā yastu dhārayed yatamānasaḥ
करस्थास्तस्य देवेशि अणिमाद्यष्टसिद्धयः | भूर्जपत्रे त्विमां विद्यां शुक्लपट्टेन वेष्टिताम्
karasthāstasya deveśi aṇimādyaṣṭasiddhayaḥ | bhūrjapatre tvimāṃ vidyāṃ śuklapaṭṭena veṣṭitām
रजतोदरसंविष्टां कृत्वा च धारयेत् सुधीः | सम्प्राप्य महतीं लक्ष्मीमन्ते तव शरीरधृक्
rajatodarasaṃviṣṭāṃ kṛtvā ca dhārayet sudhīḥ | samprāpya mahatīṃ lakṣmīmante tava śarīradhṛk
यस्मै कस्मै न दातव्यं न प्रकाश्यं कदाचन | शिष्याय भक्तियुक्ताय साधकाय प्रकाशयेत्
yasmai kasmai na dātavyaṃ na prakāśyaṃ kadācana | śiṣyāya bhaktiyuktāya sādhakāya prakāśayet
योगिने ज्ञानयुक्ताय देयं धर्मात्मने सदा | अन्यथा सिद्धिहानिः स्यात्सत्यं सत्यं न संशयः
yogine jñānayuktāya deyaṃ dharmātmane sadā | anyathā siddhihāniḥ syātsatyaṃ satyaṃ na saṃśayaḥ
तव स्नेहान्महादेव कथितं कवचं शुभम् | न देयं कवचं सिद्धं यदीच्छेदात्मनो हितम्
tava snehānmahādeva kathitaṃ kavacaṃ śubham | na deyaṃ kavacaṃ siddhaṃ yadīcchedātmano hitam
यदि भाग्यफलेनापि कवचं यदि लभ्यते | धूर्तो वा कपटी वापि खलो वा दुर्ग्रहस्थितः
yadi bhāgyaphalenāpi kavacaṃ yadi labhyate | dhūrto vā kapaṭī vāpi khalo vā durgrahasthitaḥ
निजकर्मफलत्यागमवश्यं खलु कारयेत् | तदा सिद्धिमवाप्नोति धर्मधाराधरो भवेत्
nijakarmaphalatyāgamavaśyaṃ khalu kārayet | tadā siddhimavāpnoti dharmadhārādharo bhavet
सिद्धिपूजाफलं तस्य दिवसे दिवसे सुधीः | धूर्ततां खलतां मिथ्यां कापट्यं स विहाय च
siddhipūjāphalaṃ tasya divase divase sudhīḥ | dhūrtatāṃ khalatāṃ mithyāṃ kāpaṭyaṃ sa vihāya ca
राजराजेश्वरो भूत्वा जीवन्मुक्तो न संशयः | योऽर्चयेद् गन्धपुष्पाद्यैः कवचं मन्मुखोदितम्
rājarājeśvaro bhūtvā jīvanmukto na saṃśayaḥ | yo'rcayed gandhapuṣpādyaiḥ kavacaṃ manmukhoditam
तेनाचीता महादेव सर्वदेवा न संशयः | राजसिकं मानसिकं तामसिकं परन्तपः
tenācītā mahādeva sarvadevā na saṃśayaḥ | rājasikaṃ mānasikaṃ tāmasikaṃ parantapaḥ
हृद्ये मानसिकं ध्यायन् पूजा राजसिकं स्मृतम् | तामसिकं लोकमध्ये कवचार्चा त्रिधा मता
hṛdye mānasikaṃ dhyāyan pūjā rājasikaṃ smṛtam | tāmasikaṃ lokamadhye kavacārcā tridhā matā
सिद्धकवचमाख्यातं केवलं ज्ञानसिद्धये | मोक्षाय जगतां शम्भोः प्रियाय परमेश्वर
siddhakavacamākhyātaṃ kevalaṃ jñānasiddhaye | mokṣāya jagatāṃ śambhoḥ priyāya parameśvara
तन्त्रेऽस्मिन् सारसङ्केतं पूजाऽप्यारोपणादिकम् | अन्तःकरणमध्ये तु सर्वकार्यमुदीरयेत्
tantre'smin sārasaṅketaṃ pūjā'pyāropaṇādikam | antaḥkaraṇamadhye tu sarvakāryamudīrayet
राज्ये च प्रपठेत् स्तोत्रं कवचं ज्ञानसिद्धये | कथितं शारदं धाम अप्रकाश्यं फलोदयम् | इदानीं कथय प्राणवल्लभे वरदा भव
rājye ca prapaṭhet stotraṃ kavacaṃ jñānasiddhaye | kathitaṃ śāradaṃ dhāma aprakāśyaṃ phalodayam | idānīṃ kathaya prāṇavallabhe varadā bhava
कण्ठाभोजे कीदृशी या सभा परममोहिनी | गायन्ती योगिभिनीत्यं परमानन्दवधीनी
kaṇṭhābhoje kīdṛśī yā sabhā paramamohinī | gāyantī yogibhinītyaṃ paramānandavadhīnī
सभोत्कृष्टां सिद्धसभां वर्तय ब्रह्मवादिनि | तदा मे सफलं ज्ञानं सफलं सारनिर्णयम्
sabhotkṛṣṭāṃ siddhasabhāṃ vartaya brahmavādini | tadā me saphalaṃ jñānaṃ saphalaṃ sāranirṇayam