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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 123 of 129
भालचन्द्रधरा भीमा भीमनेत्राभवाभवा | भीममुखी भीमदेहा भीमविक्रमकारिणी
bhālacandradharā bhīmā bhīmanetrābhavābhavā | bhīmamukhī bhīmadehā bhīmavikramakāriṇī
भीमश्रद्धा भीमपूज्या भीमाकारातिसुन्दरी | भीमसङ्ग्रामजयदा भीमाद्या भीमभैरवी
bhīmaśraddhā bhīmapūjyā bhīmākārātisundarī | bhīmasaṅgrāmajayadā bhīmādyā bhīmabhairavī
भैरवेशी भैरवी च सदानन्दादिभैरवी | सदानन्दभैरवी च भैरवेन्द्रप्रियङ्करी
bhairaveśī bhairavī ca sadānandādibhairavī | sadānandabhairavī ca bhairavendrapriyaṅkarī
भल्लास्त्रधारिणी भैमी भृगुवंशप्रकाशिनी | भर्गपत्नी भर्गमाता भङ्गस्था भङ्गभक्षिणी
bhallāstradhāriṇī bhaimī bhṛguvaṃśaprakāśinī | bhargapatnī bhargamātā bhaṅgasthā bhaṅgabhakṣiṇī
भक्षप्रिया भक्षरता भृकुण्डा भावभैरवी | भावदा भवदा भावप्रभावा भावनाशिनी
bhakṣapriyā bhakṣaratā bhṛkuṇḍā bhāvabhairavī | bhāvadā bhavadā bhāvaprabhāvā bhāvanāśinī
भालसिन्दूरतिलका भाललोकसुकुण्डला | भालमालालकाशोभा भासयन्ती भवार्णवा
bhālasindūratilakā bhālalokasukuṇḍalā | bhālamālālakāśobhā bhāsayantī bhavārṇavā
भवभीतिहरा भालचन्द्रमण्डलवासिनी | मद्भ्रमरनेत्राब्जसुन्दरी भीमसुन्दरी
bhavabhītiharā bhālacandramaṇḍalavāsinī | madbhramaranetrābjasundarī bhīmasundarī
भजनप्रियरूपा च भावभोजनसिद्धिदा | भ्रूचन्द्रनिरता बिन्दुचक्रभ्रूपद्मभेदिनी
bhajanapriyarūpā ca bhāvabhojanasiddhidā | bhrūcandraniratā binducakrabhrūpadmabhedinī
भवपाशहरा भीमभावकन्दनिवासिनी | मनोयोगसिद्धिदात्री मानसी मनसो मही
bhavapāśaharā bhīmabhāvakandanivāsinī | manoyogasiddhidātrī mānasī manaso mahī
महती मीनभक्षा च मीनचर्वणतत्परा | मीनावतारनिरता मांसचर्वणतत्परा
mahatī mīnabhakṣā ca mīnacarvaṇatatparā | mīnāvatāraniratā māṃsacarvaṇatatparā
मांसप्रिया मांससिद्धा सिद्धमांसविनोदिनी | माया महावीरपूज्या मधुप्रेमदिगम्बरी
māṃsapriyā māṃsasiddhā siddhamāṃsavinodinī | māyā mahāvīrapūjyā madhupremadigambarī
माधवी मदिरामध्या मधुमांसनिषेविता | मीनमुद्राभक्षिणी च मीनमुद्राप्रतपीणी
mādhavī madirāmadhyā madhumāṃsaniṣevitā | mīnamudrābhakṣiṇī ca mīnamudrāpratapīṇī
मुद्रामैथुनसंतृप्ता मैथुनानन्दवधीनी | मैथुनज्ञानमोक्षस्था महामहिषमदीनी
mudrāmaithunasaṃtṛptā maithunānandavadhīnī | maithunajñānamokṣasthā mahāmahiṣamadīnī
यज्ञश्रद्धा योगसिद्धा यत्नी यत्नप्रकाशिनी | यशोदा यशसि प्रीता यौवनस्था यमापहा
yajñaśraddhā yogasiddhā yatnī yatnaprakāśinī | yaśodā yaśasi prītā yauvanasthā yamāpahā
रासश्रद्धातुरारामरमणीरमणप्रिया | राज्यदा रजनीराजवल्लभा रामसुन्दरी
rāsaśraddhāturārāmaramaṇīramaṇapriyā | rājyadā rajanīrājavallabhā rāmasundarī
रतिश्चारतिरूपा च रुद्रलोकसरस्वती | रुद्राणी रणचामुण्डा रघुवंशप्रकाशिनी
ratiścāratirūpā ca rudralokasarasvatī | rudrāṇī raṇacāmuṇḍā raghuvaṃśaprakāśinī
लक्ष्मीर्लीलावती लोका लावण्यकोटिसम्भवा | लोकातीता लक्षणाख्या लिङ्गधारा लवङ्गदा
lakṣmīrlīlāvatī lokā lāvaṇyakoṭisambhavā | lokātītā lakṣaṇākhyā liṅgadhārā lavaṅgadā
लवङ्गपुष्पनिरता लवङ्गतरुसंस्थिता | लेलिहाना लयकरी लीलादेहप्रकाशिनी
lavaṅgapuṣpaniratā lavaṅgatarusaṃsthitā | lelihānā layakarī līlādehaprakāśinī
लाक्षाशोभाधरा लङ्का रत्नमासवधारिणी | लक्षजापसिद्धिकरी लक्षमन्त्रप्रकाशिनी
lākṣāśobhādharā laṅkā ratnamāsavadhāriṇī | lakṣajāpasiddhikarī lakṣamantraprakāśinī
वशिनी वशकर्त्री च वश्यकर्मनिवासिनी | वेशावेश्या वेशवेश्या वंशिनी वंशवधीनी
vaśinī vaśakartrī ca vaśyakarmanivāsinī | veśāveśyā veśaveśyā vaṃśinī vaṃśavadhīnī
वंशमाया वज्रशब्दमोहिनी शब्दरूपिणी | शिवा शिवमयी शिक्षा शशिचूडामणिप्रभा
vaṃśamāyā vajraśabdamohinī śabdarūpiṇī | śivā śivamayī śikṣā śaśicūḍāmaṇiprabhā
शवयुग्मभीतिदा च शवयुग्मभयानका | शवस्था शववक्षस्था शाब्दबोधप्रकाशिनी
śavayugmabhītidā ca śavayugmabhayānakā | śavasthā śavavakṣasthā śābdabodhaprakāśinī
षट्पद्मभेदिनी षट्का षट्कोणयन्त्रमध्यगा | षट्चक्रसारदा सारा सारात्सारसरोरुहा
ṣaṭpadmabhedinī ṣaṭkā ṣaṭkoṇayantramadhyagā | ṣaṭcakrasāradā sārā sārātsārasaroruhā
समनादिनिहन्त्री च सिद्धिदा संशयापहा | संसारपूजिता धन्या सप्तमण्डलसाक्षिणी
samanādinihantrī ca siddhidā saṃśayāpahā | saṃsārapūjitā dhanyā saptamaṇḍalasākṣiṇī
सुन्दरी सुन्दरप्रीता सुन्दरानन्दवधीनी | सुन्दरास्या सुनवस्त्री सौन्दर्यसिद्धिदायिनी
sundarī sundaraprītā sundarānandavadhīnī | sundarāsyā sunavastrī saundaryasiddhidāyinī
त्रिसुन्दरी सर्वरी च सर्वा त्रिपुरसुन्दरी | श्यामला सर्वमाता च सख्यभावप्रिया स्वरा
trisundarī sarvarī ca sarvā tripurasundarī | śyāmalā sarvamātā ca sakhyabhāvapriyā svarā
साक्षात्कारस्थिता साक्षात्साक्षिणी सर्वसाक्षिणी | हाकिनी शाकिनीमाता शाकिनी काकिनीप्रिया
sākṣātkārasthitā sākṣātsākṣiṇī sarvasākṣiṇī | hākinī śākinīmātā śākinī kākinīpriyā
हाकिनी लाकिनीमाता हाकिनी राकिणीप्रिया | हाकिनी डाकिनीमाता हरा कुण्डलिनी हया
hākinī lākinīmātā hākinī rākiṇīpriyā | hākinī ḍākinīmātā harā kuṇḍalinī hayā
हयस्था हयतेजःस्था हसौंबीजप्रकाशिनी | लवणाम्बुस्थिता लक्षग्रन्थिभेदनकारिणी
hayasthā hayatejaḥsthā hasauṃbījaprakāśinī | lavaṇāmbusthitā lakṣagranthibhedanakāriṇī
लक्षकोटिभास्कराभा लक्षब्रह्माण्डकारिणी | क्षणदण्डपलाकारा क्षपाक्षोभविनाशिनी
lakṣakoṭibhāskarābhā lakṣabrahmāṇḍakāriṇī | kṣaṇadaṇḍapalākārā kṣapākṣobhavināśinī
क्षेत्रपालादिवटुकगणेशयोगिनीप्रिया | क्षयरोगहरा क्षौणी क्षालनस्थाक्षरप्रिया
kṣetrapālādivaṭukagaṇeśayoginīpriyā | kṣayarogaharā kṣauṇī kṣālanasthākṣarapriyā
क्षाद्यस्वरान्तसिद्धिस्था क्षादिकान्तप्रकाशिनी | क्षाराम्बुतिक्तनिकरा क्षितिदुःखविनाशिनी
kṣādyasvarāntasiddhisthā kṣādikāntaprakāśinī | kṣārāmbutiktanikarā kṣitiduḥkhavināśinī
क्षुन्निवृत्तिः क्षणज्ञानी वल्लभा क्षणभङ्गुरा | इत्येतत् कथितं नाथ हाकिन्याः कुलशेखर
kṣunnivṛttiḥ kṣaṇajñānī vallabhā kṣaṇabhaṅgurā | ityetat kathitaṃ nātha hākinyāḥ kulaśekhara
सहस्रनामयोगाङ्गमष्टोत्तरशतान्वितम् | यः पठेन्नियतः श्रीमान् स योगी नात्र संशयः
sahasranāmayogāṅgamaṣṭottaraśatānvitam | yaḥ paṭhenniyataḥ śrīmān sa yogī nātra saṃśayaḥ
अस्य स्मरणमात्रेण वीरो योगेश्वरो भवेत् | अस्यापि च फलं वक्तुं कोटिवर्षशतैरपि
asya smaraṇamātreṇa vīro yogeśvaro bhavet | asyāpi ca phalaṃ vaktuṃ koṭivarṣaśatairapi
शक्यते नापि सहसा संक्षेपात् शृणु सत्फलम् | आयुरारोग्यमाप्नोति विश्वासं श्रीगुरोः पदैः
śakyate nāpi sahasā saṃkṣepāt śṛṇu satphalam | āyurārogyamāpnoti viśvāsaṃ śrīguroḥ padaiḥ
सारसिद्धिकरं पुण्यं पवित्रं पापनाशनम् | अत्यन्तदुःखदहनं सर्वसौभाग्यदायकम्
sārasiddhikaraṃ puṇyaṃ pavitraṃ pāpanāśanam | atyantaduḥkhadahanaṃ sarvasaubhāgyadāyakam
पठनात् सर्वदा योगसिद्धिमाप्नोति योगिराट् | देहसिद्धिः काव्यसिद्धिर्ज्ञानसिद्धिर्भवेद् ध्रुवम्
paṭhanāt sarvadā yogasiddhimāpnoti yogirāṭ | dehasiddhiḥ kāvyasiddhirjñānasiddhirbhaved dhruvam
वाचां सिद्धिः खड्गसिद्धिः खेचरत्वमवाप्नुयात् | त्रैलोक्यवल्लभो योगी सर्वकामार्थसिद्धिभाक्
vācāṃ siddhiḥ khaḍgasiddhiḥ khecaratvamavāpnuyāt | trailokyavallabho yogī sarvakāmārthasiddhibhāk
अप्रकाश्यं महारत्नं पठित्वा सिद्धिमाप्नुयात् | अस्य प्रपठनेनापि भ्रूपद्मे चित्तमर्पयन्
aprakāśyaṃ mahāratnaṃ paṭhitvā siddhimāpnuyāt | asya prapaṭhanenāpi bhrūpadme cittamarpayan
यशोभाग्यमवाप्नोतिराजराजेश्वरो भवेत् | डाकिनीसिद्धिमाप्नोति कुण्डलीवशमानयेत्
yaśobhāgyamavāpnotirājarājeśvaro bhavet | ḍākinīsiddhimāpnoti kuṇḍalīvaśamānayet
ध्यानात्मा साधकेन्द्रश्च यतिर्भूत्वा शुभे दिने | ध्यानं कुर्यात् पद्ममध्यकणीकायां शिखालये
dhyānātmā sādhakendraśca yatirbhūtvā śubhe dine | dhyānaṃ kuryāt padmamadhyakaṇīkāyāṃ śikhālaye
भ्रूमध्ये चक्रसारे च ध्यात्वा ध्यात्वा पठेद् यदि | राकिणीसिद्धिमाप्नोति देवतादर्शनं लभेत्
bhrūmadhye cakrasāre ca dhyātvā dhyātvā paṭhed yadi | rākiṇīsiddhimāpnoti devatādarśanaṃ labhet
भाग्यसिद्धिमवाप्नोति नित्यं प्रपठनाद्यतः | साक्षात्सिद्धिमवाप्नोति शक्तियुक्तः पठेद्यदि
bhāgyasiddhimavāpnoti nityaṃ prapaṭhanādyataḥ | sākṣātsiddhimavāpnoti śaktiyuktaḥ paṭhedyadi
हिरण्याक्षी लाकिनीशा वशमाप्नोति धैर्यवान् | रात्रिशेषे समुत्थाय पठेद् यदि शिवालये
hiraṇyākṣī lākinīśā vaśamāpnoti dhairyavān | rātriśeṣe samutthāya paṭhed yadi śivālaye
पूजान्ते वा जपान्ते वा वारमेकं पठेद्यदि | वीरसिद्धिमवाप्नोति काकिनीवशमानयेत्
pūjānte vā japānte vā vāramekaṃ paṭhedyadi | vīrasiddhimavāpnoti kākinīvaśamānayet
रात्रिं व्याप्य पठेद्यस्तु शुद्धचेता जितेन्द्रियः | शय्यायां चण्डिकागेहे मधुगेहेऽथवा पुनः
rātriṃ vyāpya paṭhedyastu śuddhacetā jitendriyaḥ | śayyāyāṃ caṇḍikāgehe madhugehe'thavā punaḥ
शाकिनीसिद्धिमाप्नोति सर्वदेशे च सर्वदा | प्रभाते च समुत्थाय शुद्धात्मा पञ्चमे दिने
śākinīsiddhimāpnoti sarvadeśe ca sarvadā | prabhāte ca samutthāya śuddhātmā pañcame dine
अमावास्यासु विज्ञायां श्रवणायां विशेषतः | शुक्लपक्षे नवम्यां तु कृष्णपक्षेऽष्टमीदिने
amāvāsyāsu vijñāyāṃ śravaṇāyāṃ viśeṣataḥ | śuklapakṣe navamyāṃ tu kṛṣṇapakṣe'ṣṭamīdine
भार्यायुक्तः पठेद्यस्तु वशमाप्नोति भूपतिम् | एकाकी निर्जने देशे कामजेता महाबली
bhāryāyuktaḥ paṭhedyastu vaśamāpnoti bhūpatim | ekākī nirjane deśe kāmajetā mahābalī
प्रपठेद् रात्रिशेषे च स भवेत् साधकोत्तमः | कल्पद्रुमसमो दाता देवजेता न संशयः
prapaṭhed rātriśeṣe ca sa bhavet sādhakottamaḥ | kalpadrumasamo dātā devajetā na saṃśayaḥ
शिवशक्तिमध्यभागे यन्त्रं संस्थाप्य यत्नतः | प्रपठेत् साधकेन्द्रश्च सर्वज्ञाता स्थिराशयः
śivaśaktimadhyabhāge yantraṃ saṃsthāpya yatnataḥ | prapaṭhet sādhakendraśca sarvajñātā sthirāśayaḥ
एकान्तनिर्जने रम्ये तपःसिद्धिफलोदये | देशे स्थित्वा पठेद्यस्तु जीवन्मुक्ति फलं लभेत्
ekāntanirjane ramye tapaḥsiddhiphalodaye | deśe sthitvā paṭhedyastu jīvanmukti phalaṃ labhet
अकालेऽपि सकालेऽपि पठित्वा सिद्धिमाप्नुयात् | त्रिकालं यस्तु पठति प्रान्तरे वा चतुष्पथे
akāle'pi sakāle'pi paṭhitvā siddhimāpnuyāt | trikālaṃ yastu paṭhati prāntare vā catuṣpathe
योगिनीनां पतिः साक्षादायुर्वृद्धिदीने दिने | वारमेकं पठेद्यस्तु मूर्खो वा पण्डितोऽपि वा
yoginīnāṃ patiḥ sākṣādāyurvṛddhidīne dine | vāramekaṃ paṭhedyastu mūrkho vā paṇḍito'pi vā
वाचामीशो भवेत् क्षिप्रं योगयुक्तो भवेद् ध्रुवम् | सम्भावितो भवेदेकं वारपाठेन भैरव
vācāmīśo bhavet kṣipraṃ yogayukto bhaved dhruvam | sambhāvito bhavedekaṃ vārapāṭhena bhairava
जित्वा कालमहामृत्युं देवीभक्तिमवाप्नुयात् | पठित्वा वारमेकं तु यात्रां कुर्वन्ति ये जनाः
jitvā kālamahāmṛtyuṃ devībhaktimavāpnuyāt | paṭhitvā vāramekaṃ tu yātrāṃ kurvanti ye janāḥ
देवीदर्शनसिद्धिञ्च प्राप्तो योगमवाप्नुयात् | प्रत्येकं नाममुच्चार्य यो यागमनुसञ्चरेत्
devīdarśanasiddhiñca prāpto yogamavāpnuyāt | pratyekaṃ nāmamuccārya yo yāgamanusañcaret
स भवेन्मम पुत्रो हि सर्वकामफलं लभेत् | सर्वयज्ञफलं ज्ञानसिद्धिमाप्नोति योगिराट्
sa bhavenmama putro hi sarvakāmaphalaṃ labhet | sarvayajñaphalaṃ jñānasiddhimāpnoti yogirāṭ
भूतले भूभृतांनाथो महासिद्धो महाकविः | कण्ठे शीर्षे दक्षभुजे पुरुषो धारयेद्यदि
bhūtale bhūbhṛtāṃnātho mahāsiddho mahākaviḥ | kaṇṭhe śīrṣe dakṣabhuje puruṣo dhārayedyadi