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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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सूर्यगां शीर्षमधुना तर्पयामि कुलेश्वरीम् | मणिपूराब्धिमध्ये तु मनोहरकलेवराम्
sūryagāṃ śīrṣamadhunā tarpayāmi kuleśvarīm | maṇipūrābdhimadhye tu manoharakalevarām
उमादेवीं तर्पयामि मायाबीजेन पार्वतीम् | मणिपूराम्भोजमध्ये त्रैलोक्यपरिपूजिताम्
umādevīṃ tarpayāmi māyābījena pārvatīm | maṇipūrāmbhojamadhye trailokyaparipūjitām
मालिनीं मलचित्तस्य सद्बुद्धिं तर्पयाम्यहम् | मणिपूरस्थितां रौद्रीं परमानन्दवधीनीम्
mālinīṃ malacittasya sadbuddhiṃ tarpayāmyaham | maṇipūrasthitāṃ raudrīṃ paramānandavadhīnīm
आकाशगामिनीं देवीं कुब्जिकां तर्पयाम्यहम् | तर्पयामि महादेवीं महासाधनतत्पराम्
ākāśagāminīṃ devīṃ kubjikāṃ tarpayāmyaham | tarpayāmi mahādevīṃ mahāsādhanatatparām
योगिनीं कालसन्दर्भां तर्पयामि कुलाननाम् | शक्तिमन्त्रप्रदां रौद्रीं लोलजिह्वासमाकुलाम्
yoginīṃ kālasandarbhāṃ tarpayāmi kulānanām | śaktimantrapradāṃ raudrīṃ lolajihvāsamākulām
अपराजितां महादेवीं तर्पयामि कुलेश्वरीम् | महाकौलप्रियां सिद्धां रुद्रलोकसुखप्रदाम्
aparājitāṃ mahādevīṃ tarpayāmi kuleśvarīm | mahākaulapriyāṃ siddhāṃ rudralokasukhapradām
रुद्राणीं रौद्रकिरणां तर्पयामि वधूप्रियाम् | षोडशस्वरसंसिद्धिं महारौरवनाशिनीम्
rudrāṇīṃ raudrakiraṇāṃ tarpayāmi vadhūpriyām | ṣoḍaśasvarasaṃsiddhiṃ mahārauravanāśinīm
महामद्यपानचित्तां भैरवीं तर्पयाम्यहम् | त्रैलोक्यवरदां देवीं श्रीबीजमालयावृताम्
mahāmadyapānacittāṃ bhairavīṃ tarpayāmyaham | trailokyavaradāṃ devīṃ śrībījamālayāvṛtām
महालक्ष्मीं भवैश्वर्यदायिनीं तर्पयाम्यहम् | लोकानां हितकर्त्रीञ्च हिताहितजनप्रियाम्
mahālakṣmīṃ bhavaiśvaryadāyinīṃ tarpayāmyaham | lokānāṃ hitakartrīñca hitāhitajanapriyām
तर्पयामि रमाबीजां पीठाद्यां पीठनायिकाम् | जयन्तीं वेदवेदाङ्गमातरं सूर्यमातरम्
tarpayāmi ramābījāṃ pīṭhādyāṃ pīṭhanāyikām | jayantīṃ vedavedāṅgamātaraṃ sūryamātaram
तर्पयामि सुधाभिश्च क्षेत्रज्ञां माययावृताम् | तर्पयामि कुलानन्दपरमां परमाननाम्
tarpayāmi sudhābhiśca kṣetrajñāṃ māyayāvṛtām | tarpayāmi kulānandaparamāṃ paramānanām
तर्पयाम्यम्बिकादेवीं मायालक्ष्मीहृदिस्थिताम्
tarpayāmyambikādevīṃ māyālakṣmīhṛdisthitām
सर्वासां चरणद्वयाम्बुजतनुं चैतन्यविद्यावती | सौख्यार्थं शुभषोडशस्वरयुतां श्रीषोडशीसङ्कुलाम् | आनन्दार्णवपद्मरागखचिते सिंहासने शोभिते | नित्यं तत् परितर्पयामि सकलं श्वेताब्जमध्यासने
sarvāsāṃ caraṇadvayāmbujatanuṃ caitanyavidyāvatī | saukhyārthaṃ śubhaṣoḍaśasvarayutāṃ śrīṣoḍaśīsaṅkulām | ānandārṇavapadmarāgakhacite siṃhāsane śobhite | nityaṃ tat paritarpayāmi sakalaṃ śvetābjamadhyāsane
ये नित्यं प्रपठन्ति चारुसफलस्तोत्रार्द्धसन्तर्पण| विद्यादाननिदानमोक्षपरमां मायामयं यान्ति ते | नश्यन्ति क्षितिमण्डलेश्वरगणाः सर्वाविपत्कारका | राजानं वशयन्ति योगसकलं नित्या भवन्ति क्षणात्
ye nityaṃ prapaṭhanti cārusaphalastotrārddhasantarpaṇa| vidyādānanidānamokṣaparamāṃ māyāmayaṃ yānti te | naśyanti kṣitimaṇḍaleśvaragaṇāḥ sarvāvipatkārakā | rājānaṃ vaśayanti yogasakalaṃ nityā bhavanti kṣaṇāt
तर्पणात्मकमोक्षाख्यं पठन्ति यदि मानुषाः | अष्टैश्वर्ययुतो भूत्वा वत्सरात्तां प्रपश्यति
tarpaṇātmakamokṣākhyaṃ paṭhanti yadi mānuṣāḥ | aṣṭaiśvaryayuto bhūtvā vatsarāttāṃ prapaśyati
महायोगी भवेन्नाथ मासादभ्यासतः प्रभो | त्रैलोक्यं क्षोभयेत्क्षिप्रं वाञ्छाफलमवाप्नुयात्
mahāyogī bhavennātha māsādabhyāsataḥ prabho | trailokyaṃ kṣobhayetkṣipraṃ vāñchāphalamavāpnuyāt
भूमध्ये राजराजेशो लभते वरमङ्गलम् | शत्रुनाशे तथोच्चाटे बन्धने व्याधिसङ्कटे
bhūmadhye rājarājeśo labhate varamaṅgalam | śatrunāśe tathoccāṭe bandhane vyādhisaṅkaṭe
चातुरङ्गे तथा घोरे भये दूरस्य प्रेषणे | महायुद्धे नरेन्द्राणां पठित्वा सिद्धिमाप्नुयात्
cāturaṅge tathā ghore bhaye dūrasya preṣaṇe | mahāyuddhe narendrāṇāṃ paṭhitvā siddhimāpnuyāt
यः पठेदेकभावेन सन्तर्पणफलं लभेत् | पूजासाफल्यमाप्नोति कुमारीस्तोत्रपाठतः
yaḥ paṭhedekabhāvena santarpaṇaphalaṃ labhet | pūjāsāphalyamāpnoti kumārīstotrapāṭhataḥ
यो न कुर्यात्कुमार्यर्चां स्तोत्रञ्च नित्यमङ्गलम् | स भवेत् पाशवः कल्पो मृत्युस्तस्य पदे पदे
yo na kuryātkumāryarcāṃ stotrañca nityamaṅgalam | sa bhavet pāśavaḥ kalpo mṛtyustasya pade pade
अथातः सम्प्रवक्ष्यामि कुमारीकवचं शुभम् | त्रैलोक्यं मङ्गलं नाम महापातकनाशकम्
athātaḥ sampravakṣyāmi kumārīkavacaṃ śubham | trailokyaṃ maṅgalaṃ nāma mahāpātakanāśakam
पठनाद्धारणाल्लोका महासिद्धाः प्रभाकराः | शक्रो देवाधिपः श्रीमान् देवगुरुर्बृहस्पतिः
paṭhanāddhāraṇāllokā mahāsiddhāḥ prabhākarāḥ | śakro devādhipaḥ śrīmān devagururbṛhaspatiḥ
महातेजोमयो वह्निर्धर्म्मराजो भयानकः | वरुणो देवपूज्यो हि जलानामधिपः स्वयम्
mahātejomayo vahnirdharmmarājo bhayānakaḥ | varuṇo devapūjyo hi jalānāmadhipaḥ svayam
सर्वहर्त्ता महावायुः कुबेरः कुञ्जरेश्वरः | धराधिपः प्रियः शम्भोः सर्वे देवा दिगीश्वरः
sarvaharttā mahāvāyuḥ kuberaḥ kuñjareśvaraḥ | dharādhipaḥ priyaḥ śambhoḥ sarve devā digīśvaraḥ
न मेरुः प्रभुरेकायाः सर्वेशो निर्मलो द्वयोः | एतत्कवचपाठेन सर्वे भूपा धनाधिपाः
na meruḥ prabhurekāyāḥ sarveśo nirmalo dvayoḥ | etatkavacapāṭhena sarve bhūpā dhanādhipāḥ
प्रणवो मे शिरः पातु माया सन्दायिका सती | ललाटोद्र्ध्वं महामाया पातु मे श्रीसरस्वती
praṇavo me śiraḥ pātu māyā sandāyikā satī | lalāṭodrdhvaṃ mahāmāyā pātu me śrīsarasvatī
कामाक्षा वटुकेशानी त्रिमूत्तिर्भालमेव मे | चामुण्डा बीजरूपा च वदनं कालिका मम
kāmākṣā vaṭukeśānī trimūttirbhālameva me | cāmuṇḍā bījarūpā ca vadanaṃ kālikā mama
पातु मां सूर्यगा नित्यं तथा नेत्रद्वयं मम | कर्णयुग्मं कामबीजं स्वरूपोमातपस्विनी
pātu māṃ sūryagā nityaṃ tathā netradvayaṃ mama | karṇayugmaṃ kāmabījaṃ svarūpomātapasvinī
रसनाग्रं तथा पातु वाग्देवी मालिनी मम | डामरस्था कामरूपा दन्ताग्रं कुञ्जिका मम
rasanāgraṃ tathā pātu vāgdevī mālinī mama | ḍāmarasthā kāmarūpā dantāgraṃ kuñjikā mama
देवी प्रणवरूपाऽसौ पातु नित्यं शिवा मम | ओष्ठाधरं शक्तिबीजात्मिका स्वाहास्वरूपिणी
devī praṇavarūpā'sau pātu nityaṃ śivā mama | oṣṭhādharaṃ śaktibījātmikā svāhāsvarūpiṇī
पायान्मे कालसन्दष्टा पञ्चवायुस्वरूपिणी | गलदेशं महारौद्री पातु मे चापराजिता
pāyānme kālasandaṣṭā pañcavāyusvarūpiṇī | galadeśaṃ mahāraudrī pātu me cāparājitā
क्षौं बीजं मे तथा कण्ठं रुद्राणी स्वाहयान्विता | हृदयं भैरवी विद्या पातु षोडश सुस्वरा
kṣauṃ bījaṃ me tathā kaṇṭhaṃ rudrāṇī svāhayānvitā | hṛdayaṃ bhairavī vidyā pātu ṣoḍaśa susvarā
द्वौ बाहू पातु सर्वत्र महालक्ष्मीः प्रधानिका | सर्वमन्त्रस्वरूपं मे चोदरं पीठनायिका
dvau bāhū pātu sarvatra mahālakṣmīḥ pradhānikā | sarvamantrasvarūpaṃ me codaraṃ pīṭhanāyikā
पार्श्वयुग्मं तथा पातु कुमारी वाग्भवात्मिका | कैशोरी कटिदेशं मे मायाबीजस्वरूपिणी
pārśvayugmaṃ tathā pātu kumārī vāgbhavātmikā | kaiśorī kaṭideśaṃ me māyābījasvarūpiṇī
जङ्घायुग्मं जयन्ती मे योगिनी कुल्लुकायुता | सर्वाङ्गमम्बिकादेवी पातु मन्त्रार्थगामिनी
jaṅghāyugmaṃ jayantī me yoginī kullukāyutā | sarvāṅgamambikādevī pātu mantrārthagāminī
केशाग्रं कमलादेवी नासाग्रं विन्ध्यवासिनी | चिबुकं चण्डिका देवी कुमारी पातु मे सदा
keśāgraṃ kamalādevī nāsāgraṃ vindhyavāsinī | cibukaṃ caṇḍikā devī kumārī pātu me sadā
हृदयं ललिता देवी पृष्ठं पर्वतवासिनी | त्रिशक्तिः षोडशी देवी लिङ्गं गुह्यं सदावतु
hṛdayaṃ lalitā devī pṛṣṭhaṃ parvatavāsinī | triśaktiḥ ṣoḍaśī devī liṅgaṃ guhyaṃ sadāvatu
श्मशाने चाम्बिका देवी गङ्गागर्भे च वैष्णवी | शून्यागारे पञ्चमुद्रा मन्त्रयन्त्रप्रकाशिनी
śmaśāne cāmbikā devī gaṅgāgarbhe ca vaiṣṇavī | śūnyāgāre pañcamudrā mantrayantraprakāśinī
चतुष्पथे तथा पातु मामेव वज्रधारिणी | शवासनगता चण्डा मुण्डमालाविभूषिता
catuṣpathe tathā pātu māmeva vajradhāriṇī | śavāsanagatā caṇḍā muṇḍamālāvibhūṣitā
पातु माने कलिङ्गे च वैखरी शक्तिरूपिणी | वने पातु महाबाला महारण्ये रणप्रिया
pātu māne kaliṅge ca vaikharī śaktirūpiṇī | vane pātu mahābālā mahāraṇye raṇapriyā
महाजले तडागे च शत्रुमध्ये सरस्वती | महाकाशपथे पृथ्वी पातु मां शीतला सदा
mahājale taḍāge ca śatrumadhye sarasvatī | mahākāśapathe pṛthvī pātu māṃ śītalā sadā
रणमध्ये राजलक्ष्मीः कुमारी कुलकामिनी | अर्द्धनारीश्वरा पातु मम पादतलं मही
raṇamadhye rājalakṣmīḥ kumārī kulakāminī | arddhanārīśvarā pātu mama pādatalaṃ mahī
नवलक्षमहाविद्या कुमारी रूपधारिणी | कोटिसूर्यप्रतीकाशा चन्द्रकोटिसुशीतला
navalakṣamahāvidyā kumārī rūpadhāriṇī | koṭisūryapratīkāśā candrakoṭisuśītalā
पातु मां वरदा वाणी वटुकेश्वरकामिनी इति ते कथितं नाथ कवचं परमाद्भुतम्
pātu māṃ varadā vāṇī vaṭukeśvarakāminī iti te kathitaṃ nātha kavacaṃ paramādbhutam
कुमार्याः कुलदायिन्याः पञ्चतत्त्वार्थपारग यो जपेत् पञ्चतत्त्वेन स्तोत्रेण कवचेन च
kumāryāḥ kuladāyinyāḥ pañcatattvārthapāraga yo japet pañcatattvena stotreṇa kavacena ca
आकाशगामिनी सिद्धिर्भवेत्तस्य न संशयः
ākāśagāminī siddhirbhavettasya na saṃśayaḥ
वज्रदेही भवेत् क्षिप्रं कवचस्य प्रपाठतः | सर्वसिद्धीश्वरो योगी ज्ञानी भवति यः पठेत्
vajradehī bhavet kṣipraṃ kavacasya prapāṭhataḥ | sarvasiddhīśvaro yogī jñānī bhavati yaḥ paṭhet
विवादे व्यवहारे च सङ्ग्रामे कुलमण्डले | महापथे श्मशाने च योगसिद्धो भवेत् स च
vivāde vyavahāre ca saṅgrāme kulamaṇḍale | mahāpathe śmaśāne ca yogasiddho bhavet sa ca
पठित्वा जयमाप्नोति सत्यं सत्यं कुलेश्वर वशीकरणकवचं सर्वत्र जयदं शुभम्
paṭhitvā jayamāpnoti satyaṃ satyaṃ kuleśvara vaśīkaraṇakavacaṃ sarvatra jayadaṃ śubham
पुण्यव्रती पठेन्नित्यं यतिश्रीमान्भवेद् ध्रुवम् सिद्धविद्या कुमारी च ददाति सिद्धिमुत्तमाम्
puṇyavratī paṭhennityaṃ yatiśrīmānbhaved dhruvam siddhavidyā kumārī ca dadāti siddhimuttamām
पठेद्यः शृणुयाद्वापि स भवेत्कल्पपादपः | भक्तिं मुक्तिं तुष्टिं पुष्टिं राजलक्ष्मीं सुसम्पदाम्
paṭhedyaḥ śṛṇuyādvāpi sa bhavetkalpapādapaḥ | bhaktiṃ muktiṃ tuṣṭiṃ puṣṭiṃ rājalakṣmīṃ susampadām
प्राप्नोति साधकश्रेष्ठो धारयित्वा जपेद्यदि | असाध्यं साधयेद्विद्वान् पठित्वा कवचं शुभम्
prāpnoti sādhakaśreṣṭho dhārayitvā japedyadi | asādhyaṃ sādhayedvidvān paṭhitvā kavacaṃ śubham
धनिनाञ्च महासौख्यधर्म्मार्थकाममोक्षदम् | यो वशी दिवसे नित्यं कुमारीं पूजयेन्निशि
dhanināñca mahāsaukhyadharmmārthakāmamokṣadam | yo vaśī divase nityaṃ kumārīṃ pūjayenniśi
उपचारविशेषेण त्रैलोक्यं वशमानयेत् | पललेनासवेनापि मत्स्येन मुद्रया सह
upacāraviśeṣeṇa trailokyaṃ vaśamānayet | palalenāsavenāpi matsyena mudrayā saha
नानाभक्ष्येण भोज्येन गन्धद्रव्येण साधकः | माल्येन स्वर्णरजतालङ्कारेण सुचैलकैः
nānābhakṣyeṇa bhojyena gandhadravyeṇa sādhakaḥ | mālyena svarṇarajatālaṅkāreṇa sucailakaiḥ
पूजयित्वा जपित्वा च तर्पयित्वा वराननाम् | यज्ञदानतपस्याभिः प्रयोगेण महेश्वर
pūjayitvā japitvā ca tarpayitvā varānanām | yajñadānatapasyābhiḥ prayogeṇa maheśvara
स्तुत्वा कुमारीकवचं यः पठेदेकभावतः | तस्य सिद्धिर्भवेत् क्षिप्रं राजराजेश्वरो भवेत्
stutvā kumārīkavacaṃ yaḥ paṭhedekabhāvataḥ | tasya siddhirbhavet kṣipraṃ rājarājeśvaro bhavet
वाञ्छार्थफलमाप्नोति यद्यन्मनसि वर्तते | भूर्जपत्रे लिखित्वा स कवचं धारयेद् हृदि
vāñchārthaphalamāpnoti yadyanmanasi vartate | bhūrjapatre likhitvā sa kavacaṃ dhārayed hṛdi
शनिमङ्गलवारे च नवम्यामष्टमीदिने | चतुर्दश्यां पौर्णमास्यां कृष्णपक्षे विशेषतः
śanimaṅgalavāre ca navamyāmaṣṭamīdine | caturdaśyāṃ paurṇamāsyāṃ kṛṣṇapakṣe viśeṣataḥ
लिखित्वा धारयेद् विद्वान् उत्तराभिमुखो भवन् | महापातकयुक्तो हि मुक्तः स्यात् सर्वपातकैः
likhitvā dhārayed vidvān uttarābhimukho bhavan | mahāpātakayukto hi muktaḥ syāt sarvapātakaiḥ