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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 22 of 129
ध्रुवं स सर्वगामी स्याद् विना होमेन पूजया | रुद्ररूपो भवेन्नित्यं महाकालात्मको भवेत्
dhruvaṃ sa sarvagāmī syād vinā homena pūjayā | rudrarūpo bhavennityaṃ mahākālātmako bhavet
सर्वपुण्यफलं नाथ क्षणात् प्राप्नोति साधकः | क्षीराब्धिरत्नकोषेशो वियद्व्यापी च योगिराट्
sarvapuṇyaphalaṃ nātha kṣaṇāt prāpnoti sādhakaḥ | kṣīrābdhiratnakoṣeśo viyadvyāpī ca yogirāṭ
भक्त्याह्लादं दयासिन्धुं निष्कामत्त्वं लभेद् ध्रुवम् | महाशत्रुपातने च महाशत्रुभयाद्दीते
bhaktyāhlādaṃ dayāsindhuṃ niṣkāmattvaṃ labhed dhruvam | mahāśatrupātane ca mahāśatrubhayāddīte
वारैकपाठमात्रेण शत्रूणां वधमानयेत् | समर्दयेत् शत्रून् क्षिप्रमन्धकारं यथा रविः
vāraikapāṭhamātreṇa śatrūṇāṃ vadhamānayet | samardayet śatrūn kṣipramandhakāraṃ yathā raviḥ
उच्चाटने मारणे च भये घोरतरे रिपौ | पठनाद्धारणान्मर्त्त्यो देवा वा राक्षसादयः
uccāṭane māraṇe ca bhaye ghoratare ripau | paṭhanāddhāraṇānmarttyo devā vā rākṣasādayaḥ
प्राप्नुवन्ति झटित् शान्तिं कुमारीनामपाठतः | पुरुषो दक्षिणे बाहौ नारी वामकरे तथा
prāpnuvanti jhaṭit śāntiṃ kumārīnāmapāṭhataḥ | puruṣo dakṣiṇe bāhau nārī vāmakare tathā
धृत्वा पुत्रादिसम्पत्तिं लभते नात्र संशयः
dhṛtvā putrādisampattiṃ labhate nātra saṃśayaḥ
ममाज्ञया मोक्षमुपैति साधको | गजान्तकं नाथ सहस्रनाम च पठेन्मनुष्यो यहि भक्तिभावत स्तदा हि सर्वत्र फलोदयं लभेत् च
mamājñayā mokṣamupaiti sādhako | gajāntakaṃ nātha sahasranāma ca paṭhenmanuṣyo yahi bhaktibhāvata stadā hi sarvatra phalodayaṃ labhet ca
मोक्षं सत्फलभोगिनां स्तववरं सारं परानन्ददं ये नित्यं हि मुदा पठन्ति विफलं सार्थञ्च चिन्ताकुलाः ते नित्याः प्रभवन्ति कीतीकमले श्रीरामतुल्यो जये कन्दर्पायुततुल्यरूपगुणिनः क्रोधे च रुद्रोपमाः
mokṣaṃ satphalabhogināṃ stavavaraṃ sāraṃ parānandadaṃ ye nityaṃ hi mudā paṭhanti viphalaṃ sārthañca cintākulāḥ te nityāḥ prabhavanti kītīkamale śrīrāmatulyo jaye kandarpāyutatulyarūpaguṇinaḥ krodhe ca rudropamāḥ
अथातः सम्प्रवक्ष्यामि दिव्यभावादिनिर्णयम् | यमाश्रित्य महारुद्रो भुवनेश्वरनामधृक्
athātaḥ sampravakṣyāmi divyabhāvādinirṇayam | yamāśritya mahārudro bhuvaneśvaranāmadhṛk
यं ज्ञात्वा कमलानाथो देवतानामधीश्वरः | चतुर्वेदाधिपो ब्रह्मा साक्षाद्ब्रह्म सनातनः
yaṃ jñātvā kamalānātho devatānāmadhīśvaraḥ | caturvedādhipo brahmā sākṣādbrahma sanātanaḥ
बटुको मम पुत्रश्च शक्रः स्वर्गाधिदेवता | अष्टसिद्धियुताः सर्वे दिक्पालाः खेचरादयः
baṭuko mama putraśca śakraḥ svargādhidevatā | aṣṭasiddhiyutāḥ sarve dikpālāḥ khecarādayaḥ
तत्प्रकारं महादेव आनन्दनाथभैरव | सुरानन्द हृदयानन्द ज्ञानानन्द दयामय
tatprakāraṃ mahādeva ānandanāthabhairava | surānanda hṛdayānanda jñānānanda dayāmaya
शृणुस्वैकमना नाथ यदि त्वं सिद्धिमिच्छसि | मम प्रियानन्दरूप यतो मे त्वं तनुस्थितः
śṛṇusvaikamanā nātha yadi tvaṃ siddhimicchasi | mama priyānandarūpa yato me tvaṃ tanusthitaḥ
त्रिविधं दिव्यभावञ्च वेदागमविवेकजम् | वेदार्थमधमं सम्प्रोक्तं मध्यमं चागमोद्भवम्
trividhaṃ divyabhāvañca vedāgamavivekajam | vedārthamadhamaṃ samproktaṃ madhyamaṃ cāgamodbhavam
उत्तमं सकलं प्रोक्तं विवेकोल्लाससम्भवम् | तथैव त्रिविधं भावं दिव्यवीरपशुक्रमम्
uttamaṃ sakalaṃ proktaṃ vivekollāsasambhavam | tathaiva trividhaṃ bhāvaṃ divyavīrapaśukramam
दिव्यं विवेकजं प्रोक्तं सर्वसिद्धिप्रदायकम् | उत्तमं तद्विजानीयादानन्दरससागरम्
divyaṃ vivekajaṃ proktaṃ sarvasiddhipradāyakam | uttamaṃ tadvijānīyādānandarasasāgaram
मध्यमं चागमोल्लासं वीरभावं क्रियान्वितम् | वेदोद्भवं फलार्थञ्च पशुभावं हि चाधमम्
madhyamaṃ cāgamollāsaṃ vīrabhāvaṃ kriyānvitam | vedodbhavaṃ phalārthañca paśubhāvaṃ hi cādhamam
सर्वनिन्दा समाव्याप्तं भावानामधमं पशोः | उत्तमे उत्तमं ज्ञानं भावसिद्धिप्रदं नृणाम्
sarvanindā samāvyāptaṃ bhāvānāmadhamaṃ paśoḥ | uttame uttamaṃ jñānaṃ bhāvasiddhipradaṃ nṛṇām
मध्यमे मधुमत्याश्च मत्कुलागमसम्भवम् | अकालमृत्युहरणं भावानामतिदुर्लभम्
madhyame madhumatyāśca matkulāgamasambhavam | akālamṛtyuharaṇaṃ bhāvānāmatidurlabham
वीरभावं विना नाथ न सिद्ध्यति कदाचन | अधमे अधमा व्याख्या निन्दार्थवाचकं सदा
vīrabhāvaṃ vinā nātha na siddhyati kadācana | adhame adhamā vyākhyā nindārthavācakaṃ sadā
यदि निन्दा न करोति तदा तत्फलमाप्नुयात् | पशुभावेऽपि सिद्धिः स्यात् यदि वेदं सदाभ्यसेत्
yadi nindā na karoti tadā tatphalamāpnuyāt | paśubhāve'pi siddhiḥ syāt yadi vedaṃ sadābhyaset
वेदार्थचिन्तनं नित्यं वेदपाठध्वनिप्रियम् | सर्वनिन्दाविरहितं हिंसालस्यविवजीतम्
vedārthacintanaṃ nityaṃ vedapāṭhadhvanipriyam | sarvanindāvirahitaṃ hiṃsālasyavivajītam
लोभ मोह काम क्रोध मद-मात्सर्यवजीतम् | यदि भावस्थितो मन्त्री पशुभावेऽपि सिद्धिभाक्
lobha moha kāma krodha mada-mātsaryavajītam | yadi bhāvasthito mantrī paśubhāve'pi siddhibhāk
पशुभावं महाभावं ये जानन्ति महीतले | किमसाध्यं महादेव श्रमाभ्यासेन यान्ति तत्
paśubhāvaṃ mahābhāvaṃ ye jānanti mahītale | kimasādhyaṃ mahādeva śramābhyāsena yānti tat
श्रमाधीनं जगत् सर्वं श्रमाधीनाश्च देवताः | श्रमाधीनं महामन्त्रं श्रमाधीनं परन्तपः
śramādhīnaṃ jagat sarvaṃ śramādhīnāśca devatāḥ | śramādhīnaṃ mahāmantraṃ śramādhīnaṃ parantapaḥ
श्रमाधीनं कुलाचारं पशुभावोपलक्षणम् | वेदार्थज्ञानमात्रेण पशुभावं कुलप्रियम्
śramādhīnaṃ kulācāraṃ paśubhāvopalakṣaṇam | vedārthajñānamātreṇa paśubhāvaṃ kulapriyam
स्मृत्यागमपुराणानि वेदार्थविविधानि च | अभ्यस्य सर्वशास्त्राणि तत्त्वज्ञानात्तु बुद्धिमान्
smṛtyāgamapurāṇāni vedārthavividhāni ca | abhyasya sarvaśāstrāṇi tattvajñānāttu buddhimān
पललमिव धान्यार्थी सर्वशास्त्राणि सन्त्यजेत् | ज्ञानी भूत्वा भावसारमाश्रयेत् साधकोत्तमः
palalamiva dhānyārthī sarvaśāstrāṇi santyajet | jñānī bhūtvā bhāvasāramāśrayet sādhakottamaḥ
वेदे वेदक्रिया कार्या मदुक्तवचनादृतः | पशूनां श्रमदाहानामिति लक्षणमीरितम्
vede vedakriyā kāryā maduktavacanādṛtaḥ | paśūnāṃ śramadāhānāmiti lakṣaṇamīritam
आगमार्थं क्रिया कार्या मत्कुलागमचेष्टया | वीराणामुद्धतानाञ्च मत् शरीरानुगामिनाम्
āgamārthaṃ kriyā kāryā matkulāgamaceṣṭayā | vīrāṇāmuddhatānāñca mat śarīrānugāminām
मच्चेच्छाकुल तत्त्वानामिति लक्षणमीरितम् | विवेकसूत्रसंज्ञाज्ञा कार्या सुदृढ.चेतसाम्
maccecchākula tattvānāmiti lakṣaṇamīritam | vivekasūtrasaṃjñājñā kāryā sudṛḍha.cetasām
सर्वत्र समभावानां भावमात्रं हि साधनम् | सर्वत्र मत्पदाम्भोजसम्भवं सचराचरम्
sarvatra samabhāvānāṃ bhāvamātraṃ hi sādhanam | sarvatra matpadāmbhojasambhavaṃ sacarācaram
पृष्ट्वा यत्कुरुते कर्म चाखण्डफलसिद्धिदम् | अखण्डज्ञानचित्तानामिति भावं विवेकिनाम्
pṛṣṭvā yatkurute karma cākhaṇḍaphalasiddhidam | akhaṇḍajñānacittānāmiti bhāvaṃ vivekinām
निर्मलानन्ददिव्यानामिति लक्षणमीरितम् | दिव्ये तु त्रिविधं भावं यो जानाति महीतले
nirmalānandadivyānāmiti lakṣaṇamīritam | divye tu trividhaṃ bhāvaṃ yo jānāti mahītale
न नश्यति महावीरः कदाचित् साधकोत्तमः | दिव्यभावं विना नाथ मत्पदाम्भोजदर्शनम्
na naśyati mahāvīraḥ kadācit sādhakottamaḥ | divyabhāvaṃ vinā nātha matpadāmbhojadarśanam
य इच्छति महादेव स मूढः साधकः कथम् | पशुभावं प्रथमके द्वितीये वीरभावकम्
ya icchati mahādeva sa mūḍhaḥ sādhakaḥ katham | paśubhāvaṃ prathamake dvitīye vīrabhāvakam
तृतीये दिव्यभावञ्च दिव्यभावत्रयं क्रमात् | तत्प्रकारं शृणु शिव त्रैलोक्यपरिपावन
tṛtīye divyabhāvañca divyabhāvatrayaṃ kramāt | tatprakāraṃ śṛṇu śiva trailokyaparipāvana
भावत्रयविशेषज्ञः षडाधारस्य भेदनः | पञ्चतत्त्वार्थभावज्ञो दिव्याचाररतः तदा
bhāvatrayaviśeṣajñaḥ ṣaḍādhārasya bhedanaḥ | pañcatattvārthabhāvajño divyācārarataḥ tadā
स एव भवति श्रीमान् सिद्धनामादिपारगः | शिववद् विहरेत् सोऽपि अष्टैश्वर्यसमन्वितः
sa eva bhavati śrīmān siddhanāmādipāragaḥ | śivavad viharet so'pi aṣṭaiśvaryasamanvitaḥ
सर्वत्र शुचिभावेन आनन्दघनसाधनम् | प्रातःकालादिमध्याह्नकालपर्यन्तधारणम्
sarvatra śucibhāvena ānandaghanasādhanam | prātaḥkālādimadhyāhnakālaparyantadhāraṇam
भोजनञ्चोक्तद्रव्येण संयमादिक्रमेण वा | यः साधयति स सिद्धो दिव्यभावे पशुक्रमात्
bhojanañcoktadravyeṇa saṃyamādikrameṇa vā | yaḥ sādhayati sa siddho divyabhāve paśukramāt
दिव्यभावे वीरभावं वदामि तत्पुनः शृणु | मध्याह्नादिकसन्ध्यान्तं शुचिभावेन साधनम्
divyabhāve vīrabhāvaṃ vadāmi tatpunaḥ śṛṇu | madhyāhnādikasandhyāntaṃ śucibhāvena sādhanam
जपनं धारणं वापि चित्तमादाय यत्नतः | एकान्तनिर्जने देशे सिद्धो भवति निश्चितम्
japanaṃ dhāraṇaṃ vāpi cittamādāya yatnataḥ | ekāntanirjane deśe siddho bhavati niścitam
तत्कालं वीरभावार्थं भावमात्रं हि साधनम् | भावेन लभते सिद्धिं वीरादन्यन्न कुत्रचित्
tatkālaṃ vīrabhāvārthaṃ bhāvamātraṃ hi sādhanam | bhāvena labhate siddhiṃ vīrādanyanna kutracit
रात्रौ गन्धादिसम्पूर्णस्ताम्बूलपूरिताननः | विजयानन्दसम्पन्नो जीवात्मपरमात्मनोः
rātrau gandhādisampūrṇastāmbūlapūritānanaḥ | vijayānandasampanno jīvātmaparamātmanoḥ
एक्यं चित्ते समाधाय आनन्दोद्रेकसंभ्रमः | यो जपेत् सकलां रात्रिं गतभीनीर्जने गृहे
ekyaṃ citte samādhāya ānandodrekasaṃbhramaḥ | yo japet sakalāṃ rātriṃ gatabhīnīrjane gṛhe
स भवेत् कालिकादासो दिव्यानामुत्तमोत्तमः | एवं भावत्रयं ज्ञात्वा यः कर्म साधयेत्ततः
sa bhavet kālikādāso divyānāmuttamottamaḥ | evaṃ bhāvatrayaṃ jñātvā yaḥ karma sādhayettataḥ
अष्टैश्वर्ययुतो भूत्वा सर्वज्ञो भवति ध्रुवम् | भावत्रयाणां मध्ये तु भावपुण्यार्थनिर्णयम्
aṣṭaiśvaryayuto bhūtvā sarvajño bhavati dhruvam | bhāvatrayāṇāṃ madhye tu bhāvapuṇyārthanirṇayam
शृणु नाथ प्रवक्ष्यामि सावधानाऽवधारय | अकस्मात् सिद्धिमाप्नोति ज्ञात्वा सङ्केतलाञ्छितम्
śṛṇu nātha pravakṣyāmi sāvadhānā'vadhāraya | akasmāt siddhimāpnoti jñātvā saṅketalāñchitam
यो जानाति महादेव तस्य सिद्धिर्न संशयः | द्वादशे पटले सूक्ष्मसङ्केतार्थं वदामि तत्
yo jānāti mahādeva tasya siddhirna saṃśayaḥ | dvādaśe paṭale sūkṣmasaṅketārthaṃ vadāmi tat
एकादशे च पटले शुद्धभावार्थनिर्णयम् | भावेन लभ्यते सर्वं भावाधीनं जगत्त्रयम्
ekādaśe ca paṭale śuddhabhāvārthanirṇayam | bhāvena labhyate sarvaṃ bhāvādhīnaṃ jagattrayam
भावं विना महादेव न सिद्धिर्जायते क्वचित् | पशुभावाश्रयाणाञ्च अरुणोदयकालतः
bhāvaṃ vinā mahādeva na siddhirjāyate kvacit | paśubhāvāśrayāṇāñca aruṇodayakālataḥ
दशदण्डाश्रितं कालं प्रश्नार्थं केवलं प्रभो | चक्रं द्वादशराशेश्च मासद्वादशकस्य च
daśadaṇḍāśritaṃ kālaṃ praśnārthaṃ kevalaṃ prabho | cakraṃ dvādaśarāśeśca māsadvādaśakasya ca
दशदण्डे विजानीयाद् भावाभावं विचक्षणः | अनुलोमविलोमेन पञ्चस्वरविभेदतः
daśadaṇḍe vijānīyād bhāvābhāvaṃ vicakṣaṇaḥ | anulomavilomena pañcasvaravibhedataḥ
स्वकीयं नासिकाग्रस्थं पञ्चमं परिकीतीतम् | यन्नासापुटमध्ये तु वायुर्भवति भैरव
svakīyaṃ nāsikāgrasthaṃ pañcamaṃ parikītītam | yannāsāpuṭamadhye tu vāyurbhavati bhairava
तन्नासापुटमध्ये तु भावाभावं विचिन्तयेत् | आकाशं वायुरूपं हि तैजसं वारुणं प्रभो
tannāsāpuṭamadhye tu bhāvābhāvaṃ vicintayet | ākāśaṃ vāyurūpaṃ hi taijasaṃ vāruṇaṃ prabho
पाथीवं क्रमशो ज्ञेयं बाल्यास्तादिक्रमेण तु | वामोदये शुभा वामा दक्षिणे पुरुषः शुभः
pāthīvaṃ kramaśo jñeyaṃ bālyāstādikrameṇa tu | vāmodaye śubhā vāmā dakṣiṇe puruṣaḥ śubhaḥ
वायूनां गमनं ज्ञेयं गगनावधिरेव च | केवलं मध्यदेशे तु गमनं पवनस्य च
vāyūnāṃ gamanaṃ jñeyaṃ gaganāvadhireva ca | kevalaṃ madhyadeśe tu gamanaṃ pavanasya ca
तदाकाशं विजानीयाद् बाल्यभावं प्रकीतीतम् तिर्यग्गतिस्तु नासाग्रे वायोरुदयमेव च
tadākāśaṃ vijānīyād bālyabhāvaṃ prakītītam tiryaggatistu nāsāgre vāyorudayameva ca