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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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शुक्रादिवारसप्तञ्च कलौ युगफलप्रदम् | अतः शुक्रादिपर्यन्तं गणनीयं विचक्षणैः
śukrādivārasaptañca kalau yugaphalapradam | ataḥ śukrādiparyantaṃ gaṇanīyaṃ vicakṣaṇaiḥ
गणयेत् सप्तवारञ्च मध्ये चतुद्र्दले सुधीः | पूर्वादिक्रमतो वारान् गणयेद् तन्त्रवित्तमः
gaṇayet saptavārañca madhye catudrdale sudhīḥ | pūrvādikramato vārān gaṇayed tantravittamaḥ
निजवारो यत्र पत्रे समाप्तिस्तूद्भवञ्च तत् | तद्भराशिं समानीय वर्णभेदं समानयेत्
nijavāro yatra patre samāptistūdbhavañca tat | tadbharāśiṃ samānīya varṇabhedaṃ samānayet
सामान्यफलमूलञ्च वदार्णादिपत्रभेदतः | आज्ञाचक्रं शुभं मन्त्री आज्ञाचक्रं विचारयेत्
sāmānyaphalamūlañca vadārṇādipatrabhedataḥ | ājñācakraṃ śubhaṃ mantrī ājñācakraṃ vicārayet
तत्फलाफलमाहात्म्यं शृणु सङ्केतपण्डित
tatphalāphalamāhātmyaṃ śṛṇu saṅketapaṇḍita
दले पूर्वभागे आकारार्ध इन्दु | स्फुटे राज्यलाभं हकारान्तशब्दम् | सामानार्थभावं विशिष्टार्थयोग| क्रतुक्षेमयुक्तं तथा पुत्रलाभम्
dale pūrvabhāge ākārārdha indu | sphuṭe rājyalābhaṃ hakārāntaśabdam | sāmānārthabhāvaṃ viśiṣṭārthayoga| kratukṣemayuktaṃ tathā putralābham
दयायुक्तभूषाश्रयत्वं जयत्व| समाप्नोति मर्त्यो विवाहं सुवाहम् सुखं नाथ लोकानुरागं सुभोग| विभाधावकानां समाप्ते क्षणादिम्
dayāyuktabhūṣāśrayatvaṃ jayatva| samāpnoti martyo vivāhaṃ suvāham sukhaṃ nātha lokānurāgaṃ subhoga| vibhādhāvakānāṃ samāpte kṣaṇādim
पद्मे दक्षिणपत्रके प्रियपदा मोददहं भास्वर| नानालक्षणदुःखदं शुचिपदा आन्दोलितस्तैरहम् | माहेन्द्रामृतयोगरागहननं साक्षाद्यमारोपण| चित्तानां परिचञ्चलं खलगुणाह्लादेन सामोदितम्
padme dakṣiṇapatrake priyapadā modadahaṃ bhāsvara| nānālakṣaṇaduḥkhadaṃ śucipadā āndolitastairaham | māhendrāmṛtayogarāgahananaṃ sākṣādyamāropaṇa| cittānāṃ paricañcalaṃ khalaguṇāhlādena sāmoditam
पात्रार्थलाभं यदि वाध एव प्रगच्छति क्रूरखलप्रतापः | तथापि हन्तुं न च वर्णमध्ये क्षमः स्वसिद्धं भजते क्षमादि
pātrārthalābhaṃ yadi vādha eva pragacchati krūrakhalapratāpaḥ | tathāpi hantuṃ na ca varṇamadhye kṣamaḥ svasiddhaṃ bhajate kṣamādi
रसार्थप्रश्नं कुरुते यदि स्याद् वारो हि चारो गृहमध्यभागे | स्वकीय इन्दुप्रियवद् भवेद् ध्रुवम् मनोगतं सौख्यविवर्धनञ्च
rasārthapraśnaṃ kurute yadi syād vāro hi cāro gṛhamadhyabhāge | svakīya indupriyavad bhaved dhruvam manogataṃ saukhyavivardhanañca
शत्रूणां हननं तदा कुलगतं सञ्चारवातं मुदा | रोगाणां परिमर्दनं प्रभुपदे भक्त्यथीनां ज्ञापनम् | आह्लादं हृदयाम्बुजेऽमृतधनं तीर्थागमं शोकह| सूक्ष्मार्थं गणयेत्ततः प्रचपला वाग्देवतादर्शनम्
śatrūṇāṃ hananaṃ tadā kulagataṃ sañcāravātaṃ mudā | rogāṇāṃ parimardanaṃ prabhupade bhaktyathīnāṃ jñāpanam | āhlādaṃ hṛdayāmbuje'mṛtadhanaṃ tīrthāgamaṃ śokaha| sūkṣmārthaṃ gaṇayettataḥ pracapalā vāgdevatādarśanam
आथर्वे पत्रमध्ये निवसति कमला कोमला वाद्यदात्री | आगन्तव्यादिवार्ता कथयति सहसा सर्वदा मङ्गलानि | नित्यावश्यं प्रतापं प्रियगणहितां प्रेमभावाश्रयत्त्व| नित्यं कान्तामुखाम्भोरुहविमलमधुप्रेमपानाभिलाषम्
ātharve patramadhye nivasati kamalā komalā vādyadātrī | āgantavyādivārtā kathayati sahasā sarvadā maṅgalāni | nityāvaśyaṃ pratāpaṃ priyagaṇahitāṃ premabhāvāśrayattva| nityaṃ kāntāmukhāmbhoruhavimalamadhupremapānābhilāṣam
मेषे तृप्तिमुपैति सिंह इषुभिः कुम्भेन तेषां फल| लाभं कुञ्जरघातकेषु रजतं चौर्येण यद्यद्गत | एवं कास्यविहारणं शतपले सूर्योदयात्तिष्ठति | प्रातः कालफलाफलं कथयति श्रीकेशरीमध्यगः
meṣe tṛptimupaiti siṃha iṣubhiḥ kumbhena teṣāṃ phala| lābhaṃ kuñjaraghātakeṣu rajataṃ cauryeṇa yadyadgata | evaṃ kāsyavihāraṇaṃ śatapale sūryodayāttiṣṭhati | prātaḥ kālaphalāphalaṃ kathayati śrīkeśarīmadhyagaḥ
पश्यादेकशतं पलेन्दुधनुषा व्याप्तं यदा भूतले | वित्तानां हरणं तदा जलगते मित्रस्य राज्यादिकम् | दूरस्थादिकथागतादिसमयं शत्रोर्महापीडन| वाञ्छावर्गकुलोदयं समुदयात् सूर्यस्य चागण्यते
paśyādekaśataṃ palendudhanuṣā vyāptaṃ yadā bhūtale | vittānāṃ haraṇaṃ tadā jalagate mitrasya rājyādikam | dūrasthādikathāgatādisamayaṃ śatrormahāpīḍana| vāñchāvargakulodayaṃ samudayāt sūryasya cāgaṇyate
शेषे चैकशते फले समुदिते कुम्भो महादुर्बली | दारिद्र्यस्य कथा कदा सुविषयं विद्यार्थभूषञ्च यम् | लाभं देशविदेशकार्यगमनं शीघ्रं धनाद्यागम| देवानां खलु दर्शनार्थकथनं व्यामोहसन्नाशनम्
śeṣe caikaśate phale samudite kumbho mahādurbalī | dāridryasya kathā kadā suviṣayaṃ vidyārthabhūṣañca yam | lābhaṃ deśavideśakāryagamanaṃ śīghraṃ dhanādyāgama| devānāṃ khalu darśanārthakathanaṃ vyāmohasannāśanam
वारे शुक्रे शनिगतदिन लवटाहौ च सूर्ये | नित्यं ज्ञानोदयनिजपथ आयुषां निर्णयं तत् | अष्टौ वर्गानुदयति मुदा प्राप्य वीरो महत्त्व| लोको दोषं प्रथमखचरे चायुषां पृष्टमात्रम्
vāre śukre śanigatadina lavaṭāhau ca sūrye | nityaṃ jñānodayanijapatha āyuṣāṃ nirṇayaṃ tat | aṣṭau vargānudayati mudā prāpya vīro mahattva| loko doṣaṃ prathamakhacare cāyuṣāṃ pṛṣṭamātram
आज्ञाप्रश्नार्थभावञ्च वर्णविन्यासनिर्णयम् | अधुना शृणु सर्वज्ञ भावज्ञानपरायण
ājñāpraśnārthabhāvañca varṇavinyāsanirṇayam | adhunā śṛṇu sarvajña bhāvajñānaparāyaṇa
यदि मेषे स्वनक्षत्रं स्ववारसंयुतं शुभम् | ज्ञात्वा शुभादिपत्रञ्च पलमानेन साधकः
yadi meṣe svanakṣatraṃ svavārasaṃyutaṃ śubham | jñātvā śubhādipatrañca palamānena sādhakaḥ
गणयेद् वर्णसारञ्च येन तत्प्रश्ननिर्णयः | पूर्वे दले ककारस्य वर्णभेदं शृणु प्रभो
gaṇayed varṇasārañca yena tatpraśnanirṇayaḥ | pūrve dale kakārasya varṇabhedaṃ śṛṇu prabho
मनसि सुखसमूहं प्राणसौख्यार्थचिन्ता | वसनगमनलाभं प्रीतिपुत्रार्थयोग्यम् | स्थिरपदमपि देशे दर्शनं प्राणबन्धोः | सकलकलुषहानिश्चादिपत्रे ककारे
manasi sukhasamūhaṃ prāṇasaukhyārthacintā | vasanagamanalābhaṃ prītiputrārthayogyam | sthirapadamapi deśe darśanaṃ prāṇabandhoḥ | sakalakaluṣahāniścādipatre kakāre
सदा नृनासिके सुखं सुखोल्बणस्य सेवन| सदाशिवे च भक्तिदं स्वकीयगेहसत्फलम् | कलाधरस्य दृष्टिभिः प्रधानलोकपूजन| हिताहितं न बाधते विवाहकेलिना सुखम्
sadā nṛnāsike sukhaṃ sukholbaṇasya sevana| sadāśive ca bhaktidaṃ svakīyagehasatphalam | kalādharasya dṛṣṭibhiḥ pradhānalokapūjana| hitāhitaṃ na bādhate vivāhakelinā sukham
ऋकारं विपदां ध्वंसं धैर्ये विद्याविबोधनम् | व्याधिपीडादुर्जनानां पीडाप्रश्नं वदेत्तदा
ṛkāraṃ vipadāṃ dhvaṃsaṃ dhairye vidyāvibodhanam | vyādhipīḍādurjanānāṃ pīḍāpraśnaṃ vadettadā
उकारे वायुभावस्य वृथागमनमेव च | दारिद्र्यहानयोर्यान्ति दूरागमनदुर्लभम्
ukāre vāyubhāvasya vṛthāgamanameva ca | dāridryahānayoryānti dūrāgamanadurlabham
खकारे द्रव्यप्रश्नञ्च शुभकार्ये गते भयम् | आशु भयं समाप्नोति प्राप्य निर्धनतां व्रजेत्
khakāre dravyapraśnañca śubhakārye gate bhayam | āśu bhayaṃ samāpnoti prāpya nirdhanatāṃ vrajet
पञ्चत्वजिज्ञासनमेव सत्यं नित्यं सुखानामुदयाय चेष्टा | शत्रोवीनाशाय हिताय बन्धोः पकारकूटे परचौरचेष्टा
pañcatvajijñāsanameva satyaṃ nityaṃ sukhānāmudayāya ceṣṭā | śatrovīnāśāya hitāya bandhoḥ pakārakūṭe paracauraceṣṭā
कैवल्यादिसमापनं निजमनो दुष्टव्यापहं कामिना| नानाभोगविनाशनं कनकरौप्यराजप्रदं स्वके | मारीभीतिविरोधनं धनपतेरानन्दपुञ्जोदय| गोविद्याश्रियमाशु लाभविविधं धर्मार्थचिन्ताकुलम्
kaivalyādisamāpanaṃ nijamano duṣṭavyāpahaṃ kāminā| nānābhogavināśanaṃ kanakaraupyarājapradaṃ svake | mārībhītivirodhanaṃ dhanapaterānandapuñjodaya| govidyāśriyamāśu lābhavividhaṃ dharmārthacintākulam
हरिपूजा हरिध्यानं हरिपादाम्बुजे रतिः | चौर्याहरणद्रव्यस्य न हानिर्जन्महार्दके
haripūjā haridhyānaṃ haripādāmbuje ratiḥ | cauryāharaṇadravyasya na hānirjanmahārdake
आकारे तेजसो हानिर्महाशब्दे विनाशनम् | आगतानाञ्च हानिः स्यात् पक्षपातं गतौ जयम्
ākāre tejaso hānirmahāśabde vināśanam | āgatānāñca hāniḥ syāt pakṣapātaṃ gatau jayam
उशतो निजगेहस्था उल्बणव्याधिपीडनम् | उत्साहध्वंसशून्यञ्च पाठे पाण्डित्यमुल्बणम्
uśato nijagehasthā ulbaṇavyādhipīḍanam | utsāhadhvaṃsaśūnyañca pāṭhe pāṇḍityamulbaṇam
दीर्घळ्कारवर्णे च लावण्यलोचनो नृपः | लज्जानष्टक्षेमबुद्धिमीत्रतुल्यप्रियो भवेत्
dīrghaḷkāravarṇe ca lāvaṇyalocano nṛpaḥ | lajjānaṣṭakṣemabuddhimītratulyapriyo bhavet
दीर्घप्रणवमोङ्कारे निराश्रयो न जीवति | महदाश्रयमात्रेण सर्वं चूर्णं करोति हि
dīrghapraṇavamoṅkāre nirāśrayo na jīvati | mahadāśrayamātreṇa sarvaṃ cūrṇaṃ karoti hi
सिंहे कार्मुकमेषलग्नसमये नित्याशिषं प्राप्नुयात् | किञ्चिद्भाति पराक्रमी गतिमतां श्रेष्ठो भवेत् कर्मणि | किञ्चिद्दोषकुलापहं नरपतेरुत्साहसंवर्धन| क्रोधी नित्यपराक्रमी भवति सः शीघ्राभिलाषान्वितः
siṃhe kārmukameṣalagnasamaye nityāśiṣaṃ prāpnuyāt | kiñcidbhāti parākramī gatimatāṃ śreṣṭho bhavet karmaṇi | kiñciddoṣakulāpahaṃ narapaterutsāhasaṃvardhana| krodhī nityaparākramī bhavati saḥ śīghrābhilāṣānvitaḥ
अथ वक्ष्ये महादेव वीराणामुत्तमोत्तम | सर्वशास्त्रार्थतत्त्वज्ञ तत्त्वज्ञानपरायण
atha vakṣye mahādeva vīrāṇāmuttamottama | sarvaśāstrārthatattvajña tattvajñānaparāyaṇa
दक्षिणस्थदलस्यापि वर्णभेदार्थनिर्गमम् | फलमत्यन्तनिष्कर्षं वाञ्छावाक्यफलप्रदम्
dakṣiṇasthadalasyāpi varṇabhedārthanirgamam | phalamatyantaniṣkarṣaṃ vāñchāvākyaphalapradam
कान्ते बीजे कमलनिलया गेहभागस्थिरा या | नानादेशभ्रमणभयदा नैव कुत्रापि सुस्था | चण्डोद्वेगापहसति खलानाञ्च हानिः प्रबुद्धो | वाणी वश्या वसति वदने चक्रिणां हानयः स्युः
kānte bīje kamalanilayā gehabhāgasthirā yā | nānādeśabhramaṇabhayadā naiva kutrāpi susthā | caṇḍodvegāpahasati khalānāñca hāniḥ prabuddho | vāṇī vaśyā vasati vadane cakriṇāṃ hānayaḥ syuḥ
चारुप्रतापं चरणे गुरूणां भक्तिर्दृढा स्याद् गमनेषु चारु | तदागतानां नृपतिप्रियाणां सम्प्रेरणं चारुफलञ्च कूटे
cārupratāpaṃ caraṇe gurūṇāṃ bhaktirdṛḍhā syād gamaneṣu cāru | tadāgatānāṃ nṛpatipriyāṇāṃ sampreraṇaṃ cāruphalañca kūṭe
कान्तेषु कान्तावदनारविन्दे सुषट्पदत्वं रमणीविलासम् | आयुः क्षयोद्वेगविनाशकरणं चाकर्षणं देशसुखं धनानाम्
kānteṣu kāntāvadanāravinde suṣaṭpadatvaṃ ramaṇīvilāsam | āyuḥ kṣayodvegavināśakaraṇaṃ cākarṣaṇaṃ deśasukhaṃ dhanānām
टकारे धारणं देशे सुखं शेषे निशामुखम् | विदेशस्थधनादीनां स्यादागमनमुत्तमम्
ṭakāre dhāraṇaṃ deśe sukhaṃ śeṣe niśāmukham | videśasthadhanādīnāṃ syādāgamanamuttamam
दकूटमधनं विना भवति विघ्नहानिः सदा | जयं स्वगृहकामिनो कमलनेत्रकान्ता यथा | सुसिद्धकरमेव हि प्रबलभावनातो भवेत् | भवे जयति मानुषस्तु पृष्टस्य जिज्ञासने
dakūṭamadhanaṃ vinā bhavati vighnahāniḥ sadā | jayaṃ svagṛhakāmino kamalanetrakāntā yathā | susiddhakarameva hi prabalabhāvanāto bhavet | bhave jayati mānuṣastu pṛṣṭasya jijñāsane
व्याख्यातं मुनिभिः फलं फलमयं कालं रिपूणां सदा | लोकानां वशकारणं कुलवरो वेदागमे पारगः | प्राप्नोति प्रियपुत्रकं नरपतेरुत्साहसं कारण| कार्ये दुर्जनपीडनं भयसमूहानां विनाशङ्कके
vyākhyātaṃ munibhiḥ phalaṃ phalamayaṃ kālaṃ ripūṇāṃ sadā | lokānāṃ vaśakāraṇaṃ kulavaro vedāgame pāragaḥ | prāpnoti priyaputrakaṃ narapaterutsāhasaṃ kāraṇa| kārye durjanapīḍanaṃ bhayasamūhānāṃ vināśaṅkake
यशसि वयसि तेजो बुद्धिरेव यकूटे | समयफलभूपोल्लासवृद्धिः समृद्धया | यजनमपि सुराणां चौर्यमात्रं न भूया दतिशयधनवृद्धिः क्रेयविक्रेयकाले
yaśasi vayasi tejo buddhireva yakūṭe | samayaphalabhūpollāsavṛddhiḥ samṛddhayā | yajanamapi surāṇāṃ cauryamātraṃ na bhūyā datiśayadhanavṛddhiḥ kreyavikreyakāle
शीतकाले धनप्राप्तिः स्वर्णरौप्यादिलाभकम् | पुत्रप्राप्तिः सुखप्राप्तिः सङ्कटे वदति ध्रुवम्
śītakāle dhanaprāptiḥ svarṇaraupyādilābhakam | putraprāptiḥ sukhaprāptiḥ saṅkaṭe vadati dhruvam
लक्ष्मीः प्रियं धनं दातुं मुदिता भूमिमण्डले | जलेन जायते हानिर्लयं देवे न कूटके
lakṣmīḥ priyaṃ dhanaṃ dātuṃ muditā bhūmimaṇḍale | jalena jāyate hānirlayaṃ deve na kūṭake
प्रश्नाद्यक्षरमित्यादिस्वरमूलं हि यो नरः | जिज्ञासनं यदा कुर्यात् तदा स्यादुत्कटं फलम्
praśnādyakṣaramityādisvaramūlaṃ hi yo naraḥ | jijñāsanaṃ yadā kuryāt tadā syādutkaṭaṃ phalam
शृणु तत्तत् स्वरं नाथ एतत्पत्रस्थमाक्षयम्
śṛṇu tattat svaraṃ nātha etatpatrasthamākṣayam
इकारकूलमङ्गले धनादितृष्णयान्वितोः | विशेषधर्मलक्षणं धनञ्च पैतृकं लभेत्
ikārakūlamaṅgale dhanāditṛṣṇayānvitoḥ | viśeṣadharmalakṣaṇaṃ dhanañca paitṛkaṃ labhet
गतिप्रियं सुदेवता सुसम्पदं सदासुखम् | तथा हि सूक्ष्मबुद्धिभिः परास्तमाकरोदरिम्
gatipriyaṃ sudevatā susampadaṃ sadāsukham | tathā hi sūkṣmabuddhibhiḥ parāstamākarodarim
ईकारमपरप्रियं परमतध्वंससंवर्द्धनम् | विदेशगमनं नहि प्रभवतीह बाह्यं दया
īkāramaparapriyaṃ paramatadhvaṃsasaṃvarddhanam | videśagamanaṃ nahi prabhavatīha bāhyaṃ dayā
जगज्जनमभिप्रियं तरुणदोषसम्माननम् | विकाररहितं सुखं भवति पृष्ट आवेदके
jagajjanamabhipriyaṃ taruṇadoṣasammānanam | vikārarahitaṃ sukhaṃ bhavati pṛṣṭa āvedake
ए बीजे बद्धसन्तोषं कामनाफलसिद्धिदम् | वायुना हरणं चैव प्राप्नोति नृपमाननम्
e bīje baddhasantoṣaṃ kāmanāphalasiddhidam | vāyunā haraṇaṃ caiva prāpnoti nṛpamānanam
अमीत्येकाक्षरे बीजे बीजभूते जगत्पतेः | प्राप्नोति कन्यादानादिफलं वस्त्रञ्च तैजसम्
amītyekākṣare bīje bījabhūte jagatpateḥ | prāpnoti kanyādānādiphalaṃ vastrañca taijasam
गोकन्यामकरे खगे खगचरता सौन्दर्यलक्ष्मीर्भवेत् | शेषे काञ्चनपुञ्जलाभमतुलं सन्तोषसारं गतौ | संसारे निजदायिका स्वजनता रत्नादिकं सञ्चय| सर्वं सञ्चयति प्रभो हितकरं प्रश्नार्थमाद्याक्षरे
gokanyāmakare khage khagacaratā saundaryalakṣmīrbhavet | śeṣe kāñcanapuñjalābhamatulaṃ santoṣasāraṃ gatau | saṃsāre nijadāyikā svajanatā ratnādikaṃ sañcaya| sarvaṃ sañcayati prabho hitakaraṃ praśnārthamādyākṣare
तृतीयदलमाहात्म्यं यद् यद् वर्णे विचारयेत् | प्रश्नाद्यक्षरवर्णेषु नीत्वा च गगनं चरेत्
tṛtīyadalamāhātmyaṃ yad yad varṇe vicārayet | praśnādyakṣaravarṇeṣu nītvā ca gaganaṃ caret
तत्प्रकारं शृणु प्राणवल्लभ प्रेमपारग | यज्ज्ञानात् प्रश्नसिद्धिः स्यादकालफलदं नृपम्
tatprakāraṃ śṛṇu prāṇavallabha premapāraga | yajjñānāt praśnasiddhiḥ syādakālaphaladaṃ nṛpam
दृष्ट्वा ज्ञात्वा भावराशिमुत्तमाधममध्यमम् | लोकभावविधानज्ञो निजविद्यादिकं तथा
dṛṣṭvā jñātvā bhāvarāśimuttamādhamamadhyamam | lokabhāvavidhānajño nijavidyādikaṃ tathā
सर्वं विषयरूपेण भावसारं विचारयेत् | गबीजं मङ्गलं ज्ञेयं फलमत्यन्तभाग्यदम्
sarvaṃ viṣayarūpeṇa bhāvasāraṃ vicārayet | gabījaṃ maṅgalaṃ jñeyaṃ phalamatyantabhāgyadam
गतद्रव्यादिलाभञ्च तथा लोकवशं फलम्
gatadravyādilābhañca tathā lokavaśaṃ phalam
दकारकूटे कठिनं रिपूणां विद्रावणं धर्मविनाशकस्य | भूमिपतेर्वा मरणं विनाशनं दिव्याङ्गनाया वररत्नलाभम्
dakārakūṭe kaṭhinaṃ ripūṇāṃ vidrāvaṇaṃ dharmavināśakasya | bhūmipatervā maraṇaṃ vināśanaṃ divyāṅganāyā vararatnalābham
टकारे दूरगानाञ्च दर्शनं भवति ध्रुवम् | उद्वाहः पुत्रसम्पत्तिः षष्ठमासेन लभ्यते
ṭakāre dūragānāñca darśanaṃ bhavati dhruvam | udvāhaḥ putrasampattiḥ ṣaṣṭhamāsena labhyate
टान्ते चौरभयं नास्ति तद्द्रव्यागमनं भवेत् | विधिविद्याप्रकाशेन शिवे विष्णौ च भक्तिमान्
ṭānte caurabhayaṃ nāsti taddravyāgamanaṃ bhavet | vidhividyāprakāśena śive viṣṇau ca bhaktimān