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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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धकारकूटे धरणीपतित्त्वं व्याधेर्भयं नास्ति तथा पशोश्च | प्रवेशमात्रेण गतौ कलापि जीवादिसम्पत्तिमुपैति लक्ष्मीम्
dhakārakūṭe dharaṇīpatittvaṃ vyādherbhayaṃ nāsti tathā paśośca | praveśamātreṇa gatau kalāpi jīvādisampattimupaiti lakṣmīm
रबीजे सिद्धः सम्यक् खगकुलवरो धीरगमनम् | वाञ्छातुल्यं विभवमतुलं राजराज्यप्रियं स्यात् | प्रतापं साम्राज्यं सकलहितगोलोकरसता | रसं सर्वं लोकं प्रियमतिसुखं लाभविविधम्
rabīje siddhaḥ samyak khagakulavaro dhīragamanam | vāñchātulyaṃ vibhavamatulaṃ rājarājyapriyaṃ syāt | pratāpaṃ sāmrājyaṃ sakalahitagolokarasatā | rasaṃ sarvaṃ lokaṃ priyamatisukhaṃ lābhavividham
चकारे वह्निबीजे च जितं सर्वं चराचरम् | यथा क्रमेण सर्वत्र गमने भाग्यदं फलम्
cakāre vahnibīje ca jitaṃ sarvaṃ carācaram | yathā krameṇa sarvatra gamane bhāgyadaṃ phalam
षकारमध्यमे देशे वार्त्तादेशादुपैति हि | पत्रिकागमनं कार्यं यः करोति धनं लभेत्
ṣakāramadhyame deśe vārttādeśādupaiti hi | patrikāgamanaṃ kāryaṃ yaḥ karoti dhanaṃ labhet
क्षकारे सख्यभावञ्च मित्रभावं यदा लभेत् | सुप्रीतिश्च भवेत्तस्मात् तदा प्रश्नभयं न च
kṣakāre sakhyabhāvañca mitrabhāvaṃ yadā labhet | suprītiśca bhavettasmāt tadā praśnabhayaṃ na ca
स्वराज्ये च भवेत् सौख्यं पुष्पजिज्ञासकर्मणि | हसनान्ते तथा वर्णे पाचकं देहि चादिदम्
svarājye ca bhavet saukhyaṃ puṣpajijñāsakarmaṇi | hasanānte tathā varṇe pācakaṃ dehi cādidam
यदि स्यादुच्यते नाथ विपरीतफलं न च
yadi syāducyate nātha viparītaphalaṃ na ca
दीर्घीकारे विषयघटना नाथ पादेः मतिः स्याद् | यद्यारम्भो भवति कुलनं दीर्घजीवी नरेन्द्रः | बालापत्यं गमयति मुदा कालदेशाधिकारी | लोकारण्ये सकलकलुषध्वंसहेतोर्मृगेन्द्रः
dīrghīkāre viṣayaghaṭanā nātha pādeḥ matiḥ syād | yadyārambho bhavati kulanaṃ dīrghajīvī narendraḥ | bālāpatyaṃ gamayati mudā kāladeśādhikārī | lokāraṇye sakalakaluṣadhvaṃsahetormṛgendraḥ
सुखञ्चचार चाष्टमे महाधनेशसन्निधौ | प्रबुद्धवान् भवेन्नरः समाहितो भवेद् ध्रुवम् | विचित्रचातुरी यदा महाकुचोरगा प्रभो | प्रहस्यते क्षणादपि प्रभातसूर्यदर्शनात्
sukhañcacāra cāṣṭame mahādhaneśasannidhau | prabuddhavān bhavennaraḥ samāhito bhaved dhruvam | vicitracāturī yadā mahākucoragā prabho | prahasyate kṣaṇādapi prabhātasūryadarśanāt
न चाकुलागमं गयागभीरतुल्यसत्फलम् | सदा हि पुण्यसागरे गुरोः पदाम्बुजं लभेत्
na cākulāgamaṃ gayāgabhīratulyasatphalam | sadā hi puṇyasāgare guroḥ padāmbujaṃ labhet
विसर्जनीये सुस्वरे समाप्तिकोमलान्वितम् | जनागमं धनागमं विशालवेदनान्वितम्
visarjanīye susvare samāptikomalānvitam | janāgamaṃ dhanāgamaṃ viśālavedanānvitam
मनोगतं कुबुद्धिदं स्वकीयबन्धुसज्जनम् | विसर्जनं कुलक्षणं भवेल्लभेत् कुबन्धनम्
manogataṃ kubuddhidaṃ svakīyabandhusajjanam | visarjanaṃ kulakṣaṇaṃ bhavellabhet kubandhanam
सकुलं निष्कुलं कान्तं विदुः श्रेष्ठा महर्षयः | हास्यसुखे हास्यफलं भावनायां भवेन्नहि
sakulaṃ niṣkulaṃ kāntaṃ viduḥ śreṣṭhā maharṣayaḥ | hāsyasukhe hāsyaphalaṃ bhāvanāyāṃ bhavennahi
क्रोधक्रमेणैव तदैव चक्षुषो वीकारभावेन हरेत् समस्तम् | शीर्षे करौ चेत् कलिकालसंयुत| फलं हि लाभे वध एव भूषणम्
krodhakrameṇaiva tadaiva cakṣuṣo vīkārabhāvena haret samastam | śīrṣe karau cet kalikālasaṃyuta| phalaṃ hi lābhe vadha eva bhūṣaṇam
शेषे वेददले वराभयकरे हारावशब्दापहा | दूरादागमनं भवेद्धि नियतं बालागणैरावृतम् | घोरापायविसर्जनं जलगुणाह्लादेन सामोदित| कूटे कूटघकारवर्गलहरी भासापभासारसे
śeṣe vedadale varābhayakare hārāvaśabdāpahā | dūrādāgamanaṃ bhaveddhi niyataṃ bālāgaṇairāvṛtam | ghorāpāyavisarjanaṃ jalaguṇāhlādena sāmodita| kūṭe kūṭaghakāravargalaharī bhāsāpabhāsārase
जवर्गे जतुकं स्वर्णं जीवनोपायचिन्तनम् | जराव्याधिसमाक्रान्तं जीर्णवस्त्रापहारणम्
javarge jatukaṃ svarṇaṃ jīvanopāyacintanam | jarāvyādhisamākrāntaṃ jīrṇavastrāpahāraṇam
ठकारकूटे यदि चक्रवर्ती | भूमण्डले स्यात्पततीति निश्चितम् | अन्तःसुखं हन्ति यदादिभावे | ठकारमात्रेण रिपूत्तमो भवेत्
ṭhakārakūṭe yadi cakravartī | bhūmaṇḍale syātpatatīti niścitam | antaḥsukhaṃ hanti yadādibhāve | ṭhakāramātreṇa ripūttamo bhavet
आद्यप्रश्नाक्षरं नाथ तकारं तरुणप्रियम् | पापान्धकार पटलध्वंसाय कल्पयते तदा
ādyapraśnākṣaraṃ nātha takāraṃ taruṇapriyam | pāpāndhakāra paṭaladhvaṃsāya kalpayate tadā
नकारमाद्ये यदि प्रश्नवाग्मी जिज्ञासमानो ध्रुवमर्थसञ्चयम् | आलापमात्रेण नरा वशा स्युः प्रवेशनं राजकुलेन्द्रसन्निधौ
nakāramādye yadi praśnavāgmī jijñāsamāno dhruvamarthasañcayam | ālāpamātreṇa narā vaśā syuḥ praveśanaṃ rājakulendrasannidhau
भीतो भवति देशे च भयस्थाने न दुःखभाक् | भूषासम्पत्तिवृद्धिश्च भकारकूटमङ्गले
bhīto bhavati deśe ca bhayasthāne na duḥkhabhāk | bhūṣāsampattivṛddhiśca bhakārakūṭamaṅgale
लोकानुरागं सर्वत्र आद्यक्षरविचारतः | लकारस्यापि लोकेश भार्यादुःखं विमुञ्चति
lokānurāgaṃ sarvatra ādyakṣaravicārataḥ | lakārasyāpi lokeśa bhāryāduḥkhaṃ vimuñcati
सकारे मैथुनं कान्ताकुलस्य कुलवर्द्धनम् | धनवृद्धिर्वंशवृद्धिः सरस्वतीकृपा भवेत्
sakāre maithunaṃ kāntākulasya kulavarddhanam | dhanavṛddhirvaṃśavṛddhiḥ sarasvatīkṛpā bhavet
वेदपत्रे अकारस्य फलमाहात्म्यनिर्णयम् | शृणु नाथ प्रवक्ष्यामि सावधानाऽवधारय
vedapatre akārasya phalamāhātmyanirṇayam | śṛṇu nātha pravakṣyāmi sāvadhānā'vadhāraya
ककारादि क्षकारान्तं व्याप्त तिष्ठति तत्त्वतः | अकारेण विना शक्तिर्ज्जायते कुत्र न प्रभो
kakārādi kṣakārāntaṃ vyāpta tiṣṭhati tattvataḥ | akāreṇa vinā śaktirjjāyate kutra na prabho
अकारे ग्रथितं सर्वं चराचरकलेवरम् | यद्यकारमाद्यभागे प्रश्नजिज्ञासने भवेत्
akāre grathitaṃ sarvaṃ carācarakalevaram | yadyakāramādyabhāge praśnajijñāsane bhavet
कुफलेऽपि सत्फलानां सञ्चयं भवति ध्रुवम् | शत्रूणां वासहेतोर्धनादीनाञ्चैव सञ्चये
kuphale'pi satphalānāṃ sañcayaṃ bhavati dhruvam | śatrūṇāṃ vāsahetordhanādīnāñcaiva sañcaye
अन्तर्यजनविद्यासु लोकस्यागमने तथा | निजदुःखानुतापे स्याद्यकारविधिरुच्यते
antaryajanavidyāsu lokasyāgamane tathā | nijaduḥkhānutāpe syādyakāravidhirucyate
उकारफलमाहात्म्यं शृणु प्रश्नार्थपण्डित | उषाकाले चौर्यप्रश्नमुल्लासं मानसोद्धमम्
ukāraphalamāhātmyaṃ śṛṇu praśnārthapaṇḍita | uṣākāle cauryapraśnamullāsaṃ mānasoddhamam
उत्तमस्थलवासञ्च उत्कृष्टभोजनादिकम् | उल्बणाबुद्धिरुत्पत्तिरुमादेवीपदे मतिः
uttamasthalavāsañca utkṛṣṭabhojanādikam | ulbaṇābuddhirutpattirumādevīpade matiḥ
रकारलक्षणं चक्षुः शब्दस्य वचनं भवेत् | लोचने दर्शनं स्त्रीणां लिखनं दूरसम्भवम्
rakāralakṣaṇaṃ cakṣuḥ śabdasya vacanaṃ bhavet | locane darśanaṃ strīṇāṃ likhanaṃ dūrasambhavam
प्राप्नोति परमां लक्ष्मीं लोकवश्याय केवलम् | लाङ्गलानां सञ्चयञ्च भूमिलाभो भवेद् ध्रुवम्
prāpnoti paramāṃ lakṣmīṃ lokavaśyāya kevalam | lāṅgalānāṃ sañcayañca bhūmilābho bhaved dhruvam
ओकारे राज्यवृद्धिः स्यात् पुत्रवृद्धिस्तथैव च | सदा सन्तोषमाप्नोति प्रणवः सर्वसिद्धिदः
okāre rājyavṛddhiḥ syāt putravṛddhistathaiva ca | sadā santoṣamāpnoti praṇavaḥ sarvasiddhidaḥ
मीने कर्कटराशिवृश्चिकतुले धर्माग्निभानूदये | गेहे वेदविचारणे शुभफलं श्रीलाभगत्युन्नतिम् | विद्यावेदकथादिकं जयवतामानन्दसिन्धोः फल| प्राप्नोति प्रतिपत्तिसिद्धपदवीं मर्त्यो मुदा हर्षणम्
mīne karkaṭarāśivṛścikatule dharmāgnibhānūdaye | gehe vedavicāraṇe śubhaphalaṃ śrīlābhagatyunnatim | vidyāvedakathādikaṃ jayavatāmānandasindhoḥ phala| prāpnoti pratipattisiddhapadavīṃ martyo mudā harṣaṇam
पत्रप्रमाणं कथितं हीनविद्याविनिर्गमम् | पुनः शृणु महाकालकलिकालस्य उद्भवम्
patrapramāṇaṃ kathitaṃ hīnavidyāvinirgamam | punaḥ śṛṇu mahākālakalikālasya udbhavam
यद्यन्मासस्य प्रथमे तथा चाह्नोऽर्भकस्य च | दण्डद्वये शुभफलं प्रथमस्य महेश्वर
yadyanmāsasya prathame tathā cāhno'rbhakasya ca | daṇḍadvaye śubhaphalaṃ prathamasya maheśvara
तृतीयैकदण्डमात्रं विपरीतफलप्रदम् | तत्र दण्डेषु नक्षत्रं यदि चेन्नाशुभं भवेत्
tṛtīyaikadaṇḍamātraṃ viparītaphalapradam | tatra daṇḍeṣu nakṣatraṃ yadi cennāśubhaṃ bhavet
अश्विन्याद्यष्टनक्षत्रं पूर्वप्रथमपत्रके | तत्सुतारं विजानीयात् दुष्टदोषे सुखं भवेत्
aśvinyādyaṣṭanakṣatraṃ pūrvaprathamapatrake | tatsutāraṃ vijānīyāt duṣṭadoṣe sukhaṃ bhavet
आश्लेषाभादिचित्रान्तं द्वितीये दक्षिणे दले | तत्फलं विपरीताख्यं सफलेऽपि फलापहम्
āśleṣābhādicitrāntaṃ dvitīye dakṣiṇe dale | tatphalaṃ viparītākhyaṃ saphale'pi phalāpaham
स्वात्यादिवसुनक्षत्रं तृतीयाधोदले लिखेत् | तत्सुतारं क्रमाज्ज्ञेयं नान्यथाशुभमानयेत्
svātyādivasunakṣatraṃ tṛtīyādhodale likhet | tatsutāraṃ kramājjñeyaṃ nānyathāśubhamānayet
तत्फलार्थं कुत्सितञ्च विपरीतफलस्थले | अशुभं तत्फलस्थाने कुफले सुफलं भवेत्
tatphalārthaṃ kutsitañca viparītaphalasthale | aśubhaṃ tatphalasthāne kuphale suphalaṃ bhavet
उत्तराषाढकातारादिरेवत्यन्तमेव च | तत्फलं तु भवेद् मर्त्यो यदि कर्मपरो भवेत्
uttarāṣāḍhakātārādirevatyantameva ca | tatphalaṃ tu bhaved martyo yadi karmaparo bhavet
अथ वक्ष्ये महादेव अश्विन्यादिफलं प्रभो | यज्ज्ञात्वा देवताः सर्वा दिग्विदिक्ष्वादिरक्षकाः
atha vakṣye mahādeva aśvinyādiphalaṃ prabho | yajjñātvā devatāḥ sarvā digvidikṣvādirakṣakāḥ
तत्प्रकारं महापुण्यं देवदेव फलोद्भवम्
tatprakāraṃ mahāpuṇyaṃ devadeva phalodbhavam
त्रैलोक्ये सौख्यपूजां त्रिभुवनविदितां त्रैगुणाह्लादसिद्धा| सिद्धभ्रान्तो विशालो वरदविदलितां वेदनार्द्रापशङ्काम् | मन्दानां मन्दभाग्योपहगुणहननं हीनदीनापदाहा| लोकानां सत्फलानां फलगतवपुषा साश्विनी सा ददौ चेत्
trailokye saukhyapūjāṃ tribhuvanaviditāṃ traiguṇāhlādasiddhā| siddhabhrānto viśālo varadavidalitāṃ vedanārdrāpaśaṅkām | mandānāṃ mandabhāgyopahaguṇahananaṃ hīnadīnāpadāhā| lokānāṃ satphalānāṃ phalagatavapuṣā sāśvinī sā dadau cet
एवं क्रमेण देवेश तारकाणां फलाफलम् | पुनः पुनः शृणु प्राण वल्लभ प्रेमभावक
evaṃ krameṇa deveśa tārakāṇāṃ phalāphalam | punaḥ punaḥ śṛṇu prāṇa vallabha premabhāvaka
अथातः सम्प्रवक्ष्यामि योगमार्गेण शङ्कर | भरण्यादिसप्तविंशान् नक्षत्रार्थं सुसत्फलम्
athātaḥ sampravakṣyāmi yogamārgeṇa śaṅkara | bharaṇyādisaptaviṃśān nakṣatrārthaṃ susatphalam
तत्फलाफलमाहात्म्यं साक्षात्कारकलेः फलम् | फलार्थं भरणीक्षेत्रं धर्मविद्यादिनिर्णयम्
tatphalāphalamāhātmyaṃ sākṣātkārakaleḥ phalam | phalārthaṃ bharaṇīkṣetraṃ dharmavidyādinirṇayam
धर्मचिन्ताविनिर्बोधं गमनाभावमङ्गलम् | मकारादिवर्णजातां प्राप्नोति भरणीं भके
dharmacintāvinirbodhaṃ gamanābhāvamaṅgalam | makārādivarṇajātāṃ prāpnoti bharaṇīṃ bhake
कृत्तिकायां शादिवर्णं व्याधिशङ्करसंक्षयम् | आरोग्याय धनस्यार्थे तत्र सूर्यं न चाचरेत्
kṛttikāyāṃ śādivarṇaṃ vyādhiśaṅkarasaṃkṣayam | ārogyāya dhanasyārthe tatra sūryaṃ na cācaret
या रोहिणी धनवतां धनहानयोर्न | प्राणप्रियं गणसुबुद्धविबुद्धिशुद्धिम् | नागादिदोषशमनं क्षितिचक्रमध्ये | राजश्रियं विबुधशुद्धिमुपैति वृद्धिम्
yā rohiṇī dhanavatāṃ dhanahānayorna | prāṇapriyaṃ gaṇasubuddhavibuddhiśuddhim | nāgādidoṣaśamanaṃ kṣiticakramadhye | rājaśriyaṃ vibudhaśuddhimupaiti vṛddhim
गृगेन्द्रशीर्षगामिनी नरेन्द्र मन्दिरे निधि| ददाति पापनिर्मले जले घन्यशून्यके | भयं विवाहकालके कुले शुभं शुभेक्षणा | स्वकीयकिल्बिषं दहेदनन्तबुद्धिसञ्चयम्
gṛgendraśīrṣagāminī narendra mandire nidhi| dadāti pāpanirmale jale ghanyaśūnyake | bhayaṃ vivāhakālake kule śubhaṃ śubhekṣaṇā | svakīyakilbiṣaṃ dahedanantabuddhisañcayam
आर्द्राविद्रुमरूपिणी रतिकलाकोलाहलोल्लासिनी | सा मत्यार्पणमेव सम्प्रकुरुते काले फलालापनम् | सौख्यं मुख्यसमृद्धिदा दरदलाम्भोजच्छटालिम्पटा | सा धीरं परिरक्ष्यति प्रतिदिनं शान्तं दृशान्तं दहेत्
ārdrāvidrumarūpiṇī ratikalākolāhalollāsinī | sā matyārpaṇameva samprakurute kāle phalālāpanam | saukhyaṃ mukhyasamṛddhidā daradalāmbhojacchaṭālimpaṭā | sā dhīraṃ parirakṣyati pratidinaṃ śāntaṃ dṛśāntaṃ dahet
पुनर्वसुसुतारिका तरुणरूपकूपा कृपा | विशिष्टफलभावनारहितचित्तदोषापहा | धनमन्तपरिमाणगं प्रचुरशोकसङ्घापहा | प्ररक्षति महाग्रहः परमपीडितं मानुषम्
punarvasusutārikā taruṇarūpakūpā kṛpā | viśiṣṭaphalabhāvanārahitacittadoṣāpahā | dhanamantaparimāṇagaṃ pracuraśokasaṅghāpahā | prarakṣati mahāgrahaḥ paramapīḍitaṃ mānuṣam
पुण्या पौषमाकरोति सहसा तेजस्विनां कान्तिदा | कान्तायाः कनकादि लाभविपदां ध्वंसेन वंशादिदा | बाधायां फलदा मृगा मृगपतेरानन्दतुल्यं श्रियम् | काद्या पञ्चमवर्णज्ञानललिता पातीह पुत्रं यथा
puṇyā pauṣamākaroti sahasā tejasvināṃ kāntidā | kāntāyāḥ kanakādi lābhavipadāṃ dhvaṃsena vaṃśādidā | bādhāyāṃ phaladā mṛgā mṛgapaterānandatulyaṃ śriyam | kādyā pañcamavarṇajñānalalitā pātīha putraṃ yathā
एतद्धि पूर्वपत्रान्ते तारा मङ्गलदायिकाः | प्रतिभान्ति यथा चक्रे ग्रहाणां भ्रामणे शुभे
etaddhi pūrvapatrānte tārā maṅgaladāyikāḥ | pratibhānti yathā cakre grahāṇāṃ bhrāmaṇe śubhe
विपरीतफलं नाथ प्राप्नोति पातके बहु | पुष्यायां स भवेत् क्रूरः कर्कटस्थोऽपि भास्करः
viparītaphalaṃ nātha prāpnoti pātake bahu | puṣyāyāṃ sa bhavet krūraḥ karkaṭastho'pi bhāskaraḥ
एतासां तारकाणाञ्च राशिदेवान् शृणु प्रभो | मेषः सिंहो धनुश्चैव अश्विन्यादिकदेवताः
etāsāṃ tārakāṇāñca rāśidevān śṛṇu prabho | meṣaḥ siṃho dhanuścaiva aśvinyādikadevatāḥ
येषां राशिस्थितं वर्णं न हानिवीषयास्पदे | सर्वत्र जयमाप्नोति ग्रहे क्रूरेऽपि सौख्यदः
yeṣāṃ rāśisthitaṃ varṇaṃ na hānivīṣayāspade | sarvatra jayamāpnoti grahe krūre'pi saukhyadaḥ
विभिन्नराशौ संभिन्नो धर्मनिन्दाविवजीतः | स्वनक्षत्रफलं ज्ञात्वा प्रश्नार्थं कोमलं वदेत्
vibhinnarāśau saṃbhinno dharmanindāvivajītaḥ | svanakṣatraphalaṃ jñātvā praśnārthaṃ komalaṃ vadet
तत्तन्नक्षत्रसुफलं कुफलं वा भवेद्यदि | तदा वर्णविचारञ्च कृत्वा पुष्पं तदा वदेत्
tattannakṣatrasuphalaṃ kuphalaṃ vā bhavedyadi | tadā varṇavicārañca kṛtvā puṣpaṃ tadā vadet