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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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अचैतन्या ज्ञानरूपा हेमचम्पकमालिनी | अकलङ्का निराधारा शुद्धज्ञानमनोजवा
acaitanyā jñānarūpā hemacampakamālinī | akalaṅkā nirādhārā śuddhajñānamanojavā
सर्वसङ्कटहन्त्री च सा शरीरं प्रपाति हि | तस्याः कार्यमिदं विश्वं तस्याः पुण्यानि हन्ति हि
sarvasaṅkaṭahantrī ca sā śarīraṃ prapāti hi | tasyāḥ kāryamidaṃ viśvaṃ tasyāḥ puṇyāni hanti hi
तस्याश्चैतन्यकरणे सदा व्याकुलचेतसः | महात्मानः प्रसिद्ध्यन्ति यदि कुर्वन्ति चेतनाम्
tasyāścaitanyakaraṇe sadā vyākulacetasaḥ | mahātmānaḥ prasiddhyanti yadi kurvanti cetanām
तस्या अनुग्रहादेव किं न सिद्ध्यति भूतले | षण्मासाभ्यासयोगेन चैतन्या कुण्डली भवेत्
tasyā anugrahādeva kiṃ na siddhyati bhūtale | ṣaṇmāsābhyāsayogena caitanyā kuṇḍalī bhavet
सा देवी वायवी शक्तिः परमाकाशवाहिनी | तारिणी वेदमाता च बहिर्याति दिने दिने
sā devī vāyavī śaktiḥ paramākāśavāhinī | tāriṇī vedamātā ca bahiryāti dine dine
द्वादशाङ्गुलमानेन आयुः क्षरति नित्यशः | द्वादशाङ्गुलवायुश्च क्षयं कुर्याद्दने दिने
dvādaśāṅgulamānena āyuḥ kṣarati nityaśaḥ | dvādaśāṅgulavāyuśca kṣayaṃ kuryāddane dine
यावद् यावद् बहिर्याति कुण्डली परदेवता | तावत्तावत्खण्डलयं भवेद्धि पापमोक्षणम्
yāvad yāvad bahiryāti kuṇḍalī paradevatā | tāvattāvatkhaṇḍalayaṃ bhaveddhi pāpamokṣaṇam
यदा यदा न क्षरति वायवी सूक्ष्मरूपिणी | बाह्यचन्द्रे महादेव आग्नेयी सोममण्डले
yadā yadā na kṣarati vāyavī sūkṣmarūpiṇī | bāhyacandre mahādeva āgneyī somamaṇḍale
मूलाधारे कामरूपे ज्वलन्ती चण्डिका शिखा | यदा शिरोमण्डले च सहस्रदलपङ्कजे
mūlādhāre kāmarūpe jvalantī caṇḍikā śikhā | yadā śiromaṇḍale ca sahasradalapaṅkaje
तेजोमयी सदा याति शिवं कामेश्वरं प्रभुम् | अच्युताख्यं महादेवं तदा ज्ञानी स योगिराट्
tejomayī sadā yāti śivaṃ kāmeśvaraṃ prabhum | acyutākhyaṃ mahādevaṃ tadā jñānī sa yogirāṭ
यदि क्षरति सा देवी बाह्यचन्द्रे मनोलये | तदा योगं समाकुर्यात् यावत् शीर्षेण गच्छति
yadi kṣarati sā devī bāhyacandre manolaye | tadā yogaṃ samākuryāt yāvat śīrṣeṇa gacchati
यदि शीर्षे समागम्यामृतपानं करोति सा | वायवी सूक्ष्मदेहस्था सूक्ष्मालयप्रिया सती
yadi śīrṣe samāgamyāmṛtapānaṃ karoti sā | vāyavī sūkṣmadehasthā sūkṣmālayapriyā satī
तदेव परमा सिद्धिर्भक्तिमार्गो न संशयः | चतुर्वेद ज्ञानसारं अथर्वं परिकीतीतम्
tadeva paramā siddhirbhaktimārgo na saṃśayaḥ | caturveda jñānasāraṃ atharvaṃ parikītītam
अथर्ववेदविद्या च देवता वायवी मता | तस्याः सेवनमात्रेण रुद्र्ररूपो भवेन्नरः
atharvavedavidyā ca devatā vāyavī matā | tasyāḥ sevanamātreṇa rudrrarūpo bhavennaraḥ
केवलं कुम्भकस्था सा एका ब्रह्मप्रकाशिनी | केन वा वायवी शक्तिः कृपा भवति पार्वति
kevalaṃ kumbhakasthā sā ekā brahmaprakāśinī | kena vā vāyavī śaktiḥ kṛpā bhavati pārvati
स्थिरचेता भवेत् केन विवेकी वा कथं भवेत् | मन्त्रसिद्धिर्भवेत् केन कायसिद्धिः कथं भवेत्
sthiracetā bhavet kena vivekī vā kathaṃ bhavet | mantrasiddhirbhavet kena kāyasiddhiḥ kathaṃ bhavet
विस्तार्य वद चामुण्डे आनन्दभैरवेश्वरी | शृणुष्वैकमनाः शम्भो मम प्राणकुलेश्वर
vistārya vada cāmuṇḍe ānandabhairaveśvarī | śṛṇuṣvaikamanāḥ śambho mama prāṇakuleśvara
एकवाक्येन सकलं कथयामि समासतः | श्रद्धया परया भक्त्या मनोनियमतत्परः
ekavākyena sakalaṃ kathayāmi samāsataḥ | śraddhayā parayā bhaktyā manoniyamatatparaḥ
स प्राप्नोति पराशक्तिं वायवीं सूक्ष्मरूपिणीम् | धैर्यक्षमामिताहारी शान्तियुक्तो यतिर्महान्
sa prāpnoti parāśaktiṃ vāyavīṃ sūkṣmarūpiṇīm | dhairyakṣamāmitāhārī śāntiyukto yatirmahān
सत्यवादी ब्रह्मचारी दयाधर्मसुखोदयः | मनसः संयमज्ञानी दिगम्बरकलेवरः
satyavādī brahmacārī dayādharmasukhodayaḥ | manasaḥ saṃyamajñānī digambarakalevaraḥ
सर्वत्र समबुद्धिश्च परमार्थविचारवित् | शरशया भूमितले वायवीं परमामृतम्
sarvatra samabuddhiśca paramārthavicāravit | śaraśayā bhūmitale vāyavīṃ paramāmṛtam
य एवं पिबति क्षिप्रं तत्रैव वायवी कृपा | गुरुसेवापरे धीरे शुद्धसत्त्वतनुप्रभे
ya evaṃ pibati kṣipraṃ tatraiva vāyavī kṛpā | gurusevāpare dhīre śuddhasattvatanuprabhe
भक्ते अष्टाङ्गनिरते वायवी सुकृपा भवेत् | अतिथिं भोजयेद्यस्तु न भुक्ता स्वयमेव च
bhakte aṣṭāṅganirate vāyavī sukṛpā bhavet | atithiṃ bhojayedyastu na bhuktā svayameva ca
सर्वपापविनिर्मुक्तो वायवी सुकृपा ततः | अन्तरात्मा महात्मा यः कुरुते वायुधारणम्
sarvapāpavinirmukto vāyavī sukṛpā tataḥ | antarātmā mahātmā yaḥ kurute vāyudhāraṇam
देवगुरौ सत्यबुद्धिर्वायवी सुकृपा ततः | एककालो वृथा याति नैव यस्य महेश्वर
devagurau satyabuddhirvāyavī sukṛpā tataḥ | ekakālo vṛthā yāti naiva yasya maheśvara
वायव्यां चित्तमादाय तत्रानिलकृपा भवेत् | विचरन्ति महीमध्ये योगशिक्षानिबन्धनम्
vāyavyāṃ cittamādāya tatrānilakṛpā bhavet | vicaranti mahīmadhye yogaśikṣānibandhanam
प्राणायामेच्छुको यो वा वायवी सुकृपा ततः | प्रतिवत्सरमानेन पीठे पीठे वसन्ति ये
prāṇāyāmecchuko yo vā vāyavī sukṛpā tataḥ | prativatsaramānena pīṭhe pīṭhe vasanti ye
वायवीं प्रजपन्तीह वायवी सुकृपा ततः | अल्पाहारी निरोगी च विजयानन्दनन्दितः
vāyavīṃ prajapantīha vāyavī sukṛpā tataḥ | alpāhārī nirogī ca vijayānandananditaḥ
वायवीं भजतो योगी वायवी सुकृपा भवेत् | अन्तर्यागे पीठचक्रे चित्तमाधाय यत्नतः
vāyavīṃ bhajato yogī vāyavī sukṛpā bhavet | antaryāge pīṭhacakre cittamādhāya yatnataḥ
नामनिष्ठो धारणाख्यो वायवी सुकृपा ततः | पशुभाव समाक्रान्तः सदा रेतोविवजीतः
nāmaniṣṭho dhāraṇākhyo vāyavī sukṛpā tataḥ | paśubhāva samākrāntaḥ sadā retovivajītaḥ
शुक्रमैथुनहीनश्च वायवी सुकृपा ततः | अकालेऽपि सकालेऽपि नित्यं धारणतत्परः
śukramaithunahīnaśca vāyavī sukṛpā tataḥ | akāle'pi sakāle'pi nityaṃ dhāraṇatatparaḥ
योगिनामपि सङ्गी यो वायवी सुकृपा ततः | बन्धुबान्धवहीनश्च विवेकाक्रान्तमानसः
yogināmapi saṅgī yo vāyavī sukṛpā tataḥ | bandhubāndhavahīnaśca vivekākrāntamānasaḥ
शोकाशोकसमं भावं वायवी सुकृपा ततः | सर्वदानन्दहृदयः कालज्ञो भौतसाधनः
śokāśokasamaṃ bhāvaṃ vāyavī sukṛpā tataḥ | sarvadānandahṛdayaḥ kālajño bhautasādhanaḥ
मौनधारणजापश्च वायवी सुकृपा ततः | निर्जनस्थाननिरतो निश्चेष्टो दीनवत्सलः
maunadhāraṇajāpaśca vāyavī sukṛpā tataḥ | nirjanasthānanirato niśceṣṭo dīnavatsalaḥ
बहुजल्पनशून्यश्च स्थिरचेताः प्रकीतीतः | हास्य सन्तोषहिंसादिरहितः पीठपारगः
bahujalpanaśūnyaśca sthiracetāḥ prakītītaḥ | hāsya santoṣahiṃsādirahitaḥ pīṭhapāragaḥ
योगशिक्षासमाप्त्यर्थी स्थिरचेताः प्रकीतीतः | मत्कुलागमभावो ज्ञो महाविद्यादिमन्त्रवित्
yogaśikṣāsamāptyarthī sthiracetāḥ prakītītaḥ | matkulāgamabhāvo jño mahāvidyādimantravit
शुद्धभक्तियुतः शान्तः स्थिरचेताः प्रकीतीतः | मूलाधारे कामरूपे हृदि जालन्धरे तथा
śuddhabhaktiyutaḥ śāntaḥ sthiracetāḥ prakītītaḥ | mūlādhāre kāmarūpe hṛdi jālandhare tathā
ललाटे पूर्णगिर्याख्ये उड्डीयाने तदूर्ध्वके | वाराणस्यां भ्रुवोर्मध्ये ज्वलन्त्यां लोचनत्रये
lalāṭe pūrṇagiryākhye uḍḍīyāne tadūrdhvake | vārāṇasyāṃ bhruvormadhye jvalantyāṃ locanatraye
मायावत्यां सुखवृत्ते कण्ठे चाष्टपुरे तथा | अयोध्यायां नाभिदेशे कट्यां काञ्च्यां महेश्वर
māyāvatyāṃ sukhavṛtte kaṇṭhe cāṣṭapure tathā | ayodhyāyāṃ nābhideśe kaṭyāṃ kāñcyāṃ maheśvara
पीठेष्वेतेषु भूलोके चित्तमाधाय यत्नतः | उदरे पूरयेद् वायुं सूक्ष्मसङ्केतभाषया
pīṭheṣveteṣu bhūloke cittamādhāya yatnataḥ | udare pūrayed vāyuṃ sūkṣmasaṅketabhāṣayā
पादाङ्गुष्ठे च जङ्घायां जानुयुग्मे च मूलके | चतुर्दले षड्दले च तथा दशदले तथा
pādāṅguṣṭhe ca jaṅghāyāṃ jānuyugme ca mūlake | caturdale ṣaḍdale ca tathā daśadale tathā
दले द्वादशके चैव सिद्धिसिद्धान्तनिर्मले | कण्ठे षोडशपत्रे च द्विदले पूर्णतेजसि
dale dvādaśake caiva siddhisiddhāntanirmale | kaṇṭhe ṣoḍaśapatre ca dvidale pūrṇatejasi
कैलासाख्ये ब्रह्मरन्ध्रपदे निर्मलतेजसि | सहस्रारे महापद्मे कोटिकोटिविधुप्रभे
kailāsākhye brahmarandhrapade nirmalatejasi | sahasrāre mahāpadme koṭikoṭividhuprabhe
चालयित्वा महावायुं कुम्भयित्वा पुनः पुनः | पूरयित्वा रेचयित्वा रोमकूपाद्विनिर्गतम्
cālayitvā mahāvāyuṃ kumbhayitvā punaḥ punaḥ | pūrayitvā recayitvā romakūpādvinirgatam
तिस्रः कोट्यर्धकोटि च यानि लोमानि मानुषे | नाडीमुखानि सर्वाणि धर्मबिन्दुं च्यवन्ति हि
tisraḥ koṭyardhakoṭi ca yāni lomāni mānuṣe | nāḍīmukhāni sarvāṇi dharmabinduṃ cyavanti hi
यावत्तद्बिन्दुपातश्च तावत्कालं लयं स्मृतम् | तावत्कालं प्राणयोगात् प्रस्वेदाधमसिद्धिदम्
yāvattadbindupātaśca tāvatkālaṃ layaṃ smṛtam | tāvatkālaṃ prāṇayogāt prasvedādhamasiddhidam
सूक्ष्मवायुसेवया च किन्न सिद्ध्यति भूतले | लोमकूपे मनो दद्यात् लयस्थाने मनोरमे
sūkṣmavāyusevayā ca kinna siddhyati bhūtale | lomakūpe mano dadyāt layasthāne manorame
स्थिरचेता भवेत् शीघ्रं नात्र कार्या विचारणा | वायुसेवां विना नाथ कथं सिद्धिर्भवेद् भवे
sthiracetā bhavet śīghraṃ nātra kāryā vicāraṇā | vāyusevāṃ vinā nātha kathaṃ siddhirbhaved bhave
स्थिरचित्तं बिना नाथ मध्यमापि न जायते | स्थाने स्थाने मनो दत्वा वायुना कुम्भकेन च
sthiracittaṃ binā nātha madhyamāpi na jāyate | sthāne sthāne mano datvā vāyunā kumbhakena ca
धारयेन्मारुतं मन्त्री कालज्ञानी दिवानिशम् | एकान्तनिर्जने स्थित्वा स्थिरचेता भवेद् ध्रुवम्
dhārayenmārutaṃ mantrī kālajñānī divāniśam | ekāntanirjane sthitvā sthiracetā bhaved dhruvam
स्थिरचित्तं विना शम्भो सिद्धिः स्यादुत्तमा कथम्
sthiracittaṃ vinā śambho siddhiḥ syāduttamā katham
निवाह्य पञ्चेन्द्रियसञ्ज्ञकानि यत्नेन धैर्यायतिरीश्वरस्त्वम् | प्राप्नोति मासन्नयसाधनेन विषासवं भोक्तुमसौ समर्थः
nivāhya pañcendriyasañjñakāni yatnena dhairyāyatirīśvarastvam | prāpnoti māsannayasādhanena viṣāsavaṃ bhoktumasau samarthaḥ
मासत्रयाभ्यास सुसञ्चयेन स्थिरेन्द्रियः स्यादधमादिसिद्धिः | सा खेचरी सिद्धिरत्र प्रबुद्धा चतुर्थये मासे तु भवेद्विकल्पनम्
māsatrayābhyāsa susañcayena sthirendriyaḥ syādadhamādisiddhiḥ | sā khecarī siddhiratra prabuddhā caturthaye māse tu bhavedvikalpanam
तदाधिकारी पवनाशनोऽसौ स्थिरासनानन्दसुचेतसा भुवि | प्रकल्पने सिद्धिं यथार्थगामिनीमुपेति शीघ्रं वरवीरभावम्
tadādhikārī pavanāśano'sau sthirāsanānandasucetasā bhuvi | prakalpane siddhiṃ yathārthagāminīmupeti śīghraṃ varavīrabhāvam
सा वयवी शक्तिरनन्तरूपिणी लोभावलीनां कुहरे महासुखम् | ददाति सौख्यं गतिचञ्चलं जयं स्थिराशयत्वं सति शास्त्रकोविदम्
sā vayavī śaktiranantarūpiṇī lobhāvalīnāṃ kuhare mahāsukham | dadāti saukhyaṃ gaticañcalaṃ jayaṃ sthirāśayatvaṃ sati śāstrakovidam
षण्मासयोगासननिष्ठदेहा वायुश्रमानन्दरसाप्तविग्रहः | विहाय कल्पान्वितयोगभावं श्रुत्यागमान् कर्तुमसौ समर्थः
ṣaṇmāsayogāsananiṣṭhadehā vāyuśramānandarasāptavigrahaḥ | vihāya kalpānvitayogabhāvaṃ śrutyāgamān kartumasau samarthaḥ
स्थिरचेता महासिद्धिं प्राप्नोति नात्र संशयः | संवत्सरकृताभ्यासे महाखेचरतां व्रजेत्
sthiracetā mahāsiddhiṃ prāpnoti nātra saṃśayaḥ | saṃvatsarakṛtābhyāse mahākhecaratāṃ vrajet
यावन्निर्गच्छति प्रीता वायवी शक्तिरुत्तमा | नासाग्रमववार्यैव स्थिरचेता महामतिः
yāvannirgacchati prītā vāyavī śaktiruttamā | nāsāgramavavāryaiva sthiracetā mahāmatiḥ
चण्डवेगा यदा क्षिप्रमन्तरालं न गच्छति | सर्वत्रगामी स भवेत् तावत्कालं विचक्षणः
caṇḍavegā yadā kṣipramantarālaṃ na gacchati | sarvatragāmī sa bhavet tāvatkālaṃ vicakṣaṇaḥ
यदि शीर्षादूर्ध्वदेशे द्वादशाङ्गुलकोपरि | गन्तुं समर्थो भगवान् शिवतुल्यो गणेश्वरः
yadi śīrṣādūrdhvadeśe dvādaśāṅgulakopari | gantuṃ samartho bhagavān śivatulyo gaṇeśvaraḥ