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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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सर्वत्रगामी प्रभवेत् खेचरो योगिराड् वशी | इति सिद्धिर्वत्सरे स्यात् स्थिरचित्तेन शङ्कर
sarvatragāmī prabhavet khecaro yogirāḍ vaśī | iti siddhirvatsare syāt sthiracittena śaṅkara
योगी भूत्वा मनःस्थैर्यं न करोति यदा भुवि | कृच्छेर्ण पदमारुह्य प्रपतेन्नारकी यथा
yogī bhūtvā manaḥsthairyaṃ na karoti yadā bhuvi | kṛccherṇa padamāruhya prapatennārakī yathā
अत एव महाकाल स्थिरचेता भव प्रभो | तदा मां प्राप्स्यसि क्षिप्रं वायवीमष्टसिद्धिदाम्
ata eva mahākāla sthiracetā bhava prabho | tadā māṃ prāpsyasi kṣipraṃ vāyavīmaṣṭasiddhidām
यदि सिद्धो भवेद् भूमौ वायवीसुकृपादिभिः | सदा कामस्थिरो भूत्वा गोपयेन्मातृजारवत्
yadi siddho bhaved bhūmau vāyavīsukṛpādibhiḥ | sadā kāmasthiro bhūtvā gopayenmātṛjāravat
यदा यदा महादेव योगाभ्यासं करोति यः | शिष्येभ्योऽपि सुतेभ्योऽपि दत्वा कार्यं करोति यः
yadā yadā mahādeva yogābhyāsaṃ karoti yaḥ | śiṣyebhyo'pi sutebhyo'pi datvā kāryaṃ karoti yaḥ
तदैव स महासिद्धिं प्राप्नोति नात्र संशयः | संवत्सरं चरेद्धर्मं योगमार्गं हि दुर्गमम्
tadaiva sa mahāsiddhiṃ prāpnoti nātra saṃśayaḥ | saṃvatsaraṃ careddharmaṃ yogamārgaṃ hi durgamam
प्रकाशयेन्न कदापि कृत्वा मृत्युमवाप्नुयात् | योगयोगाद् भवेन्मोक्षो मन्त्रसिद्धिरखण्डिता
prakāśayenna kadāpi kṛtvā mṛtyumavāpnuyāt | yogayogād bhavenmokṣo mantrasiddhirakhaṇḍitā
न प्रकाश्यमतो योगं भुक्तिमुक्तिफलाय च | नित्यं सुखं महाधर्मं प्राप्नोति वत्सराद् बहिः
na prakāśyamato yogaṃ bhuktimuktiphalāya ca | nityaṃ sukhaṃ mahādharmaṃ prāpnoti vatsarād bahiḥ
आत्मसुखं नित्यसुखं मन्त्रं यन्त्रं तथागमम् | प्रकाशयेन्न कदापि कुलमार्ग कुलेश्वर
ātmasukhaṃ nityasukhaṃ mantraṃ yantraṃ tathāgamam | prakāśayenna kadāpi kulamārga kuleśvara
यद्येवं कुरुते धर्मं तदा मरणमाप्नुयात् | योगभ्रष्टो विज्ञानज्ञोऽजड. मृत्युमवाप्नुयात्
yadyevaṃ kurute dharmaṃ tadā maraṇamāpnuyāt | yogabhraṣṭo vijñānajño'jaḍa. mṛtyumavāpnuyāt
येन मृत्युवशो याति तत्कार्यं नापि दर्शयेत् | दत्तात्रेयो महायोगी शुको नारद एव च
yena mṛtyuvaśo yāti tatkāryaṃ nāpi darśayet | dattātreyo mahāyogī śuko nārada eva ca
येन कृतं सिद्धिमन्त्रं वर्णजालं कुलार्णवम् | एकेन लोकनाथेन योगमार्गपरेण च
yena kṛtaṃ siddhimantraṃ varṇajālaṃ kulārṇavam | ekena lokanāthena yogamārgapareṇa ca
तथा मङ्गलकार्येण ध्यानेन साधकोत्तमः | उत्तमां सिद्धिमाप्नोति वत्सराद् योगशासनात्
tathā maṅgalakāryeṇa dhyānena sādhakottamaḥ | uttamāṃ siddhimāpnoti vatsarād yogaśāsanāt
आदौ वै ब्रह्मणो ध्यानं पूरकाष्टाङ्गलक्षणैः | कुर्यात् सकलसिद्ध्यर्थमम्बिकापूजनेन च
ādau vai brahmaṇo dhyānaṃ pūrakāṣṭāṅgalakṣaṇaiḥ | kuryāt sakalasiddhyarthamambikāpūjanena ca
ऋग्वेदं चेतसि ध्यात्वा मूलाधारे चतुद्र्दले | वायुना चन्द्ररूपेण धारयेन्मारुतं सुधीः
ṛgvedaṃ cetasi dhyātvā mūlādhāre catudrdale | vāyunā candrarūpeṇa dhārayenmārutaṃ sudhīḥ
अथर्वान्निर्गतं सर्वं ऋग्वेदादि चराचरम् | तेन पूर्णचन्द्रमसा जीवेनार्यामृतेन च
atharvānnirgataṃ sarvaṃ ṛgvedādi carācaram | tena pūrṇacandramasā jīvenāryāmṛtena ca
जुहुयादेकभावेन कुण्डलीसूर्यगोऽनले | कुम्भकं कारयेन्मन्त्री यजुर्वेदपुरःसरम्
juhuyādekabhāvena kuṇḍalīsūryago'nale | kumbhakaṃ kārayenmantrī yajurvedapuraḥsaram
सर्वसत्त्वाधिष्ठितं तत् सर्वविज्ञानमुत्तमम् | वायव्याः पूर्णसंस्थानं योगिनामभिधायकम्
sarvasattvādhiṣṭhitaṃ tat sarvavijñānamuttamam | vāyavyāḥ pūrṇasaṃsthānaṃ yogināmabhidhāyakam
पुनः पुनः कुम्भयित्वा सत्त्वे निर्मलतेजसि | महाप्रलयसारज्ञो भवतीति न संशयः
punaḥ punaḥ kumbhayitvā sattve nirmalatejasi | mahāpralayasārajño bhavatīti na saṃśayaḥ
रेचकं शम्भुना व्याप्तं तमोगुणमनोलयम् | सर्वमृत्युकुलस्थानं व्याप्तं धर्मफलाफलैः
recakaṃ śambhunā vyāptaṃ tamoguṇamanolayam | sarvamṛtyukulasthānaṃ vyāptaṃ dharmaphalāphalaiḥ
पुनः पुनः क्षोभनिष्ठो रेचकेन निवर्तते | रेचकेन लयं याति रेचनेन परं पदम्
punaḥ punaḥ kṣobhaniṣṭho recakena nivartate | recakena layaṃ yāti recanena paraṃ padam
प्राप्नोति साधकश्रेष्ठो रेचकेनापि सिद्धिभाक् | रेचकं वह्निरूपञ्च कोटिवह्निशिखोज्ज्वलम्
prāpnoti sādhakaśreṣṭho recakenāpi siddhibhāk | recakaṃ vahnirūpañca koṭivahniśikhojjvalam
द्वादशाङ्गुलमध्यस्थं ध्यात्वा बाह्ये लयं दिशेत् | चन्द्रव्याप्तं सर्वलोकं सर्वपुण्यसमुद्भवम्
dvādaśāṅgulamadhyasthaṃ dhyātvā bāhye layaṃ diśet | candravyāptaṃ sarvalokaṃ sarvapuṇyasamudbhavam
रेचकाग्निर्दहतीह वायुसख्यो महाबली | तत् शशाङ्कजीवरूपं पीत्वा जीवति वायवी
recakāgnirdahatīha vāyusakhyo mahābalī | tat śaśāṅkajīvarūpaṃ pītvā jīvati vāyavī
आग्नेयी दह्यति क्षिप्रं एष होमः परो मतः | एतत् कार्यं यः करोति स न मृत्युवशो भवेत्
āgneyī dahyati kṣipraṃ eṣa homaḥ paro mataḥ | etat kāryaṃ yaḥ karoti sa na mṛtyuvaśo bhavet
एतयोः सन्धिकालञ्च कुम्भकं तत्त्वसाधनम् | तदेव भावकानाञ्च परमस्थानमेव च
etayoḥ sandhikālañca kumbhakaṃ tattvasādhanam | tadeva bhāvakānāñca paramasthānameva ca
महाकुम्भकलाकृत्या स्थिरं स्थित्त्वा च कुम्भके | अथर्वगामिनीं देवीं भावयेदमरो महान्
mahākumbhakalākṛtyā sthiraṃ sthittvā ca kumbhake | atharvagāminīṃ devīṃ bhāvayedamaro mahān
अनन्तभावनं शभ्भोरशेषसृष्टिशोभितम् | अथर्वं भावयेन्मन्त्री शक्तिचक्रक्रमेण तु
anantabhāvanaṃ śabhbhoraśeṣasṛṣṭiśobhitam | atharvaṃ bhāvayenmantrī śakticakrakrameṇa tu
आज्ञाचक्रे वेददले चतुर्दलसुमन्दिरे | अथर्वयोगिनीं ध्यायेत् समाधिस्थेन चेतसा
ājñācakre vedadale caturdalasumandire | atharvayoginīṃ dhyāyet samādhisthena cetasā
ततोऽच्युताख्यं जगतामीश्वरं शीर्षपङ्कजे | प्रपश्यति जगन्नाथं नित्यसूक्ष्मसुखोदयम्
tato'cyutākhyaṃ jagatāmīśvaraṃ śīrṣapaṅkaje | prapaśyati jagannāthaṃ nityasūkṣmasukhodayam
आज्ञाचक्रे शोधनमशेषदलमथर्वं परिकीतीतम् | ज्योतिश्चक्रे तन्मध्ये योगमार्गेण सद्बिलम्
ājñācakre śodhanamaśeṣadalamatharvaṃ parikītītam | jyotiścakre tanmadhye yogamārgeṇa sadbilam
प्रपश्यति महाज्ञानी बाह्यदृष्ट्या यथाम्बुजम् | कालेन सिद्धिमाप्नोति ब्रह्मज्ञानी च साधकः
prapaśyati mahājñānī bāhyadṛṣṭyā yathāmbujam | kālena siddhimāpnoti brahmajñānī ca sādhakaḥ
ततो भजेत् कौलमार्गं ततो विद्यां प्रपश्यति | महाविद्यां कोटिसूर्यज्वालामालासमाकुलम्
tato bhajet kaulamārgaṃ tato vidyāṃ prapaśyati | mahāvidyāṃ koṭisūryajvālāmālāsamākulam
एतत्तत्त्वं विना नाथ न पश्यति कदाचन | वसिष्ठो ब्रह्मपुत्रोऽपि चिरकालं सुसाधनम्
etattattvaṃ vinā nātha na paśyati kadācana | vasiṣṭho brahmaputro'pi cirakālaṃ susādhanam
चकार निर्जने देशे कृच्छेर्ण तपसा वशी | शतसहस्रं वत्सरं च व्याप्य योगादिसाधनम्
cakāra nirjane deśe kṛccherṇa tapasā vaśī | śatasahasraṃ vatsaraṃ ca vyāpya yogādisādhanam
तथापि साक्षाद्विज्ञानं न बभूव महीतले | ततो जगाम क्रुद्धोऽसौ तातस्य निकटे प्रभुः
tathāpi sākṣādvijñānaṃ na babhūva mahītale | tato jagāma kruddho'sau tātasya nikaṭe prabhuḥ
सर्वं तत् कथयामास स्वीयाचारक्रमं प्रभो | अन्यमन्त्रं देहि नाथ एषा विद्या न सिद्धिदा
sarvaṃ tat kathayāmāsa svīyācārakramaṃ prabho | anyamantraṃ dehi nātha eṣā vidyā na siddhidā
अन्यथा सुदृढं शापं तवाग्रे प्रददामि हि | ततस्तं वारयामास एवं न कुरु भो सुत
anyathā sudṛḍhaṃ śāpaṃ tavāgre pradadāmi hi | tatastaṃ vārayāmāsa evaṃ na kuru bho suta
पुनस्तां भज भावेन योगमार्गेण पण्डित | ततः सा वरदा भूत्वा आगमिष्यति तेऽग्रतः
punastāṃ bhaja bhāvena yogamārgeṇa paṇḍita | tataḥ sā varadā bhūtvā āgamiṣyati te'grataḥ
सा देवी परमा शक्तिः सर्वसङ्कटतारिणी | कोटिसूर्यप्रभा नीला चन्द्रकोटिसुशीतला
sā devī paramā śaktiḥ sarvasaṅkaṭatāriṇī | koṭisūryaprabhā nīlā candrakoṭisuśītalā
स्थिरविद्युल्लताकोटिसदृशी कालकामिनी | सा पाति जगतां लोकान् तस्याः कर्म चराचरम्
sthiravidyullatākoṭisadṛśī kālakāminī | sā pāti jagatāṃ lokān tasyāḥ karma carācaram
भज पुत्र स्थिरानन्द कथं शप्तुं समुद्यतः | एकान्तचेतसा नित्यं भज पुत्र दयानिधे
bhaja putra sthirānanda kathaṃ śaptuṃ samudyataḥ | ekāntacetasā nityaṃ bhaja putra dayānidhe
तस्या दर्शनमेवं हि अवश्यं समवाप्स्यसि | एतत् श्रुत्वा गुरोर्वाक्यं प्रणम्य च पुनः पुनः
tasyā darśanamevaṃ hi avaśyaṃ samavāpsyasi | etat śrutvā gurorvākyaṃ praṇamya ca punaḥ punaḥ
जगाम जलधेस्तीरे वशी वेदान्तवित् शुचिः | सहस्रवत्सरं सम्यक् जजाप परमं जपम्
jagāma jaladhestīre vaśī vedāntavit śuciḥ | sahasravatsaraṃ samyak jajāpa paramaṃ japam
आदेशोऽपि न बभूव ततः क्रोधपरो मुनिः | व्याकुलात्मा महाविद्यां वसिष्ठः शप्तुमुद्यतः
ādeśo'pi na babhūva tataḥ krodhaparo muniḥ | vyākulātmā mahāvidyāṃ vasiṣṭhaḥ śaptumudyataḥ
द्विराचम्य महाशापः प्रदत्तश्च सुदारुणः | तेनैव मुनिना नाथ मुनेरग्रे कुलेश्वरी
dvirācamya mahāśāpaḥ pradattaśca sudāruṇaḥ | tenaiva muninā nātha muneragre kuleśvarī
आजगाम महाविद्या योगिनामभयप्रदा | अकारणमरे विप्र शापो दत्तः सुदारुणः
ājagāma mahāvidyā yogināmabhayapradā | akāraṇamare vipra śāpo dattaḥ sudāruṇaḥ
मम सेवां न जानाति मत्कुलागम चिन्तनम् | कथं योगाभ्यासवशात् मत्पदाम्भोजदर्शनम्
mama sevāṃ na jānāti matkulāgama cintanam | kathaṃ yogābhyāsavaśāt matpadāmbhojadarśanam
प्राप्नोति मानुषो देवे मनध्यानमदुःखदम् | यः कुलार्थी सिद्धमन्त्री मद्वेदाचार निर्मलः
prāpnoti mānuṣo deve manadhyānamaduḥkhadam | yaḥ kulārthī siddhamantrī madvedācāra nirmalaḥ
ममैव साधनं पुण्यं वेदानामप्यगोचरम् | बौद्धदेशेऽथर्ववेदे महाचीने तदा व्रज
mamaiva sādhanaṃ puṇyaṃ vedānāmapyagocaram | bauddhadeśe'tharvavede mahācīne tadā vraja
तत्र गत्वा महाभावं विलोक्य मत्पदाम्बुजम् | मत्कुलज्ञो महर्षे त्वं महासिद्धो भविष्यसि
tatra gatvā mahābhāvaṃ vilokya matpadāmbujam | matkulajño maharṣe tvaṃ mahāsiddho bhaviṣyasi
एतद्वाक्यं कथयित्वा सा वायव्याकाशवाहिनी | निराकाराऽभवत् शीघ्रं ततः साकाशवाहिनी
etadvākyaṃ kathayitvā sā vāyavyākāśavāhinī | nirākārā'bhavat śīghraṃ tataḥ sākāśavāhinī
ततो मुनिवरः श्रुत्वा महाविद्यां सरस्वतीम् | जगाम चीनभूमौ च यत्र बुद्धः प्रतिष्ठति
tato munivaraḥ śrutvā mahāvidyāṃ sarasvatīm | jagāma cīnabhūmau ca yatra buddhaḥ pratiṣṭhati
पुनः पुनः प्रणम्यासौ वसिष्ठः क्षितिमण्डले | रक्ष रक्ष महादेव सूक्ष्मरूपधराव्यय
punaḥ punaḥ praṇamyāsau vasiṣṭhaḥ kṣitimaṇḍale | rakṣa rakṣa mahādeva sūkṣmarūpadharāvyaya
अतिदीनं वसिष्ठं मां सदा व्याकुलचेतसम् | ब्रह्मपुत्रो महादेवीसाधनायाजगाम च
atidīnaṃ vasiṣṭhaṃ māṃ sadā vyākulacetasam | brahmaputro mahādevīsādhanāyājagāma ca
सिद्धिमार्गं न जानामि वेदमार्गपरो हर | तवाचारं समालोक्य भयानि सन्ति मे हृदि
siddhimārgaṃ na jānāmi vedamārgaparo hara | tavācāraṃ samālokya bhayāni santi me hṛdi
तन्नाशय मम क्षिप्रं दुर्बुद्धिं भेदगामिनीम् | वेदबहिष्कृतं कर्म सदा ते चालये प्रभो
tannāśaya mama kṣipraṃ durbuddhiṃ bhedagāminīm | vedabahiṣkṛtaṃ karma sadā te cālaye prabho
कथमेतत् प्रकारञ्च मद्यं मांसं तथाङ्गनाम् | सर्वे दिगम्बराः सिद्धा रक्तपानोद्यता वराः
kathametat prakārañca madyaṃ māṃsaṃ tathāṅganām | sarve digambarāḥ siddhā raktapānodyatā varāḥ
मुहुर्मुहुः प्रपिबन्ति रमयन्ति वराङ्गनाम् | सदा मांसासवैः पूर्णा मत्ता रक्तविलोचनाः
muhurmuhuḥ prapibanti ramayanti varāṅganām | sadā māṃsāsavaiḥ pūrṇā mattā raktavilocanāḥ
निग्रहानुग्रहे शक्ताः पूर्णान्तःकरणोद्यताः | वेदस्यागोचराः सर्वे मद्यस्त्रीसेवने रताः
nigrahānugrahe śaktāḥ pūrṇāntaḥkaraṇodyatāḥ | vedasyāgocarāḥ sarve madyastrīsevane ratāḥ