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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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इत्युवाच महायोगी दृष्ट्वा वेदबहिष्कृतम् | प्राञ्जलिवीनयाविष्टो वद चैतत् कुलं प्रभो
ityuvāca mahāyogī dṛṣṭvā vedabahiṣkṛtam | prāñjalivīnayāviṣṭo vada caitat kulaṃ prabho
मनःप्रवृत्तिरेतेषां कथं भवति पावन | कथं वा जायते सिद्धिर्वेदकार्यं बिना प्रभो
manaḥpravṛttireteṣāṃ kathaṃ bhavati pāvana | kathaṃ vā jāyate siddhirvedakāryaṃ binā prabho
वसिष्ठ शृणु वक्ष्यामि कुलमार्गमनुत्तमम् | येन विज्ञातमात्रेण रुद्ररूपी भवेत् क्षणात्
vasiṣṭha śṛṇu vakṣyāmi kulamārgamanuttamam | yena vijñātamātreṇa rudrarūpī bhavet kṣaṇāt
साक्षेपेण सर्वसारं कुलसिद्ध्यर्थमागमम् | आदौ शुचिर्भवेद् धीरो विवेकाक्रान्तमानसः
sākṣepeṇa sarvasāraṃ kulasiddhyarthamāgamam | ādau śucirbhaved dhīro vivekākrāntamānasaḥ
पशुभावस्थिरचेताः पशुसङ्गविवजीतः | एकाकी निर्जने स्थित्वा कामक्रोधादिवजीतः
paśubhāvasthiracetāḥ paśusaṅgavivajītaḥ | ekākī nirjane sthitvā kāmakrodhādivajītaḥ
दमयोगाभ्यासरतो योगशिक्षादृढव्रतः | वेदमार्गाश्रयो नित्यं वेदार्थनिपुणो महान्
damayogābhyāsarato yogaśikṣādṛḍhavrataḥ | vedamārgāśrayo nityaṃ vedārthanipuṇo mahān
एवं क्रमेण धर्मात्मा शीलो दार्ढ्यगुणान्वितः | धारयेन्मारुतं नित्यं श्वासमार्गे मनोलयम्
evaṃ krameṇa dharmātmā śīlo dārḍhyaguṇānvitaḥ | dhārayenmārutaṃ nityaṃ śvāsamārge manolayam
एवमभ्यासयोगेन वशी योगी दिने दिने | शनैः क्रमाभ्यासाद् दहेद् स्वेदोद्गमोऽधमः
evamabhyāsayogena vaśī yogī dine dine | śanaiḥ kramābhyāsād dahed svedodgamo'dhamaḥ
मध्यमः कल्पसंयुक्तो भूमित्यागः परो मतः | प्राणायामेन सिद्धिः स्यान्नरो योगेश्वरो भवेत्
madhyamaḥ kalpasaṃyukto bhūmityāgaḥ paro mataḥ | prāṇāyāmena siddhiḥ syānnaro yogeśvaro bhavet
योगी भूत्वा कुम्भकज्ञो मौनी भक्तो दिवानिशम् | शिवे कृष्णे ब्रह्मपदे एकान्तभक्तिसंयुतः
yogī bhūtvā kumbhakajño maunī bhakto divāniśam | śive kṛṣṇe brahmapade ekāntabhaktisaṃyutaḥ
ब्रह्मविष्णुशिवा एते वायवीगतिचञ्चला | एवं विभाव्य मनसा कर्मणा वचसा शुचिः
brahmaviṣṇuśivā ete vāyavīgaticañcalā | evaṃ vibhāvya manasā karmaṇā vacasā śuciḥ
आदौ चित्तं समाधाय चिद्रूपायां स्थिराशयः | ततो महावीरभावं कुलमार्गं महोदयम्
ādau cittaṃ samādhāya cidrūpāyāṃ sthirāśayaḥ | tato mahāvīrabhāvaṃ kulamārgaṃ mahodayam
शक्तिचक्रं सत्त्वचक्रं वैष्णवं नवविग्रहम् | समाश्रित्य भजेन्मन्त्री कुलकात्यायनीं पराम्
śakticakraṃ sattvacakraṃ vaiṣṇavaṃ navavigraham | samāśritya bhajenmantrī kulakātyāyanīṃ parām
प्रत्यक्षदेवतां श्रीदां चण्डोद्वेगनिकृन्तिनीम् | चिद्रूपां ज्ञाननिलयां चैतन्यानन्दविग्रहाम्
pratyakṣadevatāṃ śrīdāṃ caṇḍodveganikṛntinīm | cidrūpāṃ jñānanilayāṃ caitanyānandavigrahām
कोटिसौदामिनीभासां सर्वतत्त्वस्वरूपिणीम् | अष्टादशभुजां रौद्रीं शिवमांसाचलप्रियाम्
koṭisaudāminībhāsāṃ sarvatattvasvarūpiṇīm | aṣṭādaśabhujāṃ raudrīṃ śivamāṃsācalapriyām
आश्रित्य प्रजपेन्मन्त्रं कुलमार्गाश्रयो नरः | कुलमार्गात् परं मार्गं को जानाति जगत्त्रये
āśritya prajapenmantraṃ kulamārgāśrayo naraḥ | kulamārgāt paraṃ mārgaṃ ko jānāti jagattraye
एतन्मार्गप्रसादेन ब्रह्मा स्रष्टा स्वयं महान् | विष्णुश्च पालने शक्तो निर्मलः सत्त्वरूपधृक्
etanmārgaprasādena brahmā sraṣṭā svayaṃ mahān | viṣṇuśca pālane śakto nirmalaḥ sattvarūpadhṛk
सर्वसेव्यो महापूज्यो यजुर्वेदाधिपो महान् | हरः संहारकर्त्ता च वीरेशोत्तममानसः
sarvasevyo mahāpūjyo yajurvedādhipo mahān | haraḥ saṃhārakarttā ca vīreśottamamānasaḥ
सर्वेषामन्तकः क्रोधी क्रोधराजो महाबली | वीरभावप्रसादेन दिक्पाला रुद्ररूपिणः
sarveṣāmantakaḥ krodhī krodharājo mahābalī | vīrabhāvaprasādena dikpālā rudrarūpiṇaḥ
वीराधीनमिदं विश्वं कुलाधीनञ्च वीरकम् | अतः कुलं समाश्रित्य सर्वसिद्धीश्वरो जडः
vīrādhīnamidaṃ viśvaṃ kulādhīnañca vīrakam | ataḥ kulaṃ samāśritya sarvasiddhīśvaro jaḍaḥ
मासेनाकर्षणं सिद्धिद्वीमासे वाक्पतिर्भवेत् | मासत्रयेण संयोगाज्ज्ञायते सुखवल्लभः
māsenākarṣaṇaṃ siddhidvīmāse vākpatirbhavet | māsatrayeṇa saṃyogājjñāyate sukhavallabhaḥ
एवं चतुष्टये मासि भवेद् दिक्पालगोचरः | पञ्चमे पञ्चबाणः स्यात्षष्ठे रुद्रो भवेद् ध्रुवम्
evaṃ catuṣṭaye māsi bhaved dikpālagocaraḥ | pañcame pañcabāṇaḥ syātṣaṣṭhe rudro bhaved dhruvam
एतदाचारसारं हि सर्वेषामप्यगोचरम् | एतन्मार्गं कौलमार्ग कौलमार्गं परं नहि
etadācārasāraṃ hi sarveṣāmapyagocaram | etanmārgaṃ kaulamārga kaulamārgaṃ paraṃ nahi
योगिनां दृढचित्तानां भक्तानामेकमासतः | कार्यसिद्धिर्भवेन्नारी कुलमार्गप्रसादतः
yogināṃ dṛḍhacittānāṃ bhaktānāmekamāsataḥ | kāryasiddhirbhavennārī kulamārgaprasādataḥ
पूर्णयोगी भवेद् विप्रः षण्मासाभ्यासयोगतः | शक्तिं बिना शिवोऽशक्तः किमन्ये जडबुद्धयः
pūrṇayogī bhaved vipraḥ ṣaṇmāsābhyāsayogataḥ | śaktiṃ binā śivo'śaktaḥ kimanye jaḍabuddhayaḥ
इत्युक्त्वा बुद्धरूपी च कारयामास साधनम् | कुरु विप्र महाशक्तिसेवनं मद्यसाधनम्
ityuktvā buddharūpī ca kārayāmāsa sādhanam | kuru vipra mahāśaktisevanaṃ madyasādhanam
महाविद्यापदाम्भोजदर्शनं समवाप्स्यसि | एतच्छ्रुत्वा गुरोर्वाक्यं स्मृत्वा देवीं सरस्वतीम्
mahāvidyāpadāmbhojadarśanaṃ samavāpsyasi | etacchrutvā gurorvākyaṃ smṛtvā devīṃ sarasvatīm
मदिरासाधनं कर्त्तुं जगाम कुलमण्डले | मद्यं मांसं तथा मांसं मुद्रा मैथुनमेव च
madirāsādhanaṃ karttuṃ jagāma kulamaṇḍale | madyaṃ māṃsaṃ tathā māṃsaṃ mudrā maithunameva ca
पुनः पुनः साधयित्वा पूर्णयोगी बभूव सः | योगमार्गं कुलमार्गमेकाचारक्रमं प्रभो
punaḥ punaḥ sādhayitvā pūrṇayogī babhūva saḥ | yogamārgaṃ kulamārgamekācārakramaṃ prabho
योगी भूत्वा कुलं ध्यात्वा सर्वसिद्धीश्वरो भवेत् | सन्धिकालं कुलपथं योगेन जडितं सदा
yogī bhūtvā kulaṃ dhyātvā sarvasiddhīśvaro bhavet | sandhikālaṃ kulapathaṃ yogena jaḍitaṃ sadā
भगसंयोगमात्रेण सर्वसिद्धीश्वरो भवेत् | एतद्योगं विजानीयाज्जीवात्मपरमात्मनोः
bhagasaṃyogamātreṇa sarvasiddhīśvaro bhavet | etadyogaṃ vijānīyājjīvātmaparamātmanoḥ
शृणु नाथ प्रवक्ष्यामि असाध्यसाधनं परम् | कामचक्रस्य वर्णानां वर्णनं प्रश्ननिर्णयम्
śṛṇu nātha pravakṣyāmi asādhyasādhanaṃ param | kāmacakrasya varṇānāṃ varṇanaṃ praśnanirṇayam
आज्ञाचक्रमध्यभागे नाडीकोटिरसालिनी | तन्मध्ये भावयेन्मन्त्री कामचक्रं मनोरमम्
ājñācakramadhyabhāge nāḍīkoṭirasālinī | tanmadhye bhāvayenmantrī kāmacakraṃ manoramam
कामचक्रे च पूर्वोक्तवर्णमालोक्य साधकः | न्यासमन्त्रे पुटीकृत्य जपित्वा योगिराड् भवेत्
kāmacakre ca pūrvoktavarṇamālokya sādhakaḥ | nyāsamantre puṭīkṛtya japitvā yogirāḍ bhavet
एको मन्दिरमध्यस्थो मन्त्रमाश्रित्य यत्नतः | निजनामाक्षरं तत्र तत्कोष्ठमनुमाश्रयेत्
eko mandiramadhyastho mantramāśritya yatnataḥ | nijanāmākṣaraṃ tatra tatkoṣṭhamanumāśrayet
एतेषां कोष्ठसंस्थानां वर्णानां हि फलाफलम् | वद कान्ते रहस्यं मे कामचक्रफलोद्भवम्
eteṣāṃ koṣṭhasaṃsthānāṃ varṇānāṃ hi phalāphalam | vada kānte rahasyaṃ me kāmacakraphalodbhavam
कामचक्रं कालरूपं ततो वाराणसीपुरम् | तत्र सर्वपीठचक्रं चक्राणामुत्तमोत्तमम्
kāmacakraṃ kālarūpaṃ tato vārāṇasīpuram | tatra sarvapīṭhacakraṃ cakrāṇāmuttamottamam
एतच्चक्रप्रसादेन ते पादाम्बुजदर्शनम् | प्राप्नोति साधकान् सत्यं सर्वं जानाति साधकः
etaccakraprasādena te pādāmbujadarśanam | prāpnoti sādhakān satyaṃ sarvaṃ jānāti sādhakaḥ
कामनाफलसिद्ध्यर्थं मन्त्रार्थादिविचारणाम् | वृद्धमस्तमितं त्यक्त्वा गृह्णीयान्मन्त्रमुत्तमम्
kāmanāphalasiddhyarthaṃ mantrārthādivicāraṇām | vṛddhamastamitaṃ tyaktvā gṛhṇīyānmantramuttamam
शृणु वर्णफलं नाथ असाध्यप्रश्ननिर्णयम् | वर्णानाञ्च नाथ राशिभेदेन संशृणु प्रभो
śṛṇu varṇaphalaṃ nātha asādhyapraśnanirṇayam | varṇānāñca nātha rāśibhedena saṃśṛṇu prabho
बाल्यादिषु स्थितान् वर्गान् आश्रयेत् साधकोत्तमः | वर्जयेद् वृद्धभावञ्च तथास्तमितमेव च
bālyādiṣu sthitān vargān āśrayet sādhakottamaḥ | varjayed vṛddhabhāvañca tathāstamitameva ca
आश्रयेद् राशिभावेन बाल्यकैशोरयौवन | अथ बाल्यं वर्गभेदं विचारे वामयोगतः
āśrayed rāśibhāvena bālyakaiśorayauvana | atha bālyaṃ vargabhedaṃ vicāre vāmayogataḥ
मन्त्राणाञ्चापि गणयेत् प्रश्नकर्माणि दक्षिणात् | मध्यकोणावधिं नाथ गणनीयं विचक्षणैः
mantrāṇāñcāpi gaṇayet praśnakarmāṇi dakṣiṇāt | madhyakoṇāvadhiṃ nātha gaṇanīyaṃ vicakṣaṇaiḥ
ऊद्र्ध्वदक्षिणयोगेन गणयेत् प्रश्नकर्मणि | वामयोगेन गणयेद् मन्त्रादीनां विचारणे
ūdrdhvadakṣiṇayogena gaṇayet praśnakarmaṇi | vāmayogena gaṇayed mantrādīnāṃ vicāraṇe
खड्गायुधा खर्परधारिणी सा | चण्डोद्गमा वायुपथस्थ खेचरी | विद्याभयाखञ्जनलोचना गतिः | क्षितिक्षये खेचरवर्गधारिणी
khaḍgāyudhā kharparadhāriṇī sā | caṇḍodgamā vāyupathastha khecarī | vidyābhayākhañjanalocanā gatiḥ | kṣitikṣaye khecaravargadhāriṇī
खारी विहारी खलखेलनेन | खराखरोन्मत्तगतिप्रिया खगा | महाखगारूपखलस्थिता सदा | प्रपाति विद्याबलविक्रमस्थिता
khārī vihārī khalakhelanena | kharākharonmattagatipriyā khagā | mahākhagārūpakhalasthitā sadā | prapāti vidyābalavikramasthitā
व्यापारनिद्रागहनार्थचिन्ताखरप्रभाभाति यदा यदा
vyāpāranidrāgahanārthacintākharaprabhābhāti yadā yadā
गायत्री गणनायिका मतिगतिग्लानिरगूढाशया | गीता गोकुलकामिनी गुरुतरा गार्ह्याग्निजेयोदया | गोरूपा गयहा गया गुणवती गाथापथस्थायिनी | श्रीगुर्वी प्रतिपालनं त्रिजगतां गायन्ति यां तां भजेत्
gāyatrī gaṇanāyikā matigatiglāniragūḍhāśayā | gītā gokulakāminī gurutarā gārhyāgnijeyodayā | gorūpā gayahā gayā guṇavatī gāthāpathasthāyinī | śrīgurvī pratipālanaṃ trijagatāṃ gāyanti yāṃ tāṃ bhajet
वायोर्घर्मकरानन्दमोहिनी घर्घरा घना | निद्रामाध्याति घटना नीला घोटकवाहिनी
vāyorgharmakarānandamohinī ghargharā ghanā | nidrāmādhyāti ghaṭanā nīlā ghoṭakavāhinī
बिन्दुस्था विषभोजनानलकथा बीजश्रमायोप्रिया | पञ्चाढ्यामनुनासिका सुखमयी वेदक्रिया षण्मुखी
bindusthā viṣabhojanānalakathā bījaśramāyopriyā | pañcāḍhyāmanunāsikā sukhamayī vedakriyā ṣaṇmukhī
विचित्रवस्त्राचरणाब्जचालनम् | विचारचेष्टां मयि देहि चञ्चले
vicitravastrācaraṇābjacālanam | vicāraceṣṭāṃ mayi dehi cañcale
इति वर्णं चवर्गस्य महापातकनाशनम् | कामचक्रे स्थितं यद्यत् प्रश्ने मन्त्रगृहे यथा
iti varṇaṃ cavargasya mahāpātakanāśanam | kāmacakre sthitaṃ yadyat praśne mantragṛhe yathā
चवर्गफलमत्यन्तनिष्कर्षं सूक्ष्मभावनम् | धिया सर्वाक्षरश्रेणीं भावयन्ति पुनः पुनः
cavargaphalamatyantaniṣkarṣaṃ sūkṣmabhāvanam | dhiyā sarvākṣaraśreṇīṃ bhāvayanti punaḥ punaḥ
सर्वं जानाति शम्भो त्वं परं किं कथयामि ते | तथापि वर्गमाहात्म्यं कामचक्रस्थनिर्मलम्
sarvaṃ jānāti śambho tvaṃ paraṃ kiṃ kathayāmi te | tathāpi vargamāhātmyaṃ kāmacakrasthanirmalam
यो जानाति कामचक्रं यमो हन्ति न तं जनम् | तत्प्रकारं भावयुक्तं भावनाध्याननिर्मलम्
yo jānāti kāmacakraṃ yamo hanti na taṃ janam | tatprakāraṃ bhāvayuktaṃ bhāvanādhyānanirmalam
ध्यात्वा कामरूपस्था मूलाधारनिवासिनः | देवताः पाथीवाः सर्वे आत्मानं परमेष्ठिनः
dhyātvā kāmarūpasthā mūlādhāranivāsinaḥ | devatāḥ pāthīvāḥ sarve ātmānaṃ parameṣṭhinaḥ
न जानन्ति बालका मे तेषां योगादिसिद्धये | कामच्रकं कामरूपं कामनाफलसिद्धिदम्
na jānanti bālakā me teṣāṃ yogādisiddhaye | kāmacrakaṃ kāmarūpaṃ kāmanāphalasiddhidam
तन्मन्त्रग्रहणादेव साक्षादीशो भवेन्नरः | श्रुतिशास्त्राणि सर्वाणि करे तस्य न संशयः
tanmantragrahaṇādeva sākṣādīśo bhavennaraḥ | śrutiśāstrāṇi sarvāṇi kare tasya na saṃśayaḥ
योगशिक्षादिकं सर्वं जानाति कामचक्रतः | कामचक्रप्रसादेन कामरूपी भवेद् ध्रुवम्
yogaśikṣādikaṃ sarvaṃ jānāti kāmacakrataḥ | kāmacakraprasādena kāmarūpī bhaved dhruvam
तद्वर्णस्थं तदन्तःस्थं दशकोणस्थमेव च | अष्टदलस्थं तत्रापि विचार्य साधकोत्तमः
tadvarṇasthaṃ tadantaḥsthaṃ daśakoṇasthameva ca | aṣṭadalasthaṃ tatrāpi vicārya sādhakottamaḥ