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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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महद्भावं विना नाथ कः सिद्धिफलकग्रही | योगभ्रष्टः स्थूलफले परजन्मनि सिद्धिभाक्
mahadbhāvaṃ vinā nātha kaḥ siddhiphalakagrahī | yogabhraṣṭaḥ sthūlaphale parajanmani siddhibhāk
एहिके सिद्धिमाप्नोति सूक्ष्मफलक्रमेण च | यो जानाति सूक्ष्मफलं स योगी भवति ध्रुवम्
ehike siddhimāpnoti sūkṣmaphalakrameṇa ca | yo jānāti sūkṣmaphalaṃ sa yogī bhavati dhruvam
स एव प्रश्नकथने योग्यो भवति साधकः | यः सूक्ष्मफलभोक्ता स्यात् क्रियागोपनतत्परः
sa eva praśnakathane yogyo bhavati sādhakaḥ | yaḥ sūkṣmaphalabhoktā syāt kriyāgopanatatparaḥ
निरन्तरं प्रश्नचक्रं आज्ञाचक्रोपरि स्थितम् | विभाव्य कालसिद्धिः स्यात् सर्वज्ञो वेदपारगः
nirantaraṃ praśnacakraṃ ājñācakropari sthitam | vibhāvya kālasiddhiḥ syāt sarvajño vedapāragaḥ
कालज्ञानी च सर्वज्ञ इति तत्त्वार्थ निर्णयः | प्रश्नचक्रस्थितं वर्णं सूक्ष्मकालफलावहम्
kālajñānī ca sarvajña iti tattvārtha nirṇayaḥ | praśnacakrasthitaṃ varṇaṃ sūkṣmakālaphalāvaham
मनोरूपं दण्डभेदं मासभेदं सवर्गकम् | मनसो भ्रम एवं हि काल एको न संशयः
manorūpaṃ daṇḍabhedaṃ māsabhedaṃ savargakam | manaso bhrama evaṃ hi kāla eko na saṃśayaḥ
मेषं तुलाराशिमनुत्तमं सदा | वैशाखमासे फलसिद्धिकारणम् | कवर्गमावाप्य स्वरान् स एव | विभावयेत् स क्षितिनाथ आभवेत्
meṣaṃ tulārāśimanuttamaṃ sadā | vaiśākhamāse phalasiddhikāraṇam | kavargamāvāpya svarān sa eva | vibhāvayet sa kṣitinātha ābhavet
आज्ञाचक्रोपरि ध्यात्वा सर्वचक्रं महाप्रभो | एकक्षणेन सिद्धिः स्यात् परभावेन हेतुना
ājñācakropari dhyātvā sarvacakraṃ mahāprabho | ekakṣaṇena siddhiḥ syāt parabhāvena hetunā
सिद्धेशचक्रचैतन्यं यो जानाति महीतले | वाक्सिद्धिर्जायते मासाद्दिवारात्रिक्रमेण च
siddheśacakracaitanyaṃ yo jānāti mahītale | vāksiddhirjāyate māsāddivārātrikrameṇa ca
वर्णमालासमाक्रान्तं राशिनक्षत्रसंयुतम् | ग्रहचक्रं भावयित्वा सर्वं जानाति साधकः
varṇamālāsamākrāntaṃ rāśinakṣatrasaṃyutam | grahacakraṃ bhāvayitvā sarvaṃ jānāti sādhakaḥ
च वर्गं वृषमीनस्थं कैशोरसिद्धिकारणम् | द्विमाससाधनादेव सर्वज्ञो भवति ध्रुवम्
ca vargaṃ vṛṣamīnasthaṃ kaiśorasiddhikāraṇam | dvimāsasādhanādeva sarvajño bhavati dhruvam
योगिनी खेचरी भूत्वा प्रयाति निकटे सताम् | ग्रहचक्रप्रसादेन जीवन्मुक्तस्तु साधकः
yoginī khecarī bhūtvā prayāti nikaṭe satām | grahacakraprasādena jīvanmuktastu sādhakaḥ
यदि कर्म करोत्येव एकान्तचित्तनिर्मलः | तस्याऽसाध्यं त्रिभुवने न किञ्चिदपि वर्तते
yadi karma karotyeva ekāntacittanirmalaḥ | tasyā'sādhyaṃ tribhuvane na kiñcidapi vartate
प्रश्नचक्र प्रसादेन सर्वे वै योगिनो भुवि | यदि योगी भवेद् भूमौ तदा मोक्षमवाप्नुयात्
praśnacakra prasādena sarve vai yogino bhuvi | yadi yogī bhaved bhūmau tadā mokṣamavāpnuyāt
विना योगसाधनेन कः सिद्धो भूमिमण्डले | साधनेन विना सिद्धिः कस्य भक्तस्य जायते
vinā yogasādhanena kaḥ siddho bhūmimaṇḍale | sādhanena vinā siddhiḥ kasya bhaktasya jāyate
भक्तानां निकटे सर्वे प्रतिष्ठन्ति महर्षयः | अतो भक्तिं सदा कुर्यात् सर्वधर्मान् विहाय च
bhaktānāṃ nikaṭe sarve pratiṣṭhanti maharṣayaḥ | ato bhaktiṃ sadā kuryāt sarvadharmān vihāya ca
तत्कालं भक्तिमाप्नोति प्रश्नचक्रप्रसादतः | तत्प्रकारं महाधर्मं को वक्तुं क्षम एव हि
tatkālaṃ bhaktimāpnoti praśnacakraprasādataḥ | tatprakāraṃ mahādharmaṃ ko vaktuṃ kṣama eva hi
कञ्चित्तद्भावसारञ्च प्रश्नचक्रे वदाम्यहम् | चवर्गभावनादेव भक्तिं प्राप्नोति साधकः
kañcittadbhāvasārañca praśnacakre vadāmyaham | cavargabhāvanādeva bhaktiṃ prāpnoti sādhakaḥ
आनन्दाश्रूणि पुलको देहावेशमनोलयम् | सर्वकर्म स्वयं त्यागी यः करोति स योगिराट्
ānandāśrūṇi pulako dehāveśamanolayam | sarvakarma svayaṃ tyāgī yaḥ karoti sa yogirāṭ
टवर्गे वासनासिद्धिः संसाररहितो भवेत् | बलवान् सर्वविज्ञानी त्रिमासे खेचरो भवेत्
ṭavarge vāsanāsiddhiḥ saṃsārarahito bhavet | balavān sarvavijñānī trimāse khecaro bhavet
खेचरीमेलनं तस्य परं प्राप्नोति चक्रतः | टवर्गं व्याप्य तिष्ठन्ति मिथुनं कुम्भयोनयः
khecarīmelanaṃ tasya paraṃ prāpnoti cakrataḥ | ṭavargaṃ vyāpya tiṣṭhanti mithunaṃ kumbhayonayaḥ
स्वनक्षत्रस्वयोगञ्च विभाव्य योगिराड् भवेत् | चतुर्मासे पूर्णयोगी तवर्गसाधनादपि
svanakṣatrasvayogañca vibhāvya yogirāḍ bhavet | caturmāse pūrṇayogī tavargasādhanādapi
वेतालादिमहासिद्धिमिन्द्रसिद्धिं समाप्नुयात् | तवर्गं व्याप्य तिष्ठन्ति मकरवृश्चिककर्कटाः
vetālādimahāsiddhimindrasiddhiṃ samāpnuyāt | tavargaṃ vyāpya tiṣṭhanti makaravṛścikakarkaṭāḥ
चिरजीवी भवेदीश इन्द्रतुल्यप्रियो भवेत् | तिष्ठेत् प्रलयपर्यन्तं महाप्रलयरूपवान्
cirajīvī bhavedīśa indratulyapriyo bhavet | tiṣṭhet pralayaparyantaṃ mahāpralayarūpavān
वाग्देवता तस्य साक्षाद्भवतीति न संशयः | पवर्गं व्याप्य तिष्ठन्ति धनुःसिंहास्तु चित्कलाः
vāgdevatā tasya sākṣādbhavatīti na saṃśayaḥ | pavargaṃ vyāpya tiṣṭhanti dhanuḥsiṃhāstu citkalāḥ
यदि वान्तं ब्रह्मरूपं सर्वतीर्थपदाश्रय | महासत्त्वगुणाक्रान्तं मत्वा निर्मलचक्षुषा
yadi vāntaṃ brahmarūpaṃ sarvatīrthapadāśraya | mahāsattvaguṇākrāntaṃ matvā nirmalacakṣuṣā
कन्यावृश्चिकराशिभ्यां ब्रह्ममार्ग विलोकयेत् | षण्मासेन सिद्धिः स्याद् महाकौलो भवेद् ध्रुवम्
kanyāvṛścikarāśibhyāṃ brahmamārga vilokayet | ṣaṇmāsena siddhiḥ syād mahākaulo bhaved dhruvam
मौनी एकान्तभक्तः स्यात् श्रीपादाम्भोजदर्शनम् | प्राप्नोति साधकश्रेष्ठः सायुज्यपदवीं लभेत्
maunī ekāntabhaktaḥ syāt śrīpādāmbhojadarśanam | prāpnoti sādhakaśreṣṭhaḥ sāyujyapadavīṃ labhet
ततो मध्ये प्रगच्छन्ति योगिनस्तत्त्वचिन्तकाः | शादिक्षान्ते चतुष्कोणे सर्वयोगाश्रये पदे
tato madhye pragacchanti yoginastattvacintakāḥ | śādikṣānte catuṣkoṇe sarvayogāśraye pade
विभाव्य याति शीघ्रं सः श्री देवीलोकमण्डले | महाकालो भवेद् धीमान् प्रश्नचक्रस्य भावकः
vibhāvya yāti śīghraṃ saḥ śrī devīlokamaṇḍale | mahākālo bhaved dhīmān praśnacakrasya bhāvakaḥ
अथ वक्ष्ये महादेव सिद्धमन्त्रविचारणम् | जपित्वा भावयित्वा च नरो मुच्येत सङ्कटात्
atha vakṣye mahādeva siddhamantravicāraṇam | japitvā bhāvayitvā ca naro mucyeta saṅkaṭāt
फलचक्रे सर्वमन्त्रं सर्वसारं तनुप्रियम् | क्रियायोगाद् भवेत् सिद्धिर्वायवीशक्तिसेवनात्
phalacakre sarvamantraṃ sarvasāraṃ tanupriyam | kriyāyogād bhavet siddhirvāyavīśaktisevanāt
अष्टकोणे स्थितान् वर्णान् अङ्कभेदेन पण्डितः | अङ्कसंख्याक्रमेणैव ध्यात्वा तद् बहिरेव च
aṣṭakoṇe sthitān varṇān aṅkabhedena paṇḍitaḥ | aṅkasaṃkhyākrameṇaiva dhyātvā tad bahireva ca
तत्संख्यासु गतान् वर्णान् विभाव्य खेचरो भवेत् | विना त्रिकोणयोगेन षटकोणं तत्र वर्णकान्
tatsaṃkhyāsu gatān varṇān vibhāvya khecaro bhavet | vinā trikoṇayogena ṣaṭakoṇaṃ tatra varṇakān
प्रश्नचक्रं षट्पदार्थं षट्चक्रफलसाधनम् | प्रश्नचक्रे फलचक्रं योगाष्टाङ्गफलप्रदम्
praśnacakraṃ ṣaṭpadārthaṃ ṣaṭcakraphalasādhanam | praśnacakre phalacakraṃ yogāṣṭāṅgaphalapradam
फलचक्रस्योद्र्ध्वभागे वर्णमालाक्रमेण तु | तद्वर्णान् मौनजापेन फलसारं समाप्नुयात्
phalacakrasyodrdhvabhāge varṇamālākrameṇa tu | tadvarṇān maunajāpena phalasāraṃ samāpnuyāt
भावज्ञानी भवेत् शीघ्रं मूढोऽपि भावनावशात् | आदौ सूक्ष्मफलं वक्ष्ये वर्णभेदेन शङ्कर
bhāvajñānī bhavet śīghraṃ mūḍho'pi bhāvanāvaśāt | ādau sūkṣmaphalaṃ vakṣye varṇabhedena śaṅkara
वह्निर्भाति निरन्तरं त्रिजगतां नाशाय रक्षाकरो | जीवः सर्वचला चलस्थदहनं श्रीकालिकाविग्रहः | सर्वव्यापक ईश्वरः क्षयति यः कामान् मनःपल्लव| ध्यात्वा तं समरूपवान् परशिवज्ञानी भवेत्तत्क्षणात्
vahnirbhāti nirantaraṃ trijagatāṃ nāśāya rakṣākaro | jīvaḥ sarvacalā calasthadahanaṃ śrīkālikāvigrahaḥ | sarvavyāpaka īśvaraḥ kṣayati yaḥ kāmān manaḥpallava| dhyātvā taṃ samarūpavān paraśivajñānī bhavettatkṣaṇāt
वह्निबीजं सूक्ष्मफलं साक्षात् प्रत्यक्षकारणम् | त्रिकोणस्थं वह्निबीजं विधिविद्याप्रकाशकम्
vahnibījaṃ sūkṣmaphalaṃ sākṣāt pratyakṣakāraṇam | trikoṇasthaṃ vahnibījaṃ vidhividyāprakāśakam
अकस्मात् सिद्धिदातारं यो भजेत् स भवेत् सुखी | षट्कोणस्थवर्णमन्त्रान् शृणुष्वानन्दभैरव
akasmāt siddhidātāraṃ yo bhajet sa bhavet sukhī | ṣaṭkoṇasthavarṇamantrān śṛṇuṣvānandabhairava
यज्ज्ञात्वा देवताः सर्वा दिग्विदिक्षु प्रपालकाः | तद्भेदं रमणीयार्थं सङ्केतशुद्धिलाञ्छितम्
yajjñātvā devatāḥ sarvā digvidikṣu prapālakāḥ | tadbhedaṃ ramaṇīyārthaṃ saṅketaśuddhilāñchitam
वह्निबीजस्योद्र्ध्वदेशे चन्द्रबीजमनुत्तमम् | तत्र यो भावयेन्मन्त्री स सिद्धो नात्र संशयः
vahnibījasyodrdhvadeśe candrabījamanuttamam | tatra yo bhāvayenmantrī sa siddho nātra saṃśayaḥ
विधोर्बीजं सूक्ष्मं विमलकमलं कान्तकिरण| सदा जीवस्थानं प्रलयनिलयं वायुजडितम् | ततो वामे सूर्यं सकलविफलध्वंसनिकर| महावह्निस्थानं भजति सुजनो भावविधिना
vidhorbījaṃ sūkṣmaṃ vimalakamalaṃ kāntakiraṇa| sadā jīvasthānaṃ pralayanilayaṃ vāyujaḍitam | tato vāme sūryaṃ sakalaviphaladhvaṃsanikara| mahāvahnisthānaṃ bhajati sujano bhāvavidhinā
तदधः कोणगेहे च श्रीबीजं पञ्चमस्वरम् | भावकल्पलतासारमकारादिकुलाक्षरम्
tadadhaḥ koṇagehe ca śrībījaṃ pañcamasvaram | bhāvakalpalatāsāramakārādikulākṣaram
चतुःपञ्चाशदङ्कस्थं वायुबीजमधस्ततः | विभाव्य वायवीसिद्धिमवाप्नोति नराधिपः
catuḥpañcāśadaṅkasthaṃ vāyubījamadhastataḥ | vibhāvya vāyavīsiddhimavāpnoti narādhipaḥ
तदङ्गं दक्षिणे नाथ भवानीबीजमण्डलम् | युग्मस्वरसमाक्रान्तं विभाव्य योगिराड् भवेत्
tadaṅgaṃ dakṣiṇe nātha bhavānībījamaṇḍalam | yugmasvarasamākrāntaṃ vibhāvya yogirāḍ bhavet
तद्दक्षिणोर्ध्वकोणे च सोमबीजमनुत्तमम् | विभाव्य जगतामीशदर्शनं प्राप्नुयान्नरः
taddakṣiṇordhvakoṇe ca somabījamanuttamam | vibhāvya jagatāmīśadarśanaṃ prāpnuyānnaraḥ
तदूर्ध्वे परमं बीजं साक्षात्कारफलप्रदम् | मासैकभावनादेव देवलोके गतिर्भवेत्
tadūrdhve paramaṃ bījaṃ sākṣātkāraphalapradam | māsaikabhāvanādeva devaloke gatirbhavet
तदूर्ध्वकोणगेहे च रुक्मिणीबीजमद्भुतम् | साधनादेव सिद्धिः स्याल्लक्ष्मीनाथो भवेदिह
tadūrdhvakoṇagehe ca rukmiṇībījamadbhutam | sādhanādeva siddhiḥ syāllakṣmīnātho bhavediha
अङ्गक्रमेण सर्वत्र ज्ञेयं स्वरविधानकम् | येन तेन स्वरेणापि वेष्टितं फलबीजकम्
aṅgakrameṇa sarvatra jñeyaṃ svaravidhānakam | yena tena svareṇāpi veṣṭitaṃ phalabījakam
तद्बीजानि सत्फलानि ध्यात्वा वाक्सिद्धिमाप्नुयात् | रेफोद्र्ध्वे कमलाबीजं भावकल्पद्रुमाकरम्
tadbījāni satphalāni dhyātvā vāksiddhimāpnuyāt | rephodrdhve kamalābījaṃ bhāvakalpadrumākaram
सर्वत्र तेजसा व्याप्तं विभाव्य योगिनीपतिः | तदधः शीतलाबीजं वामभागक्रमेण तु
sarvatra tejasā vyāptaṃ vibhāvya yoginīpatiḥ | tadadhaḥ śītalābījaṃ vāmabhāgakrameṇa tu
विभाव्य परमानन्दरसे मग्नो महासुखी | तदधः कामबीजञ्च कामनाफलसिद्धिदम्
vibhāvya paramānandarase magno mahāsukhī | tadadhaḥ kāmabījañca kāmanāphalasiddhidam
यो जपेत् परमानन्दो नित्यज्ञानी च वायुना | तदग्रे वेदकोणे च वारुणं बीजमुत्तमम्
yo japet paramānando nityajñānī ca vāyunā | tadagre vedakoṇe ca vāruṇaṃ bījamuttamam
विभाव्य भावको भूत्वा चिरजीवी स जीवति | तदूर्ध्वे पञ्चमे कोणे वज्रबीजं वकारकम्
vibhāvya bhāvako bhūtvā cirajīvī sa jīvati | tadūrdhve pañcame koṇe vajrabījaṃ vakārakam
अष्टसिद्धिकरं साक्षाद् भजतां शीघ्रसिद्धिदम् | षट्कोणे च तदूर्ध्वे च सुरबीजं महाफलम्
aṣṭasiddhikaraṃ sākṣād bhajatāṃ śīghrasiddhidam | ṣaṭkoṇe ca tadūrdhve ca surabījaṃ mahāphalam
हृदि यो भावयेन्मन्त्री तस्य सिद्धिः प्रतिष्ठिता | अष्टकोणस्योद्र्ध्वदेशे वर्णमालाविधिं शृणु
hṛdi yo bhāvayenmantrī tasya siddhiḥ pratiṣṭhitā | aṣṭakoṇasyodrdhvadeśe varṇamālāvidhiṃ śṛṇu
येन भावनमात्रेण सर्वज्ञो जगदीश्वरः | ओ औ पवर्गमेवं हि यो नित्यं भजतेऽनिशम्
yena bhāvanamātreṇa sarvajño jagadīśvaraḥ | o au pavargamevaṃ hi yo nityaṃ bhajate'niśam
तस्य सिद्धिः क्षणादेव वायवीरूपभावनात् | चन्द्रबीजस्योद्र्ध्वदेशे विभाति पूर्णतेजसा
tasya siddhiḥ kṣaṇādeva vāyavīrūpabhāvanāt | candrabījasyodrdhvadeśe vibhāti pūrṇatejasā
ळ् ए ए तवर्गञ्च तद्दक्षिणविधानतः | तेजोमयी वायुशक्तिर्ददाति सर्वमङ्गलम्
ḷ e e tavargañca taddakṣiṇavidhānataḥ | tejomayī vāyuśaktirdadāti sarvamaṅgalam