Map
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.
7,694 verses · page 34 of 129
टवर्गं भावयेन्मन्त्री ऋ ऋ ळ् स्वरसंयुतम् | अष्टैश्वर्यप्रदं नित्यं कमलासनसिद्धिदम्
ṭavargaṃ bhāvayenmantrī ṛ ṛ ḷ svarasaṃyutam | aṣṭaiśvaryapradaṃ nityaṃ kamalāsanasiddhidam
तदधो भावयेद् यस्तु स भवेत् कल्पपादपः | भवानीबीजरूपस्य अधो गेहे विभावयेत्
tadadho bhāvayed yastu sa bhavet kalpapādapaḥ | bhavānībījarūpasya adho gehe vibhāvayet
इ ई युग्मं चवर्गञ्च भावयित्वामरो भवेत् | अ आ इ संयुतो नाथ कवर्गं कुरुते जयम्
i ī yugmaṃ cavargañca bhāvayitvāmaro bhavet | a ā i saṃyuto nātha kavargaṃ kurute jayam
भावयेत् परया भक्त्या सोऽभीष्टं फलमाप्नुयात् | इत्येतत् कथितं नाथ फलचक्रं च सारदम्
bhāvayet parayā bhaktyā so'bhīṣṭaṃ phalamāpnuyāt | ityetat kathitaṃ nātha phalacakraṃ ca sāradam
एतच्चक्रभावनाभिर्महाविद्यापतिर्भवेत् | कामरूपे महापीठे लिङ्गपीठे प्रयत्नतः
etaccakrabhāvanābhirmahāvidyāpatirbhavet | kāmarūpe mahāpīṭhe liṅgapīṭhe prayatnataḥ
आज्ञाचक्रं चतुश्चक्रं भावयित्वाऽमरो भवेत् | महायोगी हिरण्याक्षो मासैकभावनावशात्
ājñācakraṃ catuścakraṃ bhāvayitvā'maro bhavet | mahāyogī hiraṇyākṣo māsaikabhāvanāvaśāt
सप्तद्वीपेश्वरो भूत्वा अन्ते विष्णुर्बभूव सः | स्थिरचेताः स योगी स्यादिति तन्त्रार्थनिश्चयः
saptadvīpeśvaro bhūtvā ante viṣṇurbabhūva saḥ | sthiracetāḥ sa yogī syāditi tantrārthaniścayaḥ
एतानि चक्रसाराणि आज्ञाचक्रस्थितानि च | विभाव्य परमानन्दैरात्मसिद्धिर्भवेद् ध्रुवम्
etāni cakrasārāṇi ājñācakrasthitāni ca | vibhāvya paramānandairātmasiddhirbhaved dhruvam
सूक्ष्मवायुप्रसादेन चिरजीवी भवेदिह
sūkṣmavāyuprasādena cirajīvī bhavediha
वद कान्ते रहस्यं मे येन सिद्धो भवेन्नरः | तत्प्रकारं विशेषेण देवानामपि दुर्लभम्
vada kānte rahasyaṃ me yena siddho bhavennaraḥ | tatprakāraṃ viśeṣeṇa devānāmapi durlabham
वीरभावस्य माहात्म्यमकस्मात् सिद्धिदायकम् | करुणादृष्टिरानन्दा यदि चेदस्ति सुन्दरि
vīrabhāvasya māhātmyamakasmāt siddhidāyakam | karuṇādṛṣṭirānandā yadi cedasti sundari
परमानन्दसारज्ञो योगक्षेत्रप्रपालक | रहस्यं शृणु मे नाथ महाकालज्ञ भावग
paramānandasārajño yogakṣetraprapālaka | rahasyaṃ śṛṇu me nātha mahākālajña bhāvaga
योगमार्गानुसारेण वीरभावं श्रयेत कः | आनन्दोद्रेकपुञ्जं तत् शक्तिवेदार्थनिर्णयम्
yogamārgānusāreṇa vīrabhāvaṃ śrayeta kaḥ | ānandodrekapuñjaṃ tat śaktivedārthanirṇayam
वेदाधीनं महायोगं योगाधीना च कुण्डली | कुण्डल्यधीनं चित्तं तु चित्ताधीनं चराचरम्
vedādhīnaṃ mahāyogaṃ yogādhīnā ca kuṇḍalī | kuṇḍalyadhīnaṃ cittaṃ tu cittādhīnaṃ carācaram
मनसः सिद्धिमात्रेण शक्तिसिद्धिर्भवेद् ध्रुवम् | यदि शक्तिर्वशीभूता त्रैलोक्यञ्च तदा वशम्
manasaḥ siddhimātreṇa śaktisiddhirbhaved dhruvam | yadi śaktirvaśībhūtā trailokyañca tadā vaśam
अमरः स भवेदेव सत्यं सत्यं कुलेश्वर | सहस्रश्लोकयोगेन वीरयोगार्थनिर्णयम्
amaraḥ sa bhavedeva satyaṃ satyaṃ kuleśvara | sahasraślokayogena vīrayogārthanirṇayam
पटलैकादश क्षेमयोगेन योगमण्डलम् | षट्चक्रबोधिनी विद्या सहस्रदलपङ्कजम्
paṭalaikādaśa kṣemayogena yogamaṇḍalam | ṣaṭcakrabodhinī vidyā sahasradalapaṅkajam
कैलासाख्यं सूक्ष्मपथं ब्रह्मज्ञानाय योगिनाम् | कथयामि महावीर क्रमशः क्रमशः शृणु
kailāsākhyaṃ sūkṣmapathaṃ brahmajñānāya yoginām | kathayāmi mahāvīra kramaśaḥ kramaśaḥ śṛṇu
वीराणामुत्तमानाञ्च भ्रष्टानां प्रहिताय च | साक्षात् सिद्धिकरं यद्यत् तत्सर्वं प्रवदामि ते
vīrāṇāmuttamānāñca bhraṣṭānāṃ prahitāya ca | sākṣāt siddhikaraṃ yadyat tatsarvaṃ pravadāmi te
योगशास्त्रक्रमेणैव यः सिद्धिफलमिच्छति | स सिद्धो भवति क्षिप्रं ब्रह्ममार्गे न संशयः
yogaśāstrakrameṇaiva yaḥ siddhiphalamicchati | sa siddho bhavati kṣipraṃ brahmamārge na saṃśayaḥ
ब्रह्मविद्यास्वरूपेण जपहोमार्चनादिकम् | कुरुते फलसिद्ध्यै यः स ब्रह्मज्ञानवान् शुचिः
brahmavidyāsvarūpeṇa japahomārcanādikam | kurute phalasiddhyai yaḥ sa brahmajñānavān śuciḥ
षट्चक्रभेदने प्रीतिर्यस्य साधनचेतसः | संसारे वा वने वापि सिद्धो भवति ध्रुवम्
ṣaṭcakrabhedane prītiryasya sādhanacetasaḥ | saṃsāre vā vane vāpi siddho bhavati dhruvam
षट्चक्रार्थं न जानाति यो भजेदम्बिकापदम् | तस्य पापं क्षयं याति सप्तजन्मसु सिद्धिभाक्
ṣaṭcakrārthaṃ na jānāti yo bhajedambikāpadam | tasya pāpaṃ kṣayaṃ yāti saptajanmasu siddhibhāk
ज्ञात्वा षट्चक्रभेदञ्च यः कर्म कुरुतेऽनिशम् | संवत्सरात् भवेत् सिद्धिरिति तन्त्रार्थनिर्णयः
jñātvā ṣaṭcakrabhedañca yaḥ karma kurute'niśam | saṃvatsarāt bhavet siddhiriti tantrārthanirṇayaḥ
द्वात्रिंशद् ग्रन्थिभेदञ्च मूलाधारावधिस्थितम् | मेरुदण्डाश्रितं देशं कृत्वा ब्रह्ममयो भवेत्
dvātriṃśad granthibhedañca mūlādhārāvadhisthitam | merudaṇḍāśritaṃ deśaṃ kṛtvā brahmamayo bhavet
सुषुम्ना बाह्यदेशे च यद् यद् ग्रन्थिपदं प्रभो | क्रमशः क्रमशो भित्वा खेचरो भवति ध्रुवम्
suṣumnā bāhyadeśe ca yad yad granthipadaṃ prabho | kramaśaḥ kramaśo bhitvā khecaro bhavati dhruvam
हिमकुन्देन्दुधवलां बालां शक्तिं महोज्ज्वलाम् | कलिकालफलानन्दां मूले ध्यात्वा भवेद् वशी
himakundendudhavalāṃ bālāṃ śaktiṃ mahojjvalām | kalikālaphalānandāṃ mūle dhyātvā bhaved vaśī
मूलपद्मे कोटिचन्द्रकलायुक्तं सरक्तकम् | गलत्सुधारसामोदवदनाब्जं फलं भजेत्
mūlapadme koṭicandrakalāyuktaṃ saraktakam | galatsudhārasāmodavadanābjaṃ phalaṃ bhajet
निर्मलं कोटिवीरोग्रतेजसं ब्रह्मरूपिणम् | वामपार्श्वे कुण्डलिन्या विभाव्य शीतलो भवेत्
nirmalaṃ koṭivīrogratejasaṃ brahmarūpiṇam | vāmapārśve kuṇḍalinyā vibhāvya śītalo bhavet
ततः श्रीयामलं वीरं तदाकारं तदुद्भवम् | ललाटवह्निजं देव्या नाथं भजति योगिराट्
tataḥ śrīyāmalaṃ vīraṃ tadākāraṃ tadudbhavam | lalāṭavahnijaṃ devyā nāthaṃ bhajati yogirāṭ
तत्र पद्मपूर्वदले सिन्धूरारुणविग्रहम् | वकारं कोटिचपलामालं भजति योगिराट्
tatra padmapūrvadale sindhūrāruṇavigraham | vakāraṃ koṭicapalāmālaṃ bhajati yogirāṭ
तत्पार्श्वे शोणितदले आज्ञाचक्रं मनोरमम् | यथा ध्यानं कुण्डलिन्या आज्ञाचक्रे तथात्र च
tatpārśve śoṇitadale ājñācakraṃ manoramam | yathā dhyānaṃ kuṇḍalinyā ājñācakre tathātra ca
भूमिचक्रक्रमं नाथ शृणु शङ्कर योगिनाम् | यं ध्यात्वा सिद्धिमाप्नोति सिद्धिदं षड्गृहं भवेत्
bhūmicakrakramaṃ nātha śṛṇu śaṅkara yoginām | yaṃ dhyātvā siddhimāpnoti siddhidaṃ ṣaḍgṛhaṃ bhavet
षड्गृहं त्रिकालागेहमेकत्रस्थं महाप्रभम् | ध्यायेद् योगिनीगेहं मध्यगेहे रबीजकम्
ṣaḍgṛhaṃ trikālāgehamekatrasthaṃ mahāprabham | dhyāyed yoginīgehaṃ madhyagehe rabījakam
वकारं दक्षिणे गेहे हेममालिनमञ्जनम् | डाकिनी परमाबीजं ब्रह्मबीजं विभावयेत्
vakāraṃ dakṣiṇe gehe hemamālinamañjanam | ḍākinī paramābījaṃ brahmabījaṃ vibhāvayet
वकारवामपार्श्वे च योगिनां योगसाधनम् | सदाशिवमहाबीजं विभाव्य योगिराड् भवेत्
vakāravāmapārśve ca yogināṃ yogasādhanam | sadāśivamahābījaṃ vibhāvya yogirāḍ bhavet
वं बीजं वारुणाध्यक्षं हिमकुन्देन्दुनिर्मलम् | तद्विष्णोर्जन्मसंस्थानं सत्त्वं द्रवमुपाश्रयेत्
vaṃ bījaṃ vāruṇādhyakṣaṃ himakundendunirmalam | tadviṣṇorjanmasaṃsthānaṃ sattvaṃ dravamupāśrayet
तदूर्ध्वपूर्वगेहे च लं बीजमिन्द्रपूजितम् | विद्युल्लताहेमवर्णं विभाव्य योगिनां पतिः
tadūrdhvapūrvagehe ca laṃ bījamindrapūjitam | vidyullatāhemavarṇaṃ vibhāvya yogināṃ patiḥ
इन्द्रबीजं दक्षपार्श्वे श्रीबीजं बिन्दुलाञ्छितम् | स्थिरविद्युल्लतारूपमिन्द्राण्याः साधु भावयेत्
indrabījaṃ dakṣapārśve śrībījaṃ bindulāñchitam | sthiravidyullatārūpamindrāṇyāḥ sādhu bhāvayet
तद्वामपार्श्वभागे च प्रणवं ब्रह्मसेवितम् | विभाव्य कोटिमिहिरं योगिराड् भवति ध्रुवम्
tadvāmapārśvabhāge ca praṇavaṃ brahmasevitam | vibhāvya koṭimihiraṃ yogirāḍ bhavati dhruvam
वं बीजाधोमन्दिरे श्रीविद्यायाः बीजतेजसम् | कोटिसूर्यप्रभाकारं विभाव्य सर्वगो भवेत्
vaṃ bījādhomandire śrīvidyāyāḥ bījatejasam | koṭisūryaprabhākāraṃ vibhāvya sarvago bhavet
निजदेव्या वामभागे अधः कनकमन्दिरे | श्रीगुरो रमणं बीजं ध्यात्वा वाग्भवमीश्वरम्
nijadevyā vāmabhāge adhaḥ kanakamandire | śrīguro ramaṇaṃ bījaṃ dhyātvā vāgbhavamīśvaram
निजदेव्या दक्षपार्श्वे दीर्घप्रणवतेजसम् | कोटिसूर्यप्रभारूपं ध्यात्वा योगी भवेद् यतिः
nijadevyā dakṣapārśve dīrghapraṇavatejasam | koṭisūryaprabhārūpaṃ dhyātvā yogī bhaved yatiḥ
निजदेवीं तत्र पद्मे मनःसद्वाक्ययोगकैः | यथा ध्यानं तथा मौनं ध्यानं कुर्याज्जगत्पतेः
nijadevīṃ tatra padme manaḥsadvākyayogakaiḥ | yathā dhyānaṃ tathā maunaṃ dhyānaṃ kuryājjagatpateḥ
ब्रह्मणः पूरकेणैव महायोगक्रमेण तु | सूक्ष्मवायूद्गमेनापि भूमिचक्रे जपञ्चरेत्
brahmaṇaḥ pūrakeṇaiva mahāyogakrameṇa tu | sūkṣmavāyūdgamenāpi bhūmicakre japañcaret
चतुष्कोणं धरायास्तु नवभूमिगृहान्वितम् | अष्टगेहं विभेद्यादौ वसुशून्ये यजेद् यतिः
catuṣkoṇaṃ dharāyāstu navabhūmigṛhānvitam | aṣṭagehaṃ vibhedyādau vasuśūnye yajed yatiḥ
धराबीजं वान्तवर्णं शक्रेण परिपूजितम् | विभाव्य कुण्डलीतत्त्वं सर्वसिद्धीश्वरो भवेत्
dharābījaṃ vāntavarṇaṃ śakreṇa paripūjitam | vibhāvya kuṇḍalītattvaṃ sarvasiddhīśvaro bhavet
भजेदिन्द्रं तत्र नाके श्वेतकुञ्जरवाहनम् | चतुर्बाहुं देवराजं विद्युत्पुञ्जं भवक्षयम्
bhajedindraṃ tatra nāke śvetakuñjaravāhanam | caturbāhuṃ devarājaṃ vidyutpuñjaṃ bhavakṣayam
डाकिन्या मन्दिरे कान्तं ब्रह्माणं हंसहंसगम् | नवीनार्कं चतुर्बाहुं चतुर्वक्त्रं भजेद् वशी
ḍākinyā mandire kāntaṃ brahmāṇaṃ haṃsahaṃsagam | navīnārkaṃ caturbāhuṃ caturvaktraṃ bhajed vaśī
ब्रह्माणं डाकिनीयुक्तं सिन्दूराप्लुतभास्करम् | परमामोदमत्तं तं विभाव्य योगिराड् भवेत्
brahmāṇaṃ ḍākinīyuktaṃ sindūrāplutabhāskaram | paramāmodamattaṃ taṃ vibhāvya yogirāḍ bhavet
हंसोद्र्ध्वे कमलाबीजं सर्वालङ्कारभूषितम् | महालक्ष्मीस्वरूपं यत्तद् भजन्ति महर्षयः
haṃsodrdhve kamalābījaṃ sarvālaṅkārabhūṣitam | mahālakṣmīsvarūpaṃ yattad bhajanti maharṣayaḥ
इन्द्रपृथ्वीबीजवामे प्रणवं ब्रह्मसेवितम् | प्राणायामसिद्धिदं यत्तद् भजन्ति महर्षयः
indrapṛthvībījavāme praṇavaṃ brahmasevitam | prāṇāyāmasiddhidaṃ yattad bhajanti maharṣayaḥ
तदधः प्राणनिलयं प्रेतबीजं शशिप्रभम् | विभाव्य शिवतुल्यः स्याद् भूमिचक्रे सदाशिवः
tadadhaḥ prāṇanilayaṃ pretabījaṃ śaśiprabham | vibhāvya śivatulyaḥ syād bhūmicakre sadāśivaḥ
तदधो वाग्भवं ध्यायेत् कोटिसौदामिनीप्रभम् | गुरुबीजं भूमिचक्रे महाविद्यागुरुर्भवेत्
tadadho vāgbhavaṃ dhyāyet koṭisaudāminīprabham | gurubījaṃ bhūmicakre mahāvidyāgururbhavet
दक्षिणे मध्यगेहे च श्रीविद्यानिर्मलं पदम् | विभाव्य मानसध्यानात् सिद्धो भवति साधकः
dakṣiṇe madhyagehe ca śrīvidyānirmalaṃ padam | vibhāvya mānasadhyānāt siddho bhavati sādhakaḥ
तद्दक्षिणे शेषगेहे प्रणवान्तं मनूत्तमम् | सर्वाधारं ब्रह्मविष्णुशिवदुर्गापदं भवेत्
taddakṣiṇe śeṣagehe praṇavāntaṃ manūttamam | sarvādhāraṃ brahmaviṣṇuśivadurgāpadaṃ bhavet
एतत् श्रीभूमिचक्रार्थं सर्वं चैतन्यकारकम् | मूलाधारपूर्वदले वकारं व्याप्य तिष्ठति
etat śrībhūmicakrārthaṃ sarvaṃ caitanyakārakam | mūlādhārapūrvadale vakāraṃ vyāpya tiṣṭhati
भूमिचक्रमण्डले तु वकारस्थं स्मरेद्यदि | ब्रह्माण्डमण्डलेशः स्यादण्डं व्याप्यैकपत्रकम्
bhūmicakramaṇḍale tu vakārasthaṃ smaredyadi | brahmāṇḍamaṇḍaleśaḥ syādaṇḍaṃ vyāpyaikapatrakam
तदेकपत्रं पदस्य शोणितं निर्मलद्युतिम् | तन्मध्यान्ते भूमिचक्रे मध्ये वं भावयेद् वशी
tadekapatraṃ padasya śoṇitaṃ nirmaladyutim | tanmadhyānte bhūmicakre madhye vaṃ bhāvayed vaśī
एतच्चक्रप्रसादेन वरुणो मदिरापतिः | अमृतानन्दहृदयः सर्वैश्वर्यान्वितो भवेत्
etaccakraprasādena varuṇo madirāpatiḥ | amṛtānandahṛdayaḥ sarvaiśvaryānvito bhavet