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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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एकहस्तमध्यदेशं भूमिहस्तञ्च नासया | अर्द्धोदयासनं नाथ सर्वाङ्गं खे नियोजयेत्
ekahastamadhyadeśaṃ bhūmihastañca nāsayā | arddhodayāsanaṃ nātha sarvāṅgaṃ khe niyojayet
केवलं हस्तयुगलं भूमिमालोक्य नासया | अथ चन्द्रासनं वक्ष्ये पादाभ्यां स्वशरीरकम्
kevalaṃ hastayugalaṃ bhūmimālokya nāsayā | atha candrāsanaṃ vakṣye pādābhyāṃ svaśarīrakam
पुनः पुनः धारयेद् यो वायुधारणपूर्वकम् | अथ हंसासनं वक्ष्ये शरीरेण पुनः पुनः
punaḥ punaḥ dhārayed yo vāyudhāraṇapūrvakam | atha haṃsāsanaṃ vakṣye śarīreṇa punaḥ punaḥ
भूमौ सन्ताडयेत् श्वासैः प्राणवायुदृढः सुधीः | अथ सूर्यासनं वक्ष्ये पृष्ठात् पादेन बन्धनम्
bhūmau santāḍayet śvāsaiḥ prāṇavāyudṛḍhaḥ sudhīḥ | atha sūryāsanaṃ vakṣye pṛṣṭhāt pādena bandhanam
पृष्ठे भेदान्वितं पादं तस्य हस्तेन बन्धयेत् | अथ योगासनं वक्ष्ये यत्कृत्वा योगिराड् भवेत्
pṛṣṭhe bhedānvitaṃ pādaṃ tasya hastena bandhayet | atha yogāsanaṃ vakṣye yatkṛtvā yogirāḍ bhavet
सर्वाः पादतलद्वन्द्वं स्वाङ्गे बद्ध्वा करद्वयम् | गदासनमतो वक्ष्ये गदाकृतिर्वसेद् भुवि
sarvāḥ pādataladvandvaṃ svāṅge baddhvā karadvayam | gadāsanamato vakṣye gadākṛtirvased bhuvi
ऊद्र्ध्वबाहुर्भवेद्येन कायशोधनहेतुना | अथ लक्ष्म्यासनं वक्ष्ये लिङ्गाग्रेऽङ्घिरतलद्वयम्
ūdrdhvabāhurbhavedyena kāyaśodhanahetunā | atha lakṣmyāsanaṃ vakṣye liṅgāgre'ṅghirataladvayam
गुह्यदेशे हस्तयुग्मं तलाभ्यां बन्धयेद् भुवि | अथ कुल्यासनं वक्ष्ये यत्कृत्वा कौलिको भवेत्
guhyadeśe hastayugmaṃ talābhyāṃ bandhayed bhuvi | atha kulyāsanaṃ vakṣye yatkṛtvā kauliko bhavet
एकहस्तं मस्तकस्थोऽधः शीर्षेऽभिन्नगे करम् | ब्राह्मणासनमावक्ष्ये यत्कृत्त्वा ब्राह्मणो भवेत्
ekahastaṃ mastakastho'dhaḥ śīrṣe'bhinnage karam | brāhmaṇāsanamāvakṣye yatkṛttvā brāhmaṇo bhavet
एकपादमूरौ दत्त्वा तिष्ठेद् दण्डाकृतिर्भुवि | क्षत्रियासनमावक्ष्ये यत्कृत्त्वा धनवान् भवेत्
ekapādamūrau dattvā tiṣṭhed daṇḍākṛtirbhuvi | kṣatriyāsanamāvakṣye yatkṛttvā dhanavān bhavet
केशेन पादयुगलं बद्ध्वा तिष्ठेदधोमुखः | अथ वैश्यासनं वक्ष्ये यत्कृत्वा सत्यवान्भवेत्
keśena pādayugalaṃ baddhvā tiṣṭhedadhomukhaḥ | atha vaiśyāsanaṃ vakṣye yatkṛtvā satyavānbhavet
वृद्धाङ्गुष्ठेन यस्तिष्ठेत् हस्तयुग्मं स्वकोरसि | अथ शूद्रासनं वक्ष्ये यत्कृत्वा सेवको भवेत्
vṛddhāṅguṣṭhena yastiṣṭhet hastayugmaṃ svakorasi | atha śūdrāsanaṃ vakṣye yatkṛtvā sevako bhavet
धृत्वाङ्गुष्ठद्वयं योज्यं नासाग्रपादमध्यके | अथ जात्यासनं वक्ष्ये येन जातिस्मरो भवेत्
dhṛtvāṅguṣṭhadvayaṃ yojyaṃ nāsāgrapādamadhyake | atha jātyāsanaṃ vakṣye yena jātismaro bhavet
हस्ताङ्घिरयुग्मं भूमौ च गमनागमनं ततः | पाशवासनमावक्ष्ये कृत्त्वा पशुपतिर्भवेत्
hastāṅghirayugmaṃ bhūmau ca gamanāgamanaṃ tataḥ | pāśavāsanamāvakṣye kṛttvā paśupatirbhavet
पृष्ठे हस्तद्वयं दत्त्वा कूर्पराग्रे स्वमस्तकम् | एतेषां साधनादेव चिरजीवी भवेन्नरः
pṛṣṭhe hastadvayaṃ dattvā kūrparāgre svamastakam | eteṣāṃ sādhanādeva cirajīvī bhavennaraḥ
संवत्सरं साधनाद्वै जीवन्मुक्तो भवेद् ध्रुवम् | श्रीविद्यासाधनं पश्चात् कथितव्यं तब प्रभो
saṃvatsaraṃ sādhanādvai jīvanmukto bhaved dhruvam | śrīvidyāsādhanaṃ paścāt kathitavyaṃ taba prabho
आसनं योगसिद्ध्यर्थं कायशोधनहेतुना | इदानीं शृणु देवेश रहस्यं कोमलासनम्
āsanaṃ yogasiddhyarthaṃ kāyaśodhanahetunā | idānīṃ śṛṇu deveśa rahasyaṃ komalāsanam
योगसिद्धिविचाराय रहस्यं चर्मासनं शुभम् | अथ नरासनं वक्ष्ये षोडशादिप्रकारकम्
yogasiddhivicārāya rahasyaṃ carmāsanaṃ śubham | atha narāsanaṃ vakṣye ṣoḍaśādiprakārakam
येन साधनमात्रेण योगी भवति साधकः | प्रकारं षोडशप्रोक्तं मत्कुलागमसम्भवम्
yena sādhanamātreṇa yogī bhavati sādhakaḥ | prakāraṃ ṣoḍaśaproktaṃ matkulāgamasambhavam
येन साधनमात्रेण साक्षाद्योगी महीतले | एकमासाद् भवेत्कल्पो द्विमासे द्रुतकल्पनम्
yena sādhanamātreṇa sākṣādyogī mahītale | ekamāsād bhavetkalpo dvimāse drutakalpanam
त्रिमासे योगकल्पः स्याच्चतुर्मासे स्थिराशयः | पञ्चमासे सूक्ष्मकल्पे षष्ठमासे विवेकगः
trimāse yogakalpaḥ syāccaturmāse sthirāśayaḥ | pañcamāse sūkṣmakalpe ṣaṣṭhamāse vivekagaḥ
सप्तमासे ज्ञानयुक्तो भावको भवति ध्रुवम् | अष्टमासेऽन्नसंयुक्तो जितेन्द्रियकलेवरः
saptamāse jñānayukto bhāvako bhavati dhruvam | aṣṭamāse'nnasaṃyukto jitendriyakalevaraḥ
नवमे सिद्धिमिलनो दशमे चक्रभेदवान् | एकादशे महावीरो द्वादशे खेचरो भवेत्
navame siddhimilano daśame cakrabhedavān | ekādaśe mahāvīro dvādaśe khecaro bhavet
इति योगासनस्थश्च योगी भवति साधकः | नरासनं यः करोति स सिद्धो नात्र संशयः
iti yogāsanasthaśca yogī bhavati sādhakaḥ | narāsanaṃ yaḥ karoti sa siddho nātra saṃśayaḥ
तत्प्रकारं प्रवक्ष्यामि येन सिद्धो भवेत्प्रभो | अधोमुखं महादेव नरासनस्य साधने
tatprakāraṃ pravakṣyāmi yena siddho bhavetprabho | adhomukhaṃ mahādeva narāsanasya sādhane
करणीयं साधकेन्द्रैर्योगशास्त्रार्थसम्मतैः | अक्षीणं यौवनोद्दामं सुन्दरं चारुकुन्तलम्
karaṇīyaṃ sādhakendrairyogaśāstrārthasammataiḥ | akṣīṇaṃ yauvanoddāmaṃ sundaraṃ cārukuntalam
लोकानां श्रेष्ठमेवं हि पतितं रणसम्मुखे | तत्सर्वं हि समानीय मङ्गले वासरे निशि
lokānāṃ śreṣṭhamevaṃ hi patitaṃ raṇasammukhe | tatsarvaṃ hi samānīya maṅgale vāsare niśi
चन्द्रसूर्यासनं कृत्वा साधयेत्तत्र कौलिकः | अथान्यत् सम्प्रवक्ष्यामि सर्वसिद्धिप्रकारकम्
candrasūryāsanaṃ kṛtvā sādhayettatra kaulikaḥ | athānyat sampravakṣyāmi sarvasiddhiprakārakam
भेकासनं यः करोति स एव योगिनीपतिः | अथान्यत् सम्प्रवक्ष्यामि यत्कृत्वा योगिराड् भवेत्
bhekāsanaṃ yaḥ karoti sa eva yoginīpatiḥ | athānyat sampravakṣyāmi yatkṛtvā yogirāḍ bhavet
तत्सर्वोत्तरशिरसि स्थित्वा चन्द्रासने जपेत् | अथान्यत् तत्प्रकारञ्च महाविद्यादिदर्शनात्
tatsarvottaraśirasi sthitvā candrāsane japet | athānyat tatprakārañca mahāvidyādidarśanāt
मत्सरे गौरवर्णे च तत्र शैलासने जपेत् | अथान्यत्तत्प्रकारं च योगिकौलो न संशयः
matsare gauravarṇe ca tatra śailāsane japet | athānyattatprakāraṃ ca yogikaulo na saṃśayaḥ
यद्येवं मिरयते सोऽपि तदा भद्रासने जपेत् | तत्तत्साधनकाले च एवं कुर्याद्दने दिने
yadyevaṃ mirayate so'pi tadā bhadrāsane japet | tattatsādhanakāle ca evaṃ kuryāddane dine
नृत्यवाद्यगीतरागभोगोनविंशतौ दिने | चतुर्दशं न वीक्ष्येत भैरवाणां भयाद्र्दनात्
nṛtyavādyagītarāgabhogonaviṃśatau dine | caturdaśaṃ na vīkṣyeta bhairavāṇāṃ bhayādrdanāt
मनोनिवेशमात्रेण योगी भवति भैरव | स्वेच्छासनं समाकृत्य मन्त्रं जपति यो नरः
manoniveśamātreṇa yogī bhavati bhairava | svecchāsanaṃ samākṛtya mantraṃ japati yo naraḥ
महासारो वीतरागः सिद्धो भवति निश्चितम् | अथान्यत् शवमाहात्म्यं शृणुष्वावहितो मम
mahāsāro vītarāgaḥ siddho bhavati niścitam | athānyat śavamāhātmyaṃ śṛṇuṣvāvahito mama
तत्सर्वं गृहमानीयाच्छाद्य शार्दूलचर्मणा | तत्र मन्त्री महापूजां कृत्वा प्रविश्य संजपेत्
tatsarvaṃ gṛhamānīyācchādya śārdūlacarmaṇā | tatra mantrī mahāpūjāṃ kṛtvā praviśya saṃjapet
पद्मासनस्थस्तस्यैव झटिद् योगी न संशयः
padmāsanasthastasyaiva jhaṭid yogī na saṃśayaḥ
एतत्प्रकाररासनमाशु कृत्वा | जितेन्द्रियो योगफलार्थविज्ञः | भवेन्मनुष्यो मम चाज्ञया हि | सिद्धो गणोऽसौ जगतामधीशः
etatprakārarāsanamāśu kṛtvā | jitendriyo yogaphalārthavijñaḥ | bhavenmanuṣyo mama cājñayā hi | siddho gaṇo'sau jagatāmadhīśaḥ
मूलखड्गयष्टिपरडितरवारादिना युतम् | .... भूतसर्पराजव्याघ्रं सद्यो मृतं यजेत्
mūlakhaḍgayaṣṭiparaḍitaravārādinā yutam | .... bhūtasarparājavyāghraṃ sadyo mṛtaṃ yajet
यस्य मृत्युर्भवेन्नाथ भैरवस्य सुरापतेः | रणे सम्मुखयुद्धस्य तदानीय जपं चरेत्
yasya mṛtyurbhavennātha bhairavasya surāpateḥ | raṇe sammukhayuddhasya tadānīya japaṃ caret
तत्र कौलासनं कृत्वा अथवा कमलासनम् | महाविद्यामहामन्त्रं जप्त्वा लिङ्गमवाप्नुयात्
tatra kaulāsanaṃ kṛtvā athavā kamalāsanam | mahāvidyāmahāmantraṃ japtvā liṅgamavāpnuyāt
एतत्सर्वं न गृह्णीयाद् यदीच्छेदात्मनो हितम् | कुव्याधिमरणं कुष्ठं स्त्रीवश्यं पतितं मृतम्
etatsarvaṃ na gṛhṇīyād yadīcchedātmano hitam | kuvyādhimaraṇaṃ kuṣṭhaṃ strīvaśyaṃ patitaṃ mṛtam
दुभीक्षमृतमुन्मत्तमव्यक्तलिङ्गमेव च | हीनाङ्गं भूचरवृद्धं पलायनपरं तथा
dubhīkṣamṛtamunmattamavyaktaliṅgameva ca | hīnāṅgaṃ bhūcaravṛddhaṃ palāyanaparaṃ tathā
अन्यद्यो यद् विचारेण हत्त्वा लोकं जपन्ति ये | ते सर्वे व्याघ्रभक्षा स्युः खादन्ति व्याघ्ररूपिणः
anyadyo yad vicāreṇa hattvā lokaṃ japanti ye | te sarve vyāghrabhakṣā syuḥ khādanti vyāghrarūpiṇaḥ
पर्युषितं तथाश्वस्थमधिकाङ्गं कुकिल्बिषम् | ब्राह्मणं गोमयं वीरं धामीकं सन्त्यजेत् सुधीः
paryuṣitaṃ tathāśvasthamadhikāṅgaṃ kukilbiṣam | brāhmaṇaṃ gomayaṃ vīraṃ dhāmīkaṃ santyajet sudhīḥ
स्त्रीजनं योगिनं त्यक्त्वा साधयेद्वीरसाधनम् | तदा सिद्धो भवेन्मन्त्री आज्ञया मे न संशयः
strījanaṃ yoginaṃ tyaktvā sādhayedvīrasādhanam | tadā siddho bhavenmantrī ājñayā me na saṃśayaḥ
तरुणं सुन्दरं शूरं मन्त्रविद्यं समुज्ज्वलम् | गृहीत्वा जपमाकृत्य सिद्धो भवति नान्यथा
taruṇaṃ sundaraṃ śūraṃ mantravidyaṃ samujjvalam | gṛhītvā japamākṛtya siddho bhavati nānyathā
मनुष्यशवहृत्पद्मे सर्वसिद्धिकुलाकुलाः | तत्र सर्वासनान्येव सिद्ध्यन्ति नात्र संशयः
manuṣyaśavahṛtpadme sarvasiddhikulākulāḥ | tatra sarvāsanānyeva siddhyanti nātra saṃśayaḥ
अथान्यत्तत्प्रकारं तु यत्कृत्वा योगिराट् भवेत् | कोमलाद्यासने स्थित्वा धारयन् मारुतं सुधीः
athānyattatprakāraṃ tu yatkṛtvā yogirāṭ bhavet | komalādyāsane sthitvā dhārayan mārutaṃ sudhīḥ
तत्कोमलासनं वक्ष्ये शृणुष्व मम तद्वचः | अवृद्धकं मृतं बालं षण्मासात् कोमलं परम्
tatkomalāsanaṃ vakṣye śṛṇuṣva mama tadvacaḥ | avṛddhakaṃ mṛtaṃ bālaṃ ṣaṇmāsāt komalaṃ param
तद्विभेदं प्रवक्ष्यामि गर्भच्युत महाशवम् | तद्धि व्याघ्रत्वचारूढं कृत्वा तत्र जपेत् स्थितः
tadvibhedaṃ pravakṣyāmi garbhacyuta mahāśavam | taddhi vyāghratvacārūḍhaṃ kṛtvā tatra japet sthitaḥ
षण्मासानन्तरं यावद्दशमासाच्च पूर्वकम् | मृतं चारुमुखं बालं गर्भाष्टमपुरःसरम्
ṣaṇmāsānantaraṃ yāvaddaśamāsācca pūrvakam | mṛtaṃ cārumukhaṃ bālaṃ garbhāṣṭamapuraḥsaram
एकहस्ते द्विहस्ते वा चतुर्हस्ते समन्ततः | विशुद्ध आसने कुर्यात् संस्कारं पूजनं ततः
ekahaste dvihaste vā caturhaste samantataḥ | viśuddha āsane kuryāt saṃskāraṃ pūjanaṃ tataḥ
पूर्णे पञ्चमवर्षे च साधको वीतभीः स्वयम् | हीनवीतोपनयनो यो मृतस्तं हि कोमलम्
pūrṇe pañcamavarṣe ca sādhako vītabhīḥ svayam | hīnavītopanayano yo mṛtastaṃ hi komalam
गर्भच्युतफलं नाथ शृणु तत्फलसिद्धये | अणिमाद्यष्टसिद्धिः स्यात् संवत्सरस्य साधनात्
garbhacyutaphalaṃ nātha śṛṇu tatphalasiddhaye | aṇimādyaṣṭasiddhiḥ syāt saṃvatsarasya sādhanāt
मृतासने जपेन्मन्त्री महाविद्याममुं शुभम् | अचिरात्तस्य सिद्धिः स्यान्नात्र कार्या विचारणा
mṛtāsane japenmantrī mahāvidyāmamuṃ śubham | acirāttasya siddhiḥ syānnātra kāryā vicāraṇā
अथान्यत् शवमाहात्म्यं शृणु सिद्धिश्च साधनात् | साधको योगिराट् भूत्त्वा मम पादतले वसेत्
athānyat śavamāhātmyaṃ śṛṇu siddhiśca sādhanāt | sādhako yogirāṭ bhūttvā mama pādatale vaset
दशसंवत्सरे पूर्णे यो मिरयेत शुभे दिने | शनौ मङ्गलवारे च तमानीय प्रसाधयेत्
daśasaṃvatsare pūrṇe yo mirayeta śubhe dine | śanau maṅgalavāre ca tamānīya prasādhayet
तत्र वीरासनं कृत्त्वा यो जपेद् भद्रकालिकाम् | अथवा बद्धपद्मे च स सिद्धो भवति ध्रुवम्
tatra vīrāsanaṃ kṛttvā yo japed bhadrakālikām | athavā baddhapadme ca sa siddho bhavati dhruvam
अथ भावफलं वक्ष्ये येन शवादिसाधनम् | अकस्मात् प्राप्तिमात्रेण शवस्य विहितस्य च
atha bhāvaphalaṃ vakṣye yena śavādisādhanam | akasmāt prāptimātreṇa śavasya vihitasya ca