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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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यं पञ्चदशवर्षीयं सुन्दरं पतितं रणे | तमानीय जपेद्विद्यां निशि वीरासने स्थितः
yaṃ pañcadaśavarṣīyaṃ sundaraṃ patitaṃ raṇe | tamānīya japedvidyāṃ niśi vīrāsane sthitaḥ
शीघ्रमेव सुसिद्धिः स्यात् खेचरी वायुपूरणी | धारणाशक्तिसिद्धिः स्यात् यः करोतीह साधनम्
śīghrameva susiddhiḥ syāt khecarī vāyupūraṇī | dhāraṇāśaktisiddhiḥ syāt yaḥ karotīha sādhanam
अथ षोडशवर्षीयं सर्वसिद्धिकरं नृणाम् | भोगमोक्षौ करे तस्य शवेन्द्रस्य च साधनात्
atha ṣoḍaśavarṣīyaṃ sarvasiddhikaraṃ nṛṇām | bhogamokṣau kare tasya śavendrasya ca sādhanāt
एवं क्रमेण पञ्चाशद् वर्षीयं सुन्दरं वरम् | आनीय साधयेद्यस्तु स योगी भवति ध्रुवम्
evaṃ krameṇa pañcāśad varṣīyaṃ sundaraṃ varam | ānīya sādhayedyastu sa yogī bhavati dhruvam
शवं रणस्थमानीय साधयेत्सुसमाहितः | इन्द्रतुल्यो भवेन्नाथ रणस्थशवसाधनात्
śavaṃ raṇasthamānīya sādhayetsusamāhitaḥ | indratulyo bhavennātha raṇasthaśavasādhanāt
यदि सम्मुखयुद्धे वा शृणु पट्टीशघातनम् | शवमानीय वीरेन्द्रो जपेद्वीरासनस्थितः
yadi sammukhayuddhe vā śṛṇu paṭṭīśaghātanam | śavamānīya vīrendro japedvīrāsanasthitaḥ
तत् शवं तु महादेव पूजार्थं निजमन्दिरे | देवालये निर्णये च स्थापयित्वा जपं चरेत्
tat śavaṃ tu mahādeva pūjārthaṃ nijamandire | devālaye nirṇaye ca sthāpayitvā japaṃ caret
तत्र वीरासनं किं वा योनिमुद्रासनादिकम् | पद्मासनं तथाकृत्य वायुं धृत्वा जपं चरेत्
tatra vīrāsanaṃ kiṃ vā yonimudrāsanādikam | padmāsanaṃ tathākṛtya vāyuṃ dhṛtvā japaṃ caret
मासैकेन भवेद्योगी विप्रो गुणधरः शुचिः | सूक्ष्मवायुधारणज्ञो जपेद् यौवनगे शवे
māsaikena bhavedyogī vipro guṇadharaḥ śuciḥ | sūkṣmavāyudhāraṇajño japed yauvanage śave
शवसाधनकालेन यद्यत् कर्म करोति हि | तत्कर्मसाधनादेव योगी स्यादमरो नरः
śavasādhanakālena yadyat karma karoti hi | tatkarmasādhanādeva yogī syādamaro naraḥ
कालक्रियादिकं ज्ञात्त्वा सूक्ष्मानिलनिधारणम् | साधको विचरेद्वीरो वीराचारविवेचकः
kālakriyādikaṃ jñāttvā sūkṣmānilanidhāraṇam | sādhako vicaredvīro vīrācāravivecakaḥ
शवादे रणयातस्य क्रियामाहात्म्यमुत्तमम् | शृणु सङ्केतभाषाभिः शिवेन्द्रचन्द्रशेखर
śavāde raṇayātasya kriyāmāhātmyamuttamam | śṛṇu saṅketabhāṣābhiḥ śivendracandraśekhara
एकहस्तार्द्धमाने तु भूम्यधोविधिमन्दिरे | संस्थाप्य सुशवं नाथ मायादवगतः प्रभो
ekahastārddhamāne tu bhūmyadhovidhimandire | saṃsthāpya suśavaṃ nātha māyādavagataḥ prabho
एकाहं जगदाधारा आधारान्तर्गता सती | पतिहीना सूक्ष्मरूपादधरादिचराचरम्
ekāhaṃ jagadādhārā ādhārāntargatā satī | patihīnā sūkṣmarūpādadharādicarācaram
मदीयं साधकं पुण्यं धर्मकामार्थमोक्षगम् | प्रकरोमि सदा रक्षां धात्रीरूपा सरस्वती
madīyaṃ sādhakaṃ puṇyaṃ dharmakāmārthamokṣagam | prakaromi sadā rakṣāṃ dhātrīrūpā sarasvatī
केवलं तदभावेन शम्भो योगपरायण | मग्ना संसारकरणात्त्वयि त्वञ्चाहमेव च
kevalaṃ tadabhāvena śambho yogaparāyaṇa | magnā saṃsārakaraṇāttvayi tvañcāhameva ca
यद्यत्पदार्थनिकरे तिष्ठसि त्वं सदा मुदा | तत्रैव संस्थिरा हृष्टा चाहमेव न संशयः
yadyatpadārthanikare tiṣṭhasi tvaṃ sadā mudā | tatraiva saṃsthirā hṛṣṭā cāhameva na saṃśayaḥ
एतद्भावं त्वं करोषि कस्य हेतोस्तव प्रिया | वामाङ्गे संस्थिरा नित्यं कामक्रोधविवजीता
etadbhāvaṃ tvaṃ karoṣi kasya hetostava priyā | vāmāṅge saṃsthirā nityaṃ kāmakrodhavivajītā
किं प्रयोजनमेवं हि शवादीनाञ्च साधनात् | यदि ते श्रीपदाम्भोजमधून्मत्तो भवेद्यतिः
kiṃ prayojanamevaṃ hi śavādīnāñca sādhanāt | yadi te śrīpadāmbhojamadhūnmatto bhavedyatiḥ
त्रैलोक्यपूजिते भीमे वाग्वादिनीस्वरूपिणी | शवसाधनमात्रेण केन योगी भवेद्वद
trailokyapūjite bhīme vāgvādinīsvarūpiṇī | śavasādhanamātreṇa kena yogī bhavedvada
आनन्दरस लावण्यमन्द हासमुखाम्बुजे | योगी भजति योगार्थं केन तत्फलमावद
ānandarasa lāvaṇyamanda hāsamukhāmbuje | yogī bhajati yogārthaṃ kena tatphalamāvada
यदि शङ्कर भक्तोऽसि मम जापपरायणः | तथापि शवभावेन शववत् शवसाधनम्
yadi śaṅkara bhakto'si mama jāpaparāyaṇaḥ | tathāpi śavabhāvena śavavat śavasādhanam
रात्रियोगे प्रकर्त्तव्यं दिवसे न कदाचन | शवे स्थिरो यो बभूव स भक्तो मे न संशयः
rātriyoge prakarttavyaṃ divase na kadācana | śave sthiro yo babhūva sa bhakto me na saṃśayaḥ
मे शवाकृतिमद्द्रव्यं मम तुष्टिनिबन्धनम् | ममाज्ञापालने योग्यः कुर्याद् वीरः शवासनम्
me śavākṛtimaddravyaṃ mama tuṣṭinibandhanam | mamājñāpālane yogyaḥ kuryād vīraḥ śavāsanam
यद्यहं तत्र गच्छामि तदैव स शिवो भवेत् | निःशेषत्यागमात्रेण शवत्वं प्रलयं तनोः
yadyahaṃ tatra gacchāmi tadaiva sa śivo bhavet | niḥśeṣatyāgamātreṇa śavatvaṃ pralayaṃ tanoḥ
यः करोति भावराशिं मयि देव्यां महेश्वर | त्रैलोक्यपूजितायां तु स शिवः शवमाश्रयेत्
yaḥ karoti bhāvarāśiṃ mayi devyāṃ maheśvara | trailokyapūjitāyāṃ tu sa śivaḥ śavamāśrayet
अधिकारी तु भक्तस्य पालनं परपृष्ठतः | करोमि कामिनीनाथ सन्देहो नात्र भूतले
adhikārī tu bhaktasya pālanaṃ parapṛṣṭhataḥ | karomi kāminīnātha sandeho nātra bhūtale
यदाहं त्यज्यते गात्रं पशूनां मारणाय च | तदैते च मृताः सर्वे जीवन्ते केन हेतुना
yadāhaṃ tyajyate gātraṃ paśūnāṃ māraṇāya ca | tadaite ca mṛtāḥ sarve jīvante kena hetunā
तदाहुतिमहाद्रव्यं शवेन्द्रं रणहानिगम् | आनीय साधयेद्यस्तु स स्थिरो मे सुभक्तिगः
tadāhutimahādravyaṃ śavendraṃ raṇahānigam | ānīya sādhayedyastu sa sthiro me subhaktigaḥ
सदा क्रोधी भवेद्यस्तु स क्रूरो नात्र संशयः | स कथं वीररात्रौ च साधयेद् विह्वलः शवम्
sadā krodhī bhavedyastu sa krūro nātra saṃśayaḥ | sa kathaṃ vīrarātrau ca sādhayed vihvalaḥ śavam
भयविह्वलचेता यः स क्रोधी नात्र संशयः | नास्ति क्रोधसमं पापं पापात् क्षिप्तो भवेत् शवे
bhayavihvalacetā yaḥ sa krodhī nātra saṃśayaḥ | nāsti krodhasamaṃ pāpaṃ pāpāt kṣipto bhavet śave
यो भक्तः पापनिर्मुक्तः सिद्धरूपी निराश्रयः | विवेकी ध्याननिष्ठश्च स्थिरः संसाधयेत् शवम्
yo bhaktaḥ pāpanirmuktaḥ siddharūpī nirāśrayaḥ | vivekī dhyānaniṣṭhaśca sthiraḥ saṃsādhayet śavam
यावत्कालं स्थिरचित्तं न प्राप्नोति जितेन्द्रियः | तावत्कालं नापि कुर्यात् शवेन्द्रस्यापि साधनम्
yāvatkālaṃ sthiracittaṃ na prāpnoti jitendriyaḥ | tāvatkālaṃ nāpi kuryāt śavendrasyāpi sādhanam
शवमानीय तद्द्वारे तेनैव परिखन्य च | तद्दनात्तद्दिनं यावत् यद्बद्ध्वा व्याप्य साधयेत्
śavamānīya taddvāre tenaiva parikhanya ca | taddanāttaddinaṃ yāvat yadbaddhvā vyāpya sādhayet
एवं कृत्वा हविष्याशी महाविद्यादिसाधनम् | जितेन्द्रियो मुदा कुर्याद् अष्टाङ्गसाधनेन च
evaṃ kṛtvā haviṣyāśī mahāvidyādisādhanam | jitendriyo mudā kuryād aṣṭāṅgasādhanena ca
तदष्टाङ्गफलं ह्येतत् यत्कृत्त्वा सिद्धिभाग् भवेत् | नाडीमुद्राभेदकञ्च कुलाचारफलान्वितम्
tadaṣṭāṅgaphalaṃ hyetat yatkṛttvā siddhibhāg bhavet | nāḍīmudrābhedakañca kulācāraphalānvitam
अष्टाङ्गसाधनादेव सिद्धरूपो महीतले | पश्चादन्यस्वर्गगामी भवेन्न भूतलं बिना
aṣṭāṅgasādhanādeva siddharūpo mahītale | paścādanyasvargagāmī bhavenna bhūtalaṃ binā
आदौ भूतलसिद्धिःस्याद्भुवोलोकस्य सिद्धिभाक् | जनलोकस्य सिद्धीशस्तपोलोकस्य सिद्धिभाक्
ādau bhūtalasiddhiḥsyādbhuvolokasya siddhibhāk | janalokasya siddhīśastapolokasya siddhibhāk
सत्यलोकस्य सिद्धीशः पश्चाद् भवति साधकः | एवं क्रमेण सिद्धिः स्यात् स्वर्गादीनां महेश्वर
satyalokasya siddhīśaḥ paścād bhavati sādhakaḥ | evaṃ krameṇa siddhiḥ syāt svargādīnāṃ maheśvara
अष्टाङ्गसाधनार्थाय देवा भवन्ति भूतले | भूतले सिद्धिमाहृत्य गच्छन्ति ब्रह्ममन्दिरे
aṣṭāṅgasādhanārthāya devā bhavanti bhūtale | bhūtale siddhimāhṛtya gacchanti brahmamandire
क्रमेणैवं विलीनास्ते अतो भूतलसाधनम् | भूतले शवमास्थाय ब्रह्मचारी दिवा शुचिः
krameṇaivaṃ vilīnāste ato bhūtalasādhanam | bhūtale śavamāsthāya brahmacārī divā śuciḥ
निशायां पञ्चतत्त्वेन दिवसेऽष्टाङ्गसाधनम् | जितेन्द्रियो निवीकारो वित्तवानपरो नरः
niśāyāṃ pañcatattvena divase'ṣṭāṅgasādhanam | jitendriyo nivīkāro vittavānaparo naraḥ
शवं संसाधयेद्धीरश्चिन्तालस्यविवजीतः | चिन्ताभिर्जायते लोभो लोभात् कामः प्रपद्यते
śavaṃ saṃsādhayeddhīraścintālasyavivajītaḥ | cintābhirjāyate lobho lobhāt kāmaḥ prapadyate
कामाद्भवति सम्मोहो मोहादालस्य सञ्चयः | आलस्यदोषजालेन निद्रा भवति तत्क्षणात्
kāmādbhavati sammoho mohādālasya sañcayaḥ | ālasyadoṣajālena nidrā bhavati tatkṣaṇāt
महानिद्राविपाकेन मृत्युर्भवति निश्चितम् | अपक्षनिद्राभङ्गेन क्रोधो भवति निश्चितम्
mahānidrāvipākena mṛtyurbhavati niścitam | apakṣanidrābhaṅgena krodho bhavati niścitam
तत्क्रोधाच्चित्तविकलो विकलात् श्वासवर्द्धनः | वृथायुः क्षयमाप्नोति विस्तरे श्वाससंक्षये
tatkrodhāccittavikalo vikalāt śvāsavarddhanaḥ | vṛthāyuḥ kṣayamāpnoti vistare śvāsasaṃkṣaye
बलबुद्धिक्षयं याति बुद्धिहीनो जडात्मकः | जडभावेन मन्त्राणां जपहीनो भवेन्नरः
balabuddhikṣayaṃ yāti buddhihīno jaḍātmakaḥ | jaḍabhāvena mantrāṇāṃ japahīno bhavennaraḥ
जपहीने श्वासनाशः श्वासनाशे तनुक्षयम् | अतस्तनुं समाश्रित्य जपनिष्ठो भवेत् शुचिः
japahīne śvāsanāśaḥ śvāsanāśe tanukṣayam | atastanuṃ samāśritya japaniṣṭho bhavet śuciḥ
अष्टाङ्गधारणेनैव सिद्धो भवति नान्यथा | अष्टाङ्गलक्षणं वक्ष्ये साक्षात् सिद्धिकरं परम्
aṣṭāṅgadhāraṇenaiva siddho bhavati nānyathā | aṣṭāṅgalakṣaṇaṃ vakṣye sākṣāt siddhikaraṃ param
जन्मकोटिसहस्राणां फलेन कुरुते नरः | यमेन लभ्यते ज्ञानं ज्ञानात् कुलपतिर्भवेत्
janmakoṭisahasrāṇāṃ phalena kurute naraḥ | yamena labhyate jñānaṃ jñānāt kulapatirbhavet
यो योगेशः स कुलेशः शिशुभावस्थनिर्मलः | नियमेन भवेत् पूजा पूजया लभते शिवम्
yo yogeśaḥ sa kuleśaḥ śiśubhāvasthanirmalaḥ | niyamena bhavet pūjā pūjayā labhate śivam
यत्र कल्या ण सम्पूर्णा सम्पूर्णः शुचिरुच्यते | आसनेन दीर्घजीवी रोगशोकविवजीतः
yatra kalyā ṇa sampūrṇā sampūrṇaḥ śucirucyate | āsanena dīrghajīvī rogaśokavivajītaḥ
ग्रन्थिभेदनमात्रेण साधकः शीतलो भवेत् | प्राणायामेन शुद्धः स्यात् प्राणवायुवशेन च
granthibhedanamātreṇa sādhakaḥ śītalo bhavet | prāṇāyāmena śuddhaḥ syāt prāṇavāyuvaśena ca
वशी भवति देवेश आत्मारामेऽपि लीयते | प्रत्याहारेण चित्तं तु चञ्चलं कामनाप्रियम्
vaśī bhavati deveśa ātmārāme'pi līyate | pratyāhāreṇa cittaṃ tu cañcalaṃ kāmanāpriyam
तत्कामनाविनाशाय स्थापयेत् पदपङ्कजे | धारणेन वायुसिद्धिरष्टसिद्धिस्ततः परम्
tatkāmanāvināśāya sthāpayet padapaṅkaje | dhāraṇena vāyusiddhiraṣṭasiddhistataḥ param
अणिमासिद्धिमाप्नोति अणुरूपेण वायुना | ध्यानेन लभते मोक्षं मोक्षेण लभते सुखम्
aṇimāsiddhimāpnoti aṇurūpeṇa vāyunā | dhyānena labhate mokṣaṃ mokṣeṇa labhate sukham
सुखेनानन्दवृद्धिः स्यादानन्दो ब्रह्मविग्रहः | समाधिना महाज्ञानी सूर्याचन्द्रमसोर्गतिः
sukhenānandavṛddhiḥ syādānando brahmavigrahaḥ | samādhinā mahājñānī sūryācandramasorgatiḥ
महाशून्ये लयस्थाने श्रीपदानन्दसागरः | तत्तरङ्गे मनो दत्त्वा परमार्थविनिर्मले
mahāśūnye layasthāne śrīpadānandasāgaraḥ | tattaraṅge mano dattvā paramārthavinirmale
श्रीपादमूतीमाकल्प्य ध्यायेत् कोटिरवीन्दुवत् | श्रीमूतीं कोटिचपलां समुज्ज्वलां सुनिर्मलाम्
śrīpādamūtīmākalpya dhyāyet koṭiravīnduvat | śrīmūtīṃ koṭicapalāṃ samujjvalāṃ sunirmalām
ध्यायेद्योगी सहस्रारे कोटिसूर्येन्दुमन्दिराम्
dhyāyedyogī sahasrāre koṭisūryendumandirām