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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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सर्वस्वमपि यो दद्याद् गुरुभक्तिविवजीतः | नरकान्तमवाप्नोति भक्तिरेव हि कारणम्
sarvasvamapi yo dadyād gurubhaktivivajītaḥ | narakāntamavāpnoti bhaktireva hi kāraṇam
गुरुभक्त्या च शक्रत्वमभक्त्या शूकरो भवेत् | गुरुभक्तः परं नास्ति भक्तिशास्त्रेषु सर्वतः
gurubhaktyā ca śakratvamabhaktyā śūkaro bhavet | gurubhaktaḥ paraṃ nāsti bhaktiśāstreṣu sarvataḥ
गुरुपूजां विना नाथ कोटिपुण्यं वृथा भवेत्
gurupūjāṃ vinā nātha koṭipuṇyaṃ vṛthā bhavet
अथातः सम्प्रवक्ष्यामि सर्वदर्शनविद्यया | सर्वज्ञ परमानन्दो दयाबीज भयङ्कर
athātaḥ sampravakṣyāmi sarvadarśanavidyayā | sarvajña paramānando dayābīja bhayaṅkara
शृणुष्वैकमनाः शम्भो कुलाचारविधिं शृणु | पशूनां व्रतभङ्गादौ विधिं प्रथमतः प्रभो
śṛṇuṣvaikamanāḥ śambho kulācāravidhiṃ śṛṇu | paśūnāṃ vratabhaṅgādau vidhiṃ prathamataḥ prabho
व्रतभङ्गे नित्यभङ्गे नित्यपूजादिकर्मणि | सहस्रं प्रजपेन्मन्त्री व्रतदोषोपशान्तये
vratabhaṅge nityabhaṅge nityapūjādikarmaṇi | sahasraṃ prajapenmantrī vratadoṣopaśāntaye
नित्यश्राद्धं तथा सन्ध्यावन्दनं पितृतर्पणम् | देवतादर्शनं पीठदर्शनं तीर्थदर्शनम्
nityaśrāddhaṃ tathā sandhyāvandanaṃ pitṛtarpaṇam | devatādarśanaṃ pīṭhadarśanaṃ tīrthadarśanam
गुरोराज्ञापालनञ्च देवतानित्यपूजनम् | पशुभावस्थितो मर्त्यो महासिद्धिं लभेद् ध्रुवम्
gurorājñāpālanañca devatānityapūjanam | paśubhāvasthito martyo mahāsiddhiṃ labhed dhruvam
पशूनां प्रथमो भावो वीरस्य वीरभावनम् | दिव्यानां दिव्यभावस्तु तेषां भावास्त्रयः स्मृताः
paśūnāṃ prathamo bhāvo vīrasya vīrabhāvanam | divyānāṃ divyabhāvastu teṣāṃ bhāvāstrayaḥ smṛtāḥ
स्वकुलाचारहीनो यः साधकः स्थिरमानसः | निष्फलार्थी भवेत् क्षिप्रं कुलाचारप्रभावतः
svakulācārahīno yaḥ sādhakaḥ sthiramānasaḥ | niṣphalārthī bhavet kṣipraṃ kulācāraprabhāvataḥ
केनोपायेन भगवतीचरणाम्भोजदर्शनम् | प्राप्नोति पद्मवदने पशुभावस्थितो नरः
kenopāyena bhagavatīcaraṇāmbhojadarśanam | prāpnoti padmavadane paśubhāvasthito naraḥ
तत्प्रकारं सुविस्तार्य कथ्यतां कुलकामिनि | यदि भक्तिर्दृढा मेऽस्ति यदि स्नेहोऽस्ति मां प्रति
tatprakāraṃ suvistārya kathyatāṃ kulakāmini | yadi bhaktirdṛḍhā me'sti yadi sneho'sti māṃ prati
प्रभाते च समुत्थाय अरुणोदयकालतः | निशाष्टदण्डपर्यन्तं पशूनां भाव ईरितः
prabhāte ca samutthāya aruṇodayakālataḥ | niśāṣṭadaṇḍaparyantaṃ paśūnāṃ bhāva īritaḥ
प्रातः शय्यादिकं कृत्वा पुनः शय्यास्थितः पशुः | गुरुं सञ्चिन्तयेच्छीर्षाम्भोजे साहस्रके दले
prātaḥ śayyādikaṃ kṛtvā punaḥ śayyāsthitaḥ paśuḥ | guruṃ sañcintayecchīrṣāmbhoje sāhasrake dale
तरुणादित्यसङ्काशं तेजोबिम्बं महागुरुम् | अनन्तानन्तमहिमासागरं शशिशेखरम्
taruṇādityasaṅkāśaṃ tejobimbaṃ mahāgurum | anantānantamahimāsāgaraṃ śaśiśekharam
महाशुभ्रं भासुराङ्गं द्विनेत्रं द्विभुजं विभुम् | आत्मोपलब्धिवीषमं तेजसा शुक्लवाससम्
mahāśubhraṃ bhāsurāṅgaṃ dvinetraṃ dvibhujaṃ vibhum | ātmopalabdhivīṣamaṃ tejasā śuklavāsasam
आज्ञाचक्रोद्र्ध्वनिकरं कारणं जगतां मुखम् | धर्मार्थकाममोक्षाङ्गं वराभयकरं विभुम्
ājñācakrodrdhvanikaraṃ kāraṇaṃ jagatāṃ mukham | dharmārthakāmamokṣāṅgaṃ varābhayakaraṃ vibhum
प्रफुल्लकमलारूढं सर्वज्ञं जगदीश्वरम् | अन्तःप्रकाशचपलं वनमालाविभूषितम्
praphullakamalārūḍhaṃ sarvajñaṃ jagadīśvaram | antaḥprakāśacapalaṃ vanamālāvibhūṣitam
रत्नालङ्कारभूषाढ्यं देवदेवं सदा भजेत् | अन्तर्यागक्रमेणैव पद्मपुष्पैः समर्चयेत्
ratnālaṅkārabhūṣāḍhyaṃ devadevaṃ sadā bhajet | antaryāgakrameṇaiva padmapuṣpaiḥ samarcayet
एकान्तभक्त्या प्रणमेदायुरारोग्यवृद्धये | अथ मध्ये जपेन्मन्त्रमाद्यन्तप्रणवेन च
ekāntabhaktyā praṇamedāyurārogyavṛddhaye | atha madhye japenmantramādyantapraṇavena ca
मध्ये वाग्भवमायोज्य गुरुनाम ततः परम् | आनन्दनाथशब्दान्ते गुरुं ङेऽन्तं समुद्धरेत्
madhye vāgbhavamāyojya gurunāma tataḥ param | ānandanāthaśabdānte guruṃ ṅe'ntaṃ samuddharet
नमः शब्दं ततो ब्रूयात् प्रणवं सर्वसिद्धिदम् | महागुरोर्मनुं जप्त्वा सर्वसिद्धीश्वरो भवेत्
namaḥ śabdaṃ tato brūyāt praṇavaṃ sarvasiddhidam | mahāgurormanuṃ japtvā sarvasiddhīśvaro bhavet
वाक्सिद्धिर्वदनाम्भोजे गुरुमन्त्रप्रभावतः | शतमष्टोत्तरं नित्यं सहस्रं वा तथाष्टकम्
vāksiddhirvadanāmbhoje gurumantraprabhāvataḥ | śatamaṣṭottaraṃ nityaṃ sahasraṃ vā tathāṣṭakam
प्रजप्यार्पणमाकृत्य प्राणायामत्रयञ्चरेत् | वाग्भवेन ततः कुर्यात् प्राणायामविधिं मुदा
prajapyārpaṇamākṛtya prāṇāyāmatrayañcaret | vāgbhavena tataḥ kuryāt prāṇāyāmavidhiṃ mudā
अखण्डमण्डलाकारं व्याप्तं येन चराचरम् | तत्पदं दशीतं येन तस्मै श्रीगुरवे नमः
akhaṇḍamaṇḍalākāraṃ vyāptaṃ yena carācaram | tatpadaṃ daśītaṃ yena tasmai śrīgurave namaḥ
अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया | चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः
ajñānatimirāndhasya jñānāñjanaśalākayā | cakṣurunmīlitaṃ yena tasmai śrīgurave namaḥ
देवतायाः दर्शनस्य कारणं करुणानिधिम् | सर्वसिद्धिप्रदातारं श्रीगुरुं प्रणमाम्यहम्
devatāyāḥ darśanasya kāraṇaṃ karuṇānidhim | sarvasiddhipradātāraṃ śrīguruṃ praṇamāmyaham
वराभयकरं नित्यं श्वेतपद्मनिवासिनम् | महाभयनिहन्तारं गुरुदेवं नमाम्यहम्
varābhayakaraṃ nityaṃ śvetapadmanivāsinam | mahābhayanihantāraṃ gurudevaṃ namāmyaham
महाज्ञानाच्छापिताङ्गं नराकारं वरप्रदम् | चतुर्वर्गप्रदातारं स्थूलसूक्ष्मद्वयान्वितम्
mahājñānācchāpitāṅgaṃ narākāraṃ varapradam | caturvargapradātāraṃ sthūlasūkṣmadvayānvitam
सदानन्दमयं देवं नित्यानन्दं निरञ्जनम् | शुद्धसत्त्वमयं सर्वं नित्यकालं कुलेश्वरम्
sadānandamayaṃ devaṃ nityānandaṃ nirañjanam | śuddhasattvamayaṃ sarvaṃ nityakālaṃ kuleśvaram
ब्रह्मरन्ध्रे महापद्मे तेजोबिम्बे निराकुले | योगिभिर्ध्यानगम्ये च चक्रे शुक्ले विराजिते
brahmarandhre mahāpadme tejobimbe nirākule | yogibhirdhyānagamye ca cakre śukle virājite
सहस्रदलसङ्काशे कणीकामध्यमध्यके | महाशुक्लभासुरार्ककोटिकोटिमहौजसम्
sahasradalasaṅkāśe kaṇīkāmadhyamadhyake | mahāśuklabhāsurārkakoṭikoṭimahaujasam
सर्वपीठस्थममलं परं हंसं परात्परम् | वेदोद्धारकरं नित्यं काम्यकर्मफलप्रदम्
sarvapīṭhasthamamalaṃ paraṃ haṃsaṃ parātparam | vedoddhārakaraṃ nityaṃ kāmyakarmaphalapradam
सदा मनःशक्तिमायालयस्थानं पदद्वयम् | शरज्ज्योत्स्नाजालमालाभिरिन्दुकोटिवन्मुखम्
sadā manaḥśaktimāyālayasthānaṃ padadvayam | śarajjyotsnājālamālābhirindukoṭivanmukham
वाञ्छातिरिक्तदातारं सर्वसिद्धीश्वरं गुरुम् | भजामि तन्मयो भूत्त्वा तं हंसमण्डलोपरि
vāñchātiriktadātāraṃ sarvasiddhīśvaraṃ gurum | bhajāmi tanmayo bhūttvā taṃ haṃsamaṇḍalopari
आत्मानं च निराकारं साकारं ब्रह्मरूपिणम् | महाविद्यामहामन्त्रदातारं परमेश्वरम्
ātmānaṃ ca nirākāraṃ sākāraṃ brahmarūpiṇam | mahāvidyāmahāmantradātāraṃ parameśvaram
सर्वसिद्धिप्रदातारं गुरुदेवं नमाम्यहम् | कायेन मनसा वाचा ये नमन्ति निरन्तरम्
sarvasiddhipradātāraṃ gurudevaṃ namāmyaham | kāyena manasā vācā ye namanti nirantaram
अवश्यं श्रीगुरोः पादाम्भोरुहे ते वसन्ति हि | प्रभाते कोटिपुण्यञ्च प्राप्नोति साधकोत्तमः
avaśyaṃ śrīguroḥ pādāmbhoruhe te vasanti hi | prabhāte koṭipuṇyañca prāpnoti sādhakottamaḥ
मध्याह्ने दशलक्षञ्च सायाह्ने कोटिपुण्यदम् | प्रातःकाले पठेत् स्तोत्रं ध्यानं वा सुसमाहितः
madhyāhne daśalakṣañca sāyāhne koṭipuṇyadam | prātaḥkāle paṭhet stotraṃ dhyānaṃ vā susamāhitaḥ
तदा सिद्धिमवाप्नोति नात्र कार्या विचारणा
tadā siddhimavāpnoti nātra kāryā vicāraṇā
शिरसि सितपङ्कजे तरुणकोटिचन्द्रप्रभ| वराभयकराम्बुजं सकलदेवतारूपिणम् | भजामि वरदं गुरुं किरणचारुशोभाकुल| प्रकाशितपदद्वयाम्बुजमलक्तकोटिप्रभम्
śirasi sitapaṅkaje taruṇakoṭicandraprabha| varābhayakarāmbujaṃ sakaladevatārūpiṇam | bhajāmi varadaṃ guruṃ kiraṇacāruśobhākula| prakāśitapadadvayāmbujamalaktakoṭiprabham
जगद्भयनिवारणं भुवनभोगमोक्षप्रदम् | गुरोः पादयुगाम्बुजं जयति यत्र योगे जयम् | भजामि परमं गुरुं नयनपद्ममध्यस्थित| भवाब्धिभयनाशनं शमनरोगकायक्षयम्
jagadbhayanivāraṇaṃ bhuvanabhogamokṣapradam | guroḥ pādayugāmbujaṃ jayati yatra yoge jayam | bhajāmi paramaṃ guruṃ nayanapadmamadhyasthita| bhavābdhibhayanāśanaṃ śamanarogakāyakṣayam
प्रकाशितसुपङ्कजे मृदुलषोडशाख्ये प्रभु| परापरगुरुं भजे सकलबाह्यभोगप्रदम् | विशालनयनाम्बुजद्वयतडित्प्रभामण्डल| कडारमणिपाटलेन्दुबिन्दुबिन्दुकम्
prakāśitasupaṅkaje mṛdulaṣoḍaśākhye prabhu| parāparaguruṃ bhaje sakalabāhyabhogapradam | viśālanayanāmbujadvayataḍitprabhāmaṇḍala| kaḍāramaṇipāṭalendubindubindukam
चलाचलकलेवरं प्रचपलदले द्वादशे | महौजसमुमापतेवीगतदक्षभागे हृदि | प्रभाकरशतोज्ज्वलं सुविमलेन्दुकोट्यानन| भजामि परमेष्ठिनं गुरुमतीव वारोज्ज्वलम्
calācalakalevaraṃ pracapaladale dvādaśe | mahaujasamumāpatevīgatadakṣabhāge hṛdi | prabhākaraśatojjvalaṃ suvimalendukoṭyānana| bhajāmi parameṣṭhinaṃ gurumatīva vārojjvalam
गुर्वाद्यञ्च शुभं मदननिदहनं हेममञ्जरीसार| नानाशब्दाद्भुताह्लादितपरिजनाच्चारुचक्रत्रिभङ्गम् | नित्यं ध्यायेत् प्रभाते अरुणशतघटाशोभनं योगगम्य| नाभौ पद्मेऽतिकान्ते दशदलमणिभे भाव्यते योगिभिर्यत्
gurvādyañca śubhaṃ madananidahanaṃ hemamañjarīsāra| nānāśabdādbhutāhlāditaparijanāccārucakratribhaṅgam | nityaṃ dhyāyet prabhāte aruṇaśataghaṭāśobhanaṃ yogagamya| nābhau padme'tikānte daśadalamaṇibhe bhāvyate yogibhiryat
या माता मयदानवादिस्वभुजा निर्वाणसीमापुरे | स्वाधिष्ठाननिकेतने रसदले वैकुण्ठमूले मया | जन्मोद्धारविकारसुप्रहरिणी वेदप्रभा भाव्यते | कन्दर्पापीतशान्तियोनिजननी विष्णुप्रिया शाङ्करी
yā mātā mayadānavādisvabhujā nirvāṇasīmāpure | svādhiṣṭhānaniketane rasadale vaikuṇṭhamūle mayā | janmoddhāravikārasuprahariṇī vedaprabhā bhāvyate | kandarpāpītaśāntiyonijananī viṣṇupriyā śāṅkarī
या भाषाननकुण्डली कुलपथाच्छामाभशोभाकरी | मूले पद्मचतुर्दले कुलवती निःश्वासदेशाश्रिता | साक्षात्काङ्क्षितकल्पवृक्षलतिका सूद्भाषयन्ती प्रिया | नित्या योगिभयापहा विषहरा गुर्वम्बिका भाव्यते
yā bhāṣānanakuṇḍalī kulapathācchāmābhaśobhākarī | mūle padmacaturdale kulavatī niḥśvāsadeśāśritā | sākṣātkāṅkṣitakalpavṛkṣalatikā sūdbhāṣayantī priyā | nityā yogibhayāpahā viṣaharā gurvambikā bhāvyate
ऊद्र्ध्वाम्भोरुहनिःसृतामृतघटी मोदोद्वलाप्लाविता | गुर्वास्या परिपातु सूक्ष्मपथगा तेजोमयी भास्वती | सूक्ष्मा साधनगोचरामृतमयी मूलादिशीर्षाम्बुजे | पूर्णा चेतसि भाव्यते भुवि कदा माता सदोद्ध्र्वामगा
ūdrdhvāmbhoruhaniḥsṛtāmṛtaghaṭī mododvalāplāvitā | gurvāsyā paripātu sūkṣmapathagā tejomayī bhāsvatī | sūkṣmā sādhanagocarāmṛtamayī mūlādiśīrṣāmbuje | pūrṇā cetasi bhāvyate bhuvi kadā mātā sadoddhrvāmagā
स्थितिपालनयोगेन ध्यानेन पूजनेन वा | यः पठेत् प्रत्यहं व्याप्य स देवो न तु मानुषः
sthitipālanayogena dhyānena pūjanena vā | yaḥ paṭhet pratyahaṃ vyāpya sa devo na tu mānuṣaḥ
कल्याणं धनधान्यं च कीतीमायुर्यशःश्रियम् | सायाह्ने च प्रभाते च पठेद्यदि सुबुद्धिमान्
kalyāṇaṃ dhanadhānyaṃ ca kītīmāyuryaśaḥśriyam | sāyāhne ca prabhāte ca paṭhedyadi subuddhimān
स भवेत् साधकश्रेष्ठः कल्पद्रुमकलेवरः | स्तवस्यास्य प्रसादेन वागीशत्वमवाप्नुयात्
sa bhavet sādhakaśreṣṭhaḥ kalpadrumakalevaraḥ | stavasyāsya prasādena vāgīśatvamavāpnuyāt
पशुभावस्थिता ये तु तेऽपि सिद्धाः न संशयः | आदौ साधकदेवश्च सदाचारमतिः सदा
paśubhāvasthitā ye tu te'pi siddhāḥ na saṃśayaḥ | ādau sādhakadevaśca sadācāramatiḥ sadā
पशुभावस्ततो वीरः सायाह्ने दिव्यभाववान् | एतेषां भाववर्गाणां गुरुर्वेदान्तपारगः
paśubhāvastato vīraḥ sāyāhne divyabhāvavān | eteṣāṃ bhāvavargāṇāṃ gururvedāntapāragaḥ
शान्तो दान्तः कुलीनश्च विनीतः शुद्धवेषवान् | शुद्धाचारः सुप्रतिष्ठः शुचिर्दक्षः सुबुद्धिमान्
śānto dāntaḥ kulīnaśca vinītaḥ śuddhaveṣavān | śuddhācāraḥ supratiṣṭhaḥ śucirdakṣaḥ subuddhimān
आश्रमी ध्याननिष्ठश्च मन्त्रतन्त्रविशारदः | निग्रहानुग्रहे शक्तो वशी मन्त्रार्थजापकः
āśramī dhyānaniṣṭhaśca mantratantraviśāradaḥ | nigrahānugrahe śakto vaśī mantrārthajāpakaḥ
निरोगी निरहङ्कारो विकाररहितो महान् | पण्डितो वाक्पतिः श्रीमान् सदा यज्ञविधानकृत्
nirogī nirahaṅkāro vikārarahito mahān | paṇḍito vākpatiḥ śrīmān sadā yajñavidhānakṛt
पुरश्चरणकृत् सिद्धो हिताहितविवजीतः | सर्वलक्षणसंयुक्तो महाजनगणादृतः
puraścaraṇakṛt siddho hitāhitavivajītaḥ | sarvalakṣaṇasaṃyukto mahājanagaṇādṛtaḥ
प्राणायामादिसिद्धान्तो ज्ञानी मौनी विरागवान् | तपस्वी सत्यवादी च सदा ध्यानपरायणः
prāṇāyāmādisiddhānto jñānī maunī virāgavān | tapasvī satyavādī ca sadā dhyānaparāyaṇaḥ
आगमार्थविशिष्टज्ञो निजधर्मपरायणः | अव्यक्तलिङ्गचिह्नस्थो भावको भद्रदानवान्
āgamārthaviśiṣṭajño nijadharmaparāyaṇaḥ | avyaktaliṅgacihnastho bhāvako bhadradānavān
लक्ष्मीवान् धृतिमान्नाथो गुरुरित्यभिधीयते | शिष्यस्तु तादृशो भूत्त्वा सद्गुरुं पर्युपाश्रयेत्
lakṣmīvān dhṛtimānnātho gururityabhidhīyate | śiṣyastu tādṛśo bhūttvā sadguruṃ paryupāśrayet