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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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नेत्रत्रयं महाकाली कालाग्निभक्षिका शिखाम् | दन्तावलीं विशालाक्षी ओष्ठमिष्टानुवासिनी
netratrayaṃ mahākālī kālāgnibhakṣikā śikhām | dantāvalīṃ viśālākṣī oṣṭhamiṣṭānuvāsinī
कामबीजात्मिका विद्या अधरं पातु मे सदा | ळ्युगस्था गण्डयुग्मं माया विश्वा रसपिरया
kāmabījātmikā vidyā adharaṃ pātu me sadā | ḷyugasthā gaṇḍayugmaṃ māyā viśvā rasapirayā
भुवनेशी कर्णयुग्मं चिबुकं क्रोधकालिका | कपिला मे गलं पातु सर्वबीजस्वरूपिणी
bhuvaneśī karṇayugmaṃ cibukaṃ krodhakālikā | kapilā me galaṃ pātu sarvabījasvarūpiṇī
मातृकावर्णपुटिता कुण्डली कण्ठमेव च | हृदयं कालपृथ्वी च कङ्काली पातु मे मुखम्
mātṛkāvarṇapuṭitā kuṇḍalī kaṇṭhameva ca | hṛdayaṃ kālapṛthvī ca kaṅkālī pātu me mukham
भुजयुग्मं चतुर्वर्गा चण्डदोद्र्दण्डखण्डिनी | स्कन्धयुग्मं स्कन्दमाता हालाहलगता मम
bhujayugmaṃ caturvargā caṇḍadodrdaṇḍakhaṇḍinī | skandhayugmaṃ skandamātā hālāhalagatā mama
अङ्गुल्यग्रं कुलानन्दा श्रीविद्या नखमण्डलम् | कालिका भुवनेशानी पृष्ठदेशं सदावतु
aṅgulyagraṃ kulānandā śrīvidyā nakhamaṇḍalam | kālikā bhuvaneśānī pṛṣṭhadeśaṃ sadāvatu
पार्श्वयुग्मं महावीरा वीरासनधराभया | पातु मां कुलदर्भस्था नाभिमुदरमम्बिका
pārśvayugmaṃ mahāvīrā vīrāsanadharābhayā | pātu māṃ kuladarbhasthā nābhimudaramambikā
कटिदेशं पीठसंस्था महामहिषघातिनी | लिङ्गस्थानं महामुद्रा भगं मालामनुपिरया
kaṭideśaṃ pīṭhasaṃsthā mahāmahiṣaghātinī | liṅgasthānaṃ mahāmudrā bhagaṃ mālāmanupirayā
भगीरथपिरया धूम्रा मूलाधारं गणेश्वरी | चतुर्दलं कक्ष्यपूज्या दलाग्रं मे वसुन्धरा
bhagīrathapirayā dhūmrā mūlādhāraṃ gaṇeśvarī | caturdalaṃ kakṣyapūjyā dalāgraṃ me vasundharā
शीर्षं राधा रणाख्या च ब्रह्माणी पातु मे मुखम् | मेदिनी पातु कमला वाग्देवी पूर्वगं दलम्
śīrṣaṃ rādhā raṇākhyā ca brahmāṇī pātu me mukham | medinī pātu kamalā vāgdevī pūrvagaṃ dalam
छेदिनी दक्षिणे पातु पातु चण्डा महातपा | चन्द्रघण्टा सदा पातु योगिनी वारुणं दलम्
chedinī dakṣiṇe pātu pātu caṇḍā mahātapā | candraghaṇṭā sadā pātu yoginī vāruṇaṃ dalam
उत्तरस्थं दलं पातु पृथिवीमिन्द्रपालिता | चतुष्कोणं कामविद्या ब्रह्मविद्याब्जकोणकम्
uttarasthaṃ dalaṃ pātu pṛthivīmindrapālitā | catuṣkoṇaṃ kāmavidyā brahmavidyābjakoṇakam
अष्टशूलं सदा पातु सर्ववाहनवाहना चतुर्भुजा सदा पातु डाकिनी कुलचञ्चला
aṣṭaśūlaṃ sadā pātu sarvavāhanavāhanā caturbhujā sadā pātu ḍākinī kulacañcalā
मेढ्र्स्था मदनाधारा पातु मे चारुपङ्कजम् | स्वयम्भूलिङ्ग चार्वाका कोटराक्षी ममासनम्
meḍhrsthā madanādhārā pātu me cārupaṅkajam | svayambhūliṅga cārvākā koṭarākṣī mamāsanam
कदम्बवनमापातु कदम्बवनवासिनी | वैष्णवी परमा माया पातु मे वैष्णवं पदम्
kadambavanamāpātu kadambavanavāsinī | vaiṣṇavī paramā māyā pātu me vaiṣṇavaṃ padam
षड्दलं राकिणी पातु राकिणी कामवासिनी | कामेश्वरी कामरूपा श्रीकृष्णं पीतवाससम्
ṣaḍdalaṃ rākiṇī pātu rākiṇī kāmavāsinī | kāmeśvarī kāmarūpā śrīkṛṣṇaṃ pītavāsasam
वनमालां वनदुर्गा शङ्खं मे शङ्खिनी शिवा | चक्रं चक्रेश्वरी पातु कमलाक्षी गदां मम
vanamālāṃ vanadurgā śaṅkhaṃ me śaṅkhinī śivā | cakraṃ cakreśvarī pātu kamalākṣī gadāṃ mama
पद्मं मे पद्मगन्धा च पद्ममाला मनोहरा | रादिलान्ताक्षरं पातु लाकिनी लोकपालिनी
padmaṃ me padmagandhā ca padmamālā manoharā | rādilāntākṣaraṃ pātu lākinī lokapālinī
षड्दले स्थितदेवांश्च पातु कैलासवासिनी | अग्निवर्णा सदा पातु गणं मे परमेश्वरी
ṣaḍdale sthitadevāṃśca pātu kailāsavāsinī | agnivarṇā sadā pātu gaṇaṃ me parameśvarī
मणिपूरं सदा पातु मणिमालाविभूषणा | दशपत्रं दशवर्णं डादिफान्तं त्रिविक्रमा
maṇipūraṃ sadā pātu maṇimālāvibhūṣaṇā | daśapatraṃ daśavarṇaṃ ḍādiphāntaṃ trivikramā
पातु नीला महाकाली भद्रा भीमा सरस्वती | अयोध्यावासिनी देवी महापीठनिवासिनी
pātu nīlā mahākālī bhadrā bhīmā sarasvatī | ayodhyāvāsinī devī mahāpīṭhanivāsinī
वाग्भवाद्या महाविद्या कुण्डली कालकुण्डली | दशच्छदगतं पातु रुद्रं रुद्रात्मकं मम
vāgbhavādyā mahāvidyā kuṇḍalī kālakuṇḍalī | daśacchadagataṃ pātu rudraṃ rudrātmakaṃ mama
सूक्ष्मात् सूक्ष्मतरा पातु सूक्ष्मस्थाननिवासिनी | राकिणी लोकजननी पातु कूटाक्षरस्थिता
sūkṣmāt sūkṣmatarā pātu sūkṣmasthānanivāsinī | rākiṇī lokajananī pātu kūṭākṣarasthitā
तैजसं पातु नियतं रजकी राजपूजिता | विजया कुलबीजस्था तवर्गं तिमिरापहा
taijasaṃ pātu niyataṃ rajakī rājapūjitā | vijayā kulabījasthā tavargaṃ timirāpahā
मन्त्रात्मिका मणिग्रन्थिं भेदिनी पातु सर्वदा | गर्भदाता भृगुसुता पातु मां नाभिवासिनी
mantrātmikā maṇigranthiṃ bhedinī pātu sarvadā | garbhadātā bhṛgusutā pātu māṃ nābhivāsinī
नन्दिनी पातु सकलं कुण्डली कालकम्पिता | हृत्पद्मं पातु कालाख्या धूम्रवर्णा मनोहरा
nandinī pātu sakalaṃ kuṇḍalī kālakampitā | hṛtpadmaṃ pātu kālākhyā dhūmravarṇā manoharā
दलद्वादशवर्णं च भास्करी भावसिद्धिदा | पातु मे परमा विद्या कवर्गं कामचारिणी
daladvādaśavarṇaṃ ca bhāskarī bhāvasiddhidā | pātu me paramā vidyā kavargaṃ kāmacāriṇī
चवर्गं चारुवसना व्याघ्रास्या टङ्कधारिणी | चकारं पातु कृष्णाख्या काकिनीं पातु कालिका
cavargaṃ cāruvasanā vyāghrāsyā ṭaṅkadhāriṇī | cakāraṃ pātu kṛṣṇākhyā kākinīṃ pātu kālikā
टकुराङ्गी टकारं मे जीवभावा महोदया | ईश्वरी पातु विमला मम हृत्पद्मवासिनी
ṭakurāṅgī ṭakāraṃ me jīvabhāvā mahodayā | īśvarī pātu vimalā mama hṛtpadmavāsinī
कणीकां कालसन्दर्भा योगिनी योगमातरम् | इन्द्राणी वारुणी पातु कुलमाला कुलान्तरम्
kaṇīkāṃ kālasandarbhā yoginī yogamātaram | indrāṇī vāruṇī pātu kulamālā kulāntaram
तारिणी शक्तिमाता च कण्ठवाक्यं सदावतु | विप्रचित्ता महोग्रोग्रा प्रभा दीप्ता घनासना
tāriṇī śaktimātā ca kaṇṭhavākyaṃ sadāvatu | vipracittā mahogrogrā prabhā dīptā ghanāsanā
वाक्स्तम्भिनी वज्रदेहा वैदेही वृषवाहिनी | उन्मत्तानन्दचित्ता च क्षणोशीशा भगान्तरा
vākstambhinī vajradehā vaidehī vṛṣavāhinī | unmattānandacittā ca kṣaṇośīśā bhagāntarā
मम षोडशपत्राणि पातु मातृतनुस्थिता | सुरान् रक्षतु वेदज्ञा सर्वभाषा च कणीकाम्
mama ṣoḍaśapatrāṇi pātu mātṛtanusthitā | surān rakṣatu vedajñā sarvabhāṣā ca kaṇīkām
ईश्वरार्द्धासनगता प्रपायान्मे सदाशिवम् | शाकम्भरी महामाया साकिनी पातु सर्वदा
īśvarārddhāsanagatā prapāyānme sadāśivam | śākambharī mahāmāyā sākinī pātu sarvadā
भवानी भवमाता च पायाद् भ्रूमध्यपङ्कजम् | द्विदलं व्रतकामाख्या अष्टाङ्गसिद्धिदायिनी
bhavānī bhavamātā ca pāyād bhrūmadhyapaṅkajam | dvidalaṃ vratakāmākhyā aṣṭāṅgasiddhidāyinī
पातु नासामखिलानन्दा मनोरूपा जगत्पिरया | लकारं लक्षणाक्रान्ता सर्वलक्षणलक्षणा
pātu nāsāmakhilānandā manorūpā jagatpirayā | lakāraṃ lakṣaṇākrāntā sarvalakṣaṇalakṣaṇā
कृष्णाजिनधरा देवी क्षकारं पातु सर्वदा | द्विदलस्थं सर्वदेवं सदा पातु वरानना
kṛṣṇājinadharā devī kṣakāraṃ pātu sarvadā | dvidalasthaṃ sarvadevaṃ sadā pātu varānanā
बहुरूपा विश्वरूपा हाकिनी पातु संस्थिता | हरापरशिवं पातु मानसं पातु पञ्चमी
bahurūpā viśvarūpā hākinī pātu saṃsthitā | harāparaśivaṃ pātu mānasaṃ pātu pañcamī
षट्चक्रस्था सदा पातु षट्चक्रकुलवासिनी | अकारादिक्षकारान्ता बिन्दुसर्गसमन्विता
ṣaṭcakrasthā sadā pātu ṣaṭcakrakulavāsinī | akārādikṣakārāntā bindusargasamanvitā
मातृकार्णा सदा पातु कुण्डली ज्ञानकुण्डली | देवकाली गतिप्रेमा पूर्णा गिरितटं शिवा
mātṛkārṇā sadā pātu kuṇḍalī jñānakuṇḍalī | devakālī gatipremā pūrṇā giritaṭaṃ śivā
कैलासाख्यं सदा पातु पञ्चानन तनूद्भवा | हिरण्यवर्णा रजनी चन्द्रसूर्याग्निभक्षिणी
kailāsākhyaṃ sadā pātu pañcānana tanūdbhavā | hiraṇyavarṇā rajanī candrasūryāgnibhakṣiṇī
सहस्रदलपद्मं मे सदा पातु कुलाकुला | सहस्रदलपद्मस्था दैवतं पातु खेचरी
sahasradalapadmaṃ me sadā pātu kulākulā | sahasradalapadmasthā daivataṃ pātu khecarī
काली तारा षोडशाख्या मातङ्गी पद्मवासिनी | शशिकोटिगलद्रूपा पातु मे सकलं तमः
kālī tārā ṣoḍaśākhyā mātaṅgī padmavāsinī | śaśikoṭigaladrūpā pātu me sakalaṃ tamaḥ
वने घोरे जले देशे युद्धे वादे श्मशानके | सर्वत्र गमने ज्ञाने सदा मां पातु शैलजा
vane ghore jale deśe yuddhe vāde śmaśānake | sarvatra gamane jñāne sadā māṃ pātu śailajā
पर्वते विविधायासे विनाशे पातु कुण्डली | पादादिब्रह्मरन्ध्रान्तं सर्वाकाशं सुरेश्वरी
parvate vividhāyāse vināśe pātu kuṇḍalī | pādādibrahmarandhrāntaṃ sarvākāśaṃ sureśvarī
सदा पातु सर्वविद्या सर्वज्ञानं सदा मम | नवलक्षमहाविद्या दशदिक्षु प्रपातु माम्
sadā pātu sarvavidyā sarvajñānaṃ sadā mama | navalakṣamahāvidyā daśadikṣu prapātu mām
इत्येतत् कवचं देवि कुण्डलिन्याः प्रसिद्धिदम् | ये पठन्ति ध्यानयोगे योगमार्गव्यवस्थिताः
ityetat kavacaṃ devi kuṇḍalinyāḥ prasiddhidam | ye paṭhanti dhyānayoge yogamārgavyavasthitāḥ
ते यान्ति मुक्तिपदवीमैहिके नात्र संशयः | मूलपद्मे मनोयोगं कृत्वा हृदासनस्थितः
te yānti muktipadavīmaihike nātra saṃśayaḥ | mūlapadme manoyogaṃ kṛtvā hṛdāsanasthitaḥ
मन्त्रं ध्यायेत् कुण्डलिनीं मूलपद्मप्रकाशिनीम् | धर्मोदयां दयारूढामाकाशस्थानवासिनीम्
mantraṃ dhyāyet kuṇḍalinīṃ mūlapadmaprakāśinīm | dharmodayāṃ dayārūḍhāmākāśasthānavāsinīm
अमृतानन्दरसिकां विकलां सुकलां शिताम् | अजितां रक्तरहितां विशक्तां रक्तविग्रहाम्
amṛtānandarasikāṃ vikalāṃ sukalāṃ śitām | ajitāṃ raktarahitāṃ viśaktāṃ raktavigrahām
रक्तनेत्रां कुलक्षिप्तां ज्ञानाञ्जनजयोज्ज्वलाम् | विश्वाकारां मनोरूपां मूले ध्यात्वा प्रपूजयेत्
raktanetrāṃ kulakṣiptāṃ jñānāñjanajayojjvalām | viśvākārāṃ manorūpāṃ mūle dhyātvā prapūjayet
यो योगी कुरुते एवं स सिद्धो नात्र संशयः | रोगी रोगात् प्रमुच्येत बद्धो मुच्येत बन्धनात्
yo yogī kurute evaṃ sa siddho nātra saṃśayaḥ | rogī rogāt pramucyeta baddho mucyeta bandhanāt
राज्यं श्रियमवाप्नोति राज्यहीनः पठेद्यदि | पुत्रहीनो लभेत् पुत्रं योगहीनो भवेद्वशी
rājyaṃ śriyamavāpnoti rājyahīnaḥ paṭhedyadi | putrahīno labhet putraṃ yogahīno bhavedvaśī
कवचं धारयेद्यस्तु शिखायां दक्षिणे भुजे | वामा वामकरे धृत्वा सर्वाभीष्टमवाप्नुयात्
kavacaṃ dhārayedyastu śikhāyāṃ dakṣiṇe bhuje | vāmā vāmakare dhṛtvā sarvābhīṣṭamavāpnuyāt
स्वर्णे रौप्ये तथा ताम्रे स्थापयित्वा प्रपूजयेत् | सर्वदेशे सर्वकाले पठित्वा सिद्धिमाप्नुयात्
svarṇe raupye tathā tāmre sthāpayitvā prapūjayet | sarvadeśe sarvakāle paṭhitvā siddhimāpnuyāt
स भूयात् कुण्डलीपुत्रो नात्र कार्या विचारणा
sa bhūyāt kuṇḍalīputro nātra kāryā vicāraṇā
अथ भेदान् प्रवक्ष्यामि हिताय जगतां प्रभो | निर्मलात्मा शुचिः श्रीमान् ध्यानात्मा च सदाशिवः
atha bhedān pravakṣyāmi hitāya jagatāṃ prabho | nirmalātmā śuciḥ śrīmān dhyānātmā ca sadāśivaḥ
स मोक्षगो ज्ञानरूपी स षट्चक्रार्थभेदकः | त्रिगुणज्ञानविकलो न पश्यति दिवानिशम्
sa mokṣago jñānarūpī sa ṣaṭcakrārthabhedakaḥ | triguṇajñānavikalo na paśyati divāniśam
दिवारात्र्यज्ञानहेतोर्न पश्यति कलेवरम् | इति कृत्वा हि मरणं नृणां जन्मनि जन्मनि
divārātryajñānahetorna paśyati kalevaram | iti kṛtvā hi maraṇaṃ nṛṇāṃ janmani janmani
तज्जन्मक्षयहेतोश्च मम योगं समभ्यसेत् | पञ्चस्वरं महायोगं कृत्वा स्यादमरो नरः
tajjanmakṣayahetośca mama yogaṃ samabhyaset | pañcasvaraṃ mahāyogaṃ kṛtvā syādamaro naraḥ