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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.
7,694 verses · page 65 of 129
ततः कुर्यान्मूलपद्मे कुण्डलीपरिचालनम् | मुहुर्मुहुश्चालनेन नरो योगीश्वरो भवेत्
tataḥ kuryānmūlapadme kuṇḍalīparicālanam | muhurmuhuścālanena naro yogīśvaro bhavet
एकान्तनिर्मले देशे दुभीक्षादिविवजीते | वर्षमेकासने योगी योगमार्गपरो भवेत्
ekāntanirmale deśe dubhīkṣādivivajīte | varṣamekāsane yogī yogamārgaparo bhavet
पद्मासनं सदा कुर्याद् बद्धपद्मासनं तथा | महापद्मासनं कृत्वा तथा चासनमञ्जनम्
padmāsanaṃ sadā kuryād baddhapadmāsanaṃ tathā | mahāpadmāsanaṃ kṛtvā tathā cāsanamañjanam
तत्पश्चात् स्वस्तिकाख्यञ्च बद्धस्वस्तिकमेव च | योगाभ्यासे सदा कुर्यात् मन्त्रसिद्ध्यादिकर्मणि
tatpaścāt svastikākhyañca baddhasvastikameva ca | yogābhyāse sadā kuryāt mantrasiddhyādikarmaṇi
चक्रासनं सदा योगी योगसाधनकर्मणि | बद्धचक्रासनं नाम महाचक्रासनं तथा
cakrāsanaṃ sadā yogī yogasādhanakarmaṇi | baddhacakrāsanaṃ nāma mahācakrāsanaṃ tathā
कृत्वा पुनः प्रकर्तव्यं बद्धयोगेश्वरासनम् | योगेश्वरासनं कृत्वा महायोगेश्वरासनम्
kṛtvā punaḥ prakartavyaṃ baddhayogeśvarāsanam | yogeśvarāsanaṃ kṛtvā mahāyogeśvarāsanam
वीरासनं ततः कुर्यात् महावीरासनं तथा | बद्धवीरासनं कृत्वा नरो योगेश्वरो भवेत्
vīrāsanaṃ tataḥ kuryāt mahāvīrāsanaṃ tathā | baddhavīrāsanaṃ kṛtvā naro yogeśvaro bhavet
ततः कुर्यान्महाकाल बद्धकुक्कुटासनम् | महाकुक्कुटमाकृत्य केवलं कुक्कुटासनम्
tataḥ kuryānmahākāla baddhakukkuṭāsanam | mahākukkuṭamākṛtya kevalaṃ kukkuṭāsanam
मयूरासनमेवं हि महामयूरमेव च | बद्धमयूरमाकृत्य नरो योगेश्वरो भवेत्
mayūrāsanamevaṃ hi mahāmayūrameva ca | baddhamayūramākṛtya naro yogeśvaro bhavet
एतत् सर्वं प्रवक्तव्यं विचार्य सुमनःप्रिय | अभिषेकप्रकरणे आसनादिप्रकाशकम्
etat sarvaṃ pravaktavyaṃ vicārya sumanaḥpriya | abhiṣekaprakaraṇe āsanādiprakāśakam
कथितव्यं विशेषेण इदानीं शृणु षट्क्रमम् | ब्रह्मा विष्णुश्च रुद्रश्च ईश्वरश्च सदाशिवः
kathitavyaṃ viśeṣeṇa idānīṃ śṛṇu ṣaṭkramam | brahmā viṣṇuśca rudraśca īśvaraśca sadāśivaḥ
ततः परशिवो देवः षट्शिवाः षट्प्रकाशकाः | एतेषां षड्गुणानन्दाः शक्तयः परदेवताः
tataḥ paraśivo devaḥ ṣaṭśivāḥ ṣaṭprakāśakāḥ | eteṣāṃ ṣaḍguṇānandāḥ śaktayaḥ paradevatāḥ
षट्चक्रभेदनरता महाविद्याधिदेवताः | एतेषां स्तवनं कुर्यात् परदेवसमन्वितम्
ṣaṭcakrabhedanaratā mahāvidyādhidevatāḥ | eteṣāṃ stavanaṃ kuryāt paradevasamanvitam
एतत्प्रकारकरणे यश्च प्रत्यहमादरात् | क्रियानिविष्टः सर्वत्र भावनाग्रहरूपधृक्
etatprakārakaraṇe yaśca pratyahamādarāt | kriyāniviṣṭaḥ sarvatra bhāvanāgraharūpadhṛk
स पश्यति जगन्नाथं कमलोपगतं हरिम् | आदौ हरेर्दर्शनञ्च कारयेद्येन कुण्डली
sa paśyati jagannāthaṃ kamalopagataṃ harim | ādau harerdarśanañca kārayedyena kuṇḍalī
ततो रुद्रस्य सञ्ज्ञायां लाकिन्याः शुभदर्शनम् | सर्वशः क्रमशो नाथ दर्शनं प्राप्यते नरः
tato rudrasya sañjñāyāṃ lākinyāḥ śubhadarśanam | sarvaśaḥ kramaśo nātha darśanaṃ prāpyate naraḥ
शनैः शनैर्महाकाल कैलासदर्शनं भवेत् | क्रमेण सर्वसिद्धिः स्यात् अष्टाङ्गयोगसाधनात्
śanaiḥ śanairmahākāla kailāsadarśanaṃ bhavet | krameṇa sarvasiddhiḥ syāt aṣṭāṅgayogasādhanāt
अष्टाङ्गसाधने काले यद्यत् कर्मं करोति हि | तत्सर्वं परियत्नेन शृणु सादरपूर्वकम् | तत्क्रियादिकमाकृत्य शीध्रं योगी भविष्यति
aṣṭāṅgasādhane kāle yadyat karmaṃ karoti hi | tatsarvaṃ pariyatnena śṛṇu sādarapūrvakam | tatkriyādikamākṛtya śīdhraṃ yogī bhaviṣyati
अथ कामातुराणाञ्च कामनिर्मूलहेतुना | कथयामि महाकाल यत् कृत्वा कामिनीवशम्
atha kāmāturāṇāñca kāmanirmūlahetunā | kathayāmi mahākāla yat kṛtvā kāminīvaśam
तत्प्रकारं प्रवक्ष्यामि योगसाधनहेतुना | हस्तासनं समाकृत्य ऊद्र्ध्वे पद्मासनं चरेत्
tatprakāraṃ pravakṣyāmi yogasādhanahetunā | hastāsanaṃ samākṛtya ūdrdhve padmāsanaṃ caret
शिरोमूले करद्वन्द्वं नियोज्य जपमाचरेत् | अल्पाल्पधारणं कुर्यात् श्वाससंख्यां समाचरेत्
śiromūle karadvandvaṃ niyojya japamācaret | alpālpadhāraṇaṃ kuryāt śvāsasaṃkhyāṃ samācaret
श्वाससंख्यां तदा कुर्याद् यदा कुम्भकसुस्थिरः | विना श्वाससंख्यां च कुतो योगिवरो वशी
śvāsasaṃkhyāṃ tadā kuryād yadā kumbhakasusthiraḥ | vinā śvāsasaṃkhyāṃ ca kuto yogivaro vaśī
विना संख्याप्रयोगेण बिना कुयोगवारणात् | कदाचिन्न प्रकर्तव्यं संख्याकुम्भकवजीतः
vinā saṃkhyāprayogeṇa binā kuyogavāraṇāt | kadācinna prakartavyaṃ saṃkhyākumbhakavajītaḥ
अल्पाल्पकुम्भकं कुर्यात् खेचरपिरयकर्मणि | सर्वकाले प्रकर्तव्यं सर्वकाले सुखी भवेत्
alpālpakumbhakaṃ kuryāt khecarapirayakarmaṇi | sarvakāle prakartavyaṃ sarvakāle sukhī bhavet
आनन्दकल्पमाकृत्य विजयाद्यासवादिभिः | क्रमेण भेदनं कुर्यात् ततः साधकयोगिराट्
ānandakalpamākṛtya vijayādyāsavādibhiḥ | krameṇa bhedanaṃ kuryāt tataḥ sādhakayogirāṭ
यद्येवं सुतभावज्ञा विपाकेन पतन्ति ते | ते यान्ति परमं स्थानं ते यान्ति कोटिराज्यपाः
yadyevaṃ sutabhāvajñā vipākena patanti te | te yānti paramaṃ sthānaṃ te yānti koṭirājyapāḥ
ते भोगिनो योगिनश्च ते लोकपालकाः स्मृताः | ते महद्गुणसम्भोग्या मिरयन्ते न कदा कुतः
te bhogino yoginaśca te lokapālakāḥ smṛtāḥ | te mahadguṇasambhogyā mirayante na kadā kutaḥ
ते भवन्ति महाश्रेष्ठास्ते भवन्ति सुधाकराः | ते भेदकरणे युक्तास्ते मनुष्या न देवताः
te bhavanti mahāśreṣṭhāste bhavanti sudhākarāḥ | te bhedakaraṇe yuktāste manuṣyā na devatāḥ
ते सर्वे यान्ति सर्वत्र ते शिवास्ते च किङ्कराः | ते मे भक्ता महाकाल इति मे स्वागमोदयम्
te sarve yānti sarvatra te śivāste ca kiṅkarāḥ | te me bhaktā mahākāla iti me svāgamodayam
ये भजन्ति तव पदाऽम्भोजं भावपरायणाः | ते ज्ञानिनो भवन्त्येव तेषां कालो वशो भवेत्
ye bhajanti tava padā'mbhojaṃ bhāvaparāyaṇāḥ | te jñānino bhavantyeva teṣāṃ kālo vaśo bhavet
ये प्राणवायुसंयोगा ये प्राणपरिरक्षकाः | आत्महत्यां परीहाय ब्रह्मलोकं मुदान्विताः
ye prāṇavāyusaṃyogā ye prāṇaparirakṣakāḥ | ātmahatyāṃ parīhāya brahmalokaṃ mudānvitāḥ
यान्ति नाथ ध्यानपराः संसारार्थविवजीताः | अरण्यवासिनो ये च नारण्यवासिनो नराः
yānti nātha dhyānaparāḥ saṃsārārthavivajītāḥ | araṇyavāsino ye ca nāraṇyavāsino narāḥ
एकान्तनिर्जने देशे सर्वविघ्नविवजीते | षट्चक्रभेदमाकृत्य ते नराः फलभागिनः
ekāntanirjane deśe sarvavighnavivajīte | ṣaṭcakrabhedamākṛtya te narāḥ phalabhāginaḥ
महाकालफलं यस्तु सदेच्छति सतां गतिम् | स एव योगी भूमध्ये स्थित्वा सर्वत्रगो भवेत्
mahākālaphalaṃ yastu sadecchati satāṃ gatim | sa eva yogī bhūmadhye sthitvā sarvatrago bhavet
सर्वदेशे सदा पूज्यः सर्वेशो निर्मलोऽद्वयः | अनाद्यनन्तविभवः कालात्मा स भवेत् क्षणात्
sarvadeśe sadā pūjyaḥ sarveśo nirmalo'dvayaḥ | anādyanantavibhavaḥ kālātmā sa bhavet kṣaṇāt
एतेषां साधनं शीघ्रं सिद्धिविद्यासुकल्पनम् | एतद्रूपं निजं ध्यात्वा भेदं कृत्वा निजस्थलम्
eteṣāṃ sādhanaṃ śīghraṃ siddhividyāsukalpanam | etadrūpaṃ nijaṃ dhyātvā bhedaṃ kṛtvā nijasthalam
मूलाधारं स्वाधिष्ठानं भेदज्ञानी विभेद्य च | कुर्यात् परमसन्दर्भं मणिपूरे विचक्षणः
mūlādhāraṃ svādhiṣṭhānaṃ bhedajñānī vibhedya ca | kuryāt paramasandarbhaṃ maṇipūre vicakṣaṇaḥ
कृत्वा च दर्शनं विद्वान् श्रीकृष्णचरणाम्बुजम् | स्वाधिष्ठानादिदेवेन्द्रं शक्तियुक्तं निरञ्जनम्
kṛtvā ca darśanaṃ vidvān śrīkṛṣṇacaraṇāmbujam | svādhiṣṭhānādidevendraṃ śaktiyuktaṃ nirañjanam
राकिणीराधिका व्याप्तं त्रिलोकरक्षणं परम् | परमाकाशनिलयं त्रैगुण्यं वारिरूपिणम्
rākiṇīrādhikā vyāptaṃ trilokarakṣaṇaṃ param | paramākāśanilayaṃ traiguṇyaṃ vārirūpiṇam
वाञ्छाकल्पतरोर्मूलवासिनं शिववैष्णवम् | विलोक्यानन्दहृदयोऽशङ्कः सर्वत्र दर्शकः
vāñchākalpatarormūlavāsinaṃ śivavaiṣṇavam | vilokyānandahṛdayo'śaṅkaḥ sarvatra darśakaḥ
कृत्वा योगी सदाभ्यासी मणिपूरं विलोकयेत् | मणिपूरं महाचिन्हं सिद्धिक्षेत्रं सुधामयम्
kṛtvā yogī sadābhyāsī maṇipūraṃ vilokayet | maṇipūraṃ mahācinhaṃ siddhikṣetraṃ sudhāmayam
हिरण्यकोटिदानेन गोकोटिदानहेतुना | कोटिब्राह्मणभोज्येन यत्फलं लभते नरः
hiraṇyakoṭidānena gokoṭidānahetunā | koṭibrāhmaṇabhojyena yatphalaṃ labhate naraḥ
तत्फलं लभते ध्यात्वा मणिपूरं मनोरमम् | मणिपूरं महास्थानं योगिनामप्यदर्शनम्
tatphalaṃ labhate dhyātvā maṇipūraṃ manoramam | maṇipūraṃ mahāsthānaṃ yogināmapyadarśanam
सूक्ष्मातिसूक्ष्मं परमं ज्ञानिनां ज्ञानगोचरम् | अप्रकाश्यं महागुह्यं योगयोगेन लभ्यते
sūkṣmātisūkṣmaṃ paramaṃ jñānināṃ jñānagocaram | aprakāśyaṃ mahāguhyaṃ yogayogena labhyate
योगार्थं यत्र कमले कोटिविद्युत्समप्रभे | कोटिकालाग्निमिलिते कोटिचन्द्रविनिमीते
yogārthaṃ yatra kamale koṭividyutsamaprabhe | koṭikālāgnimilite koṭicandravinimīte
कोटिसूर्यादिकिरणे मनः केन विलीयते | सूचीरन्ध्रे यथा सूत्रं तदेव फलदं सुखम्
koṭisūryādikiraṇe manaḥ kena vilīyate | sūcīrandhre yathā sūtraṃ tadeva phaladaṃ sukham
यन्न दृष्टं श्रुतं क्वापि ज्ञानं न तत्र सुन्दरि | तत्र केन प्रकारेण मनोनिवेशनं भवेत्
yanna dṛṣṭaṃ śrutaṃ kvāpi jñānaṃ na tatra sundari | tatra kena prakāreṇa manoniveśanaṃ bhavet
यत्र न गमनं नॄणां तस्य देवस्य यत्फलम् | तत्फलं किं न जानाति अदृष्टे गमनं कुतः
yatra na gamanaṃ nṝṇāṃ tasya devasya yatphalam | tatphalaṃ kiṃ na jānāti adṛṣṭe gamanaṃ kutaḥ
कुतो राज्ञां नसम्पत्तिः कुतो वा स्वार्थदर्शनम् | कुतो वा जायते सिद्धिर्भेदने किं फलं भवेत्
kuto rājñāṃ nasampattiḥ kuto vā svārthadarśanam | kuto vā jāyate siddhirbhedane kiṃ phalaṃ bhavet
तत्त्वं जानासि देवेशि तत्प्रकारं प्रकाशय | यदुक्तं तद्धि सकलं सफलं परमेश्वर
tattvaṃ jānāsi deveśi tatprakāraṃ prakāśaya | yaduktaṃ taddhi sakalaṃ saphalaṃ parameśvara
तत्र पूर्वं योगधर्मस्वाश्रयं शृणु तत्क्रमम् | पूर्वस्मरणमात्रेण जीवन्मुक्तो भविष्यसि
tatra pūrvaṃ yogadharmasvāśrayaṃ śṛṇu tatkramam | pūrvasmaraṇamātreṇa jīvanmukto bhaviṣyasi
जीव एव महाभाग लोकानां मोक्षबन्धगः | स जीवो वायुरूपेण महाबलपराक्रमः
jīva eva mahābhāga lokānāṃ mokṣabandhagaḥ | sa jīvo vāyurūpeṇa mahābalaparākramaḥ
गच्छति प्रत्यहं नित्यं सर्वदा च पुनः पुनः | पुनरायाति धरणीं स्वभावेन निरन्तरम्
gacchati pratyahaṃ nityaṃ sarvadā ca punaḥ punaḥ | punarāyāti dharaṇīṃ svabhāvena nirantaram
नानाभावपिरयः सोऽपि नानाकारनिरूपकः | नानाधर्मपिरयः शुद्धोऽशुद्धवेशधरो महान्
nānābhāvapirayaḥ so'pi nānākāranirūpakaḥ | nānādharmapirayaḥ śuddho'śuddhaveśadharo mahān
कन्दर्पनिलयो योगी स योगी परमार्थवित् | स ज्ञानी निरहङ्कारी सोऽहङ्कारी शरीरधृक्
kandarpanilayo yogī sa yogī paramārthavit | sa jñānī nirahaṅkārī so'haṅkārī śarīradhṛk
सर्वगन्धपिरयोऽदृश्यो भावयेत्तां रहस्यवित् | स एव निष्कलः शुद्धः सदा ध्यानपरायणः
sarvagandhapirayo'dṛśyo bhāvayettāṃ rahasyavit | sa eva niṣkalaḥ śuddhaḥ sadā dhyānaparāyaṇaḥ
यदा चात्मनि ब्रह्माण्डे ब्रह्मणि त्वयि शङ्करे | तन्मयो विलयं याति तदा भावो महान् स्मृतः
yadā cātmani brahmāṇḍe brahmaṇi tvayi śaṅkare | tanmayo vilayaṃ yāti tadā bhāvo mahān smṛtaḥ
तद्भावः परमं ज्ञानं न कथ्यं विपरीतकम् | आधारं सुसुखं नित्यं स्वल्पकालविवजीतम्
tadbhāvaḥ paramaṃ jñānaṃ na kathyaṃ viparītakam | ādhāraṃ susukhaṃ nityaṃ svalpakālavivajītam
अत्यन्तधर्म सन्धानं प्राप्य योगी भवेन्नरः | शनैः शनैः प्रगन्तव्यं तत्र तत्र सुदर्शनम्
atyantadharma sandhānaṃ prāpya yogī bhavennaraḥ | śanaiḥ śanaiḥ pragantavyaṃ tatra tatra sudarśanam
तत्र तत्र महासिद्धो भूत्त्वा संसारपुत्रवान् | योगिनां बहुकालस्थं मृतानामल्पकालकम्
tatra tatra mahāsiddho bhūttvā saṃsāraputravān | yogināṃ bahukālasthaṃ mṛtānāmalpakālakam