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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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पुनर्दीक्षां सोऽपि कृत्वा दानवत्त्वमवाप्नुयात् | यदि भाग्यवशेनैव जननी दानवतीनी
punardīkṣāṃ so'pi kṛtvā dānavattvamavāpnuyāt | yadi bhāgyavaśenaiva jananī dānavatīnī
तदा सिद्धिमवाप्नोति तत्र मन्त्रं विचारयेत् | स्वीयमन्त्रोपदेशेन न कुर्याद् गुरुचिन्तनम्
tadā siddhimavāpnoti tatra mantraṃ vicārayet | svīyamantropadeśena na kuryād gurucintanam
तथा श्रीललिता काली महाविद्या महामनोः सर्वसिद्धियुतो भूत्त्वा वत्सरात् तां प्रपश्यति
tathā śrīlalitā kālī mahāvidyā mahāmanoḥ sarvasiddhiyuto bhūttvā vatsarāt tāṃ prapaśyati
कालीकल्पलता देवी महाविद्यादिसाधने | गुरुचिन्ता न कर्तव्या ये जानन्ति गुरोर्वचः
kālīkalpalatā devī mahāvidyādisādhane | gurucintā na kartavyā ye jānanti gurorvacaḥ
यदि मन्त्रं विचार्याशु गृह्णाति साधकोत्तमः | अनन्तकोटिपुण्यस्य द्विगुणं भवति ध्रुवम्
yadi mantraṃ vicāryāśu gṛhṇāti sādhakottamaḥ | anantakoṭipuṇyasya dviguṇaṃ bhavati dhruvam
विचार्य चक्रसारञ्च मन्त्रं गृह्णाति यो नरः | वैकुण्ठनगरे वासस्तेषां जन्मशतैरपि
vicārya cakrasārañca mantraṃ gṛhṇāti yo naraḥ | vaikuṇṭhanagare vāsasteṣāṃ janmaśatairapi
इति श्रुत्वा महादेवो महादेव्याः सरस्वतीम् | उवाच पुनरानन्दपुलकोल्लासविग्रहः
iti śrutvā mahādevo mahādevyāḥ sarasvatīm | uvāca punarānandapulakollāsavigrahaḥ
ज्ञातुं चक्रं षोडशञ्च चक्रहस्तवरप्रदम् | अत्यद्भुतफलोपेतं धर्मार्थकाममोक्षदम्
jñātuṃ cakraṃ ṣoḍaśañca cakrahastavarapradam | atyadbhutaphalopetaṃ dharmārthakāmamokṣadam
कथयस्व महादेवि कुलसद्भावप्राप्तये | यदि मे सुकृपादृष्टिः वर्तते स्नेहसागरे
kathayasva mahādevi kulasadbhāvaprāptaye | yadi me sukṛpādṛṣṭiḥ vartate snehasāgare
त्वत्प्रसादाद् भैरवोऽहं कालोऽहं जगदीश्वरः | भुक्तिमुक्तिप्रदाता च योगयोग्यो दिगम्बरः
tvatprasādād bhairavo'haṃ kālo'haṃ jagadīśvaraḥ | bhuktimuktipradātā ca yogayogyo digambaraḥ
इदानीं सर्वविद्यानां दीक्षाद्यं चक्रमण्डलम् | अकालकुलहीनञ्चाकडमञ्च कुलाकुलम्
idānīṃ sarvavidyānāṃ dīkṣādyaṃ cakramaṇḍalam | akālakulahīnañcākaḍamañca kulākulam
ताराचक्रं राशिचक्रं कूर्मचक्रं तथापरम् | शिवचक्रं विष्णुचक्रं ब्रह्मचक्रं विलक्षणम्
tārācakraṃ rāśicakraṃ kūrmacakraṃ tathāparam | śivacakraṃ viṣṇucakraṃ brahmacakraṃ vilakṣaṇam
देवचक्रं ऋणिधनि उल्काचक्रं ततः परम् | वामाचक्रं चतुश्चक्रं सूक्ष्मचक्रं ततो वदेत्
devacakraṃ ṛṇidhani ulkācakraṃ tataḥ param | vāmācakraṃ catuścakraṃ sūkṣmacakraṃ tato vadet
तथा कथहचक्रञ्च कथितं षोडशं प्रभो | एतदुत्तीर्णमन्त्रञ्च यं गृह्णन्ति नरोत्तमाः
tathā kathahacakrañca kathitaṃ ṣoḍaśaṃ prabho | etaduttīrṇamantrañca yaṃ gṛhṇanti narottamāḥ
तेषामसाध्यं जगति न किमपि वर्तते ध्रुवम् | किमन्यत् कथयामीह देवतादर्शनं लभेत्
teṣāmasādhyaṃ jagati na kimapi vartate dhruvam | kimanyat kathayāmīha devatādarśanaṃ labhet
सर्वत्रगामी स भवेत् चक्रराजप्रसादतः | सर्वचक्रविचारञ्च न जानाति द्विजोत्तमः
sarvatragāmī sa bhavet cakrarājaprasādataḥ | sarvacakravicārañca na jānāti dvijottamaḥ
यज्जानाति तद्विचार्यं देवताप्रीतिकारकम् | ताराशुद्धिं वैष्णवानां कोष्ठशुद्धिं शिवस्य च
yajjānāti tadvicāryaṃ devatāprītikārakam | tārāśuddhiṃ vaiṣṇavānāṃ koṣṭhaśuddhiṃ śivasya ca
राशिशुद्धिं त्रैपुरस्य गोपालेऽकडमः स्मृतः | अकडमो वामने च गणेशे हरचक्रतः
rāśiśuddhiṃ traipurasya gopāle'kaḍamaḥ smṛtaḥ | akaḍamo vāmane ca gaṇeśe haracakrataḥ
कोष्ठचक्रं वराहस्य महालक्ष्म्याः कुलाकुलम् | नामादिचक्रे सर्वेषां भूतचक्रे तथैव च
koṣṭhacakraṃ varāhasya mahālakṣmyāḥ kulākulam | nāmādicakre sarveṣāṃ bhūtacakre tathaiva ca
त्रैपुरं तारचक्रे च शुद्धं मन्त्रं भजेद् बुधः | वैष्णवं राशिसंशुद्धं शैवञ्चाकडमं स्मृतम्
traipuraṃ tāracakre ca śuddhaṃ mantraṃ bhajed budhaḥ | vaiṣṇavaṃ rāśisaṃśuddhaṃ śaivañcākaḍamaṃ smṛtam
कालिकायाश्च तारायाः हरचक्रं शुभं भवेत् | चण्डिकाया भवेत् कोष्ठे गोपाले ऋक्षचक्रकम्
kālikāyāśca tārāyāḥ haracakraṃ śubhaṃ bhavet | caṇḍikāyā bhavet koṣṭhe gopāle ṛkṣacakrakam
हरचक्रे सर्वमन्त्रान् ऋणाधिक्येन चाश्रयेत् | ऋणाधिक्ये शुभं विद्याद् धनाधिक्ये च नो विधिः
haracakre sarvamantrān ṛṇādhikyena cāśrayet | ṛṇādhikye śubhaṃ vidyād dhanādhikye ca no vidhiḥ
दोषान् संशोध्य गृह्णीयान्मध्यदेशे तु साधकः | पितृमातृकृतं नाम त्यक्त्वा शर्मादिदेवकान्
doṣān saṃśodhya gṛhṇīyānmadhyadeśe tu sādhakaḥ | pitṛmātṛkṛtaṃ nāma tyaktvā śarmādidevakān
श्रीवर्णञ्च ततो विद्याचक्रेषु योजयेत् क्रमात् | क्रमेण शृणु तत्सर्वं शुभाशुभफलप्रदम्
śrīvarṇañca tato vidyācakreṣu yojayet kramāt | krameṇa śṛṇu tatsarvaṃ śubhāśubhaphalapradam
जापकानां भावुकानां शुद्धं सिद्ध्यति तत्क्षणात् | मन्त्रमात्रं प्रसिद्ध्येत भक्तानामिति निश्चयः
jāpakānāṃ bhāvukānāṃ śuddhaṃ siddhyati tatkṣaṇāt | mantramātraṃ prasiddhyeta bhaktānāmiti niścayaḥ
कुलीनकुलजातानां ध्यानमार्गार्थगामिनाम् | महाविद्या महाज्ञानं संशुद्धमपि सिध्यति
kulīnakulajātānāṃ dhyānamārgārthagāminām | mahāvidyā mahājñānaṃ saṃśuddhamapi sidhyati
सिद्धमन्त्रप्रकरणे यदुक्तञ्च महेश्वर | अष्टसिद्धिकरे तस्य सायुज्यपदमाप्नुयात्
siddhamantraprakaraṇe yaduktañca maheśvara | aṣṭasiddhikare tasya sāyujyapadamāpnuyāt
चक्रं षोडशसारञ्च सर्वेषां मन्त्रसिद्धये
cakraṃ ṣoḍaśasārañca sarveṣāṃ mantrasiddhaye
विचार्य सर्वमन्त्रञ्च यन्मया गदितं हितम् | आदौ बालाभैरवीणामकडमान्मतं मया
vicārya sarvamantrañca yanmayā gaditaṃ hitam | ādau bālābhairavīṇāmakaḍamānmataṃ mayā
कुमारीललितादेव्याः कुरुकुल्लादिसाधने | श्रीचक्रं फलदं प्रोक्तं सर्वचक्रफलप्रदम्
kumārīlalitādevyāḥ kurukullādisādhane | śrīcakraṃ phaladaṃ proktaṃ sarvacakraphalapradam
योगिन्यादिसाधने च ताराचक्रं महत्फलम् | उन्मत्तभैरवीविद्याद्यादिसाधननिर्मले
yoginyādisādhane ca tārācakraṃ mahatphalam | unmattabhairavīvidyādyādisādhananirmale
राशिचक्रं कोटिफलं नानारत्नप्रदं शुभम् | प्रत्यङ्गिरासाधने च उल्काविद्यादिसाधने
rāśicakraṃ koṭiphalaṃ nānāratnapradaṃ śubham | pratyaṅgirāsādhane ca ulkāvidyādisādhane
शिवचक्रं महापुण्यं सर्वचक्रफलप्रदम् | कालिकाचचीकामन्त्रे विमलाद्यादिसाधने
śivacakraṃ mahāpuṇyaṃ sarvacakraphalapradam | kālikācacīkāmantre vimalādyādisādhane
सम्पत्प्रदाभैरवीणां मन्त्रग्रहणकर्मणि | विष्णुचक्रे कोटिशतं पुण्यं प्राप्नोति मानवः
sampatpradābhairavīṇāṃ mantragrahaṇakarmaṇi | viṣṇucakre koṭiśataṃ puṇyaṃ prāpnoti mānavaḥ
छिन्नादिश्रीविद्यायाः कृत्यादेव्याश्च साधने | नक्षत्रविद्याकामाख्या ब्रह्माण्यादि सुसाधने
chinnādiśrīvidyāyāḥ kṛtyādevyāśca sādhane | nakṣatravidyākāmākhyā brahmāṇyādi susādhane
ब्रह्मचक्रं महापुण्यं सर्वविद्याफलं लभेत् | कोटिजाप्येन यत्पुण्यं ग्रहणात् तत्फलं लभेत्
brahmacakraṃ mahāpuṇyaṃ sarvavidyāphalaṃ labhet | koṭijāpyena yatpuṇyaṃ grahaṇāt tatphalaṃ labhet
वज्रज्वालामहाविद्यासाधने मन्त्रजापने | गुह्यकालीसाधने च कुब्जिकामन्त्रसाधने
vajrajvālāmahāvidyāsādhane mantrajāpane | guhyakālīsādhane ca kubjikāmantrasādhane
देवचक्रं शुभं प्रोक्तं वाक्यसिद्धिप्रदायकम् | कामेश्वरीअट्टहासामन्त्रसाधनकर्मणि
devacakraṃ śubhaṃ proktaṃ vākyasiddhipradāyakam | kāmeśvarīaṭṭahāsāmantrasādhanakarmaṇi
राकिणीमन्दिरादेवी मन्दिरामन्त्रसाधने | ऋणिधनिमहाचक्रं विचार्य सर्वसिद्धिदम्
rākiṇīmandirādevī mandirāmantrasādhane | ṛṇidhanimahācakraṃ vicārya sarvasiddhidam
श्रीविद्याभुवनेशानीभैरवीसाधने तथा | पृथ्वीकुलावतीवीणासाधने वामनीमनोः
śrīvidyābhuvaneśānībhairavīsādhane tathā | pṛthvīkulāvatīvīṇāsādhane vāmanīmanoḥ
उल्काचक्रं महापुण्यं राजत्वफलदं शुभम् | शिवादिनायिकामन्त्रे बालाचक्रं सुखप्रदम्
ulkācakraṃ mahāpuṇyaṃ rājatvaphaladaṃ śubham | śivādināyikāmantre bālācakraṃ sukhapradam
फेत्कारीमन्त्रजाप्ये च उड्डीयानेश्वरी मनोः | चतुश्चक्रं शतफलं महामन्त्रफलप्रदम्
phetkārīmantrajāpye ca uḍḍīyāneśvarī manoḥ | catuścakraṃ śataphalaṃ mahāmantraphalapradam
द्राविणीदीर्घजङ्घादि ज्वालामुख्यादिसाधने | नारसिंहीसाधने च सूक्ष्मचक्रं फलोद्भवम्
drāviṇīdīrghajaṅghādi jvālāmukhyādisādhane | nārasiṃhīsādhane ca sūkṣmacakraṃ phalodbhavam
हरिणी मोहिनी कात्यायनीसाधनकर्मणि | वैष्णवे च तथा शैवे देवीमन्त्रे च भैरव
hariṇī mohinī kātyāyanīsādhanakarmaṇi | vaiṣṇave ca tathā śaive devīmantre ca bhairava
अकथहं महाचक्रं विचार्य यत्नपूर्वकम् | यो गृह्णाति महामन्त्रं स शिवो नात्र संशयः
akathahaṃ mahācakraṃ vicārya yatnapūrvakam | yo gṛhṇāti mahāmantraṃ sa śivo nātra saṃśayaḥ
अथ चक्रं प्रवक्ष्यामि कालाकालविचारकम् | यदाश्रितो महावीरो दीव्यो वा पशुभाववान्
atha cakraṃ pravakṣyāmi kālākālavicārakam | yadāśrito mahāvīro dīvyo vā paśubhāvavān
चक्रराजं प्रविचार्य सिद्धमन्त्रं न चालयेत् | प्रबलस्य प्रचण्डस्य प्रासादस्य महामनोः
cakrarājaṃ pravicārya siddhamantraṃ na cālayet | prabalasya pracaṇḍasya prāsādasya mahāmanoḥ
शक्तिकूटादिमन्त्राणां सिद्धादीन्नैव शोधयेत् | वराहार्कनृसिंहस्य तथा पञ्चाक्षरस्य च
śaktikūṭādimantrāṇāṃ siddhādīnnaiva śodhayet | varāhārkanṛsiṃhasya tathā pañcākṣarasya ca
महामन्त्रस्य कालस्य चन्द्रचूडस्य सन्मनोः | नपुंसकस्य मन्त्रस्य सिद्धादीन्नैव शोधयेत्
mahāmantrasya kālasya candracūḍasya sanmanoḥ | napuṃsakasya mantrasya siddhādīnnaiva śodhayet
विंशत्यर्णाधिका मन्त्रा मालामन्त्राः प्रकीतीताः | सूर्यमन्त्रस्य योगस्य कृत्यामन्त्रस्य शङ्कर
viṃśatyarṇādhikā mantrā mālāmantrāḥ prakītītāḥ | sūryamantrasya yogasya kṛtyāmantrasya śaṅkara
शंभुबीजस्य देवस्य सिद्धादीन्नैव शोधयेत् | चक्रेश्वरस्य चन्द्रस्य वरुणस्य महामनोः
śaṃbhubījasya devasya siddhādīnnaiva śodhayet | cakreśvarasya candrasya varuṇasya mahāmanoḥ
कालीतारादिमन्त्रस्य सिद्धादीन्नैव शोधयेत् | तथापि शोधयेन्मन्त्रं प्रशंसापरमेव तत्
kālītārādimantrasya siddhādīnnaiva śodhayet | tathāpi śodhayenmantraṃ praśaṃsāparameva tat
यत्र प्रशंसापरमं तत्कार्यं दैवतं स्मृतम् | प्रशंसा यत्र नास्त्येव तत्कार्यं नापि कारयेत्
yatra praśaṃsāparamaṃ tatkāryaṃ daivataṃ smṛtam | praśaṃsā yatra nāstyeva tatkāryaṃ nāpi kārayet
अत्यन्तफलदं मन्त्रं गृह्णीयात् कुलरक्षणात् | धनिमन्त्रं न गृह्णीयाद् अकूलञ्च तथैव च
atyantaphaladaṃ mantraṃ gṛhṇīyāt kularakṣaṇāt | dhanimantraṃ na gṛhṇīyād akūlañca tathaiva ca
गृहीत्वा निधनं याति कोटिजाप्येन सिद्ध्यति | मननं विश्वविज्ञानं त्राणं संसारबन्धनात्
gṛhītvā nidhanaṃ yāti koṭijāpyena siddhyati | mananaṃ viśvavijñānaṃ trāṇaṃ saṃsārabandhanāt
यतः करोति संसिद्धौ मन्त्र इत्यभिधीयते | प्रणवाद्यं न दातव्यं मन्त्रं शूद्राय सर्वथा
yataḥ karoti saṃsiddhau mantra ityabhidhīyate | praṇavādyaṃ na dātavyaṃ mantraṃ śūdrāya sarvathā
आत्ममन्त्रं गुरोर्मन्त्रं मन्त्रं चानपसंज्ञकम् | पितुर्मन्त्रं तथा मातुर्मन्त्रसिद्धिप्रदं शुभम्
ātmamantraṃ gurormantraṃ mantraṃ cānapasaṃjñakam | piturmantraṃ tathā māturmantrasiddhipradaṃ śubham
शूद्रो निरयमाप्नोति ब्राह्मणो यात्यधोगतिम् | अदीक्षिता ये कुर्वन्ति जपपूजादिकाः क्रियाः
śūdro nirayamāpnoti brāhmaṇo yātyadhogatim | adīkṣitā ye kurvanti japapūjādikāḥ kriyāḥ
न भवन्ति श्रिये तेषां शिलायामुप्तबीजवत् | देवीदीक्षाविहीनस्य न सिद्धिर्न च सद्गतिः
na bhavanti śriye teṣāṃ śilāyāmuptabījavat | devīdīkṣāvihīnasya na siddhirna ca sadgatiḥ
तस्मात्सर्वप्रयत्नेन गुरुणा दीक्षितो भवेत् | विचारं चक्रसारस्य करणीयमवश्यकम्
tasmātsarvaprayatnena guruṇā dīkṣito bhavet | vicāraṃ cakrasārasya karaṇīyamavaśyakam