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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 79 of 129
जगत्कामो जगद्व्यापी जयन्ती जयदायिनी | जयकारी जीवकारी जयदा जीवनी जया
jagatkāmo jagadvyāpī jayantī jayadāyinī | jayakārī jīvakārī jayadā jīvanī jayā
जयो गणेश श्रीदाता महापीठनिवासिनी | विषम सामवेदस्थो यजुर्वेदांशयोगया
jayo gaṇeśa śrīdātā mahāpīṭhanivāsinī | viṣama sāmavedastho yajurvedāṃśayogayā
त्रिकालगुणगम्भीरो द्वाविंशतिकराम्बुजा | सहस्रबाहु सारस्थो भागगा भवभाविनी
trikālaguṇagambhīro dvāviṃśatikarāmbujā | sahasrabāhu sārastho bhāgagā bhavabhāvinī
भवनादिकरो मार्गो विनीता नयनाम्बुजा | सर्वत्राकर्षकोऽखण्ड सर्वज्ञानाभिकषीणी
bhavanādikaro mārgo vinītā nayanāmbujā | sarvatrākarṣako'khaṇḍa sarvajñānābhikaṣīṇī
जिताशयो जितविप्रः कलङ्कगुणवजीता | निराधारो निरालम्बो विषया ज्ञानवजीता
jitāśayo jitavipraḥ kalaṅkaguṇavajītā | nirādhāro nirālambo viṣayā jñānavajītā
अतिविस्तारवदनो विवादखलनाशिनी | भार्यानाथः क्शोभनाशो रिपूणां कुलपूजिता
ativistāravadano vivādakhalanāśinī | bhāryānāthaḥ kśobhanāśo ripūṇāṃ kulapūjitā
आशवो भूरिवर्गाणां चारुकुन्तलमण्डिता | अतिबुद्धिधरो सूक्ष्मो रजनीध्वान्तनाशिनी
āśavo bhūrivargāṇāṃ cārukuntalamaṇḍitā | atibuddhidharo sūkṣmo rajanīdhvāntanāśinī
ज्योत्स्नाजालकरो योगी वियोगशायिनी युगा | युगगामी योगगामी जयदा लाकिनी शिवा
jyotsnājālakaro yogī viyogaśāyinī yugā | yugagāmī yogagāmī jayadā lākinī śivā
संज्ञाबुद्धिकरो भावो भवभीतिविमोहिनी | सुन्दर सुन्दरानन्दो रतिकारतिसुन्दरी
saṃjñābuddhikaro bhāvo bhavabhītivimohinī | sundara sundarānando ratikāratisundarī
रतिज्ञानी रतिसुखो रतिनाथप्रकाशिनी | बुद्धरूपी बोधमात्रो वैरोधो द्वैतवजीता
ratijñānī ratisukho ratināthaprakāśinī | buddharūpī bodhamātro vairodho dvaitavajītā
भूरिभावहरानन्दो भूरिसन्तानदायिनी | यज्ञसाधनकर्ता च सुयज्ञ पञ्चमोचना
bhūribhāvaharānando bhūrisantānadāyinī | yajñasādhanakartā ca suyajña pañcamocanā
कोटिकोटिचन्द्रतेजः कोटिकोटिरुचिच्छटा | कोटिकोटिचञ्चलाभो द्विकोट्ययुतचञ्चला
koṭikoṭicandratejaḥ koṭikoṭirucicchaṭā | koṭikoṭicañcalābho dvikoṭyayutacañcalā
कोटिसूर्याच्छन्नदेह कोटिकोटिरविप्रभा | कोटिचन्द्रकान्तमणि कोटीन्दुकान्तनिर्मला
koṭisūryācchannadeha koṭikoṭiraviprabhā | koṭicandrakāntamaṇi koṭīndukāntanirmalā
शतकोटिविधुमणि शतकोटीन्दुकान्तगा | विलसत्कोटिकालाग्नि कोटिकालानलोपमा
śatakoṭividhumaṇi śatakoṭīndukāntagā | vilasatkoṭikālāgni koṭikālānalopamā
कोटिवह्निगतो वह्नि वह्निजाया द्विगोद्भवा | महातेजो वह्निवारिः कालाग्निहारधारिणी
koṭivahnigato vahni vahnijāyā dvigodbhavā | mahātejo vahnivāriḥ kālāgnihāradhāriṇī
कालाग्निरुद्रो भगवान् कालाग्निरुद्ररूपिणी | कालात्मा कलिकालात्मा कलिका कुललाकिनी
kālāgnirudro bhagavān kālāgnirudrarūpiṇī | kālātmā kalikālātmā kalikā kulalākinī
मृत्युजितो मृत्युतेजा मृत्युञ्जयमनुप्रिया | महामृत्युहरो मृत्युरपमृत्युविनाशिनी
mṛtyujito mṛtyutejā mṛtyuñjayamanupriyā | mahāmṛtyuharo mṛtyurapamṛtyuvināśinī
जयो जयेशो जयदो जयदा जयवधीनी | जयकरो जगद्धर्मो जगज्जीवनरक्शिणी
jayo jayeśo jayado jayadā jayavadhīnī | jayakaro jagaddharmo jagajjīvanarakśiṇī
सर्वजित् सर्वरूपी च सर्वदा सर्वभाविनी | इत्येतत् कथितं नाथ महाविद्याभिधानकम्
sarvajit sarvarūpī ca sarvadā sarvabhāvinī | ityetat kathitaṃ nātha mahāvidyābhidhānakam
शब्दब्रह्ममयं साक्षात् कल्पवृक्षस्वरूपकम् | अष्टोत्तरसहस्राख्यं शतसंख्यासमाकुलम्
śabdabrahmamayaṃ sākṣāt kalpavṛkṣasvarūpakam | aṣṭottarasahasrākhyaṃ śatasaṃkhyāsamākulam
त्रैलोक्यमङ्गलक्षेत्रं सिद्धविद्याफलप्रदम् | सकलं निष्कलं साक्षात् कल्पद्रुमकलान्वितम्
trailokyamaṅgalakṣetraṃ siddhavidyāphalapradam | sakalaṃ niṣkalaṃ sākṣāt kalpadrumakalānvitam
योगिनामात्मविज्ञानमात्मज्ञानकरं परम् | यः पठेद् भावसम्पूर्णो मिथ्याधर्मविवजीतः
yogināmātmavijñānamātmajñānakaraṃ param | yaḥ paṭhed bhāvasampūrṇo mithyādharmavivajītaḥ
रुद्रपीठे स्वयं भूत्त्वा महायोगी भवेद्ध्रुवम् | अकस्मात्सिद्धिमाप्नोति चाधमांमाल्यदायिनीम्
rudrapīṭhe svayaṃ bhūttvā mahāyogī bhaveddhruvam | akasmātsiddhimāpnoti cādhamāṃmālyadāyinīm
राजलक्ष्मीधनैश्वर्यमतिधैर्य हयादिकम् | कुञ्जरं सुन्दरं वीरं पुत्रं राज्यं सुखं जयम्
rājalakṣmīdhanaiśvaryamatidhairya hayādikam | kuñjaraṃ sundaraṃ vīraṃ putraṃ rājyaṃ sukhaṃ jayam
राजराजेश्वरत्वं च दिव्यवाहनमेव च | अक्लेशपञ्चमासिद्धिं ततः प्राप्नोति मध्यमाम्
rājarājeśvaratvaṃ ca divyavāhanameva ca | akleśapañcamāsiddhiṃ tataḥ prāpnoti madhyamām
अत्यन्तदुःखहननं गुरुत्वं लोकमण्डले | देवानां भक्तिसंख्याञ्च दिव्यभावं सदा सुखम्
atyantaduḥkhahananaṃ gurutvaṃ lokamaṇḍale | devānāṃ bhaktisaṃkhyāñca divyabhāvaṃ sadā sukham
आयुर्वृद्धिं लोकवश्यं पूर्णकोशं हि गोधनम् | देवानां राज्यभवनं प्रत्यक्षे स्वप्नकालके
āyurvṛddhiṃ lokavaśyaṃ pūrṇakośaṃ hi godhanam | devānāṃ rājyabhavanaṃ pratyakṣe svapnakālake
दीर्घदृष्टिभयत्यागं चाल्पकार्यविवजीतम् | सदा धर्मप्रियत्वं च धर्मज्ञानं महागुणम्
dīrghadṛṣṭibhayatyāgaṃ cālpakāryavivajītam | sadā dharmapriyatvaṃ ca dharmajñānaṃ mahāguṇam
विवेकाङ्कुरमानन्दं श्रीवाणीसुकृपान्वितम् | तत उत्तमयोगस्थां सिद्धिंप्राप्नोति साधकः
vivekāṅkuramānandaṃ śrīvāṇīsukṛpānvitam | tata uttamayogasthāṃ siddhiṃprāpnoti sādhakaḥ
अनन्तगुणसंस्थानं मायार्थभूतिवर्जनम् | एकान्तस्थानवसतिं योगशास्त्रनियोजनम्
anantaguṇasaṃsthānaṃ māyārthabhūtivarjanam | ekāntasthānavasatiṃ yogaśāstraniyojanam
सर्वाकाङ्क्षाविशून्यत्वं दैवतैकान्तसेवनम् | खेचरत्वं सर्वगतिं भावसिद्धिं सुरप्रियम्
sarvākāṅkṣāviśūnyatvaṃ daivataikāntasevanam | khecaratvaṃ sarvagatiṃ bhāvasiddhiṃ surapriyam
सदा रौद्रक्रियायोगं विभूत्यष्टाङ्गसिद्धिदम् | दृढज्ञानं सर्वशास्त्रकारित्वं रससागरम्
sadā raudrakriyāyogaṃ vibhūtyaṣṭāṅgasiddhidam | dṛḍhajñānaṃ sarvaśāstrakāritvaṃ rasasāgaram
एकभावं द्वैतशून्यं महापदनियोजनम् | महागुणवतीविद्यापतित्वं शान्तिमेव च
ekabhāvaṃ dvaitaśūnyaṃ mahāpadaniyojanam | mahāguṇavatīvidyāpatitvaṃ śāntimeva ca
प्राप्नोति साधकश्रेष्ठो यः पठेद् भावनिश्चलः | त्रिकालमेककालं वा द्विकालं वा पठेत् सुधीः
prāpnoti sādhakaśreṣṭho yaḥ paṭhed bhāvaniścalaḥ | trikālamekakālaṃ vā dvikālaṃ vā paṭhet sudhīḥ
शतमष्टोत्तरं चास्य पुरश्चर्याविधिः स्मृतः | पुरश्चरणमाकृत्य पठित्वा च पुनः पुनः
śatamaṣṭottaraṃ cāsya puraścaryāvidhiḥ smṛtaḥ | puraścaraṇamākṛtya paṭhitvā ca punaḥ punaḥ
अष्टैश्वर्ययुतो भूत्वा मनोगतिमवाप्नुयात् | सर्वत्र कुशलं व्याप्तं यः पठेन्नियतः शुचिः
aṣṭaiśvaryayuto bhūtvā manogatimavāpnuyāt | sarvatra kuśalaṃ vyāptaṃ yaḥ paṭhenniyataḥ śuciḥ
षट्चक्रमणिपीठञ्च भित्त्वाऽनाहतगो भवेत् | अनाहतं ततो भित्त्वा विशुद्धसङ्गमो भवेत्
ṣaṭcakramaṇipīṭhañca bhittvā'nāhatago bhavet | anāhataṃ tato bhittvā viśuddhasaṅgamo bhavet
विशुद्धपद्मं भित्त्वा च शीर्षे द्विदलगो भवेत् | द्विदलादिमहापद्मं भित्त्वैतत् स्तोत्रपाठतः
viśuddhapadmaṃ bhittvā ca śīrṣe dvidalago bhavet | dvidalādimahāpadmaṃ bhittvaitat stotrapāṭhataḥ
चतुर्वर्गां क्रियां कृत्वा चान्ते निर्वाणमोक्षभाक् | योगिनां योगसिद्ध्यर्थे सर्वभूतदयोदयम्
caturvargāṃ kriyāṃ kṛtvā cānte nirvāṇamokṣabhāk | yogināṃ yogasiddhyarthe sarvabhūtadayodayam
निर्वाणमोक्षसिद्ध्यर्थे कथितं परमेश्वर | एतत्स्तवनपाठेन किं न सिद्ध्यति भूतले
nirvāṇamokṣasiddhyarthe kathitaṃ parameśvara | etatstavanapāṭhena kiṃ na siddhyati bhūtale
कुलं कुलक्रमेणैव साधयेद् योगसाधनम् | योगान्ते योगमध्ये च योगाद्ये प्रपठेत् स्तवम्
kulaṃ kulakrameṇaiva sādhayed yogasādhanam | yogānte yogamadhye ca yogādye prapaṭhet stavam
कृत्तिकारोहिणीयोगयात्रायां मिथुने तथा | श्रवणायां मेषगणे कुजे चेन्दुसमाकुले
kṛttikārohiṇīyogayātrāyāṃ mithune tathā | śravaṇāyāṃ meṣagaṇe kuje cendusamākule
शनिवारे च सङ्क्रान्त्यां कुजवारे पुनः पुनः | सन्ध्याकाले लिखेत् स्तोत्रं ध्यानधारणयोगिराट्
śanivāre ca saṅkrāntyāṃ kujavāre punaḥ punaḥ | sandhyākāle likhet stotraṃ dhyānadhāraṇayogirāṭ
भूर्जपत्रे लिखित्वा च कण्ठे शीर्षे प्रधारयेत् | अथवा रात्रियोगे च कुलचक्रे लिखेत् सुधीः
bhūrjapatre likhitvā ca kaṇṭhe śīrṣe pradhārayet | athavā rātriyoge ca kulacakre likhet sudhīḥ
सर्वत्र कुलयोगेन पठन् सिद्धिमवाप्नुयात् | एतन्नाम्ना प्रजुहुयात् कालिकाकृतिमान् भवेत्
sarvatra kulayogena paṭhan siddhimavāpnuyāt | etannāmnā prajuhuyāt kālikākṛtimān bhavet
तद्दशांशक्रमेणैव हुत्वा योगीह सर्वदा | मणिपूरे दृढो भूत्वा रुद्रशक्तिकृपां लभेत्
taddaśāṃśakrameṇaiva hutvā yogīha sarvadā | maṇipūre dṛḍho bhūtvā rudraśaktikṛpāṃ labhet
कथयस्व वरारोहे मणिपूरमनुक्रमम् | यज्ज्ञात्वा मुनयः सर्वे चाष्टसिद्धिमवाप्नुयुः
kathayasva varārohe maṇipūramanukramam | yajjñātvā munayaḥ sarve cāṣṭasiddhimavāpnuyuḥ
प्रजपन् गच्छति क्षिप्रं अनायास मनाहते | मन्त्रार्थं मन्त्रचैतन्यं निजविग्रहरक्षणम्
prajapan gacchati kṣipraṃ anāyāsa manāhate | mantrārthaṃ mantracaitanyaṃ nijavigraharakṣaṇam
तत्परापरग्रन्थिस्थं विचार्य वक्तुमर्हसि | महाभैरव कालाग्ने मनुज्ञानं निशामय
tatparāparagranthisthaṃ vicārya vaktumarhasi | mahābhairava kālāgne manujñānaṃ niśāmaya
कथयामि तव स्नेहादतिकोमलसाधनम् | मन्त्राणां मन्त्रचैतन्यं विषयानि शृणु प्रभो
kathayāmi tava snehādatikomalasādhanam | mantrāṇāṃ mantracaitanyaṃ viṣayāni śṛṇu prabho
मणिपूरे त्वनायासे यत्प्रसादात् स्थिरो भवेत् | एतत्करणमात्रेण योगी भवति निश्चितम्
maṇipūre tvanāyāse yatprasādāt sthiro bhavet | etatkaraṇamātreṇa yogī bhavati niścitam
कोटिकोटिमन्त्रजालं तदर्थकोटयः स्मृताः | एतन्मध्ये सारभागं कथयामि कुलार्णव
koṭikoṭimantrajālaṃ tadarthakoṭayaḥ smṛtāḥ | etanmadhye sārabhāgaṃ kathayāmi kulārṇava
सर्वत्र समभावेन संस्मरन् मन्त्रमुत्तमम् | शरीरमपरिच्छिन्नं ब्रह्माण्डं सचराचरम्
sarvatra samabhāvena saṃsmaran mantramuttamam | śarīramaparicchinnaṃ brahmāṇḍaṃ sacarācaram
मूलादि मणिपूरान्तं त्रिगुणं मनुरूपकम् | वर्णमालामुपादाय मुहुर्मुहुर्जपेत् सुधीः
mūlādi maṇipūrāntaṃ triguṇaṃ manurūpakam | varṇamālāmupādāya muhurmuhurjapet sudhīḥ
पूर्णतेजोमयीं ध्यायेत् कोटिकालाग्निरूपिणीम् | स्वदेवतां सदा ध्यायेन्मूलादिब्रह्मरन्ध्रके
pūrṇatejomayīṃ dhyāyet koṭikālāgnirūpiṇīm | svadevatāṃ sadā dhyāyenmūlādibrahmarandhrake
तन्मूतीमपरिच्छिन्नां गूढस्थाननिवासिनीम् | गभीरोर्ध्वगलानन्दां सुधासागरवासिनीम्
tanmūtīmaparicchinnāṃ gūḍhasthānanivāsinīm | gabhīrordhvagalānandāṃ sudhāsāgaravāsinīm
यज्ज्ञात्वा ब्रह्मतुल्यं स्याद् ब्रह्मरन्ध्रे विभावनात् | मूलरन्ध्रे मुदा ध्यायेत् कोटिकालानलोज्ज्वलम्
yajjñātvā brahmatulyaṃ syād brahmarandhre vibhāvanāt | mūlarandhre mudā dhyāyet koṭikālānalojjvalam
ज्वलन्तं ध्यानमाकुर्यादूर्ध्वशिखाप्रभाकरम् | सुधारसमोदमुग्धं हव्याग्निसदृशोज्ज्वलम्
jvalantaṃ dhyānamākuryādūrdhvaśikhāprabhākaram | sudhārasamodamugdhaṃ havyāgnisadṛśojjvalam
ललाटं चिन्तयेत् कान्तं पूर्णेन्दुकोटिसङ्कुलम् | विगलद्रसपुञ्जं तु तद्रसप्रोज्ज्वलाननम्
lalāṭaṃ cintayet kāntaṃ pūrṇendukoṭisaṅkulam | vigaladrasapuñjaṃ tu tadrasaprojjvalānanam
स्थिरवायुस्थिराकारं मन्त्रार्थं चेति भावयेत् | अथवा शुद्धसङ्काशं पूर्णब्रह्ममयूखगम्
sthiravāyusthirākāraṃ mantrārthaṃ ceti bhāvayet | athavā śuddhasaṅkāśaṃ pūrṇabrahmamayūkhagam