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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 81 of 129
क्रमेण विधिनानेन गलरन्ध्रे निवेशयेत् | यावन्नाभेरधो याति यावत् सुखमयानि च
krameṇa vidhinānena galarandhre niveśayet | yāvannābheradho yāti yāvat sukhamayāni ca
तावद्दन्तीयोगकार्यं प्रभाते सर्वकार्यकम् | एतदन्ते ततः कुर्यान्नाडीक्षालनमेव च
tāvaddantīyogakāryaṃ prabhāte sarvakāryakam | etadante tataḥ kuryānnāḍīkṣālanameva ca
तन्मन्त्रं शृणु वीरेन्द्र चामरत्वप्रदायकम् | आदौ प्रणवमुद्धृत्य दीर्घप्रणवयुग्मकम्
tanmantraṃ śṛṇu vīrendra cāmaratvapradāyakam | ādau praṇavamuddhṛtya dīrghapraṇavayugmakam
भुवनेशीबीजयुग्मं चन्द्रबीजत्रयं ततः | कृष्णबीजत्रयं पश्चादर्कबीजत्रयं ततः
bhuvaneśībījayugmaṃ candrabījatrayaṃ tataḥ | kṛṣṇabījatrayaṃ paścādarkabījatrayaṃ tataḥ
वाग्भवत्रयमुद्धृत्य वह्निबीजत्रयं ततः | श्रीबीजं मन्मथं लक्ष्मीं शीतले तदनन्तरम्
vāgbhavatrayamuddhṛtya vahnibījatrayaṃ tataḥ | śrībījaṃ manmathaṃ lakṣmīṃ śītale tadanantaram
स्वोदरं नाडिकामूलं मलक्षालययुग्मकम् | स्वाहान्तमनुना नित्यं क्षालयेन्नाडिकाधमाः
svodaraṃ nāḍikāmūlaṃ malakṣālayayugmakam | svāhāntamanunā nityaṃ kṣālayennāḍikādhamāḥ
यावत्तृष्णानाशकः स्यात्तावत्कालं समाचरेत् | यावदुद्गमशक्तित्वं त्रिदण्डावधि धारणा
yāvattṛṣṇānāśakaḥ syāttāvatkālaṃ samācaret | yāvadudgamaśaktitvaṃ tridaṇḍāvadhi dhāraṇā
तावन्न जायते नाथ क्षालनं सुखसाधनम् | यदि भाग्यवशादेव त्रिदण्डवायुकुम्भकम्
tāvanna jāyate nātha kṣālanaṃ sukhasādhanam | yadi bhāgyavaśādeva tridaṇḍavāyukumbhakam
स्वयमेव समायाति नाडिकाक्षालनं शुभम् | यावत्सूक्ष्मानिलालापं मधुपानं निरन्तरम्
svayameva samāyāti nāḍikākṣālanaṃ śubham | yāvatsūkṣmānilālāpaṃ madhupānaṃ nirantaram
पादाम्भोजनिःसृतं तु परमानन्दवर्धनम् | तत्सुखेनापरिच्छिन्नं संज्ञाननिर्मलेन च
pādāmbhojaniḥsṛtaṃ tu paramānandavardhanam | tatsukhenāparicchinnaṃ saṃjñānanirmalena ca
चिदानन्दस्वरूपेण आनन्दाश्रुविमोचनम् | तदा हि हृदयग्रन्थिभेदनं देहवर्धनम्
cidānandasvarūpeṇa ānandāśruvimocanam | tadā hi hṛdayagranthibhedanaṃ dehavardhanam
तदा हि पुलकं स्थैर्यं देहावेशस्थिरं तथा | तदा षट्कञ्ज सिद्धान्तज्ञानं चैतन्यनिर्मलम्
tadā hi pulakaṃ sthairyaṃ dehāveśasthiraṃ tathā | tadā ṣaṭkañja siddhāntajñānaṃ caitanyanirmalam
चिदानन्दमयो भूत्वा तृष्णाज्ञानविवजीतः | जीवन्मुक्तः परानन्दरसिकः प्रणयप्रियः
cidānandamayo bhūtvā tṛṣṇājñānavivajītaḥ | jīvanmuktaḥ parānandarasikaḥ praṇayapriyaḥ
स्थिरचेता महायोगी भवत्येव न संशयः | आस्तिको देवभक्तश्च निन्दावादविवजीतः
sthiracetā mahāyogī bhavatyeva na saṃśayaḥ | āstiko devabhaktaśca nindāvādavivajītaḥ
स एवात्मा महाज्ञानी भवत्येव न संशयः | पञ्चयोगं समाकृत्य नित्यादिकमनुत्तमम्
sa evātmā mahājñānī bhavatyeva na saṃśayaḥ | pañcayogaṃ samākṛtya nityādikamanuttamam
स्नानं कुर्याद्विधानेन तीर्थराजनिकेतने | इडा गङ्गाजले वापि पिङ्गला यमुनाजले
snānaṃ kuryādvidhānena tīrtharājaniketane | iḍā gaṅgājale vāpi piṅgalā yamunājale
सुषुम्नायां सरस्वत्यां वसुपुष्करकोटिषु | तथापि बाह्यस्नाने तु सर्वाङ्गमस्तकं विना
suṣumnāyāṃ sarasvatyāṃ vasupuṣkarakoṭiṣu | tathāpi bāhyasnāne tu sarvāṅgamastakaṃ vinā
सप्तवारं समासिञ्चेत् मस्तकं बाह्यवारिणा | मार्जनेनापि मनुना मूलमन्त्रेण वा पुनः
saptavāraṃ samāsiñcet mastakaṃ bāhyavāriṇā | mārjanenāpi manunā mūlamantreṇa vā punaḥ
ततोऽङ्गं मार्जयित्वा च सन्ध्यावन्दनमाचरेत् | बाह्यसन्ध्यां तु मन्त्रेणैवान्तरे प्रकृतीश्वरम्
tato'ṅgaṃ mārjayitvā ca sandhyāvandanamācaret | bāhyasandhyāṃ tu mantreṇaivāntare prakṛtīśvaram
ऊर्ध्वाधस्तैजसं बिन्दुं नादमण्डलसम्पुटम् | सन्ध्यावन्दनमाकृत्य महौषधिं प्रभक्षयेत्
ūrdhvādhastaijasaṃ binduṃ nādamaṇḍalasampuṭam | sandhyāvandanamākṛtya mahauṣadhiṃ prabhakṣayet
मूलमन्त्रेणाभिमन्त्र्य पञ्चगव्यं कुलेश्वर | ततः कुर्यान्महापूजां स्वस्वमन्त्रोक्तसाधिताम्
mūlamantreṇābhimantrya pañcagavyaṃ kuleśvara | tataḥ kuryānmahāpūjāṃ svasvamantroktasādhitām
षट्चक्रार्थं ततो ध्यायेद् यदुक्तं विधिना प्रभो | कुण्डलिन्या महापूजा सहस्रनाममङ्गलम्
ṣaṭcakrārthaṃ tato dhyāyed yaduktaṃ vidhinā prabho | kuṇḍalinyā mahāpūjā sahasranāmamaṅgalam
देवतानां पठेद्धीमान् सर्वकाले सुसिद्धये | मूलाधारं मुदा भित्वा सूक्ष्मवायुद्वयेन च
devatānāṃ paṭheddhīmān sarvakāle susiddhaye | mūlādhāraṃ mudā bhitvā sūkṣmavāyudvayena ca
ततो भेदं स्वाधिष्ठानं राकिणीविष्णुसङ्गमम् | तयोरनुक्रमं नाथ सहस्रनाममङ्गलम्
tato bhedaṃ svādhiṣṭhānaṃ rākiṇīviṣṇusaṅgamam | tayoranukramaṃ nātha sahasranāmamaṅgalam
अन्यन्तगुह्यकथनं सत्त्वभक्तिप्रकारकम् | भित्वा भेदं मुदा कुर्यान्मणिपीठस्थदेवयोः
anyantaguhyakathanaṃ sattvabhaktiprakārakam | bhitvā bhedaṃ mudā kuryānmaṇipīṭhasthadevayoḥ
ध्यानं ज्ञानं स्तवं नित्यं यजनं नामकीर्तनम् | चैतन्यं रुद्रलाकिन्यास्तथा मृत्युञ्जयस्य च
dhyānaṃ jñānaṃ stavaṃ nityaṃ yajanaṃ nāmakīrtanam | caitanyaṃ rudralākinyāstathā mṛtyuñjayasya ca
नित्यं गुरुमयं ध्यात्वा सर्वगामिनमीश्वरम् | चिरजीवी महायोगी भवत्येव न संशयः
nityaṃ gurumayaṃ dhyātvā sarvagāminamīśvaram | cirajīvī mahāyogī bhavatyeva na saṃśayaḥ
परापराविभेदज्ञ निगूढज्ञानसाधनम् | इदानीं शृणु सर्वज्ञ पञ्चद्रव्यादिसाधनम्
parāparāvibhedajña nigūḍhajñānasādhanam | idānīṃ śṛṇu sarvajña pañcadravyādisādhanam
षट्चक्रपद्मभेदार्थं यत्क्रमाज्जायते क्षणात् | अमरश्चामरा चैव सर्वसिद्धिप्रदायिका
ṣaṭcakrapadmabhedārthaṃ yatkramājjāyate kṣaṇāt | amaraścāmarā caiva sarvasiddhipradāyikā
ब्रह्मज्ञानसाधनी च ब्रह्मानन्दस्वरूपिणी | अमरलता तथा ध्येया दूर्वासंज्ञा प्रतिष्ठिता
brahmajñānasādhanī ca brahmānandasvarūpiṇī | amaralatā tathā dhyeyā dūrvāsaṃjñā pratiṣṭhitā
सिद्धामरा च निर्गुण्डी सर्वसिद्धिप्रदायिका | नीलामरा ततो ग्राह्या नीलतुलसीसङ्गिता
siddhāmarā ca nirguṇḍī sarvasiddhipradāyikā | nīlāmarā tato grāhyā nīlatulasīsaṅgitā
अमरुः समयापत्रं चामरा विल्वपत्रिका | शिवप्रिया सदा पूज्या पूर्वोक्तावासमाश्रयेत्
amaruḥ samayāpatraṃ cāmarā vilvapatrikā | śivapriyā sadā pūjyā pūrvoktāvāsamāśrayet
एतद्भक्षणमन्त्राणि शृणु कैलासभूपते | ब्राह्मणी क्षत्रिया वैश्या शूद्रा चक्रमतो जया
etadbhakṣaṇamantrāṇi śṛṇu kailāsabhūpate | brāhmaṇī kṣatriyā vaiśyā śūdrā cakramato jayā
तत्तन्मन्त्रेण संशोध्य भक्षयेन्मनुनामुना | सर्वासाम मरादीनां भक्षणे समुदीरिता
tattanmantreṇa saṃśodhya bhakṣayenmanunāmunā | sarvāsāma marādīnāṃ bhakṣaṇe samudīritā
प्रणवं दीर्घप्रणवं कपिले ज्ञानसाधनि | मम योगं साधयेति युगं स्वरेण सम्पुटम्
praṇavaṃ dīrghapraṇavaṃ kapile jñānasādhani | mama yogaṃ sādhayeti yugaṃ svareṇa sampuṭam
शाखासमूहसम्पूर्णे महौषधिनिवासिनि | मामेकममरं देहि कुरु युग्मं ततो द्विठः
śākhāsamūhasampūrṇe mahauṣadhinivāsini | māmekamamaraṃ dehi kuru yugmaṃ tato dviṭhaḥ
अमराशनमन्त्राणि शृणुष्व पार्वतीश्वर | यस्य स्मरणमात्रेण नरो नारायणो भवेत्
amarāśanamantrāṇi śṛṇuṣva pārvatīśvara | yasya smaraṇamātreṇa naro nārāyaṇo bhavet
शिववद् विहरेल्लोके बिल्वपत्रस्य भक्षणात् | श्रीबीजत्रयमुद्धृत्य वाग्देवीत्रितयं ततः
śivavad viharelloke bilvapatrasya bhakṣaṇāt | śrībījatrayamuddhṛtya vāgdevītritayaṃ tataḥ
लक्ष्मीकामेश्वरीबीजं रमाकामत्रयं त्रयम् | सिद्धविश्वेशि परमे निगूढतरुवासिनि
lakṣmīkāmeśvarībījaṃ ramākāmatrayaṃ trayam | siddhaviśveśi parame nigūḍhataruvāsini
मामेकं ज्ञानतत्त्वेऽन्ते नियोजय युगं द्विठः | एतन्मन्त्रेण वीरेन्द्रो विधितत्त्वाख्यमुद्रया
māmekaṃ jñānatattve'nte niyojaya yugaṃ dviṭhaḥ | etanmantreṇa vīrendro vidhitattvākhyamudrayā
शोधयित्वा पुनर्नाथ चामरां शोधयेत्ततः | दूर्वा देवी त्रिभुवने अमृतत्त्वप्रदायिनि
śodhayitvā punarnātha cāmarāṃ śodhayettataḥ | dūrvā devī tribhuvane amṛtattvapradāyini
ग्रन्थिच्छेदभेदवारी प्रणवाद्ये परे रमा | ततो हि विष्णुबीजञ्च किङ्कणी बीजमुद्धरेत्
granthicchedabhedavārī praṇavādye pare ramā | tato hi viṣṇubījañca kiṅkaṇī bījamuddharet
राजराजेश्वरीबीजं श्रीबीजं त्रीणि तत्परम् | सुधाखण्डे मामिहान्ते सिद्धामरपदं लिखेत्
rājarājeśvarībījaṃ śrībījaṃ trīṇi tatparam | sudhākhaṇḍe māmihānte siddhāmarapadaṃ likhet
देहि देहि नमः स्वाहाशब्दमुच्चार्य शोधयेत् | एतद्भक्षणमात्रेण चिरकालं सुखी भवेत्
dehi dehi namaḥ svāhāśabdamuccārya śodhayet | etadbhakṣaṇamātreṇa cirakālaṃ sukhī bhavet
सर्वसंयोगमात्रेण सिद्धो भवति साधकः | सिद्धामराशोधनं तु शृणु श्रीचन्द्रशेखर
sarvasaṃyogamātreṇa siddho bhavati sādhakaḥ | siddhāmarāśodhanaṃ tu śṛṇu śrīcandraśekhara
सिद्धामरा च निर्गुण्डी त्रिषु लोकेषु गोपिता | एतत्प्रधानं मूलञ्च पत्रं वा चालयेत् सुधीः
siddhāmarā ca nirguṇḍī triṣu lokeṣu gopitā | etatpradhānaṃ mūlañca patraṃ vā cālayet sudhīḥ
मूलाभावे दलं ग्राह्यं दलाभावे न मूलकम् | आनयेत् साधकश्रेष्ठः शोभनेन दिनेन तु
mūlābhāve dalaṃ grāhyaṃ dalābhāve na mūlakam | ānayet sādhakaśreṣṭhaḥ śobhanena dinena tu
तदा भवति सिद्धिश्च कौलानां नियमो नहि | कौलिके सर्वसिद्धिश्च कौलिके योगसाधनम्
tadā bhavati siddhiśca kaulānāṃ niyamo nahi | kaulike sarvasiddhiśca kaulike yogasādhanam
कुलाचारविहीनानां योगभोगादिकं कथम् | विना योगेन भोगादिसञ्चयो जायते कथम्
kulācāravihīnānāṃ yogabhogādikaṃ katham | vinā yogena bhogādisañcayo jāyate katham
योगसाधनमात्रेण भोगसाधनमालभेत् | तद्भोगं परमं ज्ञानं कालामृतनिसेवनम्
yogasādhanamātreṇa bhogasādhanamālabhet | tadbhogaṃ paramaṃ jñānaṃ kālāmṛtanisevanam
विषयाह्लादभोगादिरनायासेन वर्धते | शरीरिणामादिकार्य शरीरस्य प्रभो प्रियम्
viṣayāhlādabhogādiranāyāsena vardhate | śarīriṇāmādikārya śarīrasya prabho priyam
शीतलामृतरूपाढ्यं व्यक्ताव्यक्तप्रकारकम् | आदिसाधनमेवं हि कथितं स्नेहहेतुना
śītalāmṛtarūpāḍhyaṃ vyaktāvyaktaprakārakam | ādisādhanamevaṃ hi kathitaṃ snehahetunā
वल्लभ प्राणरक्षार्थे शोकातीवारणाय च | पुनस्तु कथये तुभ्यं निर्गुण्डीशोधनं मनुम्
vallabha prāṇarakṣārthe śokātīvāraṇāya ca | punastu kathaye tubhyaṃ nirguṇḍīśodhanaṃ manum
ओं निर्गुण्डि महामाये महायवनिवासिनि | आयुरारोग्यजननि ब्रह्मशब्दनिवासिनि
oṃ nirguṇḍi mahāmāye mahāyavanivāsini | āyurārogyajanani brahmaśabdanivāsini
मदीयं सकलं कायं शुद्धं कुरु युगं ततः | नान्तयुग्मं बिन्दुनादभूषितं चारुतेजसम्
madīyaṃ sakalaṃ kāyaṃ śuddhaṃ kuru yugaṃ tataḥ | nāntayugmaṃ bindunādabhūṣitaṃ cārutejasam
वज्रकायं देहि देहि शब्दान्ते वह्निसुन्दरी | एतन्मन्त्रेण संशोध्य भक्षयेत् साधकोत्तमः
vajrakāyaṃ dehi dehi śabdānte vahnisundarī | etanmantreṇa saṃśodhya bhakṣayet sādhakottamaḥ
ततोऽमरो भवेत् क्षिप्रं नात्र कार्या विचारणा | तुलसीशोधनं वक्ष्ये शृणुष्व परमेश्वर
tato'maro bhavet kṣipraṃ nātra kāryā vicāraṇā | tulasīśodhanaṃ vakṣye śṛṇuṣva parameśvara
यत्कृत्वा च निरोगी स्याद् बलवान् विजितेन्द्रियः | प्रणवं वैष्णवी देवी सत्त्वज्ञाननिवासिनि
yatkṛtvā ca nirogī syād balavān vijitendriyaḥ | praṇavaṃ vaiṣṇavī devī sattvajñānanivāsini
कामबीजत्रयान्ते तु मां रक्ष युगलं द्विठः | एतच्छोधनमाकृत्य भक्षणं यः करोति च
kāmabījatrayānte tu māṃ rakṣa yugalaṃ dviṭhaḥ | etacchodhanamākṛtya bhakṣaṇaṃ yaḥ karoti ca
कायसिद्धिर्भवेत्तस्य ध्यानधारणयोगिनः
kāyasiddhirbhavettasya dhyānadhāraṇayoginaḥ