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Rudra Yāmala
Śaiva. The Yāmala the Vijñāna Bhairava names as its own source — its place among the sixty-four, the citations that cannot be traced, and the late eastern Śākta work that now carries the title.
No tantra is named more often than this one, and few are harder to lay hands on. The Rudrayāmala is quoted by the greatest authors of the Śaiva tradition, credited as the parent of texts that are themselves famous, and named as the authority behind hundreds of later practices — while the work that now circulates under the title accounts for very little of it. This page is about the title's standing among the seven and the history of its citation; the surviving book has a page of its own.
Where it stands among the sixty-four
The Bhairava stream of the Śaiva revelation is reckoned at sixty-four tantras arranged in eight aṣṭakas of eight, and one of those eight groups is the Yāmala-aṣṭaka. That arrangement is not a modern reconstruction, but neither is it drawn from a surviving scripture read whole: it is known chiefly from the Śrīkaṇṭhīyasaṃhitā, a text preserved principally in the long extract that Jayaratha (active in Kashmir in the first half of the thirteenth century) sets out in his Tantrālokaviveka on the opening chapter of Abhinavagupta's Tantrāloka. The canon of the sixty-four, in other words, reaches us through a commentator quoting a list.
Which eight titles fill the Yāmala group varies between the sources that give it, and the variation is real rather than careless — the rosters recur in shifting combinations, with names dropping out and others taking their place. A Rudrayāmala is on nearly every one of them, and generally near the head. The Subodhinī, the commentary that travels with the Narpati Jayacaryā and supplies the seven names Narapati himself does not, puts Rudra third in its own list, after Brahma and Viṣṇu.
Within the Bhairava stream the Yāmalas belong to the Vidyāpīṭha, the goddess-centred seat. The subdivision of that seat into Yāmala-tantras and Śakti-tantras — the second group holding the Trika and the Kālīkula — rests on the analysis of the surviving Vidyāpīṭha manuscripts carried out by Alexis Sanderson, set out first in his survey "Śaivism and the Tantric Traditions" (1988) and developed at length in later studies, above all "The Śaiva Age" (2009). On that arrangement the Yāmalas are the older half of the goddess-centred revelation and the Trika stands downstream of them, which is precisely the relation the Vijñāna Bhairava's opening verse asserts.
One member of the group survives in something close to its early form and can be used as a control on the rest. The Brahmayāmala, or Picumata, is preserved in a Nepalese palm-leaf codex of 1052 CE, and it is uncompromisingly kāpālika: skull-bowl, cremation ground, the cult of the yoginīs. Whatever the Rudrayāmala known to the Kashmirians was, that is the kind of book it will have been.
The claim at the head of the Vijñāna Bhairava
The Vijñāna Bhairava, the most-read practical scripture of the Trika, opens with the Goddess speaking, and her first words are a claim about where she has been:
श्रुतं देव मया सर्वं रुद्रयामलसम्भवम् । त्रिकभेदमशेषेण सारात्सारविभागशः ॥
śrutaṃ deva mayā sarvaṃ rudrayāmalasambhavam | trikabhedam aśeṣeṇa sārāt sāravibhāgaśaḥ ||
I have heard, O God, everything that arises from the Rudrayāmala — the whole of the Trika division, without remainder, in its distinctions from essence to essence.
She has heard the Trika portion of the Rudrayāmala entire, and it has not settled the question; her next verses ask for the sāra, the essence, and then for the essence of that. The hundred and twelve dhāraṇās that follow are given as the answer. Whatever the historical relation between the surviving texts, the structure of the claim is precise: the Vijñāna Bhairava presents itself as a distillate, and the Rudrayāmala as the reservoir it was distilled from.
The Kashmirian exegetes took the claim seriously enough to build on it. Kṣemarāja (c. 1000–1050), Abhinavagupta's pupil, began an Uddyota on the Vijñāna Bhairava and carried it only through the opening verses; the exegesis was completed long afterwards by Śivopādhyāya, generally placed in the eighteenth century, whose Vivṛti is the commentary most readers now use, and a further commentary by Ānandabhaṭṭa also survives. The text with its commentaries was printed early in the twentieth century in the Kashmir Series of Texts and Studies, and it reached a wider readership through Lilian Silburn's French translation of the early 1960s and Jaideva Singh's English one of the 1970s. None of these readers treats the opening verse as a formality. For them the text's authority is precisely that it is an extract, and an extract of the Trika section specifically — which is a claim that the Rudrayāmala contained a Trika section, and therefore that the Trika is older than the lineages that transmit it.
It is not the only text to make that claim. The Parātrīśikā — the short scripture on which Abhinavagupta wrote both a long Parātrīśikāvivaraṇa, one of the densest works in Sanskrit, and a brief Laghuvṛtti — is transmitted as a portion of the Rudrayāmala, and its colophons place it there. A title that stands behind both the Vijñāna Bhairava and the Parātrīśikā is standing behind a very large share of what the Trika actually put into practice.
Cited more than read
Abhinavagupta (c. 975–1025) quotes a Rudrayāmala. Jayaratha quotes a Rudrayāmala. So does the commentarial and digest literature that follows: Rāghavabhaṭṭa, whose Padārthādarśa on the Śāradātilaka was completed in 1494 and quotes tantras by the hundred, and the great Bengali Śākta compilers of the following century and a half — Kṛṣṇānanda Āgamavāgīśa, whose Bṛhat Tantrasāra became the working handbook of Śākta ritual in the east, Brahmānanda Giri of the Śāktānandataraṅgiṇī, Pūrṇānanda of the Śrītattvacintāmaṇi. Below them runs a long tail of stotra, kavaca and mantra literature down to the printed devotional books of the nineteenth century, much of it carrying colophons that assign a hymn or an armour to the Rudrayāmala.
The difficulty is that the passages so attributed very largely cannot be located in the Uttara Tantra that now circulates under the name — and in many cases the attributions of two different authors cannot be reconciled with each other either. The chain from citation to page is broken, and it broke early. Manuscript catalogues compound the impression rather than resolving it: the great Sanskrit bibliographical surveys, the New Catalogus Catalogorum among them, record numerous separate items under Rudrayāmala titles — a paṭala here, a stotra or a kavaca there — which are plainly not chapters of one book.
What the printed Uttara Tantra actually is
The work that has been printed repeatedly at Calcutta and Varanasi since the later nineteenth century is the Rudrayāmala Uttara Tantra, the "latter" Rudrayāmala, and it is a substantial Śākta compendium in its own right: the extraction of mantras from the syllabary by coded rule, the channels and centres of the subtle body, the raising of kuṇḍalinī, long stretches on yoga and observance, and the goddess in her many forms.
Its affiliations are not those of a tenth-century Kashmirian scripture. Its presiding goddess is Tārā, and its theology is that of the Mahāvidyās, the eastern Śākta cult of the ten great goddesses — a formation of the second millennium which cannot be projected back onto the early Vidyāpīṭha. It 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 must accept before he can succeed. This cīnācāra episode, the way of Mahācīna, 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. What geography "Mahācīna" was meant to denote has been argued over since the early twentieth century — Tibet, China and the north-eastern borderlands have all been proposed — and the question is not settled.
The language, the cast of goddesses and the ritual assumptions place the work 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. It is a late compilation that took up a prestigious title — not the book Abhinavagupta had in front of him.
The scholarship that established this
The standard statement of the problem is in Teun Goudriaan and Sanjukta Gupta's Hindu Tantric and Śākta Literature (1981), the volume on this material in Jan Gonda's A History of Indian Literature. It sets out at length that the passages ascribed to a Rudrayāmala across the literature very largely cannot be located in the surviving Uttara Tantra, and concludes that the title has to be understood as designating a body of transmitted material rather than one fixed book.
That conclusion sits inside a wider account of how tantric canons work. Mark Dyczkowski's The Canon of the Śaivāgama and the Kubjikā Tantras (1988) collates the scriptural lists themselves — who lists what, in what order, and how the lists diverge — and shows how routinely a title in these canons names a stream of transmission rather than an object on a shelf. Sanderson's work on the Vidyāpīṭha supplies the other half: a classification of what does survive, against which claims about what does not can at least be measured.
The prudent reading that follows from all this is that "Rudrayāmala" names a body of material and a claim of descent. This is not unique — the same is true of several Purāṇa titles, and of more than one Āgama — but it is unusually pronounced here, because the title carried so much prestige that attaching a work to it was worth doing. Attribution in this literature is a claim about lineage and legitimacy before it is a bibliographical statement, and a tradition holding that its scriptures are fragments of an unbounded revelation has no difficulty with the idea that a teaching may be from the Rudrayāmala without being in any particular copy of it.
Why Rudra, and not Bhairava
The choice of name is worth a moment. Bhairava is the god of this stream, and the tantras of the sixty-four are Bhairava tantras; a Bhairavayāmala would have been the obvious title. Rudra is the older and Vedic-facing name — the god of the Ṛgvedic hymns to Rudra and of the Śatarudrīya, the litany of the hundred Rudras in the Taittirīya recension of the Yajurveda: fierce, ambivalent, and prior to the sectarian articulation of Śaivism into streams. A Rudrayāmala presents itself, by its title alone, as the pairing at the root of the Śaiva revelation rather than as one scripture within a division of it.
That is consistent with the way the text is used. Later authors cite it not for a doctrine peculiar to it but as a general authority — the place one appeals to when a practice needs to be shown as old. The name does part of the work the citation is meant to do, and it is doing that work in the Vijñāna Bhairava's opening verse as much as in a sixteenth-century Bengali digest.
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शुक्रादिवारसप्तञ्च कलौ युगफलप्रदम् | अतः शुक्रादिपर्यन्तं गणनीयं विचक्षणैः
śukrādivārasaptañca kalau yugaphalapradam | ataḥ śukrādiparyantaṃ gaṇanīyaṃ vicakṣaṇaiḥ
गणयेत् सप्तवारञ्च मध्ये चतुद्र्दले सुधीः | पूर्वादिक्रमतो वारान् गणयेद् तन्त्रवित्तमः
gaṇayet saptavārañca madhye catudrdale sudhīḥ | pūrvādikramato vārān gaṇayed tantravittamaḥ
निजवारो यत्र पत्रे समाप्तिस्तूद्भवञ्च तत् | तद्भराशिं समानीय वर्णभेदं समानयेत्
nijavāro yatra patre samāptistūdbhavañca tat | tadbharāśiṃ samānīya varṇabhedaṃ samānayet
सामान्यफलमूलञ्च वदार्णादिपत्रभेदतः | आज्ञाचक्रं शुभं मन्त्री आज्ञाचक्रं विचारयेत्
sāmānyaphalamūlañca vadārṇādipatrabhedataḥ | ājñācakraṃ śubhaṃ mantrī ājñācakraṃ vicārayet
तत्फलाफलमाहात्म्यं शृणु सङ्केतपण्डित
tatphalāphalamāhātmyaṃ śṛṇu saṅketapaṇḍita
दले पूर्वभागे आकारार्ध इन्दु | स्फुटे राज्यलाभं हकारान्तशब्दम् | सामानार्थभावं विशिष्टार्थयोग| क्रतुक्षेमयुक्तं तथा पुत्रलाभम्
dale pūrvabhāge ākārārdha indu | sphuṭe rājyalābhaṃ hakārāntaśabdam | sāmānārthabhāvaṃ viśiṣṭārthayoga| kratukṣemayuktaṃ tathā putralābham
दयायुक्तभूषाश्रयत्वं जयत्व| समाप्नोति मर्त्यो विवाहं सुवाहम् सुखं नाथ लोकानुरागं सुभोग| विभाधावकानां समाप्ते क्षणादिम्
dayāyuktabhūṣāśrayatvaṃ jayatva| samāpnoti martyo vivāhaṃ suvāham sukhaṃ nātha lokānurāgaṃ subhoga| vibhādhāvakānāṃ samāpte kṣaṇādim
पद्मे दक्षिणपत्रके प्रियपदा मोददहं भास्वर| नानालक्षणदुःखदं शुचिपदा आन्दोलितस्तैरहम् | माहेन्द्रामृतयोगरागहननं साक्षाद्यमारोपण| चित्तानां परिचञ्चलं खलगुणाह्लादेन सामोदितम्
padme dakṣiṇapatrake priyapadā modadahaṃ bhāsvara| nānālakṣaṇaduḥkhadaṃ śucipadā āndolitastairaham | māhendrāmṛtayogarāgahananaṃ sākṣādyamāropaṇa| cittānāṃ paricañcalaṃ khalaguṇāhlādena sāmoditam
पात्रार्थलाभं यदि वाध एव प्रगच्छति क्रूरखलप्रतापः | तथापि हन्तुं न च वर्णमध्ये क्षमः स्वसिद्धं भजते क्षमादि
pātrārthalābhaṃ yadi vādha eva pragacchati krūrakhalapratāpaḥ | tathāpi hantuṃ na ca varṇamadhye kṣamaḥ svasiddhaṃ bhajate kṣamādi
रसार्थप्रश्नं कुरुते यदि स्याद् वारो हि चारो गृहमध्यभागे | स्वकीय इन्दुप्रियवद् भवेद् ध्रुवम् मनोगतं सौख्यविवर्धनञ्च
rasārthapraśnaṃ kurute yadi syād vāro hi cāro gṛhamadhyabhāge | svakīya indupriyavad bhaved dhruvam manogataṃ saukhyavivardhanañca
शत्रूणां हननं तदा कुलगतं सञ्चारवातं मुदा | रोगाणां परिमर्दनं प्रभुपदे भक्त्यथीनां ज्ञापनम् | आह्लादं हृदयाम्बुजेऽमृतधनं तीर्थागमं शोकह| सूक्ष्मार्थं गणयेत्ततः प्रचपला वाग्देवतादर्शनम्
śatrūṇāṃ hananaṃ tadā kulagataṃ sañcāravātaṃ mudā | rogāṇāṃ parimardanaṃ prabhupade bhaktyathīnāṃ jñāpanam | āhlādaṃ hṛdayāmbuje'mṛtadhanaṃ tīrthāgamaṃ śokaha| sūkṣmārthaṃ gaṇayettataḥ pracapalā vāgdevatādarśanam
आथर्वे पत्रमध्ये निवसति कमला कोमला वाद्यदात्री | आगन्तव्यादिवार्ता कथयति सहसा सर्वदा मङ्गलानि | नित्यावश्यं प्रतापं प्रियगणहितां प्रेमभावाश्रयत्त्व| नित्यं कान्तामुखाम्भोरुहविमलमधुप्रेमपानाभिलाषम्
ātharve patramadhye nivasati kamalā komalā vādyadātrī | āgantavyādivārtā kathayati sahasā sarvadā maṅgalāni | nityāvaśyaṃ pratāpaṃ priyagaṇahitāṃ premabhāvāśrayattva| nityaṃ kāntāmukhāmbhoruhavimalamadhupremapānābhilāṣam
मेषे तृप्तिमुपैति सिंह इषुभिः कुम्भेन तेषां फल| लाभं कुञ्जरघातकेषु रजतं चौर्येण यद्यद्गत | एवं कास्यविहारणं शतपले सूर्योदयात्तिष्ठति | प्रातः कालफलाफलं कथयति श्रीकेशरीमध्यगः
meṣe tṛptimupaiti siṃha iṣubhiḥ kumbhena teṣāṃ phala| lābhaṃ kuñjaraghātakeṣu rajataṃ cauryeṇa yadyadgata | evaṃ kāsyavihāraṇaṃ śatapale sūryodayāttiṣṭhati | prātaḥ kālaphalāphalaṃ kathayati śrīkeśarīmadhyagaḥ
पश्यादेकशतं पलेन्दुधनुषा व्याप्तं यदा भूतले | वित्तानां हरणं तदा जलगते मित्रस्य राज्यादिकम् | दूरस्थादिकथागतादिसमयं शत्रोर्महापीडन| वाञ्छावर्गकुलोदयं समुदयात् सूर्यस्य चागण्यते
paśyādekaśataṃ palendudhanuṣā vyāptaṃ yadā bhūtale | vittānāṃ haraṇaṃ tadā jalagate mitrasya rājyādikam | dūrasthādikathāgatādisamayaṃ śatrormahāpīḍana| vāñchāvargakulodayaṃ samudayāt sūryasya cāgaṇyate
शेषे चैकशते फले समुदिते कुम्भो महादुर्बली | दारिद्र्यस्य कथा कदा सुविषयं विद्यार्थभूषञ्च यम् | लाभं देशविदेशकार्यगमनं शीघ्रं धनाद्यागम| देवानां खलु दर्शनार्थकथनं व्यामोहसन्नाशनम्
śeṣe caikaśate phale samudite kumbho mahādurbalī | dāridryasya kathā kadā suviṣayaṃ vidyārthabhūṣañca yam | lābhaṃ deśavideśakāryagamanaṃ śīghraṃ dhanādyāgama| devānāṃ khalu darśanārthakathanaṃ vyāmohasannāśanam
वारे शुक्रे शनिगतदिन लवटाहौ च सूर्ये | नित्यं ज्ञानोदयनिजपथ आयुषां निर्णयं तत् | अष्टौ वर्गानुदयति मुदा प्राप्य वीरो महत्त्व| लोको दोषं प्रथमखचरे चायुषां पृष्टमात्रम्
vāre śukre śanigatadina lavaṭāhau ca sūrye | nityaṃ jñānodayanijapatha āyuṣāṃ nirṇayaṃ tat | aṣṭau vargānudayati mudā prāpya vīro mahattva| loko doṣaṃ prathamakhacare cāyuṣāṃ pṛṣṭamātram
आज्ञाप्रश्नार्थभावञ्च वर्णविन्यासनिर्णयम् | अधुना शृणु सर्वज्ञ भावज्ञानपरायण
ājñāpraśnārthabhāvañca varṇavinyāsanirṇayam | adhunā śṛṇu sarvajña bhāvajñānaparāyaṇa
यदि मेषे स्वनक्षत्रं स्ववारसंयुतं शुभम् | ज्ञात्वा शुभादिपत्रञ्च पलमानेन साधकः
yadi meṣe svanakṣatraṃ svavārasaṃyutaṃ śubham | jñātvā śubhādipatrañca palamānena sādhakaḥ
गणयेद् वर्णसारञ्च येन तत्प्रश्ननिर्णयः | पूर्वे दले ककारस्य वर्णभेदं शृणु प्रभो
gaṇayed varṇasārañca yena tatpraśnanirṇayaḥ | pūrve dale kakārasya varṇabhedaṃ śṛṇu prabho
मनसि सुखसमूहं प्राणसौख्यार्थचिन्ता | वसनगमनलाभं प्रीतिपुत्रार्थयोग्यम् | स्थिरपदमपि देशे दर्शनं प्राणबन्धोः | सकलकलुषहानिश्चादिपत्रे ककारे
manasi sukhasamūhaṃ prāṇasaukhyārthacintā | vasanagamanalābhaṃ prītiputrārthayogyam | sthirapadamapi deśe darśanaṃ prāṇabandhoḥ | sakalakaluṣahāniścādipatre kakāre
सदा नृनासिके सुखं सुखोल्बणस्य सेवन| सदाशिवे च भक्तिदं स्वकीयगेहसत्फलम् | कलाधरस्य दृष्टिभिः प्रधानलोकपूजन| हिताहितं न बाधते विवाहकेलिना सुखम्
sadā nṛnāsike sukhaṃ sukholbaṇasya sevana| sadāśive ca bhaktidaṃ svakīyagehasatphalam | kalādharasya dṛṣṭibhiḥ pradhānalokapūjana| hitāhitaṃ na bādhate vivāhakelinā sukham
ऋकारं विपदां ध्वंसं धैर्ये विद्याविबोधनम् | व्याधिपीडादुर्जनानां पीडाप्रश्नं वदेत्तदा
ṛkāraṃ vipadāṃ dhvaṃsaṃ dhairye vidyāvibodhanam | vyādhipīḍādurjanānāṃ pīḍāpraśnaṃ vadettadā
उकारे वायुभावस्य वृथागमनमेव च | दारिद्र्यहानयोर्यान्ति दूरागमनदुर्लभम्
ukāre vāyubhāvasya vṛthāgamanameva ca | dāridryahānayoryānti dūrāgamanadurlabham
खकारे द्रव्यप्रश्नञ्च शुभकार्ये गते भयम् | आशु भयं समाप्नोति प्राप्य निर्धनतां व्रजेत्
khakāre dravyapraśnañca śubhakārye gate bhayam | āśu bhayaṃ samāpnoti prāpya nirdhanatāṃ vrajet
पञ्चत्वजिज्ञासनमेव सत्यं नित्यं सुखानामुदयाय चेष्टा | शत्रोवीनाशाय हिताय बन्धोः पकारकूटे परचौरचेष्टा
pañcatvajijñāsanameva satyaṃ nityaṃ sukhānāmudayāya ceṣṭā | śatrovīnāśāya hitāya bandhoḥ pakārakūṭe paracauraceṣṭā
कैवल्यादिसमापनं निजमनो दुष्टव्यापहं कामिना| नानाभोगविनाशनं कनकरौप्यराजप्रदं स्वके | मारीभीतिविरोधनं धनपतेरानन्दपुञ्जोदय| गोविद्याश्रियमाशु लाभविविधं धर्मार्थचिन्ताकुलम्
kaivalyādisamāpanaṃ nijamano duṣṭavyāpahaṃ kāminā| nānābhogavināśanaṃ kanakaraupyarājapradaṃ svake | mārībhītivirodhanaṃ dhanapaterānandapuñjodaya| govidyāśriyamāśu lābhavividhaṃ dharmārthacintākulam
हरिपूजा हरिध्यानं हरिपादाम्बुजे रतिः | चौर्याहरणद्रव्यस्य न हानिर्जन्महार्दके
haripūjā haridhyānaṃ haripādāmbuje ratiḥ | cauryāharaṇadravyasya na hānirjanmahārdake
आकारे तेजसो हानिर्महाशब्दे विनाशनम् | आगतानाञ्च हानिः स्यात् पक्षपातं गतौ जयम्
ākāre tejaso hānirmahāśabde vināśanam | āgatānāñca hāniḥ syāt pakṣapātaṃ gatau jayam
उशतो निजगेहस्था उल्बणव्याधिपीडनम् | उत्साहध्वंसशून्यञ्च पाठे पाण्डित्यमुल्बणम्
uśato nijagehasthā ulbaṇavyādhipīḍanam | utsāhadhvaṃsaśūnyañca pāṭhe pāṇḍityamulbaṇam
दीर्घळ्कारवर्णे च लावण्यलोचनो नृपः | लज्जानष्टक्षेमबुद्धिमीत्रतुल्यप्रियो भवेत्
dīrghaḷkāravarṇe ca lāvaṇyalocano nṛpaḥ | lajjānaṣṭakṣemabuddhimītratulyapriyo bhavet
दीर्घप्रणवमोङ्कारे निराश्रयो न जीवति | महदाश्रयमात्रेण सर्वं चूर्णं करोति हि
dīrghapraṇavamoṅkāre nirāśrayo na jīvati | mahadāśrayamātreṇa sarvaṃ cūrṇaṃ karoti hi
सिंहे कार्मुकमेषलग्नसमये नित्याशिषं प्राप्नुयात् | किञ्चिद्भाति पराक्रमी गतिमतां श्रेष्ठो भवेत् कर्मणि | किञ्चिद्दोषकुलापहं नरपतेरुत्साहसंवर्धन| क्रोधी नित्यपराक्रमी भवति सः शीघ्राभिलाषान्वितः
siṃhe kārmukameṣalagnasamaye nityāśiṣaṃ prāpnuyāt | kiñcidbhāti parākramī gatimatāṃ śreṣṭho bhavet karmaṇi | kiñciddoṣakulāpahaṃ narapaterutsāhasaṃvardhana| krodhī nityaparākramī bhavati saḥ śīghrābhilāṣānvitaḥ
अथ वक्ष्ये महादेव वीराणामुत्तमोत्तम | सर्वशास्त्रार्थतत्त्वज्ञ तत्त्वज्ञानपरायण
atha vakṣye mahādeva vīrāṇāmuttamottama | sarvaśāstrārthatattvajña tattvajñānaparāyaṇa
दक्षिणस्थदलस्यापि वर्णभेदार्थनिर्गमम् | फलमत्यन्तनिष्कर्षं वाञ्छावाक्यफलप्रदम्
dakṣiṇasthadalasyāpi varṇabhedārthanirgamam | phalamatyantaniṣkarṣaṃ vāñchāvākyaphalapradam
कान्ते बीजे कमलनिलया गेहभागस्थिरा या | नानादेशभ्रमणभयदा नैव कुत्रापि सुस्था | चण्डोद्वेगापहसति खलानाञ्च हानिः प्रबुद्धो | वाणी वश्या वसति वदने चक्रिणां हानयः स्युः
kānte bīje kamalanilayā gehabhāgasthirā yā | nānādeśabhramaṇabhayadā naiva kutrāpi susthā | caṇḍodvegāpahasati khalānāñca hāniḥ prabuddho | vāṇī vaśyā vasati vadane cakriṇāṃ hānayaḥ syuḥ
चारुप्रतापं चरणे गुरूणां भक्तिर्दृढा स्याद् गमनेषु चारु | तदागतानां नृपतिप्रियाणां सम्प्रेरणं चारुफलञ्च कूटे
cārupratāpaṃ caraṇe gurūṇāṃ bhaktirdṛḍhā syād gamaneṣu cāru | tadāgatānāṃ nṛpatipriyāṇāṃ sampreraṇaṃ cāruphalañca kūṭe
कान्तेषु कान्तावदनारविन्दे सुषट्पदत्वं रमणीविलासम् | आयुः क्षयोद्वेगविनाशकरणं चाकर्षणं देशसुखं धनानाम्
kānteṣu kāntāvadanāravinde suṣaṭpadatvaṃ ramaṇīvilāsam | āyuḥ kṣayodvegavināśakaraṇaṃ cākarṣaṇaṃ deśasukhaṃ dhanānām
टकारे धारणं देशे सुखं शेषे निशामुखम् | विदेशस्थधनादीनां स्यादागमनमुत्तमम्
ṭakāre dhāraṇaṃ deśe sukhaṃ śeṣe niśāmukham | videśasthadhanādīnāṃ syādāgamanamuttamam
दकूटमधनं विना भवति विघ्नहानिः सदा | जयं स्वगृहकामिनो कमलनेत्रकान्ता यथा | सुसिद्धकरमेव हि प्रबलभावनातो भवेत् | भवे जयति मानुषस्तु पृष्टस्य जिज्ञासने
dakūṭamadhanaṃ vinā bhavati vighnahāniḥ sadā | jayaṃ svagṛhakāmino kamalanetrakāntā yathā | susiddhakarameva hi prabalabhāvanāto bhavet | bhave jayati mānuṣastu pṛṣṭasya jijñāsane
व्याख्यातं मुनिभिः फलं फलमयं कालं रिपूणां सदा | लोकानां वशकारणं कुलवरो वेदागमे पारगः | प्राप्नोति प्रियपुत्रकं नरपतेरुत्साहसं कारण| कार्ये दुर्जनपीडनं भयसमूहानां विनाशङ्कके
vyākhyātaṃ munibhiḥ phalaṃ phalamayaṃ kālaṃ ripūṇāṃ sadā | lokānāṃ vaśakāraṇaṃ kulavaro vedāgame pāragaḥ | prāpnoti priyaputrakaṃ narapaterutsāhasaṃ kāraṇa| kārye durjanapīḍanaṃ bhayasamūhānāṃ vināśaṅkake
यशसि वयसि तेजो बुद्धिरेव यकूटे | समयफलभूपोल्लासवृद्धिः समृद्धया | यजनमपि सुराणां चौर्यमात्रं न भूया दतिशयधनवृद्धिः क्रेयविक्रेयकाले
yaśasi vayasi tejo buddhireva yakūṭe | samayaphalabhūpollāsavṛddhiḥ samṛddhayā | yajanamapi surāṇāṃ cauryamātraṃ na bhūyā datiśayadhanavṛddhiḥ kreyavikreyakāle
शीतकाले धनप्राप्तिः स्वर्णरौप्यादिलाभकम् | पुत्रप्राप्तिः सुखप्राप्तिः सङ्कटे वदति ध्रुवम्
śītakāle dhanaprāptiḥ svarṇaraupyādilābhakam | putraprāptiḥ sukhaprāptiḥ saṅkaṭe vadati dhruvam
लक्ष्मीः प्रियं धनं दातुं मुदिता भूमिमण्डले | जलेन जायते हानिर्लयं देवे न कूटके
lakṣmīḥ priyaṃ dhanaṃ dātuṃ muditā bhūmimaṇḍale | jalena jāyate hānirlayaṃ deve na kūṭake
प्रश्नाद्यक्षरमित्यादिस्वरमूलं हि यो नरः | जिज्ञासनं यदा कुर्यात् तदा स्यादुत्कटं फलम्
praśnādyakṣaramityādisvaramūlaṃ hi yo naraḥ | jijñāsanaṃ yadā kuryāt tadā syādutkaṭaṃ phalam
शृणु तत्तत् स्वरं नाथ एतत्पत्रस्थमाक्षयम्
śṛṇu tattat svaraṃ nātha etatpatrasthamākṣayam
इकारकूलमङ्गले धनादितृष्णयान्वितोः | विशेषधर्मलक्षणं धनञ्च पैतृकं लभेत्
ikārakūlamaṅgale dhanāditṛṣṇayānvitoḥ | viśeṣadharmalakṣaṇaṃ dhanañca paitṛkaṃ labhet
गतिप्रियं सुदेवता सुसम्पदं सदासुखम् | तथा हि सूक्ष्मबुद्धिभिः परास्तमाकरोदरिम्
gatipriyaṃ sudevatā susampadaṃ sadāsukham | tathā hi sūkṣmabuddhibhiḥ parāstamākarodarim
ईकारमपरप्रियं परमतध्वंससंवर्द्धनम् | विदेशगमनं नहि प्रभवतीह बाह्यं दया
īkāramaparapriyaṃ paramatadhvaṃsasaṃvarddhanam | videśagamanaṃ nahi prabhavatīha bāhyaṃ dayā
जगज्जनमभिप्रियं तरुणदोषसम्माननम् | विकाररहितं सुखं भवति पृष्ट आवेदके
jagajjanamabhipriyaṃ taruṇadoṣasammānanam | vikārarahitaṃ sukhaṃ bhavati pṛṣṭa āvedake
ए बीजे बद्धसन्तोषं कामनाफलसिद्धिदम् | वायुना हरणं चैव प्राप्नोति नृपमाननम्
e bīje baddhasantoṣaṃ kāmanāphalasiddhidam | vāyunā haraṇaṃ caiva prāpnoti nṛpamānanam
अमीत्येकाक्षरे बीजे बीजभूते जगत्पतेः | प्राप्नोति कन्यादानादिफलं वस्त्रञ्च तैजसम्
amītyekākṣare bīje bījabhūte jagatpateḥ | prāpnoti kanyādānādiphalaṃ vastrañca taijasam
गोकन्यामकरे खगे खगचरता सौन्दर्यलक्ष्मीर्भवेत् | शेषे काञ्चनपुञ्जलाभमतुलं सन्तोषसारं गतौ | संसारे निजदायिका स्वजनता रत्नादिकं सञ्चय| सर्वं सञ्चयति प्रभो हितकरं प्रश्नार्थमाद्याक्षरे
gokanyāmakare khage khagacaratā saundaryalakṣmīrbhavet | śeṣe kāñcanapuñjalābhamatulaṃ santoṣasāraṃ gatau | saṃsāre nijadāyikā svajanatā ratnādikaṃ sañcaya| sarvaṃ sañcayati prabho hitakaraṃ praśnārthamādyākṣare
तृतीयदलमाहात्म्यं यद् यद् वर्णे विचारयेत् | प्रश्नाद्यक्षरवर्णेषु नीत्वा च गगनं चरेत्
tṛtīyadalamāhātmyaṃ yad yad varṇe vicārayet | praśnādyakṣaravarṇeṣu nītvā ca gaganaṃ caret
तत्प्रकारं शृणु प्राणवल्लभ प्रेमपारग | यज्ज्ञानात् प्रश्नसिद्धिः स्यादकालफलदं नृपम्
tatprakāraṃ śṛṇu prāṇavallabha premapāraga | yajjñānāt praśnasiddhiḥ syādakālaphaladaṃ nṛpam
दृष्ट्वा ज्ञात्वा भावराशिमुत्तमाधममध्यमम् | लोकभावविधानज्ञो निजविद्यादिकं तथा
dṛṣṭvā jñātvā bhāvarāśimuttamādhamamadhyamam | lokabhāvavidhānajño nijavidyādikaṃ tathā
सर्वं विषयरूपेण भावसारं विचारयेत् | गबीजं मङ्गलं ज्ञेयं फलमत्यन्तभाग्यदम्
sarvaṃ viṣayarūpeṇa bhāvasāraṃ vicārayet | gabījaṃ maṅgalaṃ jñeyaṃ phalamatyantabhāgyadam
गतद्रव्यादिलाभञ्च तथा लोकवशं फलम्
gatadravyādilābhañca tathā lokavaśaṃ phalam
दकारकूटे कठिनं रिपूणां विद्रावणं धर्मविनाशकस्य | भूमिपतेर्वा मरणं विनाशनं दिव्याङ्गनाया वररत्नलाभम्
dakārakūṭe kaṭhinaṃ ripūṇāṃ vidrāvaṇaṃ dharmavināśakasya | bhūmipatervā maraṇaṃ vināśanaṃ divyāṅganāyā vararatnalābham
टकारे दूरगानाञ्च दर्शनं भवति ध्रुवम् | उद्वाहः पुत्रसम्पत्तिः षष्ठमासेन लभ्यते
ṭakāre dūragānāñca darśanaṃ bhavati dhruvam | udvāhaḥ putrasampattiḥ ṣaṣṭhamāsena labhyate
टान्ते चौरभयं नास्ति तद्द्रव्यागमनं भवेत् | विधिविद्याप्रकाशेन शिवे विष्णौ च भक्तिमान्
ṭānte caurabhayaṃ nāsti taddravyāgamanaṃ bhavet | vidhividyāprakāśena śive viṣṇau ca bhaktimān