Width
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.
7,694 verses · page 25 of 129
धकारकूटे धरणीपतित्त्वं व्याधेर्भयं नास्ति तथा पशोश्च | प्रवेशमात्रेण गतौ कलापि जीवादिसम्पत्तिमुपैति लक्ष्मीम्
dhakārakūṭe dharaṇīpatittvaṃ vyādherbhayaṃ nāsti tathā paśośca | praveśamātreṇa gatau kalāpi jīvādisampattimupaiti lakṣmīm
रबीजे सिद्धः सम्यक् खगकुलवरो धीरगमनम् | वाञ्छातुल्यं विभवमतुलं राजराज्यप्रियं स्यात् | प्रतापं साम्राज्यं सकलहितगोलोकरसता | रसं सर्वं लोकं प्रियमतिसुखं लाभविविधम्
rabīje siddhaḥ samyak khagakulavaro dhīragamanam | vāñchātulyaṃ vibhavamatulaṃ rājarājyapriyaṃ syāt | pratāpaṃ sāmrājyaṃ sakalahitagolokarasatā | rasaṃ sarvaṃ lokaṃ priyamatisukhaṃ lābhavividham
चकारे वह्निबीजे च जितं सर्वं चराचरम् | यथा क्रमेण सर्वत्र गमने भाग्यदं फलम्
cakāre vahnibīje ca jitaṃ sarvaṃ carācaram | yathā krameṇa sarvatra gamane bhāgyadaṃ phalam
षकारमध्यमे देशे वार्त्तादेशादुपैति हि | पत्रिकागमनं कार्यं यः करोति धनं लभेत्
ṣakāramadhyame deśe vārttādeśādupaiti hi | patrikāgamanaṃ kāryaṃ yaḥ karoti dhanaṃ labhet
क्षकारे सख्यभावञ्च मित्रभावं यदा लभेत् | सुप्रीतिश्च भवेत्तस्मात् तदा प्रश्नभयं न च
kṣakāre sakhyabhāvañca mitrabhāvaṃ yadā labhet | suprītiśca bhavettasmāt tadā praśnabhayaṃ na ca
स्वराज्ये च भवेत् सौख्यं पुष्पजिज्ञासकर्मणि | हसनान्ते तथा वर्णे पाचकं देहि चादिदम्
svarājye ca bhavet saukhyaṃ puṣpajijñāsakarmaṇi | hasanānte tathā varṇe pācakaṃ dehi cādidam
यदि स्यादुच्यते नाथ विपरीतफलं न च
yadi syāducyate nātha viparītaphalaṃ na ca
दीर्घीकारे विषयघटना नाथ पादेः मतिः स्याद् | यद्यारम्भो भवति कुलनं दीर्घजीवी नरेन्द्रः | बालापत्यं गमयति मुदा कालदेशाधिकारी | लोकारण्ये सकलकलुषध्वंसहेतोर्मृगेन्द्रः
dīrghīkāre viṣayaghaṭanā nātha pādeḥ matiḥ syād | yadyārambho bhavati kulanaṃ dīrghajīvī narendraḥ | bālāpatyaṃ gamayati mudā kāladeśādhikārī | lokāraṇye sakalakaluṣadhvaṃsahetormṛgendraḥ
सुखञ्चचार चाष्टमे महाधनेशसन्निधौ | प्रबुद्धवान् भवेन्नरः समाहितो भवेद् ध्रुवम् | विचित्रचातुरी यदा महाकुचोरगा प्रभो | प्रहस्यते क्षणादपि प्रभातसूर्यदर्शनात्
sukhañcacāra cāṣṭame mahādhaneśasannidhau | prabuddhavān bhavennaraḥ samāhito bhaved dhruvam | vicitracāturī yadā mahākucoragā prabho | prahasyate kṣaṇādapi prabhātasūryadarśanāt
न चाकुलागमं गयागभीरतुल्यसत्फलम् | सदा हि पुण्यसागरे गुरोः पदाम्बुजं लभेत्
na cākulāgamaṃ gayāgabhīratulyasatphalam | sadā hi puṇyasāgare guroḥ padāmbujaṃ labhet
विसर्जनीये सुस्वरे समाप्तिकोमलान्वितम् | जनागमं धनागमं विशालवेदनान्वितम्
visarjanīye susvare samāptikomalānvitam | janāgamaṃ dhanāgamaṃ viśālavedanānvitam
मनोगतं कुबुद्धिदं स्वकीयबन्धुसज्जनम् | विसर्जनं कुलक्षणं भवेल्लभेत् कुबन्धनम्
manogataṃ kubuddhidaṃ svakīyabandhusajjanam | visarjanaṃ kulakṣaṇaṃ bhavellabhet kubandhanam
सकुलं निष्कुलं कान्तं विदुः श्रेष्ठा महर्षयः | हास्यसुखे हास्यफलं भावनायां भवेन्नहि
sakulaṃ niṣkulaṃ kāntaṃ viduḥ śreṣṭhā maharṣayaḥ | hāsyasukhe hāsyaphalaṃ bhāvanāyāṃ bhavennahi
क्रोधक्रमेणैव तदैव चक्षुषो वीकारभावेन हरेत् समस्तम् | शीर्षे करौ चेत् कलिकालसंयुत| फलं हि लाभे वध एव भूषणम्
krodhakrameṇaiva tadaiva cakṣuṣo vīkārabhāvena haret samastam | śīrṣe karau cet kalikālasaṃyuta| phalaṃ hi lābhe vadha eva bhūṣaṇam
शेषे वेददले वराभयकरे हारावशब्दापहा | दूरादागमनं भवेद्धि नियतं बालागणैरावृतम् | घोरापायविसर्जनं जलगुणाह्लादेन सामोदित| कूटे कूटघकारवर्गलहरी भासापभासारसे
śeṣe vedadale varābhayakare hārāvaśabdāpahā | dūrādāgamanaṃ bhaveddhi niyataṃ bālāgaṇairāvṛtam | ghorāpāyavisarjanaṃ jalaguṇāhlādena sāmodita| kūṭe kūṭaghakāravargalaharī bhāsāpabhāsārase
जवर्गे जतुकं स्वर्णं जीवनोपायचिन्तनम् | जराव्याधिसमाक्रान्तं जीर्णवस्त्रापहारणम्
javarge jatukaṃ svarṇaṃ jīvanopāyacintanam | jarāvyādhisamākrāntaṃ jīrṇavastrāpahāraṇam
ठकारकूटे यदि चक्रवर्ती | भूमण्डले स्यात्पततीति निश्चितम् | अन्तःसुखं हन्ति यदादिभावे | ठकारमात्रेण रिपूत्तमो भवेत्
ṭhakārakūṭe yadi cakravartī | bhūmaṇḍale syātpatatīti niścitam | antaḥsukhaṃ hanti yadādibhāve | ṭhakāramātreṇa ripūttamo bhavet
आद्यप्रश्नाक्षरं नाथ तकारं तरुणप्रियम् | पापान्धकार पटलध्वंसाय कल्पयते तदा
ādyapraśnākṣaraṃ nātha takāraṃ taruṇapriyam | pāpāndhakāra paṭaladhvaṃsāya kalpayate tadā
नकारमाद्ये यदि प्रश्नवाग्मी जिज्ञासमानो ध्रुवमर्थसञ्चयम् | आलापमात्रेण नरा वशा स्युः प्रवेशनं राजकुलेन्द्रसन्निधौ
nakāramādye yadi praśnavāgmī jijñāsamāno dhruvamarthasañcayam | ālāpamātreṇa narā vaśā syuḥ praveśanaṃ rājakulendrasannidhau
भीतो भवति देशे च भयस्थाने न दुःखभाक् | भूषासम्पत्तिवृद्धिश्च भकारकूटमङ्गले
bhīto bhavati deśe ca bhayasthāne na duḥkhabhāk | bhūṣāsampattivṛddhiśca bhakārakūṭamaṅgale
लोकानुरागं सर्वत्र आद्यक्षरविचारतः | लकारस्यापि लोकेश भार्यादुःखं विमुञ्चति
lokānurāgaṃ sarvatra ādyakṣaravicārataḥ | lakārasyāpi lokeśa bhāryāduḥkhaṃ vimuñcati
सकारे मैथुनं कान्ताकुलस्य कुलवर्द्धनम् | धनवृद्धिर्वंशवृद्धिः सरस्वतीकृपा भवेत्
sakāre maithunaṃ kāntākulasya kulavarddhanam | dhanavṛddhirvaṃśavṛddhiḥ sarasvatīkṛpā bhavet
वेदपत्रे अकारस्य फलमाहात्म्यनिर्णयम् | शृणु नाथ प्रवक्ष्यामि सावधानाऽवधारय
vedapatre akārasya phalamāhātmyanirṇayam | śṛṇu nātha pravakṣyāmi sāvadhānā'vadhāraya
ककारादि क्षकारान्तं व्याप्त तिष्ठति तत्त्वतः | अकारेण विना शक्तिर्ज्जायते कुत्र न प्रभो
kakārādi kṣakārāntaṃ vyāpta tiṣṭhati tattvataḥ | akāreṇa vinā śaktirjjāyate kutra na prabho
अकारे ग्रथितं सर्वं चराचरकलेवरम् | यद्यकारमाद्यभागे प्रश्नजिज्ञासने भवेत्
akāre grathitaṃ sarvaṃ carācarakalevaram | yadyakāramādyabhāge praśnajijñāsane bhavet
कुफलेऽपि सत्फलानां सञ्चयं भवति ध्रुवम् | शत्रूणां वासहेतोर्धनादीनाञ्चैव सञ्चये
kuphale'pi satphalānāṃ sañcayaṃ bhavati dhruvam | śatrūṇāṃ vāsahetordhanādīnāñcaiva sañcaye
अन्तर्यजनविद्यासु लोकस्यागमने तथा | निजदुःखानुतापे स्याद्यकारविधिरुच्यते
antaryajanavidyāsu lokasyāgamane tathā | nijaduḥkhānutāpe syādyakāravidhirucyate
उकारफलमाहात्म्यं शृणु प्रश्नार्थपण्डित | उषाकाले चौर्यप्रश्नमुल्लासं मानसोद्धमम्
ukāraphalamāhātmyaṃ śṛṇu praśnārthapaṇḍita | uṣākāle cauryapraśnamullāsaṃ mānasoddhamam
उत्तमस्थलवासञ्च उत्कृष्टभोजनादिकम् | उल्बणाबुद्धिरुत्पत्तिरुमादेवीपदे मतिः
uttamasthalavāsañca utkṛṣṭabhojanādikam | ulbaṇābuddhirutpattirumādevīpade matiḥ
रकारलक्षणं चक्षुः शब्दस्य वचनं भवेत् | लोचने दर्शनं स्त्रीणां लिखनं दूरसम्भवम्
rakāralakṣaṇaṃ cakṣuḥ śabdasya vacanaṃ bhavet | locane darśanaṃ strīṇāṃ likhanaṃ dūrasambhavam
प्राप्नोति परमां लक्ष्मीं लोकवश्याय केवलम् | लाङ्गलानां सञ्चयञ्च भूमिलाभो भवेद् ध्रुवम्
prāpnoti paramāṃ lakṣmīṃ lokavaśyāya kevalam | lāṅgalānāṃ sañcayañca bhūmilābho bhaved dhruvam
ओकारे राज्यवृद्धिः स्यात् पुत्रवृद्धिस्तथैव च | सदा सन्तोषमाप्नोति प्रणवः सर्वसिद्धिदः
okāre rājyavṛddhiḥ syāt putravṛddhistathaiva ca | sadā santoṣamāpnoti praṇavaḥ sarvasiddhidaḥ
मीने कर्कटराशिवृश्चिकतुले धर्माग्निभानूदये | गेहे वेदविचारणे शुभफलं श्रीलाभगत्युन्नतिम् | विद्यावेदकथादिकं जयवतामानन्दसिन्धोः फल| प्राप्नोति प्रतिपत्तिसिद्धपदवीं मर्त्यो मुदा हर्षणम्
mīne karkaṭarāśivṛścikatule dharmāgnibhānūdaye | gehe vedavicāraṇe śubhaphalaṃ śrīlābhagatyunnatim | vidyāvedakathādikaṃ jayavatāmānandasindhoḥ phala| prāpnoti pratipattisiddhapadavīṃ martyo mudā harṣaṇam
पत्रप्रमाणं कथितं हीनविद्याविनिर्गमम् | पुनः शृणु महाकालकलिकालस्य उद्भवम्
patrapramāṇaṃ kathitaṃ hīnavidyāvinirgamam | punaḥ śṛṇu mahākālakalikālasya udbhavam
यद्यन्मासस्य प्रथमे तथा चाह्नोऽर्भकस्य च | दण्डद्वये शुभफलं प्रथमस्य महेश्वर
yadyanmāsasya prathame tathā cāhno'rbhakasya ca | daṇḍadvaye śubhaphalaṃ prathamasya maheśvara
तृतीयैकदण्डमात्रं विपरीतफलप्रदम् | तत्र दण्डेषु नक्षत्रं यदि चेन्नाशुभं भवेत्
tṛtīyaikadaṇḍamātraṃ viparītaphalapradam | tatra daṇḍeṣu nakṣatraṃ yadi cennāśubhaṃ bhavet
अश्विन्याद्यष्टनक्षत्रं पूर्वप्रथमपत्रके | तत्सुतारं विजानीयात् दुष्टदोषे सुखं भवेत्
aśvinyādyaṣṭanakṣatraṃ pūrvaprathamapatrake | tatsutāraṃ vijānīyāt duṣṭadoṣe sukhaṃ bhavet
आश्लेषाभादिचित्रान्तं द्वितीये दक्षिणे दले | तत्फलं विपरीताख्यं सफलेऽपि फलापहम्
āśleṣābhādicitrāntaṃ dvitīye dakṣiṇe dale | tatphalaṃ viparītākhyaṃ saphale'pi phalāpaham
स्वात्यादिवसुनक्षत्रं तृतीयाधोदले लिखेत् | तत्सुतारं क्रमाज्ज्ञेयं नान्यथाशुभमानयेत्
svātyādivasunakṣatraṃ tṛtīyādhodale likhet | tatsutāraṃ kramājjñeyaṃ nānyathāśubhamānayet
तत्फलार्थं कुत्सितञ्च विपरीतफलस्थले | अशुभं तत्फलस्थाने कुफले सुफलं भवेत्
tatphalārthaṃ kutsitañca viparītaphalasthale | aśubhaṃ tatphalasthāne kuphale suphalaṃ bhavet
उत्तराषाढकातारादिरेवत्यन्तमेव च | तत्फलं तु भवेद् मर्त्यो यदि कर्मपरो भवेत्
uttarāṣāḍhakātārādirevatyantameva ca | tatphalaṃ tu bhaved martyo yadi karmaparo bhavet
अथ वक्ष्ये महादेव अश्विन्यादिफलं प्रभो | यज्ज्ञात्वा देवताः सर्वा दिग्विदिक्ष्वादिरक्षकाः
atha vakṣye mahādeva aśvinyādiphalaṃ prabho | yajjñātvā devatāḥ sarvā digvidikṣvādirakṣakāḥ
तत्प्रकारं महापुण्यं देवदेव फलोद्भवम्
tatprakāraṃ mahāpuṇyaṃ devadeva phalodbhavam
त्रैलोक्ये सौख्यपूजां त्रिभुवनविदितां त्रैगुणाह्लादसिद्धा| सिद्धभ्रान्तो विशालो वरदविदलितां वेदनार्द्रापशङ्काम् | मन्दानां मन्दभाग्योपहगुणहननं हीनदीनापदाहा| लोकानां सत्फलानां फलगतवपुषा साश्विनी सा ददौ चेत्
trailokye saukhyapūjāṃ tribhuvanaviditāṃ traiguṇāhlādasiddhā| siddhabhrānto viśālo varadavidalitāṃ vedanārdrāpaśaṅkām | mandānāṃ mandabhāgyopahaguṇahananaṃ hīnadīnāpadāhā| lokānāṃ satphalānāṃ phalagatavapuṣā sāśvinī sā dadau cet
एवं क्रमेण देवेश तारकाणां फलाफलम् | पुनः पुनः शृणु प्राण वल्लभ प्रेमभावक
evaṃ krameṇa deveśa tārakāṇāṃ phalāphalam | punaḥ punaḥ śṛṇu prāṇa vallabha premabhāvaka
अथातः सम्प्रवक्ष्यामि योगमार्गेण शङ्कर | भरण्यादिसप्तविंशान् नक्षत्रार्थं सुसत्फलम्
athātaḥ sampravakṣyāmi yogamārgeṇa śaṅkara | bharaṇyādisaptaviṃśān nakṣatrārthaṃ susatphalam
तत्फलाफलमाहात्म्यं साक्षात्कारकलेः फलम् | फलार्थं भरणीक्षेत्रं धर्मविद्यादिनिर्णयम्
tatphalāphalamāhātmyaṃ sākṣātkārakaleḥ phalam | phalārthaṃ bharaṇīkṣetraṃ dharmavidyādinirṇayam
धर्मचिन्ताविनिर्बोधं गमनाभावमङ्गलम् | मकारादिवर्णजातां प्राप्नोति भरणीं भके
dharmacintāvinirbodhaṃ gamanābhāvamaṅgalam | makārādivarṇajātāṃ prāpnoti bharaṇīṃ bhake
कृत्तिकायां शादिवर्णं व्याधिशङ्करसंक्षयम् | आरोग्याय धनस्यार्थे तत्र सूर्यं न चाचरेत्
kṛttikāyāṃ śādivarṇaṃ vyādhiśaṅkarasaṃkṣayam | ārogyāya dhanasyārthe tatra sūryaṃ na cācaret
या रोहिणी धनवतां धनहानयोर्न | प्राणप्रियं गणसुबुद्धविबुद्धिशुद्धिम् | नागादिदोषशमनं क्षितिचक्रमध्ये | राजश्रियं विबुधशुद्धिमुपैति वृद्धिम्
yā rohiṇī dhanavatāṃ dhanahānayorna | prāṇapriyaṃ gaṇasubuddhavibuddhiśuddhim | nāgādidoṣaśamanaṃ kṣiticakramadhye | rājaśriyaṃ vibudhaśuddhimupaiti vṛddhim
गृगेन्द्रशीर्षगामिनी नरेन्द्र मन्दिरे निधि| ददाति पापनिर्मले जले घन्यशून्यके | भयं विवाहकालके कुले शुभं शुभेक्षणा | स्वकीयकिल्बिषं दहेदनन्तबुद्धिसञ्चयम्
gṛgendraśīrṣagāminī narendra mandire nidhi| dadāti pāpanirmale jale ghanyaśūnyake | bhayaṃ vivāhakālake kule śubhaṃ śubhekṣaṇā | svakīyakilbiṣaṃ dahedanantabuddhisañcayam
आर्द्राविद्रुमरूपिणी रतिकलाकोलाहलोल्लासिनी | सा मत्यार्पणमेव सम्प्रकुरुते काले फलालापनम् | सौख्यं मुख्यसमृद्धिदा दरदलाम्भोजच्छटालिम्पटा | सा धीरं परिरक्ष्यति प्रतिदिनं शान्तं दृशान्तं दहेत्
ārdrāvidrumarūpiṇī ratikalākolāhalollāsinī | sā matyārpaṇameva samprakurute kāle phalālāpanam | saukhyaṃ mukhyasamṛddhidā daradalāmbhojacchaṭālimpaṭā | sā dhīraṃ parirakṣyati pratidinaṃ śāntaṃ dṛśāntaṃ dahet
पुनर्वसुसुतारिका तरुणरूपकूपा कृपा | विशिष्टफलभावनारहितचित्तदोषापहा | धनमन्तपरिमाणगं प्रचुरशोकसङ्घापहा | प्ररक्षति महाग्रहः परमपीडितं मानुषम्
punarvasusutārikā taruṇarūpakūpā kṛpā | viśiṣṭaphalabhāvanārahitacittadoṣāpahā | dhanamantaparimāṇagaṃ pracuraśokasaṅghāpahā | prarakṣati mahāgrahaḥ paramapīḍitaṃ mānuṣam
पुण्या पौषमाकरोति सहसा तेजस्विनां कान्तिदा | कान्तायाः कनकादि लाभविपदां ध्वंसेन वंशादिदा | बाधायां फलदा मृगा मृगपतेरानन्दतुल्यं श्रियम् | काद्या पञ्चमवर्णज्ञानललिता पातीह पुत्रं यथा
puṇyā pauṣamākaroti sahasā tejasvināṃ kāntidā | kāntāyāḥ kanakādi lābhavipadāṃ dhvaṃsena vaṃśādidā | bādhāyāṃ phaladā mṛgā mṛgapaterānandatulyaṃ śriyam | kādyā pañcamavarṇajñānalalitā pātīha putraṃ yathā
एतद्धि पूर्वपत्रान्ते तारा मङ्गलदायिकाः | प्रतिभान्ति यथा चक्रे ग्रहाणां भ्रामणे शुभे
etaddhi pūrvapatrānte tārā maṅgaladāyikāḥ | pratibhānti yathā cakre grahāṇāṃ bhrāmaṇe śubhe
विपरीतफलं नाथ प्राप्नोति पातके बहु | पुष्यायां स भवेत् क्रूरः कर्कटस्थोऽपि भास्करः
viparītaphalaṃ nātha prāpnoti pātake bahu | puṣyāyāṃ sa bhavet krūraḥ karkaṭastho'pi bhāskaraḥ
एतासां तारकाणाञ्च राशिदेवान् शृणु प्रभो | मेषः सिंहो धनुश्चैव अश्विन्यादिकदेवताः
etāsāṃ tārakāṇāñca rāśidevān śṛṇu prabho | meṣaḥ siṃho dhanuścaiva aśvinyādikadevatāḥ
येषां राशिस्थितं वर्णं न हानिवीषयास्पदे | सर्वत्र जयमाप्नोति ग्रहे क्रूरेऽपि सौख्यदः
yeṣāṃ rāśisthitaṃ varṇaṃ na hānivīṣayāspade | sarvatra jayamāpnoti grahe krūre'pi saukhyadaḥ
विभिन्नराशौ संभिन्नो धर्मनिन्दाविवजीतः | स्वनक्षत्रफलं ज्ञात्वा प्रश्नार्थं कोमलं वदेत्
vibhinnarāśau saṃbhinno dharmanindāvivajītaḥ | svanakṣatraphalaṃ jñātvā praśnārthaṃ komalaṃ vadet
तत्तन्नक्षत्रसुफलं कुफलं वा भवेद्यदि | तदा वर्णविचारञ्च कृत्वा पुष्पं तदा वदेत्
tattannakṣatrasuphalaṃ kuphalaṃ vā bhavedyadi | tadā varṇavicārañca kṛtvā puṣpaṃ tadā vadet