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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 101 of 129
वदरी मूलसम्पर्कः क्षेत्रपाला बलानलः | पितृभूमिस्थिताचार्यो विषया बादरायणिः
vadarī mūlasamparkaḥ kṣetrapālā balānalaḥ | pitṛbhūmisthitācāryo viṣayā bādarāyaṇiḥ
पुरोगमा पुरोगामी वीरगा रिपुनाशकः | महामाया महान्मायो वरदः कामदान्तकः
purogamā purogāmī vīragā ripunāśakaḥ | mahāmāyā mahānmāyo varadaḥ kāmadāntakaḥ
पशुलक्ष्मीः पशुपतिः पञ्चशक्तिः क्षपान्तकः | व्यापिका विजयाच्छन्नो विजातीया वराननः
paśulakṣmīḥ paśupatiḥ pañcaśaktiḥ kṣapāntakaḥ | vyāpikā vijayācchanno vijātīyā varānanaḥ
कटुमूतीः शाकमूतीस्त्रिपुरा पद्मगर्भजः | अजाब्या जारकः प्रक्ष्या वातुलः क्षेत्रबान्धवा
kaṭumūtīḥ śākamūtīstripurā padmagarbhajaḥ | ajābyā jārakaḥ prakṣyā vātulaḥ kṣetrabāndhavā
अनन्तानन्तरूपस्थो लावण्यस्था प्रसञ्चयः | योगज्ञो ज्ञानचक्रेशो बभ्रमा भ्रमणस्थितः
anantānantarūpastho lāvaṇyasthā prasañcayaḥ | yogajño jñānacakreśo babhramā bhramaṇasthitaḥ
शिशुपाला भूतनाशो भूतकृत्या कुटुम्बपः | तृप्ताश्वत्थो वरारोहा वटुकः प्रोटिकावशः
śiśupālā bhūtanāśo bhūtakṛtyā kuṭumbapaḥ | tṛptāśvattho varārohā vaṭukaḥ proṭikāvaśaḥ
श्रद्धा श्रद्धान्वितः पुष्टिः पुष्टो रुष्टाष्टमाधवा | मिलिता मेलनः पृथ्वी तत्त्वज्ञानी चरुप्रिया
śraddhā śraddhānvitaḥ puṣṭiḥ puṣṭo ruṣṭāṣṭamādhavā | militā melanaḥ pṛthvī tattvajñānī carupriyā
अलब्धा भयहान्त्या दशनः प्राप्तमानसा | जीवनी परमानन्दो विद्याढ्या धर्मकर्मजः
alabdhā bhayahāntyā daśanaḥ prāptamānasā | jīvanī paramānando vidyāḍhyā dharmakarmajaḥ
अपवादरताकाङ्क्षी विल्वानाभद्रकम्बलः | शिविवाराहनोन्मत्तो विशालाक्षी परन्तपः
apavādaratākāṅkṣī vilvānābhadrakambalaḥ | śivivārāhanonmatto viśālākṣī parantapaḥ
गोपनीया सुगोप्ता च पार्वती परमेश्वरः | श्रीमातङ्गी त्रिपीठस्थो विकारी ध्याननिर्मलः
gopanīyā sugoptā ca pārvatī parameśvaraḥ | śrīmātaṅgī tripīṭhastho vikārī dhyānanirmalaḥ
चातुरी चतुरानन्दः पुत्रिणी सुतवत्सलः | वामनी विषयानन्दः किङ्करी क्रोधजीवनः
cāturī caturānandaḥ putriṇī sutavatsalaḥ | vāmanī viṣayānandaḥ kiṅkarī krodhajīvanaḥ
चन्द्रानना प्रियानन्दः कुशला केतकीप्रियः | प्रचला तारकज्ञानी त्रिकर्मा नर्मदापतिः
candrānanā priyānandaḥ kuśalā ketakīpriyaḥ | pracalā tārakajñānī trikarmā narmadāpatiḥ
कपाटस्था कलापस्थो विद्याज्ञा वर्धमानगः | त्रिकूटा त्रिविधानन्दो नन्दना नन्दनप्रियः
kapāṭasthā kalāpastho vidyājñā vardhamānagaḥ | trikūṭā trividhānando nandanā nandanapriyaḥ
विचिकित्सा समाप्ताङ्गो मन्त्रज्ञा मनुवर्धनः | मन्निका चाम्बिकानाथो विवाशी वंशवर्धनः
vicikitsā samāptāṅgo mantrajñā manuvardhanaḥ | mannikā cāmbikānātho vivāśī vaṃśavardhanaḥ
वज्रजिह्वा वज्रदन्तो विक्रिया क्षेत्रपालनः | विकारणी पार्वतीशः प्रियाङ्गी पञ्चचामरः
vajrajihvā vajradanto vikriyā kṣetrapālanaḥ | vikāraṇī pārvatīśaḥ priyāṅgī pañcacāmaraḥ
आंशिका वामदेवाद्या विमायाढ्या परापरः | पायाङ्गी परमैश्वर्या दाता भोक्त्री दिवाकरः
āṃśikā vāmadevādyā vimāyāḍhyā parāparaḥ | pāyāṅgī paramaiśvaryā dātā bhoktrī divākaraḥ
कामदात्री विचित्राक्षो रिपुरक्षा क्षपान्तकृत् | घोरमुखी घर्घराख्यो विलज्वा ज्वालिनीपतिः
kāmadātrī vicitrākṣo ripurakṣā kṣapāntakṛt | ghoramukhī ghargharākhyo vilajvā jvālinīpatiḥ
ज्वालामुखी धर्मकर्ता श्रीकर्त्री कारणात्मकः | मुण्डाली पञ्चचूडाश्च त्रिशावर्णा स्थिताग्रजः
jvālāmukhī dharmakartā śrīkartrī kāraṇātmakaḥ | muṇḍālī pañcacūḍāśca triśāvarṇā sthitāgrajaḥ
विरूपाक्षी बृहद्गर्भो राकिनी श्रीपितामहः | वैष्णवी विष्णुभक्तश्च डाकिनी डिण्डिमप्रियः
virūpākṣī bṛhadgarbho rākinī śrīpitāmahaḥ | vaiṣṇavī viṣṇubhaktaśca ḍākinī ḍiṇḍimapriyaḥ
रतिविद्या रामनाथो राधिका विष्णुलक्षणः | चतुर्भुजा वेदहस्तो लाकिनी मीनकुन्तलः
ratividyā rāmanātho rādhikā viṣṇulakṣaṇaḥ | caturbhujā vedahasto lākinī mīnakuntalaḥ
मूर्धजा लाङ्गलीदेवः स्थविरा जीर्णविग्रहः | लाकिनीशा लाकिनीशः प्रियाख्या चारुवाहनः
mūrdhajā lāṅgalīdevaḥ sthavirā jīrṇavigrahaḥ | lākinīśā lākinīśaḥ priyākhyā cāruvāhanaḥ
जटिला त्रिजटाधारी चतुराङ्गी चराचरः | त्रिश्रोता पार्वंतीनाथो भुवनेशी नरेश्वरः
jaṭilā trijaṭādhārī caturāṅgī carācaraḥ | triśrotā pārvaṃtīnātho bhuvaneśī nareśvaraḥ
पिनाकिनी पिनाकी च चन्द्रचूडा विचारवित् | जाड्यहन्त्री जडात्मा च जिह्वायुक्तो जरामरः
pinākinī pinākī ca candracūḍā vicāravit | jāḍyahantrī jaḍātmā ca jihvāyukto jarāmaraḥ
अनाहताख्या राजेन्द्रः काकिनी सात्त्विकस्थितः | मरुन्मूतीः पद्महस्तो विशुद्धा शुद्धवाहनः
anāhatākhyā rājendraḥ kākinī sāttvikasthitaḥ | marunmūtīḥ padmahasto viśuddhā śuddhavāhanaḥ
वृषली वृषपृष्ठस्थो विभोगा भोगवर्धनः | यौवनस्था युवासाक्षी लोकाद्या लोकसाक्षिणी
vṛṣalī vṛṣapṛṣṭhastho vibhogā bhogavardhanaḥ | yauvanasthā yuvāsākṣī lokādyā lokasākṣiṇī
बगला चन्द्रचूडाख्यो भैरवी मत्तभैरवः | क्रोधाधिपा वज्रधारी इन्द्राणी वह्निवल्लभः
bagalā candracūḍākhyo bhairavī mattabhairavaḥ | krodhādhipā vajradhārī indrāṇī vahnivallabhaḥ
निवीकारा सूत्रधारी मत्तपाना दिवाश्रयः | शब्दगर्भा शब्दमयो वासवा वासवानुजः
nivīkārā sūtradhārī mattapānā divāśrayaḥ | śabdagarbhā śabdamayo vāsavā vāsavānujaḥ
दिक्पाला ग्रहनाथश्च ईशानी नरवाहनः | यक्षिणीशा भूतिनीशो विभूतिर्भूतिवर्धनः
dikpālā grahanāthaśca īśānī naravāhanaḥ | yakṣiṇīśā bhūtinīśo vibhūtirbhūtivardhanaḥ
जयावती कालकारी कल्क्यविद्या विधानवित् | लज्जातीता लक्षणाङ्गो विषपायी मदाश्रयः
jayāvatī kālakārī kalkyavidyā vidhānavit | lajjātītā lakṣaṇāṅgo viṣapāyī madāśrayaḥ
विदेशिनी विदेशस्थोऽपापा पापवजीतः | अतिक्षोभा कलातीतो निरिन्द्रियगणोदया
videśinī videśastho'pāpā pāpavajītaḥ | atikṣobhā kalātīto nirindriyagaṇodayā
वाचालो वचनग्रन्थिमन्दरो वेदमन्दिरा | पञ्चमः पञ्चमीदुर्गो दुर्गा दुर्गतिनाशनः
vācālo vacanagranthimandaro vedamandirā | pañcamaḥ pañcamīdurgo durgā durgatināśanaḥ
दुर्गन्धा गन्धराजश्च सुगन्धा गन्धचालनः | चार्वङ्गी चर्वणप्रीतो विशङ्का मरलारवित्
durgandhā gandharājaśca sugandhā gandhacālanaḥ | cārvaṅgī carvaṇaprīto viśaṅkā maralāravit
अतिथिस्था स्थावराद्या जपस्था जपमालिनी | वसुन्धरसुता तार्क्षी ताकीकः प्राणताकीकः
atithisthā sthāvarādyā japasthā japamālinī | vasundharasutā tārkṣī tākīkaḥ prāṇatākīkaḥ
तालवृक्षावृतोन्नासा तालजाया जटाधरः | जटिलेशी जटाधारी सप्तमीशः प्रसप्तमी
tālavṛkṣāvṛtonnāsā tālajāyā jaṭādharaḥ | jaṭileśī jaṭādhārī saptamīśaḥ prasaptamī
अष्टमीवेशकृत् काली सर्वः सर्वेश्वरीश्वरः | शत्रुहन्त्री नित्यमन्त्री तरुणी तारकाश्रयः
aṣṭamīveśakṛt kālī sarvaḥ sarveśvarīśvaraḥ | śatruhantrī nityamantrī taruṇī tārakāśrayaḥ
धर्मगुप्तिः सारगुप्तो मनोयोगा विषापहः | वज्रावीरः सुरासौरी चन्द्रिका चन्द्रशेखरः
dharmaguptiḥ sāragupto manoyogā viṣāpahaḥ | vajrāvīraḥ surāsaurī candrikā candraśekharaḥ
विटपीन्द्रा वटस्थानी भद्रपालः कुलेश्वरः | चातकाद्या चन्द्रदेहः प्रियाभार्या मनोयवः
viṭapīndrā vaṭasthānī bhadrapālaḥ kuleśvaraḥ | cātakādyā candradehaḥ priyābhāryā manoyavaḥ
तीर्थपुण्या तीर्थयोगी जलजा जलशायकः | भूतेश्वरप्रियाभूतो भगमाला भगाननः
tīrthapuṇyā tīrthayogī jalajā jalaśāyakaḥ | bhūteśvarapriyābhūto bhagamālā bhagānanaḥ
भगिनी भगवान् भोग्या भवती भीमलोचनः | भृगुपुत्री भार्गवेशः प्रलयालयकारणः
bhaginī bhagavān bhogyā bhavatī bhīmalocanaḥ | bhṛguputrī bhārgaveśaḥ pralayālayakāraṇaḥ
रुद्राणी रुद्रगणपो रौद्राक्षी क्षीणवाहनः | कुम्भान्तका निकुम्भारिः कुम्भान्ती कुम्भिनीरगः
rudrāṇī rudragaṇapo raudrākṣī kṣīṇavāhanaḥ | kumbhāntakā nikumbhāriḥ kumbhāntī kumbhinīragaḥ
कूष्माण्डी धनरत्नाढ्यो महोग्राग्राहकः शुभा | शिविरस्था शिवानन्दः शवासनकृतासनी
kūṣmāṇḍī dhanaratnāḍhyo mahogrāgrāhakaḥ śubhā | śivirasthā śivānandaḥ śavāsanakṛtāsanī
प्रसंशा समनः प्राज्ञा विभाव्या भव्यलोचनः | कुरुविद्या कौरवंशः कुलकन्या मृणालधृक्
prasaṃśā samanaḥ prājñā vibhāvyā bhavyalocanaḥ | kuruvidyā kauravaṃśaḥ kulakanyā mṛṇāladhṛk
द्विदलस्था परानन्दो नन्दिसेव्या बृहन्नला | व्याससेव्या व्यासपूज्यो धरणी धीरलोचनः
dvidalasthā parānando nandisevyā bṛhannalā | vyāsasevyā vyāsapūjyo dharaṇī dhīralocanaḥ
त्रिविधारण्या तुलाकोटिः कार्पासा खार्पराङ्गधृक् | वशिष्ठाराधिताविष्टो वशगा वशजीवनः
trividhāraṇyā tulākoṭiḥ kārpāsā khārparāṅgadhṛk | vaśiṣṭhārādhitāviṣṭo vaśagā vaśajīvanaḥ
खड्गहस्ता खड्गधारी शूलहस्ता विभाकरः | अतुला तुलनाहीनो विविधा ध्याननिर्णयः
khaḍgahastā khaḍgadhārī śūlahastā vibhākaraḥ | atulā tulanāhīno vividhā dhyānanirṇayaḥ
अप्रकाश्या विशोध्यश्च चामुण्डा चण्डवाहनः | गिरिजा गायनोन्मत्तो मलामाली चलाधमः
aprakāśyā viśodhyaśca cāmuṇḍā caṇḍavāhanaḥ | girijā gāyanonmatto malāmālī calādhamaḥ
पिङ्गदेहा पिङ्गकेशोऽसमर्था शीलवाहनः | गारुडी गरुडानन्दो विशोका वंशवर्धनः
piṅgadehā piṅgakeśo'samarthā śīlavāhanaḥ | gāruḍī garuḍānando viśokā vaṃśavardhanaḥ
वेणीन्द्रा चातकप्रायो विद्याद्या दोषमर्दकः | अट्टहासा अट्टहासो मधुभक्षा मधुव्रतः
veṇīndrā cātakaprāyo vidyādyā doṣamardakaḥ | aṭṭahāsā aṭṭahāso madhubhakṣā madhuvrataḥ
मधुरानन्दसम्पन्ना माधवो मधुनाशिका | माकरी मकरप्रेमो माघस्था मघवाहनः
madhurānandasampannā mādhavo madhunāśikā | mākarī makarapremo māghasthā maghavāhanaḥ
विशाखा सुसखा सूक्ष्मा ज्येष्ठो ज्येष्ठजनप्रिया | आषाढनिलयाषाढो मिथिला मैथिलीश्वरः
viśākhā susakhā sūkṣmā jyeṣṭho jyeṣṭhajanapriyā | āṣāḍhanilayāṣāḍho mithilā maithilīśvaraḥ
शीतशैत्यगतो वाणी विमलालक्षणेश्वरः | अकार्यकार्यजनको भद्रा भाद्रपदीयकः
śītaśaityagato vāṇī vimalālakṣaṇeśvaraḥ | akāryakāryajanako bhadrā bhādrapadīyakaḥ
प्रवरा वरहंसाख्यः पवशोभा पुराणवित् | श्रावणी हरिनाथश्च श्रवणा श्रवणाङ्कुरः
pravarā varahaṃsākhyaḥ pavaśobhā purāṇavit | śrāvaṇī harināthaśca śravaṇā śravaṇāṅkuraḥ
सुकर्त्री साधनाध्यक्षो विशोध्या शुद्धभावनः | एकशेषा शशिधरो धरान्तः स्थावराधरः
sukartrī sādhanādhyakṣo viśodhyā śuddhabhāvanaḥ | ekaśeṣā śaśidharo dharāntaḥ sthāvarādharaḥ
धर्मपुत्री धर्ममात्रो विजया जयदायकः | दासरक्षादि विदशकलापो विधवापतिः
dharmaputrī dharmamātro vijayā jayadāyakaḥ | dāsarakṣādi vidaśakalāpo vidhavāpatiḥ
विधवाधवलो धूर्तः धूर्ताढ्यो धूर्तपालिका | शङ्करः कामगामी च देवला देवमायिका
vidhavādhavalo dhūrtaḥ dhūrtāḍhyo dhūrtapālikā | śaṅkaraḥ kāmagāmī ca devalā devamāyikā
विनाशो मन्दराच्छन्ना मन्दरस्थो महाद्वया | अतिपुत्री त्रिमुण्डी च मुण्डमाला त्रिचण्डिका
vināśo mandarācchannā mandarastho mahādvayā | atiputrī trimuṇḍī ca muṇḍamālā tricaṇḍikā
कर्कटीशः कोटरश्च सिंहिका सिंहवाहनः | नारसिंही नृसिंहश्च नर्मदा जाह्नवीपतिः
karkaṭīśaḥ koṭaraśca siṃhikā siṃhavāhanaḥ | nārasiṃhī nṛsiṃhaśca narmadā jāhnavīpatiḥ
त्रिविधस्त्री त्रिसर्गास्त्रो दिगम्बरो दिगम्बरी | मुञ्चानो मञ्चभेदी च मालञ्चा चञ्चलाग्रजः
trividhastrī trisargāstro digambaro digambarī | muñcāno mañcabhedī ca mālañcā cañcalāgrajaḥ
कटुतुङ्गी विकाशात्मा ऋद्धिस्पष्टाक्षरोऽन्तरा | विरिञ्चः प्रभवानन्दो नन्दिनी मन्दराद्रिधृक्
kaṭutuṅgī vikāśātmā ṛddhispaṣṭākṣaro'ntarā | viriñcaḥ prabhavānando nandinī mandarādridhṛk
कालिकाभा काञ्चनाभो मदिराद्या मदोदयः | द्रविडस्था दाडिमस्थो मज्जातीता मरुद्गतिः
kālikābhā kāñcanābho madirādyā madodayaḥ | draviḍasthā dāḍimastho majjātītā marudgatiḥ