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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.
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शान्तिं कृपाकपटकोपरि नाशमुक्ति| शिवां परमवैष्णवपूजिताङ्घ्रम् | राधां सुधां वरमयीं जगतां गुणस्था| धर्मार्णवां रसदले परिपूजयामि
śāntiṃ kṛpākapaṭakopari nāśamukti| śivāṃ paramavaiṣṇavapūjitāṅghram | rādhāṃ sudhāṃ varamayīṃ jagatāṃ guṇasthā| dharmārṇavāṃ rasadale paripūjayāmi
कर्त्तीकरां सकरुणां रमणीं त्रिसर्गा | तां राकिणीमतिदयाममलार्थचिन्ताम् | भ्रान्तिं भ्रमागमवरां स्मृतिमादिपूज्या| भार्यां हरेरतिसुखां परिपूजयामि
karttīkarāṃ sakaruṇāṃ ramaṇīṃ trisargā | tāṃ rākiṇīmatidayāmamalārthacintām | bhrāntiṃ bhramāgamavarāṃ smṛtimādipūjyā| bhāryāṃ hareratisukhāṃ paripūjayāmi
या कातरं निरवधिप्रणयस्ववस्था वागीश्वरी भगवती यतिकोटिनम्रा | ताम्राकृतिप्रकृतिचेतसि रक्तवर्णा | मायामयी सुरकलावति पातु मेऽङ्गम्
yā kātaraṃ niravadhipraṇayasvavasthā vāgīśvarī bhagavatī yatikoṭinamrā | tāmrākṛtiprakṛticetasi raktavarṇā | māyāmayī surakalāvati pātu me'ṅgam
कल्पद्रुमाशयलता फलरूपिणी या | भर्गस्थिता पुरुषकोटिमुनिस्तुवन्ती | सा मे कुलेश्वररसं हरिहस्तपूज्या | क्षान्तिः सदा मम धनं परिपातु राधा
kalpadrumāśayalatā phalarūpiṇī yā | bhargasthitā puruṣakoṭimunistuvantī | sā me kuleśvararasaṃ harihastapūjyā | kṣāntiḥ sadā mama dhanaṃ paripātu rādhā
क्षेमङ्करी वरकरी सुकरी हरिस्था | या सौकरी भवकरी त्रिपुरा महेशी | वायुस्थिता लयमयी स्थितिमार्गसङ्गा | भङ्गपिरया सकलका परिपातु राधा
kṣemaṅkarī varakarī sukarī haristhā | yā saukarī bhavakarī tripurā maheśī | vāyusthitā layamayī sthitimārgasaṅgā | bhaṅgapirayā sakalakā paripātu rādhā
गङ्गा निर्मलभावदा ममशिरोदेशं सदा रक्षतु | श्रीराधा कुलराकिणी मम कपालोर्ध्व महावाक्पिरया | मन्त्रस्था जयदा मुदा कुमुदिनी भालं भ्रुवोरन्तर| विद्या वाग्भवकुण्डलीफलवलाबाला च नेत्रत्रयम्
gaṅgā nirmalabhāvadā mamaśirodeśaṃ sadā rakṣatu | śrīrādhā kularākiṇī mama kapālordhva mahāvākpirayā | mantrasthā jayadā mudā kumudinī bhālaṃ bhruvorantara| vidyā vāgbhavakuṇḍalīphalavalābālā ca netratrayam
गण्डं चण्डसरस्वती श्रुतिकुलं कैलासशैलस्थिता | मेधा टं घटवासिनी शशीमुखी सूक्ष्मातिसूक्ष्माशया | जिह्वाग्रं चिबुकं रदावधिवहा कण्ठं गलं स्कन्धगं स्कन्देशी दशनप्रभामलमति वैकुण्ठधामेश्वरी
gaṇḍaṃ caṇḍasarasvatī śrutikulaṃ kailāsaśailasthitā | medhā ṭaṃ ghaṭavāsinī śaśīmukhī sūkṣmātisūkṣmāśayā | jihvāgraṃ cibukaṃ radāvadhivahā kaṇṭhaṃ galaṃ skandhagaṃ skandeśī daśanaprabhāmalamati vaikuṇṭhadhāmeśvarī
नानावर्णविलासिनी मृदुरसं शम्भोर्भवानी शिवा | पृष्ठं कर्मसु पृष्ठगा गतिकरी नित्योल्बणी भास्वती | पार्श्वं मे कुलमालिनी मम कटिं लिङ्गं नितम्बाम्बर| कामाख्या धनदायिनी सकरुणा पादद्वयं पातु सा
nānāvarṇavilāsinī mṛdurasaṃ śambhorbhavānī śivā | pṛṣṭhaṃ karmasu pṛṣṭhagā gatikarī nityolbaṇī bhāsvatī | pārśvaṃ me kulamālinī mama kaṭiṃ liṅgaṃ nitambāmbara| kāmākhyā dhanadāyinī sakaruṇā pādadvayaṃ pātu sā
मातृक्रोधनिवारिणी मम शिवं षट्पत्रशोभाकर| पातु श्रीचरुवासिनी कुलतरुं गौरी परानन्ददा | चैतन्यस्थलवासिनी मम गता गोविन्दमातृपिरया | चैतन्यं सततं प्रपातु धरणी धात्री वरक्षेत्रगा
mātṛkrodhanivāriṇī mama śivaṃ ṣaṭpatraśobhākara| pātu śrīcaruvāsinī kulataruṃ gaurī parānandadā | caitanyasthalavāsinī mama gatā govindamātṛpirayā | caitanyaṃ satataṃ prapātu dharaṇī dhātrī varakṣetragā
धन्या पिङ्गललोचनाम्बुजमुखी चैतन्यकर्मपिरया | सर्वत्र पिरयमाकरोतु नियतं शक्तिः क्षमाकर्तृका | कीतीस्था मम कीतीचक्रनिलयं लाक्षारुणा बल्वरी | नीचा चक्रनिवासिनी मम जया जीवं मुदा पातु माम्
dhanyā piṅgalalocanāmbujamukhī caitanyakarmapirayā | sarvatra pirayamākarotu niyataṃ śaktiḥ kṣamākartṛkā | kītīsthā mama kītīcakranilayaṃ lākṣāruṇā balvarī | nīcā cakranivāsinī mama jayā jīvaṃ mudā pātu mām
एतत्स्तोत्रं पठेन्नित्यं प्राणवायुवराशुभे | षट्चक्रभेदसमये सदा पाठ्यं सुयोगिभिः
etatstotraṃ paṭhennityaṃ prāṇavāyuvarāśubhe | ṣaṭcakrabhedasamaye sadā pāṭhyaṃ suyogibhiḥ
कुलविन्याससमये कुलचक्रप्रवेशने | अवश्यं प्रपठेद्विद्वान् राकिणीराधिकास्तवम्
kulavinyāsasamaye kulacakrapraveśane | avaśyaṃ prapaṭhedvidvān rākiṇīrādhikāstavam
त्रिसन्ध्यं चेदमाकुर्यात् पठित्वा च पुनः पुनः | ध्यात्वा भावपरो भूत्वा मुच्यते भवबन्धनात्
trisandhyaṃ cedamākuryāt paṭhitvā ca punaḥ punaḥ | dhyātvā bhāvaparo bhūtvā mucyate bhavabandhanāt
अचलां भक्तिमाप्नोति विश्वामित्रो यथा वशी | पठनात् पामरो याति ब्रह्मलोकं कुलाधिप
acalāṃ bhaktimāpnoti viśvāmitro yathā vaśī | paṭhanāt pāmaro yāti brahmalokaṃ kulādhipa
एतत्पठनमात्रेण शीतलो गुणवान् भवेत् | अप्रकाश्यमिदं स्तोत्रं सर्वान्तकविनाशनम्
etatpaṭhanamātreṇa śītalo guṇavān bhavet | aprakāśyamidaṃ stotraṃ sarvāntakavināśanam
समभावं समाकृत्य जीवन्मुक्तो भवेद्वशी | पञ्चाचाररतो भूत्वा साधयेद् यदि साधनम्
samabhāvaṃ samākṛtya jīvanmukto bhavedvaśī | pañcācārarato bhūtvā sādhayed yadi sādhanam
कुण्डलीयोगकाले च कुलाचारं न वर्जयेत् | कुलाचारवर्जनेन महाहानिः प्रजायते
kuṇḍalīyogakāle ca kulācāraṃ na varjayet | kulācāravarjanena mahāhāniḥ prajāyate
ब्राह्मणः क्षत्रियो वापि वैश्यो वा शूद्र एव च | समभावं सदा कृत्वा कुलाचारं समाश्रयेत्
brāhmaṇaḥ kṣatriyo vāpi vaiśyo vā śūdra eva ca | samabhāvaṃ sadā kṛtvā kulācāraṃ samāśrayet
कुण्डली पृथिवी देवी राकिणी स्वारिदेवता | तद्गेहगामिनी देवी राधिका राज्यकामिनी
kuṇḍalī pṛthivī devī rākiṇī svāridevatā | tadgehagāminī devī rādhikā rājyakāminī
अस्याः साधनकाले च समयाचारमाश्रयेत् | समभावे महामोक्ष कथयामि महाकाल परमाद्भुतसाधनम् | कुण्डलीरूपिणी देवी राकिण्याः कुलवल्लभ
asyāḥ sādhanakāle ca samayācāramāśrayet | samabhāve mahāmokṣa kathayāmi mahākāla paramādbhutasādhanam | kuṇḍalīrūpiṇī devī rākiṇyāḥ kulavallabha
मानसं द्रव्यमानीय चाथवा बाह्यद्रव्यकम् | अनष्टहृष्टचित्तश्च पूजयेत् सावधानतः
mānasaṃ dravyamānīya cāthavā bāhyadravyakam | anaṣṭahṛṣṭacittaśca pūjayet sāvadhānataḥ
भक्त्या जपेन्मूलमन्त्रं मानसं सर्वमेव च | पूजयित्वा ततो जप्त्वा होमं कुर्यात् परामृतैः
bhaktyā japenmūlamantraṃ mānasaṃ sarvameva ca | pūjayitvā tato japtvā homaṃ kuryāt parāmṛtaiḥ
समासैः पक्वनैवेद्यैः सुगन्धिकुसुमैस्तथा | स्वयम्भूकुसुमैनीत्यमर्घ्यं कृत्त्वा निवेदयेत्
samāsaiḥ pakvanaivedyaiḥ sugandhikusumaistathā | svayambhūkusumainītyamarghyaṃ kṛttvā nivedayet
सुमुखं पूजयेन्नित्यं मधुमांसेन शंकर | हुत्वा हुत्वा पुनर्हुत्वा प्राणवाय्वग्निसंगमैः
sumukhaṃ pūjayennityaṃ madhumāṃsena śaṃkara | hutvā hutvā punarhutvā prāṇavāyvagnisaṃgamaiḥ
भ्रामयित्त्वा मनो बाह्ये स्थापयित्त्वा पुनः पुनः | पुनरागम्यगमनं कारयित्त्वा सुमङ्गलम्
bhrāmayittvā mano bāhye sthāpayittvā punaḥ punaḥ | punarāgamyagamanaṃ kārayittvā sumaṅgalam
वाचयित्त्वा सुवाणीभिर्याचयित्त्वा सवापिकम् | तर्पणं चाभिषेकञ्च केवलासवमिश्रितैः
vācayittvā suvāṇībhiryācayittvā savāpikam | tarpaṇaṃ cābhiṣekañca kevalāsavamiśritaiḥ
मांसैर्मुद्रादिभिर्मत्स्यैः सारद्रव्यैः सपिष्टकैः | घृतादिसुफलैर्वापि यद् यदायाति कौलिके
māṃsairmudrādibhirmatsyaiḥ sāradravyaiḥ sapiṣṭakaiḥ | ghṛtādisuphalairvāpi yad yadāyāti kaulike
अचलां भक्तिमाप्नोति विश्वामित्रो यथा वशी | तत्तद्द्रव्यैः साधकेन्द्रो नित्यं सन्तर्प्य संजपेत्
acalāṃ bhaktimāpnoti viśvāmitro yathā vaśī | tattaddravyaiḥ sādhakendro nityaṃ santarpya saṃjapet
एतन्मन्त्रं पाठित्त्वा च तर्पणञ्च समाचरेत् | तर्पणान्ते चाभिषेकं सदा कुर्याच्च तान्त्रिकः
etanmantraṃ pāṭhittvā ca tarpaṇañca samācaret | tarpaṇānte cābhiṣekaṃ sadā kuryācca tāntrikaḥ
मूलान्ते चाभिषिञ्चामि नमः स्वाहा पदं ततः | ततो हि प्रणमेद्भक्त्या अष्टाङ्गनतिभिः प्रभो
mūlānte cābhiṣiñcāmi namaḥ svāhā padaṃ tataḥ | tato hi praṇamedbhaktyā aṣṭāṅganatibhiḥ prabho
सहस्रनाम्ना स्तवनमष्टोत्तरसमन्वितम् | अर्धाङ्ग राकिणीयुक्तं राकिणीकेशवस्तवम्
sahasranāmnā stavanamaṣṭottarasamanvitam | ardhāṅga rākiṇīyuktaṃ rākiṇīkeśavastavam
शृणु तं सकलं नाथ यत्र श्रद्धा सदा तव | श्रवणार्थं बहूक्तं तत् कृपया ते वदाम्यह
śṛṇu taṃ sakalaṃ nātha yatra śraddhā sadā tava | śravaṇārthaṃ bahūktaṃ tat kṛpayā te vadāmyaha
एतत् श्रवणमात्रेण सर्वपापक्षयो भवेत् | राकिणीसङ्गमं नाथ स्तवनं नाम पावनम्
etat śravaṇamātreṇa sarvapāpakṣayo bhavet | rākiṇīsaṅgamaṃ nātha stavanaṃ nāma pāvanam
ये पठन्ति श्रद्धया चाश्रद्धया वा पुनः पुनः | तस्य सर्वः पापराशिः क्षयं याति क्षणादिह
ye paṭhanti śraddhayā cāśraddhayā vā punaḥ punaḥ | tasya sarvaḥ pāparāśiḥ kṣayaṃ yāti kṣaṇādiha
काले काले महावीरो भवत्येव हि योगिराट् | संसारोत्तारणे युक्तो महाबलपराक्रमः
kāle kāle mahāvīro bhavatyeva hi yogirāṭ | saṃsārottāraṇe yukto mahābalaparākramaḥ
ओं श्रीकृष्णो महामाया यादवो देवराकिणी | गोविन्दो विश्वजननी महाविष्णुर्महेश्वरी
oṃ śrīkṛṣṇo mahāmāyā yādavo devarākiṇī | govindo viśvajananī mahāviṣṇurmaheśvarī
मुकुन्दो मालती माला विमला विमलाकृतिः | रमानाथो महादेवी महायोगी प्रभावती
mukundo mālatī mālā vimalā vimalākṛtiḥ | ramānātho mahādevī mahāyogī prabhāvatī
वैकुण्ठो देवजननी दहनो दहनप्रिया | दैत्यारिर्दैत्यमथिनी मुनीशो मौनभाविता
vaikuṇṭho devajananī dahano dahanapriyā | daityārirdaityamathinī munīśo maunabhāvitā
नारायणो जयकला करुणो करुणामयी | हृषीकेशः कौशिकी च केशवः केशिघातिनी
nārāyaṇo jayakalā karuṇo karuṇāmayī | hṛṣīkeśaḥ kauśikī ca keśavaḥ keśighātinī
किशोरापि कैशोरी महाकाली महाकला | महायज्ञो यज्ञहर्त्री दक्षेशो दक्शकन्यका
kiśorāpi kaiśorī mahākālī mahākalā | mahāyajño yajñahartrī dakṣeśo dakśakanyakā
महाबली महाबाला बालको देवबालिका | चक्रधारी चक्रकरा चक्राङ्गः चक्रमदीका
mahābalī mahābālā bālako devabālikā | cakradhārī cakrakarā cakrāṅgaḥ cakramadīkā
अमरो युवती भीमो भया देवो दिविस्थिता | श्रीकरो वेशदा वैद्यो गुणा योगी कुलस्थिता
amaro yuvatī bhīmo bhayā devo divisthitā | śrīkaro veśadā vaidyo guṇā yogī kulasthitā
समयज्ञो मानसज्ञा क्रियाविज्ञः क्रियान्विता | अक्शरो वनमाला च कालरूपी कुलाक्शरा
samayajño mānasajñā kriyāvijñaḥ kriyānvitā | akśaro vanamālā ca kālarūpī kulākśarā
विशालाक्शो दीर्घनेत्रा जयदो जयवाहना | शान्तः शान्तिकरी श्यामो विमलश्याम विग्रहा
viśālākśo dīrghanetrā jayado jayavāhanā | śāntaḥ śāntikarī śyāmo vimalaśyāma vigrahā
कमलेशो महालक्ष्मी सत्यः साध्वी शिशुः प्रभा | विद्युताकारवदनो विद्युत्पुञ्जनभोदया
kamaleśo mahālakṣmī satyaḥ sādhvī śiśuḥ prabhā | vidyutākāravadano vidyutpuñjanabhodayā
राधेश्वरो राकिणी च कुलदेवः कुलामरा | दक्शिणो दक्शिणी श्रीदा क्रियादक्शो महालया
rādheśvaro rākiṇī ca kuladevaḥ kulāmarā | dakśiṇo dakśiṇī śrīdā kriyādakśo mahālayā
वशिष्ठगमनो विद्या विद्येशो वाक्सरस्वती | अतीन्द्रियो योगमाता रणेशी रणपण्डिता
vaśiṣṭhagamano vidyā vidyeśo vāksarasvatī | atīndriyo yogamātā raṇeśī raṇapaṇḍitā
कृतान्तको बालकृष्णा कमनीयः सुकामना | अनन्तो अनन्तगुणदा वाणीनाथो विलक्शणा
kṛtāntako bālakṛṣṇā kamanīyaḥ sukāmanā | ananto anantaguṇadā vāṇīnātho vilakśaṇā
गोपालो गोपवनिता गोगोप कुलात्मजा | मौनी मौनकरोल्लासा मानवो मानवात्मजा
gopālo gopavanitā gogopa kulātmajā | maunī maunakarollāsā mānavo mānavātmajā
सर्वाच्छिन्नो मोहिनी च मायी माया शरीरजा | अक्शुण्णो वज्रदेहस्था गरुडस्थो हि गारुडी
sarvācchinno mohinī ca māyī māyā śarīrajā | akśuṇṇo vajradehasthā garuḍastho hi gāruḍī
सत्यप्रिया रुक्मिणी च सत्यप्राणोऽमृतापहा | सत्यकर्मा सत्यभामा सत्यरूपी त्रिसत्यदा
satyapriyā rukmiṇī ca satyaprāṇo'mṛtāpahā | satyakarmā satyabhāmā satyarūpī trisatyadā
शशीशो विधुवदना कृष्णवर्णो विशालधीः | त्रिविक्रमो विक्रमस्था स्थितिमार्गः स्थितिप्रिया
śaśīśo vidhuvadanā kṛṣṇavarṇo viśāladhīḥ | trivikramo vikramasthā sthitimārgaḥ sthitipriyā
श्रीमाधवो माधवी च मधुहा मधुसूदनी | वैकुण्ठनाथो विकला विवेकस्थो विवेकिनी
śrīmādhavo mādhavī ca madhuhā madhusūdanī | vaikuṇṭhanātho vikalā vivekastho vivekinī
विवादस्थो विवादेशी कुम्भकः कुम्भकारिका | सुधापानः सुधारूपा सुवेशो देवमोहिनी
vivādastho vivādeśī kumbhakaḥ kumbhakārikā | sudhāpānaḥ sudhārūpā suveśo devamohinī
प्रक्रियाधारको धन्या धन्यार्थो धन्यविग्रहा | धरणीशो महानन्ता सानन्तो नन्दनप्रिया
prakriyādhārako dhanyā dhanyārtho dhanyavigrahā | dharaṇīśo mahānantā sānanto nandanapriyā
प्रियो विप्रियहरा च विप्रपूज्यो द्विजप्रिया | कान्तो विधुमुखी वेद्यो विद्या वागीश्वरोऽरुणा
priyo vipriyaharā ca viprapūjyo dvijapriyā | kānto vidhumukhī vedyo vidyā vāgīśvaro'ruṇā
अकामी कामरहिता कम्रो विलचरप्रिया | पुण्डरीको विकुण्डस्था वैकुण्ठो बालभाविनी
akāmī kāmarahitā kamro vilacarapriyā | puṇḍarīko vikuṇḍasthā vaikuṇṭho bālabhāvinī
पद्मनेत्र पद्ममाला पद्महस्तोऽम्बुजानना | पद्मनाभिः पद्मनेत्रा पद्मस्थः पद्मवाहना
padmanetra padmamālā padmahasto'mbujānanā | padmanābhiḥ padmanetrā padmasthaḥ padmavāhanā
वासुदेवो बृहद्गर्भा महामानी महाञ्जना | कारुण्यो बालगर्भा च आकाशस्थो विभाण्डजा
vāsudevo bṛhadgarbhā mahāmānī mahāñjanā | kāruṇyo bālagarbhā ca ākāśastho vibhāṇḍajā
तेजोराशिस्तैजसी च भयाच्छन्नो भयप्रदा | उपेन्द्रो वर्णजालस्था स्वतन्त्रस्थो विमानगा
tejorāśistaijasī ca bhayācchanno bhayapradā | upendro varṇajālasthā svatantrastho vimānagā