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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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वाञ्छातिरिक्तफलदं भावसिद्धिप्रकाशकम् | परमहंसमीशानं ध्यायेद् हृत्पद्ममण्डले
vāñchātiriktaphaladaṃ bhāvasiddhiprakāśakam | paramahaṃsamīśānaṃ dhyāyed hṛtpadmamaṇḍale
तत्पार्श्वे ध्यानमाकुर्यात् काकिनीं परमेश्वरीम् | त्रैलोक्यपूजितां देवीं काकचञ्चुप्रकाशिनीम्
tatpārśve dhyānamākuryāt kākinīṃ parameśvarīm | trailokyapūjitāṃ devīṃ kākacañcuprakāśinīm
चतुर्भुजां पीतवर्णां पीतवस्त्रोपशोभिताम् | नवविद्युत्कोटिरूपां विलोलनेत्रपङ्कजाम्
caturbhujāṃ pītavarṇāṃ pītavastropaśobhitām | navavidyutkoṭirūpāṃ vilolanetrapaṅkajām
कपालशशिशूलास्त्रवरदानसमाकुलाम् | विचित्ररत्ननिर्माणस्वर्णाऽलङ्कारभूषिताम्
kapālaśaśiśūlāstravaradānasamākulām | vicitraratnanirmāṇasvarṇā'laṅkārabhūṣitām
त्रैलोक्यललितां सूक्ष्मां वराभयकराम्बुजाम् | सुधापानरतां मत्तां पूर्णरूपां कुलेश्वरीम्
trailokyalalitāṃ sūkṣmāṃ varābhayakarāmbujām | sudhāpānaratāṃ mattāṃ pūrṇarūpāṃ kuleśvarīm
रत्नकङ्कणमालाढ्यां परमानन्दभैरवीम् | हृदयाम्भोजमध्यस्थां ध्यायेऽहं हंसगामिनीम्
ratnakaṅkaṇamālāḍhyāṃ paramānandabhairavīm | hṛdayāmbhojamadhyasthāṃ dhyāye'haṃ haṃsagāminīm
तत्पीठमध्यनिकरे त्रिकोणं परिचिन्तयेत् | पीठशक्तिं सुवर्णाढ्यां विद्युत्कोटिसमोदयाम्
tatpīṭhamadhyanikare trikoṇaṃ paricintayet | pīṭhaśaktiṃ suvarṇāḍhyāṃ vidyutkoṭisamodayām
काकिनीसदृशीं मत्तां पूर्णान्तः करणोद्यताम् | सर्वाऽलङ्कारभूषाढ्यां परिवारगणावृताम्
kākinīsadṛśīṃ mattāṃ pūrṇāntaḥ karaṇodyatām | sarvā'laṅkārabhūṣāḍhyāṃ parivāragaṇāvṛtām
तद्दक्षिणे पार्श्वभागे चिन्तयेत्त्वामलिङ्गकम् | सुवर्णशुद्धसङ्काशं निर्मलं चारुतेजसम्
taddakṣiṇe pārśvabhāge cintayettvāmaliṅgakam | suvarṇaśuddhasaṅkāśaṃ nirmalaṃ cārutejasam
महालक्ष्मीप्रियानन्दं सर्वाकारं निरञ्जनम् | ज्ञानयोगोदयं ब्रह्मरूपिणं बहुरूपिणम्
mahālakṣmīpriyānandaṃ sarvākāraṃ nirañjanam | jñānayogodayaṃ brahmarūpiṇaṃ bahurūpiṇam
प्रदीपकलिकाकारं चिन्तयेदीश्वरं शिवम् | एतेषां ज्ञानमाकृत्य वागीशो भवति क्षणात्
pradīpakalikākāraṃ cintayedīśvaraṃ śivam | eteṣāṃ jñānamākṛtya vāgīśo bhavati kṣaṇāt
वाक्यसिद्धिं तत्र नाथ चिन्तयेत् प्रसिद्धये | तत्र भानोर्मण्डलञ्च चिन्तयेत् साधकाग्रणीः
vākyasiddhiṃ tatra nātha cintayet prasiddhaye | tatra bhānormaṇḍalañca cintayet sādhakāgraṇīḥ
पद्मकिञ्जल्कमध्ये तु चिन्तयेदरुणायुतम् | मासैकसाधनादेव योगी स्याच्छीतलाङ्गधृक्
padmakiñjalkamadhye tu cintayedaruṇāyutam | māsaikasādhanādeva yogī syācchītalāṅgadhṛk
द्विमासे ग्रन्थिभेदः स्यादनन्तगुणवान् भवेत् | त्रिमासे योगयोग्यः स्यात् सर्पादिविषनाशकृत्
dvimāse granthibhedaḥ syādanantaguṇavān bhavet | trimāse yogayogyaḥ syāt sarpādiviṣanāśakṛt
चतुर्मासे निर्मलात्मा भावकः स्थिरमानसः | पञ्चमे मासि सम्प्राप्ते वायवी कृपयान्विता
caturmāse nirmalātmā bhāvakaḥ sthiramānasaḥ | pañcame māsi samprāpte vāyavī kṛpayānvitā
स्थिरवायुः स्थिरा दृष्टिरतीव सुखसम्पदः | ततो दिने दिने वृद्धिर्वायूनामनुकम्पया
sthiravāyuḥ sthirā dṛṣṭiratīva sukhasampadaḥ | tato dine dine vṛddhirvāyūnāmanukampayā
षण्मासात् पापसंत्यक्तो मुक्तवद् भ्रमते चिरम् | जले चाग्नौ च भूगर्ते कदाचिन्न मिरयेत हि
ṣaṇmāsāt pāpasaṃtyakto muktavad bhramate ciram | jale cāgnau ca bhūgarte kadācinna mirayeta hi
ईश्वरात्मा महाज्ञानी निःशङ्को निरुपद्रवः | महाविवेकसिद्धान्तज्ञानी भेदविवजीतः
īśvarātmā mahājñānī niḥśaṅko nirupadravaḥ | mahāvivekasiddhāntajñānī bhedavivajītaḥ
स भूत्वा चिरजीवी च भुक्तिभागी दिने दिने | सप्तमे कल्पसन्त्यक्तो मदनो दोषविग्रहः
sa bhūtvā cirajīvī ca bhuktibhāgī dine dine | saptame kalpasantyakto madano doṣavigrahaḥ
नित्यानन्दगुणप्राप्तिर्भूमित्यागो दिने दिने | अष्टमे सर्वशत्रुघ्नो रामनामविवजीतः
nityānandaguṇaprāptirbhūmityāgo dine dine | aṣṭame sarvaśatrughno rāmanāmavivajītaḥ
अणिमादिदर्शनञ्च ब्रह्मगोविन्ददर्शनम् | नवमे क्षालनासिद्धिर्भूमित्यागस्त्रिहस्तकः
aṇimādidarśanañca brahmagovindadarśanam | navame kṣālanāsiddhirbhūmityāgastrihastakaḥ
दशमे योगसिद्धिश्च षट्चक्रादिप्रदर्शनम् | ब्रह्मरन्ध्रभेदनज्ञो महाआनन्दविग्रहः
daśame yogasiddhiśca ṣaṭcakrādipradarśanam | brahmarandhrabhedanajño mahāānandavigrahaḥ
एकादशे सर्वसिद्धिः पञ्चभूतमयाङ्गधृक् | सप्तस्वर्गालोकनञ्च षट्शिवप्रियदर्शनम्
ekādaśe sarvasiddhiḥ pañcabhūtamayāṅgadhṛk | saptasvargālokanañca ṣaṭśivapriyadarśanam
द्वादशे देवसन्मानं देवता पाददर्शनम् | अत्यन्तं सुखसन्तानं मायाजालनिवारणम्
dvādaśe devasanmānaṃ devatā pādadarśanam | atyantaṃ sukhasantānaṃ māyājālanivāraṇam
सर्वविद्यासर्वसिद्धिदीव्यभक्तिः शुभोदया | ते वीरास्ते च योगीन्द्रास्ते दिव्यास्ते च भैरवाः
sarvavidyāsarvasiddhidīvyabhaktiḥ śubhodayā | te vīrāste ca yogīndrāste divyāste ca bhairavāḥ
ते सर्वे मृत्युजेतारस्ते भक्ता मुक्तिभागिनः | ये तिष्ठन्ति महारण्ये निर्जने पर्वते चिरम्
te sarve mṛtyujetāraste bhaktā muktibhāginaḥ | ye tiṣṭhanti mahāraṇye nirjane parvate ciram
धारयन्ति साधयन्ति योगमेतत् कुलेश्वर | योगे योगाद् भवेन्मोक्ष इति मे तत्त्वनिर्णयः
dhārayanti sādhayanti yogametat kuleśvara | yoge yogād bhavenmokṣa iti me tattvanirṇayaḥ
संसारोत्तारणे मुक्तिर्योगशब्देन कथ्यते | लोके हि दुर्लभं योगं योगात्परतरं नहि
saṃsārottāraṇe muktiryogaśabdena kathyate | loke hi durlabhaṃ yogaṃ yogātparataraṃ nahi
योगं पञ्चविधं प्रोक्तमेकं विषयसम्मतम् | द्वितीयञ्च द्विभेदञ्च पूजायोगं तृतीयकम्
yogaṃ pañcavidhaṃ proktamekaṃ viṣayasammatam | dvitīyañca dvibhedañca pūjāyogaṃ tṛtīyakam
भक्तियोगं परं ब्रह्मयोगसारं कुलेश्वर | सर्वत्रापि मनोयोगाद् बद्धो मुक्तो भवेद् ध्रुवम्
bhaktiyogaṃ paraṃ brahmayogasāraṃ kuleśvara | sarvatrāpi manoyogād baddho mukto bhaved dhruvam
अथातः सम्प्रवक्ष्यामि विवेकगुणलक्षणम् | वर्णध्यानानन्तरं हि पूजनं तन्महाफलम्
athātaḥ sampravakṣyāmi vivekaguṇalakṣaṇam | varṇadhyānānantaraṃ hi pūjanaṃ tanmahāphalam
पूजया लभेत पूजां विवेकं भावसम्भवम् | काकिनीश्वरसंयोगं भावं परमदुर्लभम्
pūjayā labheta pūjāṃ vivekaṃ bhāvasambhavam | kākinīśvarasaṃyogaṃ bhāvaṃ paramadurlabham
यजनं काकिनीदेव्या ईश्वरस्यापि भावनम् | पूजाभावे महासिद्धिर्जायते तत्क्षणाच्छिव
yajanaṃ kākinīdevyā īśvarasyāpi bhāvanam | pūjābhāve mahāsiddhirjāyate tatkṣaṇācchiva
भावेन लभ्यते पूजा विवेकं पूजया लभेत् | विवेकं ब्रह्मभावं तु प्राप्नोति कोटिजन्मनि
bhāvena labhyate pūjā vivekaṃ pūjayā labhet | vivekaṃ brahmabhāvaṃ tu prāpnoti koṭijanmani
अथवा लभ्यते शीघ्रं तवापि मदनुग्रहैः | तत्प्रकारं शृणु प्राणवल्लभ त्रिपुरेश्वर
athavā labhyate śīghraṃ tavāpi madanugrahaiḥ | tatprakāraṃ śṛṇu prāṇavallabha tripureśvara
यस्य विज्ञानमात्रेण भवेत् परमभावकः | विचिन्तयेद्वर्णपार्श्वे चतुदीक्षु क्रमेण तु
yasya vijñānamātreṇa bhavet paramabhāvakaḥ | vicintayedvarṇapārśve catudīkṣu krameṇa tu
सिद्धेश्वरान् योगयुक्तान् महापुरुषसंश्रितान् | ब्रह्माणं परमं हंसं रुद्रं विश्वेश्वरं प्रभुम्
siddheśvarān yogayuktān mahāpuruṣasaṃśritān | brahmāṇaṃ paramaṃ haṃsaṃ rudraṃ viśveśvaraṃ prabhum
मृत्युञ्जयं महाकालं नीलकण्ठं सुरेश्वरम् | श्रीविष्णुं कमलानाथं पञ्चचूडं कुमारकम्
mṛtyuñjayaṃ mahākālaṃ nīlakaṇṭhaṃ sureśvaram | śrīviṣṇuṃ kamalānāthaṃ pañcacūḍaṃ kumārakam
चन्द्रं सूर्यं प्रजानाथं दक्षं मुनीन्द्रमेव च | प्रचेतसं मरीचिञ्च कश्यपं पुलहं तथा
candraṃ sūryaṃ prajānāthaṃ dakṣaṃ munīndrameva ca | pracetasaṃ marīciñca kaśyapaṃ pulahaṃ tathā
वशिष्ठञ्च भृगुञ्चैव गौतमं कपिलं मुनिम् | पुलस्त्यञ्च क्रतुञ्चैव प्रह्लादं कर्दमं तथा
vaśiṣṭhañca bhṛguñcaiva gautamaṃ kapilaṃ munim | pulastyañca kratuñcaiva prahlādaṃ kardamaṃ tathā
अथर्वाङ्गिरसषीञ्च बालखिल्यान् मरीचिपान् | मानसञ्चान्तरीक्षञ्च विद्याश्च पवनं विभुम्
atharvāṅgirasaṣīñca bālakhilyān marīcipān | mānasañcāntarīkṣañca vidyāśca pavanaṃ vibhum
तेजसञ्च जलञ्चैव महीस्पर्शञ्च शब्दकम् | तथा रूपं रसं गन्धं प्रकृतिञ्च विकारकम्
tejasañca jalañcaiva mahīsparśañca śabdakam | tathā rūpaṃ rasaṃ gandhaṃ prakṛtiñca vikārakam
यञ्चान्यत् कारणं सर्वं भुवाक्षयं चराचरम् | तत्पार्श्वगामिनो देवा सेन्द्रा भ्रमन्ति नित्यशः
yañcānyat kāraṇaṃ sarvaṃ bhuvākṣayaṃ carācaram | tatpārśvagāmino devā sendrā bhramanti nityaśaḥ
अगस्त्यश्च महातेजा मार्कंण्डेयश्च वीर्यवान् | यमदग्निर्भरद्वाजः संवर्तश्च्यवनस्तथा
agastyaśca mahātejā mārkaṃṇḍeyaśca vīryavān | yamadagnirbharadvājaḥ saṃvartaścyavanastathā
दुर्वासाश्च महाभाग ऋष्यशृगंश्च धामीकः | सनत्कुमारो भगवान् योगाचार्यो महातपाः
durvāsāśca mahābhāga ṛṣyaśṛgaṃśca dhāmīkaḥ | sanatkumāro bhagavān yogācāryo mahātapāḥ
असितो देवलश्चैव जैगीषव्यश्च तत्त्ववित् | ऋषभाजीतशक्रश्च महावीर्यस्तथा मणिः
asito devalaścaiva jaigīṣavyaśca tattvavit | ṛṣabhājītaśakraśca mahāvīryastathā maṇiḥ
आयुर्वेदं तथाष्टाङ्गमेते भान्ति स्वमूर्तयः | चन्द्रमाः सह नक्षत्रैरादित्यैश्च गभस्तिभिः
āyurvedaṃ tathāṣṭāṅgamete bhānti svamūrtayaḥ | candramāḥ saha nakṣatrairādityaiśca gabhastibhiḥ
वायव ऋतवश्चैव सङ्कल्पः प्राण एव च | मूतीमन्तो महात्मानो महाव्रतपरायणाः
vāyava ṛtavaścaiva saṅkalpaḥ prāṇa eva ca | mūtīmanto mahātmāno mahāvrataparāyaṇāḥ
एते चान्ये च बहव ईश्वरं समुपासते | एते पार्श्वे चिन्तनीया वर्णानां साधकोत्तमैः
ete cānye ca bahava īśvaraṃ samupāsate | ete pārśve cintanīyā varṇānāṃ sādhakottamaiḥ
तत्पार्श्वस्थः प्रभाकोटिधारकः प्रतिभाति च | अर्थो धर्मश्च कामश्च हर्षो द्वेषस्तथा दमः
tatpārśvasthaḥ prabhākoṭidhārakaḥ pratibhāti ca | artho dharmaśca kāmaśca harṣo dveṣastathā damaḥ
तत्र गन्धर्वमुख्याश्च सहिताप्सरसस्तथा | विंशतिः सप्त चैवान्ये लोकपालाश्च सर्वशः
tatra gandharvamukhyāśca sahitāpsarasastathā | viṃśatiḥ sapta caivānye lokapālāśca sarvaśaḥ
शुक्रो बृहस्पतिश्चैव बुधोऽङ्गारक एव च | शनैश्चरश्च राहुश्च ग्रहाः सर्वे तथैव च
śukro bṛhaspatiścaiva budho'ṅgāraka eva ca | śanaiścaraśca rāhuśca grahāḥ sarve tathaiva ca
मन्त्रो रथन्तरश्चैव हविष्मान् वसुमानपि | आदित्याः साधिराजानो नानावृन्दैरुपासिताः
mantro rathantaraścaiva haviṣmān vasumānapi | ādityāḥ sādhirājāno nānāvṛndairupāsitāḥ
मरुतो विश्वकर्मा च वसवश्च कपालिनः | तथा पितृगणाः सर्वे सर्वाणि च हवींष्यथ
maruto viśvakarmā ca vasavaśca kapālinaḥ | tathā pitṛgaṇāḥ sarve sarvāṇi ca havīṃṣyatha
ऋग्वेदः सामवेदश्च यजुर्वेदस्तथा विधिः | अथर्ववेदश्च तथा सर्वशास्त्राणि चैव हि
ṛgvedaḥ sāmavedaśca yajurvedastathā vidhiḥ | atharvavedaśca tathā sarvaśāstrāṇi caiva hi
इतिहासोपदेशश्च वेदाङ्गानि च सर्वशः | ग्रहा यज्ञाश्च सोमाश्च दैवतानि च सर्वशः
itihāsopadeśaśca vedāṅgāni ca sarvaśaḥ | grahā yajñāśca somāśca daivatāni ca sarvaśaḥ
सावित्री तारिणी दुर्गा वाणी सप्तविधा तथा | मेधा धृतिः स्मृतिश्चैव प्रज्ञा बुद्धिर्यशः क्षमा
sāvitrī tāriṇī durgā vāṇī saptavidhā tathā | medhā dhṛtiḥ smṛtiścaiva prajñā buddhiryaśaḥ kṣamā
सामानि श्रुतिशास्त्राणि गाथास्तु विविधास्तथा | भाष्याणि तर्कयुक्तानि देहवन्ति विभान्ति च
sāmāni śrutiśāstrāṇi gāthāstu vividhāstathā | bhāṣyāṇi tarkayuktāni dehavanti vibhānti ca
नाटिका विविधाः कार्याः कथाख्यायिककारिकाः | अत्र तिष्ठन्ति ये पुण्या ये पुण्या गुरुपूजकाः
nāṭikā vividhāḥ kāryāḥ kathākhyāyikakārikāḥ | atra tiṣṭhanti ye puṇyā ye puṇyā gurupūjakāḥ
क्षणा लवा मुहूर्ताश्च दिवारात्रिश्च सर्वतः | अर्धमासास्तथामासाः ऋतवः षट् च शङ्कर
kṣaṇā lavā muhūrtāśca divārātriśca sarvataḥ | ardhamāsāstathāmāsāḥ ṛtavaḥ ṣaṭ ca śaṅkara