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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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काकिनीशाकिनीशक्तियोगादि काकिनीकला | लक्षणायुतकोटीन्दुललाटतिलकान्वितः
kākinīśākinīśaktiyogādi kākinīkalā | lakṣaṇāyutakoṭīndulalāṭatilakānvitaḥ
लाक्षाबन्धूकसिन्दूरवर्णलावण्यलालिता | वातायुतसहस्राङ्गघूर्णायमानभूधरः
lākṣābandhūkasindūravarṇalāvaṇyalālitā | vātāyutasahasrāṅgaghūrṇāyamānabhūdharaḥ
विवस्वत्प्रेमभक्तिस्थ चरणद्वन्द्वनिर्मला | श्रीसीतापतिशुद्धाङ्ग व्याप्तेन्द्रनीलसन्निभः
vivasvatpremabhaktistha caraṇadvandvanirmalā | śrīsītāpatiśuddhāṅga vyāptendranīlasannibhaḥ
शीतनीलाशतानन्दसागरप्रेमभक्तिदा | षट्पङ्केरुहदेवादिस्वप्रकाशप्रबोधिनी
śītanīlāśatānandasāgarapremabhaktidā | ṣaṭpaṅkeruhadevādisvaprakāśaprabodhinī
महोमीस्थषडाधारप्रसन्नहृदयाम्बुजा | श्यामप्रेमकलाबन्धसर्वाङ्गकुलनायकः
mahomīsthaṣaḍādhāraprasannahṛdayāmbujā | śyāmapremakalābandhasarvāṅgakulanāyakaḥ
संसारसारशास्त्रादि सम्बन्धसुन्दराश्रया | ह्रसौः प्रेतमहाबीजमालाचित्रितकण्ठधृक्
saṃsārasāraśāstrādi sambandhasundarāśrayā | hrasauḥ pretamahābījamālācitritakaṇṭhadhṛk
हकारवामकर्णाढ्य चन्द्रबिन्दुविभूषिता | लयसृष्टिस्थितिक्षेत्रपानपालकनामधृक्
hakāravāmakarṇāḍhya candrabinduvibhūṣitā | layasṛṣṭisthitikṣetrapānapālakanāmadhṛk
लक्ष्मीलक्षजपानन्दसिद्धिसिद्धान्तवणीनी | क्षुन्निवृत्तिक्षपारक्षा क्षुधाक्षोभनिवारकः
lakṣmīlakṣajapānandasiddhisiddhāntavaṇīnī | kṣunnivṛttikṣapārakṣā kṣudhākṣobhanivārakaḥ
क्षत्रियादिकुरुक्षेत्रारुणाक्षिप्तत्रिलोचना | अनन्त इतिहासस्थ आज्ञागामी च ईश्वरी
kṣatriyādikurukṣetrāruṇākṣiptatrilocanā | ananta itihāsastha ājñāgāmī ca īśvarī
उमेश उटकन्येशी ऋद्धिस्थहृस्थगोमुखी | गकारेश्वरसंयुक्त त्रिकुण्डदेवतारिणी
umeśa uṭakanyeśī ṛddhisthahṛsthagomukhī | gakāreśvarasaṃyukta trikuṇḍadevatāriṇī
एणाचीशप्रियानन्द एरावतकुलेश्वरी | ओढ्र्पुष्पानन्तदीप्त ओढ्र्पुष्पानखाग्रका
eṇācīśapriyānanda erāvatakuleśvarī | oḍhrpuṣpānantadīpta oḍhrpuṣpānakhāgrakā
एहृत्यशतकोटिस्थ औ दीर्घप्रणवाश्रया | अङ्गस्थाङ्गदेवस्था अर्यस्थश्चार्यमेश्वरी
ehṛtyaśatakoṭistha au dīrghapraṇavāśrayā | aṅgasthāṅgadevasthā aryasthaścāryameśvarī
मातृकावर्णनिलयः सर्वमातृकलान्विता | मातृकामन्त्रजालस्थः प्रसन्नगुणदायिनी
mātṛkāvarṇanilayaḥ sarvamātṛkalānvitā | mātṛkāmantrajālasthaḥ prasannaguṇadāyinī
अत्युत्कटपथिप्रज्ञा गुणमातृपदे स्थिता | स्थावरानन्ददेवेशो विसर्गान्तरगामिनी
atyutkaṭapathiprajñā guṇamātṛpade sthitā | sthāvarānandadeveśo visargāntaragāminī
अकलङ्को निष्कलङ्को निराधारो निराश्रया | निराश्रयो निराधारो निर्बीजो बीजयोगिनी
akalaṅko niṣkalaṅko nirādhāro nirāśrayā | nirāśrayo nirādhāro nirbījo bījayoginī
निःशङ्को निस्पृहानन्दो सिन्धूरत्नावलिप्रभा | आकाशस्थः खेचरी च स्वर्गदाता शिवेश्वरी
niḥśaṅko nispṛhānando sindhūratnāvaliprabhā | ākāśasthaḥ khecarī ca svargadātā śiveśvarī
सूक्ष्मातिसूक्ष्मात्वैर्ज्ञेया दारापदुःखहारिणी | नानादेशसमुद्भूतो नानालङ्कारलङ्कृता
sūkṣmātisūkṣmātvairjñeyā dārāpaduḥkhahāriṇī | nānādeśasamudbhūto nānālaṅkāralaṅkṛtā
नवीनाख्यो नूतनस्थ नयनाब्जनिवासिनी | विषयाख्यविषानन्दा विषयाशी विषापहा
navīnākhyo nūtanastha nayanābjanivāsinī | viṣayākhyaviṣānandā viṣayāśī viṣāpahā
विषयातीतभावस्थो विषयानन्दघातिनी | विषयच्छेदनास्त्रस्थो विषयज्ञाननाशिनी
viṣayātītabhāvastho viṣayānandaghātinī | viṣayacchedanāstrastho viṣayajñānanāśinī
संसारछेदकच्छायो भवच्छायो भवान्तका | संसारार्थप्रवर्तश्च संसारपरिवतीका
saṃsārachedakacchāyo bhavacchāyo bhavāntakā | saṃsārārthapravartaśca saṃsāraparivatīkā
संसारमोहहन्ता च संसारार्णवतारिणी | संसारघटकश्रीदासंसारध्वान्तमोहिनी
saṃsāramohahantā ca saṃsārārṇavatāriṇī | saṃsāraghaṭakaśrīdāsaṃsāradhvāntamohinī
पञ्चतत्त्वस्वरूपश्च पञ्चतत्त्वप्रबोधिनी | पाथीवः पृथिवीशानी पृथुपूज्यः पुरातनी
pañcatattvasvarūpaśca pañcatattvaprabodhinī | pāthīvaḥ pṛthivīśānī pṛthupūjyaḥ purātanī
वरुणेशो वारुणा च वारिदेशो जलोद्यमा | मरुस्थो जीवनस्था च जलभुग्जलवाहना
varuṇeśo vāruṇā ca vārideśo jalodyamā | marustho jīvanasthā ca jalabhugjalavāhanā
तेजः कान्तः प्रोज्ज्वलस्था तेजोराशेस्तु तेजसी | तेजस्थस्तेजसो माला तेजः कीतीः स्वरश्मिगा
tejaḥ kāntaḥ projjvalasthā tejorāśestu tejasī | tejasthastejaso mālā tejaḥ kītīḥ svaraśmigā
पवनेशश्चानिलस्था परमात्मा निनान्तरा | वायुपूरककारी च वायुकुम्भकवधीनी
pavaneśaścānilasthā paramātmā nināntarā | vāyupūrakakārī ca vāyukumbhakavadhīnī
वायुच्छिद्रकरो वाता वायुनिर्गममुद्रिका | कुम्भकस्थो रेचकस्था पूरकस्थातिपूरिणी
vāyucchidrakaro vātā vāyunirgamamudrikā | kumbhakastho recakasthā pūrakasthātipūriṇī
वाय्वाकाशाधाररूपी वायुसञ्चारकारिणी | वायुसिद्धिकरो दात्री वायुयोगी च वायुगा
vāyvākāśādhārarūpī vāyusañcārakāriṇī | vāyusiddhikaro dātrī vāyuyogī ca vāyugā
आकाशप्रकरो ब्राह्मी आकाशान्तर्गतद्रिगा | आकाशकुम्भकानन्दो गगनाह्लादवधीनी
ākāśaprakaro brāhmī ākāśāntargatadrigā | ākāśakumbhakānando gaganāhlādavadhīnī
गगनाच्छन्नदेहस्थो गगनाभेदकारिणी | गगनादिमहासिद्धो गगनग्रन्थिभेदिनी
gaganācchannadehastho gaganābhedakāriṇī | gaganādimahāsiddho gaganagranthibhedinī
कलकर्मा महाकाली कालयोगी च कालिका | कालछत्रः कालहत्या कालदेवो हि कालिका
kalakarmā mahākālī kālayogī ca kālikā | kālachatraḥ kālahatyā kāladevo hi kālikā
कालब्रह्मस्वरूपश्च कालितत्त्वार्थरक्षिणी | दिगम्बरो दिक्पतिस्था दिगात्मा दिगिभास्वरा
kālabrahmasvarūpaśca kālitattvārtharakṣiṇī | digambaro dikpatisthā digātmā digibhāsvarā
दिक्पालस्थो दिक्प्रसन्ना दिग्वलो दिक्कुलेश्वरी | दिगघोरो दिग्वसना दिग्वीरा दिक्पतीश्वरी
dikpālastho dikprasannā digvalo dikkuleśvarī | digaghoro digvasanā digvīrā dikpatīśvarī
आत्मार्थो व्यापितत्त्वज्ञ आत्मज्ञानी च सात्मिका | आत्मीयश्चात्मबीजस्था चान्तरात्मात्ममोहिनी
ātmārtho vyāpitattvajña ātmajñānī ca sātmikā | ātmīyaścātmabījasthā cāntarātmātmamohinī
आत्मसञ्ज्ञानकारी च आत्मानन्दस्वरूपिणी | आत्मयज्ञो महात्मज्ञा महात्मात्मप्रकाशिनी
ātmasañjñānakārī ca ātmānandasvarūpiṇī | ātmayajño mahātmajñā mahātmātmaprakāśinī
आत्मविकारहन्ता च विद्यात्मीयादिदेवता | मनोयोगकरो दुर्गा मनः प्रत्यक्ष ईश्वरी
ātmavikārahantā ca vidyātmīyādidevatā | manoyogakaro durgā manaḥ pratyakṣa īśvarī
मनोभवनिहन्ता च मनोभवविवधीनी | मनश्चान्तरीक्षयोगो निराकारगुणोदया
manobhavanihantā ca manobhavavivadhīnī | manaścāntarīkṣayogo nirākāraguṇodayā
मनोनिराकारयोगी मनोयोगेन्द्रसाक्षिणी | मनःप्रतिष्ठो मनसा मानशङ्का मनोगतिः
manonirākārayogī manoyogendrasākṣiṇī | manaḥpratiṣṭho manasā mānaśaṅkā manogatiḥ
नवद्रव्यनिगूढार्थो नरेन्द्रविनिवारिणी | नवीनगुणकर्मादिसाकारः खगगामिनी
navadravyanigūḍhārtho narendravinivāriṇī | navīnaguṇakarmādisākāraḥ khagagāminī
अत्युन्मत्ता महावाणी वायवीशो महानिला | सर्वपापापहन्ता च सर्वव्याधिनिवारिणी
atyunmattā mahāvāṇī vāyavīśo mahānilā | sarvapāpāpahantā ca sarvavyādhinivāriṇī
द्वारदेवीश्वरी प्रीतिः प्रलयाग्निः करालिनी | भूषण्डगणतातश्च भूःषण्डरुधिरप्रदा
dvāradevīśvarī prītiḥ pralayāgniḥ karālinī | bhūṣaṇḍagaṇatātaśca bhūḥṣaṇḍarudhirapradā
काकावलीशः सर्वेशी काकपुच्छधरो जया | अजितेशो जितानन्दा वीरभद्रः प्रभावती
kākāvalīśaḥ sarveśī kākapucchadharo jayā | ajiteśo jitānandā vīrabhadraḥ prabhāvatī
अन्तर्नाडीगतप्राणो वैशेषिकगुणोदया | रत्ननिमीतपीठस्थः सिंहस्था रथगामिनी
antarnāḍīgataprāṇo vaiśeṣikaguṇodayā | ratnanimītapīṭhasthaḥ siṃhasthā rathagāminī
कुलकोटीश्वराचार्यो वासुदेवनिषेविता | आधारविरहज्ञानी सर्वाधारस्वरूपिणी
kulakoṭīśvarācāryo vāsudevaniṣevitā | ādhāravirahajñānī sarvādhārasvarūpiṇī
सर्वज्ञः सर्वविज्ञाना मार्तण्डो यश इल्वला | इन्द्रेशो विन्ध्यशैलेशी वारणेशः प्रकाशिनी
sarvajñaḥ sarvavijñānā mārtaṇḍo yaśa ilvalā | indreśo vindhyaśaileśī vāraṇeśaḥ prakāśinī
अनन्तभुजराजेन्द्रो अनन्ताक्षरनाशिनी | आशीर्वादस्तु वरदोऽनुग्रहोऽनुग्रहक्रिया
anantabhujarājendro anantākṣaranāśinī | āśīrvādastu varado'nugraho'nugrahakriyā
प्रेतासनसमासीनो मेरुकुञ्जनिवासिनी | मणिमन्दिरमध्यस्थो मणिपीठनिवासिनी
pretāsanasamāsīno merukuñjanivāsinī | maṇimandiramadhyastho maṇipīṭhanivāsinī
सर्वप्रहरणः प्रेतो विधिविद्याप्रकाशिनी | प्रचण्डनयनानन्दो मञ्जीरकलरञ्जिनी
sarvapraharaṇaḥ preto vidhividyāprakāśinī | pracaṇḍanayanānando mañjīrakalarañjinī
कलमञ्जीरपादाब्जो बलमृत्युपरायणा | कुलमालाव्यापिताङ्गः कुलेन्द्रः कुलपण्डिता
kalamañjīrapādābjo balamṛtyuparāyaṇā | kulamālāvyāpitāṅgaḥ kulendraḥ kulapaṇḍitā
बालिकेशो रुद्रचण्डा बालेन्द्राः प्राणबालिका | कुमारीशः काममाता मन्दिरेशः स्वमन्दिरा
bālikeśo rudracaṇḍā bālendrāḥ prāṇabālikā | kumārīśaḥ kāmamātā mandireśaḥ svamandirā
अकालजननीनाथो विदग्धात्मा प्रियङ्करी | वेदाद्यो वेदजननी वैराग्यस्थो विरागदा
akālajananīnātho vidagdhātmā priyaṅkarī | vedādyo vedajananī vairāgyastho virāgadā
स्मितहास्यास्यकमलः स्मितहास्यविमोहिनी | दन्तुरेशो दन्तुरु च दन्तीशो दशनप्रभा
smitahāsyāsyakamalaḥ smitahāsyavimohinī | dantureśo danturu ca dantīśo daśanaprabhā
दिग्दन्तो हि दिग्दशना भ्रष्टभुक् चर्वणप्रिया | मांसप्रधाना भोक्ता च प्रधानमांसभक्षिणी
digdanto hi digdaśanā bhraṣṭabhuk carvaṇapriyā | māṃsapradhānā bhoktā ca pradhānamāṃsabhakṣiṇī
मत्स्यमांसमहामुद्रा रजोरुधिरभुक्प्रिया | सुरामंसमहामीनमुद्रामैथुनसुप्रिया
matsyamāṃsamahāmudrā rajorudhirabhukpriyā | surāmaṃsamahāmīnamudrāmaithunasupriyā
कुलद्रव्यप्रियानन्दो मद्यादिकुलसिद्धिदा | हृत्कण्ठभ्रूसहस्रारभेदनोऽन्ते विभेदिनी
kuladravyapriyānando madyādikulasiddhidā | hṛtkaṇṭhabhrūsahasrārabhedano'nte vibhedinī
प्रसन्नहृदयाम्भोजः प्रसन्नहृदयाम्बुजा | प्रसन्नवरदानाढ्यः प्रसन्नवरदायिनी
prasannahṛdayāmbhojaḥ prasannahṛdayāmbujā | prasannavaradānāḍhyaḥ prasannavaradāyinī
प्रेमभक्तिप्रकाशाढ्यः प्रेमानन्दप्रकाशिनी
premabhaktiprakāśāḍhyaḥ premānandaprakāśinī
प्रभाकरफलोदयः परमसूक्ष्मपुरप्रिया | प्रभातरविरश्मिगः प्रथमभानुशोभान्विता | प्रचण्डरिपुमन्मथः प्रचलितेन्दुदेहोद्गतः | प्रभापटलपाटलप्रचयधर्मपुञ्जाचीता
prabhākaraphalodayaḥ paramasūkṣmapurapriyā | prabhātaraviraśmigaḥ prathamabhānuśobhānvitā | pracaṇḍaripumanmathaḥ pracalitendudehodgataḥ | prabhāpaṭalapāṭalapracayadharmapuñjācītā
सुरेन्द्रगणपूजितः सुरवरेशसम्पूजिता | सुरेन्द्रकुल सेवितो नरपतीन्द्रसंसेविता | गणेन्द्र गणनायको गणपतीन्द्र देवात्मजा | भवार्णवगतारको जलधिकर्णधारप्रिया
surendragaṇapūjitaḥ suravareśasampūjitā | surendrakula sevito narapatīndrasaṃsevitā | gaṇendra gaṇanāyako gaṇapatīndra devātmajā | bhavārṇavagatārako jaladhikarṇadhārapriyā
सुरासुरकुलोद्भवः सुररिपुप्रसिद्धिस्थिता | सुरारिगणघातकः सुरगणेन्द्रसंसिद्धिदा | अभीप्सितफलप्रदः सुरवरादिसिद्धिप्रदा | प्रियाङ्गज कुलार्थदः सुतधनापवर्गप्रदा
surāsurakulodbhavaḥ suraripuprasiddhisthitā | surārigaṇaghātakaḥ suragaṇendrasaṃsiddhidā | abhīpsitaphalapradaḥ suravarādisiddhipradā | priyāṅgaja kulārthadaḥ sutadhanāpavargapradā
शिवस्वशिवकाकिनी हरहरा च भीमस्वना | क्षितीश इषुरक्षका समनदर्पहन्तोदया | गुणेश्वर उमापती हृदयपद्मभेदी गतिः | क्षपाकरललाटधृक् स्वसुखमार्गसन्दायिनी
śivasvaśivakākinī haraharā ca bhīmasvanā | kṣitīśa iṣurakṣakā samanadarpahantodayā | guṇeśvara umāpatī hṛdayapadmabhedī gatiḥ | kṣapākaralalāṭadhṛk svasukhamārgasandāyinī