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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 106 of 129
कृपापारावारा विमलपुरुषं गौरिवपुषं | धरावक्षे मुख्ये धरणिसुतबुद्ध्याऽधमनरम् | न जाने त्वत्कामं तनुविरहचिन्तामणिमयं | तव स्नेहाध्वीनां गमयति न पारं सुरवरः
kṛpāpārāvārā vimalapuruṣaṃ gaurivapuṣaṃ | dharāvakṣe mukhye dharaṇisutabuddhyā'dhamanaram | na jāne tvatkāmaṃ tanuvirahacintāmaṇimayaṃ | tava snehādhvīnāṃ gamayati na pāraṃ suravaraḥ
जयति जय जयाज्योतिराधारजेता | सुरनरगणपूज्यः खेटचक्रस्य मध्ये | भवकमलकराढ्यं नम्रभावं प्रतापं | गमयति तव पादाम्भोजसेवाबलेन
jayati jaya jayājyotirādhārajetā | suranaragaṇapūjyaḥ kheṭacakrasya madhye | bhavakamalakarāḍhyaṃ namrabhāvaṃ pratāpaṃ | gamayati tava pādāmbhojasevābalena
इत्येतैः श्लोकमुख्यैस्तु स्तुत्वा गीतरसान्तरैः | परब्रह्ममयीं ध्यात्वा स्वयं ब्रह्मतनुं गतः
ityetaiḥ ślokamukhyaistu stutvā gītarasāntaraiḥ | parabrahmamayīṃ dhyātvā svayaṃ brahmatanuṃ gataḥ
अकस्माद् भोगसम्पत्तिर्मोक्षपद्धतयः शुभाः | प्रभवन्ति स्वयं विद्या अष्टादश गुणोदयाः
akasmād bhogasampattirmokṣapaddhatayaḥ śubhāḥ | prabhavanti svayaṃ vidyā aṣṭādaśa guṇodayāḥ
नीलजीमूतसङ्काशं चन्द्रशेखरमीश्वरम् | सदाशिवं महाशक्तिशाकिनीवामसंस्थितम्
nīlajīmūtasaṅkāśaṃ candraśekharamīśvaram | sadāśivaṃ mahāśaktiśākinīvāmasaṃsthitam
चतुर्भुजं देवदेवमनन्तमक्षरं हरम् | भावगीतं पुनर्गीत्वा परं ब्रह्मसमो भवेत्
caturbhujaṃ devadevamanantamakṣaraṃ haram | bhāvagītaṃ punargītvā paraṃ brahmasamo bhavet
कण्ठषोडशसम्पूर्णमध्ये योगी स्थिराशयः | अष्टसिद्धीश्वरो भूत्वा भावसिद्धिं लभेद् ध्रुवम्
kaṇṭhaṣoḍaśasampūrṇamadhye yogī sthirāśayaḥ | aṣṭasiddhīśvaro bhūtvā bhāvasiddhiṃ labhed dhruvam
त्वया सह समाह्लाददर्शनं सिद्धिमाप्नुयात्
tvayā saha samāhlādadarśanaṃ siddhimāpnuyāt
शैलजे देवदेवेशि सर्वाम्नायप्रपूजिते | सर्वं मे कथितं देवि कवचं न प्रकाशितम्
śailaje devadeveśi sarvāmnāyaprapūjite | sarvaṃ me kathitaṃ devi kavacaṃ na prakāśitam
प्रासादाख्यस्य मन्त्रस्य कवचं मे प्रकाशय | सदाशिवमहादेवभावितं सिद्धिदायकम्
prāsādākhyasya mantrasya kavacaṃ me prakāśaya | sadāśivamahādevabhāvitaṃ siddhidāyakam
अप्रकाश्यं महामन्त्रं भैरवीभैरवोदयम् | सर्वरक्षाकरं देवि यदि स्नेहोऽस्ति मां प्रति
aprakāśyaṃ mahāmantraṃ bhairavībhairavodayam | sarvarakṣākaraṃ devi yadi sneho'sti māṃ prati
श्रूयतां भगवन्नाथ महाकाल कुलार्णव | प्रासादमन्त्रकवचं सदाशिवकुलोदयम्
śrūyatāṃ bhagavannātha mahākāla kulārṇava | prāsādamantrakavacaṃ sadāśivakulodayam
प्रासादमन्त्रदेवस्य वामदेव ऋषिः स्मृतः | पङ्क्तिश्छन्दश्च देवेशः सदाशिवोऽत्र देवता
prāsādamantradevasya vāmadeva ṛṣiḥ smṛtaḥ | paṅktiśchandaśca deveśaḥ sadāśivo'tra devatā
साधकाभीष्टसिद्धौ च विनियोगः प्रकीतीतः | शिरो मे सर्वदा पातु प्रासादाख्यः सदाशिवः
sādhakābhīṣṭasiddhau ca viniyogaḥ prakītītaḥ | śiro me sarvadā pātu prāsādākhyaḥ sadāśivaḥ
षडक्षरस्वरूपो मे वदनं तु महेश्वरः | अष्टाक्षरशक्तिरुद्धश्चक्षुषी मे सदाऽवतु
ṣaḍakṣarasvarūpo me vadanaṃ tu maheśvaraḥ | aṣṭākṣaraśaktiruddhaścakṣuṣī me sadā'vatu
पञ्चाक्षरात्मा भगवान् भुजौ मे परिरक्षतु | मृत्युञ्जयस्त्रिबीजात्मा आयू रक्षतु मे सदा
pañcākṣarātmā bhagavān bhujau me parirakṣatu | mṛtyuñjayastribījātmā āyū rakṣatu me sadā
वटमूलसमासीनो दक्षिणामूतीरव्ययः | सदा मां सर्वतः पातु षट्त्रिंशद्वर्णरूपधृक्
vaṭamūlasamāsīno dakṣiṇāmūtīravyayaḥ | sadā māṃ sarvataḥ pātu ṣaṭtriṃśadvarṇarūpadhṛk
द्वाविंशार्णात्मको रुद्रः कुक्षिं मे परिरक्षतु | त्रिवर्णाढ्यो नीलकण्ठः कण्ठं रक्षतु सर्वदा
dvāviṃśārṇātmako rudraḥ kukṣiṃ me parirakṣatu | trivarṇāḍhyo nīlakaṇṭhaḥ kaṇṭhaṃ rakṣatu sarvadā
चिन्तामणिर्बीजरूपोऽर्धनारीश्वरो हरः | सदा रक्षतु मे गुह्यं सर्वसम्पत्प्रदायकः
cintāmaṇirbījarūpo'rdhanārīśvaro haraḥ | sadā rakṣatu me guhyaṃ sarvasampatpradāyakaḥ
एकाक्षरस्वरूपात्मा कूटव्यापी महेश्वरः | मार्तण्डो भैरवो नित्यं पादौ मे परिरक्षतु
ekākṣarasvarūpātmā kūṭavyāpī maheśvaraḥ | mārtaṇḍo bhairavo nityaṃ pādau me parirakṣatu
तुम्बुराख्यो महाबीजस्वरूपस्त्रिपुरान्तकः | सदा मारणभूमौ च रक्षतु त्रिदशाधिपः
tumburākhyo mahābījasvarūpastripurāntakaḥ | sadā māraṇabhūmau ca rakṣatu tridaśādhipaḥ
ऊर्ध्वमूर्ध्वानमीशानो मम रक्षतु सर्वदा | दक्षिणास्यं तत्पुरुषोऽवतु मे गिरिनायकः
ūrdhvamūrdhvānamīśāno mama rakṣatu sarvadā | dakṣiṇāsyaṃ tatpuruṣo'vatu me girināyakaḥ
अघोराख्यो महादेवः पूर्वास्यं परिरक्षतु | वामदेवः पश्चिमास्यं सदा मे परिरक्षतु
aghorākhyo mahādevaḥ pūrvāsyaṃ parirakṣatu | vāmadevaḥ paścimāsyaṃ sadā me parirakṣatu
उत्तरास्यं सदा पातु सद्योजातस्वरूपधृक् | मृत्युजेता सदा पातु जलेऽरण्ये महाभये
uttarāsyaṃ sadā pātu sadyojātasvarūpadhṛk | mṛtyujetā sadā pātu jale'raṇye mahābhaye
पर्वते विषमस्थाने विषहर्ता सदाऽवतु | कालरुद्रः सदा पातु सर्वाङ्गं कालदेवता
parvate viṣamasthāne viṣahartā sadā'vatu | kālarudraḥ sadā pātu sarvāṅgaṃ kāladevatā
कालाग्निरुद्रः सम्पातु महाव्याधिभयादिषु | अकालतारकः पातु खड्गधारी सदाशिवः
kālāgnirudraḥ sampātu mahāvyādhibhayādiṣu | akālatārakaḥ pātu khaḍgadhārī sadāśivaḥ
कवची वामदेवश्च सदा पातु महाभये | कालभक्षः पातु रुद्रो रुरुकः क्षेत्रपालकः
kavacī vāmadevaśca sadā pātu mahābhaye | kālabhakṣaḥ pātu rudro rurukaḥ kṣetrapālakaḥ
मातृकामण्डलं पातु सम्पूर्णचन्द्रशेखरः | चिरायुः शाकिनीभर्ता चायुषं पातु मे सदा
mātṛkāmaṇḍalaṃ pātu sampūrṇacandraśekharaḥ | cirāyuḥ śākinībhartā cāyuṣaṃ pātu me sadā
सिंहस्कन्धः सदा पातु रुद्राणीवल्लभोऽवतु | भालं पातु वज्रदम्भालेखकः क्रान्तिरूपकः
siṃhaskandhaḥ sadā pātu rudrāṇīvallabho'vatu | bhālaṃ pātu vajradambhālekhakaḥ krāntirūpakaḥ
निरूपकः सदा पातु खेचरीखेचरप्रियः | रत्नमालाधरः पातु रक्तमुखीश्वरोऽवतु
nirūpakaḥ sadā pātu khecarīkhecarapriyaḥ | ratnamālādharaḥ pātu raktamukhīśvaro'vatu
वदनं चक्षुषी कर्णौ पातु पञ्चाननो मम | वेदध्वनिः सदा पातु नासारन्ध्रद्वयं मम
vadanaṃ cakṣuṣī karṇau pātu pañcānano mama | vedadhvaniḥ sadā pātu nāsārandhradvayaṃ mama
कपालधारकः पातु गण्डयुग्मं युगान्तकृत् | रक्तजिह्वापतिः पातु ममोष्ठाधरवासिनम्
kapāladhārakaḥ pātu gaṇḍayugmaṃ yugāntakṛt | raktajihvāpatiḥ pātu mamoṣṭhādharavāsinam
दन्तावलियुगं पातु भृगुरामेश्वरः शिवः | तालुमूलं सदा पातु विश्वभोजी रसामृतम्
dantāvaliyugaṃ pātu bhṛgurāmeśvaraḥ śivaḥ | tālumūlaṃ sadā pātu viśvabhojī rasāmṛtam
जिह्वाग्रं वाक्पतीशश्च भवानीशः शिवो मम | मुखवृत्तं सदा पातु महासेनः कवीश्वरः
jihvāgraṃ vākpatīśaśca bhavānīśaḥ śivo mama | mukhavṛttaṃ sadā pātu mahāsenaḥ kavīśvaraḥ
क्रोधनाथः सदा पातु दक्षहस्तादिमूलकम् | दक्षकूर्परमापातु तदग्रं कुक्कुरेश्वरः
krodhanāthaḥ sadā pātu dakṣahastādimūlakam | dakṣakūrparamāpātu tadagraṃ kukkureśvaraḥ
चिरजीवी सदा पातु चाङ्गुलीमूलदेशकम् | अङ्गुल्यग्रं सदा ब्रह्मा ब्रह्मलिङ्गधरः प्रभुः
cirajīvī sadā pātu cāṅgulīmūladeśakam | aṅgulyagraṃ sadā brahmā brahmaliṅgadharaḥ prabhuḥ
विद्यापतिः पार्वतीशो वामहस्तादिमूलकम् | पातु वामकूर्परं मे वामकेश्वर ईश्वरः
vidyāpatiḥ pārvatīśo vāmahastādimūlakam | pātu vāmakūrparaṃ me vāmakeśvara īśvaraḥ
कुण्डवासी सदा पातु कूर्पराग्रं कुलाचलः | वेदमातृपतिः पातु कामधेनुपतिः प्रभुः
kuṇḍavāsī sadā pātu kūrparāgraṃ kulācalaḥ | vedamātṛpatiḥ pātu kāmadhenupatiḥ prabhuḥ
ममाङ्गुलीमूलदेशं पातु पञ्चमुखो मम | वामाङ्गुल्यग्रभागं मे पातु पर्वतपूजितः
mamāṅgulīmūladeśaṃ pātu pañcamukho mama | vāmāṅgulyagrabhāgaṃ me pātu parvatapūjitaḥ
तनुमूलाग्रभागं मे कूर्मचक्रधरः प्रभुः | शाकिनीवल्लभः पातु दक्षाङ्घिरमध्यदेशकम्
tanumūlāgrabhāgaṃ me kūrmacakradharaḥ prabhuḥ | śākinīvallabhaḥ pātu dakṣāṅghiramadhyadeśakam
गुल्फाग्रं गर्गरीनाथः पादाग्रं मूलदेवता | अभयावल्लभः पातु दक्षाङ्गुल्यग्रभागकम्
gulphāgraṃ gargarīnāthaḥ pādāgraṃ mūladevatā | abhayāvallabhaḥ pātu dakṣāṅgulyagrabhāgakam
पातु स्मरहरो योगी वामोरुमूलदेशकम् | वामपादमध्यदेशं मध्यदेशेश्वरोऽवतु
pātu smaraharo yogī vāmorumūladeśakam | vāmapādamadhyadeśaṃ madhyadeśeśvaro'vatu
पातु मे भगवाञ्छम्भुर्मम गुल्फाग्रदेशकम् | मूलदेशं वामपादं पातु मेऽङ्गुष्ठमूलकम्
pātu me bhagavāñchambhurmama gulphāgradeśakam | mūladeśaṃ vāmapādaṃ pātu me'ṅguṣṭhamūlakam
कारणात्मा नीलकण्ठः प्रभाधारी यमान्तकः | अङ्गुष्ठाग्रं सदा पातु सुषुम्नानाडिकेश्वरः
kāraṇātmā nīlakaṇṭhaḥ prabhādhārī yamāntakaḥ | aṅguṣṭhāgraṃ sadā pātu suṣumnānāḍikeśvaraḥ
महारुद्रेश्वरः पातु मम नाभिमनोभवम् | उदरं गगनाधारः कामहर्ता हृदम्बुजम्
mahārudreśvaraḥ pātu mama nābhimanobhavam | udaraṃ gaganādhāraḥ kāmahartā hṛdambujam
सर्वानन्दात्मकः पातु मम स्कन्धयुगं शिवः | हृदयाद् दक्षहस्ताग्रपर्यन्तं पातु शोकहा
sarvānandātmakaḥ pātu mama skandhayugaṃ śivaḥ | hṛdayād dakṣahastāgraparyantaṃ pātu śokahā
हृदयाद् वामहस्ताग्रपर्यन्तं परमेश्वरः | हृदयान्मम दक्षाङ्घ्रनखान्तं मे शिवोऽवतु
hṛdayād vāmahastāgraparyantaṃ parameśvaraḥ | hṛdayānmama dakṣāṅghranakhāntaṃ me śivo'vatu
सदानन्दा सदा पातु हृदाद्यङ्घिरं तु उन्मदः | वासुकीवल्लभः पातु हृदादिगुददेशकम्
sadānandā sadā pātu hṛdādyaṅghiraṃ tu unmadaḥ | vāsukīvallabhaḥ pātu hṛdādigudadeśakam
अनन्तनाथ आपातु हृदादिमूर्धदेशकम् | व्यापकः सर्वदा पातु सदाशिव उमापतिः
anantanātha āpātu hṛdādimūrdhadeśakam | vyāpakaḥ sarvadā pātu sadāśiva umāpatiḥ
तारात्मकः कायसिद्धः शक्तीशः शुक्रदेवता | पञ्चचूडः सदा पातु पञ्चतत्त्वाङ्गरूपकम्
tārātmakaḥ kāyasiddhaḥ śaktīśaḥ śukradevatā | pañcacūḍaḥ sadā pātu pañcatattvāṅgarūpakam
शीर्षादिपादपर्यन्तं कामधेनुः सदाऽवतु | जलेऽरण्ये घोरवने सङ्कटे च महापथे
śīrṣādipādaparyantaṃ kāmadhenuḥ sadā'vatu | jale'raṇye ghoravane saṅkaṭe ca mahāpathe
प्रान्तरे पातु गुप्ताक्षः कामराजः परापरः | अर्धनारीश्वरः पातु मातृकापरमेश्वरः
prāntare pātu guptākṣaḥ kāmarājaḥ parāparaḥ | ardhanārīśvaraḥ pātu mātṛkāparameśvaraḥ
मातृकामन्त्रपुटितः स्वस्वस्थानं सदावतु | धर्मात्मा धर्मसन्ंधिं मे पिङ्गलां पातु चण्डिकाम्
mātṛkāmantrapuṭitaḥ svasvasthānaṃ sadāvatu | dharmātmā dharmasanṃdhiṃ me piṅgalāṃ pātu caṇḍikām
विह्वलः सर्वदा पातु भोलानाथः सदाऽवतु | सर्वदेशे सर्वपीठे कामरूपे विशेषतः
vihvalaḥ sarvadā pātu bholānāthaḥ sadā'vatu | sarvadeśe sarvapīṭhe kāmarūpe viśeṣataḥ
सर्वदा योगिनीनाथः परमात्मा सदाऽवतु | कामरूपाख्यपीठादि पञ्चाशत् पीठदेवताः
sarvadā yoginīnāthaḥ paramātmā sadā'vatu | kāmarūpākhyapīṭhādi pañcāśat pīṭhadevatāḥ
पञ्चाशत्पीठमाया तु कामरूपं सदाशिवः | भवो रुद्रो महेशश्च शङ्करो मन्मथान्तकः
pañcāśatpīṭhamāyā tu kāmarūpaṃ sadāśivaḥ | bhavo rudro maheśaśca śaṅkaro manmathāntakaḥ
गुह्यकेशः पापहर्ता कपाली शूलधारकः | पञ्चवक्त्रो दशभुजो भुजङ्गभूषणो हरः
guhyakeśaḥ pāpahartā kapālī śūladhārakaḥ | pañcavaktro daśabhujo bhujaṅgabhūṣaṇo haraḥ
महाकालो महारुद्रो महावीरो हृदि स्थितः | महादेवो महागुह्यो महामाया महागुणः
mahākālo mahārudro mahāvīro hṛdi sthitaḥ | mahādevo mahāguhyo mahāmāyā mahāguṇaḥ
पशुपतिवीरूपाक्षो हरीशो धवलेश्वरः | वटुकेशः क्रमाचार्यः पञ्चशूली हृदुद्भवः
paśupativīrūpākṣo harīśo dhavaleśvaraḥ | vaṭukeśaḥ kramācāryaḥ pañcaśūlī hṛdudbhavaḥ
उन्मनीशः साहसिकः पराख्यः पर्वतेश्वरः | सर्वात्मा च महात्मा च शिवात्मा च श्मशानगः
unmanīśaḥ sāhasikaḥ parākhyaḥ parvateśvaraḥ | sarvātmā ca mahātmā ca śivātmā ca śmaśānagaḥ