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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 109 of 129
शब्दस्पर्शौ तथा रूपं रसो गन्धश्च धामीकः | प्रकृतिश्चाहङ्कारश्च यच्चान्यत्कारणं भुवः
śabdasparśau tathā rūpaṃ raso gandhaśca dhāmīkaḥ | prakṛtiścāhaṅkāraśca yaccānyatkāraṇaṃ bhuvaḥ
अगस्त्यश्च महातेजा मार्कण्डेयो मुनीश्वरः | जमदग्निर्भरद्वाजः संवर्तश्च्यवनस्तथा
agastyaśca mahātejā mārkaṇḍeyo munīśvaraḥ | jamadagnirbharadvājaḥ saṃvartaścyavanastathā
दुर्वासाश्चामरिर्जेता ऋष्यशृङ्गस्तपोधनः | सनत्कुमारो भगवान् योगाचार्यो महातपाः
durvāsāścāmarirjetā ṛṣyaśṛṅgastapodhanaḥ | sanatkumāro bhagavān yogācāryo mahātapāḥ
असितो देवलश्चैव जैगीषव्यश्च तत्त्ववित् | ऋषभो जितशक्रश्च महावीर्यस्तपोमुनिः
asito devalaścaiva jaigīṣavyaśca tattvavit | ṛṣabho jitaśakraśca mahāvīryastapomuniḥ
आयुर्वेदस्तथाष्टाङ्गो देहवान् वीर्यधारकः | ऊर्ध्वरेता महायोगी देवदत्तो भगीरथः
āyurvedastathāṣṭāṅgo dehavān vīryadhārakaḥ | ūrdhvaretā mahāyogī devadatto bhagīrathaḥ
कपिलाचार्य ईशाप्तो धनदः सारसङ्गतः | महावाग्मीश्वरः कालः प्रियकर्मा च सुव्रतः
kapilācārya īśāpto dhanadaḥ sārasaṅgataḥ | mahāvāgmīśvaraḥ kālaḥ priyakarmā ca suvrataḥ
वरुणः सार्वभौमश्च देवाचार्यो धनञ्जयः | कामपुत्रो वशिष्ठश्च मन्दारोऽश्वत्थ एव च
varuṇaḥ sārvabhaumaśca devācāryo dhanañjayaḥ | kāmaputro vaśiṣṭhaśca mandāro'śvattha eva ca
रविमुख्यो विधाता च नैरृतो यम एव च | अग्निः शक्रो विभाण्डश्च महावीरो गणेश्वरः
ravimukhyo vidhātā ca nairṛto yama eva ca | agniḥ śakro vibhāṇḍaśca mahāvīro gaṇeśvaraḥ
कातीकेयो जीवनाथो ग्रहचक्रः शुभङ्करः | वेदज्ञाता धर्मवेत्ता वारेन्द्रो नन्दनः प्रभुः
kātīkeyo jīvanātho grahacakraḥ śubhaṅkaraḥ | vedajñātā dharmavettā vārendro nandanaḥ prabhuḥ
बृहस्पतिः शुक्रदेवो विज्ञानी भास्वरास्त्रधृक् | अन्ये च बहवः सन्ति ऊर्ध्वरेतार ईशगाः
bṛhaspatiḥ śukradevo vijñānī bhāsvarāstradhṛk | anye ca bahavaḥ santi ūrdhvaretāra īśagāḥ
तस्यां भान्ति महाकाल केवलानन्दविग्रहाः | चन्द्रमा सह नक्षत्रैरादित्यैश्च गभस्तिभिः
tasyāṃ bhānti mahākāla kevalānandavigrahāḥ | candramā saha nakṣatrairādityaiśca gabhastibhiḥ
वायवः क्रतवश्चैव सङ्कल्पः प्राण एव च | मूतीमन्तो महात्मानो महाव्रतपरायणाः
vāyavaḥ kratavaścaiva saṅkalpaḥ prāṇa eva ca | mūtīmanto mahātmāno mahāvrataparāyaṇāḥ
एते चान्ये च बहवः सदाशिवमुपासते | अर्थो धर्मश्च कामश्च हर्षोऽद्वेषस्तपो दमः
ete cānye ca bahavaḥ sadāśivamupāsate | artho dharmaśca kāmaśca harṣo'dveṣastapo damaḥ
आयान्ति तस्यां गन्धर्वाः सहिताप्सरसस्तथा | विंशतिः सप्त चैवान्ये लोकपालाश्च सर्वशः
āyānti tasyāṃ gandharvāḥ sahitāpsarasastathā | viṃśatiḥ sapta caivānye lokapālāśca sarvaśaḥ
नवग्रहास्तत्र सन्ति नानोपचारपण्डिताः | मन्त्रो रथन्तरश्चैव हरिमान् वसुमानपि
navagrahāstatra santi nānopacārapaṇḍitāḥ | mantro rathantaraścaiva harimān vasumānapi
आदित्याः साधिराजानो नानावृन्दैरुपागताः | मरुतो विश्वकर्मा च वसवश्च दिगीश्वराः
ādityāḥ sādhirājāno nānāvṛndairupāgatāḥ | maruto viśvakarmā ca vasavaśca digīśvarāḥ
तथा पितृगणाः सर्वे सर्वाणि च हवींष्यथ | ऋग्वेदश्च सामवेदो यजुर्वेदः सदाशिवः
tathā pitṛgaṇāḥ sarve sarvāṇi ca havīṃṣyatha | ṛgvedaśca sāmavedo yajurvedaḥ sadāśivaḥ
अथर्ववेदस्तस्यान्तः सर्वशास्त्राणि चैव ह | इतिहासोपदेशाश्च वेदाङ्गानि च सर्वशः
atharvavedastasyāntaḥ sarvaśāstrāṇi caiva ha | itihāsopadeśāśca vedāṅgāni ca sarvaśaḥ
ग्रहा यक्षाश्च सोमाश्च दैवतानि च सर्वशः | सावित्री दुर्गतरणी वाणी सप्तविधा तथा
grahā yakṣāśca somāśca daivatāni ca sarvaśaḥ | sāvitrī durgataraṇī vāṇī saptavidhā tathā
स्मृतिर्मेधा धृतिश्चैव बुद्धिः प्रज्ञा क्षमा यशः | स्तुतिशास्त्राणि सामानि गाथास्तु विविधास्तथा
smṛtirmedhā dhṛtiścaiva buddhiḥ prajñā kṣamā yaśaḥ | stutiśāstrāṇi sāmāni gāthāstu vividhāstathā
भाष्याणि तर्कवक्त्राणि देहवन्ति विभान्ति च | नाटका विविधाः काव्याः कथाख्याधिककारिकाः
bhāṣyāṇi tarkavaktrāṇi dehavanti vibhānti ca | nāṭakā vividhāḥ kāvyāḥ kathākhyādhikakārikāḥ
तत्र तिष्ठन्ति ये पुण्या ये चान्ये गुरुपूजकाः | क्षणा लवा मुहूर्ताश्च दिवारात्रिः प्रभातगा
tatra tiṣṭhanti ye puṇyā ye cānye gurupūjakāḥ | kṣaṇā lavā muhūrtāśca divārātriḥ prabhātagā
अर्धमासास्तथा मासा ऋतवः षट् च भैरव | संवत्सराः पञ्च युगं मासा रात्रिश्चतुवीधाः
ardhamāsāstathā māsā ṛtavaḥ ṣaṭ ca bhairava | saṃvatsarāḥ pañca yugaṃ māsā rātriścatuvīdhāḥ
कालचक्रञ्च यद्दव्यं नित्यमक्षयमव्ययम् | धर्मचक्रं तथा चापि नित्यमन्तेषु विग्रहाः
kālacakrañca yaddavyaṃ nityamakṣayamavyayam | dharmacakraṃ tathā cāpi nityamanteṣu vigrahāḥ
अदितिर्दक्षकश्चैव सुरसा विनता इरा | कालका सुरभी देवी सरमा चाथ गौतमी
aditirdakṣakaścaiva surasā vinatā irā | kālakā surabhī devī saramā cātha gautamī
प्रधा कद्रूश्च वै देव्यो देवतानाञ्च मातरः | रुद्राणी श्रीश्च लक्ष्मीश्च भद्रा षष्ठी तथापरा
pradhā kadrūśca vai devyo devatānāñca mātaraḥ | rudrāṇī śrīśca lakṣmīśca bhadrā ṣaṣṭhī tathāparā
पृथिवी गाङ्गता देवी ह्रीः स्वाहा कीतीरेव च | सुरा देवी शची चैव तथा पुष्टिरुन्धती
pṛthivī gāṅgatā devī hrīḥ svāhā kītīreva ca | surā devī śacī caiva tathā puṣṭirundhatī
संवृद्धिराशा नियतिरिडा देवी रतिस्तथा | कामिनी परमानन्दा देवी श्रीत्रिपुरेश्वरी
saṃvṛddhirāśā niyatiriḍā devī ratistathā | kāminī paramānandā devī śrītripureśvarī
काममाता महाबाला वरदाद्या सरस्वती | मन्दाकिनी वियद्गङ्गा स्वर्गगङ्गा मनोजवा
kāmamātā mahābālā varadādyā sarasvatī | mandākinī viyadgaṅgā svargagaṅgā manojavā
त्रिस्रोता चन्द्रभागा च महावेगवती नदी | पञ्चतीर्थकलापद्माः सागराः सागरोदयाः
trisrotā candrabhāgā ca mahāvegavatī nadī | pañcatīrthakalāpadmāḥ sāgarāḥ sāgarodayāḥ
कालिन्दी वैष्णवी सिद्धा तरला पुष्करोदयाः | भानुमती महावेगा चण्डशुक्रा महानदी
kālindī vaiṣṇavī siddhā taralā puṣkarodayāḥ | bhānumatī mahāvegā caṇḍaśukrā mahānadī
वेत्रवती च कावेरी महाभर्गा वसुन्धरा | विभावती पद्मलक्ष्मीः प्रभा भद्रा किरातिनी
vetravatī ca kāverī mahābhargā vasundharā | vibhāvatī padmalakṣmīḥ prabhā bhadrā kirātinī
अम्बालिका त्वहल्या च त्रितुण्डा मण्डलेश्वरी | मन्दोदरी मन्दवेगा मदिरा शारदा नदी
ambālikā tvahalyā ca trituṇḍā maṇḍaleśvarī | mandodarī mandavegā madirā śāradā nadī
निर्मला मन्दरग्रन्थिः प्रज्ञा ज्वालावती रतिः | अवन्ती च रटन्ती च युगाद्या माघसप्तमी
nirmalā mandaragranthiḥ prajñā jvālāvatī ratiḥ | avantī ca raṭantī ca yugādyā māghasaptamī
पञ्चतुण्डा घोरनादा सन्तोषी तुष्टव्ंशिनी | भरद्वाजेश्वरी धर्मा शतधारा धरावती
pañcatuṇḍā ghoranādā santoṣī tuṣṭavṃśinī | bharadvājeśvarī dharmā śatadhārā dharāvatī
मल्लिका मालिनी मन्दा हिन्दोला लिङ्गवाहिनी | वर्तुला सिद्धलङ्का च कुरुक्षेत्रस्थिता नदी
mallikā mālinī mandā hindolā liṅgavāhinī | vartulā siddhalaṅkā ca kurukṣetrasthitā nadī
आकाशगङ्गा सिद्धाङ्गी गौतमी बालिका गया | दैत्यजिह्वा कालजिह्वा चतुष्कोटिकलाऽमला
ākāśagaṅgā siddhāṅgī gautamī bālikā gayā | daityajihvā kālajihvā catuṣkoṭikalā'malā
नाडिका सार्धवह्निस्था प्रत्येकस्थान संस्थिताः | मूतीमत्यो विभान्त्यस्यां सिन्धुदेव्यस्तथा पराः
nāḍikā sārdhavahnisthā pratyekasthāna saṃsthitāḥ | mūtīmatyo vibhāntyasyāṃ sindhudevyastathā parāḥ
सभायां कृष्णनाम्नी च नदी कुलवती बला | तस्यां प्रधाना त्रिनदी वामदक्षिणमध्यतः
sabhāyāṃ kṛṣṇanāmnī ca nadī kulavatī balā | tasyāṃ pradhānā trinadī vāmadakṣiṇamadhyataḥ
इडावती पिङ्गलाख्या सुषुम्नाद्या सरस्वती | त्रिमध्ये पूजिता देवी सुषुम्ना बहुरूपिणी
iḍāvatī piṅgalākhyā suṣumnādyā sarasvatī | trimadhye pūjitā devī suṣumnā bahurūpiṇī
नदाश्चापि च तत्सङ्ख्याः सार्धत्रिकोटयः स्मृताः | नदः शोणो महाशोणो वटुको बलवान् हरः
nadāścāpi ca tatsaṅkhyāḥ sārdhatrikoṭayaḥ smṛtāḥ | nadaḥ śoṇo mahāśoṇo vaṭuko balavān haraḥ
तरुणस्तारको भद्रो विभद्रो नर्मदापतिः | प्रभानाथो वीरमुख्यो विशालो बलदेवकः
taruṇastārako bhadro vibhadro narmadāpatiḥ | prabhānātho vīramukhyo viśālo baladevakaḥ
पद्मरागो मारकेतस्त्रिवृत्तो नन्दनो घनः | अकालजिह्मो हिंसाढ्यो विधृतो ह्यवधूतकः
padmarāgo māraketastrivṛtto nandano ghanaḥ | akālajihmo hiṃsāḍhyo vidhṛto hyavadhūtakaḥ
ब्रह्मपुत्रो विभाकारः कपिलोऽञ्जन एव च | साम्ब एको महासंख्यो मण्डलाख्यो बृहन्नलः
brahmaputro vibhākāraḥ kapilo'ñjana eva ca | sāmba eko mahāsaṃkhyo maṇḍalākhyo bṛhannalaḥ
शतनालाधरो रुद्रो विश्वगामी धनञ्जयः | सहस्रवदनो वाक्यो घर्घरो दमनस्तथा
śatanālādharo rudro viśvagāmī dhanañjayaḥ | sahasravadano vākyo ghargharo damanastathā
सिताख्यो मानवो गर्तः कुलाख्यो विसमापतिः | भवकुण्डो विसर्गाख्यो ज्योतिष्टोम्ः फलाकरः
sitākhyo mānavo gartaḥ kulākhyo visamāpatiḥ | bhavakuṇḍo visargākhyo jyotiṣṭomḥ phalākaraḥ
धवलो बदराख्यश्च वीरभद्रो मखस्तथा | मर्महन्ता शूलगर्तो मानभङ्गो दिवागमः
dhavalo badarākhyaśca vīrabhadro makhastathā | marmahantā śūlagarto mānabhaṅgo divāgamaḥ
शूरश्चैव कालकूटो मधुगामी जलान्तकः | दधिधारो घृताख्यश्च सुधाधारो महानदः
śūraścaiva kālakūṭo madhugāmī jalāntakaḥ | dadhidhāro ghṛtākhyaśca sudhādhāro mahānadaḥ
हिङ्गुलाख्यो मालकेतुः पयस्वान् पयसः पतिः | लवणाख्यो धर्मपुत्रो जीवपुत्रो धनाकरः
hiṅgulākhyo mālaketuḥ payasvān payasaḥ patiḥ | lavaṇākhyo dharmaputro jīvaputro dhanākaraḥ
मायापतिः कलानाथो विन्ध्यलो लवणाश्रयः | इक्षुधाराधरो मानो विधुवर्णो धराजलः
māyāpatiḥ kalānātho vindhyalo lavaṇāśrayaḥ | ikṣudhārādharo māno vidhuvarṇo dharājalaḥ
पुष्करो दुष्कराख्यश्च शङ्करश्च सदाइशव | एते चान्ये च बहवः पुष्करं समुपासते
puṣkaro duṣkarākhyaśca śaṅkaraśca sadāiśava | ete cānye ca bahavaḥ puṣkaraṃ samupāsate
त्रयाणां पुष्करः श्रेष्ठः सुषुम्नानाडिकाश्रयः | इडायां पुष्कराख्यश्च पिङ्गलायाञ्च शङ्करः
trayāṇāṃ puṣkaraḥ śreṣṭhaḥ suṣumnānāḍikāśrayaḥ | iḍāyāṃ puṣkarākhyaśca piṅgalāyāñca śaṅkaraḥ
नदाश्चापि बहुतरा मूतीमन्तो विभान्ति च | नद्यश्च मूतीमत्यश्च सदाशिवमुपाश्रिताः
nadāścāpi bahutarā mūtīmanto vibhānti ca | nadyaśca mūtīmatyaśca sadāśivamupāśritāḥ
पूजयन्ति कणीकायां सभायां ब्रह्मणः प्रभो | सदाशिवसभामध्ये ब्रह्मणः सभयोज्ज्वला
pūjayanti kaṇīkāyāṃ sabhāyāṃ brahmaṇaḥ prabho | sadāśivasabhāmadhye brahmaṇaḥ sabhayojjvalā
तस्यां देवसभा भाति शक्रस्यापि मनोहरा | पूर्वादिक्रमयोगेन ध्येया च खेचरीव वा
tasyāṃ devasabhā bhāti śakrasyāpi manoharā | pūrvādikramayogena dhyeyā ca khecarīva vā
वह्निकोणेऽनलसभा महातेजोमयी परा | कणीकाया दक्षिणे च धर्मराजमहासभा
vahnikoṇe'nalasabhā mahātejomayī parā | kaṇīkāyā dakṣiṇe ca dharmarājamahāsabhā
नैरृते राक्षसेन्द्रस्य सभा सकलमोहिनी | वरुणे भाति दीप्ताख्या वारुणीया सभाऽपरा
nairṛte rākṣasendrasya sabhā sakalamohinī | varuṇe bhāti dīptākhyā vāruṇīyā sabhā'parā
वायुकोणे वायुसभा कौबेरी चोत्तरे सभा | अधो नन्दसभा भाति चोर्ध्वं ब्रह्मसभा प्रभो
vāyukoṇe vāyusabhā kauberī cottare sabhā | adho nandasabhā bhāti cordhvaṃ brahmasabhā prabho
मध्ये च भाति सूर्याभां शतायुतसमोदयाम् | सदाशिवसभां नाथ ब्रह्माण्डे मण्डलोद्भवाम्
madhye ca bhāti sūryābhāṃ śatāyutasamodayām | sadāśivasabhāṃ nātha brahmāṇḍe maṇḍalodbhavām
सूक्ष्ममार्गे सदा भान्तीमीश्वरस्यापि रूपिणीम् | आदित्या वसवो रुद्रा मरुतश्चाश्विनावपि
sūkṣmamārge sadā bhāntīmīśvarasyāpi rūpiṇīm | ādityā vasavo rudrā marutaścāśvināvapi