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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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मूलमार्यदेवतायै नमः शब्दं ततो वदेत् | ततः कुर्यान्महादेव शृणु सर्वाङ्गसिद्धये
mūlamāryadevatāyai namaḥ śabdaṃ tato vadet | tataḥ kuryānmahādeva śṛṇu sarvāṅgasiddhaye
हृदये हस्तमारोप्य श्रीतत्त्वमुद्रया सुधीः | बिन्दुयुक्तं न्यसेदादौ ततो दक्षभुजे न्यसेत्
hṛdaye hastamāropya śrītattvamudrayā sudhīḥ | binduyuktaṃ nyasedādau tato dakṣabhuje nyaset
एकारादि चतुर्वर्ण्यं मूलेन पुटितं प्रभो | बिन्दुयुक्तं दक्षहस्ते विन्यसेत् साधकोत्तमः
ekārādi caturvarṇyaṃ mūlena puṭitaṃ prabho | binduyuktaṃ dakṣahaste vinyaset sādhakottamaḥ
तथा वामभुजे न्यासमाचरेन्मनु सम्पुटम् | ठादिढान्ताक्षरैबीन्द्युक्तैर्न्यासं समाचरेत्
tathā vāmabhuje nyāsamācarenmanu sampuṭam | ṭhādiḍhāntākṣaraibīndyuktairnyāsaṃ samācaret
नादिभान्ताक्षरैंबीन्दुयुक्तैः स्वमनुसम्पुटैः | दक्षपादे न्यसेद्धीमान् ततो वामपदे न्यसेत्
nādibhāntākṣaraiṃbīnduyuktaiḥ svamanusampuṭaiḥ | dakṣapāde nyaseddhīmān tato vāmapade nyaset
मादिक्षान्ताक्षरैबीन्दुसंयुतैर्मनुसम्पुटैः | मातृकान्यासमाकृत्य करन्यासं समाचरेत्
mādikṣāntākṣaraibīndusaṃyutairmanusampuṭaiḥ | mātṛkānyāsamākṛtya karanyāsaṃ samācaret
ह्रींबीजेन करन्यासं षड्दीर्घभाक्स्वरेण च | एवं चाङ्गन्यासं कार्यं विधानेन कुलेश्वर
hrīṃbījena karanyāsaṃ ṣaḍdīrghabhāksvareṇa ca | evaṃ cāṅganyāsaṃ kāryaṃ vidhānena kuleśvara
पूर्वोक्तेनापि सकलं न्यासजालं समापयेत् | ततः षोढा समाकुर्याद्धाकिनीपरदेवयोः
pūrvoktenāpi sakalaṃ nyāsajālaṃ samāpayet | tataḥ ṣoḍhā samākuryāddhākinīparadevayoḥ
मूलाख्यां मातृकास्थाने न्यासस्थानं सुलक्षणम् | रुद्रैस्तु प्रथमो न्यासो द्वितीयस्तु ग्रहैर्युतः
mūlākhyāṃ mātṛkāsthāne nyāsasthānaṃ sulakṣaṇam | rudraistu prathamo nyāso dvitīyastu grahairyutaḥ
लोकपालैस्तृतीयः स्याच्छिवशक्त्या चतुर्थकः | शक्त्यादिभिः पञ्चमः स्यात् षष्ठः पीठैनीगद्यते
lokapālaistṛtīyaḥ syācchivaśaktyā caturthakaḥ | śaktyādibhiḥ pañcamaḥ syāt ṣaṣṭhaḥ pīṭhainīgadyate
मन्त्रेण पुटितं रुद्रं मातृस्थाने प्रविन्यसेत् | श्रीकण्ठोऽनन्तसूक्ष्मेश त्रिमूर्तीशामरेशकौ
mantreṇa puṭitaṃ rudraṃ mātṛsthāne pravinyaset | śrīkaṇṭho'nantasūkṣmeśa trimūrtīśāmareśakau
अर्घीशो भारभूतीशोऽतिथीशो हि ततः परम् | स्थाणुकेशो हरेशश्च झिण्टीशो भौतिकेश्वरः
arghīśo bhārabhūtīśo'tithīśo hi tataḥ param | sthāṇukeśo hareśaśca jhiṇṭīśo bhautikeśvaraḥ
सद्योजातेश्वरः पश्चादनुग्राहेश्वरस्ततः | अक्रूरेशो महासेनः सूराणामधिपेश्वरः
sadyojāteśvaraḥ paścādanugrāheśvarastataḥ | akrūreśo mahāsenaḥ sūrāṇāmadhipeśvaraḥ
क्रोधीशश्चापि चण्डेशः पञ्चान्तकेश एव च | शिवोक्तमेशश्चात्रापि चैकरुद्रेश्वरस्ततः
krodhīśaścāpi caṇḍeśaḥ pañcāntakeśa eva ca | śivoktameśaścātrāpi caikarudreśvarastataḥ
कूर्मेश एकनेत्रेशश्चतुरानन एव च | अजेशश्चापि सर्वेशः सोमेशस्तदनन्तरम्
kūrmeśa ekanetreśaścaturānana eva ca | ajeśaścāpi sarveśaḥ someśastadanantaram
लाङ्गलीशो दारूकेशोऽर्धनारीश्वर एव च | उमाकान्तेश्वरः पश्चादाषाढीशस्ततः परम्
lāṅgalīśo dārūkeśo'rdhanārīśvara eva ca | umākānteśvaraḥ paścādāṣāḍhīśastataḥ param
दण्डीशो द्रीशमीनेशौ मेघेशस्तदनन्तरम् | लोहितेशः शिखीशश्च छागलण्डेश एव च
daṇḍīśo drīśamīneśau megheśastadanantaram | lohiteśaḥ śikhīśaśca chāgalaṇḍeśa eva ca
द्विरण्डेशो महाकालेश्वरो वाणीश एव च | भुजङ्गेशः पिनाकीशः खड्गीशस्तदनन्तरम्
dviraṇḍeśo mahākāleśvaro vāṇīśa eva ca | bhujaṅgeśaḥ pinākīśaḥ khaḍgīśastadanantaram
बकेश्वरश्च श्वेतेशो भृग्वीशस्तदनन्तरम् | नकुलीशः शिवेशश्च संवर्तकेश एव च
bakeśvaraśca śveteśo bhṛgvīśastadanantaram | nakulīśaḥ śiveśaśca saṃvartakeśa eva ca
पञ्चाशदेकयुक्ताः स्यू रुद्राद्याः क्रोधभैरवाः | आदौ मूलं ततो मातृवर्णमेकं क्रमेण तु
pañcāśadekayuktāḥ syū rudrādyāḥ krodhabhairavāḥ | ādau mūlaṃ tato mātṛvarṇamekaṃ krameṇa tu
मातृकास्थानमध्ये तु श्रीकण्ठादीश्वरास्ततः | चतुर्थ्यन्ते नमः शब्दं ततो मूलं पुनः पुनः
mātṛkāsthānamadhye tu śrīkaṇṭhādīśvarāstataḥ | caturthyante namaḥ śabdaṃ tato mūlaṃ punaḥ punaḥ
इति श्री कण्ठविन्यासः कथितः कुलभैरव | तदिदानी ग्रहन्यासं शृणु वक्ष्यामि तत्त्वतः
iti śrī kaṇṭhavinyāsaḥ kathitaḥ kulabhairava | tadidānī grahanyāsaṃ śṛṇu vakṣyāmi tattvataḥ
हृदये च भ्रुवोर्मध्ये लोचनत्रितये ततः | हृदये च कण्ठकूपे गलदेशे ततः परम्
hṛdaye ca bhruvormadhye locanatritaye tataḥ | hṛdaye ca kaṇṭhakūpe galadeśe tataḥ param
नाभिमूले मुखाम्भोजे गुह्ये च विन्यसेद् ग्रहान् | रविसोमौ मङ्गलश्च बुधो बृहस्पतिस्तथा
nābhimūle mukhāmbhoje guhye ca vinyased grahān | ravisomau maṅgalaśca budho bṛhaspatistathā
शुक्रः शनैश्चरः पश्चाद् राहुः केतुस्ततः परम् | न्यसेत्तु स्वस्वमुद्रया ममोक्तस्थानमण्डले
śukraḥ śanaiścaraḥ paścād rāhuḥ ketustataḥ param | nyasettu svasvamudrayā mamoktasthānamaṇḍale
स्वरैः सूर्यं यादिरान्तैः सोमं कादिशरैः कुजम् | चादिपञ्चाक्षरं नाथ बुधं टादिशरैर्गुरुम्
svaraiḥ sūryaṃ yādirāntaiḥ somaṃ kādiśaraiḥ kujam | cādipañcākṣaraṃ nātha budhaṃ ṭādiśarairgurum
डादिहान्तैस्तथा शुक्रं पादिमान्तैः शनैश्चरम् | शादिहान्तैस्तथा राहुं लक्षाद्यां केतुमेव च
ḍādihāntaistathā śukraṃ pādimāntaiḥ śanaiścaram | śādihāntaistathā rāhuṃ lakṣādyāṃ ketumeva ca
लोकपालन्यासमादौ वक्ष्यामि कुलभैरव | शिरोमण्डलमध्ये तु दक्षिणावर्तयोगतः
lokapālanyāsamādau vakṣyāmi kulabhairava | śiromaṇḍalamadhye tu dakṣiṇāvartayogataḥ
अधःपर्यन्तमाल्यस्य मूलेन पुटितं सदा | इन्द्राय शक्तिहस्ताय सवाहनाय ओं नमः
adhaḥparyantamālyasya mūlena puṭitaṃ sadā | indrāya śaktihastāya savāhanāya oṃ namaḥ
ह्रस्वपञ्चस्वरेणापि मूलान्ते संन्यसेत् सुधीः | एकादशस्वरेणापि युक्ताय वह्नये नमः
hrasvapañcasvareṇāpi mūlānte saṃnyaset sudhīḥ | ekādaśasvareṇāpi yuktāya vahnaye namaḥ
सवाहनाय सर्वास्त्रधारिणे तादृशाय च | यमाय वाहनस्थाय शूलास्त्रधारिणे नमः
savāhanāya sarvāstradhāriṇe tādṛśāya ca | yamāya vāhanasthāya śūlāstradhāriṇe namaḥ
कादिपञ्चवर्णसारैर्मूलेन पुटितैरपि | कर्णे दक्षिणमूलोर्ध्वे हस्तस्य तत्त्वमुद्रया
kādipañcavarṇasārairmūlena puṭitairapi | karṇe dakṣiṇamūlordhve hastasya tattvamudrayā
यमन्यासं प्रकृत्याशु नैरृत्ये न्यासमाचरेत् | आदौ बीजं चादिपञ्चबीजान्ते नैरृताय च
yamanyāsaṃ prakṛtyāśu nairṛtye nyāsamācaret | ādau bījaṃ cādipañcabījānte nairṛtāya ca
वसोऽधिपतये सर्वास्त्रादिवाहनवाहिने | नमोऽन्ते मूलमन्त्रं तु इति सर्वत्र भावना
vaso'dhipataye sarvāstrādivāhanavāhine | namo'nte mūlamantraṃ tu iti sarvatra bhāvanā
मूलं टादिपञ्चवर्णं वरुणाय ततः परम् | सवाहनाय सर्वास्त्रधारिणे नम एव च
mūlaṃ ṭādipañcavarṇaṃ varuṇāya tataḥ param | savāhanāya sarvāstradhāriṇe nama eva ca
तदन्ते मूलमन्त्रं तु वरुणाय समाचरेत् | मूलान्ते तादिपञ्चार्ण सवाहनाय वायवे
tadante mūlamantraṃ tu varuṇāya samācaret | mūlānte tādipañcārṇa savāhanāya vāyave
सर्वास्त्रधारिणे पश्चान्नमो मूलं ततः परम् | ततः कुर्यात् कुबेरस्य न्यासं परमदुर्लभम्
sarvāstradhāriṇe paścānnamo mūlaṃ tataḥ param | tataḥ kuryāt kuberasya nyāsaṃ paramadurlabham
आदौ मूलं पादिपञ्चाक्षरमुच्चार्य साधकः | कुबेराय सर्वास्त्रधारिणे नरवाहिने
ādau mūlaṃ pādipañcākṣaramuccārya sādhakaḥ | kuberāya sarvāstradhāriṇe naravāhine
नमोऽन्ते मूलमन्त्रं तु वामकर्णोपरि न्यसेत् | आदौ मूलं पादिवान्तमीशानाय ततः परम्
namo'nte mūlamantraṃ tu vāmakarṇopari nyaset | ādau mūlaṃ pādivāntamīśānāya tataḥ param
सवाहनाय सर्वास्त्रधारिणे नम उच्चरेत् | तदन्ते बीजविन्यासमीशानन्यास ईरितः
savāhanāya sarvāstradhāriṇe nama uccaret | tadante bījavinyāsamīśānanyāsa īritaḥ
आदौ मूलं शादिहान्तं शक्रोर्ध्वे हस्तमर्पयन् | अधोऽनन्ताय देवाय सर्वास्त्रधारिणे ततः
ādau mūlaṃ śādihāntaṃ śakrordhve hastamarpayan | adho'nantāya devāya sarvāstradhāriṇe tataḥ
सवाहनाय हृच्छब्दं मूलं चापि तदन्तरे | आदौ मूलं ततो लक्षं ब्रह्मणेऽस्त्रादिधारिणे
savāhanāya hṛcchabdaṃ mūlaṃ cāpi tadantare | ādau mūlaṃ tato lakṣaṃ brahmaṇe'strādidhāriṇe
सवाहनाय हृच्छब्दं मूलञ्च तदनन्तरम् | ब्रह्मरन्ध्रे प्रविन्यस्य ब्रह्मज्ञानमवाप्नुयात्
savāhanāya hṛcchabdaṃ mūlañca tadanantaram | brahmarandhre pravinyasya brahmajñānamavāpnuyāt
इति दिक्पालविन्यासः कथितः कालभैरव | शिवशक्तिन्यासजालं शृणुष्व परमाद्भुतम्
iti dikpālavinyāsaḥ kathitaḥ kālabhairava | śivaśaktinyāsajālaṃ śṛṇuṣva paramādbhutam
यस्य करणमात्रेण षट्चक्रभेदको भवेत् | आदौ स्थानं प्रवक्ष्यामि यत्र न्यासं स्वमुद्रया
yasya karaṇamātreṇa ṣaṭcakrabhedako bhavet | ādau sthānaṃ pravakṣyāmi yatra nyāsaṃ svamudrayā
मूलाधारपद्ममध्ये स्वाधिष्ठानाम्बुजे ततः | मणिपूरे महापद्मे हृदयाम्भोजमण्डले
mūlādhārapadmamadhye svādhiṣṭhānāmbuje tataḥ | maṇipūre mahāpadme hṛdayāmbhojamaṇḍale
कण्ठे विशुद्धपद्मे च तथा भ्रूपद्मण्डले | एतेषु षट्सु पद्मेषु शक्तियुक्तं शिवं न्यसेत्
kaṇṭhe viśuddhapadme ca tathā bhrūpadmaṇḍale | eteṣu ṣaṭsu padmeṣu śaktiyuktaṃ śivaṃ nyaset
आदौ मूलं वादिसान्तं डाकिनीसहिताय च | ब्रह्मणे नम उच्चार्य मूलमन्त्रं ततः परम्
ādau mūlaṃ vādisāntaṃ ḍākinīsahitāya ca | brahmaṇe nama uccārya mūlamantraṃ tataḥ param
आदौ मूलं बादिलान्तं राकिणीसहिताय च | विष्णवे नम उच्चार्य मूलविद्यां ततो वदेत्
ādau mūlaṃ bādilāntaṃ rākiṇīsahitāya ca | viṣṇave nama uccārya mūlavidyāṃ tato vadet
आदौ मूलं डादिफान्तं लाकिनीसहिताय च | रुद्राय नम उच्चार्य ततो मूलं प्रविन्यसेत्
ādau mūlaṃ ḍādiphāntaṃ lākinīsahitāya ca | rudrāya nama uccārya tato mūlaṃ pravinyaset
आदौ मूलं कादिठान्तं काकिनीसहिताय च | ईश्वराय नमो मूलं विन्यसेत् साधकाग्रणीः
ādau mūlaṃ kādiṭhāntaṃ kākinīsahitāya ca | īśvarāya namo mūlaṃ vinyaset sādhakāgraṇīḥ
आदौ मूलं स्वरान् पश्चात् शाकिनीसहिताय च | सदाशिवाय हृच्छब्दं मूलमुच्चार्य विन्यसेत्
ādau mūlaṃ svarān paścāt śākinīsahitāya ca | sadāśivāya hṛcchabdaṃ mūlamuccārya vinyaset
आदौ मूलं ततो हं क्षं हाकिनीसहिताय च | ततः परशिवायान्ते नमो मूलं प्रविन्यसेत्
ādau mūlaṃ tato haṃ kṣaṃ hākinīsahitāya ca | tataḥ paraśivāyānte namo mūlaṃ pravinyaset
शिवशक्तिन्यासमेवं कथितं तव यत्नतः | इदानीं शक्तिविन्यासं कथयामि शृणुष्व तत्
śivaśaktinyāsamevaṃ kathitaṃ tava yatnataḥ | idānīṃ śaktivinyāsaṃ kathayāmi śṛṇuṣva tat
ब्रह्मरन्ध्रे ललाटे च भ्रूमध्ये कण्ठगह्वरे | हृदये नाभिमूले च लिङ्गमूले स्वमूलके
brahmarandhre lalāṭe ca bhrūmadhye kaṇṭhagahvare | hṛdaye nābhimūle ca liṅgamūle svamūlake
ऊरुमूले तथा जङ्घायुगले विन्यसेत् सुधीः | पादद्वये तथा गुह्ये युगले पादयोस्तले
ūrumūle tathā jaṅghāyugale vinyaset sudhīḥ | pādadvaye tathā guhye yugale pādayostale
क्रमेण विन्यसेद्धीमान् मूलमन्त्रेण सम्पुटम् | शक्तिनाम शृणु प्राणवल्लभ प्राणरक्षक
krameṇa vinyaseddhīmān mūlamantreṇa sampuṭam | śaktināma śṛṇu prāṇavallabha prāṇarakṣaka
शक्तिर्माया रमादेवी भवानी दीनवत्सला | सुमना काकिनी हंसी तथा संसारतारिणी
śaktirmāyā ramādevī bhavānī dīnavatsalā | sumanā kākinī haṃsī tathā saṃsāratāriṇī
योगिनी गोपिका माला वज्राख्या चित्रिणी तथा | नटिनी भारवी दुर्गा रतिर्महिषमदीनी
yoginī gopikā mālā vajrākhyā citriṇī tathā | naṭinī bhāravī durgā ratirmahiṣamadīnī
तदन्ते शक्तिमुच्चार्य चतुर्थ्यन्तपदान्वितम् | नमः शब्दं तदन्ते तु ततो मूलं वदेत् सुधीः
tadante śaktimuccārya caturthyantapadānvitam | namaḥ śabdaṃ tadante tu tato mūlaṃ vadet sudhīḥ