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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 120 of 129
अतिगोप्यं योगसारं सर्वतन्त्रेषु दुर्लभम् | इदानीं नाथ यत्नेन कथयामि परं पदम्
atigopyaṃ yogasāraṃ sarvatantreṣu durlabham | idānīṃ nātha yatnena kathayāmi paraṃ padam
अस्य श्रीपरनाथमहाकवचस्य सदाशिव ऋषिः परमात्मा देवता ह्सौः बीजं ज्ञानशक्तिरानन्दं कीलकं सर्वाभीष्टसिद्ध्यर्थे विनियोगः | ओंङ्कारं वेदबीजं मे सदा पातु शिरोधनम् | ह्सौः महाप्रेतराजः कपालं पातु सर्वदा
asya śrīparanāthamahākavacasya sadāśiva ṛṣiḥ paramātmā devatā hsauḥ bījaṃ jñānaśaktirānandaṃ kīlakaṃ sarvābhīṣṭasiddhyarthe viniyogaḥ | oṃṅkāraṃ vedabījaṃ me sadā pātu śirodhanam | hsauḥ mahāpretarājaḥ kapālaṃ pātu sarvadā
हाकिनीशः सहायाख्यः कामकेशगुणानि मे | वाराणसीपुरः पातु भ्रूमध्यपरदेवता
hākinīśaḥ sahāyākhyaḥ kāmakeśaguṇāni me | vārāṇasīpuraḥ pātu bhrūmadhyaparadevatā
षं रं शं वं सदा पातु हं क्षं पातु भुरवोर्दलम् | बाणलिङ्गं सदा पातु भ्रूपद्मयुवती मम
ṣaṃ raṃ śaṃ vaṃ sadā pātu haṃ kṣaṃ pātu bhuravordalam | bāṇaliṅgaṃ sadā pātu bhrūpadmayuvatī mama
कालानलः सदा पातु द्विदलस्थं परात्परम् | भ्रूगह्वरं सदानन्दं पातु त्रिपुरभैरवः
kālānalaḥ sadā pātu dvidalasthaṃ parātparam | bhrūgahvaraṃ sadānandaṃ pātu tripurabhairavaḥ
अनाथलिङ्गः सर्वेशः पातु मे लोचनत्रयम् | अभयो मङ्गलः पातु ध्रुवाख्ये लोलजिह्विकाम्
anāthaliṅgaḥ sarveśaḥ pātu me locanatrayam | abhayo maṅgalaḥ pātu dhruvākhye lolajihvikām
पञ्चाननः सदा पातु वदनं कामसुन्दरः | उन्मत्तभैरवेन्द्रोऽथ गण्डयुग्मं सदावतु
pañcānanaḥ sadā pātu vadanaṃ kāmasundaraḥ | unmattabhairavendro'tha gaṇḍayugmaṃ sadāvatu
हिरण्याख्यः सदा पातु दन्ताग्रालिं श्मशानगः | महादेवः सदा पातु महाकाशः श्रुती मम
hiraṇyākhyaḥ sadā pātu dantāgrāliṃ śmaśānagaḥ | mahādevaḥ sadā pātu mahākāśaḥ śrutī mama
विकटाख्यो मञ्जुघोषः सदा पातु हनुस्थलम् | प्रणवात्मा सदा पातु कण्ठं मे नीलकण्ठभृत्
vikaṭākhyo mañjughoṣaḥ sadā pātu hanusthalam | praṇavātmā sadā pātu kaṇṭhaṃ me nīlakaṇṭhabhṛt
अपराजितः शुक्लवर्णः सदा पातु महामला | गलदेशं महाकाशं त्रिपुरा परमेश्वरी
aparājitaḥ śuklavarṇaḥ sadā pātu mahāmalā | galadeśaṃ mahākāśaṃ tripurā parameśvarī
मृत्युञ्जयश्च घोराख्यो विशुद्धं सर्वदाऽवतु | स्वरानीश्वरसंयुक्तान् योगीशः सर्वदाऽवतु
mṛtyuñjayaśca ghorākhyo viśuddhaṃ sarvadā'vatu | svarānīśvarasaṃyuktān yogīśaḥ sarvadā'vatu
वामदेवः सदा पातु हृदयं परमेश्वरः | ईश्वरः सर्वदा पातु परदेवः सदाशिवः
vāmadevaḥ sadā pātu hṛdayaṃ parameśvaraḥ | īśvaraḥ sarvadā pātu paradevaḥ sadāśivaḥ
अट्टहासः सदा पातु योगिनीकोटिभिः सह | अकालचक्रः सर्वज्ञश्चावधूतेश्वरो भुजौ
aṭṭahāsaḥ sadā pātu yoginīkoṭibhiḥ saha | akālacakraḥ sarvajñaścāvadhūteśvaro bhujau
महाकालः सदा पातु भेरुण्डापतिरीश्वरः | पार्श्वदेशं सदा पातु काकिनीपरवल्लभः
mahākālaḥ sadā pātu bheruṇḍāpatirīśvaraḥ | pārśvadeśaṃ sadā pātu kākinīparavallabhaḥ
अच्युतेशः सदा पातु कुक्षियुग्मं सदा मम | अथर्वेशः सदानन्दः पातु पृष्ठं सुरेश्वरः
acyuteśaḥ sadā pātu kukṣiyugmaṃ sadā mama | atharveśaḥ sadānandaḥ pātu pṛṣṭhaṃ sureśvaraḥ
तपिनीपतिरीशानो वीरभद्रो यतीश्वरः | नाभिमण्डलमापातु ममोदरमुमापतिः
tapinīpatirīśāno vīrabhadro yatīśvaraḥ | nābhimaṇḍalamāpātu mamodaramumāpatiḥ
घर्घरः पातु सततं रुद्रं राकिणिवल्लभम् | जटाजूटधरः पातु रुद्राणीं रौद्रदेवताम्
ghargharaḥ pātu satataṃ rudraṃ rākiṇivallabham | jaṭājūṭadharaḥ pātu rudrāṇīṃ raudradevatām
नितम्बं पातु योगेन्द्रः प्रभाद्यो मे कटिस्थलम् | स्वाधिष्ठानं सदा पातु षड्दलान्तः प्रकाशकः
nitambaṃ pātu yogendraḥ prabhādyo me kaṭisthalam | svādhiṣṭhānaṃ sadā pātu ṣaḍdalāntaḥ prakāśakaḥ
अभयः सर्वदा पातु भर्गः पातु चतुर्दलम् | तरुणीशः सदा पातु कुण्डलीं डाकिनीपदम्
abhayaḥ sarvadā pātu bhargaḥ pātu caturdalam | taruṇīśaḥ sadā pātu kuṇḍalīṃ ḍākinīpadam
गुदरन्ध्रं सदा पातु पार्वतीपिरयवल्लभः | यज्ञनाथः सदा पातु ऊरुयुग्मं स्वमन्त्रवित्
gudarandhraṃ sadā pātu pārvatīpirayavallabhaḥ | yajñanāthaḥ sadā pātu ūruyugmaṃ svamantravit
जङ्घायुगं सदा पातु धर्मलक्ष्मीश्वरः प्रभुः | महाकालः पातु पादतलयुग्मं महीश्वरः
jaṅghāyugaṃ sadā pātu dharmalakṣmīśvaraḥ prabhuḥ | mahākālaḥ pātu pādatalayugmaṃ mahīśvaraḥ
सर्वाङ्गं वरदः पातु वटुकः श्रीसदाशिवः | महारुद्रः श्रीपतीशः सदा उग्रः प्रपातु माम्
sarvāṅgaṃ varadaḥ pātu vaṭukaḥ śrīsadāśivaḥ | mahārudraḥ śrīpatīśaḥ sadā ugraḥ prapātu mām
रणे द्यूते विवादे च शून्यागारे महाभये | पाताले पर्वतेऽरण्ये पातु वाग्वादिनीश्वरः
raṇe dyūte vivāde ca śūnyāgāre mahābhaye | pātāle parvate'raṇye pātu vāgvādinīśvaraḥ
घण्टेश्वरः शङ्खनादो मुरारीशः प्रपातु माम् | परमानन्ददः पातु हितार्थी पथि पातु माम्
ghaṇṭeśvaraḥ śaṅkhanādo murārīśaḥ prapātu mām | paramānandadaḥ pātu hitārthī pathi pātu mām
महाविद्यापतिः पातु प्रेतराजः प्रपातु माम् | पुत्रं मित्रं कलत्रं मे बन्धुं स्वजनमेव च
mahāvidyāpatiḥ pātu pretarājaḥ prapātu mām | putraṃ mitraṃ kalatraṃ me bandhuṃ svajanameva ca
सर्वाघारः सदा पातु लिङ्गरूपी महेश्वरः | परमात्मा सदा पातु गुह्यदेशस्थदेवताम्
sarvāghāraḥ sadā pātu liṅgarūpī maheśvaraḥ | paramātmā sadā pātu guhyadeśasthadevatām
परिवारान्वितः पातु महाचन्द्रः सदाऽवतु | मारणोच्चाटने स्तम्भे विद्वेषे पातु मोहनः
parivārānvitaḥ pātu mahācandraḥ sadā'vatu | māraṇoccāṭane stambhe vidveṣe pātu mohanaḥ
मोहने द्रावणे स्थैर्ये वश्ये शान्तौ सदाशिवः | परनाथो गुरुः पातु पारिजातवनाश्रयः
mohane drāvaṇe sthairye vaśye śāntau sadāśivaḥ | paranātho guruḥ pātu pārijātavanāśrayaḥ
सर्वभुक् कालरुद्रो मे सर्वत्र परिपातु माम् | इत्येतत् कथितं सर्वसिद्धिदं कवचं शुभम्
sarvabhuk kālarudro me sarvatra paripātu mām | ityetat kathitaṃ sarvasiddhidaṃ kavacaṃ śubham
परनाथस्य देवस्य सार्वज्ञज्ञानसिद्धिदम् | कवचं दुर्लभं लोके सर्वतन्त्रेषु गोपितम्
paranāthasya devasya sārvajñajñānasiddhidam | kavacaṃ durlabhaṃ loke sarvatantreṣu gopitam
यामले देवदेवेश प्रकाशितमहनीशम् | यः पठेदेकवारं तु स रुद्रो नात्र संशयः
yāmale devadeveśa prakāśitamahanīśam | yaḥ paṭhedekavāraṃ tu sa rudro nātra saṃśayaḥ
कीतीश्रीकान्तिमेधायुर्बृंहितो भवति ध्रुवम् | अस्य स्मरणमात्रेण राजत्वं योगिनां पतिः
kītīśrīkāntimedhāyurbṛṃhito bhavati dhruvam | asya smaraṇamātreṇa rājatvaṃ yogināṃ patiḥ
भवेत् कामक्रोधजेता मृत्युजेता महाकविः | तस्यासाध्यं त्रिभुवने न किञ्चिदपि वर्तते
bhavet kāmakrodhajetā mṛtyujetā mahākaviḥ | tasyāsādhyaṃ tribhuvane na kiñcidapi vartate
यः कण्ठे मस्तके वापि धारयेत् कवचं शुभम् | रक्तेन चन्दनेनापि कुङ्कुमेनापि वा लिखेत्
yaḥ kaṇṭhe mastake vāpi dhārayet kavacaṃ śubham | raktena candanenāpi kuṅkumenāpi vā likhet
स भवेद् वीरपुत्रश्च महापातककोटिहा | अनायासेन देवेश योगसिद्धिमवाप्नुयात्
sa bhaved vīraputraśca mahāpātakakoṭihā | anāyāsena deveśa yogasiddhimavāpnuyāt
शतमष्टोत्तरं जप्त्वा पुरश्चर्याफलं लभेत्
śatamaṣṭottaraṃ japtvā puraścaryāphalaṃ labhet
आनन्दार्णवमध्यभावघटितश्रौतप्रवाहोज्ज्वले | कान्ते दत्तसुशान्तिदे यमदमाह्लादैकशक्तिप्रभे | स्नेहानन्दकटाक्षदिव्यकृपया शीघ्रं वदस्वाद्भुतं | हाकिन्याः शुभनाम सुन्दरसहस्राष्टोत्तरं श्रीगुरोः
ānandārṇavamadhyabhāvaghaṭitaśrautapravāhojjvale | kānte dattasuśāntide yamadamāhlādaikaśaktiprabhe | snehānandakaṭākṣadivyakṛpayā śīghraṃ vadasvādbhutaṃ | hākinyāḥ śubhanāma sundarasahasrāṣṭottaraṃ śrīguroḥ
साक्षात्ते कथयामि नाथ सकलं पुण्यं पवित्रं गुरो | नाम्नां शक्तिसहस्रनाम भविकं ज्ञानादि चाष्टोत्तरम् | योगीन्द्रैर्जयकाङ्क्षिभिः प्रियकलाप्रेमाभिलाषाचीतैः | सेव्यं पाठ्यमतीव गोप्यमखिले शीघ्रं पठस्व प्रभो
sākṣātte kathayāmi nātha sakalaṃ puṇyaṃ pavitraṃ guro | nāmnāṃ śaktisahasranāma bhavikaṃ jñānādi cāṣṭottaram | yogīndrairjayakāṅkṣibhiḥ priyakalāpremābhilāṣācītaiḥ | sevyaṃ pāṭhyamatīva gopyamakhile śīghraṃ paṭhasva prabho
अस्य श्रीपरनाथमहाशक्तिहाकिनीपरमेश्वरीदेव्यष्टोत्तरसहस्रनाम्नः स्तोत्रस्य सदाशिव ऋषिः गायत्रीच्छन्दः श्रीपरमेश्वरीहाकिनीमहाशक्तिर्देवता क्लीं | बीजं स्वाहा शक्तिः सिद्धलक्ष्मीमूलकीलकं देहान्तर्गत | महाकायज्ञानसिद्ध्यर्थे जपे विनियोगः | ओं हाकिनी वसुधा लक्ष्मी परमात्मकला परा | परप्रिया परातीता परमा परमप्रिया
asya śrīparanāthamahāśaktihākinīparameśvarīdevyaṣṭottarasahasranāmnaḥ stotrasya sadāśiva ṛṣiḥ gāyatrīcchandaḥ śrīparameśvarīhākinīmahāśaktirdevatā klīṃ | bījaṃ svāhā śaktiḥ siddhalakṣmīmūlakīlakaṃ dehāntargata | mahākāyajñānasiddhyarthe jape viniyogaḥ | oṃ hākinī vasudhā lakṣmī paramātmakalā parā | parapriyā parātītā paramā paramapriyā
परेश्वरी परप्रेमा परब्रह्मस्वरूपिणी | परन्तपा परानन्दा परनाथनिसेविनी
pareśvarī parapremā parabrahmasvarūpiṇī | parantapā parānandā paranāthanisevinī
पराकाशस्थिता पारा पारापारनिरूपिणी | पराकाङ्क्ष्या पराशक्तिः पुरातनतनुः प्रभा
parākāśasthitā pārā pārāpāranirūpiṇī | parākāṅkṣyā parāśaktiḥ purātanatanuḥ prabhā
पञ्चाननप्रिया पूर्वा परदारा परादरा | परदेशगता नाथा परमाह्लादवधीनी
pañcānanapriyā pūrvā paradārā parādarā | paradeśagatā nāthā paramāhlādavadhīnī
पार्वती परकुलाख्या पराञ्जनसुलोचना | परंब्रह्मप्रिया माया परंब्रह्मप्रकाशिनी
pārvatī parakulākhyā parāñjanasulocanā | paraṃbrahmapriyā māyā paraṃbrahmaprakāśinī
परंब्रह्मज्ञानगम्या परंब्रह्मेश्वरप्रिमया | पूर्वातीता परातीता अपारमहिमस्थिता
paraṃbrahmajñānagamyā paraṃbrahmeśvaraprimayā | pūrvātītā parātītā apāramahimasthitā
अपारसागरोद्धारा अपारदुस्तरोद्धरा | परानलशिखाकारा परभ्रूमध्यवासिनी
apārasāgaroddhārā apāradustaroddharā | parānalaśikhākārā parabhrūmadhyavāsinī
परश्रेष्ठा परक्षेत्रवासिनी परमालिनी | पर्वतेश्वरकन्या च पराग्निकोटिसम्भवा
paraśreṣṭhā parakṣetravāsinī paramālinī | parvateśvarakanyā ca parāgnikoṭisambhavā
परच्छाया परच्छत्रा परच्छिद्रविनिर्गता | परदेवगतिः प्रेमा पञ्चचूडामणिप्रभा
paracchāyā paracchatrā paracchidravinirgatā | paradevagatiḥ premā pañcacūḍāmaṇiprabhā
पञ्चमी पशुनाथेशी त्रिपञ्चा पञ्चसुन्दरी | पारिजातवनस्था च पारिजातस्रजप्रिया
pañcamī paśunātheśī tripañcā pañcasundarī | pārijātavanasthā ca pārijātasrajapriyā
परापरविभेदा च परलोकविमुक्तिदा | परतापानलाकारा परस्त्री परजापिनी
parāparavibhedā ca paralokavimuktidā | paratāpānalākārā parastrī parajāpinī
परास्त्रधारिणी पूरवासिनी परमेश्वरी | प्रेमोल्लासकरी प्रेमसन्तानभक्तिदायिनी
parāstradhāriṇī pūravāsinī parameśvarī | premollāsakarī premasantānabhaktidāyinī
परशब्दप्रिया पौरा परामर्षणकारिणी | प्रसन्ना परयन्त्रस्था प्रसन्ना पद्ममालिनी
paraśabdapriyā paurā parāmarṣaṇakāriṇī | prasannā parayantrasthā prasannā padmamālinī
प्रियंवदा परत्राप्ता परधान्यार्थवधीनी | परभूमिरता पीता परकातरपूजिता
priyaṃvadā paratrāptā paradhānyārthavadhīnī | parabhūmiratā pītā parakātarapūjitā
परास्यवाक्यविनता पुरुषस्था पुरञ्जना | प्रौढा मेयहरा प्रीतिवर्धनी प्रियवधीनी
parāsyavākyavinatā puruṣasthā purañjanā | prauḍhā meyaharā prītivardhanī priyavadhīnī
प्रपञ्चदुःखहन्त्री च प्रपञ्चसारनिर्गता | पुराणनिर्गता पीना पीनस्तनभवोज्ज्वला
prapañcaduḥkhahantrī ca prapañcasāranirgatā | purāṇanirgatā pīnā pīnastanabhavojjvalā
पट्टवस्त्रपरीधाना पट्टसूत्रप्रचालिनी | परद्रव्यप्रदा प्रीता परश्रद्धा परान्तरा
paṭṭavastraparīdhānā paṭṭasūtrapracālinī | paradravyapradā prītā paraśraddhā parāntarā
पावनीया परक्षुब्धा परसारविनाशिनी | परमेव निगूढार्थतत्त्वचिन्ताप्रकाशिनी
pāvanīyā parakṣubdhā parasāravināśinī | parameva nigūḍhārthatattvacintāprakāśinī
प्रचुरार्थप्रदा पृथ्वी पद्मपत्रद्वयस्थिता | प्रसन्नहृदयानन्दा प्रसन्नासनसंस्थिता
pracurārthapradā pṛthvī padmapatradvayasthitā | prasannahṛdayānandā prasannāsanasaṃsthitā
प्रसन्नरत्नमालाढ्या प्रसन्नवनमालिनी | प्रसन्नकरुणानन्दा प्रसन्नहृदयस्थिता
prasannaratnamālāḍhyā prasannavanamālinī | prasannakaruṇānandā prasannahṛdayasthitā
पराभासरता पूर्वपश्चिमोत्तरदक्षिणा | पवनस्था पानरता पवनाधारविग्रहा
parābhāsaratā pūrvapaścimottaradakṣiṇā | pavanasthā pānaratā pavanādhāravigrahā
प्रभुप्रिया प्रभुरता प्रभुभक्तिप्रदायिनी | परतृष्णावधीनी च प्रचया परजन्मदा
prabhupriyā prabhuratā prabhubhaktipradāyinī | paratṛṣṇāvadhīnī ca pracayā parajanmadā