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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 125 of 129
परीक्षको वारणाख्यो महाशैलनिषेवितः | विरिञ्चप्रेमदाता च जन्योल्लासकरः प्रियः
parīkṣako vāraṇākhyo mahāśailaniṣevitaḥ | viriñcapremadātā ca janyollāsakaraḥ priyaḥ
प्रयागधारी पयोऽर्थी गाङ्गागङ्गाधरः स्मरः | गङ्गाबुद्धिप्रियो देवो गङ्गास्नाननिषेवितः
prayāgadhārī payo'rthī gāṅgāgaṅgādharaḥ smaraḥ | gaṅgābuddhipriyo devo gaṅgāsnānaniṣevitaḥ
गङ्गासलिलसंस्थो हि गङ्गाप्रत्यक्षसाधकः | गिरो गङ्गामणिमरो मल्लिकामालधारकः
gaṅgāsalilasaṃstho hi gaṅgāpratyakṣasādhakaḥ | giro gaṅgāmaṇimaro mallikāmāladhārakaḥ
मल्लिकागन्धसुप्रेमो मल्लिकापुष्पधारकः | महाद्रुमो महावीरो महाशूरो महोरगः
mallikāgandhasupremo mallikāpuṣpadhārakaḥ | mahādrumo mahāvīro mahāśūro mahoragaḥ
महातुष्टिर्महापुष्टिर्महालक्ष्मीशुभङ्करः | महाश्रमी महाध्यानी महाचण्डेश्वरो महान्
mahātuṣṭirmahāpuṣṭirmahālakṣmīśubhaṅkaraḥ | mahāśramī mahādhyānī mahācaṇḍeśvaro mahān
महादेवो महाह्लादो महाबुद्धिप्रकाशकः | महाभक्तो महाशक्तो महाधूर्तो महामतिः
mahādevo mahāhlādo mahābuddhiprakāśakaḥ | mahābhakto mahāśakto mahādhūrto mahāmatiḥ
महाच्छत्रधरो धारोधरकोटिगतप्रभा | अद्वैतानन्दवादी च मुक्तो भङ्गप्रियोऽप्रियः
mahācchatradharo dhārodharakoṭigataprabhā | advaitānandavādī ca mukto bhaṅgapriyo'priyaḥ
अतिगन्धश्चातिमात्रो निणीतान्तः परन्तपः | निणीतोऽनिलधारी च सूक्ष्मानिलनिरूपकः
atigandhaścātimātro niṇītāntaḥ parantapaḥ | niṇīto'niladhārī ca sūkṣmānilanirūpakaḥ
महाभयङ्करो गोलो महाविवेकभूषणः | सुधानन्दः पीठसंस्थो हिङ्गुलादेश्वरः सुरः
mahābhayaṅkaro golo mahāvivekabhūṣaṇaḥ | sudhānandaḥ pīṭhasaṃstho hiṅgulādeśvaraḥ suraḥ
नरो नागपतिः क्रूरो भक्तानां कामदः प्रभुः | नागमालाधरो धर्मी नित्यकर्मी कुलीनकृत्
naro nāgapatiḥ krūro bhaktānāṃ kāmadaḥ prabhuḥ | nāgamālādharo dharmī nityakarmī kulīnakṛt
शिशुपालेश्वरः कीतीविकारी लिङ्गधारकः | तृप्तानन्दो हृषीकेशेश्वरः पाञ्चालवल्लभः
śiśupāleśvaraḥ kītīvikārī liṅgadhārakaḥ | tṛptānando hṛṣīkeśeśvaraḥ pāñcālavallabhaḥ
अक्रूरेशः पतिः प्रीतिवर्धको लोकवर्धकः | अतिपूज्यो वामदेवो दारुणो रतिसुन्दरः
akrūreśaḥ patiḥ prītivardhako lokavardhakaḥ | atipūjyo vāmadevo dāruṇo ratisundaraḥ
महाकालः प्रियाह्लादी विनोदी पञ्चचूडधृक् | आद्याशक्तिपतिः पान्तो विभाधारी प्रभाकरः
mahākālaḥ priyāhlādī vinodī pañcacūḍadhṛk | ādyāśaktipatiḥ pānto vibhādhārī prabhākaraḥ
अनायासगतिर्बुद्धिप्रफुल्लो नन्दिपूजितः | शिलामूतीस्थितो रत्नमालामण्डितविग्रहः
anāyāsagatirbuddhipraphullo nandipūjitaḥ | śilāmūtīsthito ratnamālāmaṇḍitavigrahaḥ
बुधश्रीदो बुधानन्दो विबुधो बोधवर्धनः | अघोरः कालहर्ता च निष्कलङ्को निराश्रयः
budhaśrīdo budhānando vibudho bodhavardhanaḥ | aghoraḥ kālahartā ca niṣkalaṅko nirāśrayaḥ
पीठशक्तिपतिः प्रेमधारको मोहकारकः | असमो विसमो भावोऽभावो भावो निरिन्द्रियः
pīṭhaśaktipatiḥ premadhārako mohakārakaḥ | asamo visamo bhāvo'bhāvo bhāvo nirindriyaḥ
निरालोको बिलानन्दो बिलस्थो विषभुक्पतिः | दुर्गापतिर्दुर्गहर्ता दीर्घसिद्धान्तपूजितः
nirāloko bilānando bilastho viṣabhukpatiḥ | durgāpatirdurgahartā dīrghasiddhāntapūjitaḥ
सर्वो दुर्गपतिवीप्रो विप्रपूजापरायणः | ब्राह्मणानन्दनिरतो ब्रह्मकर्मसमाधिवित्
sarvo durgapativīpro viprapūjāparāyaṇaḥ | brāhmaṇānandanirato brahmakarmasamādhivit
विश्वात्मा विश्वभर्ता च विश्वविज्ञानपूरकः | विश्वान्तःकरणस्थश्च विश्वसंज्ञाप्रतिष्ठितः
viśvātmā viśvabhartā ca viśvavijñānapūrakaḥ | viśvāntaḥkaraṇasthaśca viśvasaṃjñāpratiṣṭhitaḥ
विश्वाधारो विश्वपूज्यो विश्वस्थोऽचीत इन्द्रहा | अलाबुभक्षणः क्षान्तिरक्षो रक्षनिवारणः
viśvādhāro viśvapūjyo viśvastho'cīta indrahā | alābubhakṣaṇaḥ kṣāntirakṣo rakṣanivāraṇaḥ
तितिक्षारहितो हूतिः पुरुहूतप्रियङ्करः | पुरुषः पुरुषश्रेष्ठो विलालस्थः कुलालहा
titikṣārahito hūtiḥ puruhūtapriyaṅkaraḥ | puruṣaḥ puruṣaśreṣṭho vilālasthaḥ kulālahā
कुटिलस्थो विधिप्राणो विषयानन्दपारगः | ब्रह्मज्ञानप्रदो ब्रह्मज्ञानी ब्रह्मगुणान्तरः
kuṭilastho vidhiprāṇo viṣayānandapāragaḥ | brahmajñānaprado brahmajñānī brahmaguṇāntaraḥ
पालकेशो विराजश्च वज्रदण्डो महास्त्रधृक् | सर्वास्त्ररक्षकः श्रीदो विधिबुद्धिप्रपूरणः
pālakeśo virājaśca vajradaṇḍo mahāstradhṛk | sarvāstrarakṣakaḥ śrīdo vidhibuddhiprapūraṇaḥ
आर्यापुत्रो देवराजपूजितो मुनिपूजितः | गन्धर्वपूजितः पूज्यो दानवज्ञाननाशनः
āryāputro devarājapūjito munipūjitaḥ | gandharvapūjitaḥ pūjyo dānavajñānanāśanaḥ
अप्सरोगणपूज्यश्च मर्त्यलोकसुपूजितः | मृत्युजिद्रिपुजित् प्लक्षो मृत्युञ्जय इषुप्रियः
apsarogaṇapūjyaśca martyalokasupūjitaḥ | mṛtyujidripujit plakṣo mṛtyuñjaya iṣupriyaḥ
त्रिबीजात्मा नीलकण्ठः क्षितीशो रोगनाशनः | जितारिः प्रेमसेव्यश्च भक्तिगम्यो निरुद्यमः
tribījātmā nīlakaṇṭhaḥ kṣitīśo roganāśanaḥ | jitāriḥ premasevyaśca bhaktigamyo nirudyamaḥ
निरीहो निरयाह्लादः कुमारो रिपुपूजितः | अजो देवात्मजो धर्मोऽसन्तो मन्दमासनः
nirīho nirayāhlādaḥ kumāro ripupūjitaḥ | ajo devātmajo dharmo'santo mandamāsanaḥ
मन्दहासो मन्दनष्टो मन्दगन्धसुवासितः | माणिक्यहारनिलयो मुक्ताहारविभूषितः
mandahāso mandanaṣṭo mandagandhasuvāsitaḥ | māṇikyahāranilayo muktāhāravibhūṣitaḥ
मुक्तिदो भक्तिदश्चैव निर्वाणपददानदः | निवीकल्पो मोदधारी निरातङ्को महाजनः
muktido bhaktidaścaiva nirvāṇapadadānadaḥ | nivīkalpo modadhārī nirātaṅko mahājanaḥ
मुक्ताविद्रुममालाढ्यो मुक्तादामलसत्कटिः
muktāvidrumamālāḍhyo muktādāmalasatkaṭiḥ
रत्नेश्वरो धनेशश्च धनेशप्राणवल्लभः | धनजीवी कर्मजीवी संहारविग्रहोज्ज्वलः
ratneśvaro dhaneśaśca dhaneśaprāṇavallabhaḥ | dhanajīvī karmajīvī saṃhāravigrahojjvalaḥ
संङ्केतार्थज्ञानशून्यो महासङ्केतपण्डितः | सुपण्डितः क्षेमदाता भवदाता भवान्वयः
saṃṅketārthajñānaśūnyo mahāsaṅketapaṇḍitaḥ | supaṇḍitaḥ kṣemadātā bhavadātā bhavānvayaḥ
किङ्करेशो विधाता च विधातुः प्रियवल्लभः | कर्ता हर्ता कारयिता योजनायोजनाश्रयः
kiṅkareśo vidhātā ca vidhātuḥ priyavallabhaḥ | kartā hartā kārayitā yojanāyojanāśrayaḥ
युक्तो योगपतिः श्रद्धापालको भूतशङ्करः | भूताध्यक्षो भूतनाथो भूतपालनतत्परः
yukto yogapatiḥ śraddhāpālako bhūtaśaṅkaraḥ | bhūtādhyakṣo bhūtanātho bhūtapālanatatparaḥ
विभूतिदाता भूतिश्च महाभूतिविवर्धनः | महालक्ष्मीश्वरः कान्तः कमनीयः कलाधरः
vibhūtidātā bhūtiśca mahābhūtivivardhanaḥ | mahālakṣmīśvaraḥ kāntaḥ kamanīyaḥ kalādharaḥ
कमलाकान्त ईशानो यमोऽमरो मनोजवः | मनयोगी मानयोगी मानभङ्गो निरूपणः
kamalākānta īśāno yamo'maro manojavaḥ | manayogī mānayogī mānabhaṅgo nirūpaṇaḥ
अव्यक्तानन्दनिरतो व्यक्ताव्यक्तनिरूपितः | आत्मारामपतिः कृष्णपालको रामपालकः
avyaktānandanirato vyaktāvyaktanirūpitaḥ | ātmārāmapatiḥ kṛṣṇapālako rāmapālakaḥ
लक्षणेशो लक्षभर्ता भावतीशः प्रजाभवः | भरताख्यो भारतश्च शत्रुघ्नो हनुमान् कपिः
lakṣaṇeśo lakṣabhartā bhāvatīśaḥ prajābhavaḥ | bharatākhyo bhārataśca śatrughno hanumān kapiḥ
कपिचूडामणिः क्षेत्रपालेशो दिक्करान्तरः | दिशांपतिदीशीशश्च दिक्पालो हि दिगम्बरः
kapicūḍāmaṇiḥ kṣetrapāleśo dikkarāntaraḥ | diśāṃpatidīśīśaśca dikpālo hi digambaraḥ
अनन्तरत्नचूडाढ्यो नानारत्नासनस्थितः | संविदानन्दनिरतो विजयो विजयात्मजः
anantaratnacūḍāḍhyo nānāratnāsanasthitaḥ | saṃvidānandanirato vijayo vijayātmajaḥ
जयाजयविचारश्च भावचूडामणीश्वरः | मुण्डमालाधरस्तन्त्री सारतन्त्रप्रचारकः
jayājayavicāraśca bhāvacūḍāmaṇīśvaraḥ | muṇḍamālādharastantrī sāratantrapracārakaḥ
संसाररक्षकः प्राणी पञ्चप्राणो महाशयः | गरुडध्वजपूज्यश्च गरुडध्वजविग्रहः
saṃsārarakṣakaḥ prāṇī pañcaprāṇo mahāśayaḥ | garuḍadhvajapūjyaśca garuḍadhvajavigrahaḥ
गारुडीशो मन्त्रिणीशो मैत्रप्राणहिताकरः | सिद्धिमित्रो मित्रदेवो जगन्नाथो नरेश्वरः
gāruḍīśo mantriṇīśo maitraprāṇahitākaraḥ | siddhimitro mitradevo jagannātho nareśvaraḥ
नरेन्द्रेश्वरभावस्थो विद्याभावप्रचारवित् | कालाग्निरुद्रो भगवान् प्रचण्डेश्वरभूपतिः
narendreśvarabhāvastho vidyābhāvapracāravit | kālāgnirudro bhagavān pracaṇḍeśvarabhūpatiḥ
अलक्ष्मीहारकः क्रुद्धो रिपूणां क्षयकारकः | सदानन्दमयो वृद्धो धर्मसाक्षी सुधांशुधृक्
alakṣmīhārakaḥ kruddho ripūṇāṃ kṣayakārakaḥ | sadānandamayo vṛddho dharmasākṣī sudhāṃśudhṛk
साक्षरो रिपुवर्गस्थो दैत्यहा मुण्डधारकः | कपाली रुण्डमालाढ्यो महाबीजप्रकाशकः
sākṣaro ripuvargastho daityahā muṇḍadhārakaḥ | kapālī ruṇḍamālāḍhyo mahābījaprakāśakaḥ
अजेयोग्रपतिः स्वाहावल्लभो हेतुवल्लभः | हेतुप्रियानन्ददाता हेतुबीजप्रकाशकः
ajeyograpatiḥ svāhāvallabho hetuvallabhaḥ | hetupriyānandadātā hetubījaprakāśakaḥ
श्रुतिक्षिप्रमणिरतो ब्रह्मसूत्रप्रबोधकः | ब्रह्मानन्दो जयानन्दो विजयानन्द एव च
śrutikṣipramaṇirato brahmasūtraprabodhakaḥ | brahmānando jayānando vijayānanda eva ca
सुधानन्दो बुधानन्दो विद्यानन्दो बलीपतिः | ज्ञानानन्दो विभानन्दो भावानन्दो नृपासनः
sudhānando budhānando vidyānando balīpatiḥ | jñānānando vibhānando bhāvānando nṛpāsanaḥ
सर्वासनोग्रानन्दश्च जगदानन्ददायकः | पूर्णानन्दो भवानन्दो ह्यमृतानन्द एव च
sarvāsanogrānandaśca jagadānandadāyakaḥ | pūrṇānando bhavānando hyamṛtānanda eva ca
शीतलोऽशीतिवर्षस्थो व्यवस्थापरिचायकः | शीलाढ्यश्च सुशीलश्च शीलानन्दो पराश्रयः
śītalo'śītivarṣastho vyavasthāparicāyakaḥ | śīlāḍhyaśca suśīlaśca śīlānando parāśrayaḥ
सुलभो मधुरानन्दो मधुरामोदमादनः | अभेद्यो मूत्रसञ्चारी कलहाख्यो विषङ्कटः
sulabho madhurānando madhurāmodamādanaḥ | abhedyo mūtrasañcārī kalahākhyo viṣaṅkaṭaḥ
वाशभाढ्यः परानन्दो विसमानन्द उल्बणः | अधिपो वारुणीमत्तो मत्तगन्धर्वशासनः
vāśabhāḍhyaḥ parānando visamānanda ulbaṇaḥ | adhipo vāruṇīmatto mattagandharvaśāsanaḥ
शतकोटिशरुश्रीदो वीरकोटिसमप्रभः | अजाविभावरीनाथो विषमापूष्णिपूजितः
śatakoṭiśaruśrīdo vīrakoṭisamaprabhaḥ | ajāvibhāvarīnātho viṣamāpūṣṇipūjitaḥ
विद्यापतिर्वेदपतिरप्रमेयपराक्रमः | रक्षोपतिर्महावीरपतिः प्रेमोपकारकः
vidyāpatirvedapatiraprameyaparākramaḥ | rakṣopatirmahāvīrapatiḥ premopakārakaḥ
वारणाविप्रियानन्दो वारणेशो विभुस्थितः | रणचण्डो रशेशश्च रणरामप्रियः प्रभुः
vāraṇāvipriyānando vāraṇeśo vibhusthitaḥ | raṇacaṇḍo raśeśaśca raṇarāmapriyaḥ prabhuḥ
रणनाथी रणाह्लादः संग्रामप्रेतविग्रहः | देवीभक्तो देवदेवो दिवि दारुणतत्परः
raṇanāthī raṇāhlādaḥ saṃgrāmapretavigrahaḥ | devībhakto devadevo divi dāruṇatatparaḥ
खड्गी च कवची सिद्धः शूली धूलिस्त्रिशूलधृक् | धनुष्मान् धर्मचित्तेशोऽचिन्ननागसुमाल्यधृक्
khaḍgī ca kavacī siddhaḥ śūlī dhūlistriśūladhṛk | dhanuṣmān dharmacitteśo'cinnanāgasumālyadhṛk
अर्थोऽनर्थप्रियोऽप्रायो मलातीतोऽतिसुन्दरः | काञ्चनाढ्यो हेममाली काञ्चनशृङ्गशासनः
artho'narthapriyo'prāyo malātīto'tisundaraḥ | kāñcanāḍhyo hemamālī kāñcanaśṛṅgaśāsanaḥ
कन्दर्पजेता पुरुषः कपित्थेशोऽर्कशेखरः | पद्मगन्धोऽतिसद्गन्धश्चन्द्रशेखरभृत् सुखी
kandarpajetā puruṣaḥ kapittheśo'rkaśekharaḥ | padmagandho'tisadgandhaścandraśekharabhṛt sukhī