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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 127 of 129
महामण्डलमध्ये तु रत्नसन्ताननिमीते | ग्रहस्यापि महाकालं चतुर्द्वारं विचिन्तयेत्
mahāmaṇḍalamadhye tu ratnasantānanimīte | grahasyāpi mahākālaṃ caturdvāraṃ vicintayet
मणिकोटिविनिर्माणचतुस्तोरणभूषितम् | मण्डपस्योर्ध्वभागे च महाचन्द्रातपं शितम्
maṇikoṭivinirmāṇacatustoraṇabhūṣitam | maṇḍapasyordhvabhāge ca mahācandrātapaṃ śitam
शतसूर्यप्रभं कान्तं मुक्तादामविभूषितम् | तथा मण्डपमध्योर्ध्वे वितालाङ्कं मनोहरम्
śatasūryaprabhaṃ kāntaṃ muktādāmavibhūṣitam | tathā maṇḍapamadhyordhve vitālāṅkaṃ manoharam
तदधः स्वर्णनिर्माणच्छत्रं मणिमयं रुचिम् | तदधः सिंहरूपाक्षि युक्तसिंहासनं परम्
tadadhaḥ svarṇanirmāṇacchatraṃ maṇimayaṃ rucim | tadadhaḥ siṃharūpākṣi yuktasiṃhāsanaṃ param
तदूर्ध्वे प्रेतबीजं तु प्रेतलिङ्गोपमं स्मृतम् | प्रेतलिङ्गोपरि ध्यात्वा काञ्चनस्यापि मण्डलम्
tadūrdhve pretabījaṃ tu pretaliṅgopamaṃ smṛtam | pretaliṅgopari dhyātvā kāñcanasyāpi maṇḍalam
महापीठं त्रिकोणं तु कणीकायां महाप्रभम् | शुक्लपद्मं महाशोभं षोडशच्छदमण्डितम्
mahāpīṭhaṃ trikoṇaṃ tu kaṇīkāyāṃ mahāprabham | śuklapadmaṃ mahāśobhaṃ ṣoḍaśacchadamaṇḍitam
षोडशस्वरसंयुक्तं केशकेषु च वर्णकान् | दक्षिणावर्तयोगेन विद्युद्रूपं विचिन्तयेत्
ṣoḍaśasvarasaṃyuktaṃ keśakeṣu ca varṇakān | dakṣiṇāvartayogena vidyudrūpaṃ vicintayet
चतुष्कोणत्रयं पश्चाच्चतुर्द्वारं मनोहरम् | तत्र संचिन्तयेद् देवीं वारुणीमत्तविग्रहाम्
catuṣkoṇatrayaṃ paścāccaturdvāraṃ manoharam | tatra saṃcintayed devīṃ vāruṇīmattavigrahām
पराम्बारूपिणीं तारां तरुणादित्यसन्निभाम् | चतुर्द्वारे सदा ध्यायेद् देवानां चापि मण्डलम्
parāmbārūpiṇīṃ tārāṃ taruṇādityasannibhām | caturdvāre sadā dhyāyed devānāṃ cāpi maṇḍalam
सवाहनं दैवतं च परिवारसमन्वितम् | इन्द्रनीलप्रभं कान्तं पूर्वद्वारीन्द्रचिन्तनम्
savāhanaṃ daivataṃ ca parivārasamanvitam | indranīlaprabhaṃ kāntaṃ pūrvadvārīndracintanam
वह्निकोणे तथा वह्निमण्डलं सर्वतोमुखम् | परिवारान्वितं ध्यात्वा यमलोकं तु दक्षिणे
vahnikoṇe tathā vahnimaṇḍalaṃ sarvatomukham | parivārānvitaṃ dhyātvā yamalokaṃ tu dakṣiṇe
यमं श्यामं महाकान्तं परिवारगणान्वितम् | सवाहनं ततो ध्यायेन्नैरृतं राक्षसीं पुरीम्
yamaṃ śyāmaṃ mahākāntaṃ parivāragaṇānvitam | savāhanaṃ tato dhyāyennairṛtaṃ rākṣasīṃ purīm
तदुत्तरे सदा ध्यायेद् वरुणं मेषवाहनम् | परिवारान्वितं शुक्लं भास्वरं तत्र चिन्तयेत्
taduttare sadā dhyāyed varuṇaṃ meṣavāhanam | parivārānvitaṃ śuklaṃ bhāsvaraṃ tatra cintayet
तदुत्तरे मरुल्लोकं कृष्णसारस्ववाहनम् | परिवारान्वितं ध्यात्वा तत्पूर्वे चिन्तयेत् ततः
taduttare marullokaṃ kṛṣṇasārasvavāhanam | parivārānvitaṃ dhyātvā tatpūrve cintayet tataḥ
कुबेरमुत्तरद्वारि परिवारगणान्वितम् | सवाहनं कुत्सितञ्च सर्वरत्नोपशोभितम्
kuberamuttaradvāri parivāragaṇānvitam | savāhanaṃ kutsitañca sarvaratnopaśobhitam
ईशाने ईशलोकञ्च परिवारगणान्वितम् | सवाहनं सर्वलोकपूजितं परमेश्वरम्
īśāne īśalokañca parivāragaṇānvitam | savāhanaṃ sarvalokapūjitaṃ parameśvaram
परिवारान्वितं ध्यात्वा नानावाद्यसमन्वितम् | भेरीतुरीधुधुरीणां सहस्रकोटिमेव च
parivārānvitaṃ dhyātvā nānāvādyasamanvitam | bherīturīdhudhurīṇāṃ sahasrakoṭimeva ca
दुन्दुभिकुलितामोदगायनानन्दपूरितम् | नानासुन्दरवाद्याढ्यं पूर्वलोकं विचिन्तयेत्
dundubhikulitāmodagāyanānandapūritam | nānāsundaravādyāḍhyaṃ pūrvalokaṃ vicintayet
वेणुवीणामृदङ्गानां सहस्रकोटिनादितम् | यमलोकं नैरृते च मन्त्रकोटिसमन्वितम्
veṇuvīṇāmṛdaṅgānāṃ sahasrakoṭināditam | yamalokaṃ nairṛte ca mantrakoṭisamanvitam
करतालकांस्यढक्काध्वनिकोटिप्रपूरितम् | जलेश्वरमहालोकं दुन्दुभिध्वनिमोहितम्
karatālakāṃsyaḍhakkādhvanikoṭiprapūritam | jaleśvaramahālokaṃ dundubhidhvanimohitam
यन्त्रकोटिध्वनिश्रेणिमोहितं तत्र चिन्तयेत् | झर्झरीपर्परीताङ्गीस्वनादनादितं रुचिम्
yantrakoṭidhvaniśreṇimohitaṃ tatra cintayet | jharjharīparparītāṅgīsvanādanāditaṃ rucim
मरुल्लोकं तथा ध्यायेत् कुबेरस्थानमेव च | दुन्दुभिश्रेणिढक्कादियन्त्रनादविमोहितम्
marullokaṃ tathā dhyāyet kuberasthānameva ca | dundubhiśreṇiḍhakkādiyantranādavimohitam
रागतालनृत्यगीतं मूतीमन्त्रं विचिन्तयेत् | दीप्तिश्रेणिधरं कान्तं गन्धर्वनगरं ततः
rāgatālanṛtyagītaṃ mūtīmantraṃ vicintayet | dīptiśreṇidharaṃ kāntaṃ gandharvanagaraṃ tataḥ
अप्सरोभिः परिवृतं सर्वत्र नगरे सुधीः | विचिन्तयेद् गानरसं रसिकं सर्वमङ्गलम्
apsarobhiḥ parivṛtaṃ sarvatra nagare sudhīḥ | vicintayed gānarasaṃ rasikaṃ sarvamaṅgalam
सर्वलोकस्थिता शोभा शोभा सर्वविमोहिनी | सर्वस्यान्तु समायान्तु देवषी यन्त्रगायकम्
sarvalokasthitā śobhā śobhā sarvavimohinī | sarvasyāntu samāyāntu devaṣī yantragāyakam
वाद्यवादकमेवं हि चिन्तयेत् परमावृतम् | ब्रह्मषीमण्डलं तस्यां सर्वेषां गायनान्वितम्
vādyavādakamevaṃ hi cintayet paramāvṛtam | brahmaṣīmaṇḍalaṃ tasyāṃ sarveṣāṃ gāyanānvitam
देवषीसर्वविज्ञानवाक्यरत्नस्वगायनम् | विचिन्त्यैवं विधानेन निजपीठं विचिन्तयेत्
devaṣīsarvavijñānavākyaratnasvagāyanam | vicintyaivaṃ vidhānena nijapīṭhaṃ vicintayet
पीठशक्तिं विचिन्त्याशु पीठनायकमेव च | विचिन्त्यानन्दमग्नः स्यादचिरात् सिद्धिमाप्नुयात् | अधो वाराणसीपीठं ध्यायेत् तत् क्रममाशृणु
pīṭhaśaktiṃ vicintyāśu pīṭhanāyakameva ca | vicintyānandamagnaḥ syādacirāt siddhimāpnuyāt | adho vārāṇasīpīṭhaṃ dhyāyet tat kramamāśṛṇu
कालरूप महादेव कालकूटासवप्रिय | इदानीं शृणु देवेश वाराणस्याः प्रियं पदम्
kālarūpa mahādeva kālakūṭāsavapriya | idānīṃ śṛṇu deveśa vārāṇasyāḥ priyaṃ padam
शतकोटियोगिनीनां मण्डलं योगिसेवितम् | तं ध्यायेत् सर्वदा योगी यदि कल्याणमिच्छति
śatakoṭiyoginīnāṃ maṇḍalaṃ yogisevitam | taṃ dhyāyet sarvadā yogī yadi kalyāṇamicchati
भ्रूमध्ये भाति सततं मण्डलाकारशोभितम् | मातृकायन्त्ररूपं तु सर्वसारं विचिन्तयेत्
bhrūmadhye bhāti satataṃ maṇḍalākāraśobhitam | mātṛkāyantrarūpaṃ tu sarvasāraṃ vicintayet
कोटिस्वयम्भूलिङ्गाढ्यं पुण्यकोटिफलोदयम् | अतिसिद्धिप्रदं देशं देशनाथप्रियं पदम्
koṭisvayambhūliṅgāḍhyaṃ puṇyakoṭiphalodayam | atisiddhipradaṃ deśaṃ deśanāthapriyaṃ padam
अमलाकमलाशक्तिकोटिकोटिसमन्वितम् | त्रिशूलोपरि पूरं तु च्छत्राकारं फलाकरम्
amalākamalāśaktikoṭikoṭisamanvitam | triśūlopari pūraṃ tu cchatrākāraṃ phalākaram
कोटिलिङ्गप्रधानं तु योगेश्वरशिवं प्रभुम् | अष्टोत्तरशतानन्दविग्रहं मन्मथान्तकम्
koṭiliṅgapradhānaṃ tu yogeśvaraśivaṃ prabhum | aṣṭottaraśatānandavigrahaṃ manmathāntakam
वराभयकरं सिद्धं डमरुच्छत्रधारिणम् | त्रिशूलमुद्गराद्यस्त्रखेटकादिविभूषितम्
varābhayakaraṃ siddhaṃ ḍamarucchatradhāriṇam | triśūlamudgarādyastrakheṭakādivibhūṣitam
पञ्चमुखं दशभुजं शङ्खमालाकपालकम् | ध्यात्वा सञ्चिन्तयेच्छम्भुं दश दिक्षु क्रमेण तु
pañcamukhaṃ daśabhujaṃ śaṅkhamālākapālakam | dhyātvā sañcintayecchambhuṃ daśa dikṣu krameṇa tu
स्थाने स्थाने दश दश मूतीचिह्नं विचिन्तयेत् | शोणाभं विद्युताभञ्च पुरीरक्षणकारणम्
sthāne sthāne daśa daśa mūtīcihnaṃ vicintayet | śoṇābhaṃ vidyutābhañca purīrakṣaṇakāraṇam
हेतुप्रियं गजारूढं वृषारूढं द्वयं द्वयम् | अत्र चिन्तनमाकृत्य पीठविद्यावशं नयेत्
hetupriyaṃ gajārūḍhaṃ vṛṣārūḍhaṃ dvayaṃ dvayam | atra cintanamākṛtya pīṭhavidyāvaśaṃ nayet
दशकं व्याप्य तिष्ठन्ति मण्डलाकारसुक्रमात् | अयुतं शिवलिङ्गं तु दश दिक्षु दश स्थले
daśakaṃ vyāpya tiṣṭhanti maṇḍalākārasukramāt | ayutaṃ śivaliṅgaṃ tu daśa dikṣu daśa sthale
विचिन्तयेच्छुक्लवर्णं काञ्चनालङ्कृतोज्ज्वलम् | पूर्वस्यां दशरूपं तु चायुतावरणं प्रभुम्
vicintayecchuklavarṇaṃ kāñcanālaṅkṛtojjvalam | pūrvasyāṃ daśarūpaṃ tu cāyutāvaraṇaṃ prabhum
दश नाम प्रवक्ष्यामि शृणु भैरवभूपते | जटिलः काल उन्मत्तः क्रोधराजः सदाशिवः
daśa nāma pravakṣyāmi śṛṇu bhairavabhūpate | jaṭilaḥ kāla unmattaḥ krodharājaḥ sadāśivaḥ
परो दधीचिनाथश्च सुवाशी प्रमथेश्वरः | यज्ञनाथेश्वरश्चैव चायुतेश्वरवल्लभः
paro dadhīcināthaśca suvāśī pramatheśvaraḥ | yajñanātheśvaraścaiva cāyuteśvaravallabhaḥ
वह्निकोणे सदा भान्ति मूतीमन्तः शिवा दश | वज्रधरो महाकालः कपिलेश्वर एव च
vahnikoṇe sadā bhānti mūtīmantaḥ śivā daśa | vajradharo mahākālaḥ kapileśvara eva ca
पञ्चाननो योगिनाथो घर्घरेशः पिनाकधृक् | पशुपालः क्षेमदश्च ब्रह्मनाथो दश स्मृताः
pañcānano yoginātho gharghareśaḥ pinākadhṛk | paśupālaḥ kṣemadaśca brahmanātho daśa smṛtāḥ
एते चायुतलिङ्गेशा मूतीमन्तो विभान्ति च | एतेषां ध्यानमाकृत्य पूजयेद् घृतधारया
ete cāyutaliṅgeśā mūtīmanto vibhānti ca | eteṣāṃ dhyānamākṛtya pūjayed ghṛtadhārayā
चिन्तयेद् दक्षिणे पश्चाद्दशमूतीं शिवस्य च | वीरः शूलेश्वरः सिद्धेश्वरः श्रीपार्वतीश्वरः
cintayed dakṣiṇe paścāddaśamūtīṃ śivasya ca | vīraḥ śūleśvaraḥ siddheśvaraḥ śrīpārvatīśvaraḥ
गणनाथेश्वरः शम्भुः प्रचण्डो दक्षयज्ञहा | काशीपतिः पशुपतिः शिवा एते दश स्मृताः
gaṇanātheśvaraḥ śambhuḥ pracaṇḍo dakṣayajñahā | kāśīpatiḥ paśupatiḥ śivā ete daśa smṛtāḥ
अयुतानन्दलिङ्गेशाः कपालशूलधारकाः | मूतीमन्तो विभान्त्यत्र शिवमण्डलमध्यगाः
ayutānandaliṅgeśāḥ kapālaśūladhārakāḥ | mūtīmanto vibhāntyatra śivamaṇḍalamadhyagāḥ
एतान् सञ्चिन्तयेद् भक्त्या पीठक्षेत्रे च दक्षिणे | नैरृते चिन्तयेत् पश्चात् कामाख्यः शिवलिङ्गकः
etān sañcintayed bhaktyā pīṭhakṣetre ca dakṣiṇe | nairṛte cintayet paścāt kāmākhyaḥ śivaliṅgakaḥ
दक्षिणामूतीरीशानो वामनेशो मनोहरः | वामदेवो बाणनाथो रघुवीरेश्वरस्ततः
dakṣiṇāmūtīrīśāno vāmaneśo manoharaḥ | vāmadevo bāṇanātho raghuvīreśvarastataḥ
कामराजेश्वरः कामकलेशो दश ईश्वराः | मूतीमन्तो विभान्त्यत्रायुतलिङ्गेश्वराः प्रभो
kāmarājeśvaraḥ kāmakaleśo daśa īśvarāḥ | mūtīmanto vibhāntyatrāyutaliṅgeśvarāḥ prabho
विचिन्त्य परया भक्त्या पूजयेद् बिल्वपत्रकैः | सर्वत्र मानसार्चा च पूर्वोक्तमूतीकल्पना
vicintya parayā bhaktyā pūjayed bilvapatrakaiḥ | sarvatra mānasārcā ca pūrvoktamūtīkalpanā
वरुणे च ततो ध्यायेन्मण्डलस्थान् दश क्रमान् | अरुणेश्वरो योगेन्द्रकाशीराजसुरान्तकाः
varuṇe ca tato dhyāyenmaṇḍalasthān daśa kramān | aruṇeśvaro yogendrakāśīrājasurāntakāḥ
त्रिशूली वरुणेशश्च कालाख्यः कामदायकः | कालाग्निरुद्रो भद्रेशो दश रुद्राः प्रकीतीताः
triśūlī varuṇeśaśca kālākhyaḥ kāmadāyakaḥ | kālāgnirudro bhadreśo daśa rudrāḥ prakītītāḥ
शिवलिङ्गायुतेशाश्च सर्वशक्तिसमन्विताः | वायुकोणे स्थिता एते रुद्राश्चायुतलिङ्गपाः
śivaliṅgāyuteśāśca sarvaśaktisamanvitāḥ | vāyukoṇe sthitā ete rudrāścāyutaliṅgapāḥ
महारुद्रो वातनाथो रुद्रात्मा रौद्ररूपकः | रूपनाथो हि हनुमान् सूर्येशो वसुधेश्वरः
mahārudro vātanātho rudrātmā raudrarūpakaḥ | rūpanātho hi hanumān sūryeśo vasudheśvaraḥ
वासुकीवल्लभः सत्यपतिरेते महेश्वराः | परिवारयुताः श्रेष्ठा महारुद्रादिवल्लभाः
vāsukīvallabhaḥ satyapatirete maheśvarāḥ | parivārayutāḥ śreṣṭhā mahārudrādivallabhāḥ
एते पूज्याश्चिन्तनीयाः कामनाफलसिद्धये | उत्तरे चोत्तरास्यश्च कुबेरेश्वर ईश्वरः
ete pūjyāścintanīyāḥ kāmanāphalasiddhaye | uttare cottarāsyaśca kubereśvara īśvaraḥ
पञ्चाधारः पारमेशः परहंसप्रभाकरः | अनन्तेशः कायरक्षो रत्नेश्वर उमापतिः
pañcādhāraḥ pārameśaḥ parahaṃsaprabhākaraḥ | ananteśaḥ kāyarakṣo ratneśvara umāpatiḥ
एकादशैते रुद्राश्च नित्यायुतगणेश्वराः | एते पूज्या ध्यायितव्याः पूर्वोक्तमूतीकल्पनाः
ekādaśaite rudrāśca nityāyutagaṇeśvarāḥ | ete pūjyā dhyāyitavyāḥ pūrvoktamūtīkalpanāḥ