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Rudra Yāmala
Śaiva. The Yāmala the Vijñāna Bhairava names as its own source — its place among the sixty-four, the citations that cannot be traced, and the late eastern Śākta work that now carries the title.
No tantra is named more often than this one, and few are harder to lay hands on. The Rudrayāmala is quoted by the greatest authors of the Śaiva tradition, credited as the parent of texts that are themselves famous, and named as the authority behind hundreds of later practices — while the work that now circulates under the title accounts for very little of it. This page is about the title's standing among the seven and the history of its citation; the surviving book has a page of its own.
Where it stands among the sixty-four
The Bhairava stream of the Śaiva revelation is reckoned at sixty-four tantras arranged in eight aṣṭakas of eight, and one of those eight groups is the Yāmala-aṣṭaka. That arrangement is not a modern reconstruction, but neither is it drawn from a surviving scripture read whole: it is known chiefly from the Śrīkaṇṭhīyasaṃhitā, a text preserved principally in the long extract that Jayaratha (active in Kashmir in the first half of the thirteenth century) sets out in his Tantrālokaviveka on the opening chapter of Abhinavagupta's Tantrāloka. The canon of the sixty-four, in other words, reaches us through a commentator quoting a list.
Which eight titles fill the Yāmala group varies between the sources that give it, and the variation is real rather than careless — the rosters recur in shifting combinations, with names dropping out and others taking their place. A Rudrayāmala is on nearly every one of them, and generally near the head. The Subodhinī, the commentary that travels with the Narpati Jayacaryā and supplies the seven names Narapati himself does not, puts Rudra third in its own list, after Brahma and Viṣṇu.
Within the Bhairava stream the Yāmalas belong to the Vidyāpīṭha, the goddess-centred seat. The subdivision of that seat into Yāmala-tantras and Śakti-tantras — the second group holding the Trika and the Kālīkula — rests on the analysis of the surviving Vidyāpīṭha manuscripts carried out by Alexis Sanderson, set out first in his survey "Śaivism and the Tantric Traditions" (1988) and developed at length in later studies, above all "The Śaiva Age" (2009). On that arrangement the Yāmalas are the older half of the goddess-centred revelation and the Trika stands downstream of them, which is precisely the relation the Vijñāna Bhairava's opening verse asserts.
One member of the group survives in something close to its early form and can be used as a control on the rest. The Brahmayāmala, or Picumata, is preserved in a Nepalese palm-leaf codex of 1052 CE, and it is uncompromisingly kāpālika: skull-bowl, cremation ground, the cult of the yoginīs. Whatever the Rudrayāmala known to the Kashmirians was, that is the kind of book it will have been.
The claim at the head of the Vijñāna Bhairava
The Vijñāna Bhairava, the most-read practical scripture of the Trika, opens with the Goddess speaking, and her first words are a claim about where she has been:
श्रुतं देव मया सर्वं रुद्रयामलसम्भवम् । त्रिकभेदमशेषेण सारात्सारविभागशः ॥
śrutaṃ deva mayā sarvaṃ rudrayāmalasambhavam | trikabhedam aśeṣeṇa sārāt sāravibhāgaśaḥ ||
I have heard, O God, everything that arises from the Rudrayāmala — the whole of the Trika division, without remainder, in its distinctions from essence to essence.
She has heard the Trika portion of the Rudrayāmala entire, and it has not settled the question; her next verses ask for the sāra, the essence, and then for the essence of that. The hundred and twelve dhāraṇās that follow are given as the answer. Whatever the historical relation between the surviving texts, the structure of the claim is precise: the Vijñāna Bhairava presents itself as a distillate, and the Rudrayāmala as the reservoir it was distilled from.
The Kashmirian exegetes took the claim seriously enough to build on it. Kṣemarāja (c. 1000–1050), Abhinavagupta's pupil, began an Uddyota on the Vijñāna Bhairava and carried it only through the opening verses; the exegesis was completed long afterwards by Śivopādhyāya, generally placed in the eighteenth century, whose Vivṛti is the commentary most readers now use, and a further commentary by Ānandabhaṭṭa also survives. The text with its commentaries was printed early in the twentieth century in the Kashmir Series of Texts and Studies, and it reached a wider readership through Lilian Silburn's French translation of the early 1960s and Jaideva Singh's English one of the 1970s. None of these readers treats the opening verse as a formality. For them the text's authority is precisely that it is an extract, and an extract of the Trika section specifically — which is a claim that the Rudrayāmala contained a Trika section, and therefore that the Trika is older than the lineages that transmit it.
It is not the only text to make that claim. The Parātrīśikā — the short scripture on which Abhinavagupta wrote both a long Parātrīśikāvivaraṇa, one of the densest works in Sanskrit, and a brief Laghuvṛtti — is transmitted as a portion of the Rudrayāmala, and its colophons place it there. A title that stands behind both the Vijñāna Bhairava and the Parātrīśikā is standing behind a very large share of what the Trika actually put into practice.
Cited more than read
Abhinavagupta (c. 975–1025) quotes a Rudrayāmala. Jayaratha quotes a Rudrayāmala. So does the commentarial and digest literature that follows: Rāghavabhaṭṭa, whose Padārthādarśa on the Śāradātilaka was completed in 1494 and quotes tantras by the hundred, and the great Bengali Śākta compilers of the following century and a half — Kṛṣṇānanda Āgamavāgīśa, whose Bṛhat Tantrasāra became the working handbook of Śākta ritual in the east, Brahmānanda Giri of the Śāktānandataraṅgiṇī, Pūrṇānanda of the Śrītattvacintāmaṇi. Below them runs a long tail of stotra, kavaca and mantra literature down to the printed devotional books of the nineteenth century, much of it carrying colophons that assign a hymn or an armour to the Rudrayāmala.
The difficulty is that the passages so attributed very largely cannot be located in the Uttara Tantra that now circulates under the name — and in many cases the attributions of two different authors cannot be reconciled with each other either. The chain from citation to page is broken, and it broke early. Manuscript catalogues compound the impression rather than resolving it: the great Sanskrit bibliographical surveys, the New Catalogus Catalogorum among them, record numerous separate items under Rudrayāmala titles — a paṭala here, a stotra or a kavaca there — which are plainly not chapters of one book.
What the printed Uttara Tantra actually is
The work that has been printed repeatedly at Calcutta and Varanasi since the later nineteenth century is the Rudrayāmala Uttara Tantra, the "latter" Rudrayāmala, and it is a substantial Śākta compendium in its own right: the extraction of mantras from the syllabary by coded rule, the channels and centres of the subtle body, the raising of kuṇḍalinī, long stretches on yoga and observance, and the goddess in her many forms.
Its affiliations are not those of a tenth-century Kashmirian scripture. Its presiding goddess is Tārā, and its theology is that of the Mahāvidyās, the eastern Śākta cult of the ten great goddesses — a formation of the second millennium which cannot be projected back onto the early Vidyāpīṭha. It 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 must accept before he can succeed. This cīnācāra episode, the way of Mahācīna, 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. What geography "Mahācīna" was meant to denote has been argued over since the early twentieth century — Tibet, China and the north-eastern borderlands have all been proposed — and the question is not settled.
The language, the cast of goddesses and the ritual assumptions place the work 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. It is a late compilation that took up a prestigious title — not the book Abhinavagupta had in front of him.
The scholarship that established this
The standard statement of the problem is in Teun Goudriaan and Sanjukta Gupta's Hindu Tantric and Śākta Literature (1981), the volume on this material in Jan Gonda's A History of Indian Literature. It sets out at length that the passages ascribed to a Rudrayāmala across the literature very largely cannot be located in the surviving Uttara Tantra, and concludes that the title has to be understood as designating a body of transmitted material rather than one fixed book.
That conclusion sits inside a wider account of how tantric canons work. Mark Dyczkowski's The Canon of the Śaivāgama and the Kubjikā Tantras (1988) collates the scriptural lists themselves — who lists what, in what order, and how the lists diverge — and shows how routinely a title in these canons names a stream of transmission rather than an object on a shelf. Sanderson's work on the Vidyāpīṭha supplies the other half: a classification of what does survive, against which claims about what does not can at least be measured.
The prudent reading that follows from all this is that "Rudrayāmala" names a body of material and a claim of descent. This is not unique — the same is true of several Purāṇa titles, and of more than one Āgama — but it is unusually pronounced here, because the title carried so much prestige that attaching a work to it was worth doing. Attribution in this literature is a claim about lineage and legitimacy before it is a bibliographical statement, and a tradition holding that its scriptures are fragments of an unbounded revelation has no difficulty with the idea that a teaching may be from the Rudrayāmala without being in any particular copy of it.
Why Rudra, and not Bhairava
The choice of name is worth a moment. Bhairava is the god of this stream, and the tantras of the sixty-four are Bhairava tantras; a Bhairavayāmala would have been the obvious title. Rudra is the older and Vedic-facing name — the god of the Ṛgvedic hymns to Rudra and of the Śatarudrīya, the litany of the hundred Rudras in the Taittirīya recension of the Yajurveda: fierce, ambivalent, and prior to the sectarian articulation of Śaivism into streams. A Rudrayāmala presents itself, by its title alone, as the pairing at the root of the Śaiva revelation rather than as one scripture within a division of it.
That is consistent with the way the text is used. Later authors cite it not for a doctrine peculiar to it but as a general authority — the place one appeals to when a practice needs to be shown as old. The name does part of the work the citation is meant to do, and it is doing that work in the Vijñāna Bhairava's opening verse as much as in a sixteenth-century Bengali digest.
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नगेन्द्रस्थो नागिनी च नगेशो नागनन्दिनी | सार्वभौमो महाकाली नगेन्द्रः नन्दिनीसुता
nagendrastho nāginī ca nageśo nāganandinī | sārvabhaumo mahākālī nagendraḥ nandinīsutā
कामदेवाश्रयो माया मित्रस्थो मित्रवासना | मानभङ्गकरो रावा वारणारिप्रियः प्रिया
kāmadevāśrayo māyā mitrastho mitravāsanā | mānabhaṅgakaro rāvā vāraṇāripriyaḥ priyā
रिपुहा राकिणी माता सुमित्रो मित्ररक्शिका | कालान्त कलहा देवी पीतवासाम्बरप्रिया
ripuhā rākiṇī mātā sumitro mitrarakśikā | kālānta kalahā devī pītavāsāmbarapriyā
पापहर्ता पापहन्त्री निष्पापः पापनाशिनी | परानन्दप्रियो मीना मीनरूपी मलापहा
pāpahartā pāpahantrī niṣpāpaḥ pāpanāśinī | parānandapriyo mīnā mīnarūpī malāpahā
इन्द्रनीलमणिश्यामो महेन्द्रो नीलरूपिणी | नीलकण्ठप्रियो दुर्गा दुर्गादुर्गतिनाशिनी
indranīlamaṇiśyāmo mahendro nīlarūpiṇī | nīlakaṇṭhapriyo durgā durgādurgatināśinī
त्रिकोणमन्दिरश्रीदो विमाया मन्दिरस्थिता | मकरन्दरसोल्लासो मकरन्दरसप्रिया
trikoṇamandiraśrīdo vimāyā mandirasthitā | makarandarasollāso makarandarasapriyā
दारुणारिनिहन्ता च दारुणारिविनाशिनी | कलिकालकुलाचारः कलिकालफलावहा
dāruṇārinihantā ca dāruṇārivināśinī | kalikālakulācāraḥ kalikālaphalāvahā
कालक्षेत्रस्थितो रौद्री व्रतस्थो व्रतधारिणी | विशालाक्शो विशालास्या चमत्कारो करोद्यमा
kālakṣetrasthito raudrī vratastho vratadhāriṇī | viśālākśo viśālāsyā camatkāro karodyamā
लकारस्थो लाकिनी च लाङ्गली लोलयान्विता | नाकस्थो नाकपदका नाकाक्शो नाकरक्शका
lakārastho lākinī ca lāṅgalī lolayānvitā | nākastho nākapadakā nākākśo nākarakśakā
कामगो नामसम्बन्धा सामवेदविशोधिका | सामवेदः सामसन्ध्या सामगो मांसभक्शिणी
kāmago nāmasambandhā sāmavedaviśodhikā | sāmavedaḥ sāmasandhyā sāmago māṃsabhakśiṇī
सर्वभक्शो रात्रभक्शा रेतस्थो रेतपालिनी | रात्रिकारी महारात्रिः कालरात्रो महानिशा
sarvabhakśo rātrabhakśā retastho retapālinī | rātrikārī mahārātriḥ kālarātro mahāniśā
नानादोषहरो मात्रा मारहन्ता सुरापहा | चन्दनाङ्गी नन्दपुत्री नन्दपालः विलोपिनी
nānādoṣaharo mātrā mārahantā surāpahā | candanāṅgī nandaputrī nandapālaḥ vilopinī
मुद्राकारी महामुद्रा मुद्रितो मुद्रिता रतिः | शाक्तो लाक्शा वेदलाक्शी लोपामुद्रा नरोत्तमा
mudrākārī mahāmudrā mudrito mudritā ratiḥ | śākto lākśā vedalākśī lopāmudrā narottamā
महाज्ञानधरोऽज्ञानी नीरा मानहरोऽमरा | सत्कीतीस्थो महाकीतीः कुलाख्यो कुलकीतीता
mahājñānadharo'jñānī nīrā mānaharo'marā | satkītīstho mahākītīḥ kulākhyo kulakītītā
आशावासी वासना सा कुलवेत्ता सुगोपिता | अश्वत्थवृक्शनिलयो वृक्शसारनिवासिनी
āśāvāsī vāsanā sā kulavettā sugopitā | aśvatthavṛkśanilayo vṛkśasāranivāsinī
नित्यवृक्शो नित्यलता क्ळ्प्तः क्ळ्प्तपदस्थितः | कल्पवृक्शो कल्पलता सुकालः कालभक्शिका
nityavṛkśo nityalatā kḷptaḥ kḷptapadasthitaḥ | kalpavṛkśo kalpalatā sukālaḥ kālabhakśikā
सर्वालङ्कारभूषाढ्यो सर्वालङ्कारभूषिता | अकलङ्की निराहारा दुनीरीक्ष्यो निरापदा
sarvālaṅkārabhūṣāḍhyo sarvālaṅkārabhūṣitā | akalaṅkī nirāhārā dunīrīkṣyo nirāpadā
कामकर्ता कामकान्ता कामरूपी महाजवा | जयन्तो याजयन्ती च जयाख्य जयदायिनी
kāmakartā kāmakāntā kāmarūpī mahājavā | jayanto yājayantī ca jayākhya jayadāyinī
त्रिजीवनो जीवमाता कुशलाख्यो विसुन्दरा | केशधारी केशिनी च कामजो कामजाड्यदा
trijīvano jīvamātā kuśalākhyo visundarā | keśadhārī keśinī ca kāmajo kāmajāḍyadā
किङ्करस्थो विकारस्था मानसंज्ञो मनीषिणी | मिथ्याहरो महामिथ्या मिथ्यासर्गो निराकृति
kiṅkarastho vikārasthā mānasaṃjño manīṣiṇī | mithyāharo mahāmithyā mithyāsargo nirākṛti
नागयज्ञोपवीतश्च नागमालाविभूषिता | नागाख्यो नागकुलपा नायको नायिका वधूः
nāgayajñopavītaśca nāgamālāvibhūṣitā | nāgākhyo nāgakulapā nāyako nāyikā vadhūḥ
नायकक्षेमदो नारी नरो नारायणप्रिया | किरातवर्णो रासज्ञी तारको गुणतारिका
nāyakakṣemado nārī naro nārāyaṇapriyā | kirātavarṇo rāsajñī tārako guṇatārikā
शङ्कराख्योऽम्बुजाकारा कृपणः कृपणावती | देशगो देशसन्तोषा दर्शो दर्शनिवासिनी
śaṅkarākhyo'mbujākārā kṛpaṇaḥ kṛpaṇāvatī | deśago deśasantoṣā darśo darśanivāsinī
दर्शनज्ञो दर्शनस्था दृग् दृदिक्शा सुरोऽसुराः | सुरपालो देवरक्शा त्रिरक्शो रक्शदेवता
darśanajño darśanasthā dṛg dṛdikśā suro'surāḥ | surapālo devarakśā trirakśo rakśadevatā
श्रीरामसेवी सुखदा सुखदो व्यासवासिनी | वृन्दावनस्थो वृन्दा च वृन्दावन्यो महत्तनू
śrīrāmasevī sukhadā sukhado vyāsavāsinī | vṛndāvanastho vṛndā ca vṛndāvanyo mahattanū
ब्रह्मरूपी त्रितारी च तारकाक्शो हि तारिणी | तन्त्रर्थज्ञः तन्त्रविद्या सुतन्त्रज्ञः सुतन्त्रिका
brahmarūpī tritārī ca tārakākśo hi tāriṇī | tantrarthajñaḥ tantravidyā sutantrajñaḥ sutantrikā
तृप्तः सुतृप्ता लोकानां तर्पणस्थो विलासिनी | मयूरा मन्दिररतो मथुरा मन्दिरेऽमला
tṛptaḥ sutṛptā lokānāṃ tarpaṇastho vilāsinī | mayūrā mandirarato mathurā mandire'malā
मन्दिरो मन्दिरादेवी निर्मायी मायसंहरा | श्रीवत्सहृदयो वत्सा वत्सलो भक्तवत्सला
mandiro mandirādevī nirmāyī māyasaṃharā | śrīvatsahṛdayo vatsā vatsalo bhaktavatsalā
भक्तप्रियो भक्तगम्या भक्तो भक्तिः प्रभुः प्रभा | जरो जरा वरो रावा हविर्हेमा क्शमः क्शिति
bhaktapriyo bhaktagamyā bhakto bhaktiḥ prabhuḥ prabhā | jaro jarā varo rāvā havirhemā kśamaḥ kśiti
क्शोणीपो विजयोल्लासा विजयोजयरूपिणी | जयदाता दातृजाया बलिपो बलिपालिका
kśoṇīpo vijayollāsā vijayojayarūpiṇī | jayadātā dātṛjāyā balipo balipālikā
कृष्णमार्जाररूपी च कृष्णमार्जाररूपिणी | घोटकस्थो हयस्था च गजगो गजवाहना
kṛṣṇamārjārarūpī ca kṛṣṇamārjārarūpiṇī | ghoṭakastho hayasthā ca gajago gajavāhanā
गजेश्वरो गजाधारा गजो गर्जनतत्परा | गयासुरो गयादेवी गजदर्पो गजापीता
gajeśvaro gajādhārā gajo garjanatatparā | gayāsuro gayādevī gajadarpo gajāpītā
कामनाफलसिद्ध्यर्थी कामनाफलसिद्धिदा | धर्मदाता धर्मविद्या मोक्शदो मोक्शदायिनी
kāmanāphalasiddhyarthī kāmanāphalasiddhidā | dharmadātā dharmavidyā mokśado mokśadāyinī
मोक्शाश्रयो मोक्शकर्त्री नन्दगोपाल ईश्वरी | श्रीपतिः श्रीमहाकाली किरणो वायुरूपिणी
mokśāśrayo mokśakartrī nandagopāla īśvarī | śrīpatiḥ śrīmahākālī kiraṇo vāyurūpiṇī
वाय्वाहारी वायुनिष्ठा वायुबीजयशस्विनी | जेता जयन्ती यागस्थो यागविद्या शिवः शिवा
vāyvāhārī vāyuniṣṭhā vāyubījayaśasvinī | jetā jayantī yāgastho yāgavidyā śivaḥ śivā
वासवो वासवस्थी च वासाख्यो धनविग्रहा | आखण्डलो विखण्डा च खण्डस्थो खण्डखञ्जनी
vāsavo vāsavasthī ca vāsākhyo dhanavigrahā | ākhaṇḍalo vikhaṇḍā ca khaṇḍastho khaṇḍakhañjanī
खड्गहस्तो बाणहस्ता बाणगो बाणवाहना | सिद्धान्तज्ञो ध्वान्तहन्त्री धनस्थो धान्यवद्धीनी
khaḍgahasto bāṇahastā bāṇago bāṇavāhanā | siddhāntajño dhvāntahantrī dhanastho dhānyavaddhīnī
लोकानुरागो रागस्था स्थितः स्थापकभावना | स्थानभ्रष्टोऽपदस्था च शरच्चन्द्रनिभानना
lokānurāgo rāgasthā sthitaḥ sthāpakabhāvanā | sthānabhraṣṭo'padasthā ca śaraccandranibhānanā
चन्द्रोदयश्चन्द्रवर्णा चारुचन्द्रो रुचिस्थिता | रुचिकारी रुचिप्रीता रचनो रचनासना
candrodayaścandravarṇā cārucandro rucisthitā | rucikārī ruciprītā racano racanāsanā
राजराजो राजकन्या भुवनो भुवनाश्रया | सर्वज्ञः सर्वतोभद्रा वाचालो लयधातिनी
rājarājo rājakanyā bhuvano bhuvanāśrayā | sarvajñaḥ sarvatobhadrā vācālo layadhātinī
लिङ्गरूपधरो लिङ्गा कलिङ्गः कालकेशरी | केवलानन्दरूपाख्यो निर्वाणमोक्शदायिनी
liṅgarūpadharo liṅgā kaliṅgaḥ kālakeśarī | kevalānandarūpākhyo nirvāṇamokśadāyinī
महामेघगाढ. महानन्दरूपा | महामेघजालो महाघोररूपा | महामेघमालः सदाकारपाला | महामेघमालामलालोलकाली
mahāmeghagāḍha. mahānandarūpā | mahāmeghajālo mahāghorarūpā | mahāmeghamālaḥ sadākārapālā | mahāmeghamālāmalālolakālī
वियद्व्यापको व्यापिका सर्वदेहे महाशूरवीरो महाधर्मवीरा | महाकालरूपी महाचण्डरूपा | विवेकी मदैकी कुलेशः कुलेशी
viyadvyāpako vyāpikā sarvadehe mahāśūravīro mahādharmavīrā | mahākālarūpī mahācaṇḍarūpā | vivekī madaikī kuleśaḥ kuleśī
सुमार्गी सुगीता शुचिस्वो विनिता | महार्को वितर्का सुतर्कोऽवितर्का | कृतीन्द्रो महेन्द्री भगो भाग्यचन्द्रा | चतुर्थो महार्था नगः कीतीचन्द्रा
sumārgī sugītā śucisvo vinitā | mahārko vitarkā sutarko'vitarkā | kṛtīndro mahendrī bhago bhāgyacandrā | caturtho mahārthā nagaḥ kītīcandrā
विशिष्टो महेष्टिर्मनस्वी सुतुष्टि | र्महाषड्दलस्थो महासुप्रकाशा | गलच्चन्द्रधारामृतस्निग्धदेहो | गलत्कोटिसूर्यप्रकाशाभिलाषा
viśiṣṭo maheṣṭirmanasvī sutuṣṭi | rmahāṣaḍdalastho mahāsuprakāśā | galaccandradhārāmṛtasnigdhadeho | galatkoṭisūryaprakāśābhilāṣā
महाचण्डवेगो महाकुण्डवेगी | महारुण्डखण्डो महामुण्डखण्डा | कुलालभ्रमच्चक्रसारः प्रकारा | कुलालो मलाका रचक्रप्रसारी
mahācaṇḍavego mahākuṇḍavegī | mahāruṇḍakhaṇḍo mahāmuṇḍakhaṇḍā | kulālabhramaccakrasāraḥ prakārā | kulālo malākā racakraprasārī
कुलालक्रियावान् महाघोरखण्डः कुलालक्रमेण भ्रमज्ञानखण्डा | प्रतिष्ठः प्रतिष्ठा प्रतीक्शः प्रतीक्शा | महाख्यो महाख्या सुकालोऽतिदीक्शा
kulālakriyāvān mahāghorakhaṇḍaḥ kulālakrameṇa bhramajñānakhaṇḍā | pratiṣṭhaḥ pratiṣṭhā pratīkśaḥ pratīkśā | mahākhyo mahākhyā sukālo'tidīkśā
महापञ्चमाचारतुष्टः प्रचेष्टा | महापञ्चमा प्रेमहा कान्तचेष्टा | महामत्तवेशो महामङ्गलेशी | सुरेशः क्शपेशी वरो दीर्घवेशा
mahāpañcamācāratuṣṭaḥ praceṣṭā | mahāpañcamā premahā kāntaceṣṭā | mahāmattaveśo mahāmaṅgaleśī | sureśaḥ kśapeśī varo dīrghaveśā
चरो बाह्यनिष्ठा चरश्चारुवर्णा | कुलाद्योऽकुलाद्या यतिर्यागवाद्या | कुलोकापहन्ता महामानहन्त्री | महाविष्णुयोगी महाविष्णुयोगा
caro bāhyaniṣṭhā caraścāruvarṇā | kulādyo'kulādyā yatiryāgavādyā | kulokāpahantā mahāmānahantrī | mahāviṣṇuyogī mahāviṣṇuyogā
क्शितिक्शोभहन्ता क्शितिक्शुब्धबाधा | महार्घो महार्घा धनी राज्यकार्या | महारात्रि सान्द्रान्धकारप्रकाशो | महारात्रि सान्द्रान्धकारप्रवेशा
kśitikśobhahantā kśitikśubdhabādhā | mahārgho mahārghā dhanī rājyakāryā | mahārātri sāndrāndhakāraprakāśo | mahārātri sāndrāndhakārapraveśā
महाभीमगम्भीरशब्दप्रशब्दो | महाभीमगम्भीरशब्दापशब्दा | कुला ज्ञानदात्री यमो यामयात्रा | वशी सूक्ष्मवेशाश्वगो नाममात्रा
mahābhīmagambhīraśabdapraśabdo | mahābhīmagambhīraśabdāpaśabdā | kulā jñānadātrī yamo yāmayātrā | vaśī sūkṣmaveśāśvago nāmamātrā
हिरण्याक्शहन्ता महाशत्रुहन्त्री | विनाशप्रियो बाणनाशप्रिया च | महाडाकिनीशो महाराकिणीशो | महाडाकिनी सा महाराकिणी सा
hiraṇyākśahantā mahāśatruhantrī | vināśapriyo bāṇanāśapriyā ca | mahāḍākinīśo mahārākiṇīśo | mahāḍākinī sā mahārākiṇī sā
मुकुन्दो महेन्द्रो महाभद्रचन्द्रा | क्शितित्यागकर्ता महायोगकर्त्री | हितो मारहन्त्री महेशेश इन्द्रा | गतिक्शोभभावो महाभावपुञ्जा
mukundo mahendro mahābhadracandrā | kśitityāgakartā mahāyogakartrī | hito mārahantrī maheśeśa indrā | gatikśobhabhāvo mahābhāvapuñjā
शशीनां समूहो विधोः कोटिशक्तिः | कदम्बाश्रितो वारमुख्या सतीना| महोल्लासदाता महाकालमाता | स्वयं सर्वपुत्रः स्वयं लोकपुत्री
śaśīnāṃ samūho vidhoḥ koṭiśaktiḥ | kadambāśrito vāramukhyā satīnā| mahollāsadātā mahākālamātā | svayaṃ sarvaputraḥ svayaṃ lokaputrī
महापापहन्ता महाभावभर्त्री | हरिः कातीकी कातीको देवसेना | जयाप्तो विलिप्ता कुलाप्तो गणाप्ता | सुवीर्यो सभाषा क्शितीशोऽभियाता
mahāpāpahantā mahābhāvabhartrī | hariḥ kātīkī kātīko devasenā | jayāpto viliptā kulāpto gaṇāptā | suvīryo sabhāṣā kśitīśo'bhiyātā
भवान् भावलक्ष्मीः प्रियः प्रेमसूक्ष्मा | जनेशो धनेशी कृपो मानभङ्गा | कठोरोत्कटानां महाबुद्धिदाता | कृतिस्था गुणज्ञो गुणानन्दविज्ञा
bhavān bhāvalakṣmīḥ priyaḥ premasūkṣmā | janeśo dhaneśī kṛpo mānabhaṅgā | kaṭhorotkaṭānāṃ mahābuddhidātā | kṛtisthā guṇajño guṇānandavijñā
महाकालपूज्यो महाकालपूज्या | खगाख्यो नगाख्या खरः खड्गहस्ता | अथर्वोऽथर्वान्दोलितस्थः महार्था | खगक्शोभनाशा हविः कूटहाला
mahākālapūjyo mahākālapūjyā | khagākhyo nagākhyā kharaḥ khaḍgahastā | atharvo'tharvāndolitasthaḥ mahārthā | khagakśobhanāśā haviḥ kūṭahālā
महापद्म मालाधृतो गाणपत्या | गणस्थो गभीरा गुरुः ज्ञानगम्या | घटप्राणदाता घनाकाररूपा | भयार्थोङबीजाङवारीङकर्ता
mahāpadma mālādhṛto gāṇapatyā | gaṇastho gabhīrā guruḥ jñānagamyā | ghaṭaprāṇadātā ghanākārarūpā | bhayārthoṅabījāṅavārīṅakartā
भवो भावमाता नरो यामध्याता | चलान्तोऽचलाख्या चयोऽञ्जालिका च छलज्ञश्छलाढ्या छकारश्छकारा | जयो जीवनस्था जलेशो जलेशा
bhavo bhāvamātā naro yāmadhyātā | calānto'calākhyā cayo'ñjālikā ca chalajñaśchalāḍhyā chakāraśchakārā | jayo jīvanasthā jaleśo jaleśā
जपञ्जापकारी जगज्जीवनीशा जगत्प्राणनाथो जगद्ध्लादकारी | झरो झर्झरीशा झनत्कारशब्दो | झनञ्झञ्जनानादझङ्काररावा
japañjāpakārī jagajjīvanīśā jagatprāṇanātho jagaddhlādakārī | jharo jharjharīśā jhanatkāraśabdo | jhanañjhañjanānādajhaṅkārarāvā