Map
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 52 of 129
योगिनीस्तोत्रसारं च श्रवणाद्धारणाद् यतिः | अप्रकाश्यमिदं रत्नं नृणामिष्टफलप्रदम्
yoginīstotrasāraṃ ca śravaṇāddhāraṇād yatiḥ | aprakāśyamidaṃ ratnaṃ nṛṇāmiṣṭaphalapradam
यस्य विज्ञानमात्रेण शिवो भवति साधकः
yasya vijñānamātreṇa śivo bhavati sādhakaḥ
कङ्काली कुलपण्डिता कुलकला कालानला श्यामला | योगेन्द्रेन्द्रसुराज्यनाथयजिताऽन्या योगिनीं मोक्षदा | मामेकं कुजडं सुखास्तमधनं हीनं च दीनं खल| यद्येवं परिपालनं करोषि नियतं त्वं त्राहि तामाश्रये
kaṅkālī kulapaṇḍitā kulakalā kālānalā śyāmalā | yogendrendrasurājyanāthayajitā'nyā yoginīṃ mokṣadā | māmekaṃ kujaḍaṃ sukhāstamadhanaṃ hīnaṃ ca dīnaṃ khala| yadyevaṃ paripālanaṃ karoṣi niyataṃ tvaṃ trāhi tāmāśraye
यज्ञेशी शशिशेखरा स्वमपरा हेरम्बयोगास्पदा | दात्री दानपरा हराहरिहराऽघोरामराशङ्करा | भद्रे बुद्धिविहीन देहजडितं पूजाजपावजीतं मामेकार्भमकिञ्चनं यदि सरत्त्वं योगिनी रक्षसि
yajñeśī śaśiśekharā svamaparā herambayogāspadā | dātrī dānaparā harāhariharā'ghorāmarāśaṅkarā | bhadre buddhivihīna dehajaḍitaṃ pūjājapāvajītaṃ māmekārbhamakiñcanaṃ yadi sarattvaṃ yoginī rakṣasi
भाव्या भावनतत्परस्य करणा सा चारणा योगिनी | चन्द्रस्था निजनाथदेहसुगता मन्दारमालावृता | योगेशी कुलयोगिनी त्वममरा धाराधराच्छादिनी योगेन्द्रोत्सवरागयागजडिता या मातृसिद्धिस्थिता
bhāvyā bhāvanatatparasya karaṇā sā cāraṇā yoginī | candrasthā nijanāthadehasugatā mandāramālāvṛtā | yogeśī kulayoginī tvamamarā dhārādharācchādinī yogendrotsavarāgayāgajaḍitā yā mātṛsiddhisthitā
त्वं मां पाहि परेश्वरी सुरतरी श्रीभास्करी योगग| मायापाशविबन्धनं तव कथालापामृतावजीतम् | नानाधर्मविवजीतं कलिकुले संव्याकुलालक्षण| मय्येके यदि दृष्टिपातकमला तत् केवलं मे बलम्
tvaṃ māṃ pāhi pareśvarī suratarī śrībhāskarī yogaga| māyāpāśavibandhanaṃ tava kathālāpāmṛtāvajītam | nānādharmavivajītaṃ kalikule saṃvyākulālakṣaṇa| mayyeke yadi dṛṣṭipātakamalā tat kevalaṃ me balam
मायामयी हृदि यदा मम चित्तलग्न| राज्यं तदा किमु फलं फलसाधनं वा | इत्याशया भगवती मम शक्तिदेवी | भाति पिरये श्रुतिदले मुखरार्पणं ते
māyāmayī hṛdi yadā mama cittalagna| rājyaṃ tadā kimu phalaṃ phalasādhanaṃ vā | ityāśayā bhagavatī mama śaktidevī | bhāti piraye śrutidale mukharārpaṇaṃ te
या योगिनी सकलयोगसुमन्त्रणाढ्या | देवी महद्गुणमयी करुणानिधाना | सा मे भयं हरतु वारणमत्तचित्ता | संहारिणी भवतु सोदरवक्षहारा
yā yoginī sakalayogasumantraṇāḍhyā | devī mahadguṇamayī karuṇānidhānā | sā me bhayaṃ haratu vāraṇamattacittā | saṃhāriṇī bhavatu sodaravakṣahārā
यदि पठति मनोज्ञो गोरसामीश्वरं यो | वशयति रिपुवर्गं क्रोधपुञ्जं विहन्ति | भुवनपवनभक्षो भावुकः स्यात् सुसङ्गी | रतिपतिगुणतुल्यो रामचन्द्रो यथेशः
yadi paṭhati manojño gorasāmīśvaraṃ yo | vaśayati ripuvargaṃ krodhapuñjaṃ vihanti | bhuvanapavanabhakṣo bhāvukaḥ syāt susaṅgī | ratipatiguṇatulyo rāmacandro yatheśaḥ
एतत्स्तोत्रं पठेद्यस्तु स भक्तो भवति पिरयः | मूलपद्मे स्थिरो भूत्त्वा षट्चक्रे राज्यमाप्नुयात्
etatstotraṃ paṭhedyastu sa bhakto bhavati pirayaḥ | mūlapadme sthiro bhūttvā ṣaṭcakre rājyamāpnuyāt
अथ कान्त प्रवक्ष्यामि शृणुष्व मम तत्त्वतः | शक्तिः कुण्डलिनी देवी सर्वभेदनभेदिनी
atha kānta pravakṣyāmi śṛṇuṣva mama tattvataḥ | śaktiḥ kuṇḍalinī devī sarvabhedanabhedinī
कलिकल्मषहन्त्री च जगतां मोक्षदायिनी | तस्याः स्तोत्रं तथा ध्यानं न्यासं मन्त्रं शृणु प्रभो
kalikalmaṣahantrī ca jagatāṃ mokṣadāyinī | tasyāḥ stotraṃ tathā dhyānaṃ nyāsaṃ mantraṃ śṛṇu prabho
यस्य विज्ञानमात्रेण मूलपद्मे मनोलयः | चैतन्यानन्दनिरतो भवेत् कुण्डलिसङ्गमात्
yasya vijñānamātreṇa mūlapadme manolayaḥ | caitanyānandanirato bhavet kuṇḍalisaṅgamāt
आकाशगामिनीं सिद्धिं ददाति कुण्डली भृशम् | अमृतानन्दरूपाभ्यां करोषि पालनं नृणाम्
ākāśagāminīṃ siddhiṃ dadāti kuṇḍalī bhṛśam | amṛtānandarūpābhyāṃ karoṣi pālanaṃ nṛṇām
श्वासोच्छ्वासकलाभ्यां च शरीरं त्रिगुणात्मकम् | पञ्चभूतावृता नित्यं पञ्चानिला भवेद् ध्रुवम्
śvāsocchvāsakalābhyāṃ ca śarīraṃ triguṇātmakam | pañcabhūtāvṛtā nityaṃ pañcānilā bhaved dhruvam
कोटिसूर्यप्रतीकाशां निरालम्बां विभावयेत् | सर्वस्थितां ज्ञानरूपां श्वासोच्छ्वासनिवासिनीम्
koṭisūryapratīkāśāṃ nirālambāṃ vibhāvayet | sarvasthitāṃ jñānarūpāṃ śvāsocchvāsanivāsinīm
स्वयम्भूकुसुमोत्पन्नां ध्यानज्ञानप्रकाशिनीम् | मोक्षदां शक्तिदां नित्यां नित्यज्ञानस्वरूपिणीम्
svayambhūkusumotpannāṃ dhyānajñānaprakāśinīm | mokṣadāṃ śaktidāṃ nityāṃ nityajñānasvarūpiṇīm
लोलां लीलाधरां सर्वां शुद्धज्ञानप्रकाशिनीम् | कोटिकालानलसमां विद्युत्कोटिमहौजसाम्
lolāṃ līlādharāṃ sarvāṃ śuddhajñānaprakāśinīm | koṭikālānalasamāṃ vidyutkoṭimahaujasām
तेजसा व्याप्तकिरणां मूलादूर्ध्वप्रकाशिनीम् | अष्टलोकप्रकाशाढ्यां फुल्लेन्दीवरलोचनाम्
tejasā vyāptakiraṇāṃ mūlādūrdhvaprakāśinīm | aṣṭalokaprakāśāḍhyāṃ phullendīvaralocanām
सर्वमुखीं सर्वहस्तां सर्वपादाम्बुजस्थिताम् | मूलादिब्रह्मरन्ध्रान्तस्थानलोकप्रकाशिनीम्
sarvamukhīṃ sarvahastāṃ sarvapādāmbujasthitām | mūlādibrahmarandhrāntasthānalokaprakāśinīm
त्रिभाषां सर्वभक्षां च श्वासनिर्गमपालिनीम् | ललितां सुन्दरीं नीलां कुण्डलीं कुण्डलाकृतिम्
tribhāṣāṃ sarvabhakṣāṃ ca śvāsanirgamapālinīm | lalitāṃ sundarīṃ nīlāṃ kuṇḍalīṃ kuṇḍalākṛtim
अभूमण्डलबाह्यस्थां बाह्यज्ञानप्रकाशिनीम् | नागिनीं नागभूषाढ्यां भयानककलेवराम्
abhūmaṇḍalabāhyasthāṃ bāhyajñānaprakāśinīm | nāginīṃ nāgabhūṣāḍhyāṃ bhayānakakalevarām
योगिज्ञेयां शुद्धरूपां विरलामूर्ध्वगामिनीम् | एवं ध्यात्वा मूलपद्मे कुण्डलीं परदेवताम्
yogijñeyāṃ śuddharūpāṃ viralāmūrdhvagāminīm | evaṃ dhyātvā mūlapadme kuṇḍalīṃ paradevatām
भावसिद्धिर्भवेत् क्षिप्रं कुण्डलीभावनादिह | ततो मानसजापं हि मानसं होमतर्पणम्
bhāvasiddhirbhavet kṣipraṃ kuṇḍalībhāvanādiha | tato mānasajāpaṃ hi mānasaṃ homatarpaṇam
अभिषेकं मुदा कृत्वा प्रातः काले पुनः पुनः प्राणायामं ततः कृत्वा स्तोत्रं च कवचं पठेत्
abhiṣekaṃ mudā kṛtvā prātaḥ kāle punaḥ punaḥ prāṇāyāmaṃ tataḥ kṛtvā stotraṃ ca kavacaṃ paṭhet
एतत्स्तोत्रस्य पाठेन स्वयं सिद्धान्तविद् भवेत् | कुण्डली सुकृपा तस्य मासाद् भवति निश्चितम्
etatstotrasya pāṭhena svayaṃ siddhāntavid bhavet | kuṇḍalī sukṛpā tasya māsād bhavati niścitam
निद्रादोषादिक्ं त्यक्त्वा प्रकाश्याहं शरीरके | अहं दात्री सुयोगानामधिपाहं जगत्त्रये
nidrādoṣādikṃ tyaktvā prakāśyāhaṃ śarīrake | ahaṃ dātrī suyogānāmadhipāhaṃ jagattraye
अहं कर्म अहं धर्मः अहं देवी च कुण्डली | यो जानाति महावीर कुण्डलीरूपसेवनात्
ahaṃ karma ahaṃ dharmaḥ ahaṃ devī ca kuṇḍalī | yo jānāti mahāvīra kuṇḍalīrūpasevanāt
इति तं पात्रकं कर्तुमवतीर्णास्मि सर्वदा | अत एव परं मन्त्रं कुण्डलिन्याः स्तवं शुभम्
iti taṃ pātrakaṃ kartumavatīrṇāsmi sarvadā | ata eva paraṃ mantraṃ kuṇḍalinyāḥ stavaṃ śubham
प्रपठेत् सर्वदा देहे यदि वश्या न कुण्डली | तावत् कालं जपं कुर्याद् यावत् सिद्धिर्न जायते
prapaṭhet sarvadā dehe yadi vaśyā na kuṇḍalī | tāvat kālaṃ japaṃ kuryād yāvat siddhirna jāyate
आधारे परदेवता भवनताधोकुण्डली देवता | देवानामधिदेवता त्रिजगतामानन्दपुञ्जस्थिता
ādhāre paradevatā bhavanatādhokuṇḍalī devatā | devānāmadhidevatā trijagatāmānandapuñjasthitā
मूलाधारनिवासिनी त्रिरमणी या ज्ञानिनी मालिनी | सा मे मातृमनुस्थिता कुलपथानन्दैकबीजानना
mūlādhāranivāsinī triramaṇī yā jñāninī mālinī | sā me mātṛmanusthitā kulapathānandaikabījānanā
सर्वाङ्गस्थितिकारिणी सुरगणानन्दैकचिन्हा शिवा | वीरेन्द्रा नवकामिनी वचनदा श्रीमानदा ज्ञानदा
sarvāṅgasthitikāriṇī suragaṇānandaikacinhā śivā | vīrendrā navakāminī vacanadā śrīmānadā jñānadā
सानन्दा घननन्दिनी घनगणा छिन्ना भवा योगिनी | धीरा धैर्यवती समाप्तविषया श्रीमङ्गली कुण्डली
sānandā ghananandinī ghanagaṇā chinnā bhavā yoginī | dhīrā dhairyavatī samāptaviṣayā śrīmaṅgalī kuṇḍalī
सर्वाकारनिवासिनी जयधराधाराधरस्थागया | गीता गोधनवद्धीनी गुरुमयी ज्ञानपिरया गोधना
sarvākāranivāsinī jayadharādhārādharasthāgayā | gītā godhanavaddhīnī gurumayī jñānapirayā godhanā
गार्हाग्निस्थिति चन्द्रिका सुलतिका जाड्यापहा रागदा | दारा गोधनकारिणी मृगमना ब्रह्माण्डमार्गोज्ज्वला
gārhāgnisthiti candrikā sulatikā jāḍyāpahā rāgadā | dārā godhanakāriṇī mṛgamanā brahmāṇḍamārgojjvalā
माता मानसगोचरा हरिचरा सिंहासनेकारणा | यामा दासगणेश्वरी गुणवती छायापथस्थायिनी
mātā mānasagocarā haricarā siṃhāsanekāraṇā | yāmā dāsagaṇeśvarī guṇavatī chāyāpathasthāyinī
निद्रा क्षुब्धजनपिरया वरतृषा भाषाविशेषस्थिता | स्थित्यन्तप्रलयापहा नरशिरोमालाधरा कुण्डली
nidrā kṣubdhajanapirayā varatṛṣā bhāṣāviśeṣasthitā | sthityantapralayāpahā naraśiromālādharā kuṇḍalī
गाङ्गेशी यमुनेश्वरी गुरुतरी गोदावरी भास्करी | भक्तातीक्षयकारिणी समशिवं यद्येकभावान्विता
gāṅgeśī yamuneśvarī gurutarī godāvarī bhāskarī | bhaktātīkṣayakāriṇī samaśivaṃ yadyekabhāvānvitā
त्वं शीघ्रं कुरु कौलिके मम शिरोरन्ध्रं तदब्जं मुदा | तत्पत्रस्थितदैवतं कुलवती मातृस्थलं पाहिकम्
tvaṃ śīghraṃ kuru kaulike mama śirorandhraṃ tadabjaṃ mudā | tatpatrasthitadaivataṃ kulavatī mātṛsthalaṃ pāhikam
भालोद्र्ध्वे धवला कलारसकला कालाग्निजालोज्ज्वला | फेरुप्राणनिकेतने गुरुतरा गुर्वी सुगुर्वी सुरा
bhālodrdhve dhavalā kalārasakalā kālāgnijālojjvalā | pheruprāṇaniketane gurutarā gurvī sugurvī surā
हालोल्लाससमोदया यतिनया माया जगत्तारिणी | निद्रामैथुननाशिनी मम हरा मोहापहा पातुकम्
hālollāsasamodayā yatinayā māyā jagattāriṇī | nidrāmaithunanāśinī mama harā mohāpahā pātukam
भालं नीलतनुस्थिता मतिमतामर्थपिरया मैथिली | भालानन्दकरा महापिरयजना पद्मानना कोमला
bhālaṃ nīlatanusthitā matimatāmarthapirayā maithilī | bhālānandakarā mahāpirayajanā padmānanā komalā
नानारङ्गसुपीठदेशवसना सिद्धासना घोषणा | त्राणस्थावररूपिणी कलिहनी श्रीकुण्डली पातुकम्
nānāraṅgasupīṭhadeśavasanā siddhāsanā ghoṣaṇā | trāṇasthāvararūpiṇī kalihanī śrīkuṇḍalī pātukam
भ्रूमध्यं बगलामुखी शशिमुखी विद्यामुखी सम्मुखी | नागाख्या नगवाहिनी महिषहा पञ्चाननस्थायिनी
bhrūmadhyaṃ bagalāmukhī śaśimukhī vidyāmukhī sammukhī | nāgākhyā nagavāhinī mahiṣahā pañcānanasthāyinī
पारावार विहारहेतुसफरी सेतुप्रकारा परा | काशीवासिनमीश्वरं प्रतिदिनं श्रीकुण्डली पातुकम्
pārāvāra vihārahetusapharī setuprakārā parā | kāśīvāsinamīśvaraṃ pratidinaṃ śrīkuṇḍalī pātukam
या कुण्डोद्भवसारपाननिरता मोहादिदोषापहा | सा नेत्रत्रयमम्बिका सुवलिका श्रीकालिका कौलिका
yā kuṇḍodbhavasārapānaniratā mohādidoṣāpahā | sā netratrayamambikā suvalikā śrīkālikā kaulikā
काकस्था द्विकचञ्चुपारणकरी संज्ञाकरी सुन्दरी | मे पातु पिरयया तया विशदया सच्छायया छादिता
kākasthā dvikacañcupāraṇakarī saṃjñākarī sundarī | me pātu pirayayā tayā viśadayā sacchāyayā chāditā
श्रीकुण्डे रणचण्डिका सुरतिका कङ्कालिका बालिका | साकाशा परिवजीता सुगतिका ज्ञानोमीका चोत्सुका
śrīkuṇḍe raṇacaṇḍikā suratikā kaṅkālikā bālikā | sākāśā parivajītā sugatikā jñānomīkā cotsukā
सौकासूक्ष्मसुखपिरया गुणनिका दीक्षा च सूक्ष्माख्यका | मामन्द्यं मम कन्दवासिनि शिवे सन्त्राहि सन्त्राहिकम्
saukāsūkṣmasukhapirayā guṇanikā dīkṣā ca sūkṣmākhyakā | māmandyaṃ mama kandavāsini śive santrāhi santrāhikam
एतत्स्तोत्रं पठित्वा त्रिभुवनपवनं पावनं लौकिकानाम् | राजा स्यात् किल्विषाग्निः क्रतुपतिरिह यः क्षेमदं योगिनां वा
etatstotraṃ paṭhitvā tribhuvanapavanaṃ pāvanaṃ laukikānām | rājā syāt kilviṣāgniḥ kratupatiriha yaḥ kṣemadaṃ yogināṃ vā
सर्वेशः सर्वकर्ता भवति निजगृहे योगयोगाङ्गवक्ता | शाक्तः शैवः स एकः परमपुरुषगो निर्मलात्मा महात्मा
sarveśaḥ sarvakartā bhavati nijagṛhe yogayogāṅgavaktā | śāktaḥ śaivaḥ sa ekaḥ paramapuruṣago nirmalātmā mahātmā
प्रणवेन पुटितं कृत्वा यः स्तौति नियतः शुचिः | स भवेत् कुण्डलीपुत्रो भूतले नात्र संशयः
praṇavena puṭitaṃ kṛtvā yaḥ stauti niyataḥ śuciḥ | sa bhavet kuṇḍalīputro bhūtale nātra saṃśayaḥ
अथ वक्ष्ये महादेव कुण्डलीकवचं शुभम् | परमानन्ददं सिद्धं सिद्धवृन्दनिषेवितम्
atha vakṣye mahādeva kuṇḍalīkavacaṃ śubham | paramānandadaṃ siddhaṃ siddhavṛndaniṣevitam
यत्कृत्वा योगिनः सर्वं धर्माधर्मप्रदर्शकाः | ज्ञानिनो मानिनो धर्मा विचरन्ति यथामराः
yatkṛtvā yoginaḥ sarvaṃ dharmādharmapradarśakāḥ | jñānino mānino dharmā vicaranti yathāmarāḥ
सिद्धयोऽप्यणिमाद्याश्च करस्थाः सर्वदेवताः | एतत् कवचपाठेन देवेन्द्रो योगिराड् भवेत्
siddhayo'pyaṇimādyāśca karasthāḥ sarvadevatāḥ | etat kavacapāṭhena devendro yogirāḍ bhavet
ऋषयो योगिनः सर्वे जटिलाः कुलभैरवाः | प्रातःकाले त्रिवारं च मध्याह्ने वारयुग्मकम्
ṛṣayo yoginaḥ sarve jaṭilāḥ kulabhairavāḥ | prātaḥkāle trivāraṃ ca madhyāhne vārayugmakam
सायाह्ने वारमेकं तु पठेत् कवचमेव च | पठेदेवं महायोगी कुण्डलीदर्शनं भवेत्
sāyāhne vāramekaṃ tu paṭhet kavacameva ca | paṭhedevaṃ mahāyogī kuṇḍalīdarśanaṃ bhavet
कुलकुण्डलीकवचस्य ब्रह्मेन्द्र ऋषिर्गायत्री छन्दः, कुलकुण्डली देवता सर्वाभीष्टसिद्ध्यर्थे विनियोगः || ओं ईश्वरी जगतां धात्री ललिता सुन्दरी परा | कुण्डली कुलरूपा च पातु मां कुलचण्डिका
kulakuṇḍalīkavacasya brahmendra ṛṣirgāyatrī chandaḥ, kulakuṇḍalī devatā sarvābhīṣṭasiddhyarthe viniyogaḥ || oṃ īśvarī jagatāṃ dhātrī lalitā sundarī parā | kuṇḍalī kularūpā ca pātu māṃ kulacaṇḍikā
शिरो मे ललिता देवी पातूग्राख्या कपोलकम् | ब्रह्ममन्त्रेण पुटिता भ्रूमध्यं पातु मे सदा
śiro me lalitā devī pātūgrākhyā kapolakam | brahmamantreṇa puṭitā bhrūmadhyaṃ pātu me sadā