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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.
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शीतं रौद्रं समं तस्य पापापापं जयाजयम् | धर्माधर्मः सदा ज्ञानं नित्यज्ञानं समाप्नुयात्
śītaṃ raudraṃ samaṃ tasya pāpāpāpaṃ jayājayam | dharmādharmaḥ sadā jñānaṃ nityajñānaṃ samāpnuyāt
पुनः श्रीकृष्णमन्त्राश्च सर्वदेवनिषेवकाः | यज्ज्ञात्वा देवताः सर्वा सर्वदिङ्मुखपालकाः
punaḥ śrīkṛṣṇamantrāśca sarvadevaniṣevakāḥ | yajjñātvā devatāḥ sarvā sarvadiṅmukhapālakāḥ
तत्प्रयोगं महादेव शृणु सिद्धेश्च लक्षणम् | विना कृष्णाश्रयेणापि ब्रह्मा तुष्टो न कुत्रचित्
tatprayogaṃ mahādeva śṛṇu siddheśca lakṣaṇam | vinā kṛṣṇāśrayeṇāpi brahmā tuṣṭo na kutracit
न तुष्टा कुण्डली देवी पशुभावं विना प्रभो | पशुभावे ज्ञानसिद्धिर्वीरभावे हि मोक्षभाक्
na tuṣṭā kuṇḍalī devī paśubhāvaṃ vinā prabho | paśubhāve jñānasiddhirvīrabhāve hi mokṣabhāk
दिव्यभावे समाधिस्थो जीवन्मुक्तः स उच्यते | कान्तबीजं समुद्धृत्य शक्रवामस्वरान्वितम्
divyabhāve samādhistho jīvanmuktaḥ sa ucyate | kāntabījaṃ samuddhṛtya śakravāmasvarānvitam
नादबिन्दुसमाक्रान्तं कृष्णसम्बोधनं पदम् | पुनः पूर्वमनुं युक्ता त्र्यक्षरात्मा महामनुः
nādabindusamākrāntaṃ kṛṣṇasambodhanaṃ padam | punaḥ pūrvamanuṃ yuktā tryakṣarātmā mahāmanuḥ
एतन्मन्त्रजपं कृत्वा योगी भवति योगिराट् | योगोऽयं परमाह्लादकारकोऽनन्तरूपकः
etanmantrajapaṃ kṛtvā yogī bhavati yogirāṭ | yogo'yaṃ paramāhlādakārako'nantarūpakaḥ
बहुभिः किं कथनीयं यः करोति फलं लभेत् | ध्यायेत् श्रीगोपिकानाथं राकिणीमण्डलेश्वरम्
bahubhiḥ kiṃ kathanīyaṃ yaḥ karoti phalaṃ labhet | dhyāyet śrīgopikānāthaṃ rākiṇīmaṇḍaleśvaram
जगतां सत्त्वनिलयं श्रीकृष्णं गोकुलेश्वरम् स्वाधिष्ठानस्थितं श्यामं यजेद् भुजचतुष्टयम्
jagatāṃ sattvanilayaṃ śrīkṛṣṇaṃ gokuleśvaram svādhiṣṭhānasthitaṃ śyāmaṃ yajed bhujacatuṣṭayam
शङ्खचक्रगदापद्म महाशोभामनोरमम् | सर्वविद्यागतं काम्यं श्रीगोविन्दं सुशीतलम्
śaṅkhacakragadāpadma mahāśobhāmanoramam | sarvavidyāgataṃ kāmyaṃ śrīgovindaṃ suśītalam
महामोहहरं नाथं वनमालाविभूषितम् | कोटिकन्याकराम्भोजजयितं सर्वसङ्गतम्
mahāmohaharaṃ nāthaṃ vanamālāvibhūṣitam | koṭikanyākarāmbhojajayitaṃ sarvasaṅgatam
किरीटिनं महावीरं बालेन्दुं चूडयान्वितम् | गुञ्जामाला शोभिताङ्गं श्रीनाथं परमेश्वरम्
kirīṭinaṃ mahāvīraṃ bālenduṃ cūḍayānvitam | guñjāmālā śobhitāṅgaṃ śrīnāthaṃ parameśvaram
पीताम्बरं मन्दहास्यं षट्पद्मदलमध्यगम् | कामिनीप्राणनिलयं वसुदेवसुतं हरिम्
pītāmbaraṃ mandahāsyaṃ ṣaṭpadmadalamadhyagam | kāminīprāṇanilayaṃ vasudevasutaṃ harim
एवं ध्यात्वा षड्दले च सदा वक्षःस्थकौस्तुभम् | राजराजेश्वरं शौरिं भाव्यं श्रीवत्सलाञ्छनम्
evaṃ dhyātvā ṣaḍdale ca sadā vakṣaḥsthakaustubham | rājarājeśvaraṃ śauriṃ bhāvyaṃ śrīvatsalāñchanam
स्वाधिष्ठानगतं ध्यायेन्मुरारिसिद्धिगो नरः | एवं ध्यात्वा पुरा ब्रह्मा नारायणगुणोदयः
svādhiṣṭhānagataṃ dhyāyenmurārisiddhigo naraḥ | evaṃ dhyātvā purā brahmā nārāyaṇaguṇodayaḥ
मनः कल्पितद्रव्यैश्च पूजयेत्परमेश्वरम् | षड्दले च महापद्मे संध्यायेत् हरिमायजेत्
manaḥ kalpitadravyaiśca pūjayetparameśvaram | ṣaḍdale ca mahāpadme saṃdhyāyet harimāyajet
षोडशोपचारयुक्तैर्मानसक्षेत्रसम्भवैः | मनः कल्पितपीठे च स्थापयित्वा हरिं गुरुम्
ṣoḍaśopacārayuktairmānasakṣetrasambhavaiḥ | manaḥ kalpitapīṭhe ca sthāpayitvā hariṃ gurum
योगेश्वरं कृष्णमीशं राधिकाराकिणीश्वरम् | एकान्तचित्ते चारोप्य कृष्णं पीठे प्रपूजयेत्
yogeśvaraṃ kṛṣṇamīśaṃ rādhikārākiṇīśvaram | ekāntacitte cāropya kṛṣṇaṃ pīṭhe prapūjayet
तत्र दलाष्टकं पद्मं तत्र षट्कोणकणीकम् | वेदद्वारोपशोभञ्च स्ंनिर्म्माय मनोहरम्
tatra dalāṣṭakaṃ padmaṃ tatra ṣaṭkoṇakaṇīkam | vedadvāropaśobhañca sṃnirmmāya manoharam
पुनः पुनर्यदा ध्यायेत् षड्दलेषु दलेष्टकम् | पञ्चोपचारैर्दशकैः श्रीविष्णुं परिपूजयेत्
punaḥ punaryadā dhyāyet ṣaḍdaleṣu daleṣṭakam | pañcopacārairdaśakaiḥ śrīviṣṇuṃ paripūjayet
गन्धादयो नैवेद्यान्ता पूजापञ्चोपचारिका आसनं स्वागतं पाद्यमर्घ्यमाचमनीयकम्
gandhādayo naivedyāntā pūjāpañcopacārikā āsanaṃ svāgataṃ pādyamarghyamācamanīyakam
मधुपर्काचमनस्नान वसनाभरणानि च सुगन्धिसुमनो धूपदीपनैवेद्यवन्दनम्
madhuparkācamanasnāna vasanābharaṇāni ca sugandhisumano dhūpadīpanaivedyavandanam
प्रयोजयेदर्चनायामुपचारांस्तु षोडश विष्णोराराधने कुर्यात् सर्वत्र विधिरेष यः
prayojayedarcanāyāmupacārāṃstu ṣoḍaśa viṣṇorārādhane kuryāt sarvatra vidhireṣa yaḥ
विधिः स्यात् कृष्णविश्वेश समुद्भूतस्य सत्पतेः | दशोपचारकथनं श्रूयतां वल्लभ प्रभो
vidhiḥ syāt kṛṣṇaviśveśa samudbhūtasya satpateḥ | daśopacārakathanaṃ śrūyatāṃ vallabha prabho
पाद्यमर्घ्यं तथाचामं मधुपर्काचमनं तथा | गन्धादयो नैवेद्यान्ता उपचारा दशक्रमात्
pādyamarghyaṃ tathācāmaṃ madhuparkācamanaṃ tathā | gandhādayo naivedyāntā upacārā daśakramāt
विष्णुं सम्पूज्य धीमान् हविष्याशीजीतेन्द्रियः | सर्वदा परमानन्दः कालिकावशसेवकः
viṣṇuṃ sampūjya dhīmān haviṣyāśījītendriyaḥ | sarvadā paramānandaḥ kālikāvaśasevakaḥ
सर्वज्ञानधरो वीरो विवेकी सर्वदर्शकः | संभावयेत् स्वाधिष्ठाने निरन्तरं महाशुचिः
sarvajñānadharo vīro vivekī sarvadarśakaḥ | saṃbhāvayet svādhiṣṭhāne nirantaraṃ mahāśuciḥ
बालकक्रियया व्याप्तो भावज्ञानी निरामयः | स भवेत् कालिकापुत्रो यः कृष्णभावतत्परः
bālakakriyayā vyāpto bhāvajñānī nirāmayaḥ | sa bhavet kālikāputro yaḥ kṛṣṇabhāvatatparaḥ
कृष्णं सञ्चिन्तयेन्मूलकमलोद्र्ध्वे कुलात्मकम् | स भवेत्कालिकापुत्रोऽष्टाङ्गसिद्धिगुणान्वितः
kṛṣṇaṃ sañcintayenmūlakamalodrdhve kulātmakam | sa bhavetkālikāputro'ṣṭāṅgasiddhiguṇānvitaḥ
मानसैः पूजनं कृत्वा शङ्खस्थापनमाचरेत् | यत्कृत्वा मानसं योगं न कुर्याद्बहिरर्चनम्
mānasaiḥ pūjanaṃ kṛtvā śaṅkhasthāpanamācaret | yatkṛtvā mānasaṃ yogaṃ na kuryādbahirarcanam
मूलमन्त्रदेवतायाः साधने दैवतं यजेत् | देवस्य दक्षिणस्थांश्च पूर्वोपास्यसुसंस्थितान्
mūlamantradevatāyāḥ sādhane daivataṃ yajet | devasya dakṣiṇasthāṃśca pūrvopāsyasusaṃsthitān
पूजयेद् गन्ध पुष्पाद्यैस्तुल्यमन्त्रेण मन्त्रवित् | ततः श्रीकृष्णपादाब्जं ध्यानं कुर्यान्मनोलयम्
pūjayed gandha puṣpādyaistulyamantreṇa mantravit | tataḥ śrīkṛṣṇapādābjaṃ dhyānaṃ kuryānmanolayam
एवं क्रमेण तत्पद्मे स्थिरो भवति योगिराट् | यः करोति शुद्धभावं महामोहहरं हरिम्
evaṃ krameṇa tatpadme sthiro bhavati yogirāṭ | yaḥ karoti śuddhabhāvaṃ mahāmohaharaṃ harim
स्थापयित्वा च षट्पद्मे महामोक्षमवाप्नुयात् | यः प्रधानगुणज्ञश्च स मे शास्त्रार्थमाश्रयेत्
sthāpayitvā ca ṣaṭpadme mahāmokṣamavāpnuyāt | yaḥ pradhānaguṇajñaśca sa me śāstrārthamāśrayet
इहकाले शत्रुलोके निवसत्येव योगिराट् | पादाम्भोजे मनो दद्यान्मखकिञ्जल्कचित्रिते
ihakāle śatruloke nivasatyeva yogirāṭ | pādāmbhoje mano dadyānmakhakiñjalkacitrite
जङ्घायुगे चारुरामकदलीकाण्डमण्डिते | ऊरुद्वये मत्तगजकरदण्डसमप्रभे
jaṅghāyuge cārurāmakadalīkāṇḍamaṇḍite | ūrudvaye mattagajakaradaṇḍasamaprabhe
गङ्गावर्तगभीरे तु नाभौ शुद्धविलेऽमले | उदरे वक्षसि तथा हरौ श्रीवत्सकौस्तुभे
gaṅgāvartagabhīre tu nābhau śuddhavile'male | udare vakṣasi tathā harau śrīvatsakaustubhe
पूर्णचन्द्रायुतपक्षे ललाटे चारुकुण्डले | शङ्खचक्रगदाम्भोजे दोर्दण्डोपरिमण्डिते
pūrṇacandrāyutapakṣe lalāṭe cārukuṇḍale | śaṅkhacakragadāmbhoje dordaṇḍoparimaṇḍite
सहस्रादित्यसङ्काशे सकिरीटकुलद्वयम् | स्थानेष्वेषु यजेन्मन्त्री विशुद्धः शुद्धचेतसा
sahasrādityasaṅkāśe sakirīṭakuladvayam | sthāneṣveṣu yajenmantrī viśuddhaḥ śuddhacetasā
मनो निवेश्य कृष्णे वै तन्मयो भवति ध्रुवम् | यावन्मनोलयं याति कृष्णे स्वात्मनि चिन्मये
mano niveśya kṛṣṇe vai tanmayo bhavati dhruvam | yāvanmanolayaṃ yāti kṛṣṇe svātmani cinmaye
अथ नाथ प्रवक्ष्येऽहं संसारसाधनोत्तमम् | येन साधनमात्रेण योगी भवति तत्क्षणात्
atha nātha pravakṣye'haṃ saṃsārasādhanottamam | yena sādhanamātreṇa yogī bhavati tatkṣaṇāt
अनायासेन सिद्धिः स्याद् यद्यन्मनसि वर्त्तते | त्रैलोक्यं मोहयेत्क्षिप्रं त्रैलोक्यं वशमानयेत्
anāyāsena siddhiḥ syād yadyanmanasi varttate | trailokyaṃ mohayetkṣipraṃ trailokyaṃ vaśamānayet
रामेण सहितं नित्यं जगतां साक्षिणं वरम् | जामदग्न्यकराम्भोजसेवितं सर्वसेवितम्
rāmeṇa sahitaṃ nityaṃ jagatāṃ sākṣiṇaṃ varam | jāmadagnyakarāmbhojasevitaṃ sarvasevitam
अनन्तसत्त्वनिलयं वासुकी सङ्गमाकुलम् | अष्टहस्ताग्रसुश्रीदं नानालङ्कारशोभितम्
anantasattvanilayaṃ vāsukī saṅgamākulam | aṣṭahastāgrasuśrīdaṃ nānālaṅkāraśobhitam
स्वाधिष्ठानगतं ध्यात्वा शीतलो जायते वशी | तत्स्तोत्रं शृणु मे नाथ यत्पाठात् सिद्धिमाप्नुयात्
svādhiṣṭhānagataṃ dhyātvā śītalo jāyate vaśī | tatstotraṃ śṛṇu me nātha yatpāṭhāt siddhimāpnuyāt
ब्रह्मादयः सुराधीशा मुनयः क्रतुरक्षकाः | एतत् स्तोत्रं पुरा कृत्वा जीवन्मुक्तो महीतले
brahmādayaḥ surādhīśā munayaḥ kraturakṣakāḥ | etat stotraṃ purā kṛtvā jīvanmukto mahītale
अतः श्रीकालिकानाथ स्तोत्रं शृणु महत्फलम्
ataḥ śrīkālikānātha stotraṃ śṛṇu mahatphalam
श्रीविष्णोरद्भुतकर्मणो ब्रह्मषीस्त्रिष्टुप्छन्दः श्रीविष्णुः श्रीकृष्णः श्रीनारायणो देवता सर्वस्तोत्रसारकवचमन्त्रसिद्ध्यर्थे विनियोगः || श्री कृष्णं जगतामधीशमनघं ध्यानात्सिद्धिप्रद| गोविन्दं भवसिन्धुपारकरणं सन्तारणं कारणम् | श्री विष्णुं वनमालिनं नरहरिं नारायणं गोकुल| योगेन्द्रं नरनाथमादिपुरुषं वृन्दावने भावयेत्
śrīviṣṇoradbhutakarmaṇo brahmaṣīstriṣṭupchandaḥ śrīviṣṇuḥ śrīkṛṣṇaḥ śrīnārāyaṇo devatā sarvastotrasārakavacamantrasiddhyarthe viniyogaḥ || śrī kṛṣṇaṃ jagatāmadhīśamanaghaṃ dhyānātsiddhiprada| govindaṃ bhavasindhupārakaraṇaṃ santāraṇaṃ kāraṇam | śrī viṣṇuṃ vanamālinaṃ narahariṃ nārāyaṇaṃ gokula| yogendraṃ naranāthamādipuruṣaṃ vṛndāvane bhāvayet
मोक्षश्रीसहितं कृतान्तविकृतं धर्मार्णवं सुन्दर| श्रीरामं बलरामभावविमलं नित्याकुलं सत्कुलम् | श्रीश्यामं कनकादिहारविलसत्लम्बोदरं श्रीधर| तं वन्दे हरिमीश्वरं गुणवतीमायाश्रयं स्वाश्रयम्
mokṣaśrīsahitaṃ kṛtāntavikṛtaṃ dharmārṇavaṃ sundara| śrīrāmaṃ balarāmabhāvavimalaṃ nityākulaṃ satkulam | śrīśyāmaṃ kanakādihāravilasatlambodaraṃ śrīdhara| taṃ vande harimīśvaraṃ guṇavatīmāyāśrayaṃ svāśrayam
वैकुण्ठेशमशेषदोषरहितं सायुज्यमोक्षात्मक| नानारत्नविनिमीता मम पूजा राजेन्द्रचूडामणिम् | शोभामण्डलमण्डितं सुरतरुच्छायाकरं योगिन| विद्यागोपसुतावृतं गुणमयं वाक्सिद्धये भावयेत्
vaikuṇṭheśamaśeṣadoṣarahitaṃ sāyujyamokṣātmaka| nānāratnavinimītā mama pūjā rājendracūḍāmaṇim | śobhāmaṇḍalamaṇḍitaṃ suratarucchāyākaraṃ yogina| vidyāgopasutāvṛtaṃ guṇamayaṃ vāksiddhaye bhāvayet
स्वाधिष्ठाननिकेतनं परजनं विद्याधनं मायिन| श्रीनाथं कुलयोगिनं त्रिभुवनोल्लासैकबीजं प्रभुम् | संसारोत्सवभावलाभनिरतं सर्वादिदेशं सुख| वन्देऽहं वरसर्पशत्रुसफले पृष्ठे स्थिरानन्ददम्
svādhiṣṭhānaniketanaṃ parajanaṃ vidyādhanaṃ māyina| śrīnāthaṃ kulayoginaṃ tribhuvanollāsaikabījaṃ prabhum | saṃsārotsavabhāvalābhanirataṃ sarvādideśaṃ sukha| vande'haṃ varasarpaśatrusaphale pṛṣṭhe sthirānandadam
भावाष्टं भवभावयोगजडितं जाड्यापहं भास्वर| नित्यं शुद्धगुणं गभीरधिषणामोदैकहेतुं पतिम् | कीतीक्षेमकरं महाभयहरं कामाधिदैवं शिव| तत्तत्षड्दलमध्यगेहरुचिरानन्दैकदेशास्पदम्
bhāvāṣṭaṃ bhavabhāvayogajaḍitaṃ jāḍyāpahaṃ bhāsvara| nityaṃ śuddhaguṇaṃ gabhīradhiṣaṇāmodaikahetuṃ patim | kītīkṣemakaraṃ mahābhayaharaṃ kāmādhidaivaṃ śiva| tattatṣaḍdalamadhyageharucirānandaikadeśāspadam
वन्दे श्रीपतिमच्युतं नरहरिं दैत्यारिशिक्ष्याकुल| गन्धर्वप्रभृतेः सुगायनरतं वंशीधरं भावदम् | रत्नानामधिपं गतिस्थमचलं गोवर्धनाधारण| विश्वामित्रतपोधनादि मुनिभिः संसेवितं तैजसम्
vande śrīpatimacyutaṃ narahariṃ daityāriśikṣyākula| gandharvaprabhṛteḥ sugāyanarataṃ vaṃśīdharaṃ bhāvadam | ratnānāmadhipaṃ gatisthamacalaṃ govardhanādhāraṇa| viśvāmitratapodhanādi munibhiḥ saṃsevitaṃ taijasam
वन्दे गोविन्दपादाम्बुजमजमजितं राजितं भक्तिमार्गे | सत्त्वोत्पन्नं प्रभुत्वं परगणनमितं चारुमञ्जीरहारम् | हंसाकारं धवलगरुडानन्दपृष्ठे निमग्न| बन्धूकारक्तसारान्वितचरणतलं सर्वदाशान्तरालम्
vande govindapādāmbujamajamajitaṃ rājitaṃ bhaktimārge | sattvotpannaṃ prabhutvaṃ paragaṇanamitaṃ cārumañjīrahāram | haṃsākāraṃ dhavalagaruḍānandapṛṣṭhe nimagna| bandhūkāraktasārānvitacaraṇatalaṃ sarvadāśāntarālam
राकिण्याः प्रेमसिद्धं नववयसिगतं गीतवाद्यादिराग| रागोत्पन्नं सुफलगुणदं गोकुलानन्दचन्द्रम् | वाणी लक्ष्मी पिरयं तं त्रिभुवनसुजनाह्लादकर्तारमाद्य| वन्दे सिद्धान्तसारं गतिनतिरहितं सारसङ्केतिताप्तम्
rākiṇyāḥ premasiddhaṃ navavayasigataṃ gītavādyādirāga| rāgotpannaṃ suphalaguṇadaṃ gokulānandacandram | vāṇī lakṣmī pirayaṃ taṃ tribhuvanasujanāhlādakartāramādya| vande siddhāntasāraṃ gatinatirahitaṃ sārasaṅketitāptam
कामं कामात्मकं तं विधुगतशिरसं कृष्णसम्बोधनान्त| बीजं कामं पुनस्तत् पुरुषसुरतरुं भावयित्वा भजेऽहम् | श्रीकृष्णं कृष्णकृष्णं निरवधिसुखदं सुप्रकाशं प्रसन्न| स्वाधिष्ठानाख्यपद्मेमनसि गतो भवे सिद्धिस्थलस्थम्
kāmaṃ kāmātmakaṃ taṃ vidhugataśirasaṃ kṛṣṇasambodhanānta| bījaṃ kāmaṃ punastat puruṣasurataruṃ bhāvayitvā bhaje'ham | śrīkṛṣṇaṃ kṛṣṇakṛṣṇaṃ niravadhisukhadaṃ suprakāśaṃ prasanna| svādhiṣṭhānākhyapadmemanasi gato bhave siddhisthalastham
आकाशे चारुपद्मे रसभयवलगं रक्तवर्णं प्रकाण्ड| आत्मारामं नरेन्द्रं सकलरतिकरं कंसहन्तारमादिम् | आद्यन्तस्थानहीनं विधिहरगमनं सेन्द्रनीलामलाभ| भावोत्साहं त्रिसर्गस्थितिपरममरं भावये भावसिद्ध्यै
ākāśe cārupadme rasabhayavalagaṃ raktavarṇaṃ prakāṇḍa| ātmārāmaṃ narendraṃ sakalaratikaraṃ kaṃsahantāramādim | ādyantasthānahīnaṃ vidhiharagamanaṃ sendranīlāmalābha| bhāvotsāhaṃ trisargasthitiparamamaraṃ bhāvaye bhāvasiddhyai
सर्वेषां ज्ञानदानं रसदलकमले सर्वदा त्वं करोषि | आत्मानन्दं सुधादिपिरयधनगुणिनामेकयोगप्रधानम् | मायापूर्णः प्रचयनवरसः प्रीतिदेशः प्रभेकः | श्रीराजाख्यः प्रपूर्णः मयि धनरहिते दृष्टिपातं भवादौ
sarveṣāṃ jñānadānaṃ rasadalakamale sarvadā tvaṃ karoṣi | ātmānandaṃ sudhādipirayadhanaguṇināmekayogapradhānam | māyāpūrṇaḥ pracayanavarasaḥ prītideśaḥ prabhekaḥ | śrīrājākhyaḥ prapūrṇaḥ mayi dhanarahite dṛṣṭipātaṃ bhavādau
काली श्रीकुण्डलिन्याः परगृहनिरतं भावकब्रह्मरूपं मुक्तिच्छत्रं पुरेशं निजधनसुखं भार्यया क्रीडयन्तम् सभाक्षेत्रं नेत्रं नयमानमयमत्पुरसंस्थाभिषेकम्
kālī śrīkuṇḍalinyāḥ paragṛhanirataṃ bhāvakabrahmarūpaṃ mukticchatraṃ pureśaṃ nijadhanasukhaṃ bhāryayā krīḍayantam sabhākṣetraṃ netraṃ nayamānamayamatpurasaṃsthābhiṣekam
ध्यात्वाऽहं प्रणमामि सूक्ष्मकमले लोकाधिपं व्याधिप| वैकुण्ठं कृष्णमीडे कुरुभवविभवक्षेमहन्तारमन्तम् | शान्तानां ज्ञानगम्यं स्वनयनकमले पालयन्तं त्रिमार्गं वज्रारिं पूतनारिं द्वयवकनरकध्वान्तसंहारसूरम्
dhyātvā'haṃ praṇamāmi sūkṣmakamale lokādhipaṃ vyādhipa| vaikuṇṭhaṃ kṛṣṇamīḍe kurubhavavibhavakṣemahantāramantam | śāntānāṃ jñānagamyaṃ svanayanakamale pālayantaṃ trimārgaṃ vajrāriṃ pūtanāriṃ dvayavakanarakadhvāntasaṃhārasūram