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 64 of 129
ञचैतन्यकारी ञकैवल्यनारी | हनोल्लासधारी टनत्टङ्कहस्ता | ठरेशो पविष्टश्ठकारादिकोटी | डरो डाकिनीशो डरेशो डमारा
ñacaitanyakārī ñakaivalyanārī | hanollāsadhārī ṭanatṭaṅkahastā | ṭhareśo paviṣṭaśṭhakārādikoṭī | ḍaro ḍākinīśo ḍareśo ḍamārā
ढमेशो हि ढक्का वरस्थानबीजो | णवर्णा तमालतनुः स्थाननिष्ठा | थकारार्णमानस्थनिस्थोऽसंख्या | दयावान् दयार्द्रा धनेशो धनाढ्या
ḍhameśo hi ḍhakkā varasthānabījo | ṇavarṇā tamālatanuḥ sthānaniṣṭhā | thakārārṇamānasthanistho'saṃkhyā | dayāvān dayārdrā dhaneśo dhanāḍhyā
नवीनो नगेभागतीर्णाङ्गहारो | नगेशी परः पारणी सादिपाला | फलात्मा फला फाल्गुनी फेणनाशः | फलाभूषणाढ्या वशी वासरम्या
navīno nagebhāgatīrṇāṅgahāro | nageśī paraḥ pāraṇī sādipālā | phalātmā phalā phālgunī pheṇanāśaḥ | phalābhūṣaṇāḍhyā vaśī vāsaramyā
भगात्मा भवस्त्री महाबीजमानो | महाबीजमाला मुकुन्दः सुसूक्ष्मा | यतिस्था यशस्था रतानन्दकर्ता | रतिर्लाकिनीशो लयार्थ प्रचण्डा
bhagātmā bhavastrī mahābījamāno | mahābījamālā mukundaḥ susūkṣmā | yatisthā yaśasthā ratānandakartā | ratirlākinīśo layārtha pracaṇḍā
प्रवालाङ्गधारी प्रवालाङ्गमाला | हलोहालहेलापदः पादताला | वशीन्द्रः प्रकाशो वरस्थानवासा | शिवः श्रीधराङ्गः शलाका शिला च
pravālāṅgadhārī pravālāṅgamālā | halohālahelāpadaḥ pādatālā | vaśīndraḥ prakāśo varasthānavāsā | śivaḥ śrīdharāṅgaḥ śalākā śilā ca
षडाधारवासी षडाधारविद्या | षडाम्भोजसंस्थः षडब्जोपविष्टा | सदा साधरोग्रोपविष्टाऽपरागी | सुसूक्तापयस्था पलाश्रयस्थिता
ṣaḍādhāravāsī ṣaḍādhāravidyā | ṣaḍāmbhojasaṃsthaḥ ṣaḍabjopaviṣṭā | sadā sādharogropaviṣṭā'parāgī | susūktāpayasthā palāśrayasthitā
हरस्थोग्रकर्मा हरानन्दधारा लघुस्थो | लिपिस्था क्शयीक्शुब्धक संख्या | अनन्तो निर्वाणाहराकारबीजा | उरस्थोऽप्युरुस्था उरा ऊर्ध्वरूपा
harasthograkarmā harānandadhārā laghustho | lipisthā kśayīkśubdhaka saṃkhyā | ananto nirvāṇāharākārabījā | urastho'pyurusthā urā ūrdhvarūpā
ऋचस्थो हि ॠगालसो दीर्घळ्स्था | त्वमेको हि चैंबीजगुर्वी गुणस्था | सदौङ्कारवर्णा ह्सौंकारबीजा | असङ्कारचन्द्रो ह्युसः कारवीरा
ṛcastho hi ṝgālaso dīrghaḷsthā | tvameko hi caiṃbījagurvī guṇasthā | sadauṅkāravarṇā hsauṃkārabījā | asaṅkāracandro hyusaḥ kāravīrā
हरीन्द्रो हरीशा हरिः कृष्णरूपा | शिवो वेदभाषा च शौरिः प्रसङ्गा | गणाध्यक्शरूपी परानन्दभक्शा | परेशो गणेशी रसो वासपूज्या
harīndro harīśā hariḥ kṛṣṇarūpā | śivo vedabhāṣā ca śauriḥ prasaṅgā | gaṇādhyakśarūpī parānandabhakśā | pareśo gaṇeśī raso vāsapūjyā
चकोरि कुलप्राणबुद्धिस्थितिस्था | स्वयं कामधेनुस्वरूपी विरूपा | श्रीहिरण्यप्रभः श्री हिरण्यप्रभाङ्गी | प्रभातार्कवर्णोऽरुणाकारणाङ्गी
cakori kulaprāṇabuddhisthitisthā | svayaṃ kāmadhenusvarūpī virūpā | śrīhiraṇyaprabhaḥ śrī hiraṇyaprabhāṅgī | prabhātārkavarṇo'ruṇākāraṇāṅgī
विभा कोटिधारा धराधार कोषा | रणीशो प्रत्यादिकूटोऽधरो .. धारणा शौरिरार्या | महायज्ञसंस्थो महायज्ञनिष्ठा | सदाकर्मसङ्गः सदामङ्गरङ्गा
vibhā koṭidhārā dharādhāra koṣā | raṇīśo pratyādikūṭo'dharo .. dhāraṇā śaurirāryā | mahāyajñasaṃstho mahāyajñaniṣṭhā | sadākarmasaṅgaḥ sadāmaṅgaraṅgā
किरातीपति राकिणी कालपुत्री | शिलाकोट निर्माणदोहा विशाला | कलार्ककलस्थो कलाकिङ्किणीस्था | किशोरः किशोरी कुरुक्षेत्रकन्या
kirātīpati rākiṇī kālaputrī | śilākoṭa nirmāṇadohā viśālā | kalārkakalastho kalākiṅkiṇīsthā | kiśoraḥ kiśorī kurukṣetrakanyā
महालाङ्गलिश्री बलोद्धामकृष्णः | कुलालादिविद्याऽभयो भावशून्या | महालाकिनी काकिनी शाकिनीशो | महासुप्रकाशा परो हाकिनीशा
mahālāṅgaliśrī baloddhāmakṛṣṇaḥ | kulālādividyā'bhayo bhāvaśūnyā | mahālākinī kākinī śākinīśo | mahāsuprakāśā paro hākinīśā
कुरुक्षेत्रवासी कुरुप्रेममूती | र्महाभूतिभोगी महायोगिनी च | कुलाङ्गारकारो कुलाङ्गीशकन्या | तृतीयस्तृतीयाऽद्वितीयोऽद्वितीया
kurukṣetravāsī kurupremamūtī | rmahābhūtibhogī mahāyoginī ca | kulāṅgārakāro kulāṅgīśakanyā | tṛtīyastṛtīyā'dvitīyo'dvitīyā
महाकन्दवासी महानन्दकाशी | पुरग्रामवासी महापीठदेशा | जगन्नाथ वक्शः स्थलस्थो वरेण्या | च्युतानन्दकर्ता रसानन्दकर्त्री
mahākandavāsī mahānandakāśī | puragrāmavāsī mahāpīṭhadeśā | jagannātha vakśaḥ sthalastho vareṇyā | cyutānandakartā rasānandakartrī
जगद्दीपकलो जगद्दीपकाली | महाकामरूपी महाकामपीठा | महाकामपीठस्थिरो भूतशुद्धि | र्महाभूतशुद्धिः महाभूतसिद्धिः
jagaddīpakalo jagaddīpakālī | mahākāmarūpī mahākāmapīṭhā | mahākāmapīṭhasthiro bhūtaśuddhi | rmahābhūtaśuddhiḥ mahābhūtasiddhiḥ
प्रभान्तः प्रवीणा गुरुस्थो गिरिस्था | गलद्धारधारी महाभक्तवेषा | क्शणक्शुन्निवृत्तिनीवृत्तान्तरात्मा | सदन्तर्गतस्था लयस्थानगामी
prabhāntaḥ pravīṇā gurustho giristhā | galaddhāradhārī mahābhaktaveṣā | kśaṇakśunnivṛttinīvṛttāntarātmā | sadantargatasthā layasthānagāmī
लयानन्दकाम्या विसर्गाप्तवर्गो | विशालाक्शमार्गा कुलार्णः कुलार्णा | मनस्था मनःश्रीः भयानन्ददाता सदा | लाणगीता गजज्ञानदाता महामेरुपाया
layānandakāmyā visargāptavargo | viśālākśamārgā kulārṇaḥ kulārṇā | manasthā manaḥśrīḥ bhayānandadātā sadā | lāṇagītā gajajñānadātā mahāmerupāyā
तरोर्मूलवासी तरज्ञोपदर्शा सुरेशः | समेशः सुरेशा सुखी खड्गनिष्ठा | भयत्राणकर्ता भयज्ञानहन्त्री | जनानां मखस्थो मखानन्दभङ्गा
tarormūlavāsī tarajñopadarśā sureśaḥ | sameśaḥ sureśā sukhī khaḍganiṣṭhā | bhayatrāṇakartā bhayajñānahantrī | janānāṃ makhastho makhānandabhaṅgā
महासत्पथस्थो महासत्पथज्ञा | महाबिन्दुमानो महाबिन्दुमाना | खगेन्द्रोपविष्टो विसर्गान्तरस्था | विसर्गप्रविष्टो महाबिन्दुनादा
mahāsatpathastho mahāsatpathajñā | mahābindumāno mahābindumānā | khagendropaviṣṭo visargāntarasthā | visargapraviṣṭo mahābindunādā
सुधानन्दभक्तो विधानन्दमुक्तिः | शिवानन्दसुस्थो विनानन्दधात्री | महावाहनाह्लादकारी सुवाहा | सुरानन्दकारा गिरानन्दकारी
sudhānandabhakto vidhānandamuktiḥ | śivānandasustho vinānandadhātrī | mahāvāhanāhlādakārī suvāhā | surānandakārā girānandakārī
हयानन्दकान्तिः मतङ्गस्थदेवो | मतङ्गाधिदेवी महामत्तरूपः | तदेको महाचक्रपाणिः प्रचण्डा | खिलापस्थलस्थोऽविहम्नीशपत्नी
hayānandakāntiḥ mataṅgasthadevo | mataṅgādhidevī mahāmattarūpaḥ | tadeko mahācakrapāṇiḥ pracaṇḍā | khilāpasthalastho'vihamnīśapatnī
शिखानन्दकर्ता शिखासारवासी | सुशाकम्भरी क्रोष्टरी वेदवेदीसुगन्धा | युगो योगकन्या दवो दीर्घकन्या शरण्यः शरण्या | मुनिज्ञानगम्या सुधन्यः सुधन्या
śikhānandakartā śikhāsāravāsī | suśākambharī kroṣṭarī vedavedīsugandhā | yugo yogakanyā davo dīrghakanyā śaraṇyaḥ śaraṇyā | munijñānagamyā sudhanyaḥ sudhanyā
शशी वेदजन्या यमी यामवामा | ह्यकामो ह्यकामा सदा ग्रामकामा | धृतीशः धृतीशा सदा हाटकस्थाऽ | यनेशोऽयनेशी भकारो भगीरा
śaśī vedajanyā yamī yāmavāmā | hyakāmo hyakāmā sadā grāmakāmā | dhṛtīśaḥ dhṛtīśā sadā hāṭakasthā' | yaneśo'yaneśī bhakāro bhagīrā
चलत्खञ्जनस्थः खलत्खेलनस्था | विवाती किराती खिलाङ्गोऽखिलाङ्गी | बृहत्खेचरस्थो बृहत्खेचरी च | महानागराजो महानागमाला
calatkhañjanasthaḥ khalatkhelanasthā | vivātī kirātī khilāṅgo'khilāṅgī | bṛhatkhecarastho bṛhatkhecarī ca | mahānāgarājo mahānāgamālā
हकारार्द्धसंज्ञा वृतोहारमाला | महाकालनेमिप्रहा पार्वती च | तमिस्रा तमिस्रावृतो दुःखहत्या | विपन्नो विपन्ना गुणानन्दकन्या
hakārārddhasaṃjñā vṛtohāramālā | mahākālanemiprahā pārvatī ca | tamisrā tamisrāvṛto duḥkhahatyā | vipanno vipannā guṇānandakanyā
सदा दुःखहन्ता महादुःखहन्त्री | प्रभातार्क वर्णः प्रभातारुणश्रीः | महापर्वतप्रेमभावोपपन्नो | महादेवपत्नीशभावोपपन्ना
sadā duḥkhahantā mahāduḥkhahantrī | prabhātārka varṇaḥ prabhātāruṇaśrīḥ | mahāparvatapremabhāvopapanno | mahādevapatnīśabhāvopapannā
महामोक्शनीलप्रिया भक्तिदाता | नयानन्द भक्तिप्रदा देवमाता
mahāmokśanīlapriyā bhaktidātā | nayānanda bhaktipradā devamātā
इत्येतत्कथितं नाथ महास्तोत्रं मनोरम | सहस्रनामयोगाऽङ्गमष्टोत्तरसमन्वितमम्
ityetatkathitaṃ nātha mahāstotraṃ manorama | sahasranāmayogā'ṅgamaṣṭottarasamanvitamam
यः पठेत् प्रातरुत्थाय शुचिर्वाशुचिमानसः | भक्त्या शान्तिमवाप्नोति अनायासेन योगिराट्
yaḥ paṭhet prātarutthāya śucirvāśucimānasaḥ | bhaktyā śāntimavāpnoti anāyāsena yogirāṭ
प्रत्यहं ध्यानमाकृत्य त्रिसन्ध्यं यः पठेत् शुचिः | षण्मासात् परमो योगी सत्यं सत्यं सुरेश्वर
pratyahaṃ dhyānamākṛtya trisandhyaṃ yaḥ paṭhet śuciḥ | ṣaṇmāsāt paramo yogī satyaṃ satyaṃ sureśvara
अकालमृत्युहरणं सर्वव्याधिविनाशनम् | अपमृत्य्वादिहरणं वारमेकं पठेद्यदि
akālamṛtyuharaṇaṃ sarvavyādhivināśanam | apamṛtyvādiharaṇaṃ vāramekaṃ paṭhedyadi
पठित्त्वा ये न गच्छन्ति विपत्काले महानिशि | अनायासेन ते यान्ति महाघोरे भयार्णवे
paṭhittvā ye na gacchanti vipatkāle mahāniśi | anāyāsena te yānti mahāghore bhayārṇave
अकाले यः पठेन्नित्यंं सुकालस्तत्क्षणाद्भवेत् | राजस्वहरणे चैव सुवृत्तिहरणादिके
akāle yaḥ paṭhennityaṃṃ sukālastatkṣaṇādbhavet | rājasvaharaṇe caiva suvṛttiharaṇādike
मासैकपठनादेव राजस्वं स लभेद् धुरवम् | विचरन्ति महावीराः स्वर्गे मर्त्ये रसातले
māsaikapaṭhanādeva rājasvaṃ sa labhed dhuravam | vicaranti mahāvīrāḥ svarge martye rasātale
गणेशतुल्यवलिनो महाक्रोधशरीरिणः | एतत्स्तोत्रप्रसादेन जीवन्मुक्तो महीतले
gaṇeśatulyavalino mahākrodhaśarīriṇaḥ | etatstotraprasādena jīvanmukto mahītale
महानामस्तोत्रसारं धर्माधर्मनिरूपणम् | अकस्मात् सिद्धिदं काम्यं काम्यं परमसिद्धिदम्
mahānāmastotrasāraṃ dharmādharmanirūpaṇam | akasmāt siddhidaṃ kāmyaṃ kāmyaṃ paramasiddhidam
महाकुलकुण्डलिन्याः भवान्याः साधने शुभे | अभेद्यभेदने चैव महापातकनाशने
mahākulakuṇḍalinyāḥ bhavānyāḥ sādhane śubhe | abhedyabhedane caiva mahāpātakanāśane
महाघोरतरे काले पठित्वा सिद्धिमाप्नुयात् | षट्चक्रस्तम्भनं नाथ प्रत्यहं यः करोति हि
mahāghoratare kāle paṭhitvā siddhimāpnuyāt | ṣaṭcakrastambhanaṃ nātha pratyahaṃ yaḥ karoti hi
मनोगतिस्तस्य हस्ते स शिवो न तु मानुषः | योगाभ्यासं यः करोति न स्तवः पठ्यते यदि
manogatistasya haste sa śivo na tu mānuṣaḥ | yogābhyāsaṃ yaḥ karoti na stavaḥ paṭhyate yadi
योगभ्रष्टो भवेत् क्षिप्रं कुलाचारविलङ्घनात् | कुलीनाय प्रदातव्यं न खल्वकुलेश्वरम्
yogabhraṣṭo bhavet kṣipraṃ kulācāravilaṅghanāt | kulīnāya pradātavyaṃ na khalvakuleśvaram
कुलाचारं समाकृत्य ब्राह्मणाः क्षत्रियादयः | योगिनः प्रभवन्त्येव स्तोत्रपाठात् सदामराः
kulācāraṃ samākṛtya brāhmaṇāḥ kṣatriyādayaḥ | yoginaḥ prabhavantyeva stotrapāṭhāt sadāmarāḥ
वद कान्ते रहस्यं मे मया सर्वञ्च विस्मृतम् | महाविषं कालकूटं पीत्त्वा देवादिरक्षणात्
vada kānte rahasyaṃ me mayā sarvañca vismṛtam | mahāviṣaṃ kālakūṭaṃ pīttvā devādirakṣaṇāt
कण्ठस्थाः देवताः सर्र्वा भस्मीभूताः सुसम्भृताः | महाविषज्वालया च मम देहस्थदेवताः
kaṇṭhasthāḥ devatāḥ sarrvā bhasmībhūtāḥ susambhṛtāḥ | mahāviṣajvālayā ca mama dehasthadevatāḥ
कैवल्यनिरताः सर्वे प्रार्थयन्ति निरन्तरम् | षट्चक्रं कथयित्वा तु सन्तोष्ं मे कुरु प्रभो | षट्चक्रभेदकथनममृतश्रवणादिकम्
kaivalyaniratāḥ sarve prārthayanti nirantaram | ṣaṭcakraṃ kathayitvā tu santoṣṃ me kuru prabho | ṣaṭcakrabhedakathanamamṛtaśravaṇādikam
कथित्वा मम सन्तोषं कुरु कल्याणि वल्लभे | अमृतानन्दजलधौ सुधाभिः सिक्तविग्रहम्
kathitvā mama santoṣaṃ kuru kalyāṇi vallabhe | amṛtānandajaladhau sudhābhiḥ siktavigraham
कृत्त्वा कथय शीघ्रं मे चायुषं परिवर्धय | निगूढार्थ महाकाल कालेश जगदीश्वर
kṛttvā kathaya śīghraṃ me cāyuṣaṃ parivardhaya | nigūḍhārtha mahākāla kāleśa jagadīśvara
भैरवानन्दनिलय कालकूटनिषेवण | इदानीं शृणु योगार्थ मयि संयोग एव च
bhairavānandanilaya kālakūṭaniṣevaṇa | idānīṃ śṛṇu yogārtha mayi saṃyoga eva ca
श्रुत्वा चैतत्क्रियाकार्यं नरो योगीश्वरो भवेत् | ममोद्भवः खेऽमले च सर्वाकारविवजीते
śrutvā caitatkriyākāryaṃ naro yogīśvaro bhavet | mamodbhavaḥ khe'male ca sarvākāravivajīte
भूरमध्ये सर्वदेहे च स्थापयित्वा च मां नरः | भाव्यते चापरिच्छन्नं ब्रह्मविष्णुशिवात्मकम्
bhūramadhye sarvadehe ca sthāpayitvā ca māṃ naraḥ | bhāvyate cāparicchannaṃ brahmaviṣṇuśivātmakam
मम रूपं महाकाल सत्त्वरजस्तमः प्रियम् | केवलं रजोयोगेन शरीरं नापि तिष्ठति
mama rūpaṃ mahākāla sattvarajastamaḥ priyam | kevalaṃ rajoyogena śarīraṃ nāpi tiṣṭhati
तथा केवलयोगेन तमसा नापि तिष्ठति | तथा केवलसत्त्वेन कुतो देही प्रतिष्ठति | अतस्त्रिगुणयोगेन धारयामि नवाङ्गकम्
tathā kevalayogena tamasā nāpi tiṣṭhati | tathā kevalasattvena kuto dehī pratiṣṭhati | atastriguṇayogena dhārayāmi navāṅgakam
शनैः शनैः विजेतव्याः सत्त्वरजस्तमोगुणाः | आदौ जित्वा रजोधर्मं पश्चात्तामसमेव च
śanaiḥ śanaiḥ vijetavyāḥ sattvarajastamoguṇāḥ | ādau jitvā rajodharmaṃ paścāttāmasameva ca
सर्वशेषे सत्त्वगुणं नरो योगीश्वरो भवेत् | गुणवान् ज्ञानवान् वाग्मी सुश्रीर्धर्मी जितेन्द्रियः
sarvaśeṣe sattvaguṇaṃ naro yogīśvaro bhavet | guṇavān jñānavān vāgmī suśrīrdharmī jitendriyaḥ
शुद्धनिर्मलसत्वं तु गुणमाश्रित्य मोक्षभाक् | सदा सत्त्वगुणाच्छन्नं पुरुषं काल एव च
śuddhanirmalasatvaṃ tu guṇamāśritya mokṣabhāk | sadā sattvaguṇācchannaṃ puruṣaṃ kāla eva ca
पश्यतीह न कदाचिज्जरामृत्युविवजीतम् | तं जनं परमं शान्तं निर्मलं द्वैतवजीतम्
paśyatīha na kadācijjarāmṛtyuvivajītam | taṃ janaṃ paramaṃ śāntaṃ nirmalaṃ dvaitavajītam
सर्वत्यागिनमात्मानं कालः सर्वत्र रक्षति | जले वा पर्वते वापि महारण्ये रणस्थले
sarvatyāginamātmānaṃ kālaḥ sarvatra rakṣati | jale vā parvate vāpi mahāraṇye raṇasthale
भूगर्त्तनिलये भीते संहारे दुष्टविग्रहे | सन्तिष्ठति महायोगी सत्यं सत्यं कुलेश्वर
bhūgarttanilaye bhīte saṃhāre duṣṭavigrahe | santiṣṭhati mahāyogī satyaṃ satyaṃ kuleśvara
महायोगं शृणु प्राणवल्लभ श्रीनिकेतन | योगार्थं परमं ब्रह्मयोगार्थ परन्तपः
mahāyogaṃ śṛṇu prāṇavallabha śrīniketana | yogārthaṃ paramaṃ brahmayogārtha parantapaḥ
ये जानन्ति महायोगं मिरयन्ते न च ते नराः | कृत्वा कृत्वा षड्दलस्य साधनं कृत्स्नसाधनम्
ye jānanti mahāyogaṃ mirayante na ca te narāḥ | kṛtvā kṛtvā ṣaḍdalasya sādhanaṃ kṛtsnasādhanam