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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 73 of 129
एवं ध्यात्वा जपेन्मन्त्रं पञ्चलक्षं मधुप्लुतैः | प्रसूनैः करवीरोत्थैरथवा जुहुयात् सुधीः
evaṃ dhyātvā japenmantraṃ pañcalakṣaṃ madhuplutaiḥ | prasūnaiḥ karavīrotthairathavā juhuyāt sudhīḥ
सर्वदा मानसं कार्यं द्रव्यालाभेऽनिशं चरेत् | तद्दशांशं प्रजुहुयात्तद्दशांशञ्च तर्पणम्
sarvadā mānasaṃ kāryaṃ dravyālābhe'niśaṃ caret | taddaśāṃśaṃ prajuhuyāttaddaśāṃśañca tarpaṇam
तद्दशांशं चाभिषेकं दशांशं विप्रभोजनम् | एवं जपं साधनञ्च पुरा नारायणो मुनिः
taddaśāṃśaṃ cābhiṣekaṃ daśāṃśaṃ viprabhojanam | evaṃ japaṃ sādhanañca purā nārāyaṇo muniḥ
कृत्वा सर्वसत्त्वमयः शीतलो योगिराड् भवेत् | यः करोति साधनानि सोऽचिरादमरो भवेत्
kṛtvā sarvasattvamayaḥ śītalo yogirāḍ bhavet | yaḥ karoti sādhanāni so'cirādamaro bhavet
पूजान्ते पूजाशेषे च पूजामध्यक्रमेण च | प्रणमेत् साधकश्रेष्ठो वरुणात् पापभूपतेः
pūjānte pūjāśeṣe ca pūjāmadhyakrameṇa ca | praṇamet sādhakaśreṣṭho varuṇāt pāpabhūpateḥ
ओं नमः परमकल्याण नमस्ते विश्वभावन नमस्ते पार्वतीनाथ उमाकान्त नमोऽस्तु ते
oṃ namaḥ paramakalyāṇa namaste viśvabhāvana namaste pārvatīnātha umākānta namo'stu te
विश्वात्मने विचिन्त्याय गुणाय निर्गुणाय च | धर्माय ज्ञानमोक्षाय नमस्ते सर्वयोगिने
viśvātmane vicintyāya guṇāya nirguṇāya ca | dharmāya jñānamokṣāya namaste sarvayogine
नमस्ते कालरूपाय त्रैलोक्यरक्षणाय च | गोलोकघातकायैव चण्डेशाय नमोऽस्तु ते
namaste kālarūpāya trailokyarakṣaṇāya ca | golokaghātakāyaiva caṇḍeśāya namo'stu te
सद्योजाताय देवाय नमस्ते शूलधारिणे | कालान्ताय च कान्ताय चैतन्याय नमो नमः
sadyojātāya devāya namaste śūladhāriṇe | kālāntāya ca kāntāya caitanyāya namo namaḥ
कुलात्मकाय कौलाय चन्द्रशेखर ते नमः | उमानाथ नमस्तुभ्यं योगीन्द्राय नमो नमः
kulātmakāya kaulāya candraśekhara te namaḥ | umānātha namastubhyaṃ yogīndrāya namo namaḥ
सर्वाय सर्वपूज्याय ध्यानस्थाय गुणात्मने | पार्वती प्राणनाथाय नमस्ते परमात्मने
sarvāya sarvapūjyāya dhyānasthāya guṇātmane | pārvatī prāṇanāthāya namaste paramātmane
एतत्स्तोत्रं पठित्वा च स्तौति यः परमेश्वरम् | याति रुद्रकुलस्थानं मणिपूरं विभिद्यते
etatstotraṃ paṭhitvā ca stauti yaḥ parameśvaram | yāti rudrakulasthānaṃ maṇipūraṃ vibhidyate
एतत्स्तोत्रप्रपाठेन तुष्टो भवति शङ्करः | खेचरत्वं पदं नित्यं ददाति परमेश्वरः
etatstotraprapāṭhena tuṣṭo bhavati śaṅkaraḥ | khecaratvaṃ padaṃ nityaṃ dadāti parameśvaraḥ
ततो वक्ष्ये महादेव मृत्युञ्जयविधानकम् | यत् कृत्वा परमब्रह्ममयो भवति साधकः
tato vakṣye mahādeva mṛtyuñjayavidhānakam | yat kṛtvā paramabrahmamayo bhavati sādhakaḥ
मृत्युञ्जयस्य मन्त्रं वै जपते यदि मानुषः | कोटिवर्षशतं स्थित्वा लीनो भवति ब्रह्मणि
mṛtyuñjayasya mantraṃ vai japate yadi mānuṣaḥ | koṭivarṣaśataṃ sthitvā līno bhavati brahmaṇi
सर्वव्यापकरूपेण स तिष्ठति सदाशिव | तत्प्रकारं प्रवक्ष्यामि सावधानोऽवधारय
sarvavyāpakarūpeṇa sa tiṣṭhati sadāśiva | tatprakāraṃ pravakṣyāmi sāvadhāno'vadhāraya
आदौ पूजां विधानेन वक्ष्यामि सारनिमीताम् | श्रीकण्ठसपूर्णोदर्याश्च न्यासं चास्ये समाचरेत्
ādau pūjāṃ vidhānena vakṣyāmi sāranimītām | śrīkaṇṭhasapūrṇodaryāśca nyāsaṃ cāsye samācaret
ततो हृदयमध्ये तु स्वहस्ताङ्गुलिमुद्रया | तद्वयान्यस्य देवेश तत्प्रकाशं प्रचक्ष्यते
tato hṛdayamadhye tu svahastāṅgulimudrayā | tadvayānyasya deveśa tatprakāśaṃ pracakṣyate
प्रणवादि नमोऽन्तेन चतुर्थ्यन्तपदेन च | योजयित्वा न्यसेन्मन्त्री मन्त्रभावपरायणः
praṇavādi namo'ntena caturthyantapadena ca | yojayitvā nyasenmantrī mantrabhāvaparāyaṇaḥ
आधारशक्तिमेवं हि प्रकृतितदनन्तरम् | कूर्ममनन्तं तत्पश्चात् पृथिवीं क्षीरसागरम्
ādhāraśaktimevaṃ hi prakṛtitadanantaram | kūrmamanantaṃ tatpaścāt pṛthivīṃ kṣīrasāgaram
श्वेतद्वीपं ततः पश्चान्मणिमण्डपमेव च | कल्पवृक्षे ततो नाथ विन्यसेन्मणिवेदिकाम्
śvetadvīpaṃ tataḥ paścānmaṇimaṇḍapameva ca | kalpavṛkṣe tato nātha vinyasenmaṇivedikām
रत्नसिंहासनं तत्र हृदयाम्भोजमण्डले | दक्षवामस्कन्धभागे वामोरौ दक्षिणे तथा
ratnasiṃhāsanaṃ tatra hṛdayāmbhojamaṇḍale | dakṣavāmaskandhabhāge vāmorau dakṣiṇe tathā
मुखे वामपार्श्वभागे नाभौ दक्षपार्श्वके | प्रणवादिनमोऽन्तेन चतुर्थ्यन्तपदेन च
mukhe vāmapārśvabhāge nābhau dakṣapārśvake | praṇavādinamo'ntena caturthyantapadena ca
सर्वत्र न्यासमाकुर्यात्तेषां नाम शृणु प्रभो | क्रमेण सर्वं कर्त्तव्यं क्रमभङ्गो न चाचरेत्
sarvatra nyāsamākuryātteṣāṃ nāma śṛṇu prabho | krameṇa sarvaṃ karttavyaṃ kramabhaṅgo na cācaret
धर्मं ज्ञानञ्च वैराग्यमैश्वर्यं तदनन्तरम् | अधर्ममपि चाज्ञानमवैराग्यं ततः परम्
dharmaṃ jñānañca vairāgyamaiśvaryaṃ tadanantaram | adharmamapi cājñānamavairāgyaṃ tataḥ param
अनैश्वर्यं क्रमेणापि विन्यसेत् साधकोत्तमः | पुनर्वारं हृदम्भोजे न्यसेदेकमनाः सुधीः
anaiśvaryaṃ krameṇāpi vinyaset sādhakottamaḥ | punarvāraṃ hṛdambhoje nyasedekamanāḥ sudhīḥ
अनन्तपद्ममेवं तु अं सूर्यमण्डलं तथा द्विषट्कलात्मना सार्धं सं सोममण्डलं तथा
anantapadmamevaṃ tu aṃ sūryamaṇḍalaṃ tathā dviṣaṭkalātmanā sārdhaṃ saṃ somamaṇḍalaṃ tathā
षोडशकलात्मानञ्च मं वह्निमण्डलं तथा दशकलात्मना सार्धं सं सत्वं तदनन्तरम्
ṣoḍaśakalātmānañca maṃ vahnimaṇḍalaṃ tathā daśakalātmanā sārdhaṃ saṃ satvaṃ tadanantaram
रं बीजं रजसं तत्र तं तमसमेव च आं आत्मने न्यसेन्मन्त्री अं अन्तरात्मने नमः
raṃ bījaṃ rajasaṃ tatra taṃ tamasameva ca āṃ ātmane nyasenmantrī aṃ antarātmane namaḥ
पं बीजं परमात्मानं मायाज्ञानात्मने नमः इत्यन्तं न्यस्य देवेश मन्त्रसिद्धिमवाप्स्यसि
paṃ bījaṃ paramātmānaṃ māyājñānātmane namaḥ ityantaṃ nyasya deveśa mantrasiddhimavāpsyasi
मणिपूरे मन्त्रसिद्धिं सर्वसिद्धिमवाप्नुयात् यः करोति सदा न्यासं ध्यानपूजापरायणः
maṇipūre mantrasiddhiṃ sarvasiddhimavāpnuyāt yaḥ karoti sadā nyāsaṃ dhyānapūjāparāyaṇaḥ
वामां ज्येष्ठां तथा रौद्रीं कालीं कलपदादिकाम् | विकरण्याह्वया युक्ता बलविकरणीं तथा
vāmāṃ jyeṣṭhāṃ tathā raudrīṃ kālīṃ kalapadādikām | vikaraṇyāhvayā yuktā balavikaraṇīṃ tathā
बलप्रमथिनीं चैव न्यसेत् साधकसत्तमः | ततः सर्वभूतदमनीं मनोन्मनीं ततो न्यसेत्
balapramathinīṃ caiva nyaset sādhakasattamaḥ | tataḥ sarvabhūtadamanīṃ manonmanīṃ tato nyaset
तदुपरि न्यसेन्नाथ ओं नमो भगवते पदम् | सकलगुणात्मनः शक्तिं चान्ते युक्ताय पदमावदेत्
tadupari nyasennātha oṃ namo bhagavate padam | sakalaguṇātmanaḥ śaktiṃ cānte yuktāya padamāvadet
अनन्ताय पदस्यान्ते योगपीठात्मने पदम् | नमोऽन्तोऽयं महामन्त्रः सर्वोपरि न्यसेत्सुधीः
anantāya padasyānte yogapīṭhātmane padam | namo'nto'yaṃ mahāmantraḥ sarvopari nyasetsudhīḥ
ततो नाथ समाकुर्यात् साधको गतभीः स्वयम् | ऋष्यादिन्यासमाकुर्यात् तत्प्रकारं शृणु प्रभो
tato nātha samākuryāt sādhako gatabhīḥ svayam | ṛṣyādinyāsamākuryāt tatprakāraṃ śṛṇu prabho
शिरसि पदमुच्चार्य कहोडऋषये नमः | तदुपरि ततो नाथ महाविष्णुपदं वदेत्
śirasi padamuccārya kahoḍaṛṣaye namaḥ | tadupari tato nātha mahāviṣṇupadaṃ vadet
ऋषये नम इत्युक्त्वा मुखे देवीपदं वदेत् | गायत्रीच्छन्दसे पश्चान्नमः शब्दं समुच्चरेत्
ṛṣaye nama ityuktvā mukhe devīpadaṃ vadet | gāyatrīcchandase paścānnamaḥ śabdaṃ samuccaret
हृदि मृत्युञ्जयायैवं दैवतायै नमः पदम् | ऋषिः कहोडो देव्याश्च गायत्रीच्छन्द ईरितम्
hṛdi mṛtyuñjayāyaivaṃ daivatāyai namaḥ padam | ṛṣiḥ kahoḍo devyāśca gāyatrīcchanda īritam
मृत्युञ्जयो महादेवो देवतास्य प्रकीतीता | कराङ्गन्यासकौ कुर्यात् षड्दीर्घभाजया सह
mṛtyuñjayo mahādevo devatāsya prakītītā | karāṅganyāsakau kuryāt ṣaḍdīrghabhājayā saha
सकारेण महाकाल तत्प्रकारं शृणु प्रभो | सामङ्गुष्ठाभ्यां चान्ते च नमः शब्दं क्रमेण तु
sakāreṇa mahākāla tatprakāraṃ śṛṇu prabho | sāmaṅguṣṭhābhyāṃ cānte ca namaḥ śabdaṃ krameṇa tu
एवं कराङ्गुलीन्यासं कुर्यादेव महाप्रभो | षड्दीर्घभाजा मन्त्रेण सकारेण सबिन्दुना
evaṃ karāṅgulīnyāsaṃ kuryādeva mahāprabho | ṣaḍdīrghabhājā mantreṇa sakāreṇa sabindunā
कराङ्गन्यासमाकुर्यात् कुलतन्त्रक्रमेण तु | ततो ध्यानं समाकुर्यात् शुभभावपरायणः
karāṅganyāsamākuryāt kulatantrakrameṇa tu | tato dhyānaṃ samākuryāt śubhabhāvaparāyaṇaḥ
इन्द्वर्कानललोचनं स्मितमुखं पद्मद्वयान्तास्पदं | मुद्रापाशमृगाक्षसूत्रविलसत्पाणिं हिमांशुच्छविम् | कोटीरेन्दुगलत्सुधाप्लुततनुं हारादिभूषोज्ज्वलं | कान्त्या विश्वविमोहनं पशुपतिं मृत्युञ्जयं भावये
indvarkānalalocanaṃ smitamukhaṃ padmadvayāntāspadaṃ | mudrāpāśamṛgākṣasūtravilasatpāṇiṃ himāṃśucchavim | koṭīrendugalatsudhāplutatanuṃ hārādibhūṣojjvalaṃ | kāntyā viśvavimohanaṃ paśupatiṃ mṛtyuñjayaṃ bhāvaye
एवं ध्यात्वा मानसोपचारद्रव्यैः प्रपूजयेत् | अर्घ्यस्थापनमाकृत्य तत्तन्मन्त्रेण साधकः
evaṃ dhyātvā mānasopacāradravyaiḥ prapūjayet | arghyasthāpanamākṛtya tattanmantreṇa sādhakaḥ
पूजयेत्पीठमन्वन्ता तत्तन्मन्त्रेण साधकः | पुनर्ध्यात्वा समावाह्य मूलमन्त्रेण मन्त्रवित्
pūjayetpīṭhamanvantā tattanmantreṇa sādhakaḥ | punardhyātvā samāvāhya mūlamantreṇa mantravit
पाद्यादिभिः पूजयेद्वै गन्धपुष्पादिशोभितैः | पञ्चपुष्पाञ्जलिं दत्वा परिवारान् प्रपूजयेत्
pādyādibhiḥ pūjayedvai gandhapuṣpādiśobhitaiḥ | pañcapuṣpāñjaliṃ datvā parivārān prapūjayet
केशरेष्वग्निनिरृतिवाय्वीशानेषु पूजयेत् | मध्ये दिक्षु च तन्मध्ये सा बीजं तत्र चोच्चरेत्
keśareṣvagninirṛtivāyvīśāneṣu pūjayet | madhye dikṣu ca tanmadhye sā bījaṃ tatra coccaret
हृदयाय नमश्चान्ते सीं बीजं तदनन्तरम् | शिरसे स्वाहया सार्धं सु बीजं तदनन्तरम्
hṛdayāya namaścānte sīṃ bījaṃ tadanantaram | śirase svāhayā sārdhaṃ su bījaṃ tadanantaram
शिखायै वषडित्यादि सैं बीजं तदनन्तरम् | कवचाय पदस्यान्ते तारबीजं समुच्चरेत्
śikhāyai vaṣaḍityādi saiṃ bījaṃ tadanantaram | kavacāya padasyānte tārabījaṃ samuccaret
सों बीजं पूर्वमुच्चार्य नेत्रत्रयाय इत्यपि | वौषडादिमध्यपदं चतुदीक्षु ततः परम्
soṃ bījaṃ pūrvamuccārya netratrayāya ityapi | vauṣaḍādimadhyapadaṃ catudīkṣu tataḥ param
सश्चान्तेऽस्त्राय शब्दान्ते फडित्येव समर्चयेत् | षडङ्गानि पूजयित्वा तद्बहिः प्रतिपूजयेत्
saścānte'strāya śabdānte phaḍityeva samarcayet | ṣaḍaṅgāni pūjayitvā tadbahiḥ pratipūjayet
इन्द्रादींल्लोकपालांश्च वज्रादींश्च तथा प्रभो | धूपदीपादिनैवेद्यपानादीनि प्रदापयेत्
indrādīṃllokapālāṃśca vajrādīṃśca tathā prabho | dhūpadīpādinaivedyapānādīni pradāpayet
विधिना वादनं कुर्यान्मृत्युञ्जयसुतोषणात् | विसर्जनान्तं यत्कर्म समाप्य विधिनामुना
vidhinā vādanaṃ kuryānmṛtyuñjayasutoṣaṇāt | visarjanāntaṃ yatkarma samāpya vidhināmunā
संहारमुद्रया चैव हृदये चानयेद् बुधः | प्रसन्नहृदयो भूत्वा चरणोदकमापिबेत्
saṃhāramudrayā caiva hṛdaye cānayed budhaḥ | prasannahṛdayo bhūtvā caraṇodakamāpibet
एतन्मात्रेण देवेश सर्वसिद्धिं समाप्नुयात् | पिबामि चरणद्वन्द्वाम्भोजनिःसृतकं भजे
etanmātreṇa deveśa sarvasiddhiṃ samāpnuyāt | pibāmi caraṇadvandvāmbhojaniḥsṛtakaṃ bhaje
अमरत्वं सदा देहि मृत्युञ्जय नमोऽस्तुते
amaratvaṃ sadā dehi mṛtyuñjaya namo'stute
श्रुतं च साधनं पुण्यं महारुद्रस्य सुन्दरि | मणिपूरे प्रकाशञ्च कथितं ज्ञाननिर्णयम्
śrutaṃ ca sādhanaṃ puṇyaṃ mahārudrasya sundari | maṇipūre prakāśañca kathitaṃ jñānanirṇayam
अकस्मात् सिद्धिसम्पत्तिं नुतिं वद महापिरयाम् | यस्य श्रवणमात्रेण पाठेन योगिनीवशम्
akasmāt siddhisampattiṃ nutiṃ vada mahāpirayām | yasya śravaṇamātreṇa pāṭhena yoginīvaśam
परमानन्ददेवेश योगानामधिप प्रभो | स्तोत्रं रुद्रस्य वक्ष्यामि सारात्सारं परात्परम्
paramānandadeveśa yogānāmadhipa prabho | stotraṃ rudrasya vakṣyāmi sārātsāraṃ parātparam