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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 84 of 129
संवत्सराः पञ्चयुगं मासा रात्रिश्चतुवीधा | कालचक्रञ्च यद्दव्यं नित्यमक्षयमव्ययम्
saṃvatsarāḥ pañcayugaṃ māsā rātriścatuvīdhā | kālacakrañca yaddavyaṃ nityamakṣayamavyayam
धर्मचक्रस्तथा चापि नित्यमास्ते महेश्वर | अदितिश्च दितिश्चैव रुद्रश्च विनता तथा
dharmacakrastathā cāpi nityamāste maheśvara | aditiśca ditiścaiva rudraśca vinatā tathā
कालिका युवती देवी सुरसा चाथ गौतमी | प्राधा कद्रुश्च वै देव्यो देवतानाञ्च मातरः
kālikā yuvatī devī surasā cātha gautamī | prādhā kadruśca vai devyo devatānāñca mātaraḥ
रुद्राणी श्रीश्च लक्ष्मीश्च भद्रा षष्ठी तथा परा | पृथिवीसञ्ज्ञिता देवी ह्रीः स्वाहा कीती रेव च
rudrāṇī śrīśca lakṣmīśca bhadrā ṣaṣṭhī tathā parā | pṛthivīsañjñitā devī hrīḥ svāhā kītī reva ca
सुरा देवी शची चैव तथा पुष्टिररुन्धती | संसिद्धि सिद्धिदा विद्या महादेवी रतिस्तथा
surā devī śacī caiva tathā puṣṭirarundhatī | saṃsiddhi siddhidā vidyā mahādevī ratistathā
एताश्चान्याश्च वै देव्य उपतस्थुरलङ्कृताः | आदित्यावसवो रुद्रा मरुतश्चाश्विनावपि
etāścānyāśca vai devya upatasthuralaṅkṛtāḥ | ādityāvasavo rudrā marutaścāśvināvapi
विश्वेदेवाश्च साध्याश्च पितरश्च महर्षयः | राजर्षयस्तत्र भान्ति हरिश्चन्द्रादयः प्रभो
viśvedevāśca sādhyāśca pitaraśca maharṣayaḥ | rājarṣayastatra bhānti hariścandrādayaḥ prabho
सर्वे हेमकुण्डलिनः सर्वाऽलङ्कारभूषिताः | भावुका गीतवाद्यादि निस्वनैर्मग्नदेहिनः
sarve hemakuṇḍalinaḥ sarvā'laṅkārabhūṣitāḥ | bhāvukā gītavādyādi nisvanairmagnadehinaḥ
भावयन्ति महेशानीं काकिनीं परमेश्वरीम् | वर्णरूपां नित्यकलां महेश्वरपतिव्रताम्
bhāvayanti maheśānīṃ kākinīṃ parameśvarīm | varṇarūpāṃ nityakalāṃ maheśvarapativratām
ईश्वरं भावयन्त्येते पूजयन्ति निरन्तरम् | वेष्टिताः सुन्दराकाराः अष्टसिद्धिसमृद्धिदाः
īśvaraṃ bhāvayantyete pūjayanti nirantaram | veṣṭitāḥ sundarākārāḥ aṣṭasiddhisamṛddhidāḥ
एताः पूज्या महाकाल वर्णपार्श्वचराः प्रभाः | प्रसीद नाथ स्वामीति नाम्ना मनसि पूजयेत्
etāḥ pūjyā mahākāla varṇapārśvacarāḥ prabhāḥ | prasīda nātha svāmīti nāmnā manasi pūjayet
"वर्णेश्वर प्रियानन्दां काकिनीं पूजयाम्यहम्" अथाष्टसिद्धिमाहात्म्यं शृणु श्रीचन्द्रशेखर | मन्त्रोद्धारं तथा न्यासं कवचाङ्ग तव प्रियम्
"varṇeśvara priyānandāṃ kākinīṃ pūjayāmyaham" athāṣṭasiddhimāhātmyaṃ śṛṇu śrīcandraśekhara | mantroddhāraṃ tathā nyāsaṃ kavacāṅga tava priyam
स्तोत्रं सहस्रनामाख्यं साष्टोत्तरमनुप्रियम् | साकारध्यानमखिलं सालोक्यादिपदप्रदम्
stotraṃ sahasranāmākhyaṃ sāṣṭottaramanupriyam | sākāradhyānamakhilaṃ sālokyādipadapradam
यस्य करणमात्रेण सुरो भवति मानुषः | वृक्षबीजाद् भवेद् वृक्षः श्रद्धयाश्च फलोदयः
yasya karaṇamātreṇa suro bhavati mānuṣaḥ | vṛkṣabījād bhaved vṛkṣaḥ śraddhayāśca phalodayaḥ
तथा तथैव मन्त्राणामुदयो बीजयोगतः | बीजं तु परमं ज्ञानं बीजाधीनं चराचरम्
tathā tathaiva mantrāṇāmudayo bījayogataḥ | bījaṃ tu paramaṃ jñānaṃ bījādhīnaṃ carācaram
बीजमाश्रित्य सर्वेन्द्राः प्रतिभान्ति महौजसः | कोटिसूर्यप्रतीकाशाः प्राणस्थाननिवासिनः
bījamāśritya sarvendrāḥ pratibhānti mahaujasaḥ | koṭisūryapratīkāśāḥ prāṇasthānanivāsinaḥ
के चाप्ययुतसूर्याभाः शतसूर्यसमप्रभाः | केचिद् द्वादशसूर्याभाः को जनश्चैकभासुराः
ke cāpyayutasūryābhāḥ śatasūryasamaprabhāḥ | kecid dvādaśasūryābhāḥ ko janaścaikabhāsurāḥ
कोपि नाम मुनिर्दीप्तः कोपि चन्द्रसमप्रभः | कोपि श्रीकान्तिकिरणः शङ्खचक्रगदाधरः
kopi nāma munirdīptaḥ kopi candrasamaprabhaḥ | kopi śrīkāntikiraṇaḥ śaṅkhacakragadādharaḥ
एते बीजसमुद्भूता निर्बीजाश्च पञ्चदेवताः | ब्रह्मविष्णुशिवानन्दभैरवाः प्राणदेवताः
ete bījasamudbhūtā nirbījāśca pañcadevatāḥ | brahmaviṣṇuśivānandabhairavāḥ prāṇadevatāḥ
ब्रह्माब्रह्मस्वरूपेण श्वासमार्गप्रवेशकः | विष्णुर्वैष्णवतत्त्वेन कुम्भकान्तर्गतः प्रभुः
brahmābrahmasvarūpeṇa śvāsamārgapraveśakaḥ | viṣṇurvaiṣṇavatattvena kumbhakāntargataḥ prabhuḥ
शिवः संहाररूपेण महाप्रलयगः प्रभुः | आनन्दभैरवः श्रीमान् मूलज्ञानीपरात्परः
śivaḥ saṃhārarūpeṇa mahāpralayagaḥ prabhuḥ | ānandabhairavaḥ śrīmān mūlajñānīparātparaḥ
मूलाम्भोजाद् ब्रह्मरन्ध्रं यावत्तत्र प्रवेशिका | प्राणविद्यास्वरूपेण बीजरूपा सनातनी
mūlāmbhojād brahmarandhraṃ yāvattatra praveśikā | prāṇavidyāsvarūpeṇa bījarūpā sanātanī
सा भाव्या योगिभिनीत्यं योगाङ्गैरतिभाव्यते | योगशास्त्रं विना नाथ के जानन्ति महर्षयः
sā bhāvyā yogibhinītyaṃ yogāṅgairatibhāvyate | yogaśāstraṃ vinā nātha ke jānanti maharṣayaḥ
अत्यन्तदुःखसाध्या सा योगिज्ञेया मनोयवा | नानारूपा बृहद्रूपा श्वासोच्छ्वासप्रकाशिनी
atyantaduḥkhasādhyā sā yogijñeyā manoyavā | nānārūpā bṛhadrūpā śvāsocchvāsaprakāśinī
हृदयाम्भोजमध्यस्था ईश्वरस्थानवासिनी | कालचञ्चुप्रकाशा सा सर्वभूतहृदिस्थिता
hṛdayāmbhojamadhyasthā īśvarasthānavāsinī | kālacañcuprakāśā sā sarvabhūtahṛdisthitā
सर्वेषां ज्ञानकर्त्ती च सर्वानन्दकरी हृदि | सा देवी काकिनी विद्या ईश्वरी परमा कला
sarveṣāṃ jñānakarttī ca sarvānandakarī hṛdi | sā devī kākinī vidyā īśvarī paramā kalā
विभाव्या कोटिसूर्याभा कोटिचन्द्रसमानना | तस्या मन्त्रं महामन्त्रं ब्रह्ममन्त्रं हि योगिनाम्
vibhāvyā koṭisūryābhā koṭicandrasamānanā | tasyā mantraṃ mahāmantraṃ brahmamantraṃ hi yoginām
शृणुनाथ कुलानन्द भैरव्यादिमनुं मुदा | एतन्मत्रप्रभावेण परात्मानं वशं नयेत्
śṛṇunātha kulānanda bhairavyādimanuṃ mudā | etanmatraprabhāveṇa parātmānaṃ vaśaṃ nayet
दीर्घप्रणवमुच्चार्य वामनेत्रं समुद्धरेत् | मायान्ते वाग्भवं बीजं कामबीजं समुद्धरेत्
dīrghapraṇavamuccārya vāmanetraṃ samuddharet | māyānte vāgbhavaṃ bījaṃ kāmabījaṃ samuddharet
कामबीजं तथैश्वर्ये नमोऽन्ते वह्निकामिनी | एतन्मन्त्रप्रसादेन भवेत् कालवशः क्षणात्
kāmabījaṃ tathaiśvarye namo'nte vahnikāminī | etanmantraprasādena bhavet kālavaśaḥ kṣaṇāt
अत्यन्तसुखमाप्नोति भयाज्ञानापहो भवेत् | कामेन पुटितं मन्त्रं वाग्भवेनापि वा प्रभो
atyantasukhamāpnoti bhayājñānāpaho bhavet | kāmena puṭitaṃ mantraṃ vāgbhavenāpi vā prabho
स्वमन्त्रपुटितं कृत्वा सिद्धिः स्यादचिरादिह | अथान्यमन्त्रं वक्ष्यामि सावधानोऽवधारय
svamantrapuṭitaṃ kṛtvā siddhiḥ syādacirādiha | athānyamantraṃ vakṣyāmi sāvadhāno'vadhāraya
भद्रकालीं समुद्धृत्य किङ्किणीबीजमुद्धरेत् | बालाबीजं समुद्धृत्य माहेश्वर्यै नमो द्विठः
bhadrakālīṃ samuddhṛtya kiṅkiṇībījamuddharet | bālābījaṃ samuddhṛtya māheśvaryai namo dviṭhaḥ
केवलं मूलमन्त्रेण पुटितं मूलमन्त्रकैः | पूजयेत् परया भक्त्या हृदयाम्भोजमण्डले
kevalaṃ mūlamantreṇa puṭitaṃ mūlamantrakaiḥ | pūjayet parayā bhaktyā hṛdayāmbhojamaṇḍale
अप्रकाश्यमिमं मन्त्रं सर्वतन्त्रेषु गोपितम् | लक्षजपेन सिद्धिः स्याद् हृदयाब्जे स्थरो भवेत्
aprakāśyamimaṃ mantraṃ sarvatantreṣu gopitam | lakṣajapena siddhiḥ syād hṛdayābje stharo bhavet
अकस्माद्दीपकलिकाकारं जीवं प्रपश्यति | ततो भवेन्महायोगी ईश्वरीमन्त्रसाधनात्
akasmāddīpakalikākāraṃ jīvaṃ prapaśyati | tato bhavenmahāyogī īśvarīmantrasādhanāt
ध्यानं वक्ष्यामि पूजाया गुह्याद् गुह्यतरं परम् | ध्यात्वा पाद्यादिभिर्नाथ मनःकल्पितपुष्पकैः
dhyānaṃ vakṣyāmi pūjāyā guhyād guhyataraṃ param | dhyātvā pādyādibhirnātha manaḥkalpitapuṣpakaiḥ
पूजयेत्परया भक्त्या मन्त्रध्यानपरायणः
pūjayetparayā bhaktyā mantradhyānaparāyaṇaḥ
शशधरशतकोटिश्रीमयूखप्रभायाः | या सुरतरुगुणशोभा निर्मला वेदहस्ता | अरुणकिरणभाला हारमाला विलोला | हृदयकमलमध्ये श्रीश्वरीं तां भजामि
śaśadharaśatakoṭiśrīmayūkhaprabhāyāḥ | yā surataruguṇaśobhā nirmalā vedahastā | aruṇakiraṇabhālā hāramālā vilolā | hṛdayakamalamadhye śrīśvarīṃ tāṃ bhajāmi
एवं सर्वस्वरूपां तां विभाव्य हृदयाम्बुजे | पुनः पुनः पूजयेद्वै त्रैलोक्योद्भवपुष्पकैः
evaṃ sarvasvarūpāṃ tāṃ vibhāvya hṛdayāmbuje | punaḥ punaḥ pūjayedvai trailokyodbhavapuṣpakaiḥ
अवश्यं सिद्धिमाप्नोति पूजायोगप्रभावतः | आयुरारोग्यजननं पूजनं सुमहाफलम्
avaśyaṃ siddhimāpnoti pūjāyogaprabhāvataḥ | āyurārogyajananaṃ pūjanaṃ sumahāphalam
ततो जपेन्महामन्त्रं वर्णामालाक्रमेण तु | प्राणायामं ततः कृत्वा न्यसेत् सर्वाङ्गमध्यके
tato japenmahāmantraṃ varṇāmālākrameṇa tu | prāṇāyāmaṃ tataḥ kṛtvā nyaset sarvāṅgamadhyake
मातृकाग्रन्थिनिकरे न्यसेत् पूर्वोक्तनामभिः | यदुक्तं पूर्वपटले तेषां नामाभिरेव च
mātṛkāgranthinikare nyaset pūrvoktanāmabhiḥ | yaduktaṃ pūrvapaṭale teṣāṃ nāmābhireva ca
विन्यस्य मन्त्रपुटितं मन्त्रन्यासं ततश्चरेत् | काकिन्या अष्टशक्तीनां न्यासं कुर्यात्ततः परम्
vinyasya mantrapuṭitaṃ mantranyāsaṃ tataścaret | kākinyā aṣṭaśaktīnāṃ nyāsaṃ kuryāttataḥ param
काकजिह्वाद्विकाण्डेशी कामाख्या काकिनी ध्वजा | काकिनी काकमाला च काकचञ्चुप्रकाशिनी
kākajihvādvikāṇḍeśī kāmākhyā kākinī dhvajā | kākinī kākamālā ca kākacañcuprakāśinī
कोकिलाचाष्टशक्तीनां नाम्ना विन्यस्य मस्तके | कण्ठकूपे न्यसेत्पश्चात् षोडशस्वरसम्पुटम्
kokilācāṣṭaśaktīnāṃ nāmnā vinyasya mastake | kaṇṭhakūpe nyasetpaścāt ṣoḍaśasvarasampuṭam
हृदये विन्यसेन्नाथ कादिद्वादशसम्पुटम् | मन्त्रं विन्यस्य विधिना नाभौ मन्त्रेण सम्पुटम्
hṛdaye vinyasennātha kādidvādaśasampuṭam | mantraṃ vinyasya vidhinā nābhau mantreṇa sampuṭam
डादिफान्तं तु विन्यस्य बादिलान्तं स्वलिङ्गके | मूलाधारे मूलमन्त्रपुटितं वादिसान्तकम्
ḍādiphāntaṃ tu vinyasya bādilāntaṃ svaliṅgake | mūlādhāre mūlamantrapuṭitaṃ vādisāntakam
विन्यस्य व्यापकं न्यासं कृत्वाङ्गानि च बन्धयेत् | ततः प्राणायाममेकं कृत्वा प्राणान् समाश्रयेत्
vinyasya vyāpakaṃ nyāsaṃ kṛtvāṅgāni ca bandhayet | tataḥ prāṇāyāmamekaṃ kṛtvā prāṇān samāśrayet
ततः स्तोत्रं पठेद्धीमान् तत्सर्वं शृणु शङ्कर | हविष्याशी वशीभूत्वा साधयेदिह सिद्धये
tataḥ stotraṃ paṭheddhīmān tatsarvaṃ śṛṇu śaṅkara | haviṣyāśī vaśībhūtvā sādhayediha siddhaye
ज्ञानेश्वरी शुभकरी परिभावनीया | योगेश्वरैर्हरिहरैर्गुरुभिर्महेन्द्रैः | तां काकिनीं परशिवां परमेशपत्नीं | संस्तौमि चारुहृदयाम्बुजपीठमध्ये
jñāneśvarī śubhakarī paribhāvanīyā | yogeśvarairhariharairgurubhirmahendraiḥ | tāṃ kākinīṃ paraśivāṃ parameśapatnīṃ | saṃstaumi cāruhṛdayāmbujapīṭhamadhye
एकाकिनीं सकलधारणकालयोगे | आधार्य देहसमये सति काकिनीं त्वाम् | वाय्वासने मनस आशु विकारनाशे | काकेन्द्रचञ्चुचलितामहमेवमीडे
ekākinīṃ sakaladhāraṇakālayoge | ādhārya dehasamaye sati kākinīṃ tvām | vāyvāsane manasa āśu vikāranāśe | kākendracañcucalitāmahamevamīḍe
भावोदये प्रणयिनीमगतौ च भावा | आह्लादयोगविभवे भुवनेश्वरीं त्वाम् | मन्दारहाररुचिरे परमेश्वरि त्वं | रक्षां कुरु प्रथमतो मतिमाश्रयामि
bhāvodaye praṇayinīmagatau ca bhāvā | āhlādayogavibhave bhuvaneśvarīṃ tvām | mandārahārarucire parameśvari tvaṃ | rakṣāṃ kuru prathamato matimāśrayāmi
चन्द्रोदये सुखमयी द्युतिकोटिदीप्ता | गोप्यागमे सुमतिभिः स्वमनांसि शुद्धा | सा त्वं सुखात्वं भव भावविपूजनीये | रक्षां कुरु प्रथमभास्करमङ्घिरमीडे
candrodaye sukhamayī dyutikoṭidīptā | gopyāgame sumatibhiḥ svamanāṃsi śuddhā | sā tvaṃ sukhātvaṃ bhava bhāvavipūjanīye | rakṣāṃ kuru prathamabhāskaramaṅghiramīḍe
ते पादपङ्कजमजस्रमहं भजामि | सानन्दबिन्दु विमलासनभावपुञ्जे | गुञ्जावटीविमलमाल्यसुशोभिताङ्गे | स्यामेव मे चरमभावसमूहदात्री
te pādapaṅkajamajasramahaṃ bhajāmi | sānandabindu vimalāsanabhāvapuñje | guñjāvaṭīvimalamālyasuśobhitāṅge | syāmeva me caramabhāvasamūhadātrī
पञ्चानने दशभुजे सकलास्त्रयुक्ते | विद्ये भये नरहरे नरहारभूषे | प्रेतासने त्रिनयने जननी त्वमेव | रक्षे शुभे चरणपङ्कजमाश्रयामि
pañcānane daśabhuje sakalāstrayukte | vidye bhaye narahare narahārabhūṣe | pretāsane trinayane jananī tvameva | rakṣe śubhe caraṇapaṅkajamāśrayāmi
श्री सुन्दरि प्रणतरक्षिणि वेदमात | स्तारेश्वरी त्वमपि रक्ष विनाशकाले | यद्येकभक्त इतिहासपुराणवक्ता | नित्यानुरक्तहरपादसरोजमीडे
śrī sundari praṇatarakṣiṇi vedamāta | stāreśvarī tvamapi rakṣa vināśakāle | yadyekabhakta itihāsapurāṇavaktā | nityānuraktaharapādasarojamīḍe
ते श्रीपदं भुवनसारमनन्तसेव्यं | योगास्पदं कृतिभिराश्रयमेकयोगम् | सर्वे भजन्ति निजमोक्षफलाय नित्यं | दीनोऽहमम्ब भुवनेशि मुदा भजामि
te śrīpadaṃ bhuvanasāramanantasevyaṃ | yogāspadaṃ kṛtibhirāśrayamekayogam | sarve bhajanti nijamokṣaphalāya nityaṃ | dīno'hamamba bhuvaneśi mudā bhajāmi
त्रैलोक्यपूजितपदं हृदयाम्बुजस्थं | चित्तप्रकाशकमले स्वसुखानुभूतम् | मायाश्रयं सकलसिद्धिनिदानरूपं | मञ्जीरहारविनतं वरमाश्रयामि
trailokyapūjitapadaṃ hṛdayāmbujasthaṃ | cittaprakāśakamale svasukhānubhūtam | māyāśrayaṃ sakalasiddhinidānarūpaṃ | mañjīrahāravinataṃ varamāśrayāmi
कौटीरहारकमलप्रियमाल्यशोभे | शोभाकरे स्थिरतरा भव मे हृदब्जे | भूमण्डले हि बलवान्कृतकृत्य एव त्वामीश्वरीं हृदि मुदा सुखमाश्रयामि
kauṭīrahārakamalapriyamālyaśobhe | śobhākare sthiratarā bhava me hṛdabje | bhūmaṇḍale hi balavānkṛtakṛtya eva tvāmīśvarīṃ hṛdi mudā sukhamāśrayāmi