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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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नित्ये पुरा भजति योगसुसिद्धयेऽसौ | शम्भुगीरीश इति चेश्वरपार्श्वगामि | सायुज्यनाथपदवीं गत ईशकान्ते | एकाकिनी कुलवताङ्घिरयुगं किमन्यैः
nitye purā bhajati yogasusiddhaye'sau | śambhugīrīśa iti ceśvarapārśvagāmi | sāyujyanāthapadavīṃ gata īśakānte | ekākinī kulavatāṅghirayugaṃ kimanyaiḥ
ध्यायन्ति योगिन इहाघसमूहशैलं | संहार हेतुकसदाघविनाशनाय | चित्तोत्सवाय विभवाय जयाय भूमेः | दीनोऽहमाशु विभजामि पदं श्रिये ते
dhyāyanti yogina ihāghasamūhaśailaṃ | saṃhāra hetukasadāghavināśanāya | cittotsavāya vibhavāya jayāya bhūmeḥ | dīno'hamāśu vibhajāmi padaṃ śriye te
कृष्णे सिते विमलपीतनिभे सुरक्ते | वर्णाश्रये त्वमव मामतिदीनमेकम् | पुत्रं तवैव चरणाम्बुजमेव कान्तं | नीलाम्बुजे स्थिरतरं कुरु कामदात्रि
kṛṣṇe site vimalapītanibhe surakte | varṇāśraye tvamava māmatidīnamekam | putraṃ tavaiva caraṇāmbujameva kāntaṃ | nīlāmbuje sthirataraṃ kuru kāmadātri
सर्वेश्वरी प्रियकरि भवभावहन्त्रि | नाना ध्वनिप्रणतकामदुघे विचित्रे | रत्नाम्बरे सुखपदं यदि देहि दास्यं | त्वं चारुवर्णगलिते पदमाश्रयामि
sarveśvarī priyakari bhavabhāvahantri | nānā dhvanipraṇatakāmadughe vicitre | ratnāmbare sukhapadaṃ yadi dehi dāsyaṃ | tvaṃ cāruvarṇagalite padamāśrayāmi
रत्नाकरे सकरुणेऽरुणकोटिवर्णे | स्वर्णादिनिमीतसृजापविशोभिताङ्गी | त्वं काकिनी यदि कटाक्षनिपातमेकं | सर्वं कुरुष्व सुखमोक्षपथप्रमोदी
ratnākare sakaruṇe'ruṇakoṭivarṇe | svarṇādinimītasṛjāpaviśobhitāṅgī | tvaṃ kākinī yadi kaṭākṣanipātamekaṃ | sarvaṃ kuruṣva sukhamokṣapathapramodī
एतत्स्तोत्रं पठेद्धीमान् ध्यानन्यासपरायणः | विभाव्य स्तौति यो योगी स योगी मोक्षभाग्भवेत्
etatstotraṃ paṭheddhīmān dhyānanyāsaparāyaṇaḥ | vibhāvya stauti yo yogī sa yogī mokṣabhāgbhavet
हृत्पङ्करुहमध्यस्थं स पश्यति जगत्त्रयम् | अष्टसिद्धियुतः शीघ्रं जीवन्मुक्तो भवेन्नरः
hṛtpaṅkaruhamadhyasthaṃ sa paśyati jagattrayam | aṣṭasiddhiyutaḥ śīghraṃ jīvanmukto bhavennaraḥ
वद कान्ते परानन्दे रहस्यं कुलसुन्दरि | यस्य विज्ञानमात्रेण भवेद् गङ्गाधरो हरिः
vada kānte parānande rahasyaṃ kulasundari | yasya vijñānamātreṇa bhaved gaṅgādharo hariḥ
ईश्वरस्य स्तवब्रह्मपरं निर्वाणसाधनम् | शोभाकोटियोगपतेर्योगेन्द्रस्य परापतेः
īśvarasya stavabrahmaparaṃ nirvāṇasādhanam | śobhākoṭiyogapateryogendrasya parāpateḥ
ईश्वरं के न मानन्ति ब्रह्मविष्णुशिवादयः | तस्य स्मरणमात्रेण महावाग्ग्मी च मृत्युजित्
īśvaraṃ ke na mānanti brahmaviṣṇuśivādayaḥ | tasya smaraṇamātreṇa mahāvāggmī ca mṛtyujit
मन्त्री वेदान्तसिद्धान्तं तं भजन्ति महर्षयः | देवा मनुष्या गन्धर्वास्तं भजन्ति महेश्वरम्
mantrī vedāntasiddhāntaṃ taṃ bhajanti maharṣayaḥ | devā manuṣyā gandharvāstaṃ bhajanti maheśvaram
अकालमृत्युहरणं सर्वदा सर्वतोमुखम् | सदा तस्य स्तवं दिव्यं श्रोतुमिच्छामि शाङ्करि
akālamṛtyuharaṇaṃ sarvadā sarvatomukham | sadā tasya stavaṃ divyaṃ śrotumicchāmi śāṅkari
कौल त्वं शृणु शङ्करप्रियकरं स्तोत्रं तदीशस्य च | श्रीनाथाय नमः कुलेश परमप्राणेश तुभ्यं मुदा | सानन्दाय नमो भवाय पतये लोकेश्वरायो ओं नमो | भूतेशाय गणाधिपाय यतये श्रीशूलिने ते नमः
kaula tvaṃ śṛṇu śaṅkarapriyakaraṃ stotraṃ tadīśasya ca | śrīnāthāya namaḥ kuleśa paramaprāṇeśa tubhyaṃ mudā | sānandāya namo bhavāya pataye lokeśvarāyo oṃ namo | bhūteśāya gaṇādhipāya yataye śrīśūline te namaḥ
कान्ताय प्रणवाय योगपतये योगेश्वरायो ओं नमो | महारायाक्षरेश्वराय महते नित्याय नित्यं नमः | स्वाधिष्ठानविभेदकाय हरये मूलाब्जसम्भेदिने | नाभेरम्बुजभेदिने हृदयाम्भोद्भदकायों नमः
kāntāya praṇavāya yogapataye yogeśvarāyo oṃ namo | mahārāyākṣareśvarāya mahate nityāya nityaṃ namaḥ | svādhiṣṭhānavibhedakāya haraye mūlābjasambhedine | nābherambujabhedine hṛdayāmbhodbhadakāyoṃ namaḥ
कालाय प्रणवाय मायवशिने नित्यं नमो भास्वते | मोक्षाय प्रमथेश्वराय कवये खट्वाङ्गहस्ताय ते | भक्तिश्रीनिधये महेन्द्रखचराय मायाश्रयार्यो नमो | विज्ञानाय शिवाय सूक्ष्मगतये गूढाय भूयो नमः
kālāya praṇavāya māyavaśine nityaṃ namo bhāsvate | mokṣāya pramatheśvarāya kavaye khaṭvāṅgahastāya te | bhaktiśrīnidhaye mahendrakhacarāya māyāśrayāryo namo | vijñānāya śivāya sūkṣmagataye gūḍhāya bhūyo namaḥ
सर्वज्ञाय जयाय भूतिपतये भूतेश्वराय प्रभो | पञ्चास्याय हराय देवपतये गौरीश्वराय श्रिये | भोगायान्तरगामिने हरिहरायानन्दचिद्रूपिणे | कल्याणाय भगाय शुद्धमतिभिनीत्यं नमस्ते नमः
sarvajñāya jayāya bhūtipataye bhūteśvarāya prabho | pañcāsyāya harāya devapataye gaurīśvarāya śriye | bhogāyāntaragāmine hariharāyānandacidrūpiṇe | kalyāṇāya bhagāya śuddhamatibhinītyaṃ namaste namaḥ
गोविन्दप्रियवल्लभाय विधये ब्रह्मादिकोत्पत्तये | उत्पत्तिस्थितिसंहृतिप्रकृतये बाह्याय विश्वेश्वर | तुभ्यं काल नमो नमः प्रलययोगोल्लासिने भूभृते | विज्ञाताय गिरीन्द्रपूजित विभो भूताधिपायानिशम्
govindapriyavallabhāya vidhaye brahmādikotpattaye | utpattisthitisaṃhṛtiprakṛtaye bāhyāya viśveśvara | tubhyaṃ kāla namo namaḥ pralayayogollāsine bhūbhṛte | vijñātāya girīndrapūjita vibho bhūtādhipāyāniśam
गौरीशाय गणाचीताय मनसे मान्याय भूवासिने | भूतोत्साहमहीशनाथशशिचूडाय प्रधानाय ते | नित्यं नित्यकलाकुलाय फणिचूड.य प्रबुद्धाय ते | तेजःशान्तिपते सतां पतिपते निर्वाससे ते नमः
gaurīśāya gaṇācītāya manase mānyāya bhūvāsine | bhūtotsāhamahīśanāthaśaśicūḍāya pradhānāya te | nityaṃ nityakalākulāya phaṇicūḍa.ya prabuddhāya te | tejaḥśāntipate satāṃ patipate nirvāsase te namaḥ
शोभाकोटियुताय चन्द्रकिरणाह्लादाय सूक्ष्माय ते तुभ्यं नाथ नमो नमः प्रणमतामानन्दसिन्धूत्सवा | हेरम्ब श्रयकातीकेयजनकानन्दप्रियाय प्रभो | पित्रे सर्वसुखाय सर्वपतये श्रीनीलकण्ठेश्वर
śobhākoṭiyutāya candrakiraṇāhlādāya sūkṣmāya te tubhyaṃ nātha namo namaḥ praṇamatāmānandasindhūtsavā | heramba śrayakātīkeyajanakānandapriyāya prabho | pitre sarvasukhāya sarvapataye śrīnīlakaṇṭheśvara
त्रिब्रह्मापीतभूतये सुरतये श्रीभास्वते योगिना मानन्दोदयकारिणे कुलपते ते नाथ तुभ्यं नमः | ब्रह्मानन्दकुलाय रौप्यगिरये सौन्दर्यसंसिद्धये सर्वानन्दकराय सम्परतरायाढ्याय सत्यं नमः
tribrahmāpītabhūtaye surataye śrībhāsvate yoginā mānandodayakāriṇe kulapate te nātha tubhyaṃ namaḥ | brahmānandakulāya raupyagiraye saundaryasaṃsiddhaye sarvānandakarāya samparatarāyāḍhyāya satyaṃ namaḥ
काशीशं कौशिकीशं सुरतरुकिरणं कारणाख्यं सुखाख्यं | गौरीशं गङ्गिरीशं गुरुमगुरुगिरिश्रेणिलिप्ताङ्गवङ्गम् | घोषाख्यं मञ्जुघोषं घनगणघटितं घोरसङ्घट्टनादं चार्वीशं राघवेशं घनहृदि घटमामीश्वरं घौटकेश
kāśīśaṃ kauśikīśaṃ suratarukiraṇaṃ kāraṇākhyaṃ sukhākhyaṃ | gaurīśaṃ gaṅgirīśaṃ gurumagurugiriśreṇiliptāṅgavaṅgam | ghoṣākhyaṃ mañjughoṣaṃ ghanagaṇaghaṭitaṃ ghorasaṅghaṭṭanādaṃ cārvīśaṃ rāghaveśaṃ ghanahṛdi ghaṭamāmīśvaraṃ ghauṭakeśa
लाक्षाभाण्डं विशालो वसति तव करे स्थावरो जङ्गमो वा | भूताध्यक्षो वशिष्ठः स्वपरिजनकुले सर्वदा पाहि शम्भो | भक्तिज्ञानं न दातुं चपलमलमणिश्रेणिमाला विलोला | लोकाभीतो कलङ्की विधिशतमुकुटश्रीपदाम्भोरुहं ते
lākṣābhāṇḍaṃ viśālo vasati tava kare sthāvaro jaṅgamo vā | bhūtādhyakṣo vaśiṣṭhaḥ svaparijanakule sarvadā pāhi śambho | bhaktijñānaṃ na dātuṃ capalamalamaṇiśreṇimālā vilolā | lokābhīto kalaṅkī vidhiśatamukuṭaśrīpadāmbhoruhaṃ te
धूर्तः शौरिः प्रशान्तो विमलमधुरसामोदमानोऽप्रमत्तो | मायामोहापदेवी सुरमदमदनो दानसम्मानदाता | त्वं नाथं श्रीपदाम्भोरुहविमलतले ते कथं ना सुरक्षे | पूर्वास्यो दक्षिणास्यो धनपतिवदनः पश्चिमास्यो मुनिस्त्वम्
dhūrtaḥ śauriḥ praśānto vimalamadhurasāmodamāno'pramatto | māyāmohāpadevī suramadamadano dānasammānadātā | tvaṃ nāthaṃ śrīpadāmbhoruhavimalatale te kathaṃ nā surakṣe | pūrvāsyo dakṣiṇāsyo dhanapativadanaḥ paścimāsyo munistvam
भेदी सिद्धान्तविद्याधरनिधिकिरणः कारणोऽनन्तशक्ति र्यः साक्षात् कामधेनुः स च धनपतिपः सर्वभोगानुरागी | पादाम्भोजे हि नित्यं कलगिरिसुतानाथ ते योगिपत्वं | चित्तं मे चञ्चलाख्यं शशिधरकिरणो वाक्पते योगसिद्धिः
bhedī siddhāntavidyādharanidhikiraṇaḥ kāraṇo'nantaśakti ryaḥ sākṣāt kāmadhenuḥ sa ca dhanapatipaḥ sarvabhogānurāgī | pādāmbhoje hi nityaṃ kalagirisutānātha te yogipatvaṃ | cittaṃ me cañcalākhyaṃ śaśidharakiraṇo vākpate yogasiddhiḥ
कपर्दी श्रीखड्गासिवरगदया वेदभुजया | घनच्छायासङ्कोचरचनावशच्छद्मविजयः | जयी जेता जायेर्जयमनुकरोतु श्रियतमो | ज्वलज्झंझावाते क्षणधर इह क्रोध इति मे
kapardī śrīkhaḍgāsivaragadayā vedabhujayā | ghanacchāyāsaṅkocaracanāvaśacchadmavijayaḥ | jayī jetā jāyerjayamanukarotu śriyatamo | jvalajjhaṃjhāvāte kṣaṇadhara iha krodha iti me
अथाऽऽज्ञा चक्रान्तर्गतविवरमाच्छन्नजटिलः | प्रतिज्ञाभङ्गस्थकटकशतकोटिप्रकटितः | कुठारस्ते क्रोधी कमठकटवासी कठिनहा | ककाराद्यं नत्वा दशकिरणमानोऽवतु सदा
athā''jñā cakrāntargatavivaramācchannajaṭilaḥ | pratijñābhaṅgasthakaṭakaśatakoṭiprakaṭitaḥ | kuṭhāraste krodhī kamaṭhakaṭavāsī kaṭhinahā | kakārādyaṃ natvā daśakiraṇamāno'vatu sadā
सुधाखण्डादेव्याः स्तवनपठनेन प्रियकरं | पदाम्भोजं चेति प्रचयति स्वभाग्यं कुलपते | प्रधाने भूखण्डे जयति यदि मृत्युञ्जयपदं | विनोदं भूयोगं पचति सहसा प्रेमतरलः
sudhākhaṇḍādevyāḥ stavanapaṭhanena priyakaraṃ | padāmbhojaṃ ceti pracayati svabhāgyaṃ kulapate | pradhāne bhūkhaṇḍe jayati yadi mṛtyuñjayapadaṃ | vinodaṃ bhūyogaṃ pacati sahasā premataralaḥ
यद्येवं प्रपठेदिदमनियतं कौलावलीसंयुतं | स्तोत्रं साररहस्यभारपरमानन्दैकचित्तस्थलम् | योगीन्द्रावगतित्वमुक्तफलदं सर्वेश्वरत्वं पदं | चन्द्रादित्यसमागतं परपदाह्लादैकमात्रं लभेत्
yadyevaṃ prapaṭhedidamaniyataṃ kaulāvalīsaṃyutaṃ | stotraṃ sārarahasyabhāraparamānandaikacittasthalam | yogīndrāvagatitvamuktaphaladaṃ sarveśvaratvaṃ padaṃ | candrādityasamāgataṃ parapadāhlādaikamātraṃ labhet
ते शम्भो यदि पादाम्भोरुहमङ्गलवल्लिका | पूज्यते सर्वदा योगी निर्वाणगुणसिद्धये
te śambho yadi pādāmbhoruhamaṅgalavallikā | pūjyate sarvadā yogī nirvāṇaguṇasiddhaye
किन्न सिद्धयति भ्रूमध्ये शिवभक्तिप्रसादतः
kinna siddhayati bhrūmadhye śivabhaktiprasādataḥ
वद कल्याणि कामेशि त्रैलोक्यपरिपूजिते | ब्रह्माण्डानन्तनिलये कैलासशिखरोज्ज्वले
vada kalyāṇi kāmeśi trailokyaparipūjite | brahmāṇḍānantanilaye kailāsaśikharojjvale
कालिके कालरात्रिस्थे महाकालनिषेविते | शब्दब्रह्मस्वरूपे त्वं वक्तुमर्हसि सादरात्
kālike kālarātristhe mahākālaniṣevite | śabdabrahmasvarūpe tvaṃ vaktumarhasi sādarāt
सहस्रनामयोगाख्यम् अष्टोत्तरमनन्तरम् | अनन्तकोटिब्रह्माण्डं सारं परममङ्गलम्
sahasranāmayogākhyam aṣṭottaramanantaram | anantakoṭibrahmāṇḍaṃ sāraṃ paramamaṅgalam
ज्ञानसिद्धिकरं साक्षाद् अत्यन्तानन्दवर्धनम् | सङ्केतशब्दमोक्षार्थं काकिनीश्वरसंयुतम्
jñānasiddhikaraṃ sākṣād atyantānandavardhanam | saṅketaśabdamokṣārthaṃ kākinīśvarasaṃyutam
परानन्दकरं ब्रह्म निर्वाणपदलालितम् | स्नेहादभिसुखानन्दादादौ ब्रह्म वरानने
parānandakaraṃ brahma nirvāṇapadalālitam | snehādabhisukhānandādādau brahma varānane
इच्छामि सर्वदा मातर्जगतां सुरसुन्दरि | स्नेहानन्दरसोद्रेकसम्बन्धान् कथय द्रुतम्
icchāmi sarvadā mātarjagatāṃ surasundari | snehānandarasodrekasambandhān kathaya drutam
ईश्वर श्रीनीलकण्ठ नागमालाविभूषित | नागेन्द्रचित्रमालाढ्य नागाधिपरमेश्वर
īśvara śrīnīlakaṇṭha nāgamālāvibhūṣita | nāgendracitramālāḍhya nāgādhiparameśvara
काकिनीश्वरयोगाढ्यं सहस्रनाम मङ्गलम् | अष्टोत्तरं वृताकारं कोटिसौदामिनीप्रभम्
kākinīśvarayogāḍhyaṃ sahasranāma maṅgalam | aṣṭottaraṃ vṛtākāraṃ koṭisaudāminīprabham
आयुरारोग्यजननं शृणुष्वावहितो मम | अनन्तकोटिब्रह्माण्डसारं नित्यं परात्परम्
āyurārogyajananaṃ śṛṇuṣvāvahito mama | anantakoṭibrahmāṇḍasāraṃ nityaṃ parātparam
साधनं ब्रह्मणो ज्ञानं योगानां योगसाधनम् | सार्वज्ञगुह्यसंस्कारं संस्कारादिफलप्रदम्
sādhanaṃ brahmaṇo jñānaṃ yogānāṃ yogasādhanam | sārvajñaguhyasaṃskāraṃ saṃskārādiphalapradam
वाञ्छासिद्धिकरं साक्षान्महापातकनाशनम् | महादारिद्र्यशमनं महैश्वर्यप्रदायकम्
vāñchāsiddhikaraṃ sākṣānmahāpātakanāśanam | mahādāridryaśamanaṃ mahaiśvaryapradāyakam
जपेद्यः प्रातरि प्रीतो मध्याह्नेऽस्तमिते रवौ | नमस्कृत्य जपेन्नाम ध्यानयोगपरायणः
japedyaḥ prātari prīto madhyāhne'stamite ravau | namaskṛtya japennāma dhyānayogaparāyaṇaḥ
काकिनीश्वरसंयोगं ध्यानं ध्यानगुणोदयम् | आदौ ध्यानं समाचर्य निर्मलोऽमलचेतसा
kākinīśvarasaṃyogaṃ dhyānaṃ dhyānaguṇodayam | ādau dhyānaṃ samācarya nirmalo'malacetasā
ध्यायेद् देवीं महाकालीं काकिनीं कालरूपिणीम् | परानन्दरसोन्मत्तां श्यामां कामदुघां पराम्
dhyāyed devīṃ mahākālīṃ kākinīṃ kālarūpiṇīm | parānandarasonmattāṃ śyāmāṃ kāmadughāṃ parām
चतुर्भुजां खड्गचर्मवरपद्मधरां हराम् | शत्रुक्षयकरीं रत्नाऽलङ्कारकोटिमण्डिताम्
caturbhujāṃ khaḍgacarmavarapadmadharāṃ harām | śatrukṣayakarīṃ ratnā'laṅkārakoṭimaṇḍitām
तरुणानन्दरसिकां पीतवस्त्रां मनोरमाम् | केयूरहारललितां ताटङ्कद्वयशोभिताम्
taruṇānandarasikāṃ pītavastrāṃ manoramām | keyūrahāralalitāṃ tāṭaṅkadvayaśobhitām
ईश्वरीं कामरत्नाख्यां काकचञ्चुपुटाननाम् | सुन्दरीं वनमालाढ्यां चारुसिंहासनस्थिताम्
īśvarīṃ kāmaratnākhyāṃ kākacañcupuṭānanām | sundarīṃ vanamālāḍhyāṃ cārusiṃhāsanasthitām
हृत्पद्मकणीकामध्याकाशसौदामिनीप्रभाम् | एवं ध्यात्वा पठेन्नाममङ्गलानि पुनः पुनः
hṛtpadmakaṇīkāmadhyākāśasaudāminīprabhām | evaṃ dhyātvā paṭhennāmamaṅgalāni punaḥ punaḥ
ईश्वरं कोटिसूर्याभं ध्यायेद्धृदयमण्डले | चतुर्भुजं वीररूपं लावण्यं भावसम्भवम्
īśvaraṃ koṭisūryābhaṃ dhyāyeddhṛdayamaṇḍale | caturbhujaṃ vīrarūpaṃ lāvaṇyaṃ bhāvasambhavam
श्यामं हिरण्यभूषाङ्गं चन्द्रकोटिसुशीतलम् | अभयं वरदं पद्मं महाखड्गधरं विभुम्
śyāmaṃ hiraṇyabhūṣāṅgaṃ candrakoṭisuśītalam | abhayaṃ varadaṃ padmaṃ mahākhaḍgadharaṃ vibhum
किरीटिनं महाकायं स्मितहास्यं प्रकाशकम् | हृदयाम्बुजमध्यस्थं नूपुरैरुपशोभितम्
kirīṭinaṃ mahākāyaṃ smitahāsyaṃ prakāśakam | hṛdayāmbujamadhyasthaṃ nūpurairupaśobhitam
कोटिकालानलं दीप्तं काकिनीदक्षिणस्थितम् | एवं विचिन्त्य मनसा योगिनं परमेश्वरम्
koṭikālānalaṃ dīptaṃ kākinīdakṣiṇasthitam | evaṃ vicintya manasā yoginaṃ parameśvaram
ततः पठेत् सहस्राख्यं वदामि शृणु तत्प्रभो
tataḥ paṭhet sahasrākhyaṃ vadāmi śṛṇu tatprabho
अस्य श्रीकाकिनीश्वरसहस्रनामस्तोत्रस्य ब्रह्माऋषिर्गायत्रीच्छन्दो जगदीश्वर काकिनी देवता निर्वाणयोगार्थ सिद्धयर्थे जपे विनियोगः | ओं ईश्वरः काकिनीशान ईशान कमलेश्वरी | ईशः काकेश्वरीशानी ईश्वरीशः कुलेश्वरी
asya śrīkākinīśvarasahasranāmastotrasya brahmāṛṣirgāyatrīcchando jagadīśvara kākinī devatā nirvāṇayogārtha siddhayarthe jape viniyogaḥ | oṃ īśvaraḥ kākinīśāna īśāna kamaleśvarī | īśaḥ kākeśvarīśānī īśvarīśaḥ kuleśvarī
ईशमोक्षः कामधेनुः कपर्दीशः कपदीनी | कौलः कुलीनान्तरगा कविः काव्यप्रकाशिनी
īśamokṣaḥ kāmadhenuḥ kapardīśaḥ kapadīnī | kaulaḥ kulīnāntaragā kaviḥ kāvyaprakāśinī
कलादेशः सुकविता कारणः करुणामयी | कञ्जपत्रेक्षणः काली कामः कोलावलीश्वरी
kalādeśaḥ sukavitā kāraṇaḥ karuṇāmayī | kañjapatrekṣaṇaḥ kālī kāmaḥ kolāvalīśvarī
किरातरूपी कैवल्या किरणः कामनाशना | कार्णाटेशः सकर्णाटी कलिकः कालिकापुटा
kirātarūpī kaivalyā kiraṇaḥ kāmanāśanā | kārṇāṭeśaḥ sakarṇāṭī kalikaḥ kālikāpuṭā
किशोरः कीशुनमिता केशवेशः कुलेश्वरी | केशकिञ्जल्ककुटिलः कामराजकुतूहला
kiśoraḥ kīśunamitā keśaveśaḥ kuleśvarī | keśakiñjalkakuṭilaḥ kāmarājakutūhalā
करकोटिधरः कूटा क्रियाक्रूरः क्रियावती | कुम्भहा कुम्भहन्त्री च कटकच्छकलावती
karakoṭidharaḥ kūṭā kriyākrūraḥ kriyāvatī | kumbhahā kumbhahantrī ca kaṭakacchakalāvatī
कञ्जवक्त्रः कालमुखी कोटिसूर्यकरानना | कम्रः कलपः समृद्धिस्था कुपोऽन्तस्थः कुलाचला
kañjavaktraḥ kālamukhī koṭisūryakarānanā | kamraḥ kalapaḥ samṛddhisthā kupo'ntasthaḥ kulācalā