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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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एतच्छ्रीसम्मोहनमहाकवचस्य ब्रह्मा ऋषिरनुष्टुप् छन्द ईश्वरो देवता काकिनी शक्तिः क्रूं कीलकं ध्यानसाधनसिद्धये हृदब्जभेदार्थे जपे विनियोगः | प्रणवो मे पातु शीर्षं ललाटं च सदाशिवः | प्रासादो हृदयं पातु बाहुयुग्मं महेश्वरः
etacchrīsammohanamahākavacasya brahmā ṛṣiranuṣṭup chanda īśvaro devatā kākinī śaktiḥ krūṃ kīlakaṃ dhyānasādhanasiddhaye hṛdabjabhedārthe jape viniyogaḥ | praṇavo me pātu śīrṣaṃ lalāṭaṃ ca sadāśivaḥ | prāsādo hṛdayaṃ pātu bāhuyugmaṃ maheśvaraḥ
पृष्ठं पातु महादेव उदरं कामनाशनः | पार्श्वौ पातु कामराजो बालः पृष्ठतलान्तरम्
pṛṣṭhaṃ pātu mahādeva udaraṃ kāmanāśanaḥ | pārśvau pātu kāmarājo bālaḥ pṛṣṭhatalāntaram
कुक्षिमूलं महावीरो ललितापतिरीश्वरः | मृत्युञ्जयो नीलकण्ठो लिङ्गदेशं सदावतु
kukṣimūlaṃ mahāvīro lalitāpatirīśvaraḥ | mṛtyuñjayo nīlakaṇṭho liṅgadeśaṃ sadāvatu
लिङ्गाधो मुद्रिका पातु पादयुग्ममुमापितः | अङ्गुष्ठं पातु सततं पार्वतीप्राणवल्लभः
liṅgādho mudrikā pātu pādayugmamumāpitaḥ | aṅguṣṭhaṃ pātu satataṃ pārvatīprāṇavallabhaḥ
गुल्फं पातु त्रयम्बकश्च जानुनी युवतीपतिः | ऊरुमूलं सदा पातु मञ्जुघोषः सनातनः
gulphaṃ pātu trayambakaśca jānunī yuvatīpatiḥ | ūrumūlaṃ sadā pātu mañjughoṣaḥ sanātanaḥ
सिमनी देशमापातु भैरवः क्रोधभैरवः | लिङ्गदेशोद्गमं पातु लिङ्गरूपी जगत्पतिः
simanī deśamāpātu bhairavaḥ krodhabhairavaḥ | liṅgadeśodgamaṃ pātu liṅgarūpī jagatpatiḥ
हृदयाग्रं सदा पातु महेशः काकिनीश्वरः | ग्रीवां पातु वृषस्थश्च कण्ठदेशं दिगम्बरः
hṛdayāgraṃ sadā pātu maheśaḥ kākinīśvaraḥ | grīvāṃ pātu vṛṣasthaśca kaṇṭhadeśaṃ digambaraḥ
लम्बिकां पातु गणपो नासिकां भवनाशकः | भ्रूमध्यं पातु योगीन्द्रः महेशः पातु मस्तकम्
lambikāṃ pātu gaṇapo nāsikāṃ bhavanāśakaḥ | bhrūmadhyaṃ pātu yogīndraḥ maheśaḥ pātu mastakam
र्मूघ्निदेशं मुनीन्द्रश्च द्वादशस्थो महेश्वरः | द्वादशाम्भोरुहं पातु काकिनीप्राणवल्लभः
rmūghnideśaṃ munīndraśca dvādaśastho maheśvaraḥ | dvādaśāmbhoruhaṃ pātu kākinīprāṇavallabhaḥ
नाभिमूलाम्बुजं पातु महारुद्रो जगन्मयः | स्वाधिष्ठानाम्बुजं पातु सदा हरिहरात्मकः
nābhimūlāmbujaṃ pātu mahārudro jaganmayaḥ | svādhiṣṭhānāmbujaṃ pātu sadā hariharātmakaḥ
मूलपद्मं सदा पातु ब्रह्मेन्द्रो डाकिनीश्वरः | कुण्डलीं सर्वदा पातु डाकिनी योगिनीश्वरः
mūlapadmaṃ sadā pātu brahmendro ḍākinīśvaraḥ | kuṇḍalīṃ sarvadā pātu ḍākinī yoginīśvaraḥ
पञ्चाननः सदा पातु लाकिनीवज्रविग्रहम् | स्वस्थानं द्वादशारञ्च वीरः पातु सुकाकिनीम्
pañcānanaḥ sadā pātu lākinīvajravigraham | svasthānaṃ dvādaśārañca vīraḥ pātu sukākinīm
वीरेन्द्रः कणीकां पातु द्वादशारं विषाशनः | षोडशारं सदा पातु क्रोधवीरः सदाशिवः
vīrendraḥ kaṇīkāṃ pātu dvādaśāraṃ viṣāśanaḥ | ṣoḍaśāraṃ sadā pātu krodhavīraḥ sadāśivaḥ
मां पातु वज्रनाथेशोऽरिभयात् क्रोधभैरवः | षट्चक्रं सर्वदा पातु लाकिनीश्रीसदाशिवः
māṃ pātu vajranātheśo'ribhayāt krodhabhairavaḥ | ṣaṭcakraṃ sarvadā pātu lākinīśrīsadāśivaḥ
हाकिनी परशिवो मे भूरपद्मं परिरक्षतु | दण्डपाणीश्वरः पातु मनोरूपं द्विपत्रकम्
hākinī paraśivo me bhūrapadmaṃ parirakṣatu | daṇḍapāṇīśvaraḥ pātu manorūpaṃ dvipatrakam
साधुकेशः सदा पातु मनोन्मन्यादिवासिनम् | पिङ्गाक्षेशः सदा पातु भयभूमौ तनूं मम
sādhukeśaḥ sadā pātu manonmanyādivāsinam | piṅgākṣeśaḥ sadā pātu bhayabhūmau tanūṃ mama
उन्मनी स्थानकं पातु रोधिनीसहितं मम | सुधाघटः सदा पातु ममानन्दादिदेवताम्
unmanī sthānakaṃ pātu rodhinīsahitaṃ mama | sudhāghaṭaḥ sadā pātu mamānandādidevatām
आनन्दभैरवः पातु गूढदेशाधिदेवताम् | मायामयोपहा पातु सुषुम्नानाडिकाकलाम्
ānandabhairavaḥ pātu gūḍhadeśādhidevatām | māyāmayopahā pātu suṣumnānāḍikākalām
इडाकलाधरं पातु कोटिसूर्यप्रभाकरः | पिङ्गलामिहिरं पातु चन्द्रशेखर ईश्वरः
iḍākalādharaṃ pātu koṭisūryaprabhākaraḥ | piṅgalāmihiraṃ pātu candraśekhara īśvaraḥ
कोटिकालानलस्थानं सुषुम्नायां सदावतु | सुधासमुद्रो मां पातु रत्नकोटिमणीश्वरः
koṭikālānalasthānaṃ suṣumnāyāṃ sadāvatu | sudhāsamudro māṃ pātu ratnakoṭimaṇīśvaraḥ
शिवनाथः सदा पातु कुण्डलीचक्रमेव मे | विष्णुचक्रं महादेवः कालरात्रः कुलान्वितम्
śivanāthaḥ sadā pātu kuṇḍalīcakrameva me | viṣṇucakraṃ mahādevaḥ kālarātraḥ kulānvitam
मृत्युजेता सदा पातु सहस्रारं सदा मम | सहस्रदलगं शम्भुं स्वयम्भूः पातु सर्वदा
mṛtyujetā sadā pātu sahasrāraṃ sadā mama | sahasradalagaṃ śambhuṃ svayambhūḥ pātu sarvadā
सर्व रूपिणमीशानं पातु शर्वो हि सर्वदा | सर्वत्र सर्वदा पातु श्रीनीलकण्ठ ईश्वरः
sarva rūpiṇamīśānaṃ pātu śarvo hi sarvadā | sarvatra sarvadā pātu śrīnīlakaṇṭha īśvaraḥ
सर्वबीजस्वरूपो मे बीजमालां सदावतु | मातृकां सर्वबीजेशो मातृकार्णं शिवो मम
sarvabījasvarūpo me bījamālāṃ sadāvatu | mātṛkāṃ sarvabījeśo mātṛkārṇaṃ śivo mama
अहङ्कारं हरः पातु करमालां सदा मम | जलेऽरण्ये महाभीतौ पर्वते शून्यमण्डपे
ahaṅkāraṃ haraḥ pātu karamālāṃ sadā mama | jale'raṇye mahābhītau parvate śūnyamaṇḍape
व्याघ्रभल्लूकमहिषपश्वादिभयदूषिते | महारण्ये घोरयुद्धे गगने भूतलेऽतले
vyāghrabhallūkamahiṣapaśvādibhayadūṣite | mahāraṇye ghorayuddhe gagane bhūtale'tale
अत्युत्कटे शस्त्रघाते शत्रुचौरादिभीतिषु | महासिंहभये क्रूरे मत्तहस्तिभये तथा
atyutkaṭe śastraghāte śatrucaurādibhītiṣu | mahāsiṃhabhaye krūre mattahastibhaye tathā
ग्रहव्याधिमहाभीतौ सर्पभीतौ च सर्वदा | पिशाचभूतवेतालब्रह्मदैत्यभयादिषु
grahavyādhimahābhītau sarpabhītau ca sarvadā | piśācabhūtavetālabrahmadaityabhayādiṣu
अपवादा पवादेषु मिथ्यावादेषु सर्वदा | करालकालिकानाथः प्रचण्डः प्रखरः परः
apavādā pavādeṣu mithyāvādeṣu sarvadā | karālakālikānāthaḥ pracaṇḍaḥ prakharaḥ paraḥ
उग्रः कपर्दी भीदंष्ट्री कालाच्छन्नकरः कविः | क्रोधाच्छन्नो महोन्मत्तो गरुडीशो महेशभृत
ugraḥ kapardī bhīdaṃṣṭrī kālācchannakaraḥ kaviḥ | krodhācchanno mahonmatto garuḍīśo maheśabhṛta
पञ्चाननः पञ्चरश्मिः पावनः पावमानकः | शिखा मात्रामहामुद्राधारकः क्रोधभूपतिः
pañcānanaḥ pañcaraśmiḥ pāvanaḥ pāvamānakaḥ | śikhā mātrāmahāmudrādhārakaḥ krodhabhūpatiḥ
द्रावकः पूरकः पुष्टः पोषकः पारिभाषिकः | एते पान्तु महारुद्रा द्वाविंशतिमहाभये
drāvakaḥ pūrakaḥ puṣṭaḥ poṣakaḥ pāribhāṣikaḥ | ete pāntu mahārudrā dvāviṃśatimahābhaye
एते सर्वे शक्तियुक्ता मुण्डमालाविभूषिताः | अहङ्कारेश्वराः क्रुद्धा योगिनस्तत्त्वचिन्तकाः
ete sarve śaktiyuktā muṇḍamālāvibhūṣitāḥ | ahaṅkāreśvarāḥ kruddhā yoginastattvacintakāḥ
चतुर्भुजा महावीराः खड्गखेटकधारकाः | कपालशङ्खमालाढ्या नानारत्नविभूषिताः
caturbhujā mahāvīrāḥ khaḍgakheṭakadhārakāḥ | kapālaśaṅkhamālāḍhyā nānāratnavibhūṣitāḥ
किकिंणीजालमालाढ्या हेमनूपुरराजिताः | नानालङ्कारशोभाढ्याश्चन्द्रचूडाविभूषिताः
kikiṃṇījālamālāḍhyā hemanūpurarājitāḥ | nānālaṅkāraśobhāḍhyāścandracūḍāvibhūṣitāḥ
सदानन्दयुताः श्रीदा मोक्षदाः कर्मयोगिनाम् | सर्वदा भगवान् पातु ईश्वराः पान्तु नित्यशः
sadānandayutāḥ śrīdā mokṣadāḥ karmayoginām | sarvadā bhagavān pātu īśvarāḥ pāntu nityaśaḥ
ब्रह्मा पातु मूलपद्मं श्रीविष्णुः पातु षड्दलम् | रुद्रः पातु दशदलमीश्वरः पात्वनाहतम्
brahmā pātu mūlapadmaṃ śrīviṣṇuḥ pātu ṣaḍdalam | rudraḥ pātu daśadalamīśvaraḥ pātvanāhatam
सदाशिवः पातु नित्यं षोडशारं सदा मम | परो द्विदलमापातु षट्शिवाः पान्तु नित्यशः
sadāśivaḥ pātu nityaṃ ṣoḍaśāraṃ sadā mama | paro dvidalamāpātu ṣaṭśivāḥ pāntu nityaśaḥ
अपराः पान्तु सततं मम देहं कुलेश्वराः | पूर्णं ब्रह्म सदा पातु सर्वाङ्गं सर्वदेवताः
aparāḥ pāntu satataṃ mama dehaṃ kuleśvarāḥ | pūrṇaṃ brahma sadā pātu sarvāṅgaṃ sarvadevatāḥ
कालरूपी सदा पातु मनोरूपी शिरो मम | आत्मलीनः सदा पातु ललाटं वेदवित्प्रभुः
kālarūpī sadā pātu manorūpī śiro mama | ātmalīnaḥ sadā pātu lalāṭaṃ vedavitprabhuḥ
वाराणसीश्वरः पातु मम भ्रूमध्यपीठकम् | योगिनाथः सदा पातु मम दन्तावलिं दृढम्
vārāṇasīśvaraḥ pātu mama bhrūmadhyapīṭhakam | yogināthaḥ sadā pātu mama dantāvaliṃ dṛḍham
ओष्ठाधरौ सदा पातु झिल्टीशो भौतिकेश्वरः | नासापुटद्वयं पातु भारभूतीशोऽतिथीश्वरः
oṣṭhādharau sadā pātu jhilṭīśo bhautikeśvaraḥ | nāsāpuṭadvayaṃ pātu bhārabhūtīśo'tithīśvaraḥ
गण्डयुग्मं सदा पातु स्थाणुकेशो हरेश्वरः | कर्णदेशं सदा पातु अमरोऽर्धीश्वरो मम
gaṇḍayugmaṃ sadā pātu sthāṇukeśo hareśvaraḥ | karṇadeśaṃ sadā pātu amaro'rdhīśvaro mama
महासेनेश्वरस्तुण्डं मम पातु निरन्तरम् | श्रीकण्ठादिमहारुद्राः स्वाङ्गग्रन्थिषु मातृकाः
mahāseneśvarastuṇḍaṃ mama pātu nirantaram | śrīkaṇṭhādimahārudrāḥ svāṅgagranthiṣu mātṛkāḥ
मां पातु कालरुद्रश्च सर्वांङ्ग कालसंक्षयः | अकाल तारकः पातु उदरं परिपूरकः
māṃ pātu kālarudraśca sarvāṃṅga kālasaṃkṣayaḥ | akāla tārakaḥ pātu udaraṃ paripūrakaḥ
अगस्त्यादिमुनिश्रेष्ठाः पान्तु योगिन ईश्वराः | श्रीनाथेश्वर ईशानः पातु मे सूक्ष्मनाडिकाः
agastyādimuniśreṣṭhāḥ pāntu yogina īśvarāḥ | śrīnātheśvara īśānaḥ pātu me sūkṣmanāḍikāḥ
त्रिशूली पातु पूर्वस्यां दक्षिणे मृत्युनाशनः | पश्चिमे वारुणीमत्तो महाकालः सदाऽवतु
triśūlī pātu pūrvasyāṃ dakṣiṇe mṛtyunāśanaḥ | paścime vāruṇīmatto mahākālaḥ sadā'vatu
उत्तरे चावधूतेशो भैरवः कालभैरवः | ईशाने पातु शान्तीशो वायव्यां योगिवल्लभः
uttare cāvadhūteśo bhairavaḥ kālabhairavaḥ | īśāne pātu śāntīśo vāyavyāṃ yogivallabhaḥ
मरुत्कोणे दैत्यहन्ता पातु मां सततं शिवः | वह्निकोणे सदा पातु कालानलमुखाम्बुजः
marutkoṇe daityahantā pātu māṃ satataṃ śivaḥ | vahnikoṇe sadā pātu kālānalamukhāmbujaḥ
ऊर्ध्वं ब्रह्मा सदा पातु अधोऽनन्तः सदाऽवतु | सर्वदेवः सदा पातु सर्वदेहगतं सुखम्
ūrdhvaṃ brahmā sadā pātu adho'nantaḥ sadā'vatu | sarvadevaḥ sadā pātu sarvadehagataṃ sukham
इहार्हा वल्लभः पातु कालाख्येशो गुणो मम | रविनाथः सदा पातु हृदयं मानसं मम
ihārhā vallabhaḥ pātu kālākhyeśo guṇo mama | ravināthaḥ sadā pātu hṛdayaṃ mānasaṃ mama
चन्द्रेशः पातु सततं भ्रूमध्यं मम कामदः | वज्रदण्डधरः पातु रक्ताङ्गेशस्त्रिलोचनम्
candreśaḥ pātu satataṃ bhrūmadhyaṃ mama kāmadaḥ | vajradaṇḍadharaḥ pātu raktāṅgeśastrilocanam
बुधश्यामसुन्दरेशः पातु मे हृदयस्थलम् | सुवर्णवर्णगुर्वीशो मम कण्ठं सदाऽवतु
budhaśyāmasundareśaḥ pātu me hṛdayasthalam | suvarṇavarṇagurvīśo mama kaṇṭhaṃ sadā'vatu
सिन्दूरजलदच्छन्नाद्यर्कशुक्रेश्वरो गलम् | नाभिदेशं सदा पातु शनिश्यामेश ईश्वरः
sindūrajaladacchannādyarkaśukreśvaro galam | nābhideśaṃ sadā pātu śaniśyāmeśa īśvaraḥ
राहुः पातु महावक्त्रः केवलं मुखमण्डलम् | केतुः पातु महाकायः सदा मे गुह्यदेशकम्
rāhuḥ pātu mahāvaktraḥ kevalaṃ mukhamaṇḍalam | ketuḥ pātu mahākāyaḥ sadā me guhyadeśakam
इन्द्रादिदेवताः पान्तु परिवारगणैर्युताः | शिरोमण्डलदिग्रूपं पान्तु वैकुण्ठवासिनः
indrādidevatāḥ pāntu parivāragaṇairyutāḥ | śiromaṇḍaladigrūpaṃ pāntu vaikuṇṭhavāsinaḥ
भैरवा भैरवीयुक्ताः सर्वदेहसमुद्भवाः | भीमदंष्ट्र महाकाया मम पान्तु निरन्तरम्
bhairavā bhairavīyuktāḥ sarvadehasamudbhavāḥ | bhīmadaṃṣṭra mahākāyā mama pāntu nirantaram
यज्ञभुङ्नीलकण्ठो मे हृदयं पातु सर्वदा | उन्मत्तभैरवाः पान्तु ईश्वराः पान्तु सर्वदा
yajñabhuṅnīlakaṇṭho me hṛdayaṃ pātu sarvadā | unmattabhairavāḥ pāntu īśvarāḥ pāntu sarvadā
क्रोधभूपतयः पान्तु श्रीमायामदनान्विताः | इत्येतत् कवचं तारं तारकब्रह्ममङ्गलम्
krodhabhūpatayaḥ pāntu śrīmāyāmadanānvitāḥ | ityetat kavacaṃ tāraṃ tārakabrahmamaṅgalam
कथितं नाथ यत्नेन कुत्रापि न प्रकाशितम् | तव स्नेहवशादेव प्रसन्नहृदयान्विता
kathitaṃ nātha yatnena kutrāpi na prakāśitam | tava snehavaśādeva prasannahṛdayānvitā