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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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अथवा पद्मसूत्रेण लतां कुर्याद्विचक्षणः | अष्टादशाङ्गुलमितं नातिसूक्ष्मं प्रमाणवत्
athavā padmasūtreṇa latāṃ kuryādvicakṣaṇaḥ | aṣṭādaśāṅgulamitaṃ nātisūkṣmaṃ pramāṇavat
जित्वाधः सन्निवेश्याथ घर्षयेत् कामसुन्दर | तदा जित्वा स्वयं याति घर्षणेन पुनः पुनः
jitvādhaḥ sanniveśyātha gharṣayet kāmasundara | tadā jitvā svayaṃ yāti gharṣaṇena punaḥ punaḥ
पश्चाज्जित्वा क्रियां कुर्यात्तालुमूले निधाय च | क्रमेणामृतमाप्नोति जिह्वाधश्छेदने ध्रुवम्
paścājjitvā kriyāṃ kuryāttālumūle nidhāya ca | krameṇāmṛtamāpnoti jihvādhaśchedane dhruvam
सा स्यात्समरसप्राप्तिर्यदि मन्त्राक्षरं भजेत् | जीवब्रह्मबुद्धिमन्तास्तु तिष्ठन्ति निरञ्जने
sā syātsamarasaprāptiryadi mantrākṣaraṃ bhajet | jīvabrahmabuddhimantāstu tiṣṭhanti nirañjane
कूष्माण्डाकारदेही च ब्रह्मसाधनतत्परः | सदा समरसप्राप्तिरनायासेन लभ्यते
kūṣmāṇḍākāradehī ca brahmasādhanatatparaḥ | sadā samarasaprāptiranāyāsena labhyate
जले स्थले भूमिगर्ते शरीरं नापि नश्यति | अजरामरदेही स्याद् योगोऽयं योगिदुर्लभः
jale sthale bhūmigarte śarīraṃ nāpi naśyati | ajarāmaradehī syād yogo'yaṃ yogidurlabhaḥ
कायकल्पनमावक्ष्ये येन सिद्धपतिर्भवेत् | शृणुष्वैकमनाः शम्भो गृहस्थानां तु दुर्लभम्
kāyakalpanamāvakṣye yena siddhapatirbhavet | śṛṇuṣvaikamanāḥ śambho gṛhasthānāṃ tu durlabham
महारण्ये पद्मवने शीतले गन्धशोभिते | कायकल्पनमाकृत्य भावयेत् कण्ठपङ्कजम्
mahāraṇye padmavane śītale gandhaśobhite | kāyakalpanamākṛtya bhāvayet kaṇṭhapaṅkajam
उदारचित्तः सर्वत्र वैष्णवाचारतत्परः | पद्मे पद्मे स्वदेहस्य कल्पना च दले दले
udāracittaḥ sarvatra vaiṣṇavācāratatparaḥ | padme padme svadehasya kalpanā ca dale dale
क्रमशः कण्ठपद्मे च स्वीयदेहस्य कल्पना | क्रियते यदि योगेन्द्रैस्तदा देहस्य रक्षणम्
kramaśaḥ kaṇṭhapadme ca svīyadehasya kalpanā | kriyate yadi yogendraistadā dehasya rakṣaṇam
अन्यथा मृत्युवश्यः स्याद् योगभ्रष्टो भवेन्नरः | एवं क्रमेण सर्वत्र कुर्यात् कायस्य कल्पनम्
anyathā mṛtyuvaśyaḥ syād yogabhraṣṭo bhavennaraḥ | evaṃ krameṇa sarvatra kuryāt kāyasya kalpanam
जरामरणदुःखाद्यैर्मुच्यते मोहसङ्कटात् | अथान्यत् सम्प्रवक्ष्यामि कायकल्पनमेव तत्
jarāmaraṇaduḥkhādyairmucyate mohasaṅkaṭāt | athānyat sampravakṣyāmi kāyakalpanameva tat
नानापीठे त्वसाध्ये च चक्षुरिन्द्रियवजीते | मनोगम्ये स्थिरो भूत्वा स्वदेहमपि कल्पयेत्
nānāpīṭhe tvasādhye ca cakṣurindriyavajīte | manogamye sthiro bhūtvā svadehamapi kalpayet
वाराणस्यादिपीठे च महाज्वालामुखीपदे | कुरुक्षेत्रे प्रयागे च दक्षिणे द्वारकादिषु
vārāṇasyādipīṭhe ca mahājvālāmukhīpade | kurukṣetre prayāge ca dakṣiṇe dvārakādiṣu
हरिद्वारोदये तीर्थे मार्कण्डेये च कापिले | वृन्दावने गुह्यपीठे गङ्गायमुनयोस्तटे
haridvārodaye tīrthe mārkaṇḍeye ca kāpile | vṛndāvane guhyapīṭhe gaṅgāyamunayostaṭe
पुष्करे पृथिवीतीर्थे कायतीर्थे गयादिषु | कालकल्पनमाकृत्य श्रद्धावान् पूजयेत्परम्
puṣkare pṛthivītīrthe kāyatīrthe gayādiṣu | kālakalpanamākṛtya śraddhāvān pūjayetparam
सदाशिवं साकिनीशं शाकिनीयोगिनीगणैः | वेष्टितं परया भक्त्या ध्यात्वा देहं प्रकल्पयेत्
sadāśivaṃ sākinīśaṃ śākinīyoginīgaṇaiḥ | veṣṭitaṃ parayā bhaktyā dhyātvā dehaṃ prakalpayet
प्रकल्प्य स्वतनुं तत्र ततो देवस्य कल्पयेत् | येषां मनसि यद्वय्नं तद्धयानं कायकल्पनम्
prakalpya svatanuṃ tatra tato devasya kalpayet | yeṣāṃ manasi yadvaynaṃ taddhayānaṃ kāyakalpanam
एतत्कायकल्पनेन मौनी वाक्सिद्धिमाप्नुयात् | इदानीं कामदेवस्य मथनं शृणु भैरव
etatkāyakalpanena maunī vāksiddhimāpnuyāt | idānīṃ kāmadevasya mathanaṃ śṛṇu bhairava
कामदेवस्य मथनं सुखदं मोक्षदं परम् | यावद् बिन्दुः स्थिरो देहे तावन्मृत्युभयं कुतः
kāmadevasya mathanaṃ sukhadaṃ mokṣadaṃ param | yāvad binduḥ sthiro dehe tāvanmṛtyubhayaṃ kutaḥ
बिन्दुपाताद्भवेन्नाशस्ततो हि बिन्दुरक्षणम् | तत्तदौषधमावक्ष्ये येन बिन्दुः स्थिरो भवेत्
bindupātādbhavennāśastato hi bindurakṣaṇam | tattadauṣadhamāvakṣye yena binduḥ sthiro bhavet
नित्यं सेवनमाकुर्या देतेषां मूलमाहरन् | श्वेतापराजितामूलं सिद्धिमूलं ततः परम्
nityaṃ sevanamākuryā deteṣāṃ mūlamāharan | śvetāparājitāmūlaṃ siddhimūlaṃ tataḥ param
शतपणीमूलमेकं कदम्बमूलमेव च | श्वेतकुन्दपुष्पमूलं करवीरं तथाशितम्
śatapaṇīmūlamekaṃ kadambamūlameva ca | śvetakundapuṣpamūlaṃ karavīraṃ tathāśitam
कृष्णधुस्तूरमूलं तु सेफालीमूलमेव च | चितामूलं तथा शम्भो निर्गुण्डीमूलमाहरन्
kṛṣṇadhustūramūlaṃ tu sephālīmūlameva ca | citāmūlaṃ tathā śambho nirguṇḍīmūlamāharan
एकीकृत्य विधानेन रविवारेऽर्कमूलकैः | समभागेन योगेन्द्र चूर्णीकृत्य पृथक् पृथक्
ekīkṛtya vidhānena ravivāre'rkamūlakaiḥ | samabhāgena yogendra cūrṇīkṛtya pṛthak pṛthak
शुक्रवारे च पूर्वाह्णे मिश्रं कुर्याद्दनत्रयम् | षड्रात्रि शोधयेत् काममुद्राभिर्वामदेवताः
śukravāre ca pūrvāhṇe miśraṃ kuryāddanatrayam | ṣaḍrātri śodhayet kāmamudrābhirvāmadevatāḥ
मध्यमाङ्गुलिमुत्तोल्य दक्षिणेनापि मुष्टिना | धृत्वा च शोधयेदादौ द्रव्यमूलानि साधकः
madhyamāṅgulimuttolya dakṣiṇenāpi muṣṭinā | dhṛtvā ca śodhayedādau dravyamūlāni sādhakaḥ
विजयाचूर्णयोगेन पिबेच्चूर्णं द्वितोलकम् | अर्धतोलकमुनैक्यं विजयाः सार्धतोलकाः
vijayācūrṇayogena pibeccūrṇaṃ dvitolakam | ardhatolakamunaikyaṃ vijayāḥ sārdhatolakāḥ
मिश्रीकृत्य विधानेऽपि तत्तत्कुजदिने शुभे | एतत्प्रभक्षणेनैव मदनं वशमानयेत्
miśrīkṛtya vidhāne'pi tattatkujadine śubhe | etatprabhakṣaṇenaiva madanaṃ vaśamānayet
यदा मनसि आयाति पुष्पधन्वा महाबली | तदा तं पूजयित्वा च कामदेवं निवारयेत्
yadā manasi āyāti puṣpadhanvā mahābalī | tadā taṃ pūjayitvā ca kāmadevaṃ nivārayet
इति कामस्य मथनं देहे व्यवस्थितं शृणु | अङ्गुष्ठगुल्फजानूरुसिमनीलिङ्गनाभिषु
iti kāmasya mathanaṃ dehe vyavasthitaṃ śṛṇu | aṅguṣṭhagulphajānūrusimanīliṅganābhiṣu
हृद्ग्रीवाकण्ठदेशेषु लम्बिकायां तथा नसि | भ्रूमध्ये मस्तके र्मूध्नि वाय्वाकाशप्रियालये
hṛdgrīvākaṇṭhadeśeṣu lambikāyāṃ tathā nasi | bhrūmadhye mastake rmūdhni vāyvākāśapriyālaye
वायुरूपं स्वदेहं तु स्थापयित्वा मनुं जपेत् | कुम्भकप्राणयोगेन निजदेहव्यवस्थितिः
vāyurūpaṃ svadehaṃ tu sthāpayitvā manuṃ japet | kumbhakaprāṇayogena nijadehavyavasthitiḥ
कण्ठाम्भोजे स्थिरो यो हि तं जनं शृणु भैरव | योगारम्भावधिर्यो हि स्त्रीसंसर्गं विवर्जयेत्
kaṇṭhāmbhoje sthiro yo hi taṃ janaṃ śṛṇu bhairava | yogārambhāvadhiryo hi strīsaṃsargaṃ vivarjayet
मातॄणां गमनं नास्ति यस्य स कण्ठसंस्थितः | नित्यं करोति योगं यो धर्मात्मा स्थिरचेतसा
mātṝṇāṃ gamanaṃ nāsti yasya sa kaṇṭhasaṃsthitaḥ | nityaṃ karoti yogaṃ yo dharmātmā sthiracetasā
स एव कण्ठपद्मे च स्थिरो भवति निश्चितम् | भावज्ञानी च यो विद्वान् तं विदामि दयार्णव
sa eva kaṇṭhapadme ca sthiro bhavati niścitam | bhāvajñānī ca yo vidvān taṃ vidāmi dayārṇava
कुण्डलीस्पर्शमात्रेण तन्मयो जायते क्षणात् | सर्व देवे परं भावं कृत्वा ज्ञानेन पूजयेत्
kuṇḍalīsparśamātreṇa tanmayo jāyate kṣaṇāt | sarva deve paraṃ bhāvaṃ kṛtvā jñānena pūjayet
सर्वपीठे स्थिरो भूत्वा ज्ञानात्मा परिपूजयेत् | क्रमेण कण्ठभेदः स्याद् योगी भवति सत्वरम्
sarvapīṭhe sthiro bhūtvā jñānātmā paripūjayet | krameṇa kaṇṭhabhedaḥ syād yogī bhavati satvaram
धनं धान्यं धरां धर्मं कीतीमायुर्यशः श्रियम् | तुरगान् दन्तिनः पुत्रान् लोकान् सर्वस्वस्वोदयम्
dhanaṃ dhānyaṃ dharāṃ dharmaṃ kītīmāyuryaśaḥ śriyam | turagān dantinaḥ putrān lokān sarvasvasvodayam
एतज्ज्ञानप्रसादेन लभ्यते परमेश्वरम्
etajjñānaprasādena labhyate parameśvaram
ज्ञात्वा योगेन्द्रचक्रं त्रिभुवनविवरध्वान्तजाल प्रकाशं | मूलाम्भोजे रसाख्ये दशदलविमले हृत्स्वपद्मे विलासम् | कण्ठाम्भोजे मनोज्ञे द्विदलस्वकमले भावयन्तं सुरेन्द्रैः | श्वेताम्भोजे परेशं निरवधिगगनं पूजये भावयामि
jñātvā yogendracakraṃ tribhuvanavivaradhvāntajāla prakāśaṃ | mūlāmbhoje rasākhye daśadalavimale hṛtsvapadme vilāsam | kaṇṭhāmbhoje manojñe dvidalasvakamale bhāvayantaṃ surendraiḥ | śvetāmbhoje pareśaṃ niravadhigaganaṃ pūjaye bhāvayāmi
अथ कान्त प्रवक्ष्यामि समुदायफलोदयम् | कण्ठाम्भोजस्य वर्णानां ध्यानं मन्त्रं शृणु प्रभो
atha kānta pravakṣyāmi samudāyaphalodayam | kaṇṭhāmbhojasya varṇānāṃ dhyānaṃ mantraṃ śṛṇu prabho
शाकिनीसहितं नित्यं पूजयित्वा सदाशिवम् | मूढोऽपि योगिनां श्रेष्ठः किमन्ये ध्यानयोगिनः
śākinīsahitaṃ nityaṃ pūjayitvā sadāśivam | mūḍho'pi yogināṃ śreṣṭhaḥ kimanye dhyānayoginaḥ
ध्यात्वा सम्पूजयेद्यस्तु सोऽभीष्टं फलमाप्नुयात् | ततो ध्यानं प्रवक्ष्यामि वीरनाथ शृणु प्रभो
dhyātvā sampūjayedyastu so'bhīṣṭaṃ phalamāpnuyāt | tato dhyānaṃ pravakṣyāmi vīranātha śṛṇu prabho
आदौ श्रीशाकिनीध्यानं पश्चाद् ध्यानं सदाशिवे | द्वयोरभेदबुद्ध्या च कामजेता स्वयं भवेत्
ādau śrīśākinīdhyānaṃ paścād dhyānaṃ sadāśive | dvayorabhedabuddhyā ca kāmajetā svayaṃ bhavet
वन्दे नित्यां सुशीलां त्रिभुवनवरदां शाकिनीं पीतवस्त्रां | वेदाद्यां वेदमातां सुखमयललितां वेदहस्तोज्ज्वलाङ्गीम् | ध्याये पीयूषधारामलघटसुधया स्निग्धदेहां हसन्तीं | मायां शम्भोर्ललाटे विधुकिरणकरां श्रीसदानन्दयुक्ताम्
vande nityāṃ suśīlāṃ tribhuvanavaradāṃ śākinīṃ pītavastrāṃ | vedādyāṃ vedamātāṃ sukhamayalalitāṃ vedahastojjvalāṅgīm | dhyāye pīyūṣadhārāmalaghaṭasudhayā snigdhadehāṃ hasantīṃ | māyāṃ śambhorlalāṭe vidhukiraṇakarāṃ śrīsadānandayuktām
अम्भोजास्त्रादिमुद्रासिवरदजटा धारयन्तीं करालं | श्यामां पीनस्तनाढ्यां त्रिनयनकमलां प्रेतलिङ्गासनस्थाम् | सर्वाङ्गालङ्कृतां श्रीं विधुशतवदनाम्भोजशोभां वहन्तीं | शम्भोरानन्दकत्रीं चरमगुणपदां स्थूलसूक्ष्मस्वरूपाम्
ambhojāstrādimudrāsivaradajaṭā dhārayantīṃ karālaṃ | śyāmāṃ pīnastanāḍhyāṃ trinayanakamalāṃ pretaliṅgāsanasthām | sarvāṅgālaṅkṛtāṃ śrīṃ vidhuśatavadanāmbhojaśobhāṃ vahantīṃ | śambhorānandakatrīṃ caramaguṇapadāṃ sthūlasūkṣmasvarūpām
एवं ध्यायेन्महायोगी स्थूलसूक्ष्मस्वरूपिणीम् | अभेद्यभेदकरणीं शङ्कर प्रेमवल्लभ
evaṃ dhyāyenmahāyogī sthūlasūkṣmasvarūpiṇīm | abhedyabhedakaraṇīṃ śaṅkara premavallabha
या विद्या वाग्भवाढ्या हरिवधुकमला केवले निष्फलन्ते | मायालक्ष्मीस्त्रिकूटं शशिमुखितदधः शाकिनी क्षेत्रपालम् | वक्षद्वन्द्वं त्रिकूटं वधुमधरमिवासिद्धिमिष्टां विधेहि | स्वाहान्तोऽयं महेशत्रिभुवनभविकाह्लादहेतोः प्रकाशः
yā vidyā vāgbhavāḍhyā harivadhukamalā kevale niṣphalante | māyālakṣmīstrikūṭaṃ śaśimukhitadadhaḥ śākinī kṣetrapālam | vakṣadvandvaṃ trikūṭaṃ vadhumadharamivāsiddhimiṣṭāṃ vidhehi | svāhānto'yaṃ maheśatribhuvanabhavikāhlādahetoḥ prakāśaḥ
प्रणवं पूर्वमुद्धृत्य वाग्भवं तदनन्तरम् | शाकिनी त्वं तदन्ते तु मम दोषान् विनाशय
praṇavaṃ pūrvamuddhṛtya vāgbhavaṃ tadanantaram | śākinī tvaṃ tadante tu mama doṣān vināśaya
युगलं वह्निकान्तां च मन्त्रार्थाः सारदाः स्मृताः | कामराजं समुद्धृत्य हिरण्याक्षि सनातनि
yugalaṃ vahnikāntāṃ ca mantrārthāḥ sāradāḥ smṛtāḥ | kāmarājaṃ samuddhṛtya hiraṇyākṣi sanātani
शाकिन्यन्ते महामाये मायावह्निश्रिया युतम् | एषा मन्त्रात्मिका विद्या कण्ठाम्भोजप्रकाशिनी
śākinyante mahāmāye māyāvahniśriyā yutam | eṣā mantrātmikā vidyā kaṇṭhāmbhojaprakāśinī
शाकम्भरी महाविद्या तस्य वामे विभाति च | तस्य मन्त्रं प्रवक्ष्यामि ज्ञात्वैव योगवित् प्रभुः
śākambharī mahāvidyā tasya vāme vibhāti ca | tasya mantraṃ pravakṣyāmi jñātvaiva yogavit prabhuḥ
महामन्त्रस्य माहात्म्यं कथितुं नैव शक्यते | भावमात्रेण सिद्धिः स्यात् किं पुनर्मोक्षसाधनम्
mahāmantrasya māhātmyaṃ kathituṃ naiva śakyate | bhāvamātreṇa siddhiḥ syāt kiṃ punarmokṣasādhanam
विद्यां कामकलां विचित्रवसनां पद्मासनस्थां शिवां | कामाख्यां सकलान् स्वरान् त्रिजगतां शाकैर्महायोगिनी | नित्यं या परिपाल्यते भगवतीं शाकम्भरीं तां भजे | सा योगाधिप रक्षका निशि दिशि श्रीकण्ठपद्मे प्रभा
vidyāṃ kāmakalāṃ vicitravasanāṃ padmāsanasthāṃ śivāṃ | kāmākhyāṃ sakalān svarān trijagatāṃ śākairmahāyoginī | nityaṃ yā paripālyate bhagavatīṃ śākambharīṃ tāṃ bhaje | sā yogādhipa rakṣakā niśi diśi śrīkaṇṭhapadme prabhā
अद्यापि प्रियकण्ठपद्मनिकरे सम्भाति शाकम्भरी | विद्यावाक्कमलायुतं स्मितमुखि प्रान्ते च शाकम्भरि | वह्निर्वारुणवायुबीजमनलद्वन्द्वं हि वक्षद्वयं | वह्निप्रेमकलान्वितो मनुवरः साक्षाज्जगत्क्षोभकृत्
adyāpi priyakaṇṭhapadmanikare sambhāti śākambharī | vidyāvākkamalāyutaṃ smitamukhi prānte ca śākambhari | vahnirvāruṇavāyubījamanaladvandvaṃ hi vakṣadvayaṃ | vahnipremakalānvito manuvaraḥ sākṣājjagatkṣobhakṛt
शाकम्भरीं महामायां पूजयेद् द्वारदेवताम् | तदन्ते सर्वदेवाश्च शक्रादीन् परिपूजयेत्
śākambharīṃ mahāmāyāṃ pūjayed dvāradevatām | tadante sarvadevāśca śakrādīn paripūjayet
ध्यात्वा च शाकिनीं देवीं शाकम्भर्याश्च दक्षिणे | पूजयेत् परया भक्त्या पूर्वोक्तविधिना प्रभो
dhyātvā ca śākinīṃ devīṃ śākambharyāśca dakṣiṇe | pūjayet parayā bhaktyā pūrvoktavidhinā prabho
शाकम्भरीं त्रिनयनां सूर्येन्दुवह्नियोजिताम् | रक्तपद्मस्थितां श्यामां वेदबाहुश्रियोज्ज्वलाम्
śākambharīṃ trinayanāṃ sūryenduvahniyojitām | raktapadmasthitāṃ śyāmāṃ vedabāhuśriyojjvalām
वराभयकरां खड्गकपालकमलान्विताम् | नानालङ्कारशोभाङ्गी मुक्तकुन्तलभूषिताम्
varābhayakarāṃ khaḍgakapālakamalānvitām | nānālaṅkāraśobhāṅgī muktakuntalabhūṣitām