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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 97 of 129
प्रसन्नवदनाम्भोजस्मितहास्यविराजिताम् | साधकाभीष्टदां नित्यां महाविद्यां भजाम्यहम्
prasannavadanāmbhojasmitahāsyavirājitām | sādhakābhīṣṭadāṃ nityāṃ mahāvidyāṃ bhajāmyaham
ततो मानसपूजाञ्च ध्यानान्ते तु समाचरेत् | पुनर्ध्यानं ततः कृत्वा चित्तावाहनमाचरेत्
tato mānasapūjāñca dhyānānte tu samācaret | punardhyānaṃ tataḥ kṛtvā cittāvāhanamācaret
पाद्याद्यैः पूजयेन्नित्यं भक्त्या च योगसिद्धये | ततो जपेच्छतं वापि चाष्टोत्तरसहस्रकम्
pādyādyaiḥ pūjayennityaṃ bhaktyā ca yogasiddhaye | tato japecchataṃ vāpi cāṣṭottarasahasrakam
एवं लक्षसमाप्ते तु कण्ठे देवीं प्रपश्यति | होमादीन् क्रमशः कुर्याद् ब्राह्मणानां तु भोजनम्
evaṃ lakṣasamāpte tu kaṇṭhe devīṃ prapaśyati | homādīn kramaśaḥ kuryād brāhmaṇānāṃ tu bhojanam
तदन्ते शाकिनीपूजा प्रथमे वापि कारयेत् | तत्प्रकारं शृणु प्राणवल्लभे कामसुन्दरि
tadante śākinīpūjā prathame vāpi kārayet | tatprakāraṃ śṛṇu prāṇavallabhe kāmasundari
आदौ जलं शोधयित्वा हस्तौ पादौ च विग्रहम् | क्षालयित्वा द्विराचम्य मूलमन्त्रेण साधकः
ādau jalaṃ śodhayitvā hastau pādau ca vigraham | kṣālayitvā dvirācamya mūlamantreṇa sādhakaḥ
शिखाबन्धनमाकृत्य चासनं परिशोधयेत् | ततोऽर्घ्यस्थापनं कृत्वा पीठं निर्माय यत्नतः
śikhābandhanamākṛtya cāsanaṃ pariśodhayet | tato'rghyasthāpanaṃ kṛtvā pīṭhaṃ nirmāya yatnataḥ
पीठचक्रं शोधयित्वा पीठपूजां समाचरेत् | ततो ध्यानं भूतशुद्धिं न्यासजालं समाचरेत्
pīṭhacakraṃ śodhayitvā pīṭhapūjāṃ samācaret | tato dhyānaṃ bhūtaśuddhiṃ nyāsajālaṃ samācaret
पुनः प्राणायामयुग्मं कृत्वा देहं दृढं नयेत् | ततो ध्यानं मानसार्चा मुद्रादर्शनमेव च
punaḥ prāṇāyāmayugmaṃ kṛtvā dehaṃ dṛḍhaṃ nayet | tato dhyānaṃ mānasārcā mudrādarśanameva ca
ततः पाद्यं तथार्घ्यं तु चारुशङ्खेन कारयेत् | आचमनीयं ततः स्नानं पुनराचमनं तथा
tataḥ pādyaṃ tathārghyaṃ tu cāruśaṅkhena kārayet | ācamanīyaṃ tataḥ snānaṃ punarācamanaṃ tathā
गन्धं पुष्पाणि सर्वाणि बिल्वपत्राणि दापयेत् | निजावरणदेवांश्च पूजयित्वा क्रमेण तु
gandhaṃ puṣpāṇi sarvāṇi bilvapatrāṇi dāpayet | nijāvaraṇadevāṃśca pūjayitvā krameṇa tu
धूपदीपौ निवेद्याथ नैवेद्यं पानकं ततः | पुनराचमनं दत्वा बलिद्रव्याणि दापयेत्
dhūpadīpau nivedyātha naivedyaṃ pānakaṃ tataḥ | punarācamanaṃ datvā balidravyāṇi dāpayet
बलिं दत्वा जपेन्मन्त्रं सहस्रं वा शताष्टकम् | दिवसे यज्जपं कुर्याद्रात्रौ तज्जाप्यमाश्रयेत्
baliṃ datvā japenmantraṃ sahasraṃ vā śatāṣṭakam | divase yajjapaṃ kuryādrātrau tajjāpyamāśrayet
जपं समर्पयेद् विद्वान् गुह्यातिगुह्यमन्त्रकैः | प्राणायामं त्रिषट्कृत्वा वन्दनं च प्रदक्षिणम्
japaṃ samarpayed vidvān guhyātiguhyamantrakaiḥ | prāṇāyāmaṃ triṣaṭkṛtvā vandanaṃ ca pradakṣiṇam
स्तोत्रञ्च कवचं नित्यं सहस्रनाममङ्गलम् | पठेद् भक्त्या कण्ठपद्मे कायकल्पनकृन्नरः
stotrañca kavacaṃ nityaṃ sahasranāmamaṅgalam | paṭhed bhaktyā kaṇṭhapadme kāyakalpanakṛnnaraḥ
एवं विधिविधानेन पूजयित्वा सदाशिवम् | अस्मिञ्छास्त्रे क्रिया गुप्ता गुप्तनारी प्रपूजनम्
evaṃ vidhividhānena pūjayitvā sadāśivam | asmiñchāstre kriyā guptā guptanārī prapūjanam
अथवा मनसा सर्वं पूजायागजपं चरेत् | यथा देव्यास्तथा शम्भोर्जपयागः समीरितः
athavā manasā sarvaṃ pūjāyāgajapaṃ caret | yathā devyāstathā śambhorjapayāgaḥ samīritaḥ
एवं क्रमेण पूज्याश्च बाह्यस्था मुनयः क्रमात् | पूज्या वर्णकला नाथ तद्बाह्यस्थानं प्रपूजयेत्
evaṃ krameṇa pūjyāśca bāhyasthā munayaḥ kramāt | pūjyā varṇakalā nātha tadbāhyasthānaṃ prapūjayet
एवं हि मासकार्येण वरं सिद्धिं समाप्नुयात्
evaṃ hi māsakāryeṇa varaṃ siddhiṃ samāpnuyāt
कैलासशिखरारूढ पञ्चवक्त्र त्रिलोचन | सर्वभूतप्रपूज्याथ शाकिनीयजनं शृणु
kailāsaśikharārūḍha pañcavaktra trilocana | sarvabhūtaprapūjyātha śākinīyajanaṃ śṛṇu
पूजनं त्रिविधं प्रोक्तं मनः साक्षाद्वचोमयम् | मानसं योगिनां प्रोक्तं साक्षात् पूजागृहं प्रभो
pūjanaṃ trividhaṃ proktaṃ manaḥ sākṣādvacomayam | mānasaṃ yogināṃ proktaṃ sākṣāt pūjāgṛhaṃ prabho
वाचामयं तामसानां नृपाणां कामिनां प्रभो | एका पूजा च त्रिविधा कथिता परमेश्वर
vācāmayaṃ tāmasānāṃ nṛpāṇāṃ kāmināṃ prabho | ekā pūjā ca trividhā kathitā parameśvara
सा पूजा सिद्धिदा काले त्रिकाले सर्वकालके | काले सिद्धिर्गृहस्थानां त्रिकाले ब्रह्मचारिणाम्
sā pūjā siddhidā kāle trikāle sarvakālake | kāle siddhirgṛhasthānāṃ trikāle brahmacāriṇām
योगिनां सर्वकालेऽपि विफला दुष्टचेतसाम् | भावत्रयं हि पूजानां रजः सत्त्वतमोमयम्
yogināṃ sarvakāle'pi viphalā duṣṭacetasām | bhāvatrayaṃ hi pūjānāṃ rajaḥ sattvatamomayam
त्रिशक्तिपूजनं नाथ सर्वत्र परिकीतीतम् | ब्रह्माणीं वैष्णवीं तत्र पूजयेत् तां महेश्वरीम्
triśaktipūjanaṃ nātha sarvatra parikītītam | brahmāṇīṃ vaiṣṇavīṃ tatra pūjayet tāṃ maheśvarīm
त्रिभावेन पूजयित्वा शक्तिं ब्रह्मत्रयेण च | पशुरूपवीररूपदिव्यरूपेण पूजयेत्
tribhāvena pūjayitvā śaktiṃ brahmatrayeṇa ca | paśurūpavīrarūpadivyarūpeṇa pūjayet
बलिदानं हि सर्वत्र परं मोक्षाय केवलम् | क्रमेण शृणु योगेश सर्वाविद्यादिपूजनम्
balidānaṃ hi sarvatra paraṃ mokṣāya kevalam | krameṇa śṛṇu yogeśa sarvāvidyādipūjanam
यत्कृत्वा सम्भवेद् योगी परं ब्रह्ममयोऽचिरात्
yatkṛtvā sambhaved yogī paraṃ brahmamayo'cirāt
स्थानं वीक्ष्य महेन्द्र कोटिसदृशं श्रीलक्षणैर्लक्षितं | देवानां दिवि वीरनाथ रुचिरं पुण्यं पवित्रं सुखम् | रम्यं देवगृहान्वितं परजलैर्व्याप्तं तरुच्छायया | सौगन्धादिषु मान्यशैलपवनं काले वसन्तेऽपि वा
sthānaṃ vīkṣya mahendra koṭisadṛśaṃ śrīlakṣaṇairlakṣitaṃ | devānāṃ divi vīranātha ruciraṃ puṇyaṃ pavitraṃ sukham | ramyaṃ devagṛhānvitaṃ parajalairvyāptaṃ tarucchāyayā | saugandhādiṣu mānyaśailapavanaṃ kāle vasante'pi vā
शून्ये देवगृहे तले वरतरोश्चित्तापीतात्मा यति | श्चाम्भोजासनसंस्थितो मृदुकटे व्याघ्राजिने वारणे | आदौ पादयुगं भुवि स्थितमिति व्याशोध्य हस्तौ तथा | नीरं निर्मलगन्धराजमिलितं संक्षाल्य पद्मासनः
śūnye devagṛhe tale varatarościttāpītātmā yati | ścāmbhojāsanasaṃsthito mṛdukaṭe vyāghrājine vāraṇe | ādau pādayugaṃ bhuvi sthitamiti vyāśodhya hastau tathā | nīraṃ nirmalagandharājamilitaṃ saṃkṣālya padmāsanaḥ
जलशोधनमन्त्रस्तु श्रूयतां परमेश्वर | प्रणवं स्तरणप्रान्ते वज्रोदकमतः परम्
jalaśodhanamantrastu śrūyatāṃ parameśvara | praṇavaṃ staraṇaprānte vajrodakamataḥ param
शोधयामि ततः स्वाहा जलमन्त्र उदाहृतः | प्रक्षिपेत्तज्जलं भिन्नजले भैरवशङ्कर
śodhayāmi tataḥ svāhā jalamantra udāhṛtaḥ | prakṣipettajjalaṃ bhinnajale bhairavaśaṅkara
हस्तौ पादौ तज्जलेन क्षालयेत् काममायया | विग्रहं मूलमन्त्रेण चाचमने द्वे उदाहृते
hastau pādau tajjalena kṣālayet kāmamāyayā | vigrahaṃ mūlamantreṇa cācamane dve udāhṛte
शिखाबन्धनमन्त्रस्तु शृणून्मत्तकुमारक | अप्रकाश्यं महामन्त्रं शिखाबन्धनमासनम्
śikhābandhanamantrastu śṛṇūnmattakumāraka | aprakāśyaṃ mahāmantraṃ śikhābandhanamāsanam
शोधयेत् त्रिपुरानाथ कालाग्निशिखयोज्ज्वल | आसनं शोधयाम्यद्य द्वारपालो भवानिशम्
śodhayet tripurānātha kālāgniśikhayojjvala | āsanaṃ śodhayāmyadya dvārapālo bhavāniśam
प्रणवाद्यैर्नमोऽन्तेन शोधयेत् परमेश्वर | शोधयेत् त्रिपुरानाथ कालाग्निशिखयोज्ज्वल
praṇavādyairnamo'ntena śodhayet parameśvara | śodhayet tripurānātha kālāgniśikhayojjvala
शिखाग्रं बन्धयाम्यद्य द्वारपालो भवानिशम् | ततोऽर्घ्य स्थापयेद् विद्वान् शङ्खाधारे मनोरमे
śikhāgraṃ bandhayāmyadya dvārapālo bhavāniśam | tato'rghya sthāpayed vidvān śaṅkhādhāre manorame
मूलमन्त्रेण संक्षाल्य ततो मूलेन पूरयेत् | रक्तचन्दनयुक्तेन जलेन चन्दनेन च
mūlamantreṇa saṃkṣālya tato mūlena pūrayet | raktacandanayuktena jalena candanena ca
ततो दूर्वार्घ्यं पुष्पाणि साधारे दापयेत् सुधीः | दशधा मूलमन्त्रं तु तत्र जप्त्वा सुधामयम्
tato dūrvārghyaṃ puṣpāṇi sādhāre dāpayet sudhīḥ | daśadhā mūlamantraṃ tu tatra japtvā sudhāmayam
धेनमुद्रां मत्स्यमुद्रां योनिमुद्रां प्रदर्शयेत् | जपेत् तत्र सारमन्त्रमाच्छाद्य मत्स्यमुद्रया
dhenamudrāṃ matsyamudrāṃ yonimudrāṃ pradarśayet | japet tatra sāramantramācchādya matsyamudrayā
आत्मानं प्रोक्षयेदादौ ततो द्रव्याणि प्रोक्षयेत् | ततः पीठं सुनिर्माय ताम्रे हेमशलाकया
ātmānaṃ prokṣayedādau tato dravyāṇi prokṣayet | tataḥ pīṭhaṃ sunirmāya tāmre hemaśalākayā
नवकोणं विलिख्याथ षट्कोणञ्च तदन्तरे | बाह्ये च मण्डलद्वन्द्वं षोडशार्णं ततो लिखेत्
navakoṇaṃ vilikhyātha ṣaṭkoṇañca tadantare | bāhye ca maṇḍaladvandvaṃ ṣoḍaśārṇaṃ tato likhet
तद्बाह्ये च चतुर्द्वारं भूबिम्बद्वितयं पुनः | एवं पीठं विनिर्माय दलेऽर्णान् विलिखेत्ततः
tadbāhye ca caturdvāraṃ bhūbimbadvitayaṃ punaḥ | evaṃ pīṭhaṃ vinirmāya dale'rṇān vilikhettataḥ
ओं सुरेखायै नमः स्वाहा मन्त्रेण परिलेखयेत् | प्रणवञ्च महारेखाशब्दान्ते शोधयामि युक्
oṃ surekhāyai namaḥ svāhā mantreṇa parilekhayet | praṇavañca mahārekhāśabdānte śodhayāmi yuk
वह्निबीजायादिमनून् शोधयेत् पीठचक्रकम् | पीठपूजां ततः कुर्यात् प्रणवादिनमोऽन्तकैः
vahnibījāyādimanūn śodhayet pīṭhacakrakam | pīṭhapūjāṃ tataḥ kuryāt praṇavādinamo'ntakaiḥ
सांपदं पूर्वमुच्चार्य हृदयाय नमस्ततः | षड्दीर्घभाजा बीजेन पूजयेद् वामतः सुधीः
sāṃpadaṃ pūrvamuccārya hṛdayāya namastataḥ | ṣaḍdīrghabhājā bījena pūjayed vāmataḥ sudhīḥ
पूर्वादीशानपर्यन्तं चतुदीक्षु च मध्यके | पूजयित्वा च तन्मध्ये वर्णोच्चारणपूर्वकैः
pūrvādīśānaparyantaṃ catudīkṣu ca madhyake | pūjayitvā ca tanmadhye varṇoccāraṇapūrvakaiḥ
पीठशक्तिं पूजयित्वा पीठनायकमर्चयेत् | प्रणवादिनमोऽन्तेन सर्वत्र प्रतिपूजयेत्
pīṭhaśaktiṃ pūjayitvā pīṭhanāyakamarcayet | praṇavādinamo'ntena sarvatra pratipūjayet
पीठशक्तिं शाकिनीं तु तथा शाकम्भरीं शिवाम् | लक्ष्मीं सरस्वतीं दुर्गां चण्डिकां गणनायिकाम्
pīṭhaśaktiṃ śākinīṃ tu tathā śākambharīṃ śivām | lakṣmīṃ sarasvatīṃ durgāṃ caṇḍikāṃ gaṇanāyikām
भद्रकालीं विशालाक्षीं श्रद्धां मायां दयां कलाम् | रणचण्डां मधुमतीं प्रसन्नां रत्नमालिनीम्
bhadrakālīṃ viśālākṣīṃ śraddhāṃ māyāṃ dayāṃ kalām | raṇacaṇḍāṃ madhumatīṃ prasannāṃ ratnamālinīm
हिरण्यवर्णां कौमारीं वाग्देवीं त्रिजटां महीम् | त्रिशूलिनीं वेदमातां सिद्धाद्यां मधुनायिकाम्
hiraṇyavarṇāṃ kaumārīṃ vāgdevīṃ trijaṭāṃ mahīm | triśūlinīṃ vedamātāṃ siddhādyāṃ madhunāyikām
मधुपुरेश्वरीं कुब्जां तथा मधुमतीं यजेत् | शाकाख्यां शाकचक्षाञ्च वरहस्तां हसन्मुखीम्
madhupureśvarīṃ kubjāṃ tathā madhumatīṃ yajet | śākākhyāṃ śākacakṣāñca varahastāṃ hasanmukhīm
कपालिनीं खड्गहस्तां वनमालाञ्च माधवीम् | विचित्राङ्गी ललज्जिह्वां चेकितानां प्रभामयीम्
kapālinīṃ khaḍgahastāṃ vanamālāñca mādhavīm | vicitrāṅgī lalajjihvāṃ cekitānāṃ prabhāmayīm
सर्वां सर्वाकषीणीञ्च बहुरूपां सुरां सुधाम् | सर्वमयीं वर्णमयीं मुण्डमालां त्रिकालिकाम्
sarvāṃ sarvākaṣīṇīñca bahurūpāṃ surāṃ sudhām | sarvamayīṃ varṇamayīṃ muṇḍamālāṃ trikālikām
विश्वेश्वरीं विश्वमातां महाविद्यां सनातनीम् | एता विद्याः पूजनीयाः प्रणवादिनमोऽन्तिकाः
viśveśvarīṃ viśvamātāṃ mahāvidyāṃ sanātanīm | etā vidyāḥ pūjanīyāḥ praṇavādinamo'ntikāḥ
ततो ध्यानं प्रवक्ष्यामि संक्षेपतः शृणु प्रिये | शाकिनीं श्रीवेदविद्यां स्थूलसूक्ष्मस्वरूपिणीम्
tato dhyānaṃ pravakṣyāmi saṃkṣepataḥ śṛṇu priye | śākinīṃ śrīvedavidyāṃ sthūlasūkṣmasvarūpiṇīm
पीतवर्णां त्रिनयनां वेदहस्तां हसन्मुखीम् | सदाशिवयुतां गौरीं सर्वालङ्कारमण्डिताम्
pītavarṇāṃ trinayanāṃ vedahastāṃ hasanmukhīm | sadāśivayutāṃ gaurīṃ sarvālaṅkāramaṇḍitām
त्रिलोचनां सूर्यचन्द्रवह्निमण्डलमण्डिताम् | कपालपद्मविमलवराभयकराम्बुजाम्
trilocanāṃ sūryacandravahnimaṇḍalamaṇḍitām | kapālapadmavimalavarābhayakarāmbujām
देवदानवगन्धर्वयोगिसिद्धप्रपूजिताम् | षोडशारमहापद्मसंस्थितां वनमालिनीम्
devadānavagandharvayogisiddhaprapūjitām | ṣoḍaśāramahāpadmasaṃsthitāṃ vanamālinīm
शाकम्भरीदेवविद्यामाधवीशक्तिशोभिताम् | मुनिदेव महेन्द्रादिब्रह्मविष्णुशिवाश्रयाम्
śākambharīdevavidyāmādhavīśaktiśobhitām | munideva mahendrādibrahmaviṣṇuśivāśrayām