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Rudra Yāmala
Śaiva. The Yāmala the Vijñāna Bhairava names as its own source — its place among the sixty-four, the citations that cannot be traced, and the late eastern Śākta work that now carries the title.
No tantra is named more often than this one, and few are harder to lay hands on. The Rudrayāmala is quoted by the greatest authors of the Śaiva tradition, credited as the parent of texts that are themselves famous, and named as the authority behind hundreds of later practices — while the work that now circulates under the title accounts for very little of it. This page is about the title's standing among the seven and the history of its citation; the surviving book has a page of its own.
Where it stands among the sixty-four
The Bhairava stream of the Śaiva revelation is reckoned at sixty-four tantras arranged in eight aṣṭakas of eight, and one of those eight groups is the Yāmala-aṣṭaka. That arrangement is not a modern reconstruction, but neither is it drawn from a surviving scripture read whole: it is known chiefly from the Śrīkaṇṭhīyasaṃhitā, a text preserved principally in the long extract that Jayaratha (active in Kashmir in the first half of the thirteenth century) sets out in his Tantrālokaviveka on the opening chapter of Abhinavagupta's Tantrāloka. The canon of the sixty-four, in other words, reaches us through a commentator quoting a list.
Which eight titles fill the Yāmala group varies between the sources that give it, and the variation is real rather than careless — the rosters recur in shifting combinations, with names dropping out and others taking their place. A Rudrayāmala is on nearly every one of them, and generally near the head. The Subodhinī, the commentary that travels with the Narpati Jayacaryā and supplies the seven names Narapati himself does not, puts Rudra third in its own list, after Brahma and Viṣṇu.
Within the Bhairava stream the Yāmalas belong to the Vidyāpīṭha, the goddess-centred seat. The subdivision of that seat into Yāmala-tantras and Śakti-tantras — the second group holding the Trika and the Kālīkula — rests on the analysis of the surviving Vidyāpīṭha manuscripts carried out by Alexis Sanderson, set out first in his survey "Śaivism and the Tantric Traditions" (1988) and developed at length in later studies, above all "The Śaiva Age" (2009). On that arrangement the Yāmalas are the older half of the goddess-centred revelation and the Trika stands downstream of them, which is precisely the relation the Vijñāna Bhairava's opening verse asserts.
One member of the group survives in something close to its early form and can be used as a control on the rest. The Brahmayāmala, or Picumata, is preserved in a Nepalese palm-leaf codex of 1052 CE, and it is uncompromisingly kāpālika: skull-bowl, cremation ground, the cult of the yoginīs. Whatever the Rudrayāmala known to the Kashmirians was, that is the kind of book it will have been.
The claim at the head of the Vijñāna Bhairava
The Vijñāna Bhairava, the most-read practical scripture of the Trika, opens with the Goddess speaking, and her first words are a claim about where she has been:
श्रुतं देव मया सर्वं रुद्रयामलसम्भवम् । त्रिकभेदमशेषेण सारात्सारविभागशः ॥
śrutaṃ deva mayā sarvaṃ rudrayāmalasambhavam | trikabhedam aśeṣeṇa sārāt sāravibhāgaśaḥ ||
I have heard, O God, everything that arises from the Rudrayāmala — the whole of the Trika division, without remainder, in its distinctions from essence to essence.
She has heard the Trika portion of the Rudrayāmala entire, and it has not settled the question; her next verses ask for the sāra, the essence, and then for the essence of that. The hundred and twelve dhāraṇās that follow are given as the answer. Whatever the historical relation between the surviving texts, the structure of the claim is precise: the Vijñāna Bhairava presents itself as a distillate, and the Rudrayāmala as the reservoir it was distilled from.
The Kashmirian exegetes took the claim seriously enough to build on it. Kṣemarāja (c. 1000–1050), Abhinavagupta's pupil, began an Uddyota on the Vijñāna Bhairava and carried it only through the opening verses; the exegesis was completed long afterwards by Śivopādhyāya, generally placed in the eighteenth century, whose Vivṛti is the commentary most readers now use, and a further commentary by Ānandabhaṭṭa also survives. The text with its commentaries was printed early in the twentieth century in the Kashmir Series of Texts and Studies, and it reached a wider readership through Lilian Silburn's French translation of the early 1960s and Jaideva Singh's English one of the 1970s. None of these readers treats the opening verse as a formality. For them the text's authority is precisely that it is an extract, and an extract of the Trika section specifically — which is a claim that the Rudrayāmala contained a Trika section, and therefore that the Trika is older than the lineages that transmit it.
It is not the only text to make that claim. The Parātrīśikā — the short scripture on which Abhinavagupta wrote both a long Parātrīśikāvivaraṇa, one of the densest works in Sanskrit, and a brief Laghuvṛtti — is transmitted as a portion of the Rudrayāmala, and its colophons place it there. A title that stands behind both the Vijñāna Bhairava and the Parātrīśikā is standing behind a very large share of what the Trika actually put into practice.
Cited more than read
Abhinavagupta (c. 975–1025) quotes a Rudrayāmala. Jayaratha quotes a Rudrayāmala. So does the commentarial and digest literature that follows: Rāghavabhaṭṭa, whose Padārthādarśa on the Śāradātilaka was completed in 1494 and quotes tantras by the hundred, and the great Bengali Śākta compilers of the following century and a half — Kṛṣṇānanda Āgamavāgīśa, whose Bṛhat Tantrasāra became the working handbook of Śākta ritual in the east, Brahmānanda Giri of the Śāktānandataraṅgiṇī, Pūrṇānanda of the Śrītattvacintāmaṇi. Below them runs a long tail of stotra, kavaca and mantra literature down to the printed devotional books of the nineteenth century, much of it carrying colophons that assign a hymn or an armour to the Rudrayāmala.
The difficulty is that the passages so attributed very largely cannot be located in the Uttara Tantra that now circulates under the name — and in many cases the attributions of two different authors cannot be reconciled with each other either. The chain from citation to page is broken, and it broke early. Manuscript catalogues compound the impression rather than resolving it: the great Sanskrit bibliographical surveys, the New Catalogus Catalogorum among them, record numerous separate items under Rudrayāmala titles — a paṭala here, a stotra or a kavaca there — which are plainly not chapters of one book.
What the printed Uttara Tantra actually is
The work that has been printed repeatedly at Calcutta and Varanasi since the later nineteenth century is the Rudrayāmala Uttara Tantra, the "latter" Rudrayāmala, and it is a substantial Śākta compendium in its own right: the extraction of mantras from the syllabary by coded rule, the channels and centres of the subtle body, the raising of kuṇḍalinī, long stretches on yoga and observance, and the goddess in her many forms.
Its affiliations are not those of a tenth-century Kashmirian scripture. Its presiding goddess is Tārā, and its theology is that of the Mahāvidyās, the eastern Śākta cult of the ten great goddesses — a formation of the second millennium which cannot be projected back onto the early Vidyāpīṭha. It 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 must accept before he can succeed. This cīnācāra episode, the way of Mahācīna, 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. What geography "Mahācīna" was meant to denote has been argued over since the early twentieth century — Tibet, China and the north-eastern borderlands have all been proposed — and the question is not settled.
The language, the cast of goddesses and the ritual assumptions place the work 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. It is a late compilation that took up a prestigious title — not the book Abhinavagupta had in front of him.
The scholarship that established this
The standard statement of the problem is in Teun Goudriaan and Sanjukta Gupta's Hindu Tantric and Śākta Literature (1981), the volume on this material in Jan Gonda's A History of Indian Literature. It sets out at length that the passages ascribed to a Rudrayāmala across the literature very largely cannot be located in the surviving Uttara Tantra, and concludes that the title has to be understood as designating a body of transmitted material rather than one fixed book.
That conclusion sits inside a wider account of how tantric canons work. Mark Dyczkowski's The Canon of the Śaivāgama and the Kubjikā Tantras (1988) collates the scriptural lists themselves — who lists what, in what order, and how the lists diverge — and shows how routinely a title in these canons names a stream of transmission rather than an object on a shelf. Sanderson's work on the Vidyāpīṭha supplies the other half: a classification of what does survive, against which claims about what does not can at least be measured.
The prudent reading that follows from all this is that "Rudrayāmala" names a body of material and a claim of descent. This is not unique — the same is true of several Purāṇa titles, and of more than one Āgama — but it is unusually pronounced here, because the title carried so much prestige that attaching a work to it was worth doing. Attribution in this literature is a claim about lineage and legitimacy before it is a bibliographical statement, and a tradition holding that its scriptures are fragments of an unbounded revelation has no difficulty with the idea that a teaching may be from the Rudrayāmala without being in any particular copy of it.
Why Rudra, and not Bhairava
The choice of name is worth a moment. Bhairava is the god of this stream, and the tantras of the sixty-four are Bhairava tantras; a Bhairavayāmala would have been the obvious title. Rudra is the older and Vedic-facing name — the god of the Ṛgvedic hymns to Rudra and of the Śatarudrīya, the litany of the hundred Rudras in the Taittirīya recension of the Yajurveda: fierce, ambivalent, and prior to the sectarian articulation of Śaivism into streams. A Rudrayāmala presents itself, by its title alone, as the pairing at the root of the Śaiva revelation rather than as one scripture within a division of it.
That is consistent with the way the text is used. Later authors cite it not for a doctrine peculiar to it but as a general authority — the place one appeals to when a practice needs to be shown as old. The name does part of the work the citation is meant to do, and it is doing that work in the Vijñāna Bhairava's opening verse as much as in a sixteenth-century Bengali digest.
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तां विस्मृतिं समाकृत्य स्मृतिज्ञानं विधेहि मे | परमानन्दनिर्वाहनिर्वाणप्रथमाङ्कुरम्
tāṃ vismṛtiṃ samākṛtya smṛtijñānaṃ vidhehi me | paramānandanirvāhanirvāṇaprathamāṅkuram
वक्ष्येऽहं द्विदलं विभाण्डकमलं कालानलव्याकुलं | शोभामोहनरञ्जनं सुचपलामालाकपालोज्ज्वलम् | दीप्तिश्रेणि सुकणीकान्तरगतः श्रीशाकिनीवल्लभः | प्राणिप्राणनिदानगः परशिवः सम्पातु सञ्चारगः
vakṣye'haṃ dvidalaṃ vibhāṇḍakamalaṃ kālānalavyākulaṃ | śobhāmohanarañjanaṃ sucapalāmālākapālojjvalam | dīptiśreṇi sukaṇīkāntaragataḥ śrīśākinīvallabhaḥ | prāṇiprāṇanidānagaḥ paraśivaḥ sampātu sañcāragaḥ
संहारोज्ज्वलकान्तिकान्तनिकरं संहारकूपोज्ज्वलं | तेजोरूपमहाशिखासुखपदं पीयूषतैलप्रियम् | ताराधीशदिनेशतैजसमयं मायापरादोद्यमं | विद्यावल्लभभावसारविनुतं द्वे पत्रमित्रे भजे
saṃhārojjvalakāntikāntanikaraṃ saṃhārakūpojjvalaṃ | tejorūpamahāśikhāsukhapadaṃ pīyūṣatailapriyam | tārādhīśadineśataijasamayaṃ māyāparādodyamaṃ | vidyāvallabhabhāvasāravinutaṃ dve patramitre bhaje
आकाशाग्रे प्रभाग्रोग्रगमनधरणीधारसारे प्रचारे | श्रीनाथेशः क्षितीशः प्रचुरविधुमणिश्रेणिमालाग्रकण्ठः | श्रीकण्ठो नीलकण्ठः प्रभवति भुवनानन्दकर्तार्थकर्ता | विद्या श्रीहाकिनीशः स्फटिकमणिगृहे रक्तशक्त्या च हंसः
ākāśāgre prabhāgrogragamanadharaṇīdhārasāre pracāre | śrīnātheśaḥ kṣitīśaḥ pracuravidhumaṇiśreṇimālāgrakaṇṭhaḥ | śrīkaṇṭho nīlakaṇṭhaḥ prabhavati bhuvanānandakartārthakartā | vidyā śrīhākinīśaḥ sphaṭikamaṇigṛhe raktaśaktyā ca haṃsaḥ
पुरो विभाति कणीकासुमध्यचक्रमण्डले | विशिष्टशक्तिहाकिनी तथापि दुर्गतारिणी | यदीह भाव्यते नरैः सुमन्त्रतन्त्रगायनै | स्तदा परत्वमाप्नुयाद्दवि स्थिरो भवेदृते
puro vibhāti kaṇīkāsumadhyacakramaṇḍale | viśiṣṭaśaktihākinī tathāpi durgatāriṇī | yadīha bhāvyate naraiḥ sumantratantragāyanai | stadā paratvamāpnuyāddavi sthiro bhavedṛte
द्विदलकमल मध्ये हाकिनी देवमाता | विभवनवकुमारी योगिनी योगसिद्धा | यदि चरति विलिप्ता चोर्ध्वमार्गे निषण्णा | त्रिभुवनकरुणाभिः साधकस्य प्रसन्ना
dvidalakamala madhye hākinī devamātā | vibhavanavakumārī yoginī yogasiddhā | yadi carati viliptā cordhvamārge niṣaṇṇā | tribhuvanakaruṇābhiḥ sādhakasya prasannā
जपरटिपरमन्त्रप्राणजापी मनुष्यो | भवति विमलचेता हाकिनीहोमदेव्याः | मनुमपि हृदि नित्यं संविभाव्य प्रतिष्ठः | परपुरकुलगामी ध्यानविज्ञानपुण्यः
japaraṭiparamantraprāṇajāpī manuṣyo | bhavati vimalacetā hākinīhomadevyāḥ | manumapi hṛdi nityaṃ saṃvibhāvya pratiṣṭhaḥ | parapurakulagāmī dhyānavijñānapuṇyaḥ
विषयमधुरतृष्णावजीतो निजीतारिः | कुलयुगकमलान्तः सुप्रकाशस्वरूपः | विधिकृतकुलदोषं भाति निजीत्य दोषं | रतिपतिसमकान्तः साधको निणीतान्तः
viṣayamadhuratṛṣṇāvajīto nijītāriḥ | kulayugakamalāntaḥ suprakāśasvarūpaḥ | vidhikṛtakuladoṣaṃ bhāti nijītya doṣaṃ | ratipatisamakāntaḥ sādhako niṇītāntaḥ
जपति मनुधनार्थं भ्रान्तिहोमोत्सवार्थं | मनुजकुलवरेण्योऽन्यानि काल्या विहाय | अयुतशतसुमन्त्रान्नाशपुञ्जाक्षराणि | प्रसवति रिपुहन्ता साधको हाकिनीशः
japati manudhanārthaṃ bhrāntihomotsavārthaṃ | manujakulavareṇyo'nyāni kālyā vihāya | ayutaśatasumantrānnāśapuñjākṣarāṇi | prasavati ripuhantā sādhako hākinīśaḥ
परशिवनवभावप्रावणान्तःप्रवेशी | द्विदलकमलशोभा कोटिसंभाषयन्ती | निजकुलपरिदेवैर्भाव्यते भावमानै | र्भवति चपलमाद्या हाकिनी सुप्रसन्ना
paraśivanavabhāvaprāvaṇāntaḥpraveśī | dvidalakamalaśobhā koṭisaṃbhāṣayantī | nijakulaparidevairbhāvyate bhāvamānai | rbhavati capalamādyā hākinī suprasannā
आज्ञानाम सुपङ्कजं विधुशताह्लादप्रभापाटलं | विद्युद्रश्मिभिरुन्नतं धवलपीठानन्दचिद्रूपदम् | हस्ताभ्यां कनकप्रभादीप्ताभ्यां प्रकाशोज्ज्वलं | हाकिन्याकलाभयाप्रचलितं ध्यायेत् परानन्दनम्
ājñānāma supaṅkajaṃ vidhuśatāhlādaprabhāpāṭalaṃ | vidyudraśmibhirunnataṃ dhavalapīṭhānandacidrūpadam | hastābhyāṃ kanakaprabhādīptābhyāṃ prakāśojjvalaṃ | hākinyākalābhayāpracalitaṃ dhyāyet parānandanam
ध्यानज्ञानादिधाम प्रचयति जयति क्षोभितारिप्रसारी | हस्ताभ्यां हेमभाभ्यां तरुणरविशशीशोभिताभ्यां विधाय | सूक्ष्मात्सूक्ष्मातिसूक्ष्मं विरचयति सुधां हाकिनी प्राप्य नाथं | कोटीन्दुक्षेमकान्तिप्रसभधनरसा नन्दितामभ्रपीठे
dhyānajñānādidhāma pracayati jayati kṣobhitāriprasārī | hastābhyāṃ hemabhābhyāṃ taruṇaraviśaśīśobhitābhyāṃ vidhāya | sūkṣmātsūkṣmātisūkṣmaṃ viracayati sudhāṃ hākinī prāpya nāthaṃ | koṭīndukṣemakāntiprasabhadhanarasā nanditāmabhrapīṭhe
ध्यायेद् देवीं पराढ्यां त्रिभुवनजननीं षण्मुखीं वेदहस्तां | विद्यामुद्राविरुण्डं जपवटिडमरुं धारयन्तीं ज्वलन्तीम् | चेतः शान्तिप्रदात्रीं विधुमणिमुकुरां भीषमानां समानां | षट्कोणे बिन्दुमूले युगदलकमले द्वारयुग्मद्वयाढ्ये
dhyāyed devīṃ parāḍhyāṃ tribhuvanajananīṃ ṣaṇmukhīṃ vedahastāṃ | vidyāmudrāviruṇḍaṃ japavaṭiḍamaruṃ dhārayantīṃ jvalantīm | cetaḥ śāntipradātrīṃ vidhumaṇimukurāṃ bhīṣamānāṃ samānāṃ | ṣaṭkoṇe bindumūle yugadalakamale dvārayugmadvayāḍhye
एतच्चक्रस्य मध्ये सकलसुरगणविद्युताकारदीप्ता | नित्यं संभाति पार्श्वावधिकमलमहामण्डलाकारभावे | दोषाशेषापनाशे सकलबुधजनैः शोभिता पद्ममाला | प्राणाख्या वह्निजिह्वा सुखमयाविमला योगिनी योगमुख्या
etaccakrasya madhye sakalasuragaṇavidyutākāradīptā | nityaṃ saṃbhāti pārśvāvadhikamalamahāmaṇḍalākārabhāve | doṣāśeṣāpanāśe sakalabudhajanaiḥ śobhitā padmamālā | prāṇākhyā vahnijihvā sukhamayāvimalā yoginī yogamukhyā
मनोयोगचिन्हं प्रसिद्धं सुसूक्ष्मं | शुभे पद्ममध्ये शिखाकारचित्तम् | महायोनिचक्रे प्रिये कणीकायां | शिवस्थानमुग्रं वशी वीक्ष्य शुक्लम्
manoyogacinhaṃ prasiddhaṃ susūkṣmaṃ | śubhe padmamadhye śikhākāracittam | mahāyonicakre priye kaṇīkāyāṃ | śivasthānamugraṃ vaśī vīkṣya śuklam
महाविद्युताकारणं भासमानं परं ब्रह्मसूत्रप्रबोधं विनोदम् | महाकौलमार्गं स्थिरप्राणबुद्धिः क्रमेणैव तच्चिन्तयेत् साधकेन्द्रः
mahāvidyutākāraṇaṃ bhāsamānaṃ paraṃ brahmasūtraprabodhaṃ vinodam | mahākaulamārgaṃ sthiraprāṇabuddhiḥ krameṇaiva taccintayet sādhakendraḥ
महावेदसूत्रादिबीजप्रकाशं | शतानन्दचन्द्रप्रभं भाव्यमानम् | विभाव्याशु नाथप्रियं पञ्चचूडं | महामोक्षगामी जितक्रोधकामः
mahāvedasūtrādibījaprakāśaṃ | śatānandacandraprabhaṃ bhāvyamānam | vibhāvyāśu nāthapriyaṃ pañcacūḍaṃ | mahāmokṣagāmī jitakrodhakāmaḥ
य एतत् स्वचित्तान्वितः साधकेन्द्रो | विभुध्यानयुक्तः प्रियात्मा महात्मा | पुरे शीघ्रगामी पराणां नराणां | मुनीन्द्रः क्षितीन्द्रो महावेदवक्ता
ya etat svacittānvitaḥ sādhakendro | vibhudhyānayuktaḥ priyātmā mahātmā | pure śīghragāmī parāṇāṃ narāṇāṃ | munīndraḥ kṣitīndro mahāvedavaktā
द्विधा बोधविज्ञानशून्यो वरेण्यो | भवेत् सर्वदर्शी स सर्वज्ञराजः | सदा पूर्णसिद्धिप्रसिद्धोऽरिहन्ता | महासृष्टिसंहारपालादिकर्ता
dvidhā bodhavijñānaśūnyo vareṇyo | bhavet sarvadarśī sa sarvajñarājaḥ | sadā pūrṇasiddhiprasiddho'rihantā | mahāsṛṣṭisaṃhārapālādikartā
क्षणादाविभाव्य प्रभुर्दीर्घजीवी | सुधीः सर्वशास्त्रार्थवेत्ता सुमन्त्री | महाज्ञानयुक्तो भवेदेकचित्तो | बली बाणतुल्यो विधातुः प्रशस्यः
kṣaṇādāvibhāvya prabhurdīrghajīvī | sudhīḥ sarvaśāstrārthavettā sumantrī | mahājñānayukto bhavedekacitto | balī bāṇatulyo vidhātuḥ praśasyaḥ
प्रणवविरचनाभिः शोभितं चक्रराजं | तदुपरि विलसच्छ्रीचन्द्रखण्डप्रकाशः | तदुपरि विगलद् बिन्दुकान्तो मकार | स्तदुपरि शितनादो भाति पीयूषपुञ्जः
praṇavaviracanābhiḥ śobhitaṃ cakrarājaṃ | tadupari vilasacchrīcandrakhaṇḍaprakāśaḥ | tadupari vigalad bindukānto makāra | stadupari śitanādo bhāti pīyūṣapuñjaḥ
ध्यायेद्यः क्रमतः सुधीः प्रियपदालीने इह क्षेत्रके | बध्वा चेतसि भावपुञ्जनिकरां श्रीनाथसेवोदिताम् | योगीन्द्रोदितयोगशासननिरालम्बां परां सादरा | मभ्यासान्नियतं वशी परनर उग्रां कलां पश्यति
dhyāyedyaḥ kramataḥ sudhīḥ priyapadālīne iha kṣetrake | badhvā cetasi bhāvapuñjanikarāṃ śrīnāthasevoditām | yogīndroditayogaśāsananirālambāṃ parāṃ sādarā | mabhyāsānniyataṃ vaśī paranara ugrāṃ kalāṃ paśyati
तन्मध्यान्तः प्रकाशामतिविमलकलामादिवात्मप्रकाशा | माद्यक्षे स्वप्रतिष्ठामतिसुखविभवामाश्रये स्थानसिद्धाम् | हाकिन्याङ्घ्रप्रभामण्डल कमलमहारूपलावण्यधैर्यं | सौभाग्यं ध्याननिष्ठे विलसति मधुरं ध्यानमारोपयामि
tanmadhyāntaḥ prakāśāmativimalakalāmādivātmaprakāśā | mādyakṣe svapratiṣṭhāmatisukhavibhavāmāśraye sthānasiddhām | hākinyāṅghraprabhāmaṇḍala kamalamahārūpalāvaṇyadhairyaṃ | saubhāgyaṃ dhyānaniṣṭhe vilasati madhuraṃ dhyānamāropayāmi
ज्वलत्कोटिदीपाकृतिस्नेहजालं वहन्तं रटन्तं नवीनार्ककान्तम् | स्फुरज्ज्योतिराकाशपृथ्वीन्दुमध्यं भवेद् वै महेन्द्रो विलोक्याशु योगी
jvalatkoṭidīpākṛtisnehajālaṃ vahantaṃ raṭantaṃ navīnārkakāntam | sphurajjyotirākāśapṛthvīndumadhyaṃ bhaved vai mahendro vilokyāśu yogī
इहानन्दबाह्ये परेशो हि साक्षान् महापूर्णभूतिप्रभावोऽव्ययो हि | महावह्निचन्द्रार्कसन्मण्डलो वा महाविष्णुचक्रोपरि श्रीहरिः स्यात्
ihānandabāhye pareśo hi sākṣān mahāpūrṇabhūtiprabhāvo'vyayo hi | mahāvahnicandrārkasanmaṇḍalo vā mahāviṣṇucakropari śrīhariḥ syāt
महाविष्णुयोगी महायोगयोगीन्द्रसेव्यं महेन्द्रः | विलोक्याशुभन्नार्थतन्त्रप्रतापं तदा तद्विशत्यत्र पञ्चत्वकाले
mahāviṣṇuyogī mahāyogayogīndrasevyaṃ mahendraḥ | vilokyāśubhannārthatantrapratāpaṃ tadā tadviśatyatra pañcatvakāle
लयस्थानमाकाशवायोरतीव प्रतापप्रियस्याञ्जनस्याशु पश्येत् | महानादरूपं तदूर्ध्वे शिवार्धं विशालाक्षरूपं शिवाकारमानम्
layasthānamākāśavāyoratīva pratāpapriyasyāñjanasyāśu paśyet | mahānādarūpaṃ tadūrdhve śivārdhaṃ viśālākṣarūpaṃ śivākāramānam
सुशान्तं महान्तं धराकान्तलान्तं वरं दातुमुत्फुल्लहस्तारविन्दम् | सभीतिप्रदं शुद्धबुद्धप्रबोधं दयादानकर्तारमापश्यतीह
suśāntaṃ mahāntaṃ dharākāntalāntaṃ varaṃ dātumutphullahastāravindam | sabhītipradaṃ śuddhabuddhaprabodhaṃ dayādānakartāramāpaśyatīha
गुरूणां पदाम्भोरुहाह्लादलीनो जनः पश्यति प्राणनाथं परेशम् | दिनेशं रमेशं धनेशं नरेशं स योगी निरोगी महाशुद्धवेशम्
gurūṇāṃ padāmbhoruhāhlādalīno janaḥ paśyati prāṇanāthaṃ pareśam | dineśaṃ rameśaṃ dhaneśaṃ nareśaṃ sa yogī nirogī mahāśuddhaveśam
स वाचां सुसिद्धिं समाप्नोति शुद्धिं | वरं कामलक्ष्मीश्वरत्वं महत्त्वम् | न भूयात् त्रिलोके पुनर्जन्मभावः | सदा गायति श्रीपतिर्नारदो वा
sa vācāṃ susiddhiṃ samāpnoti śuddhiṃ | varaṃ kāmalakṣmīśvaratvaṃ mahattvam | na bhūyāt triloke punarjanmabhāvaḥ | sadā gāyati śrīpatirnārado vā
न श्रुतं देवि कल्याणि हाकिनीकूटमन्त्रकम् | तथा पूजाविधिं ध्यानं जपं वायुविनिर्गमम्
na śrutaṃ devi kalyāṇi hākinīkūṭamantrakam | tathā pūjāvidhiṃ dhyānaṃ japaṃ vāyuvinirgamam
इत्यादियोगं स्तोत्राणि सहस्रनाममङ्गलम् | तथा श्रीवरनाथस्य कृपया वद सुन्दरि
ityādiyogaṃ stotrāṇi sahasranāmamaṅgalam | tathā śrīvaranāthasya kṛpayā vada sundari
शृणुष्व परमानन्दहेतुपानप्रियङ्कर अत्यद्भुतं परस्यापि हाकिन्या मन्त्रमेव च
śṛṇuṣva paramānandahetupānapriyaṅkara atyadbhutaṃ parasyāpi hākinyā mantrameva ca
त्रयाशीतितमे नाथ पठनाह्लादसागरे | रहस्यं परमानन्दवर्धनं कामदं मनुम्
trayāśītitame nātha paṭhanāhlādasāgare | rahasyaṃ paramānandavardhanaṃ kāmadaṃ manum
अस्यापि भावकर्ता यः स योगी न तु मानुषः | अतिविद्या चातिधनं महाराज्यं सदाशिव
asyāpi bhāvakartā yaḥ sa yogī na tu mānuṣaḥ | atividyā cātidhanaṃ mahārājyaṃ sadāśiva
अस्याराधनमात्रेण स्वयमेव समाप्नुयात् | इति हेतोः सङ्कथये मन्त्रोद्धारं क्रमेण तु
asyārādhanamātreṇa svayameva samāpnuyāt | iti hetoḥ saṅkathaye mantroddhāraṃ krameṇa tu
अत्यद्भुतं ज्ञाननिदानभावदं | महामनुं मानसजापमाश्रयम् | अनल्पविज्ञाननिधिप्रदं शुभं | पुण्यं पवित्रं शृणु भैरवेन्द्र
atyadbhutaṃ jñānanidānabhāvadaṃ | mahāmanuṃ mānasajāpamāśrayam | analpavijñānanidhipradaṃ śubhaṃ | puṇyaṃ pavitraṃ śṛṇu bhairavendra
तारं ब्रह्म मनुं श्मशानसहितं शम्भुं विभुं हान्तकं | भान्तं रान्तजलं हुताशनमयं वायुञ्च वामाक्षिणम् | वायोरक्षरसंयुतं त्रिपुरया श्रीकामकूटान्वितं | चान्ते हाकिनि देवि वह्नियुवती मन्त्रोऽयमानन्ददः
tāraṃ brahma manuṃ śmaśānasahitaṃ śambhuṃ vibhuṃ hāntakaṃ | bhāntaṃ rāntajalaṃ hutāśanamayaṃ vāyuñca vāmākṣiṇam | vāyorakṣarasaṃyutaṃ tripurayā śrīkāmakūṭānvitaṃ | cānte hākini devi vahniyuvatī mantro'yamānandadaḥ
भाषामारकलारमावधुयुता देवी शिवप्रेयसी | विद्ये हाकिनी तारमन्त्रपुटितं मायाग्निजायान्वितम् | योगेन्द्रावनतं महेन्द्रजपितं श्वासाभिरुच्छ्वासितं | ये ध्यायन्ति महीतले प्रियमयी भार्या पतिप्रेमगा
bhāṣāmārakalāramāvadhuyutā devī śivapreyasī | vidye hākinī tāramantrapuṭitaṃ māyāgnijāyānvitam | yogendrāvanataṃ mahendrajapitaṃ śvāsābhirucchvāsitaṃ | ye dhyāyanti mahītale priyamayī bhāryā patipremagā
आकाशं वह्निकूटं वधुशिवदयिताशक्तिकामत्रिकूटं | हाकिन्यै परनाथभासुरगुरोः शक्त्यै नमोऽग्निप्रिया | हाकिन्याः प्रेममन्त्रं जपति यदि सुधी राजरोजेश्वरः स्यादानन्दाब्धौ निमग्नः प्रचयति किरणं भावराशिप्रकाशम्
ākāśaṃ vahnikūṭaṃ vadhuśivadayitāśaktikāmatrikūṭaṃ | hākinyai paranāthabhāsuraguroḥ śaktyai namo'gnipriyā | hākinyāḥ premamantraṃ japati yadi sudhī rājarojeśvaraḥ syādānandābdhau nimagnaḥ pracayati kiraṇaṃ bhāvarāśiprakāśam
द्वे लक्षे मन्त्रसिद्धिर्भवति निजकुले कामधेनुस्वरूपः | क्षेत्रज्ञः क्षेत्रविज्ञो वशयति जगतां भावसारं नरेन्द्रः | विद्याबीजं रमाढ्यं सुरधुनिसहितं कामकूटं तदन्ते | शब्दाख्यं ब्रह्मतत्त्वं तरुणि भुवनेशि प्रेत्य हाकिनीं श्रीम्
dve lakṣe mantrasiddhirbhavati nijakule kāmadhenusvarūpaḥ | kṣetrajñaḥ kṣetravijño vaśayati jagatāṃ bhāvasāraṃ narendraḥ | vidyābījaṃ ramāḍhyaṃ suradhunisahitaṃ kāmakūṭaṃ tadante | śabdākhyaṃ brahmatattvaṃ taruṇi bhuvaneśi pretya hākinīṃ śrīm
स्वाहान्तो मन्त्रराजः सकलसुरपदानन्दितो भावपूज्यः | महामन्त्रं प्रवक्ष्यामि येन सिद्धो भवेन्नरः
svāhānto mantrarājaḥ sakalasurapadānandito bhāvapūjyaḥ | mahāmantraṃ pravakṣyāmi yena siddho bhavennaraḥ
शिवमन्त्रं हाकिनीश परनाथस्य भूपतेः | यस्याराधनमात्रेण मृत्युजेता न संशयः
śivamantraṃ hākinīśa paranāthasya bhūpateḥ | yasyārādhanamātreṇa mṛtyujetā na saṃśayaḥ
प्रेतबीजं समुद्धृत्य विषबीजं ततः परम् | वह्निबीजं कालकूटबीजं तु तदनन्तरम्
pretabījaṃ samuddhṛtya viṣabījaṃ tataḥ param | vahnibījaṃ kālakūṭabījaṃ tu tadanantaram
अत्यन्तं दुःखजालं मे हन युग्मं विदारय | युगलं कामकूटं तु संहारबीजमेव च
atyantaṃ duḥkhajālaṃ me hana yugmaṃ vidāraya | yugalaṃ kāmakūṭaṃ tu saṃhārabījameva ca
शिवबीजं तदन्ते तु हंसः सोऽहं ततो वदेत् | स्वाहान्तमन्त्रो जप्तो हि लक्षमात्रं महेश्वर
śivabījaṃ tadante tu haṃsaḥ so'haṃ tato vadet | svāhāntamantro japto hi lakṣamātraṃ maheśvara
कुम्भकं रेचकं कृत्वा धारयेत् पवनं शुभम् | एवं कृत्वा महादेव शिवानन्दं प्रकृत्य च
kumbhakaṃ recakaṃ kṛtvā dhārayet pavanaṃ śubham | evaṃ kṛtvā mahādeva śivānandaṃ prakṛtya ca
महाप्रलयकालेऽपि सुस्थिरो भवति ध्रुवम् | तस्यापि हस्तकमले सदा तिष्ठन्ति सिद्धयः
mahāpralayakāle'pi susthiro bhavati dhruvam | tasyāpi hastakamale sadā tiṣṭhanti siddhayaḥ
जपित्वा युगलक्षं तु यत्नेन परमेश्वर | वाक्सिद्धिं देवलोके तु गमनं निजदेहतः
japitvā yugalakṣaṃ tu yatnena parameśvara | vāksiddhiṃ devaloke tu gamanaṃ nijadehataḥ
तस्य दर्शनमात्रेण लोकाः स्युही निरोगिणः | अष्टादशलक्षजपाद् ब्रह्माण्डभेदको भवेत्
tasya darśanamātreṇa lokāḥ syuhī nirogiṇaḥ | aṣṭādaśalakṣajapād brahmāṇḍabhedako bhavet
सहस्रारे मनो याति तस्यैव नात्र संशयः | तदा संसारसंहारपालनसृजनास्पदः
sahasrāre mano yāti tasyaiva nātra saṃśayaḥ | tadā saṃsārasaṃhārapālanasṛjanāspadaḥ
तस्य संसारं सकलं कोटिब्रह्माण्डमेव च | अनयोर्मन्त्रजापेन सिद्धार्थवद् भवेत् कविः
tasya saṃsāraṃ sakalaṃ koṭibrahmāṇḍameva ca | anayormantrajāpena siddhārthavad bhavet kaviḥ
सर्वशास्त्रार्थवेदार्थसाङ्ख्यार्थादिषु पारगः | तस्य साक्षान्मूतीमन्तो विभान्ति पुरतो ध्रुवम्
sarvaśāstrārthavedārthasāṅkhyārthādiṣu pāragaḥ | tasya sākṣānmūtīmanto vibhānti purato dhruvam
वारमेकं कदाचिद्वा चायाति मुखपङ्कजे | चतुवीधा मुक्तिः कामसिद्धयः सर्वदा हृदि
vāramekaṃ kadācidvā cāyāti mukhapaṅkaje | catuvīdhā muktiḥ kāmasiddhayaḥ sarvadā hṛdi
विभान्ति हि किमन्यद्वा कथितुं शक्यते मया | वलान्ते रामपुत्रः स्यात् सश्रीकः कृष्ण एव सः
vibhānti hi kimanyadvā kathituṃ śakyate mayā | valānte rāmaputraḥ syāt saśrīkaḥ kṛṣṇa eva saḥ
कृष्णान्ते रामनाम स्यात् भूपतेः पालको भवेत् | श्रीरुद्रस्य परदेवदेवस्य सुप्रियो भवेत्
kṛṣṇānte rāmanāma syāt bhūpateḥ pālako bhavet | śrīrudrasya paradevadevasya supriyo bhavet
नवान्ते द्वीप राशीनां चतुर्यामलपारगः | चतुःषष्टितन्त्रवेत्ता चेत् कामनगरे स्थितः
navānte dvīpa rāśīnāṃ caturyāmalapāragaḥ | catuḥṣaṣṭitantravettā cet kāmanagare sthitaḥ
अथ वक्ष्यामि लोकेश मन्त्रोद्धारान्तकालके | हाकिन्याः परनाथस्य साधनं पूजनं शृणु
atha vakṣyāmi lokeśa mantroddhārāntakālake | hākinyāḥ paranāthasya sādhanaṃ pūjanaṃ śṛṇu
त्रयाशीतितमान्ते तु चतुरशीतितमे मम | परनाथस्य हाकिन्या यजनं चाद्भुतं महत्
trayāśītitamānte tu caturaśītitame mama | paranāthasya hākinyā yajanaṃ cādbhutaṃ mahat
अप्रकाश्यं महागोप्यं सारात्सारं परात्परम् | भ्रूपद्मभेदनादीनां क्रमं शृणु महेश्वर
aprakāśyaṃ mahāgopyaṃ sārātsāraṃ parātparam | bhrūpadmabhedanādīnāṃ kramaṃ śṛṇu maheśvara