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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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कादिनान्ताक्षराणां तु चाद्ये बीजं निधाय च | रत्यै नमो मूलमन्त्रं चाङ्गुष्ठं युगले न्यसेत्
kādināntākṣarāṇāṃ tu cādye bījaṃ nidhāya ca | ratyai namo mūlamantraṃ cāṅguṣṭhaṃ yugale nyaset
आदौ मूलं पादिक्षान्तं शक्तिञ्च तदनन्तरम् | चतुर्थ्यन्तं नमो मूलं शक्तिन्यासः समीरितः
ādau mūlaṃ pādikṣāntaṃ śaktiñca tadanantaram | caturthyantaṃ namo mūlaṃ śaktinyāsaḥ samīritaḥ
पीठन्यासं प्रवक्ष्यामि सावधानोऽवधारय | मूलाधारे कामरूपं कामाख्यं लिङ्गमूलके
pīṭhanyāsaṃ pravakṣyāmi sāvadhāno'vadhāraya | mūlādhāre kāmarūpaṃ kāmākhyaṃ liṅgamūlake
कामराजं त्रिकोणे तु हृदि ज्वालन्धरं तथा | हृद्यूर्ध्वे मधुकरस्थानं तदूर्ध्वे गगनाख्यकम्
kāmarājaṃ trikoṇe tu hṛdi jvālandharaṃ tathā | hṛdyūrdhve madhukarasthānaṃ tadūrdhve gaganākhyakam
ललाटे पूर्णगिर्याख्यमुड्डयानं तदूर्ध्वके | तदूर्ध्वे शाङ्करीपीठं रुद्रपीठं तदूर्ध्वके
lalāṭe pūrṇagiryākhyamuḍḍayānaṃ tadūrdhvake | tadūrdhve śāṅkarīpīṭhaṃ rudrapīṭhaṃ tadūrdhvake
तदूर्ध्वे करुणापीठं चोन्मनीपीठमेव च | रोधनीपीठमेवं तु बिन्दुपीठं तदूर्ध्वके
tadūrdhve karuṇāpīṭhaṃ conmanīpīṭhameva ca | rodhanīpīṭhamevaṃ tu bindupīṭhaṃ tadūrdhvake
तदूर्ध्वे रत्नपीठं तु तदूर्ध्वे शुक्रपीठकम् | तदूर्ध्वे वासनापीठं विसर्गपीठमेव च
tadūrdhve ratnapīṭhaṃ tu tadūrdhve śukrapīṭhakam | tadūrdhve vāsanāpīṭhaṃ visargapīṭhameva ca
ब्रह्मपीठं तदूर्ध्वे तु कालीपीठं तदूर्ध्वके | तदूर्ध्वे तारिणीपीठं एकपीठं तदूर्ध्वके
brahmapīṭhaṃ tadūrdhve tu kālīpīṭhaṃ tadūrdhvake | tadūrdhve tāriṇīpīṭhaṃ ekapīṭhaṃ tadūrdhvake
तदूर्ध्वे च जटापीठं पिङ्गलापीठमेव च | वाराणसीमहापीठं भ्रुवोर्मध्ये प्रविन्यसेत्
tadūrdhve ca jaṭāpīṭhaṃ piṅgalāpīṭhameva ca | vārāṇasīmahāpīṭhaṃ bhruvormadhye pravinyaset
लोचनत्रयमध्ये तु अवन्तीपीठमेव च | मायावतीं मुखवृत्ते जिह्वाग्रे तु मधूत्तमम्
locanatrayamadhye tu avantīpīṭhameva ca | māyāvatīṃ mukhavṛtte jihvāgre tu madhūttamam
तन्मध्ये रसनापीठं दंष्ट्रपीठं तदन्तिके | विद्यापीठं तदग्रे तु योगिनीपीठमेव च
tanmadhye rasanāpīṭhaṃ daṃṣṭrapīṭhaṃ tadantike | vidyāpīṭhaṃ tadagre tu yoginīpīṭhameva ca
कण्ठे चाष्टपुरीपीठं तथा मधुपुरीत्रयम् | भुजद्वये भोगपीठं श्रीपीठं पार्श्वयुग्मके
kaṇṭhe cāṣṭapurīpīṭhaṃ tathā madhupurītrayam | bhujadvaye bhogapīṭhaṃ śrīpīṭhaṃ pārśvayugmake
उदरे रह्नलापीठं धर्मपीठं निवीतके | काञ्चीपीठं कटितटे देवपीठं तदुत्तरे
udare rahnalāpīṭhaṃ dharmapīṭhaṃ nivītake | kāñcīpīṭhaṃ kaṭitaṭe devapīṭhaṃ taduttare
तदधः श्यामलापीठं गोपीपीठं तदन्तिके | अयोध्यापीठचक्रं तु नाभिमूले प्रविन्यसेत्
tadadhaḥ śyāmalāpīṭhaṃ gopīpīṭhaṃ tadantike | ayodhyāpīṭhacakraṃ tu nābhimūle pravinyaset
श्मशानपीठं गुह्ये तु शिवापीठं तथा तले | ऊरुयुग्मे शीतले वा पीठयुग्मं प्रविन्यसेत्
śmaśānapīṭhaṃ guhye tu śivāpīṭhaṃ tathā tale | ūruyugme śītale vā pīṭhayugmaṃ pravinyaset
रङ्किणीपीठनगरं जङ्घायुग्मे उदाहृतम् | स्तनयुग्मे क्षीरपीठमङ्गुष्ठे द्वे प्रविन्यसेत्
raṅkiṇīpīṭhanagaraṃ jaṅghāyugme udāhṛtam | stanayugme kṣīrapīṭhamaṅguṣṭhe dve pravinyaset
कालपीठं क्रोधपीठं विन्यसेत् साधकाग्रणीः | पञ्चाशदेकपीठं तु केशाग्रे राज्यपीठकम्
kālapīṭhaṃ krodhapīṭhaṃ vinyaset sādhakāgraṇīḥ | pañcāśadekapīṭhaṃ tu keśāgre rājyapīṭhakam
आदौ मूलं ततो वर्णं स्थाननाम ततः परम् | पीठनाम चतुर्थ्यतं नमोमूलं ततः परम्
ādau mūlaṃ tato varṇaṃ sthānanāma tataḥ param | pīṭhanāma caturthyataṃ namomūlaṃ tataḥ param
इति पीठन्यासमूलं कथितं तव यत्नतः | अस्य करणमात्रेण योगी सिद्धिमवाप्नुयात्
iti pīṭhanyāsamūlaṃ kathitaṃ tava yatnataḥ | asya karaṇamātreṇa yogī siddhimavāpnuyāt
चिरजीवी स्वयं देवः प्रभाकरसमो बली | यन्नमन्ति महेशानि षोढापुटितविग्रहाः
cirajīvī svayaṃ devaḥ prabhākarasamo balī | yannamanti maheśāni ṣoḍhāpuṭitavigrahāḥ
अल्पायुः स भवेत् सद्यो देवता कम्पते भिया | इति ते कथितं नाथ षोडान्यासं महाशुभम्
alpāyuḥ sa bhavet sadyo devatā kampate bhiyā | iti te kathitaṃ nātha ṣoḍānyāsaṃ mahāśubham
ततः सिद्धपुरुषाणां भावनं शृणु शङ्कर | मीननाथो गुरुः श्रीमान् आगस्त्यो देवराजकः
tataḥ siddhapuruṣāṇāṃ bhāvanaṃ śṛṇu śaṅkara | mīnanātho guruḥ śrīmān āgastyo devarājakaḥ
कालाननः सोमराजो वीरनाथो धनञ्जयः | कृष्णः कान्तमतिर्बुद्धी धर्मावतार एव च
kālānanaḥ somarājo vīranātho dhanañjayaḥ | kṛṣṇaḥ kāntamatirbuddhī dharmāvatāra eva ca
वशिष्ठो नारदश्चव शुकः प्रह्लाद एव च | जनको भार्गवेशश्च कुरुक्षेत्रेश्वरस्तथा
vaśiṣṭho nāradaścava śukaḥ prahlāda eva ca | janako bhārgaveśaśca kurukṣetreśvarastathā
विश्वामित्रो भरद्वाजो मैनाको मेरुरेव च | अनन्तो योगनाथश्च महेन्द्रो मदिरेश्वरः
viśvāmitro bharadvājo maināko merureva ca | ananto yoganāthaśca mahendro madireśvaraḥ
ब्रह्मानन्दशिवानन्दौ सनकानन्द एव च | सर्वेश्वरः कामदेवः शुक्राचार्यः कुलेश्वरः
brahmānandaśivānandau sanakānanda eva ca | sarveśvaraḥ kāmadevaḥ śukrācāryaḥ kuleśvaraḥ
इति सिद्धपुरुषाणां ध्यानं कृत्वा विभावयेत् | रक्तवर्णं महासत्त्वं पुरुषं सर्वभूषणम्
iti siddhapuruṣāṇāṃ dhyānaṃ kṛtvā vibhāvayet | raktavarṇaṃ mahāsattvaṃ puruṣaṃ sarvabhūṣaṇam
विभाव्य ध्यानमाकुर्याद् हाकिनीपरदेवयोः | आदौ श्रीपरदेवस्य ध्यानं शृणु महेश्वर
vibhāvya dhyānamākuryād hākinīparadevayoḥ | ādau śrīparadevasya dhyānaṃ śṛṇu maheśvara
शुक्लाभं परमेश्वरं परशिवं सूक्ष्मातिसूक्ष्मं गुरुं | सर्वाऽलङ्कृतविग्रहं त्रिजगतां सारं परं निर्मलम् | अद्वैतं दशहस्तपङ्कजतलं श्रीदं त्रिनेत्रं शिवं | देवेन्द्रैः परिपूजितं सुखमयं सच्चित्परानन्ददम्
śuklābhaṃ parameśvaraṃ paraśivaṃ sūkṣmātisūkṣmaṃ guruṃ | sarvā'laṅkṛtavigrahaṃ trijagatāṃ sāraṃ paraṃ nirmalam | advaitaṃ daśahastapaṅkajatalaṃ śrīdaṃ trinetraṃ śivaṃ | devendraiḥ paripūjitaṃ sukhamayaṃ saccitparānandadam
ध्यायेत् पञ्चमुखं महास्त्रवरदं भक्तैः सदा पूजितम्
dhyāyet pañcamukhaṃ mahāstravaradaṃ bhaktaiḥ sadā pūjitam
एवं ध्यात्वा परनाथं मानसोग्रोपचारतः | पूजयित्वा नमस्कृत्य हाकिनीध्यानमाचरेत्
evaṃ dhyātvā paranāthaṃ mānasogropacārataḥ | pūjayitvā namaskṛtya hākinīdhyānamācaret
त्रैलोक्योत्सववन्दितां त्रिजगतामानन्दपूर्णोदयां | नानाऽलङ्कृतभूषणां सुमुकुटोल्लासैकबीजप्रभाम् | श्यामां मोक्षदवेदहस्तकमलां कारुण्यवारांनिधिं | शोभामण्डलमण्डितां पथि भजे श्री हाकिनीमीश्वरीम्
trailokyotsavavanditāṃ trijagatāmānandapūrṇodayāṃ | nānā'laṅkṛtabhūṣaṇāṃ sumukuṭollāsaikabījaprabhām | śyāmāṃ mokṣadavedahastakamalāṃ kāruṇyavārāṃnidhiṃ | śobhāmaṇḍalamaṇḍitāṃ pathi bhaje śrī hākinīmīśvarīm
अस्याः सप्तकुलध्यानं पश्चाद् वक्तव्यमेव च | महामुद्रादर्शनं तु चेदानीं शृणु भैरव
asyāḥ saptakuladhyānaṃ paścād vaktavyameva ca | mahāmudrādarśanaṃ tu cedānīṃ śṛṇu bhairava
योनिमुद्रा महामुद्रा सर्वतन्त्रेषु गोपिता | तया चावाहनं कुर्यात् साधको निश्चलात्मना
yonimudrā mahāmudrā sarvatantreṣu gopitā | tayā cāvāhanaṃ kuryāt sādhako niścalātmanā
अर्घ्यद्वयं स्थापयित्वा पूर्वचक्र क्रमेण तु | पुनर्ध्यात्वा तयोः पादाम्भोजे दद्यात् सदाशिवः
arghyadvayaṃ sthāpayitvā pūrvacakra krameṇa tu | punardhyātvā tayoḥ pādāmbhoje dadyāt sadāśivaḥ
षोडशोपचारद्रव्यैस्ततः सम्पूजयेत् सुधीः | ऋषिध्यानं प्रवक्ष्यामि यस्य मूघ्नि प्रविन्यसेत्
ṣoḍaśopacāradravyaistataḥ sampūjayet sudhīḥ | ṛṣidhyānaṃ pravakṣyāmi yasya mūghni pravinyaset
मूर्तं सदाशिवं देवं नानालङ्कारभूषितम् | द्विभुजं पीतवसनं धर्माधर्मप्रदर्शकम्
mūrtaṃ sadāśivaṃ devaṃ nānālaṅkārabhūṣitam | dvibhujaṃ pītavasanaṃ dharmādharmapradarśakam
वराभयकरं शान्तं हाकिनीशिरसि स्थितम् | विभाव्य पूजयेत् तत्र गन्धपुष्पादिभिः प्रभो
varābhayakaraṃ śāntaṃ hākinīśirasi sthitam | vibhāvya pūjayet tatra gandhapuṣpādibhiḥ prabho
जीवसंस्कारमावक्ष्ये येन जीवस्थितिर्भवेत् | स्वहृदये दक्षहस्ते तत्र मुद्राक्रमेण तु
jīvasaṃskāramāvakṣye yena jīvasthitirbhavet | svahṛdaye dakṣahaste tatra mudrākrameṇa tu
हाकिनीपरदेवस्य मन्त्रं स्मृत्वा पुनः पुनः | स्थापयामि स्वचित्तं मे हाकिन्या सह सम्पदैः
hākinīparadevasya mantraṃ smṛtvā punaḥ punaḥ | sthāpayāmi svacittaṃ me hākinyā saha sampadaiḥ
स्थिरो भव महाजीव ममाज्ञां परिपालय | स्वाहान्तं मन्त्रमुच्चार्य जीवं संस्कारयेत् ततः
sthiro bhava mahājīva mamājñāṃ paripālaya | svāhāntaṃ mantramuccārya jīvaṃ saṃskārayet tataḥ
जीवदानमतो वक्ष्ये हाकिनीपरदेवयोः | आदौ श्रीहाकिनीदेव्या जीवदानं शृणु प्रभो
jīvadānamato vakṣye hākinīparadevayoḥ | ādau śrīhākinīdevyā jīvadānaṃ śṛṇu prabho
स्वाहान्तेनापि मनुना जीवसंस्कार ईरितः | एवं श्रीपरदेवस्य प्राणदानमुदाहृतम्
svāhāntenāpi manunā jīvasaṃskāra īritaḥ | evaṃ śrīparadevasya prāṇadānamudāhṛtam
पुनर्ध्यानं प्रवक्ष्यामि शृणु भैरव बल्लभ | यां ध्यात्वा सर्वग्रन्थीनां स्वयं भेत्ता स्वयं हरिः
punardhyānaṃ pravakṣyāmi śṛṇu bhairava ballabha | yāṃ dhyātvā sarvagranthīnāṃ svayaṃ bhettā svayaṃ hariḥ
अर्घ्यविन्यासयुगलं शृणु भद्रोदर प्रभो
arghyavinyāsayugalaṃ śṛṇu bhadrodara prabho
वेदाङ्गोज्वलनप्रभां त्रिनयनानन्दैकचित्तोज्वलां | लावण्यं प्रियवाक्य मोहनिकरां श्रीसन्मुखीं हाकिनीम् | चण्डालामलभालमहाखड्गप्रभापङ्कज | छायापुत्रवरान् भवान् भयहरामश्रं हुयन्तीं भजे
vedāṅgojvalanaprabhāṃ trinayanānandaikacittojvalāṃ | lāvaṇyaṃ priyavākya mohanikarāṃ śrīsanmukhīṃ hākinīm | caṇḍālāmalabhālamahākhaḍgaprabhāpaṅkaja | chāyāputravarān bhavān bhayaharāmaśraṃ huyantīṃ bhaje
श्रीं श्रीं श्रीं भैरवेशं सुखमयपुरुषं कोटिदीपप्रकाशं | कोट्यलङ्कारभूषणं त्रिजगति वरदं व्याघ्रचर्माम्बराढ्यम् | योगीन्द्रैर्योगिमुख्यैः सुरवरतरुणैः सर्वदा पूज्यमानं | पञ्चास्यं शून्यचन्द्रायत भुजकिरणं योगिचूडामणीशम्
śrīṃ śrīṃ śrīṃ bhairaveśaṃ sukhamayapuruṣaṃ koṭidīpaprakāśaṃ | koṭyalaṅkārabhūṣaṇaṃ trijagati varadaṃ vyāghracarmāmbarāḍhyam | yogīndrairyogimukhyaiḥ suravarataruṇaiḥ sarvadā pūjyamānaṃ | pañcāsyaṃ śūnyacandrāyata bhujakiraṇaṃ yogicūḍāmaṇīśam
ध्यायेऽहं शरणागतं प्रियतमं मायाश्रयं शङ्करं | रौप्याद्रिप्रभविग्रहं शवमुखं शून्येन्दुवक्त्राम्बुजम् | षट्स्थानात्रशतार्क चन्द्रकिरणं भास्वत्त्रिनेत्रं परं | निर्वाणाख्यपदप्रदं कुलकलानाथं भजे भ्रूदले
dhyāye'haṃ śaraṇāgataṃ priyatamaṃ māyāśrayaṃ śaṅkaraṃ | raupyādriprabhavigrahaṃ śavamukhaṃ śūnyenduvaktrāmbujam | ṣaṭsthānātraśatārka candrakiraṇaṃ bhāsvattrinetraṃ paraṃ | nirvāṇākhyapadapradaṃ kulakalānāthaṃ bhaje bhrūdale
एवं ध्यात्वा महादेवीं हाकिनीं श्रीपरेश्वरम | नित्यं स्वयम्भुं नागेन्द्रघण्टाडमरुनादितम्
evaṃ dhyātvā mahādevīṃ hākinīṃ śrīpareśvarama | nityaṃ svayambhuṃ nāgendraghaṇṭāḍamarunāditam
महाकायकराम्भोजपूजितं पञ्चचूडिनम् | अतिसौन्दर्यवदनं नागेन्द्रहारशोभितम्
mahākāyakarāmbhojapūjitaṃ pañcacūḍinam | atisaundaryavadanaṃ nāgendrahāraśobhitam
महातेजोमयं कोटिचन्द्रकान्तिस्फुरत्प्रभम् | घर्घरध्वनिमञ्जीरहंसाकारपदाम्बुजम्
mahātejomayaṃ koṭicandrakāntisphuratprabham | ghargharadhvanimañjīrahaṃsākārapadāmbujam
वृषासनस्थं योगीन्द्रं हाकिनीपरमेश्वरम् | हाकिनीसुन्दरीवामशोभाविद्युत्प्रकाशिनम्
vṛṣāsanasthaṃ yogīndraṃ hākinīparameśvaram | hākinīsundarīvāmaśobhāvidyutprakāśinam
अतिसौन्दर्यलहरीं योगमायास्वरूपिणीम् | कामधेनुस्वरूपाख्यां स्वकान्त्या विश्वमोहिनीम्
atisaundaryalaharīṃ yogamāyāsvarūpiṇīm | kāmadhenusvarūpākhyāṃ svakāntyā viśvamohinīm
रौप्याद्रिसदृशाकारां चित्रविद्रुमसल्लताम् | मुक्तकेशीं मेघमालां रौप्याद्रयाच्छादनीं कियत्
raupyādrisadṛśākārāṃ citravidrumasallatām | muktakeśīṃ meghamālāṃ raupyādrayācchādanīṃ kiyat
चलद्भ्रमरकोटयर्क चन्द्र वह्नि त्रिलोचनाम् | षण्मुखीं वेदहस्तां तु पद्मरागसमप्रभाम्
caladbhramarakoṭayarka candra vahni trilocanām | ṣaṇmukhīṃ vedahastāṃ tu padmarāgasamaprabhām
पद्मरागकान्तमालाधारिणीं हेतुसुप्रियाम् | साधकानां हितार्थाय कपालासिभयानकाम्
padmarāgakāntamālādhāriṇīṃ hetusupriyām | sādhakānāṃ hitārthāya kapālāsibhayānakām
सर्वसौभाग्यदां नित्यां डमरूजमालिकाम् | धारयन्तीं महाविद्यामानन्दोदयसाक्षिणीम्
sarvasaubhāgyadāṃ nityāṃ ḍamarūjamālikām | dhārayantīṃ mahāvidyāmānandodayasākṣiṇīm
भ्रूपद्मकणीकामध्ये गतच्छदसुपङ्कजे | शोभारूपं संप्रहन्तीं काकिनीसाकिनीप्रियाम्
bhrūpadmakaṇīkāmadhye gatacchadasupaṅkaje | śobhārūpaṃ saṃprahantīṃ kākinīsākinīpriyām
लाकिनीराकिणीध्येयां डाकिनीपरिपूजिताम् | कुण्डलीबन्धुजननीं पूजयामि महीतले
lākinīrākiṇīdhyeyāṃ ḍākinīparipūjitām | kuṇḍalībandhujananīṃ pūjayāmi mahītale
एवं ध्यात्वा चार्घ्यसारं क्रमतो युगलं चरेत् | त्रिकोणमण्डलद्वन्द्वं चाग्रे कृत्वाऽङ्गुलेन च
evaṃ dhyātvā cārghyasāraṃ kramato yugalaṃ caret | trikoṇamaṇḍaladvandvaṃ cāgre kṛtvā'ṅgulena ca