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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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उत्तरवक्त्रमुद्धृत्य चतुर्थ्यन्तं नमःपदम् | ततो वाग्भवमाया श्री बीजमुच्चार्य यत्नतः
uttaravaktramuddhṛtya caturthyantaṃ namaḥpadam | tato vāgbhavamāyā śrī bījamuccārya yatnataḥ
कुब्जिके पश्चिमान्ते च वक्त्राय नम इत्यपि | ततो वाग्भवमुच्चार्य कालिके पदमुच्चरेत्
kubjike paścimānte ca vaktrāya nama ityapi | tato vāgbhavamuccārya kālike padamuccaret
दक्षवक्त्राय शब्दान्ते नानामन्त्रं प्रकीतीतम् एतन्मन्त्राक्षरं नाथ समुच्चार्य कुलेश्वर
dakṣavaktrāya śabdānte nānāmantraṃ prakītītam etanmantrākṣaraṃ nātha samuccārya kuleśvara
पूजयित्वा क्रमेणैव भास्करं परिपूजयेत् | चन्द्रं दिक्पालदेवञ्च सन्ध्यादीन् परिपूजयेत्
pūjayitvā krameṇaiva bhāskaraṃ paripūjayet | candraṃ dikpāladevañca sandhyādīn paripūjayet
वीरभद्रां महाकालीं कौलिनीं कुलगामिनीम् | अष्टादशभुजां कालीं चतुर्वर्गा प्रपूजयेत्
vīrabhadrāṃ mahākālīṃ kaulinīṃ kulagāminīm | aṣṭādaśabhujāṃ kālīṃ caturvargā prapūjayet
नैवेद्यादीन् समानीय नानाभोज्यादिसंयुतम् | दुग्धं घनावृतं क्षीरं पक्वान्नं पक्वसत्फलम्
naivedyādīn samānīya nānābhojyādisaṃyutam | dugdhaṃ ghanāvṛtaṃ kṣīraṃ pakvānnaṃ pakvasatphalam
यद्यत्कालोपयोग्यञ्च शर्करामधुमिश्रितम् | पञ्चतत्त्वं कुलद्रव्यं निजकल्याणवर्धनम्
yadyatkālopayogyañca śarkarāmadhumiśritam | pañcatattvaṃ kuladravyaṃ nijakalyāṇavardhanam
नानाद्रव्यञ्च नैवेद्यं स्वस्वकल्पोक्तसाधितम् | कुमारीभ्यो निवेद्यैवं नानासौरभशोभितम्
nānādravyañca naivedyaṃ svasvakalpoktasādhitam | kumārībhyo nivedyaivaṃ nānāsaurabhaśobhitam
शीतलं जलमानीय दद्यात्ताभ्यो महासुधीः | ततो हितं महामन्त्रं कुमार्याश्चातिदुर्लभम्
śītalaṃ jalamānīya dadyāttābhyo mahāsudhīḥ | tato hitaṃ mahāmantraṃ kumāryāścātidurlabham
अथवा स्वीयमूलञ्च जप्त्वा सिद्धीश्वरो भवेत्
athavā svīyamūlañca japtvā siddhīśvaro bhavet
समर्थप्राणवायूनां धारयेत्कारयेत् स्वयम् | अष्टाङ्गादिप्रणामं च कुर्वन् स्तोत्रं पठन् दिशेत्
samarthaprāṇavāyūnāṃ dhārayetkārayet svayam | aṣṭāṅgādipraṇāmaṃ ca kurvan stotraṃ paṭhan diśet
नमामि कुलकामिनीं परमभाग्यसन्दायिनीम् | कुमाररतिचातुरीं सकलसिद्धिमानन्दिनीम्
namāmi kulakāminīṃ paramabhāgyasandāyinīm | kumāraraticāturīṃ sakalasiddhimānandinīm
प्रवालगुटिकामृजां रजतरागवस्त्रान्विताम् | हिरण्यकुलभूषणां भुवनवाक्कुमारीं भजे
pravālaguṭikāmṛjāṃ rajatarāgavastrānvitām | hiraṇyakulabhūṣaṇāṃ bhuvanavākkumārīṃ bhaje
अथ वक्ष्ये महादेव कुमार्या जपहोमकम् | लक्षसंख्यजपं कृत्वा मायां वा वाग्भवं रमाम्
atha vakṣye mahādeva kumāryā japahomakam | lakṣasaṃkhyajapaṃ kṛtvā māyāṃ vā vāgbhavaṃ ramām
कालीबीजं वापि नाथ मायां वा कामबीजकम् | सदाशिवेन पुटितं बिन्दुचन्द्रविभूषितम्
kālībījaṃ vāpi nātha māyāṃ vā kāmabījakam | sadāśivena puṭitaṃ binducandravibhūṣitam
अथवा प्रणवेनापि पुटितं त्रिदशेश्वर | जपित्वा मूलमन्त्रञ्च लक्षसंख्याविधानतः
athavā praṇavenāpi puṭitaṃ tridaśeśvara | japitvā mūlamantrañca lakṣasaṃkhyāvidhānataḥ
तद्दशांशं महाहोमं घृताक्तबिल्वपत्रकैः | अथवा श्वेतपुष्पैश्च कुन्दपुष्पैर्महाफलम्
taddaśāṃśaṃ mahāhomaṃ ghṛtāktabilvapatrakaiḥ | athavā śvetapuṣpaiśca kundapuṣpairmahāphalam
एवं क्रमेण जुहुयात् करवीरप्रसूनकैः | घृताक्तैः कैवलैर्वापि चन्दनागुरुमिश्रितैः
evaṃ krameṇa juhuyāt karavīraprasūnakaiḥ | ghṛtāktaiḥ kaivalairvāpi candanāgurumiśritaiḥ
हविष्याशी दिवाभागे रात्रौ पूजापरो भवेत् | निजपूजावशेषैस्तु कुलद्रव्यैः प्रपूजयेत्
haviṣyāśī divābhāge rātrau pūjāparo bhavet | nijapūjāvaśeṣaistu kuladravyaiḥ prapūjayet
दिवासंख्यं जपेत्तत्र परमानन्दरूपधृक् | जपान्ते जुहुयान्मन्त्री मदुक्तद्रव्यसंयुतैः
divāsaṃkhyaṃ japettatra paramānandarūpadhṛk | japānte juhuyānmantrī maduktadravyasaṃyutaiḥ
ततः प्राणात्मकं वायुं शोधयित्वा पुनः पुनः | प्राणायामत्रयं कृत्वा चाष्टाङ्गं प्रणमेन्मुदा
tataḥ prāṇātmakaṃ vāyuṃ śodhayitvā punaḥ punaḥ | prāṇāyāmatrayaṃ kṛtvā cāṣṭāṅgaṃ praṇamenmudā
प्रणामसमये नाथ इदं स्तोत्रं पठेत् यतिः | कवचञ्च तथा पाठ्यं कुमारीणामथापि वा
praṇāmasamaye nātha idaṃ stotraṃ paṭhet yatiḥ | kavacañca tathā pāṭhyaṃ kumārīṇāmathāpi vā
निजदेव्या महास्तोत्रं पठेद्धि कवचं ततः | कुमारीणां महादेव सहस्रनाम साष्टकम्
nijadevyā mahāstotraṃ paṭheddhi kavacaṃ tataḥ | kumārīṇāṃ mahādeva sahasranāma sāṣṭakam
पठित्वा सिद्धिमाप्नोति पठित्वा साधकोत्तमः | अग्रे संस्थाप्य ताः सर्वा रत्नकोटिसुशीतलाः
paṭhitvā siddhimāpnoti paṭhitvā sādhakottamaḥ | agre saṃsthāpya tāḥ sarvā ratnakoṭisuśītalāḥ
ततः स्तोत्रं पठेद्धीमान् समाहितमना वशी | महादिव्याचाररतो वीरभावोल्बणोऽपि वा
tataḥ stotraṃ paṭheddhīmān samāhitamanā vaśī | mahādivyācārarato vīrabhāvolbaṇo'pi vā
एवं क्रमेण प्रपठेद् भक्तिभावपरायणः | महाविद्या महासेवा भक्तिश्रद्धाप्लुतापीतः
evaṃ krameṇa prapaṭhed bhaktibhāvaparāyaṇaḥ | mahāvidyā mahāsevā bhaktiśraddhāplutāpītaḥ
महाज्ञानी भवेत् क्षिप्रं वाञ्छासिद्धिमवाप्नुयात्
mahājñānī bhavet kṣipraṃ vāñchāsiddhimavāpnuyāt
देवेन्द्रादय इन्दुकोटिकिरणां वाराणसीवासिनी | विद्यां वाग्भवकामिनीं त्रिनयनां सूक्ष्मक्रियाज्वालिनीम् | चण्डोद्योगनिकृन्तिनीं त्रिजगतां धात्रीं कुमारीं वरा | मूलाम्भोरुहवासिनीं शशिमुखीं सम्पूजयामि श्रिये
devendrādaya indukoṭikiraṇāṃ vārāṇasīvāsinī | vidyāṃ vāgbhavakāminīṃ trinayanāṃ sūkṣmakriyājvālinīm | caṇḍodyoganikṛntinīṃ trijagatāṃ dhātrīṃ kumārīṃ varā | mūlāmbhoruhavāsinīṃ śaśimukhīṃ sampūjayāmi śriye
भाव्यां देवगणैः शिवेन्द्रयतिभिर्मोक्षाथीभिर्बालिका | सन्ध्यां नित्यगुणोदयां द्विजगणे श्रेष्ठोदयां सारुणाम् | शुक्लाभां परमेश्वरीं शुभकरीं भद्रां विशालानना | गायत्रीं गणमातरं दिनगतिं कृष्णाञ्च वृद्धां भजे
bhāvyāṃ devagaṇaiḥ śivendrayatibhirmokṣāthībhirbālikā | sandhyāṃ nityaguṇodayāṃ dvijagaṇe śreṣṭhodayāṃ sāruṇām | śuklābhāṃ parameśvarīṃ śubhakarīṃ bhadrāṃ viśālānanā | gāyatrīṃ gaṇamātaraṃ dinagatiṃ kṛṣṇāñca vṛddhāṃ bhaje
बालां बालकपूजितां गणभृतां विद्यावतां मोक्षदा | धात्रीं शुक्लसरस्वतीं नववरां वाग्वादिनीं चण्डिकाम् | स्वाधिष्ठानहरिप्रियां प्रियकरीं वेदान्तविद्याप्रदा | नित्यं मोक्षहिताय योगवपुषा चैतन्यरूपां भजे
bālāṃ bālakapūjitāṃ gaṇabhṛtāṃ vidyāvatāṃ mokṣadā | dhātrīṃ śuklasarasvatīṃ navavarāṃ vāgvādinīṃ caṇḍikām | svādhiṣṭhānaharipriyāṃ priyakarīṃ vedāntavidyāpradā | nityaṃ mokṣahitāya yogavapuṣā caitanyarūpāṃ bhaje
नानारत्नसमूहनिमीतगृहे पूज्यां सूरैर्बालिका | वन्दे नन्दनकानने मनसिजे सिद्धान्तबीजानने | अर्थं देहि निरर्थकाय पुरुषे हित्वा कुमारीं कलाम् | सत्यं पातु कुमारिके त्रिविधमूर्त्या च तेजोमयीम्
nānāratnasamūhanimītagṛhe pūjyāṃ sūrairbālikā | vande nandanakānane manasije siddhāntabījānane | arthaṃ dehi nirarthakāya puruṣe hitvā kumārīṃ kalām | satyaṃ pātu kumārike trividhamūrtyā ca tejomayīm
वरानने सकलिकां कुलपथोल्लासैकबीजोद्वहा | मांसामोदकरालिनीं हि भजतां कामातिरिक्तप्रदाम् | बालोऽहं वटुकेश्वरस्य चरणाम्भोजाश्रितोऽहं सदा | हित्वा बालकुमारिके शिरसि शुक्लाम्भोरुहेशं भजे
varānane sakalikāṃ kulapathollāsaikabījodvahā | māṃsāmodakarālinīṃ hi bhajatāṃ kāmātiriktapradām | bālo'haṃ vaṭukeśvarasya caraṇāmbhojāśrito'haṃ sadā | hitvā bālakumārike śirasi śuklāmbhoruheśaṃ bhaje
सूर्याह्लादवलाकिनीं कलिमहापापादितापापहा | तेजोऽङ्गां भुवि सूर्यगां भयहरां तेजोमयीं बालिकाम् | वन्दे हृत्कमले सदा रविदले वालेन्द्रविद्यां सती | साक्षात् सिद्धिकरीं कुमारि विमलेऽन्वासाद्य रूपेश्वरीम्
sūryāhlādavalākinīṃ kalimahāpāpāditāpāpahā | tejo'ṅgāṃ bhuvi sūryagāṃ bhayaharāṃ tejomayīṃ bālikām | vande hṛtkamale sadā ravidale vālendravidyāṃ satī | sākṣāt siddhikarīṃ kumāri vimale'nvāsādya rūpeśvarīm
नित्यं श्रीकुलकामिनीं कुलवतीं कोलामुमामम्बिका | नानायोगनिवासिनीं सुरमणीं नित्यां तपस्यान्विताम् | वेदान्तार्थविशेषदेशवसना भाषाविशेषस्थितां वन्दे पर्वतराजराजतनयां कालप्रियो त्वामहम्
nityaṃ śrīkulakāminīṃ kulavatīṃ kolāmumāmambikā | nānāyoganivāsinīṃ suramaṇīṃ nityāṃ tapasyānvitām | vedāntārthaviśeṣadeśavasanā bhāṣāviśeṣasthitāṃ vande parvatarājarājatanayāṃ kālapriyo tvāmaham
कौमारीं कुलकामिनीं रिपुगणक्षोभाग्निसन्दोहिनी | रक्ताभानयनां शुभां परममार्गमुक्तिसंज्ञाप्रदाम् | भार्या भागवतीं मतिं भुवनमामोदपञ्चानना | पञ्चास्यप्रियकामिनीं भयहरां सर्पादिहारां भजे
kaumārīṃ kulakāminīṃ ripugaṇakṣobhāgnisandohinī | raktābhānayanāṃ śubhāṃ paramamārgamuktisaṃjñāpradām | bhāryā bhāgavatīṃ matiṃ bhuvanamāmodapañcānanā | pañcāsyapriyakāminīṃ bhayaharāṃ sarpādihārāṃ bhaje
चन्द्रास्यां चरणद्वयाम्बुजमहाशोभाविनोदीं नदी | मोहादिक्षयकारिणीं वरकरां श्रीकुब्जिकां सुन्दरीम् | ये नित्यं परिपूजयन्ति सहसा राजेन्द्रचूडामणि | सम्पादं धनमायुषो जनयतो व्याप्येश्वरत्वं जगुः
candrāsyāṃ caraṇadvayāmbujamahāśobhāvinodīṃ nadī | mohādikṣayakāriṇīṃ varakarāṃ śrīkubjikāṃ sundarīm | ye nityaṃ paripūjayanti sahasā rājendracūḍāmaṇi | sampādaṃ dhanamāyuṣo janayato vyāpyeśvaratvaṃ jaguḥ
योगीशं भुवनेश्वरं प्रियकरं श्रीकालसन्दर्भया | शोभासागरगामिनं हरभवं वाञ्छाफलोद्दीपनम् | लोकानामघनाशनाय शिवया श्रीसंज्ञया विद्यया | धर्मप्राणसदैवतां प्रणमतां कल्पद्रुमं भावये
yogīśaṃ bhuvaneśvaraṃ priyakaraṃ śrīkālasandarbhayā | śobhāsāgaragāminaṃ harabhavaṃ vāñchāphaloddīpanam | lokānāmaghanāśanāya śivayā śrīsaṃjñayā vidyayā | dharmaprāṇasadaivatāṃ praṇamatāṃ kalpadrumaṃ bhāvaye
विद्यां तामपराजितां मदनभावामोदमत्ताननां हृत्पद्मस्थितपादुकां कुलकलां कात्यायनीं भैरवीम् | ये ये पुण्यधियो भजन्ति परमानन्दाब्धिमध्ये मुदा सर्व्वाच्छापिततेजसा भयकरीं मोक्षाय सङ्कीर्तये
vidyāṃ tāmaparājitāṃ madanabhāvāmodamattānanāṃ hṛtpadmasthitapādukāṃ kulakalāṃ kātyāyanīṃ bhairavīm | ye ye puṇyadhiyo bhajanti paramānandābdhimadhye mudā sarvvācchāpitatejasā bhayakarīṃ mokṣāya saṅkīrtaye
रुद्राणीं प्रणमामि पद्मवदनां कोट्यर्कतेजोमयीं नानालङ्कृतभूषणां कुलभुजामानन्दसन्दायिनीम् | श्री मायाकमलान्वितां हृदिगतां सन्तानबीजक्रियां आनन्दैकनिकेतनां हृदि भजे साक्षादलब्धामहम्
rudrāṇīṃ praṇamāmi padmavadanāṃ koṭyarkatejomayīṃ nānālaṅkṛtabhūṣaṇāṃ kulabhujāmānandasandāyinīm | śrī māyākamalānvitāṃ hṛdigatāṃ santānabījakriyāṃ ānandaikaniketanāṃ hṛdi bhaje sākṣādalabdhāmaham
नमामि वरभैरवीं क्षितितलाद्यकालानला | मृणालसुकुमारारुणां भुवनदोषसंशोधिनीम् | जगद्भयहरां हरां हरति या च योगेश्वरी | महापदसहस्रकम् सकलभोगदान्तामहम्
namāmi varabhairavīṃ kṣititalādyakālānalā | mṛṇālasukumārāruṇāṃ bhuvanadoṣasaṃśodhinīm | jagadbhayaharāṃ harāṃ harati yā ca yogeśvarī | mahāpadasahasrakam sakalabhogadāntāmaham
साम्राज्यं प्रददाति याचितवती विद्या महालक्षणा | साक्षादष्टसमृद्धिदातरि महालक्ष्मीः कुलक्षोभहा | स्वाधिष्ठानसुपङ्कजे विवसितां विष्णोरनन्तप्रिये | वन्दे राजपदप्रदां शुभकरीं कौलेश्वरीं कौलिकीम्
sāmrājyaṃ pradadāti yācitavatī vidyā mahālakṣaṇā | sākṣādaṣṭasamṛddhidātari mahālakṣmīḥ kulakṣobhahā | svādhiṣṭhānasupaṅkaje vivasitāṃ viṣṇoranantapriye | vande rājapadapradāṃ śubhakarīṃ kauleśvarīṃ kaulikīm
पीठानामधिपाधिपाम् असुवहां विद्यां शुभां नायिका | सर्वालङ्करणान्वितां त्रिजगतां क्षोभापहां वारुणीं | वन्दे पीठगनायिकां त्रिभुवनच्छायाभिराच्छादिता | सर्वेषां हितकारिणीं जयवतामानन्दरूपेश्वरीम्
pīṭhānāmadhipādhipām asuvahāṃ vidyāṃ śubhāṃ nāyikā | sarvālaṅkaraṇānvitāṃ trijagatāṃ kṣobhāpahāṃ vāruṇīṃ | vande pīṭhaganāyikāṃ tribhuvanacchāyābhirācchāditā | sarveṣāṃ hitakāriṇīṃ jayavatāmānandarūpeśvarīm
क्षेत्रज्ञां मदविह्वलां कुलवतीं सिद्धिप्रियां प्रेयसीम् | शम्भोः श्री वटुकेश्वरस्य महतामानन्दसञ्चारिणीम्
kṣetrajñāṃ madavihvalāṃ kulavatīṃ siddhipriyāṃ preyasīm | śambhoḥ śrī vaṭukeśvarasya mahatāmānandasañcāriṇīm
साक्षादात्मपरोद्गमां कमलमध्यसंभाविनी | शिरो दशशते दलेऽमृतमहाब्धिधाराधराम् | निजमनः क्षोभापहां शाकिनीम् | बाह्यार्थ प्रकटामहं रजतभां वन्दे महाभैरवीम्
sākṣādātmaparodgamāṃ kamalamadhyasaṃbhāvinī | śiro daśaśate dale'mṛtamahābdhidhārādharām | nijamanaḥ kṣobhāpahāṃ śākinīm | bāhyārtha prakaṭāmahaṃ rajatabhāṃ vande mahābhairavīm
प्रणामफलदायिनीं सकलबाह्यवश्यां गुणा | नमामि परमम्बिकां विषयदोषसंहारिणीम् | सम्पूर्णाविधुवन्मुखीं कमलमध्यसम्भाविनीं | शिरो दशशते दलेऽमृतमहाब्धिधाराधराम्
praṇāmaphaladāyinīṃ sakalabāhyavaśyāṃ guṇā | namāmi paramambikāṃ viṣayadoṣasaṃhāriṇīm | sampūrṇāvidhuvanmukhīṃ kamalamadhyasambhāvinīṃ | śiro daśaśate dale'mṛtamahābdhidhārādharām
साक्षादहं त्रिभुवनामृतपूर्णदेहां सन्ध्यादि देवकमलां कुलपण्डितेन्द्राम् | नत्वा भजे दशशते दलमध्यमध्ये | कौलेश्वरीं सकलदिव्यजनाश्रयां ताम्
sākṣādahaṃ tribhuvanāmṛtapūrṇadehāṃ sandhyādi devakamalāṃ kulapaṇḍitendrām | natvā bhaje daśaśate dalamadhyamadhye | kauleśvarīṃ sakaladivyajanāśrayāṃ tām
विश्वेश्वरीं स्वरकुले वरबालिके त्वां सिद्धासने प्रतिदिनं प्रणमामि भक्त्या | भक्तिं धनं जयपदं यदि देहि दास्य| तस्मिन् महामधुमतीं लघुनाहताः स्यात्
viśveśvarīṃ svarakule varabālike tvāṃ siddhāsane pratidinaṃ praṇamāmi bhaktyā | bhaktiṃ dhanaṃ jayapadaṃ yadi dehi dāsya| tasmin mahāmadhumatīṃ laghunāhatāḥ syāt
एतत्स्तोत्रप्रसादेन कविता वाक्पतिर्भवेत् | महासिद्धीश्वरो दिव्यो वीरभावपरायणः
etatstotraprasādena kavitā vākpatirbhavet | mahāsiddhīśvaro divyo vīrabhāvaparāyaṇaḥ
सर्वत्र जयमाप्नोति स हि स्याद् देववल्लभः | वाचामीशो भवेत् क्षिप्रं कामरूपो भवेन्नरः
sarvatra jayamāpnoti sa hi syād devavallabhaḥ | vācāmīśo bhavet kṣipraṃ kāmarūpo bhavennaraḥ
पशुरेव महावीरो दिव्यो भवति निश्चितम् | सर्वविद्याः प्रसीदन्ति तुष्टाः सर्वे दिगीश्वराः
paśureva mahāvīro divyo bhavati niścitam | sarvavidyāḥ prasīdanti tuṣṭāḥ sarve digīśvarāḥ
वह्निः शीतलतां याति जलस्तम्भं स कारयेत् | धनवान् पुत्रवान् राजा इह काले भवेन्नरः
vahniḥ śītalatāṃ yāti jalastambhaṃ sa kārayet | dhanavān putravān rājā iha kāle bhavennaraḥ
परे च याति वैकुण्ठे कैलासे शिवसन्निधौ | मुक्तिरेव महादेव यो नित्यं सर्वदा पठेत्
pare ca yāti vaikuṇṭhe kailāse śivasannidhau | muktireva mahādeva yo nityaṃ sarvadā paṭhet
महाविद्यापदाम्भोजं स हि पश्यति निश्चितम् | शृणु नाथ प्रवक्ष्यामि कुमारीतर्पणादिकम्
mahāvidyāpadāmbhojaṃ sa hi paśyati niścitam | śṛṇu nātha pravakṣyāmi kumārītarpaṇādikam
यासां तर्पणमात्रेण कुलसिद्धिर्भवेद् ध्रुवम् | कुलबालां मूलपद्मस्थितां कामविहारिणीम्
yāsāṃ tarpaṇamātreṇa kulasiddhirbhaved dhruvam | kulabālāṃ mūlapadmasthitāṃ kāmavihāriṇīm
शतधा मूलमन्त्रेण तर्पयामि तव प्रिये | मूलाधारमहातेजो जटामण्डलमण्डिताम्
śatadhā mūlamantreṇa tarpayāmi tava priye | mūlādhāramahātejo jaṭāmaṇḍalamaṇḍitām
सन्ध्यादेवीं तर्पयामि कामबीजेन मे शुभे | मूलपङ्कजयोगाङ्गी कुमारीं श्रीसरस्वतीम्
sandhyādevīṃ tarpayāmi kāmabījena me śubhe | mūlapaṅkajayogāṅgī kumārīṃ śrīsarasvatīm
तर्पयामि कुलद्रव्यैस्तव सन्तोषहेतुना | चक्रे मूलाधारपद्मे त्रिमूतीबालनायिकाम्
tarpayāmi kuladravyaistava santoṣahetunā | cakre mūlādhārapadme trimūtībālanāyikām
सर्वकल्याणदां देवीं तर्पयामि परामृतैः | स्वाधिष्ठाने महापद्मे षड्दलान्तःप्रकाशिनीम्
sarvakalyāṇadāṃ devīṃ tarpayāmi parāmṛtaiḥ | svādhiṣṭhāne mahāpadme ṣaḍdalāntaḥprakāśinīm
श्रीबीजेन तर्पयामि भोगमोक्षाय केवलम् | स्वाधिष्ठानकुलोल्लास विष्णुसङ्केतगामिनीम्
śrībījena tarpayāmi bhogamokṣāya kevalam | svādhiṣṭhānakulollāsa viṣṇusaṅketagāminīm
कालिकां निजबीजेन तर्पयामि कुलामृतैः | स्वाधिष्ठानाख्यपद्मस्थां महातेजोमयीं शिवाम्
kālikāṃ nijabījena tarpayāmi kulāmṛtaiḥ | svādhiṣṭhānākhyapadmasthāṃ mahātejomayīṃ śivām