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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.
7,694 verses · page 49 of 129
पूजयेत् शून्यगृहे च निर्जने विपिने तथा | कुलदेवीं समानीय स्वागतं प्रवदेदनु
pūjayet śūnyagṛhe ca nirjane vipine tathā | kuladevīṃ samānīya svāgataṃ pravadedanu
अर्घोदकेन संशोध्यामृतीकरणमाचरेत् | शक्तिञ्चाभिमुखीं नीत्वा वीरयोगी भवेद्ध्रुवम्
arghodakena saṃśodhyāmṛtīkaraṇamācaret | śaktiñcābhimukhīṃ nītvā vīrayogī bhaveddhruvam
शक्तिं च षोडशी देवीं कुलचक्रप्रियां शुभाम् | महाशक्तिं शृणु प्राणवल्लभे श्रीकलावतीम्
śaktiṃ ca ṣoḍaśī devīṃ kulacakrapriyāṃ śubhām | mahāśaktiṃ śṛṇu prāṇavallabhe śrīkalāvatīm
ब्राह्मणी क्षत्रिया वैश्या शूद्रा वेश्या च सुन्दरी | कुलभूषासमाक्रान्ता मानिनी नातिपिङ्गला
brāhmaṇī kṣatriyā vaiśyā śūdrā veśyā ca sundarī | kulabhūṣāsamākrāntā māninī nātipiṅgalā
रजकी नटकी कौला श्यामाङ्गी स्थूलविग्रहा | सङ्केतागमना भार्या विदग्धा रञ्जकी तथा
rajakī naṭakī kaulā śyāmāṅgī sthūlavigrahā | saṅketāgamanā bhāryā vidagdhā rañjakī tathā
खटकी कोलकन्या च कुलमार्गप्रवतीका | सर्वाङ्गसुन्दरी भव्या चारुनेत्रा हसन्मुखी
khaṭakī kolakanyā ca kulamārgapravatīkā | sarvāṅgasundarī bhavyā cārunetrā hasanmukhī
यद्यद्दीक्षारतास्तास्तु देया दीक्षा तदा प्रभो | सूक्ष्मतन्त्रानुसारेण कथितं पूर्वसूचितम्
yadyaddīkṣāratāstāstu deyā dīkṣā tadā prabho | sūkṣmatantrānusāreṇa kathitaṃ pūrvasūcitam
सर्वाङ्गसुन्दरी शुद्धा शुद्धलोककुलोद्भवा | युवती योगनिरता सा देवी डाकिनी मता
sarvāṅgasundarī śuddhā śuddhalokakulodbhavā | yuvatī yoganiratā sā devī ḍākinī matā
तामानीय महामन्त्रं दापयेदिष्टसिद्धये | ततस्ताः पूजनीयास्तु दीक्षाहीनास्तु नाचरेत्
tāmānīya mahāmantraṃ dāpayediṣṭasiddhaye | tatastāḥ pūjanīyāstu dīkṣāhīnāstu nācaret
श्रीकृष्णराममन्त्रं तु दापयेत्सत्त्वसिद्धये | ताभ्य आदौ ततो मृत्युञ्जयमन्त्रं ततश्चरेत्
śrīkṛṣṇarāmamantraṃ tu dāpayetsattvasiddhaye | tābhya ādau tato mṛtyuñjayamantraṃ tataścaret
आनन्दभैरवीबीजं देवीं शक्तिं स्वबीजकम् | अथवा सिद्धमन्त्रं तु श्रीविद्यायाः प्रदापयेत्
ānandabhairavībījaṃ devīṃ śaktiṃ svabījakam | athavā siddhamantraṃ tu śrīvidyāyāḥ pradāpayet
किं वा केवलमायां तु क्रोधारुणकराकृतिम् | ज्वलन्तीं मूलपद्मे तु स्वयम्भूकुसुमाकराम्
kiṃ vā kevalamāyāṃ tu krodhāruṇakarākṛtim | jvalantīṃ mūlapadme tu svayambhūkusumākarām
एतद्भूतां महामायां तस्मै दत्वा जयी भवेत् | आदौ वामकर्णपुटे अग्निवारं परे त्रयम्
etadbhūtāṃ mahāmāyāṃ tasmai datvā jayī bhavet | ādau vāmakarṇapuṭe agnivāraṃ pare trayam
अतः शिक्षां सदानन्ददीक्षान्ते कारयेद् बुधः | दीक्षामूलं जपं सर्वं दीक्षामूलं गुरोः कृपा
ataḥ śikṣāṃ sadānandadīkṣānte kārayed budhaḥ | dīkṣāmūlaṃ japaṃ sarvaṃ dīkṣāmūlaṃ guroḥ kṛpā
दीक्षामाश्रित्य मायां या जपेत् सा खेचरी परा | तस्याः पूजनमात्रेण प्रसन्नाहं न संशयः
dīkṣāmāśritya māyāṃ yā japet sā khecarī parā | tasyāḥ pūjanamātreṇa prasannāhaṃ na saṃśayaḥ
जगतां जगदीशानां नारीरूपेण संस्थितिः | अहं नारी न सन्देहः सुन्दरी कुत्सिता परा
jagatāṃ jagadīśānāṃ nārīrūpeṇa saṃsthitiḥ | ahaṃ nārī na sandehaḥ sundarī kutsitā parā
सुन्दरीपालनार्थाय विनाशायाशु कुत्सिता | साधकस्य भ्रान्तिरूपा संहिताः परिभावयेत्
sundarīpālanārthāya vināśāyāśu kutsitā | sādhakasya bhrāntirūpā saṃhitāḥ paribhāvayet
या परा मोक्षदा विद्या सुन्दरी कामचारिणी | भाविनी सा भवानी च तां विद्यां परिपूजयेत्
yā parā mokṣadā vidyā sundarī kāmacāriṇī | bhāvinī sā bhavānī ca tāṃ vidyāṃ paripūjayet
तस्या अङ्गे स्थिरा नित्यं देवताया अहं प्रभो | यश्च योगी सर्वसमः स सर्वात्मा नयेत् किल
tasyā aṅge sthirā nityaṃ devatāyā ahaṃ prabho | yaśca yogī sarvasamaḥ sa sarvātmā nayet kila
अन्यथा सिद्धिहानिः स्याद् भावाभावविचारणात् | बिना भावं न सिद्ध्येत्तु भावानां भावराशिग
anyathā siddhihāniḥ syād bhāvābhāvavicāraṇāt | binā bhāvaṃ na siddhyettu bhāvānāṃ bhāvarāśiga
कुलपुरश्चरणं कुर्यात् कुलाकुलविमुक्तये | योगी स्यादव्ययो धीरो विद्वान्मुक्तो हि जीवने
kulapuraścaraṇaṃ kuryāt kulākulavimuktaye | yogī syādavyayo dhīro vidvānmukto hi jīvane
ब्राह्मणीं सुन्दरीं चैव संस्थाप्य क्रमतो यजेत् | वामहस्ते महार्घ्यं तु दक्षिणे आसनादिकम्
brāhmaṇīṃ sundarīṃ caiva saṃsthāpya kramato yajet | vāmahaste mahārghyaṃ tu dakṣiṇe āsanādikam
दद्यात् पाद्यमासनानि तत्तन्नाम्ना च स्वागतम् | तत्तदा अर्घपात्रस्थजलेन प्रोक्षयेच्च ताः
dadyāt pādyamāsanāni tattannāmnā ca svāgatam | tattadā arghapātrasthajalena prokṣayecca tāḥ
धेनुमुद्रां समाकृत्य वं मन्त्रेणामृतीक्रियाम् | अमृतीकरणान्ते च रूपभेदं समानयेत्
dhenumudrāṃ samākṛtya vaṃ mantreṇāmṛtīkriyām | amṛtīkaraṇānte ca rūpabhedaṃ samānayet
संज्ञाभिर्नामकरणं कृत्वा चासनमर्पयेत् | अथ कान्त प्रवक्ष्यामि षट्चक्रभेदनक्रियाम्
saṃjñābhirnāmakaraṇaṃ kṛtvā cāsanamarpayet | atha kānta pravakṣyāmi ṣaṭcakrabhedanakriyām
यत्कृत्वा अमरा लोके विचरन्ति चराचरे | अकालमृत्युहरणं सर्वव्याधिविनाशनम्
yatkṛtvā amarā loke vicaranti carācare | akālamṛtyuharaṇaṃ sarvavyādhivināśanam
योगेन जीववर्गाश्च भवन्त्यमररूपिणः | षट्चक्रे च महापद्मे सर्वसत्त्वगुणान्विते
yogena jīvavargāśca bhavantyamararūpiṇaḥ | ṣaṭcakre ca mahāpadme sarvasattvaguṇānvite
धर्माधर्मे मनोराज्ये सर्वविद्यानिधौ क्रतौ | कलिकल्मषमुख्यानां सर्वपापापहारकम्
dharmādharme manorājye sarvavidyānidhau kratau | kalikalmaṣamukhyānāṃ sarvapāpāpahārakam
मनो दत्वा महाकाले जीवाः सर्वत्र गामिनः | एतच्छ्रुत्त्वा महावीरो विवेकी परमार्थवित्
mano datvā mahākāle jīvāḥ sarvatra gāminaḥ | etacchruttvā mahāvīro vivekī paramārthavit
पुनजीज्ञासयामास ज्ञानज्ञेयेन शङ्कर | षट्चक्रभेदनकथां कथयस्व वरानने
punajījñāsayāmāsa jñānajñeyena śaṅkara | ṣaṭcakrabhedanakathāṃ kathayasva varānane
हिताय सर्वजन्तूनां हिरण्यवर्णमण्डितम् | प्रकाशयस्व वरदे योगानामुदयं वद
hitāya sarvajantūnāṃ hiraṇyavarṇamaṇḍitam | prakāśayasva varade yogānāmudayaṃ vada
येन योगेन धीराणां हितार्थं वाञ्छितं मया | कालक्रमेण सिद्धिः स्यात् कालजालविनाशनात्
yena yogena dhīrāṇāṃ hitārthaṃ vāñchitaṃ mayā | kālakrameṇa siddhiḥ syāt kālajālavināśanāt
कालक्षालनहेतोश्च पुनरुद्यापनं कृतम् | आदौ कुर्यात् परानन्दं रससागरसम्भवम्
kālakṣālanahetośca punarudyāpanaṃ kṛtam | ādau kuryāt parānandaṃ rasasāgarasambhavam
मान्द्यं मन्दगुणोपेतं शृणु तत्क्रममुत्तमम् | स्तोत्रं कुर्यात् मूलपद्मे कुण्डलिन्याः पुरष्क्रियाम्
māndyaṃ mandaguṇopetaṃ śṛṇu tatkramamuttamam | stotraṃ kuryāt mūlapadme kuṇḍalinyāḥ puraṣkriyām
पुरश्चरणकाले तु जपान्ते नित्यकर्मणि | काम्यकर्मणि धर्मेषु तथैव धर्मकर्मसु
puraścaraṇakāle tu japānte nityakarmaṇi | kāmyakarmaṇi dharmeṣu tathaiva dharmakarmasu
गुर्वाद्यगुरुनित्येषु भक्तिमाकृत्य सम्पठेत् | ओं नमो गुरवे ओं नमो गुर्वम्बपरदेवतायै
gurvādyagurunityeṣu bhaktimākṛtya sampaṭhet | oṃ namo gurave oṃ namo gurvambaparadevatāyai
सर्वधर्मस्वरूपायै सर्वज्ञानस्वरूपायै | ओं भवविभवायै ओं दक्षयज्ञविनाशिन्यै
sarvadharmasvarūpāyai sarvajñānasvarūpāyai | oṃ bhavavibhavāyai oṃ dakṣayajñavināśinyai
ओं भद्रकाल्यै ओं कपालिन्यै ओं उमायै ओं माहेश्वर्यै ओं सर्वसङ्कटतारिण्यै ओं महादेव्यै नमो नमः
oṃ bhadrakālyai oṃ kapālinyai oṃ umāyai oṃ māheśvaryai oṃ sarvasaṅkaṭatāriṇyai oṃ mahādevyai namo namaḥ
ओं या माया मयदानवक्षयकरी शक्तिः क्षमा कर्त्तृका | शुम्भश्रीमहिषासुरासुरबलप्रात्रोलचण्डामहा | भद्रार्द्रा रुधिरप्रिया प्रियकरी क्रोधाङ्गरक्तोत्पला | चामुण्डा रणरक्तबीजरजनी ज्योत्स्ना मुखेन्दीवरा
oṃ yā māyā mayadānavakṣayakarī śaktiḥ kṣamā karttṛkā | śumbhaśrīmahiṣāsurāsurabalaprātrolacaṇḍāmahā | bhadrārdrā rudhirapriyā priyakarī krodhāṅgaraktotpalā | cāmuṇḍā raṇaraktabījarajanī jyotsnā mukhendīvarā
या जाया जयदायिनी नृगृहिणी भीत्यापहा भैरवी | नित्या सा परिरक्षणं कुरु शिवा सारस्वतोत्पत्तये | सा मे पातु कलेवरस्य विषयाह्लादेन्द्रियाणां बलं वक्षः स्थायिनमुल्वणोज्ज्वलशिखाकारादिजीवाञ्चिता
yā jāyā jayadāyinī nṛgṛhiṇī bhītyāpahā bhairavī | nityā sā parirakṣaṇaṃ kuru śivā sārasvatotpattaye | sā me pātu kalevarasya viṣayāhlādendriyāṇāṃ balaṃ vakṣaḥ sthāyinamulvaṇojjvalaśikhākārādijīvāñcitā
कृत्वा योगकुलान्वितं स्वभवने नित्यं मनोरञ्जन| नित्यं संयमतत्परं परतरे भक्तिक्रियानिर्मलम् | शम्भो रक्षरजोऽपनीशचरणाम्भोजे सदा भावन| विद्यार्थप्रियदर्शनं त्रिजगतां संयम्ययोगी भवेत्
kṛtvā yogakulānvitaṃ svabhavane nityaṃ manorañjana| nityaṃ saṃyamatatparaṃ paratare bhaktikriyānirmalam | śambho rakṣarajo'panīśacaraṇāmbhoje sadā bhāvana| vidyārthapriyadarśanaṃ trijagatāṃ saṃyamyayogī bhavet
आकाङ्क्षापरिवजीतं निजगुरोः सेवापरं पावन| प्रेमाह्लादकथाच्युतं कुटिलताहिंसापमानप्रियम् | कालक्षेपण दोषजालरहितं शाक्तं सुभक्तं पति| श्रीशक्तिप्रियवल्लभं सुरुचिरज्ञानान्तरं मानिनम्
ākāṅkṣāparivajītaṃ nijaguroḥ sevāparaṃ pāvana| premāhlādakathācyutaṃ kuṭilatāhiṃsāpamānapriyam | kālakṣepaṇa doṣajālarahitaṃ śāktaṃ subhaktaṃ pati| śrīśaktipriyavallabhaṃ surucirajñānāntaraṃ māninam
मालासूक्ष्म सुसूक्ष्मबद्धनिलयं सल्लक्षणं साक्षिणं नानाकारणकारणं ससरणं साकारब्रह्मार्पणम् | नित्या सा जडितं महान्तमखिले योगासनज्ञानिन| तं वन्दे पुरुषोत्तमं त्रिजगतामंशार्कहंसं परम्
mālāsūkṣma susūkṣmabaddhanilayaṃ sallakṣaṇaṃ sākṣiṇaṃ nānākāraṇakāraṇaṃ sasaraṇaṃ sākārabrahmārpaṇam | nityā sā jaḍitaṃ mahāntamakhile yogāsanajñānina| taṃ vande puruṣottamaṃ trijagatāmaṃśārkahaṃsaṃ param
मायाङ्के प्रतिभाति चारुनयानाह्लादैकबीजं विधि| कल्लोलाविकुलाकुला समतुला कालाग्निवाहानना | हालाहेलन कौलकालकलिका केयूरहारानना | सर्वाङ्गा मम पातु पीतवसना शीघ्रासना वत्सला
māyāṅke pratibhāti cārunayānāhlādaikabījaṃ vidhi| kallolāvikulākulā samatulā kālāgnivāhānanā | hālāhelana kaulakālakalikā keyūrahārānanā | sarvāṅgā mama pātu pītavasanā śīghrāsanā vatsalā
सा बालाबलवाहना सुगहना सम्मानना धारणा | खं खं खं खचराचरा कुलचरा वाचाचरा वङ्खरा | चं चं चं चमरीहरीभगवती गाथागताः सङ्गतिः | बाहौ मे परिपातु पङ्कजमुखी या चण्डमुण्डापहा
sā bālābalavāhanā sugahanā sammānanā dhāraṇā | khaṃ khaṃ khaṃ khacarācarā kulacarā vācācarā vaṅkharā | caṃ caṃ caṃ camarīharībhagavatī gāthāgatāḥ saṅgatiḥ | bāhau me paripātu paṅkajamukhī yā caṇḍamuṇḍāpahā
कं कं कं कमलाकला गतिफला फूत्कारफेरूत्करा | पं पं पं परमा रमा जयगमा व्यासङ्गमा जङ्गमा | तं तं तं तिमिरारुणा सकरुणा मातावला तारिणी | भं भं भं भयहारिणी प्रियकरी सा मे भवत्वन्तरा
kaṃ kaṃ kaṃ kamalākalā gatiphalā phūtkārapherūtkarā | paṃ paṃ paṃ paramā ramā jayagamā vyāsaṅgamā jaṅgamā | taṃ taṃ taṃ timirāruṇā sakaruṇā mātāvalā tāriṇī | bhaṃ bhaṃ bhaṃ bhayahāriṇī priyakarī sā me bhavatvantarā
झं झं झं झरझर्मरीगतिपथस्थाता रमानन्दितं मं मं मं मलिनं हि मां हयगतां हन्त्रीं रिपूणां हि ताम् | भक्तानां भयहारिणी रणमुखे शत्रोः कुलाग्निस्थिता | सा सा सा भवतु प्रभावपटला दीप्ताङ्घ्रयुग्मोज्ज्वला
jhaṃ jhaṃ jhaṃ jharajharmarīgatipathasthātā ramānanditaṃ maṃ maṃ maṃ malinaṃ hi māṃ hayagatāṃ hantrīṃ ripūṇāṃ hi tām | bhaktānāṃ bhayahāriṇī raṇamukhe śatroḥ kulāgnisthitā | sā sā sā bhavatu prabhāvapaṭalā dīptāṅghrayugmojjvalā
योगेशी शशिशेखरोल्वणकथालापोदया मानवी | शीर्षं पातु ललाटकर्ण युगलानन्तस्ततः सर्वदा | मूर्त्तं मेरुशिखा स्थिता व्यवतु मे गण्डस्थलं कैवली | तुष्टं चाष्टमषष्टिकाधरतलं धात्री धराधारिणी
yogeśī śaśiśekharolvaṇakathālāpodayā mānavī | śīrṣaṃ pātu lalāṭakarṇa yugalānantastataḥ sarvadā | mūrttaṃ meruśikhā sthitā vyavatu me gaṇḍasthalaṃ kaivalī | tuṣṭaṃ cāṣṭamaṣaṣṭikādharatalaṃ dhātrī dharādhāriṇī
नासाग्रद्वयगह्वरं भृगुतरा नेत्रत्रयं तारिणी | केशान् कुन्तलकालिका सुकपिला कैलासशैलासना | कङ्कालामलमालिका सुवसना दन्तावलीं दैत्यहा | बाह्यं मन्त्रमनन्तशास्त्रतरणी सञ्ज्ञावचःस्तम्भिनी
nāsāgradvayagahvaraṃ bhṛgutarā netratrayaṃ tāriṇī | keśān kuntalakālikā sukapilā kailāsaśailāsanā | kaṅkālāmalamālikā suvasanā dantāvalīṃ daityahā | bāhyaṃ mantramanantaśāstrataraṇī sañjñāvacaḥstambhinī
हं हं हं नरहारघोररमणी सञ्चारिणी पातु मे | शत्रूणां दलनं करोतु नियतं मे चण्डमुण्डापहा | भीमा सन्दहतु प्रतापतपना संवर्द्धनं वद्धीनी | मन्दारप्रियगन्धविभ्रममदा वैदग्धमोहान्तरा
haṃ haṃ haṃ narahāraghoraramaṇī sañcāriṇī pātu me | śatrūṇāṃ dalanaṃ karotu niyataṃ me caṇḍamuṇḍāpahā | bhīmā sandahatu pratāpatapanā saṃvarddhanaṃ vaddhīnī | mandārapriyagandhavibhramamadā vaidagdhamohāntarā
श्यामा पातु पतङ्गकोटिनिनदा हङ्कारफट्कारिणी | आनन्दोत्सवसर्वसारजयदा सर्वत्र सा रक्षिका | क्षौं क्षौं क्षौं कठिनाक्षरा क्षयकरी सर्वाङ्गदोषंहना | देहारेः कचहा परा कचकुचाकीलालपूराशिता
śyāmā pātu pataṅgakoṭininadā haṅkāraphaṭkāriṇī | ānandotsavasarvasārajayadā sarvatra sā rakṣikā | kṣauṃ kṣauṃ kṣauṃ kaṭhinākṣarā kṣayakarī sarvāṅgadoṣaṃhanā | dehāreḥ kacahā parā kacakucākīlālapūrāśitā
घं घं घं घटघर्घरा विघटिता जायापतेः पातु मे कल्पे कल्पा कुलानामतिभयकलितं सर्वत्र मे विग्रहम् | निद्रोद्रावितकालिका मम कुलं लङ्कातटाच्छादिनी नं नं नं नयनानना सुकमला सा लाकिनी लक्षणा
ghaṃ ghaṃ ghaṃ ghaṭaghargharā vighaṭitā jāyāpateḥ pātu me kalpe kalpā kulānāmatibhayakalitaṃ sarvatra me vigraham | nidrodrāvitakālikā mama kulaṃ laṅkātaṭācchādinī naṃ naṃ naṃ nayanānanā sukamalā sā lākinī lakṣaṇā
कुक्षौ पृष्ठतलं सदा मम धनं सा पातु मुद्रामयी | मोक्षं पातु करालकालरजकी या रञ्जकी कौतुकी | कृत्या नापितकन्यका शशिमुखी सूक्ष्मा मम प्राणग| मन्दारप्रियमालया मणिमयग्रन्थ्या महन्मण्डिता
kukṣau pṛṣṭhatalaṃ sadā mama dhanaṃ sā pātu mudrāmayī | mokṣaṃ pātu karālakālarajakī yā rañjakī kautukī | kṛtyā nāpitakanyakā śaśimukhī sūkṣmā mama prāṇaga| mandārapriyamālayā maṇimayagranthyā mahanmaṇḍitā
पूज्या योगिभिरुत्सुकी भगवती मूलस्थिता सत्क्रिया | मत्ता पातु पतिव्रता मम गृहं धर्मं यशः श्रेयसम् | धर्माम्भोरुहमध्यदर्शनिकरे काली महायोगिनी | मत्तानामतिदर्पहा हरशिरोमाला कला केवला
pūjyā yogibhirutsukī bhagavatī mūlasthitā satkriyā | mattā pātu pativratā mama gṛhaṃ dharmaṃ yaśaḥ śreyasam | dharmāmbhoruhamadhyadarśanikare kālī mahāyoginī | mattānāmatidarpahā haraśiromālā kalā kevalā
मे गुह्यं जयमेव लिङ्गमपि मे मूलाम्बुजं पातु सा | या कन्या हिमपर्वतस्य भयहा पायान्नितम्बस्थलम् | सर्वेषां हृदयोदयानलशिखाशक्तिर्मनोरूपिणी | मे भक्तिं परिपातु कामकुशला लक्ष्मीः प्रिया मे प्रभो
me guhyaṃ jayameva liṅgamapi me mūlāmbujaṃ pātu sā | yā kanyā himaparvatasya bhayahā pāyānnitambasthalam | sarveṣāṃ hṛdayodayānalaśikhāśaktirmanorūpiṇī | me bhaktiṃ paripātu kāmakuśalā lakṣmīḥ priyā me prabho
गौरी गौरवकारिणी भुवि महामाया महामोहहा | वं वं वं वरवारुणी सुमदिरा मे पातु नित्यं कटिम् | कूटा सा रविचन्द्रवह्निरहिता स्वेच्छामयी मे मुखम्
gaurī gauravakāriṇī bhuvi mahāmāyā mahāmohahā | vaṃ vaṃ vaṃ varavāruṇī sumadirā me pātu nityaṃ kaṭim | kūṭā sā ravicandravahnirahitā svecchāmayī me mukham
एतत्स्तोत्रं पठेद् यस्तु सर्वकाले च सर्वदा | स भवेत् कालयोगेन्द्रो महाविद्यानिधिर्भवेत्
etatstotraṃ paṭhed yastu sarvakāle ca sarvadā | sa bhavet kālayogendro mahāvidyānidhirbhavet
मूलपद्मबोधने च मूलप्रकृतिसाधने | निजमन्त्रबोधने च घोरसङ्कटकालके
mūlapadmabodhane ca mūlaprakṛtisādhane | nijamantrabodhane ca ghorasaṅkaṭakālake
आपदस्तस्य नश्यन्ति अन्धकारं बिना रविः | सर्वकाले सर्वदेशे महापातकघातकः
āpadastasya naśyanti andhakāraṃ binā raviḥ | sarvakāle sarvadeśe mahāpātakaghātakaḥ
स भवेद् योगिनीपुत्रः कलिकाले न संशयः
sa bhaved yoginīputraḥ kalikāle na saṃśayaḥ