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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 5 of 129
सर्वस्वमपि यो दद्याद् गुरुभक्तिविवजीतः | नरकान्तमवाप्नोति भक्तिरेव हि कारणम्
sarvasvamapi yo dadyād gurubhaktivivajītaḥ | narakāntamavāpnoti bhaktireva hi kāraṇam
गुरुभक्त्या च शक्रत्वमभक्त्या शूकरो भवेत् | गुरुभक्तः परं नास्ति भक्तिशास्त्रेषु सर्वतः
gurubhaktyā ca śakratvamabhaktyā śūkaro bhavet | gurubhaktaḥ paraṃ nāsti bhaktiśāstreṣu sarvataḥ
गुरुपूजां विना नाथ कोटिपुण्यं वृथा भवेत्
gurupūjāṃ vinā nātha koṭipuṇyaṃ vṛthā bhavet
अथातः सम्प्रवक्ष्यामि सर्वदर्शनविद्यया | सर्वज्ञ परमानन्दो दयाबीज भयङ्कर
athātaḥ sampravakṣyāmi sarvadarśanavidyayā | sarvajña paramānando dayābīja bhayaṅkara
शृणुष्वैकमनाः शम्भो कुलाचारविधिं शृणु | पशूनां व्रतभङ्गादौ विधिं प्रथमतः प्रभो
śṛṇuṣvaikamanāḥ śambho kulācāravidhiṃ śṛṇu | paśūnāṃ vratabhaṅgādau vidhiṃ prathamataḥ prabho
व्रतभङ्गे नित्यभङ्गे नित्यपूजादिकर्मणि | सहस्रं प्रजपेन्मन्त्री व्रतदोषोपशान्तये
vratabhaṅge nityabhaṅge nityapūjādikarmaṇi | sahasraṃ prajapenmantrī vratadoṣopaśāntaye
नित्यश्राद्धं तथा सन्ध्यावन्दनं पितृतर्पणम् | देवतादर्शनं पीठदर्शनं तीर्थदर्शनम्
nityaśrāddhaṃ tathā sandhyāvandanaṃ pitṛtarpaṇam | devatādarśanaṃ pīṭhadarśanaṃ tīrthadarśanam
गुरोराज्ञापालनञ्च देवतानित्यपूजनम् | पशुभावस्थितो मर्त्यो महासिद्धिं लभेद् ध्रुवम्
gurorājñāpālanañca devatānityapūjanam | paśubhāvasthito martyo mahāsiddhiṃ labhed dhruvam
पशूनां प्रथमो भावो वीरस्य वीरभावनम् | दिव्यानां दिव्यभावस्तु तेषां भावास्त्रयः स्मृताः
paśūnāṃ prathamo bhāvo vīrasya vīrabhāvanam | divyānāṃ divyabhāvastu teṣāṃ bhāvāstrayaḥ smṛtāḥ
स्वकुलाचारहीनो यः साधकः स्थिरमानसः | निष्फलार्थी भवेत् क्षिप्रं कुलाचारप्रभावतः
svakulācārahīno yaḥ sādhakaḥ sthiramānasaḥ | niṣphalārthī bhavet kṣipraṃ kulācāraprabhāvataḥ
केनोपायेन भगवतीचरणाम्भोजदर्शनम् | प्राप्नोति पद्मवदने पशुभावस्थितो नरः
kenopāyena bhagavatīcaraṇāmbhojadarśanam | prāpnoti padmavadane paśubhāvasthito naraḥ
तत्प्रकारं सुविस्तार्य कथ्यतां कुलकामिनि | यदि भक्तिर्दृढा मेऽस्ति यदि स्नेहोऽस्ति मां प्रति
tatprakāraṃ suvistārya kathyatāṃ kulakāmini | yadi bhaktirdṛḍhā me'sti yadi sneho'sti māṃ prati
प्रभाते च समुत्थाय अरुणोदयकालतः | निशाष्टदण्डपर्यन्तं पशूनां भाव ईरितः
prabhāte ca samutthāya aruṇodayakālataḥ | niśāṣṭadaṇḍaparyantaṃ paśūnāṃ bhāva īritaḥ
प्रातः शय्यादिकं कृत्वा पुनः शय्यास्थितः पशुः | गुरुं सञ्चिन्तयेच्छीर्षाम्भोजे साहस्रके दले
prātaḥ śayyādikaṃ kṛtvā punaḥ śayyāsthitaḥ paśuḥ | guruṃ sañcintayecchīrṣāmbhoje sāhasrake dale
तरुणादित्यसङ्काशं तेजोबिम्बं महागुरुम् | अनन्तानन्तमहिमासागरं शशिशेखरम्
taruṇādityasaṅkāśaṃ tejobimbaṃ mahāgurum | anantānantamahimāsāgaraṃ śaśiśekharam
महाशुभ्रं भासुराङ्गं द्विनेत्रं द्विभुजं विभुम् | आत्मोपलब्धिवीषमं तेजसा शुक्लवाससम्
mahāśubhraṃ bhāsurāṅgaṃ dvinetraṃ dvibhujaṃ vibhum | ātmopalabdhivīṣamaṃ tejasā śuklavāsasam
आज्ञाचक्रोद्र्ध्वनिकरं कारणं जगतां मुखम् | धर्मार्थकाममोक्षाङ्गं वराभयकरं विभुम्
ājñācakrodrdhvanikaraṃ kāraṇaṃ jagatāṃ mukham | dharmārthakāmamokṣāṅgaṃ varābhayakaraṃ vibhum
प्रफुल्लकमलारूढं सर्वज्ञं जगदीश्वरम् | अन्तःप्रकाशचपलं वनमालाविभूषितम्
praphullakamalārūḍhaṃ sarvajñaṃ jagadīśvaram | antaḥprakāśacapalaṃ vanamālāvibhūṣitam
रत्नालङ्कारभूषाढ्यं देवदेवं सदा भजेत् | अन्तर्यागक्रमेणैव पद्मपुष्पैः समर्चयेत्
ratnālaṅkārabhūṣāḍhyaṃ devadevaṃ sadā bhajet | antaryāgakrameṇaiva padmapuṣpaiḥ samarcayet
एकान्तभक्त्या प्रणमेदायुरारोग्यवृद्धये | अथ मध्ये जपेन्मन्त्रमाद्यन्तप्रणवेन च
ekāntabhaktyā praṇamedāyurārogyavṛddhaye | atha madhye japenmantramādyantapraṇavena ca
मध्ये वाग्भवमायोज्य गुरुनाम ततः परम् | आनन्दनाथशब्दान्ते गुरुं ङेऽन्तं समुद्धरेत्
madhye vāgbhavamāyojya gurunāma tataḥ param | ānandanāthaśabdānte guruṃ ṅe'ntaṃ samuddharet
नमः शब्दं ततो ब्रूयात् प्रणवं सर्वसिद्धिदम् | महागुरोर्मनुं जप्त्वा सर्वसिद्धीश्वरो भवेत्
namaḥ śabdaṃ tato brūyāt praṇavaṃ sarvasiddhidam | mahāgurormanuṃ japtvā sarvasiddhīśvaro bhavet
वाक्सिद्धिर्वदनाम्भोजे गुरुमन्त्रप्रभावतः | शतमष्टोत्तरं नित्यं सहस्रं वा तथाष्टकम्
vāksiddhirvadanāmbhoje gurumantraprabhāvataḥ | śatamaṣṭottaraṃ nityaṃ sahasraṃ vā tathāṣṭakam
प्रजप्यार्पणमाकृत्य प्राणायामत्रयञ्चरेत् | वाग्भवेन ततः कुर्यात् प्राणायामविधिं मुदा
prajapyārpaṇamākṛtya prāṇāyāmatrayañcaret | vāgbhavena tataḥ kuryāt prāṇāyāmavidhiṃ mudā
अखण्डमण्डलाकारं व्याप्तं येन चराचरम् | तत्पदं दशीतं येन तस्मै श्रीगुरवे नमः
akhaṇḍamaṇḍalākāraṃ vyāptaṃ yena carācaram | tatpadaṃ daśītaṃ yena tasmai śrīgurave namaḥ
अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया | चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः
ajñānatimirāndhasya jñānāñjanaśalākayā | cakṣurunmīlitaṃ yena tasmai śrīgurave namaḥ
देवतायाः दर्शनस्य कारणं करुणानिधिम् | सर्वसिद्धिप्रदातारं श्रीगुरुं प्रणमाम्यहम्
devatāyāḥ darśanasya kāraṇaṃ karuṇānidhim | sarvasiddhipradātāraṃ śrīguruṃ praṇamāmyaham
वराभयकरं नित्यं श्वेतपद्मनिवासिनम् | महाभयनिहन्तारं गुरुदेवं नमाम्यहम्
varābhayakaraṃ nityaṃ śvetapadmanivāsinam | mahābhayanihantāraṃ gurudevaṃ namāmyaham
महाज्ञानाच्छापिताङ्गं नराकारं वरप्रदम् | चतुर्वर्गप्रदातारं स्थूलसूक्ष्मद्वयान्वितम्
mahājñānācchāpitāṅgaṃ narākāraṃ varapradam | caturvargapradātāraṃ sthūlasūkṣmadvayānvitam
सदानन्दमयं देवं नित्यानन्दं निरञ्जनम् | शुद्धसत्त्वमयं सर्वं नित्यकालं कुलेश्वरम्
sadānandamayaṃ devaṃ nityānandaṃ nirañjanam | śuddhasattvamayaṃ sarvaṃ nityakālaṃ kuleśvaram
ब्रह्मरन्ध्रे महापद्मे तेजोबिम्बे निराकुले | योगिभिर्ध्यानगम्ये च चक्रे शुक्ले विराजिते
brahmarandhre mahāpadme tejobimbe nirākule | yogibhirdhyānagamye ca cakre śukle virājite
सहस्रदलसङ्काशे कणीकामध्यमध्यके | महाशुक्लभासुरार्ककोटिकोटिमहौजसम्
sahasradalasaṅkāśe kaṇīkāmadhyamadhyake | mahāśuklabhāsurārkakoṭikoṭimahaujasam
सर्वपीठस्थममलं परं हंसं परात्परम् | वेदोद्धारकरं नित्यं काम्यकर्मफलप्रदम्
sarvapīṭhasthamamalaṃ paraṃ haṃsaṃ parātparam | vedoddhārakaraṃ nityaṃ kāmyakarmaphalapradam
सदा मनःशक्तिमायालयस्थानं पदद्वयम् | शरज्ज्योत्स्नाजालमालाभिरिन्दुकोटिवन्मुखम्
sadā manaḥśaktimāyālayasthānaṃ padadvayam | śarajjyotsnājālamālābhirindukoṭivanmukham
वाञ्छातिरिक्तदातारं सर्वसिद्धीश्वरं गुरुम् | भजामि तन्मयो भूत्त्वा तं हंसमण्डलोपरि
vāñchātiriktadātāraṃ sarvasiddhīśvaraṃ gurum | bhajāmi tanmayo bhūttvā taṃ haṃsamaṇḍalopari
आत्मानं च निराकारं साकारं ब्रह्मरूपिणम् | महाविद्यामहामन्त्रदातारं परमेश्वरम्
ātmānaṃ ca nirākāraṃ sākāraṃ brahmarūpiṇam | mahāvidyāmahāmantradātāraṃ parameśvaram
सर्वसिद्धिप्रदातारं गुरुदेवं नमाम्यहम् | कायेन मनसा वाचा ये नमन्ति निरन्तरम्
sarvasiddhipradātāraṃ gurudevaṃ namāmyaham | kāyena manasā vācā ye namanti nirantaram
अवश्यं श्रीगुरोः पादाम्भोरुहे ते वसन्ति हि | प्रभाते कोटिपुण्यञ्च प्राप्नोति साधकोत्तमः
avaśyaṃ śrīguroḥ pādāmbhoruhe te vasanti hi | prabhāte koṭipuṇyañca prāpnoti sādhakottamaḥ
मध्याह्ने दशलक्षञ्च सायाह्ने कोटिपुण्यदम् | प्रातःकाले पठेत् स्तोत्रं ध्यानं वा सुसमाहितः
madhyāhne daśalakṣañca sāyāhne koṭipuṇyadam | prātaḥkāle paṭhet stotraṃ dhyānaṃ vā susamāhitaḥ
तदा सिद्धिमवाप्नोति नात्र कार्या विचारणा
tadā siddhimavāpnoti nātra kāryā vicāraṇā
शिरसि सितपङ्कजे तरुणकोटिचन्द्रप्रभ| वराभयकराम्बुजं सकलदेवतारूपिणम् | भजामि वरदं गुरुं किरणचारुशोभाकुल| प्रकाशितपदद्वयाम्बुजमलक्तकोटिप्रभम्
śirasi sitapaṅkaje taruṇakoṭicandraprabha| varābhayakarāmbujaṃ sakaladevatārūpiṇam | bhajāmi varadaṃ guruṃ kiraṇacāruśobhākula| prakāśitapadadvayāmbujamalaktakoṭiprabham
जगद्भयनिवारणं भुवनभोगमोक्षप्रदम् | गुरोः पादयुगाम्बुजं जयति यत्र योगे जयम् | भजामि परमं गुरुं नयनपद्ममध्यस्थित| भवाब्धिभयनाशनं शमनरोगकायक्षयम्
jagadbhayanivāraṇaṃ bhuvanabhogamokṣapradam | guroḥ pādayugāmbujaṃ jayati yatra yoge jayam | bhajāmi paramaṃ guruṃ nayanapadmamadhyasthita| bhavābdhibhayanāśanaṃ śamanarogakāyakṣayam
प्रकाशितसुपङ्कजे मृदुलषोडशाख्ये प्रभु| परापरगुरुं भजे सकलबाह्यभोगप्रदम् | विशालनयनाम्बुजद्वयतडित्प्रभामण्डल| कडारमणिपाटलेन्दुबिन्दुबिन्दुकम्
prakāśitasupaṅkaje mṛdulaṣoḍaśākhye prabhu| parāparaguruṃ bhaje sakalabāhyabhogapradam | viśālanayanāmbujadvayataḍitprabhāmaṇḍala| kaḍāramaṇipāṭalendubindubindukam
चलाचलकलेवरं प्रचपलदले द्वादशे | महौजसमुमापतेवीगतदक्षभागे हृदि | प्रभाकरशतोज्ज्वलं सुविमलेन्दुकोट्यानन| भजामि परमेष्ठिनं गुरुमतीव वारोज्ज्वलम्
calācalakalevaraṃ pracapaladale dvādaśe | mahaujasamumāpatevīgatadakṣabhāge hṛdi | prabhākaraśatojjvalaṃ suvimalendukoṭyānana| bhajāmi parameṣṭhinaṃ gurumatīva vārojjvalam
गुर्वाद्यञ्च शुभं मदननिदहनं हेममञ्जरीसार| नानाशब्दाद्भुताह्लादितपरिजनाच्चारुचक्रत्रिभङ्गम् | नित्यं ध्यायेत् प्रभाते अरुणशतघटाशोभनं योगगम्य| नाभौ पद्मेऽतिकान्ते दशदलमणिभे भाव्यते योगिभिर्यत्
gurvādyañca śubhaṃ madananidahanaṃ hemamañjarīsāra| nānāśabdādbhutāhlāditaparijanāccārucakratribhaṅgam | nityaṃ dhyāyet prabhāte aruṇaśataghaṭāśobhanaṃ yogagamya| nābhau padme'tikānte daśadalamaṇibhe bhāvyate yogibhiryat
या माता मयदानवादिस्वभुजा निर्वाणसीमापुरे | स्वाधिष्ठाननिकेतने रसदले वैकुण्ठमूले मया | जन्मोद्धारविकारसुप्रहरिणी वेदप्रभा भाव्यते | कन्दर्पापीतशान्तियोनिजननी विष्णुप्रिया शाङ्करी
yā mātā mayadānavādisvabhujā nirvāṇasīmāpure | svādhiṣṭhānaniketane rasadale vaikuṇṭhamūle mayā | janmoddhāravikārasuprahariṇī vedaprabhā bhāvyate | kandarpāpītaśāntiyonijananī viṣṇupriyā śāṅkarī
या भाषाननकुण्डली कुलपथाच्छामाभशोभाकरी | मूले पद्मचतुर्दले कुलवती निःश्वासदेशाश्रिता | साक्षात्काङ्क्षितकल्पवृक्षलतिका सूद्भाषयन्ती प्रिया | नित्या योगिभयापहा विषहरा गुर्वम्बिका भाव्यते
yā bhāṣānanakuṇḍalī kulapathācchāmābhaśobhākarī | mūle padmacaturdale kulavatī niḥśvāsadeśāśritā | sākṣātkāṅkṣitakalpavṛkṣalatikā sūdbhāṣayantī priyā | nityā yogibhayāpahā viṣaharā gurvambikā bhāvyate
ऊद्र्ध्वाम्भोरुहनिःसृतामृतघटी मोदोद्वलाप्लाविता | गुर्वास्या परिपातु सूक्ष्मपथगा तेजोमयी भास्वती | सूक्ष्मा साधनगोचरामृतमयी मूलादिशीर्षाम्बुजे | पूर्णा चेतसि भाव्यते भुवि कदा माता सदोद्ध्र्वामगा
ūdrdhvāmbhoruhaniḥsṛtāmṛtaghaṭī mododvalāplāvitā | gurvāsyā paripātu sūkṣmapathagā tejomayī bhāsvatī | sūkṣmā sādhanagocarāmṛtamayī mūlādiśīrṣāmbuje | pūrṇā cetasi bhāvyate bhuvi kadā mātā sadoddhrvāmagā
स्थितिपालनयोगेन ध्यानेन पूजनेन वा | यः पठेत् प्रत्यहं व्याप्य स देवो न तु मानुषः
sthitipālanayogena dhyānena pūjanena vā | yaḥ paṭhet pratyahaṃ vyāpya sa devo na tu mānuṣaḥ
कल्याणं धनधान्यं च कीतीमायुर्यशःश्रियम् | सायाह्ने च प्रभाते च पठेद्यदि सुबुद्धिमान्
kalyāṇaṃ dhanadhānyaṃ ca kītīmāyuryaśaḥśriyam | sāyāhne ca prabhāte ca paṭhedyadi subuddhimān
स भवेत् साधकश्रेष्ठः कल्पद्रुमकलेवरः | स्तवस्यास्य प्रसादेन वागीशत्वमवाप्नुयात्
sa bhavet sādhakaśreṣṭhaḥ kalpadrumakalevaraḥ | stavasyāsya prasādena vāgīśatvamavāpnuyāt
पशुभावस्थिता ये तु तेऽपि सिद्धाः न संशयः | आदौ साधकदेवश्च सदाचारमतिः सदा
paśubhāvasthitā ye tu te'pi siddhāḥ na saṃśayaḥ | ādau sādhakadevaśca sadācāramatiḥ sadā
पशुभावस्ततो वीरः सायाह्ने दिव्यभाववान् | एतेषां भाववर्गाणां गुरुर्वेदान्तपारगः
paśubhāvastato vīraḥ sāyāhne divyabhāvavān | eteṣāṃ bhāvavargāṇāṃ gururvedāntapāragaḥ
शान्तो दान्तः कुलीनश्च विनीतः शुद्धवेषवान् | शुद्धाचारः सुप्रतिष्ठः शुचिर्दक्षः सुबुद्धिमान्
śānto dāntaḥ kulīnaśca vinītaḥ śuddhaveṣavān | śuddhācāraḥ supratiṣṭhaḥ śucirdakṣaḥ subuddhimān
आश्रमी ध्याननिष्ठश्च मन्त्रतन्त्रविशारदः | निग्रहानुग्रहे शक्तो वशी मन्त्रार्थजापकः
āśramī dhyānaniṣṭhaśca mantratantraviśāradaḥ | nigrahānugrahe śakto vaśī mantrārthajāpakaḥ
निरोगी निरहङ्कारो विकाररहितो महान् | पण्डितो वाक्पतिः श्रीमान् सदा यज्ञविधानकृत्
nirogī nirahaṅkāro vikārarahito mahān | paṇḍito vākpatiḥ śrīmān sadā yajñavidhānakṛt
पुरश्चरणकृत् सिद्धो हिताहितविवजीतः | सर्वलक्षणसंयुक्तो महाजनगणादृतः
puraścaraṇakṛt siddho hitāhitavivajītaḥ | sarvalakṣaṇasaṃyukto mahājanagaṇādṛtaḥ
प्राणायामादिसिद्धान्तो ज्ञानी मौनी विरागवान् | तपस्वी सत्यवादी च सदा ध्यानपरायणः
prāṇāyāmādisiddhānto jñānī maunī virāgavān | tapasvī satyavādī ca sadā dhyānaparāyaṇaḥ
आगमार्थविशिष्टज्ञो निजधर्मपरायणः | अव्यक्तलिङ्गचिह्नस्थो भावको भद्रदानवान्
āgamārthaviśiṣṭajño nijadharmaparāyaṇaḥ | avyaktaliṅgacihnastho bhāvako bhadradānavān
लक्ष्मीवान् धृतिमान्नाथो गुरुरित्यभिधीयते | शिष्यस्तु तादृशो भूत्त्वा सद्गुरुं पर्युपाश्रयेत्
lakṣmīvān dhṛtimānnātho gururityabhidhīyate | śiṣyastu tādṛśo bhūttvā sadguruṃ paryupāśrayet