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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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मान्यं लोकेषु सर्वेष्वतिशयमनसं केवलं निर्मलञ्च | ओङ्कारं कारणाख्यं सुगतिमतिमतां मातृकामन्त्रसिद्धम् | सिद्धानामादिसिद्धं सुररिपुशमनं कालरूपं रिपूणा| मूलोर्ध्वे षड्दलान्ते मनसि सुविमले पूरयित्वा मुकुन्दम्
mānyaṃ lokeṣu sarveṣvatiśayamanasaṃ kevalaṃ nirmalañca | oṅkāraṃ kāraṇākhyaṃ sugatimatimatāṃ mātṛkāmantrasiddham | siddhānāmādisiddhaṃ suraripuśamanaṃ kālarūpaṃ ripūṇā| mūlordhve ṣaḍdalānte manasi suvimale pūrayitvā mukundam
नित्यं सम्भावयेऽहं निजतनुसमता सिद्धये पूजयामि त्वं साक्षादखिलेश्वरः पिरयकरः श्रीलोकहस्ताचीतः | क्षोणीशः प्रलयात्मकः प्रतिगुणी ज्ञानी त्वमेको महान्
nityaṃ sambhāvaye'haṃ nijatanusamatā siddhaye pūjayāmi tvaṃ sākṣādakhileśvaraḥ pirayakaraḥ śrīlokahastācītaḥ | kṣoṇīśaḥ pralayātmakaḥ pratiguṇī jñānī tvameko mahān
यद्येवं मम पामरस्य कलुषं श्रीधर्महीनान्दित| कृत्वा पादतले यदीह नियतं व्यारक्ष रक्षात्मगम् | राधाकृष्णपदामलाम्बुजतलं चैतन्यमुक्त्याकुलं सर्वत्रादिगमागमं त्रिगमनं निर्वाणमोक्षाश्रयम्
yadyevaṃ mama pāmarasya kaluṣaṃ śrīdharmahīnāndita| kṛtvā pādatale yadīha niyataṃ vyārakṣa rakṣātmagam | rādhākṛṣṇapadāmalāmbujatalaṃ caitanyamuktyākulaṃ sarvatrādigamāgamaṃ trigamanaṃ nirvāṇamokṣāśrayam
बालं वैरिविनाशनं सुखमयं कैवल्यमोक्षास्पद| दैवं देवगणाचीतं रसदले चारोपयामि प्रभो | निर्द्दष्टं भुवनाश्रयं यतिपतिं निर्वाणमोक्षस्थितं निर्वाणादिकमोदने प्रचपलं श्रीचञ्चलासङ्कुलम्
bālaṃ vairivināśanaṃ sukhamayaṃ kaivalyamokṣāspada| daivaṃ devagaṇācītaṃ rasadale cāropayāmi prabho | nirddaṣṭaṃ bhuvanāśrayaṃ yatipatiṃ nirvāṇamokṣasthitaṃ nirvāṇādikamodane pracapalaṃ śrīcañcalāsaṅkulam
वन्देऽहं परमेश्वरं सकलदैत्यानां बलप्राणह| हंसारूढनिरक्षणं क्षणगतं वाणीपतिं भूपतिम् | वाञ्छाकल्पलतापतिं कुलपतिं विद्यापतिं गोपतिम्
vande'haṃ parameśvaraṃ sakaladaityānāṃ balaprāṇaha| haṃsārūḍhanirakṣaṇaṃ kṣaṇagataṃ vāṇīpatiṃ bhūpatim | vāñchākalpalatāpatiṃ kulapatiṃ vidyāpatiṃ gopatim
श्रीविद्यापतिमादिदेवपुरुषं विश्वेश्वरप्रेमग| श्रीकुम्भोद्भवकालसत्वनिकरं त्वां भास्करं भावये | सिद्धानामभिचिन्हयोगनिरतं रक्ष त्वमादौ हि माम्
śrīvidyāpatimādidevapuruṣaṃ viśveśvarapremaga| śrīkumbhodbhavakālasatvanikaraṃ tvāṃ bhāskaraṃ bhāvaye | siddhānāmabhicinhayoganirataṃ rakṣa tvamādau hi mām
प्रभो निःसङ्केतं गुणमणिमतं श्रेयसि मत| मतामन्तः सुस्थं विगलितमहाप्रेमसुरसम् | मुदा वन्दे कृष्णं हरकरतलाम्भोजयजितम्
prabho niḥsaṅketaṃ guṇamaṇimataṃ śreyasi mata| matāmantaḥ susthaṃ vigalitamahāpremasurasam | mudā vande kṛṣṇaṃ harakaratalāmbhojayajitam
प्रभापुञ्जं रामाश्रयपदमदं कामकुशल| महामन्त्रच्छायां रजनिमिलितं ध्वान्तजडितम् | त्रिकोणस्थं कुस्थं कुगतिसुगतिं कारणगति| प्रलीनं संस्थानं जगति जगतां धर्ममुदयम्
prabhāpuñjaṃ rāmāśrayapadamadaṃ kāmakuśala| mahāmantracchāyāṃ rajanimilitaṃ dhvāntajaḍitam | trikoṇasthaṃ kusthaṃ kugatisugatiṃ kāraṇagati| pralīnaṃ saṃsthānaṃ jagati jagatāṃ dharmamudayam
रमेशं वाणीशं विधिगतपदं शम्भुनिगत| त्रिकालं योगानां नयनकमलं शब्दनिरतम् | कुलानन्दं गोपीजनहृदयगं गोपियजितं विधानं त्वामिन्द्रं गुरुतरमुपेन्द्रं हरिरिपुम्
rameśaṃ vāṇīśaṃ vidhigatapadaṃ śambhunigata| trikālaṃ yogānāṃ nayanakamalaṃ śabdaniratam | kulānandaṃ gopījanahṛdayagaṃ gopiyajitaṃ vidhānaṃ tvāmindraṃ gurutaramupendraṃ hariripum
मुदा त्वां वन्देऽहं चपलं तां मे नवहवे | कुलालापश्रद्धामय मखिलसिद्धिप्रदमनम् | मलातीतं नीतं सुरनरसतां शास्त्रभवनम्
mudā tvāṃ vande'haṃ capalaṃ tāṃ me navahave | kulālāpaśraddhāmaya makhilasiddhipradamanam | malātītaṃ nītaṃ suranarasatāṃ śāstrabhavanam
विनोदं नारीणां हृदयरसिकं शोकरहितम् | विराजं यज्ञानां हितमतिगुणं यामि शरणम्
vinodaṃ nārīṇāṃ hṛdayarasikaṃ śokarahitam | virājaṃ yajñānāṃ hitamatiguṇaṃ yāmi śaraṇam
पृष्ठस्थं पातु शौरिः प्रतिदिनममरो लिङ्गबाह्यं कटिस्थं शम्भुप्रेमाभिलाषी मम तु कुलपदं गुह्यदेशं प्रपायात् आनन्दोद्रेककारी सकलतनुगतं पातु नित्यं मुरारिः | दैत्यारिश्चोरुमूलं नृहरिरवतु मे जङ्घया पादपद्मम्
pṛṣṭhasthaṃ pātu śauriḥ pratidinamamaro liṅgabāhyaṃ kaṭisthaṃ śambhupremābhilāṣī mama tu kulapadaṃ guhyadeśaṃ prapāyāt ānandodrekakārī sakalatanugataṃ pātu nityaṃ murāriḥ | daityāriścorumūlaṃ nṛhariravatu me jaṅghayā pādapadmam
एतत्स्तोत्रं पठेद्विद्वान् नियतो भक्तिमान् शुचिः | स्थिरो भवति मासेन षड्दले सर्वसिद्धिभाक्
etatstotraṃ paṭhedvidvān niyato bhaktimān śuciḥ | sthiro bhavati māsena ṣaḍdale sarvasiddhibhāk
अथ नाथ प्रवक्ष्यामि शृणुष्वावहितो मम | येन क्रमेण लोकानां योगकार्यं दृढं भवेत्
atha nātha pravakṣyāmi śṛṇuṣvāvahito mama | yena krameṇa lokānāṃ yogakāryaṃ dṛḍhaṃ bhavet
सर्वत्र भावग्रस्तः सः सिद्धो भवति भैरव | यो भवेद्भैरवो देवो भुवने सर्वगो हि सः
sarvatra bhāvagrastaḥ saḥ siddho bhavati bhairava | yo bhavedbhairavo devo bhuvane sarvago hi saḥ
क्रियादक्षो महावीरो वीरवल्लभभावकः | भावयित्वा वर्णमालां मध्ये जप्त्वा दिवानिशम्
kriyādakṣo mahāvīro vīravallabhabhāvakaḥ | bhāvayitvā varṇamālāṃ madhye japtvā divāniśam
हविष्याशी प्राणवायुरतो वेदान्तपारगः | सिद्धान्तवेत्ता सर्वेषां शास्त्राणां निर्णयपिरयः
haviṣyāśī prāṇavāyurato vedāntapāragaḥ | siddhāntavettā sarveṣāṃ śāstrāṇāṃ nirṇayapirayaḥ
गाथाज्ञानी परानन्दो विवेकी भावतत्परः | भाववेत्ता रहस्यार्थज्ञानी कोविदवेदवित्
gāthājñānī parānando vivekī bhāvatatparaḥ | bhāvavettā rahasyārthajñānī kovidavedavit
वाक्यसिद्धिज्ञानपरः सत्यवादी दृढासनः | भावयेत् षड्गतं वर्णं ध्यानं कुर्यात् पृथक् पृथक्
vākyasiddhijñānaparaḥ satyavādī dṛḍhāsanaḥ | bhāvayet ṣaḍgataṃ varṇaṃ dhyānaṃ kuryāt pṛthak pṛthak
षट्पद्मस्थो भावयेद्वै षड्वर्णं ध्यानपूर्वकम् | वादिलान्ताक्षरं ध्यायेन्महाविद्यानिषेवकः
ṣaṭpadmastho bhāvayedvai ṣaḍvarṇaṃ dhyānapūrvakam | vādilāntākṣaraṃ dhyāyenmahāvidyāniṣevakaḥ
बकारं सौन्दर्यं स्वकिरणमयं भाव्यमतुल| मुकुन्दश्रीभक्तिपिरयरमणकं पूर्वदलगम् | विशिष्टज्ञानान्तं सुखरनतं कोटिकिरण| विभाव्य श्रीलक्ष्मीं गमयति झटित् कालपुरुषम्
bakāraṃ saundaryaṃ svakiraṇamayaṃ bhāvyamatula| mukundaśrībhaktipirayaramaṇakaṃ pūrvadalagam | viśiṣṭajñānāntaṃ sukharanataṃ koṭikiraṇa| vibhāvya śrīlakṣmīṃ gamayati jhaṭit kālapuruṣam
द्विवर्णं श्रीनाथं सुखयति भकारं रसदले | त्रिकोणापार्श्वस्थां चपलशकलं शम्भुनिलयम् | महारक्ताकारं तरुणविगतं भीममकुल| कुलागारस्थानं कुलरमणीरक्तायुतमिति
dvivarṇaṃ śrīnāthaṃ sukhayati bhakāraṃ rasadale | trikoṇāpārśvasthāṃ capalaśakalaṃ śambhunilayam | mahāraktākāraṃ taruṇavigataṃ bhīmamakula| kulāgārasthānaṃ kularamaṇīraktāyutamiti
यदा ध्यायेत् ज्ञानी निरवधि मुदा शोकविषह| त्रिलोकानां स्थानं भुवनशरणं प्रातविसुखी | महामोक्षद्वारे भवति स महान् सर्वजडितो | विलासी सर्वेषां नवनववधूनां पिरयपतिः
yadā dhyāyet jñānī niravadhi mudā śokaviṣaha| trilokānāṃ sthānaṃ bhuvanaśaraṇaṃ prātavisukhī | mahāmokṣadvāre bhavati sa mahān sarvajaḍito | vilāsī sarveṣāṃ navanavavadhūnāṃ pirayapatiḥ
विनोदी सौख्यानां सुरतरुसमानो भुवि दिवि | यकारं यो ध्यायेदमरपदवीव्याधिरहितः | महावाणीनाथं प्रणयजडितं त्वक् सुरतरु| मुकुन्दानन्दान्तः पवनमिलितं कामकरणम्
vinodī saukhyānāṃ suratarusamāno bhuvi divi | yakāraṃ yo dhyāyedamarapadavīvyādhirahitaḥ | mahāvāṇīnāthaṃ praṇayajaḍitaṃ tvak surataru| mukundānandāntaḥ pavanamilitaṃ kāmakaraṇam
तदा लोकोऽकामी भवति नितरां काकपवनी | महाग्नेः संस्थानं परजलधरं सूर्यशतकम् | यदानन्दैर्ध्यायेत् परमधनदं यज्ञसुधया | सुधापानज्ञानी हवनकरणं काम्यफलदम् | पिरयं तद्वेरत्याः कमलगभुजङ्गेश्वरनुत| त्रिकोणापृष्ठस्थं विधिहरिहरस्य पिरयमिति
tadā loko'kāmī bhavati nitarāṃ kākapavanī | mahāgneḥ saṃsthānaṃ parajaladharaṃ sūryaśatakam | yadānandairdhyāyet paramadhanadaṃ yajñasudhayā | sudhāpānajñānī havanakaraṇaṃ kāmyaphaladam | pirayaṃ tadveratyāḥ kamalagabhujaṅgeśvaranuta| trikoṇāpṛṣṭhasthaṃ vidhihariharasya pirayamiti
विधानं वह्नीनां कुलविमलबीजं सकरुण| असृङ् मायाखण्डं खगगणमनोरञ्जनवरम् | यदि ध्यायेदेको विभवविविधं याति सहसा | महेन्द्रः स्थानाङ्गं कमलसुखदं कृष्णनिलयम्
vidhānaṃ vahnīnāṃ kulavimalabījaṃ sakaruṇa| asṛṅ māyākhaṇḍaṃ khagagaṇamanorañjanavaram | yadi dhyāyedeko vibhavavividhaṃ yāti sahasā | mahendraḥ sthānāṅgaṃ kamalasukhadaṃ kṛṣṇanilayam
पिरयं सिद्धक्षेत्रं यदि सुखमयं भावयति यः | लकारं चन्द्रस्थं विधुशतकरं बिन्दुनिलयम् | विशालाक्षी राधा मधुरवचनालापकलितं रमामोदे पत्रे तरणकरणं सापहरणम्
pirayaṃ siddhakṣetraṃ yadi sukhamayaṃ bhāvayati yaḥ | lakāraṃ candrasthaṃ vidhuśatakaraṃ bindunilayam | viśālākṣī rādhā madhuravacanālāpakalitaṃ ramāmode patre taraṇakaraṇaṃ sāpaharaṇam
सुवामे राकिण्या नवरसमयं मोहहरण| विभाव्य श्रीनाथं भजति स नरो ध्याननिपुणो | महामोक्षं प्राप्य प्रथमरजसं सङ्गमयति
suvāme rākiṇyā navarasamayaṃ mohaharaṇa| vibhāvya śrīnāthaṃ bhajati sa naro dhyānanipuṇo | mahāmokṣaṃ prāpya prathamarajasaṃ saṅgamayati
ततो ध्येया महाविद्या राकिणीशक्तिरुत्तमा | श्रीविष्णुसहिता नित्यं योगैर्भोगविवजीतः
tato dhyeyā mahāvidyā rākiṇīśaktiruttamā | śrīviṣṇusahitā nityaṃ yogairbhogavivajītaḥ
अकलङ्की कुलानन्दो मन्दहास्यावृतो महान् | स योगी परमं राज्यं प्राप्नोति नात्र संशयः
akalaṅkī kulānando mandahāsyāvṛto mahān | sa yogī paramaṃ rājyaṃ prāpnoti nātra saṃśayaḥ
यावन्मूलाधारयोगं तावद् यमादिकं प्रभो | यमनियमासने काले योगं पञ्चामरान्वितम्
yāvanmūlādhārayogaṃ tāvad yamādikaṃ prabho | yamaniyamāsane kāle yogaṃ pañcāmarānvitam
तावत्कुर्यान्महादेव यावत्तत् सिद्धिमाप्नुयात् | यदि पञ्चामरा सिद्धिस्तदा मायादिसिद्धिभाक्
tāvatkuryānmahādeva yāvattat siddhimāpnuyāt | yadi pañcāmarā siddhistadā māyādisiddhibhāk
पञ्चासवा सिद्धिकाले प्राणादिवायुपञ्चमम् | धृत्वा धृत्वा पुनर्धृत्वा कुम्भयेदनिशं शनैः
pañcāsavā siddhikāle prāṇādivāyupañcamam | dhṛtvā dhṛtvā punardhṛtvā kumbhayedaniśaṃ śanaiḥ
शरीरे निर्मले याते वायुनिर्मलता भवेत् | सर्वरूपी महावायुनीर्मलात्मानमात्मनि
śarīre nirmale yāte vāyunirmalatā bhavet | sarvarūpī mahāvāyunīrmalātmānamātmani
सिद्धिं ददाति योगेश यदि स्वकार्यमाश्रयेत्
siddhiṃ dadāti yogeśa yadi svakāryamāśrayet
कृतान्तसंहारविहारभोगं रसाप्लुतश्रीकर शङ्कर प्रभो | तवाज्ञयाऽहं कथयामि सिद्धये | मयागमानन्दवशाद्धि तन्त्रम्
kṛtāntasaṃhāravihārabhogaṃ rasāplutaśrīkara śaṅkara prabho | tavājñayā'haṃ kathayāmi siddhaye | mayāgamānandavaśāddhi tantram
प्रेमाभिलाषी सुजनो मुनीन्द्रो | जानाति तन्त्रार्थमनन्तसाधनम् | महाप्रभाते चराणाब्जभक्तो | गोविन्दशम्भोर्यदि भक्तिभाजनः
premābhilāṣī sujano munīndro | jānāti tantrārthamanantasādhanam | mahāprabhāte carāṇābjabhakto | govindaśambhoryadi bhaktibhājanaḥ
षड्चक्रभेदार्थविशेषसाधन| जानाति यो वा स जनोऽतिदुर्लभः | स एव संसारनिषेधसाधन| सदा विहायाचल भक्तिमाप्नुयात्
ṣaḍcakrabhedārthaviśeṣasādhana| jānāti yo vā sa jano'tidurlabhaḥ | sa eva saṃsāraniṣedhasādhana| sadā vihāyācala bhaktimāpnuyāt
यदि वा कथिता कान्ते षड्दलप्रक्रिया शुभा | राकिण्या मिलनं देव्याः कुण्डलिन्याः पराक्रमम्
yadi vā kathitā kānte ṣaḍdalaprakriyā śubhā | rākiṇyā milanaṃ devyāḥ kuṇḍalinyāḥ parākramam
सार्द्धं श्रीविष्णुना कालरूपिणा बहुरूपिणा | शुद्धनिर्मलतत्त्वेन परिवारगणैः सह
sārddhaṃ śrīviṣṇunā kālarūpiṇā bahurūpiṇā | śuddhanirmalatattvena parivāragaṇaiḥ saha
न तद्धि कथितं सर्वं श्रीकृष्णस्य पराक्रमम् | स्तवनं देवराकिण्या सहितं कृष्णसाधनम्
na taddhi kathitaṃ sarvaṃ śrīkṛṣṇasya parākramam | stavanaṃ devarākiṇyā sahitaṃ kṛṣṇasādhanam
मङ्गलं परमं ब्रह्मसाधनं कुलवर्द्धनम् | कृष्णप्रकाशस्तवनं राकिणीशक्तिसंयुतम्
maṅgalaṃ paramaṃ brahmasādhanaṃ kulavarddhanam | kṛṣṇaprakāśastavanaṃ rākiṇīśaktisaṃyutam
कथयस्व महाकालि यदि स्नेहोऽस्ति मां प्रति | अत्यन्तगुह्यं कथनं सहस्रनाममङ्गलम्
kathayasva mahākāli yadi sneho'sti māṃ prati | atyantaguhyaṃ kathanaṃ sahasranāmamaṅgalam
अष्टोत्तरं महाविष्णो राकिण्या सहितं पिरये | इदानीं राकिणीस्तोत्रं वद भामिनी कामदे
aṣṭottaraṃ mahāviṣṇo rākiṇyā sahitaṃ piraye | idānīṃ rākiṇīstotraṃ vada bhāminī kāmade
योगेन्द्र परमानन्दसिन्धो श्रीचन्द्रशेखर | शृणुष्व राकिणीस्तोत्रं परमानन्दवर्धनम्
yogendra paramānandasindho śrīcandraśekhara | śṛṇuṣva rākiṇīstotraṃ paramānandavardhanam
सर्वत्र सुखदं प्रोक्तं सिद्धानामपि साधनम् | एतत् स्तवनपाठेन योगी योगेन्द्रभाक् भवेत्
sarvatra sukhadaṃ proktaṃ siddhānāmapi sādhanam | etat stavanapāṭhena yogī yogendrabhāk bhavet
वैष्णवीसाधने यस्तु पञ्चाचारं करोति वा | सर्वेषां साधनोत्कृष्टं जातिभ्रष्टोऽपि नो भवेत्
vaiṣṇavīsādhane yastu pañcācāraṃ karoti vā | sarveṣāṃ sādhanotkṛṣṭaṃ jātibhraṣṭo'pi no bhavet
समता शत्रुमित्रेषु कर्माकर्मसु तत्त्ववित् | यदि वा वैष्णवे नाथ समभावः प्रजायते
samatā śatrumitreṣu karmākarmasu tattvavit | yadi vā vaiṣṇave nātha samabhāvaḥ prajāyate
पञ्चाचारक्रमेणैव सिद्धो भवति नान्यथा | राधादिगोपिकाभिश्च गोपवृन्दैः समन्ततः
pañcācārakrameṇaiva siddho bhavati nānyathā | rādhādigopikābhiśca gopavṛndaiḥ samantataḥ
पञ्चाचारं मुदा कृत्वा सर्वेषां परिपालनम् | चकार कमलानाथोऽतः पञ्चाचारमाश्रयेत्
pañcācāraṃ mudā kṛtvā sarveṣāṃ paripālanam | cakāra kamalānātho'taḥ pañcācāramāśrayet
पञ्चाचारक्रमेणैव चैतन्या कुण्डली भवेत् | कृष्णचैतन्यहेतोश्च राकिण्याश्च तथा प्रभो
pañcācārakrameṇaiva caitanyā kuṇḍalī bhavet | kṛṣṇacaitanyahetośca rākiṇyāśca tathā prabho
चैतन्याय षड्दलस्थदेव चैतन्यहेतुना | कुण्डलीवधुराकिण्याः स्तोत्रं शृणु कुलार्णव
caitanyāya ṣaḍdalasthadeva caitanyahetunā | kuṇḍalīvadhurākiṇyāḥ stotraṃ śṛṇu kulārṇava
आन्दोलिता रसनिधौ कुलचञ्चला या | मायामयो सकलदुःखविनाशवीरा | वीरासना स्थितिगता सुलभा मुनीना| भव्या प्रपातु भविका कुलराकिणी माम्
āndolitā rasanidhau kulacañcalā yā | māyāmayo sakaladuḥkhavināśavīrā | vīrāsanā sthitigatā sulabhā munīnā| bhavyā prapātu bhavikā kularākiṇī mām
आनन्दसिन्धु जडिताखिलसारपाना बाला कुलीननमिता दलषट्कुलस्था | कालीकलामलगुणा धनिनां धनस्था | कृष्णेश्वरी समुदयं कुरु राकिणी मे
ānandasindhu jaḍitākhilasārapānā bālā kulīnanamitā dalaṣaṭkulasthā | kālīkalāmalaguṇā dhanināṃ dhanasthā | kṛṣṇeśvarī samudayaṃ kuru rākiṇī me
या राकिणी त्रिजगतामुदयाय चेष्टा | संज्ञामयी कुलवती कुलवल्लभस्था | विश्वेश्वरी स्मरहरपिरयकर्मनिष्ठा | कृष्णपिरया मम सुखं परिपातु देवी
yā rākiṇī trijagatāmudayāya ceṣṭā | saṃjñāmayī kulavatī kulavallabhasthā | viśveśvarī smaraharapirayakarmaniṣṭhā | kṛṣṇapirayā mama sukhaṃ paripātu devī
षड्वर्गनाथकरपद्मनिषेविता या | राधेश्वरी पिरयकरी सुरसुन्दरी सा | माता कुलेशजननी जगतां मनुस्था | विद्या परा रिपुहरावत मे शरीरम्
ṣaḍvarganāthakarapadmaniṣevitā yā | rādheśvarī pirayakarī surasundarī sā | mātā kuleśajananī jagatāṃ manusthā | vidyā parā ripuharāvata me śarīram
गोविन्दरामरमणी नवमालिनी या | राज्येश्वरी स्मरहरा नवकामिनी वा | मे षड्दलाश्रितसुरं परिपातु नित्य| श्रीकुण्डली सुविमला कुलराकिणी सा
govindarāmaramaṇī navamālinī yā | rājyeśvarī smaraharā navakāminī vā | me ṣaḍdalāśritasuraṃ paripātu nitya| śrīkuṇḍalī suvimalā kularākiṇī sā
श्रीसुन्दरी कुलपरा कुलवृन्दवन्द्या सन्ध्याविधि प्रभवतामतिकामतीर्था | श्रीदायिनी कुलगणामलभावदात्री | नित्यं प्रपातु विषयं कुलषड्दलानाम्
śrīsundarī kulaparā kulavṛndavandyā sandhyāvidhi prabhavatāmatikāmatīrthā | śrīdāyinī kulagaṇāmalabhāvadātrī | nityaṃ prapātu viṣayaṃ kulaṣaḍdalānām
चैतन्यदाननिरतां त्रिगुणाभिरामा| श्यामां नितम्बधृतसुन्दररत्नघण्टाम् | नीलाचलस्थितकरां वरदानहस्ता| श्रीकृष्णवामकमलोपरि पूजयामि
caitanyadānaniratāṃ triguṇābhirāmā| śyāmāṃ nitambadhṛtasundararatnaghaṇṭām | nīlācalasthitakarāṃ varadānahastā| śrīkṛṣṇavāmakamalopari pūjayāmi
तां राकिणीं त्रिरमणीं समलापहन्त्री| सर्वस्थितां गगनमातरमम्बुजस्थाम् | पद्मासनां श्रुतिभुजां गुरुजामनन्ता| शान्तां षडम्बुजदलोपरि पूजयामि
tāṃ rākiṇīṃ triramaṇīṃ samalāpahantrī| sarvasthitāṃ gaganamātaramambujasthām | padmāsanāṃ śrutibhujāṃ gurujāmanantā| śāntāṃ ṣaḍambujadalopari pūjayāmi