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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 68 of 129
बाणस्थित्यसंस्थां रुचिनकरवणाकारणा वाणवाणि| वीणां वेणूत्सवाढ्यां मणिगुणकरुणां नं खटीजप्रवीणम् | वेणुस्थानां सुमानां मणिमयपवमामन्त्रमालाविलोला| सिन्दूरारक्तवर्णां तरुणघननवीनामलां भावयामि
bāṇasthityasaṃsthāṃ rucinakaravaṇākāraṇā vāṇavāṇi| vīṇāṃ veṇūtsavāḍhyāṃ maṇiguṇakaruṇāṃ naṃ khaṭījapravīṇam | veṇusthānāṃ sumānāṃ maṇimayapavamāmantramālāvilolā| sindūrāraktavarṇāṃ taruṇaghananavīnāmalāṃ bhāvayāmi
तारां तारकमञ्जालविमलां तालादिसिद्धिप्रदा| ताडङ्कामतितेजसा मुनिमनोयोगं वहन्तीं पराम् | तां तारां तुलसीं तुलां तनुतटां तर्कोद्भवां तान्त्रिका| श्रीसूर्यायुततेजसीं भज मनः श्रीमातरं तापसीम्
tārāṃ tārakamañjālavimalāṃ tālādisiddhipradā| tāḍaṅkāmatitejasā munimanoyogaṃ vahantīṃ parām | tāṃ tārāṃ tulasīṃ tulāṃ tanutaṭāṃ tarkodbhavāṃ tāntrikā| śrīsūryāyutatejasīṃ bhaja manaḥ śrīmātaraṃ tāpasīm
व्यग्रस्थां स्थानसुस्थां स्थितिपथपथिकां थार्णकूटां थमाली| गाथां योगां विपथां थमिति थमिति थं वह्निजायां स्थिरासाम् | चन्द्रज्योत्स्नास्थलस्थां स्थिरपदमथनामुज्ज्वलामासनस्था| स्थैर्यां स्थैर्याभिरामां प्रणव नव सुधां चन्द्रवर्णां भजामि
vyagrasthāṃ sthānasusthāṃ sthitipathapathikāṃ thārṇakūṭāṃ thamālī| gāthāṃ yogāṃ vipathāṃ thamiti thamiti thaṃ vahnijāyāṃ sthirāsām | candrajyotsnāsthalasthāṃ sthirapadamathanāmujjvalāmāsanasthā| sthairyāṃ sthairyābhirāmāṃ praṇava nava sudhāṃ candravarṇāṃ bhajāmi
द्रां द्रीं द्रूं दीर्घदंष्ट्रं दशनभयकरां साट्टहासां कुलेशी| दोषच्छत्रापहन्त्रीं दिवितरणदशादायिनीमादरस्थाम् | श्लिष्टाह्लादप्रदीप्तामखिलधनपदां दीपनीं भावयामि
drāṃ drīṃ drūṃ dīrghadaṃṣṭraṃ daśanabhayakarāṃ sāṭṭahāsāṃ kuleśī| doṣacchatrāpahantrīṃ divitaraṇadaśādāyinīmādarasthām | śliṣṭāhlādapradīptāmakhiladhanapadāṃ dīpanīṃ bhāvayāmi
धर्मां श्रीं ध्यानशिक्षां धरणिधरधरां धूमधूमावतीं ता| धूस्तूराकारवक्रां कुवलयधरणीं धारयन्तीं कराब्जम् | विद्युन्मध्यार्ककोटिज्वलनधरसुधां कोकिलाक्षीं सुसूक्ष्मा| ध्यात्वा ह्लादैकसिद्धिं धरणिधननिधिं सिद्धिविद्यां भजामि
dharmāṃ śrīṃ dhyānaśikṣāṃ dharaṇidharadharāṃ dhūmadhūmāvatīṃ tā| dhūstūrākāravakrāṃ kuvalayadharaṇīṃ dhārayantīṃ karābjam | vidyunmadhyārkakoṭijvalanadharasudhāṃ kokilākṣīṃ susūkṣmā| dhyātvā hlādaikasiddhiṃ dharaṇidhananidhiṃ siddhividyāṃ bhajāmi
नित्यां नित्यपरायणां त्रिनयनां बन्धूकपुष्पोज्ज्वला| कोट्यर्कायुतसंस्थिरां नवनवां हस्तद्वयाम्भोरुहाम् | नानालक्षणधारणामलविधुश्रीकोटिरश्मिस्थिता| सानन्दां नगनन्दिनीं त्रिगुणगां नं नं प्रभां भावये
nityāṃ nityaparāyaṇāṃ trinayanāṃ bandhūkapuṣpojjvalā| koṭyarkāyutasaṃsthirāṃ navanavāṃ hastadvayāmbhoruhām | nānālakṣaṇadhāraṇāmalavidhuśrīkoṭiraśmisthitā| sānandāṃ naganandinīṃ triguṇagāṃ naṃ naṃ prabhāṃ bhāvaye
प्रीतिं प्रेममयीं परात्परतरां प्रेष्ठप्रभापूरिता| पूर्णां पूर्णगुणोपरि प्रलपनां मांसपिरयां पञ्चमाम् | व्यापारोपनिपातकापलपना पानाय पीयूषपा| चित्तं प्रापय पीतकान्तवसनां पौराणिकीं पार्वतीम्
prītiṃ premamayīṃ parātparatarāṃ preṣṭhaprabhāpūritā| pūrṇāṃ pūrṇaguṇopari pralapanāṃ māṃsapirayāṃ pañcamām | vyāpāropanipātakāpalapanā pānāya pīyūṣapā| cittaṃ prāpaya pītakāntavasanāṃ paurāṇikīṃ pārvatīm
स्फें स्फें समें फणिवाहनां फणफणां फुल्लारविन्दानना| फेरूणां वरघोरनादविकटास्फालप्रफुल्लेन्मुखीम् फं फं फं फणिकङ्कणां फणिति फं मन्त्रैकसिद्धेः फला| भक्त्या ध्यानमहं करोमि नियतं वाञ्छाफलप्राप्तये
spheṃ spheṃ sameṃ phaṇivāhanāṃ phaṇaphaṇāṃ phullāravindānanā| pherūṇāṃ varaghoranādavikaṭāsphālapraphullenmukhīm phaṃ phaṃ phaṃ phaṇikaṅkaṇāṃ phaṇiti phaṃ mantraikasiddheḥ phalā| bhaktyā dhyānamahaṃ karomi niyataṃ vāñchāphalaprāptaye
विद्युताङ्कारमध्ये तु बिजलीरक्तवर्णकान् | एवं ध्यात्वाखिलान् वर्णान्रक्तविद्युद् दलोद्यताम्
vidyutāṅkāramadhye tu bijalīraktavarṇakān | evaṃ dhyātvākhilān varṇānraktavidyud dalodyatām
सदा ध्यायेत् कुण्डलिनीं कणीकामध्यगामिनीम् | वरहस्तां विशालाक्षीं चन्द्रावयवलक्षणाम्
sadā dhyāyet kuṇḍalinīṃ kaṇīkāmadhyagāminīm | varahastāṃ viśālākṣīṃ candrāvayavalakṣaṇām
चारुचन्दनदिग्धाङ्गीं फणिहारविभूषणाम् | द्विभुजां कोटिकिरणां भालसिन्दूरशोभिताम्
cārucandanadigdhāṅgīṃ phaṇihāravibhūṣaṇām | dvibhujāṃ koṭikiraṇāṃ bhālasindūraśobhitām
त्रिनेत्रां कालरूपस्थां लाकिनीं लयकारिणीम् | सिद्धिमार्गसाधनाय ध्यायेद् वर्णान् दश क्रमात्
trinetrāṃ kālarūpasthāṃ lākinīṃ layakāriṇīm | siddhimārgasādhanāya dhyāyed varṇān daśa kramāt
चतुर्भुजां षड्भुजां च अष्टहस्तां परापराम् | दुर्गां दशभुजां देवीं निजवाहनसुस्थिताम्
caturbhujāṃ ṣaḍbhujāṃ ca aṣṭahastāṃ parāparām | durgāṃ daśabhujāṃ devīṃ nijavāhanasusthitām
सर्वास्त्रधारिणीं सर्वां हस्तद्वादशशोभिताम् | चतुर्दशभुजां रौद्रीं तथा षोडशपालिनीम्
sarvāstradhāriṇīṃ sarvāṃ hastadvādaśaśobhitām | caturdaśabhujāṃ raudrīṃ tathā ṣoḍaśapālinīm
अष्टादशभुजां श्यामां हस्तविंशतिधारिणीम् | एवं ध्यात्वा पूजयित्वा रुद्राणीस्तोत्रमापठेत्
aṣṭādaśabhujāṃ śyāmāṃ hastaviṃśatidhāriṇīm | evaṃ dhyātvā pūjayitvā rudrāṇīstotramāpaṭhet
शृणु भैरव वक्ष्यामि रुद्राणीस्तोत्रमुत्तमम् | श्रुत्त्वा पठित्त्वा देवेश धारयित्त्वा स्वदेहके
śṛṇu bhairava vakṣyāmi rudrāṇīstotramuttamam | śruttvā paṭhittvā deveśa dhārayittvā svadehake
महासिद्धो भवेदेव महाकालवशो भवेत् | त्रैलोक्यरक्षणार्थाय ब्रह्मणा विष्णुना तथा
mahāsiddho bhavedeva mahākālavaśo bhavet | trailokyarakṣaṇārthāya brahmaṇā viṣṇunā tathā
रुद्रयुक्तां महारौद्रीं स्तुत्त्वा सर्वजयो भवेत् | तच्छ्रुत्त्वा मुनयः सर्वे योगिनो योगदर्शकाः
rudrayuktāṃ mahāraudrīṃ stuttvā sarvajayo bhavet | tacchruttvā munayaḥ sarve yogino yogadarśakāḥ
सर्वे देवाः सर्वलोकाधिपाः स्युः प्राणरक्षकाः | एतत् स्तवनमात्रेण ब्रह्मा ब्रह्मत्वमाप्नुयात्
sarve devāḥ sarvalokādhipāḥ syuḥ prāṇarakṣakāḥ | etat stavanamātreṇa brahmā brahmatvamāpnuyāt
विष्णुवीष्णुत्वमाप्नोति देवत्वं सर्वदेवताः | इदानीं शृणु तत्स्तोत्रमष्टाङ्गयोग साधनम्
viṣṇuvīṣṇutvamāpnoti devatvaṃ sarvadevatāḥ | idānīṃ śṛṇu tatstotramaṣṭāṅgayoga sādhanam
एतत्स्तवनपाठेन चाष्टाङ्गकुलदेवताः | वशीभूताः प्रभवन्ति सप्तस्वर्गस्थदेवताः
etatstavanapāṭhena cāṣṭāṅgakuladevatāḥ | vaśībhūtāḥ prabhavanti saptasvargasthadevatāḥ
अस्य महारुद्रशक्तिस्तोत्रस्य महाकालभैरवऋषिरनुष्टुप्छन्दः श्रीमछ्रीरूपिणी देवता वां बीजं द्रां शक्तिः समौं स्फें कीलकं महोग्रादि देवता सर्वाभीष्टसिद्ध्यर्थे जपे विनियोगः || महारौद्री रुद्रारुणारवरवक्रोधनिकरा | विकारा धर्माणां हरतु विषयं देहि परमम् | विवेकं सत्पुत्रं त्वमपि जगतामादिपुरुषं | विभाकोटिग्रामस्खलननिचला लोचनचला
asya mahārudraśaktistotrasya mahākālabhairavaṛṣiranuṣṭupchandaḥ śrīmachrīrūpiṇī devatā vāṃ bījaṃ drāṃ śaktiḥ samauṃ spheṃ kīlakaṃ mahogrādi devatā sarvābhīṣṭasiddhyarthe jape viniyogaḥ || mahāraudrī rudrāruṇāravaravakrodhanikarā | vikārā dharmāṇāṃ haratu viṣayaṃ dehi paramam | vivekaṃ satputraṃ tvamapi jagatāmādipuruṣaṃ | vibhākoṭigrāmaskhalananicalā locanacalā
त्वमेका त्रैलोक्यं व्यवसि सततं मे शुभभवा | अनन्ता सा चातीन्द्रियगणकला नागवसना | श्रियं दातुं नित्यं समुदयति रश्मिस्तव शिवे | शिवाह्लादानन्दा जडितमनमन्दा कुरु मुदा
tvamekā trailokyaṃ vyavasi satataṃ me śubhabhavā | anantā sā cātīndriyagaṇakalā nāgavasanā | śriyaṃ dātuṃ nityaṃ samudayati raśmistava śive | śivāhlādānandā jaḍitamanamandā kuru mudā
महालोभं पापं हर हर हरे हीरकनिभे | विषानन्दोद्घाता मम तनु विषं वेशवशिनि | सुधानन्दं देहि क्षयमपि हरक्रोधमतुलं | मदं कामं मोहं कुलजननि दिव्यं वितर तत्
mahālobhaṃ pāpaṃ hara hara hare hīrakanibhe | viṣānandodghātā mama tanu viṣaṃ veśavaśini | sudhānandaṃ dehi kṣayamapi harakrodhamatulaṃ | madaṃ kāmaṃ mohaṃ kulajanani divyaṃ vitara tat
तपस्यासद्भावं त्वमपि च ददासीह यदि वा | प्रदीप्ता सद्व्याप्ता भवति तव दाने मम मनः | प्रफुल्लातिश्रीदे जय मम न भक्तिं निजशुभां | समीडे त्वामेकां भुवनजनरक्षां कुरु सदा
tapasyāsadbhāvaṃ tvamapi ca dadāsīha yadi vā | pradīptā sadvyāptā bhavati tava dāne mama manaḥ | praphullātiśrīde jaya mama na bhaktiṃ nijaśubhāṃ | samīḍe tvāmekāṃ bhuvanajanarakṣāṃ kuru sadā
विचार्य स्वे तन्त्रे रचयसि सुखं नित्यमिलितं | महाखड्गप्रख्या त्रिभुवनकरा रुद्रदयिता | सुराणां संरक्षां यदि कुरु मुदा पीठनिकरे | मणिद्वीपे तेजोमयि हि मणिपूरेऽमलपदम्
vicārya sve tantre racayasi sukhaṃ nityamilitaṃ | mahākhaḍgaprakhyā tribhuvanakarā rudradayitā | surāṇāṃ saṃrakṣāṃ yadi kuru mudā pīṭhanikare | maṇidvīpe tejomayi hi maṇipūre'malapadam
महाक्षेत्रे युद्धोत्सवभयहरा त्वं कुलकला | किराती सर्वाणी मम कुलगतं पालय लये | लयज्ञानानन्दं रचय हृदये योगजननि | यतीनां रक्षायै कुलयुवति विद्ये उदयति
mahākṣetre yuddhotsavabhayaharā tvaṃ kulakalā | kirātī sarvāṇī mama kulagataṃ pālaya laye | layajñānānandaṃ racaya hṛdaye yogajanani | yatīnāṃ rakṣāyai kulayuvati vidye udayati
प्रतिष्ठा कीतीस्ते त्वमवतरसि त्रासि तिमिरा | न्न जाने त्वत् तत्त्वं तरुणि महिमानं सुखमयम् | महापारावारां निधिभवजलेशं कुरु जयम् | हिरण्याह्लादस्था त्वमपि करुणासागरमयी
pratiṣṭhā kītīste tvamavatarasi trāsi timirā | nna jāne tvat tattvaṃ taruṇi mahimānaṃ sukhamayam | mahāpārāvārāṃ nidhibhavajaleśaṃ kuru jayam | hiraṇyāhlādasthā tvamapi karuṇāsāgaramayī
विधातारं विष्णुं सुरवरणवन्दीन् परजनान् | प्रपासि त्वं सिद्धा सुखभुवनभङ्गक्षयकरा | किरन्ती सानन्दा किरणशतकोटिं त्रिभुवने | त्वमेका कल्याणि गिरिशरमणिं पाहि सततम्
vidhātāraṃ viṣṇuṃ suravaraṇavandīn parajanān | prapāsi tvaṃ siddhā sukhabhuvanabhaṅgakṣayakarā | kirantī sānandā kiraṇaśatakoṭiṃ tribhuvane | tvamekā kalyāṇi giriśaramaṇiṃ pāhi satatam
त्वदीयं सुखान्तं समीच्छामि सत्यं | विसर्गेन्दुवर्णात्मकं कामनाख्यम् | कृपादृष्टिपाता मनः पाहि शुद्धा | त्वमेका परब्रह्मरूपेण सिद्धा
tvadīyaṃ sukhāntaṃ samīcchāmi satyaṃ | visargenduvarṇātmakaṃ kāmanākhyam | kṛpādṛṣṭipātā manaḥ pāhi śuddhā | tvamekā parabrahmarūpeṇa siddhā
जगत्तारिणी त्वं जगव्यापिनी त्वं | जगज्ज्वालरूपा जगद्धर्मरूपा | अनैकान्तिकत्त्वात्त्वमानन्दरूपा | त्वमेका परब्रह्मरूपेण सिद्धा
jagattāriṇī tvaṃ jagavyāpinī tvaṃ | jagajjvālarūpā jagaddharmarūpā | anaikāntikattvāttvamānandarūpā | tvamekā parabrahmarūpeṇa siddhā
विधानं जनानां कुरु त्वं त्वमीशा | क्षपाक्षा मचित्ता पिरयानन्ददात्री | त्वमाज्ञाम्बुजस्था त्वमार्या गुरूणां | त्वमेका परब्रह्मरूपेण सिद्धा
vidhānaṃ janānāṃ kuru tvaṃ tvamīśā | kṣapākṣā macittā pirayānandadātrī | tvamājñāmbujasthā tvamāryā gurūṇāṃ | tvamekā parabrahmarūpeṇa siddhā
प्रभामण्डलस्था स्थितित्यागसंस्था | स्थलाम्भोजमाला त्वमालग्नकण्ठा | शिवश्यामवर्णा महापिङ्गलार्णा | त्वमेका परब्रह्मरूपेण सिद्धा
prabhāmaṇḍalasthā sthitityāgasaṃsthā | sthalāmbhojamālā tvamālagnakaṇṭhā | śivaśyāmavarṇā mahāpiṅgalārṇā | tvamekā parabrahmarūpeṇa siddhā
चतुर्थश्रुतिस्थाचलश्चन्द्रसंस्था | महावेदभाषा त्वमेका जगत्याम् | महाभक्तिभावाश्रितं मां प्रसिद्धे | त्वमेका परब्रह्मरूपेण सिद्धा
caturthaśrutisthācalaścandrasaṃsthā | mahāvedabhāṣā tvamekā jagatyām | mahābhaktibhāvāśritaṃ māṃ prasiddhe | tvamekā parabrahmarūpeṇa siddhā
जगद्धामचेष्टे जगद्बुद्धिनिष्ठे | जगद्यौवनस्था जगद्भावसंस्था | समावर्त्तमध्ये महाघूणीतं मां | त्वमेका परब्रह्मरूपेण सिद्धा
jagaddhāmaceṣṭe jagadbuddhiniṣṭhe | jagadyauvanasthā jagadbhāvasaṃsthā | samāvarttamadhye mahāghūṇītaṃ māṃ | tvamekā parabrahmarūpeṇa siddhā
महा सृष्टिसंहारकालक्रमस्था | महामांसभक्षा सदानन्दरूपा | महाशाक्य मौनीन्द्रपूज्ये सुरेज्ये | त्वमेका परब्रह्मरूपेण सिद्धा
mahā sṛṣṭisaṃhārakālakramasthā | mahāmāṃsabhakṣā sadānandarūpā | mahāśākya maunīndrapūjye surejye | tvamekā parabrahmarūpeṇa siddhā
चतुःषष्टितन्त्रार्ण वाह्लादकत्वा | न्महाभौतिकत्वान्महासिद्धिविद्या | छलच्छिन्नदेहा छलानन्नसंज्ञा | त्वमेका परब्रह्मरूपेण सिद्धा
catuḥṣaṣṭitantrārṇa vāhlādakatvā | nmahābhautikatvānmahāsiddhividyā | chalacchinnadehā chalānannasaṃjñā | tvamekā parabrahmarūpeṇa siddhā
शिवत्वं महत्त्वं समत्वामलत्वा | दनैकान्तिकत्वं ददासि त्वमाद्या | सुधासागरस्था महामोहनस्था | त्वमेका परब्रह्मरूपेण सिद्धा
śivatvaṃ mahattvaṃ samatvāmalatvā | danaikāntikatvaṃ dadāsi tvamādyā | sudhāsāgarasthā mahāmohanasthā | tvamekā parabrahmarūpeṇa siddhā
महासिंहपृष्ठे पदाम्भोजलक्ष्मी र्मम श्रीशिरोमण्डलस्थं प्रपातु | भवानन्दसन्तानकल्पेऽवदेहं | त्वमेका परब्रह्मरूपेण सिद्धा
mahāsiṃhapṛṣṭhe padāmbhojalakṣmī rmama śrīśiromaṇḍalasthaṃ prapātu | bhavānandasantānakalpe'vadehaṃ | tvamekā parabrahmarūpeṇa siddhā
स्थिरा सा महाविद्युदाकारहारा | महाचञ्चला चाचला ज्ञानजन्या | सदा भावनत्वात्सदा ज्ञापनस्था | त्वमेका परब्रह्मरूपेण सिद्धा
sthirā sā mahāvidyudākārahārā | mahācañcalā cācalā jñānajanyā | sadā bhāvanatvātsadā jñāpanasthā | tvamekā parabrahmarūpeṇa siddhā
कुलानन्दमोहा महाकौलकन्या | कुलक्षेत्ररक्षा कुलच्छत्रकारा | महाचञ्चलत्वान्महावायुघूर्णा | त्वमेका परब्रह्मरूपेण सिद्धा
kulānandamohā mahākaulakanyā | kulakṣetrarakṣā kulacchatrakārā | mahācañcalatvānmahāvāyughūrṇā | tvamekā parabrahmarūpeṇa siddhā
चिरंजीविनी भामिनी भूमिबीजा | भयाभावहन्त्री शरत्कोटिचन्द्रा | विभूतिर्भयाहारकर्त्री प्रकृष्टा | त्वमेका परब्रह्मरूपेण सिद्धा
ciraṃjīvinī bhāminī bhūmibījā | bhayābhāvahantrī śaratkoṭicandrā | vibhūtirbhayāhārakartrī prakṛṣṭā | tvamekā parabrahmarūpeṇa siddhā
महावीरभावाश्रया भावरूपा | विशेषाविशेषे महाशैववीरा | विसर्गापवर्गाश्रयार्णोज्ज्वलत्त्वात् | त्वमेका परब्रह्मरूपेण सिद्धा
mahāvīrabhāvāśrayā bhāvarūpā | viśeṣāviśeṣe mahāśaivavīrā | visargāpavargāśrayārṇojjvalattvāt | tvamekā parabrahmarūpeṇa siddhā
महापञ्चमत्वान्महामोदकत्वान् महाकौलिकात्वादसञ्चारणत्वात् | कुलप्रेमभावक्रियानिश्चलत्वात् | त्वमेका परब्रह्मरूपेण सिद्धा
mahāpañcamatvānmahāmodakatvān mahākaulikātvādasañcāraṇatvāt | kulapremabhāvakriyāniścalatvāt | tvamekā parabrahmarūpeṇa siddhā
वसोः सिद्धिदात्री शिवानन्दकर्त्री | महामैथुनानन्दसम्भेदनत्वात् | सुखाश्वासतत्त्वात्तपः प्राणरक्षा | त्वमेका परब्रह्मरूपेण सिद्धा
vasoḥ siddhidātrī śivānandakartrī | mahāmaithunānandasambhedanatvāt | sukhāśvāsatattvāttapaḥ prāṇarakṣā | tvamekā parabrahmarūpeṇa siddhā
गलत्प्रेमभावा कुलज्ञानतत्त्वात् | पिरया श्रीकृपात्वं भवाधारमूत्तीः | महैश्वर्यहेतोर्महाराजकन्या | त्वमेका परब्रह्मरूपेण सिद्धा
galatpremabhāvā kulajñānatattvāt | pirayā śrīkṛpātvaṃ bhavādhāramūttīḥ | mahaiśvaryahetormahārājakanyā | tvamekā parabrahmarūpeṇa siddhā
महामोक्षविद्या महानिर्मलत्वात् | प्रभापञ्चचूडस्य सिद्धिपिरया च | महानादबिन्दुप्रयासाभिरामा | त्वमेका परब्रह्मरूपेण सिद्धा
mahāmokṣavidyā mahānirmalatvāt | prabhāpañcacūḍasya siddhipirayā ca | mahānādabinduprayāsābhirāmā | tvamekā parabrahmarūpeṇa siddhā
महाविद्रुमाकारवर्णाभिरामा | कुलाह्लादसूत्रादिसंसाधनत्वात् | महद्राज्यविद्याधना सङ्घटत्वात् | त्वमेका परब्रह्मरूपेण सिद्धा
mahāvidrumākāravarṇābhirāmā | kulāhlādasūtrādisaṃsādhanatvāt | mahadrājyavidyādhanā saṅghaṭatvāt | tvamekā parabrahmarūpeṇa siddhā
तवाङ्घ्रद्वयाम्भोज पूजासुखत्वा न्महाकालरूपा स्वयं सर्वविद्या | विकारादि सम्बन्धविशेषणत्वात् | त्वमेका परब्रह्मरूपेण सिद्धा
tavāṅghradvayāmbhoja pūjāsukhatvā nmahākālarūpā svayaṃ sarvavidyā | vikārādi sambandhaviśeṣaṇatvāt | tvamekā parabrahmarūpeṇa siddhā
शिवत्वं शुभत्वं महाशैलकन्ये | पिरयत्वं परत्वं महापावनत्वम् | समाधेहि तत्त्वादनैकान्तिकत्वात् | त्वमेका परब्रह्मरूपेण सिद्धा
śivatvaṃ śubhatvaṃ mahāśailakanye | pirayatvaṃ paratvaṃ mahāpāvanatvam | samādhehi tattvādanaikāntikatvāt | tvamekā parabrahmarūpeṇa siddhā
महाचेतनादेवनादोन नत्वाद | संख्यामतीनां मनोयोगमुख्या | विरोधापहन्त्री रिपुप्राणहन्त्री | त्वमेका परब्रह्मरूपेण सिद्धा
mahācetanādevanādona natvāda | saṃkhyāmatīnāṃ manoyogamukhyā | virodhāpahantrī ripuprāṇahantrī | tvamekā parabrahmarūpeṇa siddhā
चतुवींशतिक्रोधतत्त्वानुकूले | वियत्खण्डचन्द्रोज्ज्वले कीलकस्थे | सदा मां प्रपातु प्रचण्डार्कवर्णा | त्वमेका परब्रह्मरूपेण सिद्धा
catuvīṃśatikrodhatattvānukūle | viyatkhaṇḍacandrojjvale kīlakasthe | sadā māṃ prapātu pracaṇḍārkavarṇā | tvamekā parabrahmarūpeṇa siddhā
शुभं कामधेनुस्वरूपं स्वदेहं | सदा दर्शने श्रद्धया चारुवर्णा | हिमांशुप्रभाकोटिवर्णेऽत्वपूर्णे | त्वमेका परब्रह्मरूपेण सिद्धा
śubhaṃ kāmadhenusvarūpaṃ svadehaṃ | sadā darśane śraddhayā cāruvarṇā | himāṃśuprabhākoṭivarṇe'tvapūrṇe | tvamekā parabrahmarūpeṇa siddhā
महाकामबीजान्विता खण्डयन्ती | महादोषजालं शनैरावहन्ती | शिवाभद्रकाली स्थिरानन्दमाला | त्वमेका परब्रह्मरूपेण सिद्धा
mahākāmabījānvitā khaṇḍayantī | mahādoṣajālaṃ śanairāvahantī | śivābhadrakālī sthirānandamālā | tvamekā parabrahmarūpeṇa siddhā
महाकालकूटाशिनं तीक्ष्णनेत्रं | सदा पाहि शम्भुं भयार्द्रातिवेलम् | भवापालनत्वादसंख्यानिवासा | त्वमेका परब्रह्मरूपेण सिद्धा
mahākālakūṭāśinaṃ tīkṣṇanetraṃ | sadā pāhi śambhuṃ bhayārdrātivelam | bhavāpālanatvādasaṃkhyānivāsā | tvamekā parabrahmarūpeṇa siddhā
हरन्ती विषाढ्यं वहन्ती कलाद्यं | रटन्ती नटन्ती विशाला भ्रमन्ती | श्रियः पालनी पालिका बालिकात्वात् | त्वमेका परब्रह्मरूपेण सिद्धा
harantī viṣāḍhyaṃ vahantī kalādyaṃ | raṭantī naṭantī viśālā bhramantī | śriyaḥ pālanī pālikā bālikātvāt | tvamekā parabrahmarūpeṇa siddhā
भवानन्दहेतोः सदा श्रद्धया वा | पदाम्भोजमध्ये मनोयोगकाले | परासंख्यते कामसंक्षालनत्वात् | त्वमेका परब्रह्मरूपेण सिद्धा
bhavānandahetoḥ sadā śraddhayā vā | padāmbhojamadhye manoyogakāle | parāsaṃkhyate kāmasaṃkṣālanatvāt | tvamekā parabrahmarūpeṇa siddhā
क्षितिक्षोभनाशाय सिद्धादिविद्या | कुलाढ्याखिलाढ्यानना सूक्ष्ममध्या | प्रयत्नं करोषि क्षयानन्ददाना | त्वमेका परब्रह्मरूपेण सिद्धा
kṣitikṣobhanāśāya siddhādividyā | kulāḍhyākhilāḍhyānanā sūkṣmamadhyā | prayatnaṃ karoṣi kṣayānandadānā | tvamekā parabrahmarūpeṇa siddhā
महाधैर्यमाहृत्यजं जप्यते यैस् | तवाद्याभिधानानि कालिप्रभाते | तदैवापि काले ददासीह सिद्धिं | त्वमेका परब्रह्मरूपेण सिद्धा
mahādhairyamāhṛtyajaṃ japyate yais | tavādyābhidhānāni kāliprabhāte | tadaivāpi kāle dadāsīha siddhiṃ | tvamekā parabrahmarūpeṇa siddhā
चिरं स्थापयन्ती चिरं भासयन्ती | त्वमाख्या गुरूणां कुलानन्दविद्ये | स्वधाकारतुष्टा कलावह्निजाया | त्वमेका परब्रह्मरूपेण सिद्धा
ciraṃ sthāpayantī ciraṃ bhāsayantī | tvamākhyā gurūṇāṃ kulānandavidye | svadhākāratuṣṭā kalāvahnijāyā | tvamekā parabrahmarūpeṇa siddhā