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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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संवत्सराः पञ्चयुगं मासा रात्रिश्चतुवीधा | कालचक्रञ्च यद्दव्यं नित्यमक्षयमव्ययम्
saṃvatsarāḥ pañcayugaṃ māsā rātriścatuvīdhā | kālacakrañca yaddavyaṃ nityamakṣayamavyayam
धर्मचक्रस्तथा चापि नित्यमास्ते महेश्वर | अदितिश्च दितिश्चैव रुद्रश्च विनता तथा
dharmacakrastathā cāpi nityamāste maheśvara | aditiśca ditiścaiva rudraśca vinatā tathā
कालिका युवती देवी सुरसा चाथ गौतमी | प्राधा कद्रुश्च वै देव्यो देवतानाञ्च मातरः
kālikā yuvatī devī surasā cātha gautamī | prādhā kadruśca vai devyo devatānāñca mātaraḥ
रुद्राणी श्रीश्च लक्ष्मीश्च भद्रा षष्ठी तथा परा | पृथिवीसञ्ज्ञिता देवी ह्रीः स्वाहा कीती रेव च
rudrāṇī śrīśca lakṣmīśca bhadrā ṣaṣṭhī tathā parā | pṛthivīsañjñitā devī hrīḥ svāhā kītī reva ca
सुरा देवी शची चैव तथा पुष्टिररुन्धती | संसिद्धि सिद्धिदा विद्या महादेवी रतिस्तथा
surā devī śacī caiva tathā puṣṭirarundhatī | saṃsiddhi siddhidā vidyā mahādevī ratistathā
एताश्चान्याश्च वै देव्य उपतस्थुरलङ्कृताः | आदित्यावसवो रुद्रा मरुतश्चाश्विनावपि
etāścānyāśca vai devya upatasthuralaṅkṛtāḥ | ādityāvasavo rudrā marutaścāśvināvapi
विश्वेदेवाश्च साध्याश्च पितरश्च महर्षयः | राजर्षयस्तत्र भान्ति हरिश्चन्द्रादयः प्रभो
viśvedevāśca sādhyāśca pitaraśca maharṣayaḥ | rājarṣayastatra bhānti hariścandrādayaḥ prabho
सर्वे हेमकुण्डलिनः सर्वाऽलङ्कारभूषिताः | भावुका गीतवाद्यादि निस्वनैर्मग्नदेहिनः
sarve hemakuṇḍalinaḥ sarvā'laṅkārabhūṣitāḥ | bhāvukā gītavādyādi nisvanairmagnadehinaḥ
भावयन्ति महेशानीं काकिनीं परमेश्वरीम् | वर्णरूपां नित्यकलां महेश्वरपतिव्रताम्
bhāvayanti maheśānīṃ kākinīṃ parameśvarīm | varṇarūpāṃ nityakalāṃ maheśvarapativratām
ईश्वरं भावयन्त्येते पूजयन्ति निरन्तरम् | वेष्टिताः सुन्दराकाराः अष्टसिद्धिसमृद्धिदाः
īśvaraṃ bhāvayantyete pūjayanti nirantaram | veṣṭitāḥ sundarākārāḥ aṣṭasiddhisamṛddhidāḥ
एताः पूज्या महाकाल वर्णपार्श्वचराः प्रभाः | प्रसीद नाथ स्वामीति नाम्ना मनसि पूजयेत्
etāḥ pūjyā mahākāla varṇapārśvacarāḥ prabhāḥ | prasīda nātha svāmīti nāmnā manasi pūjayet
"वर्णेश्वर प्रियानन्दां काकिनीं पूजयाम्यहम्" अथाष्टसिद्धिमाहात्म्यं शृणु श्रीचन्द्रशेखर | मन्त्रोद्धारं तथा न्यासं कवचाङ्ग तव प्रियम्
"varṇeśvara priyānandāṃ kākinīṃ pūjayāmyaham" athāṣṭasiddhimāhātmyaṃ śṛṇu śrīcandraśekhara | mantroddhāraṃ tathā nyāsaṃ kavacāṅga tava priyam
स्तोत्रं सहस्रनामाख्यं साष्टोत्तरमनुप्रियम् | साकारध्यानमखिलं सालोक्यादिपदप्रदम्
stotraṃ sahasranāmākhyaṃ sāṣṭottaramanupriyam | sākāradhyānamakhilaṃ sālokyādipadapradam
यस्य करणमात्रेण सुरो भवति मानुषः | वृक्षबीजाद् भवेद् वृक्षः श्रद्धयाश्च फलोदयः
yasya karaṇamātreṇa suro bhavati mānuṣaḥ | vṛkṣabījād bhaved vṛkṣaḥ śraddhayāśca phalodayaḥ
तथा तथैव मन्त्राणामुदयो बीजयोगतः | बीजं तु परमं ज्ञानं बीजाधीनं चराचरम्
tathā tathaiva mantrāṇāmudayo bījayogataḥ | bījaṃ tu paramaṃ jñānaṃ bījādhīnaṃ carācaram
बीजमाश्रित्य सर्वेन्द्राः प्रतिभान्ति महौजसः | कोटिसूर्यप्रतीकाशाः प्राणस्थाननिवासिनः
bījamāśritya sarvendrāḥ pratibhānti mahaujasaḥ | koṭisūryapratīkāśāḥ prāṇasthānanivāsinaḥ
के चाप्ययुतसूर्याभाः शतसूर्यसमप्रभाः | केचिद् द्वादशसूर्याभाः को जनश्चैकभासुराः
ke cāpyayutasūryābhāḥ śatasūryasamaprabhāḥ | kecid dvādaśasūryābhāḥ ko janaścaikabhāsurāḥ
कोपि नाम मुनिर्दीप्तः कोपि चन्द्रसमप्रभः | कोपि श्रीकान्तिकिरणः शङ्खचक्रगदाधरः
kopi nāma munirdīptaḥ kopi candrasamaprabhaḥ | kopi śrīkāntikiraṇaḥ śaṅkhacakragadādharaḥ
एते बीजसमुद्भूता निर्बीजाश्च पञ्चदेवताः | ब्रह्मविष्णुशिवानन्दभैरवाः प्राणदेवताः
ete bījasamudbhūtā nirbījāśca pañcadevatāḥ | brahmaviṣṇuśivānandabhairavāḥ prāṇadevatāḥ
ब्रह्माब्रह्मस्वरूपेण श्वासमार्गप्रवेशकः | विष्णुर्वैष्णवतत्त्वेन कुम्भकान्तर्गतः प्रभुः
brahmābrahmasvarūpeṇa śvāsamārgapraveśakaḥ | viṣṇurvaiṣṇavatattvena kumbhakāntargataḥ prabhuḥ
शिवः संहाररूपेण महाप्रलयगः प्रभुः | आनन्दभैरवः श्रीमान् मूलज्ञानीपरात्परः
śivaḥ saṃhārarūpeṇa mahāpralayagaḥ prabhuḥ | ānandabhairavaḥ śrīmān mūlajñānīparātparaḥ
मूलाम्भोजाद् ब्रह्मरन्ध्रं यावत्तत्र प्रवेशिका | प्राणविद्यास्वरूपेण बीजरूपा सनातनी
mūlāmbhojād brahmarandhraṃ yāvattatra praveśikā | prāṇavidyāsvarūpeṇa bījarūpā sanātanī
सा भाव्या योगिभिनीत्यं योगाङ्गैरतिभाव्यते | योगशास्त्रं विना नाथ के जानन्ति महर्षयः
sā bhāvyā yogibhinītyaṃ yogāṅgairatibhāvyate | yogaśāstraṃ vinā nātha ke jānanti maharṣayaḥ
अत्यन्तदुःखसाध्या सा योगिज्ञेया मनोयवा | नानारूपा बृहद्रूपा श्वासोच्छ्वासप्रकाशिनी
atyantaduḥkhasādhyā sā yogijñeyā manoyavā | nānārūpā bṛhadrūpā śvāsocchvāsaprakāśinī
हृदयाम्भोजमध्यस्था ईश्वरस्थानवासिनी | कालचञ्चुप्रकाशा सा सर्वभूतहृदिस्थिता
hṛdayāmbhojamadhyasthā īśvarasthānavāsinī | kālacañcuprakāśā sā sarvabhūtahṛdisthitā
सर्वेषां ज्ञानकर्त्ती च सर्वानन्दकरी हृदि | सा देवी काकिनी विद्या ईश्वरी परमा कला
sarveṣāṃ jñānakarttī ca sarvānandakarī hṛdi | sā devī kākinī vidyā īśvarī paramā kalā
विभाव्या कोटिसूर्याभा कोटिचन्द्रसमानना | तस्या मन्त्रं महामन्त्रं ब्रह्ममन्त्रं हि योगिनाम्
vibhāvyā koṭisūryābhā koṭicandrasamānanā | tasyā mantraṃ mahāmantraṃ brahmamantraṃ hi yoginām
शृणुनाथ कुलानन्द भैरव्यादिमनुं मुदा | एतन्मत्रप्रभावेण परात्मानं वशं नयेत्
śṛṇunātha kulānanda bhairavyādimanuṃ mudā | etanmatraprabhāveṇa parātmānaṃ vaśaṃ nayet
दीर्घप्रणवमुच्चार्य वामनेत्रं समुद्धरेत् | मायान्ते वाग्भवं बीजं कामबीजं समुद्धरेत्
dīrghapraṇavamuccārya vāmanetraṃ samuddharet | māyānte vāgbhavaṃ bījaṃ kāmabījaṃ samuddharet
कामबीजं तथैश्वर्ये नमोऽन्ते वह्निकामिनी | एतन्मन्त्रप्रसादेन भवेत् कालवशः क्षणात्
kāmabījaṃ tathaiśvarye namo'nte vahnikāminī | etanmantraprasādena bhavet kālavaśaḥ kṣaṇāt
अत्यन्तसुखमाप्नोति भयाज्ञानापहो भवेत् | कामेन पुटितं मन्त्रं वाग्भवेनापि वा प्रभो
atyantasukhamāpnoti bhayājñānāpaho bhavet | kāmena puṭitaṃ mantraṃ vāgbhavenāpi vā prabho
स्वमन्त्रपुटितं कृत्वा सिद्धिः स्यादचिरादिह | अथान्यमन्त्रं वक्ष्यामि सावधानोऽवधारय
svamantrapuṭitaṃ kṛtvā siddhiḥ syādacirādiha | athānyamantraṃ vakṣyāmi sāvadhāno'vadhāraya
भद्रकालीं समुद्धृत्य किङ्किणीबीजमुद्धरेत् | बालाबीजं समुद्धृत्य माहेश्वर्यै नमो द्विठः
bhadrakālīṃ samuddhṛtya kiṅkiṇībījamuddharet | bālābījaṃ samuddhṛtya māheśvaryai namo dviṭhaḥ
केवलं मूलमन्त्रेण पुटितं मूलमन्त्रकैः | पूजयेत् परया भक्त्या हृदयाम्भोजमण्डले
kevalaṃ mūlamantreṇa puṭitaṃ mūlamantrakaiḥ | pūjayet parayā bhaktyā hṛdayāmbhojamaṇḍale
अप्रकाश्यमिमं मन्त्रं सर्वतन्त्रेषु गोपितम् | लक्षजपेन सिद्धिः स्याद् हृदयाब्जे स्थरो भवेत्
aprakāśyamimaṃ mantraṃ sarvatantreṣu gopitam | lakṣajapena siddhiḥ syād hṛdayābje stharo bhavet
अकस्माद्दीपकलिकाकारं जीवं प्रपश्यति | ततो भवेन्महायोगी ईश्वरीमन्त्रसाधनात्
akasmāddīpakalikākāraṃ jīvaṃ prapaśyati | tato bhavenmahāyogī īśvarīmantrasādhanāt
ध्यानं वक्ष्यामि पूजाया गुह्याद् गुह्यतरं परम् | ध्यात्वा पाद्यादिभिर्नाथ मनःकल्पितपुष्पकैः
dhyānaṃ vakṣyāmi pūjāyā guhyād guhyataraṃ param | dhyātvā pādyādibhirnātha manaḥkalpitapuṣpakaiḥ
पूजयेत्परया भक्त्या मन्त्रध्यानपरायणः
pūjayetparayā bhaktyā mantradhyānaparāyaṇaḥ
शशधरशतकोटिश्रीमयूखप्रभायाः | या सुरतरुगुणशोभा निर्मला वेदहस्ता | अरुणकिरणभाला हारमाला विलोला | हृदयकमलमध्ये श्रीश्वरीं तां भजामि
śaśadharaśatakoṭiśrīmayūkhaprabhāyāḥ | yā surataruguṇaśobhā nirmalā vedahastā | aruṇakiraṇabhālā hāramālā vilolā | hṛdayakamalamadhye śrīśvarīṃ tāṃ bhajāmi
एवं सर्वस्वरूपां तां विभाव्य हृदयाम्बुजे | पुनः पुनः पूजयेद्वै त्रैलोक्योद्भवपुष्पकैः
evaṃ sarvasvarūpāṃ tāṃ vibhāvya hṛdayāmbuje | punaḥ punaḥ pūjayedvai trailokyodbhavapuṣpakaiḥ
अवश्यं सिद्धिमाप्नोति पूजायोगप्रभावतः | आयुरारोग्यजननं पूजनं सुमहाफलम्
avaśyaṃ siddhimāpnoti pūjāyogaprabhāvataḥ | āyurārogyajananaṃ pūjanaṃ sumahāphalam
ततो जपेन्महामन्त्रं वर्णामालाक्रमेण तु | प्राणायामं ततः कृत्वा न्यसेत् सर्वाङ्गमध्यके
tato japenmahāmantraṃ varṇāmālākrameṇa tu | prāṇāyāmaṃ tataḥ kṛtvā nyaset sarvāṅgamadhyake
मातृकाग्रन्थिनिकरे न्यसेत् पूर्वोक्तनामभिः | यदुक्तं पूर्वपटले तेषां नामाभिरेव च
mātṛkāgranthinikare nyaset pūrvoktanāmabhiḥ | yaduktaṃ pūrvapaṭale teṣāṃ nāmābhireva ca
विन्यस्य मन्त्रपुटितं मन्त्रन्यासं ततश्चरेत् | काकिन्या अष्टशक्तीनां न्यासं कुर्यात्ततः परम्
vinyasya mantrapuṭitaṃ mantranyāsaṃ tataścaret | kākinyā aṣṭaśaktīnāṃ nyāsaṃ kuryāttataḥ param
काकजिह्वाद्विकाण्डेशी कामाख्या काकिनी ध्वजा | काकिनी काकमाला च काकचञ्चुप्रकाशिनी
kākajihvādvikāṇḍeśī kāmākhyā kākinī dhvajā | kākinī kākamālā ca kākacañcuprakāśinī
कोकिलाचाष्टशक्तीनां नाम्ना विन्यस्य मस्तके | कण्ठकूपे न्यसेत्पश्चात् षोडशस्वरसम्पुटम्
kokilācāṣṭaśaktīnāṃ nāmnā vinyasya mastake | kaṇṭhakūpe nyasetpaścāt ṣoḍaśasvarasampuṭam
हृदये विन्यसेन्नाथ कादिद्वादशसम्पुटम् | मन्त्रं विन्यस्य विधिना नाभौ मन्त्रेण सम्पुटम्
hṛdaye vinyasennātha kādidvādaśasampuṭam | mantraṃ vinyasya vidhinā nābhau mantreṇa sampuṭam
डादिफान्तं तु विन्यस्य बादिलान्तं स्वलिङ्गके | मूलाधारे मूलमन्त्रपुटितं वादिसान्तकम्
ḍādiphāntaṃ tu vinyasya bādilāntaṃ svaliṅgake | mūlādhāre mūlamantrapuṭitaṃ vādisāntakam
विन्यस्य व्यापकं न्यासं कृत्वाङ्गानि च बन्धयेत् | ततः प्राणायाममेकं कृत्वा प्राणान् समाश्रयेत्
vinyasya vyāpakaṃ nyāsaṃ kṛtvāṅgāni ca bandhayet | tataḥ prāṇāyāmamekaṃ kṛtvā prāṇān samāśrayet
ततः स्तोत्रं पठेद्धीमान् तत्सर्वं शृणु शङ्कर | हविष्याशी वशीभूत्वा साधयेदिह सिद्धये
tataḥ stotraṃ paṭheddhīmān tatsarvaṃ śṛṇu śaṅkara | haviṣyāśī vaśībhūtvā sādhayediha siddhaye
ज्ञानेश्वरी शुभकरी परिभावनीया | योगेश्वरैर्हरिहरैर्गुरुभिर्महेन्द्रैः | तां काकिनीं परशिवां परमेशपत्नीं | संस्तौमि चारुहृदयाम्बुजपीठमध्ये
jñāneśvarī śubhakarī paribhāvanīyā | yogeśvarairhariharairgurubhirmahendraiḥ | tāṃ kākinīṃ paraśivāṃ parameśapatnīṃ | saṃstaumi cāruhṛdayāmbujapīṭhamadhye
एकाकिनीं सकलधारणकालयोगे | आधार्य देहसमये सति काकिनीं त्वाम् | वाय्वासने मनस आशु विकारनाशे | काकेन्द्रचञ्चुचलितामहमेवमीडे
ekākinīṃ sakaladhāraṇakālayoge | ādhārya dehasamaye sati kākinīṃ tvām | vāyvāsane manasa āśu vikāranāśe | kākendracañcucalitāmahamevamīḍe
भावोदये प्रणयिनीमगतौ च भावा | आह्लादयोगविभवे भुवनेश्वरीं त्वाम् | मन्दारहाररुचिरे परमेश्वरि त्वं | रक्षां कुरु प्रथमतो मतिमाश्रयामि
bhāvodaye praṇayinīmagatau ca bhāvā | āhlādayogavibhave bhuvaneśvarīṃ tvām | mandārahārarucire parameśvari tvaṃ | rakṣāṃ kuru prathamato matimāśrayāmi
चन्द्रोदये सुखमयी द्युतिकोटिदीप्ता | गोप्यागमे सुमतिभिः स्वमनांसि शुद्धा | सा त्वं सुखात्वं भव भावविपूजनीये | रक्षां कुरु प्रथमभास्करमङ्घिरमीडे
candrodaye sukhamayī dyutikoṭidīptā | gopyāgame sumatibhiḥ svamanāṃsi śuddhā | sā tvaṃ sukhātvaṃ bhava bhāvavipūjanīye | rakṣāṃ kuru prathamabhāskaramaṅghiramīḍe
ते पादपङ्कजमजस्रमहं भजामि | सानन्दबिन्दु विमलासनभावपुञ्जे | गुञ्जावटीविमलमाल्यसुशोभिताङ्गे | स्यामेव मे चरमभावसमूहदात्री
te pādapaṅkajamajasramahaṃ bhajāmi | sānandabindu vimalāsanabhāvapuñje | guñjāvaṭīvimalamālyasuśobhitāṅge | syāmeva me caramabhāvasamūhadātrī
पञ्चानने दशभुजे सकलास्त्रयुक्ते | विद्ये भये नरहरे नरहारभूषे | प्रेतासने त्रिनयने जननी त्वमेव | रक्षे शुभे चरणपङ्कजमाश्रयामि
pañcānane daśabhuje sakalāstrayukte | vidye bhaye narahare narahārabhūṣe | pretāsane trinayane jananī tvameva | rakṣe śubhe caraṇapaṅkajamāśrayāmi
श्री सुन्दरि प्रणतरक्षिणि वेदमात | स्तारेश्वरी त्वमपि रक्ष विनाशकाले | यद्येकभक्त इतिहासपुराणवक्ता | नित्यानुरक्तहरपादसरोजमीडे
śrī sundari praṇatarakṣiṇi vedamāta | stāreśvarī tvamapi rakṣa vināśakāle | yadyekabhakta itihāsapurāṇavaktā | nityānuraktaharapādasarojamīḍe
ते श्रीपदं भुवनसारमनन्तसेव्यं | योगास्पदं कृतिभिराश्रयमेकयोगम् | सर्वे भजन्ति निजमोक्षफलाय नित्यं | दीनोऽहमम्ब भुवनेशि मुदा भजामि
te śrīpadaṃ bhuvanasāramanantasevyaṃ | yogāspadaṃ kṛtibhirāśrayamekayogam | sarve bhajanti nijamokṣaphalāya nityaṃ | dīno'hamamba bhuvaneśi mudā bhajāmi
त्रैलोक्यपूजितपदं हृदयाम्बुजस्थं | चित्तप्रकाशकमले स्वसुखानुभूतम् | मायाश्रयं सकलसिद्धिनिदानरूपं | मञ्जीरहारविनतं वरमाश्रयामि
trailokyapūjitapadaṃ hṛdayāmbujasthaṃ | cittaprakāśakamale svasukhānubhūtam | māyāśrayaṃ sakalasiddhinidānarūpaṃ | mañjīrahāravinataṃ varamāśrayāmi
कौटीरहारकमलप्रियमाल्यशोभे | शोभाकरे स्थिरतरा भव मे हृदब्जे | भूमण्डले हि बलवान्कृतकृत्य एव त्वामीश्वरीं हृदि मुदा सुखमाश्रयामि
kauṭīrahārakamalapriyamālyaśobhe | śobhākare sthiratarā bhava me hṛdabje | bhūmaṇḍale hi balavānkṛtakṛtya eva tvāmīśvarīṃ hṛdi mudā sukhamāśrayāmi