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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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कृपां कुरु दयानाथ तवैव कवचाद्भुतम् | हिताय जगतां मोहविनाशायामृताय च
kṛpāṃ kuru dayānātha tavaiva kavacādbhutam | hitāya jagatāṃ mohavināśāyāmṛtāya ca
पठितव्यं साधकेन्द्रैर्योगीन्द्रैरुपवन्दितम् | दुर्लभं सर्वलोकेषु सुलभं तत्त्ववेदिभिः
paṭhitavyaṃ sādhakendrairyogīndrairupavanditam | durlabhaṃ sarvalokeṣu sulabhaṃ tattvavedibhiḥ
असाध्यं साधयेदेव पठनात् कवचस्य च | धारणात् पूजनात् साक्षात् सर्वपीठफलं लभेत्
asādhyaṃ sādhayedeva paṭhanāt kavacasya ca | dhāraṇāt pūjanāt sākṣāt sarvapīṭhaphalaṃ labhet
काकचञ्चुपुटं कृत्वा सप्तधा पञ्चधापि वा | कवचं प्रपठेद्विद्वान् गूढसिद्धिनिबन्धनात्
kākacañcupuṭaṃ kṛtvā saptadhā pañcadhāpi vā | kavacaṃ prapaṭhedvidvān gūḍhasiddhinibandhanāt
काकिनीश्वरसंयोगं सुयोगं कवचान्वितम् | ईश्वराङ्गं विभाव्यैव कल्पवृक्षसमो भवेत्
kākinīśvarasaṃyogaṃ suyogaṃ kavacānvitam | īśvarāṅgaṃ vibhāvyaiva kalpavṛkṣasamo bhavet
एतत्कवचपाठेन देवत्वं लभते ध्रुवम् | आरोग्यं परमं ज्ञानं मोहनं जगतां वशम्
etatkavacapāṭhena devatvaṃ labhate dhruvam | ārogyaṃ paramaṃ jñānaṃ mohanaṃ jagatāṃ vaśam
स्तम्भयेत् परसैन्यानि पठेद्वारत्रयं यदि | शान्तिमाप्नोति शीघ्रं स षट्कर्मकरणक्षमः
stambhayet parasainyāni paṭhedvāratrayaṃ yadi | śāntimāpnoti śīghraṃ sa ṣaṭkarmakaraṇakṣamaḥ
आकाङ्क्षा रसलालित्यविषयाशाविवजीतः | साधकः कामधेनुः स्यादिच्छादिसिद्धिभाग्भवेत्
ākāṅkṣā rasalālityaviṣayāśāvivajītaḥ | sādhakaḥ kāmadhenuḥ syādicchādisiddhibhāgbhavet
सर्वत्र गतिशक्तिः स्यात् स्त्रीणां मन्मथरूपधृक् | अणिमालघिमाप्राप्तिगुणादिसिद्धिमाप्नुयात्
sarvatra gatiśaktiḥ syāt strīṇāṃ manmatharūpadhṛk | aṇimālaghimāprāptiguṇādisiddhimāpnuyāt
योगिनीवल्लभो भूत्वा विचरेत् साधकाग्रणीः | यथा गुहो गणेशश्च तथा स मे हि पुत्रकः
yoginīvallabho bhūtvā vicaret sādhakāgraṇīḥ | yathā guho gaṇeśaśca tathā sa me hi putrakaḥ
श्रीमान् कुलीनः सारज्ञः सर्वधर्मविवजीतः | शनैः शनैर्मुदा याति षोडशारे यतीश्वरः
śrīmān kulīnaḥ sārajñaḥ sarvadharmavivajītaḥ | śanaiḥ śanairmudā yāti ṣoḍaśāre yatīśvaraḥ
यत्र भाति शाकिनीशः सदाशिवगुरुः प्रभुः | क्रमेण परमं स्थानं प्राप्नोति मम योगतः
yatra bhāti śākinīśaḥ sadāśivaguruḥ prabhuḥ | krameṇa paramaṃ sthānaṃ prāpnoti mama yogataḥ
मम योगं विना नाथ तव भक्तिः कथं भवेत् | एतत्सम्मोहनाख्यस्य कवचस्य प्रपाठतः
mama yogaṃ vinā nātha tava bhaktiḥ kathaṃ bhavet | etatsammohanākhyasya kavacasya prapāṭhataḥ
वाणी वश्या स्थिरा लक्ष्मीः सर्वैश्वर्यसमन्वितः | त्यागिता लभ्यते पश्चान्निःसङ्गो विहरेत् शिवः | सदाशिवे मनो याति सिद्धमन्त्री मनोलयः
vāṇī vaśyā sthirā lakṣmīḥ sarvaiśvaryasamanvitaḥ | tyāgitā labhyate paścānniḥsaṅgo viharet śivaḥ | sadāśive mano yāti siddhamantrī manolayaḥ
अथ भेदान् प्रवक्ष्यामि सर्वेन्द्रियविनिग्रहान् | शृणु चैकमनाः शम्भो यदि वाञ्छाफलेच्छुकः
atha bhedān pravakṣyāmi sarvendriyavinigrahān | śṛṇu caikamanāḥ śambho yadi vāñchāphalecchukaḥ
पुनर्ज्ञानं समाप्नोति स्मृतिविज्ञानवजीतम् | यत्र वै कुरुते न्यासं मम तन्त्रोक्तसम्मतम्
punarjñānaṃ samāpnoti smṛtivijñānavajītam | yatra vai kurute nyāsaṃ mama tantroktasammatam
अनाहतोर्ध्वं श्रीपद्मं दलषोडशवेष्टितम् | कण्ठकूपमहाधूमावयवे कोटिभास्वरम्
anāhatordhvaṃ śrīpadmaṃ dalaṣoḍaśaveṣṭitam | kaṇṭhakūpamahādhūmāvayave koṭibhāsvaram
पञ्चरश्मियुतं क्षेत्रं तन्मध्ये केशवप्रभम् | तन्मध्ये कणीकास्थानं परमाह्लादवर्धनम्
pañcaraśmiyutaṃ kṣetraṃ tanmadhye keśavaprabham | tanmadhye kaṇīkāsthānaṃ paramāhlādavardhanam
अप्रकाश्यं सुगोप्यन्तु शिवरूपं सदाशिवम् | पूजयेन्मतिमान् ज्ञानी साकिनीशक्तिवल्लभम्
aprakāśyaṃ sugopyantu śivarūpaṃ sadāśivam | pūjayenmatimān jñānī sākinīśaktivallabham
महाजनाः कामकलादिबीजै नीरुध्य वक्त्रं परिभावयन्ति | मेघाभमुग्रं स्थिरविद्युदाभं | श्यामं महासुन्दरविग्रहामलम्
mahājanāḥ kāmakalādibījai nīrudhya vaktraṃ paribhāvayanti | meghābhamugraṃ sthiravidyudābhaṃ | śyāmaṃ mahāsundaravigrahāmalam
निरूपणं नास्ति गतिप्रकाश श्चालोकनं पञ्चमवर्णयोगः | जातेवीचारः प्रतिपादको यः | सदाशिवं शान्तजनाश्रयं भजे
nirūpaṇaṃ nāsti gatiprakāśa ścālokanaṃ pañcamavarṇayogaḥ | jātevīcāraḥ pratipādako yaḥ | sadāśivaṃ śāntajanāśrayaṃ bhaje
अकालचक्रं कुलकालचक्रं | प्रकाशमानं भजतां सुरद्रुमम् | यजन्ति चक्रं तरुणारुणायुतं | सिन्दूरशैलामलदीप्तवन्तम्
akālacakraṃ kulakālacakraṃ | prakāśamānaṃ bhajatāṃ suradrumam | yajanti cakraṃ taruṇāruṇāyutaṃ | sindūraśailāmaladīptavantam
ब्रह्मादिदेवाः प्रतिपूजयन्ति | तदादिदेवस्य समाधिभावम्
brahmādidevāḥ pratipūjayanti | tadādidevasya samādhibhāvam
भल्लेशी भल्लकुल्ला कलयति वलिभिर्वीरभल्लूकभाला | भर्गभ्रान्तिवीभान्ती भयलविलकलाकालसर्पातुरस्था | कौला कैलासमालाकुलकमलजले बिन्दुलावण्यलीला | कण्ठाम्भोजे ज्वलन्ती कनकमधुगृहे पीठपूरे समाधौ
bhalleśī bhallakullā kalayati valibhirvīrabhallūkabhālā | bhargabhrāntivībhāntī bhayalavilakalākālasarpāturasthā | kaulā kailāsamālākulakamalajale bindulāvaṇyalīlā | kaṇṭhāmbhoje jvalantī kanakamadhugṛhe pīṭhapūre samādhau
ध्येया या चिन्तनीया रुचिरविकिरणा साकिनी पीतवस्त्रा | सा पायान्नीरदाभं वरदसमददं चन्द्रचूडं सदेशम् | ब्रर्ह्मेन्द्रैर्योगिमुख्यैवीरचयति दलग्रन्थि संस्थानचित्रं | विद्युत्पुञ्जप्रकाशा मुनिगणनिलया सेव्यतां साधकेन्द्रैः
dhyeyā yā cintanīyā ruciravikiraṇā sākinī pītavastrā | sā pāyānnīradābhaṃ varadasamadadaṃ candracūḍaṃ sadeśam | brarhmendrairyogimukhyaivīracayati dalagranthi saṃsthānacitraṃ | vidyutpuñjaprakāśā munigaṇanilayā sevyatāṃ sādhakendraiḥ
आकाशाख्य प्रकाशे द्विरसदलकलाप्रोज्ज्वले ब्रह्ममार्गे | जीवानां हंसमाला विचरितपवने धूमधूमेन्दुशुभ्रे | श्रीमार्तण्डो विशुद्धे जयति कुलपथोद्दीपनः प्राणवायुः | साकिन्या योगिनीभिर्वसति सुखपदामोदचिन्तामनीशः
ākāśākhya prakāśe dvirasadalakalāprojjvale brahmamārge | jīvānāṃ haṃsamālā vicaritapavane dhūmadhūmenduśubhre | śrīmārtaṇḍo viśuddhe jayati kulapathoddīpanaḥ prāṇavāyuḥ | sākinyā yoginībhirvasati sukhapadāmodacintāmanīśaḥ
द्वावेव धत्तः सकलञ्च कालं | सदाशिवौ तौ मधुपूरवासिनौ | इच्छाक्रियाज्ञानविराजितौ यौ | प्रधानदेवौ भजतां सुखास्पदौ
dvāveva dhattaḥ sakalañca kālaṃ | sadāśivau tau madhupūravāsinau | icchākriyājñānavirājitau yau | pradhānadevau bhajatāṃ sukhāspadau
विशुद्धपद्मे प्रकृतीश्वरौ यौ | प्रचक्रतू बाणशिवादिभेदिनौ | अकाररूपे गुरुमन्त्रदीप्तौ | कुलाकुलार्थौ पथि भावनीयौ
viśuddhapadme prakṛtīśvarau yau | pracakratū bāṇaśivādibhedinau | akārarūpe gurumantradīptau | kulākulārthau pathi bhāvanīyau
कुलजे परमे विद्ये नित्यानन्दस्वरूपिणि | भेदान् सर्वान्मम स्नेहाद्वत्तुमर्हसि सुन्दरि
kulaje parame vidye nityānandasvarūpiṇi | bhedān sarvānmama snehādvattumarhasi sundari
कालकूटमहाभीममदोन्मादसुविस्मृतः | अहं न जाने योगार्थान् नित्यायुर्बन्धनप्रियान्
kālakūṭamahābhīmamadonmādasuvismṛtaḥ | ahaṃ na jāne yogārthān nityāyurbandhanapriyān
यदि मां रक्षितुं शक्ता विषाक्ताङ्गं सदावतु | कथं वा कण्ठसञ्चारः कथं वा राक्षसी क्रिया
yadi māṃ rakṣituṃ śaktā viṣāktāṅgaṃ sadāvatu | kathaṃ vā kaṇṭhasañcāraḥ kathaṃ vā rākṣasī kriyā
कथं वा रिपुविद्वेषी कथं वा मङ्गलोदयः | कियद्वा विनयाह्लादं कियद्वा कालसाधनम्
kathaṃ vā ripuvidveṣī kathaṃ vā maṅgalodayaḥ | kiyadvā vinayāhlādaṃ kiyadvā kālasādhanam
नवीनत्वं कथं याति ध्यानं वा कीदृशं तव | तवाङ्गागुरुसद्भावं कुलपीठप्रदर्शनम्
navīnatvaṃ kathaṃ yāti dhyānaṃ vā kīdṛśaṃ tava | tavāṅgāgurusadbhāvaṃ kulapīṭhapradarśanam
कुण्डलीगमनं कुत्र साधकानां कुलं कुतः | वर्णध्यानं कुत्र पदे दलभेदः कथं भवेत्
kuṇḍalīgamanaṃ kutra sādhakānāṃ kulaṃ kutaḥ | varṇadhyānaṃ kutra pade dalabhedaḥ kathaṃ bhavet
स्फूतीवीद्यावियोगो हि पूर्वज्ञानसमोदयः | कथं समरसप्राप्तिः कथं वा कायकल्पनम्
sphūtīvīdyāviyogo hi pūrvajñānasamodayaḥ | kathaṃ samarasaprāptiḥ kathaṃ vā kāyakalpanam
मथनं कामदेवस्य कथं देहे व्यवस्थितिः | कण्ठाम्भोजस्थिरः को वा भावज्ञानी च को जनः
mathanaṃ kāmadevasya kathaṃ dehe vyavasthitiḥ | kaṇṭhāmbhojasthiraḥ ko vā bhāvajñānī ca ko janaḥ
भावादि त्वत्कृपादृष्ट्या वद आदौ पतिं प्रति | आदौ श्रीकण्ठसञ्चारः श्रूयतां परमेश्वर
bhāvādi tvatkṛpādṛṣṭyā vada ādau patiṃ prati | ādau śrīkaṇṭhasañcāraḥ śrūyatāṃ parameśvara
श्रोतव्यं मन्त्रिभिनीत्यं कर्तच्यं प्रत्यहं प्रभो
śrotavyaṃ mantribhinītyaṃ kartacyaṃ pratyahaṃ prabho
कण्ठे षोडशकं दलं तदुदरे श्रीकणीकामण्डले | तद्बाह्ये चतुरस्रकं सुखमयं षट्कोणमन्तर्गतम् | बाह्ये द्वारचतुष्टयं नवगृहं भूबिम्बषट्कं ततः | श्रीचन्द्रातपमूर्ध्वके मधुपुरी तत्कणीकायां यजेत्
kaṇṭhe ṣoḍaśakaṃ dalaṃ tadudare śrīkaṇīkāmaṇḍale | tadbāhye caturasrakaṃ sukhamayaṃ ṣaṭkoṇamantargatam | bāhye dvāracatuṣṭayaṃ navagṛhaṃ bhūbimbaṣaṭkaṃ tataḥ | śrīcandrātapamūrdhvake madhupurī tatkaṇīkāyāṃ yajet
तत्कणीकामध्यनिगूढदेशे | सम्भाति नित्यं मधुपूरदेशः | तन्मध्यदेशेऽष्टपुरीप्रकाशः | कौलक्रियासाधनसिद्धये स्यात्
tatkaṇīkāmadhyanigūḍhadeśe | sambhāti nityaṃ madhupūradeśaḥ | tanmadhyadeśe'ṣṭapurīprakāśaḥ | kaulakriyāsādhanasiddhaye syāt
पूर्वादिताः प्रेमकलाधिनाथाः | प्रभान्ति माध्वीरसरसारस्निग्धाः | तेषां प्रणामः क्रियते यतीन्द्रै र्ध्येयाः सदा कण्ठदलप्रकाशः
pūrvāditāḥ premakalādhināthāḥ | prabhānti mādhvīrasarasārasnigdhāḥ | teṣāṃ praṇāmaḥ kriyate yatīndrai rdhyeyāḥ sadā kaṇṭhadalaprakāśaḥ
वामेश्वरः पूर्वगृहं प्रयाति | राहुर्गृहं ज्येष्ठगणेश्वरीशः | रौद्रात्मको मृत्युपतेर्गृहं तथा | कालीश्वरो नैरृतिहेममन्दिरम्
vāmeśvaraḥ pūrvagṛhaṃ prayāti | rāhurgṛhaṃ jyeṣṭhagaṇeśvarīśaḥ | raudrātmako mṛtyupatergṛhaṃ tathā | kālīśvaro nairṛtihemamandiram
सकलविकरणीशो वारुणां मन्दिरं तत् | सवनधिकरणीशो पावनः मन्दिरं तत् | सबलविमथनीशो मन्दिरं चोत्तरस्थं | समवति निजगेहं सर्वभूताधिदेवः
sakalavikaraṇīśo vāruṇāṃ mandiraṃ tat | savanadhikaraṇīśo pāvanaḥ mandiraṃ tat | sabalavimathanīśo mandiraṃ cottarasthaṃ | samavati nijagehaṃ sarvabhūtādhidevaḥ
मध्यं मनोन्मनीनाथः सर्वालम्भस्तदूर्ध्वकम् | मन्दिरं हेमजडितं नानारत्नविनिमीतम्
madhyaṃ manonmanīnāthaḥ sarvālambhastadūrdhvakam | mandiraṃ hemajaḍitaṃ nānāratnavinimītam
एतेषां शक्तयो ध्येयाः स्वस्ववामपदोज्ज्वलाः | तासां नाम्ना योजयित्वा स्वमन्त्रैः प्रणवेन वा
eteṣāṃ śaktayo dhyeyāḥ svasvavāmapadojjvalāḥ | tāsāṃ nāmnā yojayitvā svamantraiḥ praṇavena vā
सम्पुटीकृत्य जप्त्वा च असाध्यं खलु सिद्ध्यति | नवकोणोर्ध्वगेहे च पूर्वस्यां दिशि राजते
sampuṭīkṛtya japtvā ca asādhyaṃ khalu siddhyati | navakoṇordhvagehe ca pūrvasyāṃ diśi rājate
वामा देवी महातेजोमयी भुजचतुष्टया | नानालङ्कारशोभाङ्गी साधकाऽभीष्टदा सदा
vāmā devī mahātejomayī bhujacatuṣṭayā | nānālaṅkāraśobhāṅgī sādhakā'bhīṣṭadā sadā
वह्नौ हेममन्दिरे च ज्येष्ठा देवी चतुर्भुजा | सर्वालङ्कारसंयुक्ता पद्ममालाविराजिता
vahnau hemamandire ca jyeṣṭhā devī caturbhujā | sarvālaṅkārasaṃyuktā padmamālāvirājitā
ध्येया सदा योगिमुख्यैः सर्वसिद्धिसमृद्धये | यमस्वर्णमन्दिरे च रौद्री परमसिद्धिदा
dhyeyā sadā yogimukhyaiḥ sarvasiddhisamṛddhaye | yamasvarṇamandire ca raudrī paramasiddhidā
चतुर्भुजा त्रिनेत्रा च ध्येयालङ्कारमण्डिता | नैरृते हेमगेहे च काली देवी चतुर्भुजा
caturbhujā trinetrā ca dhyeyālaṅkāramaṇḍitā | nairṛte hemagehe ca kālī devī caturbhujā
सर्वालङ्कारशोभाढ्या त्रिनेत्रा वरदायिनी | सर्वास्त्रधारिणी देवी मुण्डमालासुशोभिता
sarvālaṅkāraśobhāḍhyā trinetrā varadāyinī | sarvāstradhāriṇī devī muṇḍamālāsuśobhitā
ध्येया योगेन्द्रविद्याभिः परमा ज्ञानदायिनी | कलविकरणी देवी भाति वारुणमन्दिरे
dhyeyā yogendravidyābhiḥ paramā jñānadāyinī | kalavikaraṇī devī bhāti vāruṇamandire
चतुर्भुजा योगिमाता त्रिनेत्रा भरणान्विता | सा ध्येया योगिमुख्यैश्च अणिमाद्यष्टसिद्धिदा
caturbhujā yogimātā trinetrā bharaṇānvitā | sā dhyeyā yogimukhyaiśca aṇimādyaṣṭasiddhidā
पावने स्वर्णगेहे च ध्येया साधकसत्तमैः | बन्धूकपुष्पसङ्काशा केयूरहारमालिनी
pāvane svarṇagehe ca dhyeyā sādhakasattamaiḥ | bandhūkapuṣpasaṅkāśā keyūrahāramālinī
बलविकरणी देवी सर्वाभरणभूषिता | चतुर्भुजा त्रिनेत्रा च सर्वादिसिद्धिदायिनी
balavikaraṇī devī sarvābharaṇabhūṣitā | caturbhujā trinetrā ca sarvādisiddhidāyinī
बलप्रमथिनी देवी धनदा मोक्षदा सदा | कुबेरहेमगेहस्था सर्वानन्दकरोद्यता
balapramathinī devī dhanadā mokṣadā sadā | kuberahemagehasthā sarvānandakarodyatā
श्रीसर्वभूतदमनी ध्येया ईशानमन्दिरे | प्रथमारुणसङ्काशा करवीरस्रजान्विता
śrīsarvabhūtadamanī dhyeyā īśānamandire | prathamāruṇasaṅkāśā karavīrasrajānvitā
चतुर्भुजा त्रिनेत्रा च सर्वालङ्कारशोभिता | मध्ये श्रीकणीकायाश्च ध्येया सर्वजनेश्वरैः
caturbhujā trinetrā ca sarvālaṅkāraśobhitā | madhye śrīkaṇīkāyāśca dhyeyā sarvajaneśvaraiḥ
सूर्यप्रभा सदा ध्येया देवी श्रीदा मनोन्मनी | चतुर्भुजा महादीप्तिरलङ्कारोपशोभिता
sūryaprabhā sadā dhyeyā devī śrīdā manonmanī | caturbhujā mahādīptiralaṅkāropaśobhitā
त्रिनेत्रा वरदा सर्वा सर्वान्तः करणस्थिता | सकलगुणात्मशक्तियुक्ता देवी चतुर्भुजा
trinetrā varadā sarvā sarvāntaḥ karaṇasthitā | sakalaguṇātmaśaktiyuktā devī caturbhujā