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Rudrayāmala Uttara Tantra
A Yāmala of the Vidyāpīṭha, a Śākta compendium of the eastern schools, and a title cited far more often than it can be found — the text the Vijñāna Bhairava names as its source.
Few titles are quoted more often in tantric Sanskrit than the Rudrayāmala, and few are harder to hold. Abhinavagupta cites it; Jayaratha cites it; the Bengali Śākta digests cite it constantly; the Vijñāna Bhairava names it as its own parent. The book that now circulates under the name will not account for most of what is credited to it — and that discrepancy is itself one of the more instructive facts about how this literature travelled.
What a yāmala isयामल
Yāmala means a pair, a couple, a union; the ordinary Sanskrit word for twins stands beside it. A Yāmala tantra is revelation arising from the union of Rudra and his Śakti rather than from Śiva alone, and the consequence is formal as well as doctrinal. Texts of this class are dialogues throughout — Bhairava and the Goddess in alternating question and answer, neither of them merely the audience. The teaching that Śakti and the possessor of Śakti are never separate is, in a Yāmala, a statement about the shape of the book as much as about the nature of things.
Within the Bhairava stream the Yāmalas belong to the Vidyāpīṭha, the goddess-centred half of the revelation, and the canonical lists count eight of them — a yāmalāṣṭaka. Which eight varies from source to source. Brahmayāmala, Viṣṇuyāmala, Rudrayāmala, Skandayāmala, Ruruyāmala, Vetālayāmala, Svacchandayāmala, Ātharvaṇayāmala are among the names that recur, in shifting combinations and sometimes with others in their place. As with the twenty-eight Āgamas and the sixty-four Bhairava tantras, the number describes how the tradition conceived its canon rather than what can be counted on a shelf.
One Yāmala survives in something close to its early form, and it shows what the class was. The Brahmayāmala, also called the Picumata, is preserved in a Nepalese palm-leaf manuscript copied in the eleventh century, and it is uncompromising: its deity is Kapālīśabhairava with the goddess Caṇḍā Kāpālinī, its practitioner carries the skull-staff and the skull-bowl, and its rites belong squarely to the cremation ground and the cult of the yoginīs. That is the world the Yāmalas came out of — older, fiercer and far more concretely ritual than the philosophical Trika that grew from the same soil.
Two Rudrayāmalas
The Rudrayāmala that the Kashmirian authors knew is not extant. Abhinavagupta and Jayaratha quote a text of that name; later digests quote it at length; and no manuscript answering to those quotations has been identified. What does survive, printed repeatedly in Calcutta and Varanasi since the later nineteenth century, is the Rudrayāmala Uttara Tantra — the "latter" Rudrayāmala, a long Śākta work whose language, cast of goddesses and ritual assumptions place it 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.
What the Uttara Tantra contains
None of that makes the surviving text uninteresting. It is a substantial and wide-ranging Śākta compendium, and it is one of the places where a reader can watch several currents run together.
- Mantroddhāraमन्त्रोद्धार · extraction
- The drawing-out of mantras from a lettered diagram. The syllables are not simply given; they are extracted from a grid by a stated procedure, so that a mantra arrives as an operation rather than as a word. A great deal of the text is taken up with this, and it is the most technical thing in it.
- The Goddess
- Tārā above all, but also Kālī, Bhairavī and material belonging to the Śrīvidyā, together with the hymns, protective kavacas and thousand-name litanies that attend them. The theology is that of the Mahāvidyās, the eastern Śākta cult of the ten great goddesses — one of the clearest indications that the text as we have it is not an early Kashmirian Vidyāpīṭha work.
- Cīnācāraचीनाचार · the way of Mahācīna
- The text 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 is made to accept before he can succeed. It 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.
- The subtle body
- The channels, the centres, the ascent of kuṇḍalinī, the retention and movement of breath. This is the material that made the book useful far outside its own school, and it is the physiology that the breath teachings assume throughout.
- Yoga and observance
- Long stretches on posture, prāṇāyāma and mudrā, on the discipline and the grades of the practitioner, and on initiation, the qualifications of the guru, and the calendrical and domestic ritual of a Śākta household.
A conduit
The Uttara Tantra's real historical importance is as a channel. Material passed through it into compilations that had a far wider circulation than any Vidyāpīṭha scripture ever enjoyed — the Bengali Śākta digests, the ritual handbooks that depend on them, and from there into the printed devotional literature of the nineteenth century and after. A very large number of hymns, armours and mantra-prescriptions in ordinary use carry a colophon assigning them to the Rudrayāmala. Some of them are in the printed Uttara Tantra. Many are not, and were attached to the name for the authority it conferred.
That is worth stating plainly rather than treating as a scandal. Attribution in this literature is a claim about lineage and legitimacy, not a bibliographical statement, and a tradition which holds that its scriptures are fragments of an unbounded revelation has no difficulty at all with the idea that a teaching may be from the Rudrayāmala without being in any particular copy of it. The historian's problem and the tradition's self-understanding are simply not the same problem, and the honest course is to keep them apart.
The Vijñāna Bhairava's claim
The most consequential of these attributions is the Vijñāna Bhairava's. Its colophons place it within the Rudrayāmala and the tradition has always cited it so: one hundred and twelve dhāraṇās, a dialogue between Bhairava and the Goddess, presented as an extract drawn from the greater Yāmala.
What the claim is worth needs care in both directions. It cannot be verified, because the Rudrayāmala it refers to is lost; and it cannot be refuted from the surviving Uttara Tantra, which does not contain the Vijñāna Bhairava and is in any case too late to be the text meant. But the Vijñāna Bhairava's own antiquity does not rest on the attribution. It was known and quoted in Kashmir in the tenth and eleventh centuries; Kṣemarāja began a commentary on it, the Uddyota, which breaks off after the opening verses; and Śivopādhyāya completed the exegesis long afterwards with his Vivṛti. The text stands on that evidence whatever its parentage.
What the attribution does tell us is what its transmitters took its pedigree to be, and the choice is exact. A Yāmala is revelation issuing from the union of the two; and the Vijñāna Bhairava's opening argument, before it reaches a single practice, is that Śakti and the holder of Śakti are never in fact two, so that to enter Śakti is to enter Bhairava. A text that begins there names as its source the one class of scripture defined by precisely that union. Whether or not the descent is historical, the claim is doctrinally well judged — and that, in a tradition where lineage is a statement of what a teaching is, is not a trivial thing to have got right.
7,694 verses · page 118 of 129
तीर्थवाहनकालाद्यैः पूरयेद् गन्धकैस्ततः | तदाद्ये चापि फट्कारैः खड्गाधारञ्च शङ्खकम्
tīrthavāhanakālādyaiḥ pūrayed gandhakaistataḥ | tadādye cāpi phaṭkāraiḥ khaḍgādhārañca śaṅkhakam
क्षालयेन्मनुनानेन शृणुष्व कुलभैरव | ओं शङ्खस्थं शङ्ख त्वं पुण्यं मङ्गलानाञ्च मङ्गलम्
kṣālayenmanunānena śṛṇuṣva kulabhairava | oṃ śaṅkhasthaṃ śaṅkha tvaṃ puṇyaṃ maṅgalānāñca maṅgalam
विष्णुना विधृतो नित्यं मम शान्तिप्रदो भव | ओं शङ्खाधारं शोधयामि कूर्माकारेण भास्वता
viṣṇunā vidhṛto nityaṃ mama śāntiprado bhava | oṃ śaṅkhādhāraṃ śodhayāmi kūrmākāreṇa bhāsvatā
विसर्ग बिन्दुसर्गेऽहं त्रिकोणे स्थापयाम्यहम् | धेनुयोनिं मत्स्यमुद्रां दशधा मन्त्रमाजपेत्
visarga bindusarge'haṃ trikoṇe sthāpayāmyaham | dhenuyoniṃ matsyamudrāṃ daśadhā mantramājapet
आत्मानं प्रोक्षयेदादौ ततो द्रव्यादिप्रोक्षणम् | एवं क्रमेण देवेश देवदेव महेश्वर
ātmānaṃ prokṣayedādau tato dravyādiprokṣaṇam | evaṃ krameṇa deveśa devadeva maheśvara
अर्घ्यद्वयं पुरः श्रीमान् स्थापयन् कौलिको जनः | पूजां कुर्याद्विशेषेण रात्रिशेषे विशेषतः
arghyadvayaṃ puraḥ śrīmān sthāpayan kauliko janaḥ | pūjāṃ kuryādviśeṣeṇa rātriśeṣe viśeṣataḥ
महामुद्रादर्शनं तु चाधुनापि समाचरेत् | अवश्यं सिद्धिमाप्नोति हेतुयुक्तो हि साधकः
mahāmudrādarśanaṃ tu cādhunāpi samācaret | avaśyaṃ siddhimāpnoti hetuyukto hi sādhakaḥ
महामुद्रा योनिमुद्रा सर्वतन्त्रे निरूपिता | यो जानाति महादेव स योगी नात्र संशयः
mahāmudrā yonimudrā sarvatantre nirūpitā | yo jānāti mahādeva sa yogī nātra saṃśayaḥ
महापूजां समाकुर्याद् देवदेव मयोदिताम् | ध्यानयुक्तस्य या पूजा सा पूजा सफला भुवि
mahāpūjāṃ samākuryād devadeva mayoditām | dhyānayuktasya yā pūjā sā pūjā saphalā bhuvi
सदा कालीपूजनवत् पूजां कुर्यात् समाहितः | तच्च देशे समागम्य गन्धर्वनगरेऽपि वा
sadā kālīpūjanavat pūjāṃ kuryāt samāhitaḥ | tacca deśe samāgamya gandharvanagare'pi vā
पर्वते निर्जने वापि शून्यागरे श्मशानके | महाविद्यां कामधेनुं हाकिनीं परिपूजयेत्
parvate nirjane vāpi śūnyāgare śmaśānake | mahāvidyāṃ kāmadhenuṃ hākinīṃ paripūjayet
पद्यमन्त्रं प्रवक्ष्यामि प्रणवं रतिसुन्दरी | रमाबीजं महादेवि तदन्ते पाद्यमुत्तमम्
padyamantraṃ pravakṣyāmi praṇavaṃ ratisundarī | ramābījaṃ mahādevi tadante pādyamuttamam
गन्धोदितं गृह्ण गृह्ण हाकिन्यै हूÁ द्विठः प्रभो | एवं सर्वत्र कर्तव्यं नामभेदेन कारयेत्
gandhoditaṃ gṛhṇa gṛhṇa hākinyai hūÁ dviṭhaḥ prabho | evaṃ sarvatra kartavyaṃ nāmabhedena kārayet
दापयेन्नामभेदैश्च सर्वद्रव्याणि भैरव | आसनं स्वागतं पाद्यमर्घ्यमाचमनीयकम्
dāpayennāmabhedaiśca sarvadravyāṇi bhairava | āsanaṃ svāgataṃ pādyamarghyamācamanīyakam
मधुपर्काचमनस्नानवसनाभरणानि च | गन्धपुष्पे धूपदीपौ नैवेद्यं वन्दनं तथा
madhuparkācamanasnānavasanābharaṇāni ca | gandhapuṣpe dhūpadīpau naivedyaṃ vandanaṃ tathā
पानार्थं जलदानं तु बलिदानं ततः परम् | अष्टादशोपचाराश्च सर्वतन्त्रेषु गोपिताः
pānārthaṃ jaladānaṃ tu balidānaṃ tataḥ param | aṣṭādaśopacārāśca sarvatantreṣu gopitāḥ
प्राणायामत्रयं कुर्यात् साधको निर्भयः शुचिः | जपं कुर्याद् विशेषेण महामालाक्रमेण तु
prāṇāyāmatrayaṃ kuryāt sādhako nirbhayaḥ śuciḥ | japaṃ kuryād viśeṣeṇa mahāmālākrameṇa tu
अन्यं मनुवरं नाथ शृणु भैरव ईश्वर | प्रणवं प्रेतराजं तु वह्निबीजं तदुत्तरे
anyaṃ manuvaraṃ nātha śṛṇu bhairava īśvara | praṇavaṃ pretarājaṃ tu vahnibījaṃ taduttare
हालाहलं महाकाल परनाथाय धीमहि | कामबीजं हाकिनी च चतुर्थ्यन्तपदात्मिका
hālāhalaṃ mahākāla paranāthāya dhīmahi | kāmabījaṃ hākinī ca caturthyantapadātmikā
सोऽहं हंसस्ततः स्वाहा महामन्त्रं जपेद् बुधः | लक्षजपेन सिद्धिः स्यादज्ञानी ज्ञानवान् भवेत्
so'haṃ haṃsastataḥ svāhā mahāmantraṃ japed budhaḥ | lakṣajapena siddhiḥ syādajñānī jñānavān bhavet
असिद्धः सिद्धरूपी स्यादाख्या कीतीः प्रवर्धते | महावाग्मी सर्वशास्त्रवेत्ता सर्वज्ञसिद्धिभाक्
asiddhaḥ siddharūpī syādākhyā kītīḥ pravardhate | mahāvāgmī sarvaśāstravettā sarvajñasiddhibhāk
वाचां सिद्धिरष्टसिद्धिः प्रकाश्या भान्ति तत्करे | युगयुग्मपुरश्चर्याविधानेनामरो भवेत्
vācāṃ siddhiraṣṭasiddhiḥ prakāśyā bhānti tatkare | yugayugmapuraścaryāvidhānenāmaro bhavet
योगी स्यात् प्रलयस्थायी ध्यानात्मा ज्ञानवाञ्छुचिः | अप्रकाश्यगुणी भूत्वा राजराजेश्वरो भवेत्
yogī syāt pralayasthāyī dhyānātmā jñānavāñchuciḥ | aprakāśyaguṇī bhūtvā rājarājeśvaro bhavet
गुह्यातिगुह्यगोप्त्री त्वं गृहाणास्मत्कृतं जपम् | सिद्धिर्भवतु मे देवि त्वप्रसादात् परमेश्वरि
guhyātiguhyagoptrī tvaṃ gṛhāṇāsmatkṛtaṃ japam | siddhirbhavatu me devi tvaprasādāt parameśvari
इति समर्प्य तद्धस्ते हेमरूपं विचिन्तयन् | ततः प्राणायामयुतं मन्त्रं तु त्रिगतं जपेत्
iti samarpya taddhaste hemarūpaṃ vicintayan | tataḥ prāṇāyāmayutaṃ mantraṃ tu trigataṃ japet
बलिदानमनुं वक्ष्ये शृणु श्रीकुलपण्डित | आदौ मूलं सिद्धबलिं सुधामांससमन्वितम्
balidānamanuṃ vakṣye śṛṇu śrīkulapaṇḍita | ādau mūlaṃ siddhabaliṃ sudhāmāṃsasamanvitam
मीनमुद्रासमाक्रान्तमथवा मिष्टसद्बलि | गृह्णयुग्मं तथा गृह्णापयशुग्मं द्विठस्ततः
mīnamudrāsamākrāntamathavā miṣṭasadbali | gṛhṇayugmaṃ tathā gṛhṇāpayaśugmaṃ dviṭhastataḥ
दापये साधकेन्द्रश्च भक्त्या कामसुसिद्धये | ततः स्तोत्रं पठेद्धीमान् गद्यपद्यादिभेदतः
dāpaye sādhakendraśca bhaktyā kāmasusiddhaye | tataḥ stotraṃ paṭheddhīmān gadyapadyādibhedataḥ
पठेच्च कवचं ब्रह्मसम्मतं देहरक्षणम् | सहस्रनामसन्तानं पठेद् वा हरमुद्रया
paṭhecca kavacaṃ brahmasammataṃ deharakṣaṇam | sahasranāmasantānaṃ paṭhed vā haramudrayā
स्वस्थाने स्थापयेन्नाथ हाकिन्या परमेश्वरम्
svasthāne sthāpayennātha hākinyā parameśvaram
कथयस्व वरारोहे हाकिनीस्तोत्रमुत्तमम् | यस्य प्रपाठनाद् वाग्मी कृपायासे दयामयि
kathayasva varārohe hākinīstotramuttamam | yasya prapāṭhanād vāgmī kṛpāyāse dayāmayi
अत्यद्भुतं स्तोत्रवरं शृणु प्रभो सर्वेश्वरैर्भावितमादिगुह्यम् | यैः पठ्यते साधकचक्रनाथैस्तैरेव सिद्धैरतिधर्मविद्भः
atyadbhutaṃ stotravaraṃ śṛṇu prabho sarveśvarairbhāvitamādiguhyam | yaiḥ paṭhyate sādhakacakranāthaistaireva siddhairatidharmavidbhaḥ
ब्रह्माख्यां कामविद्यां नरहरिजननीं कामकूटस्वरूपां | हाकिन्याख्यां शम्भुजायां त्रिवधुमदनशां तारिणीं स्तौमि सिद्धाम् | हेरम्बानन्दविद्यां त्रिसमनदमनीं दीर्घकेशीं त्रिनेत्रां | मन्दारारण्यमध्ये विकसितवदनाम्भोजहासप्रकाशाम्
brahmākhyāṃ kāmavidyāṃ naraharijananīṃ kāmakūṭasvarūpāṃ | hākinyākhyāṃ śambhujāyāṃ trivadhumadanaśāṃ tāriṇīṃ staumi siddhām | herambānandavidyāṃ trisamanadamanīṃ dīrghakeśīṃ trinetrāṃ | mandārāraṇyamadhye vikasitavadanāmbhojahāsaprakāśām
हिरण्यालङ्कारां त्रितयनयनां पट्टवसनां | महास्निग्धां शुद्धां कुलजनवरामिन्दुवदनाम् | सदा स्तौति श्रीदां भुवनकरुणां भावतरुणां | त्रिवेणीश्वेताभां वसमयतनुं भ्रूयुगदले
hiraṇyālaṅkārāṃ tritayanayanāṃ paṭṭavasanāṃ | mahāsnigdhāṃ śuddhāṃ kulajanavarāminduvadanām | sadā stauti śrīdāṃ bhuvanakaruṇāṃ bhāvataruṇāṃ | triveṇīśvetābhāṃ vasamayatanuṃ bhrūyugadale
महापद्मवनोद्रेकरम्यस्थाननिवासिनि | हाकिनि त्वां मुदा स्तौमि तद्धर्मकुरुपागताम्
mahāpadmavanodrekaramyasthānanivāsini | hākini tvāṃ mudā staumi taddharmakurupāgatām
संसारार्णवतारिणीं नरहरिप्रेमाभिलाषोन्मनीं | भावारम्भविसर्जनैकनिलया मायां महासुन्दरीम् | भास्वत्कोटिसुरत्नसिंहवसतिंं श्रीहाकिनीं द्राविणीं | स्तौमि क्षेत्रनिरीक्षणाय नियतां श्रीभारतीभाविताम्
saṃsārārṇavatāriṇīṃ naraharipremābhilāṣonmanīṃ | bhāvārambhavisarjanaikanilayā māyāṃ mahāsundarīm | bhāsvatkoṭisuratnasiṃhavasatiṃṃ śrīhākinīṃ drāviṇīṃ | staumi kṣetranirīkṣaṇāya niyatāṃ śrībhāratībhāvitām
संस्कारश्रियमातनोति सहसा श्रीपार्वतीवल्लभे | नानारत्नकलापदर्शनमहाज्ञानं निदानं धनम् | सा साक्षादखिलेश्वरी परशिवानन्दैकबिन्दूज्ज्वला | मामादौ परिरक्षतु प्रियकरी संस्तौमि पीठान्तरे
saṃskāraśriyamātanoti sahasā śrīpārvatīvallabhe | nānāratnakalāpadarśanamahājñānaṃ nidānaṃ dhanam | sā sākṣādakhileśvarī paraśivānandaikabindūjjvalā | māmādau parirakṣatu priyakarī saṃstaumi pīṭhāntare
आकाशवेदलिङ्गे स्थितिपथिमिलिते भाति सा रक्तबर्हा | सा मां पात्वम्ब काली कुलपथभविका क्रोधनिःक्रोधकर्त्री | तस्याः श्रीपादपद्मत्रिभुवनभक्तकेशालिमाला | युक्तं सर्वेन्द्रपूज्यं निरवधिकमले द्वे दले स्तौमि विद्याम्
ākāśavedaliṅge sthitipathimilite bhāti sā raktabarhā | sā māṃ pātvamba kālī kulapathabhavikā krodhaniḥkrodhakartrī | tasyāḥ śrīpādapadmatribhuvanabhaktakeśālimālā | yuktaṃ sarvendrapūjyaṃ niravadhikamale dve dale staumi vidyām
साङ्गं द्वयं त्वत्प्रियं पदयुगं पत्रद्वयश्रेयसं | मञ्जीराद्भुतहारपादकमलं सम्भाव्य संस्तौम्यहम् | यद् ध्यात्वा हरिरीश्वरो गुणधरो जेता महारेःक्षणा दाशापाशविसर्जनैकनिलयं त्रैलोक्यसंरक्षकः
sāṅgaṃ dvayaṃ tvatpriyaṃ padayugaṃ patradvayaśreyasaṃ | mañjīrādbhutahārapādakamalaṃ sambhāvya saṃstaumyaham | yad dhyātvā harirīśvaro guṇadharo jetā mahāreḥkṣaṇā dāśāpāśavisarjanaikanilayaṃ trailokyasaṃrakṣakaḥ
या यात्रा व्रतवासिनी शशिमुखी छागादिमांसप्रिया | मामेकं परिपालय त्वमखिले त्वामेकरूपां शिवाम् | स्तौमीन्द्रावनतिप्रियां वाङ्मोक्षसहितानन्दैकहेतुप्रदाम्
yā yātrā vratavāsinī śaśimukhī chāgādimāṃsapriyā | māmekaṃ paripālaya tvamakhile tvāmekarūpāṃ śivām | staumīndrāvanatipriyāṃ vāṅmokṣasahitānandaikahetupradām
वरं परं नमाम्यहं गिरीन्द्ररूपगर्वहं | महेश्वरं परेश्वरं श्मशानबीजगह्वरम् | हिरण्यरत्नभूषणं शतेन्दुतेजसं तथा | शिवं तनुं पुनः परप्रभाप्रभाकरम्
varaṃ paraṃ namāmyahaṃ girīndrarūpagarvahaṃ | maheśvaraṃ pareśvaraṃ śmaśānabījagahvaram | hiraṇyaratnabhūṣaṇaṃ śatendutejasaṃ tathā | śivaṃ tanuṃ punaḥ paraprabhāprabhākaram
शरेण्यं वरेण्यं महाकामधन्यं | महादेवदेवं त्रिकालादिजन्यम् | श्मशानोग्रधूलिप्रियाङ्गानुलेपं | सदा स्तौमि संसारसारं निषेकम्
śareṇyaṃ vareṇyaṃ mahākāmadhanyaṃ | mahādevadevaṃ trikālādijanyam | śmaśānogradhūlipriyāṅgānulepaṃ | sadā staumi saṃsārasāraṃ niṣekam
परशिवं मनसा सहसा निशि | प्रतिदिनं प्रणमाम्यहमादिमम् | शशिमुखीशतचन्द्रिकयान्वितं | भजनसाधक सत्फलदायकम्
paraśivaṃ manasā sahasā niśi | pratidinaṃ praṇamāmyahamādimam | śaśimukhīśatacandrikayānvitaṃ | bhajanasādhaka satphaladāyakam
परशिवचरणाब्जं हाकिनीशक्तिसेव्यं | त्रिभुवनसुखदानं ध्यानमात्रप्रकाशम् | अतिसुललितहस्ताम्भोजशोभां वहन्तं | भुवि निजकुलसारं स्तौमि योगीन्द्रगम्यम्
paraśivacaraṇābjaṃ hākinīśaktisevyaṃ | tribhuvanasukhadānaṃ dhyānamātraprakāśam | atisulalitahastāmbhojaśobhāṃ vahantaṃ | bhuvi nijakulasāraṃ staumi yogīndragamyam
शोक्कशोकावलीलामति हि कलयति प्राणदेहाभिलाषं | हाकिन्याः प्राणनाथो भवशमनकरो हीरकास्रग्धरो वा | सोऽसौ भ्रूपद्मसारे रचयित कलिकां चित्तदीपस्य नित्यां | तस्य श्रीपादपद्मं गुणगणयजितं पूजितं स्तौमि भाले
śokkaśokāvalīlāmati hi kalayati prāṇadehābhilāṣaṃ | hākinyāḥ prāṇanātho bhavaśamanakaro hīrakāsragdharo vā | so'sau bhrūpadmasāre racayita kalikāṃ cittadīpasya nityāṃ | tasya śrīpādapadmaṃ guṇagaṇayajitaṃ pūjitaṃ staumi bhāle
मेरुशृङ्गनिकेतनैकवसनं गोलोकसंसेवितं | यज्ञानन्दनिषेवितं परिशवं योगीन्द्रचित्तस्थलम् | हालापाननिराकुलं पशुसमां सामोदनाचर्वणां | वन्दे नन्दिमहादिभैरववरैर्वन्द्यं जगत्कारणम्
meruśṛṅganiketanaikavasanaṃ golokasaṃsevitaṃ | yajñānandaniṣevitaṃ pariśavaṃ yogīndracittasthalam | hālāpānanirākulaṃ paśusamāṃ sāmodanācarvaṇāṃ | vande nandimahādibhairavavarairvandyaṃ jagatkāraṇam
मायापथच्छलकलाकपिलापतिस्त्वं | त्वं भूरविपतिरूपापतिरेकचक्रः | आपोऽनलत्वमखिले गगनप्रकाशा | वायुस्थमावसिमुखं शरणं प्रपद्ये
māyāpathacchalakalākapilāpatistvaṃ | tvaṃ bhūravipatirūpāpatirekacakraḥ | āpo'nalatvamakhile gaganaprakāśā | vāyusthamāvasimukhaṃ śaraṇaṃ prapadye
वाञ्छाकल्पद्रुमतलगतं हेमसिंहासनस्थं | श्रीहाकिन्या रमणनिरतं कामकेलिप्रकाशम् | मायामोहं क्षयमतिसुखं विन्ध्यशैलाग्रसंस्थं वन्दे नाथं हरपरशिवं रूपजालप्रकाशम्
vāñchākalpadrumatalagataṃ hemasiṃhāsanasthaṃ | śrīhākinyā ramaṇanirataṃ kāmakeliprakāśam | māyāmohaṃ kṣayamatisukhaṃ vindhyaśailāgrasaṃsthaṃ vande nāthaṃ haraparaśivaṃ rūpajālaprakāśam
पठेद् यः स्तोत्रार्थं भवति स सुखी योगनिपुणः | क्षुधातृष्णानाशः श्रवणधृतयशोवासिसरसः | स योगीन्द्रो मासादतिशयपरानन्दघटकः परीतः प्राणाख्ये रचयति सुधासिन्धुसुरसम्
paṭhed yaḥ stotrārthaṃ bhavati sa sukhī yoganipuṇaḥ | kṣudhātṛṣṇānāśaḥ śravaṇadhṛtayaśovāsisarasaḥ | sa yogīndro māsādatiśayaparānandaghaṭakaḥ parītaḥ prāṇākhye racayati sudhāsindhusurasam
एतत् स्तोत्रं पठेद्विद्वान् ध्यानन्याससमन्वितम् | शुक्लं रक्तं तथा पीतं नीलं कृष्णं विभाव्य च
etat stotraṃ paṭhedvidvān dhyānanyāsasamanvitam | śuklaṃ raktaṃ tathā pītaṃ nīlaṃ kṛṣṇaṃ vibhāvya ca
कालचतुष्टये नित्यं पठित्वा सिद्धिमाप्नुयात् | आकाशे भूतले नाथ पाताले विघ्नकोटयः
kālacatuṣṭaye nityaṃ paṭhitvā siddhimāpnuyāt | ākāśe bhūtale nātha pātāle vighnakoṭayaḥ
योगिनां पठनादेव नश्यन्ति तत्क्षणादिह | सर्वत्र गामी स भवेदतिभाग्यफलोदयम्
yogināṃ paṭhanādeva naśyanti tatkṣaṇādiha | sarvatra gāmī sa bhavedatibhāgyaphalodayam
महापापहरं स्तोत्रं हाकिनीहृदयोद्भवम् | सदाशिवप्रियं योगसिद्धिदं देवसेवितम्
mahāpāpaharaṃ stotraṃ hākinīhṛdayodbhavam | sadāśivapriyaṃ yogasiddhidaṃ devasevitam
सहस्रवारपाठेन पुरश्चर्याफलं लभेत् | पठित्वा स्तोत्रराजं तु श्मशाने निर्जने वने
sahasravārapāṭhena puraścaryāphalaṃ labhet | paṭhitvā stotrarājaṃ tu śmaśāne nirjane vane
अन्तरीक्षेऽथवा नाथ योगी स्यादमरो महान् | अस्य प्रपठनाद्वाग्मी ज्ञानवान् विजितेन्द्रियः
antarīkṣe'thavā nātha yogī syādamaro mahān | asya prapaṭhanādvāgmī jñānavān vijitendriyaḥ
ध्यानात्मा संभवेत् क्षिप्रं परिवारगणैः सह | प्रातःकाले निशायां तु मध्याह्ने शेषकालके
dhyānātmā saṃbhavet kṣipraṃ parivāragaṇaiḥ saha | prātaḥkāle niśāyāṃ tu madhyāhne śeṣakālake
प्रपठेत् स्तोत्रसारं तु भावात्मा साधकोत्तमः | अनायासेन भ्रूपद्मे स्थिरो भवति निश्चितम्
prapaṭhet stotrasāraṃ tu bhāvātmā sādhakottamaḥ | anāyāsena bhrūpadme sthiro bhavati niścitam
श्रीगुरोश्चरणाम्भोजं हृदये ध्याननिर्णयम् | यो ध्यात्वा पठ्यते स्तोत्रं स भवेत् कल्पपादपः
śrīguroścaraṇāmbhojaṃ hṛdaye dhyānanirṇayam | yo dhyātvā paṭhyate stotraṃ sa bhavet kalpapādapaḥ
इदानीं कथये नाथ कवचं पटलान्तरे
idānīṃ kathaye nātha kavacaṃ paṭalāntare
अथादौ कथयानन्दभैरवि प्राणवल्लभे | कवचं हाकिनीदेव्याः परमानन्दवर्धनम्
athādau kathayānandabhairavi prāṇavallabhe | kavacaṃ hākinīdevyāḥ paramānandavardhanam