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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.
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उत्तरवक्त्रमुद्धृत्य चतुर्थ्यन्तं नमःपदम् | ततो वाग्भवमाया श्री बीजमुच्चार्य यत्नतः
uttaravaktramuddhṛtya caturthyantaṃ namaḥpadam | tato vāgbhavamāyā śrī bījamuccārya yatnataḥ
कुब्जिके पश्चिमान्ते च वक्त्राय नम इत्यपि | ततो वाग्भवमुच्चार्य कालिके पदमुच्चरेत्
kubjike paścimānte ca vaktrāya nama ityapi | tato vāgbhavamuccārya kālike padamuccaret
दक्षवक्त्राय शब्दान्ते नानामन्त्रं प्रकीतीतम् एतन्मन्त्राक्षरं नाथ समुच्चार्य कुलेश्वर
dakṣavaktrāya śabdānte nānāmantraṃ prakītītam etanmantrākṣaraṃ nātha samuccārya kuleśvara
पूजयित्वा क्रमेणैव भास्करं परिपूजयेत् | चन्द्रं दिक्पालदेवञ्च सन्ध्यादीन् परिपूजयेत्
pūjayitvā krameṇaiva bhāskaraṃ paripūjayet | candraṃ dikpāladevañca sandhyādīn paripūjayet
वीरभद्रां महाकालीं कौलिनीं कुलगामिनीम् | अष्टादशभुजां कालीं चतुर्वर्गा प्रपूजयेत्
vīrabhadrāṃ mahākālīṃ kaulinīṃ kulagāminīm | aṣṭādaśabhujāṃ kālīṃ caturvargā prapūjayet
नैवेद्यादीन् समानीय नानाभोज्यादिसंयुतम् | दुग्धं घनावृतं क्षीरं पक्वान्नं पक्वसत्फलम्
naivedyādīn samānīya nānābhojyādisaṃyutam | dugdhaṃ ghanāvṛtaṃ kṣīraṃ pakvānnaṃ pakvasatphalam
यद्यत्कालोपयोग्यञ्च शर्करामधुमिश्रितम् | पञ्चतत्त्वं कुलद्रव्यं निजकल्याणवर्धनम्
yadyatkālopayogyañca śarkarāmadhumiśritam | pañcatattvaṃ kuladravyaṃ nijakalyāṇavardhanam
नानाद्रव्यञ्च नैवेद्यं स्वस्वकल्पोक्तसाधितम् | कुमारीभ्यो निवेद्यैवं नानासौरभशोभितम्
nānādravyañca naivedyaṃ svasvakalpoktasādhitam | kumārībhyo nivedyaivaṃ nānāsaurabhaśobhitam
शीतलं जलमानीय दद्यात्ताभ्यो महासुधीः | ततो हितं महामन्त्रं कुमार्याश्चातिदुर्लभम्
śītalaṃ jalamānīya dadyāttābhyo mahāsudhīḥ | tato hitaṃ mahāmantraṃ kumāryāścātidurlabham
अथवा स्वीयमूलञ्च जप्त्वा सिद्धीश्वरो भवेत्
athavā svīyamūlañca japtvā siddhīśvaro bhavet
समर्थप्राणवायूनां धारयेत्कारयेत् स्वयम् | अष्टाङ्गादिप्रणामं च कुर्वन् स्तोत्रं पठन् दिशेत्
samarthaprāṇavāyūnāṃ dhārayetkārayet svayam | aṣṭāṅgādipraṇāmaṃ ca kurvan stotraṃ paṭhan diśet
नमामि कुलकामिनीं परमभाग्यसन्दायिनीम् | कुमाररतिचातुरीं सकलसिद्धिमानन्दिनीम्
namāmi kulakāminīṃ paramabhāgyasandāyinīm | kumāraraticāturīṃ sakalasiddhimānandinīm
प्रवालगुटिकामृजां रजतरागवस्त्रान्विताम् | हिरण्यकुलभूषणां भुवनवाक्कुमारीं भजे
pravālaguṭikāmṛjāṃ rajatarāgavastrānvitām | hiraṇyakulabhūṣaṇāṃ bhuvanavākkumārīṃ bhaje
अथ वक्ष्ये महादेव कुमार्या जपहोमकम् | लक्षसंख्यजपं कृत्वा मायां वा वाग्भवं रमाम्
atha vakṣye mahādeva kumāryā japahomakam | lakṣasaṃkhyajapaṃ kṛtvā māyāṃ vā vāgbhavaṃ ramām
कालीबीजं वापि नाथ मायां वा कामबीजकम् | सदाशिवेन पुटितं बिन्दुचन्द्रविभूषितम्
kālībījaṃ vāpi nātha māyāṃ vā kāmabījakam | sadāśivena puṭitaṃ binducandravibhūṣitam
अथवा प्रणवेनापि पुटितं त्रिदशेश्वर | जपित्वा मूलमन्त्रञ्च लक्षसंख्याविधानतः
athavā praṇavenāpi puṭitaṃ tridaśeśvara | japitvā mūlamantrañca lakṣasaṃkhyāvidhānataḥ
तद्दशांशं महाहोमं घृताक्तबिल्वपत्रकैः | अथवा श्वेतपुष्पैश्च कुन्दपुष्पैर्महाफलम्
taddaśāṃśaṃ mahāhomaṃ ghṛtāktabilvapatrakaiḥ | athavā śvetapuṣpaiśca kundapuṣpairmahāphalam
एवं क्रमेण जुहुयात् करवीरप्रसूनकैः | घृताक्तैः कैवलैर्वापि चन्दनागुरुमिश्रितैः
evaṃ krameṇa juhuyāt karavīraprasūnakaiḥ | ghṛtāktaiḥ kaivalairvāpi candanāgurumiśritaiḥ
हविष्याशी दिवाभागे रात्रौ पूजापरो भवेत् | निजपूजावशेषैस्तु कुलद्रव्यैः प्रपूजयेत्
haviṣyāśī divābhāge rātrau pūjāparo bhavet | nijapūjāvaśeṣaistu kuladravyaiḥ prapūjayet
दिवासंख्यं जपेत्तत्र परमानन्दरूपधृक् | जपान्ते जुहुयान्मन्त्री मदुक्तद्रव्यसंयुतैः
divāsaṃkhyaṃ japettatra paramānandarūpadhṛk | japānte juhuyānmantrī maduktadravyasaṃyutaiḥ
ततः प्राणात्मकं वायुं शोधयित्वा पुनः पुनः | प्राणायामत्रयं कृत्वा चाष्टाङ्गं प्रणमेन्मुदा
tataḥ prāṇātmakaṃ vāyuṃ śodhayitvā punaḥ punaḥ | prāṇāyāmatrayaṃ kṛtvā cāṣṭāṅgaṃ praṇamenmudā
प्रणामसमये नाथ इदं स्तोत्रं पठेत् यतिः | कवचञ्च तथा पाठ्यं कुमारीणामथापि वा
praṇāmasamaye nātha idaṃ stotraṃ paṭhet yatiḥ | kavacañca tathā pāṭhyaṃ kumārīṇāmathāpi vā
निजदेव्या महास्तोत्रं पठेद्धि कवचं ततः | कुमारीणां महादेव सहस्रनाम साष्टकम्
nijadevyā mahāstotraṃ paṭheddhi kavacaṃ tataḥ | kumārīṇāṃ mahādeva sahasranāma sāṣṭakam
पठित्वा सिद्धिमाप्नोति पठित्वा साधकोत्तमः | अग्रे संस्थाप्य ताः सर्वा रत्नकोटिसुशीतलाः
paṭhitvā siddhimāpnoti paṭhitvā sādhakottamaḥ | agre saṃsthāpya tāḥ sarvā ratnakoṭisuśītalāḥ
ततः स्तोत्रं पठेद्धीमान् समाहितमना वशी | महादिव्याचाररतो वीरभावोल्बणोऽपि वा
tataḥ stotraṃ paṭheddhīmān samāhitamanā vaśī | mahādivyācārarato vīrabhāvolbaṇo'pi vā
एवं क्रमेण प्रपठेद् भक्तिभावपरायणः | महाविद्या महासेवा भक्तिश्रद्धाप्लुतापीतः
evaṃ krameṇa prapaṭhed bhaktibhāvaparāyaṇaḥ | mahāvidyā mahāsevā bhaktiśraddhāplutāpītaḥ
महाज्ञानी भवेत् क्षिप्रं वाञ्छासिद्धिमवाप्नुयात्
mahājñānī bhavet kṣipraṃ vāñchāsiddhimavāpnuyāt
देवेन्द्रादय इन्दुकोटिकिरणां वाराणसीवासिनी | विद्यां वाग्भवकामिनीं त्रिनयनां सूक्ष्मक्रियाज्वालिनीम् | चण्डोद्योगनिकृन्तिनीं त्रिजगतां धात्रीं कुमारीं वरा | मूलाम्भोरुहवासिनीं शशिमुखीं सम्पूजयामि श्रिये
devendrādaya indukoṭikiraṇāṃ vārāṇasīvāsinī | vidyāṃ vāgbhavakāminīṃ trinayanāṃ sūkṣmakriyājvālinīm | caṇḍodyoganikṛntinīṃ trijagatāṃ dhātrīṃ kumārīṃ varā | mūlāmbhoruhavāsinīṃ śaśimukhīṃ sampūjayāmi śriye
भाव्यां देवगणैः शिवेन्द्रयतिभिर्मोक्षाथीभिर्बालिका | सन्ध्यां नित्यगुणोदयां द्विजगणे श्रेष्ठोदयां सारुणाम् | शुक्लाभां परमेश्वरीं शुभकरीं भद्रां विशालानना | गायत्रीं गणमातरं दिनगतिं कृष्णाञ्च वृद्धां भजे
bhāvyāṃ devagaṇaiḥ śivendrayatibhirmokṣāthībhirbālikā | sandhyāṃ nityaguṇodayāṃ dvijagaṇe śreṣṭhodayāṃ sāruṇām | śuklābhāṃ parameśvarīṃ śubhakarīṃ bhadrāṃ viśālānanā | gāyatrīṃ gaṇamātaraṃ dinagatiṃ kṛṣṇāñca vṛddhāṃ bhaje
बालां बालकपूजितां गणभृतां विद्यावतां मोक्षदा | धात्रीं शुक्लसरस्वतीं नववरां वाग्वादिनीं चण्डिकाम् | स्वाधिष्ठानहरिप्रियां प्रियकरीं वेदान्तविद्याप्रदा | नित्यं मोक्षहिताय योगवपुषा चैतन्यरूपां भजे
bālāṃ bālakapūjitāṃ gaṇabhṛtāṃ vidyāvatāṃ mokṣadā | dhātrīṃ śuklasarasvatīṃ navavarāṃ vāgvādinīṃ caṇḍikām | svādhiṣṭhānaharipriyāṃ priyakarīṃ vedāntavidyāpradā | nityaṃ mokṣahitāya yogavapuṣā caitanyarūpāṃ bhaje
नानारत्नसमूहनिमीतगृहे पूज्यां सूरैर्बालिका | वन्दे नन्दनकानने मनसिजे सिद्धान्तबीजानने | अर्थं देहि निरर्थकाय पुरुषे हित्वा कुमारीं कलाम् | सत्यं पातु कुमारिके त्रिविधमूर्त्या च तेजोमयीम्
nānāratnasamūhanimītagṛhe pūjyāṃ sūrairbālikā | vande nandanakānane manasije siddhāntabījānane | arthaṃ dehi nirarthakāya puruṣe hitvā kumārīṃ kalām | satyaṃ pātu kumārike trividhamūrtyā ca tejomayīm
वरानने सकलिकां कुलपथोल्लासैकबीजोद्वहा | मांसामोदकरालिनीं हि भजतां कामातिरिक्तप्रदाम् | बालोऽहं वटुकेश्वरस्य चरणाम्भोजाश्रितोऽहं सदा | हित्वा बालकुमारिके शिरसि शुक्लाम्भोरुहेशं भजे
varānane sakalikāṃ kulapathollāsaikabījodvahā | māṃsāmodakarālinīṃ hi bhajatāṃ kāmātiriktapradām | bālo'haṃ vaṭukeśvarasya caraṇāmbhojāśrito'haṃ sadā | hitvā bālakumārike śirasi śuklāmbhoruheśaṃ bhaje
सूर्याह्लादवलाकिनीं कलिमहापापादितापापहा | तेजोऽङ्गां भुवि सूर्यगां भयहरां तेजोमयीं बालिकाम् | वन्दे हृत्कमले सदा रविदले वालेन्द्रविद्यां सती | साक्षात् सिद्धिकरीं कुमारि विमलेऽन्वासाद्य रूपेश्वरीम्
sūryāhlādavalākinīṃ kalimahāpāpāditāpāpahā | tejo'ṅgāṃ bhuvi sūryagāṃ bhayaharāṃ tejomayīṃ bālikām | vande hṛtkamale sadā ravidale vālendravidyāṃ satī | sākṣāt siddhikarīṃ kumāri vimale'nvāsādya rūpeśvarīm
नित्यं श्रीकुलकामिनीं कुलवतीं कोलामुमामम्बिका | नानायोगनिवासिनीं सुरमणीं नित्यां तपस्यान्विताम् | वेदान्तार्थविशेषदेशवसना भाषाविशेषस्थितां वन्दे पर्वतराजराजतनयां कालप्रियो त्वामहम्
nityaṃ śrīkulakāminīṃ kulavatīṃ kolāmumāmambikā | nānāyoganivāsinīṃ suramaṇīṃ nityāṃ tapasyānvitām | vedāntārthaviśeṣadeśavasanā bhāṣāviśeṣasthitāṃ vande parvatarājarājatanayāṃ kālapriyo tvāmaham
कौमारीं कुलकामिनीं रिपुगणक्षोभाग्निसन्दोहिनी | रक्ताभानयनां शुभां परममार्गमुक्तिसंज्ञाप्रदाम् | भार्या भागवतीं मतिं भुवनमामोदपञ्चानना | पञ्चास्यप्रियकामिनीं भयहरां सर्पादिहारां भजे
kaumārīṃ kulakāminīṃ ripugaṇakṣobhāgnisandohinī | raktābhānayanāṃ śubhāṃ paramamārgamuktisaṃjñāpradām | bhāryā bhāgavatīṃ matiṃ bhuvanamāmodapañcānanā | pañcāsyapriyakāminīṃ bhayaharāṃ sarpādihārāṃ bhaje
चन्द्रास्यां चरणद्वयाम्बुजमहाशोभाविनोदीं नदी | मोहादिक्षयकारिणीं वरकरां श्रीकुब्जिकां सुन्दरीम् | ये नित्यं परिपूजयन्ति सहसा राजेन्द्रचूडामणि | सम्पादं धनमायुषो जनयतो व्याप्येश्वरत्वं जगुः
candrāsyāṃ caraṇadvayāmbujamahāśobhāvinodīṃ nadī | mohādikṣayakāriṇīṃ varakarāṃ śrīkubjikāṃ sundarīm | ye nityaṃ paripūjayanti sahasā rājendracūḍāmaṇi | sampādaṃ dhanamāyuṣo janayato vyāpyeśvaratvaṃ jaguḥ
योगीशं भुवनेश्वरं प्रियकरं श्रीकालसन्दर्भया | शोभासागरगामिनं हरभवं वाञ्छाफलोद्दीपनम् | लोकानामघनाशनाय शिवया श्रीसंज्ञया विद्यया | धर्मप्राणसदैवतां प्रणमतां कल्पद्रुमं भावये
yogīśaṃ bhuvaneśvaraṃ priyakaraṃ śrīkālasandarbhayā | śobhāsāgaragāminaṃ harabhavaṃ vāñchāphaloddīpanam | lokānāmaghanāśanāya śivayā śrīsaṃjñayā vidyayā | dharmaprāṇasadaivatāṃ praṇamatāṃ kalpadrumaṃ bhāvaye
विद्यां तामपराजितां मदनभावामोदमत्ताननां हृत्पद्मस्थितपादुकां कुलकलां कात्यायनीं भैरवीम् | ये ये पुण्यधियो भजन्ति परमानन्दाब्धिमध्ये मुदा सर्व्वाच्छापिततेजसा भयकरीं मोक्षाय सङ्कीर्तये
vidyāṃ tāmaparājitāṃ madanabhāvāmodamattānanāṃ hṛtpadmasthitapādukāṃ kulakalāṃ kātyāyanīṃ bhairavīm | ye ye puṇyadhiyo bhajanti paramānandābdhimadhye mudā sarvvācchāpitatejasā bhayakarīṃ mokṣāya saṅkīrtaye
रुद्राणीं प्रणमामि पद्मवदनां कोट्यर्कतेजोमयीं नानालङ्कृतभूषणां कुलभुजामानन्दसन्दायिनीम् | श्री मायाकमलान्वितां हृदिगतां सन्तानबीजक्रियां आनन्दैकनिकेतनां हृदि भजे साक्षादलब्धामहम्
rudrāṇīṃ praṇamāmi padmavadanāṃ koṭyarkatejomayīṃ nānālaṅkṛtabhūṣaṇāṃ kulabhujāmānandasandāyinīm | śrī māyākamalānvitāṃ hṛdigatāṃ santānabījakriyāṃ ānandaikaniketanāṃ hṛdi bhaje sākṣādalabdhāmaham
नमामि वरभैरवीं क्षितितलाद्यकालानला | मृणालसुकुमारारुणां भुवनदोषसंशोधिनीम् | जगद्भयहरां हरां हरति या च योगेश्वरी | महापदसहस्रकम् सकलभोगदान्तामहम्
namāmi varabhairavīṃ kṣititalādyakālānalā | mṛṇālasukumārāruṇāṃ bhuvanadoṣasaṃśodhinīm | jagadbhayaharāṃ harāṃ harati yā ca yogeśvarī | mahāpadasahasrakam sakalabhogadāntāmaham
साम्राज्यं प्रददाति याचितवती विद्या महालक्षणा | साक्षादष्टसमृद्धिदातरि महालक्ष्मीः कुलक्षोभहा | स्वाधिष्ठानसुपङ्कजे विवसितां विष्णोरनन्तप्रिये | वन्दे राजपदप्रदां शुभकरीं कौलेश्वरीं कौलिकीम्
sāmrājyaṃ pradadāti yācitavatī vidyā mahālakṣaṇā | sākṣādaṣṭasamṛddhidātari mahālakṣmīḥ kulakṣobhahā | svādhiṣṭhānasupaṅkaje vivasitāṃ viṣṇoranantapriye | vande rājapadapradāṃ śubhakarīṃ kauleśvarīṃ kaulikīm
पीठानामधिपाधिपाम् असुवहां विद्यां शुभां नायिका | सर्वालङ्करणान्वितां त्रिजगतां क्षोभापहां वारुणीं | वन्दे पीठगनायिकां त्रिभुवनच्छायाभिराच्छादिता | सर्वेषां हितकारिणीं जयवतामानन्दरूपेश्वरीम्
pīṭhānāmadhipādhipām asuvahāṃ vidyāṃ śubhāṃ nāyikā | sarvālaṅkaraṇānvitāṃ trijagatāṃ kṣobhāpahāṃ vāruṇīṃ | vande pīṭhaganāyikāṃ tribhuvanacchāyābhirācchāditā | sarveṣāṃ hitakāriṇīṃ jayavatāmānandarūpeśvarīm
क्षेत्रज्ञां मदविह्वलां कुलवतीं सिद्धिप्रियां प्रेयसीम् | शम्भोः श्री वटुकेश्वरस्य महतामानन्दसञ्चारिणीम्
kṣetrajñāṃ madavihvalāṃ kulavatīṃ siddhipriyāṃ preyasīm | śambhoḥ śrī vaṭukeśvarasya mahatāmānandasañcāriṇīm
साक्षादात्मपरोद्गमां कमलमध्यसंभाविनी | शिरो दशशते दलेऽमृतमहाब्धिधाराधराम् | निजमनः क्षोभापहां शाकिनीम् | बाह्यार्थ प्रकटामहं रजतभां वन्दे महाभैरवीम्
sākṣādātmaparodgamāṃ kamalamadhyasaṃbhāvinī | śiro daśaśate dale'mṛtamahābdhidhārādharām | nijamanaḥ kṣobhāpahāṃ śākinīm | bāhyārtha prakaṭāmahaṃ rajatabhāṃ vande mahābhairavīm
प्रणामफलदायिनीं सकलबाह्यवश्यां गुणा | नमामि परमम्बिकां विषयदोषसंहारिणीम् | सम्पूर्णाविधुवन्मुखीं कमलमध्यसम्भाविनीं | शिरो दशशते दलेऽमृतमहाब्धिधाराधराम्
praṇāmaphaladāyinīṃ sakalabāhyavaśyāṃ guṇā | namāmi paramambikāṃ viṣayadoṣasaṃhāriṇīm | sampūrṇāvidhuvanmukhīṃ kamalamadhyasambhāvinīṃ | śiro daśaśate dale'mṛtamahābdhidhārādharām
साक्षादहं त्रिभुवनामृतपूर्णदेहां सन्ध्यादि देवकमलां कुलपण्डितेन्द्राम् | नत्वा भजे दशशते दलमध्यमध्ये | कौलेश्वरीं सकलदिव्यजनाश्रयां ताम्
sākṣādahaṃ tribhuvanāmṛtapūrṇadehāṃ sandhyādi devakamalāṃ kulapaṇḍitendrām | natvā bhaje daśaśate dalamadhyamadhye | kauleśvarīṃ sakaladivyajanāśrayāṃ tām
विश्वेश्वरीं स्वरकुले वरबालिके त्वां सिद्धासने प्रतिदिनं प्रणमामि भक्त्या | भक्तिं धनं जयपदं यदि देहि दास्य| तस्मिन् महामधुमतीं लघुनाहताः स्यात्
viśveśvarīṃ svarakule varabālike tvāṃ siddhāsane pratidinaṃ praṇamāmi bhaktyā | bhaktiṃ dhanaṃ jayapadaṃ yadi dehi dāsya| tasmin mahāmadhumatīṃ laghunāhatāḥ syāt
एतत्स्तोत्रप्रसादेन कविता वाक्पतिर्भवेत् | महासिद्धीश्वरो दिव्यो वीरभावपरायणः
etatstotraprasādena kavitā vākpatirbhavet | mahāsiddhīśvaro divyo vīrabhāvaparāyaṇaḥ
सर्वत्र जयमाप्नोति स हि स्याद् देववल्लभः | वाचामीशो भवेत् क्षिप्रं कामरूपो भवेन्नरः
sarvatra jayamāpnoti sa hi syād devavallabhaḥ | vācāmīśo bhavet kṣipraṃ kāmarūpo bhavennaraḥ
पशुरेव महावीरो दिव्यो भवति निश्चितम् | सर्वविद्याः प्रसीदन्ति तुष्टाः सर्वे दिगीश्वराः
paśureva mahāvīro divyo bhavati niścitam | sarvavidyāḥ prasīdanti tuṣṭāḥ sarve digīśvarāḥ
वह्निः शीतलतां याति जलस्तम्भं स कारयेत् | धनवान् पुत्रवान् राजा इह काले भवेन्नरः
vahniḥ śītalatāṃ yāti jalastambhaṃ sa kārayet | dhanavān putravān rājā iha kāle bhavennaraḥ
परे च याति वैकुण्ठे कैलासे शिवसन्निधौ | मुक्तिरेव महादेव यो नित्यं सर्वदा पठेत्
pare ca yāti vaikuṇṭhe kailāse śivasannidhau | muktireva mahādeva yo nityaṃ sarvadā paṭhet
महाविद्यापदाम्भोजं स हि पश्यति निश्चितम् | शृणु नाथ प्रवक्ष्यामि कुमारीतर्पणादिकम्
mahāvidyāpadāmbhojaṃ sa hi paśyati niścitam | śṛṇu nātha pravakṣyāmi kumārītarpaṇādikam
यासां तर्पणमात्रेण कुलसिद्धिर्भवेद् ध्रुवम् | कुलबालां मूलपद्मस्थितां कामविहारिणीम्
yāsāṃ tarpaṇamātreṇa kulasiddhirbhaved dhruvam | kulabālāṃ mūlapadmasthitāṃ kāmavihāriṇīm
शतधा मूलमन्त्रेण तर्पयामि तव प्रिये | मूलाधारमहातेजो जटामण्डलमण्डिताम्
śatadhā mūlamantreṇa tarpayāmi tava priye | mūlādhāramahātejo jaṭāmaṇḍalamaṇḍitām
सन्ध्यादेवीं तर्पयामि कामबीजेन मे शुभे | मूलपङ्कजयोगाङ्गी कुमारीं श्रीसरस्वतीम्
sandhyādevīṃ tarpayāmi kāmabījena me śubhe | mūlapaṅkajayogāṅgī kumārīṃ śrīsarasvatīm
तर्पयामि कुलद्रव्यैस्तव सन्तोषहेतुना | चक्रे मूलाधारपद्मे त्रिमूतीबालनायिकाम्
tarpayāmi kuladravyaistava santoṣahetunā | cakre mūlādhārapadme trimūtībālanāyikām
सर्वकल्याणदां देवीं तर्पयामि परामृतैः | स्वाधिष्ठाने महापद्मे षड्दलान्तःप्रकाशिनीम्
sarvakalyāṇadāṃ devīṃ tarpayāmi parāmṛtaiḥ | svādhiṣṭhāne mahāpadme ṣaḍdalāntaḥprakāśinīm
श्रीबीजेन तर्पयामि भोगमोक्षाय केवलम् | स्वाधिष्ठानकुलोल्लास विष्णुसङ्केतगामिनीम्
śrībījena tarpayāmi bhogamokṣāya kevalam | svādhiṣṭhānakulollāsa viṣṇusaṅketagāminīm
कालिकां निजबीजेन तर्पयामि कुलामृतैः | स्वाधिष्ठानाख्यपद्मस्थां महातेजोमयीं शिवाम्
kālikāṃ nijabījena tarpayāmi kulāmṛtaiḥ | svādhiṣṭhānākhyapadmasthāṃ mahātejomayīṃ śivām