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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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पूजयेत् शून्यगृहे च निर्जने विपिने तथा | कुलदेवीं समानीय स्वागतं प्रवदेदनु
pūjayet śūnyagṛhe ca nirjane vipine tathā | kuladevīṃ samānīya svāgataṃ pravadedanu
अर्घोदकेन संशोध्यामृतीकरणमाचरेत् | शक्तिञ्चाभिमुखीं नीत्वा वीरयोगी भवेद्ध्रुवम्
arghodakena saṃśodhyāmṛtīkaraṇamācaret | śaktiñcābhimukhīṃ nītvā vīrayogī bhaveddhruvam
शक्तिं च षोडशी देवीं कुलचक्रप्रियां शुभाम् | महाशक्तिं शृणु प्राणवल्लभे श्रीकलावतीम्
śaktiṃ ca ṣoḍaśī devīṃ kulacakrapriyāṃ śubhām | mahāśaktiṃ śṛṇu prāṇavallabhe śrīkalāvatīm
ब्राह्मणी क्षत्रिया वैश्या शूद्रा वेश्या च सुन्दरी | कुलभूषासमाक्रान्ता मानिनी नातिपिङ्गला
brāhmaṇī kṣatriyā vaiśyā śūdrā veśyā ca sundarī | kulabhūṣāsamākrāntā māninī nātipiṅgalā
रजकी नटकी कौला श्यामाङ्गी स्थूलविग्रहा | सङ्केतागमना भार्या विदग्धा रञ्जकी तथा
rajakī naṭakī kaulā śyāmāṅgī sthūlavigrahā | saṅketāgamanā bhāryā vidagdhā rañjakī tathā
खटकी कोलकन्या च कुलमार्गप्रवतीका | सर्वाङ्गसुन्दरी भव्या चारुनेत्रा हसन्मुखी
khaṭakī kolakanyā ca kulamārgapravatīkā | sarvāṅgasundarī bhavyā cārunetrā hasanmukhī
यद्यद्दीक्षारतास्तास्तु देया दीक्षा तदा प्रभो | सूक्ष्मतन्त्रानुसारेण कथितं पूर्वसूचितम्
yadyaddīkṣāratāstāstu deyā dīkṣā tadā prabho | sūkṣmatantrānusāreṇa kathitaṃ pūrvasūcitam
सर्वाङ्गसुन्दरी शुद्धा शुद्धलोककुलोद्भवा | युवती योगनिरता सा देवी डाकिनी मता
sarvāṅgasundarī śuddhā śuddhalokakulodbhavā | yuvatī yoganiratā sā devī ḍākinī matā
तामानीय महामन्त्रं दापयेदिष्टसिद्धये | ततस्ताः पूजनीयास्तु दीक्षाहीनास्तु नाचरेत्
tāmānīya mahāmantraṃ dāpayediṣṭasiddhaye | tatastāḥ pūjanīyāstu dīkṣāhīnāstu nācaret
श्रीकृष्णराममन्त्रं तु दापयेत्सत्त्वसिद्धये | ताभ्य आदौ ततो मृत्युञ्जयमन्त्रं ततश्चरेत्
śrīkṛṣṇarāmamantraṃ tu dāpayetsattvasiddhaye | tābhya ādau tato mṛtyuñjayamantraṃ tataścaret
आनन्दभैरवीबीजं देवीं शक्तिं स्वबीजकम् | अथवा सिद्धमन्त्रं तु श्रीविद्यायाः प्रदापयेत्
ānandabhairavībījaṃ devīṃ śaktiṃ svabījakam | athavā siddhamantraṃ tu śrīvidyāyāḥ pradāpayet
किं वा केवलमायां तु क्रोधारुणकराकृतिम् | ज्वलन्तीं मूलपद्मे तु स्वयम्भूकुसुमाकराम्
kiṃ vā kevalamāyāṃ tu krodhāruṇakarākṛtim | jvalantīṃ mūlapadme tu svayambhūkusumākarām
एतद्भूतां महामायां तस्मै दत्वा जयी भवेत् | आदौ वामकर्णपुटे अग्निवारं परे त्रयम्
etadbhūtāṃ mahāmāyāṃ tasmai datvā jayī bhavet | ādau vāmakarṇapuṭe agnivāraṃ pare trayam
अतः शिक्षां सदानन्ददीक्षान्ते कारयेद् बुधः | दीक्षामूलं जपं सर्वं दीक्षामूलं गुरोः कृपा
ataḥ śikṣāṃ sadānandadīkṣānte kārayed budhaḥ | dīkṣāmūlaṃ japaṃ sarvaṃ dīkṣāmūlaṃ guroḥ kṛpā
दीक्षामाश्रित्य मायां या जपेत् सा खेचरी परा | तस्याः पूजनमात्रेण प्रसन्नाहं न संशयः
dīkṣāmāśritya māyāṃ yā japet sā khecarī parā | tasyāḥ pūjanamātreṇa prasannāhaṃ na saṃśayaḥ
जगतां जगदीशानां नारीरूपेण संस्थितिः | अहं नारी न सन्देहः सुन्दरी कुत्सिता परा
jagatāṃ jagadīśānāṃ nārīrūpeṇa saṃsthitiḥ | ahaṃ nārī na sandehaḥ sundarī kutsitā parā
सुन्दरीपालनार्थाय विनाशायाशु कुत्सिता | साधकस्य भ्रान्तिरूपा संहिताः परिभावयेत्
sundarīpālanārthāya vināśāyāśu kutsitā | sādhakasya bhrāntirūpā saṃhitāḥ paribhāvayet
या परा मोक्षदा विद्या सुन्दरी कामचारिणी | भाविनी सा भवानी च तां विद्यां परिपूजयेत्
yā parā mokṣadā vidyā sundarī kāmacāriṇī | bhāvinī sā bhavānī ca tāṃ vidyāṃ paripūjayet
तस्या अङ्गे स्थिरा नित्यं देवताया अहं प्रभो | यश्च योगी सर्वसमः स सर्वात्मा नयेत् किल
tasyā aṅge sthirā nityaṃ devatāyā ahaṃ prabho | yaśca yogī sarvasamaḥ sa sarvātmā nayet kila
अन्यथा सिद्धिहानिः स्याद् भावाभावविचारणात् | बिना भावं न सिद्ध्येत्तु भावानां भावराशिग
anyathā siddhihāniḥ syād bhāvābhāvavicāraṇāt | binā bhāvaṃ na siddhyettu bhāvānāṃ bhāvarāśiga
कुलपुरश्चरणं कुर्यात् कुलाकुलविमुक्तये | योगी स्यादव्ययो धीरो विद्वान्मुक्तो हि जीवने
kulapuraścaraṇaṃ kuryāt kulākulavimuktaye | yogī syādavyayo dhīro vidvānmukto hi jīvane
ब्राह्मणीं सुन्दरीं चैव संस्थाप्य क्रमतो यजेत् | वामहस्ते महार्घ्यं तु दक्षिणे आसनादिकम्
brāhmaṇīṃ sundarīṃ caiva saṃsthāpya kramato yajet | vāmahaste mahārghyaṃ tu dakṣiṇe āsanādikam
दद्यात् पाद्यमासनानि तत्तन्नाम्ना च स्वागतम् | तत्तदा अर्घपात्रस्थजलेन प्रोक्षयेच्च ताः
dadyāt pādyamāsanāni tattannāmnā ca svāgatam | tattadā arghapātrasthajalena prokṣayecca tāḥ
धेनुमुद्रां समाकृत्य वं मन्त्रेणामृतीक्रियाम् | अमृतीकरणान्ते च रूपभेदं समानयेत्
dhenumudrāṃ samākṛtya vaṃ mantreṇāmṛtīkriyām | amṛtīkaraṇānte ca rūpabhedaṃ samānayet
संज्ञाभिर्नामकरणं कृत्वा चासनमर्पयेत् | अथ कान्त प्रवक्ष्यामि षट्चक्रभेदनक्रियाम्
saṃjñābhirnāmakaraṇaṃ kṛtvā cāsanamarpayet | atha kānta pravakṣyāmi ṣaṭcakrabhedanakriyām
यत्कृत्वा अमरा लोके विचरन्ति चराचरे | अकालमृत्युहरणं सर्वव्याधिविनाशनम्
yatkṛtvā amarā loke vicaranti carācare | akālamṛtyuharaṇaṃ sarvavyādhivināśanam
योगेन जीववर्गाश्च भवन्त्यमररूपिणः | षट्चक्रे च महापद्मे सर्वसत्त्वगुणान्विते
yogena jīvavargāśca bhavantyamararūpiṇaḥ | ṣaṭcakre ca mahāpadme sarvasattvaguṇānvite
धर्माधर्मे मनोराज्ये सर्वविद्यानिधौ क्रतौ | कलिकल्मषमुख्यानां सर्वपापापहारकम्
dharmādharme manorājye sarvavidyānidhau kratau | kalikalmaṣamukhyānāṃ sarvapāpāpahārakam
मनो दत्वा महाकाले जीवाः सर्वत्र गामिनः | एतच्छ्रुत्त्वा महावीरो विवेकी परमार्थवित्
mano datvā mahākāle jīvāḥ sarvatra gāminaḥ | etacchruttvā mahāvīro vivekī paramārthavit
पुनजीज्ञासयामास ज्ञानज्ञेयेन शङ्कर | षट्चक्रभेदनकथां कथयस्व वरानने
punajījñāsayāmāsa jñānajñeyena śaṅkara | ṣaṭcakrabhedanakathāṃ kathayasva varānane
हिताय सर्वजन्तूनां हिरण्यवर्णमण्डितम् | प्रकाशयस्व वरदे योगानामुदयं वद
hitāya sarvajantūnāṃ hiraṇyavarṇamaṇḍitam | prakāśayasva varade yogānāmudayaṃ vada
येन योगेन धीराणां हितार्थं वाञ्छितं मया | कालक्रमेण सिद्धिः स्यात् कालजालविनाशनात्
yena yogena dhīrāṇāṃ hitārthaṃ vāñchitaṃ mayā | kālakrameṇa siddhiḥ syāt kālajālavināśanāt
कालक्षालनहेतोश्च पुनरुद्यापनं कृतम् | आदौ कुर्यात् परानन्दं रससागरसम्भवम्
kālakṣālanahetośca punarudyāpanaṃ kṛtam | ādau kuryāt parānandaṃ rasasāgarasambhavam
मान्द्यं मन्दगुणोपेतं शृणु तत्क्रममुत्तमम् | स्तोत्रं कुर्यात् मूलपद्मे कुण्डलिन्याः पुरष्क्रियाम्
māndyaṃ mandaguṇopetaṃ śṛṇu tatkramamuttamam | stotraṃ kuryāt mūlapadme kuṇḍalinyāḥ puraṣkriyām
पुरश्चरणकाले तु जपान्ते नित्यकर्मणि | काम्यकर्मणि धर्मेषु तथैव धर्मकर्मसु
puraścaraṇakāle tu japānte nityakarmaṇi | kāmyakarmaṇi dharmeṣu tathaiva dharmakarmasu
गुर्वाद्यगुरुनित्येषु भक्तिमाकृत्य सम्पठेत् | ओं नमो गुरवे ओं नमो गुर्वम्बपरदेवतायै
gurvādyagurunityeṣu bhaktimākṛtya sampaṭhet | oṃ namo gurave oṃ namo gurvambaparadevatāyai
सर्वधर्मस्वरूपायै सर्वज्ञानस्वरूपायै | ओं भवविभवायै ओं दक्षयज्ञविनाशिन्यै
sarvadharmasvarūpāyai sarvajñānasvarūpāyai | oṃ bhavavibhavāyai oṃ dakṣayajñavināśinyai
ओं भद्रकाल्यै ओं कपालिन्यै ओं उमायै ओं माहेश्वर्यै ओं सर्वसङ्कटतारिण्यै ओं महादेव्यै नमो नमः
oṃ bhadrakālyai oṃ kapālinyai oṃ umāyai oṃ māheśvaryai oṃ sarvasaṅkaṭatāriṇyai oṃ mahādevyai namo namaḥ
ओं या माया मयदानवक्षयकरी शक्तिः क्षमा कर्त्तृका | शुम्भश्रीमहिषासुरासुरबलप्रात्रोलचण्डामहा | भद्रार्द्रा रुधिरप्रिया प्रियकरी क्रोधाङ्गरक्तोत्पला | चामुण्डा रणरक्तबीजरजनी ज्योत्स्ना मुखेन्दीवरा
oṃ yā māyā mayadānavakṣayakarī śaktiḥ kṣamā karttṛkā | śumbhaśrīmahiṣāsurāsurabalaprātrolacaṇḍāmahā | bhadrārdrā rudhirapriyā priyakarī krodhāṅgaraktotpalā | cāmuṇḍā raṇaraktabījarajanī jyotsnā mukhendīvarā
या जाया जयदायिनी नृगृहिणी भीत्यापहा भैरवी | नित्या सा परिरक्षणं कुरु शिवा सारस्वतोत्पत्तये | सा मे पातु कलेवरस्य विषयाह्लादेन्द्रियाणां बलं वक्षः स्थायिनमुल्वणोज्ज्वलशिखाकारादिजीवाञ्चिता
yā jāyā jayadāyinī nṛgṛhiṇī bhītyāpahā bhairavī | nityā sā parirakṣaṇaṃ kuru śivā sārasvatotpattaye | sā me pātu kalevarasya viṣayāhlādendriyāṇāṃ balaṃ vakṣaḥ sthāyinamulvaṇojjvalaśikhākārādijīvāñcitā
कृत्वा योगकुलान्वितं स्वभवने नित्यं मनोरञ्जन| नित्यं संयमतत्परं परतरे भक्तिक्रियानिर्मलम् | शम्भो रक्षरजोऽपनीशचरणाम्भोजे सदा भावन| विद्यार्थप्रियदर्शनं त्रिजगतां संयम्ययोगी भवेत्
kṛtvā yogakulānvitaṃ svabhavane nityaṃ manorañjana| nityaṃ saṃyamatatparaṃ paratare bhaktikriyānirmalam | śambho rakṣarajo'panīśacaraṇāmbhoje sadā bhāvana| vidyārthapriyadarśanaṃ trijagatāṃ saṃyamyayogī bhavet
आकाङ्क्षापरिवजीतं निजगुरोः सेवापरं पावन| प्रेमाह्लादकथाच्युतं कुटिलताहिंसापमानप्रियम् | कालक्षेपण दोषजालरहितं शाक्तं सुभक्तं पति| श्रीशक्तिप्रियवल्लभं सुरुचिरज्ञानान्तरं मानिनम्
ākāṅkṣāparivajītaṃ nijaguroḥ sevāparaṃ pāvana| premāhlādakathācyutaṃ kuṭilatāhiṃsāpamānapriyam | kālakṣepaṇa doṣajālarahitaṃ śāktaṃ subhaktaṃ pati| śrīśaktipriyavallabhaṃ surucirajñānāntaraṃ māninam
मालासूक्ष्म सुसूक्ष्मबद्धनिलयं सल्लक्षणं साक्षिणं नानाकारणकारणं ससरणं साकारब्रह्मार्पणम् | नित्या सा जडितं महान्तमखिले योगासनज्ञानिन| तं वन्दे पुरुषोत्तमं त्रिजगतामंशार्कहंसं परम्
mālāsūkṣma susūkṣmabaddhanilayaṃ sallakṣaṇaṃ sākṣiṇaṃ nānākāraṇakāraṇaṃ sasaraṇaṃ sākārabrahmārpaṇam | nityā sā jaḍitaṃ mahāntamakhile yogāsanajñānina| taṃ vande puruṣottamaṃ trijagatāmaṃśārkahaṃsaṃ param
मायाङ्के प्रतिभाति चारुनयानाह्लादैकबीजं विधि| कल्लोलाविकुलाकुला समतुला कालाग्निवाहानना | हालाहेलन कौलकालकलिका केयूरहारानना | सर्वाङ्गा मम पातु पीतवसना शीघ्रासना वत्सला
māyāṅke pratibhāti cārunayānāhlādaikabījaṃ vidhi| kallolāvikulākulā samatulā kālāgnivāhānanā | hālāhelana kaulakālakalikā keyūrahārānanā | sarvāṅgā mama pātu pītavasanā śīghrāsanā vatsalā
सा बालाबलवाहना सुगहना सम्मानना धारणा | खं खं खं खचराचरा कुलचरा वाचाचरा वङ्खरा | चं चं चं चमरीहरीभगवती गाथागताः सङ्गतिः | बाहौ मे परिपातु पङ्कजमुखी या चण्डमुण्डापहा
sā bālābalavāhanā sugahanā sammānanā dhāraṇā | khaṃ khaṃ khaṃ khacarācarā kulacarā vācācarā vaṅkharā | caṃ caṃ caṃ camarīharībhagavatī gāthāgatāḥ saṅgatiḥ | bāhau me paripātu paṅkajamukhī yā caṇḍamuṇḍāpahā
कं कं कं कमलाकला गतिफला फूत्कारफेरूत्करा | पं पं पं परमा रमा जयगमा व्यासङ्गमा जङ्गमा | तं तं तं तिमिरारुणा सकरुणा मातावला तारिणी | भं भं भं भयहारिणी प्रियकरी सा मे भवत्वन्तरा
kaṃ kaṃ kaṃ kamalākalā gatiphalā phūtkārapherūtkarā | paṃ paṃ paṃ paramā ramā jayagamā vyāsaṅgamā jaṅgamā | taṃ taṃ taṃ timirāruṇā sakaruṇā mātāvalā tāriṇī | bhaṃ bhaṃ bhaṃ bhayahāriṇī priyakarī sā me bhavatvantarā
झं झं झं झरझर्मरीगतिपथस्थाता रमानन्दितं मं मं मं मलिनं हि मां हयगतां हन्त्रीं रिपूणां हि ताम् | भक्तानां भयहारिणी रणमुखे शत्रोः कुलाग्निस्थिता | सा सा सा भवतु प्रभावपटला दीप्ताङ्घ्रयुग्मोज्ज्वला
jhaṃ jhaṃ jhaṃ jharajharmarīgatipathasthātā ramānanditaṃ maṃ maṃ maṃ malinaṃ hi māṃ hayagatāṃ hantrīṃ ripūṇāṃ hi tām | bhaktānāṃ bhayahāriṇī raṇamukhe śatroḥ kulāgnisthitā | sā sā sā bhavatu prabhāvapaṭalā dīptāṅghrayugmojjvalā
योगेशी शशिशेखरोल्वणकथालापोदया मानवी | शीर्षं पातु ललाटकर्ण युगलानन्तस्ततः सर्वदा | मूर्त्तं मेरुशिखा स्थिता व्यवतु मे गण्डस्थलं कैवली | तुष्टं चाष्टमषष्टिकाधरतलं धात्री धराधारिणी
yogeśī śaśiśekharolvaṇakathālāpodayā mānavī | śīrṣaṃ pātu lalāṭakarṇa yugalānantastataḥ sarvadā | mūrttaṃ meruśikhā sthitā vyavatu me gaṇḍasthalaṃ kaivalī | tuṣṭaṃ cāṣṭamaṣaṣṭikādharatalaṃ dhātrī dharādhāriṇī
नासाग्रद्वयगह्वरं भृगुतरा नेत्रत्रयं तारिणी | केशान् कुन्तलकालिका सुकपिला कैलासशैलासना | कङ्कालामलमालिका सुवसना दन्तावलीं दैत्यहा | बाह्यं मन्त्रमनन्तशास्त्रतरणी सञ्ज्ञावचःस्तम्भिनी
nāsāgradvayagahvaraṃ bhṛgutarā netratrayaṃ tāriṇī | keśān kuntalakālikā sukapilā kailāsaśailāsanā | kaṅkālāmalamālikā suvasanā dantāvalīṃ daityahā | bāhyaṃ mantramanantaśāstrataraṇī sañjñāvacaḥstambhinī
हं हं हं नरहारघोररमणी सञ्चारिणी पातु मे | शत्रूणां दलनं करोतु नियतं मे चण्डमुण्डापहा | भीमा सन्दहतु प्रतापतपना संवर्द्धनं वद्धीनी | मन्दारप्रियगन्धविभ्रममदा वैदग्धमोहान्तरा
haṃ haṃ haṃ narahāraghoraramaṇī sañcāriṇī pātu me | śatrūṇāṃ dalanaṃ karotu niyataṃ me caṇḍamuṇḍāpahā | bhīmā sandahatu pratāpatapanā saṃvarddhanaṃ vaddhīnī | mandārapriyagandhavibhramamadā vaidagdhamohāntarā
श्यामा पातु पतङ्गकोटिनिनदा हङ्कारफट्कारिणी | आनन्दोत्सवसर्वसारजयदा सर्वत्र सा रक्षिका | क्षौं क्षौं क्षौं कठिनाक्षरा क्षयकरी सर्वाङ्गदोषंहना | देहारेः कचहा परा कचकुचाकीलालपूराशिता
śyāmā pātu pataṅgakoṭininadā haṅkāraphaṭkāriṇī | ānandotsavasarvasārajayadā sarvatra sā rakṣikā | kṣauṃ kṣauṃ kṣauṃ kaṭhinākṣarā kṣayakarī sarvāṅgadoṣaṃhanā | dehāreḥ kacahā parā kacakucākīlālapūrāśitā
घं घं घं घटघर्घरा विघटिता जायापतेः पातु मे कल्पे कल्पा कुलानामतिभयकलितं सर्वत्र मे विग्रहम् | निद्रोद्रावितकालिका मम कुलं लङ्कातटाच्छादिनी नं नं नं नयनानना सुकमला सा लाकिनी लक्षणा
ghaṃ ghaṃ ghaṃ ghaṭaghargharā vighaṭitā jāyāpateḥ pātu me kalpe kalpā kulānāmatibhayakalitaṃ sarvatra me vigraham | nidrodrāvitakālikā mama kulaṃ laṅkātaṭācchādinī naṃ naṃ naṃ nayanānanā sukamalā sā lākinī lakṣaṇā
कुक्षौ पृष्ठतलं सदा मम धनं सा पातु मुद्रामयी | मोक्षं पातु करालकालरजकी या रञ्जकी कौतुकी | कृत्या नापितकन्यका शशिमुखी सूक्ष्मा मम प्राणग| मन्दारप्रियमालया मणिमयग्रन्थ्या महन्मण्डिता
kukṣau pṛṣṭhatalaṃ sadā mama dhanaṃ sā pātu mudrāmayī | mokṣaṃ pātu karālakālarajakī yā rañjakī kautukī | kṛtyā nāpitakanyakā śaśimukhī sūkṣmā mama prāṇaga| mandārapriyamālayā maṇimayagranthyā mahanmaṇḍitā
पूज्या योगिभिरुत्सुकी भगवती मूलस्थिता सत्क्रिया | मत्ता पातु पतिव्रता मम गृहं धर्मं यशः श्रेयसम् | धर्माम्भोरुहमध्यदर्शनिकरे काली महायोगिनी | मत्तानामतिदर्पहा हरशिरोमाला कला केवला
pūjyā yogibhirutsukī bhagavatī mūlasthitā satkriyā | mattā pātu pativratā mama gṛhaṃ dharmaṃ yaśaḥ śreyasam | dharmāmbhoruhamadhyadarśanikare kālī mahāyoginī | mattānāmatidarpahā haraśiromālā kalā kevalā
मे गुह्यं जयमेव लिङ्गमपि मे मूलाम्बुजं पातु सा | या कन्या हिमपर्वतस्य भयहा पायान्नितम्बस्थलम् | सर्वेषां हृदयोदयानलशिखाशक्तिर्मनोरूपिणी | मे भक्तिं परिपातु कामकुशला लक्ष्मीः प्रिया मे प्रभो
me guhyaṃ jayameva liṅgamapi me mūlāmbujaṃ pātu sā | yā kanyā himaparvatasya bhayahā pāyānnitambasthalam | sarveṣāṃ hṛdayodayānalaśikhāśaktirmanorūpiṇī | me bhaktiṃ paripātu kāmakuśalā lakṣmīḥ priyā me prabho
गौरी गौरवकारिणी भुवि महामाया महामोहहा | वं वं वं वरवारुणी सुमदिरा मे पातु नित्यं कटिम् | कूटा सा रविचन्द्रवह्निरहिता स्वेच्छामयी मे मुखम्
gaurī gauravakāriṇī bhuvi mahāmāyā mahāmohahā | vaṃ vaṃ vaṃ varavāruṇī sumadirā me pātu nityaṃ kaṭim | kūṭā sā ravicandravahnirahitā svecchāmayī me mukham
एतत्स्तोत्रं पठेद् यस्तु सर्वकाले च सर्वदा | स भवेत् कालयोगेन्द्रो महाविद्यानिधिर्भवेत्
etatstotraṃ paṭhed yastu sarvakāle ca sarvadā | sa bhavet kālayogendro mahāvidyānidhirbhavet
मूलपद्मबोधने च मूलप्रकृतिसाधने | निजमन्त्रबोधने च घोरसङ्कटकालके
mūlapadmabodhane ca mūlaprakṛtisādhane | nijamantrabodhane ca ghorasaṅkaṭakālake
आपदस्तस्य नश्यन्ति अन्धकारं बिना रविः | सर्वकाले सर्वदेशे महापातकघातकः
āpadastasya naśyanti andhakāraṃ binā raviḥ | sarvakāle sarvadeśe mahāpātakaghātakaḥ
स भवेद् योगिनीपुत्रः कलिकाले न संशयः
sa bhaved yoginīputraḥ kalikāle na saṃśayaḥ