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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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डाकिनीमन्त्रराजञ्च शृणुष्व परमेश्वर | यज्जप्त्वा डाकिनी वश्या त्रैलोक्यस्थितिपालकाः
ḍākinīmantrarājañca śṛṇuṣva parameśvara | yajjaptvā ḍākinī vaśyā trailokyasthitipālakāḥ
यो जपेत् डाकिनीमन्त्रं चैतन्या कुण्डली झटित् | अनायासेन सिद्धिः स्यात् परमात्मप्रदर्शनम्
yo japet ḍākinīmantraṃ caitanyā kuṇḍalī jhaṭit | anāyāsena siddhiḥ syāt paramātmapradarśanam
मायात्रयं समुद्धृत्य प्रणवैकं ततः परम् | डाकिन्यन्ते महाशब्दं डाकिन्यम्बपदं ततः
māyātrayaṃ samuddhṛtya praṇavaikaṃ tataḥ param | ḍākinyante mahāśabdaṃ ḍākinyambapadaṃ tataḥ
पुनः प्रणवमुद्धृत्य मायात्रयं ततः परम् | मम योगसिद्धिमन्ते साधयेति द्विधापदम्
punaḥ praṇavamuddhṛtya māyātrayaṃ tataḥ param | mama yogasiddhimante sādhayeti dvidhāpadam
मनुमुद्धृत्य देवेशि जपाद्योगी भवेज्जडः | जप्त्वा सम्पूजयेन्मन्त्री पुरश्चरणसिद्धये
manumuddhṛtya deveśi japādyogī bhavejjaḍaḥ | japtvā sampūjayenmantrī puraścaraṇasiddhaye
सर्वत्र चित्तसाम्येन द्रव्यादिविविधानि च | पूजयित्वा मूलपद्मे चित्तोपकरणेन च
sarvatra cittasāmyena dravyādivividhāni ca | pūjayitvā mūlapadme cittopakaraṇena ca
ततो मानसजापञ्च स्तोत्रञ्च कालिपावनम् | पठित्वा योगिराट् भूत्त्वा वसेत् षट्चक्रवेश्मनि
tato mānasajāpañca stotrañca kālipāvanam | paṭhitvā yogirāṭ bhūttvā vaset ṣaṭcakraveśmani
शक्तियुक्तं विधिं यस्तु स्तौति नित्यं महेश्वर | तस्यैव पालनार्थाय मम यन्त्रं महीतले
śaktiyuktaṃ vidhiṃ yastu stauti nityaṃ maheśvara | tasyaiva pālanārthāya mama yantraṃ mahītale
तत् स्तोत्रं शृणु योगार्थं सावधानावधारय | एतत्स्तोत्रप्रसादेन महालयवशो भवेत्
tat stotraṃ śṛṇu yogārthaṃ sāvadhānāvadhāraya | etatstotraprasādena mahālayavaśo bhavet
ब्रह्माणं हंससङ्घायुतशरणवदावाहनं देववक्त्र| विद्यादानैकहेतुं तिमिचरनयनाग्नीन्दुफुल्लारविन्दम् वागीशं वाग्गतिस्थं मतिमतविमलं बालार्कं चारुवर्णं | डाकिन्यालिङ्गितं तं सुरनरवरदं भावयेन्मूलपद्मे
brahmāṇaṃ haṃsasaṅghāyutaśaraṇavadāvāhanaṃ devavaktra| vidyādānaikahetuṃ timicaranayanāgnīnduphullāravindam vāgīśaṃ vāggatisthaṃ matimatavimalaṃ bālārkaṃ cāruvarṇaṃ | ḍākinyāliṅgitaṃ taṃ suranaravaradaṃ bhāvayenmūlapadme
नित्यां ब्रह्मपरायणां सुखमयीं ध्यायेन्मुदा डाकिनी| रक्तां गच्छविमोहिनीं कुलपथे ज्ञानाकुलज्ञानिनीम् | मूलाम्भोरुहमध्यदेशनिकटे भूविम्बमध्ये प्रभा| हेतुस्थां गतिमोहिनीं श्रुतिभुजां विद्यां भवाह्लादिनीम्
nityāṃ brahmaparāyaṇāṃ sukhamayīṃ dhyāyenmudā ḍākinī| raktāṃ gacchavimohinīṃ kulapathe jñānākulajñāninīm | mūlāmbhoruhamadhyadeśanikaṭe bhūvimbamadhye prabhā| hetusthāṃ gatimohinīṃ śrutibhujāṃ vidyāṃ bhavāhlādinīm
विद्यावास्तवमालया गलतलप्रालम्बशोभाकरा| ध्यात्वा मूलनिकेतने निजकुले यः स्तौति भक्त्या सुधीः | नानाकारविकारसारकिरणां कर्त्री विधो योगिना| मुख्यां मुख्यजनस्थितां स्थितिमतिं सत्त्वाश्रितामाश्रये
vidyāvāstavamālayā galatalaprālambaśobhākarā| dhyātvā mūlaniketane nijakule yaḥ stauti bhaktyā sudhīḥ | nānākāravikārasārakiraṇāṃ kartrī vidho yoginā| mukhyāṃ mukhyajanasthitāṃ sthitimatiṃ sattvāśritāmāśraye
या देवी नवडाकिनी स्वरमणी विज्ञानिनी मोहिनी | मां पातु पिरयकामिनी भवविधेरानन्दसिन्धूद्भवा | मे मूलं गुणभासिनी प्रचयतु श्रीः कीतीचक्रं हि मा| नित्या सिद्धिगुणोदया सुरदया श्रीसंज्ञया मोहिता
yā devī navaḍākinī svaramaṇī vijñāninī mohinī | māṃ pātu pirayakāminī bhavavidherānandasindhūdbhavā | me mūlaṃ guṇabhāsinī pracayatu śrīḥ kītīcakraṃ hi mā| nityā siddhiguṇodayā suradayā śrīsaṃjñayā mohitā
तन्मध्ये परमाकला कुलफला बाणप्रकाण्डाकरा राका राशषसादशा शशिघटा लोलामला कोमला | सा माता नवमालिनी मम कुलं मूलाम्बुजं सर्वदा | सा देवी लवराकिणी कलिफलोल्लासैकबीजान्तरा
tanmadhye paramākalā kulaphalā bāṇaprakāṇḍākarā rākā rāśaṣasādaśā śaśighaṭā lolāmalā komalā | sā mātā navamālinī mama kulaṃ mūlāmbujaṃ sarvadā | sā devī lavarākiṇī kaliphalollāsaikabījāntarā
धात्री धैर्यवती सती मधुमती विद्यावती भारती | कल्याणी कुलकन्यकाधरनरारूपा हि सूक्ष्मास्पदा | मोक्षस्था स्थितिपूजिता स्थितिगता माता शुभा योगिना| नौमि श्रीभविकाशयां शमनगां गीतोद्गतां गोपनाम्
dhātrī dhairyavatī satī madhumatī vidyāvatī bhāratī | kalyāṇī kulakanyakādharanarārūpā hi sūkṣmāspadā | mokṣasthā sthitipūjitā sthitigatā mātā śubhā yoginā| naumi śrībhavikāśayāṃ śamanagāṃ gītodgatāṃ gopanām
कल्केशीं कुलपण्डितां कुलपथग्रन्थिक्रियाच्छेदिनी| नित्यां तां गुणपण्डितां प्रचपलां मालाशतार्कारुणाम् | विद्यां चण्डगुणोदयां समुदयां त्रैलोक्यरक्षाक्षरा| ब्रह्मज्ञाननिवासिनीं सितशुभानन्दैकबीजोद्गताम्
kalkeśīṃ kulapaṇḍitāṃ kulapathagranthikriyācchedinī| nityāṃ tāṃ guṇapaṇḍitāṃ pracapalāṃ mālāśatārkāruṇām | vidyāṃ caṇḍaguṇodayāṃ samudayāṃ trailokyarakṣākṣarā| brahmajñānanivāsinīṃ sitaśubhānandaikabījodgatām
गीतार्थानुभवपिरयां सकलया सिद्धप्रभापाटलाम् | कामाख्यां प्रभजामि जन्मनिलयां हेतुपिरयां सत्क्रियाम् | सिद्धौ साधनतत्परं परतरं साकाररूपायिताम्
gītārthānubhavapirayāṃ sakalayā siddhaprabhāpāṭalām | kāmākhyāṃ prabhajāmi janmanilayāṃ hetupirayāṃ satkriyām | siddhau sādhanatatparaṃ parataraṃ sākārarūpāyitām
ब्रह्मज्ञानं निदानं गुणनिधिनयनं कारणानन्दयानम् | ब्रह्माणं ब्रह्मबीजं रजनिजयजनं यागकार्यानुरागम्
brahmajñānaṃ nidānaṃ guṇanidhinayanaṃ kāraṇānandayānam | brahmāṇaṃ brahmabījaṃ rajanijayajanaṃ yāgakāryānurāgam
शोकातीतं विनीतं नरजलवचनं सर्वविद्याविधिज्ञम् | सारात् सारं तरुं तं सकलतिमिरहं हंसगं पूजयामि
śokātītaṃ vinītaṃ narajalavacanaṃ sarvavidyāvidhijñam | sārāt sāraṃ taruṃ taṃ sakalatimirahaṃ haṃsagaṃ pūjayāmi
एतत्सम्बन्धमार्गं नवनवदलगं वेदवेदाङ्गविज्ञम् | मूलाम्भोजप्रकाशं तरुणरविशशिप्रोन्नताकारसारम्
etatsambandhamārgaṃ navanavadalagaṃ vedavedāṅgavijñam | mūlāmbhojaprakāśaṃ taruṇaraviśaśipronnatākārasāram
भावाख्यं भावसिद्धं जयजयदविधिं ध्यानगम्यं पुराणम् पाराख्यं पारणायं परजनजनितं ब्रह्मरूपं भजामि
bhāvākhyaṃ bhāvasiddhaṃ jayajayadavidhiṃ dhyānagamyaṃ purāṇam pārākhyaṃ pāraṇāyaṃ parajanajanitaṃ brahmarūpaṃ bhajāmi
डाकिनीसहितं ब्रह्मध्यानं कृत्वा पठेत् स्तवम् | पठनाद् धारणान्मन्त्री योगिनां सङ्गतिर्भवेत्
ḍākinīsahitaṃ brahmadhyānaṃ kṛtvā paṭhet stavam | paṭhanād dhāraṇānmantrī yogināṃ saṅgatirbhavet
एतत्पठनमात्रेण महापातकनाशनम् | एकरूपं जगन्नाथं विशालनयनाम्बुजम्
etatpaṭhanamātreṇa mahāpātakanāśanam | ekarūpaṃ jagannāthaṃ viśālanayanāmbujam
एवं ध्यात्वा पठेत् स्तोत्रं पठित्वा योगिराड् भवेत्
evaṃ dhyātvā paṭhet stotraṃ paṭhitvā yogirāḍ bhavet
अथ नाथ प्रवक्ष्यामि भेदिन्याः साधनं परम् | येन साधनमात्रेण योगी स्यात् कलिकालहा
atha nātha pravakṣyāmi bhedinyāḥ sādhanaṃ param | yena sādhanamātreṇa yogī syāt kalikālahā
कलिकाले महायोगं साधय त्वं महाप्रभो | यदि न साधितः कालः स कालो देहभक्षकः
kalikāle mahāyogaṃ sādhaya tvaṃ mahāprabho | yadi na sādhitaḥ kālaḥ sa kālo dehabhakṣakaḥ
भेदिनीसाधनेनैव ग्रन्थीनां भेदनं भवेत् | डाकिनीं हृदये ध्यायेत् परमानन्दरूपिणीम्
bhedinīsādhanenaiva granthīnāṃ bhedanaṃ bhavet | ḍākinīṃ hṛdaye dhyāyet paramānandarūpiṇīm
अष्टहस्तां विशालाक्षीं शशाङ्कावयवाङ्किताम् | त्रैलोक्यमोहिनीं विद्यां भयदां वरदां सताम्
aṣṭahastāṃ viśālākṣīṃ śaśāṅkāvayavāṅkitām | trailokyamohinīṃ vidyāṃ bhayadāṃ varadāṃ satām
शुक्लवर्णां त्रिनयनां चारुरूपमनोहराम् | ध्यात्वा मूलाम्बुजे योगी पाद्याद्यैः परिपूजयेत्
śuklavarṇāṃ trinayanāṃ cārurūpamanoharām | dhyātvā mūlāmbuje yogī pādyādyaiḥ paripūjayet
तत्र मनोलयं कृत्वा योगी भवति भूतले | यदा मनोलयं याति तदा तस्याः स्तवं पठेत्
tatra manolayaṃ kṛtvā yogī bhavati bhūtale | yadā manolayaṃ yāti tadā tasyāḥ stavaṃ paṭhet
स्तोत्रं पठनमात्रेण सर्वसत्त्वाश्रितो भवेत् | ध्यानमाकृत्य प्रपठेत् सर्वसिद्धिमयो भवेत्
stotraṃ paṭhanamātreṇa sarvasattvāśrito bhavet | dhyānamākṛtya prapaṭhet sarvasiddhimayo bhavet
या भेदिनी सकलग्रन्थिविनाशनाना| धर्मान्तरे सकलशत्रुविनाशनस्था | सा मे सदा प्रतिदिनं परिपातु देह| कालात्मिका भगवती शुभकार्यकर्त्री
yā bhedinī sakalagranthivināśanānā| dharmāntare sakalaśatruvināśanasthā | sā me sadā pratidinaṃ paripātu deha| kālātmikā bhagavatī śubhakāryakartrī
या कान्ता करुणामयी त्रिजगतामानन्दसिद्धिस्थिता | नित्या सा परिपालिका कुलकला नीलामलाकोमला | वाणी सिद्धिकरी कृतार्थनिगडे शीघ्रोदया शाङ्करी | संज्ञाभेदनभेदिका शुभकरी वेदान्तसिद्धान्तदा
yā kāntā karuṇāmayī trijagatāmānandasiddhisthitā | nityā sā paripālikā kulakalā nīlāmalākomalā | vāṇī siddhikarī kṛtārthanigaḍe śīghrodayā śāṅkarī | saṃjñābhedanabhedikā śubhakarī vedāntasiddhāntadā
वाणी बाला कुलाला कलकलचरणा यामलासंख्यमाला | हेलाभालान्तराला कुलकमलचला चञ्चला देहकाला
vāṇī bālā kulālā kalakalacaraṇā yāmalāsaṃkhyamālā | helābhālāntarālā kulakamalacalā cañcalā dehakālā
भेदाख्या भेद्यभेदा वरनदनिनदा नादबिन्दुप्रकाशा | सा मे शीर्षं ललाटं मुखहृदयकटिं मुख्यपद्मं प्रपायात्
bhedākhyā bhedyabhedā varanadaninadā nādabinduprakāśā | sā me śīrṣaṃ lalāṭaṃ mukhahṛdayakaṭiṃ mukhyapadmaṃ prapāyāt
काञ्चीपीठप्रकाशा निजपदविलया योगिनीनेत्रवक्षा | नातियोगप्रकाश्या चरुशतघटिता घोरसंहारकारा
kāñcīpīṭhaprakāśā nijapadavilayā yoginīnetravakṣā | nātiyogaprakāśyā caruśataghaṭitā ghorasaṃhārakārā
ब्रह्मानन्दस्वरूपा विगतिमतिहरा हीरका भाति नेत्रा | हारश्रेण्यादिभूषा शशिशतकिरणा पातु मां भेद्यदेहम्
brahmānandasvarūpā vigatimatiharā hīrakā bhāti netrā | hāraśreṇyādibhūṣā śaśiśatakiraṇā pātu māṃ bhedyadeham
या भेदिनी सकलपापरिपुपिरयाणां स्वर्गापवर्गविरला बगलामुखी सा | मे पातु देहघटितं सकलेप्सितार्थं भावप्रभावपटला सहदेहसंस्था
yā bhedinī sakalapāparipupirayāṇāṃ svargāpavargaviralā bagalāmukhī sā | me pātu dehaghaṭitaṃ sakalepsitārthaṃ bhāvaprabhāvapaṭalā sahadehasaṃsthā
कामाश्रिता विविधदोषविनाशलेषा | सौन्दर्यवेशकरणी क्रतुकर्मरक्षा | दीक्षा सतां मतिमतां निजयोगदात्री | सा मे सदा सकलदेहमिहाशु भेद्या
kāmāśritā vividhadoṣavināśaleṣā | saundaryaveśakaraṇī kratukarmarakṣā | dīkṣā satāṃ matimatāṃ nijayogadātrī | sā me sadā sakaladehamihāśu bhedyā
कान्ता शान्तगुणोदया मम धनं देहस्य नित्याशया पायात् श्रीकुलदैवतस्य जयदा या योगसारं परम् | साक्षादीश्वरपूजिता समुचिता चित्ताथीता चाथीता | यन्मे घोरतरे जये निजकुले कालाकुले व्याकुले
kāntā śāntaguṇodayā mama dhanaṃ dehasya nityāśayā pāyāt śrīkuladaivatasya jayadā yā yogasāraṃ param | sākṣādīśvarapūjitā samucitā cittāthītā cāthītā | yanme ghoratare jaye nijakule kālākule vyākule
भेदाभेदविवजीता सुरवरश्रीहस्तपद्माचीते | मे मेढंर् खलु लिङ्ग मूलकमलं कालपिरया पातु सा | सप्तस्वर्गतलं ममैव वपुषा मिथ्यावमानापहा | हेडम्बासुरसुन्दर पिरयवती हेमावती भारती
bhedābhedavivajītā suravaraśrīhastapadmācīte | me meḍhaṃr khalu liṅga mūlakamalaṃ kālapirayā pātu sā | saptasvargatalaṃ mamaiva vapuṣā mithyāvamānāpahā | heḍambāsurasundara pirayavatī hemāvatī bhāratī
एतत् स्तोत्रं पठित्वा यः स्तौति मूलाम्बुजे च माम् | स एव योगमाप्नोति स भवेद् योगिवल्लभः
etat stotraṃ paṭhitvā yaḥ stauti mūlāmbuje ca mām | sa eva yogamāpnoti sa bhaved yogivallabhaḥ
मनः स्थिरं भवेत् क्षिप्रं राजत्वं लभते झटित् | अनायासेन सिद्धिः स्यात् तस्य वायुर्वशो भवेत्
manaḥ sthiraṃ bhavet kṣipraṃ rājatvaṃ labhate jhaṭit | anāyāsena siddhiḥ syāt tasya vāyurvaśo bhavet
योगिनीनां दर्शनं हि अनायासेन लभ्यते | भावसिन्धुयुतो भूत्वा विचरेदमरो यथा
yoginīnāṃ darśanaṃ hi anāyāsena labhyate | bhāvasindhuyuto bhūtvā vicaredamaro yathā
मूलपद्मे वसेद्देवी मूलाम्भोजप्रकाशिनी | मालती मालवी मौना मालिनी च मनोहरा
mūlapadme vaseddevī mūlāmbhojaprakāśinī | mālatī mālavī maunā mālinī ca manoharā
मानसी मदना मान्या मुद्रामैथुनतत्परा | मेरुस्था माद्यकुसुमा मण्डिता मण्डलस्थिता
mānasī madanā mānyā mudrāmaithunatatparā | merusthā mādyakusumā maṇḍitā maṇḍalasthitā
मनःस्थैर्यकरी देवी भाव्यते यैः कुमारकैः | अकस्मात् सिद्धिमाप्नोति कालेन परमेश्वर
manaḥsthairyakarī devī bhāvyate yaiḥ kumārakaiḥ | akasmāt siddhimāpnoti kālena parameśvara
अथ वक्ष्ये महादेव्याः छेदिन्याः स्तवमुत्तमम् | छेत्ता त्वं सर्वग्रन्थीनां मत्प्रसादाद् यतीश्वरः
atha vakṣye mahādevyāḥ chedinyāḥ stavamuttamam | chettā tvaṃ sarvagranthīnāṃ matprasādād yatīśvaraḥ
यत्प्रसादादनन्तो हि योगी संसारमण्डले
yatprasādādananto hi yogī saṃsāramaṇḍale
देशानन्दा सकलगुणदा छेदिनी छेदनस्था | हव्यस्था सा विभवनिरता या निधिस्था निशायाम् | सा मे नित्यं कुलकमलगा गोपनीया विधिज्ञा | श्रीवागेशी गगनवसना सर्वयोगं प्रपायात्
deśānandā sakalaguṇadā chedinī chedanasthā | havyasthā sā vibhavaniratā yā nidhisthā niśāyām | sā me nityaṃ kulakamalagā gopanīyā vidhijñā | śrīvāgeśī gaganavasanā sarvayogaṃ prapāyāt
कामानन्दा मदननिरता भाविता भावसिन्धौ कामानन्दोद्भवरसवती योगियोगस्थधात्री | देहक्लेदे निरसनरता ... ... ... ... ... ... | सा मे धौतं प्रकुरु वपुषो धर्मपुञ्जं प्रपायात्
kāmānandā madananiratā bhāvitā bhāvasindhau kāmānandodbhavarasavatī yogiyogasthadhātrī | dehaklede nirasanaratā ... ... ... ... ... ... | sā me dhautaṃ prakuru vapuṣo dharmapuñjaṃ prapāyāt
कालाकालं कमलकलिकावासिनी कालिका मे | ग्रन्थिच्छेदं स्थिरगृहगता गात्रनाडीपथस्था | वक्त्राम्भोजे वचनमधुरं धारयन्ती जनाना| सा मे रन्ध्रं मम रुचिरतनोः पातु पञ्चानना या
kālākālaṃ kamalakalikāvāsinī kālikā me | granthicchedaṃ sthiragṛhagatā gātranāḍīpathasthā | vaktrāmbhoje vacanamadhuraṃ dhārayantī janānā| sā me randhraṃ mama ruciratanoḥ pātu pañcānanā yā
योगाङ्गस्था स्थितिलयविभवा लोमकूपाम्बुजस्था | माता गौरी गिरिपतिसुता भासुरास्त्रप्रदीप्ता | सम्पायान्मे हृदयविवरं छेदिनीमूलपूरे | कैलासस्था मममनुगिरिं पातु रुद्रप्रसादा
yogāṅgasthā sthitilayavibhavā lomakūpāmbujasthā | mātā gaurī giripatisutā bhāsurāstrapradīptā | sampāyānme hṛdayavivaraṃ chedinīmūlapūre | kailāsasthā mamamanugiriṃ pātu rudraprasādā
नादान्तःस्था मनगुणधरणासन्नसिद्धान्तपारा | भोगानन्दा भगनगबिले काशयन्ती जनानाम् | विद्याविद्या विविधगगना छेदिनी छन्नरूपा | सा सर्वान्तःकरणनिलया लाकिनी प्रेमभावा
nādāntaḥsthā managuṇadharaṇāsannasiddhāntapārā | bhogānandā bhaganagabile kāśayantī janānām | vidyāvidyā vividhagaganā chedinī channarūpā | sā sarvāntaḥkaraṇanilayā lākinī premabhāvā
योगं स्वर्गेऽर्पयसि मनसि प्रेमभावं परेशे | या या यात्रा त्रिविधकरणा कारणा सर्वजन्तोः | माता ज्ञात्री गणेशे गृहिगणसदया सर्वकर्त्री मनो मे | रक्षा रक्षाक्षरगतकला केवला निष्कला या
yogaṃ svarge'rpayasi manasi premabhāvaṃ pareśe | yā yā yātrā trividhakaraṇā kāraṇā sarvajantoḥ | mātā jñātrī gaṇeśe gṛhigaṇasadayā sarvakartrī mano me | rakṣā rakṣākṣaragatakalā kevalā niṣkalā yā
सा योगेन्द्रा समवतु मुदा मे गुदं कुण्डलिन्या| जह्नोः कन्या कमलनिलया राकिणी प्रेमभावान् | मोक्षप्राणान् तपनरहिता पातु मे वेदवक्त्रा | सिद्धा मूलाम्बुजदलगता पावनी पातु तुण्डम्
sā yogendrā samavatu mudā me gudaṃ kuṇḍalinyā| jahnoḥ kanyā kamalanilayā rākiṇī premabhāvān | mokṣaprāṇān tapanarahitā pātu me vedavaktrā | siddhā mūlāmbujadalagatā pāvanī pātu tuṇḍam
हेरम्बाज्ञा प्रलयघटिता काकिनी क्रोधरूपा
herambājñā pralayaghaṭitā kākinī krodharūpā
यदि भजति कुलीनः कामिनीं क्रोधविद्या| स भवति परयोगी छेदिनीस्तोत्रपाठात् | सकलदुरितनाशः क्षालनादिप्रसिद्धिः | सकलजनवशः स्यात् तस्य नित्यं सुराज्यम्
yadi bhajati kulīnaḥ kāminīṃ krodhavidyā| sa bhavati parayogī chedinīstotrapāṭhāt | sakaladuritanāśaḥ kṣālanādiprasiddhiḥ | sakalajanavaśaḥ syāt tasya nityaṃ surājyam
एतत् स्तोत्रं पठेद्विद्वान् महासंयमतत्परः | मूले मनः स्थिरो याति सर्वानिष्टविनाशनः
etat stotraṃ paṭhedvidvān mahāsaṃyamatatparaḥ | mūle manaḥ sthiro yāti sarvāniṣṭavināśanaḥ
सर्वसिद्धिः करे तस्य यो भावं समुपाश्रयेत् शृणुष्व परमानन्द रससागरसम्भव
sarvasiddhiḥ kare tasya yo bhāvaṃ samupāśrayet śṛṇuṣva paramānanda rasasāgarasambhava