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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 91 of 129
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