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Rudra Yāmala
Śaiva. The Yāmala the Vijñāna Bhairava names as its own source — its place among the sixty-four, the citations that cannot be traced, and the late eastern Śākta work that now carries the title.
No tantra is named more often than this one, and few are harder to lay hands on. The Rudrayāmala is quoted by the greatest authors of the Śaiva tradition, credited as the parent of texts that are themselves famous, and named as the authority behind hundreds of later practices — while the work that now circulates under the title accounts for very little of it. This page is about the title's standing among the seven and the history of its citation; the surviving book has a page of its own.
Where it stands among the sixty-four
The Bhairava stream of the Śaiva revelation is reckoned at sixty-four tantras arranged in eight aṣṭakas of eight, and one of those eight groups is the Yāmala-aṣṭaka. That arrangement is not a modern reconstruction, but neither is it drawn from a surviving scripture read whole: it is known chiefly from the Śrīkaṇṭhīyasaṃhitā, a text preserved principally in the long extract that Jayaratha (active in Kashmir in the first half of the thirteenth century) sets out in his Tantrālokaviveka on the opening chapter of Abhinavagupta's Tantrāloka. The canon of the sixty-four, in other words, reaches us through a commentator quoting a list.
Which eight titles fill the Yāmala group varies between the sources that give it, and the variation is real rather than careless — the rosters recur in shifting combinations, with names dropping out and others taking their place. A Rudrayāmala is on nearly every one of them, and generally near the head. The Subodhinī, the commentary that travels with the Narpati Jayacaryā and supplies the seven names Narapati himself does not, puts Rudra third in its own list, after Brahma and Viṣṇu.
Within the Bhairava stream the Yāmalas belong to the Vidyāpīṭha, the goddess-centred seat. The subdivision of that seat into Yāmala-tantras and Śakti-tantras — the second group holding the Trika and the Kālīkula — rests on the analysis of the surviving Vidyāpīṭha manuscripts carried out by Alexis Sanderson, set out first in his survey "Śaivism and the Tantric Traditions" (1988) and developed at length in later studies, above all "The Śaiva Age" (2009). On that arrangement the Yāmalas are the older half of the goddess-centred revelation and the Trika stands downstream of them, which is precisely the relation the Vijñāna Bhairava's opening verse asserts.
One member of the group survives in something close to its early form and can be used as a control on the rest. The Brahmayāmala, or Picumata, is preserved in a Nepalese palm-leaf codex of 1052 CE, and it is uncompromisingly kāpālika: skull-bowl, cremation ground, the cult of the yoginīs. Whatever the Rudrayāmala known to the Kashmirians was, that is the kind of book it will have been.
The claim at the head of the Vijñāna Bhairava
The Vijñāna Bhairava, the most-read practical scripture of the Trika, opens with the Goddess speaking, and her first words are a claim about where she has been:
श्रुतं देव मया सर्वं रुद्रयामलसम्भवम् । त्रिकभेदमशेषेण सारात्सारविभागशः ॥
śrutaṃ deva mayā sarvaṃ rudrayāmalasambhavam | trikabhedam aśeṣeṇa sārāt sāravibhāgaśaḥ ||
I have heard, O God, everything that arises from the Rudrayāmala — the whole of the Trika division, without remainder, in its distinctions from essence to essence.
She has heard the Trika portion of the Rudrayāmala entire, and it has not settled the question; her next verses ask for the sāra, the essence, and then for the essence of that. The hundred and twelve dhāraṇās that follow are given as the answer. Whatever the historical relation between the surviving texts, the structure of the claim is precise: the Vijñāna Bhairava presents itself as a distillate, and the Rudrayāmala as the reservoir it was distilled from.
The Kashmirian exegetes took the claim seriously enough to build on it. Kṣemarāja (c. 1000–1050), Abhinavagupta's pupil, began an Uddyota on the Vijñāna Bhairava and carried it only through the opening verses; the exegesis was completed long afterwards by Śivopādhyāya, generally placed in the eighteenth century, whose Vivṛti is the commentary most readers now use, and a further commentary by Ānandabhaṭṭa also survives. The text with its commentaries was printed early in the twentieth century in the Kashmir Series of Texts and Studies, and it reached a wider readership through Lilian Silburn's French translation of the early 1960s and Jaideva Singh's English one of the 1970s. None of these readers treats the opening verse as a formality. For them the text's authority is precisely that it is an extract, and an extract of the Trika section specifically — which is a claim that the Rudrayāmala contained a Trika section, and therefore that the Trika is older than the lineages that transmit it.
It is not the only text to make that claim. The Parātrīśikā — the short scripture on which Abhinavagupta wrote both a long Parātrīśikāvivaraṇa, one of the densest works in Sanskrit, and a brief Laghuvṛtti — is transmitted as a portion of the Rudrayāmala, and its colophons place it there. A title that stands behind both the Vijñāna Bhairava and the Parātrīśikā is standing behind a very large share of what the Trika actually put into practice.
Cited more than read
Abhinavagupta (c. 975–1025) quotes a Rudrayāmala. Jayaratha quotes a Rudrayāmala. So does the commentarial and digest literature that follows: Rāghavabhaṭṭa, whose Padārthādarśa on the Śāradātilaka was completed in 1494 and quotes tantras by the hundred, and the great Bengali Śākta compilers of the following century and a half — Kṛṣṇānanda Āgamavāgīśa, whose Bṛhat Tantrasāra became the working handbook of Śākta ritual in the east, Brahmānanda Giri of the Śāktānandataraṅgiṇī, Pūrṇānanda of the Śrītattvacintāmaṇi. Below them runs a long tail of stotra, kavaca and mantra literature down to the printed devotional books of the nineteenth century, much of it carrying colophons that assign a hymn or an armour to the Rudrayāmala.
The difficulty is that the passages so attributed very largely cannot be located in the Uttara Tantra that now circulates under the name — and in many cases the attributions of two different authors cannot be reconciled with each other either. The chain from citation to page is broken, and it broke early. Manuscript catalogues compound the impression rather than resolving it: the great Sanskrit bibliographical surveys, the New Catalogus Catalogorum among them, record numerous separate items under Rudrayāmala titles — a paṭala here, a stotra or a kavaca there — which are plainly not chapters of one book.
What the printed Uttara Tantra actually is
The work that has been printed repeatedly at Calcutta and Varanasi since the later nineteenth century is the Rudrayāmala Uttara Tantra, the "latter" Rudrayāmala, and it is a substantial Śākta compendium in its own right: the extraction of mantras from the syllabary by coded rule, the channels and centres of the subtle body, the raising of kuṇḍalinī, long stretches on yoga and observance, and the goddess in her many forms.
Its affiliations are not those of a tenth-century Kashmirian scripture. Its presiding goddess is Tārā, and its theology is that of the Mahāvidyās, the eastern Śākta cult of the ten great goddesses — a formation of the second millennium which cannot be projected back onto the early Vidyāpīṭha. It 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 must accept before he can succeed. This cīnācāra episode, the way of Mahācīna, 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. What geography "Mahācīna" was meant to denote has been argued over since the early twentieth century — Tibet, China and the north-eastern borderlands have all been proposed — and the question is not settled.
The language, the cast of goddesses and the ritual assumptions place the work 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. It is a late compilation that took up a prestigious title — not the book Abhinavagupta had in front of him.
The scholarship that established this
The standard statement of the problem is in Teun Goudriaan and Sanjukta Gupta's Hindu Tantric and Śākta Literature (1981), the volume on this material in Jan Gonda's A History of Indian Literature. It sets out at length that the passages ascribed to a Rudrayāmala across the literature very largely cannot be located in the surviving Uttara Tantra, and concludes that the title has to be understood as designating a body of transmitted material rather than one fixed book.
That conclusion sits inside a wider account of how tantric canons work. Mark Dyczkowski's The Canon of the Śaivāgama and the Kubjikā Tantras (1988) collates the scriptural lists themselves — who lists what, in what order, and how the lists diverge — and shows how routinely a title in these canons names a stream of transmission rather than an object on a shelf. Sanderson's work on the Vidyāpīṭha supplies the other half: a classification of what does survive, against which claims about what does not can at least be measured.
The prudent reading that follows from all this is that "Rudrayāmala" names a body of material and a claim of descent. This is not unique — the same is true of several Purāṇa titles, and of more than one Āgama — but it is unusually pronounced here, because the title carried so much prestige that attaching a work to it was worth doing. Attribution in this literature is a claim about lineage and legitimacy before it is a bibliographical statement, and a tradition holding that its scriptures are fragments of an unbounded revelation has no difficulty with the idea that a teaching may be from the Rudrayāmala without being in any particular copy of it.
Why Rudra, and not Bhairava
The choice of name is worth a moment. Bhairava is the god of this stream, and the tantras of the sixty-four are Bhairava tantras; a Bhairavayāmala would have been the obvious title. Rudra is the older and Vedic-facing name — the god of the Ṛgvedic hymns to Rudra and of the Śatarudrīya, the litany of the hundred Rudras in the Taittirīya recension of the Yajurveda: fierce, ambivalent, and prior to the sectarian articulation of Śaivism into streams. A Rudrayāmala presents itself, by its title alone, as the pairing at the root of the Śaiva revelation rather than as one scripture within a division of it.
That is consistent with the way the text is used. Later authors cite it not for a doctrine peculiar to it but as a general authority — the place one appeals to when a practice needs to be shown as old. The name does part of the work the citation is meant to do, and it is doing that work in the Vijñāna Bhairava's opening verse as much as in a sixteenth-century Bengali digest.
7,694 verses · page 105 of 129
महाकाल शिवानन्द परमानन्दनिर्भर | त्रैलोक्यसिद्धिद प्राणवल्लभ श्रूयतां स्तवः
mahākāla śivānanda paramānandanirbhara | trailokyasiddhida prāṇavallabha śrūyatāṃ stavaḥ
शाकिनी हृदये भाति सा देवी जननी शिवा | कालीति जगति ख्याता सा देवी हृदयस्थिता
śākinī hṛdaye bhāti sā devī jananī śivā | kālīti jagati khyātā sā devī hṛdayasthitā
निरञ्जना निराकारा नीलाञ्जनविकासिनी | आद्या देवी कालिकाख्या केवला निष्कला शिवा
nirañjanā nirākārā nīlāñjanavikāsinī | ādyā devī kālikākhyā kevalā niṣkalā śivā
अनन्ताऽनन्तरूपस्था शाकिनी हृदयस्थिता | तामसी तारिणी तारा महोग्रा नीलविग्रहा
anantā'nantarūpasthā śākinī hṛdayasthitā | tāmasī tāriṇī tārā mahogrā nīlavigrahā
कपाला मुण्डमालाढ्या शववाहनवाहना | ललज्जिह्वा सरोजाक्षी चन्द्रकोटिसमोदया
kapālā muṇḍamālāḍhyā śavavāhanavāhanā | lalajjihvā sarojākṣī candrakoṭisamodayā
वाय्वग्निभूजलान्तस्था भवानी शून्यवासिनी | तस्मात् स्तोत्रमप्रकाश्यं कृष्णकाल्याः कुलोदयम्
vāyvagnibhūjalāntasthā bhavānī śūnyavāsinī | tasmāt stotramaprakāśyaṃ kṛṣṇakālyāḥ kulodayam
श्रीकृष्णभगवत्याश्च नीलदेव्या कुलार्णवम् | गोपनीयं प्रयत्नेन सावधानोऽवधारय
śrīkṛṣṇabhagavatyāśca nīladevyā kulārṇavam | gopanīyaṃ prayatnena sāvadhāno'vadhāraya
श्रीकालीचरणं चराचरगुणं सौदामिनीस्तम्भनं | गुञ्जद्गर्वगुरुप्रभानखमुखाह्लादैककृष्णासनम् | प्रेतारण्यासननिमीतामलकजा नन्दोपरिश्वासनं | श्रीमन्नाथ करारविन्दमिलनं नेत्राञ्जनं राजते
śrīkālīcaraṇaṃ carācaraguṇaṃ saudāminīstambhanaṃ | guñjadgarvaguruprabhānakhamukhāhlādaikakṛṣṇāsanam | pretāraṇyāsananimītāmalakajā nandopariśvāsanaṃ | śrīmannātha karāravindamilanaṃ netrāñjanaṃ rājate
दीप्तिः प्राप्तिः समाप्तिः प्रियमतिसुगतिः सङ्गतिः शीतनीतौ | मिथ्यामिथ्यासुरथ्या नतिररतिसती जातिवृत्तिर्गुणोक्तिः | व्यापारार्थी क्षुधार्थी वसति रतिपतिर्ज्योतिराकाशगङ्गा | श्रीदुर्गाशम्भुकालीचरणकमलकं सर्वदा भाति सूक्ष्मम्
dīptiḥ prāptiḥ samāptiḥ priyamatisugatiḥ saṅgatiḥ śītanītau | mithyāmithyāsurathyā natiraratisatī jātivṛttirguṇoktiḥ | vyāpārārthī kṣudhārthī vasati ratipatirjyotirākāśagaṅgā | śrīdurgāśambhukālīcaraṇakamalakaṃ sarvadā bhāti sūkṣmam
देवेन्द्राः पञ्चभूता रविशशिमुकुटाः क्रोधवेतालकोलाः | कैलासस्थाः प्रशस्ताः स्तवनमपि तत्प्रत्यहं सम्पठन्ति | आत्मानं श्रीदकालीकुलचरणतलं हृत्कुलानन्दपद्मे | ध्यात्वा ध्यात्वा प्रवीरा अहमनुबहुधीः स्तौमि किं ध्याननिष्ठः
devendrāḥ pañcabhūtā raviśaśimukuṭāḥ krodhavetālakolāḥ | kailāsasthāḥ praśastāḥ stavanamapi tatpratyahaṃ sampaṭhanti | ātmānaṃ śrīdakālīkulacaraṇatalaṃ hṛtkulānandapadme | dhyātvā dhyātvā pravīrā ahamanubahudhīḥ staumi kiṃ dhyānaniṣṭhaḥ
श्रुत्वा स्तोत्रगुणं तवैव चरणाम्भोजस्य वाच्छाफलं | प्रेच्छामीहयति प्रियाय कुरुते मोक्षाय तत्त्वार्थतः | मातर्मोहिनिदानमानतरुणी कातीति मन्यामहे | योग्यश्रीचरणाम्बुजे त्रिजगतामानन्दपुञ्जे सुखम्
śrutvā stotraguṇaṃ tavaiva caraṇāmbhojasya vācchāphalaṃ | precchāmīhayati priyāya kurute mokṣāya tattvārthataḥ | mātarmohinidānamānataruṇī kātīti manyāmahe | yogyaśrīcaraṇāmbuje trijagatāmānandapuñje sukham
पुत्रौ श्रीदेवपूज्यौ प्रकुरुत इतिहासादिगूढार्थगुप्तिं | श्यामे मातः प्रसन्ना भव वरदकरी कारणं देहि नित्यम् | योगानन्दं शिवान्तः सुरतरुफलदं सर्ववेदान्तभाष्यं | सत्सङ्गं सद्विवेकं कुरु कुरु कवितापञ्चभूतप्रकाशम्
putrau śrīdevapūjyau prakuruta itihāsādigūḍhārthaguptiṃ | śyāme mātaḥ prasannā bhava varadakarī kāraṇaṃ dehi nityam | yogānandaṃ śivāntaḥ surataruphaladaṃ sarvavedāntabhāṣyaṃ | satsaṅgaṃ sadvivekaṃ kuru kuru kavitāpañcabhūtaprakāśam
आह्लादोद्रेककारी परमपदविदां प्रोल्बणार्थप्रकाशः | प्रेष्यः पारार्थचिन्तामणिगुण सरलः पारणः प्रेमगानः | सारात्मा श्रीस्तवोऽयं जयसुरवसतां शुक्रसंस्कारगन्ता | मन्ता मोहादिकानां सुरगणतरुणी कोटिभिर्ध्येय इन्द्रैः
āhlādodrekakārī paramapadavidāṃ prolbaṇārthaprakāśaḥ | preṣyaḥ pārārthacintāmaṇiguṇa saralaḥ pāraṇaḥ premagānaḥ | sārātmā śrīstavo'yaṃ jayasuravasatāṃ śukrasaṃskāragantā | mantā mohādikānāṃ suragaṇataruṇī koṭibhirdhyeya indraiḥ
नामग्रहणविमलपावनपुण्यजलनिधिमन्थनेन | निर्मलचित्तगसुरगुणपारग सुखसुधाकरस्थितहास्येन | योगधराधरनरवर कुञ्जरभुजयुगदीर्घपद्ममृणालेन
nāmagrahaṇavimalapāvanapuṇyajalanidhimanthanena | nirmalacittagasuraguṇapāraga sukhasudhākarasthitahāsyena | yogadharādharanaravara kuñjarabhujayugadīrghapadmamṛṇālena
हरिविधिहर अपरपरसरभावकपाल सेवनेन | सुन्दरी काली चरणेन
harividhihara aparaparasarabhāvakapāla sevanena | sundarī kālī caraṇena
भास्वत्कोटिप्रचण्डानलगुणललिताभाविता सिद्धकाली | प्रोक्तं यद्योगगीतावचनसुरचनामङ्गलं योगिनाद्या | श्यामानन्दद्रुमाख्ये भजनयजनगङ्गाङ्गतीरप्रकाशं | सर्वानन्दोत्सवत्वं वरदसुरवदासम्भवे मय्यभावे
bhāsvatkoṭipracaṇḍānalaguṇalalitābhāvitā siddhakālī | proktaṃ yadyogagītāvacanasuracanāmaṅgalaṃ yoginādyā | śyāmānandadrumākhye bhajanayajanagaṅgāṅgatīraprakāśaṃ | sarvānandotsavatvaṃ varadasuravadāsambhave mayyabhāve
एतत्प्रथमे कुलं गुरुकुलं लावण्यलीलाकुलं | प्राणानन्दकुलं कुलाकुलकुलं कालीकुलं सङ्कुलम् | मातः कालियुगादि कौलिनि शिवे सर्वन्तराङ्गस्थितं | नित्यं तत्र नियोजय श्रुतिगिरा श्रीधर्मपुत्रं भवे
etatprathame kulaṃ gurukulaṃ lāvaṇyalīlākulaṃ | prāṇānandakulaṃ kulākulakulaṃ kālīkulaṃ saṅkulam | mātaḥ kāliyugādi kaulini śive sarvantarāṅgasthitaṃ | nityaṃ tatra niyojaya śrutigirā śrīdharmaputraṃ bhave
हेरम्बादि कुलेशयोगजननि त्वं योगतत्त्वप्रिया | यद्येवं कुरुते पदाम्बुजरजो योगं तवानन्ददम् | सः स्यात्सङ्कटपाटलारिसदनं जित्वा स्वयं मन्मथं | श्रीमान्मन्मथमन्मथः प्रचयति ह्यष्टाङ्गयोगं परम्
herambādi kuleśayogajanani tvaṃ yogatattvapriyā | yadyevaṃ kurute padāmbujarajo yogaṃ tavānandadam | saḥ syātsaṅkaṭapāṭalārisadanaṃ jitvā svayaṃ manmathaṃ | śrīmānmanmathamanmathaḥ pracayati hyaṣṭāṅgayogaṃ param
योगी याति परं पदं सुखपदं वाञ्छास्पदं सम्पदं | त्रैलोक्यं परमेश्वरं यदि पुनः पारं भवाम्भोनिधेः | भावं भूधरराजराजदुहिते ज्ञातं विचारं तव | श्रीपादाम्बुजपूजनं प्रकुरुते ते नीरदप्रोज्ज्वले
yogī yāti paraṃ padaṃ sukhapadaṃ vāñchāspadaṃ sampadaṃ | trailokyaṃ parameśvaraṃ yadi punaḥ pāraṃ bhavāmbhonidheḥ | bhāvaṃ bhūdhararājarājaduhite jñātaṃ vicāraṃ tava | śrīpādāmbujapūjanaṃ prakurute te nīradaprojjvale
आदावष्टाङ्गयोगं वदति भवसुखं भक्तिसिद्धान्तमेकं | भूलोके पावनाख्यं पवनगमनगं श्रीनगेन्द्राङ्गजायाः | सिद्धीनामष्टसिद्धिं यमनियमवशादासनप्राणयोगात् | प्रत्याहारं विभोर्ध्वारुणगुणवसनं ध्यानमेवं समाधिम्
ādāvaṣṭāṅgayogaṃ vadati bhavasukhaṃ bhaktisiddhāntamekaṃ | bhūloke pāvanākhyaṃ pavanagamanagaṃ śrīnagendrāṅgajāyāḥ | siddhīnāmaṣṭasiddhiṃ yamaniyamavaśādāsanaprāṇayogāt | pratyāhāraṃ vibhordhvāruṇaguṇavasanaṃ dhyānamevaṃ samādhim
मातः शान्तिगुणावलम्बिनि शिवे शान्तिप्रदे योगिनां | दारे देवगुणे विधेहि सकलं शान्तिक्रियामङ्गलम् | यज्ञानामुदयं प्रयाति सहसा यस्याः प्रसादाद् भुवं | तां सर्वां प्रवदामि कामदहनस्तम्भाय मोहक्षयात्
mātaḥ śāntiguṇāvalambini śive śāntiprade yogināṃ | dāre devaguṇe vidhehi sakalaṃ śāntikriyāmaṅgalam | yajñānāmudayaṃ prayāti sahasā yasyāḥ prasādād bhuvaṃ | tāṃ sarvāṃ pravadāmi kāmadahanastambhāya mohakṣayāt
एको जीवति योगिराडतिसुखी जीवन्ति न श्रीसुताः | ससर्वं योगभवं भवे विभवगाः पश्यन् स्वकीयायुषम् | इत्येवं परिभाव्य सर्वविषयं शान्तिं समालम्ब्यकौ | मूले वेददलोज्ज्वले कुलपथे श्रीकुण्डली भावय
eko jīvati yogirāḍatisukhī jīvanti na śrīsutāḥ | sasarvaṃ yogabhavaṃ bhave vibhavagāḥ paśyan svakīyāyuṣam | ityevaṃ paribhāvya sarvaviṣayaṃ śāntiṃ samālambyakau | mūle vedadalojjvale kulapathe śrīkuṇḍalī bhāvaya
शान्तिभ्रान्तिनिकृन्तनी स्वरमणी प्रेमोद्गता भक्तिदा | लावण्याम्बुधिरत्नकोटिकिरणाह्लादैकमूतीप्रभा | एकाकारपराक्रमादपयमा क्रोधक्रमक्षोभिणी | या मूलामलपङ्कजे रचयति श्रीमाधुरी तां भजे
śāntibhrāntinikṛntanī svaramaṇī premodgatā bhaktidā | lāvaṇyāmbudhiratnakoṭikiraṇāhlādaikamūtīprabhā | ekākāraparākramādapayamā krodhakramakṣobhiṇī | yā mūlāmalapaṅkaje racayati śrīmādhurī tāṃ bhaje
रे रे पामर दुर्भग प्रतिदिनं किं कर्म वा राधसे | व्यापारं विषयाश्रयं प्रकुरुषे न ध्यायसे श्रीपदम् | मिथ्यैतत्क्षणभङ्गुरं त्यज मुदा संसारभावं विषं | श्रीकालीं कुलपण्डितां गुणवतीं शान्तिं समाराधय
re re pāmara durbhaga pratidinaṃ kiṃ karma vā rādhase | vyāpāraṃ viṣayāśrayaṃ prakuruṣe na dhyāyase śrīpadam | mithyaitatkṣaṇabhaṅguraṃ tyaja mudā saṃsārabhāvaṃ viṣaṃ | śrīkālīṃ kulapaṇḍitāṃ guṇavatīṃ śāntiṃ samārādhaya
शिवस्त्री या शान्तिः परमसुखदा भावजनिका | विवेकः संजातो वहसि च तया भाति नियतम् | विवेकोऽसौ त्यागी जनयति सुधासिन्धुसुन्दर | मदो ब्रह्मज्ञानं परमममले योगिनि परे
śivastrī yā śāntiḥ paramasukhadā bhāvajanikā | vivekaḥ saṃjāto vahasi ca tayā bhāti niyatam | viveko'sau tyāgī janayati sudhāsindhusundara | mado brahmajñānaṃ paramamamale yogini pare
द्वयं ब्रह्मज्ञानं परमममले चागममयं | विवेकोद्भूतं स्यादमलपरमं शब्दमपरम् | द्वयोर्मूलीभूता हृदि सपदि शान्तिः प्रियतमा | प्रभा कालीपादाम्बुजयुगलभक्तिप्रलयदा
dvayaṃ brahmajñānaṃ paramamamale cāgamamayaṃ | vivekodbhūtaṃ syādamalaparamaṃ śabdamaparam | dvayormūlībhūtā hṛdi sapadi śāntiḥ priyatamā | prabhā kālīpādāmbujayugalabhaktipralayadā
कुलश्रीकुण्डल्याः परमरसभावं नवमयं | पदं मातुः काल्याः प्रथमरविकान्त्याः सुखमयम् | वदामि प्रोत्साहे वशषसशुभे हाटकनिभे | विधिः श्रीडाकिन्याऽमरपतिधरित्रीति च भजेत्
kulaśrīkuṇḍalyāḥ paramarasabhāvaṃ navamayaṃ | padaṃ mātuḥ kālyāḥ prathamaravikāntyāḥ sukhamayam | vadāmi protsāhe vaśaṣasaśubhe hāṭakanibhe | vidhiḥ śrīḍākinyā'marapatidharitrīti ca bhajet
त्रयं स्थानं नित्यं रविशशिकलावह्निघटितं | महातीर्थं सम्यक् पवनगगनस्थं भवकरम् | विभिन्नं सङ्कृत्य द्वयमपि कुलग्रन्थिसहितं | सुषुम्नाश्रीतीर्थे महति गगने पूर्णलयवान्
trayaṃ sthānaṃ nityaṃ raviśaśikalāvahnighaṭitaṃ | mahātīrthaṃ samyak pavanagaganasthaṃ bhavakaram | vibhinnaṃ saṅkṛtya dvayamapi kulagranthisahitaṃ | suṣumnāśrītīrthe mahati gagane pūrṇalayavān
त्रयं संशोध्यादौ परमपदवीं गच्छति महान् | सुदृष्टाङ्गैर्योगैः परिभवति शुद्धं मम तनुम् | अतो योगाष्टाङ्गं कलुषसुखमुक्तं वितनुते | क्रियादौ सङ्कुर्याद्यमनियमकार्यं यतिवरः
trayaṃ saṃśodhyādau paramapadavīṃ gacchati mahān | sudṛṣṭāṅgairyogaiḥ paribhavati śuddhaṃ mama tanum | ato yogāṣṭāṅgaṃ kaluṣasukhamuktaṃ vitanute | kriyādau saṅkuryādyamaniyamakāryaṃ yativaraḥ
अहिंसासत्यार्थी प्रचयति सुयोगं तव पदं | धनस्ते यद्योगी शुचिधृतिदयादाननिपुणः | क्षमालध्वाहारी समगुणपरानन्दनिपुणः | स्वयं सिद्धः सद्ब्राह्मणकुलपताकी सुखमयी
ahiṃsāsatyārthī pracayati suyogaṃ tava padaṃ | dhanaste yadyogī śucidhṛtidayādānanipuṇaḥ | kṣamāladhvāhārī samaguṇaparānandanipuṇaḥ | svayaṃ siddhaḥ sadbrāhmaṇakulapatākī sukhamayī
तपः सन्तोषाढ्यो हरयजन आस्तिक्यमतिमान् | यतीनां सिद्धान्तश्रवणहृदयप्राणविलयः | जयानन्दामग्नो हवनमनलेपः प्रकुरुते | महाभक्तः श्रीह्रीर्मतिरकुलीनस्तव पदः
tapaḥ santoṣāḍhyo harayajana āstikyamatimān | yatīnāṃ siddhāntaśravaṇahṛdayaprāṇavilayaḥ | jayānandāmagno havanamanalepaḥ prakurute | mahābhaktaḥ śrīhrīrmatirakulīnastava padaḥ
सुषुम्नामुखाम्भोरुहाग्रे च पद्मं | दलं चेदहेमाक्षरं मूलदेशे | स्थिरापृष्ठवंशस्य मध्ये सुषुम्ना न्तरे वजिरणी चित्रिणीभासिपद्मैः
suṣumnāmukhāmbhoruhāgre ca padmaṃ | dalaṃ cedahemākṣaraṃ mūladeśe | sthirāpṛṣṭhavaṃśasya madhye suṣumnā ntare vajiraṇī citriṇībhāsipadmaiḥ
सुषुम्नादिनाड्या युगात् कर्णमूला | त्प्रकाशप्रकाशा बहिर्युग्मनाडी | इडा पिङ्गला वामभागे च दक्षे | सुधांशूरवी राजसे तत्र नित्यम्
suṣumnādināḍyā yugāt karṇamūlā | tprakāśaprakāśā bahiryugmanāḍī | iḍā piṅgalā vāmabhāge ca dakṣe | sudhāṃśūravī rājase tatra nityam
विसर्गं बिन्द्वन्तं स्वगुणनिलयं त्वं जनयसि | त्वमेका कल्याणी गिरिशजननी कालिकलया | परानन्दं कृत्वा यदि परिजपन्ति प्रियतमाः | परिक्षाल्य ज्ञानैरिह परिजयन्ति प्रियपदम्
visargaṃ bindvantaṃ svaguṇanilayaṃ tvaṃ janayasi | tvamekā kalyāṇī giriśajananī kālikalayā | parānandaṃ kṛtvā yadi parijapanti priyatamāḥ | parikṣālya jñānairiha parijayanti priyapadam
अष्टादशाङ्गुलगतं ऋजुदन्तकाष्ठं | स्वीयाङ्गुलार्धघटितं प्रशरं शनैर्यः | संयोज्य तालुरसनागलरन्ध्रमध्ये | दन्तीक्रियामुपचरेत् तव भावनाय
aṣṭādaśāṅgulagataṃ ṛjudantakāṣṭhaṃ | svīyāṅgulārdhaghaṭitaṃ praśaraṃ śanairyaḥ | saṃyojya tālurasanāgalarandhramadhye | dantīkriyāmupacaret tava bhāvanāya
नाडीक्षालनमाकरोति यतिराड् दण्डे त्रयं धारयन् | युष्मच्छ्रीचरणार्पणो नवमदण्डस्यानिलस्तम्भनात् | प्राणायामफलं यतिः प्रतिदिनं संवर्धते सुश्रमा दानन्दाम्बुधिमज्जनं कुलरसैर्मुक्तो भवेत् तत्क्षणात्
nāḍīkṣālanamākaroti yatirāḍ daṇḍe trayaṃ dhārayan | yuṣmacchrīcaraṇārpaṇo navamadaṇḍasyānilastambhanāt | prāṇāyāmaphalaṃ yatiḥ pratidinaṃ saṃvardhate suśramā dānandāmbudhimajjanaṃ kularasairmukto bhavet tatkṣaṇāt
वदामि परमश्रिये पदपद्मयोगं शुभं | हिताय जगतां मम प्रियगणस्य भागश्रिये | सदा हि कुरुते नरः सकलयोगसिद्धिं मुदा | तदैव तव सेवको जननि मातरेकाक्षरम्
vadāmi paramaśriye padapadmayogaṃ śubhaṃ | hitāya jagatāṃ mama priyagaṇasya bhāgaśriye | sadā hi kurute naraḥ sakalayogasiddhiṃ mudā | tadaiva tava sevako janani mātarekākṣaram
करुणासागरे मग्नः सदा निर्मलतेजसा | तवाङ्घिरकोमलाम्भोजं ध्वात्वा योगीश्वरो भवेत्
karuṇāsāgare magnaḥ sadā nirmalatejasā | tavāṅghirakomalāmbhojaṃ dhvātvā yogīśvaro bhavet
करुणासागरे मग्नो येन योगेन निर्मलः | तद्योगं तव पादाब्जं को मूर्खः कः सुपण्डितः
karuṇāsāgare magno yena yogena nirmalaḥ | tadyogaṃ tava pādābjaṃ ko mūrkhaḥ kaḥ supaṇḍitaḥ
यमनियमसुकाले नेउलीयोगशिक्षा | प्रभवति कफनाशा नाशरन्ध्रे त्रिसूत्री | हृदयकफविनाशा धोतिका योगशिक्षा | गलविलगलवस्त्रं षष्टिहस्तं वहन्ती
yamaniyamasukāle neulīyogaśikṣā | prabhavati kaphanāśā nāśarandhre trisūtrī | hṛdayakaphavināśā dhotikā yogaśikṣā | galavilagalavastraṃ ṣaṣṭihastaṃ vahantī
सुसूक्ष्मरसनस्य च स्वभुजषष्टिहस्तं गल | प्रमाणमिति सन्ततप्रसरपञ्चयुग्माङ्गुलम् | पवित्रशुचिधोतिकारं भवसि सर्वपीडापहा | स्वकण्ठकमलोदयाममलभीतदामा भजे
susūkṣmarasanasya ca svabhujaṣaṣṭihastaṃ gala | pramāṇamiti santataprasarapañcayugmāṅgulam | pavitraśucidhotikāraṃ bhavasi sarvapīḍāpahā | svakaṇṭhakamalodayāmamalabhītadāmā bhaje
भजति यदि कुमारीं नेउली योगदृष्ट्या | स भवति परवेत्ता मोहजालं छिनत्ति | स्मितमुखि भवति त्वां मूढ एवातिजीवो | भ्रमितमुदवधूर्ना कारसिद्धिं ददासि
bhajati yadi kumārīṃ neulī yogadṛṣṭyā | sa bhavati paravettā mohajālaṃ chinatti | smitamukhi bhavati tvāṃ mūḍha evātijīvo | bhramitamudavadhūrnā kārasiddhiṃ dadāsi
शनैर्दन्ती योगं स्वपदयुगपद्मे वितनुते | शिवे योगी मासादपि भवति वायुं स्थगयति | असौ मन्त्री चाम्रातकदलं सुदण्डं गलविले | नियोज्यादौ ध्यात्वा तव चरणपङ्केरुहतलम्
śanairdantī yogaṃ svapadayugapadme vitanute | śive yogī māsādapi bhavati vāyuṃ sthagayati | asau mantrī cāmrātakadalaṃ sudaṇḍaṃ galavile | niyojyādau dhyātvā tava caraṇapaṅkeruhatalam
कुलाकुलचेतता परिकरोषि विल्वच्छदी | सुशान्तिगुणदा जया परमभक्तिनिर्गुण्डिका | मुकुन्दतुलसी प्रिया गुणिनि मुक्तिदा योगिनी | ददास्यमरसम्पदं दलवियोगमूर्ध्वोदरीम्
kulākulacetatā parikaroṣi vilvacchadī | suśāntiguṇadā jayā paramabhaktinirguṇḍikā | mukundatulasī priyā guṇini muktidā yoginī | dadāsyamarasampadaṃ dalaviyogamūrdhvodarīm
पञ्चामरासाधनयोगकर्त्री पञ्चामरानाम महौषधिः स्थिता | त्वमेव सर्वेश्वररूपधारिणी यैः पूज्यते सोऽहिकपारमेष्ठी
pañcāmarāsādhanayogakartrī pañcāmarānāma mahauṣadhiḥ sthitā | tvameva sarveśvararūpadhāriṇī yaiḥ pūjyate so'hikapārameṣṭhī
पठति यदि भवान्याः शाकिनीदेहदेव्याः | स्तवनमरुणवर्णामार्कलक्ष्म्याः प्रकाशम् | व्रजति परमराज्यं देवपूज्यः प्रतिष्ठो | मनुजपनसुशीलो लीलया शम्भुरूपम्
paṭhati yadi bhavānyāḥ śākinīdehadevyāḥ | stavanamaruṇavarṇāmārkalakṣmyāḥ prakāśam | vrajati paramarājyaṃ devapūjyaḥ pratiṣṭho | manujapanasuśīlo līlayā śambhurūpam
प्रातर्मध्याह्नकाले च सायाह्ने च त्रिसप्तके | शतं पठित्वा मोक्षः स्यात् पुरश्चर्याफलं लभेत्
prātarmadhyāhnakāle ca sāyāhne ca trisaptake | śataṃ paṭhitvā mokṣaḥ syāt puraścaryāphalaṃ labhet
श्रूयतां कोमलाम्भोजस्थितवक्त्रविराजिते | अत्यद्भुतं महागीतं शृणोति साधको हि यत्
śrūyatāṃ komalāmbhojasthitavaktravirājite | atyadbhutaṃ mahāgītaṃ śṛṇoti sādhako hi yat
ध्वनिरन्तर्गतं ज्योतिर्ज्योतिरन्तर्गतं मनः | तन्मनो विलयं याति ध्वनिषु ज्ञानकोटिषु
dhvanirantargataṃ jyotirjyotirantargataṃ manaḥ | tanmano vilayaṃ yāti dhvaniṣu jñānakoṭiṣu
तद्ध्वनिज्ञानसंज्ञानं शृण्वन्ति योगिनो जनाः
taddhvanijñānasaṃjñānaṃ śṛṇvanti yogino janāḥ
परमगुणगभीरे धीरनीरे शरीरे | भवनवभवकान्तौ संप्रशात्मा नितान्तम् | विमलमधुरवाक्यालङ्कृतज्ञानसिन्धौ | सकलवचनरत्नं स्थापयामास वाणी
paramaguṇagabhīre dhīranīre śarīre | bhavanavabhavakāntau saṃpraśātmā nitāntam | vimalamadhuravākyālaṅkṛtajñānasindhau | sakalavacanaratnaṃ sthāpayāmāsa vāṇī
ओं तुण्डोग्रस्थिरवचनगा मोहयञ्जीववर्णं | शङ्कातङ्कारहितचरिता मोहिता ज्ञानतन्द्रे | सालङ्कारा खरतरकरा वाक्यमालां वहन्ती | सा पश्यन्ती विमलकरुणा राध्यतां मूलचक्रे
oṃ tuṇḍograsthiravacanagā mohayañjīvavarṇaṃ | śaṅkātaṅkārahitacaritā mohitā jñānatandre | sālaṅkārā kharatarakarā vākyamālāṃ vahantī | sā paśyantī vimalakaruṇā rādhyatāṃ mūlacakre
संसारे सारभागे सयुवतिसुकृपालक्षणैर्लक्षिताङ्गे | सिद्धान्तज्ञानजीवं चरमसमगुणं भूपतेर्योगिनो वा | विप्रेन्द्राणामनन्तं ध्वनिगुरुमधुरं व्यापितं पार्वतीशे | हे हे कालप्रकालप्रियतनुशिखरे वेशमासं चयत्वम्
saṃsāre sārabhāge sayuvatisukṛpālakṣaṇairlakṣitāṅge | siddhāntajñānajīvaṃ caramasamaguṇaṃ bhūpateryogino vā | viprendrāṇāmanantaṃ dhvanigurumadhuraṃ vyāpitaṃ pārvatīśe | he he kālaprakālapriyatanuśikhare veśamāsaṃ cayatvam
सञ्चारे परमस्थिरे हरिहरे विद्याधरे भूधरे | साकारे करुणाकरे स्वविलये ते पादपङ्केरुहे | नित्यज्ञानमयं जयं सुरतरुच्छायालयं पूजये | मातः कालि कलाधरे गलबिले शाकम्भरि शाकिनि
sañcāre paramasthire harihare vidyādhare bhūdhare | sākāre karuṇākare svavilaye te pādapaṅkeruhe | nityajñānamayaṃ jayaṃ suratarucchāyālayaṃ pūjaye | mātaḥ kāli kalādhare galabile śākambhari śākini
भास्वत्कोटिरविच्छटाभरसुखश्रीकण्ठवीरालये | हृत्पङ्केरुहमध्यसारघटितं सारस्वतोत्पत्तिदम् | श्रीदेवीगुरुरूपिणीचरणपद्मान्तःप्रभामण्डलं | शैलेन्द्रोदयकारिणीमणिगृहं मापद्मनाभेरधः
bhāsvatkoṭiravicchaṭābharasukhaśrīkaṇṭhavīrālaye | hṛtpaṅkeruhamadhyasāraghaṭitaṃ sārasvatotpattidam | śrīdevīgururūpiṇīcaraṇapadmāntaḥprabhāmaṇḍalaṃ | śailendrodayakāriṇīmaṇigṛhaṃ māpadmanābheradhaḥ
वाञ्छाकल्पद्रुमस्था स्थितिलयफलदा योगिनी योगमाता | सूक्ष्मानन्दप्रशंसा तरुणरविकला कोकिलालापमुग्धा | स्निग्धा स्निग्धाङ्गसङ्गा नवशशिमुकुटा चारुवर्णा विशाला | सा दुर्गा दुःखहन्त्री भवतु शिवगृहे कामनासिद्धिदात्री
vāñchākalpadrumasthā sthitilayaphaladā yoginī yogamātā | sūkṣmānandapraśaṃsā taruṇaravikalā kokilālāpamugdhā | snigdhā snigdhāṅgasaṅgā navaśaśimukuṭā cāruvarṇā viśālā | sā durgā duḥkhahantrī bhavatu śivagṛhe kāmanāsiddhidātrī
निराश्रयमहं पदं भवति कालि भक्त्याश्रये | श्रिये विमलभावदे सकलभावगो गोगणः | मयि प्रियधनं मुदा वितर चारुदृष्ट्या सुखं | तदैव गलभागकृद्गगनपद्ममध्यस्थले
nirāśrayamahaṃ padaṃ bhavati kāli bhaktyāśraye | śriye vimalabhāvade sakalabhāvago gogaṇaḥ | mayi priyadhanaṃ mudā vitara cārudṛṣṭyā sukhaṃ | tadaiva galabhāgakṛdgaganapadmamadhyasthale
नित्ये निष्फलरूपभूतिनिकरे त्रैलोक्यरक्षाकरे | धर्मध्वान्तनिकेतने गणयति ज्ञानप्रयोगान्तरम् | ते पादाम्बुजसम्भवः प्रियगणः प्राणाश्रितः पाथीवो | मातः पर्वतराजराजदुहिते पुण्यं पवित्राप्तये
nitye niṣphalarūpabhūtinikare trailokyarakṣākare | dharmadhvāntaniketane gaṇayati jñānaprayogāntaram | te pādāmbujasambhavaḥ priyagaṇaḥ prāṇāśritaḥ pāthīvo | mātaḥ parvatarājarājaduhite puṇyaṃ pavitrāptaye
भीभर्गो भारसर्गो भवरवविभवो भूतिभारावलम्बी | भावाभावः प्रभावः प्रभवति भुवने भीमभक्तिप्रकाशः | भूभूतोद्भूतभीतिप्रभृतिभयभवासम्भवानन्दभावो | मातस्ते पादपङ्केरुहविमलतलानन्दसेवाभिवृद्ध्या
bhībhargo bhārasargo bhavaravavibhavo bhūtibhārāvalambī | bhāvābhāvaḥ prabhāvaḥ prabhavati bhuvane bhīmabhaktiprakāśaḥ | bhūbhūtodbhūtabhītiprabhṛtibhayabhavāsambhavānandabhāvo | mātaste pādapaṅkeruhavimalatalānandasevābhivṛddhyā
नित्यं पातु गणेश्वरी गणपतेर्माता रमे मातरं | प्राणं प्रत्यय पूर्वसिद्धिकरणी सिद्धासने रक्षतु | आनन्दाम्बुधिमज्जनैकसुखदा भालस्थलस्थापिनी | कण्ठाम्भोरुहकणीका सुरगणान् गीता परा सुस्वरान्
nityaṃ pātu gaṇeśvarī gaṇapatermātā rame mātaraṃ | prāṇaṃ pratyaya pūrvasiddhikaraṇī siddhāsane rakṣatu | ānandāmbudhimajjanaikasukhadā bhālasthalasthāpinī | kaṇṭhāmbhoruhakaṇīkā suragaṇān gītā parā susvarān