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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.
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तीर्थवाहनकालाद्यैः पूरयेद् गन्धकैस्ततः | तदाद्ये चापि फट्कारैः खड्गाधारञ्च शङ्खकम्
tīrthavāhanakālādyaiḥ pūrayed gandhakaistataḥ | tadādye cāpi phaṭkāraiḥ khaḍgādhārañca śaṅkhakam
क्षालयेन्मनुनानेन शृणुष्व कुलभैरव | ओं शङ्खस्थं शङ्ख त्वं पुण्यं मङ्गलानाञ्च मङ्गलम्
kṣālayenmanunānena śṛṇuṣva kulabhairava | oṃ śaṅkhasthaṃ śaṅkha tvaṃ puṇyaṃ maṅgalānāñca maṅgalam
विष्णुना विधृतो नित्यं मम शान्तिप्रदो भव | ओं शङ्खाधारं शोधयामि कूर्माकारेण भास्वता
viṣṇunā vidhṛto nityaṃ mama śāntiprado bhava | oṃ śaṅkhādhāraṃ śodhayāmi kūrmākāreṇa bhāsvatā
विसर्ग बिन्दुसर्गेऽहं त्रिकोणे स्थापयाम्यहम् | धेनुयोनिं मत्स्यमुद्रां दशधा मन्त्रमाजपेत्
visarga bindusarge'haṃ trikoṇe sthāpayāmyaham | dhenuyoniṃ matsyamudrāṃ daśadhā mantramājapet
आत्मानं प्रोक्षयेदादौ ततो द्रव्यादिप्रोक्षणम् | एवं क्रमेण देवेश देवदेव महेश्वर
ātmānaṃ prokṣayedādau tato dravyādiprokṣaṇam | evaṃ krameṇa deveśa devadeva maheśvara
अर्घ्यद्वयं पुरः श्रीमान् स्थापयन् कौलिको जनः | पूजां कुर्याद्विशेषेण रात्रिशेषे विशेषतः
arghyadvayaṃ puraḥ śrīmān sthāpayan kauliko janaḥ | pūjāṃ kuryādviśeṣeṇa rātriśeṣe viśeṣataḥ
महामुद्रादर्शनं तु चाधुनापि समाचरेत् | अवश्यं सिद्धिमाप्नोति हेतुयुक्तो हि साधकः
mahāmudrādarśanaṃ tu cādhunāpi samācaret | avaśyaṃ siddhimāpnoti hetuyukto hi sādhakaḥ
महामुद्रा योनिमुद्रा सर्वतन्त्रे निरूपिता | यो जानाति महादेव स योगी नात्र संशयः
mahāmudrā yonimudrā sarvatantre nirūpitā | yo jānāti mahādeva sa yogī nātra saṃśayaḥ
महापूजां समाकुर्याद् देवदेव मयोदिताम् | ध्यानयुक्तस्य या पूजा सा पूजा सफला भुवि
mahāpūjāṃ samākuryād devadeva mayoditām | dhyānayuktasya yā pūjā sā pūjā saphalā bhuvi
सदा कालीपूजनवत् पूजां कुर्यात् समाहितः | तच्च देशे समागम्य गन्धर्वनगरेऽपि वा
sadā kālīpūjanavat pūjāṃ kuryāt samāhitaḥ | tacca deśe samāgamya gandharvanagare'pi vā
पर्वते निर्जने वापि शून्यागरे श्मशानके | महाविद्यां कामधेनुं हाकिनीं परिपूजयेत्
parvate nirjane vāpi śūnyāgare śmaśānake | mahāvidyāṃ kāmadhenuṃ hākinīṃ paripūjayet
पद्यमन्त्रं प्रवक्ष्यामि प्रणवं रतिसुन्दरी | रमाबीजं महादेवि तदन्ते पाद्यमुत्तमम्
padyamantraṃ pravakṣyāmi praṇavaṃ ratisundarī | ramābījaṃ mahādevi tadante pādyamuttamam
गन्धोदितं गृह्ण गृह्ण हाकिन्यै हूÁ द्विठः प्रभो | एवं सर्वत्र कर्तव्यं नामभेदेन कारयेत्
gandhoditaṃ gṛhṇa gṛhṇa hākinyai hūÁ dviṭhaḥ prabho | evaṃ sarvatra kartavyaṃ nāmabhedena kārayet
दापयेन्नामभेदैश्च सर्वद्रव्याणि भैरव | आसनं स्वागतं पाद्यमर्घ्यमाचमनीयकम्
dāpayennāmabhedaiśca sarvadravyāṇi bhairava | āsanaṃ svāgataṃ pādyamarghyamācamanīyakam
मधुपर्काचमनस्नानवसनाभरणानि च | गन्धपुष्पे धूपदीपौ नैवेद्यं वन्दनं तथा
madhuparkācamanasnānavasanābharaṇāni ca | gandhapuṣpe dhūpadīpau naivedyaṃ vandanaṃ tathā
पानार्थं जलदानं तु बलिदानं ततः परम् | अष्टादशोपचाराश्च सर्वतन्त्रेषु गोपिताः
pānārthaṃ jaladānaṃ tu balidānaṃ tataḥ param | aṣṭādaśopacārāśca sarvatantreṣu gopitāḥ
प्राणायामत्रयं कुर्यात् साधको निर्भयः शुचिः | जपं कुर्याद् विशेषेण महामालाक्रमेण तु
prāṇāyāmatrayaṃ kuryāt sādhako nirbhayaḥ śuciḥ | japaṃ kuryād viśeṣeṇa mahāmālākrameṇa tu
अन्यं मनुवरं नाथ शृणु भैरव ईश्वर | प्रणवं प्रेतराजं तु वह्निबीजं तदुत्तरे
anyaṃ manuvaraṃ nātha śṛṇu bhairava īśvara | praṇavaṃ pretarājaṃ tu vahnibījaṃ taduttare
हालाहलं महाकाल परनाथाय धीमहि | कामबीजं हाकिनी च चतुर्थ्यन्तपदात्मिका
hālāhalaṃ mahākāla paranāthāya dhīmahi | kāmabījaṃ hākinī ca caturthyantapadātmikā
सोऽहं हंसस्ततः स्वाहा महामन्त्रं जपेद् बुधः | लक्षजपेन सिद्धिः स्यादज्ञानी ज्ञानवान् भवेत्
so'haṃ haṃsastataḥ svāhā mahāmantraṃ japed budhaḥ | lakṣajapena siddhiḥ syādajñānī jñānavān bhavet
असिद्धः सिद्धरूपी स्यादाख्या कीतीः प्रवर्धते | महावाग्मी सर्वशास्त्रवेत्ता सर्वज्ञसिद्धिभाक्
asiddhaḥ siddharūpī syādākhyā kītīḥ pravardhate | mahāvāgmī sarvaśāstravettā sarvajñasiddhibhāk
वाचां सिद्धिरष्टसिद्धिः प्रकाश्या भान्ति तत्करे | युगयुग्मपुरश्चर्याविधानेनामरो भवेत्
vācāṃ siddhiraṣṭasiddhiḥ prakāśyā bhānti tatkare | yugayugmapuraścaryāvidhānenāmaro bhavet
योगी स्यात् प्रलयस्थायी ध्यानात्मा ज्ञानवाञ्छुचिः | अप्रकाश्यगुणी भूत्वा राजराजेश्वरो भवेत्
yogī syāt pralayasthāyī dhyānātmā jñānavāñchuciḥ | aprakāśyaguṇī bhūtvā rājarājeśvaro bhavet
गुह्यातिगुह्यगोप्त्री त्वं गृहाणास्मत्कृतं जपम् | सिद्धिर्भवतु मे देवि त्वप्रसादात् परमेश्वरि
guhyātiguhyagoptrī tvaṃ gṛhāṇāsmatkṛtaṃ japam | siddhirbhavatu me devi tvaprasādāt parameśvari
इति समर्प्य तद्धस्ते हेमरूपं विचिन्तयन् | ततः प्राणायामयुतं मन्त्रं तु त्रिगतं जपेत्
iti samarpya taddhaste hemarūpaṃ vicintayan | tataḥ prāṇāyāmayutaṃ mantraṃ tu trigataṃ japet
बलिदानमनुं वक्ष्ये शृणु श्रीकुलपण्डित | आदौ मूलं सिद्धबलिं सुधामांससमन्वितम्
balidānamanuṃ vakṣye śṛṇu śrīkulapaṇḍita | ādau mūlaṃ siddhabaliṃ sudhāmāṃsasamanvitam
मीनमुद्रासमाक्रान्तमथवा मिष्टसद्बलि | गृह्णयुग्मं तथा गृह्णापयशुग्मं द्विठस्ततः
mīnamudrāsamākrāntamathavā miṣṭasadbali | gṛhṇayugmaṃ tathā gṛhṇāpayaśugmaṃ dviṭhastataḥ
दापये साधकेन्द्रश्च भक्त्या कामसुसिद्धये | ततः स्तोत्रं पठेद्धीमान् गद्यपद्यादिभेदतः
dāpaye sādhakendraśca bhaktyā kāmasusiddhaye | tataḥ stotraṃ paṭheddhīmān gadyapadyādibhedataḥ
पठेच्च कवचं ब्रह्मसम्मतं देहरक्षणम् | सहस्रनामसन्तानं पठेद् वा हरमुद्रया
paṭhecca kavacaṃ brahmasammataṃ deharakṣaṇam | sahasranāmasantānaṃ paṭhed vā haramudrayā
स्वस्थाने स्थापयेन्नाथ हाकिन्या परमेश्वरम्
svasthāne sthāpayennātha hākinyā parameśvaram
कथयस्व वरारोहे हाकिनीस्तोत्रमुत्तमम् | यस्य प्रपाठनाद् वाग्मी कृपायासे दयामयि
kathayasva varārohe hākinīstotramuttamam | yasya prapāṭhanād vāgmī kṛpāyāse dayāmayi
अत्यद्भुतं स्तोत्रवरं शृणु प्रभो सर्वेश्वरैर्भावितमादिगुह्यम् | यैः पठ्यते साधकचक्रनाथैस्तैरेव सिद्धैरतिधर्मविद्भः
atyadbhutaṃ stotravaraṃ śṛṇu prabho sarveśvarairbhāvitamādiguhyam | yaiḥ paṭhyate sādhakacakranāthaistaireva siddhairatidharmavidbhaḥ
ब्रह्माख्यां कामविद्यां नरहरिजननीं कामकूटस्वरूपां | हाकिन्याख्यां शम्भुजायां त्रिवधुमदनशां तारिणीं स्तौमि सिद्धाम् | हेरम्बानन्दविद्यां त्रिसमनदमनीं दीर्घकेशीं त्रिनेत्रां | मन्दारारण्यमध्ये विकसितवदनाम्भोजहासप्रकाशाम्
brahmākhyāṃ kāmavidyāṃ naraharijananīṃ kāmakūṭasvarūpāṃ | hākinyākhyāṃ śambhujāyāṃ trivadhumadanaśāṃ tāriṇīṃ staumi siddhām | herambānandavidyāṃ trisamanadamanīṃ dīrghakeśīṃ trinetrāṃ | mandārāraṇyamadhye vikasitavadanāmbhojahāsaprakāśām
हिरण्यालङ्कारां त्रितयनयनां पट्टवसनां | महास्निग्धां शुद्धां कुलजनवरामिन्दुवदनाम् | सदा स्तौति श्रीदां भुवनकरुणां भावतरुणां | त्रिवेणीश्वेताभां वसमयतनुं भ्रूयुगदले
hiraṇyālaṅkārāṃ tritayanayanāṃ paṭṭavasanāṃ | mahāsnigdhāṃ śuddhāṃ kulajanavarāminduvadanām | sadā stauti śrīdāṃ bhuvanakaruṇāṃ bhāvataruṇāṃ | triveṇīśvetābhāṃ vasamayatanuṃ bhrūyugadale
महापद्मवनोद्रेकरम्यस्थाननिवासिनि | हाकिनि त्वां मुदा स्तौमि तद्धर्मकुरुपागताम्
mahāpadmavanodrekaramyasthānanivāsini | hākini tvāṃ mudā staumi taddharmakurupāgatām
संसारार्णवतारिणीं नरहरिप्रेमाभिलाषोन्मनीं | भावारम्भविसर्जनैकनिलया मायां महासुन्दरीम् | भास्वत्कोटिसुरत्नसिंहवसतिंं श्रीहाकिनीं द्राविणीं | स्तौमि क्षेत्रनिरीक्षणाय नियतां श्रीभारतीभाविताम्
saṃsārārṇavatāriṇīṃ naraharipremābhilāṣonmanīṃ | bhāvārambhavisarjanaikanilayā māyāṃ mahāsundarīm | bhāsvatkoṭisuratnasiṃhavasatiṃṃ śrīhākinīṃ drāviṇīṃ | staumi kṣetranirīkṣaṇāya niyatāṃ śrībhāratībhāvitām
संस्कारश्रियमातनोति सहसा श्रीपार्वतीवल्लभे | नानारत्नकलापदर्शनमहाज्ञानं निदानं धनम् | सा साक्षादखिलेश्वरी परशिवानन्दैकबिन्दूज्ज्वला | मामादौ परिरक्षतु प्रियकरी संस्तौमि पीठान्तरे
saṃskāraśriyamātanoti sahasā śrīpārvatīvallabhe | nānāratnakalāpadarśanamahājñānaṃ nidānaṃ dhanam | sā sākṣādakhileśvarī paraśivānandaikabindūjjvalā | māmādau parirakṣatu priyakarī saṃstaumi pīṭhāntare
आकाशवेदलिङ्गे स्थितिपथिमिलिते भाति सा रक्तबर्हा | सा मां पात्वम्ब काली कुलपथभविका क्रोधनिःक्रोधकर्त्री | तस्याः श्रीपादपद्मत्रिभुवनभक्तकेशालिमाला | युक्तं सर्वेन्द्रपूज्यं निरवधिकमले द्वे दले स्तौमि विद्याम्
ākāśavedaliṅge sthitipathimilite bhāti sā raktabarhā | sā māṃ pātvamba kālī kulapathabhavikā krodhaniḥkrodhakartrī | tasyāḥ śrīpādapadmatribhuvanabhaktakeśālimālā | yuktaṃ sarvendrapūjyaṃ niravadhikamale dve dale staumi vidyām
साङ्गं द्वयं त्वत्प्रियं पदयुगं पत्रद्वयश्रेयसं | मञ्जीराद्भुतहारपादकमलं सम्भाव्य संस्तौम्यहम् | यद् ध्यात्वा हरिरीश्वरो गुणधरो जेता महारेःक्षणा दाशापाशविसर्जनैकनिलयं त्रैलोक्यसंरक्षकः
sāṅgaṃ dvayaṃ tvatpriyaṃ padayugaṃ patradvayaśreyasaṃ | mañjīrādbhutahārapādakamalaṃ sambhāvya saṃstaumyaham | yad dhyātvā harirīśvaro guṇadharo jetā mahāreḥkṣaṇā dāśāpāśavisarjanaikanilayaṃ trailokyasaṃrakṣakaḥ
या यात्रा व्रतवासिनी शशिमुखी छागादिमांसप्रिया | मामेकं परिपालय त्वमखिले त्वामेकरूपां शिवाम् | स्तौमीन्द्रावनतिप्रियां वाङ्मोक्षसहितानन्दैकहेतुप्रदाम्
yā yātrā vratavāsinī śaśimukhī chāgādimāṃsapriyā | māmekaṃ paripālaya tvamakhile tvāmekarūpāṃ śivām | staumīndrāvanatipriyāṃ vāṅmokṣasahitānandaikahetupradām
वरं परं नमाम्यहं गिरीन्द्ररूपगर्वहं | महेश्वरं परेश्वरं श्मशानबीजगह्वरम् | हिरण्यरत्नभूषणं शतेन्दुतेजसं तथा | शिवं तनुं पुनः परप्रभाप्रभाकरम्
varaṃ paraṃ namāmyahaṃ girīndrarūpagarvahaṃ | maheśvaraṃ pareśvaraṃ śmaśānabījagahvaram | hiraṇyaratnabhūṣaṇaṃ śatendutejasaṃ tathā | śivaṃ tanuṃ punaḥ paraprabhāprabhākaram
शरेण्यं वरेण्यं महाकामधन्यं | महादेवदेवं त्रिकालादिजन्यम् | श्मशानोग्रधूलिप्रियाङ्गानुलेपं | सदा स्तौमि संसारसारं निषेकम्
śareṇyaṃ vareṇyaṃ mahākāmadhanyaṃ | mahādevadevaṃ trikālādijanyam | śmaśānogradhūlipriyāṅgānulepaṃ | sadā staumi saṃsārasāraṃ niṣekam
परशिवं मनसा सहसा निशि | प्रतिदिनं प्रणमाम्यहमादिमम् | शशिमुखीशतचन्द्रिकयान्वितं | भजनसाधक सत्फलदायकम्
paraśivaṃ manasā sahasā niśi | pratidinaṃ praṇamāmyahamādimam | śaśimukhīśatacandrikayānvitaṃ | bhajanasādhaka satphaladāyakam
परशिवचरणाब्जं हाकिनीशक्तिसेव्यं | त्रिभुवनसुखदानं ध्यानमात्रप्रकाशम् | अतिसुललितहस्ताम्भोजशोभां वहन्तं | भुवि निजकुलसारं स्तौमि योगीन्द्रगम्यम्
paraśivacaraṇābjaṃ hākinīśaktisevyaṃ | tribhuvanasukhadānaṃ dhyānamātraprakāśam | atisulalitahastāmbhojaśobhāṃ vahantaṃ | bhuvi nijakulasāraṃ staumi yogīndragamyam
शोक्कशोकावलीलामति हि कलयति प्राणदेहाभिलाषं | हाकिन्याः प्राणनाथो भवशमनकरो हीरकास्रग्धरो वा | सोऽसौ भ्रूपद्मसारे रचयित कलिकां चित्तदीपस्य नित्यां | तस्य श्रीपादपद्मं गुणगणयजितं पूजितं स्तौमि भाले
śokkaśokāvalīlāmati hi kalayati prāṇadehābhilāṣaṃ | hākinyāḥ prāṇanātho bhavaśamanakaro hīrakāsragdharo vā | so'sau bhrūpadmasāre racayita kalikāṃ cittadīpasya nityāṃ | tasya śrīpādapadmaṃ guṇagaṇayajitaṃ pūjitaṃ staumi bhāle
मेरुशृङ्गनिकेतनैकवसनं गोलोकसंसेवितं | यज्ञानन्दनिषेवितं परिशवं योगीन्द्रचित्तस्थलम् | हालापाननिराकुलं पशुसमां सामोदनाचर्वणां | वन्दे नन्दिमहादिभैरववरैर्वन्द्यं जगत्कारणम्
meruśṛṅganiketanaikavasanaṃ golokasaṃsevitaṃ | yajñānandaniṣevitaṃ pariśavaṃ yogīndracittasthalam | hālāpānanirākulaṃ paśusamāṃ sāmodanācarvaṇāṃ | vande nandimahādibhairavavarairvandyaṃ jagatkāraṇam
मायापथच्छलकलाकपिलापतिस्त्वं | त्वं भूरविपतिरूपापतिरेकचक्रः | आपोऽनलत्वमखिले गगनप्रकाशा | वायुस्थमावसिमुखं शरणं प्रपद्ये
māyāpathacchalakalākapilāpatistvaṃ | tvaṃ bhūravipatirūpāpatirekacakraḥ | āpo'nalatvamakhile gaganaprakāśā | vāyusthamāvasimukhaṃ śaraṇaṃ prapadye
वाञ्छाकल्पद्रुमतलगतं हेमसिंहासनस्थं | श्रीहाकिन्या रमणनिरतं कामकेलिप्रकाशम् | मायामोहं क्षयमतिसुखं विन्ध्यशैलाग्रसंस्थं वन्दे नाथं हरपरशिवं रूपजालप्रकाशम्
vāñchākalpadrumatalagataṃ hemasiṃhāsanasthaṃ | śrīhākinyā ramaṇanirataṃ kāmakeliprakāśam | māyāmohaṃ kṣayamatisukhaṃ vindhyaśailāgrasaṃsthaṃ vande nāthaṃ haraparaśivaṃ rūpajālaprakāśam
पठेद् यः स्तोत्रार्थं भवति स सुखी योगनिपुणः | क्षुधातृष्णानाशः श्रवणधृतयशोवासिसरसः | स योगीन्द्रो मासादतिशयपरानन्दघटकः परीतः प्राणाख्ये रचयति सुधासिन्धुसुरसम्
paṭhed yaḥ stotrārthaṃ bhavati sa sukhī yoganipuṇaḥ | kṣudhātṛṣṇānāśaḥ śravaṇadhṛtayaśovāsisarasaḥ | sa yogīndro māsādatiśayaparānandaghaṭakaḥ parītaḥ prāṇākhye racayati sudhāsindhusurasam
एतत् स्तोत्रं पठेद्विद्वान् ध्यानन्याससमन्वितम् | शुक्लं रक्तं तथा पीतं नीलं कृष्णं विभाव्य च
etat stotraṃ paṭhedvidvān dhyānanyāsasamanvitam | śuklaṃ raktaṃ tathā pītaṃ nīlaṃ kṛṣṇaṃ vibhāvya ca
कालचतुष्टये नित्यं पठित्वा सिद्धिमाप्नुयात् | आकाशे भूतले नाथ पाताले विघ्नकोटयः
kālacatuṣṭaye nityaṃ paṭhitvā siddhimāpnuyāt | ākāśe bhūtale nātha pātāle vighnakoṭayaḥ
योगिनां पठनादेव नश्यन्ति तत्क्षणादिह | सर्वत्र गामी स भवेदतिभाग्यफलोदयम्
yogināṃ paṭhanādeva naśyanti tatkṣaṇādiha | sarvatra gāmī sa bhavedatibhāgyaphalodayam
महापापहरं स्तोत्रं हाकिनीहृदयोद्भवम् | सदाशिवप्रियं योगसिद्धिदं देवसेवितम्
mahāpāpaharaṃ stotraṃ hākinīhṛdayodbhavam | sadāśivapriyaṃ yogasiddhidaṃ devasevitam
सहस्रवारपाठेन पुरश्चर्याफलं लभेत् | पठित्वा स्तोत्रराजं तु श्मशाने निर्जने वने
sahasravārapāṭhena puraścaryāphalaṃ labhet | paṭhitvā stotrarājaṃ tu śmaśāne nirjane vane
अन्तरीक्षेऽथवा नाथ योगी स्यादमरो महान् | अस्य प्रपठनाद्वाग्मी ज्ञानवान् विजितेन्द्रियः
antarīkṣe'thavā nātha yogī syādamaro mahān | asya prapaṭhanādvāgmī jñānavān vijitendriyaḥ
ध्यानात्मा संभवेत् क्षिप्रं परिवारगणैः सह | प्रातःकाले निशायां तु मध्याह्ने शेषकालके
dhyānātmā saṃbhavet kṣipraṃ parivāragaṇaiḥ saha | prātaḥkāle niśāyāṃ tu madhyāhne śeṣakālake
प्रपठेत् स्तोत्रसारं तु भावात्मा साधकोत्तमः | अनायासेन भ्रूपद्मे स्थिरो भवति निश्चितम्
prapaṭhet stotrasāraṃ tu bhāvātmā sādhakottamaḥ | anāyāsena bhrūpadme sthiro bhavati niścitam
श्रीगुरोश्चरणाम्भोजं हृदये ध्याननिर्णयम् | यो ध्यात्वा पठ्यते स्तोत्रं स भवेत् कल्पपादपः
śrīguroścaraṇāmbhojaṃ hṛdaye dhyānanirṇayam | yo dhyātvā paṭhyate stotraṃ sa bhavet kalpapādapaḥ
इदानीं कथये नाथ कवचं पटलान्तरे
idānīṃ kathaye nātha kavacaṃ paṭalāntare
अथादौ कथयानन्दभैरवि प्राणवल्लभे | कवचं हाकिनीदेव्याः परमानन्दवर्धनम्
athādau kathayānandabhairavi prāṇavallabhe | kavacaṃ hākinīdevyāḥ paramānandavardhanam