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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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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