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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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स एव योगी परमो यस्यार्थेऽयं सुनिश्चलः | स एव खेचरो भक्तो नारदादिशुकोपमः
sa eva yogī paramo yasyārthe'yaṃ suniścalaḥ | sa eva khecaro bhakto nāradādiśukopamaḥ
यो लोकः प्रजपत्येवं स शिवो न च मानुषः | स समाधिगतो नित्यो ध्यानस्थो योगिवल्लभः
yo lokaḥ prajapatyevaṃ sa śivo na ca mānuṣaḥ | sa samādhigato nityo dhyānastho yogivallabhaḥ
चतुर्व्यूहगतो देवः सहसा नात्र संशयः | यः प्रधारयते भक्त्या कण्ठे वा मस्तके भुजे
caturvyūhagato devaḥ sahasā nātra saṃśayaḥ | yaḥ pradhārayate bhaktyā kaṇṭhe vā mastake bhuje
स भवेत् कालिकापुत्रो विद्यानाथः स्वयंभुवि | धनेशः पुत्रवान् योगी यतीशः सर्वगो भवेत्
sa bhavet kālikāputro vidyānāthaḥ svayaṃbhuvi | dhaneśaḥ putravān yogī yatīśaḥ sarvago bhavet
वामा वामकरे धृत्त्वा सर्वसिद्धीश्वरो भवेत्
vāmā vāmakare dhṛttvā sarvasiddhīśvaro bhavet
यदि पठति मनुष्यो मानुषी वा महत्या | सकलधनजनेशी पुत्रिणी जीववत्सा | कुलपतिरिह लोके स्वर्गमोक्षैकहेतुः स भवति भवनाथो योगिनीवल्लभेशः
yadi paṭhati manuṣyo mānuṣī vā mahatyā | sakaladhanajaneśī putriṇī jīvavatsā | kulapatiriha loke svargamokṣaikahetuḥ sa bhavati bhavanātho yoginīvallabheśaḥ
पठति य इह नित्यं भक्तिभावेन मर्त्यो हरणमपि करोति प्राणविप्राणयोगः | स्तवनपठनपुण्यं कोटिजन्माघनाश| कथितुमपि न शक्तोऽहं महामांसभक्षा
paṭhati ya iha nityaṃ bhaktibhāvena martyo haraṇamapi karoti prāṇaviprāṇayogaḥ | stavanapaṭhanapuṇyaṃ koṭijanmāghanāśa| kathitumapi na śakto'haṃ mahāmāṃsabhakṣā
श्रुतञ्च परमं ज्ञानं धर्माधर्मविवेचनम् | सर्ववेदान्तसारं च सारात्सारं परात्परम्
śrutañca paramaṃ jñānaṃ dharmādharmavivecanam | sarvavedāntasāraṃ ca sārātsāraṃ parātparam
कुण्डलीस्तवनं श्रुत्वा पूर्णोऽहं जगदीश्वरि | ईदानीं श्रोतुमिच्छामि स्वाधिष्ठानं प्रकाशकम्
kuṇḍalīstavanaṃ śrutvā pūrṇo'haṃ jagadīśvari | īdānīṃ śrotumicchāmi svādhiṣṭhānaṃ prakāśakam
यदि मे सुकृपादृष्टिरानन्दघनसञ्चये वद श्रीकुण्डलीयोगं स्वाधिष्ठानविभेदनम्
yadi me sukṛpādṛṣṭirānandaghanasañcaye vada śrīkuṇḍalīyogaṃ svādhiṣṭhānavibhedanam
येन क्रमेण भेदं स्यात्तत्प्रकारं विनिर्णय | महाकाल महावीर आनन्दसागरपिरय
yena krameṇa bhedaṃ syāttatprakāraṃ vinirṇaya | mahākāla mahāvīra ānandasāgarapiraya
योग्योऽसि योगमार्गाणामत एव प्रकथ्यते | येन क्रमेण चक्रस्य भेदः स्यादमरो भवेत्
yogyo'si yogamārgāṇāmata eva prakathyate | yena krameṇa cakrasya bhedaḥ syādamaro bhavet
अमरो जितचित्तारिः क्रोधजित् प्रबलो बली | धर्माधर्मज्ञानवांश्च योगी भवति सज्जनः
amaro jitacittāriḥ krodhajit prabalo balī | dharmādharmajñānavāṃśca yogī bhavati sajjanaḥ
परकालदर्शी विज्ञः स्यात् क्रतुश्रद्धापरायणः | अहङ्कारविहीनो यः स योगी भवति ध्रुवम्
parakāladarśī vijñaḥ syāt kratuśraddhāparāyaṇaḥ | ahaṅkāravihīno yaḥ sa yogī bhavati dhruvam
महावीरसुसङ्गिनी च सङ्गदोषविवजीतः | महात्मापरमं ब्रह्मज्ञानी भवति योगिराट्
mahāvīrasusaṅginī ca saṅgadoṣavivajītaḥ | mahātmāparamaṃ brahmajñānī bhavati yogirāṭ
विख्यातः सर्वदेशे च किन्तु स्वाश्रयवजीतः | बालको विक्रमी धन्वी धनुर्बाणधरोऽव्ययः
vikhyātaḥ sarvadeśe ca kintu svāśrayavajītaḥ | bālako vikramī dhanvī dhanurbāṇadharo'vyayaḥ
स भवेत् योगमार्गेशो विवेकी पापवजीतः | अविद्याग्रन्थिनिश्चेष्टो विवेकधर्मचातकः
sa bhavet yogamārgeśo vivekī pāpavajītaḥ | avidyāgranthiniśceṣṭo vivekadharmacātakaḥ
चतुरो विषमज्ञानवजीतो यज्ञकृत् शुचिः | स भवेद् योगिनीपुत्रो योगानामधिपो भवेत्
caturo viṣamajñānavajīto yajñakṛt śuciḥ | sa bhaved yoginīputro yogānāmadhipo bhavet
यदि योगस्थितो मन्त्री वायवीशक्तिनिर्भरः | स एव योगी षण्मासादिति मे तन्त्रनिर्णयः
yadi yogasthito mantrī vāyavīśaktinirbharaḥ | sa eva yogī ṣaṇmāsāditi me tantranirṇayaḥ
यो मे तन्त्राणि जानाति सदर्थज्ञानजानि च | स एव चतुरो योगी मम भक्तो न संशयः
yo me tantrāṇi jānāti sadarthajñānajāni ca | sa eva caturo yogī mama bhakto na saṃśayaḥ
यदि वायुपानरतो मन्त्री भवति साधकः
yadi vāyupānarato mantrī bhavati sādhakaḥ
अथ स्वाधिष्ठानं कुलवरगतं षड्दलगत| प्रभाकारं विष्णोरतिशयपदं कामनिलयम् | महायोगेन्द्राणां मनसि निलयं चारुकिरण| शरच्चन्द्रज्योत्स्नायुतमतिधनं भव्यविषयम्
atha svādhiṣṭhānaṃ kulavaragataṃ ṣaḍdalagata| prabhākāraṃ viṣṇoratiśayapadaṃ kāmanilayam | mahāyogendrāṇāṃ manasi nilayaṃ cārukiraṇa| śaraccandrajyotsnāyutamatidhanaṃ bhavyaviṣayam
सदाभावक्षेत्रे सकलसुधियो वेद ... ... यदामापक्षेमे सकलसुधियो वेदपथगाः | विचारं कुर्वन्ति क्षितिगतरताः श्रीप्रभृतयः | महाविष्णोः पीताम्बर नरपते श्यामलतनोः | | विटच्छायामध्ये निवसति यथा गोकुलकुले
sadābhāvakṣetre sakalasudhiyo veda ... ... yadāmāpakṣeme sakalasudhiyo vedapathagāḥ | vicāraṃ kurvanti kṣitigataratāḥ śrīprabhṛtayaḥ | mahāviṣṇoḥ pītāmbara narapate śyāmalatanoḥ | | viṭacchāyāmadhye nivasati yathā gokulakule
हरिध्यानं कुर्यान्निरवधिमहानन्दरसिकः | स एवात्मा साक्षादिह नववरः षोडशयुवा महासर्पारिस्थं स्थितिकरणगं नागगमन| मुखं वंशीनादध्वनिगुणधरं भावयति कः
haridhyānaṃ kuryānniravadhimahānandarasikaḥ | sa evātmā sākṣādiha navavaraḥ ṣoḍaśayuvā mahāsarpāristhaṃ sthitikaraṇagaṃ nāgagamana| mukhaṃ vaṃśīnādadhvaniguṇadharaṃ bhāvayati kaḥ
स एवात्मा नित्यो यतिरिह दले कोमलकुले | कुलागारे सारे सरसिजयुते षड्दलवरे | सुरानन्दश्रीदं दिवि दमनकर्त्तारममद| सुधाकान्तं कृष्णं परमपुरुषं भावयति कः
sa evātmā nityo yatiriha dale komalakule | kulāgāre sāre sarasijayute ṣaḍdalavare | surānandaśrīdaṃ divi damanakarttāramamada| sudhākāntaṃ kṛṣṇaṃ paramapuruṣaṃ bhāvayati kaḥ
महाविद्यासिद्धं कुलपतिमनोमान्ययजित| मुकुन्दं श्रीकृष्णं रसदलगतं स्वागमगत| मुरारिं पापारिं नवयुवतिहृत्पद्मसुगत| हृषीकेशं विष्णुं विषयकरणं भावयति कः
mahāvidyāsiddhaṃ kulapatimanomānyayajita| mukundaṃ śrīkṛṣṇaṃ rasadalagataṃ svāgamagata| murāriṃ pāpāriṃ navayuvatihṛtpadmasugata| hṛṣīkeśaṃ viṣṇuṃ viṣayakaraṇaṃ bhāvayati kaḥ
स योगेन्द्रो ज्ञानी जयति सृकृतौ कौतुकवता| रमेशं श्रीकृष्णं रसविषहरं मानसचरम् | सरस्वत्या युक्तं कुलरसमयं मुक्तिजडित| भजेच्चैतन्यान्तं सुरगुरुवरं मोक्षमयते
sa yogendro jñānī jayati sṛkṛtau kautukavatā| rameśaṃ śrīkṛṣṇaṃ rasaviṣaharaṃ mānasacaram | sarasvatyā yuktaṃ kularasamayaṃ muktijaḍita| bhajeccaitanyāntaṃ suraguruvaraṃ mokṣamayate
यतीन्द्रः सश्रीकः प्रचयति निजं भाव्यविषय| पुराणं योगीन्द्रं हरिमखिलपं कामनिलयम् | महासूक्ष्मं द्वारं कुलवधुरतं वामकिरण| विशालाक्षं कृष्णं निजरसकुले कान्तममरम्
yatīndraḥ saśrīkaḥ pracayati nijaṃ bhāvyaviṣaya| purāṇaṃ yogīndraṃ harimakhilapaṃ kāmanilayam | mahāsūkṣmaṃ dvāraṃ kulavadhurataṃ vāmakiraṇa| viśālākṣaṃ kṛṣṇaṃ nijarasakule kāntamamaram
कृपासाक्षीज्ञानं गुणगदितदेहं दाहरहित| महाशौलं सत्यं कुवलयकरिं हन्ति मरणम् | अघावीशं श्रीशं शशिमुखिकराम्भोजयजित| तमात्मानं कृष्णं निजकुलदले योऽपि भजति
kṛpāsākṣījñānaṃ guṇagaditadehaṃ dāharahita| mahāśaulaṃ satyaṃ kuvalayakariṃ hanti maraṇam | aghāvīśaṃ śrīśaṃ śaśimukhikarāmbhojayajita| tamātmānaṃ kṛṣṇaṃ nijakuladale yo'pi bhajati
महाशब्दोत्पन्नं प्रकृतिविकृतिं कारणकृति| कृपासिन्धुं कृष्णं कुलवधुशतामोदमिलितम् | जगन्नाथं स्तौति क्षितिपतिवशायोपकरण| विराटं ब्रह्माण्डं करणगमहाविष्णुमरणम्
mahāśabdotpannaṃ prakṛtivikṛtiṃ kāraṇakṛti| kṛpāsindhuṃ kṛṣṇaṃ kulavadhuśatāmodamilitam | jagannāthaṃ stauti kṣitipativaśāyopakaraṇa| virāṭaṃ brahmāṇḍaṃ karaṇagamahāviṣṇumaraṇam
विनोदं व्याकर्तुं त्रिभुवनपतिः श्रीपतिरहो | प्रचण्डे संसारे उदयति सदाभावसदने | महामेघश्यामस्त्रिफलकरुणासागरकुले | अमूल्ये सञ्चारे विषयरसनासञ्चय विषम्
vinodaṃ vyākartuṃ tribhuvanapatiḥ śrīpatiraho | pracaṇḍe saṃsāre udayati sadābhāvasadane | mahāmeghaśyāmastriphalakaruṇāsāgarakule | amūlye sañcāre viṣayarasanāsañcaya viṣam
स कृष्णः श्री विष्णुः प्रकृतिगदया हन्ति सतत| अतः कृष्णो ध्येयः सुरनरगणैः पञ्चसुमुखैः | कुलाम्भोजे षट्के मनरसदले ध्यानफलितः | किराती राकिण्या नयन कमलापानमधुरम्
sa kṛṣṇaḥ śrī viṣṇuḥ prakṛtigadayā hanti satata| ataḥ kṛṣṇo dhyeyaḥ suranaragaṇaiḥ pañcasumukhaiḥ | kulāmbhoje ṣaṭke manarasadale dhyānaphalitaḥ | kirātī rākiṇyā nayana kamalāpānamadhuram
धराधारं पूर्णं गगननिलयं कालपुरुष| मनोगम्यं रम्यं नव नयनलावण्यरसिकम् | सदा ध्यायेत् कृष्णं कुरुगणरिपुं यः कुलपतिः | निरालम्बः श्यामः प्रकृतियमुनातीरतरुगः
dharādhāraṃ pūrṇaṃ gagananilayaṃ kālapuruṣa| manogamyaṃ ramyaṃ nava nayanalāvaṇyarasikam | sadā dhyāyet kṛṣṇaṃ kurugaṇaripuṃ yaḥ kulapatiḥ | nirālambaḥ śyāmaḥ prakṛtiyamunātīratarugaḥ
कुलीना गोपीभिः परिमिलितपार्श्वस्थलसुखः | प्रधानः क्षेत्रज्ञः क्षितिपतिकराम्भोजयजितः | प्रकाशात्मा नाथः प्रचयकरुणो ध्येय इरया | मनोधर्मं च्छत्रं त्रिविधगुणगानाश्रितकरम्
kulīnā gopībhiḥ parimilitapārśvasthalasukhaḥ | pradhānaḥ kṣetrajñaḥ kṣitipatikarāmbhojayajitaḥ | prakāśātmā nāthaḥ pracayakaruṇo dhyeya irayā | manodharmaṃ cchatraṃ trividhaguṇagānāśritakaram
त्रिकाण्डस्थं खण्डोद्भववनरसं प्राणरसिक| यदा स्तौति प्रातः समयमफले चारुवरदम् | महामोक्षक्षेत्रं कुलवधुयुतं कृष्णपरम| गुणेशं राधेशं रजनिविधुनितं वेदनिलयम्
trikāṇḍasthaṃ khaṇḍodbhavavanarasaṃ prāṇarasika| yadā stauti prātaḥ samayamaphale cāruvaradam | mahāmokṣakṣetraṃ kulavadhuyutaṃ kṛṣṇaparama| guṇeśaṃ rādheśaṃ rajanividhunitaṃ vedanilayam
क्रियादक्षं सूक्ष्मं समयगुणयोगाङ्कजडित| त्रिकोणस्थं गङ्गाजलगलितसारं तारकतनुम् | महाकालानन्दं गगनघनवर्णं सजलक| प्रभावारं भावं तरुणनववपुः श्रीधरमलम्
kriyādakṣaṃ sūkṣmaṃ samayaguṇayogāṅkajaḍita| trikoṇasthaṃ gaṅgājalagalitasāraṃ tārakatanum | mahākālānandaṃ gaganaghanavarṇaṃ sajalaka| prabhāvāraṃ bhāvaṃ taruṇanavavapuḥ śrīdharamalam
वनोत्फुलाम्भोजा मनविरचना भालकलया | महाशोभारूपं कुलपुरुषगं व्याश्रयति यः | स योगी संसारे भवति रसनायोगनिरतः | मनो यो व्याधाय प्रचुरफलदं कृष्णमखिलम्
vanotphulāmbhojā manaviracanā bhālakalayā | mahāśobhārūpaṃ kulapuruṣagaṃ vyāśrayati yaḥ | sa yogī saṃsāre bhavati rasanāyoganirataḥ | mano yo vyādhāya pracuraphaladaṃ kṛṣṇamakhilam
महाज्ञानोत्साहं गतिगुणवहिः प्राणनिचय| जगत्तारं ब्रह्म निरवधिमहायोगकिरणम् | यदा लोकस्तौति प्रतिदिनमिहानन्दघटित| विकारं सर्वेषां ग्रहणनिलनं भास्करविधोः
mahājñānotsāhaṃ gatiguṇavahiḥ prāṇanicaya| jagattāraṃ brahma niravadhimahāyogakiraṇam | yadā lokastauti pratidinamihānandaghaṭita| vikāraṃ sarveṣāṃ grahaṇanilanaṃ bhāskaravidhoḥ
महाराहुग्रासं शतशतमहापुण्यनिकरं | कुलानन्दं विष्णुं शशिशतघटारामकिरणम् | मनोगम्यं सूक्ष्मं त्रिगुणजडितं भावयति कः
mahārāhugrāsaṃ śataśatamahāpuṇyanikaraṃ | kulānandaṃ viṣṇuṃ śaśiśataghaṭārāmakiraṇam | manogamyaṃ sūkṣmaṃ triguṇajaḍitaṃ bhāvayati kaḥ
कृष्णभक्तिं मुदा कृष्णं ध्यात्वा कृत्वा यतिर्भवेत् | श्रीकृष्णचरणाम्भोजे तस्य भक्तिर्न संशयः
kṛṣṇabhaktiṃ mudā kṛṣṇaṃ dhyātvā kṛtvā yatirbhavet | śrīkṛṣṇacaraṇāmbhoje tasya bhaktirna saṃśayaḥ
कृष्णब्रह्म कृष्णब्रह्मा च त्रिध्यानपरायणः | स कृष्णस्तं जनं नीत्वा ददाति अपि शङ्कर
kṛṣṇabrahma kṛṣṇabrahmā ca tridhyānaparāyaṇaḥ | sa kṛṣṇastaṃ janaṃ nītvā dadāti api śaṅkara
विना कृष्णपदाम्भोजं स्वाधिष्ठानं कुतो जयम् | कृष्णध्यानान्महापद्मभेदं प्राप्नोति शङ्कर
vinā kṛṣṇapadāmbhojaṃ svādhiṣṭhānaṃ kuto jayam | kṛṣṇadhyānānmahāpadmabhedaṃ prāpnoti śaṅkara
शृणु नाथ प्रवक्ष्यामि श्रीकृष्णसाधनोत्तमम् | येन क्रमेण भक्तिः स्यात्कालजालवशो भवेत्
śṛṇu nātha pravakṣyāmi śrīkṛṣṇasādhanottamam | yena krameṇa bhaktiḥ syātkālajālavaśo bhavet
मम पादाम्बुजे भक्तिर्भवत्येव न संशयः | भक्तिमान् यः साधकेन्द्रो महाविष्णुं भजेद्यदि
mama pādāmbuje bhaktirbhavatyeva na saṃśayaḥ | bhaktimān yaḥ sādhakendro mahāviṣṇuṃ bhajedyadi
शिवतुल्यो भवेन्नाथ मम भक्तो महीतले
śivatulyo bhavennātha mama bhakto mahītale
श्रीकृष्णं जगदीश्वरं त्रिजगतामानन्दमोक्षात्मक| सम्पूर्णं त्रिगुणावृतं गुणधरं सत्त्वाधिदैवं परम् | लिङ्गाधः स्थितिराज्यपालपुरुषं पञ्चाननस्थायिन| श्रीविष्णुं शुभदं जनो यदि भजेल्लोकः सशक्तिं सुखी
śrīkṛṣṇaṃ jagadīśvaraṃ trijagatāmānandamokṣātmaka| sampūrṇaṃ triguṇāvṛtaṃ guṇadharaṃ sattvādhidaivaṃ param | liṅgādhaḥ sthitirājyapālapuruṣaṃ pañcānanasthāyina| śrīviṣṇuṃ śubhadaṃ jano yadi bhajellokaḥ saśaktiṃ sukhī
आदौ कामं त्रिसर्गं कुलवधुनियुतं कामबीजं त्रिसर्गं | श्रीकृष्णं वारयुग्मं प्रणययुगलकं चन्द्रिकाकाशयुक्तम् | ब्रह्मद्वन्द्वं भजामि प्रकृति पुरुषिकां काकिनीं तत्परे च | भूयो भूयो भजामि श्रवणगलयनं वह्निजायाविलग्नम्
ādau kāmaṃ trisargaṃ kulavadhuniyutaṃ kāmabījaṃ trisargaṃ | śrīkṛṣṇaṃ vārayugmaṃ praṇayayugalakaṃ candrikākāśayuktam | brahmadvandvaṃ bhajāmi prakṛti puruṣikāṃ kākinīṃ tatpare ca | bhūyo bhūyo bhajāmi śravaṇagalayanaṃ vahnijāyāvilagnam
एतन्मन्त्रं जपित्वा प्रणवमिति नमोऽन्तं तथाद्ये मिलित्वा | भूयो भूयो नमोऽन्तं त्रिभुवनसहितं क्षोभयेत्तत् क्षणेन | राजश्रीस्तस्य शीर्षे निरवधि वसुधा मन्दिरे संस्थिरा स्यात् | कालच्छेदं प्रकृत्य प्रवसति सुमुखी ब्रह्मदण्डे च काले
etanmantraṃ japitvā praṇavamiti namo'ntaṃ tathādye militvā | bhūyo bhūyo namo'ntaṃ tribhuvanasahitaṃ kṣobhayettat kṣaṇena | rājaśrīstasya śīrṣe niravadhi vasudhā mandire saṃsthirā syāt | kālacchedaṃ prakṛtya pravasati sumukhī brahmadaṇḍe ca kāle
ततः प्राणे दैवनाथ मम सन्तोषवर्द्धन | इदानीं नरसिंहस्य मन्त्रं शृणु महाप्रभो
tataḥ prāṇe daivanātha mama santoṣavarddhana | idānīṃ narasiṃhasya mantraṃ śṛṇu mahāprabho
कान्तबीजं समुद्धृत्य युगलं युगलं स्मृतम् | महानृसिंहमन्त्रेण पूजयामि नमो नमः
kāntabījaṃ samuddhṛtya yugalaṃ yugalaṃ smṛtam | mahānṛsiṃhamantreṇa pūjayāmi namo namaḥ
स्वाधिष्ठाने महापद्मे मनोनिष्पापहेतुना | मनो विधाय यो योगी जपेन्मन्त्रं पुनः पुनः
svādhiṣṭhāne mahāpadme manoniṣpāpahetunā | mano vidhāya yo yogī japenmantraṃ punaḥ punaḥ
एतन्मन्त्रजपेनापि सिद्धो भवति साधकः | एतन्मन्त्रप्रभावेण भावसिद्धिं क्षणाल्लभेत्
etanmantrajapenāpi siddho bhavati sādhakaḥ | etanmantraprabhāveṇa bhāvasiddhiṃ kṣaṇāllabhet
साधको यदि भूमिस्थः साधयेत्तु हरेर्मनुम् | रेणुसंख्या क्रमेणैव सिद्धिं प्राप्नोति वीर्यतः
sādhako yadi bhūmisthaḥ sādhayettu harermanum | reṇusaṃkhyā krameṇaiva siddhiṃ prāpnoti vīryataḥ
अथ वक्ष्ये महादेव सर्ववर्णसुसारकम् | वर्णमालास्वसंशक्तो जप्त्वा सिद्धिमवाप्नुयात्
atha vakṣye mahādeva sarvavarṇasusārakam | varṇamālāsvasaṃśakto japtvā siddhimavāpnuyāt
सिद्धिमन्त्रं प्रार्थयते यदि मर्त्यो निराश्रयः | निर्जने संस्थिरो भूत्त्वा एकाकी दीपवजीतः
siddhimantraṃ prārthayate yadi martyo nirāśrayaḥ | nirjane saṃsthiro bhūttvā ekākī dīpavajītaḥ
निःशङ्कं प्रजपेन्मन्त्रं स्वाधिष्ठानाब्जसङ्गते | वशीकृतं जगत्सर्वं येन तत्क्रममाशृणु
niḥśaṅkaṃ prajapenmantraṃ svādhiṣṭhānābjasaṅgate | vaśīkṛtaṃ jagatsarvaṃ yena tatkramamāśṛṇu
प्रणवं पूर्वमुच्चार्य नान्तबीजं तथोद्गरेत् | वह्निबीजसमालग्नमधोदन्तस्वरान्वितम्
praṇavaṃ pūrvamuccārya nāntabījaṃ tathodgaret | vahnibījasamālagnamadhodantasvarānvitam
नादबिन्दुसमायुक्तं पुनर्वारद्वयं वदेत् | नरसिंहाय शब्दान्ते पुनर्वारत्रयं वदेत्
nādabindusamāyuktaṃ punarvāradvayaṃ vadet | narasiṃhāya śabdānte punarvāratrayaṃ vadet
देवीबीजं शक्तिबीजं स्वाहान्तं मनुमुद्गरेत् | एतन्मन्त्रप्रयोगेण कुण्डलीवशमानयेत्
devībījaṃ śaktibījaṃ svāhāntaṃ manumudgaret | etanmantraprayogeṇa kuṇḍalīvaśamānayet
स्वाधिष्ठाने स्थिरीभावं प्राप्नोति साधकाग्रणीः | सर्वेषां प्राणगो भूत्वा प्रबलोऽसौ महीतले
svādhiṣṭhāne sthirībhāvaṃ prāpnoti sādhakāgraṇīḥ | sarveṣāṃ prāṇago bhūtvā prabalo'sau mahītale