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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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शीतं रौद्रं समं तस्य पापापापं जयाजयम् | धर्माधर्मः सदा ज्ञानं नित्यज्ञानं समाप्नुयात्
śītaṃ raudraṃ samaṃ tasya pāpāpāpaṃ jayājayam | dharmādharmaḥ sadā jñānaṃ nityajñānaṃ samāpnuyāt
पुनः श्रीकृष्णमन्त्राश्च सर्वदेवनिषेवकाः | यज्ज्ञात्वा देवताः सर्वा सर्वदिङ्मुखपालकाः
punaḥ śrīkṛṣṇamantrāśca sarvadevaniṣevakāḥ | yajjñātvā devatāḥ sarvā sarvadiṅmukhapālakāḥ
तत्प्रयोगं महादेव शृणु सिद्धेश्च लक्षणम् | विना कृष्णाश्रयेणापि ब्रह्मा तुष्टो न कुत्रचित्
tatprayogaṃ mahādeva śṛṇu siddheśca lakṣaṇam | vinā kṛṣṇāśrayeṇāpi brahmā tuṣṭo na kutracit
न तुष्टा कुण्डली देवी पशुभावं विना प्रभो | पशुभावे ज्ञानसिद्धिर्वीरभावे हि मोक्षभाक्
na tuṣṭā kuṇḍalī devī paśubhāvaṃ vinā prabho | paśubhāve jñānasiddhirvīrabhāve hi mokṣabhāk
दिव्यभावे समाधिस्थो जीवन्मुक्तः स उच्यते | कान्तबीजं समुद्धृत्य शक्रवामस्वरान्वितम्
divyabhāve samādhistho jīvanmuktaḥ sa ucyate | kāntabījaṃ samuddhṛtya śakravāmasvarānvitam
नादबिन्दुसमाक्रान्तं कृष्णसम्बोधनं पदम् | पुनः पूर्वमनुं युक्ता त्र्यक्षरात्मा महामनुः
nādabindusamākrāntaṃ kṛṣṇasambodhanaṃ padam | punaḥ pūrvamanuṃ yuktā tryakṣarātmā mahāmanuḥ
एतन्मन्त्रजपं कृत्वा योगी भवति योगिराट् | योगोऽयं परमाह्लादकारकोऽनन्तरूपकः
etanmantrajapaṃ kṛtvā yogī bhavati yogirāṭ | yogo'yaṃ paramāhlādakārako'nantarūpakaḥ
बहुभिः किं कथनीयं यः करोति फलं लभेत् | ध्यायेत् श्रीगोपिकानाथं राकिणीमण्डलेश्वरम्
bahubhiḥ kiṃ kathanīyaṃ yaḥ karoti phalaṃ labhet | dhyāyet śrīgopikānāthaṃ rākiṇīmaṇḍaleśvaram
जगतां सत्त्वनिलयं श्रीकृष्णं गोकुलेश्वरम् स्वाधिष्ठानस्थितं श्यामं यजेद् भुजचतुष्टयम्
jagatāṃ sattvanilayaṃ śrīkṛṣṇaṃ gokuleśvaram svādhiṣṭhānasthitaṃ śyāmaṃ yajed bhujacatuṣṭayam
शङ्खचक्रगदापद्म महाशोभामनोरमम् | सर्वविद्यागतं काम्यं श्रीगोविन्दं सुशीतलम्
śaṅkhacakragadāpadma mahāśobhāmanoramam | sarvavidyāgataṃ kāmyaṃ śrīgovindaṃ suśītalam
महामोहहरं नाथं वनमालाविभूषितम् | कोटिकन्याकराम्भोजजयितं सर्वसङ्गतम्
mahāmohaharaṃ nāthaṃ vanamālāvibhūṣitam | koṭikanyākarāmbhojajayitaṃ sarvasaṅgatam
किरीटिनं महावीरं बालेन्दुं चूडयान्वितम् | गुञ्जामाला शोभिताङ्गं श्रीनाथं परमेश्वरम्
kirīṭinaṃ mahāvīraṃ bālenduṃ cūḍayānvitam | guñjāmālā śobhitāṅgaṃ śrīnāthaṃ parameśvaram
पीताम्बरं मन्दहास्यं षट्पद्मदलमध्यगम् | कामिनीप्राणनिलयं वसुदेवसुतं हरिम्
pītāmbaraṃ mandahāsyaṃ ṣaṭpadmadalamadhyagam | kāminīprāṇanilayaṃ vasudevasutaṃ harim
एवं ध्यात्वा षड्दले च सदा वक्षःस्थकौस्तुभम् | राजराजेश्वरं शौरिं भाव्यं श्रीवत्सलाञ्छनम्
evaṃ dhyātvā ṣaḍdale ca sadā vakṣaḥsthakaustubham | rājarājeśvaraṃ śauriṃ bhāvyaṃ śrīvatsalāñchanam
स्वाधिष्ठानगतं ध्यायेन्मुरारिसिद्धिगो नरः | एवं ध्यात्वा पुरा ब्रह्मा नारायणगुणोदयः
svādhiṣṭhānagataṃ dhyāyenmurārisiddhigo naraḥ | evaṃ dhyātvā purā brahmā nārāyaṇaguṇodayaḥ
मनः कल्पितद्रव्यैश्च पूजयेत्परमेश्वरम् | षड्दले च महापद्मे संध्यायेत् हरिमायजेत्
manaḥ kalpitadravyaiśca pūjayetparameśvaram | ṣaḍdale ca mahāpadme saṃdhyāyet harimāyajet
षोडशोपचारयुक्तैर्मानसक्षेत्रसम्भवैः | मनः कल्पितपीठे च स्थापयित्वा हरिं गुरुम्
ṣoḍaśopacārayuktairmānasakṣetrasambhavaiḥ | manaḥ kalpitapīṭhe ca sthāpayitvā hariṃ gurum
योगेश्वरं कृष्णमीशं राधिकाराकिणीश्वरम् | एकान्तचित्ते चारोप्य कृष्णं पीठे प्रपूजयेत्
yogeśvaraṃ kṛṣṇamīśaṃ rādhikārākiṇīśvaram | ekāntacitte cāropya kṛṣṇaṃ pīṭhe prapūjayet
तत्र दलाष्टकं पद्मं तत्र षट्कोणकणीकम् | वेदद्वारोपशोभञ्च स्ंनिर्म्माय मनोहरम्
tatra dalāṣṭakaṃ padmaṃ tatra ṣaṭkoṇakaṇīkam | vedadvāropaśobhañca sṃnirmmāya manoharam
पुनः पुनर्यदा ध्यायेत् षड्दलेषु दलेष्टकम् | पञ्चोपचारैर्दशकैः श्रीविष्णुं परिपूजयेत्
punaḥ punaryadā dhyāyet ṣaḍdaleṣu daleṣṭakam | pañcopacārairdaśakaiḥ śrīviṣṇuṃ paripūjayet
गन्धादयो नैवेद्यान्ता पूजापञ्चोपचारिका आसनं स्वागतं पाद्यमर्घ्यमाचमनीयकम्
gandhādayo naivedyāntā pūjāpañcopacārikā āsanaṃ svāgataṃ pādyamarghyamācamanīyakam
मधुपर्काचमनस्नान वसनाभरणानि च सुगन्धिसुमनो धूपदीपनैवेद्यवन्दनम्
madhuparkācamanasnāna vasanābharaṇāni ca sugandhisumano dhūpadīpanaivedyavandanam
प्रयोजयेदर्चनायामुपचारांस्तु षोडश विष्णोराराधने कुर्यात् सर्वत्र विधिरेष यः
prayojayedarcanāyāmupacārāṃstu ṣoḍaśa viṣṇorārādhane kuryāt sarvatra vidhireṣa yaḥ
विधिः स्यात् कृष्णविश्वेश समुद्भूतस्य सत्पतेः | दशोपचारकथनं श्रूयतां वल्लभ प्रभो
vidhiḥ syāt kṛṣṇaviśveśa samudbhūtasya satpateḥ | daśopacārakathanaṃ śrūyatāṃ vallabha prabho
पाद्यमर्घ्यं तथाचामं मधुपर्काचमनं तथा | गन्धादयो नैवेद्यान्ता उपचारा दशक्रमात्
pādyamarghyaṃ tathācāmaṃ madhuparkācamanaṃ tathā | gandhādayo naivedyāntā upacārā daśakramāt
विष्णुं सम्पूज्य धीमान् हविष्याशीजीतेन्द्रियः | सर्वदा परमानन्दः कालिकावशसेवकः
viṣṇuṃ sampūjya dhīmān haviṣyāśījītendriyaḥ | sarvadā paramānandaḥ kālikāvaśasevakaḥ
सर्वज्ञानधरो वीरो विवेकी सर्वदर्शकः | संभावयेत् स्वाधिष्ठाने निरन्तरं महाशुचिः
sarvajñānadharo vīro vivekī sarvadarśakaḥ | saṃbhāvayet svādhiṣṭhāne nirantaraṃ mahāśuciḥ
बालकक्रियया व्याप्तो भावज्ञानी निरामयः | स भवेत् कालिकापुत्रो यः कृष्णभावतत्परः
bālakakriyayā vyāpto bhāvajñānī nirāmayaḥ | sa bhavet kālikāputro yaḥ kṛṣṇabhāvatatparaḥ
कृष्णं सञ्चिन्तयेन्मूलकमलोद्र्ध्वे कुलात्मकम् | स भवेत्कालिकापुत्रोऽष्टाङ्गसिद्धिगुणान्वितः
kṛṣṇaṃ sañcintayenmūlakamalodrdhve kulātmakam | sa bhavetkālikāputro'ṣṭāṅgasiddhiguṇānvitaḥ
मानसैः पूजनं कृत्वा शङ्खस्थापनमाचरेत् | यत्कृत्वा मानसं योगं न कुर्याद्बहिरर्चनम्
mānasaiḥ pūjanaṃ kṛtvā śaṅkhasthāpanamācaret | yatkṛtvā mānasaṃ yogaṃ na kuryādbahirarcanam
मूलमन्त्रदेवतायाः साधने दैवतं यजेत् | देवस्य दक्षिणस्थांश्च पूर्वोपास्यसुसंस्थितान्
mūlamantradevatāyāḥ sādhane daivataṃ yajet | devasya dakṣiṇasthāṃśca pūrvopāsyasusaṃsthitān
पूजयेद् गन्ध पुष्पाद्यैस्तुल्यमन्त्रेण मन्त्रवित् | ततः श्रीकृष्णपादाब्जं ध्यानं कुर्यान्मनोलयम्
pūjayed gandha puṣpādyaistulyamantreṇa mantravit | tataḥ śrīkṛṣṇapādābjaṃ dhyānaṃ kuryānmanolayam
एवं क्रमेण तत्पद्मे स्थिरो भवति योगिराट् | यः करोति शुद्धभावं महामोहहरं हरिम्
evaṃ krameṇa tatpadme sthiro bhavati yogirāṭ | yaḥ karoti śuddhabhāvaṃ mahāmohaharaṃ harim
स्थापयित्वा च षट्पद्मे महामोक्षमवाप्नुयात् | यः प्रधानगुणज्ञश्च स मे शास्त्रार्थमाश्रयेत्
sthāpayitvā ca ṣaṭpadme mahāmokṣamavāpnuyāt | yaḥ pradhānaguṇajñaśca sa me śāstrārthamāśrayet
इहकाले शत्रुलोके निवसत्येव योगिराट् | पादाम्भोजे मनो दद्यान्मखकिञ्जल्कचित्रिते
ihakāle śatruloke nivasatyeva yogirāṭ | pādāmbhoje mano dadyānmakhakiñjalkacitrite
जङ्घायुगे चारुरामकदलीकाण्डमण्डिते | ऊरुद्वये मत्तगजकरदण्डसमप्रभे
jaṅghāyuge cārurāmakadalīkāṇḍamaṇḍite | ūrudvaye mattagajakaradaṇḍasamaprabhe
गङ्गावर्तगभीरे तु नाभौ शुद्धविलेऽमले | उदरे वक्षसि तथा हरौ श्रीवत्सकौस्तुभे
gaṅgāvartagabhīre tu nābhau śuddhavile'male | udare vakṣasi tathā harau śrīvatsakaustubhe
पूर्णचन्द्रायुतपक्षे ललाटे चारुकुण्डले | शङ्खचक्रगदाम्भोजे दोर्दण्डोपरिमण्डिते
pūrṇacandrāyutapakṣe lalāṭe cārukuṇḍale | śaṅkhacakragadāmbhoje dordaṇḍoparimaṇḍite
सहस्रादित्यसङ्काशे सकिरीटकुलद्वयम् | स्थानेष्वेषु यजेन्मन्त्री विशुद्धः शुद्धचेतसा
sahasrādityasaṅkāśe sakirīṭakuladvayam | sthāneṣveṣu yajenmantrī viśuddhaḥ śuddhacetasā
मनो निवेश्य कृष्णे वै तन्मयो भवति ध्रुवम् | यावन्मनोलयं याति कृष्णे स्वात्मनि चिन्मये
mano niveśya kṛṣṇe vai tanmayo bhavati dhruvam | yāvanmanolayaṃ yāti kṛṣṇe svātmani cinmaye
अथ नाथ प्रवक्ष्येऽहं संसारसाधनोत्तमम् | येन साधनमात्रेण योगी भवति तत्क्षणात्
atha nātha pravakṣye'haṃ saṃsārasādhanottamam | yena sādhanamātreṇa yogī bhavati tatkṣaṇāt
अनायासेन सिद्धिः स्याद् यद्यन्मनसि वर्त्तते | त्रैलोक्यं मोहयेत्क्षिप्रं त्रैलोक्यं वशमानयेत्
anāyāsena siddhiḥ syād yadyanmanasi varttate | trailokyaṃ mohayetkṣipraṃ trailokyaṃ vaśamānayet
रामेण सहितं नित्यं जगतां साक्षिणं वरम् | जामदग्न्यकराम्भोजसेवितं सर्वसेवितम्
rāmeṇa sahitaṃ nityaṃ jagatāṃ sākṣiṇaṃ varam | jāmadagnyakarāmbhojasevitaṃ sarvasevitam
अनन्तसत्त्वनिलयं वासुकी सङ्गमाकुलम् | अष्टहस्ताग्रसुश्रीदं नानालङ्कारशोभितम्
anantasattvanilayaṃ vāsukī saṅgamākulam | aṣṭahastāgrasuśrīdaṃ nānālaṅkāraśobhitam
स्वाधिष्ठानगतं ध्यात्वा शीतलो जायते वशी | तत्स्तोत्रं शृणु मे नाथ यत्पाठात् सिद्धिमाप्नुयात्
svādhiṣṭhānagataṃ dhyātvā śītalo jāyate vaśī | tatstotraṃ śṛṇu me nātha yatpāṭhāt siddhimāpnuyāt
ब्रह्मादयः सुराधीशा मुनयः क्रतुरक्षकाः | एतत् स्तोत्रं पुरा कृत्वा जीवन्मुक्तो महीतले
brahmādayaḥ surādhīśā munayaḥ kraturakṣakāḥ | etat stotraṃ purā kṛtvā jīvanmukto mahītale
अतः श्रीकालिकानाथ स्तोत्रं शृणु महत्फलम्
ataḥ śrīkālikānātha stotraṃ śṛṇu mahatphalam
श्रीविष्णोरद्भुतकर्मणो ब्रह्मषीस्त्रिष्टुप्छन्दः श्रीविष्णुः श्रीकृष्णः श्रीनारायणो देवता सर्वस्तोत्रसारकवचमन्त्रसिद्ध्यर्थे विनियोगः || श्री कृष्णं जगतामधीशमनघं ध्यानात्सिद्धिप्रद| गोविन्दं भवसिन्धुपारकरणं सन्तारणं कारणम् | श्री विष्णुं वनमालिनं नरहरिं नारायणं गोकुल| योगेन्द्रं नरनाथमादिपुरुषं वृन्दावने भावयेत्
śrīviṣṇoradbhutakarmaṇo brahmaṣīstriṣṭupchandaḥ śrīviṣṇuḥ śrīkṛṣṇaḥ śrīnārāyaṇo devatā sarvastotrasārakavacamantrasiddhyarthe viniyogaḥ || śrī kṛṣṇaṃ jagatāmadhīśamanaghaṃ dhyānātsiddhiprada| govindaṃ bhavasindhupārakaraṇaṃ santāraṇaṃ kāraṇam | śrī viṣṇuṃ vanamālinaṃ narahariṃ nārāyaṇaṃ gokula| yogendraṃ naranāthamādipuruṣaṃ vṛndāvane bhāvayet
मोक्षश्रीसहितं कृतान्तविकृतं धर्मार्णवं सुन्दर| श्रीरामं बलरामभावविमलं नित्याकुलं सत्कुलम् | श्रीश्यामं कनकादिहारविलसत्लम्बोदरं श्रीधर| तं वन्दे हरिमीश्वरं गुणवतीमायाश्रयं स्वाश्रयम्
mokṣaśrīsahitaṃ kṛtāntavikṛtaṃ dharmārṇavaṃ sundara| śrīrāmaṃ balarāmabhāvavimalaṃ nityākulaṃ satkulam | śrīśyāmaṃ kanakādihāravilasatlambodaraṃ śrīdhara| taṃ vande harimīśvaraṃ guṇavatīmāyāśrayaṃ svāśrayam
वैकुण्ठेशमशेषदोषरहितं सायुज्यमोक्षात्मक| नानारत्नविनिमीता मम पूजा राजेन्द्रचूडामणिम् | शोभामण्डलमण्डितं सुरतरुच्छायाकरं योगिन| विद्यागोपसुतावृतं गुणमयं वाक्सिद्धये भावयेत्
vaikuṇṭheśamaśeṣadoṣarahitaṃ sāyujyamokṣātmaka| nānāratnavinimītā mama pūjā rājendracūḍāmaṇim | śobhāmaṇḍalamaṇḍitaṃ suratarucchāyākaraṃ yogina| vidyāgopasutāvṛtaṃ guṇamayaṃ vāksiddhaye bhāvayet
स्वाधिष्ठाननिकेतनं परजनं विद्याधनं मायिन| श्रीनाथं कुलयोगिनं त्रिभुवनोल्लासैकबीजं प्रभुम् | संसारोत्सवभावलाभनिरतं सर्वादिदेशं सुख| वन्देऽहं वरसर्पशत्रुसफले पृष्ठे स्थिरानन्ददम्
svādhiṣṭhānaniketanaṃ parajanaṃ vidyādhanaṃ māyina| śrīnāthaṃ kulayoginaṃ tribhuvanollāsaikabījaṃ prabhum | saṃsārotsavabhāvalābhanirataṃ sarvādideśaṃ sukha| vande'haṃ varasarpaśatrusaphale pṛṣṭhe sthirānandadam
भावाष्टं भवभावयोगजडितं जाड्यापहं भास्वर| नित्यं शुद्धगुणं गभीरधिषणामोदैकहेतुं पतिम् | कीतीक्षेमकरं महाभयहरं कामाधिदैवं शिव| तत्तत्षड्दलमध्यगेहरुचिरानन्दैकदेशास्पदम्
bhāvāṣṭaṃ bhavabhāvayogajaḍitaṃ jāḍyāpahaṃ bhāsvara| nityaṃ śuddhaguṇaṃ gabhīradhiṣaṇāmodaikahetuṃ patim | kītīkṣemakaraṃ mahābhayaharaṃ kāmādhidaivaṃ śiva| tattatṣaḍdalamadhyageharucirānandaikadeśāspadam
वन्दे श्रीपतिमच्युतं नरहरिं दैत्यारिशिक्ष्याकुल| गन्धर्वप्रभृतेः सुगायनरतं वंशीधरं भावदम् | रत्नानामधिपं गतिस्थमचलं गोवर्धनाधारण| विश्वामित्रतपोधनादि मुनिभिः संसेवितं तैजसम्
vande śrīpatimacyutaṃ narahariṃ daityāriśikṣyākula| gandharvaprabhṛteḥ sugāyanarataṃ vaṃśīdharaṃ bhāvadam | ratnānāmadhipaṃ gatisthamacalaṃ govardhanādhāraṇa| viśvāmitratapodhanādi munibhiḥ saṃsevitaṃ taijasam
वन्दे गोविन्दपादाम्बुजमजमजितं राजितं भक्तिमार्गे | सत्त्वोत्पन्नं प्रभुत्वं परगणनमितं चारुमञ्जीरहारम् | हंसाकारं धवलगरुडानन्दपृष्ठे निमग्न| बन्धूकारक्तसारान्वितचरणतलं सर्वदाशान्तरालम्
vande govindapādāmbujamajamajitaṃ rājitaṃ bhaktimārge | sattvotpannaṃ prabhutvaṃ paragaṇanamitaṃ cārumañjīrahāram | haṃsākāraṃ dhavalagaruḍānandapṛṣṭhe nimagna| bandhūkāraktasārānvitacaraṇatalaṃ sarvadāśāntarālam
राकिण्याः प्रेमसिद्धं नववयसिगतं गीतवाद्यादिराग| रागोत्पन्नं सुफलगुणदं गोकुलानन्दचन्द्रम् | वाणी लक्ष्मी पिरयं तं त्रिभुवनसुजनाह्लादकर्तारमाद्य| वन्दे सिद्धान्तसारं गतिनतिरहितं सारसङ्केतिताप्तम्
rākiṇyāḥ premasiddhaṃ navavayasigataṃ gītavādyādirāga| rāgotpannaṃ suphalaguṇadaṃ gokulānandacandram | vāṇī lakṣmī pirayaṃ taṃ tribhuvanasujanāhlādakartāramādya| vande siddhāntasāraṃ gatinatirahitaṃ sārasaṅketitāptam
कामं कामात्मकं तं विधुगतशिरसं कृष्णसम्बोधनान्त| बीजं कामं पुनस्तत् पुरुषसुरतरुं भावयित्वा भजेऽहम् | श्रीकृष्णं कृष्णकृष्णं निरवधिसुखदं सुप्रकाशं प्रसन्न| स्वाधिष्ठानाख्यपद्मेमनसि गतो भवे सिद्धिस्थलस्थम्
kāmaṃ kāmātmakaṃ taṃ vidhugataśirasaṃ kṛṣṇasambodhanānta| bījaṃ kāmaṃ punastat puruṣasurataruṃ bhāvayitvā bhaje'ham | śrīkṛṣṇaṃ kṛṣṇakṛṣṇaṃ niravadhisukhadaṃ suprakāśaṃ prasanna| svādhiṣṭhānākhyapadmemanasi gato bhave siddhisthalastham
आकाशे चारुपद्मे रसभयवलगं रक्तवर्णं प्रकाण्ड| आत्मारामं नरेन्द्रं सकलरतिकरं कंसहन्तारमादिम् | आद्यन्तस्थानहीनं विधिहरगमनं सेन्द्रनीलामलाभ| भावोत्साहं त्रिसर्गस्थितिपरममरं भावये भावसिद्ध्यै
ākāśe cārupadme rasabhayavalagaṃ raktavarṇaṃ prakāṇḍa| ātmārāmaṃ narendraṃ sakalaratikaraṃ kaṃsahantāramādim | ādyantasthānahīnaṃ vidhiharagamanaṃ sendranīlāmalābha| bhāvotsāhaṃ trisargasthitiparamamaraṃ bhāvaye bhāvasiddhyai
सर्वेषां ज्ञानदानं रसदलकमले सर्वदा त्वं करोषि | आत्मानन्दं सुधादिपिरयधनगुणिनामेकयोगप्रधानम् | मायापूर्णः प्रचयनवरसः प्रीतिदेशः प्रभेकः | श्रीराजाख्यः प्रपूर्णः मयि धनरहिते दृष्टिपातं भवादौ
sarveṣāṃ jñānadānaṃ rasadalakamale sarvadā tvaṃ karoṣi | ātmānandaṃ sudhādipirayadhanaguṇināmekayogapradhānam | māyāpūrṇaḥ pracayanavarasaḥ prītideśaḥ prabhekaḥ | śrīrājākhyaḥ prapūrṇaḥ mayi dhanarahite dṛṣṭipātaṃ bhavādau
काली श्रीकुण्डलिन्याः परगृहनिरतं भावकब्रह्मरूपं मुक्तिच्छत्रं पुरेशं निजधनसुखं भार्यया क्रीडयन्तम् सभाक्षेत्रं नेत्रं नयमानमयमत्पुरसंस्थाभिषेकम्
kālī śrīkuṇḍalinyāḥ paragṛhanirataṃ bhāvakabrahmarūpaṃ mukticchatraṃ pureśaṃ nijadhanasukhaṃ bhāryayā krīḍayantam sabhākṣetraṃ netraṃ nayamānamayamatpurasaṃsthābhiṣekam
ध्यात्वाऽहं प्रणमामि सूक्ष्मकमले लोकाधिपं व्याधिप| वैकुण्ठं कृष्णमीडे कुरुभवविभवक्षेमहन्तारमन्तम् | शान्तानां ज्ञानगम्यं स्वनयनकमले पालयन्तं त्रिमार्गं वज्रारिं पूतनारिं द्वयवकनरकध्वान्तसंहारसूरम्
dhyātvā'haṃ praṇamāmi sūkṣmakamale lokādhipaṃ vyādhipa| vaikuṇṭhaṃ kṛṣṇamīḍe kurubhavavibhavakṣemahantāramantam | śāntānāṃ jñānagamyaṃ svanayanakamale pālayantaṃ trimārgaṃ vajrāriṃ pūtanāriṃ dvayavakanarakadhvāntasaṃhārasūram