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Rudra Yāmala
Śaiva. The Yāmala the Vijñāna Bhairava names as its own source — its place among the sixty-four, the citations that cannot be traced, and the late eastern Śākta work that now carries the title.
No tantra is named more often than this one, and few are harder to lay hands on. The Rudrayāmala is quoted by the greatest authors of the Śaiva tradition, credited as the parent of texts that are themselves famous, and named as the authority behind hundreds of later practices — while the work that now circulates under the title accounts for very little of it. This page is about the title's standing among the seven and the history of its citation; the surviving book has a page of its own.
Where it stands among the sixty-four
The Bhairava stream of the Śaiva revelation is reckoned at sixty-four tantras arranged in eight aṣṭakas of eight, and one of those eight groups is the Yāmala-aṣṭaka. That arrangement is not a modern reconstruction, but neither is it drawn from a surviving scripture read whole: it is known chiefly from the Śrīkaṇṭhīyasaṃhitā, a text preserved principally in the long extract that Jayaratha (active in Kashmir in the first half of the thirteenth century) sets out in his Tantrālokaviveka on the opening chapter of Abhinavagupta's Tantrāloka. The canon of the sixty-four, in other words, reaches us through a commentator quoting a list.
Which eight titles fill the Yāmala group varies between the sources that give it, and the variation is real rather than careless — the rosters recur in shifting combinations, with names dropping out and others taking their place. A Rudrayāmala is on nearly every one of them, and generally near the head. The Subodhinī, the commentary that travels with the Narpati Jayacaryā and supplies the seven names Narapati himself does not, puts Rudra third in its own list, after Brahma and Viṣṇu.
Within the Bhairava stream the Yāmalas belong to the Vidyāpīṭha, the goddess-centred seat. The subdivision of that seat into Yāmala-tantras and Śakti-tantras — the second group holding the Trika and the Kālīkula — rests on the analysis of the surviving Vidyāpīṭha manuscripts carried out by Alexis Sanderson, set out first in his survey "Śaivism and the Tantric Traditions" (1988) and developed at length in later studies, above all "The Śaiva Age" (2009). On that arrangement the Yāmalas are the older half of the goddess-centred revelation and the Trika stands downstream of them, which is precisely the relation the Vijñāna Bhairava's opening verse asserts.
One member of the group survives in something close to its early form and can be used as a control on the rest. The Brahmayāmala, or Picumata, is preserved in a Nepalese palm-leaf codex of 1052 CE, and it is uncompromisingly kāpālika: skull-bowl, cremation ground, the cult of the yoginīs. Whatever the Rudrayāmala known to the Kashmirians was, that is the kind of book it will have been.
The claim at the head of the Vijñāna Bhairava
The Vijñāna Bhairava, the most-read practical scripture of the Trika, opens with the Goddess speaking, and her first words are a claim about where she has been:
श्रुतं देव मया सर्वं रुद्रयामलसम्भवम् । त्रिकभेदमशेषेण सारात्सारविभागशः ॥
śrutaṃ deva mayā sarvaṃ rudrayāmalasambhavam | trikabhedam aśeṣeṇa sārāt sāravibhāgaśaḥ ||
I have heard, O God, everything that arises from the Rudrayāmala — the whole of the Trika division, without remainder, in its distinctions from essence to essence.
She has heard the Trika portion of the Rudrayāmala entire, and it has not settled the question; her next verses ask for the sāra, the essence, and then for the essence of that. The hundred and twelve dhāraṇās that follow are given as the answer. Whatever the historical relation between the surviving texts, the structure of the claim is precise: the Vijñāna Bhairava presents itself as a distillate, and the Rudrayāmala as the reservoir it was distilled from.
The Kashmirian exegetes took the claim seriously enough to build on it. Kṣemarāja (c. 1000–1050), Abhinavagupta's pupil, began an Uddyota on the Vijñāna Bhairava and carried it only through the opening verses; the exegesis was completed long afterwards by Śivopādhyāya, generally placed in the eighteenth century, whose Vivṛti is the commentary most readers now use, and a further commentary by Ānandabhaṭṭa also survives. The text with its commentaries was printed early in the twentieth century in the Kashmir Series of Texts and Studies, and it reached a wider readership through Lilian Silburn's French translation of the early 1960s and Jaideva Singh's English one of the 1970s. None of these readers treats the opening verse as a formality. For them the text's authority is precisely that it is an extract, and an extract of the Trika section specifically — which is a claim that the Rudrayāmala contained a Trika section, and therefore that the Trika is older than the lineages that transmit it.
It is not the only text to make that claim. The Parātrīśikā — the short scripture on which Abhinavagupta wrote both a long Parātrīśikāvivaraṇa, one of the densest works in Sanskrit, and a brief Laghuvṛtti — is transmitted as a portion of the Rudrayāmala, and its colophons place it there. A title that stands behind both the Vijñāna Bhairava and the Parātrīśikā is standing behind a very large share of what the Trika actually put into practice.
Cited more than read
Abhinavagupta (c. 975–1025) quotes a Rudrayāmala. Jayaratha quotes a Rudrayāmala. So does the commentarial and digest literature that follows: Rāghavabhaṭṭa, whose Padārthādarśa on the Śāradātilaka was completed in 1494 and quotes tantras by the hundred, and the great Bengali Śākta compilers of the following century and a half — Kṛṣṇānanda Āgamavāgīśa, whose Bṛhat Tantrasāra became the working handbook of Śākta ritual in the east, Brahmānanda Giri of the Śāktānandataraṅgiṇī, Pūrṇānanda of the Śrītattvacintāmaṇi. Below them runs a long tail of stotra, kavaca and mantra literature down to the printed devotional books of the nineteenth century, much of it carrying colophons that assign a hymn or an armour to the Rudrayāmala.
The difficulty is that the passages so attributed very largely cannot be located in the Uttara Tantra that now circulates under the name — and in many cases the attributions of two different authors cannot be reconciled with each other either. The chain from citation to page is broken, and it broke early. Manuscript catalogues compound the impression rather than resolving it: the great Sanskrit bibliographical surveys, the New Catalogus Catalogorum among them, record numerous separate items under Rudrayāmala titles — a paṭala here, a stotra or a kavaca there — which are plainly not chapters of one book.
What the printed Uttara Tantra actually is
The work that has been printed repeatedly at Calcutta and Varanasi since the later nineteenth century is the Rudrayāmala Uttara Tantra, the "latter" Rudrayāmala, and it is a substantial Śākta compendium in its own right: the extraction of mantras from the syllabary by coded rule, the channels and centres of the subtle body, the raising of kuṇḍalinī, long stretches on yoga and observance, and the goddess in her many forms.
Its affiliations are not those of a tenth-century Kashmirian scripture. Its presiding goddess is Tārā, and its theology is that of the Mahāvidyās, the eastern Śākta cult of the ten great goddesses — a formation of the second millennium which cannot be projected back onto the early Vidyāpīṭha. It carries the well-known story of Vasiṣṭha, who fails to propitiate Tārā by orthodox austerity, is directed to Mahācīna, and finds there a teaching conducted in wine and flesh and the company of women, which he must accept before he can succeed. This cīnācāra episode, the way of Mahācīna, is one of the tradition's own accounts of why a transgressive rite exists at all, and it is largely through this text that the story is known. What geography "Mahācīna" was meant to denote has been argued over since the early twentieth century — Tibet, China and the north-eastern borderlands have all been proposed — and the question is not settled.
The language, the cast of goddesses and the ritual assumptions place the work in eastern India and centuries after the Kashmirian citations. Estimates of its date differ and none is secure; few would put its present shape earlier than the fifteenth or sixteenth century, and portions of it are probably later still. It is a late compilation that took up a prestigious title — not the book Abhinavagupta had in front of him.
The scholarship that established this
The standard statement of the problem is in Teun Goudriaan and Sanjukta Gupta's Hindu Tantric and Śākta Literature (1981), the volume on this material in Jan Gonda's A History of Indian Literature. It sets out at length that the passages ascribed to a Rudrayāmala across the literature very largely cannot be located in the surviving Uttara Tantra, and concludes that the title has to be understood as designating a body of transmitted material rather than one fixed book.
That conclusion sits inside a wider account of how tantric canons work. Mark Dyczkowski's The Canon of the Śaivāgama and the Kubjikā Tantras (1988) collates the scriptural lists themselves — who lists what, in what order, and how the lists diverge — and shows how routinely a title in these canons names a stream of transmission rather than an object on a shelf. Sanderson's work on the Vidyāpīṭha supplies the other half: a classification of what does survive, against which claims about what does not can at least be measured.
The prudent reading that follows from all this is that "Rudrayāmala" names a body of material and a claim of descent. This is not unique — the same is true of several Purāṇa titles, and of more than one Āgama — but it is unusually pronounced here, because the title carried so much prestige that attaching a work to it was worth doing. Attribution in this literature is a claim about lineage and legitimacy before it is a bibliographical statement, and a tradition holding that its scriptures are fragments of an unbounded revelation has no difficulty with the idea that a teaching may be from the Rudrayāmala without being in any particular copy of it.
Why Rudra, and not Bhairava
The choice of name is worth a moment. Bhairava is the god of this stream, and the tantras of the sixty-four are Bhairava tantras; a Bhairavayāmala would have been the obvious title. Rudra is the older and Vedic-facing name — the god of the Ṛgvedic hymns to Rudra and of the Śatarudrīya, the litany of the hundred Rudras in the Taittirīya recension of the Yajurveda: fierce, ambivalent, and prior to the sectarian articulation of Śaivism into streams. A Rudrayāmala presents itself, by its title alone, as the pairing at the root of the Śaiva revelation rather than as one scripture within a division of it.
That is consistent with the way the text is used. Later authors cite it not for a doctrine peculiar to it but as a general authority — the place one appeals to when a practice needs to be shown as old. The name does part of the work the citation is meant to do, and it is doing that work in the Vijñāna Bhairava's opening verse as much as in a sixteenth-century Bengali digest.
7,694 verses · page 64 of 129
ञचैतन्यकारी ञकैवल्यनारी | हनोल्लासधारी टनत्टङ्कहस्ता | ठरेशो पविष्टश्ठकारादिकोटी | डरो डाकिनीशो डरेशो डमारा
ñacaitanyakārī ñakaivalyanārī | hanollāsadhārī ṭanatṭaṅkahastā | ṭhareśo paviṣṭaśṭhakārādikoṭī | ḍaro ḍākinīśo ḍareśo ḍamārā
ढमेशो हि ढक्का वरस्थानबीजो | णवर्णा तमालतनुः स्थाननिष्ठा | थकारार्णमानस्थनिस्थोऽसंख्या | दयावान् दयार्द्रा धनेशो धनाढ्या
ḍhameśo hi ḍhakkā varasthānabījo | ṇavarṇā tamālatanuḥ sthānaniṣṭhā | thakārārṇamānasthanistho'saṃkhyā | dayāvān dayārdrā dhaneśo dhanāḍhyā
नवीनो नगेभागतीर्णाङ्गहारो | नगेशी परः पारणी सादिपाला | फलात्मा फला फाल्गुनी फेणनाशः | फलाभूषणाढ्या वशी वासरम्या
navīno nagebhāgatīrṇāṅgahāro | nageśī paraḥ pāraṇī sādipālā | phalātmā phalā phālgunī pheṇanāśaḥ | phalābhūṣaṇāḍhyā vaśī vāsaramyā
भगात्मा भवस्त्री महाबीजमानो | महाबीजमाला मुकुन्दः सुसूक्ष्मा | यतिस्था यशस्था रतानन्दकर्ता | रतिर्लाकिनीशो लयार्थ प्रचण्डा
bhagātmā bhavastrī mahābījamāno | mahābījamālā mukundaḥ susūkṣmā | yatisthā yaśasthā ratānandakartā | ratirlākinīśo layārtha pracaṇḍā
प्रवालाङ्गधारी प्रवालाङ्गमाला | हलोहालहेलापदः पादताला | वशीन्द्रः प्रकाशो वरस्थानवासा | शिवः श्रीधराङ्गः शलाका शिला च
pravālāṅgadhārī pravālāṅgamālā | halohālahelāpadaḥ pādatālā | vaśīndraḥ prakāśo varasthānavāsā | śivaḥ śrīdharāṅgaḥ śalākā śilā ca
षडाधारवासी षडाधारविद्या | षडाम्भोजसंस्थः षडब्जोपविष्टा | सदा साधरोग्रोपविष्टाऽपरागी | सुसूक्तापयस्था पलाश्रयस्थिता
ṣaḍādhāravāsī ṣaḍādhāravidyā | ṣaḍāmbhojasaṃsthaḥ ṣaḍabjopaviṣṭā | sadā sādharogropaviṣṭā'parāgī | susūktāpayasthā palāśrayasthitā
हरस्थोग्रकर्मा हरानन्दधारा लघुस्थो | लिपिस्था क्शयीक्शुब्धक संख्या | अनन्तो निर्वाणाहराकारबीजा | उरस्थोऽप्युरुस्था उरा ऊर्ध्वरूपा
harasthograkarmā harānandadhārā laghustho | lipisthā kśayīkśubdhaka saṃkhyā | ananto nirvāṇāharākārabījā | urastho'pyurusthā urā ūrdhvarūpā
ऋचस्थो हि ॠगालसो दीर्घळ्स्था | त्वमेको हि चैंबीजगुर्वी गुणस्था | सदौङ्कारवर्णा ह्सौंकारबीजा | असङ्कारचन्द्रो ह्युसः कारवीरा
ṛcastho hi ṝgālaso dīrghaḷsthā | tvameko hi caiṃbījagurvī guṇasthā | sadauṅkāravarṇā hsauṃkārabījā | asaṅkāracandro hyusaḥ kāravīrā
हरीन्द्रो हरीशा हरिः कृष्णरूपा | शिवो वेदभाषा च शौरिः प्रसङ्गा | गणाध्यक्शरूपी परानन्दभक्शा | परेशो गणेशी रसो वासपूज्या
harīndro harīśā hariḥ kṛṣṇarūpā | śivo vedabhāṣā ca śauriḥ prasaṅgā | gaṇādhyakśarūpī parānandabhakśā | pareśo gaṇeśī raso vāsapūjyā
चकोरि कुलप्राणबुद्धिस्थितिस्था | स्वयं कामधेनुस्वरूपी विरूपा | श्रीहिरण्यप्रभः श्री हिरण्यप्रभाङ्गी | प्रभातार्कवर्णोऽरुणाकारणाङ्गी
cakori kulaprāṇabuddhisthitisthā | svayaṃ kāmadhenusvarūpī virūpā | śrīhiraṇyaprabhaḥ śrī hiraṇyaprabhāṅgī | prabhātārkavarṇo'ruṇākāraṇāṅgī
विभा कोटिधारा धराधार कोषा | रणीशो प्रत्यादिकूटोऽधरो .. धारणा शौरिरार्या | महायज्ञसंस्थो महायज्ञनिष्ठा | सदाकर्मसङ्गः सदामङ्गरङ्गा
vibhā koṭidhārā dharādhāra koṣā | raṇīśo pratyādikūṭo'dharo .. dhāraṇā śaurirāryā | mahāyajñasaṃstho mahāyajñaniṣṭhā | sadākarmasaṅgaḥ sadāmaṅgaraṅgā
किरातीपति राकिणी कालपुत्री | शिलाकोट निर्माणदोहा विशाला | कलार्ककलस्थो कलाकिङ्किणीस्था | किशोरः किशोरी कुरुक्षेत्रकन्या
kirātīpati rākiṇī kālaputrī | śilākoṭa nirmāṇadohā viśālā | kalārkakalastho kalākiṅkiṇīsthā | kiśoraḥ kiśorī kurukṣetrakanyā
महालाङ्गलिश्री बलोद्धामकृष्णः | कुलालादिविद्याऽभयो भावशून्या | महालाकिनी काकिनी शाकिनीशो | महासुप्रकाशा परो हाकिनीशा
mahālāṅgaliśrī baloddhāmakṛṣṇaḥ | kulālādividyā'bhayo bhāvaśūnyā | mahālākinī kākinī śākinīśo | mahāsuprakāśā paro hākinīśā
कुरुक्षेत्रवासी कुरुप्रेममूती | र्महाभूतिभोगी महायोगिनी च | कुलाङ्गारकारो कुलाङ्गीशकन्या | तृतीयस्तृतीयाऽद्वितीयोऽद्वितीया
kurukṣetravāsī kurupremamūtī | rmahābhūtibhogī mahāyoginī ca | kulāṅgārakāro kulāṅgīśakanyā | tṛtīyastṛtīyā'dvitīyo'dvitīyā
महाकन्दवासी महानन्दकाशी | पुरग्रामवासी महापीठदेशा | जगन्नाथ वक्शः स्थलस्थो वरेण्या | च्युतानन्दकर्ता रसानन्दकर्त्री
mahākandavāsī mahānandakāśī | puragrāmavāsī mahāpīṭhadeśā | jagannātha vakśaḥ sthalastho vareṇyā | cyutānandakartā rasānandakartrī
जगद्दीपकलो जगद्दीपकाली | महाकामरूपी महाकामपीठा | महाकामपीठस्थिरो भूतशुद्धि | र्महाभूतशुद्धिः महाभूतसिद्धिः
jagaddīpakalo jagaddīpakālī | mahākāmarūpī mahākāmapīṭhā | mahākāmapīṭhasthiro bhūtaśuddhi | rmahābhūtaśuddhiḥ mahābhūtasiddhiḥ
प्रभान्तः प्रवीणा गुरुस्थो गिरिस्था | गलद्धारधारी महाभक्तवेषा | क्शणक्शुन्निवृत्तिनीवृत्तान्तरात्मा | सदन्तर्गतस्था लयस्थानगामी
prabhāntaḥ pravīṇā gurustho giristhā | galaddhāradhārī mahābhaktaveṣā | kśaṇakśunnivṛttinīvṛttāntarātmā | sadantargatasthā layasthānagāmī
लयानन्दकाम्या विसर्गाप्तवर्गो | विशालाक्शमार्गा कुलार्णः कुलार्णा | मनस्था मनःश्रीः भयानन्ददाता सदा | लाणगीता गजज्ञानदाता महामेरुपाया
layānandakāmyā visargāptavargo | viśālākśamārgā kulārṇaḥ kulārṇā | manasthā manaḥśrīḥ bhayānandadātā sadā | lāṇagītā gajajñānadātā mahāmerupāyā
तरोर्मूलवासी तरज्ञोपदर्शा सुरेशः | समेशः सुरेशा सुखी खड्गनिष्ठा | भयत्राणकर्ता भयज्ञानहन्त्री | जनानां मखस्थो मखानन्दभङ्गा
tarormūlavāsī tarajñopadarśā sureśaḥ | sameśaḥ sureśā sukhī khaḍganiṣṭhā | bhayatrāṇakartā bhayajñānahantrī | janānāṃ makhastho makhānandabhaṅgā
महासत्पथस्थो महासत्पथज्ञा | महाबिन्दुमानो महाबिन्दुमाना | खगेन्द्रोपविष्टो विसर्गान्तरस्था | विसर्गप्रविष्टो महाबिन्दुनादा
mahāsatpathastho mahāsatpathajñā | mahābindumāno mahābindumānā | khagendropaviṣṭo visargāntarasthā | visargapraviṣṭo mahābindunādā
सुधानन्दभक्तो विधानन्दमुक्तिः | शिवानन्दसुस्थो विनानन्दधात्री | महावाहनाह्लादकारी सुवाहा | सुरानन्दकारा गिरानन्दकारी
sudhānandabhakto vidhānandamuktiḥ | śivānandasustho vinānandadhātrī | mahāvāhanāhlādakārī suvāhā | surānandakārā girānandakārī
हयानन्दकान्तिः मतङ्गस्थदेवो | मतङ्गाधिदेवी महामत्तरूपः | तदेको महाचक्रपाणिः प्रचण्डा | खिलापस्थलस्थोऽविहम्नीशपत्नी
hayānandakāntiḥ mataṅgasthadevo | mataṅgādhidevī mahāmattarūpaḥ | tadeko mahācakrapāṇiḥ pracaṇḍā | khilāpasthalastho'vihamnīśapatnī
शिखानन्दकर्ता शिखासारवासी | सुशाकम्भरी क्रोष्टरी वेदवेदीसुगन्धा | युगो योगकन्या दवो दीर्घकन्या शरण्यः शरण्या | मुनिज्ञानगम्या सुधन्यः सुधन्या
śikhānandakartā śikhāsāravāsī | suśākambharī kroṣṭarī vedavedīsugandhā | yugo yogakanyā davo dīrghakanyā śaraṇyaḥ śaraṇyā | munijñānagamyā sudhanyaḥ sudhanyā
शशी वेदजन्या यमी यामवामा | ह्यकामो ह्यकामा सदा ग्रामकामा | धृतीशः धृतीशा सदा हाटकस्थाऽ | यनेशोऽयनेशी भकारो भगीरा
śaśī vedajanyā yamī yāmavāmā | hyakāmo hyakāmā sadā grāmakāmā | dhṛtīśaḥ dhṛtīśā sadā hāṭakasthā' | yaneśo'yaneśī bhakāro bhagīrā
चलत्खञ्जनस्थः खलत्खेलनस्था | विवाती किराती खिलाङ्गोऽखिलाङ्गी | बृहत्खेचरस्थो बृहत्खेचरी च | महानागराजो महानागमाला
calatkhañjanasthaḥ khalatkhelanasthā | vivātī kirātī khilāṅgo'khilāṅgī | bṛhatkhecarastho bṛhatkhecarī ca | mahānāgarājo mahānāgamālā
हकारार्द्धसंज्ञा वृतोहारमाला | महाकालनेमिप्रहा पार्वती च | तमिस्रा तमिस्रावृतो दुःखहत्या | विपन्नो विपन्ना गुणानन्दकन्या
hakārārddhasaṃjñā vṛtohāramālā | mahākālanemiprahā pārvatī ca | tamisrā tamisrāvṛto duḥkhahatyā | vipanno vipannā guṇānandakanyā
सदा दुःखहन्ता महादुःखहन्त्री | प्रभातार्क वर्णः प्रभातारुणश्रीः | महापर्वतप्रेमभावोपपन्नो | महादेवपत्नीशभावोपपन्ना
sadā duḥkhahantā mahāduḥkhahantrī | prabhātārka varṇaḥ prabhātāruṇaśrīḥ | mahāparvatapremabhāvopapanno | mahādevapatnīśabhāvopapannā
महामोक्शनीलप्रिया भक्तिदाता | नयानन्द भक्तिप्रदा देवमाता
mahāmokśanīlapriyā bhaktidātā | nayānanda bhaktipradā devamātā
इत्येतत्कथितं नाथ महास्तोत्रं मनोरम | सहस्रनामयोगाऽङ्गमष्टोत्तरसमन्वितमम्
ityetatkathitaṃ nātha mahāstotraṃ manorama | sahasranāmayogā'ṅgamaṣṭottarasamanvitamam
यः पठेत् प्रातरुत्थाय शुचिर्वाशुचिमानसः | भक्त्या शान्तिमवाप्नोति अनायासेन योगिराट्
yaḥ paṭhet prātarutthāya śucirvāśucimānasaḥ | bhaktyā śāntimavāpnoti anāyāsena yogirāṭ
प्रत्यहं ध्यानमाकृत्य त्रिसन्ध्यं यः पठेत् शुचिः | षण्मासात् परमो योगी सत्यं सत्यं सुरेश्वर
pratyahaṃ dhyānamākṛtya trisandhyaṃ yaḥ paṭhet śuciḥ | ṣaṇmāsāt paramo yogī satyaṃ satyaṃ sureśvara
अकालमृत्युहरणं सर्वव्याधिविनाशनम् | अपमृत्य्वादिहरणं वारमेकं पठेद्यदि
akālamṛtyuharaṇaṃ sarvavyādhivināśanam | apamṛtyvādiharaṇaṃ vāramekaṃ paṭhedyadi
पठित्त्वा ये न गच्छन्ति विपत्काले महानिशि | अनायासेन ते यान्ति महाघोरे भयार्णवे
paṭhittvā ye na gacchanti vipatkāle mahāniśi | anāyāsena te yānti mahāghore bhayārṇave
अकाले यः पठेन्नित्यंं सुकालस्तत्क्षणाद्भवेत् | राजस्वहरणे चैव सुवृत्तिहरणादिके
akāle yaḥ paṭhennityaṃṃ sukālastatkṣaṇādbhavet | rājasvaharaṇe caiva suvṛttiharaṇādike
मासैकपठनादेव राजस्वं स लभेद् धुरवम् | विचरन्ति महावीराः स्वर्गे मर्त्ये रसातले
māsaikapaṭhanādeva rājasvaṃ sa labhed dhuravam | vicaranti mahāvīrāḥ svarge martye rasātale
गणेशतुल्यवलिनो महाक्रोधशरीरिणः | एतत्स्तोत्रप्रसादेन जीवन्मुक्तो महीतले
gaṇeśatulyavalino mahākrodhaśarīriṇaḥ | etatstotraprasādena jīvanmukto mahītale
महानामस्तोत्रसारं धर्माधर्मनिरूपणम् | अकस्मात् सिद्धिदं काम्यं काम्यं परमसिद्धिदम्
mahānāmastotrasāraṃ dharmādharmanirūpaṇam | akasmāt siddhidaṃ kāmyaṃ kāmyaṃ paramasiddhidam
महाकुलकुण्डलिन्याः भवान्याः साधने शुभे | अभेद्यभेदने चैव महापातकनाशने
mahākulakuṇḍalinyāḥ bhavānyāḥ sādhane śubhe | abhedyabhedane caiva mahāpātakanāśane
महाघोरतरे काले पठित्वा सिद्धिमाप्नुयात् | षट्चक्रस्तम्भनं नाथ प्रत्यहं यः करोति हि
mahāghoratare kāle paṭhitvā siddhimāpnuyāt | ṣaṭcakrastambhanaṃ nātha pratyahaṃ yaḥ karoti hi
मनोगतिस्तस्य हस्ते स शिवो न तु मानुषः | योगाभ्यासं यः करोति न स्तवः पठ्यते यदि
manogatistasya haste sa śivo na tu mānuṣaḥ | yogābhyāsaṃ yaḥ karoti na stavaḥ paṭhyate yadi
योगभ्रष्टो भवेत् क्षिप्रं कुलाचारविलङ्घनात् | कुलीनाय प्रदातव्यं न खल्वकुलेश्वरम्
yogabhraṣṭo bhavet kṣipraṃ kulācāravilaṅghanāt | kulīnāya pradātavyaṃ na khalvakuleśvaram
कुलाचारं समाकृत्य ब्राह्मणाः क्षत्रियादयः | योगिनः प्रभवन्त्येव स्तोत्रपाठात् सदामराः
kulācāraṃ samākṛtya brāhmaṇāḥ kṣatriyādayaḥ | yoginaḥ prabhavantyeva stotrapāṭhāt sadāmarāḥ
वद कान्ते रहस्यं मे मया सर्वञ्च विस्मृतम् | महाविषं कालकूटं पीत्त्वा देवादिरक्षणात्
vada kānte rahasyaṃ me mayā sarvañca vismṛtam | mahāviṣaṃ kālakūṭaṃ pīttvā devādirakṣaṇāt
कण्ठस्थाः देवताः सर्र्वा भस्मीभूताः सुसम्भृताः | महाविषज्वालया च मम देहस्थदेवताः
kaṇṭhasthāḥ devatāḥ sarrvā bhasmībhūtāḥ susambhṛtāḥ | mahāviṣajvālayā ca mama dehasthadevatāḥ
कैवल्यनिरताः सर्वे प्रार्थयन्ति निरन्तरम् | षट्चक्रं कथयित्वा तु सन्तोष्ं मे कुरु प्रभो | षट्चक्रभेदकथनममृतश्रवणादिकम्
kaivalyaniratāḥ sarve prārthayanti nirantaram | ṣaṭcakraṃ kathayitvā tu santoṣṃ me kuru prabho | ṣaṭcakrabhedakathanamamṛtaśravaṇādikam
कथित्वा मम सन्तोषं कुरु कल्याणि वल्लभे | अमृतानन्दजलधौ सुधाभिः सिक्तविग्रहम्
kathitvā mama santoṣaṃ kuru kalyāṇi vallabhe | amṛtānandajaladhau sudhābhiḥ siktavigraham
कृत्त्वा कथय शीघ्रं मे चायुषं परिवर्धय | निगूढार्थ महाकाल कालेश जगदीश्वर
kṛttvā kathaya śīghraṃ me cāyuṣaṃ parivardhaya | nigūḍhārtha mahākāla kāleśa jagadīśvara
भैरवानन्दनिलय कालकूटनिषेवण | इदानीं शृणु योगार्थ मयि संयोग एव च
bhairavānandanilaya kālakūṭaniṣevaṇa | idānīṃ śṛṇu yogārtha mayi saṃyoga eva ca
श्रुत्वा चैतत्क्रियाकार्यं नरो योगीश्वरो भवेत् | ममोद्भवः खेऽमले च सर्वाकारविवजीते
śrutvā caitatkriyākāryaṃ naro yogīśvaro bhavet | mamodbhavaḥ khe'male ca sarvākāravivajīte
भूरमध्ये सर्वदेहे च स्थापयित्वा च मां नरः | भाव्यते चापरिच्छन्नं ब्रह्मविष्णुशिवात्मकम्
bhūramadhye sarvadehe ca sthāpayitvā ca māṃ naraḥ | bhāvyate cāparicchannaṃ brahmaviṣṇuśivātmakam
मम रूपं महाकाल सत्त्वरजस्तमः प्रियम् | केवलं रजोयोगेन शरीरं नापि तिष्ठति
mama rūpaṃ mahākāla sattvarajastamaḥ priyam | kevalaṃ rajoyogena śarīraṃ nāpi tiṣṭhati
तथा केवलयोगेन तमसा नापि तिष्ठति | तथा केवलसत्त्वेन कुतो देही प्रतिष्ठति | अतस्त्रिगुणयोगेन धारयामि नवाङ्गकम्
tathā kevalayogena tamasā nāpi tiṣṭhati | tathā kevalasattvena kuto dehī pratiṣṭhati | atastriguṇayogena dhārayāmi navāṅgakam
शनैः शनैः विजेतव्याः सत्त्वरजस्तमोगुणाः | आदौ जित्वा रजोधर्मं पश्चात्तामसमेव च
śanaiḥ śanaiḥ vijetavyāḥ sattvarajastamoguṇāḥ | ādau jitvā rajodharmaṃ paścāttāmasameva ca
सर्वशेषे सत्त्वगुणं नरो योगीश्वरो भवेत् | गुणवान् ज्ञानवान् वाग्मी सुश्रीर्धर्मी जितेन्द्रियः
sarvaśeṣe sattvaguṇaṃ naro yogīśvaro bhavet | guṇavān jñānavān vāgmī suśrīrdharmī jitendriyaḥ
शुद्धनिर्मलसत्वं तु गुणमाश्रित्य मोक्षभाक् | सदा सत्त्वगुणाच्छन्नं पुरुषं काल एव च
śuddhanirmalasatvaṃ tu guṇamāśritya mokṣabhāk | sadā sattvaguṇācchannaṃ puruṣaṃ kāla eva ca
पश्यतीह न कदाचिज्जरामृत्युविवजीतम् | तं जनं परमं शान्तं निर्मलं द्वैतवजीतम्
paśyatīha na kadācijjarāmṛtyuvivajītam | taṃ janaṃ paramaṃ śāntaṃ nirmalaṃ dvaitavajītam
सर्वत्यागिनमात्मानं कालः सर्वत्र रक्षति | जले वा पर्वते वापि महारण्ये रणस्थले
sarvatyāginamātmānaṃ kālaḥ sarvatra rakṣati | jale vā parvate vāpi mahāraṇye raṇasthale
भूगर्त्तनिलये भीते संहारे दुष्टविग्रहे | सन्तिष्ठति महायोगी सत्यं सत्यं कुलेश्वर
bhūgarttanilaye bhīte saṃhāre duṣṭavigrahe | santiṣṭhati mahāyogī satyaṃ satyaṃ kuleśvara
महायोगं शृणु प्राणवल्लभ श्रीनिकेतन | योगार्थं परमं ब्रह्मयोगार्थ परन्तपः
mahāyogaṃ śṛṇu prāṇavallabha śrīniketana | yogārthaṃ paramaṃ brahmayogārtha parantapaḥ
ये जानन्ति महायोगं मिरयन्ते न च ते नराः | कृत्वा कृत्वा षड्दलस्य साधनं कृत्स्नसाधनम्
ye jānanti mahāyogaṃ mirayante na ca te narāḥ | kṛtvā kṛtvā ṣaḍdalasya sādhanaṃ kṛtsnasādhanam