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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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यज्ज्ञात्वा योगिनः सर्वे षट्चक्रपरिभेदकाः | आकाशगामिनः सर्वे र्स्वगमोक्षाभिलाषुकाः
yajjñātvā yoginaḥ sarve ṣaṭcakraparibhedakāḥ | ākāśagāminaḥ sarve rsvagamokṣābhilāṣukāḥ
महादेवसमाः सर्वे देवाश्च स्वर्गभोगिनः | सर्वरक्षाकरं स्तोत्रं ये पठन्ति निरन्तरम्
mahādevasamāḥ sarve devāśca svargabhoginaḥ | sarvarakṣākaraṃ stotraṃ ye paṭhanti nirantaram
ते यान्ति ब्रह्मसदनं सिद्धमुख्या महीतले
te yānti brahmasadanaṃ siddhamukhyā mahītale
ओं भजामि शम्भुं सुखमोक्षहेतुं | रुद्रं महाशक्तिसमाकुलाङ्गम् | रौद्रात्मकं चारुहिमांशुशेखरं | कालं गणेशं सुमुखाय शङ्करम्
oṃ bhajāmi śambhuṃ sukhamokṣahetuṃ | rudraṃ mahāśaktisamākulāṅgam | raudrātmakaṃ cāruhimāṃśuśekharaṃ | kālaṃ gaṇeśaṃ sumukhāya śaṅkaram
मृत्युञ्जयं जीवनरक्षकं परं | शिवं परब्रह्मशरीरमङ्गलम् | हिमांशुकोटिच्छविमादधानं | भजामि पद्मद्वयमध्यसंस्थितम्
mṛtyuñjayaṃ jīvanarakṣakaṃ paraṃ | śivaṃ parabrahmaśarīramaṅgalam | himāṃśukoṭicchavimādadhānaṃ | bhajāmi padmadvayamadhyasaṃsthitam
सर्वात्मकं कामविनाशमूलं | तं चन्द्रचूडं मणिपूरवासिनम् | चतुर्भुजं ज्ञानसमुद्रयाढ्यं | पाशं मृगाक्षं गुणसूत्रव्याप्तम्
sarvātmakaṃ kāmavināśamūlaṃ | taṃ candracūḍaṃ maṇipūravāsinam | caturbhujaṃ jñānasamudrayāḍhyaṃ | pāśaṃ mṛgākṣaṃ guṇasūtravyāptam
धरामयं तेजसमिन्दुकोटिं | वायुं जलेशं गगनात्मकं परम् | भजामि रुद्रं कुललाकिनीगतं | सर्वाङ्गयोगं जयदं सुरेश्वरम्
dharāmayaṃ tejasamindukoṭiṃ | vāyuṃ jaleśaṃ gaganātmakaṃ param | bhajāmi rudraṃ kulalākinīgataṃ | sarvāṅgayogaṃ jayadaṃ sureśvaram
शुक्रं महाभीमनयं पुराणं | प्राणात्मकं व्याघिविनाशमूलम् | यज्ञात्मकं कामनिवारणं गुरुं | भजामि विश्वेश्वरशङ्करं शिवम्
śukraṃ mahābhīmanayaṃ purāṇaṃ | prāṇātmakaṃ vyāghivināśamūlam | yajñātmakaṃ kāmanivāraṇaṃ guruṃ | bhajāmi viśveśvaraśaṅkaraṃ śivam
वेदागमानामतिमूलदेशं | तदुद्भवं भद्रहितं परापरम् | कालान्तकं ब्रह्मसनातनपिरयं | भजामि शम्भुं गगनादिरूढम्
vedāgamānāmatimūladeśaṃ | tadudbhavaṃ bhadrahitaṃ parāparam | kālāntakaṃ brahmasanātanapirayaṃ | bhajāmi śambhuṃ gaganādirūḍham
शिवागमं शब्दमयं विभाकरम् | भास्वत्प्रचण्डानलविग्रहं ग्रहम् | ग्रहस्थितं ज्ञानकरं करालम् भजामि शम्भुं प्रकृतीश्वरं हरम्
śivāgamaṃ śabdamayaṃ vibhākaram | bhāsvatpracaṇḍānalavigrahaṃ graham | grahasthitaṃ jñānakaraṃ karālam bhajāmi śambhuṃ prakṛtīśvaraṃ haram
छायाकरं योगकरं सुखेन्द्रं | मत्तं महामत्तकुलोत्सवाढ्यम् | योगेश्वरं योगकलानिधिं विधिं | विधानवक्तारमहं भजामि
chāyākaraṃ yogakaraṃ sukhendraṃ | mattaṃ mahāmattakulotsavāḍhyam | yogeśvaraṃ yogakalānidhiṃ vidhiṃ | vidhānavaktāramahaṃ bhajāmi
हेमाचलालङ्कृतशुद्धवेशं | वराभयादाननिदानमूलम् | भजामि कान्तं वनमालशोभितं | चामूलपद्मामलमालिनं कुलम्
hemācalālaṅkṛtaśuddhaveśaṃ | varābhayādānanidānamūlam | bhajāmi kāntaṃ vanamālaśobhitaṃ | cāmūlapadmāmalamālinaṃ kulam
स्वयं पुराणं पुरुषेश्वरं गुरुं | मिथ्याभयाह्लादविभाविनं भजे | भावपिरयं प्रेमकलाधरं शिवं | गिरीश्वरं चारुपदारविन्दम्
svayaṃ purāṇaṃ puruṣeśvaraṃ guruṃ | mithyābhayāhlādavibhāvinaṃ bhaje | bhāvapirayaṃ premakalādharaṃ śivaṃ | girīśvaraṃ cārupadāravindam
ध्यानपिरयं ज्ञानगभीरयोगं | भाग्यास्पदं भाग्यसमं सुलक्षणम् | शूलायुधं शूलविभूषिताङ्गं | श्रीशङ्करं मोक्षफलक्रियं भजे
dhyānapirayaṃ jñānagabhīrayogaṃ | bhāgyāspadaṃ bhāgyasamaṃ sulakṣaṇam | śūlāyudhaṃ śūlavibhūṣitāṅgaṃ | śrīśaṅkaraṃ mokṣaphalakriyaṃ bhaje
नमो नमो रुद्रगणेभ्य एवं | मृत्युञ्जयेभ्यः कुलचञ्चलेभ्यः | शक्तिपिरयेभ्यो विजयादिभूतये | शिवाय धन्याय नमो नमस्ते
namo namo rudragaṇebhya evaṃ | mṛtyuñjayebhyaḥ kulacañcalebhyaḥ | śaktipirayebhyo vijayādibhūtaye | śivāya dhanyāya namo namaste
बाह्यं त्रिशूलं वरसूक्ष्मभावं | विशालनेत्रं तनुमध्यगामिनम् | महाविपद् दुःखविनाशबीजं | प्रज्ञादयाकान्तिकरं भजामि
bāhyaṃ triśūlaṃ varasūkṣmabhāvaṃ | viśālanetraṃ tanumadhyagāminam | mahāvipad duḥkhavināśabījaṃ | prajñādayākāntikaraṃ bhajāmi
पुरान्तकं पूर्णशरीरिणं गुरुं | स्मरारिमाद्यं निजतर्कमार्गम् | अनादिदेवं दिवि दोषघातिनम् | भजामि पञ्चाक्षरपुण्यसाधनम्
purāntakaṃ pūrṇaśarīriṇaṃ guruṃ | smarārimādyaṃ nijatarkamārgam | anādidevaṃ divi doṣaghātinam | bhajāmi pañcākṣarapuṇyasādhanam
दिगग्बरं पद्ममुखं करस्थं | स्थितिक्रियायोगनियोजनं भवम् | भावात्मकं भद्रशरीरिणं शिवं | भजामि पञ्चाननमर्कवर्णम्
digagbaraṃ padmamukhaṃ karasthaṃ | sthitikriyāyoganiyojanaṃ bhavam | bhāvātmakaṃ bhadraśarīriṇaṃ śivaṃ | bhajāmi pañcānanamarkavarṇam
मायामयं पङ्कजदामकोमलं | दिग्व्यापिनं दण्डधरं हरेश्वरम् | त्रिपक्षकं त्र्यक्षरबीजभावं | त्रिपद्ममूलं त्रिगुणं भजामि
māyāmayaṃ paṅkajadāmakomalaṃ | digvyāpinaṃ daṇḍadharaṃ hareśvaram | tripakṣakaṃ tryakṣarabījabhāvaṃ | tripadmamūlaṃ triguṇaṃ bhajāmi
विद्याधरं वेदविधानकार्यं | कायागतं नीतनिनादतोषम् | नित्यं चतुर्वर्गफलादिमूलं | वेदादिसूत्रं प्रणमामि योगम्
vidyādharaṃ vedavidhānakāryaṃ | kāyāgataṃ nītaninādatoṣam | nityaṃ caturvargaphalādimūlaṃ | vedādisūtraṃ praṇamāmi yogam
वेदान्तवेद्यं कुलशास्त्रविज्ञं | क्रियामयं योगस्वधर्मदानम् | भक्तेश्वरं भक्तिपरायणं वरं | भक्तं महाबुद्धिकरं भजाम्यहम्
vedāntavedyaṃ kulaśāstravijñaṃ | kriyāmayaṃ yogasvadharmadānam | bhakteśvaraṃ bhaktiparāyaṇaṃ varaṃ | bhaktaṃ mahābuddhikaraṃ bhajāmyaham
गतागतं गम्यमगम्यभावं | समुल्लसत्कोटिकलावतंसम् | भावात्मकं भावमयं सुखासुखं | भजामि भर्गं प्रथमारुणप्रभम्
gatāgataṃ gamyamagamyabhāvaṃ | samullasatkoṭikalāvataṃsam | bhāvātmakaṃ bhāvamayaṃ sukhāsukhaṃ | bhajāmi bhargaṃ prathamāruṇaprabham
बिन्दुस्वरूपं परिवादवादिनं | मध्याह्नसूर्यायुतसन्निभं नवम् | विभूतिदानं निजदानदानं | दानात्मकं तं प्रणमामि देवम्
bindusvarūpaṃ parivādavādinaṃ | madhyāhnasūryāyutasannibhaṃ navam | vibhūtidānaṃ nijadānadānaṃ | dānātmakaṃ taṃ praṇamāmi devam
कुम्भापहं शत्रुनिकुम्भघातिनं | दैत्यारिमीशं कुलकामिनीशम् | प्रीत्यान्वितं चिन्त्यमचिन्त्यभावं | प्रभाकराह्लादमहं भजामि
kumbhāpahaṃ śatrunikumbhaghātinaṃ | daityārimīśaṃ kulakāminīśam | prītyānvitaṃ cintyamacintyabhāvaṃ | prabhākarāhlādamahaṃ bhajāmi
त्रिमूत्तीमूलाय जयाय शम्भवे | हिताय लोकस्य वपुर्धराय | नमो भयाच्छिन्नविघातिने पते | नमो नमो विश्वशरीरधारिणे
trimūttīmūlāya jayāya śambhave | hitāya lokasya vapurdharāya | namo bhayācchinnavighātine pate | namo namo viśvaśarīradhāriṇe
तपःफलाय प्रकृतिग्रहाय | गुणात्मने सिद्धिकराय योगिने | नमः प्रसिद्धाय दयातुराय | वाञ्छाफलोत्साहविवर्धनाय ते
tapaḥphalāya prakṛtigrahāya | guṇātmane siddhikarāya yogine | namaḥ prasiddhāya dayāturāya | vāñchāphalotsāhavivardhanāya te
शिवममरमहान्तं पूर्णयोगाश्रयन्तं | धरणिधरकराब्जैर्वर्धमानं त्रिसर्गम् | विसम मरणघातं मृत्युपूज्यं जनेशं | विधिगणपतिसेव्यं पूजये भावयामि
śivamamaramahāntaṃ pūrṇayogāśrayantaṃ | dharaṇidharakarābjairvardhamānaṃ trisargam | visama maraṇaghātaṃ mṛtyupūjyaṃ janeśaṃ | vidhigaṇapatisevyaṃ pūjaye bhāvayāmi
एतत्स्तोत्रं पठेद् विद्वान् मुनिर्योगपरायणः | नित्यं जगन्नाथगुरुं भावयित्वा पुनः पुनः
etatstotraṃ paṭhed vidvān muniryogaparāyaṇaḥ | nityaṃ jagannāthaguruṃ bhāvayitvā punaḥ punaḥ
मणिपूरे वायुनिष्ठो नित्यं स्तोत्रं पठेद् यदि | जीवन्मुक्तश्च देहान्ते परं निर्वाणमाप्नुयात्
maṇipūre vāyuniṣṭho nityaṃ stotraṃ paṭhed yadi | jīvanmuktaśca dehānte paraṃ nirvāṇamāpnuyāt
षट्चक्रभेदनार्थाय सर्वसिद्धसुसिद्धये | वक्ष्यामि लाकिनीदेवीस्तोत्रं परमदुर्लभम्
ṣaṭcakrabhedanārthāya sarvasiddhasusiddhaye | vakṣyāmi lākinīdevīstotraṃ paramadurlabham
यत्पाठादतिसन्तोषं प्राप्नोति यतिरीश्वर | तत्क्रियासारसम्पन्नं स्तवनं लाकिनीपिरयम्
yatpāṭhādatisantoṣaṃ prāpnoti yatirīśvara | tatkriyāsārasampannaṃ stavanaṃ lākinīpirayam
अस्य श्रीलाकिनीस्तोत्रस्य महाविष्णुकहोडऋषिर्गायत्रीच्छन्दो महासिद्धिदमृत्युञ्जय महारुद्र लाकिनी सरस्वतीदेवता मणिपूरभेदने जपे विनियोगः || ओम् बीजाक्षरमूतीमाती हरिणीमार्यां जयां बुद्धिदां | दीनानामपराधकोटिहननीं संज्ञामणिं योगिनाम् | त्वामाद्यामनुरागिणीं गुणगणामोदैकहेतुस्थलां | स्थित्यन्तःकृतकौतुकीम वरदे वन्दे मुदा लाकिनीम्
asya śrīlākinīstotrasya mahāviṣṇukahoḍaṛṣirgāyatrīcchando mahāsiddhidamṛtyuñjaya mahārudra lākinī sarasvatīdevatā maṇipūrabhedane jape viniyogaḥ || om bījākṣaramūtīmātī hariṇīmāryāṃ jayāṃ buddhidāṃ | dīnānāmaparādhakoṭihananīṃ saṃjñāmaṇiṃ yoginām | tvāmādyāmanurāgiṇīṃ guṇagaṇāmodaikahetusthalāṃ | sthityantaḥkṛtakautukīma varade vande mudā lākinīm
हेरम्बार्चनसिद्धिदाद्वयगता कोटिप्रभा भास्करा साकारा किरणोज्ज्वला सुखमयी वेदध्वनिप्राणिनी | कोपाको पितलक्षणा तरुतराकल्पाशया संशया कृत्वैवं वरवणीनी समवतु श्रीलाकिनी कङ्किनी
herambārcanasiddhidādvayagatā koṭiprabhā bhāskarā sākārā kiraṇojjvalā sukhamayī vedadhvaniprāṇinī | kopāko pitalakṣaṇā tarutarākalpāśayā saṃśayā kṛtvaivaṃ varavaṇīnī samavatu śrīlākinī kaṅkinī
केयूरामलहारमालशुभगा वीरासना स्थायिनी भार्या रुद्रपतेः प्रवालविमला वक्त्रोत्पल स्रग्धरा | माता योगवतां सती परा परपदा माध्वीरसाच्छादिता | त्वं मां पाहि कृपामयी यमगतं मृत्युञ्जये श्रीधरे
keyūrāmalahāramālaśubhagā vīrāsanā sthāyinī bhāryā rudrapateḥ pravālavimalā vaktrotpala sragdharā | mātā yogavatāṃ satī parā parapadā mādhvīrasācchāditā | tvaṃ māṃ pāhi kṛpāmayī yamagataṃ mṛtyuñjaye śrīdhare
आकाङ्क्षीकुलसङ्ख्यका क्षयकरी शत्रुप्रभादेर्दया | भक्तानामतिदुःखहा शशिमुखी योन्यानना कामुकी | कामस्थानमकामदोषशतकं शीघ्रं त्वलक्षेमदा | जीवन्मुक्तिपदं विधेहि समरे सर्गद्रुहस्य पिरयम्
ākāṅkṣīkulasaṅkhyakā kṣayakarī śatruprabhāderdayā | bhaktānāmatiduḥkhahā śaśimukhī yonyānanā kāmukī | kāmasthānamakāmadoṣaśatakaṃ śīghraṃ tvalakṣemadā | jīvanmuktipadaṃ vidhehi samare sargadruhasya pirayam
त्वं पञ्चाननपूजिता त्वमशिता त्वं बालविद्यागति | स्त्वं सत्यं कवितासु वाक्यकविता त्वं केवलानन्ददा | त्वं लाक्षारुणरूपिणी त्वमवरा त्वं लिङ्गसंहारिणी | त्वं साक्षादमृतप्रदा त्वमजरा त्वं लाकिनी पातु माम्
tvaṃ pañcānanapūjitā tvamaśitā tvaṃ bālavidyāgati | stvaṃ satyaṃ kavitāsu vākyakavitā tvaṃ kevalānandadā | tvaṃ lākṣāruṇarūpiṇī tvamavarā tvaṃ liṅgasaṃhāriṇī | tvaṃ sākṣādamṛtapradā tvamajarā tvaṃ lākinī pātu mām
नानामङ्गलधर्मराज्यजडिता संस्कारबोधाश्रया | लिङ्गस्थाचलपुत्रिका नवगृहे सङ्कामयन्ती शिवा | मे लिङ्गोपरि रुद्रनाथ विपथव्याभेदनं सङ्गमं | शीघ्रं कारय देवि मोक्षतुरिकं कोटीव चन्द्रोज्ज्वला
nānāmaṅgaladharmarājyajaḍitā saṃskārabodhāśrayā | liṅgasthācalaputrikā navagṛhe saṅkāmayantī śivā | me liṅgopari rudranātha vipathavyābhedanaṃ saṅgamaṃ | śīghraṃ kāraya devi mokṣaturikaṃ koṭīva candrojjvalā
चन्द्राभासकलाश्रया श्रयति या शब्दच्छटा या समा | माया मोहभिदा दया दयति या कृष्णक्रिया मोहिनी | लक्ष्मीर्नीलकलेवरामलमणेः पूर्वं सदा रक्षतु | श्रीविद्या भयदायिनी त्वमपि सा मे नाभिमूलोदया
candrābhāsakalāśrayā śrayati yā śabdacchaṭā yā samā | māyā mohabhidā dayā dayati yā kṛṣṇakriyā mohinī | lakṣmīrnīlakalevarāmalamaṇeḥ pūrvaṃ sadā rakṣatu | śrīvidyā bhayadāyinī tvamapi sā me nābhimūlodayā
मात्रा मुद्रामनननिलया मालिनी मन्त्रविद्या | विश्वेशानी शयनरहिता शीतवातातपस्था | सत्यासत्या वचनभवगा गौरि माता त्वमेव | प्राणान् रक्ष प्रथमकिरणामाश्रये त्वामनन्ताम्
mātrā mudrāmanananilayā mālinī mantravidyā | viśveśānī śayanarahitā śītavātātapasthā | satyāsatyā vacanabhavagā gauri mātā tvameva | prāṇān rakṣa prathamakiraṇāmāśraye tvāmanantām
सिद्धासिद्धा शशिरविकला केवलाम्भोजसंस्था | स्थित्यानन्दा नयनस्वचलाम्भोजमध्यप्रकाशा | नित्यं श्रद्धागतिपथकरा कर्त्री कामानहर्त्री | नाद्यस्तोत्रं भज भज भजे त्वामनन्तां स्वरूपे
siddhāsiddhā śaśiravikalā kevalāmbhojasaṃsthā | sthityānandā nayanasvacalāmbhojamadhyaprakāśā | nityaṃ śraddhāgatipathakarā kartrī kāmānahartrī | nādyastotraṃ bhaja bhaja bhaje tvāmanantāṃ svarūpe
पीतापीता पवनगमना धारणध्यानयोगा | कालाकाला कलिकुलकला निष्कला ज्ञानरूपा | कृष्णानन्दा मदनकुहरा केकरा शङ्करी वा | त्वं श्रीघात्री धवलकमलं नाभिमूले प्रवक्ष्ये
pītāpītā pavanagamanā dhāraṇadhyānayogā | kālākālā kalikulakalā niṣkalā jñānarūpā | kṛṣṇānandā madanakuharā kekarā śaṅkarī vā | tvaṃ śrīghātrī dhavalakamalaṃ nābhimūle pravakṣye
श्वेता श्वेतारुणशतकरा भावनाज्ञानसिद्धिः | प्रीताप्रीता परमगहना चारुणामाननायाः | त्वं सा विद्या विधिबुधवरा धारणाज्ञानगम्या | रम्यारम्या रमणनिरता नीरदा पातु नाभिम्
śvetā śvetāruṇaśatakarā bhāvanājñānasiddhiḥ | prītāprītā paramagahanā cāruṇāmānanāyāḥ | tvaṃ sā vidyā vidhibudhavarā dhāraṇājñānagamyā | ramyāramyā ramaṇaniratā nīradā pātu nābhim
मन्दोद्बन्धपिरयवधुलता नीरवानावहन्त्री | क्षेत्राक्षेत्रा परचरगता भुक्तिमुक्तिप्रकाशा | कौलाकौलाज्ञापितनयना गञ्जना वातमुग्धा | मुग्धामुग्धामतिधनपतेर्नाभिसंस्थेऽवनाभिम्
mandodbandhapirayavadhulatā nīravānāvahantrī | kṣetrākṣetrā paracaragatā bhuktimuktiprakāśā | kaulākaulājñāpitanayanā gañjanā vātamugdhā | mugdhāmugdhāmatidhanapaternābhisaṃsthe'vanābhim
हंसी सिंहासनगतपदा चक्रविद्या सुसूक्ष्मा | श्रीविद्या त्वं नवविलचरा सुन्दरी रक्तवर्णा | स्वर्णाम्भोजोपरि शुभमना चक्रमध्ये प्रतिष्ठा सर्वा वर्णा परिजनदयानाभिपद्मं च रक्षा
haṃsī siṃhāsanagatapadā cakravidyā susūkṣmā | śrīvidyā tvaṃ navavilacarā sundarī raktavarṇā | svarṇāmbhojopari śubhamanā cakramadhye pratiṣṭhā sarvā varṇā parijanadayānābhipadmaṃ ca rakṣā
ब्रह्मानन्दा नृपगणमहापूजया शोभिताङ्गी | श्रीश्रीविद्यासकलविभवा भावनीया महेन्द्रैः | सिद्धस्थाने मणिमयगृहे मूलसिंहासनस्था | पद्मे चाष्टान्वितयुगदले नाभिमूले ममाव
brahmānandā nṛpagaṇamahāpūjayā śobhitāṅgī | śrīśrīvidyāsakalavibhavā bhāvanīyā mahendraiḥ | siddhasthāne maṇimayagṛhe mūlasiṃhāsanasthā | padme cāṣṭānvitayugadale nābhimūle mamāva
योगज्ञानं द्विविधविभवं वेदविद्याप्रकाशं | मे चाष्टाङ्गं समवतु मुदा षोडशी भैरवस्था | चन्द्रोल्का त्वं भवभयहरा शोकतापापहन्त्री | नाभावब्जे उदयति सुरो यस्तमीशे प्ररक्ष
yogajñānaṃ dvividhavibhavaṃ vedavidyāprakāśaṃ | me cāṣṭāṅgaṃ samavatu mudā ṣoḍaśī bhairavasthā | candrolkā tvaṃ bhavabhayaharā śokatāpāpahantrī | nābhāvabje udayati suro yastamīśe prarakṣa
संशिष्टा त्वं विरत करुणे शीतले शीतशैले | साक्षादन्यप्रचयवचना पार्वणा पर्वपूरा | विद्युत्पूरं समसुखमयं पाहि पञ्चानना या | त्वं सा देवी शुभमणिगृहे शीतलत्वं विधेहि
saṃśiṣṭā tvaṃ virata karuṇe śītale śītaśaile | sākṣādanyapracayavacanā pārvaṇā parvapūrā | vidyutpūraṃ samasukhamayaṃ pāhi pañcānanā yā | tvaṃ sā devī śubhamaṇigṛhe śītalatvaṃ vidhehi
छन्दोगानां सकलविषयच्छेदिनी चार्णमाता माला लाक्षरुणकिरणभा गोपपूज्या गिरीज्या | मातस्त्वं मे स्वमणिभवनं पाहि सूक्ष्मा भवानी | वानस्थानाश्रय जय कराचाङ्गिरा चान्नपूर्णा
chandogānāṃ sakalaviṣayacchedinī cārṇamātā mālā lākṣaruṇakiraṇabhā gopapūjyā girījyā | mātastvaṃ me svamaṇibhavanaṃ pāhi sūkṣmā bhavānī | vānasthānāśraya jaya karācāṅgirā cānnapūrṇā
चन्द्रोल्लासाऽवयवसुखदा दीर्घकेशी विशाला | त्वं मातङ्गी जननि जगतां बालिका विप्रचण्डा | ज्योत्स्नाजाले उदयति सदा रक्तभाषप्रभासा | त्वं मे रुद्र हरिहरतनुं नाभिमूले प्ररक्ष
candrollāsā'vayavasukhadā dīrghakeśī viśālā | tvaṃ mātaṅgī janani jagatāṃ bālikā vipracaṇḍā | jyotsnājāle udayati sadā raktabhāṣaprabhāsā | tvaṃ me rudra hariharatanuṃ nābhimūle prarakṣa
वाणीनाम्ना रचयति वचः सुन्दरी वर्णनस्था | स्थित्यन्तस्था चलतनुधरा धामसन्धामरा सा | बोधानन्दप्रकृतितनुभिर्व्यापिनी ज्ञानमुग्धा | मातस्त्वं मे मणिदलगृहं पाहि सर्वाङ्गविद्ये
vāṇīnāmnā racayati vacaḥ sundarī varṇanasthā | sthityantasthā calatanudharā dhāmasandhāmarā sā | bodhānandaprakṛtitanubhirvyāpinī jñānamugdhā | mātastvaṃ me maṇidalagṛhaṃ pāhi sarvāṅgavidye
विद्या चण्डामलसितसृजा चन्दनालिप्तदेहा | विश्वेशानि भगवति शिवे त्वं क्षयामोघरूपा | जाया शम्भोर्जटिलशिवगता मोक्षदा मानसंस्था | चित्तं शुभ्रं कुरु विषयछेदनं छेदिनि त्वम्
vidyā caṇḍāmalasitasṛjā candanāliptadehā | viśveśāni bhagavati śive tvaṃ kṣayāmogharūpā | jāyā śambhorjaṭilaśivagatā mokṣadā mānasaṃsthā | cittaṃ śubhraṃ kuru viṣayachedanaṃ chedini tvam
मणिमयकुलगेहे कोटिविद्युत्प्रकाशेऽ भयवरमपि देहि कोधविद्ये मयि त्वम् | सकलसुखविभोगं पालय प्राणरूपं | चरणतलविलग्नं मामनाथं परेशि
maṇimayakulagehe koṭividyutprakāśe' bhayavaramapi dehi kodhavidye mayi tvam | sakalasukhavibhogaṃ pālaya prāṇarūpaṃ | caraṇatalavilagnaṃ māmanāthaṃ pareśi
भुवनगहनहेतोः कायसर्गा विनास्ते | विधिमखसुरनाथं मानुषादि त्रिसर्गम् | मम मणिकुलपद्मे नित्यरूपाभिधानं | जयति खलु तदानीं स्तोत्रसारप्रकारम्
bhuvanagahanahetoḥ kāyasargā vināste | vidhimakhasuranāthaṃ mānuṣādi trisargam | mama maṇikulapadme nityarūpābhidhānaṃ | jayati khalu tadānīṃ stotrasāraprakāram
भवतु चरणपद्मे लाकिनी देवकन्ये | विरचय मनुशास्त्रं सिद्धमन्त्रप्रकारम् | वह वह भवभावं त्राहि मां चन्द्रगेहे | कठिनहृदयनाशं शङ्करि त्वं कुरुष्व
bhavatu caraṇapadme lākinī devakanye | viracaya manuśāstraṃ siddhamantraprakāram | vaha vaha bhavabhāvaṃ trāhi māṃ candragehe | kaṭhinahṛdayanāśaṃ śaṅkari tvaṃ kuruṣva
कमलवनसमीपे वन्यमध्येऽतिगुह्ये विषयविषयिनाशं कौलिके त्वं विकृत्य | भवनिजमणिपीठे स्थापयित्वा निदानं | हर हरदयिते त्वं दोषषट्कं विवादम्
kamalavanasamīpe vanyamadhye'tiguhye viṣayaviṣayināśaṃ kaulike tvaṃ vikṛtya | bhavanijamaṇipīṭhe sthāpayitvā nidānaṃ | hara haradayite tvaṃ doṣaṣaṭkaṃ vivādam
घोरे सान्द्रान्धकारे मम निजकुलदृग्दानकत्री प्रसन्ने | वाञ्छाकल्पद्रुमस्था त्वमिह कुशलदा दायभागाविभागा | त्वं काली नन्दिनीस्था नयकरुणघटा मध्यगा माघका त्वं | भीमा भीत्यापहन्त्री हरपदनयनो लाकिनी नाभिमाव
ghore sāndrāndhakāre mama nijakuladṛgdānakatrī prasanne | vāñchākalpadrumasthā tvamiha kuśaladā dāyabhāgāvibhāgā | tvaṃ kālī nandinīsthā nayakaruṇaghaṭā madhyagā māghakā tvaṃ | bhīmā bhītyāpahantrī harapadanayano lākinī nābhimāva
एतत्स्तोत्रं पठेद् विद्वान् योगज्ञानी निराश्रयः | महासुखगतो वीरो विभवायामृताय च
etatstotraṃ paṭhed vidvān yogajñānī nirāśrayaḥ | mahāsukhagato vīro vibhavāyāmṛtāya ca
भोगमोक्षौ करे तस्य चैहिके योगिराड् भवेत् | परे याति महादेवी पादपद्मे न संशयः
bhogamokṣau kare tasya caihike yogirāḍ bhavet | pare yāti mahādevī pādapadme na saṃśayaḥ
एहिके चिरजीवित्वं ददाति कामदायिनी | मणिपूरे स्थितो याति कुलमार्गप्रसादतः
ehike cirajīvitvaṃ dadāti kāmadāyinī | maṇipūre sthito yāti kulamārgaprasādataḥ
कुलमार्गेण यत्स्थानं लयं विश्वेश्वरीपदम् | तल्लया मणिपूरस्था देवता पश्यति ध्रुवम्
kulamārgeṇa yatsthānaṃ layaṃ viśveśvarīpadam | tallayā maṇipūrasthā devatā paśyati dhruvam