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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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कथयामि तव स्नेहात् कायवश्यविशेषणात् | हठयोगं प्रकथितमिदानीं शृणुत क्रमम्
kathayāmi tava snehāt kāyavaśyaviśeṣaṇāt | haṭhayogaṃ prakathitamidānīṃ śṛṇuta kramam
मणिपूरस्थितं रुद्रं त्रैलोक्ये पवनाक्षयम् | कथयामि शिवानन्द शिवशङ्कर मङ्गल
maṇipūrasthitaṃ rudraṃ trailokye pavanākṣayam | kathayāmi śivānanda śivaśaṅkara maṅgala
स्वाधिष्ठानोर्ध्वदेशे च परमानन्दसागरम् | नाभिमूलं मेघजालमध्य विद्युच्छताकुलम्
svādhiṣṭhānordhvadeśe ca paramānandasāgaram | nābhimūlaṃ meghajālamadhya vidyucchatākulam
रहस्यातिरहस्यं च योगिनामतिसारगम् | तन्नाभिमूलदेशे च नीलपद्मं महाप्रभम्
rahasyātirahasyaṃ ca yogināmatisāragam | tannābhimūladeśe ca nīlapadmaṃ mahāprabham
तद्दलाग्रे सदा भान्ति डादिफान्ताक्षराणि च | तद् बाह्ये शोभितं रूपं त्रिकोणमनलस्य च
taddalāgre sadā bhānti ḍādiphāntākṣarāṇi ca | tad bāhye śobhitaṃ rūpaṃ trikoṇamanalasya ca
प्रभातसूर्यसङ्काशं शिखाकारं निरञ्जनम् | तत्राग्निबीजरूपं च रूपातीतं गुणान्तरम्
prabhātasūryasaṅkāśaṃ śikhākāraṃ nirañjanam | tatrāgnibījarūpaṃ ca rūpātītaṃ guṇāntaram
विचिन्तयेन्मेषपृष्ठवाहनं चारुणाकृतिम् | चतुर्बाहुं त्रिनयनं चारुदेहधरं परम्
vicintayenmeṣapṛṣṭhavāhanaṃ cāruṇākṛtim | caturbāhuṃ trinayanaṃ cārudehadharaṃ param
तत्क्रोडे भाति रुद्रेशः सिन्दूरारुणविग्रहः | ब्रह्मरूपी त्रिनयनः सृष्टिसंहारकारकः
tatkroḍe bhāti rudreśaḥ sindūrāruṇavigrahaḥ | brahmarūpī trinayanaḥ sṛṣṭisaṃhārakārakaḥ
विभूतिभूषिताङ्गस्तु लोकानामिष्टदो विभुः | तस्य वामे सदा भाति लाकिनी परदेवता
vibhūtibhūṣitāṅgastu lokānāmiṣṭado vibhuḥ | tasya vāme sadā bhāti lākinī paradevatā
चतुर्भुजा महादेवी त्रिनेत्रा सौख्यदायिनी | श्यामाङ्गी पीतवसना विचित्रालङ्कृतामरा
caturbhujā mahādevī trinetrā saukhyadāyinī | śyāmāṅgī pītavasanā vicitrālaṅkṛtāmarā
सर्वसिद्धिप्रदा माता सर्वत्र सर्वपालिका | सदा रक्षतु मां देवी विद्याभिः कुलपालिका
sarvasiddhipradā mātā sarvatra sarvapālikā | sadā rakṣatu māṃ devī vidyābhiḥ kulapālikā
एवं ध्यात्वा पूजयित्वा जपयागस्तवादिभिः | ततः सिद्धो भवेन्मन्त्री मणिपूरप्रसादतः
evaṃ dhyātvā pūjayitvā japayāgastavādibhiḥ | tataḥ siddho bhavenmantrī maṇipūraprasādataḥ
मणिपूरफलं वक्ष्ये समासेन शृणुष्व तत् | कोटिवर्षशतेनापि फलं वक्तुं न शक्यते
maṇipūraphalaṃ vakṣye samāsena śṛṇuṣva tat | koṭivarṣaśatenāpi phalaṃ vaktuṃ na śakyate
मणिपूरानन्तरं हि प्रवक्तव्यमनाहतम् | स्तोत्रं ध्यानं नामधेयं सहस्रगुणशङ्करम्
maṇipūrānantaraṃ hi pravaktavyamanāhatam | stotraṃ dhyānaṃ nāmadheyaṃ sahasraguṇaśaṅkaram
फलमत्यन्तगुह्यं च सुहृत्पद्मोपसिद्धिदम् | आत्मज्ञानं मोक्षसिद्धिं प्रेमभक्त्यादिलाभकम्
phalamatyantaguhyaṃ ca suhṛtpadmopasiddhidam | ātmajñānaṃ mokṣasiddhiṃ premabhaktyādilābhakam
संहर्ता जनसङ्घानां पालकः कमलाकरः | अकस्माज्ज्ञानसन्दोहलक्ष्मीं प्राप्नोति योगिराट्
saṃhartā janasaṅghānāṃ pālakaḥ kamalākaraḥ | akasmājjñānasandohalakṣmīṃ prāpnoti yogirāṭ
वद कामिनि कौमारि सुरानन्दे कुलेश्वरि | हृदयाम्भोजविन्यासमधुना वक्तुमर्हसि
vada kāmini kaumāri surānande kuleśvari | hṛdayāmbhojavinyāsamadhunā vaktumarhasi
यस्य विज्ञानमात्रेण नरो योगेश्वरो भवेत् | सर्वसिद्धिक्रियास्थानं योगिनामतिदुर्लभम्
yasya vijñānamātreṇa naro yogeśvaro bhavet | sarvasiddhikriyāsthānaṃ yogināmatidurlabham
सर्वतत्त्वस्वरूपं च सिद्धिमार्गप्रकाशकम् | हृदयाम्भोज विज्ञानान्मार्तण्डभैरवो भवेत्
sarvatattvasvarūpaṃ ca siddhimārgaprakāśakam | hṛdayāmbhoja vijñānānmārtaṇḍabhairavo bhavet
श्रोतुमिच्छामि तत्सर्वं षट्चक्रसारमङ्गलम् | स्नेहाद् दृष्टिक्रमेणैव भक्तियोगोद्भवेन च
śrotumicchāmi tatsarvaṃ ṣaṭcakrasāramaṅgalam | snehād dṛṣṭikrameṇaiva bhaktiyogodbhavena ca
भेदनं भावनं ज्ञानं चित्तदर्शनमेव च | मन्त्रोद्धारञ्च सङ्केतं सर्वज्ञादिगुणोदयम्
bhedanaṃ bhāvanaṃ jñānaṃ cittadarśanameva ca | mantroddhārañca saṅketaṃ sarvajñādiguṇodayam
यजनं काकिनीदेव्या ईश्वरस्य गुणात्मनः | स्तवनं कवचं सर्वं सहस्रनाममङ्गलम्
yajanaṃ kākinīdevyā īśvarasya guṇātmanaḥ | stavanaṃ kavacaṃ sarvaṃ sahasranāmamaṅgalam
वायूनां मण्डलज्ञानं समासेन वदस्व मे | त्वमेव शरणं देवि त्राहि मां दुःखसङ्कटात्
vāyūnāṃ maṇḍalajñānaṃ samāsena vadasva me | tvameva śaraṇaṃ devi trāhi māṃ duḥkhasaṅkaṭāt
महाकाल भयाभाव भक्तिभावपरायण | ममानन्दभैरवेश शृणु वक्ष्यामि तत्त्वतः
mahākāla bhayābhāva bhaktibhāvaparāyaṇa | mamānandabhairaveśa śṛṇu vakṣyāmi tattvataḥ
यदुक्तं भवता चात्र चाश्रुतं चाद्भुतं मतम् | नोक्तं कुत्रापि सर्वेश तव स्नेहात् प्रकाशितम्
yaduktaṃ bhavatā cātra cāśrutaṃ cādbhutaṃ matam | noktaṃ kutrāpi sarveśa tava snehāt prakāśitam
अप्रकाश्यमिदं रत्नं दुःखजालनिवारणम् | सावधानेन सर्वेश कुरु त्वं योगसाधनम्
aprakāśyamidaṃ ratnaṃ duḥkhajālanivāraṇam | sāvadhānena sarveśa kuru tvaṃ yogasādhanam
मयि योगं महादेव कृत्वा कालवशं नय | मयि योगं न करोति सिद्धिभक्तिक्रियादिकम्
mayi yogaṃ mahādeva kṛtvā kālavaśaṃ naya | mayi yogaṃ na karoti siddhibhaktikriyādikam
अकस्मान्मरणं तस्य कालभक्षो न संशयः | केवलं मां हृदम्भोजे परिपूर्णफलोदये
akasmānmaraṇaṃ tasya kālabhakṣo na saṃśayaḥ | kevalaṃ māṃ hṛdambhoje paripūrṇaphalodaye
सर्वाकारे मनोराज्ये नानाकौतुकसङ्कुले | पूजयित्वा सदा ध्यायेत् काकिनीं मां न संशयः
sarvākāre manorājye nānākautukasaṅkule | pūjayitvā sadā dhyāyet kākinīṃ māṃ na saṃśayaḥ
स योगी जायते नाथ हृदम्बुजप्रसादतः | हृत्पङ्केरुहमध्यस्थाः सर्वे देवाः सवासवाः
sa yogī jāyate nātha hṛdambujaprasādataḥ | hṛtpaṅkeruhamadhyasthāḥ sarve devāḥ savāsavāḥ
मामर्चयन्ति ते नित्यं भक्तिभावपरायणाः | ये ध्यायन्ति महावीर ते पश्यन्ति सवासवान्
māmarcayanti te nityaṃ bhaktibhāvaparāyaṇāḥ | ye dhyāyanti mahāvīra te paśyanti savāsavān
क्रमेण प्राणसंयोगान् मां पश्यन्ति न संशयः | मामेकं काकिनीध्यानं स्थिरवायुं प्रचण्डकम्
krameṇa prāṇasaṃyogān māṃ paśyanti na saṃśayaḥ | māmekaṃ kākinīdhyānaṃ sthiravāyuṃ pracaṇḍakam
पश्यन्ति योगिनः काये अष्टैश्वर्यं महाप्रभम् | केवलं भक्तियोगेन नित्ययोगे स्युरुत्तमाः
paśyanti yoginaḥ kāye aṣṭaiśvaryaṃ mahāprabham | kevalaṃ bhaktiyogena nityayoge syuruttamāḥ
पद्मध्यानं प्रथमतः कृत्वा सिद्धो भवेन्नरः | तद्धयानं शृणु वीरेश योगिनामिह दुर्लभम्
padmadhyānaṃ prathamataḥ kṛtvā siddho bhavennaraḥ | taddhayānaṃ śṛṇu vīreśa yogināmiha durlabham
हृत्पद्मं कुलपालितं सुललितं हंसेन संशोधितं | बन्धूकामलदीप्तिकोटिजडितं सम्भावितं साधकैः | अत्युत्कृष्टमयूखपुञ्जमिलितं सिन्दूरपूरारुणं | ध्यात्वा पश्यति यो नरः प्रतिदिनं काद्यारुणैरावृतम्
hṛtpadmaṃ kulapālitaṃ sulalitaṃ haṃsena saṃśodhitaṃ | bandhūkāmaladīptikoṭijaḍitaṃ sambhāvitaṃ sādhakaiḥ | atyutkṛṣṭamayūkhapuñjamilitaṃ sindūrapūrāruṇaṃ | dhyātvā paśyati yo naraḥ pratidinaṃ kādyāruṇairāvṛtam
स स्यात्कोटिधनेश्वरो नरवरो भूयात्त्वभावार्णवे | यो नित्यं लिपिभावनं प्रकुरुते नित्येश्वरालोकनात् | तद्धयानं क्रमतो वदामि सकलं येन प्रसिद्धो भवे | दानन्दार्णवमध्यपद्मकलितं काद्यर्कवर्णोज्ज्वलम्
sa syātkoṭidhaneśvaro naravaro bhūyāttvabhāvārṇave | yo nityaṃ lipibhāvanaṃ prakurute nityeśvarālokanāt | taddhayānaṃ kramato vadāmi sakalaṃ yena prasiddho bhave | dānandārṇavamadhyapadmakalitaṃ kādyarkavarṇojjvalam
दले पूर्वे ध्यायेदतिविमलवर्णं कमिति वा प्रभातार्कच्छायारुणकिरणयोगं युगमयम् | चतुर्बाहुं नित्यं त्रिनयनमनन्तं रविगतं | भवाद्याशक्तिस्थं स्वभवनघटाशोभिततनुम्
dale pūrve dhyāyedativimalavarṇaṃ kamiti vā prabhātārkacchāyāruṇakiraṇayogaṃ yugamayam | caturbāhuṃ nityaṃ trinayanamanantaṃ ravigataṃ | bhavādyāśaktisthaṃ svabhavanaghaṭāśobhitatanum
द्वितीये पत्रेऽस्मिन् खमरुणसमूहाश्रयपदं | पदं श्रीतारिण्या अनिलगगनयोः प्रियकरम् | मुदा ध्यायेदेवं परममनिलं देवभुजगं | सुवर्णालङ्कारं त्रिनयनममौल्यं सुखमयम्
dvitīye patre'smin khamaruṇasamūhāśrayapadaṃ | padaṃ śrītāriṇyā anilagaganayoḥ priyakaram | mudā dhyāyedevaṃ paramamanilaṃ devabhujagaṃ | suvarṇālaṅkāraṃ trinayanamamaulyaṃ sukhamayam
तृतीये पत्रेऽस्मिन् विधुयुतकपालं त्रिनयनं | स्वसिन्दूराकारं द्वियुगभुजशोभाभवमहम् | सदा ध्यायेदेवं परमपुरुषं श्रीगणपतिं | स्फुरद्रक्ताकारं तरुणमणिमालं जितमदम्
tṛtīye patre'smin vidhuyutakapālaṃ trinayanaṃ | svasindūrākāraṃ dviyugabhujaśobhābhavamaham | sadā dhyāyedevaṃ paramapuruṣaṃ śrīgaṇapatiṃ | sphuradraktākāraṃ taruṇamaṇimālaṃ jitamadam
चतुः पत्रे ध्यायेद्यमरुणशतं घोरनिनदं | क्रियादक्षं मूतीं त्रिनयनसरोजं युगभुजम् | वराभीतिप्रोच्छत्स्फटिकजपमालादिसहितं | फणालङ्काराङ्गं शिव शिव मुखेशोत्तममहम्
catuḥ patre dhyāyedyamaruṇaśataṃ ghoraninadaṃ | kriyādakṣaṃ mūtīṃ trinayanasarojaṃ yugabhujam | varābhītiprocchatsphaṭikajapamālādisahitaṃ | phaṇālaṅkārāṅgaṃ śiva śiva mukheśottamamaham
ङंबीजं सिन्दूरारुणममखिलनाथं त्रिनयनं | महामोक्षस्थानं मणिकनकरत्नाद्यभरणम् | चतुर्बाहुं रुद्रं जगति भवमेकं गुणविभुं | कपालं श्रीमालं वरमभयकं बिभ्रतमहम्
ṅaṃbījaṃ sindūrāruṇamamakhilanāthaṃ trinayanaṃ | mahāmokṣasthānaṃ maṇikanakaratnādyabharaṇam | caturbāhuṃ rudraṃ jagati bhavamekaṃ guṇavibhuṃ | kapālaṃ śrīmālaṃ varamabhayakaṃ bibhratamaham
चतुर्बाहूल्लासं कमलवरमालासिसहितं | विभुं तं ध्यायेऽहं विधुशतमुखं तं त्रिनयनम् | प्रभातार्कप्रायं सकलमणिरत्नाभरणकं | महाज्योत्स्नाजालं परमरसबिन्दूद्भवतनुम्
caturbāhūllāsaṃ kamalavaramālāsisahitaṃ | vibhuṃ taṃ dhyāye'haṃ vidhuśatamukhaṃ taṃ trinayanam | prabhātārkaprāyaṃ sakalamaṇiratnābharaṇakaṃ | mahājyotsnājālaṃ paramarasabindūdbhavatanum
तमेकं नेत्रस्थं छममलकरं नूतनरविं | चतुर्बाहुं ध्याये वरतनुकपालेषु सहितम् | सुधाधारापानं कनकजपमालाऽवृततनुं | त्रिनेत्रं योगेन्द्रं वसुदलगतं चारुवदनम्
tamekaṃ netrasthaṃ chamamalakaraṃ nūtanaraviṃ | caturbāhuṃ dhyāye varatanukapāleṣu sahitam | sudhādhārāpānaṃ kanakajapamālā'vṛtatanuṃ | trinetraṃ yogendraṃ vasudalagataṃ cāruvadanam
चतुर्वक्त्रं ध्याये जमजममरं सारुणतनुं | विशालाक्षं सूक्ष्मं समरसमयं ब्रह्मवपुषम् | चतुर्बाहुं देवं त्रिभुवनपदं सारघटितं | महाशङ्खं रुद्रं वरमभयकं विभ्रतबलम्
caturvaktraṃ dhyāye jamajamamaraṃ sāruṇatanuṃ | viśālākṣaṃ sūkṣmaṃ samarasamayaṃ brahmavapuṣam | caturbāhuṃ devaṃ tribhuvanapadaṃ sāraghaṭitaṃ | mahāśaṅkhaṃ rudraṃ varamabhayakaṃ vibhratabalam
महाकायं तेजोमयमपि चरुं बीजमखिलं | मुदा ध्याये कामापहमतिमुखं चाष्टमदले | महासिन्दूराद्रिं दिनकरकलाकोटिविमलं | त्रिनेत्रं पञ्चास्यं दशभुजयुतं सर्ववपुषम्
mahākāyaṃ tejomayamapi caruṃ bījamakhilaṃ | mudā dhyāye kāmāpahamatimukhaṃ cāṣṭamadale | mahāsindūrādriṃ dinakarakalākoṭivimalaṃ | trinetraṃ pañcāsyaṃ daśabhujayutaṃ sarvavapuṣam
ञबीजं सार्धेन्दूद्भव शिखमखेशं त्रिनयनं | चतुर्बाहुं ध्याये सुकमलगदाचक्रनियुतम् | महामालाव्याप्तं सुकनकशुभाऽलङ्कृतगुरुं | प्रभातार्कं विश्वाचीतजडिलरूपं रविदले
ñabījaṃ sārdhendūdbhava śikhamakheśaṃ trinayanaṃ | caturbāhuṃ dhyāye sukamalagadācakraniyutam | mahāmālāvyāptaṃ sukanakaśubhā'laṅkṛtaguruṃ | prabhātārkaṃ viśvācītajaḍilarūpaṃ ravidale
मनोरूपाच्छन्नं त्रिनयनमधीशारुणदले | टबीजं बिन्द्विन्द्वं जपवटिवराभीत्यसिधरम् | तमेकं सोमेशं मणिमयचलत्कुण्डलधरं | मुदा ध्याये शम्भुं हृदि शिवदले सिद्धकमले
manorūpācchannaṃ trinayanamadhīśāruṇadale | ṭabījaṃ bindvindvaṃ japavaṭivarābhītyasidharam | tamekaṃ someśaṃ maṇimayacalatkuṇḍaladharaṃ | mudā dhyāye śambhuṃ hṛdi śivadale siddhakamale
त्रिनेत्रं कामाख्यं शिशुकरुणया सिद्धिफलदं | सुरत्नाऽलङ्कारच्छविरुचितनूनां समनघम् | ठकारं बिन्द्विन्द्वं नवरविघटाकोटिकिरणं | दले चार्के ध्याये कमलवरमालाशिशुधरम्
trinetraṃ kāmākhyaṃ śiśukaruṇayā siddhiphaladaṃ | suratnā'laṅkāracchavirucitanūnāṃ samanagham | ṭhakāraṃ bindvindvaṃ navaravighaṭākoṭikiraṇaṃ | dale cārke dhyāye kamalavaramālāśiśudharam
एतच्छुद्धमनोलयस्य भवनं चैतन्यसंसिद्धये | वर्णानां जपभावनं यदि सदा चिन्तामणेर्मण्डलम् | योगीन्द्रः कुरुते वशिष्ठसदृशो वाचां पतिर्भूतले | वाक्सिद्धिं चिरकालवासमखिले देवो हि नो मानुषः
etacchuddhamanolayasya bhavanaṃ caitanyasaṃsiddhaye | varṇānāṃ japabhāvanaṃ yadi sadā cintāmaṇermaṇḍalam | yogīndraḥ kurute vaśiṣṭhasadṛśo vācāṃ patirbhūtale | vāksiddhiṃ cirakālavāsamakhile devo hi no mānuṣaḥ
वाञ्छाचिन्तामणिगृहं हृदयाम्भोजमण्डलम् | तन्मध्ये पवनस्थानं मण्डलाकारमुल्बणम्
vāñchācintāmaṇigṛhaṃ hṛdayāmbhojamaṇḍalam | tanmadhye pavanasthānaṃ maṇḍalākāramulbaṇam
बुद्धिप्रतिभया व्याप्तं तन्मध्ये पवनाक्षरम् | आच्छन्नधूमसङ्काशं प्रसिद्धस्थानमुत्तमम्
buddhipratibhayā vyāptaṃ tanmadhye pavanākṣaram | ācchannadhūmasaṅkāśaṃ prasiddhasthānamuttamam
तन्मध्ये देवतापीठं षट्कोणं मण्डलं परम् | तन्मध्ये भावयेदिष्टं स्वस्वकल्पोक्तसाधितम्
tanmadhye devatāpīṭhaṃ ṣaṭkoṇaṃ maṇḍalaṃ param | tanmadhye bhāvayediṣṭaṃ svasvakalpoktasādhitam
वायोर्ध्यानं तत्र कुर्यादत्यन्तसूक्ष्मरूपिणम् | निराकारं परं ब्रह्म साकारं शब्दरूपिणम्
vāyordhyānaṃ tatra kuryādatyantasūkṣmarūpiṇam | nirākāraṃ paraṃ brahma sākāraṃ śabdarūpiṇam
निरक्षरं स्वाक्षराढ्यं महोग्रं स्थिररूपिणम् | चतुर्बाहुं जगद्व्याप्तं कृष्णसारासनं यवम्
nirakṣaraṃ svākṣarāḍhyaṃ mahograṃ sthirarūpiṇam | caturbāhuṃ jagadvyāptaṃ kṛṣṇasārāsanaṃ yavam
लोकत्रयाणां वरदं करुणासिन्धुरूपिणम् | पञ्चभूतात्मकं रौद्रं प्राणसञ्ज्ञं किरीटिनम्
lokatrayāṇāṃ varadaṃ karuṇāsindhurūpiṇam | pañcabhūtātmakaṃ raudraṃ prāṇasañjñaṃ kirīṭinam
संबिभ्रतं वराभीतिघण्टाडमरुसेवकान् | ईशनाम्ना परिचितं परहंसं कुलेश्वरम्
saṃbibhrataṃ varābhītighaṇṭāḍamarusevakān | īśanāmnā paricitaṃ parahaṃsaṃ kuleśvaram
सर्वाऽलङ्कारशोभाङ्गं विवेकोदयकारणम् | विचिन्तयेत् साधकेन्द्रः परिवारगणावृतम्
sarvā'laṅkāraśobhāṅgaṃ vivekodayakāraṇam | vicintayet sādhakendraḥ parivāragaṇāvṛtam
तत्र पङ्केरुहे ध्यायेदीश्वरं वर्णरूपिणम् | त्रैलोक्यमङ्गलं नाथं चतुर्बाहुं किरीटिनम्
tatra paṅkeruhe dhyāyedīśvaraṃ varṇarūpiṇam | trailokyamaṅgalaṃ nāthaṃ caturbāhuṃ kirīṭinam
रत्नमालाशोभिताङ्गं शुक्लवर्णं महाप्रभम् | ईश्वरं योगिनामीशं वरदं परमेश्वरम्
ratnamālāśobhitāṅgaṃ śuklavarṇaṃ mahāprabham | īśvaraṃ yogināmīśaṃ varadaṃ parameśvaram
वराभीतिशङ्खपद्मश्रिया जुष्टं पुरातनम् | रत्नाभरणभूषाङ्गं हृदयाम्भोजवासिनम्
varābhītiśaṅkhapadmaśriyā juṣṭaṃ purātanam | ratnābharaṇabhūṣāṅgaṃ hṛdayāmbhojavāsinam