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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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नित्ये पुरा भजति योगसुसिद्धयेऽसौ | शम्भुगीरीश इति चेश्वरपार्श्वगामि | सायुज्यनाथपदवीं गत ईशकान्ते | एकाकिनी कुलवताङ्घिरयुगं किमन्यैः
nitye purā bhajati yogasusiddhaye'sau | śambhugīrīśa iti ceśvarapārśvagāmi | sāyujyanāthapadavīṃ gata īśakānte | ekākinī kulavatāṅghirayugaṃ kimanyaiḥ
ध्यायन्ति योगिन इहाघसमूहशैलं | संहार हेतुकसदाघविनाशनाय | चित्तोत्सवाय विभवाय जयाय भूमेः | दीनोऽहमाशु विभजामि पदं श्रिये ते
dhyāyanti yogina ihāghasamūhaśailaṃ | saṃhāra hetukasadāghavināśanāya | cittotsavāya vibhavāya jayāya bhūmeḥ | dīno'hamāśu vibhajāmi padaṃ śriye te
कृष्णे सिते विमलपीतनिभे सुरक्ते | वर्णाश्रये त्वमव मामतिदीनमेकम् | पुत्रं तवैव चरणाम्बुजमेव कान्तं | नीलाम्बुजे स्थिरतरं कुरु कामदात्रि
kṛṣṇe site vimalapītanibhe surakte | varṇāśraye tvamava māmatidīnamekam | putraṃ tavaiva caraṇāmbujameva kāntaṃ | nīlāmbuje sthirataraṃ kuru kāmadātri
सर्वेश्वरी प्रियकरि भवभावहन्त्रि | नाना ध्वनिप्रणतकामदुघे विचित्रे | रत्नाम्बरे सुखपदं यदि देहि दास्यं | त्वं चारुवर्णगलिते पदमाश्रयामि
sarveśvarī priyakari bhavabhāvahantri | nānā dhvanipraṇatakāmadughe vicitre | ratnāmbare sukhapadaṃ yadi dehi dāsyaṃ | tvaṃ cāruvarṇagalite padamāśrayāmi
रत्नाकरे सकरुणेऽरुणकोटिवर्णे | स्वर्णादिनिमीतसृजापविशोभिताङ्गी | त्वं काकिनी यदि कटाक्षनिपातमेकं | सर्वं कुरुष्व सुखमोक्षपथप्रमोदी
ratnākare sakaruṇe'ruṇakoṭivarṇe | svarṇādinimītasṛjāpaviśobhitāṅgī | tvaṃ kākinī yadi kaṭākṣanipātamekaṃ | sarvaṃ kuruṣva sukhamokṣapathapramodī
एतत्स्तोत्रं पठेद्धीमान् ध्यानन्यासपरायणः | विभाव्य स्तौति यो योगी स योगी मोक्षभाग्भवेत्
etatstotraṃ paṭheddhīmān dhyānanyāsaparāyaṇaḥ | vibhāvya stauti yo yogī sa yogī mokṣabhāgbhavet
हृत्पङ्करुहमध्यस्थं स पश्यति जगत्त्रयम् | अष्टसिद्धियुतः शीघ्रं जीवन्मुक्तो भवेन्नरः
hṛtpaṅkaruhamadhyasthaṃ sa paśyati jagattrayam | aṣṭasiddhiyutaḥ śīghraṃ jīvanmukto bhavennaraḥ
वद कान्ते परानन्दे रहस्यं कुलसुन्दरि | यस्य विज्ञानमात्रेण भवेद् गङ्गाधरो हरिः
vada kānte parānande rahasyaṃ kulasundari | yasya vijñānamātreṇa bhaved gaṅgādharo hariḥ
ईश्वरस्य स्तवब्रह्मपरं निर्वाणसाधनम् | शोभाकोटियोगपतेर्योगेन्द्रस्य परापतेः
īśvarasya stavabrahmaparaṃ nirvāṇasādhanam | śobhākoṭiyogapateryogendrasya parāpateḥ
ईश्वरं के न मानन्ति ब्रह्मविष्णुशिवादयः | तस्य स्मरणमात्रेण महावाग्ग्मी च मृत्युजित्
īśvaraṃ ke na mānanti brahmaviṣṇuśivādayaḥ | tasya smaraṇamātreṇa mahāvāggmī ca mṛtyujit
मन्त्री वेदान्तसिद्धान्तं तं भजन्ति महर्षयः | देवा मनुष्या गन्धर्वास्तं भजन्ति महेश्वरम्
mantrī vedāntasiddhāntaṃ taṃ bhajanti maharṣayaḥ | devā manuṣyā gandharvāstaṃ bhajanti maheśvaram
अकालमृत्युहरणं सर्वदा सर्वतोमुखम् | सदा तस्य स्तवं दिव्यं श्रोतुमिच्छामि शाङ्करि
akālamṛtyuharaṇaṃ sarvadā sarvatomukham | sadā tasya stavaṃ divyaṃ śrotumicchāmi śāṅkari
कौल त्वं शृणु शङ्करप्रियकरं स्तोत्रं तदीशस्य च | श्रीनाथाय नमः कुलेश परमप्राणेश तुभ्यं मुदा | सानन्दाय नमो भवाय पतये लोकेश्वरायो ओं नमो | भूतेशाय गणाधिपाय यतये श्रीशूलिने ते नमः
kaula tvaṃ śṛṇu śaṅkarapriyakaraṃ stotraṃ tadīśasya ca | śrīnāthāya namaḥ kuleśa paramaprāṇeśa tubhyaṃ mudā | sānandāya namo bhavāya pataye lokeśvarāyo oṃ namo | bhūteśāya gaṇādhipāya yataye śrīśūline te namaḥ
कान्ताय प्रणवाय योगपतये योगेश्वरायो ओं नमो | महारायाक्षरेश्वराय महते नित्याय नित्यं नमः | स्वाधिष्ठानविभेदकाय हरये मूलाब्जसम्भेदिने | नाभेरम्बुजभेदिने हृदयाम्भोद्भदकायों नमः
kāntāya praṇavāya yogapataye yogeśvarāyo oṃ namo | mahārāyākṣareśvarāya mahate nityāya nityaṃ namaḥ | svādhiṣṭhānavibhedakāya haraye mūlābjasambhedine | nābherambujabhedine hṛdayāmbhodbhadakāyoṃ namaḥ
कालाय प्रणवाय मायवशिने नित्यं नमो भास्वते | मोक्षाय प्रमथेश्वराय कवये खट्वाङ्गहस्ताय ते | भक्तिश्रीनिधये महेन्द्रखचराय मायाश्रयार्यो नमो | विज्ञानाय शिवाय सूक्ष्मगतये गूढाय भूयो नमः
kālāya praṇavāya māyavaśine nityaṃ namo bhāsvate | mokṣāya pramatheśvarāya kavaye khaṭvāṅgahastāya te | bhaktiśrīnidhaye mahendrakhacarāya māyāśrayāryo namo | vijñānāya śivāya sūkṣmagataye gūḍhāya bhūyo namaḥ
सर्वज्ञाय जयाय भूतिपतये भूतेश्वराय प्रभो | पञ्चास्याय हराय देवपतये गौरीश्वराय श्रिये | भोगायान्तरगामिने हरिहरायानन्दचिद्रूपिणे | कल्याणाय भगाय शुद्धमतिभिनीत्यं नमस्ते नमः
sarvajñāya jayāya bhūtipataye bhūteśvarāya prabho | pañcāsyāya harāya devapataye gaurīśvarāya śriye | bhogāyāntaragāmine hariharāyānandacidrūpiṇe | kalyāṇāya bhagāya śuddhamatibhinītyaṃ namaste namaḥ
गोविन्दप्रियवल्लभाय विधये ब्रह्मादिकोत्पत्तये | उत्पत्तिस्थितिसंहृतिप्रकृतये बाह्याय विश्वेश्वर | तुभ्यं काल नमो नमः प्रलययोगोल्लासिने भूभृते | विज्ञाताय गिरीन्द्रपूजित विभो भूताधिपायानिशम्
govindapriyavallabhāya vidhaye brahmādikotpattaye | utpattisthitisaṃhṛtiprakṛtaye bāhyāya viśveśvara | tubhyaṃ kāla namo namaḥ pralayayogollāsine bhūbhṛte | vijñātāya girīndrapūjita vibho bhūtādhipāyāniśam
गौरीशाय गणाचीताय मनसे मान्याय भूवासिने | भूतोत्साहमहीशनाथशशिचूडाय प्रधानाय ते | नित्यं नित्यकलाकुलाय फणिचूड.य प्रबुद्धाय ते | तेजःशान्तिपते सतां पतिपते निर्वाससे ते नमः
gaurīśāya gaṇācītāya manase mānyāya bhūvāsine | bhūtotsāhamahīśanāthaśaśicūḍāya pradhānāya te | nityaṃ nityakalākulāya phaṇicūḍa.ya prabuddhāya te | tejaḥśāntipate satāṃ patipate nirvāsase te namaḥ
शोभाकोटियुताय चन्द्रकिरणाह्लादाय सूक्ष्माय ते तुभ्यं नाथ नमो नमः प्रणमतामानन्दसिन्धूत्सवा | हेरम्ब श्रयकातीकेयजनकानन्दप्रियाय प्रभो | पित्रे सर्वसुखाय सर्वपतये श्रीनीलकण्ठेश्वर
śobhākoṭiyutāya candrakiraṇāhlādāya sūkṣmāya te tubhyaṃ nātha namo namaḥ praṇamatāmānandasindhūtsavā | heramba śrayakātīkeyajanakānandapriyāya prabho | pitre sarvasukhāya sarvapataye śrīnīlakaṇṭheśvara
त्रिब्रह्मापीतभूतये सुरतये श्रीभास्वते योगिना मानन्दोदयकारिणे कुलपते ते नाथ तुभ्यं नमः | ब्रह्मानन्दकुलाय रौप्यगिरये सौन्दर्यसंसिद्धये सर्वानन्दकराय सम्परतरायाढ्याय सत्यं नमः
tribrahmāpītabhūtaye surataye śrībhāsvate yoginā mānandodayakāriṇe kulapate te nātha tubhyaṃ namaḥ | brahmānandakulāya raupyagiraye saundaryasaṃsiddhaye sarvānandakarāya samparatarāyāḍhyāya satyaṃ namaḥ
काशीशं कौशिकीशं सुरतरुकिरणं कारणाख्यं सुखाख्यं | गौरीशं गङ्गिरीशं गुरुमगुरुगिरिश्रेणिलिप्ताङ्गवङ्गम् | घोषाख्यं मञ्जुघोषं घनगणघटितं घोरसङ्घट्टनादं चार्वीशं राघवेशं घनहृदि घटमामीश्वरं घौटकेश
kāśīśaṃ kauśikīśaṃ suratarukiraṇaṃ kāraṇākhyaṃ sukhākhyaṃ | gaurīśaṃ gaṅgirīśaṃ gurumagurugiriśreṇiliptāṅgavaṅgam | ghoṣākhyaṃ mañjughoṣaṃ ghanagaṇaghaṭitaṃ ghorasaṅghaṭṭanādaṃ cārvīśaṃ rāghaveśaṃ ghanahṛdi ghaṭamāmīśvaraṃ ghauṭakeśa
लाक्षाभाण्डं विशालो वसति तव करे स्थावरो जङ्गमो वा | भूताध्यक्षो वशिष्ठः स्वपरिजनकुले सर्वदा पाहि शम्भो | भक्तिज्ञानं न दातुं चपलमलमणिश्रेणिमाला विलोला | लोकाभीतो कलङ्की विधिशतमुकुटश्रीपदाम्भोरुहं ते
lākṣābhāṇḍaṃ viśālo vasati tava kare sthāvaro jaṅgamo vā | bhūtādhyakṣo vaśiṣṭhaḥ svaparijanakule sarvadā pāhi śambho | bhaktijñānaṃ na dātuṃ capalamalamaṇiśreṇimālā vilolā | lokābhīto kalaṅkī vidhiśatamukuṭaśrīpadāmbhoruhaṃ te
धूर्तः शौरिः प्रशान्तो विमलमधुरसामोदमानोऽप्रमत्तो | मायामोहापदेवी सुरमदमदनो दानसम्मानदाता | त्वं नाथं श्रीपदाम्भोरुहविमलतले ते कथं ना सुरक्षे | पूर्वास्यो दक्षिणास्यो धनपतिवदनः पश्चिमास्यो मुनिस्त्वम्
dhūrtaḥ śauriḥ praśānto vimalamadhurasāmodamāno'pramatto | māyāmohāpadevī suramadamadano dānasammānadātā | tvaṃ nāthaṃ śrīpadāmbhoruhavimalatale te kathaṃ nā surakṣe | pūrvāsyo dakṣiṇāsyo dhanapativadanaḥ paścimāsyo munistvam
भेदी सिद्धान्तविद्याधरनिधिकिरणः कारणोऽनन्तशक्ति र्यः साक्षात् कामधेनुः स च धनपतिपः सर्वभोगानुरागी | पादाम्भोजे हि नित्यं कलगिरिसुतानाथ ते योगिपत्वं | चित्तं मे चञ्चलाख्यं शशिधरकिरणो वाक्पते योगसिद्धिः
bhedī siddhāntavidyādharanidhikiraṇaḥ kāraṇo'nantaśakti ryaḥ sākṣāt kāmadhenuḥ sa ca dhanapatipaḥ sarvabhogānurāgī | pādāmbhoje hi nityaṃ kalagirisutānātha te yogipatvaṃ | cittaṃ me cañcalākhyaṃ śaśidharakiraṇo vākpate yogasiddhiḥ
कपर्दी श्रीखड्गासिवरगदया वेदभुजया | घनच्छायासङ्कोचरचनावशच्छद्मविजयः | जयी जेता जायेर्जयमनुकरोतु श्रियतमो | ज्वलज्झंझावाते क्षणधर इह क्रोध इति मे
kapardī śrīkhaḍgāsivaragadayā vedabhujayā | ghanacchāyāsaṅkocaracanāvaśacchadmavijayaḥ | jayī jetā jāyerjayamanukarotu śriyatamo | jvalajjhaṃjhāvāte kṣaṇadhara iha krodha iti me
अथाऽऽज्ञा चक्रान्तर्गतविवरमाच्छन्नजटिलः | प्रतिज्ञाभङ्गस्थकटकशतकोटिप्रकटितः | कुठारस्ते क्रोधी कमठकटवासी कठिनहा | ककाराद्यं नत्वा दशकिरणमानोऽवतु सदा
athā''jñā cakrāntargatavivaramācchannajaṭilaḥ | pratijñābhaṅgasthakaṭakaśatakoṭiprakaṭitaḥ | kuṭhāraste krodhī kamaṭhakaṭavāsī kaṭhinahā | kakārādyaṃ natvā daśakiraṇamāno'vatu sadā
सुधाखण्डादेव्याः स्तवनपठनेन प्रियकरं | पदाम्भोजं चेति प्रचयति स्वभाग्यं कुलपते | प्रधाने भूखण्डे जयति यदि मृत्युञ्जयपदं | विनोदं भूयोगं पचति सहसा प्रेमतरलः
sudhākhaṇḍādevyāḥ stavanapaṭhanena priyakaraṃ | padāmbhojaṃ ceti pracayati svabhāgyaṃ kulapate | pradhāne bhūkhaṇḍe jayati yadi mṛtyuñjayapadaṃ | vinodaṃ bhūyogaṃ pacati sahasā premataralaḥ
यद्येवं प्रपठेदिदमनियतं कौलावलीसंयुतं | स्तोत्रं साररहस्यभारपरमानन्दैकचित्तस्थलम् | योगीन्द्रावगतित्वमुक्तफलदं सर्वेश्वरत्वं पदं | चन्द्रादित्यसमागतं परपदाह्लादैकमात्रं लभेत्
yadyevaṃ prapaṭhedidamaniyataṃ kaulāvalīsaṃyutaṃ | stotraṃ sārarahasyabhāraparamānandaikacittasthalam | yogīndrāvagatitvamuktaphaladaṃ sarveśvaratvaṃ padaṃ | candrādityasamāgataṃ parapadāhlādaikamātraṃ labhet
ते शम्भो यदि पादाम्भोरुहमङ्गलवल्लिका | पूज्यते सर्वदा योगी निर्वाणगुणसिद्धये
te śambho yadi pādāmbhoruhamaṅgalavallikā | pūjyate sarvadā yogī nirvāṇaguṇasiddhaye
किन्न सिद्धयति भ्रूमध्ये शिवभक्तिप्रसादतः
kinna siddhayati bhrūmadhye śivabhaktiprasādataḥ
वद कल्याणि कामेशि त्रैलोक्यपरिपूजिते | ब्रह्माण्डानन्तनिलये कैलासशिखरोज्ज्वले
vada kalyāṇi kāmeśi trailokyaparipūjite | brahmāṇḍānantanilaye kailāsaśikharojjvale
कालिके कालरात्रिस्थे महाकालनिषेविते | शब्दब्रह्मस्वरूपे त्वं वक्तुमर्हसि सादरात्
kālike kālarātristhe mahākālaniṣevite | śabdabrahmasvarūpe tvaṃ vaktumarhasi sādarāt
सहस्रनामयोगाख्यम् अष्टोत्तरमनन्तरम् | अनन्तकोटिब्रह्माण्डं सारं परममङ्गलम्
sahasranāmayogākhyam aṣṭottaramanantaram | anantakoṭibrahmāṇḍaṃ sāraṃ paramamaṅgalam
ज्ञानसिद्धिकरं साक्षाद् अत्यन्तानन्दवर्धनम् | सङ्केतशब्दमोक्षार्थं काकिनीश्वरसंयुतम्
jñānasiddhikaraṃ sākṣād atyantānandavardhanam | saṅketaśabdamokṣārthaṃ kākinīśvarasaṃyutam
परानन्दकरं ब्रह्म निर्वाणपदलालितम् | स्नेहादभिसुखानन्दादादौ ब्रह्म वरानने
parānandakaraṃ brahma nirvāṇapadalālitam | snehādabhisukhānandādādau brahma varānane
इच्छामि सर्वदा मातर्जगतां सुरसुन्दरि | स्नेहानन्दरसोद्रेकसम्बन्धान् कथय द्रुतम्
icchāmi sarvadā mātarjagatāṃ surasundari | snehānandarasodrekasambandhān kathaya drutam
ईश्वर श्रीनीलकण्ठ नागमालाविभूषित | नागेन्द्रचित्रमालाढ्य नागाधिपरमेश्वर
īśvara śrīnīlakaṇṭha nāgamālāvibhūṣita | nāgendracitramālāḍhya nāgādhiparameśvara
काकिनीश्वरयोगाढ्यं सहस्रनाम मङ्गलम् | अष्टोत्तरं वृताकारं कोटिसौदामिनीप्रभम्
kākinīśvarayogāḍhyaṃ sahasranāma maṅgalam | aṣṭottaraṃ vṛtākāraṃ koṭisaudāminīprabham
आयुरारोग्यजननं शृणुष्वावहितो मम | अनन्तकोटिब्रह्माण्डसारं नित्यं परात्परम्
āyurārogyajananaṃ śṛṇuṣvāvahito mama | anantakoṭibrahmāṇḍasāraṃ nityaṃ parātparam
साधनं ब्रह्मणो ज्ञानं योगानां योगसाधनम् | सार्वज्ञगुह्यसंस्कारं संस्कारादिफलप्रदम्
sādhanaṃ brahmaṇo jñānaṃ yogānāṃ yogasādhanam | sārvajñaguhyasaṃskāraṃ saṃskārādiphalapradam
वाञ्छासिद्धिकरं साक्षान्महापातकनाशनम् | महादारिद्र्यशमनं महैश्वर्यप्रदायकम्
vāñchāsiddhikaraṃ sākṣānmahāpātakanāśanam | mahādāridryaśamanaṃ mahaiśvaryapradāyakam
जपेद्यः प्रातरि प्रीतो मध्याह्नेऽस्तमिते रवौ | नमस्कृत्य जपेन्नाम ध्यानयोगपरायणः
japedyaḥ prātari prīto madhyāhne'stamite ravau | namaskṛtya japennāma dhyānayogaparāyaṇaḥ
काकिनीश्वरसंयोगं ध्यानं ध्यानगुणोदयम् | आदौ ध्यानं समाचर्य निर्मलोऽमलचेतसा
kākinīśvarasaṃyogaṃ dhyānaṃ dhyānaguṇodayam | ādau dhyānaṃ samācarya nirmalo'malacetasā
ध्यायेद् देवीं महाकालीं काकिनीं कालरूपिणीम् | परानन्दरसोन्मत्तां श्यामां कामदुघां पराम्
dhyāyed devīṃ mahākālīṃ kākinīṃ kālarūpiṇīm | parānandarasonmattāṃ śyāmāṃ kāmadughāṃ parām
चतुर्भुजां खड्गचर्मवरपद्मधरां हराम् | शत्रुक्षयकरीं रत्नाऽलङ्कारकोटिमण्डिताम्
caturbhujāṃ khaḍgacarmavarapadmadharāṃ harām | śatrukṣayakarīṃ ratnā'laṅkārakoṭimaṇḍitām
तरुणानन्दरसिकां पीतवस्त्रां मनोरमाम् | केयूरहारललितां ताटङ्कद्वयशोभिताम्
taruṇānandarasikāṃ pītavastrāṃ manoramām | keyūrahāralalitāṃ tāṭaṅkadvayaśobhitām
ईश्वरीं कामरत्नाख्यां काकचञ्चुपुटाननाम् | सुन्दरीं वनमालाढ्यां चारुसिंहासनस्थिताम्
īśvarīṃ kāmaratnākhyāṃ kākacañcupuṭānanām | sundarīṃ vanamālāḍhyāṃ cārusiṃhāsanasthitām
हृत्पद्मकणीकामध्याकाशसौदामिनीप्रभाम् | एवं ध्यात्वा पठेन्नाममङ्गलानि पुनः पुनः
hṛtpadmakaṇīkāmadhyākāśasaudāminīprabhām | evaṃ dhyātvā paṭhennāmamaṅgalāni punaḥ punaḥ
ईश्वरं कोटिसूर्याभं ध्यायेद्धृदयमण्डले | चतुर्भुजं वीररूपं लावण्यं भावसम्भवम्
īśvaraṃ koṭisūryābhaṃ dhyāyeddhṛdayamaṇḍale | caturbhujaṃ vīrarūpaṃ lāvaṇyaṃ bhāvasambhavam
श्यामं हिरण्यभूषाङ्गं चन्द्रकोटिसुशीतलम् | अभयं वरदं पद्मं महाखड्गधरं विभुम्
śyāmaṃ hiraṇyabhūṣāṅgaṃ candrakoṭisuśītalam | abhayaṃ varadaṃ padmaṃ mahākhaḍgadharaṃ vibhum
किरीटिनं महाकायं स्मितहास्यं प्रकाशकम् | हृदयाम्बुजमध्यस्थं नूपुरैरुपशोभितम्
kirīṭinaṃ mahākāyaṃ smitahāsyaṃ prakāśakam | hṛdayāmbujamadhyasthaṃ nūpurairupaśobhitam
कोटिकालानलं दीप्तं काकिनीदक्षिणस्थितम् | एवं विचिन्त्य मनसा योगिनं परमेश्वरम्
koṭikālānalaṃ dīptaṃ kākinīdakṣiṇasthitam | evaṃ vicintya manasā yoginaṃ parameśvaram
ततः पठेत् सहस्राख्यं वदामि शृणु तत्प्रभो
tataḥ paṭhet sahasrākhyaṃ vadāmi śṛṇu tatprabho
अस्य श्रीकाकिनीश्वरसहस्रनामस्तोत्रस्य ब्रह्माऋषिर्गायत्रीच्छन्दो जगदीश्वर काकिनी देवता निर्वाणयोगार्थ सिद्धयर्थे जपे विनियोगः | ओं ईश्वरः काकिनीशान ईशान कमलेश्वरी | ईशः काकेश्वरीशानी ईश्वरीशः कुलेश्वरी
asya śrīkākinīśvarasahasranāmastotrasya brahmāṛṣirgāyatrīcchando jagadīśvara kākinī devatā nirvāṇayogārtha siddhayarthe jape viniyogaḥ | oṃ īśvaraḥ kākinīśāna īśāna kamaleśvarī | īśaḥ kākeśvarīśānī īśvarīśaḥ kuleśvarī
ईशमोक्षः कामधेनुः कपर्दीशः कपदीनी | कौलः कुलीनान्तरगा कविः काव्यप्रकाशिनी
īśamokṣaḥ kāmadhenuḥ kapardīśaḥ kapadīnī | kaulaḥ kulīnāntaragā kaviḥ kāvyaprakāśinī
कलादेशः सुकविता कारणः करुणामयी | कञ्जपत्रेक्षणः काली कामः कोलावलीश्वरी
kalādeśaḥ sukavitā kāraṇaḥ karuṇāmayī | kañjapatrekṣaṇaḥ kālī kāmaḥ kolāvalīśvarī
किरातरूपी कैवल्या किरणः कामनाशना | कार्णाटेशः सकर्णाटी कलिकः कालिकापुटा
kirātarūpī kaivalyā kiraṇaḥ kāmanāśanā | kārṇāṭeśaḥ sakarṇāṭī kalikaḥ kālikāpuṭā
किशोरः कीशुनमिता केशवेशः कुलेश्वरी | केशकिञ्जल्ककुटिलः कामराजकुतूहला
kiśoraḥ kīśunamitā keśaveśaḥ kuleśvarī | keśakiñjalkakuṭilaḥ kāmarājakutūhalā
करकोटिधरः कूटा क्रियाक्रूरः क्रियावती | कुम्भहा कुम्भहन्त्री च कटकच्छकलावती
karakoṭidharaḥ kūṭā kriyākrūraḥ kriyāvatī | kumbhahā kumbhahantrī ca kaṭakacchakalāvatī
कञ्जवक्त्रः कालमुखी कोटिसूर्यकरानना | कम्रः कलपः समृद्धिस्था कुपोऽन्तस्थः कुलाचला
kañjavaktraḥ kālamukhī koṭisūryakarānanā | kamraḥ kalapaḥ samṛddhisthā kupo'ntasthaḥ kulācalā