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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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श्मशानतटनिष्पट प्रचटहासकालङ्कृता | हठत्शठमनस्तटे सुरकपाटसंछेदकः | स्मराननविवर्धनः प्रियवसन्तसम्बायवी | विराजितमुखाम्बुजः कमलमञ्जसिंहासना
śmaśānataṭaniṣpaṭa pracaṭahāsakālaṅkṛtā | haṭhatśaṭhamanastaṭe surakapāṭasaṃchedakaḥ | smarānanavivardhanaḥ priyavasantasambāyavī | virājitamukhāmbujaḥ kamalamañjasiṃhāsanā
भवो भवपतिप्रभाभवः कविश्च भाव्यासुरैः | क्रियेश्वर ईलावती तरुणगाहितारावती | मुनीन्द्रमनुसिद्धिदः सुरमुनीन्द्रसिद्धायुषी | मुरारिहरदेहगस्त्रिभुवना विनाशक्रिया
bhavo bhavapatiprabhābhavaḥ kaviśca bhāvyāsuraiḥ | kriyeśvara īlāvatī taruṇagāhitārāvatī | munīndramanusiddhidaḥ suramunīndrasiddhāyuṣī | murāriharadehagastribhuvanā vināśakriyā
द्विकः कनककाकिनी कनकतुङ्गकीलालकः | कमलाकुलः कुलकलार्कमालामला | सुभक्त तमसाधकप्रकृतियोगयोग्याचीतो | विवेकगतमानसः प्रभुपरादिहस्ताचीता
dvikaḥ kanakakākinī kanakatuṅgakīlālakaḥ | kamalākulaḥ kulakalārkamālāmalā | subhakta tamasādhakaprakṛtiyogayogyācīto | vivekagatamānasaḥ prabhuparādihastācītā
त्वमेव कुलनायकः प्रलययोगविद्येश्वरी | प्रचण्डगणगो नगाभुवनदर्पहारी हरा | चराचरसहस्रगः सकलरूपमध्यस्थितः | स्वनामगुणपूरकः स्वगुणनामसम्पूरणी
tvameva kulanāyakaḥ pralayayogavidyeśvarī | pracaṇḍagaṇago nagābhuvanadarpahārī harā | carācarasahasragaḥ sakalarūpamadhyasthitaḥ | svanāmaguṇapūrakaḥ svaguṇanāmasampūraṇī
इति ते कथितं नाथ सहस्रनाम मङ्गलम् | अत्यद्भुतं परानन्दरससिद्धान्तदायकम्
iti te kathitaṃ nātha sahasranāma maṅgalam | atyadbhutaṃ parānandarasasiddhāntadāyakam
मातृकामन्त्रघटितं सर्वसिद्धान्तसागरम् | सिद्धविद्यामहोल्लास मानन्दगुणसाधनम्
mātṛkāmantraghaṭitaṃ sarvasiddhāntasāgaram | siddhavidyāmahollāsa mānandaguṇasādhanam
दुर्लभं सर्वलोकेषु यामले तत्प्रकाशितम् | तव स्नेहरसामोदमोहितानन्दभैरव
durlabhaṃ sarvalokeṣu yāmale tatprakāśitam | tava sneharasāmodamohitānandabhairava
कुत्रापि नापि कथितं स्वसिद्ध हानिशङ्कया | सर्वादियोग सिद्धान्तसिद्धये भुक्तिमुक्तये
kutrāpi nāpi kathitaṃ svasiddha hāniśaṅkayā | sarvādiyoga siddhāntasiddhaye bhuktimuktaye
प्रेमाह्लादरसेनैव दुर्लभं तत्प्रकाशितम् | येन विज्ञातमात्रेण भवेद्छ्रीभैरवेश्वरः
premāhlādarasenaiva durlabhaṃ tatprakāśitam | yena vijñātamātreṇa bhavedchrībhairaveśvaraḥ
एतन्नाम शुभफलं वक्तुं न च समर्थकः | कोटिवर्षशतेनापि यत्फलं लभते नरः
etannāma śubhaphalaṃ vaktuṃ na ca samarthakaḥ | koṭivarṣaśatenāpi yatphalaṃ labhate naraḥ
तत्फलं योगिनामेक क्षणाल्लभ्यं भवार्णवे | यः पठेत् प्रातरुत्थाय दुर्गग्रहनिवरणात्
tatphalaṃ yogināmeka kṣaṇāllabhyaṃ bhavārṇave | yaḥ paṭhet prātarutthāya durgagrahanivaraṇāt
दुष्टेन्द्रियभयेनापि महाभयनिवारणात् | ध्यात्वा नाम जपेन्नित्यं मध्याह्ने च विशेषतः
duṣṭendriyabhayenāpi mahābhayanivāraṇāt | dhyātvā nāma japennityaṃ madhyāhne ca viśeṣataḥ
सन्ध्यायां रात्रियोगे च साधयेन्नामसाधनम् | योगाभ्यासे ग्रन्थिभेदे योगध्याननिरूपणे
sandhyāyāṃ rātriyoge ca sādhayennāmasādhanam | yogābhyāse granthibhede yogadhyānanirūpaṇe
पठनाद् योगसिद्धिः स्याद् ग्रन्थिभेदो दिने दिने | योगज्ञानप्रसिद्धिः स्याद् योगः स्यादेकचित्ततः
paṭhanād yogasiddhiḥ syād granthibhedo dine dine | yogajñānaprasiddhiḥ syād yogaḥ syādekacittataḥ
देहस्थ देववश्याय महामोहप्रशान्तये | स्तम्भनायारिसैन्यानां प्रत्यहं प्रपठेच्छुचिः
dehastha devavaśyāya mahāmohapraśāntaye | stambhanāyārisainyānāṃ pratyahaṃ prapaṭhecchuciḥ
भक्तिभावेन पाठेन सर्वकर्मसु सुक्षमः | स्तम्भयेत् परसैन्यानि वारैकपाठमात्रतः
bhaktibhāvena pāṭhena sarvakarmasu sukṣamaḥ | stambhayet parasainyāni vāraikapāṭhamātrataḥ
वारत्रयप्रपठनाद् वशयेद् भुवनत्रयम् | वारत्रयं तु प्रपठेद् यो मूर्खः पण्डितोऽपि वा
vāratrayaprapaṭhanād vaśayed bhuvanatrayam | vāratrayaṃ tu prapaṭhed yo mūrkhaḥ paṇḍito'pi vā
शान्तिमाप्नोति परमां विद्यां भुवनमोहिनीम् | प्रतिष्ठाञ्च ततः प्राप्य मोक्षनिर्वाणमाप्नुयात्
śāntimāpnoti paramāṃ vidyāṃ bhuvanamohinīm | pratiṣṭhāñca tataḥ prāpya mokṣanirvāṇamāpnuyāt
विनाशयेदरीञ्छीघ्रं चतुर्वारप्रपाठने | पञ्चावृत्तिप्रपाठेन शत्रुमुच्चाटयेत् क्षणात्
vināśayedarīñchīghraṃ caturvāraprapāṭhane | pañcāvṛttiprapāṭhena śatrumuccāṭayet kṣaṇāt
षडावृत्या साधकेन्द्रः शत्रूणां नाशको भवेत् | आकर्षयेत् परद्रव्यं सप्तवारं पठेद् यदि
ṣaḍāvṛtyā sādhakendraḥ śatrūṇāṃ nāśako bhavet | ākarṣayet paradravyaṃ saptavāraṃ paṭhed yadi
एवं क्रमगतं ध्यात्वा यः पठेदतिभक्तितः | स भवेद् योगिनीनाथो महाकल्पद्रुमोपमः
evaṃ kramagataṃ dhyātvā yaḥ paṭhedatibhaktitaḥ | sa bhaved yoginīnātho mahākalpadrumopamaḥ
ग्रन्थिभेदसमर्थः स्यान्मासमात्रं पठेद् यदि | दूरदर्शी महावीरो बलवान् पण्डितेश्वरः
granthibhedasamarthaḥ syānmāsamātraṃ paṭhed yadi | dūradarśī mahāvīro balavān paṇḍiteśvaraḥ
महाज्ञानी लोकनाथो भवत्येव न संशयः | मासैकेन समर्थः स्यान्निर्वाणमोक्षसिद्धिभाक्
mahājñānī lokanātho bhavatyeva na saṃśayaḥ | māsaikena samarthaḥ syānnirvāṇamokṣasiddhibhāk
प्रपठेद् योगसिद्ध्यर्थं भावकः परमप्रियः | शून्यागारे भूमिगर्तमण्डपे शून्यदेशके
prapaṭhed yogasiddhyarthaṃ bhāvakaḥ paramapriyaḥ | śūnyāgāre bhūmigartamaṇḍape śūnyadeśake
गङ्गागर्भे महारण्ये चैकान्ते निर्जनेऽपि वा | दुभीक्षवजीते देशे सर्वोपद्रववजीते
gaṅgāgarbhe mahāraṇye caikānte nirjane'pi vā | dubhīkṣavajīte deśe sarvopadravavajīte
श्मशाने प्रान्तरेऽश्वत्थमूले वटतरुस्थले | इष्टकामयगेहे वा यत्र लोको न वर्तते
śmaśāne prāntare'śvatthamūle vaṭatarusthale | iṣṭakāmayagehe vā yatra loko na vartate
तत्र तत्रानन्दरूपी महापीठस्थलेऽपि च | दृढासनस्थः प्रजपेन्नाममङ्गलमुत्तमम्
tatra tatrānandarūpī mahāpīṭhasthale'pi ca | dṛḍhāsanasthaḥ prajapennāmamaṅgalamuttamam
ध्यानधारणशुद्धाङ्गो न्यासपूजापरायणः | ध्यात्वा स्तौति प्रभाते च मृत्युजेता भवेद् ध्रुवम्
dhyānadhāraṇaśuddhāṅgo nyāsapūjāparāyaṇaḥ | dhyātvā stauti prabhāte ca mṛtyujetā bhaved dhruvam
अष्टाङ्गसिद्धिमाप्नोति चामरत्वमवाप्नुयात् | गुरुदेवमहामन्त्रभक्तो भवति निश्चितम्
aṣṭāṅgasiddhimāpnoti cāmaratvamavāpnuyāt | gurudevamahāmantrabhakto bhavati niścitam
शरीरे तस्य दुःखानि न भवन्ति कुवृद्धयः | दुष्टग्रहाः पलायन्ते तं दृष्ट्वा योगिनं परम्
śarīre tasya duḥkhāni na bhavanti kuvṛddhayaḥ | duṣṭagrahāḥ palāyante taṃ dṛṣṭvā yoginaṃ param
यः पठेत् सततं मन्त्री तस्य हस्तेऽष्टसिद्धयः | तस्य हृत्पद्मलिङ्गस्था देवाः सिद्ध्यन्ति चापराः
yaḥ paṭhet satataṃ mantrī tasya haste'ṣṭasiddhayaḥ | tasya hṛtpadmaliṅgasthā devāḥ siddhyanti cāparāḥ
युगकोटिसहस्राणि चिरायुर्योगिराड् भवेत् | शुद्धशीलो निराकारो ब्रह्मा विष्णुः शिवः स च | स नित्यः कार्यसिद्धश्च स जीवन्मुक्तिमाप्नुयात्
yugakoṭisahasrāṇi cirāyuryogirāḍ bhavet | śuddhaśīlo nirākāro brahmā viṣṇuḥ śivaḥ sa ca | sa nityaḥ kāryasiddhaśca sa jīvanmuktimāpnuyāt
अथ नाथ प्रवक्ष्येऽहं काकिनीगुरुदेवयोः | मन्त्रोद्धारस्तव ज्ञानं येन सिद्धो भवेद् यतिः
atha nātha pravakṣye'haṃ kākinīgurudevayoḥ | mantroddhārastava jñānaṃ yena siddho bhaved yatiḥ
एतत्स्तवनपाठेन सहस्राख्यान्तसिद्धिषु | राजत्वं लभते सद्योऽथवा योगी च सम्पदि
etatstavanapāṭhena sahasrākhyāntasiddhiṣu | rājatvaṃ labhate sadyo'thavā yogī ca sampadi
यथा जनकराजा च विषये गुरुभक्तिमान् | महासिद्धो महाज्ञानी तथा भवति साधकः
yathā janakarājā ca viṣaye gurubhaktimān | mahāsiddho mahājñānī tathā bhavati sādhakaḥ
सुरा नागा रुद्रगणाः सर्वे विद्यार्थसेवकाः | योगी ज्ञानी तथा सिद्धाः खेचरा यक्षराक्षसाः
surā nāgā rudragaṇāḥ sarve vidyārthasevakāḥ | yogī jñānī tathā siddhāḥ khecarā yakṣarākṣasāḥ
मुनयः क्रोधवेतालास्तथा चण्डेश्वरादयः | एतच्छुभस्तवेन्द्रेण स्तुत्वा सर्वत्र सिद्धिगाः
munayaḥ krodhavetālāstathā caṇḍeśvarādayaḥ | etacchubhastavendreṇa stutvā sarvatra siddhigāḥ
पूर्णः पूर्णेन्दुबिम्बाननकमलकटाक्षादघौघापहारी | नारीन्धाता विधाता समवति न च तान् योगयोग्यान् महेन्द्रान् | सम्पत्तिप्राणयोगी निरवधिवरदानन्दगोप्ता शरीरो | बालो मृत्युञ्जयस्य प्रभुरिति भयहा पातु मे गुप्तदेहम्
pūrṇaḥ pūrṇendubimbānanakamalakaṭākṣādaghaughāpahārī | nārīndhātā vidhātā samavati na ca tān yogayogyān mahendrān | sampattiprāṇayogī niravadhivaradānandagoptā śarīro | bālo mṛtyuñjayasya prabhuriti bhayahā pātu me guptadeham
कामक्रोधापहन्ता जनयति भरतान् भारतान् पातु पृथ्वीं | यो योगी भावयोगी मम कुलफलदः सर्वदा शं करोतु | तत्क्रोडे लोकचक्रं तिलतुलतुलसेसन्निभं भाति सूक्ष्मं | तच्छ्रीनाथाङ्घ्रपादद्वयमजरमहं भावये हृत्प्रपञ्चे
kāmakrodhāpahantā janayati bharatān bhāratān pātu pṛthvīṃ | yo yogī bhāvayogī mama kulaphaladaḥ sarvadā śaṃ karotu | tatkroḍe lokacakraṃ tilatulatulasesannibhaṃ bhāti sūkṣmaṃ | tacchrīnāthāṅghrapādadvayamajaramahaṃ bhāvaye hṛtprapañce
मायां मोहे विवेकी शत कितव रिपूच्छेदकः प्रेरकस्थ | कोर्षाणी गुप्ततन्द्रावनिभवमनुजो यो महामङ्गलस्थः | लोकातीतो तितीरो जय जय करुणानाथ दाता तपस्वी | मन्त्रोद्धारार्थगुप्तं समवति य इह प्राणनाथं तमीडे
māyāṃ mohe vivekī śata kitava ripūcchedakaḥ prerakastha | korṣāṇī guptatandrāvanibhavamanujo yo mahāmaṅgalasthaḥ | lokātīto titīro jaya jaya karuṇānātha dātā tapasvī | mantroddhārārthaguptaṃ samavati ya iha prāṇanāthaṃ tamīḍe
भावान्तो योऽतिगुर्वी हृदि जयकमलेऽतेऽमरप्रत्यथर्वो | वाग्देवी देवतायै नम इति मनुना मोहितो वाक्पतीशः | मन्त्रार्थोद्दीपनाख्यो विजयसखाकोटिभिर्वेष्टितो यो | बालार्कानन्दरश्मिप्रचयशतमखः पातु मां दुःखजालात्
bhāvānto yo'tigurvī hṛdi jayakamale'te'marapratyatharvo | vāgdevī devatāyai nama iti manunā mohito vākpatīśaḥ | mantrārthoddīpanākhyo vijayasakhākoṭibhirveṣṭito yo | bālārkānandaraśmipracayaśatamakhaḥ pātu māṃ duḥkhajālāt
हृष्टाङ्गा सङ्गताङ्गाननविमलशिखाकोटिभिर्वजीतो यो | मन्त्राच्चैतन्यहर्ता प्रणवमयशिवं तत्सदान्ते शिवं च | ध्यात्वा माहेश्वरायां नम इति जपनात् ते महेन्द्राधिपः स्यात् | कालीपुत्रः स एव त्वमभयवरदः सेव्यते यैः स मुक्तः
hṛṣṭāṅgā saṅgatāṅgānanavimalaśikhākoṭibhirvajīto yo | mantrāccaitanyahartā praṇavamayaśivaṃ tatsadānte śivaṃ ca | dhyātvā māheśvarāyāṃ nama iti japanāt te mahendrādhipaḥ syāt | kālīputraḥ sa eva tvamabhayavaradaḥ sevyate yaiḥ sa muktaḥ
हंसः प्राणाविहन्ता त्वमखिलवरदस्त्वं निदानः प्रधानः | शान्तीशस्त्वं प्रतिष्ठः प्रणवशिवसदाभद्रमाहेश्वराय | अन्तेऽत्युच्चैर्नमोऽन्ते मनुमिह जपते सम्पदे दोषभङ्गा | दानन्दाब्धौ त्वमीशो गुरुरिह चपलं चापलं मां प्रपाहि
haṃsaḥ prāṇāvihantā tvamakhilavaradastvaṃ nidānaḥ pradhānaḥ | śāntīśastvaṃ pratiṣṭhaḥ praṇavaśivasadābhadramāheśvarāya | ante'tyuccairnamo'nte manumiha japate sampade doṣabhaṅgā | dānandābdhau tvamīśo gururiha capalaṃ cāpalaṃ māṃ prapāhi
आनन्दोद्रेककारी त्वमपि सकरुणासागरो भक्तिदाता | दाता विद्याधरीणां त्वमपि सुररिपुः पार्वतीप्राणनाथः | तारे बिन्द्वाधराढ्यं क्षरमथविधुमत्तं मन्त्रमेकाक्षरं ते | तारान्तं त्र्यक्षरन्तं प्रजपति यदि यो योगिराड् भूतले स्यात्
ānandodrekakārī tvamapi sakaruṇāsāgaro bhaktidātā | dātā vidyādharīṇāṃ tvamapi suraripuḥ pārvatīprāṇanāthaḥ | tāre bindvādharāḍhyaṃ kṣaramathavidhumattaṃ mantramekākṣaraṃ te | tārāntaṃ tryakṣarantaṃ prajapati yadi yo yogirāḍ bhūtale syāt
सर्पाण्डस्थं सुसिद्धो हरविधुमधरं चन्द्रबिन्दुस्वरूपं | जप्त्वा नित्यं विलोमं प्रणवमृतिहरं वह्निकान्ता तदन्ते | एतद्रूपं पदं यो भजति वरगतं हेममञ्जीरनादं | मम्रेक्षानन्दचित्तं विजयवरकुलानन्ददः प्राणगं ते
sarpāṇḍasthaṃ susiddho haravidhumadharaṃ candrabindusvarūpaṃ | japtvā nityaṃ vilomaṃ praṇavamṛtiharaṃ vahnikāntā tadante | etadrūpaṃ padaṃ yo bhajati varagataṃ hemamañjīranādaṃ | mamrekṣānandacittaṃ vijayavarakulānandadaḥ prāṇagaṃ te
उच्चाटे मोहने वाप्यरिवशसमये शान्तिपुष्ट्यान्तवश्ये | ते मन्त्रान् योजयित्वा जपति यदि सुधीः श्रीपदाब्जावलम्बी | सिध्येत् षट्कर्मसारं परमगुरुगतः स भवेत् कल्पशाखी | राजेन्द्रः सर्वलोके धनपतिसदृशः शम्भुनाथप्रसादात्
uccāṭe mohane vāpyarivaśasamaye śāntipuṣṭyāntavaśye | te mantrān yojayitvā japati yadi sudhīḥ śrīpadābjāvalambī | sidhyet ṣaṭkarmasāraṃ paramagurugataḥ sa bhavet kalpaśākhī | rājendraḥ sarvaloke dhanapatisadṛśaḥ śambhunāthaprasādāt
खान्तं शक्रादिरूढं विधुनयनयुतं कामबीजं त्रिशक्तिं | चाद्येऽन्ते ओं शिवायानलवधुमिलितं यो जपेन्नाथमन्त्रम् | तेनाम्नायो जपित्वा कुलपथनिरतः साधकः श्रीवरेण्यः | किं तस्यासाध्यसिद्धिं त्रिजगति स सुखी सन्मुखी योगमार्गी
khāntaṃ śakrādirūḍhaṃ vidhunayanayutaṃ kāmabījaṃ triśaktiṃ | cādye'nte oṃ śivāyānalavadhumilitaṃ yo japennāthamantram | tenāmnāyo japitvā kulapathanirataḥ sādhakaḥ śrīvareṇyaḥ | kiṃ tasyāsādhyasiddhiṃ trijagati sa sukhī sanmukhī yogamārgī
सर्वातीतो विहारी पदगतिरहितः सर्वगामी विरामी | हस्ताभावो विनेता निरवधिवरदः सर्वरूपी विरूपी | मन्त्रज्ञस्त्वं सुमन्त्री महमयसमयः संशयासारहन्ता | मन्ता विश्वेश्वरीणां परपशुपतयेऽन्ते नमः पातु नम्रम्
sarvātīto vihārī padagatirahitaḥ sarvagāmī virāmī | hastābhāvo vinetā niravadhivaradaḥ sarvarūpī virūpī | mantrajñastvaṃ sumantrī mahamayasamayaḥ saṃśayāsārahantā | mantā viśveśvarīṇāṃ parapaśupataye'nte namaḥ pātu namram
योगी भोगी विरागी त्वमतुलविभवः सम्भवः पञ्चचूडो | वाणी शेषः प्रियेशः शशिग्रथितमृडाशोभिताङ्गो ह्यनङ्गः | कामो माया रमेशः प्रथमदिनकरश्रेणि शोभावलिप्तः | सर्वाङ्गं यः प्रपायादमलकमलगः क्रोधगो योऽवलोकम्
yogī bhogī virāgī tvamatulavibhavaḥ sambhavaḥ pañcacūḍo | vāṇī śeṣaḥ priyeśaḥ śaśigrathitamṛḍāśobhitāṅgo hyanaṅgaḥ | kāmo māyā rameśaḥ prathamadinakaraśreṇi śobhāvaliptaḥ | sarvāṅgaṃ yaḥ prapāyādamalakamalagaḥ krodhago yo'valokam
एतच्छ्रीशङ्करस्तोत्रं यः पठेन्नियतः शुचिः | संवत्सराद् भवेत् सिद्धिः सर्वज्ञानप्रदायिनी
etacchrīśaṅkarastotraṃ yaḥ paṭhenniyataḥ śuciḥ | saṃvatsarād bhavet siddhiḥ sarvajñānapradāyinī
शुचौ वाप्यशुचौ स्तौति भक्त्या यः साधकोत्तमः | स सर्वयातनामुक्तो योगी ग्रन्थिविभेदकः
śucau vāpyaśucau stauti bhaktyā yaḥ sādhakottamaḥ | sa sarvayātanāmukto yogī granthivibhedakaḥ
अकस्मात् सिद्धिमाप्नोति प्रेमानन्दसुभक्तिदाम् | शतमष्टोत्तरं चास्य पुरश्चर्याविधिः स्मृतः
akasmāt siddhimāpnoti premānandasubhaktidām | śatamaṣṭottaraṃ cāsya puraścaryāvidhiḥ smṛtaḥ
न स्नानं न जपः कार्यं न पूजादिविधानकम् | केवलं स्तवपाठेनानाहते सुस्थिरो भवेत्
na snānaṃ na japaḥ kāryaṃ na pūjādividhānakam | kevalaṃ stavapāṭhenānāhate susthiro bhavet
चिरञ्जीवी वीतरागो वीतसंसारभावनः | पठित्वा धारयित्वा च योगभ्रष्टो न सम्भवेत् | अनायासे योगसिद्धिं प्राप्नोति विपुलां श्रियम्
cirañjīvī vītarāgo vītasaṃsārabhāvanaḥ | paṭhitvā dhārayitvā ca yogabhraṣṭo na sambhavet | anāyāse yogasiddhiṃ prāpnoti vipulāṃ śriyam
कवचं शृणु चास्यैव लोकनाथ शिवापते | ईश्वरस्य परं ब्रह्म निर्वाणयोगदायकम्
kavacaṃ śṛṇu cāsyaiva lokanātha śivāpate | īśvarasya paraṃ brahma nirvāṇayogadāyakam
कवचं दुर्लभं लोके नामसम्मोहनं परम् | कवचं ध्यानमात्रेण निर्वाणफलभाग्भवेत्
kavacaṃ durlabhaṃ loke nāmasammohanaṃ param | kavacaṃ dhyānamātreṇa nirvāṇaphalabhāgbhavet
सर्वेषामपि योगेन्द्र देवानां योगिनां तथा | भावादि सिद्धिलाभाय कायनिर्मलसिद्धये
sarveṣāmapi yogendra devānāṃ yogināṃ tathā | bhāvādi siddhilābhāya kāyanirmalasiddhaye
प्रकाशितं महाकाल तव स्नेहवशादपि | सर्वे मन्त्राः प्रसिद्ध्यन्ति सम्मोहकवचाश्रयाः
prakāśitaṃ mahākāla tava snehavaśādapi | sarve mantrāḥ prasiddhyanti sammohakavacāśrayāḥ
कवचस्य ऋषिर्ब्रह्मा छन्दोऽनुष्टुबुदाहृतम् | ईश्वरो देवता प्रोक्त स्तथा शक्तिश्च काकिनी
kavacasya ṛṣirbrahmā chando'nuṣṭubudāhṛtam | īśvaro devatā prokta stathā śaktiśca kākinī
कीलकं क्रूं तथा ज्ञेयं ध्यानसाधनसिद्धये | हृदब्जभेदनार्थे तु विनियोगः प्रकीतीतः
kīlakaṃ krūṃ tathā jñeyaṃ dhyānasādhanasiddhaye | hṛdabjabhedanārthe tu viniyogaḥ prakītītaḥ