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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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पूजयामि पद्मपुष्पैः प्रसन्नाः प्रभवन्तु ते | पूजयित्वा पीठलोकं शिवलोकं समर्चयेत्
pūjayāmi padmapuṣpaiḥ prasannāḥ prabhavantu te | pūjayitvā pīṭhalokaṃ śivalokaṃ samarcayet
क्षेत्रपाललोकमेवं धूम्रलोकं त्रिलोककम् | पूजयेत् सागरान् सप्त भुवनानि चतुर्दश
kṣetrapālalokamevaṃ dhūmralokaṃ trilokakam | pūjayet sāgarān sapta bhuvanāni caturdaśa
ताराग्रहगणक्रान्तलोकपालयुतानि च | पूजयित्वा तद्बाह्ये च शक्तिविद्याः प्रपूजयेत्
tārāgrahagaṇakrāntalokapālayutāni ca | pūjayitvā tadbāhye ca śaktividyāḥ prapūjayet
डाकिनी राकिणी पूज्या लाकिनी काकिनी तथा | शाकिनी हाकिनी पश्चात् प्रभा नीला च बोधिनी
ḍākinī rākiṇī pūjyā lākinī kākinī tathā | śākinī hākinī paścāt prabhā nīlā ca bodhinī
उन्मनी भाविनी चिन्ता प्रियाङ्गी मानसेश्वरी | उल्कामुखी क्रोधमुखी विप्रचित्ता सुभद्रिका
unmanī bhāvinī cintā priyāṅgī mānaseśvarī | ulkāmukhī krodhamukhī vipracittā subhadrikā
नागिनी नागमाला च पृथिवीतीर्थवासिनी | अकलङ्का जाह्नवी च स्वर्गगङ्गा मनोन्मनी
nāginī nāgamālā ca pṛthivītīrthavāsinī | akalaṅkā jāhnavī ca svargagaṅgā manonmanī
सं सत्वस्था रं रजःस्था तं तमः स्था प्रपूजयेत् | सर्वां देवीं पूजयेद् वै प्रणवादिनमोऽन्तिकाम्
saṃ satvasthā raṃ rajaḥsthā taṃ tamaḥ sthā prapūjayet | sarvāṃ devīṃ pūjayed vai praṇavādinamo'ntikām
धूपदीपौ स्वमूलेन दद्यात् साधकयोगिराट् | नैवेद्यं शोधयित्वा च दद्यात् पानार्थकं प्रभो
dhūpadīpau svamūlena dadyāt sādhakayogirāṭ | naivedyaṃ śodhayitvā ca dadyāt pānārthakaṃ prabho
पुनराचमनं दत्वा विशेषबलिमर्पयेत् | पूर्वोक्तस्तु मामानेन पञ्चतत्त्वक्रियादिभिः
punarācamanaṃ datvā viśeṣabalimarpayet | pūrvoktastu māmānena pañcatattvakriyādibhiḥ
अनेन मनुना दद्यात् बलित्रयमनुत्तमम् | प्रणवं कालमायेऽन्ते सर्वपीठनिवासिनि
anena manunā dadyāt balitrayamanuttamam | praṇavaṃ kālamāye'nte sarvapīṭhanivāsini
तदन्ते कालिकाबीजं स्वबीजं तदनन्तरम् | आकाशवाहिनीत्यन्ते बलिं गृह्ण ततः परम्
tadante kālikābījaṃ svabījaṃ tadanantaram | ākāśavāhinītyante baliṃ gṛhṇa tataḥ param
पञ्चतत्त्वादिमिलितं कपाले तदनन्तरम् | परिगृह्णयुगं पश्चात् शब्दबीजं ततो द्विजः
pañcatattvādimilitaṃ kapāle tadanantaram | parigṛhṇayugaṃ paścāt śabdabījaṃ tato dvijaḥ
अनेन मनुना दद्याद् बलित्रयमनुत्तमम् | सर्वत्र मानसैर्योगी ददाति पूजनं बलिम्
anena manunā dadyād balitrayamanuttamam | sarvatra mānasairyogī dadāti pūjanaṃ balim
प्राणायामं त्रिधा कृत्वा जपेन्मन्त्रं यथाविधि | सहस्रं वा शतं वापि चाष्टोत्तरसमन्वितम्
prāṇāyāmaṃ tridhā kṛtvā japenmantraṃ yathāvidhi | sahasraṃ vā śataṃ vāpi cāṣṭottarasamanvitam
दिवसे यज्जपं कुर्याद्रात्रौ तज्जाप्यमाश्रयेत् | जपं समर्पयेद् देव्या वामहस्ते तु मन्त्रकैः
divase yajjapaṃ kuryādrātrau tajjāpyamāśrayet | japaṃ samarpayed devyā vāmahaste tu mantrakaiḥ
गुह्यातिगुह्यगोप्त्री त्वं गृहाणास्मत्कृतं जपम् | सिद्धिर्भवतु मे देवि त्वत्प्रसादात् सुरेश्वरि
guhyātiguhyagoptrī tvaṃ gṛhāṇāsmatkṛtaṃ japam | siddhirbhavatu me devi tvatprasādāt sureśvari
प्राणायामं त्रिषट्कृत्वा वन्दनं च प्रदक्षिणम् | संवन्दे वरदे देवि त्रैलोक्यकुलपावनि
prāṇāyāmaṃ triṣaṭkṛtvā vandanaṃ ca pradakṣiṇam | saṃvande varade devi trailokyakulapāvani
सर्वसिद्धिप्रदे देवि शाकिनी त्वां नमाम्यहम् | वेदविद्याप्रकाशे त्वं नानाविद्याविनोदिनि
sarvasiddhiprade devi śākinī tvāṃ namāmyaham | vedavidyāprakāśe tvaṃ nānāvidyāvinodini
भवानि सिद्धिदे देवि वरदा भव सर्वदा | सर्वदानवहन्त्री त्वं मम शत्रून् विनाशय
bhavāni siddhide devi varadā bhava sarvadā | sarvadānavahantrī tvaṃ mama śatrūn vināśaya
अकालमृत्युहरणं कुलकौमारिशाकिनि | सदाशिवयुते नित्ये सदाशिवविहारिणि
akālamṛtyuharaṇaṃ kulakaumāriśākini | sadāśivayute nitye sadāśivavihāriṇi
अमरत्वं सदा देहि भक्तिं मुक्तिं प्रयच्छ मे | शाकिनी प्राणदे देवि देवानां प्राणरक्षिणि
amaratvaṃ sadā dehi bhaktiṃ muktiṃ prayaccha me | śākinī prāṇade devi devānāṃ prāṇarakṣiṇi
शाकम्भरि नमस्तेऽस्तु मम देहं समाश्रय | वाञ्छाकल्पतरोर्मूले स्थायिनि प्रेमदायिनि
śākambhari namaste'stu mama dehaṃ samāśraya | vāñchākalpatarormūle sthāyini premadāyini
सर्वलोकाचीते सिद्धिकण्ठपद्मे स्थिरा भव
sarvalokācīte siddhikaṇṭhapadme sthirā bhava
कण्ठाम्भोरुहमण्डले सुविमले वाञ्छाफले ज्वालिनी | कामाख्ये प्रणमामि शाकिनि पदं मातही शाकम्भरि | देवानां जगतां हिताय विनये सम्यग्वरश्रीप्रदे | स्थित्यादिक्रमसंस्थिता भव महाकाशप्रभाचञ्चले
kaṇṭhāmbhoruhamaṇḍale suvimale vāñchāphale jvālinī | kāmākhye praṇamāmi śākini padaṃ mātahī śākambhari | devānāṃ jagatāṃ hitāya vinaye samyagvaraśrīprade | sthityādikramasaṃsthitā bhava mahākāśaprabhācañcale
कुरु नाथ वन्दनं भो पूजनं कवचं पठ | वर्णाध्यानं कण्ठपद्मे स्थिरो भव जगत्पते
kuru nātha vandanaṃ bho pūjanaṃ kavacaṃ paṭha | varṇādhyānaṃ kaṇṭhapadme sthiro bhava jagatpate
परमा शाकिनी विद्या महामोहनिवारिणी | योगिनीकोटिभिः सार्धं राजते सूर्यवत् सदा
paramā śākinī vidyā mahāmohanivāriṇī | yoginīkoṭibhiḥ sārdhaṃ rājate sūryavat sadā
वाराणसीपुरे स्थित्वा कण्ठपद्मस्थितां भज | स्तोत्रेणानेन विधिना भक्तिं कुरु महाशिवे
vārāṇasīpure sthitvā kaṇṭhapadmasthitāṃ bhaja | stotreṇānena vidhinā bhaktiṃ kuru mahāśive
अखण्डे नीलपङ्केरुहविमलकरे स्थापितां षोडशारे | हेमाभां विद्युताभां सुकणकवलयां चन्द्रकोटिप्रभावाम् | श्रीकन्यां शाकिनीशां त्रिपुरहरकराम्भोजपूजाविनोदीं | कामाख्यां रुद्रमायां वधुनयनयुतां शक्रकान्तप्रकाशाम्
akhaṇḍe nīlapaṅkeruhavimalakare sthāpitāṃ ṣoḍaśāre | hemābhāṃ vidyutābhāṃ sukaṇakavalayāṃ candrakoṭiprabhāvām | śrīkanyāṃ śākinīśāṃ tripuraharakarāmbhojapūjāvinodīṃ | kāmākhyāṃ rudramāyāṃ vadhunayanayutāṃ śakrakāntaprakāśām
सिन्धुस्थां भावयामि प्रमथगणवधूप्रोज्ज्वलां वेदयुक्तां | योगेन्द्रानन्दकर्त्रीं कमलवलयां नीलजीमूतनेत्राम् | ओङ्कारां कारणाख्यां मधुगृहनिकरामष्टगेहप्रकाशा | मानन्दज्ञाननित्यां द्विविनदलकलां कण्ठवैकुण्ठशोभाम्
sindhusthāṃ bhāvayāmi pramathagaṇavadhūprojjvalāṃ vedayuktāṃ | yogendrānandakartrīṃ kamalavalayāṃ nīlajīmūtanetrām | oṅkārāṃ kāraṇākhyāṃ madhugṛhanikarāmaṣṭagehaprakāśā | mānandajñānanityāṃ dvivinadalakalāṃ kaṇṭhavaikuṇṭhaśobhām
धर्मार्थज्ञानदात्रीं त्रिभुवनभुविकाह्लादहेतोः प्रकाश्यां | विन्ध्यस्थां पीठकन्यां त्रिकमलनयनां वेदहस्तां प्रसन्नाम् | स्मेरास्यां चन्द्रवक्त्रां हरिहरविधिभिर्ध्यानगम्यां कदाचि | च्छम्भुस्थां चारुरूपां भवभयहरणीं तारिणीं भावयामि
dharmārthajñānadātrīṃ tribhuvanabhuvikāhlādahetoḥ prakāśyāṃ | vindhyasthāṃ pīṭhakanyāṃ trikamalanayanāṃ vedahastāṃ prasannām | smerāsyāṃ candravaktrāṃ hariharavidhibhirdhyānagamyāṃ kadāci | cchambhusthāṃ cārurūpāṃ bhavabhayaharaṇīṃ tāriṇīṃ bhāvayāmi
सूक्ष्मां स्थूलप्रभाढ्यां चरणतलविभाकोटिबन्धूककान्तिं | कान्तानां कामकान्तां जयरतिभवतीं शाकिनीं शोकहन्त्रीम् | शब्दान्तःप्रान्तरस्थां स्थितिलयगगनां पद्मरागस्रजाढ्यां | कान्त्या विश्वं ज्वलन्तीं मदनवधुरमाबीजमालां स्मरामि
sūkṣmāṃ sthūlaprabhāḍhyāṃ caraṇatalavibhākoṭibandhūkakāntiṃ | kāntānāṃ kāmakāntāṃ jayaratibhavatīṃ śākinīṃ śokahantrīm | śabdāntaḥprāntarasthāṃ sthitilayagaganāṃ padmarāgasrajāḍhyāṃ | kāntyā viśvaṃ jvalantīṃ madanavadhuramābījamālāṃ smarāmi
व्याघ्रस्थां व्याघ्रवस्त्रां हरिणनयनकैः केवलानन्दरूपां | वामां शक्तिं प्रवालां त्रिकुलजलकलां कालराजेश्वरीं याम् | आनन्दाब्धौ प्रभान्तीं प्रभुगणभयहां मातृकाबीजभूषां | घोरामट्टाट्टहास्यां दशनसुहसनां चारुनेत्रां भजामि
vyāghrasthāṃ vyāghravastrāṃ hariṇanayanakaiḥ kevalānandarūpāṃ | vāmāṃ śaktiṃ pravālāṃ trikulajalakalāṃ kālarājeśvarīṃ yām | ānandābdhau prabhāntīṃ prabhugaṇabhayahāṃ mātṛkābījabhūṣāṃ | ghorāmaṭṭāṭṭahāsyāṃ daśanasuhasanāṃ cārunetrāṃ bhajāmi
बालादित्यायुताभां चरमपदमदां मद्यमाधुर्यभक्षां | क्षोणीसिंहासनस्थां मणिमयजपमालाभिर्वरानन्दहस्ताम् | मातल्लीलाकलापां तरतनुविमलां चामले कण्ठपमे | नित्यज्ञानप्रकाशां भजति मम सदानन्दचित्तावसन्नाम्
bālādityāyutābhāṃ caramapadamadāṃ madyamādhuryabhakṣāṃ | kṣoṇīsiṃhāsanasthāṃ maṇimayajapamālābhirvarānandahastām | mātallīlākalāpāṃ taratanuvimalāṃ cāmale kaṇṭhapame | nityajñānaprakāśāṃ bhajati mama sadānandacittāvasannām
हालापानोद्यताङ्गीं परमसुखमयीं वेदसन्तानकर्त्रीं | योगानन्दादिकर्त्रीं तरुणघनघटाघोररूपां करालाम् | आकाशाम्भोजमध्येऽविकलकरयुषा व्यापकाङ्गप्रकाशां | सा माता श्रीं वहन्तीं परिसमयकलौ मोक्षभक्तिं भजे त्वाम्
hālāpānodyatāṅgīṃ paramasukhamayīṃ vedasantānakartrīṃ | yogānandādikartrīṃ taruṇaghanaghaṭāghorarūpāṃ karālām | ākāśāmbhojamadhye'vikalakarayuṣā vyāpakāṅgaprakāśāṃ | sā mātā śrīṃ vahantīṃ parisamayakalau mokṣabhaktiṃ bhaje tvām
सा विद्याधर्मचिन्तामणिगुणजनिता योजिता जातु भीतौ | शब्दब्रह्मैकहेतुस्थलनिलयमहाज्ञानसाक्षिप्रतीता | त्वं माता वेदमाता हर हर कलुषं बालिशं तारयन्ती | जीवात्मानं द्विरक्षक्षयमरणभयभ्रान्तिमाभञ्जयन्ती
sā vidyādharmacintāmaṇiguṇajanitā yojitā jātu bhītau | śabdabrahmaikahetusthalanilayamahājñānasākṣipratītā | tvaṃ mātā vedamātā hara hara kaluṣaṃ bāliśaṃ tārayantī | jīvātmānaṃ dvirakṣakṣayamaraṇabhayabhrāntimābhañjayantī
ज्वाला मालाविलोला कलयति कलुषं शाकिनी सैव माता | यातायातप्रभातोदयदिवसनिशाभ्रान्तिमोहारिनाशा | दासानामामवासा वसति शशिगृहे कातीकेशासुवंशा | संसारेऽशादिहंसा चल चल चपलं त्वं कलाषोडशारे
jvālā mālāvilolā kalayati kaluṣaṃ śākinī saiva mātā | yātāyātaprabhātodayadivasaniśābhrāntimohārināśā | dāsānāmāmavāsā vasati śaśigṛhe kātīkeśāsuvaṃśā | saṃsāre'śādihaṃsā cala cala capalaṃ tvaṃ kalāṣoḍaśāre
बीजात्मा यज्ञकुण्डे रचयति चरणाच्छन्दसां गद्यपद्यैः | पाताले भूकराले कुलयुगदलके निर्गता वेदशक्तिः | पश्यन्ती मध्यमाद्या नयनवचनगा वैखरी वाक्स्वरूपा | कण्ठे हृत्पद्ममूले कथयति कविता स्तम्भितास्त्वां प्रयामि
bījātmā yajñakuṇḍe racayati caraṇācchandasāṃ gadyapadyaiḥ | pātāle bhūkarāle kulayugadalake nirgatā vedaśaktiḥ | paśyantī madhyamādyā nayanavacanagā vaikharī vāksvarūpā | kaṇṭhe hṛtpadmamūle kathayati kavitā stambhitāstvāṃ prayāmi
परा सा पर्वा सा रहितमतहासा प्रविश मे | घनश्यामे वामे द्विकमलललाटेऽतिशिखया | वहन्ती सिन्दूरं त्रिजपपरयानामपरया मुखाम्भोजे वश्या भवभवयुगं षोडशदले
parā sā parvā sā rahitamatahāsā praviśa me | ghanaśyāme vāme dvikamalalalāṭe'tiśikhayā | vahantī sindūraṃ trijapaparayānāmaparayā mukhāmbhoje vaśyā bhavabhavayugaṃ ṣoḍaśadale
रमा लज्जा माया वधुमदनकूर्च्चास्त्रसहिते | हिते मातः शाकम्भरि धरणि बाला कमलया | निशार्धे शत्र्वङ्गं हन हन करे संहर रिपुं | त्रितारी षट्कूटा मदनवधुजाह्निजाया हर अघम्
ramā lajjā māyā vadhumadanakūrccāstrasahite | hite mātaḥ śākambhari dharaṇi bālā kamalayā | niśārdhe śatrvaṅgaṃ hana hana kare saṃhara ripuṃ | tritārī ṣaṭkūṭā madanavadhujāhnijāyā hara agham
योगेन्द्रानन्दमुद्रां तरतनुतपनां तापिनीं तप्तदेहां | मुग्धानां मोहमुग्धां मुकुटशशिमणिच्छाययाच्छन्नवेशाम् | कामाख्यां ब्रह्मबीजध्वनिमदनकुलाद्यादिबीजप्रतिष्ठां | स्वाहान्तां भावयामि क्षितिसुरपतिहंसाख्यब्रह्मास्त्रविद्याम्
yogendrānandamudrāṃ taratanutapanāṃ tāpinīṃ taptadehāṃ | mugdhānāṃ mohamugdhāṃ mukuṭaśaśimaṇicchāyayācchannaveśām | kāmākhyāṃ brahmabījadhvanimadanakulādyādibījapratiṣṭhāṃ | svāhāntāṃ bhāvayāmi kṣitisurapatihaṃsākhyabrahmāstravidyām
सायाह्ने कामलक्ष्मीः पवनविधुयुता दीर्घनेत्रा त्रिनेत्रा | सावित्री मध्यकाले न चलति चलति श्रद्धया मस्तकोर्ध्वे | कोट्यर्काभासमाना न नमति कुटिलं तेजसा व्याकुलालं | कालोल्काकोटिकूटं रमयति धवलास्यारुणाङ्गी प्रभाते
sāyāhne kāmalakṣmīḥ pavanavidhuyutā dīrghanetrā trinetrā | sāvitrī madhyakāle na calati calati śraddhayā mastakordhve | koṭyarkābhāsamānā na namati kuṭilaṃ tejasā vyākulālaṃ | kālolkākoṭikūṭaṃ ramayati dhavalāsyāruṇāṅgī prabhāte
गायत्री वर्णमात्रामितवनवनिता मानिता भालकूपे | हालाकालानलाङ्गी तिमिरहरपदालीढपादारविन्दा | त्वं विद्या वाग्भवाद्या प्रणवतनुमयी देवलक्ष्मीः प्रसादा | नादाद्याचार्धचन्द्रोज्ज्वलयुगलं षोडशारे ममारे
gāyatrī varṇamātrāmitavanavanitā mānitā bhālakūpe | hālākālānalāṅgī timiraharapadālīḍhapādāravindā | tvaṃ vidyā vāgbhavādyā praṇavatanumayī devalakṣmīḥ prasādā | nādādyācārdhacandrojjvalayugalaṃ ṣoḍaśāre mamāre
जाया माया विमाया हयमुखि विमले केवले तारहारे | हारार्कचित्रिताङ्गि स्ववधुयुगयुगे तारयद्वन्द्वचन्द्रे | स्वाहा मेधा स्वधा त्वं श्रुतिनुतिसुनतिग्रन्थिवाग्वादिनी त्वं | मामेकं रक्षयुग्मं धरणिधरसुखं सञ्चयाग्निप्रियान्ता
jāyā māyā vimāyā hayamukhi vimale kevale tārahāre | hārārkacitritāṅgi svavadhuyugayuge tārayadvandvacandre | svāhā medhā svadhā tvaṃ śrutinutisunatigranthivāgvādinī tvaṃ | māmekaṃ rakṣayugmaṃ dharaṇidharasukhaṃ sañcayāgnipriyāntā
एतत् स्तववरं पठेद्यदि सदा ध्यात्वा नरेन्द्रः सुखी | धन्यः पुण्यमुपैति देवविलयं पीठादिसन्दर्शनम् | योगानामपि सिद्धिभाक्प्रियतरं ज्ञानं धनं लभ्यते | राजानं वशयन्ति ते च सहसा साक्षात् कटाक्षै रमाम्
etat stavavaraṃ paṭhedyadi sadā dhyātvā narendraḥ sukhī | dhanyaḥ puṇyamupaiti devavilayaṃ pīṭhādisandarśanam | yogānāmapi siddhibhākpriyataraṃ jñānaṃ dhanaṃ labhyate | rājānaṃ vaśayanti te ca sahasā sākṣāt kaṭākṣai ramām
त्रैलोक्यरक्षणार्थाय पूजयामि तवानघे | संसारविलयार्थाय तव श्रीचरणाम्बुजम्
trailokyarakṣaṇārthāya pūjayāmi tavānaghe | saṃsāravilayārthāya tava śrīcaraṇāmbujam
महादेवि जगद्धात्रि परमानन्दवधीनि | भवानि भैरवि प्राणे वर्णध्यानं वदामलम्
mahādevi jagaddhātri paramānandavadhīni | bhavāni bhairavi prāṇe varṇadhyānaṃ vadāmalam
अथ कामेश गौराङ्ग धर्माधर्मप्रदर्शक | इदानीं शृणु सर्वज्ञ महाज्ञाननिरूपणम्
atha kāmeśa gaurāṅga dharmādharmapradarśaka | idānīṃ śṛṇu sarvajña mahājñānanirūpaṇam
वर्णध्यानं तव स्नेहात् कथये मम रूपकम् | अकस्मात् सिद्धिदं ध्यानं ज्ञानमात्रेण सिद्ध्यति
varṇadhyānaṃ tava snehāt kathaye mama rūpakam | akasmāt siddhidaṃ dhyānaṃ jñānamātreṇa siddhyati
अकारं ध्यायेऽहं हरिहरचतुर्वक्त्रविबुधैः | सदा ध्येयं शुक्लं विधुमुखिवधुश्रीश्रुतिभुजम् | विधेयं कौमारं त्रिनयनमलङ्कारजडितं | कपालाब्जास्त्राहिमहितशितांशुप्रभकरम्
akāraṃ dhyāye'haṃ hariharacaturvaktravibudhaiḥ | sadā dhyeyaṃ śuklaṃ vidhumukhivadhuśrīśrutibhujam | vidheyaṃ kaumāraṃ trinayanamalaṅkārajaḍitaṃ | kapālābjāstrāhimahitaśitāṃśuprabhakaram
आं बीजाढ्यां प्रभासां कनकघटमधुप्रीतिमानां विमानां | शुक्लच्छायां वहन्तीं श्रुतिभुजसहितां पद्मनालाख्यमालाम् | खड्गं तां धारयन्तीं मुकुटमणिरुचिं क्रोधमाकाशदेशं | नानालङ्कारदीप्तिं हिमकरकपिलावाहनीं भावयामि
āṃ bījāḍhyāṃ prabhāsāṃ kanakaghaṭamadhuprītimānāṃ vimānāṃ | śuklacchāyāṃ vahantīṃ śrutibhujasahitāṃ padmanālākhyamālām | khaḍgaṃ tāṃ dhārayantīṃ mukuṭamaṇiruciṃ krodhamākāśadeśaṃ | nānālaṅkāradīptiṃ himakarakapilāvāhanīṃ bhāvayāmi
इं मायां भुवनस्थितां वधुयुतां श्रीषोडशीसंयुतां | मायालक्षणलक्षितां त्रिजगतां विद्याभयश्रीपदाम् | हस्ताम्भोजचतुष्टयां त्रिनयनां शूलासिमालाम्बुजां | नानारत्नजनूपुरां सुरनतां ध्याये विशुद्धाम्बुजे
iṃ māyāṃ bhuvanasthitāṃ vadhuyutāṃ śrīṣoḍaśīsaṃyutāṃ | māyālakṣaṇalakṣitāṃ trijagatāṃ vidyābhayaśrīpadām | hastāmbhojacatuṣṭayāṃ trinayanāṃ śūlāsimālāmbujāṃ | nānāratnajanūpurāṃ suranatāṃ dhyāye viśuddhāmbuje
कोट्यर्काभासमानां कनकमयमहालङ्कृतां ध्यानगम्यां | ईकाराकारमूतीं त्रिनयनकमलां वेदहास्योज्ज्वलाङ्गीम् | शङ्खाम्भोजासिघण्टासहिततनुवरां देवसिंहासनस्थां | वेदस्थां वेदसिद्धां रुधिरशितयुतां बाललीलां भजामि
koṭyarkābhāsamānāṃ kanakamayamahālaṅkṛtāṃ dhyānagamyāṃ | īkārākāramūtīṃ trinayanakamalāṃ vedahāsyojjvalāṅgīm | śaṅkhāmbhojāsighaṇṭāsahitatanuvarāṃ devasiṃhāsanasthāṃ | vedasthāṃ vedasiddhāṃ rudhiraśitayutāṃ bālalīlāṃ bhajāmi
उकारं ब्रह्माणं त्रिमुनिसहितं काञ्चनरसं | हयं हंसारूढं इवरसनयुतं मन्दिराजालवाद्यम् | विशालं वेदास्यं शतरविसुवर्णं त्रिनयनं | जटाकुण्डाह्लादं तरुणपुरुषं नौमि सततम्
ukāraṃ brahmāṇaṃ trimunisahitaṃ kāñcanarasaṃ | hayaṃ haṃsārūḍhaṃ ivarasanayutaṃ mandirājālavādyam | viśālaṃ vedāsyaṃ śataravisuvarṇaṃ trinayanaṃ | jaṭākuṇḍāhlādaṃ taruṇapuruṣaṃ naumi satatam
ऋंकारं सप्तरेखासहितविमलया मालया शोभिताङ्गं | मायाविस्थं प्रसन्नाननकमलवरं वारणाकारदेहम् | पुण्यं यज्ञादिसिद्धं मदनशशिकलामादनं षड्भुजाढ्यं | घण्टाचार्वस्त्रखड्गामलकमलकपालाङ्गमेकं भजामि
ṛṃkāraṃ saptarekhāsahitavimalayā mālayā śobhitāṅgaṃ | māyāvisthaṃ prasannānanakamalavaraṃ vāraṇākāradeham | puṇyaṃ yajñādisiddhaṃ madanaśaśikalāmādanaṃ ṣaḍbhujāḍhyaṃ | ghaṇṭācārvastrakhaḍgāmalakamalakapālāṅgamekaṃ bhajāmi
ॠं बीजं चातिथीशं शितकमलमुखं शुक्लवर्णं त्रिनेत्रं | मायालक्ष्मीस्वरान्तं तरुणरविकरं षड्भुजं नीलवस्त्रम् | नानालङ्कारशोभातरमुकुटतटं चन्द्रबिम्बस्वभावं | खड्गाब्जज्ञानमुद्रामधुधर सुगदा पाशपाणिं भजामि
ṝṃ bījaṃ cātithīśaṃ śitakamalamukhaṃ śuklavarṇaṃ trinetraṃ | māyālakṣmīsvarāntaṃ taruṇaravikaraṃ ṣaḍbhujaṃ nīlavastram | nānālaṅkāraśobhātaramukuṭataṭaṃ candrabimbasvabhāvaṃ | khaḍgābjajñānamudrāmadhudhara sugadā pāśapāṇiṃ bhajāmi
ळ्ंकारं स्थाणुकेशं त्रिनयनवदनाम्भोजतेजःप्रकाशं | पूर्णात्मानं परेशं त्रिगुणघनमयं नीलवर्णं त्रिभावम् | षड्बाहुं पिङ्गकेशामलगलितशिरोमण्डलं मालयाढ्यं | वेदासिज्ञानमालाम्बुजवरगदया शोभितं भावयामि
ḷṃkāraṃ sthāṇukeśaṃ trinayanavadanāmbhojatejaḥprakāśaṃ | pūrṇātmānaṃ pareśaṃ triguṇaghanamayaṃ nīlavarṇaṃ tribhāvam | ṣaḍbāhuṃ piṅgakeśāmalagalitaśiromaṇḍalaṃ mālayāḍhyaṃ | vedāsijñānamālāmbujavaragadayā śobhitaṃ bhāvayāmi
ळ्ंकारं शितवसनयुक्शुक्लकिरणं | सुधामग्नं ध्याये हरिणनयनं वेदभुजगम् | भुजङ्गाम्भोजासिप्रियवरदभावं शुभकरं | करालं भूपालं सुरमुनिगणैः सेव्यमनिशम्
ḷṃkāraṃ śitavasanayukśuklakiraṇaṃ | sudhāmagnaṃ dhyāye hariṇanayanaṃ vedabhujagam | bhujaṅgāmbhojāsipriyavaradabhāvaṃ śubhakaraṃ | karālaṃ bhūpālaṃ suramunigaṇaiḥ sevyamaniśam
एंबीजं कालवर्णं शतयुवतिगतं वेष्टितं देवमुख्यैः | सूर्याभं बिन्दुसर्गं भुजयुगसहितं पद्मभालं करालम् | सालङ्कारं किरीटं त्रिनयनममरं नूपुरेन्दुप्रकाशं | झिण्टीशं शम्बरीशं प्रमथसुतगणैर्व्यापितं भावयामि
eṃbījaṃ kālavarṇaṃ śatayuvatigataṃ veṣṭitaṃ devamukhyaiḥ | sūryābhaṃ bindusargaṃ bhujayugasahitaṃ padmabhālaṃ karālam | sālaṅkāraṃ kirīṭaṃ trinayanamamaraṃ nūpurenduprakāśaṃ | jhiṇṭīśaṃ śambarīśaṃ pramathasutagaṇairvyāpitaṃ bhāvayāmi
शुक्लाभं वा भवार्णं त्रिवलितनयनं शुद्धबन्धूकवस्त्रं | रत्नालङ्कारहारं त्रिभुवनवचनं षड्भुजं बीजसारम् | ध्यायेऽहं षोडशारे त्रिमदनरमणे भावितं पञ्चरश्ंमि | योगाद्यं भौतिकेशं गगनपथकरं वह्निजायास्वरान्तम्
śuklābhaṃ vā bhavārṇaṃ trivalitanayanaṃ śuddhabandhūkavastraṃ | ratnālaṅkārahāraṃ tribhuvanavacanaṃ ṣaḍbhujaṃ bījasāram | dhyāye'haṃ ṣoḍaśāre trimadanaramaṇe bhāvitaṃ pañcaraśṃmi | yogādyaṃ bhautikeśaṃ gaganapathakaraṃ vahnijāyāsvarāntam
भजे प्रणवलक्षणं शितकरं चलत्कुण्डलं | चतुर्भुजविभाकरं कमलशङ्खशूलाभयम् | अलङ्कृतकलेवरं विमलपीतवस्त्रं मुखं | शुक्लांशुशतवेष्टितं मुकुटनूपुराढ्यं परम्
bhaje praṇavalakṣaṇaṃ śitakaraṃ calatkuṇḍalaṃ | caturbhujavibhākaraṃ kamalaśaṅkhaśūlābhayam | alaṅkṛtakalevaraṃ vimalapītavastraṃ mukhaṃ | śuklāṃśuśataveṣṭitaṃ mukuṭanūpurāḍhyaṃ param