Chinnamasta/ Prachandachandika Sarvaswam

Introduction
By Sri la sri Amritananda natha Saraswati

A flash, thunder, rain, rivers, green fields, flowers, fruits. The seed of God thrives on the fertility of
Mother Earth and life springs in the eternal bosom of Prakriti for the vision of God. The flash separates
the head from the body and three streams of blood sprout forth. The central stream is drunk by the
head of the Goddess held in Her hand, the remaining two streams are drunk by her aides.

The Goddess is standing on Rati and Manmatha in maithuna. Stark naked, Her nudity does not strike the
eye as She is robed in dazzling light. She has no head: a headless trunk with two arms held aloft. Form
the headless neck three streams of blood gush forth. The middle stream is drunk by Her mouth in the
severed head held in Her hand while the other two streams are drunk by two attendants standing on
either side. This is Prachanda Chandika or Chinnamasta. She is an invitation for lightning, thunderbolt to
strike the body from head to foot. She gives kapâla moksha, yet She is living after death.

Prakâsha (Light) and NAda (Sound) are the precursors of creation. When Prakâsha is delimited as
Âkâsha, it is Buhvaneshwari. When the delimitation takes the form of duration, Time, it is KAli. When
Prakâsha gets involved in creation and at the same time transcends it, it is Sundari. The unexpressed,
unmanifest Sound in concentrated consciousness is Bhairavi, while the Sound preceiving itself is TAra.
The interaction of Prakâsha and NAda to precipitate creation is Chinnamastha.

The interaction produces such force and violence that the creation is almost cut asunder from the
creator. The whole purpose of creation is for the One to delight in separate existences as Many. This is
why Chinnamasta is represented as cutting off the head (source).

In the world of phenomena, the interaction of Light and Sound results in thunder and lightning.
Chinnamasta is the thunder destroying all the anti-divine forces. She is the hidden radiance in the heart
of the cloud. Ruling over the cosmic mind, She acts through the human mind as the sense behind the
senses. The most powerful activity of the senses is sex. The great Goddess is depicted as trampling with
Her feet Rati and Manmatha joined in amorous union. Worship of Chinnamasta grants complete
mastery over the sex-impulse.
Chinnmasta is the indomitable force, the striking power of the Supreme. What is the difference between
Her action and the action of KAli. When KAli is fierce and terrible, She is Chandi. Chinnamasta is more
terrible than the terrible KAli, hence the name Prachanda Chandika. KAli works with the aid of KAla
(Time). Chinnamasta destroys instantaneously. KAli is the prâna shakti (vital force) while Chinnamasta is
vidyut shakti (electric force). She has Her seat between the eyebrows (ajna chakra) and commands the
power of will and vision.

Chinnamasta is the power of lightning (Vajra Vairochani), and spreads Herself along myriads of channels
enveloping the whole cosmos. When a being is created, this energy enters into the being through the
Bramharandhra. Bramharandhram is the only apperture that connects the flow of energy in the body
with that of the cosmos. The energy then spreads throughout the psychic body by means of nâdis¹. Of all
the nâdis, the three important ones are Ida, Pingala, and Sushumna. Sushumna is the central nâdi that
terminates in the Bramharandhram.

Chinnamasta is in the concentrated form at the ajna chakra. However, Her activity is in the Sushumna
where She traverses up and down as the sustaining current of electric energy and power. The flow is
restricted by the granthis. The knots have to be cut by the scissors which She holds in Her hand.
Prachanda Chandika is the current through the Sushumna, while the charming Varini and the terrific
DAkini are the currents through the Ida and Pingala.

Chinnamasta manifested as the mother of parashurâma, the sixth avatâr of Vishnu. The story goes that
at the behest of his irate father Jamadagni who was displeased with the misdemeanour of his wife
Renuka, Parashurâma cut the head of his mother with an axe. Then by the virtue of a boon from his
father who was pleased with his unquestioning obedience, Parashrâma got his mother alive.

The mantrâ of the Goddess is the seed-sound Hum, also known as the Dhenu beeja. The mantrâ gives
mastery over the senses and annhilates the mind completely. One effective way of sâdhana is to imagine
a constant downpour of lightning from the high skies and submit the whole body, mind, and self to it in
absolute dedication and surrender

Shri Cchinnamasta Devi

By Mike Magee

Her left foot forward in battle, she holds her severed head and a knife. Naked, she drinks voluptuously
the stream of the blood nectar flowing from her beheaded body. The jewel on her forehead is tied with
a serpent. She has three eyes. Her breasts are adorned with lotuses. Inclined towards lust, she sits erect
above the god of love, who shows signs of lustfulness. She looks like the red China rose. - Chinnamasta
Tantra, quoted in Alain Danielou's Hindu Polytheism.

This devi is the Hindu tantrik equivalent to Vajra Vairochani. She is one of the Ten Mahavidyas -- great
female goddesses in the Bengali tantrik tradition. The others are Kali, Tara, Bhuvaneshvari, Bhairavi,
Dhumavati, Bagala Siddhavidya, Matangi and Kamala, although these lists occasionally vary. Images
show that her own severed head, which she holds in her hand, is drinking one stream of blood spurting
from the arteries in her neck, while at her side are two naked Shaktis, each of whom drinks another
stream of blood. In the bindu of her yantra, pictured at the top left, is the bija mantra Hum, while
outside the second triangle are the mantras Hum Phat.

Her six mantras used in Her six-way nyasa are 1) Shrim Aim Klim Sauh Shrim Hrim Klim Aim Haum 2) Om
Krim Strim Krom 3) Im Hum Phat 4) Shrim Klim Hum Aim Vajravairochaniye Hum Hum Phat Svaha. 5)
Shrim Hrim Hum Aim Vajra Vairochaniye Shrim Hrim Aim Phat Svaha and 6) Shrim Aim Klim Sauhm
Shrim Hrim Klim Aim Haum Om Shrim Klim Hum Aim Vajra Vairochaniye Hum Hum Phat Svaha.

Yantra puja is from the circumference to the centre. The weapons are on the outside of the yantra and
are vajra, dart, stick, cleaver, noose. goad, elephant hook, trident, lotus and chakra. In the bhupura are
the Lokapalas, the guardians of the directions and sub-directions.

At the tip of the petals, starting from the east, are the Bhairavas Karala, Vikarala, Atikarala, Mahakala.

In the eight petals, starting from the east, are her attendants Ekalinga, Yogini, Dakini, Bhairavi,
Mahabhairavi, Indrakshi, Asita, Asitanga and Sanharini. Weapon shaktis are in the two central triangles:
Khadga, Sukhadga, Vajra, Pasha, Ankusha, Astra.
 Sri chhinnamasta yantra

Chinnamastā
(Readers’ discretion is advised for this article).

By V Ravi ;Manblunder

Chinnamasta is the fifth of ten Mahāvidyā-s. Chinna means cutoff or chopped off. In this form, Devi is
holding her chopped head in her left hand. This form is slightly disturbing to look at, from the point of
view of appearance and description. She is depicted in nude and drinking blood gushing out from her
body, after chopping off her head. Though she is nude, nobody is able to see her like this, as her body is
several times radiating than sun, as she is described to be seated in the disc of the sun (disc of the sun is
described as Aten, often referred as Egyptian deity). Out of her chopped head, blood flows from her
trunk through iḍa, piṅgala and suṣumna. The flow of blood from suṣumna is drunk by her and blood flow
from iḍa and piṅgala are drunk by her two attendants, Ḍākinī and Varṇinī appearing in her posture. She
is known as Chinnamuṇḍa in Buddhism. She is often described in standing posture with one foot forward
on the intertwined bodies of Manmatha and his wife Rati. Understanding Her depends upon how one
can interpret Her form. She is known as Vajrayoginī in Buddhism.
There are mythological stories about Her form. According to the first story, Pārvatī, Shiva’s Consort went
to take bath in a river along with her two attendants and got engrossed in concupiscent thoughts about
Shiva for a very long time. Her attendants (also known as Jayā and Vijayā) asked her food, as they were
hungry. In spite of their repeated attempts, she did not come out of her thoughts. When they could no
longer withstand their hunger, they finally told her that she has to give them food as it is her
responsibility to take care of them. Suddenly Pārvatī realized her mistake and using her finger nails, she
chopped off her head. The chopped head fell on her left palm and thereafter three blood streams began
to gush out from her throat (from where her head was chopped off) and one stream fell into the mouth
of Jayā (also known as Ḍākinī) and the other on the mouth of Vijayā (also known as Varṇinī). These two
streams are referred as iḍa and piṅgala nāḍi-s. Central stream fell into her own mouth and this stream is
referred as suṣumna nāḍi.

There are few things that can be interpreted from this story. Merely praying to her is not enough. Only
surrendering to her alone makes her to shower her grace. The two attendants asked her for food
repeatedly and she did not even listen to them. When they thought that they have no other way except
to surrender to her, she did listen to their cries and gave her own blood to them. The concept of
surrender is implied here. Lalitā Sahasranāma (546) worships her as Bandha-mocanī (She liberates from
bondage. Bondage is caused by ignorance or avidyā. Bondage means a soul remaining afflicted by
desires and attachments. She removes such bondage for those who surrender to Her, beginning of the
process of liberation.) Saundaryalaharī, verse 27 explains how to surrender “Let my speech be your japa,
my movement of hands be your mudras, my locomotion be circumambulation for you, my eating and
drinking be fire oblations for you, my lying down be prostrations for you, all my enjoyments be my
surrender to You and let these actions of mine become the main part of Your worship.”

Secondly, it also implies that at the time of kuṇḍalinī ascension, all the three nāḍi-s have to be active
though in different proportions. Kuṇḍalinī surges through suṣumna nāḍi, though prāṇa supports the
ascension of kuṇḍalinī through suṣumna, by remaining active in both iḍa and piṅgala nāḍi-s.

Thirdly, by describing her as the one immersed in amatory thoughts, it is said that conjugal relationship
is part of worshipping her. It sets aside illogical teaching that conjugal relationship should not be
entertained while worshipping her. Worshipping her does not mean that one should follow celibacy. In
fact, it has been explained in many Scriptures that kuṇḍalinī can be awakened during conjugation. It
must always be remembered that spiritual world does not exist outside the material world. It is like
mind existing within the body. At the same time, Scriptures also prescribe certain restrictions and
prohibitions on overdoing any act. In the case of Manmatha and his wife Rati, by standing on their
uncovered bodies, she teaches them a lesson by crushing them under her feet. (Bhagavadgītā IV. 7 to 9
says” Whenever virtues (dharma) decline and immorality (adharma) looms, I embody as an avatar. To
sustain the pious, to eliminate the sinners and to protect dharma I incarnate in every yug. Arjuna! My
avatar and actions are divine. The one who understands this principle is not born again and reaches me
when he dies.”

There is another mythological story which goes like this, but does not differ from the first one much.
Here it is said that during conjugation of Śiva and Śakti (here her form is described as Caṇḍikā), her two
attendants, Jayā (also known as Ḍākinī) and Vijayā (also known as Varṇinī) were born out of procreative
fluid of Shiva. The story further talks about the origin of Krodha Bhairava, etc. The one important
difference between the previous story and this one is that in the first one, Shiva is said to be very
powerful and in the second one, Caṇḍikā is said to be powerful in terms of their positioning of their
respective bodies. This goes to prove, that both Śiva and Śakti are equally powerful and sometime, Śiva
is powerful and sometimes Śakti is powerful depending upon the prevailing circumstances.

There are contradictory opinions whether she is eligible to find a place in ten Mahāvidyā-s. Even today
there are different opinions about her and some even call her as durdevata (evil deity) or lower class of
deity due to her headless form, amorous thoughts and nudity. Some are of the opinion that she should
be worshiped only through vāmācāra or left hand practice. But for a realized person, these shapes and
forms do not matter. What matters to a practitioner is only his consciousness. He needs to purify his
consciousness using his breath and mind and once consciousness is purified, it goes out of the body
which leads to his universal realization. Her form also describes this subtle conveyance. Mind and
individual consciousness is restricted only to the body. When mind is cleansed and consciousness goes
out of the body through brahmarandhra at sahasrāra, all his or her dualistic mind set is destroyed and
finally realizes the omnipresent Śiva. Drinking of blood by her also signifies absorption unto her. Some
also describe her as goddess of annihilation or mahāpralaya. Lalitā Sahasranāma 571 says Mahā-pralaya-
sakṣiṇī. Saundarya Laharī (verse 26) describes this event. “Brahma, Viṣṇu, Yama, Kubera, Indra all get
annihilated. But your consort Śiva plays around with you.”

The ultimate aim of this iconic representation of this goddess reveals that nothing is right and nothing is
wrong, as Brahman encompasses both good and bad. Obviously we cannot say good Brahman and bad
Brahman. Brahman is eternal and omnipresent, irrespective of the shapes and forms we worship. Her
uncovered form clearly says that one has to transcend the attraction of physical bodies and has to go
beyond one’s body to realize the omnipresence of Shiva.

{Further reading: What is out of body consciousness? According to Dr. Frederic Aardema, “There is
certain coherency to the idea that the further your consciousness move away from physical existence,
the less involved your brain will be, ultimately resembling death. At the same time, most strikingly, your
sense of being never appears to come to an end. You may lose many mental and perpetual faculties we
so often associate with consciousness, yet you continue to exist.}

HER MANTRAS:

(In these three mantras prefixed bījākṣara-s are placed in different positions)

1. ॐ श्रीं ह्रीं ह्रीं वज्र वै रोचनीये ह्रीं ह्रीं फट् स्वाहा॥

om śrīṁ hrīṁ hrīṁ vajra vairocanīye hrīṁ hrīṁ phaṭ svāhā ||

2. ॐ श्रीं ह्रीं ह्रीं ऐं वज्र वै रोचनीये ह्रीं ह्रीं फट् स्वाहा॥

om śrīṁ hrīṁ hrīṁ aiṁ vajra vairocanīye hrīṁ hrīṁ phaṭ svāhā ||

3. ॐ श्रीं ह्रीं ह्रीं क्लीं ऐं वज्र वै रोचनीये ह्रीं ह्रीं फट् स्वाहा॥

om śrīṁ hrīṁ hrīṁ klīṁ aiṁ vajra vairocanīye hrīṁ hrīṁ phaṭ svāhā ||

The following four mantras are known as प्रचण्डचण्डिका pracaṇḍacaṇḍikā mantras:

(In these four mantras prefixed bījākṣara-s are placed in different positions)

1. ॐ श्रीं क्लीं ह्रीं ऐं वज्र वै रोचनीये ह्रीं ह्रीं फट् स्वाहा॥

om śrīṁ klīṁ hrīṁ aiṁ vajra vairocanīye hrīṁ hrīṁ phaṭ svāhā ||
2. ॐ क्लीं श्रीं ह्रीं ऐं वज्र वै रोचनीये ह्रीं ह्रीं फट् स्वाहा॥

om klīṁ śrīṁ hrīṁ aiṁ vajra vairocanīye hrīṁ hrīṁ phaṭ svāhā ||

3. ॐ ह्रीं श्रीं क्लीं ह्रीं ऐं वज्र वै रोचनीये ह्रीं ह्रीं फट् स्वाहा॥

om hrīṁ śrīṁ klīṁ hrīṁ aiṁ vajra vairocanīye hrīṁ hrīṁ phaṭ svāhā ||

4. ॐ ऐं श्रीं क्लीं ह्रीं ऐं वज्र वै रोचनीये ह्रीं ह्रीं फट् स्वाहा॥

om aiṁ śrīṁ klīṁ hrīṁ aiṁ vajra vairocanīye hrīṁ hrīṁ phaṭ svāhā ||

It can be found from the above mantras only the following bījākṣara-s are repeatedly transposed.

1. श्रीं śrīṁ -- This is known as Lakṣmī bīja and mostly placed along with ह्रीं (hrīṁ). Apart from causing
auspiciousness, this bīja produces enough solar energy within the body and makes the mind calm and
tranquil. If this bīja is added to Pañcadaśī mantra at the end, we get Laghu Ṣodaśī mantra. This bīja
works along with sauḥ (सौः) in offering Liberation. Again श्रीं (śrīṁ) consists of three letters śa, ra and ī
and nāda and bindu. Śa refers to Goddess of wealth Lakṣmī and ra is wealth itself, Ī refers to satisfaction,
nāda is apara (having nothing beyond or after, having no rival or superior) and bindu dispels sorrow. This
clearly explains that Mahāṣoḍaśī Mantra not only gives Liberation, but also gives material prosperity,
peace of mind and satisfaction in life.

2. ह्रीं hrīṁ -- This is known as māyā bīja. ह्रीं (hrīṁ) and श्रीं (śrīṁ) are often placed together. Ha
meansŚiva, ra means Prakṛti, Ī means mahāmāya (She is Prakāśa-vimarśa- mahāmāya- svarūpinī). Nāda
is Divine Mother (mother of universe) and bindu is the dispeller of sorrow. (Interpretations always vary
according to bīja-s. For example, it is said in śrīṁ that ra is wealth, whereas here it is explained that ra
isPrakṛti. It all depends upon context and conjunction.) It is also said that hrīṁ produces solar energy
within the body. This bīja causes Bliss (There are six ह्रीं (hrīṁ) in Mahāṣoḍaśī Mantra). Śiva speaks a lot
about usage of ह्रीं (hrīṁ) in Mahānirvāṇa Tantra, particularly in kali yuga.
3. ऐं aiṁ -- This is known as Sarasvatī bīja. ai (ऐ) refers to Sarasvatī and bindu as usual is the dispeller of
sorrow and miseries. It is sometimes called Guru bīja, which implies that this bīja endows knowledge.
This bīja establishes a strong connection between the deity and mantra, as this bīja works on buddhi
(intellect).

4. क्लीं klīṁ -- This is known as kāma bīja. It is the bīja for attraction. This bīja in fact promotes the
potency of other bīja-s and the mantra as a whole. It works on heart chakra and kindles love for fellow
beings. This helps us to achieve our material desires, when placed with other bīja-s. Ka refers to
Manmatha, also known as Kāmadeva. There are references that ka also refers to Lord Kṛṣṇa; la refers to
Indra, the chief gods and goddesses, Ī refers to contentment and satisfaction and the bindu here gives
both happiness and sorrow. This is the effect of materialistic desires, which consists of both happiness
and sorrow. This bīja acts in a strange way. It induces desires and at the same time if one is not satisfied
with what is given, it also causes miseries.

All these mantras have in common “vajra vairocanīye”. Vajra means thunderbolt, which refers to a
weaponry of Indra, which was made out of spine of Sage Dadhīca (also known as Dadhīci). Vajra also
refers to the lightning evolved from the centrifugal energy of the circular thunderbolt of Indra when
launched at a foe. Vairocana means the disc belonging to the sun, the central point of the sun where She
is supposed to reside. It is conveyed through “vairocanīye” that one gets Self-realized by perceptive
illumination when one’s kuṇḍalinī is activated either through love for the Divine or through kuṇḍalinī
meditation, to hasten the process of illumination. Vairocana also means world of Buddhists. Upaniṣad-s
also describe Brahman in the form of lightning. This is because, Brahman reveals Himself only in the
form lightning which lasts only for a few seconds.

Chinnamasta
Source Wikipedia

Iconography

The iconography of Chhinnamasta is described in the Trishakti Tantra (pre-16th century), the Tantrasara
(Prachandachandika section),the Shakta Pramoda (Chinnamastatantra section),and the Mantra-
mahodadhih
Chhinnamasta is described as being as red as the hibiscus flower or as bright as a million suns. She is
usually depicted as red or orange in complexion and sometimes as black. She is depicted mostly nude;
however, she is so posed that her genitals are generally hidden or a multi-hooded cobra or jewellery
around the waist covers them. She is depicted as being young and slim. She is described as a sixteen-
year-old girl with full breasts, adorned with lotuses or having a single blue lotus near her heart.
Sometimes, she is partially or fully clothed.

The goddess carries her own severed head – sometimes on a platter or in a skull-bowl – in her left hand.
Though no legend mentions a specific weapon for the beheading, she holds a scimitar, a knife or a
scissor-like object in her right hand. Though generally depicted with two arms, manifestations of the
goddess with four arms also exist. While her own severed head and the sword appear in two of her
hands, the implements in the remaining arms vary: a scissor-like object, a skull-bowl collecting the
dripping blood from her head or blood stream from her neck, or a severed head, sometimes identified
as that of the god Brahma.

Chhinnamasta may have a lolling tongue. Her hair is loose and dishevelled and sometimes decorated
with flowers. Alternately, in some images, her hair is tied. Additionally, she is described as having a third
eye on her forehead and a jewel on her forehead, which is tied to a snake or a crown on the severed
head. The crescent moon may also adorn her head. Chhinnamasta is depicted wearing a serpent as the
sacred thread and a mundamala (garland of skulls or severed heads and bones), along with other various
gold or pearl ornaments around her neck. Bangles and waist-belt ornaments may be also depicted. She
may also wear a snake around her neck and serpentine earrings. Three streams of blood spring from her
neck, one entering her own mouth, while the others are drunk by her female yogini companions, who
flank her.

Both of the attendants – Dakini to her left and Varnini to her right – are depicted nude, with matted or
dishevelled hair, three-eyed, full-breasted, wearing the serpentine sacred thread and the mundamala,
and carrying the skull-bowl in the left hand and the knife in the right. Sometimes, the attendants also
hold severed heads (not their own). While Dakini is fair, Varnini is red-complexioned. In other
depictions, both are depicted blue-grey. Sometimes, her attendants are depicted as skeletons and
drinking the dripping blood from Chhinnamasta's severed head, rather than her neck.The attendants are
absent in some depictions.

With her right leg held straight and her left leg bent a little (the pratyalidha stance), Chhinnamasta
stands in a fighting posture on the love-deity couple of Kamadeva (Kama) – a symbol of sexual love/lust
– and his wife Rati, who are engaged in copulation with the latter usually on the top (viparita-rati sex
position). Kamadeva is generally blue-complexioned, while Rati is white. Below the couple is a lotus with
an inverted triangle, and in the background is a cremation ground. The Chhinnamasta Tantra describes
the goddess sitting on the couple, rather than standing on them.] Sometimes, Kamadeva-Rati is replaced
by the divine couple of Krishna and Radha. The lotus beneath the couple is sometimes replaced by a
cremation pyre. The coupling couple is sometimes omitted entirely. Sometimes Shiva – the goddess's
consort – is depicted lying beneath Chhinnamasta, who is seated squatting on him and copulating with
him. Dogs or jackals drinking the blood sometimes appear in the scene. Sometimes Chhinnamasta is
depicted standing on a lotus, a grass patch, or the ground.

Another form of the goddess in the Tantrasara describes her seated in her own navel, formless and
invisible. This form is said to be realised only via a trance.[39] Another aniconic representation of the
goddess is her yantra (a mystical geometrical diagram used in Tantric rituals), which figures the inverted
triangle and lotus found in her iconography.

The scholar van Kooij notes that the iconography of Chhinnamasta has the elements of heroism (vira
rasa) and terror (bhayanaka rasa) as well as eroticism (sringara rasa) in terms of the copulating couple,
with the main motifs being the offering of her own severed head, the spilling and drinking of blood, and
the trampling of the couple.

Chhinnamasta's popular iconography is similar to the yellow-coloured severed-headed Buddhist

Chinnamunda, except for the copulating couple – which is exclusive to the former's iconography – and
Chhinnamasta's red skin ton

The Contradict
Chhinnamasta is a goddess of contradictions. She symbolises both aspects of Devi: a life-giver and a life-
taker. She is considered either a symbol of sexual self-control or an embodiment of sexual energy and
gift, depending upon interpretation. She represents death, temporality, and destruction as well as life,
immortality, and recreation. The goddess conveys spiritual self-realization and the awakening of the
kundalini – spiritual energy. The legends of Chhinnamasta emphasise her self-sacrifice – sometimes
coupled with a maternal element – sexual essence, and self-destructive fury.

Chhinnamasta is worshipped in the Kalikula sect of Shaktism, the Goddess-centric tradition of Hinduism.
Though Chhinnamasta enjoys patronage as one of the Mahavidyas, temples devoted to her (found
mostly in Nepal and eastern India) and her public worship are rare. However, she is a significant Tantric
deity, well known and worshipped among esoteric Tantric practitioners. Chhinnamasta is closely related
to Chinnamunda – the severed-headed form of the Tibetan Buddhist goddess Vajrayogini.

Though her head is cut off, she is the support of life. Though she is frightening in appearance, she is the
giver of peace. Though a maiden, she increases our vigor, Mother Prachanda Chandika.

– Ganapati Muni, Prachanda Chandika 9–11, 14

Chhinnamasta is a goddess of contradictions: she "is both the food and the eater of food, thereby
symbolizing the whole world by this act of being devoured and the devourer. The dichotomy of receiver
and giver or object and subject collapses into one.".Most of her epithets listed in her nama-stotra
(name-hymn, which enlists the names of a deity) convey marvel and fury; few names are erotic or
peaceful, which are contrary to Chhinnamasta's fierce nature and appearance. Her sahasranama
(thousand name-hymn) echoes paradoxes; she is Prachanda Chandika ("the powerfully fierce one") as
well as Sarvananda-pradayini ("the prime giver of all ananda or bliss"). Her names convey the idea that
though she is fierce at first appearance, she can be gentle upon worship.

While other fierce Hindu goddesses like Kali depict severing the heads of demons and are associated
with ritual self-decapitation, Chhinnamasta's motif reverses the ritual head-offering, offering her own
head to the devotees (attendants) in order to feed them. Thus, she symbolises the aspect of Devi as a
giver, like Annapurna, the goddess of food, and Shakambhari, the goddess of vegetables, or a maternal
aspect] The element of self-sacrifice is the symbol of "divine reciprocation" by the deity to her
devotees.As a self-sacrificing mother, she symbolises the ideal Indian woman; however, her sexuality
and power are at odds with the archetype. She subdues and takes the life-force of the copulating divine
couple, signifying the aspect of the life-taker, like Kali.

Chhinnamasta's serpentine ornaments indicate asceticism while her youthful nude ornamented body
has erotic overtones. Like all Hindu goddesses, she is decked in gold finery, symbol of wealth and
fertility.

Destruction, transformation and recreation

The scholars Pratapaditya Pal, an expert on South Asian art and H. Bhattacharya, author of Hinduder
Debdebi on the subject of Hindu deities, equate Chhinnamasta with the concepts of sacrifice and the
renewal of creation. Chhinnamasta sacrifices herself, and her blood – drunk by her attendants –
nourishes the universe. One invocation to her calls her the sacrifice, the sacrificer, and the recipient of
the sacrifice, with the severed head treated as an offering. This paradox signifies the entire sacrificial
process, and thus the cycle of creation, dissolution, and re-creation.
Chhinnamasta is "a figure of radical transformation, a great yogini". She conveys the universal message
that all life is sustained by other forms of life, and destruction and sacrifice are necessary for the
continuity of creation. The goddess symbolises pralaya (cosmic dissolution), where she swallows all
creation and makes way for new creation, thus conveying the idea of transformation. The Supreme
Goddess is said to assume the form of Chhinnamasta for destruction of the universe.Chhinnamasta is
considered a fearsome aspect of the Divine Mother.She is said to represent Transformation and
complements Kali, who stands for Time.Her hundred-name hymn and thousand-name hymn describe
her fierce nature and wrath. The names describe her as served by ghosts and as gulping blood. She is
pleased by human blood, human flesh, and meat, and worshipped by body hair, flesh, and fierce
mantras.

The seer Ganapati Muni associated the Mahavidyas with prakasha ("Light") and nada ("Sound") in stages
of creation. Chhinnamasta is the violent interaction between the Light and the Sound enabling Creation.
Chhinnamasta severing her own head is interpreted symbolic of the disconnecting of the Source and the
manifest Creation, similar to cutting the umbilical cord between the mother and the new-born. Further,
Chhinnamasta is associated with thunder and lightning, interacting light and sound forces. Her epithet,
Vajra Vairochani ("radiant like the vajra"), is linked to the vajra (thunderbolt) and its divine master -
Indra, the king of heaven and the god of rain, thunder and lightning.

The head offering and subsequent restoration of the head signify immortality. The dichotomy of
temporality and immortality is alluded to by the blood stream drunk by Chhinnamasta's head –
interpreted as amrita and the serpent, which sheds its skin without dying. The skull and severed head
garlands signify her victory over Time and fear of Death. Chhinnamasta's black complexion denotes
destruction; her depiction as red or orange denotes life.By drinking the blood, she appears as the
Saviour, who drinks the negativity of the world and transforms it to benevolent energies; in this
interpretation, the blood is seen in negative light rather than amrita.

Chhinnamasta signifies that life, death, and sex are interdependent. Her image conveys the eternal truth
that "life feeds on death, is nourished by death, necessitates death, and that the ultimate destiny of sex
is to perpetuate more life, which in turn will decay and die in order to feed more life".While the lotus
and the lovemaking couple symbolise life and the urge to create life, giving a life-force to the beheaded
goddess, the blood flowing from the goddess conveys death and loss of the life-force, which flows into
the mouths of her devotee yoginis, nourishing them.

Self-realization and awakening of kundalini

A decapitated, nude, red-complexioned woman stands on a man lying on the ground. She holds in her
left hand her severed hand that drinks the blood jet sprouting from her neck. She holds a knife in her
other hand. She wears a serpent across her torso and various gold and pearl ornaments.

The head is celebrated as a mark of identity as well as source of the seed. Thus, the self-decapitation
represents removal of maya (illusion or delusion), physical attachment, false notions, ignorance, and
egoism. The scimitar also signifies severance of these obstacles to moksha (emancipation), jnana
(wisdom), and self-realization.The goddess also denotes discriminating perception.Chhinnamasta allows
the devotee to gain a consciousness that transcends the bonds of physical attachment, the body, and
the mind by her self-sacrifice.One interpretation suggests that her three eyes represent the sun, the
moon, and fire while another links the third eye to transcendental knowledge. Unlike other Hindu
deities who are depicted facing the devotee, Chhinnamasta generally looks at herself, prompting the
devotee to look within him- or herself.

The Chhinnamasta icon is also understood as a representation of the awakening of the kundalini –
spiritual energy. The copulating couple represent the awakening in the Muladhara chakra, which
corresponds to the last bone in the spinal column. The kundalini flows through the central passage in
the body – the Sushumna nadi[g] and hits the topmost chakra, the Sahasrara at the top of head – with
such force that it blows her head off. The blood spilling from the throat represents the upward-flowing
kundalini, breaking all knots (granthis) – those things which make a person sad, ignorant and weak – of
the chakras. The severed head is "transcendent consciousness". The three blood streams represent the
flow of nectar when the kundalini unites with Shiva, who resides in the Sahasrara.The serpent in her
iconography is also a symbol of the kundalini.

Another interpretation associates Daknini, Varnini, and Chhinnamasta with the three main nadis – Ida,
Pingala, and Sushumna, respectively – flowing free.The goddess is generally said to be visualised in one's
navel, the location of the Manipura chakra where the three nadis unite, and symbolises consciousness
as well as the duality of creation and dissolution.Another tradition associates her with the Ajna chakra,
the location of the "third eye" of wisdom between the eyebrows, the other meeting point of the three
nadis.

The ability to remain alive despite the beheading is associated with supernatural powers and the
awakening of the kundalini.The Earl of Ronaldshay (1925) compared Chhinnnamasta to India, beheaded
by the British, "but nevertheless preserving her vitality unimpaired by drinking her own blood".

Control over or embodiment of sexual desire

A nude, decapitated Chhinnamasta holds her severed head in her right hand and a sword in the left. She
seats squatting on and in coitus with a white-complexioned naked Shiva lying on the ground. Cremation
pyres appear in the background. Dogs and jackals feast on severed human heads in the foreground.

An 18th-century painting from Rajasthan of Chhinnamasta, seated squatting on Shiva, in coitus with him.
Cremation pyres appear in the background.

There are two contrasting interpretations of Chhinnamasta with regard to sexual desire. The image of
Chhinnamasta standing on a copulating couple of Kamadeva (literally, "sexual desire") and Rati ("sexual
intercourse") is interpreted by some scholars as a symbol of a person's control over sexual desire, while
others interpret the goddess as being the embodiment of sexual energy.

Her names, such as Yogini and Madanatura ("one who has control of Kama"), convey her yogic control
over sexual energy.Her triumphant stance trampling the love-deity couple denotes victory over desire
and samsara (the cycle of birth, death, and rebirth).Her subjugation of the amorous couple suggests that
her worship will grant control over sexual urge and other impulses of the indriyas ("senses"), whose
governing god Indra - she is associated with.

Images in which Chhinnamasta is depicted sitting on Kamadeva-Rati in a non-suppressive fashion

suggest that the couple is giving sexual energy to the goddess. Images where Shiva is depicted in coitus
with Chhinnamasta are associated with this interpretation. Chhinnamasta's names like Kameshwari
("goddess of desire") and Ratiragavivriddhini ("one who is engrossed in the realm of Rati – [copulation or
sexual desire]") and the appearance of klim – the common seed syllable of Kamadeva and Krishna – in
her mantra support this interpretation.Her lolling tongue also denotes sexual hunger.

The inverted triangle, found in Chhinnamasta's iconography as well as in her yantra, signifies the yoni
(womb) and the feminine. The goddess is often prescribed to be visualised in the centre of the inverted
triangle in the navel. It also signifies the three gunas (qualities) and three shaktis (powers) –iccha ("will-
power"), kriya ("action"), and jnana ("wisdom"). The goddess is called Yoni-mudra or Yoni-gamya,
accessible through the yoni.

Other symbolism and associations

Chhinnamasta's nudity and headlessness symbolise her integrity and "heedlessness". Her names like
Ranjaitri ("victorious in war") celebrate her as the slayer of various demons and her prowess in
battle.Her nakedness and free-flowing hair denote rejection of societal stereotypes and her rebellious
freedom, as well as her sensual aspect.
The triad of the goddess and the two yoginis is also philosophically cognate to the triad of patterns,
"which creative energy is felt to adopt". Besides the nadis, Chhinnamasta, Varnini and Dakini also
represent the guna trinity: sattva (purity), rajas (energy), and tamas (ignorance).

discussing Mahavidya as a group, Chhinnamasta is associated with rajas (in the Kamadhenu Tantra and
the Maha-nirvana Tantra) or sattva (based on her lighter complexion).

While the goddess is a mature sixteen-year old who has conquered her ego and awakened her kundalini,
the attendants are described as spiritually immature twelve-year olds who are sustained on the
goddess's blood and have not become liberated from the delusion of duality.In portrayals where the
goddess's hair is tied like a matron and her attendants have free-flowing hair like young girls, the
goddess is treated as a motherly figure of regal authority and power; the tied hair and headlessness
represent contrasting ideas of controlled and uncontrolled nature, respectively.

Chhinnamasta's association with the navel and her red complexion can be connected to the fire element
and the sun while the lotus in her iconography signifies purity

Temples
The Chintpurni ("She who fulfills one's wishes"),Himachal Pradesh temple of Chhinnamastika, is one of
the Shakti Peethas (considered the holiest goddess temples) and is where the goddess Sati's forehead
(mastaka) fell.Here, Chhinnamasta is interpreted as the severed-headed one as well as the foreheaded-
one. The central icon is a pindi, an abstract form of Devi. While householders worship the goddess as a
form of the goddess Durga, ascetic sadhus view her as the Tantric severed-headed goddess.

Another important shrine is the Chhinnamasta Temple near Rajrappa in Jharkhand, where a natural rock
covered with an ashtadhatu (eight-metal alloy) kavacha (cover) is worshipped as the goddess. Though
well-established as a centre of Chhinnamasta by the 18th century, the site is a popular place of worship
among tribals since ancient times. Kheer and animal sacrifice are offered to the goddess.

A shrine dedicated to Chhinnamasta was built by a Tantric sadhu in the Durga Temple complex,
Ramnagar, near Varanasi, Uttar Pradesh, where tantrikas worship her using corpses.Kanpur, Uttar
Pradesh, has a shrine of the goddess that is open only three days a year, around Chaitra Navaratri.Her
shrines are also situated in the Kamakhya Temple complex, Assam and Basukinath temple complex,
Jharkhand along with other Mahavidyas.There is a Chhinnamasta temple at Bishnupur, West Bengal.The
goddess Manikeswari, a popular goddess in Odisha, is often identified with Chhinnamasta.
Chhinnamasta's shrines are also found in Nepal's Kathmandu Valley. A shrine in the Changu Narayan
Temple holds a 13th-century icon of Chhinnamasta. A chariot festival in the Nepali month of Baishakh is
held in honour of the goddess. In the fields near the temple sits a small shrine to Chhinnamasta. A
temple of the goddess in Patan built in 1732 contains her images in different postures and enjoys active
worship.

Stotras
॥ chinnamastādhyānam ॥

1. pratyālīḍhapadāṃ sadaiva dadhatīṃ chinnaṃ śiraḥ kartrikāṃ

digvastrāṃ svakabandhaśoṇitasudhādhārāṃ pibantīṃ mudā ।

nāgābaddhaśiromaṇiṃ trinayanāṃ hṛdyutpalālaṅkṛtāṃ

ratyāsaktamanobhavopari dṛḍhāṃ vande japāsannibhām ॥ 1॥

2. dakṣe cātisitā vimuktacikurā kartrīṃ tathā kharparam ।

hastābhyāṃ dadhatī rajoguṇabhavā nāmnāpi sā varṇinī ॥

devyāśchinnakabandhataḥ patadasṛgdhārāṃ pibantī mudā ।

nāgābaddhaśiromaṇirmanuvidā dhyeyā sadā sā suraiḥ ॥ 2॥

pratyālīḍhapadā kabandhavigaladraktaṃ pibantī mudā ।

saiṣā yā pralaye samastabhuvanaṃ bhoktuṃ kṣamā tāmasī ॥

śaktiḥ sāpi parātparā bhagavatī nāmnā parā ḍākinī ।

dhyeyā dhyānaparaiḥ sadā savinayaṃ bhakteṣṭabhūtipradā ॥ 3॥

2. bhāsvanmaṇḍalamadhyagāṃ nijaśiraśchinnaṃ vikīrṇālakam ।

sphārāsyaṃ prapibadgalātsvarudhiraṃ vāme kare bibhratīm ॥

yābhāsaktaratismaroparigatāṃ sakhyau nije ḍākinī-

varṇinyau paridṛśya modakalitāṃ śrīchinnamastāṃ bhaje ॥ 4॥

3. svanābhau nīrajaṃ dhyāyāmyardhaṃ vikasitaṃ sitam ।

tatpadmakośamadhye tu maṇḍalaṃ caṇḍarociṣaḥ ॥ 5॥

japākusumasaṅkāśaṃ raktabandhūkasannibham ।
rajassatvatamorekhā yonimaṇḍalamaṇḍitam ॥ 6॥

tanmadhye tāṃ mahādevīṃ sūryakoṭisamaprabhām ।

chinnamastāṃ kare vāme dhārayantīṃ svamastakam ॥ 7॥

prasāritamukhīṃ devīṃ lelihānāgrajihvikām ।

pibantīṃ raudhirīṃ dhārāṃ nijakaṇṭhavinirgatām ॥ 8॥

vikīrṇakeśapāśāṃ ca nānāpuṣpasamanvitām ।

dakṣiṇe ca kare kartrīṃ muṇḍamālāvibhūṣitām ॥ 9॥

digambarāṃ mahāghorāṃ pratyālīḍhapade sthitām ।

asthimālādharāṃ devīṃ nāgayajñepavītinīm ॥ 10॥

ratikāmopariṣṭhāṃ ca sadā dhyātāṃ ca mantribhiḥ ।

sadā ṣoḍaśavarṣīyāṃ pīnonnatapayodharām ॥ 11॥

4. viparītaratāsaktau dhyāyāmi ratimanmathau ।

śākinīvarṇinīyuktāṃ vāmadakṣiṇayogataḥ ॥ 12॥

devīgalocchaladraktadhārāpānaṃ prakurvatīm ।

varṇinīṃ lohitāṃ saumyāṃ muktakeśīṃ digambarām ॥ 13॥

kapālakartrikāhastāṃ vāmadakṣiṇayogataḥ ।

nāgayajñepavītāḍhyāṃ jvalattejomayīmiva ॥ 14॥

pratyālīḍhapadāṃ vidyāṃ nānālaṅkārabhūṣitām ।

sadā dvādaśavarṣīyāṃ asthimālāvibhūṣitām ॥ 15॥

ḍākinīṃ vāmapārśve tu kalpasūryānalopamām ।

vidyujjaṭāṃ trinayanāṃ dantapaṅktibalākinīm ॥ 16॥

daṃṣṭrākarālavadanāṃ pīnonnatapayodharām ।

mahādevīṃ mahāghorāṃ muktakeśīṃ digambarām ॥ 17॥

lelihānamahājihvāṃ muṇḍamālāvibhūṣitām ।

kapālakartrikāhastāṃ vāmadakṣiṇayogataḥ ॥ 18॥

devīgalocchaladraktadhārāpānaṃ prakurvatīm ।

karasthitakapālena bhīṣaṇenātibhīṣaṇām ।

ābhyāṃ niṣevyamāṇāṃ tāṃ kalaye jagadīśvarīm ॥ 19॥

iti chinnamastādhyānam ॥
॥ śrīchinnamastākavacam ॥

śrīgaṇeśāya namaḥ ।

devyuvāca ।

kathitācchinnamastāyā yā yā vidyā sugopitāḥ ।

tvayā nāthena jīveśa śrutāścādhigatā mayā ॥ 1॥

idānīṃ śrotumicchāmi kavacaṃ sarvasūcitam ।

trailokyavijayaṃ nāma kṛpayā kathyatāṃ prabho ॥ 2॥

bhairava uvāca ।

śruṇu vakṣyāmi deveśi sarvadevanamaskṛte ।

trailokyavijayaṃ nāma kavacaṃ sarvamohanam ॥ 3॥

sarvavidyāmayaṃ sākṣātsurātsurajayapradam ।

dhāraṇātpaṭhanādīśastrailokyavijayī vibhuḥ ॥ 4॥

brahmā nārāyaṇo rudro dhāraṇātpaṭhanādyataḥ ।

kartā pātā ca saṃhartā bhuvanānāṃ sureśvari ॥ 5॥

na deyaṃ paraśiṣyebhyo'bhaktebhyo'pi viśeṣataḥ ।

deyaṃ śiṣyāya bhaktāya prāṇebhyo'pyadhikāya ca ॥ 6॥

devyāśca cchinnamastāyāḥ kavacasya ca bhairavaḥ ।

ṛṣistu syādvirāṭ chando devatā cchinnamastakā ॥ 7॥

trailokyavijaye muktau viniyogaḥ prakīrtitaḥ ।

huṃkāro me śiraḥ pātu chinnamastā balapradā ॥ 8॥

hrāṃ hrūṃ aiṃ tryakṣarī pātu bhālaṃ vaktraṃ digambarā ।

śrīṃ hrīṃ hrūṃ aiṃ dṛśau pātu muṇḍaṃ kartridharāpi sā ॥ 9॥

sā vidyā praṇavādyantā śrutiyugmaṃ sadā'vatu ।

vajravairocanīye huṃ phaṭ svāhā ca dhruvādikā ॥ 10॥

ghrāṇaṃ pātu cchinnamastā muṇḍakartrividhāriṇī ।

śrīmāyākūrcavāgbījairvajravairocanīyahrūṃ ॥ 11॥

hūṃ phaṭ svāhā mahāvidyā ṣoḍaśī brahmarūpiṇī ।

svapārśrve varṇinī cāsṛgdhārāṃ pāyayatī mudā ॥ 12॥

vadanaṃ sarvadā pātu cchinnamastā svaśaktikā ।

muṇḍakartridharā raktā sādhakābhīṣṭadāyinī ॥ 13॥

varṇinī ḍākinīyuktā sāpi māmabhito'vatu ।

rāmādyā pātu jihvāṃ ca lajjādyā pātu kaṇṭhakam ॥ 14॥

kūrcādyā hṛdayaṃ pātu vāgādyā stanayugmakam ।

ramayā puṭitā vidyā pārśvau pātu sureśrvarī ॥ 15॥

māyayā puṭitā pātu nābhideśe digambarā ।

kūrceṇa puṭitā devī pṛṣṭhadeśe sadā'vatu ॥ 16॥

vāgbījapuṭitā caiṣā madhyaṃ pātu saśaktikā ।

īśvarī kūrcavāgbījairvajravairocanīyahrūṃ ॥ 17॥

hūṃphaṭ svāhā mahāvidyā koṭisūryyasamaprabhā ।

chinnamastā sadā pāyāduruyugmaṃ saśaktikā ॥ 18॥

hrīṃ hrūṃ varṇinī jānuṃ śrīṃ hrīṃ ca ḍākinī padam ।

sarvavidyāsthitā nityā sarvāṅgaṃ me sadā'vatu ॥ 19॥

prācyāṃ pāyādekaliṅgā yoginī pāvake'vatu ।

ḍākinī dakṣiṇe pātu śrīmahābhairavī ca mām ॥ 20॥

nairṛtyāṃ satataṃ pātu bhairavī paścime'vatu ।

indrākṣī pātu vāyavye'sitāṅgī pātu cottare ॥ 21॥

saṃhāriṇī sadā pātu śivakoṇe sakartrikā ।

ityaṣṭaśaktayaḥ pāntu digvidikṣu sakartrikāḥ ॥ 22॥

krīṃ krīṃ krīṃ pātu sā pūrvaṃ hrīṃ hrīṃ māṃ pātu pāvake ।

hrūṃ hrūṃ māṃ dakṣiṇe pātu dakṣiṇe kālikā'vatu ॥ 23॥

krīṃ krīṃ krīṃ caiva nairṛtyāṃ hrīṃ hrīṃ ca paścime'vatu ।

hrūṃ hrūṃ pātu marutkoṇe svāhā pātu sadottare ॥ 24॥

mahākālī khaḍgahastā rakṣaḥkoṇe sadā'vatu ।

tāro māyā vadhūḥ kūrcaṃ phaṭ kāro'yaṃ mahāmanuḥ ॥ 25॥

khaḍgakartridharā tārā cordhvadeśaṃ sadā'vatu ।

hrīṃ strīṃ hūṃ phaṭ ca pātāle māṃ pātu caikajaṭā satī ।

tārā tu sahitā khe'vyānmahānīlasarasvatī ॥ 26॥

iti te kathitaṃ devyāḥ kavacaṃ mantravigraham ।

yaddhṛtvā paṭhanānbhīmaḥ krodhākhyo bhairavaḥ smṛtaḥ ॥ 27॥

surāsuramunīndrāṇāṃ kartā hartā bhavetsvayam ।

yasyājñayā madhumatī yāti sā sādhakālayam ॥ 28॥

bhūtinyādyāśca ḍākinyo yakṣiṇyādyāśca khecarāḥ ।

ājñāṃ gṛhṇaṃti tāstasya kavacasya prasādataḥ ॥ 29॥

etadevaṃ paraṃ brahmakavacaṃ manmukhoditam ।

devīmabhyarca gandhādyairmūlenaiva paṭhetsakṛt ॥ 30॥

saṃvatsarakṛtāyāstu pūjāyāḥ phalamāpnuyāt ।

bhūrje vilikhitaṃ caitadguṭikāṃ kāñcanasthitām ॥ 31॥

dhārayeddakṣiṇe bāhau kaṇṭhe vā yadi vānyataḥ ।

sarvaiśvaryayuto bhūtvā trailokyaṃ vaśamānayet ॥ 32॥

tasya gehe vasellakṣmīrvāṇī ca vadanāmbuje ।

brahmāstrādīni śastrāṇi tadgātre yānti saumyatām ॥ 33॥

idaṃ kavacamajñātvā yo bhajecchinnamastakām ।

so'pi śatraprahāreṇa mṛtyumāpnoti satvaram ॥ 34॥

॥ iti śrībhairavatantre bhairavabhairavīsaṃvāde

trailokyavijayaṃ nāma chinnamastākavacaṃ sampūrṇam ॥

śrīchinnamastāṣṭottaraśatanāmastotram

śrīpārvatyuvāca --

nāmnāṃ sahasramaṃ paramaṃ chinnamastā-priyaṃ śubham ।

kathitaṃ bhavatā śambho sadyaḥ śatru-nikṛntanam ॥ 1॥

punaḥ pṛcchāmyahaṃ deva kṛpāṃ kuru mamopari ।

sahasra-nāma-pāṭhe ca aśakto yaḥ pumān bhavet ॥ 2॥

tena kiṃ paṭhyate nātha tanme brūhi kṛpā-maya ।

śrī sadāśiva uvāca -

aṣṭottara-śataṃ nāmnāṃ paṭhyate tena sarvadā ॥ 3॥

sahasr-nāma-pāṭhasya phalaṃ prāpnoti niścitam ।

Om̃ asya śrīchinnamastāṣṭottara-śata-nāma-stotrasya sadāśiva

ṛṣiranuṣṭup chandaḥ śrīchinnamastā devatā

mama-sakala-siddhi-prāptaye jape viniyogaḥ ॥

Om̃ chinnamastā mahāvidyā mahābhīmā mahodarī ।

caṇḍeśvarī caṇḍa-mātā caṇḍa-muṇḍ-prabhañjinī ॥ 4॥

mahācaṇḍā caṇḍa-rūpā caṇḍikā caṇḍa-khaṇḍinī ।

krodhinī krodha-jananī krodha-rūpā kuhū kalā ॥ 5॥

kopāturā kopayutā jopa-saṃhāra-kāriṇī ।

vajra-vairocanī vajrā vajra-kalpā ca ḍākinī ॥ 6॥

ḍākinī karma-niratā ḍākinī karma-pūjitā ।

ḍākinī saṅga-niratā ḍākinī prema-pūritā ॥ 7॥

khaṭvāṅga-dhāriṇī kharvā khaḍga-khappara-dhāriṇī ।

pretāsanā preta-yutā preta-saṅga-vihāriṇī ॥ 8॥

chinna-muṇḍa-dharā chinna-caṇḍa-vidyā ca citriṇī ।

ghora-rūpā ghora-dṛṣṭarghora-rāvā ghanovarī ॥ 9॥

yoginī yoga-niratā japa-yajña-parāyaṇā ।

yoni-cakra-mayī yoniryoni-cakra-pravartinī ॥ 10॥

yoni-mudrā-yoni-gamyā yoni-yantra-nivāsinī ।

yantra-rūpā yantra-mayī yantreśī yantra-pūjitā ॥ 11॥

kīrtyā karpādanī kālī kaṅkālī kala-kāriṇī ।

āraktā rakta-nayanā rakta-pāna-parāyaṇā ॥ 12॥

bhavānī bhūtidā bhūtirbhūti-dātrī ca bhairavī ।

bhairavācāra-niratā bhūta-bhairava-sevitā ॥ 13॥

bhīmā bhīmeśvarī devī bhīma-nāda-parāyaṇā ।

bhavārādhyā bhava-nutā bhava-sāgara-tāriṇī ॥ 14॥

bhadra-kālī bhadra-tanurbhadra-rūpā ca bhadrikā ।

bhadra-rūpā mahā-bhadrā subhadrā bhadrapālinī ॥ 15॥

subhavyā bhavya-vadanā sumukhī siddha-sevitā ।

siddhidā siddhi-nivahā siddhāsiddha-niṣevitā ॥ 16॥

śubhadā śubhapha़gā śuddhā śuddha-satvā-śubhāvahā ।

śreṣṭhā dṛṣṭhi-mayī devī dṛṣṭhi-saṃhāra-kāriṇī ॥ 17॥

śarvāṇī sarvagā sarvā sarva-maṅgala-kāriṇī ।

śivā śāntā śānti-rūpā mṛḍānī madānaturā ॥ 18॥

iti te kathitaṃ devi stotraṃ parama-durlabhamaṃ ।

guhyād-guhya-taraṃ gopyaṃ gopaniyaṃ prayatnataḥ ॥ 19॥

kimatra bahunoktena tvadagraṃ prāṇa-vallabhe ।

māraṇaṃ mohanaṃ devi hyuccāṭanamataḥ paramaṃ ॥ 20॥

stambhanādika-karmāṇi ṛddhayaḥ siddhayo'pi ca ।

trikāla-paṭhanādasya sarve sidhyantyasaṃśayaḥ ॥ 21॥

mahottamaṃ stotramidaṃ varānane mayeritaṃ nitya mananya-buddhayaḥ ।

paṭhanti ye bhakti-yutā narottamā bhavenna teṣāṃ ripubhiḥ parājayaḥ ॥ 22॥

॥ iti śrīchinnamastāṣṭottaraśatanāma stotram ॥

॥ śrīchinnamastāsahasranāmastotram ॥

śrīgaṇeśāya namaḥ ।

śrīdevyuvāca ।

devadeva mahādeva sarvaśāstravidāṃvara ।

kṛpāṃ kuru jagannātha kathayasva mama prabho ॥ 1॥

pracaṇḍacaṇḍikā devī sarvalokahitaiṣiṇī ।

tasyāśca kathitaṃ sarvaṃ stavaṃ ca kavacādikam ॥ 2॥

idānīṃ chinnamastāyā nāmnāṃ sāhasrakaṃ śubham ।

tvaṃ prakāśaya me deva kṛpayā bhaktavatsala ॥ 3॥

śrīśiva uvāca ।

śṛṇu devi pravakṣyāmi cchinnāyāḥ sumanoharam ।

gopanīyaṃ prayatnena yadīcchedātmano hitam ॥ 4॥

na vaktavyaṃ ca kutrāpi prāṇaiḥ kaṇṭhagatairapi ।

tacchṛṇuṣva maheśāni sarvaṃ tatkathayāmi te ॥ 5॥

vinā pūjāṃ vinā dhyānaṃ vinā jāpyena siddhyati ।

vinā dhyānaṃ tathā devi vinā bhūtādiśodhanam ॥ 6॥

paṭhanādeva siddhiḥ syātsatyaṃ satyaṃ varānane ।

purā kailāsaśikhare sarvadevasabhālaye ॥ 7॥

paripapraccha kathitaṃ tathā śṛṇu varānane ।

Om̃ asya śrīpracaṇḍacaṇḍikāsahasranāmastotrasya bhairava ṛṣiḥ ,

samrāṭ chandaḥ , pracaṇḍacaṇḍikā devatā ,

dharmārthakāmamokṣārthe pāṭhe viniyogaḥ ॥ 8॥

Om̃ pracaṇḍacaṇḍikā caṇḍā caṇḍadaityavināśinī ।

cāmuṇḍā ca sacaṇḍā ca capalā cārudehinī ॥ 9॥

lalajihvā caladraktā cārucandranibhānanā ।

cakorākṣī caṇḍanādā cañcalā ca manonmadā ॥ 10॥

cetanā citisaṃsthā ca citkalā jñānarūpiṇī ।

mahābhayaṅkarī devī varadābhayadhāriṇī ॥ 11॥

bhavāḍhyā bhavarūpā ca bhavabandhavimocinī ।

bhavānī bhuvaneśī ca bhavasaṃsāratāriṇī ॥ 12॥

bhavābdhirbhavamokṣā ca bhavabandhavighātinī ।

bhāgīrathī bhagasthā ca bhāgyabhogapradāyinī ॥ 13॥

kamalā kāmadā durgā durgabandhavimocinī ।

durddarśanā durgarūpā durjñeyā durganāśinī ॥ 14॥

dīnaduḥkhaharā nityā nityaśokavināśinī ।

nityānandamayā devī nityaṃ kalyāṇakāriṇī ॥ 15॥

sarvārthasādhanakarī sarvasiddhisvarūpiṇī ।

sarvakṣobhaṇaśaktiśca sarvavidrāviṇī parā ॥ 16॥

sarvarañjanaśaktiśca sarvonmādasvarūpiṇī ।

sarvadā siddhidātrī ca siddhavidyāsvarūpiṇī ॥ 17॥

sakalā niṣkalā siddhā kalātītā kalāmayī ।

kulajñā kularūpā ca cakṣurānandadāyinī ॥ 18॥

kulīnā sāmarūpā ca kāmarūpā manoharā ।

kamalasthā kañjamukhī kuñjareśvaragāminī ॥ 19॥

kularūpā koṭarākṣī kamalaiśvaryadāyinī ।

kuntī kakudminī kullā kurukullā karālikā ॥ 20॥

kāmeśvarī kāmamātā kāmatāpavimocinī ।

kāmarūpā kāmasatvā kāmakautukakāriṇī ॥ 21॥

kāruṇyahṛdayā krīṃkrīṃmantrarūpā ca koṭarā ।

kaumodakī kumudinī kaivalyā kulavāsinī ॥ 22॥

keśavī keśavārādhyā keśidaityaniṣūdinī ।

kleśahā kleśarahitā kleśasaṅghavināśinī ॥ 23॥

karālī ca karālāsyā karālāsuranāśinī ।

karālacarmāsidharā karālakalanāśinī ॥ 24॥

kaṅkinī kaṅkaniratā kapālavaradhāriṇī ।

khaḍgahastā trinetrā ca khaṇḍamuṇḍāsidhāriṇī ॥ 25॥

khalahā khalahantrī ca kṣarantī khagatā sadā ।

gaṅgāgautamapūjyā ca gaurī gandharvavāsinī ॥ 26॥

gandharvā gagaṇārādhyā gaṇā gandharvasevitā ।

gaṇatkāragaṇā devī nirguṇā ca guṇātmikā ॥ 27॥

guṇatā guṇadātrī ca guṇagauravadāyinī ।

gaṇeśamātā gambhīrā gagaṇā jyotikāriṇī ॥ 28॥

gaurāṅgī ca gayā gamyā gautamasthānavāsinī ।

gadādharapriyā jñeyā jñānagamyā guheśvarī ॥ 29॥

gāyatrī ca guṇavatī guṇātītā guṇeśvarī ।

gaṇeśajananī devī gaṇeśavaradāyinī ॥ 30॥

gaṇādhyakṣanutā nityā gaṇādhyakṣaprapūjitā ।

girīśaramaṇī devī girīśaparivanditā ॥ 31॥

gatidā gatihā gītā gautamī gurusevitā ।

gurupūjyā guruyutā gurusevanatatparā ॥ 32॥

gandhadvārā ca gandhāḍhyā gandhātmā gandhakāriṇī ।

gīrvāṇapatisampūjyā gīrvāṇapatituṣṭidā ॥ 33॥

gīrvāṇādhiśaramaṇī gīrvāṇādhiśavanditā ।

gīrvāṇādhiśasaṃsevyā gīrvāṇādhiśaharṣadā ॥ 34॥

gānaśaktirgānagamyā gānaśaktipradāyinī ।

gānavidyā gānasiddhā gānasantuṣṭamānasā ॥ 35॥

gānātītā gānagītā gānaharṣaprapūritā ।

gandharvapatisaṃhṛṣṭā gandharvaguṇamaṇḍitā ॥ 36॥

gandharvagaṇasaṃsevyā gandharvagaṇamadhyagā ।

gandharvagaṇakuśalā gandharvagaṇapūjitā ॥ 37॥

gandharvagaṇaniratā gandharvagaṇabhūṣitā ।

ghargharā ghorarūpā ca ghoraghurghuranādinī ॥ 38॥

gharmabindusamudbhūtā gharmabindusvarūpiṇī ।

ghaṇṭāravā ghanaravā ghanarūpā ghanodarī ॥ 39॥

ghorasatvā ca ghanadā ghaṇṭānādavinodanī ।

ghoracāṇḍālinī ghorā ghoracaṇḍavināśinī ॥ 40॥

ghoradānavadamanī ghoradānavanāśinī ।

ghorakarmādirahitā ghorakarmaniṣevitā ॥ 41॥

ghoratatvamayī devī ghoratatvavimocanī ।

ghorakarmādirahitā ghorakarmādipūritā ॥ 42॥

ghorakarmādiniratā ghorakarmapravarddhinī ।

ghorabhūtapramathinī ghoravetālanāśinī ॥ 43॥

ghoradāvāgnidamanī ghoraśatruniṣūdinī ।

ghoramantrayutā caiva ghoramantraprapūjitā ॥ 44॥

ghoramantramanobhijñā ghoramantraphalapradā ।

ghoramantranidhiścaiva ghoramantrakṛtāspadā ॥ 45॥

ghoramantreśvarī devī ghoramantrārthamānasā ।

ghoramantrārthatatvajñā ghoramantrārthapāragā ॥ 46॥

ghoramantrārthavibhavā ghoramantrārthabodhinī ।

ghoramantrārthanicayā ghoramantrārthajanmabhūḥ ॥ 47॥

ghoramantrajaparatā ghoramantrajapodyatā ।
ṅakāravarṇānilayā ṅakārākṣaramaṇḍitā ॥ 48॥

ṅakārāpararūpā ṅakārākṣararūpiṇī ।

citrarūpā citranāḍī cārukeśī cayaprabhā ॥ 49॥

cañcalā cañcalākārā cārurūpā ca caṇḍikā ।

caturvedamayī caṇḍā caṇḍālagaṇamaṇḍitā ॥ 50॥

cāṇḍālacchedinī caṇḍataponirmūlakāriṇī ।

caturbhujā caṇḍarūpā caṇḍamuṇḍavināśinī ॥ 51॥

candrikā candrakīrtiśca candrakāntistathaiva ca ।

candrāsyā candrarūpā ca candramaulisvarūpiṇī ॥ 52॥

candramaulipriyā candramaulisantuṣṭamānasā ।

cakorabandhuramaṇī cakorabandhupūjitā ॥ 53॥

cakrarūpā cakramayī cakrākārasvarūpiṇī ।

cakrapāṇipriyā cakrapāṇiprītidāyinī ॥ 54॥

cakrapāṇirasābhijñā cakrapāṇivarapradā ।

cakrapāṇivaronmattā cakrapāṇisvarūpiṇī ॥ 55॥

cakrapāṇiśvarī nityaṃ cakrapāṇinamaskṛtā ।

cakrapāṇisamudbhūtā cakrapāṇiguṇāspadā ॥ 56॥

candrāvalī candravatī candrakoṭisamaprabhā ।

candanārcitapādābjā candanānvitamastakā ॥ 57॥

cārukīrtiścārunetrā cārucandravibhūṣaṇā ।

cārubhūṣā cāruveṣā cāruveṣapradāyinī ॥ 58॥

cārubhūṣābhūṣitāṅgī caturvaktravarapradā ।

caturvaktrasamārādhyā caturvaktrasamāśritā ॥ 59॥

caturvaktracaturvāhā caturthī ca caturdaśī ।

citrā carmaṇvatī caitrī candrabhāgā ca campakā ॥ 60॥

caturddaśayamākārā caturdaśayamānugā ।

caturdaśayamaprītā caturdaśayamapriyā ॥ 61॥

chalasthā cchidrarūpā ca cchadmadā cchadmarājikā ।

chinnamastā tathā cchinnā cchinnamuṇḍavidhāriṇī ॥ 62॥

jayadā jayarūpā ca jayantī jayamohinī ।

jayā jīvanasaṃsthā ca jālandharanivāsinī ॥ 63॥

jvālāmukhī jvāladātrī jājvalyadahanopamā ।

jagadvandyā jagatpūjyā jagattrāṇaparāyaṇā ॥ 64॥

jagatī jagatādhārā janmamṛtyujarāpahā ।

jananī janmabhūmiścajanmadā jayaśālinī ॥ 65॥

jvararogaharā jvālā jvālāmālāprapūritā ।

jambhārātīśvarī jambhārātivaibhavakāriṇī ॥ 66॥

jambhārātistutā jambhārātiśatruniṣūdinī ।

jayadurgā jayārādhyā jayakālī jayeśvarī ॥ 67॥

jayatārā jayātītā jayaśaṅkaravallabhā ।

jayadā jahnutanayā jaladhitrāsakāriṇī ॥ 68॥

jaladhivyādhidamanī jaladhijvaranāśinī ।

jaṅgameśī jāḍyaharā jāḍyasaṅghanivāriṇī ॥ 69॥

jāḍyagrastajanātītā jāḍyaroganivāriṇī ।
janmadātrī janmahartrī jayaghoṣasamanvitā ॥ 70॥

japayogasamāyuktā japayogavinodinī ।

japayogapriyā jāpyā japātītā jayasvanā ॥ 71॥

jāyābhāvasthitā jāyā jāyābhāvaprapūraṇī ।

japākusumasaṅkāśā japākusumapūjitā ॥ 72॥

japākusumasamprītā japākusumamaṇḍitā ।

japākusumavadbhāsā japākusumarūpiṇī ॥ 73॥

jamadagnisvarūpā ca jānakī janakātmajā ।

jhañjhāvātapramuktāṅgī jhorajhaṅkāravāsinī ॥ 74॥

jhaṅkārakāriṇī jhañjhāvātarūpā ca jhaṅkarī ।

ñakārāṇusvarūpā ca ṭanaṭaṅkāranādinī ॥ 75॥

ṭaṅkārī ṭakuvāṇī ca ṭhakārākṣararūpiṇī ।

ḍiṇḍimā ca tathā ḍimbhā ḍiṇḍuḍiṇḍimanādinī ॥ 76॥

ḍhakkāmayī ḍhilamayī nṛtyaśabdā vilāsinī ।

ḍhakkā ḍhakkeśvarī ḍhakkāśabdarūpā tathaiva ca ॥ 77॥

ḍhakkānādapriyā ḍhakkānādasantuṣṭamānasā ।

ṇaṅkārā ṇākṣaramayī ṇākṣarādisvarūpiṇī ॥ 78॥

tripurā tripuramayī caiva triśaktistriguṇātmikā ।

tāmasī ca trilokeśī tripurā ca trayīśvarī ॥ 79॥

trividyā ca trirūpā ca trinetrā ca trirūpiṇī ।

tāriṇī taralā tārā tārakāriprapūjitā ॥ 80॥

tārakārisamārādhyā tārakārivarapradā ।

tārakāriprasūstanvī taruṇī taralaprabhā ॥ 81॥

trirūpā ca tripuragā triśūlavaradhāriṇī ।

triśūlinī tantramayī tantraśāstraviśāradā ॥ 82॥

tantrarūpā tapomūrtistantramantrasvarūpiṇī ।

taḍittaḍillatākārā tatvajñānapradāyinī ॥ 83॥

tatvajñāneśvarī devī tatvajñānaprabodhinī ।

trayīmayī trayīsevyā tryakṣarī tryakṣareśvarī ॥ 84॥

tāpavidhvaṃsinī tāpasaṅghanirmūlakāriṇī ।

trāsakartrī trāsahartrī trāsadātrī ca trāsahā ॥ 85॥

tithīśā tithirūpā ca tithisthā tithipūjitā ।

tilottamā ca tiladā tilapritā tileśvarī ॥ 86॥

triguṇā triguṇākārā tripurī tripurātmikā ।

trikuṭā trikuṭākārā trikuṭācalamadhyagā ॥ 87॥

trijaṭā ca trinetrā ca trinetravarasundarī ।

tṛtīyā ca trivarṣā ca trividhā trimateśvarī ॥ 88॥

trikoṇasthā trikoṇeśī trikoṇayantramadhyagā ।

trisandhyā ca trisandhyārcyā tripadā tripadāspadā ॥ 89॥

sthānasthitā sthalasthā ca dhanyasthalanivāsinī ।

thakārākṣararūpā ca sthalarūpā tathaiva ca ॥ 90॥

sthūlahastā tathā sthūlā sthairyarūpaprakāśinī ।

durgā durgārtihantrī ca durgabandhavimocinī ॥ 91॥

devī dānavasaṃhantrī danujyeṣṭhaniṣūdinī ।

dārāpatyapradā nityā śaṅkarārddhāṅgadhāriṇī ॥ 92॥

divyāṅgī devamātā ca devaduṣṭavināśinī ।

dīnaduḥkhaharā dīnatāpanirmūlakāriṇī ॥ 93॥

dīnamātā dīnasevyā dīnadambhavināśinī ।

danujadhvaṃsinī devī devakī devavallabhā ॥ 94॥

dānavāripriyā dīrghā dānavāriprapūjitā ।

dīrghasvarā dīrghatanurddīrghadurgatināśinī ॥ 95॥

dīrghanetrā dīrghacakṣurddīrghakeśī digambarā ।

digambarapriyā dāntā digambarasvarūpiṇī ॥ 96॥

duḥkhahīnā duḥkhaharā duḥkhasāgaratāriṇī ।

duḥkhadāridryaśamanī duḥkhadāridryakāriṇī ॥ 97॥

duḥkhadā dussahā duṣṭakhaṇḍanaikasvarūpiṇī ।

devavāmā devasevyā devaśaktipradāyinī ॥ 98॥

dāminī dāminīprītā dāminīśatasundarī ।

dāminīśatasaṃsevyā dāminīdāmabhūṣitā ॥ 99॥

devatābhāvasantuṣṭā devatāśatamadhyagā ।

dayārddarā ca dayārūpā dayādānaparāyaṇā ॥ 100॥

dayāśīlā dayāsārā dayāsāgarasaṃsthitā ।

daśavidyātmikā devī daśavidyāsvarūpiṇī ॥ 101॥

dharaṇī dhanadā dhātrī dhanyā dhanyaparā śivā ।

dharmarūpā dhaniṣṭhā ca dheyā ca dhīragocarā ॥ 102॥

dharmarājeśvarī dharmakarmarūpā dhaneśvarī ।

dhanurvidyā dhanurgamyā dhanurddharavarapradā ॥ 103॥

dharmaśīlā dharmalīlā dharmakarmavivarjitā ।

dharmadā dharmaniratā dharmapākhaṇḍakhaṇḍinī ॥ 104॥

dharmeśī dharmarūpā ca dharmarājavarapradā ।

dharmiṇī dharmagehasthā dharmādharmasvarūpiṇī ॥ 105॥

dhanadā dhanadaprītā dhanadhānyasamṛddhidā ।

dhanadhānyasamṛddhisthā dhanadhānyavināśinī ॥ 106॥

dharmaniṣṭhā dharmadhīrā dharmamārgaratā sadā ।

dharmabījakṛtasthānā dharmabījasurakṣiṇī ॥ 107॥

dharmabījeśvarī dharmabījarūpā ca dharmagā ।

dharmabījasamudbhūtā dharmabījasamāśritā ॥ 108॥

dharādharapatiprāṇā dharādharapatistutā ।

dharādharendratanujā dharādharendravanditā ॥ 109॥

dharādharendragehasthā dharādharendrapālinī ।

dharādharendrasarvārtināśinī dharmapālinī ॥ 110॥

navīnā nirmmalā nityā nāgarājaprapūjitā ।

nāgeśvarī nāgamātā nāgakanyā ca nagnikā ॥ 111॥

nirlepā nirvikalpā ca nirlomā nirupadravā ।

nirāhārā nirākārā nirañjanasvarūpiṇī ॥ 112॥

nāginī nāgavibhavā nāgarājaparistutā ।

nāgarājaguṇajñā ca nāgarājasukhapradā ॥ 113॥

nāgalokagatā nityaṃ nāgalokanivāsinī ।

nāgalokeśvarī nāgabhāginī nāgapūjitā ॥ 114॥

nāgamadhyasthitā nāgamohasaṃkṣobhadāyinī ।

nṛtyapriyā nṛtyavatī nṛtyagītaparāyaṇā ॥ 115॥

nṛtyeśvarī nartakī ca nṛtyarūpā nirāśrayā ।

nārāyaṇī narendrasthā naramuṇḍāsthimālinī ॥ 116॥

naramāṃsapriyā nityā nararaktapriyā sadā ।

nararājeśvarī nārīrūpā nārīsvarūpiṇī ॥ 117॥

nārīgaṇārcitā nārīmadhyagā nūtanāmbarā ।

narmadā ca nadīrūpā nadīsaṅgamasaṃsthitā ॥ 118॥

narmadeśvarasamprītā narmadeśvararūpiṇī ।

padmāvatī padmamukhī padmakiñjalkavāsinī ॥ 119॥

paṭṭavastraparīdhānā padmarāgavibhūṣitā ।

paramā prītidā nityaṃ pretāsananivāsinī ॥ 120॥

paripūrṇarasonmattā premavihvalavallabhā ।

pavitrāsavaniṣpūtā preyasī paramātmikā ॥ 121॥

priyavrataparā nityaṃ paramapremadāyinī ।

puṣpapriyā padmakośā padmadharmanivāsinī ॥ 122॥

phetkāriṇī tantrarūpā pherupheravanādinī ।

vaṃśinī vaṃśarūpā ca bagalā vāmarūpiṇī ॥ 123॥

vāṅmayī vasudhā dhṛṣyā vāgbhavākhyā varā narā ।

buddhidā buddhirūpā ca vidyā vādasvarūpiṇī ॥ 124॥

bālā vṛddhamayīrūpā vāṇī vākyanivāsinī ।

varuṇā vāgvatī vīrā vīrabhūṣaṇabhūṣitā ॥ 125॥

vīrabhadrārcitapadā vīrabhadraprasūrapi ।

vedamārgaratā vedamantrarūpā vaṣaṭ priyā ॥ 126॥

vīṇāvādyasamāyuktā vīṇāvādyaparāyaṇā ।

vīṇāravā tathā vīṇāśabdarūpā ca vaiṣṇavī ॥ 127॥

vaiṣṇavācāraniratā vaiṣṇavācāratatparā ।

viṣṇusevyā viṣṇupatnī viṣṇurūpā varānanā ॥ 128॥

viśveśvarī viśvamātā viśvanirmāṇakāriṇī ।

viśvarūpā ca viśveśī viśvasaṃhārakāriṇī ॥ 129॥

bhairavī bhairavārādhyā bhūtabhairavasevitā ।

bhairaveśī tathā bhīmā bhairaveśvaratuṣṭidā ॥ 130॥

bhairavādhiśaramaṇī bhairavādhiśapālinī ।

bhīmeśvarī bhīmamātā bhīmaśabdaparāyaṇā ॥ 131॥

bhīmarūpā ca bhīmeśī bhīmā bhīmavarapradā ।

bhīmapūjitapādābjā bhīmabhairavapālinī ॥ 132॥

bhīmāsuradhvaṃsakarī bhīmaduṣṭavināśinī ।

bhuvanā bhuvanārādhyā bhavānī bhūtidā sadā ॥ 133॥

bhayadā bhayahantrī ca abhayā bhayarūpiṇī ।

bhīmanādā vihvalā ca bhayabhītivināśinī ॥ 134॥

mattā pramattarūpā ca madonmattasvarūpiṇī ।

mānyā manojñā mānā ca maṅgalā ca manoharā ॥ 135॥

mānanīyā mahāpūjyā mahāmahiṣamarddinī ।

mahiṣāsurahantrī ca mātaṅgī mayavāsinī ॥ 136॥

mādhvī madhumayī mudrā mudrikā mantrarūpiṇī ।

mahāviśveśvarī dūtī maulicandraprakāśinī ॥ 137॥

yaśaḥsvarūpiṇī devī yogamārgapradāyinī ।

yoginī yogagamyā ca yāmyeśī yogarūpiṇī ॥ 138॥

yajñāṅgī ca yogamayī japarūpā japātmikā ।

yugākhyā ca yugāntā ca yonimaṇḍalavāsinī ॥ 139॥

ayonijā yoganidrā yogānandapradāyinī ।

ramā ratipriyā nityaṃ ratirāgavivarddhinī ॥ 140॥

ramaṇī rāsasambhūtā ramyā rāsapriyā rasā ।

raṇotkaṇṭhā raṇasthā ca varā raṅgapradāyinī ॥ 141॥

revatī raṇajaitrī ca rasodbhūtā raṇotsavā ।

latā lāvaṇyarūpā ca lavaṇābdhisvarūpiṇī ॥ 142॥

lavaṅgakusumārādhyā lolajihvā ca lelihā ।

vaśinī vanasaṃsthā ca vanapuṣpapriyā varā ॥ 143॥

prāṇeśvarī buddhirūpā buddhidātrī budhātmikā ।

śamanī śvetavarṇā ca śāṅkarī śivabhāṣiṇī ॥ 144॥

śyāmyarūpā śaktirūpā śaktibindunivāsinī ।

sarveśvarī sarvadātrī sarvamātā ca śarvarī ॥ 145॥

śāmbhavī siddhidā siddhā suṣumnā surabhāsinī ।

sahasradalamadhyasthā sahasradalavarttinī ॥ 146॥

harapriyā haradhyeyā hū~kārabījarūpiṇī ।

laṅkeśvarī ca taralā lomamāṃsaprapūjitā ॥ 147॥

kṣemyā kṣemakarī kṣāmā kṣīrabindusvarūpiṇī ।

kṣiptacittapradā nityaṃ kṣaumavastravilāsinī ॥ 148॥

chinnā ca cchinnarūpā ca kṣudhā kṣautkārarūpiṇī ।

sarvavarṇamayī devī sarvasampatpradāyinī ॥ 149॥

sarvasampatpradātrī ca sampadāpadvibhūṣitā ।

sattvarūpā ca sarvārthā sarvadevaprapūjitā ॥ 150॥

sarveśvarī sarvamātā sarvajñā surasṛtmikā ।

sindhurmandākinī gaṅgā nadīsāgararūpiṇī ॥ 151॥

sukeśī muktakeśī ca ḍākinī varavarṇinī ।

jñānadā jñānagaganā somamaṇḍalavāsinī ॥ 152॥

ākāśanilayā nityā paramākāśarūpiṇī ।

annapūrṇā mahānityā mahādevarasodbhavā ॥ 153॥

maṅgalā kālikā caṇḍā caṇḍanādātibhīṣaṇā ।

caṇḍāsurasya mathinī cāmuṇḍā capalātmikā ॥ 154॥

caṇḍī cāmarakeśī ca calatkuṇḍaladhāriṇī ।

muṇḍamālādharā nityā khaṇḍamuṇḍavilāsinī ॥ 155॥

khaḍgahastā muṇḍahastā varahastā varapradā ।

asicarmadharā nityā pāśāṅkuśadharā parā ॥ 156॥

śūlahastā śivahastā ghaṇṭānādavilāsinī ।

dhanurbāṇadharā''dityā nāgahastā nagātmajā ॥ 157॥

mahiṣāsurahantrī ca raktabījavināśinī ।
raktarūpā raktagā ca raktahastā bhayapradā ॥ 158॥

asitā ca dharmadharā pāśāṅkuśadharā parā ।

dhanurbāṇadharā nityā dhūmralocananāśinī ॥ 159॥

parasthā devatāmūrtiḥ śarvāṇī śāradā parā ।

nānāvarṇavibhūṣāṅgī nānārāgasamāpinī ॥ 160॥

paśuvastraparīdhānā puṣpāyudhadharā parā ।

muktarañjitamālāḍhyā muktāhāravilāsinī ॥ 161॥

svarṇakuṇḍalabhūṣā ca svarṇasiṃhāsanasthitā ।

sundarāṅgī suvarṇābhā śāmbhavī śakaṭātmikā ॥ 162॥

sarvalokeśavidyā ca mohasammohakāriṇī ।

śreyasī sṛṣṭirūpā ca cchinnacchadmamayī cchalā ॥ 163॥

chinnamuṇḍadharā nityā nityānandavidhāyinī ।

nandā pūrṇā ca riktā ca tithayaḥ pūrṇaṣoḍaśī ॥ 164॥

kuhūḥ saṅkrāntirūpā ca pañcaparvavilāsinī ।

pañcabāṇadharā nityā pañcamaprītidā parā ॥ 165॥

pañcapatrābhilāṣā ca pañcāmṛtavilāsinī ।

pañcālī pañcamī devī pañcaraktaprasāriṇī ॥ 166॥

pañcabāṇadharā nityā nityadātrī dayāparā ।

palalādipriyā nityā'paśugamyā pareśitā ॥ 167॥

parā pararahasyā ca paramapremavihvalā ।

kulinā keśimārgasthā kulamārgaprakāśinī ॥ 168॥

kulākulasvarūpā ca kulārṇavamayī kulā ।

rukmā ca kālarūpā ca kālakampanakāriṇī ॥ 169॥

vilāsarūpiṇī bhadrā kulākulanamaskṛtā ।

kuberavittadhātrī ca kumārajananī parā ॥ 170॥

kumārīrūpasaṃsthā ca kumārīpūjanāmbikā ।

kuraṅganayanā devī dineśāsyā'parājitā ॥ 171॥

kuṇḍalīkadalī senā kumārgarahitā varā ।

anatarūpā'nantasthā ānandasindhuvāsinī ॥ 172॥

ilāsvarūpiṇī devī iībhedabhayaṅkarī ।

iḍā ca piṅgalā nāḍī ikārākṣararūpiṇī ॥ 173॥

umā cotpattirūpā ca uccabhāvavināśinī ।

ṛgvedā ca nirārādhyā yajurvedaprapūjitā ॥ 174॥

sāmavedena saṅgītā atharvavedabhāṣiṇī ।

ṛkārarūpiṇī ṛkṣā nirakṣarasvarūpiṇī ॥ 175॥

ahidurgāsamācārā ikārārṇasvarūpiṇī ।

Om̃ kārā praṇavasthā ca Om̃ kārādisvarūpiṇī ॥ 176॥

anulomavilomasthā thakāravarṇasambhavā ।

pañcāśadvarṇabījāḍhyā pañcāśanmuṇḍamālikā ॥ 177॥

pratyekā daśasaṃkhyā ca ṣoḍaśī cchinnamastakā ।

ṣaḍaṅgayuvatīpūjyā ṣaḍaṅgarūpavarjitā ॥ 178॥

ṣaḍvaktrasaṃśritā nityā viśveśī khaḍgadālayā ।

mālāmantramayī mantrajapamātā madālasā ॥ 179॥

sarvaviśveśvarī śaktiḥ sarvānandapradāyinī ।

iti śrīcchinnamastāyā nāmasahasramuttamam ॥ 180॥

pūjākrameṇa kathitaṃ sādhakānāṃ sukhāvaham ।

gopanīyaṃ gopanīyaṃ gopanīyaṃ na saṃśayaḥ ॥ 181॥

arddharātre muktakeśo bhaktiyukto bhavennaraḥ ।

japitvā pūjayitvā ca paṭhennāmasahasrakam ॥ 182॥

vidyāsiddhirbhavettasya ṣaṇmāsābhyāsayogataḥ ।

yena kena prakāreṇa devībhaktiparo bhavet ॥ 183॥

akhilānstambhayellokāṃrājño'pi mohayetsadā ।

ākarṣayeddevaśaktiṃ mārayeddevi vidviṣam ॥ 184॥

śatravo dāsatāṃ yānti yānti pāpāni saṃkṣayam ।

mṛtyuśca kṣayatāṃ yāti paṭhanādbhāṣaṇātpriye ॥ 185॥

praśastāyāḥ prasādena kiṃ na siddhyati bhūtale ।

idaṃ rahasyaṃ paramaṃ paraṃ svastyayanaṃ mahat ॥ 186॥

dhṛtvā bāhau mahāsiddhiḥ prāpyate nātra saṃśayaḥ ।

anayā sadṛśī vidyā vidyate na maheśvari ॥ 187॥

vāramekaṃ tu yo'dhīte sarvasiddhīśvaro bhavet ।

kulavāre kulāṣṭamyāṃ kuhūsaṅkrāntiparvasu ॥ 188॥

yaścemaṃ paṭhate vidyāṃ tasya samyakphalaṃ śṛṇu ।

aṣṭottaraśataṃ japtvā paṭhennāmasahasrakam ॥ 189॥

bhaktyā stutvā mahādevi sarvapāpātpramucyate ।

sarvapāpairvinirmuktaḥ sarvasiddhīśvaro bhavet ॥ 190॥

aṣṭamyāṃ vā niśīthe ca catuṣpathagato naraḥ ।

māṣabhaktabaliṃ datvā paṭhennāmasahasrakam ॥ 191॥

sudarśavāmavedyāṃ tu māsatrayavidhānataḥ ।

durjayaḥ kāmarūpaśca mahābalaparākramaḥ ॥ 192॥

kumārīpūjanaṃ nāma mantramātraṃ paṭhennaraḥ ।

etanmantrasya paṭhanātsarvasiddhīśvaro bhavet ॥ 193॥

iti te kathitaṃ devi sarvasiddhiparaṃ naraḥ ।

japtvā stutvā mahādevīṃ sarvapāpaiḥ pramucyate ॥ 194॥

na prakāśyamidaṃ devi sarvadevanamaskṛtam ।

idaṃ rahasyaṃ paramaṃ goptavyaṃ paśusaṅkaṭe ॥ 195॥

iti sakalavibhūterhetubhūtaṃ praśastaṃ paṭhati

ya iha marttyaśchinnamastāstavaṃ ca ।

dhanada iva dhanāḍhyo mānanīyo nṛpāṇāṃ sa bhavati

ca janānāmāśrayaḥ siddhivettā ॥ 196॥

॥ iti śrīviśvasāratantre śivapārvatīsaṃvāde

śrīcchinnamastāsahasranāmastotraṃ sampūrṇam ॥

॥ śrīchinnamastāhṛdayam ॥

śrīgaṇeśāya namaḥ ।

śrīpārvatyuvāca ।

śrutaṃ pūjādikaṃ samyagbhavadvaktrābjaniḥsṛtam ।

hṛdayaṃ chinnamastāyāḥ śrotumicchāmi sāmpratam ॥ 1॥

Om̃ mahādeva uvāca ।

nādyāvadhi mayā proktaṃ kasyāpi prāṇavallabhe ।

yatvayā paripṛṣṭo'haṃ vakṣye prītyai tava priye ॥ 2॥

Om̃ asya śrīchinnamastāhṛdayastotramantrasya bhairava ṛṣiḥ ,

samrāṭ chandaḥ , chinnamastā devatā , hūṃ bījam ,

Om̃ śaktiḥ , hrīṃ kīlakaṃ , śatrukṣayakaraṇārthe pāṭhe viniyogaḥ ॥

Om̃ bhairavaṛṣaye namaḥ śirasi ।

Om̃ samrāṭchandase namo mukhe ।

Om̃ chinnamastādevatāyai namo hṛdi ।

Om̃ hūṃ bījāya namo guhye ।

Om̃ Om̃ śaktaye namaḥ pādayoḥ ।

Om̃ hrīṃ kīlakāya namo nābhau ।

Om̃ viniyogāya namaḥ sarvāṅge ।

iti ṛṣyādinyāsaḥ ।

Om̃ Om̃ aṅguṣṭhābhyāṃ namaḥ ।

Om̃ hūṃ tarjanībhyāṃ namaḥ ।

Om̃ hrīṃ madhyamābhyāṃ namaḥ ।

Om̃ aiṃ anāmikābhyāṃ namaḥ ।

Om̃ klīṃ kaniṣṭhikābhyāṃ namaḥ ।

Om̃ hūṃ karatalakarapṛṣṭhābhyāṃ namaḥ ।

iti karanyāsaḥ ।

Om̃ Om̃ hṛdayāya namaḥ ।

Om̃ hūṃ śirase svāhā ।

Om̃ hrīṃ śikhāyai vaṣaṭ ।

Om̃ aiṃ kavacāya hum ।

Om̃ klīṃ netratrayāya vauṣaṭ ।

Om̃ hūṃ astrāya phaṭ ।

iti hṛdayādiṣaḍaṅganyāsaḥ ।

raktābhāṃ raktakeśīṃ karakamalalasatkartrikāṃ kālakāntiṃ

vicchinnātmīyamuṇḍāsṛgaruṇabahulodagradhārāṃ pibantīm ।

vighnābhraughapracaṇḍaśvasanasamanibhāṃ sevitāṃ siddhasaṅghaiḥ

padmākṣīṃ chinnamastāṃ chalakaraditijacchedinīṃ saṃsmarāmi ॥

iti dhyānam ।

vande'haṃ chinnamastāṃ tāṃ chinnamuṇḍadharāṃ parām ।

chinnagrīvocchaṭācchannāṃ kṣaumavastraparicchadām ॥ 2॥

sarvadā surasaṅghena sevitāṅghrisaroruhām ।

seve sakalasampattyai chinnamastāṃ śubhapradām ॥ 3॥

yajñānāṃ yogayajñāya yā tu jātā yuge yuge ।

dānavāntakarīṃ devīṃ chinnamastāṃ bhajāmi tām ॥ 4॥

vairocanīṃ varārohāṃ vāmadevavivarddhitām ।

koṭisūryyaprabhāṃ vande vidyudvarṇākṣimaṇḍitām ॥ 5॥

nijakaṇṭhocchaladraktadhārayā yā muhurmuhuḥ ।

yoginīstarpayantyugrā tasyāścaraṇamāśraye ॥ 6॥

hūmityekākṣaraṃ mantraṃ yadīyaṃ yuktamānasaḥ ।

yo japettasya vidveṣī bhasmatāṃ yāti tāṃ bhaje ॥ 7॥

hūṃ svāheti manuṃ samyagyaḥ smaratyartimānnaraḥ ।

chinatti cchinnamastāyā tasya bādhāṃ namāmi tām ॥ 8॥

yasyāḥ kaṭākṣamātreṇa krūrabhūtādayo drutam ।

dūrataḥ sampalāyante cchinnamastāṃ bhajāmi tām ॥ 9॥

kṣititalaparirakṣākṣāntaroṣā sudakṣā

chalayutakhalakakṣācchedane kṣāntilakṣyā ।

kṣitiditijasupakṣā kṣoṇipākṣayyaśikṣā

jayatu jayatu cākṣā cchinnamastāribhakṣā ॥ 10॥

kalikaluṣakalānāṃ karttane kartrihastā

surakuvalayakāśā mandabhānuprakāśā ।

asurakulakalāpatrāsikā'mlānamūrti

jayatu jayatu kālī cchinnamastā karālī ॥ 11॥

bhuvanabharaṇabhūribhrājamānānubhāvā

bhavabhavavibhavānāṃ bhāraṇodbhātabhūtiḥ ।

dvijakulakamalānāṃ bhāsinī bhānumūrti

bhavatu bhavatu vāṇī cchinnamastā bhavānī ॥ 12॥

mama ripugaṇamāśu cchettumugraṃ kṛpāṇaṃ

sapadi janani tīkṣṇaṃ chinnamuṇḍaṃ gṛhāṇa ।

bhavatu tava yaśo'laṃ chindhi śatrūnkhalānme

mama ca paridiśeṣṭaṃ chinnamaste kṣamasva ॥ 13॥

chinnagrīvā chinnamastā chinnamuṇḍadharā'kṣatā ।

kṣodakṣemakarī svakṣā kṣoṇīśācchādanakṣamā ॥ 14॥

vairocanī varārohā balidānapraharṣitā ।

balipūjitapādābjā vāsudevaprapūjitā ॥ 15॥

iti dvādaśanāmāni cchinnamastāpriyāṇi yaḥ ।

smaretprātaḥ samutthāya tasya naśyanti śatravaḥ ॥ 16॥

yāṃ smṛtvā santi sadyaḥ sakalasuragaṇāḥ sarvadā sampadāḍhyāḥ

śatrūṇāṃ saṅghamāhatya viśadavadanāḥ svasthacittāḥ śrayanti ।

tasyāḥ saṅkalpavantaḥ sarasijacaraṇāṃ satataṃ saṃśrayanti sā''dyā

śrīśādisevyā suphalatu sutaraṃ chinnamastā praśastā ॥ 17॥

idaṃ hṛdayamajñātvā hantumicchati yo dviṣam ।

kathaṃ tasyāciraṃ śatrurnāśameṣyati pārvati ॥ 18॥

yadīcchennāśanaṃ śatroḥ śīghrametatpaṭhennaraḥ ।

chinnamastā prasannā hi dadāti phalamīpsitam ॥ 19॥

śatrupraśamanaṃ puṇyaṃ samīpsitaphalapradam ।

āyurārogyadaṃ caiva paṭhatāṃ puṇyasādhanam ॥ 20॥

॥ iti śrīnandyāvarte mahādevapārvatīsaṃvāde

śrīchinnamastāhṛdayastotraṃ sampūrṇam ॥
brahmakṛtaṃ chinnamastāstotram

śrīgaṇeśāya namaḥ ।

atha stotram ।

īśvara uvāca -

stavarājamahaṃ vande vairocanyāḥ śubhapradam ।

nābhau śubhrāravindaṃ tadupari vilasanmaṇḍalaṃ caṇḍaraśmeḥ

saṃsārasyaikasārāṃ tribhuvanajananīṃ dharmakāmārthadātrīm ।

tasminmadhye trimārge tritayatanudharāṃ chinnamastāṃ praśastāṃ

tāṃ vande chinnamastāṃ śamanabhayaharāṃ yoginīṃ yogamudrām ॥ 1॥

nābhau śuddhasarojavaktravilasadbandhūkapuṣpāruṇaṃ

bhāsvadbhāskaramaṇḍalaṃ tadudare tadyonicakraṃ mahat ।

tanmadhye viparītamaithunaratapradyumnasatkāmin-

pṛṣṭhasthām taruṇārkakoṭivilasattejassvarūpāṃ bhaje ॥ 2॥

vāme chinnaśirodharāṃ taditare pāṇau mahatkartṛkāṃ

pratyālīḍhapadāṃ digantavasanāmunmuktakeśavrajām ।

chinnātmīyaśirassamucchaladasṛgdhārāṃ pibantīṃ parāṃ

bālādityasamaprakāśavilasannetratrayodbhāsinīm ॥ 3॥

vāmādanyatra nālaṃ bahugahanagaladraktadhārābhiruccaiḥ

gāyantīmasthibhūṣāṃ karakamalalasatkartṛkāmugrarūpām ।

raktāmāraktakeśīmapagatavasanāṃ varṇinīmātmaśaktiṃ
pratyālīḍhorupādāmaruṇitanayanāṃ yoginīṃ yoganidrām ॥ 4॥

digvastrāṃ muktakeśīṃ pralayaghanaghaṭāghorarūpāṃ pracaṇḍāṃ

daṃṣṭrā duṣprekṣya vaktrodaravivaralasallolajihvāgrabhāsām ।

vidyullolākṣiyugmāṃ hṛdayataṭalasadbhoginīṃ bhīmamūrttiṃ

sadyaśchinnātmakaṇṭhapragalitarudhirairḍākinīṃ vardhayantīm ॥ 5॥

brahmeśānācyutādyaiḥ śirasi vinihatā mandapādāravindai-

rāptairyogīndramukhyaiḥ pratipadamaniśaṃ cintitāṃ cintyarūpām ।

saṃsāre sārabhūtāṃ tribhuvanajananīṃ chinnamastāṃ praśastā-

miṣṭāṃ tāmiṣṭadātrīṃ kalikaluṣaharāṃ cetasā cintayāmi ॥ 6॥

utpattisthitisaṃhatīrghaṭayituṃ dhatte trirūpāṃ tanum ।

traiguṇyājjagato yadīya vikṛtirbrahmācyutaḥ śūlabhṛt ॥

tāmādyāṃ prakṛtiṃ smarāmi manasā sarvārthasaṃsiddhaye ।

yasyāḥ smerapadāravindayugale lābhaṃ bhajante narāḥ ॥ 7॥

abhilaṣitaparastrīyogapūjāparo'haṃ

bahuvidhajanabhāvārambhasambhāvito'ham ।

paśujanavirato'haṃ bhairavīsaṃsthito'haṃ

gurucaraṇaparo'haṃ bhairavo'haṃ śivo'ham ॥ 8॥

idaṃ stotraṃ mahāpuṇyaṃ brahmaṇā bhāṣitaṃ purā ।

sarvasiddhipradaṃ sākṣānmahāpātakanāśanam ॥ 9॥
yaḥ paṭhetprātarutthāya devyāḥ sannihito'pi vā ।

tasya siddhirbhaveddevi vāñchitārtthapradāyinī ॥ 10॥

dhanaṃ dhānyaṃ sutaṃ jāyāṃ hayaṃ hastinameva ca ।

vasundharāṃ mahāvidyāmaṣṭasiddhiṃ labhed dhruvam ॥ 11॥

vaiyāghrājinarañjitasvajaghane'raṇye pralambodare

kharve'nirvacanīyaparvasubhage muṇḍāvalīmaṇḍite ।

kartrīṃ kundaruciṃ vicitravanitāṃ jñāne dadhāne pade

mātarbhaktajanānukampini mahāmāye'stu tubhyaṃ namaḥ ॥ 12

iti brahmakṛtaṃ chinnamastāstotram ॥

॥ śrīchinnamastāstotram ॥

śrīgaṇeśāya namaḥ ।

ānandayitri parameśvari vedagarbhe

mātaḥ purandarapurāntaralabdhanetre ।

lakṣmīmaśeṣajagatāṃ paribhāvayantaḥ

santo bhajanti bhavatīṃ dhanadeśalabdhyai ॥ 1॥

lajjānugāṃ vimalavidrumakāntikāntāṃ

kāntānurāgarasikāḥ parameśvari tvām ।

ye bhāvayanti manasā manujāsta ete

sīmantinībhiraniśaṃ paribhāvyamānāḥ ॥ 2॥

māyāmayīṃ nikhilapātakakoṭikūṭavidrāviṇīṃ

bhṛśamasaṃśayino bhajanti ।

tvāṃ padmasundaratanuṃ taruṇāruṇāsyāṃ

pāśāṅkuśābhayavarādyakarāṃ varāstraiḥ ॥ 3॥

te tarkakarkaśadhiyaḥ śrutiśāstraśilpaiśchando'-

bhiśobhitamukhāḥ sakalāgamajñāḥ ।

sarvajñalabdhavibhavāḥ kumudenduvarṇāṃ
ye vāgbhave ca bhavatīṃ paribhāvayanti ॥ 4॥

vajrapaṇunnahṛdayā samayadruhaste

vairocane madanamandiragāsyamātaḥ ।

māyādvayānugatavigrahabhūṣitā'si

divyāstravahnivanitānugatā'si dhanye ॥ 5॥

vṛttatrayāṣṭadalavahnipuraḥsarasya

mārtaṇḍamaṇḍalagatāṃ paribhāvayanti ।

ye vahnikūṭasadṛśīṃ maṇipūrakāntaste

kālakaṇṭakaviḍambanacañcavaḥ syuḥ ॥ 6॥

kālāgarubhramaracandanakuṇḍagola-

khaṇḍairanaṅgamadanodbhavamādanībhiḥ ।

sindūrakuṅkumapaṭīrahimairvidhāya

sanmaṇḍalaṃ taduparīha yajenmṛḍānīm ॥ 7॥

cañcattaḍinmihirakoṭikarāṃ vicelā-

mudyatkabandharudhirāṃ dvibhujāṃ trinetrām ।

vāme vikīrṇakacaśīrṣakare pare tāmīḍe

paraṃ paramakartrikayā sametām ॥ 8॥

kāmeśvarāṅganilayāṃ kalayā
sudhāṃśorvibhrājamānahṛdayāmapare smaranti ।

suptāhirājasadṛśīṃ parameśvarasthāṃ

tvāmādrirājatanaye ca samānamānāḥ ॥ 9॥

liṅgatrayoparigatāmapi vahnicakra-

pīṭhānugāṃ sarasijāsanasanniviṣṭām ।

suptāṃ prabodhya bhavatīṃ manujā

gurūktahū~kāravāyuvaśibhirmanasā bhajanti ॥ 10॥।

śubhrāsi śāntikakathāsu tathaiva pītā

stambhe riporatha ca śubhratarāsi mātaḥ ।

uccāṭane'pyasitakarmasukarmaṇi tvaṃ

saṃsevyase sphaṭikakāntiranantacāre ॥ 11॥

tvāmutpalairmadhuyutairmadhunopanītairgavyaiḥ

payovilulitaiḥ śatameva kuṇḍe ।

sājyaiśca toṣayati yaḥ puruṣastrisandhyaṃ

ṣaṇmāsato bhavati śakrasamo hi bhūmau ॥ 12॥

jāgratsvapannapi śive tava mantrarājamevaṃ

vicintayati yo manasā vidhijñaḥ ।

saṃsārasāgarasamṛddharaṇe vahitraṃ citraṃ

na bhūtajanane'pi jagatsu puṃsaḥ ॥ 13॥

iyaṃ vidyā vandyā hariharaviriñciprabhṛtibhiḥ

purārāterantaḥ puramidamagamyaṃ paśujanaiḥ ।

sudhāmandānandaiḥ paśupatisamānavyasanibhiḥ

sudhāsevyaiḥ sadbhirgurucaraṇasaṃsāracaturaiḥ ॥ 14॥

kuṇḍe vā maṇḍale vā śuciratha manunā bhāvayatyeva mantrī

saṃsthāpyoccairjuhoti prasavasuphaladaiḥ padmapālāśakānām ।

haimaṃ kṣīraistilairvāṃ samadhukakusumairmālatībandhujātīśvetairabdhaṃ

sakānāmapi varasamidhā sampade sarvasiddhyai ॥ 15॥

andhaḥ sājyaṃ samāṃsaṃ dadhiyutamathavā yo'nvahaṃ yāminīnāṃ

madhye devyai dadāti prabhavati gṛhagā śrīramuṣyāvakhaṇḍā ।

ājyaṃ māṃsaṃ saraktaṃ tilayutamathavā taṇḍulaṃ pāyasaṃ vā hutvā

māṃsaṃ trisandhyaṃ sa bhavati manujo bhūtibhirbhūtanāthaḥ ॥ 16॥

idaṃ devyāḥ stotraṃ paṭhati manujo yastrisamayaṃ

śucirbhūtvā viśve bhavati dhanado vāsavasamaḥ ।

vaśā bhūpāḥ kāntā nikhilaripuhantuḥ suragaṇā

bhavantyuccairvāco yadiha nanu māsaistribhirapi ॥ 17॥

iti śrīśaṅkarācāryaviracitaḥ pracaṇḍacaṇḍikāstavarājaḥ samāptaḥ ॥

॥ pracaṇḍacaṇḍītriśatī ॥

prathamaṃ śatakam

prathamo mukulastabakaḥ

vajraṃ jambhabhidaḥ sarvasvaṃ nabhasaḥ ।

vande vairisahaṃ vidyujjyotiraham ॥ 1॥

sā śaktirmarutāmīśānasya tatā ।

vyomāgāraramā sā devī paramā ॥ 2॥

sūkṣmaṃ vyāpimaho dṛśyaṃ vāridhare ।

tattvaṃ te marutāṃ rājñaḥ patnipare ॥ 3॥

dvābhyāṃ tvaṃ vanitārūpābhyāṃ lasasi ।

ekā tatra śacī caṇḍācaṇḍyaparā ॥ 4॥

ekā kāntimatī bhartṛstalpasakhī ।

anyā vīryavatī prāyo yuddhasakhī ॥ 5॥

ekā mohayate śakraṃ candramukhī ।

anyā bhīṣayate śatrūnarkamukhī ॥ 6॥

ekasyāṃ taṭito ramyā dīptikalā ।

anyasyāṃ sutarāmugrā śaktikalā ॥ 7॥

ekasyāḥ sadṛśī saundarye na parā ।

anyasyāstu samā vīrye nāstyaparā ॥ 8॥

ekā sañcarati svarge bhogavatī ।

anyā bhāti nabhoraṅge yogavatī ॥ 9॥

ekā vā daśayoḥ bhedena dvividhā ।

indrāṇī vibudhaiḥ gītā puṇyakathā ॥ 10॥

caṇḍi tvaṃ varade piṇḍe kuṇḍalinī ।

gītā cchinnaśirāḥ prājñairvaibhavinī ॥ 11॥

āhuḥ kuṇḍalinīṃ yanmūdhrnā viyutām ।

citrā sā vacaso bhaṅgī buddhimatām ॥ 12॥

putrācchinnaśirāḥ puṇyāyā'bjamukhī ।

āvikṣat kila tāṃ śaktiḥ śakrasakhī ॥ 13॥

tasmādvāyamavaccittāmbhojaramā ।

uktā kṛttaśirāḥ sā śaktiḥ paramā ॥ 14॥

ojīyasyabalā tulyā kāpi nate ।

rājārerjanani svarnārīvinute ॥ 15॥

yāvanto'vatarāḥ śakterbhūmitalā ।

vīryeṇāsyadhikā teṣu tvaṃ vimale ॥ 16॥

prāgeva tvayi satyaindrīśaktikalā ।

vyaktā'bhūcchirasi cchinne bhūribalā ॥ 17॥

tvaṃ chinne mahasāṃ rāśiḥ śaktirasi ।

huṅkāreṇa ripuvrātaṃ nirdahasi ॥ 18॥

bhogāsaktaratigrāhāṅkāsanagā ।

bālārkadyutibhṛtpādāmbhojayuvā ॥ 19॥

chinnaṃ pāṇitale mūrdhānaṃ dadhatī ।

prāṇānātmavaśe saṃsthāpyānahatī ॥ 20॥

sphārāsyena pibantyullolānasṛjaḥ ।

dhvastānādadhatī dṛptān bhūmibhujaḥ ॥ 21॥

ḍākinyā'naghayā varṇinyā ca yutā ।

rāmāmbā'vatu māṃ divyaṃ bhāvamitā ॥ 22॥

kāryaṃ sādhayituṃ vīryaṃ vardhaya me ।

cittaṃ svātmani ca cchinne sthāpaya me ॥ 23॥

yogaṃ me viṣayārātyabdhiṃ taritum ।

cittaṃ devi kuru tvaṃ sākṣādditum ॥ 24॥

māndārairiva me gāyatrairvimalaiḥ ।

chinne sidhyatu te pādārcā mukulaiḥ ॥ 25॥

 dvitīyo bṛhatīstabakaḥ

nikhilāmayatāpaharī nijasevakabhavyakarī ।

gaganāmṛtadīptijharī jayatīśvaracillaharī ॥ 26॥

vipine vipine vinutā nagare nagare namitā ।

jayati sthiracittahitā jagatāṃ nṛpaterdayitā ॥ 27॥

matikairaviṇīndukalā munihṛtkamale kamalā ।

jayati stutidūrabalā jagadīśavadhūrvimalā ॥ 28॥

kalipakṣajuṣāṃ damanī kaluṣapratateḥ śamanī ।

jayati stuvatāmavanī sadayā jagato jananī ॥ 29॥

aticaṇḍisuparvanute balapauruṣayoramite ।

jananaṃ sujanāvanite jagatāmupakārakṛte ॥ 30॥

sakalāmayanāśacaṇe satataṃ smarataḥ suguṇe ।

mama kāryagateḥ prathamaṃ maraṇaṃ na bhavatvadhamam ॥ 31॥

maraṇasya bhayaṃ tarituṃ karuṇārasavāhini te ।

smaraṇādrasayāmi galaccaraṇāmburuhādamṛtam ॥ 32॥

vanitāvapuṣadhraṇaṃ jagadamba na vedmi tava ।

viyadagnitanodhraṇaṃ śiraseha vahāmi sadā ॥ 33॥

śataśaḥ prasṛtaidhraṇaiḥ munimastakavīthiṣu sā ।

vipule gagane vitatā carati tridaśeśasakhī ॥ 34॥

viśati pravidhāya pathaścaraṇasya vibhāmbaguhām ।

vihitasya mamehaśirasyajare jagadīśvari te ॥ 35॥

caraṇasya vibhā kimu te tava kācana vīciruta ।

vividhā vidadhāti kathāḥ praviśantyayi bhaktguhām ॥ 36॥

nijavīcivilāsapadaṃ mama kāyamidaṃ jagati ।

karaṇaṃ surakāryakṛte tava nistulabhe bhavatu ॥ 37॥

mama varṣmaṇi hīnabale yadi kaścana lopa iva ।

tamapohyapaṭiṣṭhatamaṃ kuru viṣṭapamātaridam ॥ 38॥

sahatāmidamambavapustava nāṭyamapārajavam ।

bahirantaraśatrusahaṃ bhajatāṃ bahulaṃ ca balam ॥ 39॥

pṛthivī ca saheta na te taṭidīśvari nāṭyajavam ।

karuṇā yadi devi na te vapuṣāmiha kā nu kathā ॥ 40॥

tava śaktijharīpatanaṃ bahiradbhutavṛṣṭiriva ।

idamantaranantabale madirārasapānamiva ॥ 41॥

paramikṣuraso madhuro madirāmadakṛtparamā ।

madhurā madakṛcca bhṛśaṃ tava śaktikalālaharī ॥ 42॥

rasanendriyamātrāmudaṃ vara ikṣurasaḥ kurute ।

bahirantarapi pramadaṃ tava śaktikalālaharī ॥ 43॥

vapuṣo manasaścadhiyo balamadbhutamādadhatī ।

pramadaṃ ca jayatyajare tava śaktikalālaharī ॥ 44॥

tava śaktikalālaharī pariśodhayate bhuvi yam ।

vidurāgamasāravidaḥ sanimeṣamamartyamimam ॥ 45॥

laharīmakhilāmba vinā tava yo'nubhavaṃ vadati ।

ayi vañcita eṣa mṛṣā viṣayeṇa mahāvibhave ॥ 46॥

satatālaharī yadi te bahirantarapi praguṇā ।

bhavabandhacayaḥ śithilo bhuvi jīvata eva bhavet ॥ 47॥

iha tāvadapārabale sakalā api yogakathāḥ ।

tava yāvadanantajuṣo na pavitrajharīpatanam ॥ 48॥

viṣayārivināśavidhau ramaṇīyamupāyamaje ।

kathayeśvari me viśadaṃ tava nāmba na sādhyamidam ॥ 49॥

gaṇanāthakaveḥ kṛtibhiḥ bṛhatībhirimābhirajā ।

paritṛpyatu caṇḍavadhūḥ kapaṭāgaganāgnikalā ॥ 50॥

tṛtīyaḥ supratiṣṭhāstabakaḥ

caṇḍacaṇḍikāṃ bālabhānubhām ।

naumi devatārājavallabhām ॥ 51॥

nābhimaṇḍalaśvetapadmage ।

caṇḍadīdhitermaṇḍale sthitām ॥ 52॥

sūkṣmanāḍikādehadhāriṇīm ।

ghorapātakavrātahāriṇīm ॥ 53॥
ugravikramacchinnamastakām ।

dagdhavāsanāghāsajālakām ॥ 54॥

naumi saddhiyaṃ siddhasaṃstutām ।

vajradhāriṇaḥ śaktimadbhutām ॥ 55॥

prāṇināṃ tanau tantusannibhām ।

ambarasthale vyāpakaprabhām ॥ 56॥

cāruvarṇinīprītilālitām ।

bhīmaḍākinīvīryananditām ॥ 57॥

dīpyadakṣibhābhīṣitāsurām ।

naumi vajriṇaḥ śaktimakṣarām ॥ 58॥

yā viśattapodhvastapātakām ।

reṇukāṃ sutacchinnamastakām ॥ 59॥

naumi tāmarivrātamardinīm ।

nākamedinīpālabhāminīm ॥ 60॥
devasundarīmastalālitam ।

ambikāpadaṃ bhātu me hitam ॥ 61॥

śodhyatāmayaṃ sarvadhīpuṣā ।

lokadhātri te pādarociṣā ॥ 62॥

koṭiśastava prājyaśaktyaḥ ।

vidyudambike pādapaṅktayaḥ ॥ 63॥

tāsu vikramādhāyiceṣṭitam ।

tāsu viṣṭapajñānamadbhutam ॥ 64॥

sarvato'mba te pādaceṣṭitam ।

vetti tatkṛtī no jaḍaḥ kṛtam ॥ 65॥

vetti yaḥ kṛtī tatrā tadbalam ।

veda yo nanā tatra no phalam ॥ 66॥

arpayettanuṃ yaḥ savitri te ।

śaktivaibhavaṃ tatra paṇḍite ॥ 67॥

pūruṣo bhavannūrmiracyute ।
mattanuṃ straiyaṃ sambhunaktu te ॥ 68॥

sarvato gatirbhāmadamba te ।

madguhāntare bhātu viśrute ॥ 69॥

ugravaibhavāśaktirantare ।

bhātu te padapreyasaḥpare ॥ 70॥

caṇḍi te punaścetpracaṇḍatā ।

kīdṛgambike sā mahogratā ॥ 71॥

martyahastinaṃ mastabhedinī ।

śaktiramba te pātu pāvanī ॥ 72॥

uttamottamā cittacintyatām ।

kṛttamastakā mattakāśinī ॥ 73॥

ātmavairiṇāṃ nāśane vidhim ।

brūhi me jananyantarāvadhim ॥ 74॥

cetaso'mba te jāyatāṃ hitam ।

saupratiṣṭhasadgītamadbhutam ॥ 75॥
 caturtho naramanoramāstabakaḥ

amarapālinī ditijanāśinī ।

bhuvanabhūpaterjayati bhāminī ॥ 76॥

atiśubhā nabhastalavisāri bhā ।

jagadadhīśiturjayati vallabhā ॥ 77॥

suramahīpaterhṛdayamohinī ।

kapaṭakāminī jayati māyinī ॥ 78॥

jayati kuṇḍalīpuraniketanā ।

taṭidadhīśvarī taralalocanā ॥ 79॥

vimalamastakairhṛdi vidhāritā ।

dalitamastakā jayati devatā ॥ 80॥

jayati vidyuto yuvatibhūmikā ।

iha khalāntakṛjjayati reṇukā ॥ 81॥

amitavikrame jayajayāmbike ।
paraśudhāriṇo janani reṇuke ॥ 82॥

vinatapālike dharaṇikālike ।

janapatidviṣo janani pāhi mām ॥ 83॥

mama ktadambujaṃ tava padāmbuje ।

bhajatu līnatāṃ kapaṭanāryaje ॥ 84॥

108

karuṇayā kriyādbhagavatī śubhā ।

mama mudāvahaṃ madamudārabhā ॥ 85॥

tava made vṛṣā jayati dānavān ।

tava made haro naṭati modavān ॥ 86॥

tava made ravistapati tejasā ।

tava made svabhūravati caujasā ॥ 87॥

tava made śaśī ramayate'khilam ।

tava made'nilaḥ prathayate balam ॥ 88॥

tava made'nalo jagati rājate ।

tava made munirnigamamīkṣate ॥ 89॥

tava made dharā bhramati medinī ।

tava made tanurmama ca modinī ॥ 90॥

dahanakīlavannirupamogratā ।

śaśimayūkhavatparamasaumyatā ॥ 91॥

gaganadeśavatsthitiracañcalā ।

tapanaraśmivadgatirapaṅkilā ॥ 92॥

amṛtavanmadaḥ pavanavadbalam ।

tava taraṅgake kimiva no phalam ॥ 93॥

tava navāmahāmadavidhāyikā ।

aghaharīsurā jayati vīcikā ॥ 94॥

tava sucittikā janani vīcikā ।

amṛtavarṣiṇī jayati harṣiṇī ॥ 95॥

amararājñidevyasuravighnahā ।

asurupāsakānavati te kalā ॥ 96॥

anugṛhītavāktava gabhastinā ।

sakalasiddhirāḍ bhavati devinā ॥ 97॥

satatacintanāttava guhāntare ।

niyatacetaso jagadidaṃ kare ॥ 98॥

janani me vidhiṃ kathaya bhīṣaṇe ।

viṣayaśātrāvavrajavidāraṇe ॥ 99॥

tava manorame surapaterimāḥ ।

vidadhatāṃ mudaṃ naramanoramāḥ ॥ 100॥

dvitīyaṃ śatakam

pañcamo rathoddhatāstabakaḥ

kṛttamastamapiśātakartarīṃ pāṇipadmayugalena bibhratīm ।

saṃsmarāmi taruṇārkarociṣaṃ yoṣitaṃ manasi caṇḍacaṇḍikām ॥ 101॥

caṇḍacaṇḍi tava pāṇipaṅkaje yannijaṃ lasati kṛttamastakam ।

devi sūcayati cittanāśanaṃ tattavendrahṛdayādhināyike ॥ 102॥

dīptivigrahalatāṃ mahābalāṃ vahnikīlanibharaktakuntalām ।

saṃsmarāmi ratimanmathāsanāṃ devatāṃ taruṇabhāskarānanām ॥ 103॥

raśmibhistava tanūlatākṛtā raśmibhistava kṛtāśca kuntalāḥ ।

raśmibhistava kṛtaṃ jvalanmukhaṃ raśmibhistava kṛte ca locane ॥ 104॥

devi raśmikṛtasarvavigrahe dṛṣṭipātakṛtasādhvanugrahe ।

ambarodavasite śarīriṇāmamba pāhi ravibimbacālike ॥ 105॥

yattavāsanamaśeṣamohanau vidyudakṣiratisūnasāyakau ।

etadindrasakhi bhāṣate tvayā tāvubhāvapi balādadhaḥ kṛtau ॥ 106॥

dṛṣṭireva tava śastramāhave śātravastu tava na kṣamaḥ puraḥ ।

vastramamba diśa eva nirmalāḥ prekṣituṃ bhavati na prabhuḥ paraḥ ॥ 107॥

cakṣuṣāṃ daśaśatāni te ruciṃ pātumeva paramasya vajriṇaḥ ।

bhāsvataḥ karasahasramambike lālanāya tava pādapadmayoḥ ॥ 108॥

śūlamagnitilakasya dhūrjaṭeḥ cakramacchajalajātacakṣuṣaḥ ।

vajramamba marutāṃ ca bhūpateḥ tejasastava kṛtāni bhāgakaiḥ ॥ 109॥

bhairavīcaraṇabhaktbāndhavī tāriṇī ca surapakṣadhāriṇī ।

kālikā ca natapālikā'parāścaṇḍacaṇḍi tava bhīmabhūmikāḥ ॥ 110॥

rakṣa me kulamatīndriye tate rākṣasādini suraiḥ samarcite ।

putrāśiṣyasahito'hamamba te pāvanaṃ padasaroruhaṃ śraye ॥ 111॥

aindridevi bhavatī mahābalā chinnamastayuvatistu te kalā ।

sarvalokabalavittaśevadheḥ perakṣitā'sti tava ko balāvadheḥ ॥ 112॥

yeyamamba rucirujjvalānane yā ca kācana vibhā vibhāvasau ।

taddvayaṃ tava savitri tejaso bhūminākanilayasya vaibhavam ॥ 113॥

prāṇadā tava rucirjagattrāye prāṇahṛcca bata kāryabhedataḥ ।

vaibhavaṃ bhuvanacakrapālike ko nu varṇayitumīśvarastava ॥ 114॥

udbhavastavavipākavaibhave nāśanaṃ ca jagadamba dehinām ।

yauvanaṃ nayanahārinirmalaṃ vārdhakaṃ ca vitatātulaprabhe ॥ 115॥

nirbalo bhavati bhūtale yuvā yacca devi jaraṭho bhavedbalī ।

tadvayaṃ tava vicitrapākataḥ pākaśāsanasakhi kṣaretare ॥ 116॥

vārdhakena balakāntihāriṇā dāruṇena kaṭukāryakāriṇā ।

grastametamadhunā punaḥ kuru trāṇade yuvakavatpadāśritam ॥ 117॥

bhogalālasatayā na nūtanaṃ devi vikramamapāramarthaye ।

atra me vapuṣi lāsyamamba te soḍhumeva mama seyamarthanā ॥ 118॥

śaktiramba mama kācidantare yā tvayaiva nihitālamalpakā ।

vṛddhimetya sahatāmiyaṃ parāṃ bāhyaśaktimiha nirgalajjharām ॥ 119॥

amba te narasurāsurastute divyaśaktilaharīviśodhitam ।

pātakāni jahatīva māmimaṃ kāmayanta iva sarvasiddhayaḥ ॥ 120॥

śaktirindrasakhi cenna te mṛṣā bhaktirīśvari na me mṛṣā yadi ।

ullasantu ratikantupīṭhike śīdhrameva mayi yogasiddhayaḥ ॥ 121॥

astu bhaktirakhilāmba me na vā śaktireva tava sampraśodhya mām ।

devakāryakaraṇakṣamaṃ balādādadhātu vidadhātu cāmṛtam ॥ 122॥

āsyamamba tava yadyapīkṣitaṃ lāsyametadanubhūyate mayā ।

pādaghātataticūrṇitānyaje yatra yānti duritāni saṅkṣayam ॥ 123॥

svīyaśaktilaharīvilāsine kiṅkarāya padapadmalambine ।

bhāṣatāṃ viṣayavairidāraṇe bhaṅgavarjitamupāyamambikā ॥ 124॥

nirmale karuṇayā prapūrite santataṃ vikasite mahāmahe ।

ambikāhṛdi vitanvatāmimāḥ samprasādamatulaṃ rathoddhatāḥ ॥ 125॥

ṣaṣṭhaḥ svāgatāstabakaḥ

yogine balamalaṃ vidadhānā sevakāya kuśalāni dadānā ।

astu me suradharāpatiśaktiścetasaśca vapuṣaśca sukhāya ॥ 126॥

kāryamasti mama kiñcana satyaṃ tajjayāya vilapāmi ca satyam ।

evamapyakapaṭaiva ratirme vajrapāṇisakhi te padapadme ॥ 127॥

śraddhayā tava nutiṃ vidadhāmi śraddhayā tava manuṃ prajapāmi ।

śraddhayā tava vijṛbhitamīkṣe śraddhayā tava kṛpāṃ ca nirīkṣe ॥ 128॥

vidyudeva bhavatī ca marutvān vidyudeva giriśo girijā ca ।

vidyudeva gaṇapaḥ saha siddhañyā ṣaṭkabheda iha kāryaviśeṣaiḥ ॥ 129॥

pūruṣaśca vaniteti vibhedaḥ śaktaśaktibhidayā vacaneṣu ।

teja eva khalu vidyuti śaktaṃ vīrya eva jagadīśvari śaktiḥ ॥ 130॥

vidyudambarabhuvi jvalatīśe śabdamamba kuru te ca susūkṣmam ।

indrarudrayugalavyavahāre karmayugmamidamīśvari bījam ॥ 131॥

vaidyutasya bhavasi jvalato'gneramba śaktirasatāṃ damani tvam ।

tasya nādavata āgamagītā kālikā bhavati śaktirabhītā ॥ 132॥

tejaso rucirabhīmakalābhyāṃ yadvadīśvari śacī bhavatī ca ।

evamāśritajanāvani gaurī kālikā ca ninadasya kalābhyām ॥ 133॥

vaidyuto'gnirakhileśvari piṇḍe mūlatāmarasapīṭhaniṣaṇṇaḥ ।

indriyaṃ bhavati vāgiti devaṃ yaṃ vido gaṇapatiṃ kathayanti ॥ 134॥

granthibhedavikace sarasīje jṛmbhamāṇamiha vaidyutavahniḥ ।

yāṃ ruciṃ prakaṭayatyativīryāṃ saiva siddhiriti kācana lakṣmīḥ ॥ 135॥

vidyudeva bhavatī nanu bhāntī vidyudeva nagajā ninadantī ।

vidyudeva tapaso vilasantī vigraheṣu parameśvari siddhiḥ ॥ 136॥

naiva kevalamudāracaritre vidyudadbhutatamā trivibhūtiḥ ।

vaibhavaṃ bahu sahasravibhedaṃ ko nu varṇayatu pāvani tasyāḥ ॥ 137॥

vaidyutaṃ jvalanamīśvari hitvā naiva daivatamabhīṣṭatamaṃ naḥ ।

tadvibhūtiguṇagānavilolā bhāratī jayatu me bahulīlā ॥ 138॥

tejasaśca sahasaśca vibhedādyā tanustava bhavatyubhayātmā ।

tadvayaṃ ca mayi citracaritre jṛmbhatāṃ narajagatkuśalāya ॥ 139॥

prāyaśo nigamavāci pumākhyā tantrāvāci varade vanitākhyā ।

prāṇināṃ janani te vibudhānāṃ tatra heturajare rucibhedaḥ ॥ 140॥

atra siddhiruditā mama dehe bhūmikā bhuvanadhātri tavānyā ।

āhvayatyadhikaśaktikṛte tvāṃ tvaṃ ca sampraviśa dehaguhāṃ naḥ ॥ 141॥

jṛmbhatāmiyamitaḥ kulakuṇḍādantarikṣatalato'vatara tvam ।

ullasantvavalasantu ca dehe vīcayo'tra bhaginīdvitayasya ॥ 142॥

kevalaṃ na sahasā mahanīye tejasā ca varade'vatara tvam ।

atra siddhimapi kevalavīryollāsinīṃ janani yojaya bhāsā ॥ 143॥

chinnamujjvalataṭitprabhanetraṃ kaṇṭharaktjalasīṃgrahapātram ।

mastakaṃ tava saheśvari dhanyaṃ mastakaṃ mama karotu viśūnyam ॥ 144॥

mocitāśritaguhāntarabandhaḥ prāṇavāṃstava savitri kabandhaḥ ।

vāsanākusumatalpakasuptāṃ samprabodhayatu me matimāptām ॥ 145॥

devapūjyacaraṇā tava ceṭī nirvibandhakaruṇāparipāṭī ।

vajrapāṇisakhi śokadaridraṃ varṇinī bhaṇatu me bahubhadram ॥ 146॥

caṇḍacaṇḍi tava yuddhavayasyā yogivedyanijavīryarahasyā ।

cetasaśca bhujayośca samagraṃ ḍākinī diśatu me balamugram ॥ 147॥

manmathena saha rāgarasārdrā pūruṣāyitaratā ratirīḍyā ।

āsanaṃ tava vaśīkurutānme sarvalokamapi vajraśarīre ॥ 148॥

dṛpyatāṃ viṣayavairigaṇānāṃ mardanāya ramaṇīyamupāyam ।

amba śīghramabhidhāya naya tvaṃ māmimaṃ caraṇapaṅkajabandhum ॥ 149॥

tejasā ca sahasā ca vibhāntī puṣkare ca yamināṃ ca tanūṣu ।

sammadaṃ bhajatu vāsavaśaktiḥ svāgatābhiramalābhirimābhiḥ ॥ 150॥

saptama indravajrāstabakaḥ

jñānāya hānāya ca durguṇānāṃ bhānāya tattvasya parasya sākṣāt ।

devīṃ prapadye surapālaśaktimekāmanaṃśāmabhito vibhāntīm ॥ 151॥

īśo'śarīro jagatāṃ parastāt devī khakāyā parito jaganti ।

pūrvo viśuddho guṇagandhaśūnyaḥ sthānaṃ guṇānāmaparā'khilānām ॥ 152॥

ākramya lokaṃ sakalaṃ vibhāti no kevalaṃ bhūri vibhūtirambā ।

śuddhā parastādapi nāthacitti rūpā vipāpā paritaścakāsti ॥ 153॥

traulokyabhūjāniraṇoraṇiṣṭhastasyātmaśaktirmahato mahiṣṭhā ।

etadrahasyaṃ bhuvi veda yo nā tattvaprasaṅgaeṣu na tasya mohaḥ ॥ 154॥

jñānaṃ paraṃ dharmavadīśatattvaṃ dharmātmakaṃ jñānamajāsvarūpam ।

śaktīśayorbhaktumaśakyayorapyevaṃ vibhāgo vacasā vyadhāyi ॥ 155॥

dṛśyasya sarvasya ca bhogakāle dharmī ca dharmaśca vibhāti bodhaḥ ।

antaḥ samādhāvayamekarūpaḥ śaktīśabhedastadasāvanityaḥ ॥ 156॥

dharmaḥ parastātparameśvarī yā dharmitvameṣā jagati prayāti ।

yāvajjagajjīvitamapraṇāśamākāśamāśritya mahaccharīram ॥ 157॥

vyaktiṃ khakāyāṃ prajaguḥ pumāṃsameke pare klībamudāharanti ।

asmākameṣā paramātmaśaktirmātā samastasya ca kā'pi nārī ॥ 158॥

cidrūpamatyantasusūkṣmametat jyotiryadākāśaśarīramagryam ।

prāṇaḥ sa eva praṇavaḥ sa eva vahniḥ sa evāmbaradeśavāsī ॥ 159॥

vāyuśca rudraśca purandaraśca tasyaiva viśvaṃ dadhataḥ pumākhyāḥ ।

śaktiśca kālī ca mahāpracaṇḍacaṇḍī ca yoṣitpravarāhvayāni ॥ 160॥

atrāpi dharmī puruṣaḥ pareṣāṃ dharmastu nārī viduṣāṃ matena ।

eṣo'pi vācaiva bhavedvibhāgaḥ śakyo vidhātuṃ na tu vastubhedāt ॥ 161॥

tvaṃ devi hantrī mahiṣāsurasya śumbhaṃ sabandhuṃ hatavatyasi tvam ।

tvaṃ yoganidrāmadhusūdanasya bhadrāsi śaktirbalavairiṇastvam ॥ 162॥

kālasya līlāsahacāriṇī tvaṃ vāmāṅgamasyandhakavairiṇastvam ।

siddhistvamaśrāntatapobhigamyā buddhistvamakṣudramanuṣyanamyā ॥ 163॥

vidyuttvamākāśapathe carantī sūryaprabhā tvaṃ parito lasantī ।

jvālā kṛśānorasi bhīmalīlā velātigā tvaṃ paramasya cittiḥ ॥ 164॥

bhedāḥ sahasraṃ tava devi santu tvaṃ mūlaśaktirmama mātarekā ।

stotrāṇi te buddhimatāṃ vibhūtidvārā bahūnīva vibhānti loke ॥ 165॥

ugrāṇi rūpāṇi sahasraśaste saumyāni cāśeṣasavitri santi ।

vyaktitvamekaṃ tava bhūriśaktivyaktīḥ pṛthak ca pradadāti tebhyaḥ ॥ 166॥

kurvanti tāḥ pāvani viśvakāryaṃ sarvaṃ ca lokāmba vibhūtayaste ।

svarvairiṇāṃ ca pratisandhikālaṃ garvaṃ haranti kṣaṇadācarāṇām ॥ 167॥

caṇḍī pracaṇḍā tava yā vibhūtiḥ vajrātmikā śaktirapārasārā ।

sā sampradāyātulamamba vīryaṃ devī kriyānmāṃ kṛtadevakāryam ॥ 168॥

āviśya yā māṃ vapuṣo guhāyāṃ citrāṇi te śaktiraje karoti ।

sā kā tava prājyavibhūtimadhye saddhyeyarūpe viśadīkuruṣva ॥ 169॥

saṃśodhanāyaiva kṛtiḥ kimasyāḥ sañcālanāyāpi kimu kriyāṇām ।

śaktyai kimeṣā vidadhāti ceṣṭāmāhosvidacchāṃ ca matiṃ pradātum ॥ 170॥

prāṇapradā bhīmatamā ca śaktiryā kṛttaśīrṣāṃ sahasāviveśa ।

sā me kriyātprāṇabalaṃ praśastaṃ hastaṃ ca me kāryapaṭuṃ karotu ॥ 171॥

sandehajālaṃ pravidhūya tejaḥ sandāyinī kṛttaśirāḥ karotu ।

vṛndārakārādhitapādapadmā vandārumandāralatā śubhaṃ naḥ ॥ 172॥

māmāviśantī bhava vā na vā tvaṃ sampādayeṣṭaṃ mama vā na vā tvam ।

durjñeyasāre janani pracaṇḍacaṇḍi tvamekā kuladaivataṃ naḥ ॥ 173॥

nāśaṃ vidhātuṃ viṣayadviṣāṃ me pāśatrayānmocayituṃ ca deham ।

śeṣāhivarṇye padakiṅkarāya bhāṣasva yogaṃ janani pracaṇḍe ॥ 174॥

sarvātmaśakteḥ padabandhugītāḥ kurvantu bhūyāṃsamiha pramodam ।

yuktsya devyāstaṭitaḥ samādhimattasya cittasya mamendravajrāḥ ॥ 175॥

aṣṭamo bhayahāristabakaḥ

ugrataranādāṃ pāpaharapādām ।

naumi khalamārīṃ vajradharanārīm ॥ 176॥

śaktakaraṇānāṃ guptabharaṇānām ।

dhvāntaharavidyudvīcikiraṇānām ॥ 177॥

nityakaruṇānāṃ vyomaśaraṇānām ।

asmi guṇavandī mātṛcaraṇānām ॥ 178॥

kācana śabaryāṃ devi munināryām ।

puṇyavadadhīte mohanakalā te ॥ 179॥

kācidapi tasyāṃ maunijanagīte ।

kṛttaśirasīśe bhīṣaṇakalā te ॥ 180॥

mañjutaraguñjāhāranikarāyai ।

cāpaśarayuktprojjvalakarāyai ॥ 181॥

sarvajanacakṣustarpaṇavibhāyai ।

jaṅgamavicitrāsvarṇalatikāyai ॥ 182॥

abhracikurāyai śubhrahasitāyai ।

mādakamanojñasvāduvacanāyai ॥ 183॥

induvadanāyai kundaradanāyai ।

mandarakucāyai mandagamanāyai ॥ 184॥

añjalirayaṃ me kañjanayanāyai ।

maunikulanāryai pāvanaśabaryai ॥ 185॥

pāvanacaritrāṃ māramaṇaputrām ।

chinnaśirasaṃ tāṃ naumi munikāntām ॥ 186॥

mātarayi vīryatrātavaradharme ।

mā'stu hṛdi mohaḥ sanntiripurme ॥ 187॥

devi municeto raṅgalasadūrme ।

mā'stu hṛdi kāmaḥ susthitiripurme ॥ 188॥

devajanabhartuḥ prāṇasakhi rāme ।

mā'stu hṛdi bhītirvīryadamanī me ॥ 189॥

vyomacari mātarbhāmayi visīme ।

mā'stu hṛdi kopo buddhidamano me ॥ 190॥

sādhvavanalole devi bahulīle ।

astu mama dhairyaṃ cetasi suvīryam ॥ 191॥

sarvatanupākādhāyi tava bhavyam ।

astu varatejo netṛ mama divyam ॥ 192॥

icchati savitrī yat priyasutāya ।

tadvitara sarvaṃ devi bhajakāya ॥ 193॥

icchati manuṣyo yadripujanāya ।

mattadayi dūre pālaya vidhāya ॥ 194॥

vardhayatu tejo vardhayatu śaktim ।

vardhayatu me'mbā vajrabhṛtibhaktim ॥ 195॥

vajramayi mātarvajradharabhaktḥ ।

astu tava vīryādatra bhuvi śaktḥ ॥ 196॥

naśyatu samasto vajradharavairī ।

etu jayamantarvajradharanārī ॥ 197॥

hastadhṛtamuṇḍaḥ kaścana kabandhaḥ ।

astu mama bhinnagranthicayabandhaḥ ॥ 198॥

sādhaya madiṣṭaṃ yogamabhidhāya ।

devi viṣayārivrātadamanāya ॥ 199॥

sammadayatānme svāṃśakṛtaśambām ।

cārubhayahāricchanda idamambām ॥ 200॥

tṛtīyaṃ śatakam

navamo madalekhāstabakaḥ

vande vāsavaśakteḥ pādābjaṃ priyabhaktm ।

prātarbhāskararaktaṃ pāpadhvaṃsanaśaktm ॥ 201॥

huṅkārānalakīlādagdhārātisamūhām ।

vidyudbhāsuravīkṣānirdhūtāśritamohām ॥ 202॥

devastrīniṭalendujyotsnālālitapādām ।

meghaśreṇyupajīvyaśrotrākarṣakanādām ॥ 203॥

dīptāṃ bhāskarakoṭicchāyāyāmiva magnām ।

gātrālambivinaivakṣaumaṃ kiñcidinagnām ॥ 204॥

kaṇṭhe kalpitahārāṃ muṇḍānāṃ śatakena ।

jñeyāmūlyarahasyāṃ nivryājaṃ bhajakena ॥ 205॥

svargasya kṣitipālaṃ paśyantīṃ praṇayena ।

dhunvānāṃ vibudhānāṃ bhītiṃ śaktaśayena ॥ 206॥

śaktīnāmadhirājñīṃ māyānāmadhināthām ।

caṇḍāṃ kāmapicaṇḍīṃ gāyāmyadbhutagāthām ॥ 207॥

bhittvā mastakametat pādāghātabalena ।

āviśyākhilakāyaṃ khelatpāvanalīlam ॥ 208॥

vegenāvataratte tejonāśitapāśam ।

caṇḍe caṇḍi samastaṃ gopyaṃ bhāsayatānme ॥ 209॥

antaḥ kiñca bahiste mātardāritamaste ।

māmāvṛtya samantāttejaḥ karma karotu ॥ 210॥

indrāṇīkalayā yatkṛttāmāviśadugrā ।

śakyaṃ varṇayituṃ taddṛśyaṃ kena budhena ॥ 211॥

prāṇāpetaśarīrāṇyāveṣṭuṃ prabhavantaḥ ।

bhetālāstava bhṛtyāścaṇḍe caṇḍi carantaḥ ॥ 212॥

chinnāṃ sampraviśantīvajreśvaryatiśaktā ।

niḥśeṣairatibhīmairbhetālairabhiṣiktā ॥ 213॥

bhetālāḥ paramugrāstvaṃ teṣvapyadhikogrā ।

tasmādāhurayi tvāṃ caṇḍāmīśvari caṇḍīm ॥ 214॥

āsīdghātayituṃ tvāṃ sādhordhīrjamadagneḥ ।

bhetālaprabhusargāyollaṅghyaiva nisargam ॥ 215॥

ādeṣṭāśamavitto hantāsāttvikamauliḥ ।
vadhyā niścalasādhvī śocyetaśca kathā kā ॥ 216॥

niryadraktakaṇebhyaḥ kaṇṭhātte bhuvi jātāḥ ।

māryādyāmayavījībhūtastambaviśeṣāḥ ॥ 217॥

karāgāranivāsātmāhiṣmapatyadhipasya ।

jātā bhārgavaśaṅkā hatyāyāstava mūlam ॥ 218॥

satyaṃ te'mba caritrāṃ bhadmaḥ ko'pi niguhya ।

trātuṃ yādavakītiṃ mithyāhetumavādīt ॥ 219॥

anyāgāranivāse hatyā tyāga utāho ।

strīṇāṃ cetparuṣaṃ dhigbhāvaṃ pūruṣajāteḥ ॥ 220॥

svātantryaṃ vanitānāṃ trātuṃ mātaradhīśe ।

dūrīkartumapāraṃ dainyaṃ pañcamajāteḥ ॥ 221॥

dharmaṃ vyājamadharmaṃ bhūloke parihartum ।

vedārthe ca gabhīre sandehānapi hartum ॥ 222॥

ghoraṃ varṇavibhedaṃ kartuṃ ca smṛtiśeṣam ।

ullāsaṃ matiśaktyormahyaṃ dehi mahāntam ॥ 223॥

yogaṃ me viṣayārīn nirmūlaṃ parimārṣṭum ।

śrīmātaḥ kuru cittaṃ kāruṇyena nideṣṭum ॥ 224॥

caṇḍyādhṇḍatamāyāḥ cittaṃ saṃyamamattam ।

bhūyaḥ sammadayantāṃ hairambyo madalekhāḥ ॥ 225॥

daśamaḥ pathyāvaktrāstabakaḥ

indrāṇyāḥ paramāṃ śaktiṃ sarvabhūtādhināyikām ।

pracaṇḍacaṇḍikāṃ devīṃ chinnamastāṃ namāmyaham ॥ 226॥

indrāṇyāḥ śaktisāreṇa prādurbhūte parātpare ।

pracaṇḍacaṇḍi vajrātman vairocani namo'stu te ॥ 227॥

tvaṃ viśvadhātri vṛtrāreḥ āyudhasyādhidevatā ।

sarvapracaṇḍabhāvānāṃ madhye prakṛtitaḥ parā ॥ 228॥

sarvasminnapi viśvasya sarge'nargalavikrame ।

tvattaścaṇḍatamo bhāvo na bhūto na bhaviṣyati ॥ 229॥

taṭitaḥ śaktisāreṇa vajraṃ nirmitamāyudham ।

abhūttadvinayaddevaṃ taṭideva nijāṃśataḥ ॥ 230॥

parvataśca pulomā ca sajalo'yaṃ ghanāghanaḥ ।

pārvatīti taṭiddevīṃ paulomīti ca tadviduḥ ॥ 231॥

śaivānāṃ bhāṣayā devi tvaṃ taṭiddevi pārvatī ।

aindrāṇāṃ bhāṣayā mātaḥ paulomī tvamanāmaye ॥ 232॥

pūrveṣāṃ dayitaḥ śabdo durgeti duritāpahe ।

pracaṇḍacaṇḍikāśabda uttareṣāmatipriyaḥ ॥ 233॥

vaiṣṇavānāṃ girā devi yogamāyā tvamadbhutā ।

vācā hairaṇyagarbhāṇāṃ savitri tvaṃ sarasvatī ॥ 234॥

dadhānā bhuvanaṃ sarvaṃ vyāpikāpadvivarjitā ।

taṭicchabdāyate vyomni prāṇityapi virājate ॥ 235॥

pracaṇḍacaṇḍikā seyaṃ taṭitsūkṣmeṇa tejasā ।

viśvasminnakhilānbhāvānmātā'nubhavati svayam ॥ 236॥

bhāvānāmanubhūtānāṃ vākyatvenāvabhāsanam ।

bhavatyavyaktaśabde'syāḥ sarvaṃvijñānaśevadhau ॥ 237॥

yadi sā sarvajagatāṃ prāṇaścetaśca śemuṣī ।

prāṇacetomanīṣāṇāṃ tasyāḥ ko nāma saṃśayaḥ ॥ 238॥

prāṇantī cintayantī sā rājantī ca vihāyasi ।

taṭicchabdāyamānā ca devī vijayatetarām ॥ 239॥

secchayā dadhatī rūpaṃ mohanaṃ kīrtyate śacī ।

pracaṇḍacaṇḍikā gītā bibhrāṇā bhīṣaṇaṃ vapuḥ ॥ 240॥

piṇḍe kuṇḍalinīśaktiḥ saiva brahnāṇḍacālikā ।

nidrāti jaḍadeheṣu yogideheṣu khelati ॥ 241॥

eṣā vairocanī durgā jvalantī tapasā parā ।

samullasati yasyāntaḥ sa jīvanneva mucyate ॥ 242॥

yogino bodhayantī māṃ yogena niyatavratāḥ ।

sarvārpakasya dehe sā svayameva samullaset ॥ 243॥

śārīraśaktimātrsya yogī sañcālako bhavet ।

bāhyaśārīraśaktyostu yogo nānugrahaṃ vinā ॥ 244॥

caṇḍanārīsvarūpeṇa taṭidrūpeṇa cāmbare ।

piṇḍe kuṇḍalinītanvā carantī devi rājase ॥ 245॥

mastakasthānamanaso mahādevi vināśanāt ।

reṇukāyāmutāveśāt kṛttamasteti te padam ॥ 246॥

yadāviśastvamugre'mba reṇukāmugratejasā ।

tadā pṛthaṅmahāśaktiḥ sā vyaktiḥ samapadyata ॥ 247॥

vyaktīnāṃ durjanaghnīnāṃ tvattejobhāgajanmanām ।

bahutvepi tvamekaiva mūlaśaktiḥ sanātanī ॥ 248॥

upāyamabhidhāyāmbā viṣayārividāraṇe ।

pracaṇḍacaṇḍikā devī vinayatvaṅghrisevinam ॥ 249॥

ramayantāmupaślokayanti yānti ktadantaram ।

pathyāvaktrāṇi pāpaghnīmetāni cchinnastakām ॥ 250॥

ekādaśa upajātistabakaḥ

merūpamānastanabhāratāntāṃ śakrasya līlāsahacāriṇīṃ tām ।

hartuṃ samūlaṃ hṛdayasya mohaṃ pracaṇḍacaṇḍīmabhivādaye'ham ॥ 251॥

vedādibījaṃ jalajākṣajāyā prāṇapriyā śītamayūkhamauleḥ ।

kanturvidhāturhṛdayādhināthā jalaṃ jakāro dahanena yuktḥ ॥ 252॥

toyaṃ punardvādaśavarṇayuktaṃ trāyodaśenātha yutaḥ kṛśānuḥ ।

tālavyavargaprathamo nakāraḥ tatadhturthasvarasamprayuktḥ ॥ 253॥

ekādaśenātha yutaḥ samīraḥ sa ṣaṣṭhabinduḥ saraṇiḥ surāṇām ।

tadeva bījaṃ punarastramante kṛpīṭayonermanaso'dhināthā ॥ 254॥

vidyā tviyaṃ sardiśākṣarāḍhyā svayaṃ mahākālamukhopadiṣṭā ।

gopyāsu gopyā sukṛtairavāpyā ṣaṣṭhīvinutyā parameṣṭhināpi ॥ 255॥

sthāne sahasracchadasāyakasya punaryadīśānamanodhināthā ।

sarvārthadaḥ sardiśākṣaro'nyaḥ pracaṇḍacaṇḍī manuruttamaḥ syāt ॥ 256॥

vedādibījena vihīnamādyaṃ punarbhavānīviyutaṃ dvitīyam ।

mantrāvubhau ṣoḍaśavarṇayuktau pracaṇḍacaṇḍyāḥ pavināyikāyāḥ ॥ 257॥

mantre tṛtīye yadi kūrcabījaṃ sthāne raterjīvitavallabhsya ।

mantro'paraḥ ṣoḍaśavarṇayuktḥ pracaṇḍacaṇḍyāḥ paṭuśaktiruktḥ ॥ 258॥

ayaṃ harervallabhyā vihīno mantro'paraḥ pañcadaśākṣaraḥ syāt ।

krodhaśca sambodhanamastramagneḥ sīmantinī ceti dharenduvarṇaḥ ॥ 259॥

dhenuḥ kṛśānohṛdayeśvarī ca pracaṇḍacaṇḍī manuragnivarṇaḥ ।

ekaiva dhenuḥ surarājaśakteḥ ekākṣaraḥ kaścana mantrarājaḥ ॥ 260॥

eteṣu tantrāpraṇuteṣu bhakto mantrāṃ navasvanyatamaṃ gṛhītvā ।

yaḥ saṃśrayetāśritakāmadhenuṃ pracaṇḍacaṇḍīṃ sa bhavet kṛtārthaḥ ॥ 261॥

vedādirambhoruhanetrajāyā māyāṅkuśabrahnamanodhināthāḥ ।

itīyamavyājaratiṃ japantaṃ pañcākṣarī rakṣati reṇukāyāḥ ॥ 262॥

ṛṣyādisaṅkīrtanameṣu mā'stu karāṅgavinyāsavidhiśca mā'stu ।

mūrtiṃ yathoktāmuta divyatattvaṃ dhyātvā japet siddhirasaṃśayaṃ syāt ॥ 263॥

nābhisthaśuklābjagasūryabimbe saṃsaktaratyambujabāṇapīṭhe ।

sthitāṃ padenānyatareṇa samyagutkṣiptadīptānyatarāṅghripadmām ॥ 264॥

digambarāmarkasahasrabhāsamācchāditāṃ dīdhitipañjareṇa ।

kaṇṭhasthalībhāsuramuṇḍamālāṃ līlāsakhīṃ devajanādhipasya ॥ 265॥

chinnaṃ śiraḥ kīrṇakacaṃ dadhānāṃ kareṇa kaṇṭhodgataraktdhārām ।

dhārātraye tatra ca madyadhārāṃ karasthavaktreṇa mudā pibantīm ॥ 266॥

pārśve sakhīṃ bhāsuravarṇinīṃ ca pārśvāntare bhīṣaṇaḍākinīṃ ca ।

anye pibantyāvasṛgambudhāre nirīkṣamāṇāmatisammadena ॥ 267॥

bhayaṅkarāhīśvarabaddhamauliṃ jvaladyugāntānalakīlakeśīm ।

sphuratprabhābhāsuravidyudakṣīṃ caṇḍīṃ pracaṇḍāṃ vidadhīta citte ॥ 268॥

guñjāphalākalpitacāruhārā śīrṣe śikhaṇḍaṃ śikhino vahantī ।

dhanuśca bāṇāndadhatī karābhyāṃ sā reṇukā valkalabhṛtvicintyā ॥ 269॥

taṭijjharīṃ kāmapi sampraśyan ākāśataḥ sarvatanau patantīm ।

maunena tiṣṭhedyamināṃ variṣṭho yadyetadambāsmaraṇaṃ praśastam ॥ 270॥

dṛśyānaśeṣānapi varjayitvā dṛṣṭiṃ nijāṃ sūkṣmamahaḥsvarūpām ।

nibhālayedyanmanasā varīyānanyo'yamambāsmaraṇasya mārgaḥ ॥ 271॥

vinā prapattiṃ prathamo na sidhyet mārgo'nayoḥ kevalabhāvanātaḥ ।

hṛdisthale yogabalena citterniṣṭhāṃ vinā sidhyati na dvitīyaḥ ॥ 272॥

ārambha evātra pathorvibhedaḥ phale na bhedo ramaṇo yathāha ।

sthitau dhiyo hastagatāprapattiḥ prapattisiddhau sulabhaiva niṣṭhā ॥ 273॥

upāyamekaṃ viṣayārināśavidhau vidhāyāvagataṃ mamāmbā ।

kṛtvā samarthaṃ ca nijānukampāṃ pracaṇḍacaṇḍī prathayatvapārām ॥ 274॥

sadhyānamārgaṃ varamantrakalpaṃ pracaṇḍacaṇḍyāḥ parikīrtayantyaḥ ।

bhavantu modātiśayāya śakterupāsakānāmupajātayo naḥ ॥ 275॥

dvādaśo nārācikāstabakaḥ

vīrye jave ca pauruṣe yoṣā'pi viśvato'dhikā ।

māṃ pātu viśvacālikā mātā pracaṇḍacaṇḍikā ॥ 276॥

śuddhā citiḥ sataḥ purā paścānnabhaḥ śarīrakā ।

yoṣātanustataḥ paraṃ mātā pracaṇḍacaṇḍikā ॥ 277॥

pāre parātmanaḥ pramā khe śaktiruttamottamā ।

piṇḍeṣu kuṇḍalinyajā mātā pracaṇḍacaṇḍikā ॥ 278॥

nāke vilāsaśevadhirnālīkalocanā śacī ।

prāṇaprakṛṣṭaviṣṭape mātā pracaṇḍacaṇḍikā ॥ 279॥

ekasya sā mahendirā devī parasya kālikā ।

asmākamujjvalānanā mātā pracaṇḍacaṇḍikā ॥ 280॥

rājīvabāndhavo divi hrādinyapārapuṣkare ।

agnirmanuṣyaviṣṭape mātā pracaṇḍacaṇḍikā ॥ 281॥

tejaḥ samastapācakaṃ cakṣuḥ samastalokakam ।

cittaṃ samastacintakaṃ mātā pracaṇḍacaṇḍikā ॥ 282॥

dyaustejasāṃ mahānidhiḥ bhūmiśca bhūtadhāriṇī ।

āpaśca sūkṣmavīcayo mātā pracaṇḍacaṇḍikā ॥ 283॥

nirbāhukasya sā karo nirmastakasya sā mukham ।

andhasya sā vilocanaṃ mātā pracaṇḍacaṇḍikā ॥ 284॥

pāṇiṃ vinā karoti sā jānāti mānasaṃ vinā ।

cakṣurvinā ca vīkṣate mātā pracaṇḍacaṇḍikā ॥ 285॥

hastasya hasta uttamaḥ cittasya cittamadbhutam ।

netrāsya netrāmāyataṃ mātā pracaṇḍacaṇḍikā ॥ 286॥

sā bhāratī manīṣiṇāṃ sā mānasaṃ mahātmanām ।

sā locanaṃ prajānatāṃ mātā pracaṇḍacaṇḍikā ॥ 287॥

saktiḥ samastabādhikā yuktiḥ samastasādhikā ।

śaktiḥ samastacālikā mātā pracaṇḍacaṇḍikā ॥ 288॥

chinnā'pi jīvadhāriṇī bhīmā'pi śāntidāyinī ।

yoṣā'pi vīryavardhanī mātā pracaṇḍacaṇḍikā ॥ 289॥

māhendraśaktiruttamā sūkṣmā'pi bhāravattamā ।

śātāpi tejasā tatā mātā pracaṇḍacaṇḍikā ॥ 290॥

putreṇa kṛttamastakāmāviśya reṇukātanum ।

sā khelati kṣamātale mātā pracaṇḍacaṇḍikā ॥ 291॥

māmugrapāpahāriṇī sarvaprapañcadhāriṇī ।

pāyādapāyato'khilān mātā pracaṇḍacaṇḍikā ॥ 292॥

indresurārihartari trailokyabhūmibhartari ।

bhaktiṃ tanotu me parāṃ mātā pracaṇḍacaṇḍikā ॥ 293॥

niṣṭhāmananyacālitāṃ śreṣṭhāṃ dhiyaṃ ca sarvagām ।

gītā surairdadātu me mātā pracaṇḍacaṇḍikā ॥ 294॥

satyāṃ giraṃ dadātu me nityāṃ karotu ca sthitim ।

dhūtākhilā'ghasantatiḥ mātā pracaṇḍacaṇḍikā ॥ 295॥

sarvaṃ ca me kṛtākṛtaṃ karmāgryamalpameva vā ।

sampūrayatvanāmayā mātā pracaṇḍacaṇḍikā ॥ 296॥

tejojharasvarūpayā bhūyādṛtasya dhārayā ।

viśvāvabhāsikeha me mātā pracaṇḍacaṇḍikā ॥ 297॥

sā me'lpamartyatāśritāṃ hatvā'dhamāmahaṅkṛtim ।

ākramya bhātu me tanuṃ mātā pracaṇḍacaṇḍikā ॥ 298॥

ātmārināśane vidhiṃ sā me'bhidhāyavatsalā ।

sarvaṃ dhunotu saṃśayaṃ mātā pracaṇḍacaṇḍikā ॥ 299॥

etābhiruttamāṃśubhiḥ nārācikābhirīśvarī ।

santoṣametu vardhatāṃ mātā pracaṇḍacaṇḍikā ॥ 300॥

॥ iti śrībhagavanmaharṣiramaṇāntevāsino vāsiṣṭhasya

narasiṃhasūnorgaṇapateḥ kṛtiḥ pracaṇḍacaṇḍītriśatī samāptā ॥

Sri guru padukarpanamastu