-
श्री गणेशाय नमः।
śrī gaṇeśāya namaḥ|
Salutations to Ganesha.
-
ॐ अस्य श्रीकुञ्जिकास्तोत्रमन्त्रस्य सदाशिव ऋषिः, अनुष्टुप् छन्दः,
श्रीत्रिगुणात्मिका देवता, ॐ ऐं बीजं, ॐ ह्रीं शक्तिः, ॐ क्लीं कीलकम्,
मम सर्वाभीष्टसिद्ध्यर्थे जपे विनियोगः।
oṃ asya śrīkuñjikāstotramantrasya sadāśiva ṛṣiḥ, anuṣṭup chandaḥ,
śrītriguṇātmikā devatā, oṃ aiṃ bījaṃ, oṃ hrīṃ śaktiḥ, oṃ klīṃ kīlakam,
mama sarvābhīṣṭasiddhyarthe jape viniyogaḥ|
The assignment names Sadashiva as rishi, Anushtubh as metre and the goddess of the three gunas as deity. Aim, Hrim and Klim are designated seed, power and fastening; the recitation is dedicated to the desired fulfilment. These seed syllables have no ordinary lexical translation.
-
शिव उवाच।
शृणु देवि प्रवक्ष्यामि कुञ्जिकास्तोत्रमुत्तमम्।
येन मन्त्रप्रभावेण चण्डीजापः शुभो भवेत्॥१॥
śiva uvāca|
śṛṇu devi pravakṣyāmi kuñjikāstotramuttamam|
yena mantraprabhāveṇa caṇḍījāpaḥ śubho bhavet||1||
Shiva tells the goddess to listen as he teaches the Kunjika hymn, whose mantra-power is praised as making Chandi recitation auspicious.
-
न कवचं नार्गलास्तोत्रं कीलकं न रहस्यकम्।
न सूक्तं नापि ध्यानं च न न्यासो न च वार्चनम्॥२॥
na kavacaṃ nārgalāstotraṃ kīlakaṃ na rahasyakam|
na sūktaṃ nāpi dhyānaṃ ca na nyāso na ca vārcanam||2||
In praising its own importance, the hymn names kavacha, Argala, Kilaka, secret teaching, sukta, meditation, nyasa and worship as distinct preliminaries. The next verse completes the claim.
-
कुञ्जिकापाठमात्रेण दुर्गापाठफलं लभेत्।
अति गुह्यतरं देवि देवानामपि दुर्लभम्॥३॥
kuñjikāpāṭhamātreṇa durgāpāṭhaphalaṃ labhet|
ati guhyataraṃ devi devānāmapi durlabham||3||
The hymn says that Kunjika recitation alone brings the fruit of Durga recitation and calls it deeply secret and rare even for devas. This is the text’s traditional praise of its own practice.
-
गोपनीयं प्रयत्नेन स्वयोनिरिव पार्वति।
मारणं मोहनं वश्यं स्तम्भनोच्चाटनादिकम्।
पाठमात्रेण संसिद्ध्येत् कुञ्जिकास्तोत्रमुत्तमम्॥४॥
gopanīyaṃ prayatnena svayoniriva pārvati|
māraṇaṃ mohanaṃ vaśyaṃ stambhanoccāṭanādikam|
pāṭhamātreṇa saṃsiddhyet kuñjikāstotramuttamam||4||
Parvati is told to guard it like something intimate. The text claims efficacy for tantric operations named marana, mohana, vashya, stambhana and ucchatana, terms associated with destruction, enchantment, subjugation, arresting and expulsion. This explains the traditional wording without supplying operational procedures.
-
अथ मन्त्रः।
ॐ ऐं ह्रीं क्लीं चामुण्डायै विच्चे।
ॐ ग्लौं हुं क्लीं जूं सः ज्वालय ज्वालय ज्वल ज्वल प्रज्वल प्रज्वल
ऐं ह्रीं क्लीं चामुण्डायै विच्चे ज्वल हं सं लं क्षं फट् स्वाहा॥५॥
इति मन्त्रः।
atha mantraḥ|
oṃ aiṃ hrīṃ klīṃ cāmuṇḍāyai vicce|
oṃ glauṃ huṃ klīṃ jūṃ saḥ jvālaya jvālaya jvala jvala prajvala prajvala
aiṃ hrīṃ klīṃ cāmuṇḍāyai vicce jvala haṃ saṃ laṃ kṣaṃ phaṭ svāhā||5||
iti mantraḥ|
This is the central mantra passage. Aim, Hrim, Klim and the other sounds are seed syllables rather than ordinary sentences and are not given invented word-for-word meanings. Chamundayai addresses Chamunda; jvalaya, jvala and prajvala invoke kindling or blazing. Phat and Svaha are ritual closing utterances.
-
नमस्ते रुद्ररूपिण्यै नमस्ते मधुमर्दिनि।
नमः कैटभहारिण्यै नमस्ते महिषार्दिनि॥६॥
namaste rudrarūpiṇyai namaste madhumardini|
namaḥ kaiṭabhahāriṇyai namaste mahiṣārdini||6||
Salutations to the goddess in Rudra’s form, vanquisher of Madhu, Kaitabha and Mahishasura.
-
नमस्ते शुम्भहन्त्र्यै च निशुम्भासुरघातिनि।
जाग्रतं हि महादेवि जपं सिद्धं कुरूष्व मे॥७॥
namaste śumbhahantryai ca niśumbhāsuraghātini|
jāgrataṃ hi mahādevi japaṃ siddhaṃ kurūṣva me||7||
Salutations to the great goddess who defeated Shumbha and Nishumbha; the speaker asks her to awaken and bring fulfilment to his recitation.
-
ऐङ्कारी सृष्टिरूपायै ह्रीङ्कारी प्रतिपालिका।
क्लीङ्कारी कामरूपिण्यै बीजरूपे नमोऽस्तु ते॥८॥
aiṅkārī sṛṣṭirūpāyai hrīṅkārī pratipālikā|
klīṅkārī kāmarūpiṇyai bījarūpe namo’stu te||8||
The text associates Aim with creation, Hrim with preservation and Klim with desire’s form, saluting the goddess embodied in seed syllables. These are traditional symbolic associations, not ordinary dictionary translations.
-
चामुण्डा चण्डघाती च यैकारी वरदायिनी।
विच्चे चाभयदा नित्यं नमस्ते मन्त्ररूपिणि॥९॥
cāmuṇḍā caṇḍaghātī ca yaikārī varadāyinī|
vicce cābhayadā nityaṃ namaste mantrarūpiṇi||9||
Salutations to mantra-formed Chamunda, slayer of Chanda, associated here with boon-giving Yai and fear-dispelling Vicce.
-
धां धीं धूं धूर्जटेः पत्नी वां वीं वूं वागधीश्वरी।
क्रां क्रीं क्रूं कुञ्जिका देवि शां शीं शूं मे शुभं कुरु॥१०॥
dhāṃ dhīṃ dhūṃ dhūrjaṭeḥ patnī vāṃ vīṃ vūṃ vāgadhīśvarī|
krāṃ krīṃ krūṃ kuñjikā devi śāṃ śīṃ śūṃ me śubhaṃ kuru||10||
With the seed-syllable groups Dham–Dhim–Dhum, Vam–Vim–Vum, Kram–Krim–Krum and Sham–Shim–Shum, the verse invokes Shiva’s consort, mistress of speech and Kunjika for auspiciousness.
-
हुं हुं हुङ्काररूपिण्यै जं जं जं जम्भनादिनी।
भ्रां भ्रीं भ्रूं भैरवी भद्रे भवान्यै ते नमो नमः॥११॥
huṃ huṃ huṅkārarūpiṇyai jaṃ jaṃ jaṃ jambhanādinī|
bhrāṃ bhrīṃ bhrūṃ bhairavī bhadre bhavānyai te namo namaḥ||11||
The goddess is saluted through sounds including Hum, Jam and Bhram–Bhrim–Bhrum and addressed as Bhairavi, Bhadra and Bhavani. The seed syllables are preserved rather than turned into ordinary words.
-
अं कं चं टं तं पं यं शं वीं दुं ऐं वीं हं क्षम्।
धिजाग्रम् धिजाग्रं त्रोटय त्रोटय दीप्तं कुरु कुरु स्वाहा॥१२॥
aṃ kaṃ caṃ ṭaṃ taṃ paṃ yaṃ śaṃ vīṃ duṃ aiṃ vīṃ haṃ kṣam|
dhijāgram dhijāgraṃ troṭaya troṭaya dīptaṃ kuru kuru svāhā||12||
This is a sequence of mantra syllables. Trotaya invokes breaking and diptam kuru invokes making radiant; the combined mantra sounds are not treated as ordinary prose with a literal translation.
-
पां पीं पूं पार्वती पूर्णा खां खीं खूं खेचरी तथा।
म्लां म्लीं म्लूं मूलविस्तीर्णा कुञ्जिकास्तोत्र हेतवे।
सां सीं सूं सप्तशती देव्या मंत्रसिद्धिं कुरूष्व मे॥१३॥
pāṃ pīṃ pūṃ pārvatī pūrṇā khāṃ khīṃ khūṃ khecarī tathā|
mlāṃ mlīṃ mlūṃ mūlavistīrṇā kuñjikāstotra hetave|
sāṃ sīṃ sūṃ saptaśatī devyā maṃtrasiddhiṃ kurūṣva me||13||
Seed-syllable invocations accompany the forms Parvati, Purna and Khechari. The selected text also retains the mulavistirna line. The prayer asks the goddess for fulfilment in Saptashati mantra-recitation.
-
कुञ्जिकायै नमो नमः।
इदं तु कुञ्जिकास्तोत्रं मन्त्रजागर्तिहेतवे।
अभक्ते नैव दातव्यं गोपितं रक्ष पार्वति॥१४॥
kuñjikāyai namo namaḥ|
idaṃ tu kuñjikāstotraṃ mantrajāgartihetave|
abhakte naiva dātavyaṃ gopitaṃ rakṣa pārvati||14||
After saluting Kunjika, the text says the hymn is for awakening mantra and asks Parvati to guard it rather than give it to someone without devotion. This expresses its esoteric practice tradition.
-
यस्तु कुञ्जिकया देवि हीनां सप्तशतीं पठेत्।
न तस्य जायते सिद्धिररण्ये रोदनं यथा॥१५॥
yastu kuñjikayā devi hīnāṃ saptaśatīṃ paṭhet|
na tasya jāyate siddhiraraṇye rodanaṃ yathā||15||
The final verse compares Saptashati recitation without Kunjika to crying in a forest. It is an image praising this hymn’s importance, not historical proof that other accepted recitation traditions are invalid.
-
इति श्रीरुद्रयामले गौरीतन्त्रे शिवपार्वतीसंवादे
कुञ्जिकास्तोत्रं सम्पूर्णम्।
iti śrīrudrayāmale gaurītantre śivapārvatīsaṃvāde
kuñjikāstotraṃ sampūrṇam|
The colophon connects the work with a Shiva–Parvati dialogue in the Gauri Tantra of the Rudrayamala tradition. This page does not establish a specific manuscript or historical chapter identification.