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Rudrayāmala Uttara Tantra
A Yāmala of the Vidyāpīṭha, a Śākta compendium of the eastern schools, and a title cited far more often than it can be found — the text the Vijñāna Bhairava names as its source.
Few titles are quoted more often in tantric Sanskrit than the Rudrayāmala, and few are harder to hold. Abhinavagupta cites it; Jayaratha cites it; the Bengali Śākta digests cite it constantly; the Vijñāna Bhairava names it as its own parent. The book that now circulates under the name will not account for most of what is credited to it — and that discrepancy is itself one of the more instructive facts about how this literature travelled.
What a yāmala isयामल
Yāmala means a pair, a couple, a union; the ordinary Sanskrit word for twins stands beside it. A Yāmala tantra is revelation arising from the union of Rudra and his Śakti rather than from Śiva alone, and the consequence is formal as well as doctrinal. Texts of this class are dialogues throughout — Bhairava and the Goddess in alternating question and answer, neither of them merely the audience. The teaching that Śakti and the possessor of Śakti are never separate is, in a Yāmala, a statement about the shape of the book as much as about the nature of things.
Within the Bhairava stream the Yāmalas belong to the Vidyāpīṭha, the goddess-centred half of the revelation, and the canonical lists count eight of them — a yāmalāṣṭaka. Which eight varies from source to source. Brahmayāmala, Viṣṇuyāmala, Rudrayāmala, Skandayāmala, Ruruyāmala, Vetālayāmala, Svacchandayāmala, Ātharvaṇayāmala are among the names that recur, in shifting combinations and sometimes with others in their place. As with the twenty-eight Āgamas and the sixty-four Bhairava tantras, the number describes how the tradition conceived its canon rather than what can be counted on a shelf.
One Yāmala survives in something close to its early form, and it shows what the class was. The Brahmayāmala, also called the Picumata, is preserved in a Nepalese palm-leaf manuscript copied in the eleventh century, and it is uncompromising: its deity is Kapālīśabhairava with the goddess Caṇḍā Kāpālinī, its practitioner carries the skull-staff and the skull-bowl, and its rites belong squarely to the cremation ground and the cult of the yoginīs. That is the world the Yāmalas came out of — older, fiercer and far more concretely ritual than the philosophical Trika that grew from the same soil.
Two Rudrayāmalas
The Rudrayāmala that the Kashmirian authors knew is not extant. Abhinavagupta and Jayaratha quote a text of that name; later digests quote it at length; and no manuscript answering to those quotations has been identified. What does survive, printed repeatedly in Calcutta and Varanasi since the later nineteenth century, is the Rudrayāmala Uttara Tantra — the "latter" Rudrayāmala, a long Śākta work whose language, cast of goddesses and ritual assumptions place it in eastern India and centuries after the Kashmirian citations. Estimates of its date differ and none is secure; few would put its present shape earlier than the fifteenth or sixteenth century, and portions of it are probably later still.
What the Uttara Tantra contains
None of that makes the surviving text uninteresting. It is a substantial and wide-ranging Śākta compendium, and it is one of the places where a reader can watch several currents run together.
- Mantroddhāraमन्त्रोद्धार · extraction
- The drawing-out of mantras from a lettered diagram. The syllables are not simply given; they are extracted from a grid by a stated procedure, so that a mantra arrives as an operation rather than as a word. A great deal of the text is taken up with this, and it is the most technical thing in it.
- The Goddess
- Tārā above all, but also Kālī, Bhairavī and material belonging to the Śrīvidyā, together with the hymns, protective kavacas and thousand-name litanies that attend them. The theology is that of the Mahāvidyās, the eastern Śākta cult of the ten great goddesses — one of the clearest indications that the text as we have it is not an early Kashmirian Vidyāpīṭha work.
- Cīnācāraचीनाचार · the way of Mahācīna
- The text carries the well-known story of Vasiṣṭha, who fails to propitiate Tārā by orthodox austerity, is directed to Mahācīna, and finds there a teaching conducted in wine and flesh and the company of women, which he is made to accept before he can succeed. It is one of the tradition's own accounts of why a transgressive rite exists at all, and it is largely through this text that the story is known.
- The subtle body
- The channels, the centres, the ascent of kuṇḍalinī, the retention and movement of breath. This is the material that made the book useful far outside its own school, and it is the physiology that the breath teachings assume throughout.
- Yoga and observance
- Long stretches on posture, prāṇāyāma and mudrā, on the discipline and the grades of the practitioner, and on initiation, the qualifications of the guru, and the calendrical and domestic ritual of a Śākta household.
A conduit
The Uttara Tantra's real historical importance is as a channel. Material passed through it into compilations that had a far wider circulation than any Vidyāpīṭha scripture ever enjoyed — the Bengali Śākta digests, the ritual handbooks that depend on them, and from there into the printed devotional literature of the nineteenth century and after. A very large number of hymns, armours and mantra-prescriptions in ordinary use carry a colophon assigning them to the Rudrayāmala. Some of them are in the printed Uttara Tantra. Many are not, and were attached to the name for the authority it conferred.
That is worth stating plainly rather than treating as a scandal. Attribution in this literature is a claim about lineage and legitimacy, not a bibliographical statement, and a tradition which holds that its scriptures are fragments of an unbounded revelation has no difficulty at all with the idea that a teaching may be from the Rudrayāmala without being in any particular copy of it. The historian's problem and the tradition's self-understanding are simply not the same problem, and the honest course is to keep them apart.
The Vijñāna Bhairava's claim
The most consequential of these attributions is the Vijñāna Bhairava's. Its colophons place it within the Rudrayāmala and the tradition has always cited it so: one hundred and twelve dhāraṇās, a dialogue between Bhairava and the Goddess, presented as an extract drawn from the greater Yāmala.
What the claim is worth needs care in both directions. It cannot be verified, because the Rudrayāmala it refers to is lost; and it cannot be refuted from the surviving Uttara Tantra, which does not contain the Vijñāna Bhairava and is in any case too late to be the text meant. But the Vijñāna Bhairava's own antiquity does not rest on the attribution. It was known and quoted in Kashmir in the tenth and eleventh centuries; Kṣemarāja began a commentary on it, the Uddyota, which breaks off after the opening verses; and Śivopādhyāya completed the exegesis long afterwards with his Vivṛti. The text stands on that evidence whatever its parentage.
What the attribution does tell us is what its transmitters took its pedigree to be, and the choice is exact. A Yāmala is revelation issuing from the union of the two; and the Vijñāna Bhairava's opening argument, before it reaches a single practice, is that Śakti and the holder of Śakti are never in fact two, so that to enter Śakti is to enter Bhairava. A text that begins there names as its source the one class of scripture defined by precisely that union. Whether or not the descent is historical, the claim is doctrinally well judged — and that, in a tradition where lineage is a statement of what a teaching is, is not a trivial thing to have got right.
7,694 verses · page 124 of 129
योषिद्वामभुजे धृत्वा सर्वसिद्धिमवाप्नुयात् | गोरोचनाकुङ्कुमेन रक्तचन्दनकेन च
yoṣidvāmabhuje dhṛtvā sarvasiddhimavāpnuyāt | gorocanākuṅkumena raktacandanakena ca
यावकैर्वा महेशानि लिखेन्मन्त्रं समाहितः | आद्या देवी परप्राणसिद्धिमाप्नोति निश्चितम्
yāvakairvā maheśāni likhenmantraṃ samāhitaḥ | ādyā devī paraprāṇasiddhimāpnoti niścitam
लिङ्गं पीठे पूणीमायां कृष्णचतुर्दशीदिने | भौमवारे मध्यरात्रौ पठित्वा कामसिद्धिभाक्
liṅgaṃ pīṭhe pūṇīmāyāṃ kṛṣṇacaturdaśīdine | bhaumavāre madhyarātrau paṭhitvā kāmasiddhibhāk
किं न सिद्ध्यति भूखण्डे अजरामर एव सः | रमणीकोटिभर्ता स्याद् वर्षद्वादशपाठतः
kiṃ na siddhyati bhūkhaṇḍe ajarāmara eva saḥ | ramaṇīkoṭibhartā syād varṣadvādaśapāṭhataḥ
अष्टवर्षप्रपाठेन कायप्रवेशसिद्धिभाक् | षड्वर्षमात्रपाठेन कुबेरसदृशो धनी
aṣṭavarṣaprapāṭhena kāyapraveśasiddhibhāk | ṣaḍvarṣamātrapāṭhena kuberasadṛśo dhanī
वारैकमात्रपाठेन वर्षे वर्षे दिने दिने | स भवेत् पञ्चतत्त्वज्ञो तत्त्वज्ञानी न संशयः
vāraikamātrapāṭhena varṣe varṣe dine dine | sa bhavet pañcatattvajño tattvajñānī na saṃśayaḥ
सर्वपापविनिर्मुक्तो वसेत् कल्पत्रयं भुवि | यः पठेत् सप्तधा नाथ सप्ताहनि दिने दिने
sarvapāpavinirmukto vaset kalpatrayaṃ bhuvi | yaḥ paṭhet saptadhā nātha saptāhani dine dine
रात्रौ वारत्रयं धीमान् पठित्वा खेचरो भवेत् | अश्विनी शुक्लपक्षे च रोहिण्यसितपक्षके
rātrau vāratrayaṃ dhīmān paṭhitvā khecaro bhavet | aśvinī śuklapakṣe ca rohiṇyasitapakṣake
अष्टम्यां हि नवम्यां तु पठेद् वारत्रयं निशि | दिवसे वारमेकं तु स भवेत् पञ्चतत्त्ववित्
aṣṭamyāṃ hi navamyāṃ tu paṭhed vāratrayaṃ niśi | divase vāramekaṃ tu sa bhavet pañcatattvavit
अनायासेन देवेश पञ्चामरादिसिद्धिभाक् | खेचरीमेलनं तस्य नित्यं भवति निश्चितम्
anāyāsena deveśa pañcāmarādisiddhibhāk | khecarīmelanaṃ tasya nityaṃ bhavati niścitam
स्वर्गे मर्त्ये च पाताले क्षणान्निःसरति ध्रुवम् | अग्निस्तम्भं जलस्तम्भं वातस्तम्भं करोति सः
svarge martye ca pātāle kṣaṇānniḥsarati dhruvam | agnistambhaṃ jalastambhaṃ vātastambhaṃ karoti saḥ
पञ्चतत्त्वक्रमेणैव श्मशाने यस्तु सम्पठेत् | स भवेद् देवदेवेशः सिद्धान्तसारपण्डितः
pañcatattvakrameṇaiva śmaśāne yastu sampaṭhet | sa bhaved devadeveśaḥ siddhāntasārapaṇḍitaḥ
शूकरासवसंयुक्तः कुलद्रव्येण वा पुनः | बिल्वमूले पीठमूले विधानेन प्रपूजयेत् | परेण परमा देवी तुष्टा भवति सिद्धिदा
śūkarāsavasaṃyuktaḥ kuladravyeṇa vā punaḥ | bilvamūle pīṭhamūle vidhānena prapūjayet | pareṇa paramā devī tuṣṭā bhavati siddhidā
आनन्दभैरवि प्राणवल्लभे जगदीश्वरि | तव प्रसादवाक्येन श्रुतं नामसहस्रकम्
ānandabhairavi prāṇavallabhe jagadīśvari | tava prasādavākyena śrutaṃ nāmasahasrakam
हाकिन्याः कुलयोगिन्याः परमाद्भुतमङ्गलम् | इदानीं श्रोतुमिच्छामि परनाथस्य वाञ्छितम्
hākinyāḥ kulayoginyāḥ paramādbhutamaṅgalam | idānīṃ śrotumicchāmi paranāthasya vāñchitam
सहस्रनामयोगाङ्गमष्टोत्तरसमाकुलम् | भ्रूपद्मभेदनार्थाय हाकिनीयोगसिद्धये
sahasranāmayogāṅgamaṣṭottarasamākulam | bhrūpadmabhedanārthāya hākinīyogasiddhaye
परनाथस्य योगाधिसिद्धये कुलभैरवि | कृपया वद मे प्रीता धर्मसिद्धिनिबन्धनात्
paranāthasya yogādhisiddhaye kulabhairavi | kṛpayā vada me prītā dharmasiddhinibandhanāt
मम देहरक्षणाय पातिव्रात्यप्रसिद्धये | महाविषहरे शीघ्रं वद योगिनि विस्तरात्
mama deharakṣaṇāya pātivrātyaprasiddhaye | mahāviṣahare śīghraṃ vada yogini vistarāt
त्वत्प्रसादात् खेचराणां भैरवाणां हि योगिनाम् | नाथोऽहं जगतीखण्डे सुधाखण्डे वद प्रिये
tvatprasādāt khecarāṇāṃ bhairavāṇāṃ hi yoginām | nātho'haṃ jagatīkhaṇḍe sudhākhaṇḍe vada priye
पुनः पुनः स्तौमि नित्ये त्वमेव सुप्रिया भव | अथ योगेश्वर प्राणनाथ योगेन्द्र सिद्धिद
punaḥ punaḥ staumi nitye tvameva supriyā bhava | atha yogeśvara prāṇanātha yogendra siddhida
इदानीं कथये तेऽहं निजदेहसुसिद्धये | सर्वदा हि पठस्व त्वं कालमृत्युं वशं नय
idānīṃ kathaye te'haṃ nijadehasusiddhaye | sarvadā hi paṭhasva tvaṃ kālamṛtyuṃ vaśaṃ naya
कृपया तव नाथस्य स्नेहपाशनियन्त्रिता | तवाज्ञापालनार्थाय कालकूटविनाशनात्
kṛpayā tava nāthasya snehapāśaniyantritā | tavājñāpālanārthāya kālakūṭavināśanāt
भुक्तिमुक्तिक्रियाभक्तिसिद्धये तच्छृणु प्रभो | नित्यामृतखण्डरसोल्लासनामसहस्रकम्
bhuktimuktikriyābhaktisiddhaye tacchṛṇu prabho | nityāmṛtakhaṇḍarasollāsanāmasahasrakam
अष्टोत्तरं प्रयत्नेन योगिनां हि हिताय च | कथयामि सिद्धनामज्ञाननिर्णयसाधनम्
aṣṭottaraṃ prayatnena yogināṃ hi hitāya ca | kathayāmi siddhanāmajñānanirṇayasādhanam
ओं ह्सौ सां परेशश्च पराशक्तिः प्रियेश्वरः | शिवः परः पारिभद्रः परेशो निर्मलोऽद्वयः
oṃ hsau sāṃ pareśaśca parāśaktiḥ priyeśvaraḥ | śivaḥ paraḥ pāribhadraḥ pareśo nirmalo'dvayaḥ
स्वयंज्योतिरनाद्यन्तो निवीकारः परात्परः | परमात्मा पराकाशोऽपरोऽप्यपराजितः
svayaṃjyotiranādyanto nivīkāraḥ parātparaḥ | paramātmā parākāśo'paro'pyaparājitaḥ
पार्वतीवल्लभः श्रीमान् दीनबन्धुस्त्रिलोचनः | योगात्मा योगदः सिद्धेश्वरो वीरः स्वरान्तकः
pārvatīvallabhaḥ śrīmān dīnabandhustrilocanaḥ | yogātmā yogadaḥ siddheśvaro vīraḥ svarāntakaḥ
कपिलेशो गुरुर्गीतः स्वप्रियो गीतमोहनः | गभीरो गाधनस्थश्च गीतवाद्यप्रियङ्करः
kapileśo gururgītaḥ svapriyo gītamohanaḥ | gabhīro gādhanasthaśca gītavādyapriyaṅkaraḥ
गुरुगीतापवित्रश्च गानसम्मानतोज्झितः | गयानाथो दत्तनाथो दत्तात्रेयपतिः शिवः
gurugītāpavitraśca gānasammānatojjhitaḥ | gayānātho dattanātho dattātreyapatiḥ śivaḥ
आकाशवाहको नीलो नीलाञ्जनशरीरधृक् | खगरूपी खेचरश्च गगनात्मा गभीरगः
ākāśavāhako nīlo nīlāñjanaśarīradhṛk | khagarūpī khecaraśca gaganātmā gabhīragaḥ
गोकोटिदानकर्त्ता च गोकोटिदुग्धभोजनः | अभयावल्लभः श्रीमान् परमात्मा निराकृतिः
gokoṭidānakarttā ca gokoṭidugdhabhojanaḥ | abhayāvallabhaḥ śrīmān paramātmā nirākṛtiḥ
सङ्ख्याधारी निराकारी निराकरणवल्लभः | वाय्वाहारी वायुरूपी वायुगन्ता स्ववायुपाः
saṅkhyādhārī nirākārī nirākaraṇavallabhaḥ | vāyvāhārī vāyurūpī vāyugantā svavāyupāḥ
वातघ्नो वातसम्पत्तिर्वाताजीर्णो वसन्तवित् | वासनीशो व्यासनाथो नारदादिमुनीश्वरः
vātaghno vātasampattirvātājīrṇo vasantavit | vāsanīśo vyāsanātho nāradādimunīśvaraḥ
नारायणप्रियानन्दो नारायणनिराकृतिः | नावमालो नावकर्ता नावसंज्ञानधारकः
nārāyaṇapriyānando nārāyaṇanirākṛtiḥ | nāvamālo nāvakartā nāvasaṃjñānadhārakaḥ
जलाधारो ज्ञेय इन्द्रो निरिन्द्रियगुणोदयः | तेजोरूपी चण्डभीमो तेजोमालाधरः कुलः
jalādhāro jñeya indro nirindriyaguṇodayaḥ | tejorūpī caṇḍabhīmo tejomālādharaḥ kulaḥ
कुलतेजा कुलानन्दः शोभाढ्यो वेदरश्मिधृक् | किरणात्मा कारणात्मा कल्पच्छायापतिः शशी
kulatejā kulānandaḥ śobhāḍhyo vedaraśmidhṛk | kiraṇātmā kāraṇātmā kalpacchāyāpatiḥ śaśī
परज्ञानी परानन्ददायको धर्मजित्प्रभुः | त्रिलोचनाम्भोजराजो दीर्घनेत्रो मनोहरः
parajñānī parānandadāyako dharmajitprabhuḥ | trilocanāmbhojarājo dīrghanetro manoharaḥ
चामुण्डेशः प्रचण्डेशः पारिभद्रेश्वरो हरः | गोपिता मोहितो गोप्ता गुप्तिस्थो गोपपूजितः
cāmuṇḍeśaḥ pracaṇḍeśaḥ pāribhadreśvaro haraḥ | gopitā mohito goptā guptistho gopapūjitaḥ
गोपनाख्यो गोधनेशश्च चारुवक्त्रो दिगम्बरः | पञ्चाननः पञ्चमीशो विशालो गरुडेश्वरः
gopanākhyo godhaneśaśca cāruvaktro digambaraḥ | pañcānanaḥ pañcamīśo viśālo garuḍeśvaraḥ
अर्धनारीश्वरेशश्च नायिकेशः कुलान्तकः | संहारविग्रहः प्रेतभूतकोटिपरायणः
ardhanārīśvareśaśca nāyikeśaḥ kulāntakaḥ | saṃhāravigrahaḥ pretabhūtakoṭiparāyaṇaḥ
अनन्तेशोऽप्यनन्तात्मा मणिचूडो विभावसुः | कालानलः कालरूपी वेदधर्मेश्वरः कविः
ananteśo'pyanantātmā maṇicūḍo vibhāvasuḥ | kālānalaḥ kālarūpī vedadharmeśvaraḥ kaviḥ
भर्गः स्मरहरः शम्भुः स्वयम्भुः पीतकुण्डलः | जायापतिर्याजजूको विलाशीशः शिखापतिः
bhargaḥ smaraharaḥ śambhuḥ svayambhuḥ pītakuṇḍalaḥ | jāyāpatiryājajūko vilāśīśaḥ śikhāpatiḥ
पर्वतेशः पार्वणाख्यः क्षेत्रपालो महीश्वरः | वाराणसीपतिर्मान्यो धन्यो वृषसुवाहनः
parvateśaḥ pārvaṇākhyaḥ kṣetrapālo mahīśvaraḥ | vārāṇasīpatirmānyo dhanyo vṛṣasuvāhanaḥ
अमृतानन्दितो मुग्धो वनमालीश्वरः प्रियः | काशीपतिः प्राणपतिः कालकण्ठो महेश्वरः
amṛtānandito mugdho vanamālīśvaraḥ priyaḥ | kāśīpatiḥ prāṇapatiḥ kālakaṇṭho maheśvaraḥ
कम्बुकण्ठः क्रान्तिवर्गो वर्गात्मा जलशासनः | जलबुद्बुदवक्षश्च जलरेखामयः पृथुः
kambukaṇṭhaḥ krāntivargo vargātmā jalaśāsanaḥ | jalabudbudavakṣaśca jalarekhāmayaḥ pṛthuḥ
पाथीवेशो महीकर्ता पृथिवीपरिपालकः | भूमिस्थो भूमिपूज्यश्च क्षौणीवृन्दारकाचीतः
pāthīveśo mahīkartā pṛthivīparipālakaḥ | bhūmistho bhūmipūjyaśca kṣauṇīvṛndārakācītaḥ
शूलपाणिः शक्तिहस्तो पद्मगर्भो हिरण्यभृत् | भूगर्तसंस्थितो योगी योगसम्भवविग्रहः
śūlapāṇiḥ śaktihasto padmagarbho hiraṇyabhṛt | bhūgartasaṃsthito yogī yogasambhavavigrahaḥ
पातालमूलकर्ता च पातालकुलपालकः | पातालनागमालाढ्यो दानकर्ता निराकुलः
pātālamūlakartā ca pātālakulapālakaḥ | pātālanāgamālāḍhyo dānakartā nirākulaḥ
भ्रूणहन्ता पापराधिनागकः कालनागकः | कपिलोग्रतपःप्रीतो लोकोपकारकृन्नृपः
bhrūṇahantā pāparādhināgakaḥ kālanāgakaḥ | kapilogratapaḥprīto lokopakārakṛnnṛpaḥ
नृपाचीतो नृपार्थस्थो नृपार्थकोटिदायकः | पाथीवार्चनसन्तुष्टो महावेगी परेश्वरः
nṛpācīto nṛpārthastho nṛpārthakoṭidāyakaḥ | pāthīvārcanasantuṣṭo mahāvegī pareśvaraḥ
परापारापारतरो महातरुनिवासकः | तरुमूलस्थितो रुद्रो रुद्रनामफलोदयः
parāpārāpārataro mahātarunivāsakaḥ | tarumūlasthito rudro rudranāmaphalodayaḥ
रौद्रीशक्तिपतिः क्रोधी कोपनष्टो विरोचनः | असंख्येयाख्ययुक्तश्च परिणामविवजीतः
raudrīśaktipatiḥ krodhī kopanaṣṭo virocanaḥ | asaṃkhyeyākhyayuktaśca pariṇāmavivajītaḥ
प्रतापी पवनाधारः प्रशंस्यः सर्वनिर्णयः | वेदजापी मन्त्रजापी देवता गुरुरीश्वरः
pratāpī pavanādhāraḥ praśaṃsyaḥ sarvanirṇayaḥ | vedajāpī mantrajāpī devatā gururīśvaraḥ
श्रीनाथो गुरुदेवश्च परनाथो गुरुः प्रभुः | परापरगुरुर्ज्ञानी तन्त्रज्ञोऽर्कशतप्रभाः
śrīnātho gurudevaśca paranātho guruḥ prabhuḥ | parāparagururjñānī tantrajño'rkaśataprabhāḥ
तीर्क्ष्यो गमनकारी च कालभावी निरञ्जनः | कालकूटानलः श्रोतः पुञ्जपानपरायणः
tīrkṣyo gamanakārī ca kālabhāvī nirañjanaḥ | kālakūṭānalaḥ śrotaḥ puñjapānaparāyaṇaḥ
परिवारगणाढ्यश्च पाराशाषिसुतस्थितः | स्थितिस्थापकरूपश्च रूपातीतोऽमलापतिः
parivāragaṇāḍhyaśca pārāśāṣisutasthitaḥ | sthitisthāpakarūpaśca rūpātīto'malāpatiḥ
पतीशो भागुरिश्चैव कालश्चैव हरिस्तथा | वैष्णवः प्रेमसिन्धुश्च तरलो वातवित्तहा
patīśo bhāguriścaiva kālaścaiva haristathā | vaiṣṇavaḥ premasindhuśca taralo vātavittahā
भावस्वरूपो भगवान् निराकाशः सनातनः | अव्ययः पुरुषः साक्षी चाच्युतो मन्दराश्रयः
bhāvasvarūpo bhagavān nirākāśaḥ sanātanaḥ | avyayaḥ puruṣaḥ sākṣī cācyuto mandarāśrayaḥ
मन्दराद्रिक्रियानन्दो वृन्दावनतनूद्भवः | वाच्यावाच्यस्वरूपश्च निर्मलाख्यो विवादहा
mandarādrikriyānando vṛndāvanatanūdbhavaḥ | vācyāvācyasvarūpaśca nirmalākhyo vivādahā
वैद्यो वेदपरो ग्रन्थो वेदशास्त्रप्रकाशकः | स्मृतिमूलो वेदयुक्तिः प्रत्यक्षकुलदेवता
vaidyo vedaparo grantho vedaśāstraprakāśakaḥ | smṛtimūlo vedayuktiḥ pratyakṣakuladevatā