Pañca-prakṛti-nirūpaṇa and Mantra-vidhi: Rādhā, Mahālakṣmī, Durgā, Sarasvatī, Sāvitrī; plus Sāvitrī-Pañjara
हैमी तारा विधुगतिर्विषघ्नी च वरानना । अमरा तीर्थदा दीक्षा दुर्धर्षा रोगहारिणी ॥ १६२ ॥
haimī tārā vidhugatirviṣaghnī ca varānanā | amarā tīrthadā dīkṣā durdharṣā rogahāriṇī || 162 ||
هي هايمِي، وتارا، وفِدهوگَتِر، وفِشَغْنِي (مُبيدة السُّمّ)، وفَرانَنا (ذات الوجه الأسمى)، وأمَرا، وتيرثَدا (واهبة التيَرثا)، وديكشا (التلقين/التهيئة الروحية)، ودُردهرشا (التي لا تُقهَر)، وروغَهارِني (مُزيلة المرض)—أسماءٌ موقَّرة تُمدَح لمنح الحماية والقداسة ودفع الداء والسُّموم.
Sanatkumara (teaching Narada in the Vedanga/vidya context)
Vrata: none
Primary Rasa: bhakti
Secondary Rasa: karuna
The verse functions as a sacred list of potent epithets used for smaraṇa/japa, emphasizing śakti as protection—especially the neutralization of viṣa (poison) and the removal of roga (disease) through sanctified recitation and faith.
Bhakti here appears as nāma-smaraṇa: remembering and repeating divine names with reverence, trusting that the deity’s qualities—invincibility, purity, and healing—manifest as inner protection and outward well-being.
It reflects mantra-prayoga in a technical (Vedanga-adjacent) way: using defined names/epithets for specific results (viṣa-śamana, roga-nāśa), aligning ritual speech (mantra) with intended protective outcomes.