kāvyakaṇṭha vāsiṣṭha śrī gaṇapati muni viracitam umāsahasram
Uma Sahasram
ekonacatvāriṃśaḥ stabakaḥ - indravajrāvṛttam
The thirty-ninth Stabaka, entitled **Prāyo Vyomaśarīrā — “She whose Body is Primarily the Vast Space”**, returns to one of the foundational visions of *Umā Sahasram*: the Goddess as the immeasurable Śakti pervading the entire cosmos. Muni sees Her in lightning, thunder, solar fire, moonlight, growth, decay, motion, intelligence, courage and every power operating in living beings. The innumerable worlds are portrayed as almost insignificant within Her vastness. The title is therefore fully justified, because the Stabaka repeatedly presents Umā not merely as residing in space, but as the **all-pervasive power whose cosmic body is the very expanse in which worlds arise, mature and dissolve**.
The verses then move naturally from cosmic Śakti to inner yoga and mantra-sādhana. The same Goddess who appears outwardly as lightning and cosmic energy is Kuṇḍalinī within the body, Soma in the Sahasrāra, and the power accessible through prāṇa, dhyāna and mantra. Muni describes the awakening of the root-fire, the melting of the lunar essence in the head, entry into the inner *dahara*, and liberation through disciplined mantra-upāsanā. He also refers reverentially to a highly secret **fifteen-syllabled Vidyā received directly from a great silent Guru**, showing how cosmic theology, subtle-body yoga and living initiatory tradition converge in his spiritual vision.
Muni’s writing here displays exceptional command of **cosmology, Śākta Tantra, mantra-śāstra, Kuṇḍalinī-yoga and symbolic identification**. He repeatedly moves between macrocosm and microcosm: what is lightning in the elements becomes Kuṇḍalinī in the body and Bhavānī among the deities. The powerful **Indravajrā metre** aptly supports this combination of cosmic grandeur and disciplined yogic instruction. The Stabaka therefore presents one of Muni’s characteristic syntheses: **the boundless Śakti filling the heavens, the inner power awakening in the sādhaka, and the mantra-devatā revealed through initiation are ultimately one and the same Divine Mother**.
ekonacatvāriṃśaḥ stabakaḥ - indravajrāvṛttam
prāyo vyomaśarīrā
vyāpyedamindorbhuvanaṃ ya eva
prāyeṇa tasyāmalacandrikā'bhūt ।
mandastavārtiṃ sa dhunotu hāso
niḥśeṣalokeśvaravallabhāyāḥ ॥ 951 ॥
pūrṇe viyatyekataṭijjvalantī
lokānaśeṣānaniśaṃ pacantī ।
meghe kadācinmahasā sphurantī
caṇḍī pracaṇḍā haratādaghaṃ naḥ ॥ 952 ॥
golāni kānyapyadhunodbhavanti
jīryanti kānyapyakhileśakānte ।
yāntyambike kānyapi vṛddhimatra
pāke bhavatyāḥ paritaḥ pravṛtte ॥ 953 ॥
bhāsāṃ vinetrā mahatā grahaiśca
bhūripramāṇairyutamīśakānte ।
ekaikamaṇḍaṃ tava lomavaccet
kaste mahadbhāgyamiha bravītu ॥ 954 ॥
nāthasya te rūpamaṇoraṇīyo
mātastvadīyaṃ mahato mahīyaḥ ।
jānāti yo devi rahasyametad
vyākhyātumeṣa prabhavatyaśeṣam ॥ 955 ॥
yad garjitaṃ vāridagharṣaṇeṣu
śabdastavāyaṃ sugabhīraghoṣaḥ ।
yallokarājñi sphuritaṃ tadetad-
ujjṛmbhitaṃ kiñcana kāntivīceḥ ॥ 956 ॥
indrasya vajraṃ jvalitaṃ kṛśānor-
jyotissahasracchadabāndhavasya ।
pīyūṣabhānorhasitaṃ visāri
jīvasya cakṣurmama tāta daivam ॥ 957 ॥
yasyaiva tejaḥ pravibhaktamarka-
vidyucchaśāṅkānalalocaneṣu ।
gūḍhaṃ tadākāśagṛhe samantād-
antānabhijñaṃ praṇamāmi daivam ॥ 958 ॥
jāgratsu buddhirnimiṣatsu nidrā
śuṣkeṣu paktistaruṇeṣu vṛddhiḥ ।
dhīreṣu niṣṭhā capaleṣu ceṣṭā
devī mamāpattimapākarotu ॥ 959 ॥
vidyāvato vādavidhānaśaktir-
vīrasya saṅgrāmavidhānaśaktiḥ ।
nārīmaṇermohavidhānaśaktir-
leśatrayaṃ kiñcidapāraśakteḥ ॥ 960 ॥
utsāhayantī tapatāṃ manāṃsi
sañcodayantī ca mahākriyāsu ।
saṅkṣobhayantī hṛdayaṃ khalānāṃ
sammohayantī ca parā'vatānnaḥ ॥ 961 ॥
sañcālayantī sakalasya dehaṃ
vyānasya śaktyā parito lasantyā ।
jetuḥ pratāpe'sti palāyane'sti
bhītasya ceyaṃ nikhileśaśaktiḥ ॥ 962 ॥
ekaṃ svarūpaṃ bahucitrayogāt
sandarśayantī vividhaṃ janebhyaḥ ।
samyagdṛśe svaṃ vibhumarpayantī
sarvādimāyaiva maheśajāyā ॥ 963 ॥
yassaṃśrayetākhilasaṅgatistvāṃ
dhyānena mantreṇa guṇastavairvā ।
trailokyasāmrājyadhurandharasya
śuddhāntakānte sa kṛtī manuṣyaḥ ॥ 964 ॥
mūlāgnimuddīpya śiraśśaśāṅkaṃ
sandrāvya yastarpayate kṛtī tvām ।
tasminnagādhīśvarakanyake tvaṃ
prādurbhavantī na kimādadhāsi ॥ 965 ॥
yastvāṃ sahasrārasarojamadhye
somasvarūpāṃ bhajate'mba yogī ।
tasyāntaraḥ śāntimupaiti tāpo
bāhyasya kā nāma kathā'lpakasya ॥ 966 ॥
daṇḍena yo'ntardahare'vatīrṇaḥ
prāṇena vācā mahasā dhiyā vā ।
prāpnoti so'yaṃ puramadvitīyaṃ
yatra tvamīśā saha citralīlā ॥ 967 ॥
tantroditaṃ viśvavinetri mantraṃ
yaste naraḥ saṃyamavānupāste ।
rudrāṇi sāndrāmbudakeśapāśe
pāśairvimuktaḥ sa jayatyaseṣam ॥ 968 ॥
padmāsano dvādaśavarṇaśāntī
dambholipāṇirbhuvanādhināthā ।
gīrvāṇamārgo bhṛgurabjayonir-
ante tathāgre ca halāṃ virājī ॥ 969 ॥
jambhasya hantā'nalaśānticandraiḥ
saṃyukta ūṣmā galadeśajanmā ।
dantasthalīsambhava ūṣmavarṇo
vāṇīpatirvajradharaśca lajjā ॥ 970 ॥
vidyā tviyaṃ pañcadaśākṣarāḍhyā
sākṣānmahāmaunagurūpadiṣṭā ।
gopyāsu gopyā sukṛtairavāpyā
śreṣṭhā vinutyā parameṣṭhinā'pi ॥ 971 ॥
deheṣviyaṃ kuṇ ḍalinī nyagādi
bhūteṣu vidyud bhuvaneṣu cābhram ।
devāṅganāmastakalālitāṅghrir-
devī bhavānī khalu devatāsu ॥ 972 ॥
cakṣurvidhāyācalamantareṇa
prāṇaṃ prapaśyan manuvarṇarūpam ।
saṃsevate cetsakalasya dhātrīṃ
sarveṣṭalābho viduṣaḥ karasthaḥ ॥ 973 ॥
ekākṣarīḥ pañcadaśākṣarīṃ vā
vidyāḥ prakṛṣṭāḥ sakaleśaśakteḥ ।
yo bhaktiyuktaḥ prajapedamuṣya
prāṇo vaśe nistulasiddhiyoniḥ ॥ 974 ॥
etāḥ kavīnāṃ padakiṅkarasya
pūtāḥ pramodaṃ paramāvahantu ।
gītāssabhaktidravamindravajrāḥ
śvetācalādhīśvaravallabhāyāḥ ॥ 975 ॥