गङ्गाधरसुतं देवं शिवशक्तिस्वरूपिणम् ।
पार्वतीहृदयानन्दं विष्णुमायां जगद्गुरुम् ॥ १ ॥
शुद्धाम्बरलसद्गात्रं नीलाम्बरसुशोभितम् ।
वीरघोराट्टहासं तं विष्णुमायां जगद्गुरुम् ॥ २ ॥
रत्नकाञ्चनसंयुक्तं हारकुण्डलभूषितम् ।
विलसद्ब्रह्मसूत्रं तं विष्णुमायां जगद्गुरुम् ॥ ३ ॥
रत्नकङ्कणकेयूरवनमालाविभूषितम् ।
मन्दस्मितमुखं वन्दे विष्णुमायां जगद्गुरुम् ॥ ४ ॥
श्रीचक्रबीजसंपूज्यं विभुं माहिषवाहनम् ।
गन्धर्वविपिनावासं विष्णुमायां जगद्गुरुम् ॥ ५ ॥
नीलोत्पललसन्नेत्रं सच्चिदानन्दरूपिणम् ।
मकुटादिधरं देवं विष्णुमायां जगद्गुरुम् ॥ ६ ॥
स्थूलसूक्ष्ममहाकायं आद्यन्तरहितं परम् ।
सर्वपापहरं देवं विष्णुमायां जगद्गुरुम् ॥ ७ ॥
भूतनाथं महारौद्रं सर्वतेजःप्रदीपनम् ।
नृत्तप्रियं मदोन्मत्तं विष्णुमायां जगद्गुरुम् ॥ ८ ॥
सर्वज्ञं सर्ववरदं देवब्राह्मणपूजितम् ।
सर्वमुक्तिप्रदं देवं विष्णुमायां जगद्गुरुम् ॥ ९ ॥
श्रीविष्णुमाया-नवकं भुक्तिमुक्तिप्रदायकम् ।
सर्वाभीष्टप्रदं पुण्यं विष्णुमायां भजे सदा ॥ १० ॥
gaṅgādharasutaṁ dēvaṁ śivaśaktisvarūpiṇam |
pārvatīhr̥dayānandaṁ viṣṇumāyāṁ jagadgurum || 1 ||
śuddhāmbaralasadgātraṁ nīlāmbarasuśōbhitam |
vīraghōrāṭṭahāsaṁ taṁ viṣṇumāyāṁ jagadgurum || 2 ||
ratnakāñcanasaṁyuktaṁ hārakuṇḍalabhūṣitam |
vilasadbrahmasūtraṁ taṁ viṣṇumāyāṁ jagadgurum || 3 ||
ratnakaṅkaṇakēyūravanamālāvibhūṣitam |
mandasmitamukhaṁ vandē viṣṇumāyāṁ jagadgurum || 4 ||
śrīcakrabījasaṁpūjyaṁ vibhuṁ māhiṣavāhanam |
gandharvavipināvāsaṁ viṣṇumāyāṁ jagadgurum || 5 ||
nīlōtpalalasannētraṁ saccidānandarūpiṇam |
makuṭādidharaṁ dēvaṁ viṣṇumāyāṁ jagadgurum || 6 ||
sthūlasūkṣmamahākāyaṁ ādyantarahitaṁ param |
sarvapāpaharaṁ dēvaṁ viṣṇumāyāṁ jagadgurum || 7 ||
bhūtanāthaṁ mahāraudraṁ sarvatējaḥpradīpanam |
nr̥ttapriyaṁ madōnmattaṁ viṣṇumāyāṁ jagadgurum || 8 ||
sarvajñaṁ sarvavaradaṁ dēvabrāhmaṇapūjitam |
sarvamuktipradaṁ dēvaṁ viṣṇumāyāṁ jagadgurum || 9 ||
śrīviṣṇumāyā-navakaṁ bhuktimuktipradāyakam |
sarvābhīṣṭapradaṁ puṇyaṁ viṣṇumāyāṁ bhajē sadā || 10 ||
Viṣṇumāyā here is not to be confused with Jagadambā Mahākālī, described as Yoganidrā or Viṣṇumāyā in the first chapter of Durgā Saptaśatī. This deity, male in form, is a well-known folk deity somewhat similar to Shāstā in origin/worship and popular in Kerala as well as parts of Tamil Nadu and Mangalore. Legends describe him as the son of Shiva and Pārvatī, with the latter disguised as a tribal woman. Like Shāstā, he seems to have gradually made inroads into Brahminical worship. He is seated on a buffalo and is known as Bhūtanātha, specifically the leader of the class of demi-spirits named Chatan. He is invoked for protection and victory over enemies. There is a beautiful temple dedicated to this deity in Peringottukara within the Thrissur district of Kerala. While most common people worship this deity for protection and fortune, others on the path of durmantravāda invoke him to gain control of the Chatan class of spirits. A certain text that details the prayogas of Viṣṇumāyā also states that these prayogas were originally taught by Sage Agastya to Rāmacandra in trētāyuga before the war with Rāvaṇa. When one is afflicted by ābhicārika prayogas of Shāstā and/or Viṣṇumāyā, they can be overcome through a combination of Nr̥simha navākṣarī and twenty-lettered mantra of Atharvaṇa Bhadrakālī