chö ku dewa chen pö kyinkhor né/
yam la sok pa né kyi jik pa dang/
dü min chi lé kyop par jé pa yi/
dön drup trin lé yum la chak tsel lo/

From the maṇḍāla of dharmakāya’s great bliss
You protect against dangerous diseases like epidemics
And so forth and the karma of untimely death
I pay homage to you, mother of wish-fulfilling
activities.

pemé den la ser dok ri trö ma/
tsawé zhel ser yé yön ngo dang kar/
u tra tor tsuk zi ji den pa yi/
ngö drup lha mö ku la chak tsel lo/

You, golden-colored Wilderness Dweller on a lotus base,
Your main face is golden, right blue, and left white.
Your hair is bound up in a topknot, and you are full of splendor–
I pay homage to the exalted body of the goddess granting accomplishments.

yé shé tuk jé dak nyi chom den dé/
dü té mé pung ta bü long kyil na/
zhel sum chak druk jik jé tro mö zhel/
zhap nyi kyang kum dzé la chak tsel lo/

You Bhagavatī, are the embodiment of wisdom and compassion,
You are in the midst of masses of fire, burning like at the end of an eon,
With your three faces and six arms, you look terrifyingly wrathful –
I pay homage to you, whose one leg is stretched and the other bent.

ri trö lo ma ku la nam pa yi/
da zhu dra ta shing lö bam po dzin/
dik dzup dor jé nam pé sha wa ri/
yum chen drowé gön la chak tsel lo/

Wilderness Dweller with exalted-body clad in leaves, brandishing
Bow and arrow, battle ax and a bundle of leaves.
Showing the threatening mudrā and holding a vajra,
O Śavarī–I pay homage to you, great mother, protectress of
beings.

om piśāci parṇaśavarī sarva māri praśamani hūṃ
om pisha tsi parna shawari sarwa mari pra shamani hung

gewa di yi nyur du dak/
lo ma gyön ma drup gyur né/
drowa chik kyang ma lü pa/
dé yi sa la gö par shok/

By the power of this virtue,
May I swiftly accomplish Parṇaśavarī
And establish all migratory beings without exception
In that very same state.

This was from the collected works of Drikung Kyobpa Jikten Sumgön.

Some notes on the variant forms and mantras of Lady Parṇaśavarī:

The mantra of Lady Parṇaśavarī given here is:  om piśāci parṇaśavarī sarva māri praśamani hūṃ.
A more common form of Parṇaśavarī’s mantra is: oṃ piśāci parṇaśavarī sarva jvara praśamani svāhā.

The common form of Lady Parṇaśavarī’s mantra is directed at allaying, calming or soothing (praśamani) fevers or jvara ज्वर – at “all fevers” (hence: sarva jvara). The mantra given by Kyobpa Rinpoché (Jikten Sumgön) on the other hand, is directed at allaying “all pestilence” (hence: sarva māri) – māri मारि being “pestilence” or “infectious diseases.” One could also note the different syllable as the end of each respective mantra: hūṃ in mantra given by Kyobpa Rinpoché and svāhā in the more common form.

There is yet a third variant of the mantra of Lady Parṇaśavarī which is also used in Drikung Kagyu due to the important collection of fifty deities compiled by Rikzin Chökyi Drakpa, the First Kyabgön Chungtsang (24th throne-holder). In his Jewel Garland of Fifty Deities, the mantra that Rikzin Chödrak gives for Lady Parṇaśavarī is: oṃ piśāci parṇaśavarī sarva jvara praśamani hūṃ phaṭ.

Rikzin Chödrak’s collection of fifty deities come to us in Drikung Kagyu via Karma Kagyu and going further back, via Sakya. So, it is not surprising then that the mantra Rikzin Chödrak gives for Lady Parṇaśavarī differs from the one that Kyobpa Jikten Sumgön has in his collected works. It is unclear presently the exact line of transmission of Kyobpa Rinpoché’s version of the mantra and form of Lady Parṇaśavarī. And this brings us to another unique characteristic of Kyobpa Rinpoché’s form of Lady Parṇaśavarī–her colors. In this praise, Lady Parṇaśavarī body and main face is described as golden-colored and her right face is blue and left white. In the more common form, her main body and face is the same–golden. But her right face is white and left red. And there is yet a third variation to the form of Lady Parṇaśavarī and this is the form transmitted in Rikzin Chödrak’s Jewel Garland of Fifty Deities.
In this form, she has a green body and principal face. Her right face is blue and left white. Although this is not based on explicit information from the available textual sources related to Lady Parṇaśavarī, we can think of the following when viewing her image (as described in this praise):

Although she belongs to the Karma buddha family of Amoghasiddhi, her main body and face isn’t green (the color of the Karma buddha family) but is instead golden-yellow. This color can be understood as emphasizing her “earthy” quality–she is very much grounded in the soil, in the life-giving,  increasing properties of the earth element. Her right face is deep blue and is looking upwards. This reminds us that on the ultimate level she is constantly abiding in the dharmakāya. Her left face is looking slightly downwards and white in color. This reminds us that on the relative level she is constantly pacifying, calming the suffering of infectious diseases and untimely death. As for the special implements that she grasp in her six hands, the first two pairs hold a vajra and a lasso. The lasso in her left hand which she holds with a threatening mudrā is the lasso and threat of compassion. With compassion she threatens, catches and ropes in all causes of infectious diseases. Then with the vajra in her right hand she crushes the contagion that she has caught into dust, thus neutralizing their harmful effects. Why is this vajra so powerful? Because its essence is the wisdom of emptiness. Her second set of hands hold a bunch of leaves in the left and an ax in her right.

These are her instruments of curing and healing. The leaves here are medicinal herbs with powers to alleviate the symptoms of disease. They offer relief and coolness from the fevers and aches. The ax reminds us of her ability to use more forceful or intrusive means to cure. We can think of this as the necessary surgeries and cuttings that sometimes are needed for dire cases. So, in summary the implements in this second set of hands are related to her ability to skillfully use both soft and hard, peaceful and wrathful methods of healing and curing diseases.

Finally, in her third set of hands she holds a bow and arrow. The bow held in the left hand is the bow of compassion that is necessary for shooting the arrow across great distances to hit the target. The arrow is the arrow of wisdom that is straight and sharp. Who are what are the targets of this arrow–outer infections of disease, inner infections of negative karma, and secret infections of confused minds. Furthermore, we can see the implements in the second set of hands as the equivalent of anti-viral interventions for fighting the virus once is has turned up in our bodies or in our environment. And the implements in the third set of hands as prophylactic measures to prevent the infections from entering our minds, or bodies or vicinity.

Finally, beyond these three variations in forms and mantras, there are still other forms and mantras of Lady Parṇaśavarī – single-faced with two arms, single-face with four arms, with bodies of red and black colors as well. She has longer and shorter mantras as well.

Hastily written down in Asheville, North Carolina, USA during the Covid19 pandemic in the year 2020 by Konchok Yeshé Dorjé (Dr. H. Lye), blessed by His Holiness Drikung Kyabgön Tinle Lhundup with the title of a “dorjê lopön” (vajra-master).