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Holding the form of the deity in mind before invoking.
Shiva names him, and gives the reasons: Kalaraja because he shines like time, Bhairava for two reasons at once, and Kalabhairava because time itself will fear him.
The Vedic gayatri of Shanmukha, the six-faced Subrahmanya — Mahanarayana Upanishad 1.26.
Shankara's verse on Murugan mounted on his peacock — Subrahmanya Bhujangam 3.
Shiva tells Parvati that Rama's name equals the thousand names of Vishnu — Ramaraksha Stotra 38.
The opening verse of the Narayana Suktam — Mahanarayana Upanishad 13.1.
Vallabhacharya's verse in which everything about Krishna is sweet.
Shankara's verse of total dependence: you alone are my refuge, Bhavani.
Bhairava's own answer to what he actually is: released from the reckoning of space and time, and unspeakable in the strict sense.
The single most quoted line of the Bhairava tantras: shaivi mukham ihochyate, here Shakti is called the face.
The first four of Lalita Tripura Sundari's thousand names: Sri Mata, Sri Maharajni, Srimat Simhasaneshvari, and she who rose from the fire-pit of consciousness.
The Vedic gayatri of Rudra-Mahadeva — Mahanarayana Upanishad 1.23.
Radiant as ten million suns and the ferry across the ocean of becoming: the second of the eight verses to the lord of Kashi.
The four things in his hands, and the dance he loves: the verse that fixes Bhairava's iconography.
The verse where the terrifying deity is called tender to his devotees, and a belt of small gold bells is heard at his waist.
Jewelled sandals, and the breaking of death's pride: the verse that names Bhairava advaitiya — without a second.
The laugh that cracks the cosmic egg, and the garland of skulls — the fiercest verse of the eight.
The last of the eight: Bhairava as the officer who settles the accounts of everyone living in Kashi.
The verses that fix the date: the eighth of the waning fortnight of Margashirsha, and what is traditionally done on it.
The verses behind the whole Kotwal-of-Kashi tradition: Shiva hands Bhairava authority over the city, and names who keeps the record.
The skull that would not fall anywhere else falls at Kashi, and the sin that followed him everywhere ends there.
The verse that asks the question a devotional platform has to sit with: in a reality of that kind, who exactly is being worshipped?
Guardian of the bridge of dharma and cutter of the noose of karma — the verse this platform is named after.
The Vedic gayatri of Vishnu, from the vidmahe series of the Mahanarayana Upanishad 1.29.
One anushtubh that names all eight principal Bhairavas in order: Asitanga, Ruru, Chanda, Krodha, Unmatta, Kapali, Bhishana and Samhara.
The verse that opens the Ashta Bhairava Dhyana Stotram: Bhairava is the complete form of Shiva, and those who miss it are deluded by Shiva's own maya.
Abhinavagupta's hymn to Bhairava, from the Stotravali: I worship in my heart the lord who pervades everything moving and unmoving, by a mind made of you.
The first of the eight verses to the lord of Kashi, each closing on the same line: I worship Kala Bhairava, master of the city of Kashi.
The best-known Hanuman dhyana shloka — swift as thought, master of his senses, foremost of the wise, and Rama's messenger.
Hanuman's root mantra — the bija हं with his name in the dative. The commonest Hanuman japa in daily practice.
Wherever Rama's name is sung, Hanuman is there — hands joined above his head and eyes full of tears.
Two anushtubhs from the first patala of the Mundamala Tantra that name all ten Mahavidyas in order — the standard enumeration of the set.
The first of the 112 techniques: the two ends of the breath, and the two silences the text says Bhairava's body shows itself in.
The five-verse visualisation of Batuka Bhairava, the child form called Apaduddharaka — 'he who lifts one out of calamity'. Recited before his hundred and eight names.
The four-bija invocation that opens each decade of the Kalabhairava Ashtottarashatanamavali, the hundred and eight names.
The seven-bija mantra of Mahakala Bhairava, given in the mantra section of the Ashta Bhairava Dhyana Stotram.
The Gayatri addressed to Hanuman, following the three-part pattern of the deity Gayatris.
The companion dhyana verse to Manojavam — seat of immeasurable strength, a fire to the demon forest, first among the wise.
He who made the ocean a cow's hoofprint and the demons mosquitoes — the jewel on the great garland of the Ramayana.
The Puranic dhyana of Hanuman, which describes him emerald-green rather than saffron-red.
The opening of the Anjaneya dhyanam — bright as the rising sun, learned in every branch of knowledge, granting fearlessness with both hands.
Two more names, and their reasons: the crusher of the wicked, and the one who eats the sins of his devotees.
The couplet that closes the Chalisa, asking Hanuman to live in the heart along with Rama, Lakshmana and Sita.
Shiva tells Bhairava to hold Brahma's skull and to perform the expiation publicly, as a demonstration for the world.
Bhairava arrives at Vishnu's abode with the skull in his hand, and Vishnu falls flat on the ground like a staff.
The two verses in which Bhairava first appears: Shiva hears Brahma's proud speech, and out of that anger a person comes into being.
The hymn's own closing statement about itself — the one verse of the nine that does not end on the refrain.
The mahavakya of the Atharvaveda — this self is Brahman. Mandukya Upanishad 2.
The definition of Om that opens the Mandukya Upanishad: all that was, is, and will be is Om — and what lies outside time is Om too.
The mahavakya of the Rigveda — consciousness is Brahman. Aitareya Upanishad 3.3.
The wise always see that highest step of Vishnu, spread out like an eye in the sky. Rigveda 1.22.20.
The first couplet of the Hanuman Chalisa: the poet cleans the mirror of his mind with the dust of his guru's feet before he begins.
The mahavakya of the Samaveda — that you are. Chandogya Upanishad 6.8.7.
The mahavakya of the Yajurveda — I am Brahman. Brihadaranyaka Upanishad 1.4.10.
Whenever dharma declines and adharma rises, I bring myself forth. Bhagavad Gita 4.7.
The Goddess who abides in all beings, addressed by name and saluted three times — the refrain of the Aparajita Stuti, Devi Mahatmya 5.
I bow to Ishana, whose form is nirvana — Tulsidas's eight-verse hymn to Shiva, opening stanza.
Not the mind, not the senses, not the elements — I am consciousness and bliss; I am Shiva.
Shankara's opening verse to Lakshmi, on the sidelong glance that rests on Vishnu.
Agastya's instruction to Rama: worship the rising sun — Aditya Hridayam 6.
The opening verse of Budhakaushika's Ramaraksha Stotra, on the reach of Rama's story.
Shankara's opening verse on the world seen as a city in a mirror.
The opening section of the Ganapati Atharvashirsha, identifying Ganapati with Brahman.
The opening verse of the Ganga Stotra: let my mind rest at your lotus feet.
Shankara's opening verse to Annapurna of Kashi: give alms, mother.
The gayatri of Ganesha as the Ganapati Atharvashirsha gives it, at section 8.