Shloka 36

Gajendra's Deliverance — Gajendra’s Deliverance and the Protective Power of Remembrance (Japa)

Devanagari script

नमो ऽस्तु पदमनाभाय नमो योगोद्भवाय च विश्वेश्वराय देवाय शिवाय हरये नमः

Transliteration

namo 'stu padamanābhāya namo yogodbhavāya ca viśveśvarāya devāya śivāya haraye namaḥ

Translation

Homage be to Padmanābha; homage also to Him who is born of Yoga. Homage to the Lord of the universe, the divine one—to Śiva, to Hari—homage.

Speakers

• Unnamed eulogist/narrator voice within the tirtha-mahātmya context (stuti addressed to the Supreme Lord).

Primary Deities

• Vishnu (Hari/Padmanabha)
• Shiva (Shiva/Visvesvara)

Key Themes

• Shaiva–Vaishnava Unity
• Supreme Lord as one with multiple names
• Stuti as a tirtha practice
• Yoga and divine manifestation

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

Why are both “Śiva” and “Hari” invoked in the same salutation?

The verse deliberately collapses sectarian boundaries by treating “Śiva” (auspicious, also Rudra) and “Hari” (Viṣṇu) as names of the one Supreme Lord. In many Purāṇic stutis, such paired epithets signal theological non-dualism or functional unity: one reality praised through multiple divine forms.

What does “Yogodbhava” imply in a Purāṇic hymn?

It indicates the Lord as manifest through yogic power—either as the source of yoga (yoga-pravartaka) or as the deity realized/‘arisen’ in the yogin’s contemplation. In a tīrtha context, it also hints that pilgrimage and worship are complemented by inner discipline.

Is “Viśveśvara” here a Śaiva-only title?

Not in this usage. While Viśveśvara is strongly associated with Śiva (e.g., as a liṅga-name), Purāṇic diction often applies it to the Supreme beyond sectarian limitation, especially when immediately paired with “Hari.”