Shloka 37

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

Devanagari script

नमो ऽस्तु तस्मै देवाय निर्गुणाय गुणात्मने नारायणाय विश्वाय देवानां परमात्मने

Transliteration

namo 'stu tasmai devāya nirguṇāya guṇātmane nārāyaṇāya viśvāya devānāṃ paramātmane

Translation

Homage to that God—without attributes, yet the very essence of attributes; to Nārāyaṇa, who is the universe; to the Supreme Self of the gods.

Speakers

• Unnamed eulogist/narrator voice within the stuti sequence
• addressing Nārāyaṇa as the Supreme.

Primary Deities

• Vishnu (Narayana)

Key Themes

• Nirguna–Saguna synthesis
• Immanence and transcendence
• Supremacy of Narayana
• Panentheistic vision (Lord as universe)

Verse Rasa (Emotional Flavour)

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

FAQs

How can the Lord be both nirguṇa and guṇātmā?

Purāṇic theology often holds a two-level description: the Supreme is nirguṇa in essence (beyond limiting material qualities), yet guṇātmā in manifestation (pervading and governing prakṛti’s guṇas and all perceivable attributes). This is a standard reconciliation of transcendence with cosmic immanence.

What does “Nārāyaṇa is the universe (viśvāya)” mean?

It expresses identification of the cosmos with the Lord’s body/presence: the universe is not independent but exists within and as an expression of the Supreme. It is devotional panentheism—everything is in God, and God pervades everything, while still exceeding it.

Why call Him “Paramātmā of the gods”?

Even the devas are finite offices within cosmic order. The verse asserts a hierarchy: the devas derive power and identity from the indwelling Supreme Self (paramātmā), who is their inner controller and ultimate refuge.