Vamana Purana — Gajendra's Deliverance, Shloka 54
Gajendra’s Deliverance and the Protective Power of Remembrance (Japa)
त्रिविक्रमं त्रिलोकेशं सर्वेषां प्रपितामहम् योगात्मानं महात्मानं प्रपद्ये ऽहं जनार्दनम्
trivikramaṃ trilokeśaṃ sarveṣāṃ prapitāmaham yogātmānaṃ mahātmānaṃ prapadye 'haṃ janārdanam
[{"question": "Why is the epithet “Śaṃbhu” used while praising Nārāyaṇa?", "answer": "Purāṇic stutis often employ cross-sectarian epithets to express the unity of the supreme. Here “Śaṃbhu” functions as “the auspicious benefactor,” affirming Nārāyaṇa’s all-encompassing divinity rather than identifying a separate deity."}, {"question": "What is meant by “vyaktāvyakta”?", "answer": "It indicates that the deity is both immanent (perceptible through forms, avatāras, and cosmic functions) and transcendent (beyond form, name, and sensory grasp)."}, {"question": "How does “brāhmaṇapriya” fit the Vāmana/Trivikrama context?", "answer": "Vāmana appears as a brāhmaṇa mendicant; calling Nārāyaṇa “dear to brāhmaṇas” underscores his guardianship of dharma, Vedic sacrifice, and the sanctity of truthful giving (dāna) central to the Bali episode."}]
{ "primaryRasa": "adbhuta", "secondaryRasa": "shanta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
“Trivikrama” identifies Viṣṇu in the Bali narrative: after appearing as Vāmana, he expands into the cosmic form and measures the worlds in three strides, establishing universal sovereignty.
It frames Viṣṇu as the ultimate source and ancestral ground of all beings—beyond ordinary genealogy—emphasizing his role as primordial cause and sustainer.
It presents the deity as the inner reality realized through Yoga: not merely a practitioner of yoga, but the very essence and goal of yogic realization (the supreme Self).