Vamana Purana — Slaying of Raktabija, Shloka 61

The Slaying of Raktabīja and Niśumbha–Śumbha; the Manifestation of the Mātṛkās and the Devas’ Hymn

Devanagari script

नमो ऽस्तु विश्वेश्वरि पाहि विश्वं निषूदयारीन् द्विजदेवतानाम् नमो ऽस्तु ते सर्वमयि त्रिनेत्रे नमो नमस्ते वरदे प्रसीद

Transliteration

namo 'stu viśveśvari pāhi viśvaṃ niṣūdayārīn dvijadevatānām namo 'stu te sarvamayi trinetre namo namaste varade prasīda

Translation

宇宙の主宰たる女神よ、汝に帰依し奉る—世界を護り給え。二度生まれし者と神々の敵を滅し給え。万有に遍満する三つ目の女神よ、汝に礼拝す。恩寵を授ける方よ、重ねて礼拝す—どうか慈悲を垂れ給え。

Speakers

• Unspecified in the provided excerpt (stotra voice addressing the Goddess).

Primary Deities

• Devi (Śakti)

Key Themes

• Cosmic protection (pāhi viśvam)
• Defense of dharmic order (protection of dvija and devatā)
• Śākta-Śaiva synthesis (tri-netrā applied to Devi)
• Grace and boons (prasāda, varadā)

Verse Rasa (Emotional Flavour)

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

FAQs

Why are ‘dvija’ and ‘devatā’ mentioned together as those whose enemies should be destroyed?

The pairing frames the Goddess as guardian of both ritual-social dharma (dvija as custodians of Vedic rites and norms) and cosmic order (devatā as regulators of the universe). The ‘enemies’ are thus any forces—human or demonic—that disrupt sacrifice, law, and stability.

What is the significance of calling the Goddess ‘three-eyed’?

Tri-netra is classically Śiva’s epithet, but Purāṇic Śākta hymns frequently attribute Śaiva marks to Devi to express identity or functional equivalence: she possesses the ‘third eye’ of transcendent knowledge and the power to burn obstacles and adharma.

Does ‘sarvamayī’ imply pantheism or devotional theism?

In Purāṇic usage it supports devotional theism with strong immanence: the Goddess is the supreme personal object of devotion, yet also the material and efficient cause pervading all forms. The hymn holds both together rather than choosing one.