Andhaka’s Defeat, the Bhairava Manifestation, and His Redemption as Bhṛṅgī Gaṇapati
त्वं ब्रह्म सृष्टिकृन्नाथस्त्वं विष्णुस्त्वं महेश्वरः त्वमिन्द्रस्त्वं वषट्कारो धर्मस्त्वं च सुरोत्तमः
tvaṃ brahma sṛṣṭikṛnnāthastvaṃ viṣṇustvaṃ maheśvaraḥ tvamindrastvaṃ vaṣaṭkāro dharmastvaṃ ca surottamaḥ
ನೀನೇ ಸೃಷ್ಟಿಕರ್ತನಾದ ಪ್ರಭು ಬ್ರಹ್ಮ; ನೀನೇ ವಿಷ್ಣು; ನೀನೇ ಮಹೇಶ್ವರ (ಶಿವ). ನೀನೇ ಇಂದ್ರ; ನೀನೇ ಯಜ್ಞದ ‘ವಷಟ್’ಕಾರ; ನೀನೇ ಧರ್ಮ; ಮತ್ತು ನೀನೇ ದೇವರಲ್ಲಿ ಶ್ರೇಷ್ಠನು.
{ "primaryRasa": "adbhuta", "secondaryRasa": "shanta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
This is a classic Purāṇic stuti strategy: the addressed Lord is presented as the inner essence (antarātman) of all deities and functions—creation, preservation, and dissolution—thereby asserting a unified supreme reality while still honoring the traditional pantheon.
‘Vaṣaṭ’ is the ritual utterance that consummates an oblation in Vedic yajña. By identifying the Lord with the vaṣaṭ-call, the hymn claims that the deity is not only the recipient of sacrifice but also the very ritual power and speech-act through which offerings become effective.
Purāṇas often treat Dharma both as a personified deity and as the impersonal moral-cosmic order. In this verse, the identification suggests both: the Lord is the source of righteous order and also the divine embodiment that sustains it.