Shloka 54

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

Devanagari script

त्रिविक्रमं त्रिलोकेशं सर्वेषां प्रपितामहम् योगात्मानं महात्मानं प्रपद्ये ऽहं जनार्दनम्

Transliteration

trivikramaṃ trilokeśaṃ sarveṣāṃ prapitāmaham yogātmānaṃ mahātmānaṃ prapadye 'haṃ janārdanam

Translation

śmaśāna-nilaya: one whose abode is the cremation-ground (liminal ascetic aspect of Śiva); śaṃbhu: Śiva as the beneficent one; bhūta-nātha: lord of bhūtas (spirits/beings; also ‘all beings’); jagat-pati: lord of the universe; pūjayitvā: having worshipped; śūla-dhara: trident-bearer; niṣadhān prati: toward Niṣadha (a named region/mountain-range in Purāṇic geography).

Speakers

• Not specified in input (a devotee/narrator voice offering śaraṇāgati to Viṣṇu/Trivikrama).

Primary Deities

• Vishnu (Janardana/Trivikrama)

Key Themes

• Śaraṇāgati (taking refuge)
• Vāmana/Trivikrama theology
• Viṣṇu as cosmic sovereign
• Yoga as divine essence

Verse Rasa (Emotional Flavour)

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

FAQs

Why is Viṣṇu called “Trivikrama” here?

“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.

What does “sarveṣāṃ prapitāmaham” imply theologically?

It frames Viṣṇu as the ultimate source and ancestral ground of all beings—beyond ordinary genealogy—emphasizing his role as primordial cause and sustainer.

How should “yogātmānaṃ” be understood in a Purāṇic hymn?

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).