Shloka 33

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

Devanagari script

नमो गुह्याय गूढाय गुणाय गुणवर्तिने अप्रर्क्याप्रमेयाय अतुलाय नमो नमः

Transliteration

namo guhyāya gūḍhāya guṇāya guṇavartine aprarkyāprameyāya atulāya namo namaḥ

Translation

اے رازدار! اے پوشیدہ! اے خود گُن اور گُنوں میں کارفرما! اے ناقابلِ ادراک و ناقابلِ پیمائش! اے بے مثال! تجھے بار بار نمسکار۔

Speakers

• A devotee/narratorial voice offering stuti (within the chapter’s tīrtha-māhātmya narration; commonly framed as Pulastya instructing Nārada in many Vāmana Purāṇa sections
• though the immediate speaker may vary by manuscript)

Primary Deities

• Śiva

Key Themes

• Stuti
• Transcendence and immanence of the deity
• Guṇa-theory applied to Īśvara
• Apophatic theology (beyond measure and perception)

Verse Rasa (Emotional Flavour)

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

FAQs

Why does the verse call the deity both ‘guṇa’ and ‘guṇavartin’—isn’t Īśvara beyond the guṇas?

The stuti uses layered theology: Īśvara is ‘beyond’ the guṇas as the supreme reality, yet also ‘guṇavartin’ as the one who governs and pervades the guṇas in creation. The pairing expresses transcendence (aprameya) and immanence (operating through prakṛti).

What is the significance of ‘guhya’ and ‘gūḍha’ in Śaiva praise?

They mark Śiva as the inner, esoteric presence—known through yogic insight and devotion rather than ordinary sense-perception. In Purāṇic idiom, the Lord is ‘hidden’ because He is subtler than mind and speech, yet accessible through bhakti and tapas.

Does this verse contribute to tīrtha-māhātmya even without naming a place?

Yes. In many māhātmya chapters, theological stuti functions as the ritual-linguistic core that sacralizes the landscape being described. The verse supplies the devotional frame that makes the associated tīrtha a locus of encounter with the transcendent Lord.