Adhyaya 59: The Sarasvata Hymn to Vishnu (Vishnu-Pañjara) and the Redemption of a Rakshasa

Verse 1

इति श्रीवामनपुराणे अष्टपञ्चाशो ऽध्यायः पुलस्त्य उवाच कश्चिदासीद् द्विजद्रोग्धा पिशुनः क्षत्रियाधमः परपीडारुचिः क्षुद्रः स्वभावादपि निर्घृणः

Thus (ends the previous chapter) in the Śrī Vāmana Purāṇa. Pulastya said: There once was a certain man—one who betrayed/bruised the twice-born, a slanderer, the lowest of kṣatriyas; one who delighted in tormenting others, petty-minded, and by nature itself devoid of compassion.

Verse 2

पर्यासिताः दा तेन पितृदेवद्विजातयः स त्वायुषि परिक्षिणे जज्ञे घोरो निशाचरः

By him the Pitṛs (ancestral spirits), the gods, and the twice-born were harassed and driven into distress. And when his lifespan was running down, he was born as a dreadful night-roaming being (niśācara).

Verse 3

तेनैव कर्मदोषेम स्वेन पापकृतां वरः क्रुरैश्चक्रे ततो वृत्तिं राक्षसत्वाद् विशेषतः

By that very defect of karma—by his own evil-doing—he, foremost among sinners, then adopted a cruel livelihood, especially because of his state of being a rākṣasa.

Verse 4

तस्य पापरतस्यैवं जग्मुर्वर्षशतानि तु तेनैव कर्मदोषेण नान्यां वृत्तिमरोचयत्

Thus, for him—one devoted to sin—hundreds of years passed; and because of that same defect of karma, he found no liking for any other way of life.

Verse 5

यं यं पश्यति सत्त्वं स तं तमादाय राक्षसः चखाद रौद्रकर्मासौ बाहुगोचरमागतम्

Whatever living being he happened to see, that rākṣasa—of savage deeds—would seize it and devour it as soon as it came within the reach of his arms.

Verse 6

एवं तस्यातिदुष्टस्य कुर्वतः प्राणिनां वधम् जगाम च महान् कालः परिणामं तथा वयः

While that exceedingly wicked one thus continued slaughtering living beings, great Time passed on; and with it came change and the advance of age.

Verse 7

स कदाचित् तपस्यन्तं ददर्श सतरितस्तटे महाभागमूर्ध्वभुजं यथावत्संयतेन्द्रियम्

Once, he saw an ascetic engaged in austerities on the bank of a river—an eminent person, with arms raised upward, and with his senses properly restrained.

Verse Having made your devotion firm

अनया रक्षया ब्रह्मन् कृतरक्षं तपोनिधिम् योगाचार्यं शुचिं दक्षं वासुदेवपरायणम्

“Siang dan malam, wahai Rākṣasa, pujilah Hṛṣīkeśa dengan kidung ini. Teguhkan bhaktimu; kemudian engkau akan terbebas dari dosa.”

Verse 12

गदा चेयं सहस्रार्चिरुद्वमन् पावको यथा रक्षोभूतपिशाचानां डाकिनीनां च शातनी

Śārṅga: Viṣṇu’s divine bow; visphūrjita: resounding/twanging loudly, roaring; Vāsudeva: Viṣṇu/Kṛṣṇa as the indwelling Lord; (madri-pūn / madripūn): text as given is unclear; likely denotes ‘enemies/foes’ (ari/śatru sense) in context—requires manuscript check; tiryañc (tiryaṅ): animal/creature (non-human); manuṣya: human; kūṣmāṇḍa: a class of spirit/demon (often grouped with yakṣa-like or bhūta classes in Purāṇic lists); preta: ghost/restless dead; aśeṣataḥ: completely, leaving nothing.

Verse 14

खड्गधाराज्वलज्ज्योत्स्नानिर्धूता ये ममाहिताः ते यान्तु सौम्यतां सद्यो गरुडेनेव पन्नगाः

“May those hostile beings who are repelled by the blazing radiance along the edge of the sword (of divine power) at once become gentle toward me—just as serpents become subdued in the presence of Garuḍa.”

Verse 15

ये कूष्माण्डास्तथा यक्षा दैत्या ये च निशाचराः प्रेता विनायकाः क्रूरा मनुष्या जृम्भकाः खगाः

“Whether they be Kūṣmāṇḍas, Yakṣas, Daityas, and night-roamers; Pretas and fierce Vināyakas; or cruel humans, Jṛmbhakas, and birds—(may all such beings be rendered harmless/benign).”

Verse 16

सिंहादयो ये पशवो दन्दशूकाश्च पन्नगाः सर्वे भवन्तु मे सौम्या विष्णुचक्ररवाहताः

“May lions and other beasts, and biting creatures and serpents—all of them—become gentle toward me, being struck down/overawed by the roar (or impelling force) of Viṣṇu’s discus.”

Verse 17

चित्तवृत्तिहरा ये च ये जनाः स्मृतीहारकाः बलौजसां च हर्तारश्छायाविध्वंसकाश्च ये

{"location": "Saro-tirtha (Sarasvatī–Kurukṣetra milieu)", "location_type": "tirtha", "region": "Kurukṣetra region, Sarasvatī basin", "sacred_significance": "Protective recitation at a tīrtha to neutralize kūṣmāṇḍa-type disturbances and restore auspicious signs.", "cosmic_realm": "bhuloka"}

Verse 23

ततो द्विजनियुक्तायां रक्षायां रजनीचरः निर्धूतवेगः सहसा तस्थौ मासचतुष्टयम्

Then, when a protective rite appointed by the brahmin had been set in place, the night-roaming being (niśācara) suddenly had his force checked and stood restrained for four months.

Verse 24

यावद् द्विजस्य देवर्षे समाप्तिर्वै समाधितः जाते जप्यावसाने ऽसौ त ददर्श निशाचरम्

When the brahmin’s rite had reached its settled completion, O divine seer, and the recitation (japa) came to its end, he then saw that night-roaming being.

Verse 29

तस्मात् पापादहं मोक्षमिच्छमि त्वत्प्रसादतः पापप्रशमनायालं कुरु मे धर्मदेशनम्

pāpasyāsya kṣayaramupadeśaṃ prayaccha me tasya tad vacanaṃ śrutvā rākṣasasya dvijottamaḥ

Verse 31

वचनं प्राह धर्मात्मा हेतुमच्च सुभाषितम् कथं क्रूरस्वभावस्य सतस्तव निशाचर सहसैव समायाता जिज्ञासा धर्मवर्त्मनि

The righteous-souled one spoke words that were well-spoken and reasoned: “How is it, O niśācara, that for you—one of cruel nature—there has suddenly arisen a desire to inquire into the path of dharma?”

Verse 32

राक्षस उवाच त्वां वै समागतो ऽस्म्यद्य क्षिप्तो ऽहं रक्षया बलात् तव संसर्गतो ब्रह्मन् जातो निर्वेद उत्तमः

60.19

Verse 35

पुलस्त्य उवाच/ इत्येवमुक्तः स मुनिस्तदा वै तेन रक्षसा प्रत्युवाच महाभागो विमृश्य सुचिरं मुनिः

Pulastya said: Thus addressed at that time by that rākṣasa, the great-souled sage, after reflecting for a long while, replied to him.

Verse 36

ऋषिरुवाच/ यन्ममाहोपदेशार्थं निर्विण्णाः स्वेन कर्मणा युक्तमेतद्धि पापानां निवृत्तिरुपकारिका

The sage said: Since you have become disenchanted with your own actions for the sake of receiving my instruction, this is indeed fitting; for sinners, turning back (from sin) is beneficial and helpful.

Verse the God who is the universe; O Universal Self

करिष्ये यातुधानानां नत्वहं धर्मदेशनम् तान् संपृच्छ द्विजान् सौम्य ये वै प्रवचने रताः

اے کائنات کے دیوتا، اے کائنات کی روح، اے کائنات کے سرچ�Vamana Purana

Verse 39

न चखाद स सत्त्वानि क्षुधा संबाधितो ऽपि सन् षष्ठे षष्ठे तदा काले जन्तुमेकमभक्षयत्

Though tormented by hunger, he did not devour living beings; only at each sixth interval of time did he eat a single creature.

Verse 41

स कदाचित्क्षुधाविष्टः पर्यटन् विपुले वने ददर्शाथ फलाहारमागतं ब्रह्मचारिणम् // 59.40 गृहीतो रक्षसा तेन स तदा मुनिदारकः निराशो जीविते प्राह सामपूर्वं निशाचरम्

Once, afflicted by hunger, while wandering in a vast forest, he saw a brahmacārin who had come, living on fruits. Seized by that rākṣasa, the sage’s young disciple—having lost hope for his life—addressed the night-roaming being first with conciliatory words.

Verse ["Viṣṇu (as cosmic Puruṣa/Īśvara)", "Sūrya", "Candra"]

ब्राह्मण उवाच भो भद्र ब्रूहि यत् कार्यं गृहीतो येन हेतुना तदनुब�Vamana Purana

rākṣasa uvāca ṣaṣṭhe kāle tvamāhāraḥ kṣudhitasya samāgataḥ niḥśrīkasyātipāpasya nirghṛṇasya dvijadruhaḥ

Verse 43

राक्षस उवाच षष्ठे काले त्वमाहारः क्षुधितस्य समागतः निःश्रीकस्यातिपापस्य निर्घृणस्य द्विजद्रुहः

{"primary_rasa": "vira", "secondary_rasa": "shanta", "intensity": 7, "emotional_arc": "From mortal danger to courageous vow-keeping: the brāhmaṇa asserts integrity and duty to guru even at the cost of life.", "mood_keywords": ["courage", "truthfulness", "steadfastness", "duty", "self-sacrifice"]}

Verse 45

गुर्वर्थमेतदागत्य यत्फलग्रहणं कृतम् ममात्र निष्ठा प्राप्तस्य फलानि विनिवेदितुम्

“Having come here for the sake of my guru, I have gathered these fruits. I have attained firm resolve here, and (now) I wish to present these fruits as an offering (to my teacher).”

Verse 46

स त्वं मुहूर्तमात्रं मामत्रैवं प्रतिपालय निवेद्य गुरवे यावदिहागच्छाम्यहं फलम्

no one who has come into my grasp is released— not even a god. Such is my sinful livelihood.”"

Verse 51

आबाल्यान्मम पापेषु न धर्मेषु रतं मनः तत्पापासंक्षयान्मोक्षं प्राप्नुयां येन तद् वद

“From my very childhood my mind has been engaged in sins, not in dharma. Tell me that (means) by which, through the destruction of those sins, I may attain liberation (mokṣa).”

Verse 52

यानि पापानि कर्माणि बालत्वाच्चरितानि च दुष्टां योनिमिमां प्राप्य तन्मुक्तिं कथय द्विज

“Tell me, O twice-born, the means of release from those sinful actions that were committed in childhood; having attained this wretched womb (birth/state of existence), (I seek) liberation from that (condition).”

Verse 53

यद्येतद् द्विजपुत्र त्वं समाख्यास्यस्यशेषतः ततः क्षुधार्तान्मत्तस्त्वं नियतं मोक्षमाप्स्यसि

“If you, O son of a twice-born, will relate this completely, then from me—(who am) afflicted by hunger—you will certainly attain liberation.”

Verse 54

न चेत् तत्पापशीलो ऽहमत्यर्थं क्षुत्पिपासितः षष्ठे काले नृशंसात्मा भक्षयिष्यामि निर्घृणः

“If (you) do not (do that), then I—being of sinful conduct, exceedingly tormented by hunger and thirst—at the sixth (appointed) time, cruel-natured and without compassion, will devour (you).”

Verse 55

पुलस्त्य उवाच एवमुक्तो मुनिसुतस्तेन घोरेम रक्षसा चिन्तामवाप महतीमशक्तस्तदुदीरणे

Pulastya said: “Thus addressed by that dreadful rākṣasa, the sage’s son fell into great anxiety, being unable to reply to (or utter) an answer to that demand.”

Verse 56

स विमृश्य चिरं विप्रः शरणं जातवेदसम् जगाम ज्ञानदानाय संशयं परमं गतः

“After reflecting for a long time, the brāhmaṇa (the sage’s son) went for refuge to Jātavedas (Agni), in order to obtain the gift of right knowledge, having fallen into extreme doubt.”

Verse 57

यदि शुश्रुषितो वह्निर्गुरुशुश्रूषणादनु व्रतानि वा सुचीर्णानि सप्तार्चिः पातु मां ततः

If the Fire-god (Agni) is truly pleased by my service to the guru, and if my vows have been well observed, then may that seven-flamed one protect me from that (danger/evil).

Verse 58

न मातरं न पितरं गौरवेण यथा गुरुम् सर्वदैवावगच्छामि तथा मां पातु पावकः

Just as I always recognize the guru with a reverence (even) greater than (that shown to) mother and father, so may the Purifier, Agni, protect me.

Verse 59

यथा गुरुं न मनसा कर्मणा वचसापि वा अवजानाम्यहं तेन पातु सत्येन पावकः

Since I do not disrespect the guru—whether by mind, by deed, or even by speech—therefore may Agni, through (that) truth, protect me.

Verse 60

इत्येवं मनसा सत्यान् कुर्वतः शपथान् पुनः सप्तर्चिषा समादिष्टा प्रादुरासीत् सरस्वती

Thus, as he again made true vows in his mind, Sarasvatī—having been enjoined by Saptarciṣ (the Seven Sages)—manifested (there).

Verse 61

सा प्रोवाच द्विजसुतं राक्षसग्रहणाकुलम् मा भैर्द्विजसुताहं त्वां मोक्षयिष्यामि संकटात्

Tirtha Mahima

Verse 62

यदस्य रक्षसः श्रेयो जिह्वाग्रे संस्थिता तव तत् सर्वं कथयिष्यामि ततो मोक्षमवाप्स्यसि

“That which is the rākṣasa’s advantage—resting upon the tip of your tongue—I shall tell you in full; then you will obtain release.”

Verse 47

प्रातरुत्थाय जप्तव्यं मध्याह्ने ऽह्नक्षये ऽपि वा असंशयं सदा जप्यो जपतां पुष्टिशान्तिदः

{"primary_rasa": "shanta", "secondary_rasa": "adbhuta", "intensity": 7, "emotional_arc": "From reverent surrender (praṇati) to confident purification (pāpa-vyapohana).", "mood_keywords": ["devotion", "surrender", "purity", "peace", "protective-grace"]}

Verse 66

ॐ हरिं कुष्णं हृषीकेशं वासुदेवं जनार्दनम् प्रणतो ऽस्मि जगन्नाथं स मे पापं व्यपोहतु

Om. I bow to Hari—Kṛṣṇa, Hṛṣīkeśa, Vāsudeva, Janārdana—the Lord of the universe. May He remove my sin.

Verse ["Shiva (Maheśvara)"]

चराचरसुरुं नाथं गोविन्दं शेषशायिनम् प्रणतो ऽस्मि परं देवं स मे पापं व्यपोहतु

I bow to the supreme God—the Lord of the moving and unmoving (beings), Govinda, who reclines upon Śeṣa. May He remove my sin.

Verse 69

दामोदरमुदाराक्षं पुण्डरीकाक्षमच्युतम् प्रणतो ऽस्मि स्तुतं स्तुत्यैः स मे पापं व्यपोहतु

I bow to Dāmodara—of generous eyes—Puṇḍarīkākṣa, the Unfailing (Acyuta). Praised with hymns, may he remove my sin.

Verse 70

नारायणं नरं शौरिं माधवं मधुसूदनम् प्रणतो ऽस्मि धराधारं स मे पापं व्यपोहतु

જેનને સર્વવ્યાપી અક્ષર બ્રહ્મ કહે છે—જેનાં વિષે સાંભળવાથી મનુષ્ય મૃત્યુના મુખમાંથી મુક્ત થાય છે—તે ઈશ્વર પાસે હું જઈ રહ્યો છું; જે અનુત્તમ ગુણોથી પરિપૂર્ણ, તૃપ્ત, પરમ આશ્રય અને શાશ્વત વિષ્ણુ છે।

Verse 71

केशवं चन्द्रसूर्याक्षं कंसकेशिनिषूदनम् प्रणतो ऽस्मि महाबाहुं स मे पापं व्यपोहतु

I bow to Keśava, whose eyes are the moon and the sun; the slayer of Kaṃsa and Keśin; the mighty-armed. May he remove my sin.

Verse 72

श्रीवत्सवक्षसं श्रीशं श्रीधरं श्रीनिकेतनम् प्रणतो ऽस्मि श्रियः कान्तं स मे पापं व्यपोहतु

I bow to the Lord whose chest bears the Śrīvatsa mark; to the Lord of Śrī (Lakṣmī), the bearer of Śrī, the abode of Śrī. Having prostrated to the beloved of Śrī, may He remove my sin.

Verse 73

यमीशं सर्वभूतानां ध्यायन्ति यतयो ऽक्षरम् वासुदेवमनिर्देश्यं तमस्मि शरणं गतः

I bow to the Upright-haired One, and to Narasiṃha; to the Form-bearer, to Him whose banner is the boar; to the guardian of desire, to the Indivisible One; I bow to Him who is dear to the brāhma�Vamana Purana,59,74,VamP 59.74,samastālambanebhyo yaṃ vyāvṛttya manaso gatim dhyāyanti vāsudevākhyaṃ tamasmi śaraṇaṃ gataḥ,समस्तालम्बनेभ्यो यं व्यावृत्त्य मनसो गतिम् ध्यायन्ति वासुदेवाख्यं तमस्मि शरणं गतः,Saromahatmya (Sarasvatī–Kurukṣetra Tīrtha-Māhātmya),Stuti / Yoga-Dhyāna (withdrawal of mind),Adhyāya 59 (Stuti/Śaraṇāgati to Vāsudeva; chapter title varies by recension),74,samastālambanebhyo yaṃ vyāvṛttya manaso gatim

Verse bhava: “Bhava,” a name of Śiva; udbhava: origin/source/arising; bhavodbhava: “source of Bhava,” i

समस्तालम्बनेभ्यो यं व्यावृत्त्य मनसो गतिम् ध्यायन्ति वासुदेवाख्यं तमस्मि शरणं गतः

VamP 59.75

Verse 75

सर्वगं सर्वभूतं च सर्वस्याधारमीश्वरम् वासुदेवं परं ब्रह्म तमस्मि शरणं गतः

I have taken refuge in Vāsudeva—the Supreme Brahman—who pervades all, who is present as all beings, and who is the Lord, the support of everything.

Verse 77

पुण्यपापविनिर्मुक्ता यं प्रविश्य पुनर्भवम् न योगिनः प्राप्नुवन्ति तमस्मि शरणं गतः

VamP 59.78

Verse 78

ब्रह्म भूत्वा जगत् सर्वं सदेवासुरमानुषम् यः सृजत्यच्युतो देवस्तमस्मि शरणं गतः

Having become Brahmā, that Acyuta Deva who creates the entire universe—together with gods, asuras, and humans—to Him I have gone for refuge.

Verse 79

ब्रह्मत्वे यस्य वक्त्रेभ्यश्चतुर्वेदमयं वपुः प्रभुः पुरातनो जज्ञे तमस्मि शरणं गतः

[{"question": "What is the doctrinal weight of calling Janārdana 'jagad-yoni'?", "answer": "It asserts Him as the material and efficient source of the cosmos in Purāṇic idiom—creation is not independent of Him; the world arises from and is grounded in the divine principle."}, {"question": "How does 'sraṣṭṛtve saṃsthitaṃ sṛṣṭau' function rhetorically?", "answer": "It reinforces that the Lord is not merely a distant cause: He is 'established' in the very process/order of creation as its governing creator-function, sustaining intelligibility and dharma within the created realm."}, {"question": "Is this verse sectarian (Vaiṣṇava) or integrative (Trimūrti)?", "answer": "It is integrative in form but Vaiṣṇava in hierarchy: Brahmā’s role is affirmed, yet presented as a form/function borne by Janārdana, thereby subordinating the creator-office to the eternal supreme."}]

Verse 80

ब्रह्मरूपधरं देवं जगद्योनि जनार्दनम् स्रष्टृत्वे संस्थितं सृष्टौ प्रणतो ऽस्मि सनातनम्

I bow to the eternal Janārdana—the divine one who bears the form of Brahmā, who is the womb/source of the world, and who stands established in creation as the Creator.

Verse 81

स्रष्टा भूत्वा स्थितो योगी स्थितावसुरसूदनः तमादिपुरुषं विष्णुं प्रमतो ऽस्मि जनार्दनम्

namasye padmakiraṇaṃ namasye vaḍavāmukham | kārttikeyaṃ namasye ’haṃ bāhlīkaṃ śikhinaṃ tathā ||

Verse ["Śiva", "Agni"]

पातालव�Vamana Purana

saṃbhakṣayitvā sakalaṃ yathāsṛṣṭamidaṃ jagat yo vai nṛtyati rudrātmā praṇato 'smi janārdanam

Verse Composite: Śiva (Rudra/raudra), Viṣṇu (Padmanābha), and Skanda; also cosmic luminaries (Candra, Sūrya) and Dhruva as cosmic axis

सुरासुराः पितृगणाः यक्षगन्धर्वराक्षसाः संभूता यस्य देवस्य सर्वगं तं नमाम्यहम्

87

Verse 89

यस्मान्नान्यत् परं किञ्चिद् यस्मिन् सर्वं महात्मनि यः सर्वमध्यगो ऽनन्तः सर्वगं तं नमाम्यहम्

Beyond whom there is nothing higher whatsoever; in whom, the Great Self, all this rests; who stands within the midst of all—endless— to that all-pervading One I bow.

Verse 90

यथा सर्वेषु भूतेषु गूढो ऽग्निरिव दारुषु विष्णुरेवं तथा पापं ममाशेषं प्रणश्यतु

“Just as fire lies hidden within pieces of wood, and just as Viṣṇu is (thus) present, concealed within all beings—so may all my sin, without remainder, be destroyed.”

Verse 91

यथा विष्णुमयं सर्वं ब्रह्मदि सचराचरम् यच्च ज्ञानपरिच्छेद्यं पापं नश्यतु मे तथा

“Just as everything—beginning with Brahmā, the moving and the unmoving—is pervaded by Viṣṇu; so too may that sin of mine which is delimited (only) by knowledge (i.e., known/ascertainable as sin) be destroyed.”

Verse 92

शुभशुभानि कर्माणि रजःसत्त्वतमांसि च अनेकजन्मकर्मोत्थं पापं नश्यतु मे तथा

“(From) auspicious and inauspicious actions, and from (the workings of) rajas, sattva, and tamas—may the sin of mine that has arisen from the actions of many births likewise be destroyed.”

Verse 93

यन्निशायां च यत्प्रातर्यन्मध्याह्नापराह्णयोः संध्ययोश्च कृतं पापं कर्मणा मनसा गिरा

Whatever sin has been committed—by deed, by mind, or by speech—at night, at dawn, at midday, in the afternoon, and at the two twilight junctions (morning and evening),

Verse 94

यत् तिष्ठता यद् व्रजता यच्च शय्यागतेन मे कृतं यदशुभं कर्म कायेन मनसा गिरा

whatever inauspicious act has been done by me—whether while standing, while walking, or while lying down—by body, by mind, or by speech,

Verse 95

अज्ञानतो ज्ञानतो वा मदाच्चलितमानसैः तत् क्षिप्रं विलयं यातु वासुदेवस्य कीर्तनात्

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Verse 96

परदारपरद्रव्यवाञ्छाद्रोहोद्भवं च यत् परपीडोद्भवां निन्दां कुर्वता यन्महात्मनाम्

Whatever sin arises from desiring another’s wife and another’s property, and whatever sin arises from treachery; and whatever slander, born of harming others, is committed against great-souled persons—(may all that be removed).

Verse 97

यच्च भोज्ये तथा पेये भक्ष्ये चोष्ये विलेहने तद् यातु विलयं तोये यथा लवणभाजनम्

And whatever (sin) there is in what is eaten and likewise in what is drunk—in what is chewed, sucked, and licked—may that go to dissolution in the water, like salt in a vessel (dissolves).

Verse 98

यद् बाल्ये यच्च कौमारे यत् पापं यौवने मम वयःपरिणतौ यच्च यच्च जन्मातरे कृतम्

Whatever sin (I committed) in childhood, and whatever in boyhood/adolescence; whatever sin of mine in youth; and whatever at the turning of age (maturity/decline); and whatever was done in another birth—(may all that be removed).

Verse 99

तन्नारायण गोविन्द हरिकृष्णेश कीर्तनात् प्रयातु विलयं तोये यथा लवणभाजनम्

By the kīrtana (devotional recitation) of those names—Nārāyaṇa, Govinda, Hari, Kṛṣṇa, and Īśa—may (all sin/impurity) pass into dissolution in water, just as a lump of salt dissolves in water.

Verse 100

विष्णवे वासुदेवाय हरये केशवाय च जनार्दनाय कृष्णाय नमो भूयो नमो नमः

Obeisance to Viṣṇu, to Vāsudeva, to Hari, and to Keśava; to Janārdana, to Kṛṣṇa—salutation again and again, salutation, salutation.

Verse 101

भविष्यन्नरकघ्नाय नमः कंसविघातिने अरिष्टकेशिचणूरदेवारिक्षयिणे नमः

the arrogance of the Haihaya king?”"

Verse 102

को ऽन्यो बलेर्वञ्चयिता त्वामृते वै भविष्यति को ऽन्यो नाशयति बलाद् दर्पं हैहयभूपतेः

by narrating it

Verse 115

अहर्निशं हृषीकेशं स्तवेनानेन राक्षस स्तुहि भक्तिं दृढां कृत्वा ततः पापाद् विमोक्ष्यसे

{"bhagavata_parallel": "Bhāgavata Purāṇa 6.2 (Ajāmila: nāma as pāpa-hara); also 8.23 (Viṣṇu’s grace to Bali) as a model of assured deliverance", "vishnu_purana_parallel": "Viṣṇu Purāṇa 6.2 (bhakti and remembrance as liberating/purifying)", "ramayana_connection": "Rāmāyaṇa (Rāma-nāma and stuti traditions in later reception; thematic)", "mahabharata_echo": "Mahābhārata, Anuśāsanaparvan (Viṣṇu-sahasranāma phalaśruti: pāpa-nāśa, śānti)", "other_puranas": ["Padma Purāṇa (nāma-mahātmya)", "Garuḍa Purāṇa (pāpa-kṣaya and prāyaścitta)"], "vedic_reference": "General Vedic stuti as purifier; no direct mantra"}

Verse 116

स्तुतो हि सर्वपापानि नाशयिष्यत्यसंशयम् स्तुतो हि भक्त्या नॄणां वै सर्वपापहरो हरिः

pulastya uvāca tataḥ praṇamya taṃ vipraṃ prasādya sa niśācaraḥ tadaiva tapase śrīmān śālagrāmamagād vaśī

Verse ["Divine protection (rakṣā)", "Āyudha-mahimā (glory of divine weapons)", "Apotropaic destruction of evil beings", "Purity and radiance as markers of divinity"]

11

11

Verse In the Tretā age

समाराध्य जगन्नाथं स तत्र पुरषोत्तमम् सर्वपापविनिर्मुक्तो विष्णुलोकमवाप्तवान्

Adhyaya 59 (title: Sarasvata-stava / Sarasvati-related praise of Viṣṇu)

Verse 121

य एतत् परमं स्तोत्रं वासुदेवस्य मानवः पठष्यति स सर्वेभ्यः पापेभ्यो मोक्षमाप्स्यति

“Any person who recites this supreme hymn of Vāsudeva will obtain liberation from all sins.”