The Sarasvata Hymn to Vishnu (Vishnu-Pañjara) and the Redemption of a Rakshasa
गदा चेयं सहस्रार्चिरुद्वमन् पावको यथा रक्षोभूतपिशाचानां डाकिनीनां च शातनी
gadā ceyaṃ sahasrārcirudvaman pāvako yathā rakṣobhūtapiśācānāṃ ḍākinīnāṃ ca śātanī
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.
{ "primaryRasa": "raudra", "secondaryRasa": "vira", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
Fire is the Purāṇic purifier and consumer of impurity; comparing the gadā to fire emphasizes its capacity to burn away malevolent influences and restore dharmic order.
Ḍākinīs are portrayed as fierce, harmful female spirits in Purāṇic and later tantric-influenced demonologies. Their inclusion signals comprehensive protection against both male and female-coded spirit threats.
The diction is stuti-like: it functions as a theological assertion that Viṣṇu’s śakti, embodied in his weapons, is sufficient to annihilate all categories of hostile beings, whether physical (rākṣasa) or subtle (bhūta/piśāca).