శ్రీ సుబ్రహ్మణ్య త్రిశతి స్తోత్రమ్

Opening with the seed-syllables Śrīṃ Sauṃ — He is born in the forest of reeds (śaravaṇabhavaḥ); brilliant as a hundred autumnal moons (śarachchandrāyutaprabhaḥ); the son of Śiva who wears the crescent moon as his crest (śaśāṅkaśēkharasutaḥ); the protector of Śachī's auspicious marriage-cord (śachīmāṅgaḻyarakṣakaḥ).

He is the granter of a full century of life (śatāyuṣyapradātā); brilliant as ten billion suns (śatakōṭiraviprabhaḥ); greatly pleased by Indra, Śachī's beloved (śachīvallabhasuprītaḥ); worshipped by Indra, Śachī's lord (śachīnāyakapūjitaḥ).

He is saluted by Indra, four-faced Brahmā, gods and demons alike (śachīnāthachaturvaktradēvadaityābhivanditaḥ); the remover of Śachī's every suffering (śachīśārtiharaḥ); the auspicious one (śambhuḥ); the instructor of Śambhu—who taught the meaning of the praṇava to Śiva himself (śambhūpadēśakaḥ).

He is the benefactor (śaṅkaraḥ); the beloved of Śaṅkara (śaṅkaraprītaḥ); fond of the śamyāka blossom (śamyākakusumapriyaḥ); saluted by Śaṅkukarṇa, Mahākarṇa and other foremost devotees (śaṅkukarṇamahākarṇapramukhādyabhivanditaḥ).

He is the lord of the life-breath of Indra's daughter Jayantī (śachīnāthasutāprāṇanāyakaḥ); he holds the Śakti spear in his hand (śaktipāṇimān); dear to Viṣṇu, the conch-bearer (śaṅkhapāṇipriyaḥ); whose six radiant necks shine like gleaming conch-shells (śaṅkhōpamaṣaḍgalasuprabhaḥ).

He delights in the resonant blast of conch-shells (śaṅkhaghōṣapriyaḥ); he is armed with conch, discus, trident and other weapons (śaṅkhachakraśūlādikāyudhaḥ); pleased by ritual bathing in streams of conch-poured water (śaṅkhadhārābhiṣēkādipriyaḥ); dear to Śaṅkara as his beloved son (śaṅkaravallabhaḥ).

He is pervaded by the Sound-Brahman (śabdabrahmamayaḥ); the inner self at the very root of sound (śabdamūlāntarātmakaḥ); fond of sacred mantra and divine sound (śabdapriyaḥ); whose very form is sound (śabdarūpaḥ); whose bliss is sound (śabdānandaḥ); praised by Śachī, queen of the gods (śachīstutaḥ).

His temple extends a hundred billion yojanas in all directions (śatakōṭipravistārayōjanāyatamandiraḥ); he is seated on a jewelled lion-throne blazing with the splendour of ten billion suns (śatakōṭiraviprakhyaratnasiṃhāsanānvitaḥ).

He is attended on both flanks by ten billion great sages and by Indra himself (śatakōṭimaharṣīndrasēvitōbhayapārśvabhūḥ); he takes delight in the dance and music performed by ten billion celestial women (śatakōṭisurastrīṇāṃ nṛttasaṅgītakautukaḥ).

He is fanned by fly-whisks wielded by ten billion Indras and guardians of the directions (śatakōṭīndradikpālahastachāmarasēvitaḥ); the sovereign lord of the great universe encompassing ten billion worlds and all of creation (śatakōṭyakhilāṇḍādimahābrahmāṇḍanāyakaḥ).

He is served on both sides by Viṣṇu (Śaṅkhapāṇi) and Brahmā (śaṅkhapāṇividhibhyāṃ cha pārśvayōrupasēvitaḥ); surrounded on all sides by billions of Śaṅkha and Padma treasure-lords bearing their riches (śaṅkhapadmanidhīnāṃ cha kōṭibhiḥ parisēvitaḥ).

He is attended on his left and right by billions of moons and suns (śaśāṅkādityakōṭībhiḥ savyadakṣiṇasēvitaḥ); surrounded on all sides by billions of the eight great serpent-lords headed by Śaṅkhapāla (śaṅkhapālādyaṣṭanāgakōṭībhiḥ parisēvitaḥ).

He is served by all the planets and star-groups — moon, Mars, sun and others (śaśāṅkārapataṅgādigrahanakṣatrasēvitaḥ); the destroyer of afflictions arising from the doshas of the moon, sun, Mars and all other planets (śaśibhāskarabhaumādigrahadōṣārtibhañjanaḥ).

He holds two lotuses in his hands (śatapatradvayakaraḥ); fond of worship performed with lotus offerings (śatapatrārchanapriyaḥ); seated gracefully upon a lotus (śatapatrasamāsīnaḥ); praised by devotees as he sits upon his lotus throne (śatapatrāsanastutaḥ).

He dwells within the six ādhāras (energy centres) of the subtle body, beginning with the mūlādhāra at the root (śārīrabrahmamūlādiṣaḍādhāranivāsakaḥ); the disperser of Brahmā's pride — who humbled the lotus-born creator when he could not recite the meaning of the sacred praṇava (śatapatrasamutpannabrahmagarvavibhēdanaḥ).

He whose matted locks hold the crescent moon — son of Śiva (śaśāṅkārdhajaṭājūṭaḥ); compassionate toward all who seek his refuge (śaraṇāgatavatsalaḥ). Now the Ra syllable of his mantra — he is of the form of the letter Ra (rakārarūpaḥ); the delightful one (ramaṇaḥ); lotus-eyed (rājīvākṣaḥ); dwelling in the secret heart of all (rahōgataḥ).

He is beautiful as billions of Ratī, the goddess of love (ratīśakōṭisaundaryaḥ); radiant as the simultaneous rise of billions of suns (ravikōṭyudayaprabhaḥ); whose very nature is divine melody (rāgasvarūpaḥ); the destroyer of all passion and attachment (rāgaghnaḥ); fond of red lotuses (raktābjapriyaḥ).

He is the son of Rājarājēśvarī, the supreme queen-goddess Pārvatī (rājarājēśvarīputraḥ); the granter of Indra-like royal sovereignty (rājēndravibhavapradaḥ); whose crown blazes at its tip with radiant gem-light (ratnaprabhākirīṭāgraḥ); whose three eyes are the sun, moon and fire (ravichandrāgnilōchanaḥ).

He has mighty arms adorned with gem armlets (ratnāṅgadamahābāhuḥ); his ears are ornamented with sparkling gem earrings (ratnatāṭaṅkabhūṣaṇaḥ); his upper arms are richly encircled with gem bracelets (ratnakēyūrabhūṣāḍhyaḥ); his chest shines resplendent with a gem necklace (ratnahāravirājitaḥ).

His waist is beautifully encircled with a jewelled girdle set with tinkling gem-bells (ratnakiṅkiṇikāñchyādibaddhasatkaṭiśōbhitaḥ); his lotus-feet are adorned with bright gem anklets that ring with melodious sound (ravasaṃyuktaratnābhanūpurāṅghrisarōruhaḥ).

He is adorned with every ornament — gem bracelets, gem crests and more (ratnakaṅkaṇachūlyādisarvābharaṇabhūṣitaḥ); seated in splendour upon a gem-studded lion-throne (ratnasiṃhāsanāsīnaḥ); whose entire temple shines with the brilliance of gems (ratnaśōbhitamandiraḥ).

His six faces are beautiful as full moons (rākēndumukhaṣaṭkaḥ); worshipped by Lakṣmī, Sarasvatī and all the great goddesses (ramāvāṇyādipūjitaḥ); saluted by billions upon billions of demons, celestials and gandharvas (rākṣasāmaragandharvakōṭikōṭyabhivanditaḥ).

He is eager for the joy of victory in the great battle against the mighty demons (raṇaraṅgē mahādaityasaṅgrāmajayakautukaḥ); his weapons blaze with righteous fury as he annihilates the armies of demons (rākṣasānīkasaṃhārakōpāviṣṭāyudhānvitaḥ).

His weapons drink deep of the blood that flows from the bodies of vanquished demons (rākṣasāṅgasamutpannaraktapānapriyāyudhaḥ); he holds a resounding bow in one hand (ravayuktadhanurhastaḥ); and bears the gem-studded rooster — his emblem — in another (ratnakukkuṭadhāraṇaḥ).

He is the victor on every battlefield (raṇaraṅgajayaḥ); he delights in hearing the glories of Rāma's divine weapons (rāmāstōtraśravaṇakautukaḥ); saluted by Rambhā, Ghṛtācī, Viśvācī, Menakā and all the celestial nymphs (rambhāghṛtāchīviśvāchīmēnakādyabhivanditaḥ).

He wears red and golden raiment (raktapītāmbaradharaḥ); his body is anointed with red sandalwood paste (raktagandhānulēpanaḥ); his twelve eyes blaze like crimson lotuses (raktadvādaśapadmākṣaḥ); he is adorned with a red flower garland (raktamālyavibhūṣitaḥ).

He is dear to the Sun-god (ravipriyaḥ); charmed by the Sāma hymns sung in his praise by Śiva himself (rāvaṇēśastōtrasāmamanōharaḥ); the granter of kingdoms and sovereignty (rājyapradaḥ); the secret dwelling in the innermost cavity of the heart (randhraguhyaḥ); greatly beloved by all who are dear to him (rativallabhasupriyaḥ).

He liberates his devotees from all entanglements of battle and worldly conflict (raṇānubandhanirmuktaḥ); the destroyer of the entire demon army (rākṣasānīkanāśakaḥ); the foe of those who opposed the lotus-born creator (rājīvasambhavadvēṣī); worshipped by the lotus-seated Brahmā himself (rājīvāsanapūjitaḥ).

He is supremely beautiful, mounted in splendour upon his magnificent peacock (ramaṇīyamahāchitramayūrārūḍhasundaraḥ); praised by Viṣṇu, the lord of Lakṣmī (ramānāthastutaḥ); he is the ever-delightful one (rāmaḥ); he draws all beings to himself through the power of the sacred syllable Ra (rakārākarṣaṇakriyaḥ).

Now the Va syllable — he is of the form of the letter Va (vakārarūpaḥ); the granter of all boons (varadaḥ); armed with the Vajra thunderbolt and the invincible Śakti spear (vajraśaktyabhayānvitaḥ); duly worshipped by the sage Vāmadeva and other great rishis (vāmadēvādisampūjyaḥ); charming to Indra, the thunderbolt-bearing lord (vajrapāṇimanōharaḥ).

He is praised by Sarasvatī (vāṇīstutaḥ); lord over Indra himself (vāsavēśaḥ); the auspicious and beautiful lord of Vaḷḷī (vallīkalyāṇasundaraḥ); the sun that causes the lotus-face of Vaḷḷī to bloom (vallīvadanapadmārkaḥ); the moon that opens the water-lily eyes of Vaḷḷī (vallīnētrōtpalōḍupaḥ).

He is the joy of Vaḷḷī's two eyes (vallīdvinayanānandaḥ); the sweet nectar on the shore of Vaḷḷī's heart (vallīchittataṭāmṛtam); the wish-fulfilling tree to the creeper that is Vaḷḷī (vallīkalpalatāvṛkṣaḥ); the charming beloved who holds Vaḷḷī's heart captive (vallīpriyamanōharaḥ).

He is the moon that opens the white water-lily of Vaḷḷī's smile (vallīkumudahāsyēnduḥ); greatly fond of every word that falls from Vaḷḷī's lips (vallībhāṣitasupriyaḥ); whose beauty captivates Vaḷḷī's heart entirely (vallīmanōhṛtsaundaryaḥ); the rain-cloud to Vaḷḷī who is a slender lightning-creeper (vallīvidyullatāghanaḥ).

He is splendidly dressed in auspicious garments for Vaḷḷī's delight (vallīmaṅgalavēṣāḍhyaḥ); completely captivated by Vaḷḷī's radiant face (vallīmukhavaśaṅkaraḥ); his broad chest is marked with the kuṅkuma from the twin mountain-like breasts of Vaḷḷī (vallīkuchagiridvandvakuṅkumāṅkitavakṣakaḥ).

He is the lord of Vaḷḷī (vallīśaḥ); the beloved one (vallabhaḥ); swift as the wind — Vāyu serves as his charioteer (vāyusārathiḥ); praised by Varuṇa, lord of the waters (varuṇastutaḥ); the younger brother of the curved-trunked Gaṇeśa (vakratuṇḍānujaḥ); the dear child (vatsaḥ); the affectionate one (vatsalaḥ); the protector of all young and innocent beings (vatsarakṣakaḥ).

He is dear to all his devotees as a calf to its mother (vatsapriyaḥ); the lord and protector of devotees (vatsanāthaḥ); surrounded by bands of valiant young heroes (vatsavīragaṇāvṛtaḥ); slayer of the elephant-faced demon (vāraṇānanadaityaghnaḥ); the teacher who guided the sage Agastya who had slain the demon Vātāpi (vātāpighnōpadēśakaḥ).

He is mounted on the peacock whose body is covered with brilliant feathers (varṇagātramayūrasthaḥ); whose own form is composed of sacred syllables (varṇarūpaḥ); the supreme lord (varaprabhuḥ); abiding within the sacred syllables themselves (varṇasthaḥ); mounted mightily on his elephant-like peacock (vāraṇārūḍhaḥ); fond of wielding the Vajra and the Śakti spear (vajraśaktyāyudhapriyaḥ).

He is graceful in limb (vāmāṅgaḥ); with beautiful bright eyes (vāmanayanaḥ); dwelling in the sacred power of speech (vachadbhūḥ); dear to Viṣṇu's Vāmana avatar (vāmanapriyaḥ); wearing a splendid and magnificent attire (varavēṣadharaḥ); the gracious and beautiful one (vāmaḥ); duly worshipped by Bṛhaspati, the lord of sacred speech (vāchaspatisamarchitaḥ).

He is saluted by the foremost of all sages headed by Vasiṣṭha (vasiṣṭhādimuniśrēṣṭhavanditaḥ); greatly fond of the worship and salutation of devoted hearts (vandanapriyaḥ); through the power of the sacred syllable Va, he fascinates kings, gods, women, thieves, spirits and enemies alike, drawing them all under his compassionate sway (vakāranṛpadēvastrīchōrabhūtārimōhanaḥ).

Now the Ṇa syllable — he is of the form of the letter Ṇa (ṇakārarūpaḥ); the transcendent end of all sound, beyond all vibration (nādāntaḥ); praised by Nārada and all the great sages (nāradādimunistutaḥ); dwelling at the luminous centre of the Ṇa-syllable throne (ṇakārapīṭhamadhyasthaḥ); the piercer of the Krauñcha mountain (nagabhēdī); lord of all mountains (nagēśvaraḥ).

He is pleased by the sacred sound-vibration of the syllable Ṇa (ṇakāranādasantuṣṭaḥ); seated on the vehicle of the serpent-devouring peacock (nāgāśanarathasthitaḥ); well pleased by the repetition of the Ṇa syllable as japa (ṇakārajapasuprītaḥ); he appears in countless forms and attires (nānāvēṣaḥ); beloved of the holy mountain Kanda (nagapriyaḥ).

He dwells in the bindu — the sacred dot — of the syllable Ṇa (ṇakārabindunilayaḥ); beautiful as all nine planets combined (navagrahasurūpakaḥ); delighted by the devout recitation of Ṇa (ṇakārapaṭhanānandaḥ); saluted by Nandikēśvara, the lord of Nandi and Śiva's foremost attendant (nandikēśvaravanditaḥ).

He resonates like the sacred bell of the syllable Ṇa (ṇakāraghaṇṭāninadaḥ); charming to Nārāyaṇa (nārāyaṇamanōharaḥ); he listens with delight to the melodious sound of Ṇa (ṇakāranādaśravaṇaḥ); he is the instructor of the lotus-born Brahmā — who taught him the supreme meaning of the praṇava (nalinōdbhavaśikṣakaḥ).

He is the sun that causes the lotus of Ṇa to bloom (ṇakārapaṅkajādityaḥ); the supreme commander of the nine hero-warriors (navavīrādhināyakaḥ); the bee that hovers at the flower of Ṇa (ṇakārapuṣpabhramaraḥ); adorned with the nine great gems (navaratnavibhūṣaṇaḥ).

He reclines on the priceless couch of the syllable Ṇa (ṇakārānarghaśayanaḥ); surrounded by the nine Śaktis (navaśaktisamāvṛtaḥ); he is the flower blossoming on the tree of Ṇa (ṇakāravṛkṣakusumaḥ); greatly fond of all forms of dance and music (nāṭyasaṅgītasupriyaḥ).

He knows the bindu and the nāda at the heart of the syllable Ṇa (ṇakārabindunādajñaḥ); the knower of all right conduct and statecraft (nayajñaḥ); born from the eye of Śiva himself (nayanōdbhavaḥ); the bearer of nectar that arose at the summit of the great mountain of Ṇa (ṇakāraparvatēndrāgrasamutpannasudhāraṇiḥ).

He is the precious gem in the casket of the syllable Ṇa (ṇakārapēṭakamaṇiḥ); whose divine temple is the Nāga mountain — the sacred hill of Palani (nāgaparvatamandiraḥ); whose delight is the compassion that flows from Ṇa (ṇakārakaruṇānandaḥ); whose very self is the primal sound (nādātmā); adorned with serpents (nāgabhūṣaṇaḥ).

He is adorned with tinkling bells that resonate with the sound of Ṇa (ṇakārakiṅkiṇībhūṣaḥ); visible only to the eye of inner wisdom — beyond all ordinary perception (nayanādṛśyadarśanaḥ); dwelling on the dharma-bull within the syllable Ṇa (ṇakāravṛṣabhāvāsaḥ); greatly fond of the recitation of his holy names (nāmapārāyaṇapriyaḥ).

He is mounted on the lotus of the syllable Ṇa (ṇakārakamalārūḍhaḥ); endowed with infinite and countless names (nāmānantasamanvitaḥ); riding the horse of the syllable Ṇa (ṇakāraturagārūḍhaḥ); the granter of the nine gems and all other precious gifts (navaratnādidāyakaḥ).

He is the flame-gem that crowns the crest of the syllable Ṇa (ṇakāramakuṭajvālāmaṇiḥ); the granter of the nine great treasures (navanidhipradaḥ); the living meaning of the root mantra enshrined in Ṇa (ṇakāramūlamantrārthaḥ); worshipped by the nine Siddhas and all accomplished masters (navasiddhādipūjitaḥ).

He is the ultimate end of the primordial sound at the root of Ṇa (ṇakāramūlanādāntaḥ); he performs the rite of immobilization through the power of Ṇa (ṇakārastambhanakriyaḥ). Now the Bha syllable — he is of the form of the letter Bha (bhakārarūpaḥ); he exists solely for the sake of his devotees (bhaktārthaḥ); the auspicious one (bhavaḥ); the radiant one (bhargaḥ); the remover of all fear (bhayāpahaḥ).

He is dear to his devotees (bhaktapriyaḥ); worthy of their deepest reverence (bhaktavandyaḥ); the Lord endowed with all divine qualities (bhagavān); loving toward devotees as a cow to her calf (bhaktavatsalaḥ); the destroyer of his devotees' every suffering (bhaktārtibhañjanaḥ); the auspicious one (bhadraḥ); the granter of good fortune to all who worship him (bhaktasaubhāgyadāyakaḥ).

He is the granter of auspiciousness to his devotees (bhaktamaṅgaladātā); whose very sight brings blessings to those who behold him (bhaktakalyāṇadarśanaḥ); pleased and gladdened by the sight of his devotees (bhaktadarśanasantuṣṭaḥ); duly worshipped by the entire community of devoted souls (bhaktasaṅghasupūjitaḥ).

He finds delight in the hymns of praise sung by devoted hearts (bhaktastōtrapriyānandaḥ); the granter of whatever his devotees' hearts desire (bhaktābhīṣṭapradāyakaḥ); who gives complete and perfect fruits to all who serve him (bhaktasampūrṇaphaladaḥ); who bestows imperial dominion and prosperity upon his devotees (bhaktasāmrājyabhōgadaḥ).

He is the granter of all four liberations to his devotees — dwelling in the Lord's own realm (sālokya), nearness to him (sāmīpya), his own divine form (sārūpya) and final release (mokṣa) (bhaktasālōkyasāmīpyarūpamōkṣavarapradaḥ); the medicine that heals the disease of worldly existence (bhavauṣadhiḥ); the destroyer of all saṃsāra (bhavaghnascha); the forest-fire that burns away the jungle of worldly existence (bhavāraṇyadavānalaḥ).

He is the blazing sun that illumines the darkness of worldly existence (bhavāndhakāramārtāṇḍaḥ); the divine physician who cures the fever of saṃsāra (bhavavaidyaḥ); the weapon that strikes down worldly bondage (bhavāyudham); the great thunderbolt that shatters the mountain of worldly existence (bhavaśailamahāvajraḥ); the helmsman who steers souls safely across the ocean of worldly life (bhavasāgaranāvikaḥ).

He is the destroyer of all fear of worldly death (bhavamṛtyubhayadhvaṃsī); whose divine form transcends all imagination and thought (bhāvanātītavigrahaḥ); slayer of all the ghosts, demons and evil spirits that haunt worldly existence (bhavabhūtapiśāchaghnaḥ); the brilliant and luminous one (bhāsvaraḥ); dear to Sarasvatī, the goddess of speech (bhāratīpriyaḥ).

He dwells at both the root and the end of all spoken sound (bhāṣitadhvanimūlāntaḥ); beyond both existence and non-existence (bhāvābhāvavivarjitaḥ); the dispeller of the ancestral curses and afflictions arising from the Sun's wrath (bhānukōpapitṛdhvaṃsī); the instructor of Brahmā, the lord of sacred speech (bhāratīśōpadēśakaḥ).

He is the splendid lord of Bhārgavī — Pārvatī, the divine daughter of the Himālaya (bhārgavīnāyakaśrīmat); the divine nephew (bhāginēyaḥ); born of Bhava — Śiva himself (bhavōdbhavaḥ); the destroyer of the Krauñcha mountain and the demon Āsura (bhārakrauñchāsuradvēṣaḥ); the beloved of Śiva, Pārvatī's lord (bhārgavīnāthavallabhaḥ).

He is worthy of salutation by warrior heroes (bhaṭavīranamaskṛtyaḥ); surrounded on all sides by companies of heroic warriors (bhaṭavīrasamāvṛtaḥ); lord of the star-hosts of all warriors in the heavens (bhaṭatārāgaṇōḍvīśaḥ); praised with devotion by every band of warrior heroes (bhaṭavīragaṇastutaḥ).

He is the son of the holy Gaṅgā — born of her sacred waters (bhāgīrathēyaḥ); the very meaning and essence of all language (bhāṣārthaḥ); dear to forest-dwelling devotees of deep contemplation (bhāvanāśabarīpriyaḥ); through the power of the letter Bha he is ever ready to drive away the thieves, enemies and evil spirits of the Kali age (bhakārē kalichōrāribhūtādyuchchāṭanōdyataḥ).

Now the final Va syllable — he dwells most beautifully in the art of Va (vakārasukalāsaṃsthaḥ); the most excellent of all (variṣṭhaḥ); the granter of all wealth and prosperity (vasudāyakaḥ); the moon to the white water-lily of Va (vakārakumudēnduḥ); the vast ocean of nectar that is Va (vakārābdhisudhāmayaḥ).

He is as sweet as the nectar of the syllable Va (vakārāmṛtamādhuryaḥ); the granter of that living nectar (vakārāmṛtadāyakaḥ); in his right hand he holds the Vajra and bestows the gesture of fearlessness (dakṣē vajrābhītiyutaḥ); in his left hand he bears the excellent Śakti spear (vāmē śaktivarānvitaḥ).

He is the full moon rising over the ocean of Va (vakārōdadhipūrṇēnduḥ); the lustrous pearl that rises from that ocean (vakārōdadhimauktikam); the life-giving rain that falls from the cloud of Va (vakāramēghasalilaḥ); the protector of Jayanta, the son of Indra (vāsavātmajarakṣakaḥ).

He knows the essential and highest fruit of the syllable Va (vakāraphalasārajñaḥ); the nectar filling the sacred vessel of Va (vakārakalaśāmṛtam); the sweet essence drawn from the lotus of Va (vakārapaṅkajarasaḥ); the wealthy and excellent one (vasuḥ); the increaser of all lineages and dynasties (vaṃśavivardhanaḥ).

He is the bee that hovers at the divine lotus of Va (vakāradivyakamalabhramaraḥ); saluted by Vāyu, the wind-god (vāyuvanditaḥ); beautiful as the radiant moon of Va (vakāraśaśisaṅkāśaḥ); dear to Jayantī, the daughter of Indra and his divine consort (vajrapāṇisutāpriyaḥ).

He is the sweet fragrance rising from the flower of Va (vakārapuṣpasadgandhaḥ); the lotus blooming on the sacred bank of Va (vakārataṭapaṅkajam); the melodious humming of the bee drawn to Va (vakārabhramaradhvānaḥ); the granter of youth, inner brilliance and physical strength (vayastējōbalapradaḥ).

He is lord of all feminine energy flowing through Va (vakāravanitānāthaḥ); the granter of the eight powers beginning with vaśya — attraction, subjugation and all the rest (vaśyādyaṣṭapriyāpradaḥ); he who bestows the highest fruit upon the syllable Va (vakāraphalasatkāraḥ); the sacred oblation-fire fed with ghee within Va (vakārājyahutāśanaḥ).

He is resplendent and glorious (varchasvī); beyond both speech and mind (vāṅmanō'tītaḥ); dear to the sage Agastya who slew the demon Vātāpi (vātāpyarikṛtapriyaḥ); seated at the root of the great banyan tree of Va (vakāravāṭamūlasthaḥ); the far shore of the boundless ocean of Va (vakārajaladhēstaṭaḥ).

He is the swift-flowing Gaṅgā merging into the ocean of Va (vakāragaṅgāvēgābdhiḥ); adorned with diamond and ruby ornaments (vajramāṇikyabhūṣaṇaḥ); the remover of all vāta (wind) diseases (vātarōgaharaḥ); delighting in listening to the songs sung by Sarasvatī herself (vāṇīgītaśravaṇakautukaḥ).

He rides the makara — the great sea-creature — of Va (vakāramakarārūḍhaḥ); lord of the vast ocean of Va (vakārajaladhēḥ patiḥ); the pure and stainless meaning of the mantra of Va (vakārāmalamantrārthaḥ); the very auspiciousness that dwells in every home through Va (vakāragṛhamaṅgalam).

He is the great Indra who rules the heavens of Va (vakārasvargamāhēndraḥ); the mighty elephant moving through the forest of Va — noble and all-powerful (vakārāraṇyavāraṇaḥ); the parrot that recites the names of Va in its cage of devotion (vakārapañjaraśukaḥ); praised by Jayantī, the beloved daughter of Indra (valāritanayāstutaḥ).

He is the gentle breeze on the fragrant slopes of Malaya mountain, carrying the mantra of Va (vakāramantramalayasānumanmandamārutaḥ); when the six-syllable mantra Śaravaṇabhava is recited in full from beginning to end with clarity, at the conclusion of japa he destroys all enemies (vādyantabhānta ṣaṭkramya japāntē śatrubhañjanaḥ).

He is served on his left by Vaḷḷī and on his right by Devasenā, the daughter of the thunderbolt-bearing Indra (vajrahastasutāvallīvāmadakṣiṇasēvitaḥ); beautifully adorned with garlands of vakula blossoms, blue lotuses and kādamba flowers (vakulōtpalakādambapuṣpadāmasvalaṅkṛtaḥ).

His twelve lotus-hands are fully equipped with the Vajra, the Śakti and all other weapons (vajraśaktyādisampannadviṣaṭpāṇisarōruhaḥ); his entire body is anointed with fragrant perfumed paste (vāsanāgandhaliptāṅgaḥ); he is the living Vaṣaṭ-kāra — the sacred sacrificial utterance itself (vaṣaṭkāraḥ); the supreme attractor who brings all existence under his gentle sway (vaśīkaraḥ).

His beautiful face is filled with fragrant betel — tāmbūla — whose perfume spreads with every breath (vāsanāyuktatāmbūlapūritānanasundaraḥ); greatly beloved of his devotees and ever pleased by their love (vallabhānāthasuprītaḥ); he is the boundless ocean overflowing with nectar and filled with the boons of all desires fulfilled (varapūrṇāmṛtōdadhiḥ).