Subrahmanya Karavalamba Stotram — Verse by Verse

A hymn to Subrahmanya (Murugan/Kartikeya, son of Shiva and Parvati, husband of Valli), traditionally attributed to Adi Shankaracharya. Each of its eight verses builds toward the same refrain — vallīsanātha mama dehi karāvalambam, "O husband of Valli, grant me the support of Your hand" — a plea for the Lord to reach out and steady the devotee the way one steadies someone about to fall. A closing phalashruti describes the fruit of reciting it. Verses given in Telugu, Hindi (Devanagari), Kannada, and English (as supplied), followed by the meaning.

Verse 1

హే స్వామీనాథ కరుణాకర దీనబన్ధో, శ్రీపార్వతీశముఖపఙ్కజ పద్మబన్ధో । శ్రీశాదిదేవగణపూజితపాదపద్మ, వల్లీసనాథ మమ దేహి కరావలమ్బమ్ ॥ ౧ ॥

हे स्वामीनाथ करुणाकर दीनबन्धो, श्रीपार्वतीशमुखपङ्कज पद्मबन्धो । श्रीशादिदेवगणपूजितपादपद्म, वल्लीसनाथ मम देहि करावलम्बम् ॥ १ ॥

ಹೇ ಸ್ವಾಮೀನಾಥ ಕರುಣಾಕರ ದೀನಬನ್ಧೋ, ಶ್ರೀಪಾರ್ವತೀಶಮುಖಪಙ್ಕಜ ಪದ್ಮಬನ್ಧೋ । ಶ್ರೀಶಾದಿದೇವಗಣಪೂಜಿತಪಾದಪದ್ಮ, ವಲ್ಲೀಸನಾಥ ಮಮ ದೇಹಿ ಕರಾವಲಮ್ಬಮ್ ॥ ೧ ॥

he svāmīnātha karuṇākara dīnabandho, śrīpārvatīśamukhapaṅkaja padmabandho । śrīśādidevagaṇapūjitapādapadma, vallīsanātha mama dehi karāvalambam ॥ 1 ॥

Meaning: O Lord Swaminatha, ocean of compassion, friend of the humble; friend to the lotus-face of Sri Parvati's lord (Shiva); whose lotus feet are worshipped by Sri (Lakshmi's lord Vishnu) and other hosts of gods — O husband of Valli, grant me the support of Your hand.

Note: The stotra's refrain — 'grant me the support of Your hand,' karāvalambam — appears here for the first time and will close every verse. It is a very physical image: not a request for abstract grace but for a hand extended to someone about to fall, the way one steadies a child or an old man. The verse also places Murugan (Swaminatha) within his family — son of Parvati's Lord Shiva, worshipped even by Vishnu (Srisha) and the other gods.

Verse 2

దేవాదిదేవనుత దేవగణాధినాథ, దేవేన్ద్రవన్ద్య మృదుపఙ్కజమఞ్జుపాద । దేవర్షినారదమునీన్ద్రసుగీతకీర్తే, వల్లీసనాథ మమ దేహి కరావలమ్బమ్ ॥ ౨ ॥

देवादिदेवनुत देवगणाधिनाथ, देवेन्द्रवन्द्य मृदुपङ्कजमञ्जुपाद । देवर्षिनारदमुनीन्द्रसुगीतकीर्ते, वल्लीसनाथ मम देहि करावलम्बम् ॥ २ ॥

ದೇವಾದಿದೇವನುತ ದೇವಗಣಾಧಿನಾಥ, ದೇವೇನ್ದ್ರವನ್ದ್ಯ ಮೃದುಪಙ್ಕಜಮಞ್ಜುಪಾದ । ದೇವರ್ಷಿನಾರದಮುನೀನ್ದ್ರಸುಗೀತಕೀರ್ತೇ, ವಲ್ಲೀಸನಾಥ ಮಮ ದೇಹಿ ಕರಾವಲಮ್ಬಮ್ ॥ ೨ ॥

devādidevanuta devagaṇādhinātha, devendravandya mṛdupaṅkajamañjupāda । devarṣināradamunīndrasugītakīrte, vallīsanātha mama dehi karāvalambam ॥ 2 ॥

Meaning: Praised by the gods of gods, ruler over hosts of divine beings; worshipped by Devendra (Indra); whose tender lotus feet are lovely; whose glory is well sung by the divine sage Narada and the great sages — O husband of Valli, grant me the support of Your hand.

Note: A verse of pure acclaim, listing who honors Murugan — the gods, their king Indra, and the sage Narada — before returning to the same plea. The tenderness of 'mṛdupaṅkajamañjupāda,' soft and lovely lotus feet, sits deliberately close to the grandeur of being praised by Indra himself.

Verse 3

నిత్యాన్నదాన నిరతాఖిల రోగహారిన్, తస్మాత్ప్రదాన పరిపూరితభక్తకామ । శృత్యాగమప్రణవవాఛ్యనిజస్వరూప, వల్లీసనాథ మమ దేహి కరావలమ్బమ్ ॥ ౩ ॥

नित्यान्नदान निरताखिल रोगहारिन्, तस्मात्प्रदान परिपूरितभक्तकाम । शृत्यागमप्रणववाछ्यनिजस्वरूप, वल्लीसनाथ मम देहि करावलम्बम् ॥ ३ ॥

ನಿತ್ಯಾನ್ನದಾನ ನಿರತಾಖಿಲ ರೋಗಹಾರಿನ್, ತಸ್ಮಾತ್ಪ್ರದಾನ ಪರಿಪೂರಿತಭಕ್ತಕಾಮ । ಶೃತ್ಯಾಗಮಪ್ರಣವವಾಛ್ಯನಿಜಸ್ವರೂಪ, ವಲ್ಲೀಸನಾಥ ಮಮ ದೇಹಿ ಕರಾವಲಮ್ಬಮ್ ॥ ೩ ॥

nityānnadāna niratākhila rogahārin, tasmātpradāna paripūritabhaktakāma । śṛtyāgamapraṇavavāchyanijasvarūpa, vallīsanātha mama dehi karāvalambam ॥ 3 ॥

Meaning: Ever devoted to giving food, remover of all disease; through that giving, fulfilling the desires of devotees completely; whose true nature is denoted by the Vedas, the Agamas, and the sacred syllable Om — O husband of Valli, grant me the support of Your hand.

Note: Murugan is described here first in very practical, almost domestic terms — a constant giver of food and a healer of disease — before the verse pivots to his identity with the Pranava, Om itself, and the substance of the Vedas and Agamas. As elsewhere in this genre, the intimate and the absolute occupy the same four lines without strain.

Verse 4

క్రౌఞ్ఛాసురేన్ద్ర పరిఖణ్డన శక్తిశూల, పాశాదిశస్త్రపరిమణ్డితదివ్యపాణే । శ్రీకుణ్డలీశ ధృతతుణ్డ శిఖీన్ద్రవాహ, వల్లీసనాథ మమ దేహి కరావలమ్బమ్ ॥ ౪ ॥

क्रौञ्छासुरेन्द्र परिखण्डन शक्तिशूल, पाशादिशस्त्रपरिमण्डितदिव्यपाणे । श्रीकुण्डलीश धृततुण्ड शिखीन्द्रवाह, वल्लीसनाथ मम देहि करावलम्बम् ॥ ४ ॥

ಕ್ರೌಞ್ಛಾಸುರೇನ್ದ್ರ ಪರಿಖಣ್ಡನ ಶಕ್ತಿಶೂಲ, ಪಾಶಾದಿಶಸ್ತ್ರಪರಿಮಣ್ಡಿತದಿವ್ಯಪಾಣೇ । ಶ್ರೀಕುಣ್ಡಲೀಶ ಧೃತತುಣ್ಡ ಶಿಖೀನ್ದ್ರವಾಹ, ವಲ್ಲೀಸನಾಥ ಮಮ ದೇಹಿ ಕರಾವಲಮ್ಬಮ್ ॥ ೪ ॥

krauñchāsurendra parikhaṇḍana śaktiśūla, pāśādiśastraparimaṇḍitadivyapāṇe । śrīkuṇḍalīśa dhṛtatuṇḍa śikhīndravāha, vallīsanātha mama dehi karāvalambam ॥ 4 ॥

Meaning: Who cleft the demon-lord Krauncha with the Shakti spear; whose divine hand is adorned with the noose and other weapons; O Lord of the Kundalas (Skanda), who holds a rooster on his banner and rides the great peacock — O husband of Valli, grant me the support of Your hand.

Note: This verse turns to iconography and the central myth of Murugan's warrior aspect: the Vel (Shakti spear) that split open Mount Krauncha, along with his other weapons, his banner emblem, and his signature mount, the peacock.

Verse 5

దేవాదిదేవ రథమణ్డల మధ్య వేద్య, దేవేన్ద్ర పీఠనగరం దృఢఛాపహస్తమ్ । శూరం నిహత్య సురకోటిభిరీడ్యమాన, వల్లీసనాథ మమ దేహి కరావలమ్బమ్ ॥ ౫ ॥

देवादिदेव रथमण्डल मध्य वेद्य, देवेन्द्र पीठनगरं दृढछापहस्तम् । शूरं निहत्य सुरकोटिभिरीड्यमान, वल्लीसनाथ मम देहि करावलम्बम् ॥ ५ ॥

ದೇವಾದಿದೇವ ರಥಮಣ್ಡಲ ಮಧ್ಯ ವೇದ್ಯ, ದೇವೇನ್ದ್ರ ಪೀಠನಗರಂ ದೃಢಛಾಪಹಸ್ತಮ್ । ಶೂರಂ ನಿಹತ್ಯ ಸುರಕೋಟಿಭಿರೀಡ್ಯಮಾನ, ವಲ್ಲೀಸನಾಥ ಮಮ ದೇಹಿ ಕರಾವಲಮ್ಬಮ್ ॥ ೫ ॥

devādideva rathamaṇḍala madhya vedya, devendra pīṭhanagaraṃ dṛḍhachāpahastam । śūraṃ nihatya surakoṭibhirīḍyamāna, vallīsanātha mama dehi karāvalambam ॥ 5 ॥

Meaning: Who is worshipped in the midst of the assembly of gods of gods, seated in his chariot; who firmly held the bow, in the very seat-city of Devendra; who, having slain the demon (Surapadma), is praised by crores of gods — O husband of Valli, grant me the support of Your hand.

Note: The verse recalls the climactic battle of the Skanda legend — the slaying of the great asura, celebrated even by Indra's own court — cast almost as a coronation scene, with the divine armies gathered to honor the victor.

Verse 6

హారాదిరత్నమణియుక్తకిరీటహార, కేయూరకుణ్డలలసత్కవఛాభిరామ । హే వీర తారక జయాఽమరబృన్దవన్ద్య, వల్లీసనాథ మమ దేహి కరావలమ్బమ్ ॥ ౬ ॥

हारादिरत्नमणियुक्तकिरीटहार, केयूरकुण्डललसत्कवछाभिराम । हे वीर तारक जयाऽमरबृन्दवन्द्य, वल्लीसनाथ मम देहि करावलम्बम् ॥ ६ ॥

ಹಾರಾದಿರತ್ನಮಣಿಯುಕ್ತಕಿರೀಟಹಾರ, ಕೇಯೂರಕುಣ್ಡಲಲಸತ್ಕವಛಾಭಿರಾಮ । ಹೇ ವೀರ ತಾರಕ ಜಯಾಽಮರಬೃನ್ದವನ್ದ್ಯ, ವಲ್ಲೀಸನಾಥ ಮಮ ದೇಹಿ ಕರಾವಲಮ್ಬಮ್ ॥ ೬ ॥

hārādiratnamaṇiyuktakirīṭahāra, keyūrakuṇḍalalasatkavachābhirāma । he vīra tāraka jayā'marabṛndavandya, vallīsanātha mama dehi karāvalambam ॥ 6 ॥

Meaning: Wearing a crown strung with garlands, gems and jewels; resplendent with armlets, earrings, and a shining coat of armor; O hero, O Taraka (destroyer of Tarakasura), victorious one, worshipped by the hosts of immortals — O husband of Valli, grant me the support of Your hand.

Note: A verse of pure description, dwelling on ornament and armor — crown, armlets, earrings, breastplate — the visual splendor devotees hold in mind, before naming another of his demon-slaying feats, the destruction of Tarakasura.

Verse 7

పఞ్ఛాక్షరాదిమనుమన్త్రిత గాఙ్గతోయైః, పఞ్ఛామృతైః ప్రముదితేన్ద్రముఖైర్మునీన్ద్రైః । పట్టాభిషిక్త హరియుక్త పరాసనాథ, వల్లీసనాథ మమ దేహి కరావలమ్బమ్ ॥ ౭ ॥

पञ्छाक्षरादिमनुमन्त्रित गाङ्गतोयैः, पञ्छामृतैः प्रमुदितेन्द्रमुखैर्मुनीन्द्रैः । पट्टाभिषिक्त हरियुक्त परासनाथ, वल्लीसनाथ मम देहि करावलम्बम् ॥ ७ ॥

ಪಞ್ಛಾಕ್ಷರಾದಿಮನುಮನ್ತ್ರಿತ ಗಾಙ್ಗತೋಯೈಃ, ಪಞ್ಛಾಮೃತೈಃ ಪ್ರಮುದಿತೇನ್ದ್ರಮುಖೈರ್ಮುನೀನ್ದ್ರೈಃ । ಪಟ್ಟಾಭಿಷಿಕ್ತ ಹರಿಯುಕ್ತ ಪರಾಸನಾಥ, ವಲ್ಲೀಸನಾಥ ಮಮ ದೇಹಿ ಕರಾವಲಮ್ಬಮ್ ॥ ೭ ॥

pañchākṣarādimanumantrita gāṅgatoyaiḥ, pañchāmṛtaiḥ pramuditendramukhairmunīndraiḥ । paṭṭābhiṣikta hariyukta parāsanātha, vallīsanātha mama dehi karāvalambam ॥ 7 ॥

Meaning: Consecrated with the waters of the Ganga sanctified by the five-syllabled mantra and others, and with the five nectars, by joyful sages headed by Indra and the great munis; crowned and enthroned together with Hari (Vishnu), O supreme Lord — O husband of Valli, grant me the support of Your hand.

Note: The verse describes a coronation abhisheka (ritual bathing before enthronement) performed with sanctified Ganga water and the five nectars (pañchāmṛta) by the gods and sages themselves, with Vishnu standing beside him — the highest possible honor conferred by the divine assembly.

Verse 8

శ్రీకార్తికేయ కరుణామృతపూర్ణదృష్ట్యా, కామాదిరోగకలుషీకృతదుష్టఛిత్తమ్ । భక్త్వా తు మామవకళాధర కాన్తికాన్త్యా, వల్లీసనాథ మమ దేహి కరావలమ్బమ్ ॥ ౮ ॥

श्रीकार्तिकेय करुणामृतपूर्णदृष्ट्या, कामादिरोगकलुषीकृतदुष्टछित्तम् । भक्त्वा तु मामवकळाधर कान्तिकान्त्या, वल्लीसनाथ मम देहि करावलम्बम् ॥ ८ ॥

ಶ್ರೀಕಾರ್ತಿಕೇಯ ಕರುಣಾಮೃತಪೂರ್ಣದೃಷ್ಟ್ಯಾ, ಕಾಮಾದಿರೋಗಕಲುಷೀಕೃತದುಷ್ಟಛಿತ್ತಮ್ । ಭಕ್ತ್ವಾ ತು ಮಾಮವಕಳಾಧರ ಕಾನ್ತಿಕಾನ್ತ್ಯಾ, ವಲ್ಲೀಸನಾಥ ಮಮ ದೇಹಿ ಕರಾವಲಮ್ಬಮ್ ॥ ೮ ॥

śrīkārtikeya karuṇāmṛtapūrṇadṛṣṭyā, kāmādirogakaluṣīkṛtaduṣṭachittam । bhaktvā tu māmavakaḻādhara kāntikāntyā, vallīsanātha mama dehi karāvalambam ॥ 8 ॥

Meaning: O Sri Kartikeya, with a glance full of the nectar of compassion, look upon me, whose wicked mind has been sullied by the disease of desire and the like, with the beauty of Your dark, cloud-like radiance — O husband of Valli, grant me the support of Your hand.

Note: The final verse turns inward, naming the affliction the devotee actually seeks relief from: not literal disease but desire (kāma) and its kin, which have clouded the mind. The compassionate glance asked for here answers directly to the very first verse's 'karuṇākara,' ocean of compassion, closing the ring of the hymn's central plea.

Phala Shruti

సుబ్రహ్మణ్య కరావలమ్బం పుణ్యం యే పఠన్తి ద్విజోత్తమాః । తే సర్వే ముక్తి మాయాన్తి సుబ్రహ్మణ్య ప్రసాదతః । సుబ్రహ్మణ్య కరావలమ్బమిదం ప్రాతరుత్థాయ యః పఠేత్ । కోటిజన్మకృతం పాపం తత్క్షణాదేవ నశ్యతి ॥

सुब्रह्मण्य करावलम्बं पुण्यं ये पठन्ति द्विजोत्तमाः । ते सर्वे मुक्ति मायान्ति सुब्रह्मण्य प्रसादतः । सुब्रह्मण्य करावलम्बमिदं प्रातरुत्थाय यः पठेत् । कोटिजन्मकृतं पापं तत्क्षणादेव नश्यति ॥

ಸುಬ್ರಹ್ಮಣ್ಯ ಕರಾವಲಮ್ಬಂ ಪುಣ್ಯಂ ಯೇ ಪಠನ್ತಿ ದ್ವಿಜೋತ್ತಮಾಃ । ತೇ ಸರ್ವೇ ಮುಕ್ತಿ ಮಾಯಾನ್ತಿ ಸುಬ್ರಹ್ಮಣ್ಯ ಪ್ರಸಾದತಃ । ಸುಬ್ರಹ್ಮಣ್ಯ ಕರಾವಲಮ್ಬಮಿದಂ ಪ್ರಾತರುತ್ಥಾಯ ಯಃ ಪಠೇತ್ । ಕೋಟಿಜನ್ಮಕೃತಂ ಪಾಪಂ ತತ್ಕ್ಷಣಾದೇವ ನಶ್ಯತಿ ॥

subrahmaṇya karāvalambaṃ puṇyaṃ ye paṭhanti dvijottamāḥ । te sarve mukti māyānti subrahmaṇya prasādataḥ । subrahmaṇya karāvalambamidaṃ prātarutthāya yaḥ paṭhet । koṭijanmakṛtaṃ pāpaṃ tatkṣaṇādeva naśyati ॥

Meaning: Whoever among the best of the twice-born recites this holy Subrahmanya Karavalamba, all of them attain liberation by the grace of Subrahmanya. Whoever recites this Subrahmanya Karavalamba upon rising in the morning — sin accumulated over a crore births is destroyed that very instant.

Note: The phalashruti closes the hymn with the two promises typical of this genre: liberation for the devoted reciter, and the instant erasure of accumulated sin for whoever makes it part of a morning practice. Reciting it at dawn, right upon waking, is presented as the specific occasion for its fullest effect.

The Arc of the Stotra

The eight verses move outward and then inward. Verses 1–2 place Subrahmanya within his divine family and among his worshippers — son of Parvati's Lord, honored by Vishnu, Indra, and Narada. Verses 3–4 turn to his powers, first as a giver and healer, then as the warrior who slew Kraunchasura with the Shakti spear. Verse 5 recalls the victory over the great asura and his celebration by the gods; verses 6–7 linger on his regal splendor — ornaments, armor, and a coronation-like abhisheka performed with Ganga water and the five nectars. Only in the final verse does the hymn turn from Subrahmanya's glory to the devotee's own affliction — a mind clouded by desire — making explicit what the refrain has been asking for all along: not worldly reward, but a steadying hand. The phalashruti then promises liberation to whoever recites it, and instant relief from accumulated sin to whoever makes it a morning practice.