How many Shilas to worship?

last updated 25th October 2005

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How many Silas do you have - article by Parama Seva dasa

Do not worship two Saligram or two Dwarka silas together

What to do if you don't seemingly have the right number !!!

Different Styles of seva pujan performed by different sevaks

Swarupsiddhi - explanation from Srila A.C. Bhaktivedanta Swami Prabhupad

More on Deity worship in general HERE:

Many times I've been asked what is the correct number of Shaligrams to look after, and frankly it is not an easy question or question that may have a single answer. Just as we are all individuals and have different propensities, character, potential and capacity, so different devotees serve the Lord in slightly different ways. I humbly suggest that a better question might be "How many can one serve?" The Lord knows our motive and intent. What may appear to perfect or ideal for one person (devotee - sevak) may not be ideal or perfect for all. Spiritual life is not "all one" in that sense, it is very personal. Some devotees thrive is serving one Deity or Sila, while for others even without extra endeavour many Deities or Silas come to them and they serve Them with love and devotion. I have compiled a small page showing some different "styles of seva pujan" to give some practical examples.

As we are talking "numbers", a similar question might be asked "how many names to recite?" Sri Chaitanya Mahaprabhu says in His Sri Sri Siksastaka verse 2. "Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names, like Krishna and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names." Different Acharyas have compiles songs and prayers relishing the different moods, or flavours, or transcendental tastes that can be had by remembering the different attributes of the Lord.  Nama Kirtan, Vibhavari Sesa, Dwadasha Stotram, Dasavatara Stotra(s), Vishnu Sahasra Naam, 1000 names of Balaram, 1000 names of Narasimha, 1000 names of Sri Krishna Chaitanya Mahaprabhu etc etc etc.

The entire thing about devotional service is that it is variegated and relishable in so many ways.However, what may be relishable for one devotee may not be as much for another devotee. We are individuals, we have an individual relationship with the Lord also.

"As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Prithä." (Bhagavad Gita 4:11.)

Everyone is searching for Krishna in the different aspects of His manifestations. Krishna, the Supreme Personality of Godhead, is partially realized in His impersonal brahmajyoti effulgence and as the all-pervading Supersoul dwelling within everything, including the particles of atoms. But Krishna is fully realized only by His pure devotees. Consequently, Krishna is the object of everyone's realization, and thus anyone and everyone is satisfied according to one's desire to have Him. In the transcendental world also, Krishna reciprocates with His pure devotees in the transcendental attitude, just as the devotee wants Him. One devotee may want Krishna as supreme master, another as his personal friend, another as his son, and still another as his lover. Krishna rewards all the devotees equally, according to their different intensities of love for Him. In the material world, the same reciprocations of feelings are there, and they are equally exchanged by the Lord with the different types of worshipers. The pure devotees both here and in the transcendental abode associate with Him in person and are able to render personal service to the Lord and thus derive transcendental bliss in His loving service. As for those who are impersonalists and who want to commit spiritual suicide by annihilating the individual existence of the living entity, Krishna helps also by absorbing them into His effulgence. Such impersonalists do not agree to accept the eternal, blissful Personality of Godhead; consequently they cannot relish the bliss of transcendental personal service to the Lord, having extinguished their individuality. Some of them, who are not firmly situated even in the impersonal existence, return to this material field to exhibit their dormant desires for activities. They are not admitted into the spiritual planets, but they are again given a chance to act on the material planets. For those who are fruitive workers, the Lord awards the desired results of their prescribed duties, as the yajneshvara; and those who are yogis seeking mystic powers are awarded such powers. In other words, everyone is dependent for success upon His mercy alone, and all kinds of spiritual processes are but different degrees of success on the same path. Unless, therefore, one comes to the highest perfection of Krishna consciousness, all attempts remain imperfect, as is stated in the Shrimad-Bhägavatam (2.3.10):

akämah sarva-kämo vä
moksha-käma udära-dhih
tivrena bhakti-yogena
yajeta puruñam param

"Whether one is without desire [the condition of the devotees], or is desirous of all fruitive results, or is after liberation, one should with all efforts try to worship the Supreme Personality of Godhead for complete perfection, culminating in Krishna consciousness."

The great Acharya Sripad Ananda Tirtha, Sripad Madhwacharya wrote a small dosctrine called Swarup visheshavaad, which basically means indiduality of nature. In there he says that at some point in every living entity's life, out of sheer frustration with this material world, we cry out in desperation "There must be something more than this". He says, then at this time the Lord, the Antayamin (Supersoul - Paramatma) Who has been accompanying us as the Witness to our deeds, then recognizes that we have again turned to Him. He then arranges the guide and guide manual (guru and shastra) according to the swarup (nature) and vishesh (individual development or attributes) of the jiva who cried out. So it is a very personal thing, the Lord caring for His wayward "sons" and "daughters". One of Krishna's names is Udasina, meaning neutral, like a well wishing Father He keeps the door open for the wayward sons and daughters to return when they are ready. He doesn't force us to return Home, but through the agency of the modes of material nature and maya, the illusory energy He "encourages" us to come back to Him. As we take one step toward him He takes 1000 steps toward us, but He never forces us, as love is not based on force.

Srila A.C. Bhaktivedanta Swami makes the following comment in regard to how the Lord manifests Himself for His devotee:

"O my Lord, Your devotees can see You through the ears by the process of bona fide hearing, and thus their hearts become cleansed, and You take Your seat there. You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You." (Srimad Bhagavatam 3:9:11.)

PURPORT:
The statement here that the Lord manifests Himself before the devotee in the form in which the devotee likes to worship Him indicates that the Lord becomes subordinate to the desire of the devotee—so much so that He manifests His particular form as the devotee demands. This demand of the devotee is satisfied by the Lord because He is pliable in terms of the transcendental loving service of the devotee. This is also confirmed in Bhagavad-gitä (4.11): ye yathä mäm prapadyante täms tathaiva bhajämy aham. We should note, however, that the Lord is never the order supplier of the devotee. Here in this verse it is particularly mentioned: tvam bhakti-yoga-paribhävita. This indicates the efficiency achieved through execution of matured devotional service, or premä, love of Godhead. This state of premä is achieved by the gradual process of development from faith to love. On faith one associates with bona fide devotees, and by such association one can become engaged in bona fide devotional service, which includes proper initiation and the execution of the primary devotional duties prescribed in the revealed scriptures. This is clearly indicated herein by the word shrutekshita. The shrutekshita path is to hear from bona fide devotees who are conversant with Vedic wisdom, free from mundane sentiment. By this bona fide hearing process, the neophyte devotee becomes cleansed of all material rubbish, and thus he becomes attached to one of the many transcendental forms of the Lord, as described in the Vedas.
    This attachment of the devotee to a particular form of the Lord is due to natural inclination. Each and every living entity is originally attached to a particular type of transcendental service because he is eternally the servitor of the Lord. Lord Chaitanya says that the living entity is eternally a servitor of the Supreme Personality of Godhead, Shri Krishna. Therefore, every living entity has a particular type of service relationship with the Lord, eternally. This particular attachment is invoked by practice of regulative devotional service to the Lord, and thus the devotee becomes attached to the eternal form of the Lord, exactly like one who is already eternally attached. This attachment for a particular form of the Lord is called svarüpa-siddhi. The Lord sits on the lotus heart of the devotee in the eternal form the pure devotee desires, and thus the Lord does not part from the devotee, as confirmed in the previous verse. The Lord, however, does not disclose Himself to a casual or unauthentic worshiper to be exploited. This is confirmed in Bhagavad-gitä (7.25): näham prakäshah sarvasya yoga-mäyä-samävritah. Rather, by yoga-mäyä, the Lord remains concealed to the nondevotees or casual devotees who are serving their sense gratification. The Lord is never visible to the pseudodevotees who worship the demigods in charge of universal affairs. The conclusion is that the Lord cannot become the order supplier of a pseudodevotee, but He is always prepared to respond to the desires of a pure, unconditional devotee, who is free from all tinges of material infection. (Srila A.C.Bhaktivedanta Swami Prabhupada. Srimad Bhagavatam 3:9:11. purport)

If as mentioned in Upadeshamrita 2, that one makes over endeavour for material things or materialistic purposes such as prestige in order to accumulate many Deities or Silas etc, it may be detrimental to one's spiritual development. Any material thing can be detrimental to our devotional development. Advertising ourselves or our Deities can bring many unwanted things. It may attract robbers, and other envious personalities, the critical and those who try to minimize the activities of devotional service - the mundaners.

In Hari-bhakti-vilasa, verse 2.147, Srila Sanatan Goswami quotes Sammohana-tantra:

gopayed devatam istam gopayed gurum atmanah
gopayec ca nijam mantram gopayen nija-malikam

One should hide one's ista-deva (Deity), one should hide one's guru (spiritual master), one should hide one's mantra, and one should hide one's japa-mala.

Wise persons keep their valuables in a confidential place. Similarly, an intelligent sadhaka does not advertise his or her guru, nor do they broadcast themselves as disciples of their guru. Considering themselves as low, fallen, and unfit to be considered disciples, sincere devotees do not want to advertise who their guru is. And certainly devotees who are trying to make progress on the path of devotional service should never disrespect another's guru, or think that mine is better than yours etc, or similar "partyisms - party spirit". That my friends is why we have this sanga on Shaligram Tirtha Pradarshini for mutual appreciation.

The small spider trying to serve Lord Ramachandra to his capacity was seen by Rama as every bit equal to the powerful monkey and bear warriors who carried huge bolders to help form the bridge to Lankha. His Holiness Sripad Vishwesha Tirtha Swami (Pejawar swami) of the Madhwacharya line writes in one small booklett "Tattwajnana of Sri Madhwa" page 56-57. "The bliss experienced by different released souls are not identical, but vary with the nature of the different souls. As souls are not all identical, and their intrinsic essense are different and varied, it is only natural that the bliss experienced by them are all not identical but varied. similarly the effort and achievement of each soul in attaining liberation differs so that each soul just experiences its true nature and this experience is different from any other soul. There is thus a gradation in the experience of bliss but each soul is given in full measure the bliss due to its nature, so that no soul is envious of some other soul having a different measure of bliss. There is thus a gradation even in liberation and for their continuous joy they still depend on the Grace of God. But in the released state there is a sense of complete fulfillment and each soul experiences in full measure, its nature just as different persons carrying vessels to a sea and taking full quantity of water in the vessels taken by them, have no cause to envy another taking a bigger or a smaller vessel. The principle is that each vessel is full. Similarly each soul finds fulfillment and is not worried whether some other soul has greater bliss or less."

So the question has to be asked of ourselves, Are we getting the taste from our service? If we are then all well and good, if we are not then some adjustment needs to be made to make the nectar again flow. If one is not sure, then better to ask one's spiritual master for guidance. It is mentioned in Bhagavad Gita 17:15, "Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature." and Srila A. C. Bhaktivedanta Swami Prabhupad's purport to this verse makes the point more clear:
    "One should not speak in such a way as to agitate the minds of others. Of course, when a teacher speaks, he can speak the truth for the instruction of his students, but such a teacher should not speak to those who are not his students if he will agitate their minds. This is penance as far as talking is concerned. Besides that, one should not talk nonsense. The process of speaking in spiritual circles is to say something upheld by the scriptures. One should at once quote from scriptural authority to back up what he is saying. At the same time, such talk should be very pleasurable to the ear. By such discussions, one may derive the highest benefit and elevate human society. There is a limitless stock of Vedic literature, and one should study this. This is called penance of speech." (Srila A.C.Bhaktivedanta Swami Prabhupad. purport Bhagavad Gita As It Is 17:15th verse.)

So I hope that this helps clarify this topic a little more.

Sri Krishnarpanamastu
ys, Jaya Tirtha Charan dasan
 

1 = Pradhan
6 = cluster (kshetram)
12 = Kshetram
108 = Tirtha
1000+ = Dham (Hari-dham)

size of Silas to worship:

Yatha Yatha Suksma Sila Tatha Tatha Mahat Punyam
"The smaller the bigger the result of worship"

As per Skanda and Garuda Purana the place where more than one Shaligrama is worshipped, that place itself becomes a pilgrimage. Lord Narayan further says that a place where 108 Shaligrama Shilas are placed and worshipped I personally come and stay there and grant boons to the worshipper. If the devotee worship Shaligramas of different types as 'Sangraha' he is blessed with the supernatural powers with which he can establish peace, prosperity and 'Vaikunta' like environment in the society.

     dve cakre dvarakayan tu salagrama siladvyam
     etesam arcanannityam udvegam prapnuyad grhi

     Worshipping  two dvaraka silas or two Salagram silas at once will cause disturbance in the mind.
                                Manra tantra prakasah

If one has two Salagrama, one should worship them separately, not together.   However  if one has many Salagrams,  one can  worship them all together.

The number of Salagrama shilas that you can have is based on the following rule:

If you have one, then it is fine.

Two and three are considered to be inauspicious. Some people think three is ok but according to Late. Sri. U.Ve Melpakkam Narasimhachariar Swami, count of three is also not good.

Count of four is fine. From this point on, the count of shaligramas should be even. i.e 4,6,8,10,12 etc.

If you have 12 Saligramas worshipped in your place, then the place is considered a kshetram.

If in your case (as you may have 2), please do bring 2 more saligramas and add it for thiruvaradhanam.

As you already have two Saligramas, thiruvaradhanam should not be performed for two of them together.

First, one Aradhanam needs to be performed for one murthy. For the other one, again another aradhanam needs to be done. That means, if you have two Saligramas or three Saligramas, you have to do separate thiruvaradhanams for the two or three Saligramas. If you have 1,4,6,8,... then one aradhanam (worship) is suffice for all Saligrama moorthis.

In case if you cannot do thiruvaradhanam for the second Saligrama in detail, you can do lagu Aradhanam for the Second perumal.

Adiyen Ramanuja Dasan
Lakshminarasimhan S.

I am attaching a note from SrIman Narasimhan of Bangalore regarding this active topic on the number of SaaLigrAmams that we should have in our Pooja gruhams

NamO NaarAyaNAya ,
V.Sadagopan

Here is the Input from SrIman Narasimhan
*****************************************
You may kindly refer the article translated from HH Pundarikapuram Swamy's tamil articles in Perarulalan:
--------
saalagraamaha samaaha poojyaaha samaeshu dvithayam na hi
asamaaha naiva pujyanthae ekaha pujyatamomataha

Even number of saalagraamams have to be worshipped, exception being two saalagraamams.
Odd number of saalagraamams should not be worshipped, exception being one saalagraamam.
-------
There is no specific mention that a different rule applies for numbers above 12 in these set of articles. However we can check with our Acharyans on this.

Also, I have heard from elders that if Dwaraka Shila is present, it would compensate for this even/odd problem as every Kuzhi (hole) in the dwaraka shila is considered equivalent to a saligramam.

Regards,
Narasimhan

"dileepan " wrote:

 --- In SriRangaSri@yahoogroups.com, "Ram Anbil" <Ramanbil@h...> wrote:

Can anyone clarify the correct position with appropriate PramaaNams?

 The only pramnams I have are the words of elders spoken to me in person and the printed words in books such as "kELvi Bathil" by Sri Visihtadvaita Research Centre and, if my memory serves me right, the Ahikagrantham book by Srimad Azhagiya Singar in poorvasramam.  Textual pramanam may be found in these books, I have to look it up.

 The rule goes like this, I have paraphrased it a little bit:

   "Odd is no good, except 1,  even is good except 2"

Therefore, the count of Saligrama in one kovil azhvar can be a number from the following series, 1, 4, 6, .....

This rule applies only to Saligrama moorthees.

 -- Dileepan

1) Rule of thumb: Treat a Saligrama sila like a five year old child (this is a Sri Vaishnava rule of thumb) aka don't neglect them, dote on them and love them with lots of affections. And oh, don't forget to feed them daily!

2) If you don't have the "right" number of them in one place, statues of Lord Krishna can "top off" the number. So if you have three silas, then one Krishna statue makes you good to go, and so on... This was told me by the pujari in Srirangam

3) If you have silas that do not include Lakshmi devi in them (such as Lakshmi Narasimha, etc), then placing a small coin with Lakshmi devi with the sila "calms" Him down, and makes Him less ferocious. This was suggested by the pujari for the Sudarshana and Matsya murthy silas we received...

4) How to keep the silas? In a silver box, which is then placed in a wooden (preferably sandal or rose wood box). Apparently, the wooden box serves as a shock absorber for impurities in the immediate environs. The silver, well Gods don't use anything that isn't at least silver. Eg: in Srirangam, the garbagriha doors aren't opened untill a pot of water from the Kaveri river is obtained for the daily abhiseka. The state of Tamil Nadu suffers so much from drought, that the pujaris take till mid morning to get the single required pot (reason being, iron pipes cannot touch water meant for abhiseka in the temple). The pujari mentioned that if only the plumbing was made of silver....

Interesting stuff...

Sincerely,

Krishna Akilesh
 

Sri Nama-kirtana
Chanting of the Holy Names (from Gitavali) by Srila Bhaktivinod Thakur

1
yasomati-nandana, braja-baro-nagara,
gokula-ranjana kana
gopi-parana-dhana, madana-manohara,
kaliya-damana-vidhana

2
amala harinam amiya-vilasa
vipina-purandara, navina nagara-bora,
bamsi-badana suvasa

3
braja-jana-palana, asura-kula-nasana,
nanda-godhana-rakhowala
govinda madhava, navanita-taskara,
sundara nanda-gopala

4
jamuna-tata-cara, gopi-basana-hara,
rasa-rasika, krpamoya
sri-radha-vallabha, brndabana-natabara,
bhakativinod-asraya

(1) Lord Krsna is the beloved son of mother Yasoda; the transcendental lover in
the land of Vraja; the delight of Gokula; Kana (a nickname of Krsna), the
wealth of the lives of the gopis. He steals the mind of even Cupid and punishes
the Kaliya serpent.

(2) These pure, holy names of Lord Hari are full of sweet, nectarean pastimes.
Krsna is the Lord of the twelve forests of Vraja, He is ever-youthful and is
the best of lovers. He is always playing on a flute, and He is an excellent
dresser.

(3) Krsna is the protector of the inhabitants of Vraja; the destroyer of
various demoniac dynasties, the keeper and tender of Nanda Maharaja's cows; the
giver of pleasure to the cows, land, and spiritual senses, the husband of the
goddess of fortune; the butter thief, and the beautiful cowherd boy of Nanda
Maharaja.

(4) Krsna wanders along the banks of the River Yamuna. He stole the garments of
the young damsels of Vraja who were bathing there. He delights in the mellows
of the Rasa dance; He is very merciful,the lover and beloved of Srimati
Radharani; the great dancer of Vrndavana, and the shelter and only refuge of
Thakura Bhaktivinoda.
 

Vibhavari Sesa (from Kalyana-kalpataru) by Bhaktivinod Thakur

1
vibhavari sesa, aloka-pravesa,
nidra chari' utho jiva
bolo hari hari, mukunda murari,
rama krsna hayagriva

2
nrsimha vamana, sri-madhusudana,
brajendra-nandana syama
putana-ghatana, kaitabha-satana,
jaya dasarathi-rama

3
yasoda dulala, govinda-gopala,
vrndavana purandara
gopi-priya-jana, radhika-ramana,
bhuvana-sundara-bara

4
ravanantakara, makhana-taskara,
gopijana-vastra-hari
brajera rakhala, gopa-vrnda-pala,
chitta-hari bamsi-dhari

5
yoindra-bandana, sri-nanda-nandana,
braja-jana-bhaya-hari,
navina nirada, rupa manohara,
mohana-bamsi-bihari

6
yasoda-nandana, kamsa-nisudana,
nikunja-rasa-vilasi
kadamba-kanana, rasa-parayana,
brnda-vipina-nivasi

7
ananda-vardhana, prema-niketana,
phula-sara-jojaka kama
gopangana-gana, citta-vinodana,
samasta-guna-gana-dhama

8
jamuna-jivana, keli-parayana,
manasa-chandra-chakora
nama-sudha-rasa, gao krsna-jasa
rakho vacana mana mora

(1) The night has come to an end and the light of dawn is entering
O jiva soul, arise and give up your sleep. Chant the holy names of Lord Hari,
who is the giver of liberation; the enemy of the Mura demon; the supreme
enjoyer; the all-attractive one, and the horse-headed incarnation, Hayagriva.

(2) Lord Hari (Krsna) incarnated as the half-man, half-lion, Nrsimha. He
appeared as a dwarf-brahmana named Upendra and is the killer of the Madhu
demon, He is the beloved son of the King of Vraja, Nanda Maharaja, and is
blackish in complexion. He is the slayer of the Putana witch and the destoyer
of the demon Kaitabha. All glories to Lord Hari,0 who appeared as Lord Rama,
the son of King Dasaratha.

(3) He is the darling of mother Yasoda; the giver of pleasure to the cows,
land, and spiritual senses; and the protector of the cows. He is the Lord of
the Vrndavana forest; the gopis' beloved; the lover of Radhika; and the most
beautiful personality in all the worlds.

(4) As Ramacandra He brought about the end of the demoniac King Ravana; as
Krsna He stole the older gopis' butter; He stole the younger gopis'clothes
while they were bathing in the Yamuna. He is a cowherd boy of Vraja and the
protector of the cowherd boys. He steals the hearts of all and always holds a
flute.

(5) Lord Krsna is worshiped by the best of yogis and is the son of Nanda. He
removes all the fears of the inhabitants of Vraja. He is the color of a fresh
rain cloud, and His form is enchanting. When He wanders about, playing His
flute, He looks very charming.

(6) He is the son of Yasoda and the killer of King Kamsa, and He sports in the
rasa dance among the groves of Vraja. Krsna engages in this rasa dance
underneath the kadamba trees, and He resides in the forest of Vrndavana.

(7) He increases the ecstasy of His devotees. He is the reservoir of all love
and is the transcendental Cupid who uses His flowered arrows to increase the
loving desires of the gopis. He is the pleasure of the gopis' hearts and the
abode of all wonderful qualities.

(8) Lord Krsna is the life of the River Yamuna. He is always absorbed in
amorous pastimes, and He is the moon of the gopis' minds, which are like the
cakora birds that subsist only upon moonlight. O mind, obey these words of mine
and sing the glories of Sri Krsna in the form of these holy names, which are
full of nectarean mellows.
 
 

Dwadasha stotra by Sri Madhvacharyaru!

|| Hare Srinivasa ||

This is the video from the Kannada movie Sri Madhwacharya by GV Iyer. This movie documents the life of a 12th century Indian philosopher and religious leader.

In this Sanskrit language song, Madhwacharya is shown singing his trademark composition called the “Dwadasha stotra” (meaning “12 hymns”). One of the stotras is “Vande Vandyan sadhanandham “Sung by Bala Murali Krishna, which you can find below,

http://www.youtube.com/watch?feature=player_embedded&v=V-3eKsTCYg0

|| Hare Srinivasa ||
 

DVAADASHA STHOTHRA

This set of twelve sthothras was composed by Acharya Madhva on the occasion of the installation of the
Krishna Idol in Udupi. They are unique in that, like a diamond well cut and polished, they display several facets in
different directions - Devotion, Thathva Jnana, Musical Rhythm, extreme brevity etc. I have always been fascinated
 by these and thought that I could share with all of you the enjoyment that one gets with the recitation of these
sthothras with simultaneous mental association of the profound meanings which they convey. One can imagine
the occasion - Acharya Madhva is meeting for the first time the Krishna Idol worshipped by Rukmini and made
by Vishvakarma, the divine architect ; the sea shore, early in the morning with its cool breezes
  ;, the composer who is a Sarvajna and known as Vedasaravith (who knows the essence of the Vedas), and also a musician Par
excellance - who sings the glories of the Lord incessantly in the form of Ramayana and other exploits ;, the subject matter of the
songs being His beloved Lord, who is coming to stay in Udupi for the redemption of His devotees.  My idea is to convey
 the main meanings in simple english, without too much discussion in depth, of the tenets brought out. Each word or phrase is
evocative of the contents of the great compositions of Acharya Madhva - but as stated else where - "Baalasanghamapi bodhayad
bhrusham, durniroopavachanam cha pandithaih"  - it is intelligible to even children, while it will be difficult to refute even to
learned men. I will try to follow with my limited understanding the Teeka of Sri Vishvapathi Tirtha (an ascetic of Pejawara Matha)
 in explaining the meanings.
 There is another story which mentions that the recitation of this sthothra on the occasion of the Ox carrying Acharya
Madhva's library of books  dying of poison, at his behest,enabled it to come back to the living.  Since, then, there is a universal
 practice to recite at least one of these sthothras at the time of Naivedya not only to please the Lord, but also to guard against
accidental poisoning. Even in these troubled times, when most of us feel that we have very little time for prayers, it is well
worthwhile to recite at least one of these sthothras - preferably, the THIRD one, while trying to recall the meanings of what we
are reciting.

STHOTHRA 1

VANDE VANDYAM SADAANANDAM VAASUDEVAM NIRANJANAM
INDIRAAPATHIM AADYAADI VARADESHAVARAPRADAM

I offer my salutations always to Krishna, the son of Vasudeva and consort of Lakshmi, who is always fit for such prostration ,
  who is full of bliss and other auspicious qualities, and is without any blemish or defect, and is the giver of great boons such
as Moksha to Gods like Brahma, who are themselves known as givers of boons to others.
 
 

Srimadacharya now describes the limbs of the Lord from the feet up.

NAMAAMI NIKHILAADHISHAKIREETAGHRUSHTAPEETHAVATH
HRITTHAMASHAMANERKAABHAM SHRIPATHEH PAADAPANKAJAM

The feet of the Lord of Shri are like the Efulgent Sun in dispelling the darknees of the mind called Ajnana, and rests on a
pedestal which is touched  frequently by the crowns on the heads of the great gods like Brahma and Rudra who are the
masters of the world. (when they prostrate with deep devotion before Him.)

JAAMBOONADAAMBARAADAARAAM NITHAMBAM CHINTHYAMEESHITHUH
SVARNAMANJEERASAMVEETHAMAAROODHAM JAGADAMBAYAA

The waist of the Lord is covered by a golden cloth and is surrounded by a golden waistband (Manjeera - Odyaana).  Sri Lakshmi
is always resting there (she sits on His lap, with her hands round His waist). Such a waist is to be contemplated. (by those desiring Mukthi).

UDARAM CHINTHYAMEESHASYA THANUTHVEPYAKHILAM BHARAM
VALITHRAYAANKITHAM NITHYAM UPAGOODHAM SHRIYAIKAYAA

The stomach portion of the Lord looks slim and small, but holds the entire Universe. It is also covered by the Three
lines (Vali thrayaa) and is always embraced by Ramaa. Such a stomach should be contemplated.

SMARANEEYAMURO VISHNORINDIRAAVAASAMUTTHAMAM
ANANTHAMANTHAVADIVA BHUJAYORANTHARAMGATHAM

The chest of Lord Vishnu, who is all pervading and is the Lord of all, is the abode of Indira (Lakshmi) and is infinite in
space and time, but is still spanned by the two arms (at either end).  Such a chest should be remembered.

SHANKHACHAKRAGADAAPADMADHARAASHCHINTHYAA HARERBHUJAH
PEENAVRUTTHAA JAGADRAKSHAA KEVALODYOGINONISHAM

The four arms of the Lord wear the conch, discus, mace and the lotus and are round and full. Their main task is to protect the
world always. Such arms should always be remembered.

SANTHATHAM CHINTHAYETHKANTAM BHAASVATHKAUSTHUBHA BHAASITHAM
 VAIKUTASYAAKHILAA VEDAA UDGEERYANTHE ANISHAM YATHAH

The neck of the Lord of Vaikunta (Naaraayana) is adorned with the brilliant Kausthubha Mani and is always reciting all the
 Vedas. Such a neck should always be contemplated.

SMARETHA YAAMINEENATHA SAHASRAAMITHAKANTHIMATH
BHAVATHAAPAAPANODEEDYAM SHREEPATHEH MUKHAPANKAJAM

The lotus like face of the Lord of Shri is effulgent with such brilliance that it can not be equalled even by thousands
 of full moons.  It removes the sorrows of the worldly bonds and is very suitable for praise. Such a face should be
 remembered.

POORNANANYASUKHODBHAASI MANDASMITHAMADHEESHITHUH
GOVINDASYA SADAA CHINTHYAM NITHYAANANDAPADAPRADAM

There is a half smile on the face of Govinda ( which means main diety described by the Shruthies) which is capable
of giving the greatest gift of the coveted Moksha - the abode of eternal bliss, which is full and without any comparison.
 Such a smile should be contemplated.

SMARAAMI BHAVASANTHAAPAHAANIDAAMRUTHASAAGARAM
POORNAANANDASYA RAMASYA SAANURAAGAAVALOKANAM

I think of the gracious and love-filled look of Sri Rama, who is Himself full of bliss. His kind look is like the ocean of
nectar which can remove all the sorrows and miseries caused by Samsara.

DHYAAYEDAJASRAMEESHASYA PADMAJAADIPRATHEEKSHITHAM
BHROOBHANGAM PAARAMESHTYADI PADADAAYIVIMUKTHIDAM

The twitching of the eye brows of the Lord of all can give the highest positions like that of Chathurmukha Brahma
 and even Moksha. It is waited upon even by Brahma and others. Such eye brows should be contemplated.

SANTHATHAM CHINTHAYENANTHAM ANTHAKAALE VISHESHATHAH
NAIVODAAPURGRUNANTHONTHAM YADGUNAANAAMAJAADAYAH

Brahma and other great gods praise the unique, great and extraordinary auspicious qualities of the Lord of all who
has no end (of the four kinds) and can never reach the position of having completely described or understood  even
one of these qualities. I will contemplate such a Paramaathma always.

NOTES :

This sthothra is an aid to remember the extraordinary qualities of the Lord and also serves as an Aaapadashira
 sthothra –  describing Him from feet to the Head.

Vasudeva (the prelude to the Krishna Icon being installed shortly) is the fittest entity to be worshipped as He
 is Himself without blemish and is the giver of boons to boon givers themselves. More over, He is the only person who
 can give Moksha, which none else can give and gives this supreme blessing even to the others. The conviction that
Krishna is supreme, without blemish and can give us the greatest gift which we can aspire, will lead to our praying Him
rather than any one else and will also make us disinterested in worldly boons - just as  some one who has access
to the emperor will not seek some minor favours from a lesser official. The prayer also conveys the nature of the true
 Rju Jiva - absolute certainty in knowledge, devotion to God Vishnu surpassing all else and being never affected by
 ignorance (Ajnana).  The sthothra also conveys the following qualities of Vishnu :

1. His Sakala Kalyana Guna paripoornathva
2. His Nirdoshathva
3. His supremacy over all other gods
4. His grace being essential for the removal of primordial ignorance (Ajnana)
5. His being served by His consort Lakshmi - in every manner possible.
6. His infinite auspicious qualities - in number, extent etc. and being without any limitation of any kind.
7. His reciting the Vedas constantly in the form of  Hayagriva.
8. His face with the radiance of thousand moons which will remove the misery of the world just by contemplation.
9. His totally effortless control over the world - indicated by the twitching of His eye brows being adequate to confer even the positions of the Creator of the world etc.
10. The necessity to think of Him always, specially when one anticipates his end. This gives the indication that the last thoughts of a dying person, which can only be determined by his priorites in life, will have decisive effect on his future lives.
11. The epithets used for addressing God are also most appropriate - Sreepathi - who is worshipped by all other gods, Isha - who is the lord of Lakshmi herself, the mother of all others,  Vishnu - being sarvavyapi and Anantha, Hari – who destroys the causes of our misery and suffering (evil), Vaikunta - who always recites the Vedas, thus giving continuity to them even at the time of universal dissolution, Govinda - the main diety extolled by the Vedas, Raama - the one form which gave pleasure even to the onlookers when they saw Him and who will remove the sorrow and the pain of the world, Anantha - who is infinte in space, time and qualities and whose extent no one but Himself knows - as it is said that Lakshmi, His eternal consort who has been with Him with no break since beginningless time is yet to complete her understanding of the extent of His qualities with respect to a nail of His.
Further thinking about the words, phrases used, appellations for God, directions for action (Vidhi Vakya) etc will perhaps give far more understanding. Thus Dvadasha Sthothra flowing from the devotion filled mind of the Sarvajna who founded the Thathvavada philosophy is inspired, mystical, accurate, and most efficacious in giving the desired results for those who recite it with understanding and devotion.
 

SANTHATHAM CHINTHAYETHKANTAM   BHAASVATHKAUSTHUBHA BHAASITHAM VAIKUTASYAAKHILAA VEDAA UDGEERYANTHE ANISHAM YATHAH

while "bhAsvatkaustubha bhAsitam" means resplendent with the kaustubha maNi, "bhAsvatkaustubha bhAsakam" means illuminator of the effulgent kaustubha maNi. In that case

The throat of the Lord of vaikunTha (vishhNu) which is illuminating further the already effulgent kaustubha MaNi should be constantly reflected upon, whence the entire vedAs are revealed incessantly in most musical and beautiful tone.

The poetical gist here is that while for most of the beings, the ornamnets or jewelry enhance beauty or appearance, in case of lord vishhNu, He enhances the ornaments.

A similar thought is expressed by vAdi raja in 'rukmiNIsha vijaya'.

raktAtmIya talatvishhA pravilasat.h svIyordhvabhAga shriyA
svacchhenducchhavi vR^itta sannakha ruchA svAsakta bhUshAvaleH |
yacchantyadbhuta ratnabandhanamahaH srI rukmiNI kR^ishhNayoH
dampatyoH pada paN^kajAni bhajatAM sampatkarANi dhruvam.h ||

shrI means light or radiance as well as wealth or prosperity(in addition to being laxmi).

The ruby-red radiance from the bottom of the feet, the sapphire- blue radiance(in case of kR^ishhNa)/red-opal radiance(in case of rukmiNi) from the top of the feet, the pearl-white radiance (like the pure light of the full moon) from the toe-nails emanate and offer the effulgence of precious stones to the ornaments (made by vishvakarma) on the lotus feet of Lord kR^ishhNa and rukmiNi. If such were the lotus feet of that divine couple as to offer so generously the shrI (radiance) to the insentient ornaments that take refuge in them(bedizen them), then with absoulte ceratinty they (the lotus feet of the divine couple) confer prosperity to the sentient devotees that take refuge in them (surrender to them).

I thought of sharing this beautifule thought.

Om shrI hari vAyu gurubhyO namaH

DVAADASHA STHOTHRA (2)

After offering his obieseance to Vasudeva (Krishna) Acharya Madhva describes the great and unique attributes of Sri Hari in the this second sthothra.

SUJANODHADISAMVRUDDHIPOORNACHANDRO  GUNARNAVAH
AMANDAANANDASAANDRO NAH PREEYATHAAM INDIRAAPATHIH

The husband of Indira is like a full moon in creating tides in the oceans of the minds of good people (those who are equipped with Jnana, Bhakthi and Vairagya). He Himself is an ocean of auspicious qualities. He is made of complete and flawless bliss and other qualities. May such Hari be pleased with us.

RAMAACHAKOREEVIDHAVE DUSHTADARPODAVAHNAYE
SATHPAANTHAJANAGEHAAYA NAMO NAARAAYANAAYA THE

This Narayana is like the moon which gives happiness to the Chakora bird called Ramaa, His consort. He is like the fire (in the oceans) which dries up the waters of the pride of evil persons. When people get tired on the way, they take shelter in a house, where they get shade, drinking water, food and rest along with being made to feel welcome. In a similar manner He is the shelter of good persons who need rest from the sufferings of Samsaara. I offer my Namskaara to such a Narayana.

CHIDACHIDBHEDAMAKHILAM VIDHAAYAADHAAYA BHUNJATHE
AVYAAKRUTHAGRIHSTHAAYA RAMAAPRANAYINE NAMAH

This world consists of Chith (conscious) and inert entities with differences amongst them. He creates this world, protects it during its maintenance and destroys it in Universal dissolution.  He is Himself unaffected by all this, though He is like a householder with this world.  (Alternatively, He lives in a house Vaikunta, which is without any change - vikaara).  He has a wife Ramaa, who is His beloved.  I offer my salutations to Him.
(Here, the Lord is compared to a Householder)

AMANDAGUNASAAROPI  MANDAHAASENA VEEKSHITHAH
NITHYAMINDIRAYAANANDASAANDRO YO NAUMI THAM HARIM

When Indiraa looks at some one with a half smile, he attains the greatest position of ruling all the three worlds. Hari is also looked always by her with such a half smile, not to confer boons , but because of her eternal and umatched love for Him. He is Himself of the essence of divine bliss and is full of auspicious qualities. I prostrate before Him.

VASHEEVASHE NA KASYAAPI YO AJITHO VIJITHAAKHILAH
SARVAKARTHAA NA KRIYATHE THAM NAMAAMI RAMAAPATHIM

This Lord of Ramaa is the master of all, but does not have any master Himself. He has won the entire world, but has never been defeated. He is the creator of the entire world, but He Himself is not created by any one else. I offer my prostrations to Him.

AGUNAAYA GUNODREKASVAROOPAAYAADIKAARINE
VIDAARITHAARISANGHAAYA VAASUDEVAAYA THE NAMAH

He is free from the effects of the three Gunas constituting Prakruthi (Sathva, Rajas and Thamas). He is full of auspicious qualities like Jnana, Ananda etc in their unlimited forms (Udreka).  He is the creator of Chathurmukha Brahma, who is the creator of the world. He has destroyed all enemies – both internal and external to Him. I offer my prostrations to Him.

AADIDEVAAYA DEVAANAAM PATHAYE SAADITHARAYE
ANAADYAJNAANAPAARAAYA NAMO VARAVARAAYA THE

He is the God who was present when no one else was there (before creation). He is the Lord of all the gods. He has destroyed all enemies. He is the destroyer of the beginningless Ajnana of the Jivas (when He takes them into His Moksha).  He is greater than the great gods/goddesses like Ramaa, Brahma etc.  I offer my prostrations to Him.

AJAAYA JANAYITHRESYA VIJITHAAKHILADAANAVA
AJAADIPOOJYAPAADAAYA NAMASTHE GARUDADHWAJA

You are not born ever yourself, but create the entire world. You have won over all evil persons (Daanava). You are worshipped by Chathurmukha Brahma and other gods. You use the flag emblem of Garuda. I offer my prostrations to you.

INDIRAAMANDASAANDRAAGYAKATAAKSHA PREKSHITHAATHMANE
ASMADISHTAIKAKAARYAAYA POORNAAYA HARAYE NAMAH

Indiraa gives her side glance (of the eyes) - Kataaksha, to you with complete love, devotion and  unmatched quality. You are the most important desirable goal for us. You are complete with matchless attributes. You destroy the misery of your devotees. I offer my prostrations to you.

NOTES
 

This sthothra is extremely concentrated with many important tenets of Thathvavada. Each stanza deserves detailed treatment. I am how ever contenting myself with giving some brief comments:

In the first, Acharya Madhva conveys the most important purpose of souls taking up the path of devotion to God - the conferment of bliss to the Sathvik souls who are also by nature and essence, consisting of bliss. This is not apparent in Samsara, where Ajnana and Avidya have the effect of concealing both the natures of God and themselves from the souls. The nature of such souls is compared to the oceans, which expand and form tides due to the attraction of God, who is like the Moon. The other point is that God , His "body" and His auspicious qualities are identical and are seen as different in practical terms by the concept of Vishesha.
The Chakora bird cries for the moon and is very happy when the full moon comes out with its radiance. Similarly Ramaa (Lakshmi) , who is the Abhimani devatha of Prakruthi or nature (which is the Upadana karana - material cause - of the world creation) is rendered happy by the Supreme Being. There is also a hint that it is one way - Ramaa is the beneficiary and not the donor. The example of way farers getting shelter and rest, is particularly appropriate - God is the refuge of the tired and weak souls, who have battled life's problems. Every day, He allows the souls to get sleep, where they rest in His Prajna form and wake up refreshed. Even at the end of repeated births and deaths, the final resting place of the sathvika souls which is free from suffering and provides all the features of a "House" is God's abode.
The words Vidhaayaadhaya bhunjathe are very interesting.Vidhaya stands for Srushti, Aadhaaya for maintenance and Bhunjathe stands for destruction. The pramanas  "Yatho va imaani bhuthaani jaayanthe",  "Janmadysya yathah",  "Yathah sarvaani bhuthaani bhavanthyaadiyugaagame yasminscha pralayam yaanthi pureva yugakshaye" etc convey the meaning intended. The word Avyaakrutha is also very interesting - It can mean -  "not completely known or understandable",  "having no Vikaara or change or transformation".  The first refers to the Supreme Being being beyond words, mind and speech (Yatho vacho nivarthanthe apraapya manasaa saha). The Avikara (or not having change) meaning can apply to God Himself or his abode, Vaikunta. Acharya Madhva has used the analogy of a House holder here - Gruhastha complete with devoted wife, house and all enjoyments, but shows how really different God is from the normal persons. Acharya Madhva has also conveyed that the blessing of Goddess Ramaa is essential for attaining any worldly objective such as position, wealth etc. Remember Ambhrani suktha - "Yam kaamaye tham ugram krunomi tham brahmaanam thamrusheem tham sumedhaam". This is nicely expressed by the sidelong glance which she has reserved for her husband - full of love, understanding, reverence, devotion and total surrender to His will. A much lesser half smile would make a soul a Chathurmukha Brahma or Rishi or Rudra etc. But in the case of the Supreme Being, this is not the result - but she herself is totally immersed in Him. Else where, Acharya Madhva has described how she takes multitudinous forms along with her consort for the various purposes of creation, maintenance etc. of the world. She does her "house work " herself - "Kotikoti bhruthyariralu, haatakaambaraana seve saatiyillade poornanotadinda sukhisuthihalu". She is all knowing (Sarvajna) with regard to every thing else, except her consort  She is never parted from Him in all eternity and no body could be closer to Him than herself. This is the Grihasthi that Acharya Madhva is describing here.
He is free from the effect of the Three Gunas constituting Prakruthi, for the simple reason that the Abhimani devathaa of Prakruthi (Ramaa) herself is His slave. He is Poorna and needs nothing else for His own happiness or bliss. His grace is essential for the souls to get out of the clutches of Anadi Ajnana (which is considered to be like a veil obscuring true knowldege).  It is not ignorance, or lack of knowledge. Goddess Durga, one of the three forms of  Sri Lakshmi is the Abhimaani devathaa for Ajnana. There is also reference to shruthi texts describing that only Narayana existed before creation along with Lakshmi - who had taken the forms of the primordial ocean, the peepul leaf and was also sitting at His feet, when he was in the form of a child resting there. The word Varavara also hints at His being chosen (in the eyes of the world) as her consort by Lakshmi , who appeared out of the milk ocean after it was churned by the gods and demons. It can also interpreted as the donor of the best boon of Moksha amongst all other gods who give boons.
In the words Asmadishtaikakarayaaya in the last stanza, Acharya Madhva has hinted at many things. First his own swaroopa or essence, which makes the Supreme Being as his greatest objective, surpassing Moksha also, unlike most of us who would be content with the latter. As an Utthamaadhikaari, Acharya Madhva wants his master more than any other thing in the world. There is also a reference to Karyathaa vada of Prabhakara Mimamsakas, who object to the Vedas being interpreted in any other manner than performance of rituals. Acharya madhva has replied to these arguments in Vishnuthathvavinirnaya stating that Ishtasadhanatha should be the criterion and not Karyatha. It is also intended to convey that God inspite of His immense powers and majesty is also a "slave" of His devotees - "Hoova tharuvara manege hulla tharuva". He will always do ONLY those things which are desired by His true devotees (like Srimadacharya).
 
 
 
 

DVAADASHA STHOTHRA 3

The third sthothra is directed to the devotees and his dsciples who are exhorted to follow the injunctions of the scriptures with understanding and devotion to attain God's grace. In the brief length of 9 simple looking shlokas, Acharya Madhva has condensed the Dos and Donts of life in a heart touching and convincing manner. The rejection of Kaamyakarma (worldly desires) leading to renunciation, performance of one's prescribed duties without desiring the fruits there of (Nishkaama karma), recitation of God's sacred name and prayers etc are the means to Moksha. But the means themselves are powerless without His grace. The concept of Jaganmithyaathva (unreality of the world) is baseless. All these propositions of Thathvavaada have been covered in this sthothra, leading to the conclusion most cherished of Srimadaachaarya – Vishnu Sarvotthamathva.

KURU BHUNKSHVA CHA KARMA NIJAM NIYATHAM HARIPAADAVINAMRADHIYAA SATHATHAM
HARIREVA PARO HARIREVA GURUH  HARIREVA   JAGATHPITHRUMAATHRUGATHIH

Hari is the Supreme Being, Hari is the father and mother, Hari is the teacher and Hari alone is the final support for the souls. Therefore, do your prescribed duties always with reverence to the feet of the Lord. Accept the fruits there of also with the same submission to His will.

SOME IMMEDIATE COMMENTS ARE NECESSARY HERE :
The Father is the creator as he brings the souls into being as embodied beings. He is also the mother as He maintains their existence in the world.  He is the Gathi or final destination for the souls after their sojourn in the world. He is the source of all knowledge as without Him, none of the Indriyas will exist (including the mind).  Thus in the four words, Pithru, Maathru, Guru and Gathih, Acharya Madhva has condensed the extremely close relationship between the soul and God. The word Kuru brings the injunction of the Geetha in mind, aptly summed up by Arjuna at the end of 18 chapters - "Nashto mohaha smruthirlabdhaa thvathprasaadaath mayaachyutha, sthithosmi gathasandehah karishye vachanam thava".  God wants us always to perform our duties with detachment with the one and only reason that they are His desire and by doing so, we will please Him. The word Bunkshva is also very significant - as it sums up the Bhagavatha attitude to life - Accept gracefully without demur God's dispensation. It is that which made Bhima accept all the offences against His person and His family by evil ones led by Duryodhana -  Acharya Madhva says in Yamaka Bharatha –
"Kshaathram dharmam svavathaa guruvruthyai keshavaajnayaa cha mam svavathaa, sarvam sehe manasaa bhimenaishaikamaaninaa hemanasaa"

Bhima accepted all the ill treatment of His enemies as required by Kashathra Dharma (his code of conduct as a kshathriya), the desire of Lord Krishna and to follow the directions of his elders like Dharmaraja. This he did when he could have reversed  the entire process by applying his superhuman abilities, for which there was none to oppose.

NA THATHOSHTYAPARAM JAGATHEEDYATHAMAM PARAMATHPARATHAH
PURUSHOTTHAMATHAH THADALAM BAHULOKAVICHINTHANAYAA PRAVANAM KURU MAANASAMEESHAPADE

There is no one else in the world of living and inert matter who is more appropriate for being prayed to. He is superior to the superior beings like Brahma, Rudra etc. He is also the greatest Purusha or entity ever. Therefore, stop your thinking about worldly affairs and immerse your mind in contemplation of His lotus feet.

YATHATHOPI HAREH PADASAMSMARANE SAKALAM HYAGHAMAASHU LAYAM VRAJATHI SMARATHASTHU VIMUKTHIPADAM PARAMAM SPHUTAMESHYATHI THATH KIMAPPAKRIYAHE

For those who try to remember the lotus feet of the Lord, all sins are destroyed quickly. For those who remember Him constantly and meditate upon Him, attainment of Mukthi is assured (Sphutam). Therefore, why should any person of sense not do it ?

SHRUNUTHAAMALASATHYAVACHAH PARAMAM  SHAPATHERITHAMUCCHRITHA BAAHU YUGAM NA HAREH PARAMO NA HAREH SADRUSHAH PARAMAH SA THU SARVACHIDAATHMAGANAATH.

Acharya Madhva says - I take a solemn oath with both my arms raised high. There is none superior to Hari, there is not even one similar to Hari. He is the greatest amongst all chethanas.

YADI NAAMA PARO NA BHAVETH SA HARIH KATHAMSYA VASHE JAGADETHADABHUTH
YADI NAMA NA THASYA VASHE SAKALAM  KATHAMEVA THU NITHYASUKHAM NA BHAVETH

If Hari was not supreme, how did this world continue in His control. If the world is not in His control, why has it not attained eternal bliss.
The Yukthi (logical argument) here is that any entity which is independent will never be miserable as it will always choose happiness. As it is an universal experience that all souls are not eternally happy, they are dependent. The other logical statement is that the world needs a Chethana to control it and run it in an orderly fashion and He is the Supreme Being.

NA CHA KARMAVIMAAMALAKAALAGUNAPRABHRUTHEESHAMACHITTHANU THADDHI
YATHAH CHIDCHITTHANU SARVAMASAU THU HARIRYAMAYAEDITHI VAIDIKAMASTHI VACHAH

Entities like Karma, Avidya, Doshas, Time,  the three Gunas etc can not attain lordship of this world as it is well known that they are Jada (Acethana or incapable of knowledge). Shruthi proclaims that Hari controls the entire world of Chethana and Jada entities. This is an extension of the previous Yukthi that the world is controlled by Hari only and not by any of the other entities offered as alternatives by other schools. The logical statement and its implications are profound and need to be examined in depth.

VYAVAHAARABHIDAAPI GURORJAGATHAAM NA THU CHITTHAGATHAA SA HI CHODYAPARAM
BAHAVAH PURUSHAH PURUSHAPRAVARO HARIRITHYAVADATH SVAYAMEVA HARIH

The supreme teacher of all the worlds has Himself taught in reply to a question that the theory of Vyavaharabheda (worldly difference which is unreal) will give  way to Identity between the soul and the Supreme Being in Moksha is invalid. He has said that the souls are infinite in number and Hari is Supreme in comparison to all of them.

CHATHURAANANAPOORVAVIMUKTHAGANAA HARIMETHYA THU POORVAVADEVA SADAA
NIYATHOCCHAVINEECHATHAYAIVA NIJAAM STHITHIMAAPURITHI SMA PARAM VACHANAM

The groups of souls in creation headed by Chathurmukha Brahma will attain Hari in Mukthi and will have eternal differences amongst themselves as before (in Samsaara). This is well established by valid shruthi texts.

AANANDATEERTHASAMNNAAMANAA POORNAPRAJNAABHIDAAYUJAA
KRUTHAM HARYASHTAKAM BHAKTHYAA PATHATHAH PREEYATHE HARIH

This sthothra with 8 shlokas composed by Poornaprajna also called Aanandatirtha (for having composed Shasthras leading to Moksha) when recited with devotion will secure the grace of the Lord hari.

NOTES

In the first shloka, Acharya Madhva has concisely stated the basics of life as per Thathvavada. Not for us is running away from life or abstain from all action in the hope that the accumalated sins will slowly get used up. Else where, in Krishnaamruthamahaarnava  Acharya Madhva has stated that any person who has passed Fourteen years will do at least enough Karmas for taking 10 more lives. Thus there is just no possibility for refraining from Karma and trying to get out of Samsaara as some schools try to preach. The answer as to how one should get out of the Karma trap is given in Geetha – Nishkaaama karma. One should perform all prescribed duties - as stated by Sri Purandara Dasaru -  "Eesabeku iddu jaisa beku, hesigeya samsaaradalli aashe lesha maadadhaange ..".   The underlying thought should always be - God who is the only independent entity is actually performing all the acts and that I am only doing it at His behest as an act of worship to Him. The fruits of the actions are entirely for God to give and I will be content with what ever I am given. My only purpose is to please God and obtain His grace leading to my redemption.  For obtaining this mental state, it is essential to understand from the Shasthras that Hari is like Father, Mother, Teacher and goal for all the souls.
With this Anusandhana (mental understanding) you will immediately understand that there is no use thinking, plotting and worrying about how to achieve worldly goals. The life given to us with al its precious gifts of sensory organs, Mind, Intellect etc is not to be wasted away, in pursuing superficial and worthless targets. The most important goal of the soul - release from bondage - will only be attained by understanding, thinking, meditating and worshipping  God. Acharya Madhva says in Krishnaamruthamahaarnava :

"Archithah samsmruthah dhyathah kirthithah kathithah shruthah
 yo dadaathyamruthathvam hi sa maam rakshathu keshavah"

Keshava who is worshipped with prescribed rituals, who is remembered always, contemplated upon, who is extolled, who is described in groups of devotees, and who is prayed to, will give Moksha. These are all the actions which one should do as far as possible.
While Nishkaama karma may take care of future Karma bondage, the enormous load of past Karmas would still have to be gone through. The next shloka tells us how - remembering God's names (as in Vishnu Sahasranama) with understanding their meanings and with greater knowledge (Jnana) and worship, attempting meditation. Acharya Madhva has assured that even imperfect attempts to do so will be rewarded by the Almighty. Let me again quote Sri Purandara Vittala _  "Kaliyugadali harinaamava nenedare kulakotigalu uddharisuvuvo"
In the next set of shlokas Acharya Madhva tells us of His convictions - Hari is the Supreme Being and there is not even one similar to Him, let alone one who can equal or be better than Him. While the basis for this conviction in his case would be Prathyaksha (with his intimate association with the incarnations of the Lord) and Shasthras, for the rest of us, it has to be Shasthras only. But Acharya Madhva gives us a set of Yukthis (logical propositions) to convince our enquiring mind ;
1.The world of Chethanas is not blissful, but suffers from misery and sorrow, though no one would want it. This is an observation which is the primary basis (Hethu) for the future logical derivation.
2. The misery must be due to dependence on others both for our happiness and sorrow. Thus, the souls must have another master.
3. The only independent entity which is the inner controller and which pervades all according to Shasthras is the Supreme Being. Thus He is the person who decides whether we should be miserable or blissful.
4. Alternative explanations for the misery of the world that it is caused by Pradhaana (inert Prakruthi), Kaala (time), Karma (results of past actions) etc are all invalid, as what we are looking for is a Chethana, who is controlling the world. The Jada entities have no will of their own and work as per the desire of  the Abhimaani devathaas. These are themselves under the control of the Supreme being. Thus there is no other alternative except to take recourse to praying to the  true person who is responsible both for our bondage and for our future release.
 The Yukthis should not be considered as adequate to "prove" the existence of the creator, His control over all else etc. Else where, Acharya Madhva has himself held that Anumana Pramaana (unsupported by Prathyaksha or Agama) can not prove anything.  But, the Yukthi convinces us that the interpretation of the Shasthras as per Thathvavaada is correct and stands the test of reason also.  In the next shloka, Acharya Madhva destroys the argument of Advaitha which aims at the heart of these propositions. The Advaitha argument is like this :
The differences which we observe in the world between souls and souls and God is Vyavahaarika, apparently exist in this world only, though they are strictly unreal, as they will be sublated by true Brahma Jnana, when the realisation of the absolute, Nirdharmaka, Akhanda, Nirvikaara Brahman would be there. Thus Misery, Happiness, suffering, Samsaara, Mukthi, Supreme Being etc are all creations of Avidya and unreal. Thus there will be no need for the methods advocated by Thathvavaada for Mukthi, as what is really needed is Shuddha Brahma Jnana. Acharya Madhva says that Vedavyasa has not accepted this theory and specifically rejected it in the answer given to a question in Mahabharatha :

The question and answer run like this -
Q. by Jnamejaya : "Bahavah purushaa brahman uthaaho yeka yeva
thu
    Kohyathra purushah shreshtah tham bhakthan vakthumarhasi
A. Naithadicchanthi  purushamekam kurukulodhvaha bahunam purushanam hi yathaikaayonirucchyathe thathaa tham purusham vishvam akhyaasyami    etc.
The answer clearly rules out Advaitha and supports Thathvavada.

In the last but one shloka, Acharya Madhva states the principle that the Thaarathamya  or gradation persists even after Mukthi. The recitation of this sthothra with full appreciation of its profund meaning will lead to God's grace. It is for this reason, this sthothra is usually recited daily by the devout. There is a wealth of meaning behind each word and phrase in this sthothra, but due to my limitations and space constraints, I am concluding at this stage.
NAPSRao

DVAADASHA STHOTHRA 4
 

Acharya Madhva continues his sthothra describing the unique and unmatched qualities of the Supreme Being along with exhortation to the aspirant to start on the path of Sadhana and devotion without any delay. In the present rendering, I have made use of the Itrans rendering of the original sent to me by Shrisha Rao. But I have given the more readable normal version to take care of pronunciation problems just below.

nijapUrNasukhAmitabodhatanuH parashaktirana.ntaguNaH paramaH  |
ajarAmaraNaH sakalArtiharaH kamalApatirID.hyatamo.avatu naH  ||
1||
NIJAPOORNASUKHAAMITHABODHATHANUH  PARASHAKTHIRANANTHAGUNAH PARAMAH
AJARAAMARANAH SAKALAARTHIHARAH  KAMALAAPATHIREEDYATHAMO AVATHU NAH

He has His essential nature and body consisting of Bliss and Knowledge etc which are unique to Him and different from those in any body else (Vilakshana). His strength is beyond compare in quality and quantity. He is full of other infinite auspicious attributes. He is the greatest. He has no aging or death. He removes completely sorrow and misery from His devotees. He is the best amongst all those worthy of being prayed to. Such a God, who is also the Lord of Kamalaa may take care of us.

yadasuptigato.api hariH sukhavAn.h sukharUpiNamAhurato nigamAH |
sumatiprabhavaM jagadasya yataH parabodhatanuM cha tataH khapatim.h  ||2||

YADASUPTHIGATHOPI HARISSUKHAVAAN SUKHAROOPINAMAAHURATHO NIGAMAAH
SVAMATHIPRABHAVAM JAGADASYA YATHAH PARABODHATHANUM CHA THATHAH KHAPATHIM

Hari never sleeps, but He is always full of Bliss. Therefore, the Vedas have called Him as being of the essence of Bliss. His desire that the world should be born, created the world. He has been called as the essence of extraordinary Jnana and the controller of all sensory organs (Indriyas)

bahuchitrajagat.h bahudhAkaraNAtparashaktirana.ntaguNaH paramaH |
sukharUpamamushhyapadaM paramaM smaratastu bhavishhyati tatsatatam.h  ||3||

BAHUCHITHRAJAGATHBAHUDHAAKARANAAATH PARASHAKTHIRANANTHAGUNAH PARAMAH
SUKHAROOPAMAMUSHYA PADAM PARAMAM SMARATHASTHU BHAVISHYATHI THATH SATHATHAM

God creates the world of so many wonders making use of many instruments or materials. Therefore, He has extraordinary and incomparable abilities (Parashakthi). For the same reason, He is also full of all auspicious qualities and is the Greatest person. Only those who meditate on His great Swaroopa consisting of Bliss (which is entirely different and superior to that of the others) will attain His abode of bliss.

smaraNe hi pareshiturasya vibhormalinAni manAMsi kutaH karaNam.h  |
vimalaM hi padaM paramaM svarataM taruNArkasavarNamajasya hareH || 4||
SMARANE HI PARESHITHURASYA VIBHORMALINAANI MANAAMSI KUTHAH KARANAM
VIMALAM HI PADAM PARAMAM SVARATHAM THARUNARKASAVARNAMAJASYA HAREH

Hari's Swaroopa is pure (without evil or other impurities), without Vikara or change due to birth, aging, death etc.,  supreme, self fulfilled with bliss and of the colour of and brighter than the rising Sun. When one meditates on Him, the mind and Indriyas (sensory organs) will automatically get purified. (How can they remain impure ?)

vimalaiH shrutishANanishAtatamaiH sumano.asibhirAshu nihatya dR^iDham.h  |
balinaM nijavairiNamAtmatamobhidamIshamana.ntamupAsva harim.h || 5||
VIMALAIH SHRUTHISHAANANISHAATHATHAMAIH SUMANOSIBHIRAASHU NIHATHYA DHRUDHAM
BALINAM NIJAVAIRINAM AATHAMATHAMO BHIDAMEESHAMANANTHAMUPASVA HARIM

This is addressed to the devotee :
Oh. Devotee, use with bravery the swords of pure knowledge and understanding which are sharpened by being engaged against the grindstones of the Vedas (Shasthras) to cut through the powerful enemy of Ajnana covering over your own swaroopa giving rise to evil such as Kama etc.  Worship the eternal Lord Hari who is the Lord of all.

sa hi vishvasR^ijo vibhushaMbhupura.ndarasUryamukhAnaparAnamarAn.h  |
sR^ijatID.hyatamo.avati ha.nti nijaM padamApayati praNatAN sudhiyA  ||6||
SA HI VISHVASRUJO VIBHUSHAMBHUPURANDARASURYAMUKHAN APARAAN AMARAAN
SRUJATHEEDYATHAMOVATHI HANTHI NIJAM PADAMAAPAYATHI PRANATHAAN SUDHIYAA

He creates, protects and destroys the gods who are themselves known as creators of the world like Brahma, Shiva, Indra, Surya and others. Those who worship Him with devotion are taken to His own abode (Mukthi). (This is done in every Kalpa).

paramo.api rameshiturasya samo na hi kashchidabhUnna bhavishhyati cha  |
kvachidadyatano.api na pUrNasadAgaNiteD.hyaguNAnubhavaikatanoH || 7||
PARAMOPI RAMESHITHURASYA SAMO NA HI KASCHITHABHUNNA BHAVISHYATHI CHA
KVACHIDADYATHANOPI NA POORNASADAAGANITHEDYAGUNANUBHAVAIKA THANOH

Hari the Lord of Ramaa has His swaroopa of auspicious qualities like Bliss, Jnana etc each of which is complete, matchless and infinite. There was never any person who was superior or equal to Him in the past. Such a person is not there at present and will not be there in future.

iti devavarasya hareH stavanaM kR^itavAn.h muniruttamamAdarataH  |
sukhatIrthapadAbhihitaH paThatastadidaM bhavati dhruvamuchchasukham.h  || 8||

ITHIDEVAVARASYA HARESTHAVANAM KRUTHAVAAN MUNIRUTTHAMAMAADARATHAH
SUKHATIRTHAPADAABHIHITAH PATATHAH THADIDAM BHAVATHI DHRUVAMUCCHASUKHAM

In this manner, the Muni known as Ananda Tirtha composed this sthothra of Hari as a means of destroying Ajnana.  Who ever , therefore recites this will without any doubt secure the pure bliss of Mukthi
 

NOTES

One does not know how to describe the act of condensation of Thathvas in this Gem of a sthothra by Acharya  Madhva. It is virtually a ocean of milk out of which many a gem of rays pure and serene can be taken out, but perhaps these gems are inexhaustible. I have two limitations - my own comprehension and poor knowledge, but I will try to do justice to this sthothra within my limitations: In the first shloka Acharya Madhva brings out many important facets of the Swaroopa of Hari. He is Bliss incarnate and Power incarnate. His bliss is totally different from that of the Jivas - it is entirely His own (Nija), not needing the blessings of any one else to enjoy it, unlike even His own consort Lakshmi. Unlike the Jivas it is never occluded by external agents like Ajnana, it is not subject to temporary deprivation or dimunition and it is also totally unmixed with sorrow. It is infinite in comparison to those of the Jivas which may vary from one to the other, but are finite.  His Shakthi or power is also similar. It is infinite in strength and can do just about any thing He likes. As Sri Vadiraja says in his sthothra - "Karthum, Akarthum , Anyatha Karthum" - He can do it as any other doer, He can undo it, and He can also do it any other way. The shruthi text "Paraasya shakthih vividhaiva shruyathe" - It is totally different in nature like that of other Karthas or doers as it has no limitation of any kind. For instance, there is a text which says - "Icchaa mathram Prabhoh srushtih" - the entire creation, protection, maintenance etc of the universe is just His desire to do so. In His case there are no different stages like Iccha (desire), Prayathna (effort), karma (action) and result (Phala). All are simultaneous and effortless. Others have to use some finite part or all of their abilities to do or achieve some thing, but God does it just by deciding to do it.  The example of these two qualities of Bliss and Power or Capacity is to be taken as illustrative of His other qualities also. His auspicious qualities are infinite in number and extent of each quality. The word Limitation is the one word that does not exist in relation to God. The text "Mayyananthagune ananthavigrahe" illustrates this aspect. His knowledge is infinite in extent, depth and quality. He just knows things exactly as they are, all there is to know for others and more and knows them always without having to do research or study or even observation. He is always aware of every thing that happens or does not happen,   because He Himself is the prime mover. Phenomena happen because of His will, He does not have to study them to deduce laws or results. Such a person who must be the ideal of any thinking Sathvika soul and who responds to the devotees needs by being Sakalaarthiharah - removing all manner of sorrow or distress and who gives Moksha must be the fittest person to worship - Eedyathamah. His infinite auspicious qualities are extolled by the infinite Vedas - both by words, phrases, sentences or even letters and sounds. His qualities are such that they can not be fully described even by the infinite Vedas. His own consort Lakshmi has never been able to completely understand Him even in a little bit. ALL THESE IDEAS AND PROBABLY MORE ARE CONVEYED BY ACHARYA MADHVA IN THE FIRST SHLOKA ITSELF.

In the second shloka, Acharya Madhva explains some of the attributes further. A Sathvika Jiva experiences bliss when he sleeps (in the arms of the Prajna form of the Lord).  God experiences His bliss always, even when awake. He is called Sukharoopi or having the form made of bliss itself by the Vedas. All His qualities of Sukha or strength etc are not different from each other, though it appears to be different to others. This is explained by the concept of Vishesha which I can not go into here. The world was created by Him just by His will. He has used entities like Prakruthi, Souls etc in doing so. But unlike normal doers, who can make a pot, but can not make mud out of which the pot is made - God can make it either way. The Prakruthi or nature in her fine (sookshma) form (controlled by Goddess Lakshmi)  is made to enlarge itself into the world of materials and energy, names and forms etc by the will of God Himself. Even their existence is at the will of the Lord. Though the soul is eternal and beginningless, he is so, because Lord wills him to be so.  He gives all the capacities and attributes of each entity participating in the creation - "Pranasya Pranah, Chakshushaksha chakshuh shrothrasya shrothram manaso manah vachoh vacham" - This refers to the control of the Abhimani devathas of all these entities being under the control of God.  Acharya Madhva has quoted else where, a shloka "Dravyam karma cha kaalasccha svabhaavo jiva yeva cha yadanugrahathah santhi na santhi yadupekshayaa" to show that all entities owe even their existence to Him, though they are themselves beginningless like the Jivas and were not created by Him.
In the next, Acharya Madhva asks that when one tries to remember God like this, how can any evil stay in the mind. His form should therefore be contemplated constantly by recollecting as many of His auspicious qualities as possible. This is a sure panacea for purifying one self. A very important first step of a Sadhaka or an spirant to Moksha is conveyed - he should think of God with His auspicious qualities which will purify his mind and remove obscuring matter like the Arishadvarga (kama, krodha etc), Ajnana (which acts as veil to God knowledge).  He now addresses the devotee thus - use the sharp instruments given to you by God - Manas or the mind. Sharpen it well by using the shruthies as the grinding stone. (This simile is particularly appropriate, as constant engagement in study of the shruthies which need critical interpretation with the help of Suthras etc. is perhaps one of the most intellectually stimulating exercises known.) By studying shruthies we remove the obscuring dirt of ignorance , wrong knowledge, from the mind. Conviction about the nature of God etc which follows as a consequence will further make the mind disinterested about the mundane things of the world that do not really matter and thus reduce chances of our getting caught in the toils of the six famous enemies of the mind - Arishadvarga. The real enemy according to Acharya Madhva is Ajnana and the attendant evils which should be destroyed  by the sharpened sword of intellect (Viveka) which tells us what is important and what is not. This will lead to single minded devotion to God who should be worshipped always. For such a person, all his actions are worship of God.

The next shloka explains that as He is the creator of the world including  revered dieties like Brahma, Rudra, Indra etc. who are approached for boons by other lesser souls, He protects them and destroys them in Dissolution, He is the most appropriate person to be worshipped. He is the giver of Moksha to His devoted servants.

The next shloka points out that there is none like Him ever – in the past, present or future.  It is so because He is the only one with all auspicious qualities as described earlier. Acharya Madhva says in the last shloka that he has composed this sthothra of Hari as an aid to destroy Ajnana with great devotion to the Lord. He asserts that for those who recite this shloka with understanding and conviction of its meanings there is no doubt what ever that they will secure Moksha.

THERE ARE SOME  NAMES WHICH ACHARYA MADHVA HAS CALLED HIMSELF WITH IN DIFFERENT STHOTHRAS. HERE HE USES THE NAME SUKHA TIRTHA WHICH IS EQUIVALENT TO ANANDA TIRTHA , WHICH SEEMS PARTICULARLY APPROPRIATE AS HE HAS DELINEATED THE STEPS OF SADHANA FOR APPROACHING MOKSHA (PARAMA  SUKHA).
 

Dvaadasha sthothra Part 5 A
"Vaasudevaaparimeya sudhaman . etc.

PART 5A

DVAADASHA STHOTHRA 5

 After having fumbled through a vain attempt of trying to reflect accurately in english, the wealth of meanings of the sthothras composed by Acharya Madhva, I feel particularly diffident when I attempt to write the same for this Sthothra.This is because here we sense not only the conviction, devotion and intense love for the Supreme Being seen earlier, but a  veritable mine of gold and precious jewels of Thathvavada which is inexhaustible and likely to give even more valuable jewels with greater effort at seeking them out.  Though it is rather foolish on my part to effect any comparison with the great Sri Jayatirtha,  I feel like saying (I think that I can perhaps say with far more justice and accuracy than he did - at least in the part relating to my ignorance and obvious disabilties) - what he says in Anuvyakhyana –

"Srimadaanandatirtharyasanmanassaraseebhuvi
anuvyakhyaananaline chanchareekathi me manah"
"Na shabdaabdhau gaadhaah na cha nigamacharchaasu chathuraa
 na cha nyaaye praudhaa na cha vidithavedyaa api vayam
param shrimathpoornapramathigurukaarunyasaranim
prapannaa manyaah smah kimapi cha vadanthopi mahathaam"

TRANSLATED AS :
My mind is like a bee which flits around the lake of the great and crystal clear mind of Srimadaanandatirtha revealed in the lotus of  Anuvyakhyana ( read here - Dvadasha sthothra) We have not seen the depth of Vyakarana shashthra (grammar), and are not clever in the discussion on the Vedas. We are not accomplished in Nyaya shashthra and we do not know what ever is to be known. But we have the gracious and kind blessings of Srimad Poornapramathi (Acharya Madhva) - What ever we say is not our own, but based on what Sarvajnacharya has said. Hence we will be accepted by the learned persons.

Sri Raghavendra says in Parimala that this is for showing his own Vinaya
(modesty). If Sri Jayatirtha who was a redoubtable scholar felt like this, what should be our feelings?

 In this sthothra you seen Madhva as a poet, visionary, Vedic
Seer and devotee in full flow - composing words, sentences and
expressing many thoughts and ideas with a maximum economy of
words. To interpret these one would need a mastery of sanskrit
grammar (for us it remains a mystery), knowledge of the
Shasthras and above all a sense of identification with the mind
of the great devotee at the time. He had already described the
Apaadamasthaka glory of the Lord, He had also covered the main
Prameyas (propositions) of Thathvavada, and He had also exhorted
the devotees to follow him in the path to Moksha. Here he seems
to take off, as it were ,on his own and uses words and
expressions which would be difficult for the ordinary scholar to
even to begin to comprehend.
 One remembers here that  Acharya Madhva has been described as :
"devathaa svasulabhaa prathibhaa the " - Your knowledge is
rarely to be found even in gods.
"Prachuraantharapravachanam phaniradupashushruvaan sa
sanakaadimunih
gagane alpadrushtavapurathra janaisthvaritham nileenaruchiraapa
param"
The great Shesha himself along with Sanaka and other Munis came
to listen to the exposition of Madhva Bhashya. They were seen by
the people as a light in the sky.  (The story is that though it
was a totally moonless night, the people on the ground thought
that a moon was there in the sky, which vanished after a while.
The real reason for the light was explained by Acharya Madhva
himself later on.)
"Mahaanandatirthasya ye bhashya bhaavam
manovaagbhiraavarthayanthe svashakthyaa
suradyaa naranthaa mukundaprasaadaath imam mokshamethe bhajanthe
sadethi"
The gods and men (and all persons in between) who understand the
meaning of the great Brahma Suthra Bhashya of Mahaananda Tirtha
to the limit of their capacity (and worship the Supreme being
accordingly) will receive the grace of the Lord and attain
Moksha.
 All this goes to show that the compositions of Acharya Madhva
are not just meant for us, but for more evolved persons like the
gods and demigods also. It may be therefore no wonder, if the
FULL grasp of his teachings is not obtained by us. There is also
the obvious necessity to keep at it till we try to get our fill
- to the limits of our capacity. Let me first extract the Itrans
rendering of the sthothra in full.

vAsudevAparimeyasudhAman.h shuddhasadodita su.ndarikA.nta  |
dharAdharadharaNa vedhuradhartaH
saudhR^itidIdhitivedhR^ividhAtaH  || 1||

adhikaba.ndhaM ra.ndhaya bodhA chchhindhividhAnaM
ba.ndhuramaddhA  |
keshava keshava shAsaka va.nde pAshadharArchita shUravaresha  ||
2||

nArAyaNa amala kAraNa va.nde kAraNakAraNa pUrNa vareNya
|mAdhava mAdhava sAdhaka va.nde bAdhaka bodhaka shuddha samAdhe
|| 3||

govi.nda govi.nda pura.ndara va.nde ska.nda suna.ndana vandita
pAda  |
vishhNo sR^ijishhNo grasishhNo viva.nde kR^ishhNa sadushhNa
vadhishhNo sadhR^ishhNo  || 4||

madhusUdana dAnavasAdana va.nde daivatamodana vedita pAda
|trivikrama nishhkrama vikrama va.nde sukrama
sa.nkramahu.nkR^itavaktra  ||5||
vAmana vAmana bhAmana va.nde sAmana sImana shAmana sAno |
shrIdhara shrIdhara shaMdhara va.nde bhUdhara vArdhara
ka.ndharadhArin.h|| 6||

hR^ishhIkesha sukesha paresha viva.nde sharaNesha kalesha
balesha sukhesha
|padmanAbha shubhodbhava va.nde saMbhR^italokabharAbhara bhUre
|| 7||

dAmodara dUratarA.ntara va.nde dAritapAragapAra parasmAt.h  ||
8||

Ana.ndasutIrtha munI.ndrakR^itA harigItiriyaM paramAdarataH  |
paralokavilokana sUryanibhA haribhakti vivardhana shauNDatamA
|| 9||

 I am following the commentary of Sri Vishvapathi tirtha (as I
have understood it) in writing the meanings.

VAASUDEVAAPARIMEYASUDHAMAN SHUDDHASADODITHA SUNDARIKANTHA
DHARAADHARADHAARINAVEDHURADHARTHAH
SAUDHRUTHIDEEDHITHIVEDHRUVIDHATHAH
ADHIKABANDHAM RANDHAYA BODHAACCHINDHI VIDHANAM BANDHURAMADDHAA

The commentary has considered the above lines as the first
shloka (unlike what is normally printed which includes the lines
"Adhikabandham. Etc" in a separate shloka as part of the second.

The simple meaning usually given is : The Supreme Being is being
addressed as -  Vasudeva (son of vasudeva), Achinthya (beyond
thought and mind),  one who has superlative effulgence, who is
free from all defects, who is worshipped as the greatest and
most superior being by good souls, Lord of Lakshmi,  one who
raised the Govardhana mountain to shelter his people, the
destroyer of the wicked Asuras, One who saves the world and its
souls, one who gives knowledge to Satthvika jivas who deserve
it, the parent of Chathurmukha (for the first two lines only).
In the next line prayers are made to rend the veil of Avidya and
destroy completely the bonds of samsaara, by giving  Aparoksha
Jnana.

Now let us see what Sri Vishvapathi tirtha intreprets it as :
This sthothra is meant to offer our prayers to Keshava and the
twelve forms of the Lord. As the Vasudeva form is the one which
gives Moksha finally to the Jivas, it is mentioned first. [The
following line from Mahabharatha Thathparya Nirnaya of Acharya
Madhva says this - "Ittham vichinthya paramah sa thu
Vaasudevanaamaa babhuva nijamukthipadapradaathaa"  - The Supreme
Being desirous of conferring Mukthi to the deserving souls took
the form of Vasudeva first.]
The word vasudeva has also been given other meanings -  Va
stands for Gamanasheelathva - being mobile, Suh is the creator
of the world, Deva being one who has the properties of Kreeda -
sport, Dyuthi - effulgence, sthuthi - being an object of praise,
vijigeeshaa - being a victor and others. The combination of the
three Va, su and Deva would define many properties of the Lord.
He is also Vaasu - as He is an Acchaadaka of the world being
immanent every where. Deva is again interpreted as before.  He
is also Vaasu as He is the refuge of all creatures in sleep -
(Vaasanaath vasudevosi). Vaasu also signifies Balaroopa
(strength),  Asu (being the Prana or life force of every other
person).  Va also stands for Sarvapravarthakathva - being the
inner controller of all other entities. There is a text -
"Balaadasuthvaath dathruthovarthanaacha tham vasudevam
pravadanthi santhah"
The name Vasudeva also means the son of vasudeva, the Yadava,
but one would think that Acharya Madhva at this moment of
getting the idol of Lord Krishna for Prathishtaa would have
taken into account the multiple meanings given above and others
which could be deuced if one knows how!.
The next two words Aparimeya Sudhaaman are combined to derive
the first meaning - The Lord has his abode in Vaikunta, Shwetah
dvipa and Ananthaasana whose great qualities are impossible to
grasp. For instance, Vaikunta can hold infinite muktha souls
without running into problems of infrastructure  and
urbanisation ! Its beauty, effulgence, bliss etc and even all
its wonders are never fully grasped even by its own inhabitants,
as these three abodes are also forms of the great Mahalakshmi
herself who has infinite attributes. The words can also be split
into two - the first  Aparimeya meaning beyond the reach of
Tharka or logic. And Sudhaman meaning the owner of excellent
abodes.
Shuddha is translated as one having a pure form -  the english
word Pure is used both for "without impurity" or Pavithra
(rendered holy). Sadoditha means known or knowable by Good
people properly. It can also mean Good people remember Him
always.
Sundari refers to Lakshmi - who is the most beautiful woman in
the Universe, being Herself the creator of beautiful things. Her
dear one is Kantha - also hinting at their unique Aprakrutha
love for each other.
Dharaadhara dhaarina can be interpreted in several ways -
Dharaadhara as a separate word - one who took Earth herself as
his burden in Varahaavathaara.  Dharaarinah means mountains like
Meru which are believed to support the earth (Dharaa) herself.
Vedhura means one who destroys by His fire emanating from His
mouth Dhaarinah in Pralaya. Dharthaa means one who supports them
(and the earth) as Kurma. It can also refer to supporting
Govardhana mountain in his Krishnavathara.  Sri Vishvapathi also
comments that the Patha - Dharaadharadhaarana is not reflected
in the original copies (presumably Hrishikesha Tirtha version)
and rejects it as Apapaatha.
Saudhruthideedhithi means having effulgence always. This is used
as an adjective to refer to great gods headed by Rudra. Their
Vedhru (creator) is Brahma and his creator (Vidhaathaa) is the
Supreme Being. Alternatively, Saudhruthi can also be interpreted
as having superlative bliss or knowledge or courage.. Deedhithi
is effulgence and one who has these qualities in an
extraordinary manner is Brahma. The Supreme Being is the creator
of Brahma himself.
All the expressions above - Vasudeva, Aparimeya, Sudhaman,
Shuddha, Sadoditha, Sundarikantha, Dharaadhara,
Dharinavedhuradharthah, Saudhruthideedhithivedhruvidhathah are
thus used to address the Supreme Being by recalling His great
qualities.  Now follows the prayer part.
Addhaa - means properly or in this case fully. Bandham is the
bondage of Samsaara and Randhaya means destroy. There are two
versions of the word spelled here as Vidhaanam - Pidhaanam. Both
are accepted and commented upon. Vidhaanam means the Kamyakarma
being done by us desiring fruits of our actions based on our
likes and dislikes. Acharya Madhva prays - Vidhaanam chindhi -
destroy root and branch. If it is read as Pidhaanam Bandhuram is
having the characteristic of creating bondage . Pidhaana is
translated as Ajnana which covers the swaroopa of ourselves and
the Lord. Thus Acharya Madhva prays - destroy the Ajnana which
perpetuates us in bondage and causes us to remain attached to
worldly things which are transitory and worthless, causing us to
keep on performing actions leading to perpetual bondage.
All these meanings are supported by quotes and grammatical rules
for interpretation, which can not be reproduced in full. But it
is clear that the simple translation given earlier is grossly
inadequate. Even if the meanings are given with Padaccheda etc
in the conventional way, unless one reads and tries to
undertsand the Bhashya - preferably with a qualified teacher,
there is a good likelihood of missing or misunderstanding
siginificant portions. Of course, English is grossly inadequate
as it does not even have equivalent words and concepts thus
leading to verbosity and lack of precision.

KESHAVAKESHAVASHAASAKA VANDE PAASHADHARAARCHITHA SHOORAVARESHA.

Superficially, one might think that the repetition of the word
Keshava twice is either for poetry or rhyme.. The simple meaning
is that the Lord is addressed as Keshava (which can be
interpreted as the greatest, and controller of all), the master
of Chathurmukha Brahma and other gods who are known to have
great stature, one who has been worshipped by Varuna
(Paashadhara), my salutations to you.
The following meanings have been attributed to the word
Keshava    occuring in Vishnu sahasra naama -
1. He has hair which is extraordinarily great.
God's hair is also of the essence of bliss and is of His own
essence and not made of external entities. Thus it is capable of
wondrous deeds - for instance, a black hair which took form as
Krishna and a white hair which pervaded the Avathara of Shesha -
Balarama.
2. He made His black and white hair take the form of Krishna and
Rama.
3. He appeared as Krishna with his black hair.
4. He killed Asuras like Kamsa etc with His black hair.
5. He killed a Daithya called keshi.
"Keshi vadhaath keshavah"
6. He made Daksha Prajapathi to perform Yajna and Rudra to
destroy it.
7. He is the master of Chathurmukha Brahma and is of the nature
of knowledge (Jnana)
8. He makes Chathurmukha and Rudra to perform  their duties.
9. He creates Chathurmukha Brahma and Rudra
10. He gives Jnana and Bala to Brahma and Rudra
11. He is resident in Brahma and Iswara with his Vibhuthi rupa.
12. He has Chathurmukha as His son and Rudra as His grandson.
13. He has the rays of Sun, Moon and Agni as His keshas.
14. His swaroopa is Bala and Ananda (strength and bliss). He is
the Lord of all and is of the eseence of Jnana
Kam is Bala and Ananda and Isha is lordship. Vah means
Jnanaroopathva. - Bruhadaranyaka Upanishath Bhashya.
15. He is the Lord of Mukhya Prana and Surya and is of the
essence of strength.
16. He controls the dieities who are Abhimani for water (Jala).
The Jalaabhimaani devathas are Chathurmukha Brahma, Shesha,
Garuda and Rudra in addition to the well known Varuna.
17. He is the lord of Sukha or bliss. He knows all.
"Kam sukham, sukhasya ishah"  , "Vaathi sarvam avagacchatheethi
vah - keshashchaasau vaashcha"
18. He gives Jnana, Sukha and Bala (knowledge, bliss and
strength) to Chathurmukha and Mukhya Prana.
19. He gives the greatest Sukha or Moksha bliss to the
deserving.

Looking at Vishvapatheeya teeka, it has already been pointed out
that the intention is to offer our prostrations to the 12 forms
pf the Lord beginning with Keshava. Why Vasudeva was mentioned
first has already been commented earlier. He has also given some
other meanings of the word which are not covered by any of the
above :
He stays blissfully in the ocean of universal disssolution.
Lords of great authority like Brahma and Rudra are themselves
very lowly when compared to Him and those who are not His
devotees  are flung into eternal hell.
 After addressing such Keshava, with multiple meanings, He is
also called Shaasaka - the just ruler who punishes the wicked.
The word can also be interpreted to mean one who gives bliss or
happiness to the Good.. Paashadhara has two meanings- Varuna as
well as the cow herds of Vrindavan. He has been worshipped in
His Krishnavathara by both.  Shooravaresha means the lord of all
the greatest Heroes (Shoora) of the world. Shooravara can also
mean Jnana, Bhakthi etc as they remove the sorrow of the
Samsara. The Lord is the person to whom all Jnana, Bhakthi etc
are directed to.

 NAARAAYANAAMALAKAARANA VANDE KAARANAKAARANA POORNA VARENYA
 The Lord is again being addressed - You are Jagathkaarana - the
cause for the creation and existence of the world,  You are the
cause of others known as causes , like Parkruthi etc , You are
full of infinite auspicious attributes, Your are the greatest of
all. I offer my salutations to you. The word Naarayana has many
meanings, one of which is that it also a straight appellation of
the Supreme Being, unlike Brahma, Shiva and others where the
name is used for both the Supreme Being and the diety.
 In Vishvapatheeya teeka, after Keshava comes Narayana - in the
normal order. For this word he has given 17 meanings, with the
statement that it can be interpreted with many more or
infinitely more meanings - "Ananthaarthako ayam shabdah". Before
considering these meanings, let us look at the other words in
the sthothra.
 Amalakaarana - He is a Nimittha Karana (like the potter for
making the pot) and hence is free from defects like Vikara
(transformation) etc , which would be the case if He were an
Upadana karana (like Mud for the pot). Thus creating the world
has no implications of any sort for Him. Amalakah - means those
who have renounced desire and all worldly attachments, like
Sanaka Rshi etc. He is the Arana or protector for such persons.
Amalam kam can also mean those who are not touched by misery or
sorrow - Mukthas. He is the Aashraya or location for them also.
 Kaaranakaarana - He is the cause of causes, as He gives the
ability or capacity for Pradhana (nature in a loose sense) to
perform its functions.  He is also the protector of Brahma
(Kaaranaka) and His feet are the source of the holy Bhagirathi
or Ganga.
 Poornavarenya -  Lakshmi and Sathvika Jivas can also be called
as Poornas as they are complete with their own auspicious
qualities. He is the greatest of the Poornas like these.  The
word can be split into Poorna - being full of auspicious
qualities, and Varenya - He is approached for Mukthi) by
devotees (Varaniya), or He is the greatest Varenya.

Now let us look at the meanings of the word Narayana : To save
space and time, I will mention briefly the basis without giving
the derivation of the words like dhathus etc.
  NARAYANA
1. He is the locus of all auspicious qualities (Naraas, which
are opposite to Araas or defects)
2. He does not have any Araas - or defects.
3. He is the protector and support of Naras - human beings
4. He is the abode of the Mukthas or liberated souls - so called
as they are free from all defects like misery etc. - Naaras.
5. He stays in the heart of all human beings - Naaram
6. He makes the Indriyas of Naras (Called naaraani) function.
7. His abodes like Vaikunta, Ananthaasana and Shvetha dwipa are
free from defects - Araas.
8. The world itself is called Naara, as it is the abode of men.
He is the Aashraya of the world.
9. Mukhya Prana is also called Nara, Naaraayana is the supreme
abode of all those who belong to Mukhya Prana (Naarah)
10.  Shesha ia also called Nara. As Narayana has Shesha as his
bed (ayana) He is called Narayana.
11. Arjuna was an incarnation of Nara form of the Lord. Naara
are those who were Arjuna's persons . As Krishna supported them
(Ayana) He is Narayana.
12. Nara being Arjuna, His location Indraprastha  was a
destination (ayana) for frequent visits by the Lord -  hence He
is called Narayana.
13. Nara being Arjuna, who was given special teaching (jnana is
ayana) by the Lord also gives a means to call the latter as
Narayana.
14. Nara being Arjuna was assisted (nayathi) to perform Rajasuya
etc and other good deeds (Aya) and hence Narayana.
15. Nara being Arjuna, Pandavas were given the benefits of the
sacred sacrifice (Nayathi). Hence, the giver is Narayana.
16. The world itself being related to Nara - human beings, the
one who does all the eight fold activities such as creation,
maintenance, destruction etc. is Narayana.
In the same manner, Sri Vishvapathi tirtha suggests that Anantha
(infinite) meanings could be derived for the word Narayana.

This part has already become a little long and hence I will
include a second instalment for the remaining parts of the
sthothra.
NAPSRao

PART 5B

DVAADASAHA STHOTHRA 5 (CONTD)

Please attach to Part 5 A already posted for continuity.

MAADAHAVA MAADHAVA SAADHAKA VANDE BAADHAKABODHAKA
SHUDDHASAMAADHE

The Supreme Being is addressed as Madhava, giver of all desires,
destroyer of the wicked, giver of Jnana, lord of Laskhmi, my
prostrations to you.

Vishvapatheeya commentary :
Maadhava is one who is born in the family lineage of Madhu and
is also the husband of Maa - Lakshmi.
Saadhaka is one who grants the desires of His devotees.
Baadhaka is one who destroys the aspirations of the evil ones.
Bodhaka is one who has given the world the nectar of Jnana in
His Kapila, Vyasa etc forms. It can also be interpreted as
Jnanaananda swaroopa (Bodhashcha kamcha)
Shuddhasamaadhe - Samadhi is used in the normally understood
sense as a development of intense Thapas - meditation to the
exclusion of all external cognitions. Shuddha is Nirdosha or
perfect without blemish. This refers to God performing penance
like others as an example for His devotees. It can also be
interpreted as the source from which all suffering due to past
sins would be removed - Sri Vishvapathi quotes - "Kruthepaape
anuthaapo vai yasya pumsah prajaayathe , praayashchittham thu
thasyoktham harisamsmaranam param"  - This quote from
Krishnamrutha Maharnava says that when one gets true penitence
for past sins due to suffering, one has to remember intensely
Hari, the Supreme Being to redeem oneself.

GOVINDA GOVINDA PURANDARA VANDE SKANDASUNANDANAVANDITHA PAADA

He is addressed as Govinda, who is extolled by the Vedas, whose
feet are prostrated to by Shanmukha and Sunandana and who
destroys the Linga deha of the souls before giving them Moksha
and offered our prostrations.
Vishvapatheeya commentary -
Govinda is the diety who is reached (understood) by the
Lakshanas (specific qualities) defined in the Vedas. He is also
the one who protected cows in His incarnation as Krishna. After
the incident of Govardhana mountain being carried on His little
finger to protect the entire community from vicious rain and
winds produced by Indra, the latter performed Abhisheka
(sacrificial consecration) of the Lord as Govinda.
Purandara - is one who destroys the last vestige of Samsara
bondage - Linga deha which is like the rice husk to the swaroopa
of the Jiva - at the time of Moksha. He is also one who
destroyed the cities of the evil ones like Jarasandha, Saalva
etc.
Skanda is Rudra's son, while Sunandana is one of the Rshis
usually called as Sanakaadi Rshi.

VISHNOH SRAJISHNOH GRASISHNOH VIVANDE KRISHNA SADUSHNAVADHISHNO
SUDHRUSHNO

After starting with Vasudeva, Acharya Madhva has so far offered
his prayers to Keshava, Narayana, Madhava and Govinda. He now
takes up Vishnu, to be followed by Madhusudana, Thrivikrama,
Vamana, Shridhara, Hrisheekesha, Padmanaabha, Daamodara,. Other
forms left out are Samkarshana, Pradyumna, Aniruddha,
Purushotthama, Adhokshaja, Narasimha, Achyutha, Janardana,
Upendra and Hari and Krishna. The forms of Narasimha, Achhyutha
and Krishna are covered in the sthuthis of the ten Avatharas of
Vishnu which follow.
Simple translation -  One who pervades the entire universe ,
Creator, destroyer of the worlds, son of vasudeva,  destroyer of
evil persons who cause misery to the Good,  and  one establishes
the path of  righteousness in the world. I offer my
prostrations.
The word Vishnu has been commented upon in the notes on
Vishnusahasranama at length. The relevant portion is copied
here.
Vishnu :
General : Vishnu is a special word which occurs in RgVeda
I-154-1 "Vishnornu kam veeryani pravocham … thredhorugayah" -
It is translated thus : What  person, , be he even one with the
genius to count up the dust particles of the earth, can reckon
up the unimaginable glories of the All pervading Vishnu,
universally hymned, who holds aloft the Heaven of Heavens and
who bestrode (the whole cosmos) in three paces. This meaning
refers to the Rudha nama of Vishnu, who has taken different
incarnations including that of the Thrivikrama and who is adored
as the inner controller of all and is full of auspicious
attributes.
But There are three references in Vishnu sahasranama to this
name.
Vishnu following the name Vishva (the first name).
258 th name following the word Vrishabha.
657 th name following the word Anirdeshyavapuh.
As mentioned earlier, these are not repetitions, but different
words which will be interpreted in different ways. For
convenience all the meanings will be given together here.
1. HE IS POSSESSED OF SPECIAL POWERS (BALA), ABILITY TO CONTROL
OTHERS (PRERAKATHVA), AND IMMANENCE (SARVA VYAPTHI) AS HIS
NATURAL ESSENCE ITSELF.
The specific meanings that convey this special quality of Vishnu
and which is based on the Yaugikartha or the word itself is
stated in Aithereya Upanishad and its Bhashya by Acharya Madhva.
The letter Vi is known as Upasarga which is added to the letters
Na and Sha which constitute the name of Vishnu. Na stands for
Bala or capacity and Sha stands for Aathma - being the constant
inner controller of all from Ramaa, Chathurmukha Brahma and
other jivas. He has the immanence and capacity without any
limitation of time or place.
 This secret meaning of the name Vishnu was taught by Mahidasa
an incarnation of Vishnu Himself in Aithereya Upanishad. Rshis
such as Hrasva Mandukeya and others have also stated that they
study the entire Vedic literature with this interpretation and
meaning. Kavasheya Rshis have said that the meditation on Vishnu
and His name is superior to other studies or Homas etc. As all
Vedas are commentaries on Vishnu, any studies done without this
understanding is wasteful.
 All these are contained in Aithereya Upanishad.
THE FOLLOWING FURTHER MEANINGS ARE GIVEN IN THE NEXT WORD VISHNU
APPEARING AS 258 TH.
2. HE IS ALL PERVADING -
"Sarvam veveshti vyapnotheethi Vishnuh"
3. HE ENTERS  IN TO ALL ENTITIES.
"Sarvam vishatheethi Vishnuh"
4. HE ACTIVATES ALL ENTITIES LIKE PRITHVI AND THEIR ABHIMANI
DEVATHAS.
Viyanthi gacchanthi anena ithi Vishnuh.
5. HE IS EXTRAORDINARILY LUSTROUS.
Vethi shobhathe ithi Vishnuh.
6. CREATES OBJECTS WHICH ARE SUBJECT TO DESTRUCTION.
Naashahseela padarthanam janmadi vashti icchatheethi Vishnuh.
7. ONE WHO HAS MEAUSRED ALL THE WORLDS IN HIS THREE STEPS.
Vethi kramathe ithi Vishnuh.
 The shloka 314-42,43 of Moksha Dharma parva of Mahabharatha has
summed up all these meanings of the word Vishnu. While
commenting on Geetha "Adithyanam aham Vishnuh", Acharya Madhva
has also shown that all these qualities are those which
distinguish  Vishnu amongst the Adithyas.
8. CREATOR OF THE WORLD
Vethi jagath prajanayatheethi Vishnuh
9. THROWS THE WICKED INTO HELL.
Vethi dushtan asyatheethi vishnuh.
10. HE "EATS" ALL DURING UNIVERSAL DISSOLUTION (PRALAYA)
Vethi pralaye khadathi ithi Vishnuh.
11. HE DESTROYED THE POISON OF KALIYA SNAKE.
Kaaliya nagasya visham nudathhethi Vishnuh
12. HE GIVES SPECIAL BOONS TO DEVOTEES.
Vishehshena sanothi bhakthanam abheeshtam
13. HE IS UNMOVEABLE AND STEADY
Vigathah snuh prasravanaa yasmath ithi.
14. REPOISTORY OF COUNTLESS AUSPICIOUS QUALITIES.
Vishanthi kalyanagunah asminnithi Vishnuh
"Brihathvath Vishnuruchhyathe" - Mahabharatha Udyoga parva.
THE FOLLOWING FURTHER MEANINGS ARE GIVEN IN THE NEXT WORD VISHNU
APPEARING AS 657 TH.
15.  HE HAS AS HIS ESSENTIAL NATURE UNIQUE INNER
CONTROLLERSHIP AND BLISS.
        "Sha pranathvam, Nan sukham
 16.   HE IS ADDRESSED BY ALL NAMES AS THEIR MAIN PURPORT.
        "Vishanthi prathipadakathaya sakalanamani asminnithi
Vishnuh.
17. HE PERVADES YONI (reproductive organ)
Vishnuryonih kalpayathu
18.   HE IS PRAISED IN GOOD SHASHTHRAS THAT HE IS INNER
CONTROLLER AND OMNI[PRESENT.
"Vede Ramayane chaiva purane bharathe thatha , Adau anthe cha
madhye cha Vishnuh sarvathra geeyathe" - Harivamsha
19.   HE IS CALLED VISHNU AS HE TRANSCENDS THE THREE VEDAS,
TIMES,  GUNAS, LVING AND NONLIVING PRAKRUTHI ETC.
"Vethi athikramathe …..  "
20. HE HAS BLESSED THATHVABHIMANI DEVATHAS WITH SPECIAL POWERS
TO PERVADE, CONTROL AND ACTIVATE.
"Vishishtah shah pranathvam aathathathvam nah balam
thathvabhimanidevathanam yasmath … "
21. HE ACTIVATES THE FLOW OF WATER OF THE RIVERS.
"Visham nadeejalam nudathi prerayatheethi Vishnuh.
22. HE BLESSES THE FLOW OF RIVER WATERS AND SUCH OTHER THINGS.
"Vishehshena snuh nadyaadeenam prasravanam yasmath sah vishnuh
23. HE BLESSES THE OUTPURING OF DEVOTION IN HIS DEVOTEES.
"Visheshena snuh bhakthanam bhaktheh prasravanam yasmath sah
vishnuh
24. HE IS UNIQUE, OF THE NATURE OF ESSENCE, BLISS AND THE
GREATEST OF ALL.
"Vishishtathvath , Sarabhuathathvath, Sukharoopathvath,
Uthkrushtathvath Vishnuh"
Sri Vishvapathi tirtha does not give a separate comment on this
word as perhaps he has considered that enough has been said by
Acharya Madhva , when he said "Brahma shabdah Vishnaveva" in
Suthra Bhashya.
Srajishnu - One who has the nature of being a creator.
"Devasyaisha svabahavoyam aapthakamasya kaaa spruhaa" says Sri
Vadiraja in Yukthimallika quoting shruthi texts. God does not
perform His myriad functions for fulfillment of any need, under
compulsion from others or for any other cause except that He
does it like an Unmattha (one who is intoxicated) with bliss
would dance and sing freely without any apparent purpose. His
capacity for action and achievement is such "Icchaamaathram
prabhoh shrustih". Unlike the rest of us, where desire, effort,
action and result follow one another without any certainty of
the next step being always realised.  In God's case , His desire
and result are at the same time. This is because not only He is
totally and truly independent Himself, but all desires and
actions of others are themselves being initiated, controlled and
executed by Him and He determines the results thereof also.
Grasishnu - One who "eats" the world during dissolution.
Krishna - One with Shyama varna (black colour). He is also with
eternal bliss
Sadushnavadhishno - Sathaam  ushnaah  (those who cause suffering
to good people). He is their vadhishnu - who has the nature of
killing them.
Sudhrushno - Sushtu dharthum sheelam asya - one who is able to
support and maintain in a good manner. Vishnu is Dharma
samsthaapaka - as He supports the good people against the
wicked.
All these names are used to address the Supreme being and we
should infer that we are offering prostrations (Vande) from the
previous shloka.

MADHUSUDANA DAANAVASAADANA VANDE DAIVATHAMODANA VEDITHAPAADA.
We  are again addressing and prostrating before God -
Madhusudana - killer of Madhu, Daanavasaadana - killer of
Daanavas (evil ones), Daivathamoditha (one who gives bliss and
enjoyment to the Devas or gods, Vedithapaada - one whose feet
are realised and seen during contemplation by devotees.
Sri Vishvapatheeya :
Daanavasaadana in addition to the usual meaning as the killer of
Daanavas, the sons of Danu , a wife of Kashyapa Rshi, new
meanings are added. Daanam is the Madagandha or the liquid given
out by elephants in heat. Daanava is an elephant as it does
that. Thus the allusion of killing of elephant referred to here
is to Kuvalayapeeda by Krishna.  Another meaning is that Daana
is Yajnas in which Havis Daanasaa (offering) is given which is
received and eaten by the Supreme being - Daanavasaadana. One
more is Daah are the good people (who give gifts to others to
help them),  Such people are Anavasaadana - given bliss and are
not given any suffering. It can also be interpreted as removing
the sufferings of the good people always.
Daivathamodana - He gives bliss or happiness to the Devas or
gods
He eats (destroys) - odanam - the Ajnana and Thamas of the Devas
who are His devotees - belonging to Him (Deva). Another meaning
can be Daivathama means the greatest of the dieties and Udana is
Udakam nayathi - serves  or Udana - Uthkrushtacheshtaka - the
greatest energiser of the Universe.
Vedithapaada - Bhakthaanaam prathibodhithau padau - whose feet
are meditated and realised by devotees. Veditha is also
Sakalavedaprathipaadya - one who is extolled by all the Vedas.
This is explained by the shruthi - "Vedah paadam swaroopam yasya
vaa nadyah syandanthe". Vedas are like the rivers which emanate
from His feet.
Madhusudana - Madhunamaka daithyam soodayathi - kills Madhu
daithya. Madhu can also be used to represent all the good and
exquisite tasty food items in the world. Suda is the cook or one
who makes these emerge from the primitive form. Thus God is the
Supreme cook who provides the prepared food for His own
consumption and in a secondary manner to all living creatures.
In addition to these,  The word Madhusudana appears as the 76 th
name in Vishnusahasranaama (not yet posted). These are the
additional meanings :
He "destroys" the worldly objects of pleasure which come in the
way of undivided meditation for His devotees.
He gives bliss to the good souls who have Jnana and Karma.
He destroys the bliss which is beyond the appropriate worth of
the soul.
     Note : Madhu was a daithya - son of Dithi one of the wives
of Kashyapa Rshi, who was killed by the Lord in the form of
Narayana. It is said that the daithya was so pleased with the
fighting qualities of the opponent that he offered to give him
any boon. Narayana asked that the giver should die from His
hand, This boon was granted.!. It is clarified that the above
drama was played at by the Lord just to confuse the wicked - who
have to be made to think that they can win over all including
the Supreme being.

THRIVIKRAMA NISHKRAMAVIKRAMA VANDE SUKRAMA
SAMKARAMAHUNKRUTHAVAKTHRA
Thrivikrama is addressed and prostrated to - He wears a
ferocious face in Dissolution with a Humkaara, He establishes
the supremacy of righteous conduct - (Dharma samsthaapana),  He
is the most powerful person, He is beyond the bondage of
Samsaara and karma etc., and He has occupied all the space in
the earth, heavens and the nether worlds in His form as
Thrivikrama.
Nishkrama is one who has no bondage of Karma - vidhi- nishedha
etc. Vikrama is one of the greatest Shakthi - Athishakthithah.
It can also mean one who lays down and enforces the code of
behaviour (Dharma)  for the benefit of the world
(Lokasamgraha).  Sukrama is one who has special and excellent
Krama (order or form) - like the Vyuharoopas Vasudeva etc.
Samkrama is Pralaya or dissolution, when Sri Hari wears a
Humkrutha vakthra - a ferocious face with a frown. In addition
to the three feet of the Lord pervading all the Universe
including His own abodes like Shvethadvipa etc., Sri Vishvapathi
tirtha gives another meaning - that He is extolled (Prathipadya)
by the three vedas - Rk, Yajus, and Saama.
This word Thrivikrama occurs as the 530 th word in
Vishnusahasranaama. It will be dealt with in that context. But,
in addition to the meanings already given above, the following
meanings will be of interest.
He transcends the three vedas, three kalas (past, present and
future), three gunas (Satthva, Rajas, and Thamas),  three
classes of chethanas (devas, Daanavas, and men), three classes
of entities (Chethana, Achethana and mixed of both). In addition
He is omnipresent in all the three times and His own abodes.
The word is not just referring to the well known Thrivikrama
form described in connection with Bali Upakhyana, but to all the
features of the Lord which are beyond limits applicable to all
others.
This part has also become a little long and hence I will include
a third instalment for the remaining parts of the sthothra.
NAPSRao

DVAADASAHA STHOTHRA 5 (CONTD)

DVAADASHASTHOTHRA - 5 C

VAAMANA VAAMANABHAAMANA VANDE SAAMANA SEEMANA SHAAMANA SAANO
I offer my prostrations to you - Vaamana, who gives devotion,
bliss, Jnana and wellbeing. You are extolled by the Sama veda
and establesh the path of Dharma in the world.
Sri Vishvapathi has commented as follows :
"Vaamau valgupratheepau cha" - the dhathu Vaama indicates doing
good as well harm. Vaamana gives all the best things in the
world and next to His devotees who are Good people, while He
destroys the wicked who hate Him. The word Vaamana appears as
the 156 th word in Vishnu sahasra naama. A simple list of its
meanings there is also added here.
1. The incarnation of Vaamana which removed Bali from the
position of Indra as a small Brahmin Vatu (brahmachaari), and
which was the precursor to the great Thrivikarama incarnation.
2. He brought out the great qualities of Bali such as total
commitment to truth and devotion to God.
3. One who is very light and small (Hrasva)
4. One who sends the evil ones who hate the Good into
Andhathamas or other eternal hells.
5. He gives appropriate results to the crooked (Vakra).
6. He gives beauty of the body and mind to His devotees
7. He gives transcendental beauty and other good qualties to His
devotees who have seen Him in Aparoksha.
8. He is the inner controller of beautiful women. - Chandogya
Upanishath
9. He controls Shiva by a form inside him bearing the same name.
10. He controls Kaama - the God of sexual love
11. He gives beautiful things to the deserving.
12. He gives beauty or crookedness.
13. He gives bliss by His own effulgence to those who see Him.
14. He is fit to be worshipped by all gods.
15. He gives out the Vedas (as Hayagriva)
16. He controls clouds ( rainfall etc)
17. He is of the nature of bliss, Jnana and is fit to be
worshipped by all.
The name Vaamana appear in the following Upanishaths and other
sacred literature - Chandogya, Kaathaka, Bhagavatha. Others are
Yaugikarthas (meaning derived from the root words in the word
vaamana depending on the context).

Bhaamana is one who gives Jnana and the accomanying effulgence
in His devotees. He also makes His enemies very angry.
Saamana is one who is the inner controller of all living
creatures.
He is also attained through the knowledge and music of
Saamaveda.
Seemana - is one who prescribes and ensures the observance of
Seema - or Dharma..
Shaamana is one gives His devotees Shama or removal of sorrow,
anger etc or gives peace of mind. He also reveals Himself to His
devotees.
Saanu is one who supports every thing - who is the bedrock and
underpinning of the Universe.

SRIDHARA SRIDHARASHAMDHARA VANDE BHOODHARA VAARDHARA
KANDHARADHAARIN
The Sridhara form of the Lord is addressed. This name describes
as to how Lakshmi is in dwelling on the breast of the Lord
always. You are the support of the Mukthas, You support the
ocean of Dissolution, the earth itself (Koorma roopa), one who
has the essence of bliss as His nature. I offer my prostrations
to thee.
Vishvapatheeya commentary :
Sridhara is not only one who has His consort on His breast, but
also wears unique and special effulgence.
Shamdhara is one who wears bliss (has a body made of auspicious
qualties).
Bhoodhara is one who supports the earth in His Kurma or Varaha
or Samkarshana forms.  He is also the giver of their desires to
dieties like Chandra etc. He sports in the mountains like Meru
which support the world.
Vaardhara is one who supports the limitless waters of the
dissolution, oceans, Ksheera samudra.
Kamdharadhaarin - is one supports those who wear bliss (kam) -
Mukthas. He also supports clouds which give water (kam). Laskhmi
is also Kamdhara as she supports Brahma (Kam) in her stomach, as
Prakruthi). He wears Lakshmi herself on His breast.
Kamdharadhaarin  also means one who has delicate moulded neck
like a conch  - a sign of beauty. He is also one who supports
the lotus which supports Brahma when he is created out of the
primordial ocean after dissolution.
The name Sridhara appears as the 610 th in Vishnusahasranama
also. The following meanings have been given there :
He has the Shri roopa of Lakshmi on His lap.
He has her form on His breast (Sridhah) and sports with Himself
(rah).
He has Lakshmi on himself and gives her bliss.
He makes Lakshmi take the form of Bhu and support all living
creatures.
He gives bliss to the dieties who control the senses.
He embraces the two forms of Lakshmi - Shree and Dharaa.
 He is also the Maasaniyaamaka of Shravana masa.

HRISHIKESHA SUKESHA PARESHA VIVANDE SHARANESHA KALESHA BALESHA
SUKHESHA.
The name Hrishikesha (Hrisheeka - Indriya) of the form of the
Lord concerned indicates that He is the controller of all the
senses and mind of all living creatures. He is addressed and
offered prostrations again and again. He is also the giver and
controller of bliss, Jnana and meditation, one who protects
those deities themselves known as our protectors (like Brahma
etc), the greatest of the great, one who rests in Ksheera
samudra,
Sukesha is one who has very good hair.  The meanings of the
word  Keshava which can also be interpreted as one with special
hair  - which has been covered under this name in
Vishnushasranama. This is not being repeated here.
Kesha is also Kashcha Eeshashcha - Brahma and Rudra. The Lord
has these as His son and grandson. He is also the enjoyer of
unalloyed bliss always with no taint of sorrow - sukhaika
bhokthaa..
Paresha - He is the Lord (Isha) of Para - those who are
themselves great and out of the ordinary like Brahma and Shiva.
Sharanesha - He is the Lord of those who take refuge in Him or
ask for His help, like the 108 wives in Krishnavathara. Sharana
can also be interpreted as Vedas, as they are the means for
bliss. Sharanesha is one who is the refuge or purport of the
Vedas.
Kalesha - Kalaa can mean swaropamsha like the ten incarnations
of Vishnu - Mathsya etc or Bhinnamsha, where Jivas are referred
to.  Kalesha is one who has made His swaroopamshas visible or is
the supreme Lord of His Bhinnamshas, like Brahma, Rudra etc. Kam
leshah - also means one such that those who are different from
Him like Shree, Brahma etc have little bliss (Lesha) in
comparison.  He is also one in whose comparison all Jivas headed
by Brahma are insignificant in worth - Lesha. He is also one who
has mastered the 64 kalaas - or Vidyas, which are considered to
be great achievements.
Balesha - is the controller of Bala or strength (for all),
valour, Jnana (Mananaroopa jnana). The last meaning is obtained
from the shruthi - "Naayamaathmaa balaheenena labhyah" - where
Bala is interpreted as Manana or concentrated thinking of the
Jnana obtained by Shravana etc.  He is the Lord of yadava army
(Bala isha), is the Lord of bala or Balabhadra (Balaraama), or
Mukhyapraana.
Sukhesha is the Lord of all happimess or pleasure - both in
Samsara or Mukthi. He is also the Lord of Avyakruthaakaasha. He
is also the inner controller of the senses.
The name Hrisheekesha also appears as the 47 th in
Vishnushasranaama and the meanings given there tally with the
ones given above and hence not repeated.

PADMANAABHA SHUBHODHBHAVA VANDE SAMBHRUTHALOKABHARAABHARA BHOORE
He is the giver of auspicious gifts to all, the protector of
even the protectors of the world like Brahma, Indra etc, Poorna
or perfect person with no shortcomimg or defects, Padmanaabha or
the diety with the Lotus emerging out of the navel (from where
Brahma emerged). We offer our prostrations to you.
Padmanaabha is the 48 th, 200 th and 347 th name in
Vishnushasranaama.  These will be commented in that context. But
the important meanings are :
1. One whose navel supports the Lotus in which Chathurmukha or
the world itself rests.  This form is the Moola roopa out of
which others like Mathsya and other incarnations emerge at the
appropriate times.
2. One whose navel is beautiful like the Lotus.
3. One whose effulgence resembles and exceeds that of the Sun,
who is called Padmana, as the latter causes the lotus flowers to
bloom.
4. He gives effulgence to Sun also.
5. He has goddess Lakshmi at His feet and incarnated as the son
of the king Naabhi (Vrishabha form).
6. He is attained by His devotees and punishes the wicked. He is
unaffected by Ajnana.
7. He is the greatest amongst all dieties described in the
Vedas.
8. He is reached by the devotees desirous of Mukthi and removes
their Samsaara bondage.
9. He destroys every body including Chathurmukha Brahma at the
end of the  prescribed period in kalpas.
Shubhodbhava is one who gives all the auspicious things to His
devotees. (Smrithe sakalakalyaanabhaajanam yathra jaayathe
purushasthamajam nithyam vrajaami sharanam harim". It can also
be interpreted as the one in whom there is a complete
manifestation of all auspicious qualities always. He removes the
Mukthi yogya Jivas (Shubhah) from the abyss of Samsaara. He
incarnates to save the good people from suffering caused by
evil.
Sambhruthalokabharaabhara - He takes the responsibility of
supporting the existence, development and achievements of
infinite Jivas of all categories. He supports the fourteen
worlds (Bhu, Bhuva etc) which are full of infinite numbers of
souls in creation. He also supports this enormous work as if He
is carrying a sesame seed. The word can also be split into
Sambhruthalokabhara and Abhara one who supports all.
Bhure - is one who takes many forms for His own purposes.
Sri Vishvapathi tirtha has also given another meaning to
Padmanabha different from the ones given earlier. Padmaa is
Lakshmi. She is Naabhaa - Na aabhaa bhavathi - is far greater
than her also.  He is also not only the refuge for all the
worlds in His all pervasive froms, but also in the heart of each
and every creature - Sakalajivahridayakamalasthithethararoopee.

DAAMODARA DOORATHARAANTHARA VANDE DAARITHAPAARAGAPAARA
PARASMAATH
He is enormously greater in all respects as His auspicious
qualities and actions are infinite compared to all other
chethanas, He is the refuge of the mukthas who have crossed the
ocean of samsaara by the use of Jnana, He has kept all the
fourteen worlds in His stomach. I offer my prostrations to Him.
The name Daamodara appears as the 368 th name in Vishnusahasra
naama. The following meanings have been given to the word
Daamodara :
1. He has all the worlds in His stomach. (Daama is loka or
world)
2. He was tied around His waist by a string by Yashoda.
(Krishna).
3. He blesses persons with control over senses to achieve great
things
4. He gives His Aparoksha Jnana to the Devas who have control
over the senses.
5. He is attained only by those who have control over senses.
6. He gives Bliss and happiness to the Jivas who control their
senses.
7. He sports with the Jivas who have controlled their  senses.
8. He gives special blessings to those Jivas who give good Daana
- offerings to others who deserve them.
9. He is pleased by simple offerings like even water by His
devotees who have control over the senses.
10. He sports in the ocean waters during dissolution.
11. He punishes the Wicked  and gives knowledge about Himself to
the Good.
Sri Vishvapathi tirtha has given another meaning also - during
Pralaya or dissolution, He destroys all including Brahma, Rudra
and other great dieties.
Dooratharaanthara - He is doorathara (extremely distant) to the
wicked persons though He is Anthara (inside) their heart also.
He is also outside Brahmaanda and inside it - "Antharbahishcha
thathsarvam vyapya naaraayanassthithah". He is also very distant
from the Jivas (dooratharam antharam) by virtue of His infinite
auspicious qualities and actions.
Daarithapaaragapaara - Mukthas have crossed the ocean of
Samsaara and He is their shore or journey's end. Paaraga is also
the wicked persons like Duryodhana. Bhishma, Drona etc supported
them and tried to protect them.(paaragapaa).  Their own sins or
defects were destroyed (Daarithaa) by God and they were
saved.
parasmaath - He is beyond all chethanas including Laskhmi etc.

AANANDATIRTHAMUNINDRAKRITHAA HARIGEETHIRIYAM  PARAMAADARATHAH
PARALOKAVILOKANASURYANIBHAA HARIBHAKTHIVIVARDHANASHAUNDATHAMAA.
This poem on Hari was composed by the great Muni Anandatirtha
with great devotion. It is like the Sun in showing the Paraloka
or Mukthi loka of the Supreme Being. It is excellent for
creating tidal waves of devotion about Hari in the devotees.

When I had commenced my translation and explanation of this
sthothra, I had felt incompetent to do justice to the wealth of
Jnana that is contained in it. What ever I have been able to
write here is my understanding of the commentary by Sri
Vishvapathi tirtha and the meanings of the words  which appear
in Vishnusahasranama. This comparitively crude way of assembling
some available information and presenting it as a whole does not
possess the insights required to try to follow the mind of the
master as he sang this poem for His dearest Lord and Master. But
his Phalasthuthi at the end clearly brings out the two most
important results which a devotee will get by reciting this with
devotion - Tidal waves of devotion towards the Almighty followed
eventually by the illumination of the path to Vaikunta, His
abode. The three sthuthis 3 rd, 4 th and 5 th have been given
specific Phala sthuthis of the grace of the Divine Being, Great
bliss and maturing of devotion leading to actual Mukthi. Apart
from the poetic features like using rhyming words and phrases,
Acharya Madhva has condensed enormous amount of knowledge of the
features of the Lord's incarnations, leading to the eventual
understanding of His Gunapoornathva and Doshadoorathva.
NAPSRao

DVAADASHASTHOTHRA - 6

Tradition has it that while Acharya Madhva had composed and
recited the previous five sthothras before he actually saw the
Idol of Udupi Krishna emerging out of the lump of Gopichandana,
the 6 th and onwards sthothras were composed afterwards. Thus,
there is a clear reference to Krishna in 3 shlokas in this
sthothra which is arranged in the form of extolling the
Dashaavathaaras (ten incarnations) of the Lord. The other
Avatharas are extolled in 5 other shlokas.  The Itrans rendering
of the sthothra is first given below :

devakina.ndana na.ndakumAra vR^i.ndAvanAJNchana gokulacha.ndra
|
ka.ndaphalAshana su.ndararUpa na.nditagokulava.nditapAda  || 1||

i.ndrasutAvaka na.ndakahasta cha.ndanacharchita su.ndarinAtha  |
i.ndIvarodara daLanayana ma.ndaradhArin.h govi.nda va.nde  ||
2||

cha.ndrashatAnana ku.ndasuhAsa na.nditadaivatAna.ndasupUrNa  |
matsyakarUpa layodavihArin.h vedavinetra chaturmukha va.ndya  ||
3||

kUrmasvarUpaka ma.ndaradhArin.h lokavidhAraka devavareNya  |
sUkararUpaka dAnavashatro bhUmividhAraka yaGYavarAN^ga  || 4||

deva nR^isimha hiraNyakashatro sarva bhayA.ntaka daivataba.ndho
|
vAmana vAmana mANavaveshha daityavarA.ntaka kAraNarUpa  || 5||

rAma bhR^igUdvaha sUrjitadIpte xatrakulA.ntaka shaMbhuvareNya  |
rAghava rAghava rAxasa shatro mArutivallabha jAnakikA.nta  ||
6||

devakina.ndana su.ndararUpa rukmiNivallabha pANDavaba.ndho  |
daityavimohaka nityasukhAde devasubodhaka buddhasvarUpa  || 7||

dushhTakulA.ntaka kalkisvarUpa dharmavivardhana mUlayugAde  |
nArAyaNAmalakAraNamUrte pUrNaguNArNava nityasubodha  || 8||

AnandatIrthamunIndrakR^itA harigAthA pApaharA
shubhanityasukhArthA  || 9||

I will give first the rendering of the meanings in the order
given by Sri Vishvapathi tirtha, who starts with the third
shloka describing Mathsyaavathaara.

1. Mathsyakaroopa layoda viharin vedavinethra chathurmukhavandya
Koormaswaroopaka mandaradhaarin lokavidhaaraka devavarenya

I offer my prostrations to Mathsya form of the Lord who sports
in the Pralaya ocean and teaches the Vedas and is extolled by
Chathurmukha Brahma and to the Kurma form of the Lord,  the
greatest of gods, who lifted and supported the Mandara mountain,
and supports the entire Universe.
Sri Vishvapathi tirtha points out that the use of the word
Mathsyaka instead of Mathsya is to show that the Mathysa form is
made of bliss - Ka means Sukha or bliss. The same understanding
should be applied for the other forms like Kurma etc. In this
case, the Ka is added to Swaroopa as Swaroopaka.

2. Sookararoopaka daanavashathro bhoomividhaaraka yajnavaraanga
Deva nrusimha hiranyakashathro sarvabhayaanthaka daivathabandho

I offer my prostrations to the Varaha form of the Lord (Sookara
- Pig)  who destroyed Danavas (Hiranyaksha), who lifted up the
sunken earth from the  ocean with His trunks, and is worshipped
by the gods by performing sacrifices. I prostrate also to the
Nrusimha form of the Lord, the dearest friend of the gods, who
destroyed Hirnayakashipu and saves  His devotees from all
danger.
The word Shathru which means enemy is used in the sense of
destroyer. Sri Vishvapathitirtha explains that the word Yajna is
used in the sense of its Abhmani devathas. The word Varanga
means the most important components of Yajna - these are Jnana,
Bhakthi etc which are essential for the Yajna to yield the best
results. The Abhimani devatha concept can be extended to these
also - such Bharathi Devi for Bhakthi, Jnana for Mukhya Prana
etc. Thus the word Yajnavaranga is used to address the Supreme
Being as the one who receives and rewards the Yajnas performed
with all its attendant requirements and gives Moksha and other
lesser rewards. The word Daivathabandho is used to convey the
expression that God is the best relative/friend of the satvika
Jivas like the Devas, (Vishnurme paramah suhruth).

3. Vaamanavaamana maanavavesha daithyavaraanthaka kaaranaropa
Raamabhrugoodvaha soorjithadeepthe kshathrakulaanthaka
shambhuvarenya.
I prostrate before Vaamana form of the Lord who appeared as a
Vatu (young Brahmin boy who has undergone Upanayana and other
samskaras),  who incarnated for the benefit of the gods, who
destroyed  (the pride and power of) the great Daithya, Bali and
who will be pleased by auspicious devotion and worship. I
prostrate also before Parashurama form of the Lord, who is full
of effulgence, who glorified the clan of the Bhrugus (by being
born in it), who destroyed all kshathriyas on the earth (for
their insolence and departure from auspicious practices) and who
was worshipped by Shambhu (Shiva).
There is another version of the first line end "Kaaranabhutha",
with the same meaning.

4. Raaghavaraaghava raakshasashathro maaruthivallabha
jaanakikaantha
Devakinanadana sundararoopa rukminivallabha paandavabandho
I offer my prostrations to Raghava form of the Lord (Rama, who
was born in the clan of Raghu and hence called Raghava), who is
very dear to Maruthi (Hanuman, the son of Vayu and incarnation
of Mukhya Prana himself), very dear husband of Janaki (Seetha)
and who destroyed all the rakshasas,.  I offer my prostrations
to Krishna of the most beautiful form, the son of Devaki, lord
of Rukmini and the dearest friend of the Pandavas.

5. Devakinandananandakumaara vrindaavanaachangokulachandra
Kandaphalaashanasundararoopa nandithagokulavandithapaada
6. Indrasuthaavakanandakahastha chandanacharchitha sundarinaatha
Indeevarodaradalanayana mandaradhaarin govinda vande
7. Chandrashathaanana kundasuhaasa
nandithadaivathaanandasupoorna

Note : Sri Vishvapathirtha has explained that according to
Sampradaya  (tradition), The shlokas starting from
Devakinanadana sundararoopa  and ending with
Nandithadaivathaanandasupoorna were recited first by Acharya
Madhva when he saw the Krishna Idol for the first time on the
sea shore. The rest of the sthothra starting from Mathsya
avathara and ending with the Phala sthuthi was recited in
continuation of this. This corresponds to the Mulakosha
(original transcript) also. I have followed the same practice,
though during recitation the Krishna sthuthis are grouped
together and come in the middle after Raghava sthothra.

Translation : I prostrate to the beautiful son of Devaki, the
adopted son of the Nandas,  who sported in Vrindavana eating the
fruits and roots from the forest and was like the moon in
creating tides of happiness for the  residents of Gokula who
prostrated before Him in bliss.
I prostrate before Govinda, who is full of bliss, who has
applied the Chandana paste to his limbs, holds the sword
Nandaka, whose eyes are like the midportion of the blue lotus.
He holds also the sacred divine Parijatha flower, and saved from
bondage 16108 beautful girls and married them and was the
saviour of Arjuna, the son of Indra. His jasmine like smiling
face is more attractive than hundreds of moons as He is full of
bliss which is different from Prakrutha (ordinary) happiness of
others.  He gives happiness and bliss even to Brahma and other
gods.

Sri Vishvapathi tirtha makes many interesting comments : In the
first line, the correct form should be Devakeenandana, but it is
written as Devakinandana, as this pronunciation is necessary for
rhyming. The word Vrindavanaanchana is expalined as one who
moves around in the forest which contains women (Vrinda), or one
who was worshipped by such women - as in Gopeegeetha of
Bhagavatha - "Jayathi thedhikam janmanaa vrajah" etc. The word
Kandaphalaashana refers to the eating of fruits etc offered by
the Rshis in Gokula. Nandithagokula refers not only to the human
beings present in Gokula, but also the groups of Cows, which
were given happiness by playing on the flute etc by Krishna. The
reference to Indrasuthhavaka refers to the numerous occasions
when Krishna looked after and saved Arjuna such as the
Naagasthra of Karna, the killing of Jayadratha etc. (Aavaka -
saviour).  Nandaka is the famous sword of Vishnu - along with
Kaumodaki, the Mace, Sarnga (the bow) and Sudarshana (the unique
chakra).  Mandaradharin refers also to the holding of the
Govardhana mountain to save His people.

Daithyavimohaka nithyasukhaade devasubhodhaka buddhaswaroopa
Dushtakulaanthaka kalkiswaroopa dharmavivardhana moolayugade
I offer prostrations to the giver of Mukthi, who took the form
of Buddha to delude the wicked Daithyas, but to give true
knowledge to the gods. I offer my prostrations to the Kalki form
of the Lord which destroys the evil groups completely to usher
in Kritha yuga (called Mulayuga, as it the first of the new
Chathuryuga)  and who will reestablish the rule of Dharma.

Naaraayanaamalakaaranamoorthe poornagunaranava nithyasubhodha
I offer my prostrations to the form of Naaraayana (from whom all
the ten incarnated forms emerged) who is the pure, defectless
and changeless first cause of all creation, who is full of
countless auspicious attributes and has eternal knowledge which
is complete and extraordinary (as compared to others).
Sri Vishvapathitirtha makes the point that the word Amala used
to qualify the words karanamoorthe, also shows that the Supreme
Being Himself is free from such limitations as birth, death,
decay etc.

Aanandatirthamunindrakruthaa harigaathaa paapaharaa
shubhanithyasukhaarthaa
This sthothra of Sri Hari composed by the Munindra (the great
ascetic)  Anandatirtha will destroy all sins and has its main
fruit as the attainment of eternal Moksha of unmatched bliss
without the least taint of sorrow.
Sri Vishvapathitirtha highlights the fact that only the sthothra
of Narayana can destroy all sins (without any limitations of
kind, numbers, magnitude  etc) and can give Mukthi.
I will end this part with the shloka -
"Naamnosthi yavathee shakthih papanirbahanam hareh
 thaavath karthum na shaknothi pathakam pathakeejanaah"
The capacity of the sacred name of the Lord Hari to destroy sins
is such that even habitual sinners (all put together) can not
accumalate sins to an extent greater than that can be destroyed
by it.  Vishnu is the only one who can grant Mukthi and no other
god can give this blessing.  Thus the recitation of this great
sthothra of  Vishnu (Narayana, Hari) will not only destroy all
sins which  act as barriers for the further accumalation of
Jnana and  Bhakthi without limit, but will also surely give the
final result of Moksha consisting of eternal sorrowless bliss.
NAPSRao

DVAADASHASTHOTHRA - 7A
 

vishvasthitipraLayasargamahAvibhUti vR^ittiprakAshaniyamAvR^iti
ba.ndhamoxAH  |
yasyA apAN^galavamAtrata UrjitA sA shrIH yatkaTAxabalavatyajitaM
namAmi
|| 1||

brahmeshashakraravidharmashashAN^kapUrva gIrvANasa.ntatiriyaM
yadapAN^galesham.h  |
Ashritya vishvavijayam visrujathyachi.ntyA shrIH
yatkaTAxabalavatyajitaM namAmi
 || 2||

dharmArthakAmasumatiprachayAdyasheshhasanmaN^galaM vidadhate
yadapAN^galesham.h |
Ashritya tatpraNatasatpraNatA apIDyA shrIH yatkaTAxabalavati
ajitaM namAmi
|| 3||

shhaDvarganigrahanirastasamastadoshhA dhyAya.nti
vishhNumR^ishhayo yadapAN^galesham.h  |
Ashritya yAnapi sametya na yAti duHkhaM shrIH yatkaTAxabalavati
ajitaM namAmi
 || 4||

sheshhAhivairishivashakramanupradhAna chitrorukarmarachanaM
yadapAN^galesham.h  |
Ashritya vishvamakhilaM vidadhAti dhAtA shrIH yatkaTAxabalavati
ajitaM namAmi
  || 5||

shakrogradIdhitihimAkarasUryasUnu pUrvaM nihatya nikhilaM
yadapAN^galesham.h  |
Ashritya nR^ityati shivaH prakaTorushaktiH shrIH yatkaTAxa
balavati ajitaM namAmi
 || 6||

tatpAdapaN^kajamahAsanatAmavApa sharvAdiva.ndyacharaNo
yadapAN^galesham.h|
Ashritya nAgapatiH anyasurairdurApAM shrIH yatkaTAxabalavati
ajitaM namAmi
|| 7||

nAgArirugrabalapaurushha Apa vishhNuvAhatvamuttamajavo
yadapAN^galesham.h|
Ashritya shakramukhadevagaNaiH achintyaM shrIH yatkaTAxa
balavati ajitaM namAmi
 || 8||

Ana.ndatIrthamunisanmukhapa.nkajotthaM sAxAdramAharimanaH priyaM
uttamArtham.h  |
bhaktyA paThati ajitamAtmani sannidhAya yaH stotrametabhiyAti
tayorabhIshhTam.h  || 9||
 

 This Lakshmi sthothra composed by Acharya Madhva is very
important for several reasons.
1. It brings out the unsurpassed superiority of Lakshmi over all
other souls in a clear and unambiguous manner. The knowledge of
Tharathamya (Gradation) is essential to earn the grace of God
and achive liberation.
2. Acharya Madhva has shown that inspite of her unsrpassed
powers and greatness, Laskhmi should never be extolled
seperately - but should always be extolled with her consort.
3. Even when speaking about the greatness of Lakshmi, one should
never forget that even she is totally dependant on the Supreme
Being. In fact, her unmatched powers by which she can "Yam
kaamaye tham ugram karomi, tham brahmaanam, tham sumedhaam"
(Ambhrani Suktha) - I can make any one whom I desire into Rudra,
Brahma or one with great wisdom - are derived form the Lord. She
is always in total harmony with the Lord carrying out His wish
in creation, destruction, daintenance of the world etc  with
single minded devotion.
4. Acharya Madhva says that her grace is essential for acquiring
Jnana and securing Moksha, destroying the primordial ignorance
which inhibits our realising God's and our own Swaroopa. A
little sidelong glance from her eyes is enough to carry out all
the activities of the world carried out by the great gods like
Brahma, Shiva, Indra, Garuda, Shesha etc.
In his Phalasthuthi Acharya Madhva says that this sthothra has
extremely appropriate meanings and will secure all desires of
the devotees who recite it with devotion to Lakshmi and the
Supreme being in the form of Ajitha.

Let us now go into the detailed meanings of the 9 shlokas.

1. Vishvasthithipralayasargamahaavibhoothi
vritthiprakaashaniyamaavruthibandhamokshah
Yasyaa apaangalavamaathratha oorjithaa saa shreeh
Yath kataakshabalavathyajitham namaami
The Goddess Shree (Lakshmi) causes with a side long glance of
her eyes, the maintenance, destruction, creation, exhibition of
great powers (such as Anima), life, knowledge, control, bondage
in Samsara (due to Ajnana), and release (Moksha) of the entire
world. Such great capacity in her which is greater than that of
others like Brahma etc.is due to the kind look of Ajitha, the
Supreme Being. I offer my prostrations to Him
Sri Vishvapathi Tirtha explains the significance of the words
Apangalavamaathratha - Athra nethranthavaachinaa apangashabdena
kataksho lakshyathe - Here, Apanga means the side tips of the
eyes. Lava means very little and Lavamathra - therefore means a
very small look from the tip of her eyes. Kataksha also means
Apanga - or the tips of the eyes.  The entire process of
creation, destruction, exhibition of special greatness and
powers in the created Jivas, their bondage, release etc is done
with such a little effort of Sri Lakshmi as the brief little
side long glance from the tips of her eyes. She is therefore
immeasurably greater than all the created Jivas including the
great Brahma and Rudra etc. The Supreme Being in His form called
Ajitha is so much greater than her, that His kind look at His
consort gives her the enormous powers. This description brings
out not only the greatness of Shree Devi, but also that of the
Supreme Being graphically. Sri Madhva has also shown here that
Shree should never be worshipped in isolation for favours , but
always with her husband. Her grace is essential not only for the
worldly benfits, but also for the destruction of the primordial
Ajnana (which she herself in her form as Durga is the Abhimani
devathaa), acquisition of correct Jnana (for which she is the
Abhimani devathaa as Shree) and the securing of the grace of the
Supreme Being to obtain Mukthi.
 I am making a slight deviation from Dvadasha Sthothra to bring
out the extraordinary greatness of Lakshmi Devi - from other
sources. This will help us to understand the following shlokas
better.
Lakshmi is described by two main Vedic sukthas - Ambhrani and
Shree sukthas. The contents of these sukthas can be summarised
as under -
Ambhrani :
Acharya Madhva has quoted Paingi shruthi in his Brihadaranyaka
Bhashya  - "Shreerbhoordurgaambhraneehreeshcha Mahalakshmeeshcha
Dakshina" - being the names of Lakshmi. This is also explained
in Harikathamruthasara -
"Gunathrayagalamaani Shree kumbhini mahaaadurgaa ambhranee
rukmini sathya shanthi krithi jaya maayaa mahalakumi
janakajaa kamalaalayaa dakshineyu padmaa thrilokeswari
anumahatthinoliddu upamaarahithalenisuvalu." - Brihattharathamya
sandhi - 4.
Sayana in his Bhashya had written that Ambhrani was the daughter
of a Rshi called Ambhrana and had extolled herself.  This is
laughable as the so called Rshi's daughter had described herself
as greater than Brahma, Rudra, being their creator etc. An
Apaurusheya shruthi which is part of Rg Veda - being the 125 th
Sooktha of the tenth Mandala - can not be debased in this
manner. Acharya Madhva has given the authority of Paingi shruthi
to show that Ambhrani is the name of Lakshmi. Sri Vadiraja has
given a Niruktha quote - "Ambhrani vaagaathmaanam thushtaava"
and has shown that the word means Am bhibharthi nayathi cha -
She supports and takes to their destination (various souls).
 This suktha is summarised as follows :
"Mahalakshmi is the primary cause for the creation, maintenance
and demise of various gods like Brahma, Rudra etc. She gives
them their powers and position. She controls all activities of
the world, being the Abhimani devatha for Prakruthi and gives
food, wealth, and all wordly possessions. She destroys the
famous destroyer Rudra (who had removed the fifth head of
Brahma) in the Universal dissolution. She has the capacity even
to give Moksha. But her consort Narayana who dwells in the sea
is the source of all her powers as He gives her the capacity and
she is dependent on Him. There is none greater than Him. The
Suktha also informs of the togetherness of Lakshmi and Narayana
which is never ever broken. She is His greatest devotee and has
never been subjected to bondage as all other souls are  - being
Nithya Mukta. The first shloka of Dvadasha Sthothra neatly sums
up the information about the relationship between the Supreme
Being and His consort given in Ambhrani suktha.
 Those  who perform the ritual of Devara Puja, would have
recited the following shlokas :
"Utthapthojvalakanchanena rachitham  .
maanikyojvaladeepa deepthivilasallakshmeevilaasaaspadam"
The sacred, divine and efuulgent shrine (mantapa) in which the
Lord resides is itself the product of Mahalakshmi's devotion to
her consort. Similarly when we perform Abhisheka to the Lord, we
say "Shushrooshaam shri hareh Lakshmeeh snanam kaarayathi
prabhoh" - Mahalakshmi will always perform all the serviecs to
the Lord including His bath etc. When offering Naivedya we say -
Ramaabrahmadibhih devaih niyamena samarpitham
Bhakthaanugrahakaamena sveekarthavyam thvayaa hare"
The Naivedya is to be considered as offered not by us, but by
Laskhmi assisted by Brahma etc. The  food is actually properly
placed (Pariveshathi) by Lakshmi herself. One is reminded of the
Devara Naama -  Yenu dhanyalo Lakumi yentha maanyalo,
Saanuraagadinda Hariya thaane seve maaduthihalu" - where Sri
Puranadara daasaru says that - "Koti koti bhruthyariralu
haatakaambaraana seve satiyillade maadi poornagunalu
sukhisuthihalu".
The following specific references are made for the offer of
worship to God, which involve Lakshmi -
Ramaaroopashwethadveepaaya namah (similarly Anathaasana and
Vaikunta are also forms of Ramaa.)
Ramaaroopaa mahaadivyarathnamantapaaya namah
Ramaaroopakandanaalasahitha padmaaya namah
Devavaamakone sathvaabhimaaninyai shriyai namah
Dakshinakone rajobhimaninyai bhoomyai namah
Devaprushtakone upabarhanaroopayai thamobhimaaninyai durgaayai
namah
Thadupari Ramaaroopa chithraasanaaya namah"
Thus it will be seen that Mahalakshmi is actually performing the
worship while using the small contribution from the souls - in
the same manner as a mother will lead her child to offer
Namasthe to elders.
Shri Harikathaamruthasara has this to say about the powers of
Mahaalakshmi -

GUNATHAARATHAMYA SANDHI
"Paramapurushana roopagunavanu
 sarasi kaambalu pravahadandadi
 nirupamalu nirdushtasukhasampoornalenisuvalu
 harige dhaamathrayavenisi
aabharana vasanaayudhagalaagi
iddu arigalane samharisuvalu aksharalenisikondu"
"Eethagimthaananthagunadali
shree tharuni thaa kadimeyenipalu
neetha mukthalu nirvikaaree thrigunavarjithalu
dhauthapaapa virinchi pavanara
maatheyenipa mahaalakumi
vikhyaathalaagihalella kaaladi shruthipuraanadolu".

AROHANA THARATHAMYA SANDHI
"Shree  mukundana mahile lakumi
Mahaamahimegenembe brahmeshamarendrara
shrishti sthithi layagaisi avaravara
dhaamagala kalpisi koduvalajaraamaranalaagiddu sarva
swaami mama guruvendupaasane maalpalacchyuthana"

For those who do not know kannada, the meaning is briefly -
Mahaalakshmi is equal to the Supreme Being in respect of Vyapthi
or pervasion in space and time (Desha and Kaala). She takes
infinite forms to match the infinite forms of Hari and is able
to visualise the infinite auspicious qualities of her consort as
a flood continuously. Thus she is able to appreciate the
qualities of the Supreme Being more than any one else and thus
is called Nirupama - matchless. She has no doshas or defects and
is always full of bliss. There is no change - increase or
decrease of bliss in her case. She is never bound in Samsara, as
she herself binds all other souls in Samsara being the Abhimani
of Thrigunaathmaka Prakruthi. She has taken the forms of all the
abodes of the Lord, His ornaments, weapons and clothes. As
Sudarshana Chakra Abhimani devatha, her form as Goddess Durga
destroys evil persons how ever mighty they be. She does not
suffer destruction of her forms ever and in her case, birth
means Pradurbhava like her husband.
Inspite of all these attributes Mahalakshmi is inferior from
Hari by infinities of auspicious qualities. But the next souls
in Tharathamya or Gradation, Brahma and Vayu are inferior to her
by a factor of a crore  for similar qualities and by infinite
qualities of the type which do not even exist in them.
 Mahalakashmi carries out according to God's will the creation ,
maintenance and destruction of all souls in Samsara. She gives
the position and powers of Brahma, Shiva and Indra etc. She
herself is changeless and always worships her consort as the
master of every one, and her Guru (teacher).
 Another important aspect of her personality is that she is the
Abhimani devatha of Shruthi and Smrithis. Thus all sacred God
knowledge is obtained only with her blessings, through a
swaroopa Guru etc.  Though the infinite Vedas proclaim God's
auspicious qualities, they also describe her qualities in a
secondary way. But inspite of her being associated with God
fully from beginningless time and her unmatched capacity and
devotion, she has not been able to understand even a small
fraction of His infinite nature. This is usually described as
her being lost in contemplation of all the auspicious qualities
of the tip of His nail - and not having completed it.
 The remaining sthothras composed by Acharya Madhva amplify and
state her superlative qualities - while offering his prayers to
Ajitha form of the Lord, due to whose blessings, Mahalakshmi has
such capabilities.
TO be contnued.
NAPSRao

DVAADASHA STHOTHRA  7 B
(Contd from previous instalment)

Brahmesha shakra ravi dharma shashaanka
poorvageervaanasanthathiriyam yadapaangalesham
Ashrithya vishvavijayam visrujathyachinthyaa
Shreeryath katakshabalavathyajitham namaami (2)

Brahma, Rudra, Indra, Surya, Yama, Chandra and other gods who
have the capability to produce correct Jnana by their speech and
who cause in many ways the welfare of the world themselves
depend on the side long glance of the eyes of Goddess Lakshmi.
Such great capacity in her which is beyond thought.is itself due
to the kind look of Ajitha, the Supreme Being. I offer my
prostrations to Him

Dharmaarthakaamasumathiprachayaadyasheshasanmangalam
Vidadhathe yadapaangalesham
Aashrithya thathpranathasathpranathaa apeedyaah
Shreeryath katakshabalavathyajitham namaami (3)

The good people of the world desire development of Dharma,
Artha, Kaama and Jnana. All such auspicious results are obtained
by them by worshipping gods headed by Brahma, Indra etc. These
gods themselves depend on the side long glance of the eyes of
Goddess Lakshmi.   Such great capacity in her is itself due to
the kind look of Ajitha, the praiseworthy Supreme Being. I offer
my prostrations to Him.

Shadvarganigrahanirasthasamasthadoshaa dhyaayanthi
vishnumrushayo yadapaangalesham
Aashrithya yaanapi samethya na yaathi duhkham
Shreeryath katakshabalavathyajitham namaami (4)

The great Rishis also remove sorrow afflicting those who seek
their help by prayer. They themselves have won over the six
enemies such as Kaama and have become pure without any defects
of the body or mind. They meditate on Vishnu with full
concentration. All these achievements of the Rishis themselves
depend on the side long glance of the eyes of Goddess Lakshmi.
Such great capacity in her is itself due to the kind look of
Ajitha, the Supreme Being. I offer my prostrations to Him.

Sheshaahivairishivashakramanupradhaana
Chithrorukarmarachanam Yadapaangalesham
Aashrithya vishvamakhilam vidadhaathi dhaathaa
Shreeryath katakshabalavathyajitham namaami (5)

Chathurmukha Brahma creates the extremely complex world where
Shesha, Garuda, Rudra, Indra, Svaayambhuva Manu and other gods
and great souls etc perform their wondrous deeds. The unique
capacity of Chathurmikha Brahma and other gods itself depends on
the side long glance of the eyes of Goddess Lakshmi.   Such
great capacity in her is itself due to the kind look of Ajitha,
the Supreme Being. I offer my prostrations to Him.

Shakrogra deedhithi himaakara suryasoonu
poorvam nihathya nikhilam yadapaangalesham
Aashrithya nruthyathi shivah prakatorushakthih
 Shreeryath katakshabalavathyajitham namaami (6)

The great Rudra exhibits enormous strengths during universal
dissolution while annihilating the world including such powerful
gods as Indra, Surya, Chandra and Yama. He performs the great
Thaandava dance after this. He himself depends on the side long
glance of the eyes of Goddess Lakshmi.   Such great capacity in
her is itself due to the kind look of Ajitha, the Supreme Being.
I offer my prostrations to Him.

Thathpaadapankajamahaasanathaamavaapa
Sharvaadivandyacharano yadapaangalesham
Aashrithya naagapathiranyasurairduraapaam
Shreeryath katakshabalavathyajitham namaami (7)

The great Shesha attained the coveted position of being the bed
of the Supreme Being, where His feet rest, and  which is
unattainable by other gods. Shesha is himself worshipped by
other gods including Rudra. Such achievements themselves depend
on the side long glance of the eyes of Goddess Lakshmi.   Such
great capacity in her is itself due to the kind look of Ajitha,
the Supreme Being. I offer my prostrations to Him.

Naagaarirugrabalapaurusha aapa vishnor
Vaahathvamutthamajavo yadapaangalesham
Aashrithya shakramukhadevaganairachinthyam
Shreeryath katakshabalavathyajitham namaami (8)

The great Garuda (enemy of the Snakes) has tremendous strength
and valour. His speed is phenomenal and he obtained the position
of being the vehicle of Vishnu, the Supreme being. Such
attainments are beyond imagination even for the gods headed by
Indra, but have been achieved by him by depending on the side
long glance of the eyes of Goddess Lakshmi.   Such great
capacity in her is itself due to the kind look of Ajitha, the
Supreme Being. I offer my prostrations to Him.

Aanandatheerthamunisanmukhapankajottham
Saakshathramaaharimanah priyamutthamaartham
Bhakthyaa pathathyajithamaathmani sannidhaaya
Yassthothramethadabhiyaathi  thayorabheeshtam (9)

This sthothra has been recited by the beautiful lotus like face
of Aananda Theertha, the good ascetic. It has excellent meanings
which will please the great couple Ramaa and Hari. A devotee who
recites this sthothra  while keeping the form of Hari called
Ajitha, steadfastly in his heart will get what ever he desires
due to the blessings of  both of them.

Concluding remarks :
Any body who has any familiarity with the style of Acharya
Madva's compositions would note a few special features about
this sthothra.
1. The Phala shruthi (No. 9) is very significant.  The sthothra
has been described by the author himself as Utthamaarthaa - with
excellent meanings. The manner of getting the grace of Lakshmi
is also indicated - the divine couple should always be prayed
together with her consort, the Supreme being being enshrined in
one's heart. Such a prayer will certainly get the devotee all
his aspirations - including the more mundane ones like wealth
etc. The usual disadvantage of wealth that it obscures God in
our minds and on the other hand brings in evil thoughts, deeds
and attachment leading to bondage in Samsara will also be over
come only when it is clearly understod that even Goddess Ramaa,
the giver of all worldly prosperity is entirely dependent on the
Supreme being and nothing is done without His will.
2. The other important feature of this sthothra is to clearly
define the importance of Vishnu Sarvotthamathva and Tharathamya
or gradation of the gods. Thus prayers to other dieties should
never be offered without a simultaneous appreciation of their
gradation with their superior and inferior souls and the total
all encompassing dependence on Lakshmi and the Supreme Being.
The point is also forcefully made that all the attainments of
different gods,. ascetics like Rishis etc are entirely due to
the grace of Goddess Lakshmi and her consort.
3. A careful reading of the sthothra also conveys another
imporatant point that the differences between gods themselves
are very large, though in comparison to Lakshmi or the Supreme
Being the difference may appear small. Thus, the power of Garuda
is some thing which is beyond the imagination of Indra and
lesser gods. The power of Rudra at the time he destroys the
universe in dissolution is such that lesser gods who are feared
like Indra, Surya, and even the god of death Yama are
insginificant before him. The Harikathamruthasara exlains this
very well.  Thus, Sri Jagannathadasaru has composed the
following Sandhis specialy dealing with this subject.
i. Guna Thaarathamya
ii. Aarohana Thaarathamya
iii. Avarohana Thaarathamya
iv. Anukramanikaa Thaarathamya
v. Brihath Thaarathamya
vi. Anu Thaarathamya
vii. Daithya Thaarathamya
The emphasis on the knowledge of a devotee of God in this regard
is based on the proposition that that the knowldege of Bheda or
difference is incomplete without knowing how - Bhedo Jiva ganaah
Hareh anucharaah , Neechocchabhaavam gathah - in the words
ascribed to Sri Vyasaraja. Acharya Madhva in his Bhashya on
Chaandogya has quoted :
"Naamaadi maaruthaantheshu deveshvebhyascha bhedathah
Upaasithah Harih mukthim dadyaath naasthyathra samshayah" - ithi
Sattthathve   and
"Thaarathamya parijnaanaath theshu dhyaathah vimukthidah
preethim na chaanyathaa yaayaath ithi shasthrasya nirnayah"
- ithi  Thathvaviveke.
"Thaarathamya parijnaanath anutthaanam thamo vrajeth" - ithi
Mahabharatha Thathparya nirnaye
 The most important message that Acharya Madhva has given here
is that whenever any one other han Sri Hari is to be worshipped
or prostrated to, it must always be as a subordinate diety to
the Lord - with due consciousness of His uniqueness and infinite
superiority. After Him, Lakshmi, though a dependent soul, has
certain unique charactersitics which makes her completely
different from all other souls - being non-atomic in size,
pervading in space and time just as the Supreme Being does,
never being subject to the effects of Ajnana  or misery/bondage
etc. She is also His greatest devotee and is so close to Him
that they can never seperated.  She is thus given so much
independence and capacity that all other souls are totally
subservient to her. The central theme of Thaarathamya should
always be in our minds when ever she is worshipped. It goes
without saying that she should never be worshipped for small
favours like wealth etc. but for such things like Jnana (she is
the Abhimaani devathaa of shruthies), destruction of Ajnana/
Avidya (In her Durga form, she is the Asbhimaani devathaa of
Thamoguna)  and  above all for the grace of her Lord with whom
she should ever dwell in our hearts. This is one of the
Utthamaarthas which Acharya Madhva has said in this shloka.
NAPSRao

DVADASHA STHOTHRA 8 A

Acharya Madhva goes lyrical from this sthothra onwards
indicating his own  intense devotional state. The third line
"Preenayaamo vaasudevam devathaamandalaakhandamandanam" is
repeated athe end of each shloka. The very tenor and manner of
singing this sthothra enables concentration of one's mind
totally on Vaasudeva, whose attributes are extolled in various
ways. In so doing Acharya Madhva is teaching us how to meditate
on the Supreme Being - not just on a name or form, but as being
full of ausicious qualities each of which should be brought into
our mind and understood to the extent of our capacity..

va.nditAsheshhava.ndyoruvR^i.ndArakaM
cha.ndanAcharchitodArapInAMsakam.h|
i.ndirAchaJNchalApAN^ganIrAjitaM
ma.ndaroddhArivR^ittodbhujAbhoginam.h  |
prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo
vAsudevam.h  ||1||

sR^ishhTisaMhAralIlAvilAsAtataM
pushhTashhADguNyasadvigrahollAsinam.h  |
dushhTanishsheshhasaMhArakarmodyataM
hR^ishhTapushhTAnushishhTaprajAsaMshrayam.h  |
prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo
vAsudevam.h  ||2||

unnataprArthitAsheshhasaMsAdhakaM
sannatAlaukikAna.ndadashrIpadam.h  |
bhinnakarmAshayaprANisaMprerakaM tanna kiM neti vidvatsu
mImAmsitham.h  |
prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo
vAsudevam.h  ||3||

vipramukhyaiH sadA vedavAdonmukhaiH supratApaiH
xitIsheshvaraishchArchitam.h  |
apratarkyorusaMvidguNaM nirmalaM saprakAshAjarAna.ndarUpaM
param.h  |
prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo
vAsudevam.h  ||4||

atyayo yena kenApi na kvApi hi pratyayo yadguNeshhottamAnAM
paraH  |
satyasaN^kalpa eko vareNyo vashI matyanUnaiH sadA vedavAdoditaH
|
prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo
vAsudevam.h  ||5||

pashyatAM duHkhasa.ntAnanirmUlanaM dR^ishyatAM
dR^ishyatAmityajeshArthitam.h  |
nashyatAM dUragaM sarvadApyAtmagaM pashyatAM svechchayA
sajjaneshhvAgatam.h  |
prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo
vAsudevam.h  ||6||

agrajaM yaH sasarjAjamagryAkR^itiM vigraho yasya sarve guNA eva
hi  |
ugra Adyo.api yasyAtyajAgryAtmajaH sadgR^ihItaH sadA yaH paraM
daivatam.h|
prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo
vAsudevam.h  ||7||

achyuto yo guNairnityamevAkhilaiH prachyuto.asheshhadoshhaiH
sadA pUrtitaH|
uchyate sarvavedoruvAdairajaH svarchito brahmarudrendrapUrvaiH
sadA  |
prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo
vAsudevam.h  ||8||

dhAryate yena vishvaM sadAjAdikaM vAryate.asheshhaduHkhaM
nijadhyAyinAm.h|
pAryate sarvamanyairnayatpAryate kAryate chAkhilaM sarvabhUtaiH
sadA  |
prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo
vAsudevam.h  ||9||

sarvapApAni yatsaMsmR^iteH saN^xayaM sarvadA yAnti bhaktyA
vishuddhAtmanAm.h  |
sharvagurvAdigIrvANa saMsthAnadaH kurvate karma yatprItaye
sajjanAH  |
prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo
vAsudevam.h  ||10||

axayaM karma yasmin.h pare svarpitaM praxayaM yAnti duHkhAni
yannAmataH  |
axaro yo.ajaraH sarvadaivAmR^itaH kuxigaM yasya vishvaM
sadAjAdikam.h  |
prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo
vAsudevam.h  ||11||

na.nditIrthorusannAmino na.ndinaH sa.ndadhAnAH sadAna.ndadeve
matim.h  |
ma.ndahAsAruNA pAN^gadattonnatiM va.nditAsheshhadevAdivR^i.ndaM
sadA  |
prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo
vAsudevam.h  ||12||

I will give the meanings for each of the above shlokas. As the
Stothra itself is long and also has enormous depth of meanings,
I have split it into parts. The first Part will have the
meanings of the first shloka only.

Vandithaasheshavandyoruvrindaarakam
chandanaacharchithodaara peenamsakam
Indiraachanchalaapaanganeeraajitham
mandaroddhaarivritthodbhujaabhoginam
Preenayaamo vaasudevam devathaamandalaakhandamandanam.

The condensed meaning of this shloka is as follows :
We will try to please Hari who is worshipped by the gods who
themselves are worshipped by the world. His shoulders are
applied with the paste of Chandana (Sandal paste) and are
superlative, strong and well rounded. He is offered Arathi in
the form of the quick sidelong glance with the eye of His
consort, Goddess Ramaa. His incomparable arms are themselves
made of bliss and have lifted the Mandara muntain with ease
(when it sank during the churning of the milky ocean). He is the
greatest jewel in the assembly of gods headed by Brahma
Sri Vishvapathi Tirtha elaborates :
In this sthothra, it is being depicted that getting the grace of
God by pleasing Him is the ONLY way by which one secures ALL the
Purusharthas - objectives in the world, including the worldly
ones.
The reference to the Aarathi by the Kataksha veekshana of Indira
- refers to her constant sidelong glance at her consort with her
eys full of love and devotion for Him.
Mandara can refer either to the mountain or Mandeshu ramanthah -
those who are immersed in trivial pleasures of the world. Such
people are also lifted out of the ocean of worldly misery by
Him. Another meaning for Mandara is Mandaan ramayathi - one
which gives pleasure to the animals like cows which lack
intelligence - thus giving the meaning of Govardhana mountain.
Lord Krishna lifted the Govardhana mountain.
Udhbhuja is Uthkrishta Bhuja - superlative shoulders. Aabhoga is
Prayathna or effort. Aabhoga can also mean full of bliss.
Akhanda mandanam is samagra alankaara bhutham - being the
crowning jewel of of all (in this case, the groups of gods -
Devathaa mandala).
This shloka brings out the main points :
1. The Supreme Being is to be worshipped along with Goddess
Ramaa and the gods and goddesses who are His entourage.  His
unlimited strength and capacity and superiority over all must be
constantly remembered.
2. His forms are made of bliss.
3. He is always worshipped by His consort Indira with unmatched
love and devotion. As Indira is the Abhimani Devatha in her
different forms -  of bondage in Samsara, Thathvajnana leading
to redemption, worldly wealth and happiness and the bliss
associated with the inner most self, worshipping her consort in
this manner is the best way of securing all objectives in the
world - like wealth etc and also to secure redemption and
release from Avidya or Ajnana.
4. Worshipping other gods and goddesses should alwys be done
with the conviction that they are not independent, but are
perfroming their duties as per the desire of Sri Hari.
5. The grace of Sri Hari is the only means for being lifted out
of the morass of worldly misery.

I had last posted the meaning of the first shloka of Dvadasha
Sthothra No. 8 - "Vandithaashehsa .....
devathaamandalaakhandamandanam" in August 99 as a part of the
series for all the sthothras. I am continuing this series
presently. I regret the long time lapse and hope that it will be
now possible to complete this series without any break.
The next shloka is :
"Srushtisamhaaraleelaavilaasaathatham
pushtashadgunyasadvigrahollasinam
 dushtanihsheshasamhaarakarmodyatham
hrushtapashtaanushishtaprajaasamshrayam
 Preenayaamo ...    mandanam"
 The eightfold actions regarding the world - Creation,
Destruction etc are in the nature of sport without any need to
be fulfilled for Him. His sacred Aprakrutha body is made of
infinite auspicious qualities such as Aishwarya. He is always
engaged in the complete destruction of the wicked. He protects
always those who accept willingly what ever they are given by
Him, and are complete with Jnana, Bhakthi and Vairagya according
to their own Swaroopa.
The word Shadgunya refers to the six qualities Aishwarya,
Veerya, Yashas, shree, Jnana and Vijnana. These stand for power,
strength,  reputation, wealth, knowledge and special knowledge
about the Supreme being. These qualities are present in varying
degrees in gods and great persons, but are present in infinite
measure in the Supreme Being Himself. By Upalakshana (extension
of understanding) they refer to all the infinite auspicious
qualities of God.
NAPSRao

Here is the next instalment of sthothra No. 8.
"Unnathapraarthithaasheshasamsaadhakam
sannathaalaukikaanandadashreepadam
bhinnakarmaashayapraanisamprerakam
thanna kinnethi vidvathsu meemaamsitham
Preenayaamo . "
He fulfills all desires of those devotees (like Dhruva) who are
of very high caliber. (Unlike others who could give only some
desires, the Supreme Being can grant ALL prayers both in this
world and next as well as complete liberation to aspirants
depending on their worth and sincerity).
His auspicious feet (feet which are worshipped by Shree devi
also) can give bliss which is totally not of this world, which
consists of the Swaroopa of the Jiva himself. This is again
unique for the Supreme being.
He is the inner controller par excellance for all creatures who
have different desires, actions and minds. He controls not only
the good and wise devotees, but also the ignorant, evil haters
of Himself.
Wise men debate amongst themselves about Him - He is not that,
not this etc. It is not any thing that can be defined etc. Sri
Vishvapathi Tirtha says regarding the last -
"Vedarthavicharakushaleshu Thad Brahma na, Kim naasthi, Kim
asthyeva, Naastheethi yath thanna". Acharya Madhva indicates
that even those well versed in the Vedas are unable to define
Him fully and debate amongst themselves about His nature.
"Vipramukhyaih sadaavedavadonmukhaih
suprathaapaih kshitheesheshwaraih charchitham
apratharkyorusamvidgunam nirmalam
suprakaashaajaraanandaroopam param
preenayaamo . "
Great Brahmanas who are always immersed in discussion and
understanding of the Vedas such as vashishta , as well as great
emperors who have shown their valour in battle like Priyavratha
always worship Him. His auspicious qualities are so numerous and
each of them is so exquisite that it is not possible to grasp
them in their entirety. He is of the form of Pure Bliss and
knowledge etc. and is entirely free from all Vikaras
(modifications) such as age etc. He is free from all defects and
is greater than the gretaest entities in the world.
Here Acharya Madhva is explaining the message of the Geetha in
the first line - "Svavihithavruthyaa bhakthyaa
bhagavadaraadhanameva paramo dharmah" - Performing one's
ordained duties according to the prescribed Varnashrama Dharma
with devotion to the Supreme being with the underlying
conviction that one is worshipping Him in this manner is the
quality of the greatest souls of any Varna. In the second line,
he is describing the incomprehensilbility of the Lord to the
greatest of His devotees by virtue of the infinititude of His
qualities - with regard to the numbers, the extent and depth and
the uniqueness of their nature compared to others. Thus His
bliss is not only infinite in extent, it is also unique in many
ways not being dependent on any one else's grace, never
suffering any growth or dimunition and which itself is
associated with other qualities which is incomprehensible to us.
Our understanding of happiness, bliss etc should only be
considered as an illustration and not as a standard of
comparison, just like a glow worm can be compared to the Sun,
but it would be meaningless to try to describe the Sun's
effulgence in terms of the Glow worm's winking light.

Part 8 D (final part)

"Pashyathaam dukhasanthaananirmoolanam
 drishyathaam drishyathaam ithyajeshaarchitham
nashyathaam dooragam sarvadaapyathmagam
 vashyathaam svecchayaa sajjaneshvaagatham
Preenayaamo .     "
He destroys the sorrow and bondage of those who see Him
(Aparoksha
Jnanis).  He is worshipped by Brahma, Ishwara and other Gods so
that they can see Him again and again. Though He is present evry
where and in all, He is never seen by souls whose nature is
Thamas and who are headed for destruction.  But for good
people,  He becomes their own, by His own desire.
Sri Vishvapathi tirtha has given some important comments on this
shloka. The word Pashyathaam refers to those who "see" God -
Aparoksha Jnani. Dukhasanthaananirmoolanam - refers to the
complete removal of the source of all sorrow - Samsaara, which
is beginningless in the form of a flood - though the waters do
flow away, they are replaced by other new waters and it is thus
endless and indestructible, unless God chooses to remove the
bondage of  Samsaara. Other Deities may save one from misery or
sorrow in a limited manner - in specific cases or for limited
periods. God is the only one who can remove the very root of
sorrow - bondage to Samsaara, which has as its Abhimani Devathaa
- Sri Durgaa, who is under the Supreme Being always and carries
out His wishes.  The repetition of the word Drishyathaam
indicates the eagerness of even Brahma (Chathurmukha) and Rudra
to see Him again and again. Though He is immanent in Asuras
also, who have the Swaroopa or essence of Mithyaajnaana
(incorrect knowledge) and misery, He is far away from their
cognition. They can only follow their own nature leading to
further false knowledge, misery etc till they attain Eternal
hell, where they will suffer their own Swaroopa Dukha or endless
sorrow, which is in their own nature. This is called Destruction
or Naasha.  The same Supreme Being, who is also immanent in Good
people in their hearts, becomes their servant, as He did for the
Pandavas, on His own will. His becoming their servant is no
indication of His inadequacy, as He does so, due to His own
unfettered will. In such cases, the devotees also would have
attained the correct understanding of the concept of Dattha
Svaathanthrya - Naaham karthaa, Harih Karthaah attained by the
Paandavaas (as is evident in studying Mahabharatha).

"Agrajam yah sasarjaajamagryaakruthim
 vigraho yasya sarve gunah yeva hi
 ugra aadyopi yasyaathmajaagryaathamajah
 sadgruheethah sadaa yah param daivatham
 preenayaamo .  "
He created Chathurmukha Brahma who is first born (in creation) -
Agrajam. Brahma is described as having Agryaakruthi - a body
made of Mahatthathva, which is the first created Jada entity
being responsible for all succeeding creation like Ahamkara
Thathva etc. He is also called Aja as He was created by the
Supreme Being  directly out of the lotus emerging from His
navel. The Supreme Being has as His body infinite auspicious
qualities like Jnana, Aananda (bliss) etc.  The participle Hi is
used to indicate that this is well known, as is established by
various Pramanas - "Jnaanandadayo deho vishnoh" . Ugra or Rudra
who is known to have been born before Indra etc and hence is
first born (Aadyopi) is himself the first son of the son - son
of Chathurmukha Brahma (Aathmajaagryaathmajah). He is always
known as Param devatham or greatest amongst all gods - the God
of gods, by the wise and good people.

"Achyutho yo gunairnithyamevaakhilaihi
 prachyutho asheshadoshaih sadaa poorthithah
 ucchyathe sarvavedoruvaadairajah
 svarchyathe brahmarudrendrapoorvaih sadaa
 preenayaamo .  "

Note : there is a small difference in the word Svarchyathe
appearing in Sri Vishvapathi Teeka and Svarchitho, which has
appeared in print in some books. There is no difference in
meaning and the latter seems to rhyme better.

He is Aja, not having a beginning at any time. He is never
parted from His infinite auspicious qualities. Because He is
Poorna or Poorthitha (being fulfilled always with all desires),
He is always totally free from all defects. He is described by
all Vedas and Sadagamas. He is worshipped by Brahma, Rudra and
Indra etc with great devotion always.
Sri Vishvapathi Teertha points out that the word Dosha includes
even Asvaathanthrya or dependence on others (which is present in
all other souls).
As He is Poorthitha or completely fulfilled always, He does not
have any deficiency leading to defects.  The word Vedoruvaadaih
- refers to the very large numbers of statements (Uravo - Bahavo
vaadah - vaakyaani) in the Vedas.   He is also known only by the
Vedas - "Nendriyaani naanumaanam vedo hyevainam vedayanthi" -
Neither the senses nor logic can give us His knowledge, only the
Vedas teach us about Him. The Geetha also says - "Vedaishcha
sarvaihrahameva vedyah" - I am known only by study of all the
Vedas.

"Dhaaryathe yena vishvam sadaajaadikam
 vaaryathe asheshadukham nijadhyaayinaam
 paaryathe sarvamanyairna yath paaryathe
 kaaryathe chaakhilam sarvabhuthaih sadaa
 preenayaamo .  "
He supports the entire universe headed by Chathurmukha Brahma
always. He removes all the sorrows of those remember (meditate
on)  Him. He can do acts which can not be done by any body else.
He is immanent in all creatures and makes them perform actions
which are appropriate for each.
The word Dharyathe does not mean inactive support like Space
allowing entities to exist in it, but means ensuring the
prescribed observance of all limitations of all the entities in
it. Nijadhyaayinam means those who meditate on His form and
qualities. Paaryathe refers to samaapyathe or being completed by
others like Brahma etc.  The reference to His making all other
souls perform all their prescribed actions, includes even those
by Brahma, creation, Rudra - destruction etc.

"Sarvapaapaani yathsamsrutheh samkshayam
 sarvadaa yaanthi bhakthyaa vishuddhathmanaam
 sharvagurvaadigeervaanasamsthaanadah
 kurvathe karma yath preethaye sajjanaaah
 preenayaamo .   "

The good people with purified souls who have understood the
auspicious qualities of the Supreme Being remember Him always
with devotion and thus have all their sins destroyed. He gives
appropriate positions to Brahma, Rudra (Sharva), Brihaspathi
etc. The good people of the world perform their duties without
desire for the fruits of their actions, with the sole aim that
He should be pleased thereby.
The complete destruction of sins which inhibit attainment of
Moksha will only come due to the grace of God secured by
constant remembrance and meditation on Him with devotion based
on full understanding of His great auspicious qualities (to the
extent of one's capacity).  This process results in purification
of the soul, by removing extraneous effects of the Three Gunas
and removal of the different kinds of bondage due to
identification of the soul with the body, mind etc. The words
SharvaGuru can be interpreted as Shiva and Brihaspathi or
Sharvaguru - the teacher of Sharva - Brahma. The path of
Nishkama Karma yoga of the Geetha is also indicated as the
correct means of getting the grace of God.

"Akshayam karma yasminpare svarpitham
 Prakshayam yaanthi dukhaani yannamathah
 Aksharo yo'jarah sarvadaivaamruthah
 Kukshigam yasya vishvam sadaajaadikam
 Preenayaamo . "

Those prescribed Nithya (diurnal) and Naimitthika (Occasional)
actions which are carried out only with the view of pleasing the
Supreme  Being will give infinite fruits. (The same actions when
done with other objectives will give limited results - like
Swarga, wealth etc.). When His name is remembered with devotion,
sorrows get destroyed completely. He is without any destruction
(Akshara), without oldage (dimunition of capacity) and always
free from bondage. The entire Universe is always inside His
stomach.
Apart from the destruction of sins and purification of the soul
from extraneous binding agents achieved by devotion, performance
of actions with the sole objective of pleasing God there by,
have a large multiplier effect on the results of the good
actions performed with devotion. This demonstrates that the
Karma which is Jada results in good or bad results only with the
will of the Lord and the extent of these results is not
automatic , but is dependent on His grace. Even simple actions
performed with great devotion (Shabari, comes to one's mind)
secure great results, while far more difficult actions like
Yajnas etc. celebrated without the same degree of devotion may
result in unimportant fruits like Swarga etc. The final
determinent is not the action itself, but the Anusandhana behind
it.

"Nanditheerthorusannamino nandinah
 sandadhaanah sadaananadadeve mathim
 mandahaasaarunaapaangadatthonnathim
 nandithaasheshadevaadivrindam sadaa
 preenayaamo . "

We, having the good and appropriate name  Nanditheertha
(AnandaTheertha) and being  full of happiness and having the
mind entirely devoted always on God known by the name of Ananda
(bliss) offer our prayers, and worship etc to Vasudeva who
emancipates His devotees with His sidelong glance of the eyes
which are slightly red and gives bliss to all good people such
as Gods and  Rishis.
A devotee would sense and share slightly in the bliss emanating
from the very words of Sage Ananda Thirtha (who has used that
name here) and who has simply stated the fact of his own bliss
resulting from the prayers to the Supreme Being. One wonders if
he really was dancing when he said so -  One is reminded of the
words of Saint Vadiraja describing Acharya Madhva -  in a shloka
included in the Sthothra called Madhvamuni Prathaapaashtaka.
 "Kvachith prabhum sthauthi sameekshathe kvachith
  kvachith smaran nruthyathi gaayathi kvachith
  kvachith tham aaraadhayatheeshvaram kvachith
  namathi ayam madhvamunih prathaapavaan"
 Some times he offers prayers extolling  the Supreme Being, some
times He "sees" Him (in meditation), some times he remembers Him
and starts singing and dancing , some times he worships Him and
offers his prostrations to Him. Such is the great Madhva Muni.
No wonder He is identical with Hanuman, the great devotee of
Rama, who sang out his heart in devotion to his master. No
wonder also that His followers have been always great devotees
of the Lord.
NAPSRao
DVADASHA STHOTHRA 9A

While writing about Sthothra 8, it was said that Acharya Madhva
goes lyrical from this sthothra onwards indicating his own
intense devotional state. In this sthothra, The second line
"Shubhathamakathaashaya paramasadoditha jagadekakaarana Raama
ramaaramana" is repeated at the end of each shloka. The very
tenor and manner of singing and repitition of this line enables
concentration of one's mind totally on the request coming at the
end of the first line - "bhava mama sharanam". In this sthothra
Acharya Madhva is extolling the Dashaavathaara of Vishnu .
 While understanding this sthothra, it will be necessary to try
to understand the mind of the Supreme Devotee - Jivotthama -
Acharya Madhva to the extent possible. For this purpose, let us
remember the texts of Anuvyakhyana -
"Ghoshaah sarve'pi vedashscha sarve vedashcha yathpadam
 indram mithram yamindram cha prathamam samkruthisthathaa
 naamadhaah sarvadevaanaam yeka ithyaadikaa shruthih
 pramanam uktha vishaye".
In the Bhashya on the Brahma Suthra "Thatthu Samanvayath",
Acharya Madhva has stated that all the Vedas have as their main
purport, the description of the Supreme Being - Vishnu.
Subsequently, he has shown in the Bhashya and Anuvyakhyana,  as
demonstrated by detailed analysis by Sri Teekacharya that all
the words occuring in the Vedas - including those which are
commonly understood as referring to other entities or gods such
as Jyothi, Indra, Akasha etc refer to the Supreme Being as their
main meaning. Acharya Madhva has given a detailed picture of how
such words would simultaneously refer to other entities and the
Supreme Being - while our usage may be essentially due to common
acceptance, the reference to the Supreme Being is by derivation
of the word roots. But this understanding is beyond the capacity
of most of the souls, and only Chathurmukha Brahma has the
capacity to fully understand the purport of the Vedas in this
manner. There are also other Vedic texts whch show that all
other sounds in nature like the roaring of the Sea, the rolling
of thunder etc. also denote God. Acharya Madhva can explain
this, because he himself is fit to attain the position of
Brahma. The same sense is conveyed by the words of
Praathahsamkalpagadya of Sri Raghavendra Swamiji - "Laukika
Vaidika bheda bhinna varnaathmaka dhvanyaathmak
asheshashabdaartha rigaadisarva vedaartha . " - that God is
described by all words, letters, sounds of all types in the
Vedas or others in the world.
 Thus, when Acharya Madhva describes His master  in Dvaadasha
Sthothra, in addition to the conventional meanings attached to
the words out of which sentence meanings are derived by us with
the help of Teekas, one would expect an infinity of meanings
being stated - most of which will be beyond our comprehension
either in their derivation or even if derived, in our
understanding. Out of the infinite qualities of the Supreme
Being, our comprehension is also strictly limited to a few,
which we can grasp by their similarity to the inferior worldly
examples, but which would be as different from them as a Sun is
from a candle. An example is the statement often made -
Kotisuryaprakasha. Even if one were unable to grasp and
understand the exact and complete entity, our knowing that, what
we can understand is only a glimpse of  the tip of the iceberg,
when we try to grasp the qualities of the Supreme Being (which
are understood to a far greater degree by superior souls) would
itself give us a greater degree of devotion and reverence. It is
for this reason that the sthothras and devaranaamas composed by
great devotees and Aparoksha Jnanis have special sanctity and
capacity to take us to the Supreme Being as they are the result
of deep, exact and comprehensive knowledge and direct congnition
(Sakshi Prathyakasha).
 With this thought, let us look at the meanings of the sthothra
No. 9.  First, the sthothra as a whole is stated :

atimatatamogirisamitivibhedana pitAmahabhUtida guNagaNanilaya  |
shubhatama kathAshaya paramasadodita jagadekakAraNa
rAmaramAramaNa  || 1||

vidhibhavamukhasurasatatasuva.nditaramAmanUvallabha bhava mama
sharaNam.h |
shubhatama kathAshaya paramasadodita jagadekakAraNa
rAmaramAramaNa  || 2||

agaNitaguNagaNamayasharIra he vigataguNetara bhava mama
sharaNam.h  |
shubhatama kathAshaya paramasadodita jagadekakAraNa
rAmaramAramaNa  || 3||

aparimitasukhanidhivimalasudeha he vigata sukhetara bhava mama
sharaNam.h |
shubhatama kathAshaya paramasadodita jagadekakAraNa
rAmaramAramaNa  || 4||

prachalitalayajalaviharaNa shAshvatasukhamayamIna he bhava mama
sharaNam.h |
shubhatama kathAshaya paramasadodita jagadekakAraNa
rAmaramAramaNa  || 5||

suraditijasubalaviruLitama.ndaradhara vara kUrma he bhava mama
sharaNam.h |
shubhatama kathAshaya paramasadodita jagadekakAraNa
rAmaramAramaNa  || 6||

sagirivaradharAtaLavaha susUkaraparamavibodha he bhava mama
sharaNam.h  |
shubhatama kathAshaya paramasadodita jagadekakAraNa
rAmaramAramaNa  || 7||

atibaladitisuta hR^idaya vibhedana jayanR^ihare.amala bhava mama
sharaNam.h  |
shubhatama kathAshaya paramasadodita jagadekakAraNa
rAmaramAramaNa  || 8||

balimukhaditisutavijayavinAshana jagadavanAjita bhava mama
sharaNam.h  |
shubhatama kathAshaya paramasadodita jagadekakAraNa
rAmaramAramaNa  || 9||

avijitakunR^ipatisamitivikhaNDana ramAvara vIrapa bhava mama
sharaNam.h  |
shubhatama kathAshaya paramasadodita jagadekakAraNa
rAmaramAramaNa  ||10||

kharataranishicharadahana parAmR^ita raghuvara mAnada bhava mama
sharaNam.h  |
shubhatama kathAshaya paramasadodita jagadekakAraNa
rAmaramAramaNa  ||11||

sulalitatanuvara varada mahAbala yaduvara pArthapa bhava mama
sharaNam.h |
shubhatama kathAshaya paramasadodita jagadekakAraNa
rAmaramAramaNa  ||12||

ditisutavimohana vimalavibodhana paraguNabuddha he bhava mama
sharaNam.h |
shubhatama kathAshaya paramasadodita jagadekakAraNa
rAmaramAramaNa  ||13||

kalimalahutavaha subhaga mahotsava sharaNada kalkIsha he bhava
mama sharaNam.h  |
shubhatama kathAshaya paramasadodita jagadekakAraNa
rAmaramAramaNa  ||14||

akhilajanivilaya parasukhakAraNa parapurushhottama bhava mama
sharaNam.h |
shubhatama kathAshaya paramasadodita jagadekakAraNa
rAmaramAramaNa  ||15||

iti tava nutivarasatataraterbhava susharaNamurusukhatIrthamuneH
bhagavan.h |
shubhatama kathAshaya paramasadodita jagadekakAraNa
rAmaramAramaNa  ||16||

*******************************************************

Athimatha thamogirisamithivibhedana pithaamahabhoothida
gunagananilaya
Shubhathamakathaashya parama sadoditha jagadekakaarana raama
Ramaaramana |

The first line addresses the Supreme Bieng by giving His
qualities.
He is Athimatha as He is worshipped by the Jnanis fully or He is
well known only by Yogis. It can also be interpreted as meaning
that He can not be known completely by any one.
He is the destroyer (vibhedana) of the groups (samithi) of
mountains of primordial ignorance  -  Thamogiri
He gives the Aiswarya or all capacity, powers, wealth etc. to
Chathurmukha Brahma. (Bhuthi - sampath)
He is the repository of infinite auspicious qualities like
Jnana, Ananda etc. (The word Nilaya shows that He is the source
from which others get some little parts of those qualities).
He is also the subject of enquiry (kathaashaya) which is the
most sacred (shubhathama) leading to redemption from Samsara
(the most auspicious result attainable). The word
Shubhathamakathashaya can also be split a Shubhathamakatha, and
Aaashaya, to give the meaings that He is the most auspicious
entity in the world and discussion about Him gives the most
auspicious result, while Aashaya means Aashraya - one who
supports every thing and every one.
Parama - Sarvotthama - the greatest entity in the world.
Sadoditha - Sadaaprakaashana - one who is always of the essence
of pure knowledge or effulgence.
Jagadekakaarana - the most important and primary cause of the
world.
Raama - Aathmaaraama - One who enjoys Himself, One who is of the
nature of pure infinite bliss. Sri Vishvapathi gives a quote
from Paadmapurana - "Ramanthe yogino yathra
sathyanandachidaathmani ithi Raamapadenaaithath param
brahmaabhideeyathe" _ the word Rama also denotes that He is one
of the essence of Sath, Chith and Aananda in whom the yogis
revel in bliss in their meditation.
Ramaaramana - Lord of Lakshmi or Ramaa.
Bhava mama sharanam occurs in the next stanza and should be
added here to indicate the purpose of addressing and describing
the Lord thus. - This means  - Be my shelter or protector.
Though all these could be summed up in a pargraph, it is better
to note the myriad meanings which convey the Lord's qualities,
when we recite the shlokas and pray that He may redeem us.

DVADASHA STHOTHRA 9b
(continued from 9 a)
Vidhibhavamukhasurasathathasuvanditha ramaamanovallabha
Bhava mama sharanam
Shubhathama .
You are worshipped with great diligence and concentration by the
gods headed by Brahma (vidhi), Ishwara (bhava). You are the
dearest object of the mind of Sri Ramaa Devi.
Please be my protector  -

Aganithagunaganamayasharira he vigathagunethara
Bhava mama sharanam
Shubhathama .
You have your body composed of infinite groups of auspicous
qualities like bliss. You are completely free (vigatha) of
defects and shortcomings (gunethara).
Please be my protector  -
(While discussing the infinity of the auspicious qualties of the
Supreme Being, one is reminded of the following shloka of Sri
Hari Kathamruthasara).
"ondugunadolananthagunagalu
 onduroopadolihavu lokado-
 londuroopadi dharisi thadgathapadarthadolahorage
 bandaladavoliddu bahupesa
 rinda karesutha poornajnaanaa
nandamaya paripari vihaarava maadi maadisuva" - Vyapthi Sandhi
31
Which  explains the Bhagavatha shloka
"Mayyananthagune ananthe ."   and
the Geetha shloka - "Ihaikastham jagathsarvam"
The qualities of the Supreme Being are Apraakrutha - not made of
ordinary worldly stuff. Thus, His bliss (Ananda) is not just
pure bliss, but also has in it other qualities like knowledge,
beauty etc, in the same manner as his limbs are not performing
only some functions like ours.  His beauty is not one that lies
in the eyes of the beholder alone - but has a number of other
qualities as its constituents.  The groupings of His qualities
themselves are infinite and each of them is infinite in
magnitude, though we can hardly understand concepts like
Infinite beauty,  kindness etc.  For instance, it is well known
that the concept of beauty depends very much on the species - it
is difficult to conceive of a beautiful Pig or Tortoise for us.
But, the form of the Lord in Varahavathara or Kurmaavathaara
would be as beautiful to us as the form of Hayagriva, or Rama
and Krishna who were in human forms. Being of the essence of the
Supreme Being Himself, they have no intrinsic difference between
themselves, but can be distinguished for our understanding as
different qualities due to the Vishesha - just like the
whiteness of cloth is non-different from it, but can be cognised
as a quality of the cloth.

Aparimithasukhanidhivimalasudeha he vigathasukhethara
Bhavamama sharanam
You are an unlimited ocean of bliss. Your body is pure and
exquisite. You are completely free from sorrow.
Please be my own protector  -
Unlike all other souls, God alone is never afflicted by dukha or
sorrow (called sukhethara). [This applies to His consort Lakshmi
too]. But, He is the only one who has infinite bliss always.

"prachalithalayajalaviharana shaashvathasukhamayameena he
bhava mama sharanam"
Acharya Madhva is extolling the Mathsya form of the Lord. You
are sporting in the primordial ocean of dissolution
(pralayajala) which is being disturbed by violent winds. You are
full of bliss (sukhamaya), unchanged and undisturbed.
(shashvatha).
This shloka reminds one of the Upanishath -  "Yeko naraayana
aaseeth, na brahmaa na cha shankarah"
"Vaasudeva idamagra aaseeth"

"Suradithijasubalavilulitha mandaradharavara koorma he
bhava mama sharanam"
When the Ksheerasamudra was being churned by the Devas and
Asuras with great strength, the Mandara mountain used as churn
was sinking into the sea. You lifted and supported it on your
back as Kurma. [This demonstrates that only Lord  Narayana could
do it as the combined might of all the Gods and asuras who were
acting in concert for a specific purpose was unable to prevent
it.)

"Sagirivaradharaathalavaha susookara parama vibodha he
bhava mama sharanam"
In your Varaha form you took upon your horns the entire earth
with its huge mountains. You are of the nature of Jnana itself.

"Athibaladithisuthahrudayavibhedana jaya nruhare amala
bhava mama sharanam"
You tore into the heart of Hiranya Kashipu of immense strength
and valour. You are absolutely pure and victorious.
Note : Hiranya kashipu's strength was not only natural to him,
but was added to by the boons secured by him from Brahma. Thus
only Nrusimha form of Vishnu could destroy him. The reference to
purity and victory is also siginificant. Nrusimha is imvoked by
Acharya Madhva himself in Kathaa Lakshana -
"Nrusimhamakhilaajnaanathimiraashishiradyuthim
 sampranamya pravakshyaami kathaalakshanamanjasaa"
Nrusimha is like the Effulgent Sun in destroying the darkness of
primordial ignorance.
"Narasimho akhilaajnaanamathadhvaanthadivaakarah
 jayathyamithasajjnaanasukhashakthipayonidhih"
Lord Narasima is the Sun destroying the Ajnana Matha - Maya
Vada, which considers that all except the Chaithanya is
superposed and unreal.
He is to be remembered  always to get out of the coils of Ajnana
or Mithyajnana. The word Amala suggests this. The word "jaya"
suggests the shloka from Yamaka Bharatha of Acharya Madhva -
"Yadanigrahi poornathvaath bhimah sarvaanareenanahi
poornathvaath
adahadbaahubalena krodhaagnaavaahithaannijaahubalena"
Bhima, the great devotee of God and emancipator of the good
people, remembered the Narasinha form of the Supreme being with
Manyu Suktha and offered all his enemies in his sacrificial fire
of anger. Even the destruction of his enemies was done as an
offering to Lord Narasimha.

"Balimukhadithisuthavijayavinaashana jagadavanaajitha
bhava mama sharanam"
You destroyed the victory of the Asuras headed by Bali (over the
gods). You are the protector of the entire universe
(Jagadavana), You are never defeated yourself (Ajitha). This
refers to the Vaamana form of the Lord.

"Avijithakunrupathisamithivikhanadana ramaavara veerapa
bhava mama sharanam "
You destroyed completely the entire groups of evil Kshathriya
kings who could not be defeated by any others. You are the Lord
of Lakshmi. You protect the good heroic persons like Bheeshma,
(though they were also Kshathriyas).

"Kharatharanishicharadahana paraamrutha raghuvara maanada
bhava mama sharanam "
You destroyed the hated cruel Asuras like Ravana, Kumbhakarna
and Khara. Your are called Para, as you are superior to and
different from all else. You are Amrutha as you have never had
any form of  destruction or dimunition. You are Maanada as you
give Jnana to the devotees headed by Hanumaan.

"Sulalithathanuvara varada mahaabala yaduvara paarthapa
bhava mama sharanam "
You have an exquisite, delicate and beautiful body (Sulalitha
Thanu). You are Varada because you gave bons to your devotees
like Akrura, Kubja etc. You are also called Varada, as you
destroyed great Asuras like Naraka (Varaan asurashreshtaan
narakaadeen dyathi). You are the greatest of the Yadu race. You
have immense and immeasurable strength (Mahaabala). You
protected the sons of Kunthi or Pruthaa. You protected Arjuna
specially in the Mahabharatha war.

"Dithisuthamohana vimalavibodhana paragunabuddha he
bhava mama sharanam ".
You deceived the sons of Dithi or Daithyas - Dithisuthamohana.
But you taught gods headed by Brahma the correct truth with no
flaws - vimalasubodhaka. You increase the true knowledge of the
good people. Your are Paraguna, as you have qualities which are
superior to all others. Buddhaavathaara is being addressed.

"Kalimalahuthavaha subhaga mahothsava sharanada kalkeesha he
bhava mama sharanam "
You burn away the evil impurities supported by Kali that vitiate
the mind and lead peaople astray from the path of virtue .  You
are Subhaga, as you are a beautiful person. When you are seen,
people will get tremedous joy of the mind - Mahothsava. You
protect and give shelter to the virtuous who ask for help. Kalki
avathaara is being addressed.

"Akhilajanivilaya parasukhakaarana parapurushotthama
bhava mama sharanam "
You are the cause for the creation and destruction of the world.
You give the Innate bliss to the Muktha Jivas according to their
worth. You are Para or completely endowed needing none else for
your existence, bliss or capacity etc. You are the greatest
Purusha - Purushotthama, being superior to both the Kshara and
Akshara entities constituting the Universe.

"Ithi thava nuthivarasathatharatherbhava susharanamuru
sukhatheerthamunerbhagavan"
In this manner,  Ananda Tirtha is always engaged in extolling
you with this great sthothra. Bhagavan, who is full of
auspicious qualities, please protect me always.
NAPSRao.

> "Achyutho yo gunairnithyamevaakhilaihi
>  prachyutho asheshadoshaih sadaa poorthithah
>  ucchyathe sarvavedoruvaadairajah
>  svarchyathe brahmarudrendrapoorvaih sadaa
>  preenayaamo .  "

There is a clarification possible in respect of the first line -- in
particular, the use of the term `guNairnityamevAkhilaiH'.  It is possible
to object that Shruti does not in fact state that the attributes of
Brahman are `nitya', unlike what has been claimed -- in fact, they clearly
show in places that the ultimate Reality is without form.  This idea is
dealt with by Srimad Ananda Tiirtha in several places, such as in the
karma-nirNaya:

  na cha --

 `eko devaH sarvabhUteshhu gUDhaH sarvavyApI sarvabhUtAntarAtmA  |
  karmAdhyaxaH sarvabhUtAdhivAsaH sAxI chetA kevalo nirguNashcha  ||'

  (shve. u. VI-11)

  -- ityAdivirodhaH  |  sattvAdiguNAbhAvoktestatra  |  anyathA
 `eko devaH sarvabhUteshhu gUDhaH' ityAdInAmapi guNatvAt.h
  svoktivirodhaH  |

  Not also are:

 "The One Deity, Who is unknown to all beings, is All-encompassing,
  is the Inner Motivator of all beings, is the Owner of all action,
  is resident in all beings, is a Witness, is responsible for all
  knowledge, is not tied to the insentients, and is also without
  qualities,"

  -- et cetera, opposed.  As lack of qualities such as `sattva', is
  indicated therein.  Otherwise, since even "the One Deity Who is
  unknown to all beings," etc., denote qualities, there would be
  self-contradiction.

I include without translation Sri Jayatiirtha's commentary on this part of
the text as an aid to those who may be inclined to delve more deeply into
this issue.

TIkA --

    nAnumAnena brahmaNaH saguNatvaM siddhyati, nirguNashrutivirodhAd.h,
    ityata Aha -- `na cha' iti  |  virodhaparihArasamuchchitenaiva
    anumAnena saguNatvaM siddhyatIti chashabdaH samuchchaye  |
    nirguNashchetyetAvadudAhartavye.anyAMshodAharaNamuttaratropayoxyate  |
    kuto na virodha, ityata Aha -- `sattvAdi' iti  |  kevala iti
    sharIrAbhAve pratipAdite tatra hetvAkAN^xAyAM sharIrasambandhe
    yatvAnna virodhaH  |  prakR^itaguNAbhAva evArthaH kiM na syAt.h ?
    kuto.arthAntarakalpanA?  ityata Aha -- `anyathA' iti  |
    shruteranumitsitaguNAbhAvaparatve svoktivirodhaH kiM na syAt.h  |
    kutaH ? `eko deva' ityAdipadairuktAnAmekatvAdInAmapi guNatvAt.h
    svayamevaikatvAdiguNAnabhidhAya tadabhAvaM vadantI shrutiH
    kathaM `me mAtA vandhyA' itivat.h svoktiviruddhA na syAt.h ?
    ato.arthAntare yojyeti  |  ekatvAdyanuvAdena tadabhAvo bodhyata
    iti chenna  |  j~nApakAbhAve vaiparItyasyApi sambhavAt.h  ||
 
 

Sthothra No. 10.

Introduction :
In this sthothra, there is a common second line praying that the
Supreme Being who is the abode of infinite kindness should
remind us of His own glorious stories - "Karunaapoornavaraprada
charitham jnaapaya me the". There is an immense depth of
philosophical truths compressed in this apparently simple
statement. Before commencing the individual shloka translation,
I would like to elaborate on this as far as I can understand.
The expression from Upanishads "Yamevaisha vrunuthe thena
labhyah thasyaisha aathmaa vivrunuthe thanoom svaam" can be
recalled. This Supreme Being is essentially one who is beyond
the senses and the mind. Logic will fall far short in grasping
him, being nothing but a mental faculty. He is unlike any thing
that the world knows or is.  He is infinitely more complex than
even extrasensory objects that we can dimly grasp with the mind
like the concept of sin and merit etc. He is beyond creation,
being the creator Himself. He does not have to be guided by the
rules of the world, as He makes them Himself. He is beyond
Prakruthi or nature, which includes all that is known and
unknown to science and the mind. How can He be ever be the
subject of understanding of a human mind with its limitations of
intellect, time, knowledge, ability to grasp non-sensory
entities etc.   Even simple common sense should tell us that He
is essentially unknowable, uncognisable, ununderstandable and
ungraspable by us. Apart from the fact that His qualities are
not like those of the worldly type which we can understand,
there is also the problem of magnitudes and infinities. He can
do things, undo things, He uses things and need not use them at
all. Time is in His control, Space is all pervaded by Him. He is
also beyond them, being the creator of ALL entities. He pervades
them all and is found in their innermost core and it is He who
is responsible for their very existence, continued existence,
qualities, actions and in the case of souls, their knowledge
(jnana), desire (Icchaa), attempt at action (Prayathna). Kriyaa
( action) and results (Phala). " Dravyam karma cha kaalascha
swabahavo jiva yeva cha, yadanugrahathah santhi, na santhi
yadupekshayaa" is a favourite quote of Acharya Madhva. He needs
nothing, not even the companionship of Lakshmi, His eternal
consort. There is nothing that He has to attain, He is not
dependent on any thing or any one in respect of any thing. There
is none even remotely like Him. He has never been bound,
afflicted by sorrow or pleasure. He has always had His way and
will always do so. He is the final decider of all events, though
He is a very fair and scrupulous one. No soul ever means any
thing to Him other than the relationship which is totally one
sided - He being the Benefactor and the soul being the
beneficiary. He does not have to create - Devasyaisha
Swabhaavoyam aapthakamasya kaa spruhaa" - This is only His
nature, what can one who has all His desires fulfilled ever
want?
His capacity is infinite and not limited in any manner - Icchaa
mathram prabhoh srushtih. He just wills it and it happens. He is
not only a Sarvajna, but the extent and quality of His knowledge
about all entities and events in all time is unmatched,
instantaneous, not needing any aids like memory, mind and means.
In Pramana Lakshana, Acharya Madhva defines Pramana as -
Yathartham pramaanam - the means or knowledge (pramaa) which is
as it is.  While describing Isha Jnana, or the knowledge of the
Lord, is Anadi Nithya, beginningless and eternal and Svathanthra
- independent of any other. He is also the only one who knows
all about Himself, while Lakshmi who knows more about Him than
any other soul, in creation or Mukthi still knows very little.
Thus, Sumadhvavijaya (seventh canto) says - "Na ramaapi
padaanguleelasannakhadhooraajadananthasadgunam
 ganayeth ganayanthyanaaratham paramaan kosya paro gunaan
vadeth". (The context is the description of Veda Vyasa, when
Acharya Madhwa sees Him in Badarkashrama). This is translated as
-  Even Ramaa, who next to God has the greatest ability to grasp
and know and is His eternal consort, even when continuously
enumerating the auspicious qualities of the tip of the finger
nail of His little finger from beginningless time continuously
will not be able to complete it till eternity. This should never
be taken as poetic license to describe the extraordinary
qualities of the Lord as compared to the souls and is thus an
exaggeration. It is simply and literally true.  When one grasps
this, what are the chances of any soul which is far more limited
in time, abilities, and gets diverted quite easily into the
pleasures of the world even when born in human species, can ever
understand God?. An Advaithin takes the easy way out of the
problem by saying that God is unknowable even to the slightest
extent as He is Nirdharmaka - without any attributes. The so
called attributes described by the Vedas like Sath, Chith,
Ananda, Ananthathva etc are also explained away virtually as
meaningless entities - thus Ananda or bliss becomes - not being
unblissful. Let us leave out these mental contortions, which
eventually lead to the proposition that even devotion to God is
possible only in the Vyavaharika world and is a creature of
Ajnana and Avidya, which vanishes in the absolute stage. His
glory is thus Mithya, His creation is unreal and even we do not
really exist.
 The concept that there is gradation even in the capacity to
knowledge dependent on the Jiva Swaroopa is not fully
appreciated. Thus all of us are apt to assume that we can
understand provided we are educated or all the facts are placed
before us. This is generally true for all worldly affairs,
though we do note that there are differences even there - with
some people having a quicker or clearer grasp  and greater
facility usually developed in specific areas like Mathematics,
music or abstract thinking on concepts like Law etc. Acharya
Madhva explains in Anuvyakhyana that the knowledge of the
Supreme Being is :
"Asheshoruvisheshaanaam athispashtathayaa drushih
 nithyamekaprakaaraa cha Naaraayanamathih paraa
 sooryaprabhaavaadakhilam bhaasayanthee nirantharaa
 nirlepaa veethadoshaa cha nithyamevaavikaarinee"
His Jnana is not Janya or created by any other means including
the three Gunas. This is true of all Jnana of Muktha Jivas also.
But, that of the Supreme Being is extremely clear in all
respects which cognises all the infinite subjects related to it
at the same time, which sees all other subjects and all their
meanings at the same time. It is at the same time free of all
disrtortions like likes and dislikes, incomplete observation or
any distortions introduced due to the obesrver etc.  An example
may make this concept clear : - Our knowledge of a table or a
pot is limited to the narrow band width of information received
through our senses, our capacity to simultaneously cognise a
large number of observations and bounded by time - at least to
the extent of the existence of our own consciousness and even
our commitment to know or not to know depending on our interest.
God would know all the constituents of matter and energy which
appears to us as a physical object, their history in infinite
time and space etc. Such knowledge is also possessed by Goddess
Lakshmi, who incidentally would also know all about the infinite
souls. One is reminded of the famous Geetha shloka : "Na
thvevaaham jaathu naasam na thvam neme janaadhipaah Na chaiva na
bhavishyaamah sarve vayamathah param". There was no time when
all the kings for whom Arjuna was grieving were not there, nor
would there be in future, the soul being eternal and
indestructible. But all of them know not this, but Krishna knows
it.
But the knowledge (jnana) of Narayana is further special as
compared to Lakshmi Jnana - It is like seeing things in the
light of the sun with no areas of darkness left and it also
knows itself in full, as Lakshmi Jnana is incapable of knowing
God. It has also the unique characteristic of being totally
independent of the means, not needing any of the entities of
creation like the mind and the senses nor the use of help of any
one. Even Lakshmi Jnana is dependent on His will. Such Jnana is
the essence of His own person, infinite, complete with nothing
left out and totally as it is
To sum up, He is knowable by us to the extent that Shruthis tell
us and the soul has the capacity and time to do so. The
shruthise themselves are infinite in number and fail to describe
him fully - Yatho vaacho nivarthanthe apraapya manasaa saha".
He is unknowable in His entirety even in Infinite time by the
gretaest of all souls ever - Ramaa herself. He has to be known
by each one of us - as only true knowledge about Him up to the
limit of capacity of the soul will lead to His aparoksha which
will secure His grace and final redemption from the travails of
Samsara. Acharya Madhva is very clear on this -
"Thasmath virakthah san jnanameva samaashrayeth" - One should
develop resignation from the affairs of the world and take the
only path of securing true Jnana. This reflects the very first
suthra of the Brahma suthra - Athaatho Brahma Jijnaasaa, where
Atha indicates the previous qualification of Viraktha etc. and
Athah indicates the purpose of securing God's grace and Mukthi
thereby.
 To fully appreciate the importance of the path of securing
Jnana let us look at Harikathamruthasara - Kalpa sadhana sandhi,
which indicates the syllabus for an ordinary Human being to
secure Mukthi :
The original shlokas "Heenakarmagalinda ..  Nantharadi", "Hatthu
janmagalalli …. Tharuvaaya", "Moorujanmagalalli  .. sukhisuvaru"
may be seen in the books. The sum total of them is :
After having gone through myriad lives in different species,
most of which are unfit for securing knowledge, one gets the
life of a human being, which God has specially designed for this
purpose. He should get the knowledge of Hari Sarvotthamathva and
with the devotion born out of this knowledge will go through a
thousand lives as a human being to perform all prescribed duties
to secure purity of mind, resignation from the affairs of the
world and increasing knowledge about God. Such knowledge will
also include the devotion to His Gurus who teach him and thus
the knowledge of Vayu Jivotthamathva. He then has a course of
ten lives where he understands the Supreme Being with regard to
His qualities, through the sudy of the Vedas full time. In three
lives there after, the soul loves God more than all worldly
objects and other persons with whom he is associated like wife,
childern etc. Such complete devotion leads to Aparoksha of the
Supreme Being. Each one of us can easily place himself in this
schedule and it will be a brave one indeed, who thinks that he
has really made use of his being born as a human being - that
too as a Vaishnava. "Manushyaanaam sahasreshu kashchith yathathi
siddhaye""- Only one amongst thousands of men will try to secure
redemption. The securing of life as a human being is itself very
rare and difficult, and being a VAISHNAVA in such a life is even
more rare. Hence, one could easily understand the need to use
all the time possible to study and understand the Supreme Being.
Thus, even the attempt to understand Him starts only with his
intial grace, which is based on the soul's sathvika nature and
its innate love for Him. But why should one try to understand
and know God? I will cover this subject in the next part.
NAPSRao

Sthothra No. 10.

Introduction :
In this sthothra, there is a common second line praying that the
Supreme Being who is the abode of infinite kindness should
remind us of His own glorious stories - "Karunaapoornavaraprada
charitham jnaapaya me the". There is an immense depth of
philosophical truths compressed in this apparently simple
statement. Before commencing the individual shloka translation,
I would like to elaborate on this as far as I can understand.
The expression from Upanishads "Yamevaisha vrunuthe thena
labhyah thasyaisha aathmaa vivrunuthe thanoom svaam" can be
recalled. This Supreme Being is essentially one who is beyond
the senses and the mind. Logic will fall far short in grasping
him, being nothing but a mental faculty. He is unlike any thing
that the world knows or is.  He is infinitely more complex than
even extrasensory objects that we can dimly grasp with the mind
like the concept of sin and merit etc. He is beyond creation,
being the creator Himself. He does not have to be guided by the
rules of the world, as He makes them Himself. He is beyond
Prakruthi or nature, which includes all that is known and
unknown to science and the mind. How can He be ever be the
subject of understanding of a human mind with its limitations of
intellect, time, knowledge, ability to grasp non-sensory
entities etc.   Even simple common sense should tell us that He
is essentially unknowable, uncognisable, ununderstandable and
ungraspable by us. Apart from the fact that His qualities are
not like those of the worldly type which we can understand,
there is also the problem of magnitudes and infinities. He can
do things, undo things, He uses things and need not use them at
all. Time is in His control, Space is all pervaded by Him. He is
also beyond them, being the creator of ALL entities. He pervades
them all and is found in their innermost core and it is He who
is responsible for their very existence, continued existence,
qualities, actions and in the case of souls, their knowledge
(jnana), desire (Icchaa), attempt at action (Prayathna). Kriyaa
( action) and results (Phala). " Dravyam karma cha kaalascha
swabahavo jiva yeva cha, yadanugrahathah santhi, na santhi
yadupekshayaa" is a favourite quote of Acharya Madhva. He needs
nothing, not even the companionship of Lakshmi, His eternal
consort. There is nothing that He has to attain, He is not
dependent on any thing or any one in respect of any thing. There
is none even remotely like Him. He has never been bound,
afflicted by sorrow or pleasure. He has always had His way and
will always do so. He is the final decider of all events, though
He is a very fair and scrupulous one. No soul ever means any
thing to Him other than the relationship which is totally one
sided - He being the Benefactor and the soul being the
beneficiary. He does not have to create - Devasyaisha
Swabhaavoyam aapthakamasya kaa spruhaa" - This is only His
nature, what can one who has all His desires fulfilled ever
want?
His capacity is infinite and not limited in any manner - Icchaa
mathram prabhoh srushtih. He just wills it and it happens. He is
not only a Sarvajna, but the extent and quality of His knowledge
about all entities and events in all time is unmatched,
instantaneous, not needing any aids like memory, mind and means.
In Pramana Lakshana, Acharya Madhva defines Pramana as -
Yathartham pramaanam - the means or knowledge (pramaa) which is
as it is.  While describing Isha Jnana, or the knowledge of the
Lord, is Anadi Nithya, beginningless and eternal and Svathanthra
- independent of any other. He is also the only one who knows
all about Himself, while Lakshmi who knows more about Him than
any other soul, in creation or Mukthi still knows very little.
Thus, Sumadhvavijaya (seventh canto) says - "Na ramaapi
padaanguleelasannakhadhooraajadananthasadgunam
 ganayeth ganayanthyanaaratham paramaan kosya paro gunaan
vadeth". (The context is the description of Veda Vyasa, when
Acharya Madhwa sees Him in Badarkashrama). This is translated as
-  Even Ramaa, who next to God has the greatest ability to grasp
and know and is His eternal consort, even when continuously
enumerating the auspicious qualities of the tip of the finger
nail of His little finger from beginningless time continuously
will not be able to complete it till eternity. This should never
be taken as poetic license to describe the extraordinary
qualities of the Lord as compared to the souls and is thus an
exaggeration. It is simply and literally true.  When one grasps
this, what are the chances of any soul which is far more limited
in time, abilities, and gets diverted quite easily into the
pleasures of the world even when born in human species, can ever
understand God?. An Advaithin takes the easy way out of the
problem by saying that God is unknowable even to the slightest
extent as He is Nirdharmaka - without any attributes. The so
called attributes described by the Vedas like Sath, Chith,
Ananda, Ananthathva etc are also explained away virtually as
meaningless entities - thus Ananda or bliss becomes - not being
unblissful. Let us leave out these mental contortions, which
eventually lead to the proposition that even devotion to God is
possible only in the Vyavaharika world and is a creature of
Ajnana and Avidya, which vanishes in the absolute stage. His
glory is thus Mithya, His creation is unreal and even we do not
really exist.
 The concept that there is gradation even in the capacity to
knowledge dependent on the Jiva Swaroopa is not fully
appreciated. Thus all of us are apt to assume that we can
understand provided we are educated or all the facts are placed
before us. This is generally true for all worldly affairs,
though we do note that there are differences even there - with
some people having a quicker or clearer grasp  and greater
facility usually developed in specific areas like Mathematics,
music or abstract thinking on concepts like Law etc. Acharya
Madhva explains in Anuvyakhyana that the knowledge of the
Supreme Being is :
"Asheshoruvisheshaanaam athispashtathayaa drushih
 nithyamekaprakaaraa cha Naaraayanamathih paraa
 sooryaprabhaavaadakhilam bhaasayanthee nirantharaa
 nirlepaa veethadoshaa cha nithyamevaavikaarinee"
His Jnana is not Janya or created by any other means including
the three Gunas. This is true of all Jnana of Muktha Jivas also.
But, that of the Supreme Being is extremely clear in all
respects which cognises all the infinite subjects related to it
at the same time, which sees all other subjects and all their
meanings at the same time. It is at the same time free of all
disrtortions like likes and dislikes, incomplete observation or
any distortions introduced due to the obesrver etc.  An example
may make this concept clear : - Our knowledge of a table or a
pot is limited to the narrow band width of information received
through our senses, our capacity to simultaneously cognise a
large number of observations and bounded by time - at least to
the extent of the existence of our own consciousness and even
our commitment to know or not to know depending on our interest.
God would know all the constituents of matter and energy which
appears to us as a physical object, their history in infinite
time and space etc. Such knowledge is also possessed by Goddess
Lakshmi, who incidentally would also know all about the infinite
souls. One is reminded of the famous Geetha shloka : "Na
thvevaaham jaathu naasam na thvam neme janaadhipaah Na chaiva na
bhavishyaamah sarve vayamathah param". There was no time when
all the kings for whom Arjuna was grieving were not there, nor
would there be in future, the soul being eternal and
indestructible. But all of them know not this, but Krishna knows
it.
But the knowledge (jnana) of Narayana is further special as
compared to Lakshmi Jnana - It is like seeing things in the
light of the sun with no areas of darkness left and it also
knows itself in full, as Lakshmi Jnana is incapable of knowing
God. It has also the unique characteristic of being totally
independent of the means, not needing any of the entities of
creation like the mind and the senses nor the use of help of any
one. Even Lakshmi Jnana is dependent on His will. Such Jnana is
the essence of His own person, infinite, complete with nothing
left out and totally as it is
To sum up, He is knowable by us to the extent that Shruthis tell
us and the soul has the capacity and time to do so. The
shruthise themselves are infinite in number and fail to describe
him fully - Yatho vaacho nivarthanthe apraapya manasaa saha".
He is unknowable in His entirety even in Infinite time by the
gretaest of all souls ever - Ramaa herself. He has to be known
by each one of us - as only true knowledge about Him up to the
limit of capacity of the soul will lead to His aparoksha which
will secure His grace and final redemption from the travails of
Samsara. Acharya Madhva is very clear on this -
"Thasmath virakthah san jnanameva samaashrayeth" - One should
develop resignation from the affairs of the world and take the
only path of securing true Jnana. This reflects the very first
suthra of the Brahma suthra - Athaatho Brahma Jijnaasaa, where
Atha indicates the previous qualification of Viraktha etc. and
Athah indicates the purpose of securing God's grace and Mukthi
thereby.
 To fully appreciate the importance of the path of securing
Jnana let us look at Harikathamruthasara - Kalpa sadhana sandhi,
which indicates the syllabus for an ordinary Human being to
secure Mukthi :
The original shlokas "Heenakarmagalinda ..  Nantharadi", "Hatthu
janmagalalli …. Tharuvaaya", "Moorujanmagalalli  .. sukhisuvaru"
may be seen in the books. The sum total of them is :
After having gone through myriad lives in different species,
most of which are unfit for securing knowledge, one gets the
life of a human being, which God has specially designed for this
purpose. He should get the knowledge of Hari Sarvotthamathva and
with the devotion born out of this knowledge will go through a
thousand lives as a human being to perform all prescribed duties
to secure purity of mind, resignation from the affairs of the
world and increasing knowledge about God. Such knowledge will
also include the devotion to His Gurus who teach him and thus
the knowledge of Vayu Jivotthamathva. He then has a course of
ten lives where he understands the Supreme Being with regard to
His qualities, through the sudy of the Vedas full time. In three
lives there after, the soul loves God more than all worldly
objects and other persons with whom he is associated like wife,
childern etc. Such complete devotion leads to Aparoksha of the
Supreme Being. Each one of us can easily place himself in this
schedule and it will be a brave one indeed, who thinks that he
has really made use of his being born as a human being - that
too as a Vaishnava. "Manushyaanaam sahasreshu kashchith yathathi
siddhaye""- Only one amongst thousands of men will try to secure
redemption. The securing of life as a human being is itself very
rare and difficult, and being a VAISHNAVA in such a life is even
more rare. Hence, one could easily understand the need to use
all the time possible to study and understand the Supreme Being.
Thus, even the attempt to understand Him starts only with his
intial grace, which is based on the soul's sathvika nature and
its innate love for Him. But why should one try to understand
and know God? I will cover this subject in the next part.
NAPSRao

PART 10-2
Introduction (contd)
We have seen how the Supreme Being forms the most interesting
and even tantalising subject to be known and understood. No
research, study or investigation can be ever more essential,
difficult, time consuming and productive than this. Sri
Jagannatha Dasa in Harikathamruthasara explains this in his
shloka : "Shravana manakaanandaveevudu". Listening to the
recital of the auspicious stories of the Lord of Lakshmi, who is
the redeemer of the world gives happiness, removes the sorrows
of the world, gives different means of enjoyment in this world
and the next.  Therefore, all Brahmanas should listen to them
day after day with absorbing interest and pleasure. The
Bhagavatha says:
 "Shrunvathaam svakathaam Krishnah punyashravanakeerthanah
  hrudyanthastho hyabhadraani vidhunothi suhruth sathaam"
Mukunda, the giver of ultimate liberation from the worldly
bondage is completely free from any defect -, as it is such
defects in us that result in bondage. If any such defects appear
to be there, it is meant for the delusion of the wicked. The
wise ones should not be deceived by them.
 "Saankethyam paarihaasyam vaa sthobham helanameva vaa
  vaikuntanaamagrahanam asheshaaghaharam viduh"
Even if the name of God is remembered without understanding
(only as a token), in fun or even in derision it will still
result in destruction of sins. When one does it with
understanding, as in listening to Harikatha, how much more
effective it would be?
If it has to render us pure (Paavana) it has to be related to
Pavana - Acharya Madhva. We should study all the Shasthras in
the illumination provided by Acharya Madhva.
Sri Jagannatha dasa has summarised the following shlokas from
Bhagavatha in his simple statement - Shravana
Manakaanandaveevudu.
 "Nivrutthatharshairupageeyamaanaath
  bhavaushadaath shrothramanobhiraamaath
  ka utthamashlokagunaanuvaadaath
 pumaan virajjetha vinaa pashughnaath"
 "Shukamukhadamruthadravasamyutham"
 "Yathshrunvathaam rasajnaanaam svaadu svaadu pade pade"
"Thadeva shashvanmanaso mahothsavam
 yadutthamashlokayasho anu geeyathe"
These shlokas describe in graphic language the indescribable
bliss that one gets when listening to Harikathaa like tasting
Nectar and leading to deathlessness.  It is not only sweet, but
is also the medicine from worldly ills - Bhavaushada. The
stories recount the infinite auspicious qualities of the Supreme
Being, which are already described in the Vedas.
"Vedaksharaani yaavanthi pathithaani dvijaathibhih
 thaavanthi Harinaamani .. "
If Shravana (listening with devotion) itself can do all this,
what would Dhyana (meditation with total application of the
conscious mind) do? The Bhagavatha says that the bliss secured
thereby is even greater than the one in Moksha.
"Yaa nirvruthisthanubhruthaam thava paadapadma
 dhyaanaath bhavajjanakathaashravanena vaa syaath
 saa brahmani svamahimanyapi naatha maa bhooth
 kim nvanthakaasi lulithaath pathathaam vimaanaath"  -  ( 4 - 10
- 10 )
"Jnaanam yadaa prathinivruttha gunormichakram
 aathmaprasaada ubhayathra guneshvasangah"             -  ( 2 -
3 - 12 )
Harikathaa shravana and Dhyana purifies the mind by removing
it's impurities and rendering it clean and clear like placid
waters of a lake unlike the worldly stories which muddy the mind
and make it opaque.
Each of us would like endless pleasure and no pain or suffering.
It is  obvious that such a state does not exist in this world,
because pleasure is always preceded by pain (in securing the
means for pleasure), accompanied by it during its existence (due
to our lack of control on all factors) and is certainly followed
by it - usually with very long term effects. The short but sweet
pleasure which all strive for, is  loaded with suffering of
orders of magnitude higher as a part of the package. But there
will hardly be any one who will forego the chance of securing
it, some times at any cost to others and even to himself. We
have two basic alternatives to it - The charvaka one of "seeing
is believing" - when we strive for maximising the pleasure for
ourselves or the alternative of trying to understand that the
transitoriness and admixture of pleasure and pain, which is
invariably found makes it not acceptable to the thinking
individual  unless it is tempered by some value system which
suprevenes over it. Even those who do not accept the concept of
God laying down laws for Man kind, accept that some rational
system based on humanity , greatest good to the greatest number,
"Fairness to one and all", etc is essential in human society.
 But the concept of Asthikas or believers is that the moral laws
are laid down by God Himself for the welfare of Mankind - Ex.
The Ten commandments of the Christians. The system followed by
vedic schools is that these are laid down by Smrithis - which
are themselves based on Shruthi Pramanas. The laws are there not
only for ensuring an orderly development of society leading to
peace and stability, but also - more important - for the
evolurion of the individual himself into a better person. Thus,
all the rules regarding fasting, rituals, worship, sacrifice etc
are for the main purpose of purifying the mind of impurities
likely to mislead - called Ari Shadvarga - the well known Kaama,
Krodha, Lobha, Moha, Mada and Maathsarya. But a well honed
instrument needs to be used - thus the mind is to be used to
cognise God - not directly which is impossible, but to clearly
understand His Lakshanas --defining parameters. Acharya Madhva
invariably repeats in almost every invocatory verse of his
compositions the main Lakshanas -  being full of all auspicious
qualities and being totally devoid of all infirmities or
defects. Such a statement, while it has been fully understood by
him would only be just words for us. How do we understand the
full significance of these expressions?
Here we come to the significance of Hari Katha. These illustrate
the auspicious qualities of the Lord in a manner which our minds
can understand and appreciate. In His incarnations, the Lord
takes the forms of human beings, animals etc , but does wondrous
deeds. His behaviour is exemplary. He is the ideal son, husband,
brother, master and friend. His stories leave such a deep impact
on contemporary society that they are recalled for centuries and
aeons later as ideals to be striven for. His manner of
neutralising the boons given to evil persons and destroy them is
recalled with pleasure and gratitude by the weaker persons who
suffer the depredations of evil. His glory is dsecribed in great
detail, in the form of sthothras by His devotees, description of
His beauty or strength, His kindness to the weak, His wealth and
His nobility. While all these show an extraordinary being,
reading more deeply into the texts will also suggest a
superiority which is immeasurably greater from human standards.
It is obvious that we will know about God, what ever he chooses
to reveal Himself to us and to the extent of our own capacity.
Now let us look at some shlokas of Mahabharatha thathparya
Nirnaya in this context :
"Panchathmakah ..    bahoopamobhooth" - Chap 1 , No. 10
The Supreme Being having the five fundamental forms for the
Creation, Destruction, Liberation etc of the souls (Narayana,
Vasudeva, Aniruddha, Pradyumna, Samkarshana) took twelve forms
(Keshava, Narayana etc), 10 forms (Mathsya etc) and then took a
hundred forms (Narayana etc), a thousand forms (Vishva etc as in
Sahasra nama),  a very large number for forms (Para etc) and
infinite forms (Ajitha etc). He is completely One though having
many forms, with all the forms having the complete infinite
attributes of the main form.
"Nirdosha poorna gunavigraha .  vivarjithaathmaa" -  No 11.
His body is non material and consists only of pure defectless
auspicious qualities like knowledge and bliss, He is totally
independent, His limbs are also made of such qualities only.
There is no difference in any form with any other form.
"Sarvajna Ishwarathamah . kasya chesham" -      No. 12
He is all knowing.  He is the controller of all others including
those who control others like Brahma and Rudra,  He has infinite
capacities. His strength, knowledge, bliss etc are His own and
part of His essential being and hence never suffer any change,
and the entire world excluding Him (inclusive of Lakshmi, Brahma
and others) can not do any thing without Him. Thus the entire
world is always fully in His control.
"Avathareshu yathkinchith .    na hi kvachith"  -     No. 37
In his incarnations Sri Hari shows some behaviour like an
ordinary human being. This is meant for producing Mithya Jnana
in asuras. He has absolutely no defect in any incarnation.
"Aprameyoniyojyashcha .   keedanakairiva"   -   Chap. 2  - No.
76
He is unknowable in full by any one. He is never controlled to
the slightest extent by any one else. He can do any thing He
pleases and has total control over all else. But just as boys
play with sport objects like balls etc.  He plays with the world
by engaging in creation etc.
"Vasudevasutho naayam .      jamadagnithah"   - Chap 2  - No  78
This Lord is not the son of Vasudeva. He never spent any time in
the womb of any body. He was not born of  Dasharatha or
Jamadagni.
"Ishannapi hi deveshah .  keenasha iva durbalah"  - Chap 2  - No
81
Though He is the Supreme Lord Himself, He acts like a weak human
being , peforming actions like being the charioteer of Arjuna,
offering respects to lesser persons like Balarama etc.
"Naathmaanam veda .      asuramohinee"  - Chap 2  No. 82
Actions like His searching for Seetha, being bound by Indrajith
etc are for deluding the evil persons.
"Muhyathe shasthrapaathena .     thadviduh suraah"  Chap 2 - No
83/4
 His body is cut by weapons, bleeds and He becomes unconscious.
He asks other what to do, as if He does not know. He leaves
behind His body. All these delude Asuras, while the gods
understand the truth.
"RaamaRaama mahaabaaho maayaa the suduruaasadaa
 vaadasaadada kiloke paadaaveva thavaasajeth"  - Krishnamrutha
Maharnava - No 70
Oh. Raama, Raama, the Great and beautiful one, Your greatness is
not attainable by any one else (even in understanding it). You
are the limit of all discussions (on Vedantha). Who is there,
who can even understand the superiority of your feet.
"Unnathaprarthithaa  .   thanna kinnethi vidvathsu meemamsitham"
Dvaadasha Sthothra -  No 8
Wise men debate amongst themselves about Him - He is not that,
not this etc. It is not any thing that can be defined etc. Sri
Vishvapathi Tirtha says regarding the last -
"Vedarthavicharakushaleshu Thad Brahma na, Kim naasthi, Kim
asthyeva, Naastheethi yath thanna". Acharya Madhva indicates
that even those well versed in the Vedas are unable to define
Him fully and debate amongst themselves about His nature.
 All these quotes show that  even the study of the Hari Katha is
difficult - one should not imagine that it is like watching a
serial in TV or reading a book. The entire objective being the
understanding of the superlative nature of the Lord of all, the
study has to be in depth with proper guidance and efforts
consciously made to remove all doubts and disparities. A simple
instance is the picture that a poet gets of a scene in nature
as compared to a casual glance by one of us. The Artist or poet
has the initial gift of looking at things differently and the
habit formed after such practice, which makes his view far more
exact, with many unsuspected dimensions being brought out.  The
word Shravana is also normally understood to mean listening to
the Shasthras or Puranas, as a means of passing time in
preference to other means. While it is good so far as it goes,
the listening will have to be with the mind immersed in the
subject with a view to assimilate the real content of the story
- which is the illustration of some of the qualities of the
Supreme Being. It is the casual approach, coupled with a
simplistic faith in superficial knowledge or concept  of Punya
gained etc which may lead to horrendous errors like - believing
that Shishupala went to Moksha by hating Sri Hari. Thus, here
again, it is essential to have God's own blessing that the
quality of our listening, contemplation etc is high and not just
the quantity.
 The path to Moksha is clearly defined in Thathvavada.
"Yo veda nihitham guhaayaam parame vyoman
 soshnuthe sarvaan kaamaan saha brahmanaa vipashchithaa"
Who so ever "sees" (Aparoksha) Narayana who resides in the Heart
lotus, he will attain Parabrahman and enjoy all pleasures along
with Him.
"Yadaa pashyah pashyathe rukmavarnam
 karthaarameesham purusham brahmayonim
 thadaa vidvaan punyapaape vidhooya
 niranjanah paramam saamyam upaithi"
He  who sees (by Aparoksha) the golden form of the Supreme Being
who is the Master of all, creator of the world and has all
auspicious attributes, will get rid of all sins and merit, be
freed from Avidya (Ajnana) and will obtain equality to the best
possible extent (to him) with the Supreme Being (such as being
freed from sorrow, obtaining eternal bliss, attaining his
desires instantly etc)
"Thathpreethyaiva cha Mokshah praapyah thenaiva naanyathaa"
Moksha is attained only by the grace of the Supreme Being
(Vishnu)
"Tharathamyam thatho jneyam sarvocchathvam haresthathaa
 yethadvinaa na kasyaapi vimukthih syath kathanchana" _
Mahabharatha Thathparya Nirnaya _ Chapt 1 . No 81.
One should understand Tharathamya or gradation and that Sri Hari
is the greatest. Without this Jnana, there is no Mukthi in any
other way.
"Panchabhedaan cha vijnaaya vishnoh svaabhedameva cha
 nirdoshathvam gunodrekam jnaathvaa mukthirna chaanyathaa"
One should understand the five differences, total non-difference
between the incarnations of Vishnu from Himself, His limbs from
Himself, His being free completely from all defects and
shortcomings and His being full of infinite auspicious
qualities. Only with this knowledge, will one secure Mukthi and
not otherwise.
"Maahaathmyajnaanapoorvasthu sudhrudhah sarvathodhikah
 sneho bhakthirithi prokthah thayaa mukthirna chaanyathaa"
Devotion is Love which is based on clear understanding of the
greatness of the Supreme Being, which is unshakeable and is more
powerful than all other attachments to worldly objects. Only
such Devotion leads to Mukthi - none else.
"Thamevam vidvaanamrutha iha bhavathi"
Only by knowing Him as Sahasra Sheersha etc will one be free
from bondage and death.
"Alodhya sarvashaasthraani vichaarya cha punah punah
 idamekam sunishpannam dhyeyo naaraayanassadaa"
After studying all the Shasthras and deeply and repeatedly
analysing them, it is concluded that Narayana should always be
meditated upon.
 From these and many other Pramanas, it is clear that any one
who aspires for redemption from the sorrows of the world must
try to study authoritative scriptures to know as much about the
Supreme Being as he can. While the highest class of Rju Jivas
such as Brahma and Vayu could study the infinite Vedas and
understand the infinite qualities stated by them, other souls
specially humans would have to know Him as Sath, Chith, Ananda
and Aathman. This means that He is the very basis for our
existence, He is responsible for our attributes of a Chethana
(like Jnana, Iccha etc), He is of the nature of Bliss and other
auspicious qualities  and He is the inner controller of all,
including ourselves also.
In conclusion, let me briefly explain the siginificance of the
words :
"Karunaapoorna varaprada charitham jnaapaya me the"
Karunaapoorna - refers to the specific quality of the Supreme
Being, due to which He gives so much to all the Jivas, without
getting any thing in return. Without that quality, we would
never be able to know about God. By Lakshana (generalising) it
also states that God is full of all auspicious attributes.
Varaprada - He is the true boon giver to all including evil and
good persons, as He is immanent in all others including Lakshmi,
Brahma etc.  He also gives the greatest of the boons, which no
one else can give and that is redemption itself.
Charitham - Every auspicous text and Shasthra is nothing but the
description of the Supreme Being. The qualities mentioned in the
Vedas are elaborated with stories in Puranas.
Jnaapaya : He is the one to give us knowledge, just as He is the
one who has caused Ignorance to cover our and God's real
swaroopa. It is only His grace that finally removes the veils
leading us to Aparoksha,
 I feel that a Sarvajna like Acharya Madhva would have hardly
used even simple words like these, without simultaneously
imputing enormous meanings into them. What I have written above
is perhaps only a little of what he means. I would only like to
repeat that his words are always : Baalasanghamapi
bodhayadbrusham, durniroopavachanam cha pandithai - His words
will convey meaning even to children, but their full meaning
will not be understood even by scholars. I think the very first
halting step in our growing up, is to know that we can not know
Acharya Madhva's composition in full without his blessings, and
we can not know God ever.
NAPSRao

Dvaadasha sthothra No. 10

After the some what long introduction, I will give the detailed
translation and comments on the Sthothra No. 10.
First let me give the shlokas in Itrans. There are one or two
corrections in the shlokas as compared to the versions available
in the Archives. These were errors which have been corrected..

ava naH shrIpatirapratiradhikeshAdibhavAde  |
karuNApUrNavarapradacharitaM GYApaya me te  || 1||

surava.ndyAdhipa sadvarabharitAsheshhaguNAlam.h  |
karuNApUrNavarapradacharitaM GYApaya me te  || 2||

sakaladhvA.ntavinAshaka paramAna.ndasudhAho  |
karuNApUrNavarapradacharitaM GYApaya me te  || 3||

trijagatpota sadArjitasharaNAshApatidhAto  |
karuNApUrNavarapradacharitaM GYApaya me te  || 4||

triguNAtItavidhAraka parito dehi subhaktim.h  |
karuNApUrNavarapradacharitaM GYApaya me te  || 5||

sharaNaM kAraNabhAvana bhava me tAta sadA.alam.h  |
karuNApUrNavarapradacharitaM GYApaya me te  || 6||

maraNaprANada pAlaka jagadIshAva subhaktim.h  |
karuNApUrNavarapradacharitaM GYApaya me te  || 7||

taruNAdityasavarNakacharaNAbjAmala kIrte  |
karuNApUrNavarapradacharitaM GYApaya me te  || 8||

salilaprotthasarAgakamaNivarNochchanakhAde  |
karuNApUrNavarapradacharitaM GYApaya me te  || 9||

khajatUNInibhapAvanavarajaN^ghAmitashakte  |
karuNApUrNavarapradacharitaM GYApaya me te  || 10||

ibhahastaprabhashobhanaparamorustharamAle  |
karuNApUrNavarapradacharitaM GYApaya me te  || 11||

asanotphullasupushhpakasamavarNAvaraNA.nte  |
karuNApUrNavarapradacharitaM GYApaya me te  || 12||

shatamododbhavasu.ndara varapadmotthitanAbhe  |
karuNApUrNavarapradacharitaM GYApaya me te  || 13||

jagadAgUhakapallavasamakuxe sharaNAde  |
karuNApUrNavarapradacharitaM GYApaya me te  || 14||

jagadaMbAmalasu.ndaragR^ihavaxovara yogin.h  |
karuNApUrNavarapradacharitaM GYApaya me te  || 15||

ditijA.ntaprada chakradharagadAyugvarabAho  |
karuNApUrNavarapradacharitaM GYApaya me te  || 16||

paramaGYAnamahAnidhivadana shrIramaNe.ndo  |
karuNApUrNavarapradacharitaM GYApaya me te  || 17||

nikhilAghaughavinAshana parasaukhyapradadR^ishhTe  |
karuNApUrNavarapradacharitaM GYApaya me te  || 18||

paramAna.ndasutIrthamunirAjo harigAthAm.h |
kR^itavAnnityasupUrNakaparamAna.ndapadaishhi.h  || 19||

ava naH shrIpatirapratiradhikeshAdibhavAde  |
karuNApUrNavarapradacharitaM GYApaya me te  || 1||

The Lord is addressed as : Protector of all (Avana - based on
the dhathu Ava rakshana), One without any peer or similar person
(Aprathi), Greatest one (Adhika), One who causes the creation
etc of all such as Isha (rudra) - Ishaadi bhava (birth or
development) aade - cause or primary agent, The Lord of Shree
(Lakshmi), ocean of kindness (karunaapoorna), Giver of all boons
including Moksha (varaprada), make me understand your great
qualities or stories.

[Aprathi - na vidyathe prathih prathinibhah prathinidhirvaa
yasya sah]
Sri Vishvapathi also comments that the prayer may appear
unnecessary in the case of Acharya Madhva - but should be
considered as applicable to his disciples or for greater depth
and clarity for himself.

The interesting thing in this shloka is that all the adjectives
used for the Supreme Being justify the prayer in the end. He is
the protector at such a fundamental level - being responsible
for the very existence of the soul, his faculties and all his
desires and achievements that without His grace, prayer to any
one else is useless. He is also the Lord of Shree, who is
Abhimaani devathaa of the three Gunas which binds one to Samsara
and only with His grace such bondage is removed by her. He is
the primal cause of all to whom the other lesser persons pray -
like Isha. He overrides their boons at His will. Thus he
destroys evil forces (which usually go to Ishwara for their
boons) which try to prevent or harm Sathvika souls from
following the correct path. The significance of  Karunaapoorna
and Varaprada has already been explained earlier in the
introduction.

surava.ndyAdhipa sadvarabharitAsheshhaguNAlam.h  |
karuNApUrNavarapradacharitaM GYApaya me te  || 2||

 The Lord is addressed . He is Suravandya - worshipped by the
gods,  Adhipa - the supreme lord, Sadvara - one who gives boons
to the good people, the Mukthas or redeemed souls, or who gives
only good boons which lead to further development of devotion
etc leading to Mukthi (unlike the boons given by Brahma and
Rudra etc which many times lead to their destruction). He is
also the lord (adhipa) of suravandya (Chathurmukha Brahma). He
also has all auspicious qualities (ashesha guna) and each of
them is Alam - Samyak = complete and perfect. Thus, He has such
qualities as beauty, bliss etc each of which is superlative and
unlimited in itself, but such qualities themselves are infinite
in number.
Some additional comments appear to be needed here:
Harikathamruthasara says -
"ondu gunadolananthagunagalu
 onduroopadolihavu lokadolonduroopadi dharisi
thadgathapadarthadolahorage , baandaladavoliddu bahupesarinda
karesutha poornajnaanandamaya paripariviharava maadi maadisuva"
Each of the qualities of the Supreme Being contains in itself
other auspicious qualities. Similarly, each form of His also
contains infinite forms. He is compared to space (akaasha) which
contains all the universe in it and which is both inside and
outside all objects in it. He is called by numerous names and
His essence of auspicious qualities like Jnana and Ananda etc
are the same every where.
The concept is that each quality, say Bliss, itself contains
others like Jnana, Shakthi etc in it. This has to be understood
in the context of Vishesha (Bheda Prathinidhi), by which there
is no difference between the forms, limbs and qualities of the
Supreme Being as conveyed by the Veda text - "Neha naanaasthi
kinchana". There is no limitation like His "seeing" with His
eyes, or "hearing" with His ears. It is explained in Bhagavatha
that one black hair on the moola roopa which took the form of
Lord Krishna performed such extraordinary deeds. There should
also be no concept that the incarnated form has only some
attrbutes of the Moola form - as there is no difference between
them. It is the divine will as explained by the concept of
vishesha that we see them as different forms or different
qualities - while He is one with His body being constituted with
infinite auspicious qualities. Its is apparent that Acharya
Madhva has summed up all this with the expression -
Asheshagunaalam here.

NAPSRao

PART 10.4

sakaladhvA.ntavinAshaka paramAna.ndasudhAho  |
karuNApUrNavarapradacharitaM GYApaya me te  || 3||

He is the destroyer of all darkness in the form of primoridal
ignorance for the good people. He is also the giver of the
unworldly bliss. He is the very embodiment of extraordinary
qualities. (Aho -  Aashcharya).
The philosophical propostions that this shloka conveys are very
important. Vishnu is the only redeemer of the jivas from
Samsara, which is due to bondage due to the three Gunas, whose
Abhimani devathaa is Lakshmi. As her power is  also delegated by
God, He is the primary agent for the bondage of the Jivas due to
Ajnana. It is in this context that Acharya Madhva has
interpreted the word Janmadyasya, in bhAshya on the  second
Brahma suthra as -
"Brahmano lakshanamaaha - "srushti sthithi samhara niyama jnana
ajnana bandha mokshayathah". The unique characteristic of
Brahman who is Jijnasya is that He is responsible for creation,
maintenance (status quo), destruction, control, knowledge,
ignorance, bondage and redemption. Acharya Madhva is also
defining the status of  Moksha - which is Paramananda -
exquisite bliss, which is revealed as the essence of the Jiva
(mukthi yogya), when the obscuring veils of Ajnana on his own
swaroopa and on that of the Bimba form of the Lord pertaining to
the Jiva are removed by the Supreme Being.

trijagatpota sadArjitasharaNAshApatidhAto  |
karuNApUrNavarapradacharitaM GYApaya me te  || 4||

 He is the boatman for ferrying the souls of all the three
worlds across the ocean of samsara. (plava iva sathaam
samsaarasaagarottharaka.  He is always worshipped by devoteees.
(Sadaarchithacharana). He is the support or protector for
Ashapathi - the consort of Aasha (Saraswathi) - Chathurmukha
Brahma.
This shloka is a beautiful illustration of Acharya Madhva being
called a Veda Rishi. Chandogya Upanishath - 9 Adhyaya and 14 &
15 th Khandas are reproduced :
"Ashaa vaava smaraadbhuyasyaasheddho vai smaro manthraanadheethe
karmaani kuruthe ..  "
"Praano vaa aashaayaa bhuyaanyatha vaa araa naabhau samarpithaa
yevamasmin praane sarvam samarpitham ..   "
Saraswathi (consort of Brahma) and Bharathi (consort of Mukhya
prana) are called Asha as they are of the nature of bliss. They
give the knowledge by which Aparoskha of the Supreme Being is
obtained. The Upanishath says that they are superior to Garuda,
Shesha and Rudra (who are controlling the intellect and memory).
Mukhya Prana is superior to Asha herself as he is the final
teacher of Thathvas to all the souls. It is his presence that
makes all auspicious and desirable objects like parents,
brothers and sisters, teachers etc have those qualities, as
without him, they do not have any longer those features which
made them dear, lovable, auspicious and so on.. Acharya Madhva
is reminding us, that he is addressing here - one who is
superior to even Prana and Brahma, called sathya in the
Upanishath. The worship of the Supreme Being in the Adhishtana
of  Mukhya Prana is prescribed by the Upanishath itself in the
third Adhyaya for securing Moksha. Thus even a simple sounding
Ashapathidhaatho sums up and reflects the entire Chandogya
Upanishath.

triguNAtItavidhAraka parito dehi subhaktim.h  |
karuNApUrNavarapradacharitaM GYApaya me te  || 5||

He is beyond the three Gunas (Sathva, Rajas and Thamas) which
are controlled by Lakshmi, in her three forms Sree, Bhu and
Durga. He supports the entire world (Parithah - samanthaath, vi
- visheshena , dharaka). He is the giver of the auspicious
devotion which leads to Mukthi - (Mahathmya jnana poorvaka
sudrudha sneharoopa) to one who  has understood His auspicious
qualities up to the capacity of the soul and is hence immersed
in love for Him and which is unaffected by other worldly
disturbance and which is far greater than all attachments to
other worldly objects and persons.

sharaNaM kAraNabhAvana bhava me tAta sadA.alam.h  |
karuNApUrNavarapradacharitaM GYApaya me te  || 6||

Karana and Bhavana are names used to address the Supreme Being.
Karana is the independent primal cause for every thing and every
one. One could recollect - "Thena vina thrunamapi na chalathi"
in this regard. Bhavana has many meanings -
"Svathmaanam yogibhih anusandhaayapathi (bhavayathi)" - One who
is the subject of Aparoksha by Yogis.
"Bhaavayathi sathaam praapayathi sarvam" - One gives every thing
to the good people.
"Bhaavayathi dhyaayathi bhakthaanaam yogakshemam" - One who
looks after the welfare of the good people.
"Bhaavayathi paalayathi jagadithi" - He protects the world.
"Kaaranabhaavana - mahadaadi kaaranaani bhaavayathi -
jagathsarjanasamarthaan karothi" -  He makes the secondary
causes like Mahatha Thathva etc get energised and act to produce
the world.
The word Thaatha is used as an affectionate name for his father.
Acharya Madhva is requesting the Supreme Being to be his refuge
(sharanam) and protect him always (sadaa) well (alam).
The propositions of Sarva Karthruthva, the final refuge of all
aspirants are indicated here. The word Thaatha conveys a
personal relationship with God which is but natural for all
great devotees, and also hints at the Rjuthva of Acharya Madhva.

maraNaprANada pAlaka jagadIshAva subhaktim.h  |
karuNApUrNavarapradacharitaM GYApaya me te  || 7||

He gives both death and life to the souls. He protects all at
all times. He is the Lord of all entities in the world. I
request you to give me auspicious devotion towards you and
protect me from enemies (Ava) - like arishadvarga. The Anishta
from which we should request God to protect us is that which
makes us forget Him or hate Him, which leads us away from the
path to redemption.

taruNAdityasavarNakacharaNAbjAmala kIrte  |
karuNApUrNavarapradacharitaM GYApaya me te  || 8||

God is addressed. Your feet are red like the glow of the rising
Sun. Your fame is spread all over and is flawless.
>From this shloka onwards Acharya Madhva is describing the limbs
and features of the Lord, whom he is meditating and seeing in
Aparoksha. He has started with the feet of the Lord, as is
traditionally done for such meditation. Reference to the feet
along with their flawless fame - reminds one of the great events
where the feet are associated -  such as redeeming Ahalya in
Rama incarnation, bursting the shell of Brahmanda as
Thrivikrama, when Chathurmukha Brahma washed the great feet,
which became the river Ganga flowing in heavens and earth etc.

salilaprotthasarAgakamaNivarNochchanakhAde  |
karuNApUrNavarapradacharitaM GYApaya me te  || 9||

The adjectives used here can be interpreted in different ways.
"salilaprottha" - born out of water - lotus or Nilothpala (blue
lotus like flower. Saragaka - having the same colour as lotus or
blue flower. Manivarna - being red like the bead or
Padmaragamani. God's nails Nakha - are Uccha - special and
vastly superior, not being made of physical entities, but
consisting in essence of auspicious qualities like Jnana, Ananda
etc. The complete word Salilaprottha . to ucchanakahade" can be
interpreted as referring to the red lotus and red bead whch is
used to indicate the colour of the nails on the Lord's toes.
Alternatively, the first word can be interpreted to refer to the
blue Nilothpala, when the adjective applies to the entire body
of the Lord. The reference is to the tips of the nails indicated
by Ade - Nakhade.
Acharya Madhva is continuing his contemplation of the Lords's
feet - the underside of the feet being red like the rising Sun,
while the tips of the nails on the toes are also red lke the
Padmaragamani, while the feet itself - as the rest of the body -
is blue.

PART 10.5

Contd from previous posting

khajatUNInibhapAvanavarajaN^ghAmitashakte  |
karuNApUrNavarapradacharitaM GYApaya me te  || 10||

Khe - Akashe jathah khaja or Indradhanush. The receptacle for
the arrows is Thunee.
Acharya Madhva is extolling the part of the legs below the knee
of the Lord. They are like and have the radiance of the quiver
and the Indradhanush. They are themselves pure (pavana) and have
immense strength (Amitha shakthi). Sri Vishvapathi Tirtha gives
another meaning also - Khaja - He makes His appearance in space
for giving boons to His devotees (Khaja). Khaja can also mean
one who is born out of the mind and senses -
Manolakshanendriyaajaathah - Kama or Manmatha. The Lord's lower
limbs are like the quiver for the flower arrows of Manmatha.
After having described His feet, the next higher part of the
Lord's body - the legs below the knee are described as being of
the shape of a divine quiver for flower arrows of the Love God,
Manmatha. They are also radiant like the IndraDhanush in the sky
(Rain bow), they are extremely pure and purify others and they
are immensely strong.

ibhahastaprabhashobhanaparamorustharamAle  |
karuNApUrNavarapradacharitaM GYApaya me te  || 11||

His thighs are like the trunk of an elephant in shape. The
effulgence and beauty of His thighs has captivated Ramaa, His
consort (she sits on His Lap), like a Bee attracted to a bright
object.
Ibha = elephant, hastha = trunk. Prabhaa - effulgence, shobhana
- beautiful, parama - immensely superior , urustha - located in
the thigh region, Ramaa - His consort, ale - like a bee. Another
meaning is also suggested by Sri Vishvapathi Tirtha - elephants
have the liquid of their being in heat (Madajala) pouring down
their trunks, which attracts bees by its smell.  Similarly,
Ramaa is also attracted by His thighs and sits there.
"Karikaraasakthamadagandhalubdhabhringasya karikaropamorusthitha
ramaayaashcha upamaanaupameyabhavo yukthah"

asanotphullasupushhpakasamavarNAvaraNA.nte  |
karuNApUrNavarapradacharitaM GYApaya me te  || 12||

Acharya Madhva next describes the wiast/hip portion of the
Supreme Being. This is covered by a golden coloured cloth
(Aavaranaanthe). The colour of the dress is similar to that of
the beautiful golden yellow colours of the perfect blooming
flowers of Asana. This flower is called variously Asana,
Bandooka or Honne in Kannada. As appropriate, only the cloth
covering this part is described. (uthphulla - blooming, ante -
waist portion).

shatamododbhavasu.ndara varapadmotthitanAbhe  |
karuNApUrNavarapradacharitaM GYApaya me te  || 13||

He describes the navel of the Lord. His Navel has the divine
Lotus coming out of it, which is beautiful and exquisite. This
lotus is the origin of Chathurmukha Brahma, who creates the
world and is called Shathamoda - he has a hundred types of bliss
or great bliss as compared to other Mukthas - Shatha being
interpreted as a very large number. C. Brahma has the names of
Shathamoda, Rajah, Murthy, Sathyakah and Hamsavaahanah.
This manner of creation of the entire world has also the
allegorical significance - to show that it does not need the
cooperation of any one else, but is entirely under the control
of the Supreme Being. The well known creator amongst the
Thrimurthies - Brahma himself is created by the Supreme Lord, in
this manner, leaving no manner of doubt about the primal cause
of the  Creation.

jagadAgUhakapallavasamakuxe sharaNAde  |
karuNApUrNavarapradacharitaM GYApaya me te  || 14||

Acharya Madhva describes the stomach portion of the Lord. It
covers the entire Universe in universal dissolution. (The
Universe which is visible after creation is placed in his
stomach and becomes invisible in Pralaya.- Jagadaagoohaka). But
the stomach (instead of being a huge and monstrous object), is
like a tender leaf. He is the divine origin and protects all
those who are themselves called the refuges or supports of the
world - like Chathurmukha Brahma, Shesha etc.

jagadaMbAmalasu.ndaragR^ihavaxovara yogin.h  |
karuNApUrNavarapradacharitaM GYApaya me te  || 15||

His chest is next described. It is the perfectly beautiful  and
blemishless residence of Ramaa, the Universal mother. He is the
greatest Yogi - Yogeswara.
Ramaa, the Abhimani devatha of Prakruthi, which is the
transformatory cause (like mud for a pot) in the creation of the
Universe resides in his breast. This  is also an indication that
He is not a product of the causes which produce the Universe,
like the Thirgunas etc, but that He is beyond them She is given
an honoured place right near the heart of the Supreme Being also
showing their close relationship and her dependence on Him even
for staying.

ditijA.ntaprada chakradaragadAyugvarabAho  |
karuNApUrNavarapradacharitaM GYApaya me te  || 16||

His arms are described. These exquisite limbs (four in number)
hold in them the Chakra (the great Sudarshana, for which there
is no opponent), dara or the conch (Panchajanya), Gadaa
(Kaumodaki) and destroy all daithyas (dithijaanthaprada).
The limbs are a symbol of the quality of protection of the good
people and destruction of the wicked by the Supreme Being. The
Geetha shloka - "Yadaa yadaa hi dharmasya glaanirbhavathi
bharatha, abhyutthanam adharmsya thadaathmaanam srujaamyaham"
can be remembered.

paramaGYAnamahAnidhivadana shrIramaNe.ndo  |
karuNApUrNavarapradacharitaM GYApaya me te  || 17||

Acharya Madhva next extols the face of the Lord.  His face is
the infinite abode of the greatest Jnana (leading to the great
bliss of Mukthi unalloyed with sorrow) -
Paramajnanamahanidhivadana. He is also the Indu or moon which
gives great pleasure to Shree Devi - Shree ramana Indu. An
alternative meaning given by Sri Vishvapathi Tirtha is that He
is the Lord of Shree - Shriramana and his face is like the full
moon.
The most significant point conveyed here is that the face of Sri
Hari is the source of all auspicious Jnana - the Vedas and
Smrithis leading to redemption - in his forms as Hayagriva -
udgeeryanthe anisham yathah. At the beginning of each Kalpa,
Chathurmukha Brahma is reimparted all the knowledge of the
eternal Vedas which are always present in the mind of the Lord.
As Vedavyasa, He has classified the Vedas and created the
Suthras, Ithihasa and Puranas containing all Jnana.

nikhilAghaughavinAshana parasaukhyapradadR^ishhTe  |
karuNApUrNavarapradacharitaM GYApaya me te  || 18||

His kind glance at the devotee is next described. It is capable
of destroying in one time the infinite binding karmas -
specially the sins and give the matchless bliss of Mukthi. This
shloka also contains some important tenets from the Shashthras
and needs further elaboration.
As the Jiva is Anadi or without beginning, he carries a burden
of Karma always which increases with time continuously. In
Krishnamrutha Maharnava, Acharya Madhva quotes this text :
"Jivamshchathurdashaadoordhwam purusho nimishena thu
 sthreevaapyanoonadashakam deham maanushamaarjathe"
"Chathurdashordhwajeevee thu samsarashchaadivarjithah
avidithvaa param devam mokshashaa kaa mahaamune"
Any one who has crossed the age of 14 years will be accumalating
Karma which is adequate for tens of lives, every instant of
their life. The Samsara is beginningless. Therefore how can one
aspire for Moksha without understanding God. There are some
schools of thought which hold that Karma has to be  reduced only
by suffering it. This applies both to Punya and Paapa. But, with
the rate of accumalation being far larger than its reduction due
to suffering its fruits, there is just no way for the ever
increasing burden to be ever reduced, let alone destroyed
totally, which is essential for attaining Moksha. It is also not
correct as the Mimasakas and others hold that the jada Karma can
cause action and give results by itself. Only a Chethana can do
so. Thus, only the Supreme Being can by His grace, rid us of its
malefic effects. This is the reason why we say in Pooja every
day - "Aayathabhyaam vishaalaabhyaam sheethalaabhyaam
kripanidhe, karunaarasapoornabhyaam lochanaabhyaam vilokaya" -
Pls look at me with your eyes which are big, deep, cool and
dripping with kindness towards me (your devotee). The kind
glance of the Lord siginifies alleviation from suffering,
destruction of sins and removal of the veil of ignorance which
causes us to go after the trivialities of life, instead of using
it for the attainment of His grace. The kind glance and the
gentle smile at the puny effrorts of His devotees are God's ways
of rewarding him with His greatest gifts. It is but proper that
Acharya Madhva has, in this sthothra, where he has described the
limbs of the Lord ends up in that part which is seen last by the
devotee and which confers on him the desired goal of
redemption.

paramAna.ndasutIrthamunirAjo harigAthAm.h |
kR^itavAnnityasupUrNakaparamAna.ndapadaishhi.h  || 19||

Acharya Madhva is signing his name to this sthothra by
indicating the name given by his Guru - Ananda Tirtha. The two
parts of the name Ananda and Tirtha are qualified as
Paramaananda and Suthirtha. There by, Acharya is conveying that
he is not just saying that it is his composition, but intends to
say much more. It is clear that he is not in the habit of
calling himself by superlatives on account of his own sense of
importance - as he has used names such as Ananda Tirtha (3 rd,
7th ,  11th , 12th ), Poorna Prajna ( 3rd  ),  Sukha Tirtha
(4th, 6th ) , Ananda Suthirtha ( 5th ),  Nandi Tirtha ( 8th  )
,  Urusukhatirtha (9th   ). The adjectives Parama, Uru etc are
used to indicate that Ananda in his name is to be interpreted in
a yaugika manner - as the superior bliss that is part of the
swaroopa of a Mukthi yogya Jiva. The word Tirtha means Shasthras
that give such a gift as its result. "Parama uthkrushtah
aanandah swaroopanandah yasmaath thadrusham suthirtham
sacchaasthram  yasya thaadrushah" -  In Sri Vishvapathi Tirtha's
words.  He is also a Muniraja - king of ascetics. He has
composed this Harigatha - or prayer to Sri Hari as a gatha or
Katha or poem. Sri Vishvapathi Tirtha gives another meaning also
- Paramaananda is the Supreme Being in the incarnation of
Badarayana, being of the essence of infinite bliss. Shobanam
tirtham guruh yasya sah chaasau - one who has Badarayana as His
Guru. The objective of this composition is stated in the second
line - Nithya supoornaka paramaananda pada - eternal, complete,
matchless blissful state which is Mukthi. If one interprets this
line as applicable to a great devotee like Acharya Madhva, it
could also be interpreted to mean as adjectives of the Supreme
being Himself - Nithya, Supoorna, Paramaanada, whose Pada or
feet are being sought as the reward of this prayer. One
recollects the Bhagavatha texts which convey that an Yekantha
Bhaktha does not even seek Mukthi, but would look for complete
Padaseva of the Lord as his eternal goal.
There are many other thoughts that could be developed arising
out of the words of Acharya Madhva, but enough for the present
context.
NAPSRao

This sthothra and the next, emphasise the attribute Ananda or
Bliss of the Supreme Being - as he is source-giver of all bliss
of all souls (the infinite souls already in Mukthi, and the
infinite ones who will follow them in future. He is thus called
Ananda - the very personification of Bliss itself - eternal,
complete, matchless and flawless, without a trace of sorrow.
unlike earlier stothras, where the different incarnations of the
Supreme Being are mentioned, here the emphasis is on the
Redeeming form of Vishnu which is worshipped by all great gods
themselves. There is an implied reference to the first Brahma
suthra - Om AthAthO BrahmajijnAsA - where the word Athah (the
second) is interpreted as Hethvartha - indicating the reason for
one to carry out Brahma JijnAsA. While different Acharyas have
interpreted the meaning of this simple word differently, Acharya
Madhva has interpreted it as the attainment of the state of
Bliss and being freed from the sorrows of samsara. He quotes :
"Thamevam vidvAnamrutha iva bhavathi" - only be knowing Him,
will one obtain Mukthi in this world.(Upanishad)
"Priyohi jnAninOthvartham aham sacha mama priyah" - I am dearest
to the learned person and he is dearest to me.(Geetha)
"Yamevaisha vrunuthe thEna labhyah" - He is attained only by him
(soul) whom He chooses. (Upanishad)
"AthmA vA arE drastavyah shrOthavyah manthavyO
nidhidhyAsithavyah" -
He should be the object of listening, contemplated, meditated
and finally "seen".(Upanishad)
Thus the attainment of Mukthi, which is of the nature of
complete freedom from obscuring beginningless Ajnana,
realisation up the limits of one's capacity of the true nature
of the Supreme Being, himself and the fundamental relationship
between each other, which is one of Giver and Taker, Independent
and totally dependent etc., unfettered and eternal enjoyment of
Bliss which constitutes the soul's own nature, being freed from
the external envelopes of the three Gunas which are truly
responsible for bondage in Samsara, which should be the
objective of all, can only be achieved by the grace of the
Supreme Being, Narayana. An important element of this is the
worship of the Supreme Being by His four attributes - Sath,
Chith, Aathma and Ananda. The repeated use of Ananda in this
shloka is a directive to the devotee to contantly remember Him
by these attributes - specially Ananda or Bliss, also
simultaneously reminding him of the fact that He is the only
giver of Bliss, which is the only goal worth going to the
Supreme Being for and the soul itself is of the nature of Bliss,
which is obscured in Samsara.
One is also reminded of the shloka in Sumadhvavijaya -
"AnandarUpasya parasya pAthradhI
AnandasandAyisushAsthrakruthsa yath
AnadathIrthethipadam gurUditham
babhUva thasyAthyanurUparUpakam?
Simple translation - Sri Achyutha Prajna named his new disciple
AnandatIrtha. the latter was always having his mind fixed on the
Supreme Being of the nature of bliss, and has composed the
Shasthra (Tatvavada) which gives Ananda or bliss, to the seeker.
One is also tempted to conclude that the very use of the words
Ananda - in each shloka to describe the Supreme being, followed
by the last shloka where he has used his name Ananda TIrtha,
with the appelation Muni attached is indicative as very brief
paraphrasing of the shloka in Sumadhvavijaya. The Phala shruthi
in the last shloka confirms this view, as he says, that the
devotee (who is totally immersed in God) and recites this
stothra will attain Mukthi of the nature of innate Bliss.
 A few comments may be in order here. One should always go to a
person who is in a position to give gifts of the kind one seeks.
Bliss can only be given one who is Himself full of unlimited
bliss, rather than one, who is provided with limited stocks of
it or who himself has to get it from another. Except a few
die-hards who want to limit Mukthi to a negative connotation of
freedom from sorrow or freedom from all feelings (both bliss and
sorrow), one should like to have unlimited bliss after working
hard for it to secure Mukthi. Similarly one should approach the
person responsible for one's bondage for freedom, rather than an
underling, who can at best pass on the request of the prisoner.
The Vedas proclaim from housetops that Vishnu alone is the giver
of Mukthi and none other. Similarly when one approaches the
emperor one does not waste such a chance by asking for a small
impermanent favour, but should ask for some thing lasting,
appropriate for oneself and which enables him to please the
emperor always in future. Thus, any shasthra which would be
worth persuing would show us the way to permanent freedom from
the travails of samsara. Bliss up the limit of one's capacity
and a true devotional relationship with the Supreme Being, based
on the fundamental realities of the essence of the entities.
This is Tatvavada.
To be continued.
NAPSRao

Further to my posting of the first part of Dvadasha sthothra 11
- part one, here is the second part.
The aptness of worshipping the Lord named Ananda for obtaining
final redemption from Samsara, which is also of the form of
Ananda (bliss) in the manner taught by Ananda Tirtha was briefly
discussed in the first part. Before going into the meanings of
the stanzas, I would like to mention a few more interesting
facets of this stothra.
Though the name Ananda mentioned here as referring to the
Supreme Being is actually symbolic of His countless,
beginningless, eternal, and matchless auspicious qualities, it
is really very appropriate to worship Him through the one
quality - Ananda (bliss), which becomes most significant to the
souls. For instance, when discussing the creation of the world
of matter and the souls, a question is raised by Acharya Madhva
in Anuvyakhyana (as explained in Nyaya Sudha)when explaining the
meaning of the Suthra - Aum Na praypjanavathvAth. This question
is fundamental and has to answered by any one postulating a
theory of Creation by a Creator.
Does God have any benefit out of such creation or not?. If He
secures some benefit from it, obviously He lacks it before and
hence is Apoorna or incomplete without it. If He gets no benefit
from such creation, it is clear that He is doing an aimless act,
which can not be accepted from a Sarvajna. Hence, it will have
to be concluded that He is not the Creator at all. Upanishad
passages extol Him as Ananda, Niranishta and Parama - being of
the form of Bliss, who is free from all sorrow and blemish and
is Supreme. The Suthra Na prayojanavathvAth answers the question
- God does not secure any benefit from all these activities for
HIMSELF. "Lokavatthu LIlAkaivalyam" answers the point as to why
He does some thing which is basically useless inspite of His
being Independent, All knowing and Supreme. God carries out all
these acts - like Creation, Sustenance and Destruction etc as a
Sport, in the same manner as an Intoxicated person dances and
moves his limbs etc wantonly. Narayana samhitha explains thus -
Hari does not have any benefit from Creation etc , but does it
only as an expression of His unbounded, matchless Bliss
(Ananda), in the same manner as an Intoxicated person dances. As
even the Mukthas who have secured His grace obtain all that they
want or desire just by desiring it, the Supreme Being who gives
them Mukthi, obviously can not ever need anything for which He
has to perform any actions. Acharya Madhva explains further that
it is the Svabhava (Innate nature) of the Supreme Being to
perform these actions.
 There is an interesting passage in MAndUkya Upanishad which
Madhva quotes in Anuvyakhyana :
"VibhUthim prasavam thvanyE manyanthE srushtichinthakAh
svapnamAyAsarUpEthi srushtiranyairvikalpithA
icchAmAthram prabhOh srushtirithi srushtau vinischithah
kAlAth prasUthim bhUthAnAm manyanthe kAlachinthakAh
bhogartham srushtirithyanyE krIdArthamithi chAparE
devasyaisha svabhAvOyam ApthakAmasya kA spruhEthi"
Simplified transaltion:
Those who think about creation hold that Creation is the
modification of Brahman Himself as the world (of matter and
souls). Some imagine that Creation is like a that of a Dream
projection or magic. Some think that Creation is born of Time.
Those who know the position correctly hold that Creation is due
to the Will of the Lord.
Some think that Creation is for the purpose of enjoyment of God.
Others think that it for sport. How ever, it is due to the very
nature of God to create, as He has already all His desires
fulfilled.
While it is true that He has no desire of His own to be
fulfilled, it is also true that in the infinite mercy and love
that God really has for the souls, who are totally depnedent on
Him, he engages is the activities of Creation etc for their
benefit.
It would thus be seen that the quality of Infinite Bliss in the
Supreme Being also necessitates His total independence from
every one, every thing and every need. This quality which is His
essence itself, expresses itself in the manner of redeeming all
the souls depending on Him, by giving them all opportunities of
securing Jnana, Bhakthi etc, finally leading to emancipation.
Thus God performs the extremely massive and complex actions
involved in Creation etc of the world out of the fullness of His
Bliss for the benefit of the souls. Thus when Acharya Madhva
asks us in Anubhashya - "SacchidAnanda AthmEthi mAnushaih" - to
understand the Supreme being as Athman (inner controller), Sath
(Creator and the most Real of all the Reals), Ananda (bliss) and
Chith (only of the essence of Chethana and being totally free
from the actions of jada entities - such as Sathva, Rajas and
Thamas) - He would be expecting us to understand the
implications of the four words, as explaining His nature. It is
therefore very pertinent that an aspirant for Mukthi, who has
seen beyond the worldly pleasures, which are transient, combined
with misery and sorrow and which usually lead to further
bondage, must worship the Supreme Being as the very embodiment
or ocean of true Bliss, which he seeks.

In the earlier parts, the aptness of Ananda Tirtha extolling the
Ananda form of the Supreme Being by a sthothra which when
recited with full understanding of the meanings gives Ananda in
Mukthi was briefly described. Also, the meaning of the word
Ananda when applied as a name of the Supreme Being was briefly
discussed. Before getting into the actual verses themselves, it
is necessary to go into the nature of Ananda in Mukthi as well
as the difference in Ananda or Bliss between the Supreme Being
and the souls as determined by Ananda Tirtha..
There are usually three expressive words in english language to
describe the mental states agreeable to us - Pleasure, Happiness
and Bliss. Some times they are used interchangeably.  My
intention here is not to discuss their derivation or usage
practices of the words. Broadly, the word pleasure is used to
describe the agreeable sensations obtained  through the senses,
Happiness is considered as a state of mind and Bliss is
considered as a state of the deepest portions of the mind or
Spirit.
Pleasure requires the meeting of the objects, the appropriate
sense in fit condition, and their coming together in a fashion
leading to the feelings originated in the body by it, giving us
a sense of agreeableness of the experience in the mind. The
limitations of pleasure as a source of continued agreeable
experience are well known as arising out of its nature - the
inescapable necessity of the object, Law of diminishing returns,
Satiety and needs of variety, invariable accompaniment with
some pain, before, during and after the experience, limitations
of the senses themselves etc. The hidden penalty that Nature
imposes such as concomitant bondage of the mind and body to the
object of pleasure (Abhimana) leading to suffering and pain when
separated from it, transient nature of the experience,
inaccurate estimation of the merits of the pleasure-object when
the mind is clouded in its judgement when efforts are made to
obtain it leading to misery and  even hatred towards the same
object later etc are not realised by superficial thinking. It is
a fact that all of us are built in a such a way as to strive for
pleasure always, and it is a great thing involving excellent
self-control if we can stop our minds to go after it,  even when
it is really not in our interest to do so. All these thoughts
are well expressed by Krishna when he says in the Geetha -
 "YathathO hyapi kaunthEya purushasya vipashchithah
 indriyAni pramatheeni haranthi prasabham manah"  - 2.60
The overpowering and turbulent senses forcibly carry away the
mind of even the wise man striving hard (to control them).
"IndriyAnAm hi charathAm yanmanO anu vidheeyathE
thadasya harathi prajnAm vayurnAvamivambhasi"  - 2.67
When the mind goes after the senses that wander amongst objects,
his proper understanding and conclusions are lost, like a ship
being carried away in the seas by a wind.
"IndriyasyendriyasArthE rAgadveshau vyavasthithau
 thayOna vashamAgacchEth thau hyasya paripanthinau"  - 3.35
In respect of the specific object of each sense, likes and
dislikes necessarily rise up. Let no one come under their sway,
as they are surely his enemies.
" YE hi samsparshajA bhogA dukhayOnaya yEva thE
 Adyanthavanthah kaunthEya na thEshu ramathE budhaH"  - 5.22
When pleasures result from the contact of senses, they are only
sources of misery. They have a beginning and an end. No wise man
delights in them.
Happiness on the other hand is usually considered as a state of
the mind, which is thus a product of an internal sense of
validity, acceptability, values etc along with an agreeable
state of external environment. The senses may not be involved
directly, though the mind will get disturbed from its equanimity
by disagreeable sensations. Happiness of the mind necessitates
some achievement of internal goals such as success in
competition, power or position, fraternal feelings and
companionship with agreeable persons etc. A little thought will
show that even here, to the extent that our feeling of Happiness
is dependent on externals which are not in our control, the
possibility of misery can not be ruled out. Further many of the
causes of Happiness have in-built limiting or destroying
features - as one gets jaded quickly and looks for more such or
other means for being happy. But unlike the purely body-limited
type of sensual pleasures, Happiness is more refined and can be
sublimated by training and practice into higher selfless goals,
not likely to lead to misery and sorrow.
Bliss is considered to be the deepest spiritual experience where
one is virtually free from the effects of environment and
externals and the cause is considered as pertaining to the
deepest core of the personality.  Now let us look at the
description of Bliss in the Geetha-
"SarvakarmAni manasA sanyasthAsthe sukham vashee
 navadvArE purE dEhE naiva kurvannakArayan"  5.13
The soul, who is the dweller in the body with nine doors, who
dedicates all his actions to God and having control over the
senses remains happy, neither acting himself nor causing others
to act. (as he understands that God is the Doer and not
himself).
"bAhyasparshEshvasakthAthmA vindanthyAthmani yathsukham
 sa brahmayOgayukthAthmA sukhamakshayamashnuthE"  5.21
He whose mind is unattached to the external objects with which
the senses come into contact like a sannyasi and feels internal
joy in himself, will secure imperishable bliss with his mind
devoted to meditation of Brahman.
"yOnthah sukhOantharArAmasthathAntharjyothireva yah
 sa yOgee brahmanirvAnam brahmabhutho adhigacchathi"   5.24
He who enjoys happiness within (which is manifested when the
torments of desire, anger etc are eradicated), whose pleasures
all lie within himself, and to whom God has revealed His
splendid form, is a Yogi and goes to Brahman who has no material
body, being totally devoted to Him.
"YathrOparamathE chittham niruddham yOgasEvayA
 yathra chaivAthmanAthmanam pashyannAthmani thushyathi"
With the practice of Yoga and mind arrested withdrawing itself
from external objects and activities, the Yogi sees the Lord
through his mind and rejoices.   6.20
"SukhamAthyanthikam yatthathbuddhigrAhyam atheendriyam
 vEtthi yathra na chaivAyam sthithaschalathi thathvathah"   6.21
That state in which he finds supreme bliss, which is realised
directly by the self and is beyond ordinary sense experience and
where his mind is not disturbed or diverted from the divine
form.
 These quotes are illustrative and not exhaustive.
It can therefore be concluded that Ananda being described here
is not sensual or mental, but is one of the Spirit. Its is
centered on the realisation of the Supreme Being in himself as
his AathmA (inner controller), source of innumerable auspicious
qualities and his greatest benefactor. All others pleasures and
sources of mental happiness are rejected as they are like the
glowworm in front of the Sun.
Now let us look at what the Taittirya Upanishad described as the
Ananda of the Supreme Being and Muktha souls.
In 2.7, the shruthi says : "KO hyEvyAnyAth kah prAnyAth yadEsha
Akasha AnandO na syAth". - If Vishnu is not full of infinite
bliss (Ananda Paripoorna),  Who else (other than Vishnu) could
create, control and activate the world?
Acharya Madhva/Sri Jayatirtha explain the text thus: If one has
to strive and perform actions, one has to have one of the
following four reasons - i. When he is full of  Bliss
(happiness, pleasure) - as when he dances, ii. When afflicted
with great sorrow - when he cries uncontrollably - In these
cases, the reactions are not identified as productive of any
benefit, but are spontaneous reactions to the bliss/sorrow.
iii. To secure freedom from sorrow, iv. To secure happiness,
pleasure etc. - In such cases, there is a directed effort at
getting what one wants and getting rid of what he does not
want.
In the case of the Supreme Being, the two reasons (ii. And iii.
do not exist, as being a Sarva Shaktha/Karthru (All powerful/All
Doer), He is never going to be afflicted with sorrow. Similarly,
He does not have the last reason, as He is the only Doer and
Independent entity in the world and thus can not secure any
thing that He does not have already.
This leaves only the first reason, that He acts out of His
Infinite and matchless Bliss, in the same manner as an
intoxicated person dances with sheer happiness. Considering the
immense magnitude of the creation, maintenance etc of the
Universe, it is clear that the Supreme Being with His infinite
capacities must also have Infinite Bliss to match. The very
existence of the world and activities of living beings etc is
thus proof that God is full of Infinite Bliss. Unlike the bliss
of all others including Lakshmi, His Bliss is untramelled by any
one else. Lakshmi bliss is superior to all others as she is
Nithya-muktha and has never been subject to ignorance which acts
as a veil on her true essence, like all other souls.
In the manthras 2- (17-28), the Upanishad describes the
gradation of Bliss (Ananda) in the liberated souls. In the
present context, it is not appropriate to go into this subject -
but the nature of the bliss is also described, which will be
mentioned here:
The lowest level of Bliss mentioned in the Upanishad is that of
the World-emperor, who is Shrothriya (one who has realised the
full results of study of scriptures and has become Muktha) and
akAmahatha (one who has no desires to fulfill - as he has
attained all his desires). Such a person who owns the entire
earth with all its gifts of wealth, who has no abnormalities,
who is all powerful etc is considered to have ONE unit of Bliss.
The gradation of bliss given thereafter in the Upanishad is -
Manushya-gandharva, Deva-gandharva, Chira-Pithrus,
AjAnaja-devatha, Karma-deva, Thathvika-devatha, Daksha, Indra,
Rudra, Brahma (Chathurmukha). Each succeding one has 100 times
(Shatha) the bliss of the prvious class. The actual enjoyment
may be even 1000 or infinite times more because in addition to
the bliss being quantitatively more by a hundred times, it is
Sphuta (clearer and more enjoyable) by the possessor. An example
is given here of the Sun in comparison to an equally big fire
(the context is that of brilliance). Each person has clearer
appreciation of their essence (Swaroopa) of Jnana, Devotion to
Vishnu, Strength etc. Desires in the Muktha souls are not
external to them due to the action of the three gunas etc as in
samsara, but are in the nature of their essence itself. Thus all
their desires are instantly attained. The gradation of Bliss is
to be understood as indicative of the infinite bliss of the
Supreme Being and of the great bliss of superior souls who have
their attributes far greater than us. The bliss of good Manusha
souls inferior to that of manushya-emperors is to be considered
as a hundredth in the same manner.
The Bliss of the Mukthas is therefore to be understood as being
of the essence of the soul itself and is attained always. All
their desires are realised instantly due to the ever-present
grace of the Almighty. Being totally free from the effects of
the three gunas, it is unmixed with sorrow in the least and is
dependent on no one else except God.
Brihadaranyaka Upanishad also upholds and supports the same
concepts of Taratamya or gradation of the Muktha souls. It also
makes the point that God denies no request of the Muktha souls
and their combined bliss is like a drop in the ocean of Bliss
that Sri Hari is. Though their swaroopa is intrinsically one of
knowledge and bliss, their actual enjoyment of bliss is with the
will of the Supreme Being even in Moksha. All these pramanas
indicate the mental perspective one should have when he worships
God as Ananda with a correct understanding of His nature,
whereby he secures the state of complete bliss, up to the limits
of his innate capacity.
There is one more aspect of understanding the use of the word
Ananda in this context. The Muktha souls have a body made of
pure Chethana, which is of their essence and their enjoyment of
bliss is compared to the enjoyment which one has in dreams,
where even though there is no awareness of his body, he still
experiences pleasure etc. But, at his own will, he can also take
a body made of pure sathva guna, which is then used as a means
for enjoyment. But just like a lamp uses the oil in it leaving
out all others like wick, impurities etc, his enjoyment will be
pure and unaffected by the entry of Sathva guna and will on no
account have any sorrow mixed with it. He will never have to
submit as in Samsara to the control of inferior souls, but will
be part of a natural order of gradation, where he will offer his
respects to superior souls who had helped him in his Sadhana
period. Chapter 11 of Sumadhvavijaya also describes poetically
the bliss of Mukthas living in the glorious Vaikunta Loka, where
worldly pleasures like Love are also enjoyed without any
admixture of sorrow or baseness. There is no prescription of
duties or controls on the Mukthas, but some of them may continue
to do many of the Pre-Mukthi activities like worship, Yajnas etc
in the fullness of their bliss. They may adore the majesty of
God and worship Him in a thousand ways. Some of them may go all
round the world, even in Lokas which are resided by souls
awaiting liberation. Mukthi is thus complete self-expression,
self-manifestation and self-realisation. Some of the Mukthas
enjoy their bliss through the limbs of God Himself.

Though the introduction to this sthothra was rather long, I have
felt that it is fully justified as it is important to have the
mental background of the nature of the Supreme Being being
termed Ananda here and the Phala sthuthi in the end which
indicates that the final fruit of this sthothra is the
Swaroopa-ananda of Mukthi. Now let us go into each sthothra
shloka -

udIrNamajaraM divyaM amR^itasya.ndyadhIshituH  |
Anan.dasya padaM vande brahmendrAdi abhiva.nditam.h  || 1||
I offer my prostrations with great devotion to the feet (or
Swaroopa) of Sri Hari, the Supreme Being, who is the master of
the Universe, whose essence is of the nature of Bliss, which is
respectfully prostrated to by Gods headed by Brahma
(Chathurmukha), Indra etc. His form is the greatest (superlative
in all respects), indestructible, and beyond the constraints
imposed by nature and It sprinkles the divine nectar of Bliss of
the Moksha (on souls which attain liberation).
 

sarvavedapadodgItaM i.ndirAvAsamuttamam.h  |
Anan.dasya padaM vande brahmendrAdi abhiva.nditam.h  || 2||
I offer ..    Indra etc. His form (Ananda) is extolled as the
most superior by all the Vedas, superior to all else and is the
place where Mahalaskhmi resides.

sarvadevAdidevasya vidAritamahattamaH  |
Anan.dasya padaM vande brahmendrAdi abhiva.nditam.h  || 3||
I offer ..    Indra etc. He is the primal cause of all the Gods
(being their creator and inner controller) and He destroys the
primordial sin (Ajnana), which is otherwise impossible to
overcome.

udAramAdarAnnityaM ani.ndyaM su.ndarIpateH  |
Anan.dasya padaM vande brahmendrAdi abhiva.nditam.h  || 4||
I offer ..   Indra etc. He is the Lord of Mahalakshmi, the
personification of beauty (Sundari). He is eternal (Nithya)
being unchanged in any manner in space, time or qualities. He is
beyond reproach. He is the greatest.

i.ndIvarodaranibhaM supUrNaM vAdimohanam.h  |
Anan.dasya padaM vande brahmendrAdi abhiva.nditam.h  || 5||
I offer ..   Indra etc. He is of the colour of the interior of
the Blue Lotus (Nilothpala), He is full of auspicious qualities
and He gives Mithya Jnana (wrong knowledge) to evil persons (who
argue for untrue philosophical systems).
(The souls get knowledge only with the will and pleasure of the
Inner controller, God, through the Tatvabhimani devathas
according to their innate worth and past deeds. Thus our getting
true knowledge is also by the grace of God).

dAtR^isarvAmaraishvaryavimuktyAderaho param.h  |
Anan.dasya padaM vande brahmendrAdi abhiva.nditam.h  || 6||
I offer ..   Indra etc. He is the greatest and the giver of all
Aishwarya (all attributes of enjoyment like wealth, power, etc)
and final release from Samsara and all such gifts to all the
gods. The poet exclaims Aho! - what a wonder, at this. (Though
only Aishwarya and Vimukthi are specfically mentioned here all
other attributes and gifts to the souls such as their very
existence, creation, knowledge, devotion and liberation etc are
exclusively by God). The exclamation is indicative of admiration
and devotion.

dUrAddurataraM yattu tadevAntikamantikAt.h  |
Anan.dasya padaM vande brahmendrAdi abhiva.nditam.h  || 7||
I offer ..   Indra etc.  His Feet (Swaroopa) are farther than
the most far off object to those who are not His devotees, but
they are the nearer than the most near object to His devotees.
(He is attainable only by His own will - Yenam mochayami - I
will redeem this one, and only devotion is the means for
attaining His lotus feet).

pUrNasarvaguNairkArNamanAdya.ntaM sureshituH  |
Anan.dasya padaM vande brahmendrAdi abhiva.nditam.h  || 8||
I offer ..   Indra etc. He is complete (lacking nothing in all
respects). He is the main repository of all auspicious qualities
like Jnana, Ananda etc, He is the Lord of all gods and is
without beginning or end.
Sri Vishvapathi Tirtha shows that the words Sarvagunaikarnam -
can be interpreted to mean the only main repository, or ocean of
all auspicious qualities.

Ana.ndatIrthamuninA harerAna.ndarUpiNaH  |
kR^itaM stotramidaM puNyaM paThannAna.ndamApnuyAt.h  || 9||
The devotee who recites this auspicious sthothra of Sri Hari,
who is Himself of the nature of Bliss, composed by Ananda Tirtha
Muni will attain Mukthi, which is an expression of innate Bliss
of his own self.

I am completing my attempts to give the total meanings of
Dvadasha sthothra by the posting. For convenience, I have
reproduced below refrences to my earlier postings, which will be
found in the Archives. This deos not include some useful points
made by me and others in discussions.
I would like to apologise for my being very irregular and tardy
in completing my work. But, I hope that it will be accepted as a
sincere attempt made at a difficult subject.
Meaning of Dvadasha Sthothra part 1 - dt 5-6-99
Meaning of Dvadasha Sthothra part 2 - dt 5-7-99
Meaning of Dvadasha Sthothra part 3 - dt 5-9-99
Meaning of Dvadasha Sthothra part 4 - dt 5-13-99
Meaning of Dvadasha Sthothra part 5a - dt 5-22-99
Meaning of Dvadasha Sthothra part 5b - dt 5-24-99
Meaning of Dvadasha Sthothra part 5c - dt 5-25-99
Meaning of Dvadasha Sthothra part 6 - dt 6-1-99
Meaning of Dvadasha Sthothra part 7a - dt 6-26-99
Meaning of Dvadasha Sthothra part 7b - dt 7-8-99
Meaning of Dvadasha Sthothra part 8a - dt 8-3-99
Meaning of Dvadasha Sthothra part 8b - dt 12-10-99
Meaning of Dvadasha Sthothra part 8c - dt 12-12-99
Meaning of Dvadasha Sthothra part 8d -dt 1-25-00
Meaning of Dvadasha Sthothra part 9a - dt 1-27-00
Meaning of Dvadasha Sthothra part 9b - dt 1-28-00
Meaning of Dvadasha Sthothra part 10a - dt 4-30-00
Meaning of Dvadasha Sthothra part 10b - dt 5-2-00
Meaning of Dvadasha Sthothra part 10c - dt 5-4-00
Meaning of Dvadasha Sthothra part 10d - dt 5-17-00
Meaning of Dvadasha Sthothra part 10e - dt 5-23-00
Meaning of Dvadasha Sthothra part 11a - dt 11-10-01
Meaning of Dvadasha Sthothra part 11b - dt 11-11-01
Meaning of Dvadasha Sthothra part 11c - dt 11-16-01
Meaning of Dvadasha Sthothra part 11d - dt 11-17-01

Herewith is the last and twelfth sthothra.

This is the smallest and with apparently few adjectives used to
describe the Supreme Being. The comment of Sri Visvapathi Tirtha
also contents itself by giving word meanings. But he makes a
significant observation - "IdAneem srimadAnandatheerthAchArya
varyah gOvindAnugrahah svasmin varthathe ithi darshayan" - Here,
Srimadanandatirtha showing that he has the blessings of Govinda
- etc. Before giving the individual meanings, perhaps we may
notice one feature here. In the previous sthothra (11 th) we
have seen that there is a phala sthuthi at the end promising
Moksha - Ananda for those devotees who have recited the same
with devotion to the Ananda form of the Supreme Being, who is
Bliss incarnate. This sthothra also starts from the same word
and ends with the same word. One can conjecture the great  Bliss
of a Jeevotthama like Acharya Madhva, who has recited with great
devotional fervour the entire Dvadasha sthothra (11 sections)
and who has virtually attained Jivanmukthi. It is therefore not
surprising that he repeats again the blissful state he is in
derived from that ocean of bliss he is in passionate love with
and which he has extolled so well earlier.
A shloka from Sumadhvavijaya may be recalled -
"Amithapramathim shruhteeshwarah parirebhe parigruhya tham
drutham
 pranayaamruthapoornamanasah smithavakthrah pariphullalochanah"
The Supreme Being (Veda Vyasa form) who is the Lord of the
Vedas, and with His mind full of love towards His devotee
(approaching Him) embraced Acharya Madhva of unlimited knowledge
holding him close with eyes opened in joy and with a smile on
His face.
God always reciprocates our feelings towards Him, returning what
ever we offer multiplied greatly. That is why He said - "Mama
pranaah hi paandavaah". It is not surprising that He would
return a superlative love for His devotee Acharya Madhva, who
has demonstrated his great love for Him by his actions,
compositions and thoughts. It is Madhva who wrote - "Sannamaami,
preyaso me,. " and such evocative words. Unlike most of us, God
was an ever present reality to him, of whom he was aware all the
time and whom he did not lose any opportunity to worship or
extol. Such a person would always be in a state of bliss due to
his proximity with the Supreme Being - which is best expressed
by the Sumadhvavijaya shloka - (Madhva says to Lord Narayana -
May your blessings be always on me in the form of the nectar of
continuous worship to you. I can not get such a bliss which is
the most superior one in all the three worlds.
If one notes that it is Madhva singing mellifluously his twelfth
sthothra, it is possible to appreciate a little of what he says
(Leshathah).
Now let us take up the individual shlokas -

Ana.ndamukunda aravindanayana  |
Ana.ndatIrtha parAna.ndavarada  || 1||
The second line which is common to all shlokas is addressing the
Supreme Being as the one who gives ParAnanda - Bliss of Mukthi
to me, Ananda Tirtha. The meaning of the first line is only
given against each shloka. The Lord is addressed here as Ananda
- Abode of Bliss, Mukunda - giver of Mukthi, and Aravindanayana
- One with Lotus eyes.

su.ndarIma.ndiragovi.nda vande  |
Ana.ndatIrtha parAna.ndavarada  || 2||
The meaning of the first line is - Sundarimandira - abode of
Mahalakshmi, the most beautiful woman in the universe, Govinda -
Krishna, the upholder of the Vedas, the protector of cows, vedas
and the good people of the world.

chandrasurendrasuvandita vande  |
Ana.ndatIrtha parAna.ndavarada  || 3||
You are offered prostration with great devotion by Chandra and
Indra, the lord of gods.
.
chandrakama.ndirana.ndaka vande  |
Ana.ndatIrtha parAna.ndavarada  || 4||
You are wearing peacock feathers with the shape of the moon on
your head and you are always perfect with bliss.

vR^i.ndArakavR^i.ndasuva.ndita vande  |
Ana.ndatIrtha parAna.ndavarada  || 5||
You are worshipped with great devotion by the groups of gods
headed by Brahma etc.

ma.ndArasUnasucharchita vande  |
Ana.ndatIrtha parAna.ndavarada  || 6||
You are worshipped with (divine) Parijatha flowers.

in.dirA.ana.ndaka su.ndara vande |
Ana.ndatIrtha parAna.ndavarada  || 7||
You are the giver of bliss to Indira (your consort) and you are
exquisite in your beauty.

ma.ndirasya.ndanasya.ndaka vande  |
Ana.ndatIrtha parAna.ndavarada  || 8||
You shower your blessings in the form of Bliss on those who
perform service in your mansions (in Vaikunta). [Only the most
superior souls headed by Chathurmukha Brahma etc would be able
to have this great opportunity of serving the Supreme Being in
bringing water etc in His own house.

Ana.ndachandrikAsya.ndaka vande  |
Ana.ndatIrtha parAna.ndavarada  || 9||
Your blessings are like the exquisite moon light showering Bliss
on all the Muktha souls.
(Just as Moonlight gives peace, tranquility and happiness to
those on whom it falls, God's blessings give Bliss totally free
from sorrow and travails of the samsara and with the ability to
get any desire instantly gratified.
Note the shlokas 4 & 5 do not appear in the commentary of Sri
Vishvapathitirtha.
 This completes the Twelfth sthothra.
 
 
 
 
 

·
o Re: Meaning of Dvaadasha sthothra...Part 1
o Re: Meaning of Dvaadasha sthothra...Part 2
o Re: Meaning of Dvaadasha sthothra...Part 3
o Re: Meaning of Dvaadasha sthothra...Part 4
o Re: Meaning of Dvaadasha sthothra...Part 5A
o Re: Meaning of Dvaadasha sthothra...Part 5B
o Re: Meaning of Dvaadasha sthothra...Part 5C
o Re: Meaning of Dvaadasha sthothra...Part 6
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