dwadasha stotra (all the 12) (Vishnu stotra.66)-- composed approx.. 745 years ago !! ( so peaceful )
https://youtu.be/KakgRVu7dYo==
॥ द्वादशस्तोत्राणि श्रीमध्वकृत ॥
॥ द्वादश स्तोत्राणि॥
अथ प्रथमस्तोत्रम्
वन्दे वन्द्यं सदानन्दं वासुदेवं निरञ्जनम् ।
इन्दिरापतिमाद्यादि वरदेश वरप्रदम् ॥ १॥
नमामि निखिलाधीश किरीटाघृष्टपीठवत् ।
हृत्तमः शमनेऽर्काभं श्रीपतेः पादपङ्कजम् ॥ २॥
जाम्बूनदाम्बराधारं नितम्बं चिन्त्यमीशितुः ।
स्वर्णमञ्जीरसंवीतं आरूढं जगदम्बया ॥ ३॥
उदरं चिन्त्यं ईशस्य तनुत्वेऽपि अखिलम्भरं ।
वलित्रयाङ्कितं नित्यं आरूढं श्रियैकया ॥ ४॥
स्मरणीयमुरो विष्णोः इन्दिरावासमुत्तमैः । var
इन्दिरावासमीशितुः इन्दिरावासमुत्तमम्
अनन्तं अन्तवदिव भुजयोरन्तरङ्गतम् ॥ ५॥
शङ्खचक्रगदापद्मधराश्चिन्त्या हरेर्भुजाः ।
पीनवृत्ता जगद्रक्षा केवलोद्योगिनोऽनिशम् ॥ ६॥
सन्ततं चिन्तयेत्कण्ठं भास्वत्कौस्तुभभासकम् ।
वैकुण्ठस्याखिला वेदा उद्गीर्यन्तेऽनिशं यतः ॥ ७॥
स्मरेत यामिनीनाथ सहस्रामितकान्तिमत् ।
भवतापापनोदीड्यं श्रीपतेः मुखपङ्कजम् ॥ ८॥
पूर्णानन्यसुखोद्भासिं अन्दस्मितमधीशितुः ।
गोविन्दस्य सदा चिन्त्यं नित्यानन्दपदप्रदम् ॥ ९॥
स्मरामि भवसन्ताप हानिदामृतसागरम् ।
पूर्णानन्दस्य रामस्य सानुरागावलोकनम् ॥ १०॥
ध्यायेदजस्रमीशस्य पद्मजादिप्रतीक्षितम् ।
भ्रूभङ्गं पारमेष्ठ्यादि पददायि विमुक्तिदम् ॥ ११॥
सन्ततं चिन्तयेऽनन्तं अन्तकाले var अन्त्यकाले विशेषतः ।
नैवोदापुः गृणन्तोऽन्तं यद्गुणानां अजादयः ॥ १२॥
इति श्रीमदानन्दतीर्थभगवत्पादाचार्य विरचितं
द्वादशस्तोत्रेषु प्रथमस्तोत्रं सम्पूर्णम्
अथ द्वितीयस्तोत्रम्
स्वजनोदधिसंवृद्धि पूर्णचन्द्रो गुणार्णवः ।var सुजनोदधिसंवृद्धि
अमन्दानन्द सान्द्रो नः सदाव्यादिन्दिरापतिः ॥ १॥ var प्रीयातामिन्दिरापतिः
रमाचकोरीविधवे दुष्टदर्पोदवह्नये (दुष्टसर्पोदवह्नये) ।
सत्पान्थजनगेहाय नमो नारायणाय ते ॥ २॥
चिदचिद्भेदं अखिलं विधायाधाय भुञ्जते ।
अव्याकृतगुहस्थाय रमाप्रणयिने नमः ॥ ३॥
अमन्दगुणसारोऽपि मन्दहासेन वीक्षितः ।
नित्यमिन्दिरयाऽनन्दसान्द्रो यो नौमि तं हरिम् ॥ ४॥
वशी वशो (वशे) न कस्यापि योऽजितो विजिताखिलः ।
सर्वकर्ता न क्रियते तं नमामि रमापतिम् ॥ ५॥
अगुणायगुणोद्रेक स्वरूपायादिकारिणे ।
विदारितारिसङ्घाय वासुदेवाय ते नमः ॥ ६॥
आदिदेवाय देवानां पतये सादितारये ।
अनाद्यज्ञानपाराय नमः पारावराश्रय ॥ ७॥ var नमो वरवराय ते
अजाय जनयित्रेऽस्य विजिताखिलदानव ।
अजादि पूज्यपादाय नमस्ते गरुडध्वज ॥ ८॥
इन्दिरामन्दसान्द्राग्र्य कटाक्षप्रेक्षितात्मने ।
अस्मदिष्टैक कार्याय पूर्णाय हरये नमः ॥ ९॥
इति श्रीमदानन्दतीर्थभगवत्पादाचार्य विरचितं
द्वादशस्तोत्रेषु द्वितीयस्तोत्रं सम्पूर्णम्
अथ तृतीयस्तोत्रम्
कुरु भुङ्क्ष्व च कर्म निजं नियतं हरिपादविनम्रधिया सततं ।
हरिरेव परो हरिरेव गुरुः हरिरेव जगत्पितृमातृगतिः ॥ १॥
न ततोऽस्त्यपरं जगदीड्यतमं (जगतीड्यतमं) परमात्परतः पुरुषोत्तमतः ।
तदलं बहुलोकविचिन्तनया प्रवणं कुरु मानसमीशपदे ॥ २॥
यततोऽपि हरेः पदसंस्मरणे सकलं ह्यघमाशु लयं व्रजति ।
स्मरतस्तु विमुक्तिपदं परमं स्फुटमेष्यति तत्किमपाक्रियते ॥ ३॥
शृणुतामलसत्यवचः परमं शपथेरितं उच्छ्रितबाहुयुगं ।
न हरेः परमो न हरेः सदृशः परमः स तु सर्व चिदात्मगणात् ॥ ४॥
यदि नाम परो न भवेत (भवेत्स) हरिः कथमस्य वशे जगदेतदभूत् ।
यदि नाम न तस्य वशे सकलं कथमेव तु नित्यसुखं न भवेत् ॥ ५॥
न च कर्मविमामल कालगुणप्रभृतीशमचित्तनु तद्धि यतः ।
चिदचित्तनु सर्वमसौ तु हरिर्यमयेदिति वैदिकमस्ति वचः ॥ ६॥
व्यवहारभिदाऽपि गुरोर्जगतां न तु चित्तगता स हि चोद्यपरम् ।
बहवः पुरुषाः पुरुषप्रवरो हरिरित्यवदत्स्वयमेव हरिः ॥ ७॥
चतुरानन पूर्वविमुक्तगणा हरिमेत्य तु पूर्ववदेव सदा ।
नियतोच्चविनीचतयैव निजां स्थितिमापुरिति स्म परं वचनम् ॥ ८॥
आनन्दतीर्थसन्नाम्ना पूर्णप्रज्ञाभिधायुजा ।
कृतं हर्यष्टकं भक्त्या पठतः प्रीयते हरिः ॥ ९॥
इति श्रीमदानन्दतीर्थभगवत्पादाचार्य विरचितं
द्वादशस्तोत्रेषु तृतीयस्तोत्रं सम्पूर्णम्
अथ चतुर्थस्तोत्रम्
निजपूर्णसुखामितबोधतनुः परशक्तिरनन्तगुणः परमः ।
अजरामरणः सकलार्तिहरः कमलापतिरीड्यतमोऽवतु नः ॥ १॥
यदसुप्तिगतोऽपि हरिः सुखवान् सुखरूपिणमाहुरतो निगमाः ।
स्वमतिप्रभवं जगदस्य यतः परबोधतनुं च ततः खपतिम् ॥ २॥ var सुमतिप्रभवम्
बहुचित्रजगत् बहुधाकरणात्परशक्तिरनन्तगुणः परमः ।
सुखरूपममुष्यपदं परमं स्मरतस्तु भविष्यति तत्सततम् ॥ ३॥
स्मरणे हि परेशितुरस्य विभोर्मलिनानि मनांसि कुतः करणम् ।
विमलं हि पदं परमं स्वरतं तरुणार्कसवर्णमजस्य हरेः ॥ ४॥
विमलैः श्रुतिशाणनिशाततमैः सुमनोऽसिभिराशु निहत्य दृढम् ।
बलिनं निजवैरिणमात्मतमोभिदमीशमनन्तमु
also see
https://youtu.be/KmwIU-2L0jI?
==with meaning in kanada
===
DWADASH STOTRA.1
1.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
2.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.)
3.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 around His waist). Such a waist is to be contemplated. (by those desiring Mukthi).
4.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.
5.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 arms (at either end). Such a chest should be remembered.
6.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.
7.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.
8.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.
9.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.
10.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.
11.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.
12.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.
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.
===
dwAdash stOtra - 2
After offering his obieseance to Vasudeva (Krishna) Acharya Madhva describes the great and unique attributes of Sri Hari in the this second sthothra.
1.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.
2.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.
3.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)
4.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.
5.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.
6.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.
7.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.
8.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.
9.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.
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).
3rd stotra
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.
1.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.
2.
2.
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.
3.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 ?
4.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.
5.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.
6.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.
7.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.
8.
3.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 ?
4.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.
5.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.
6.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.
7.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.
8.
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.
9.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.
9.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.
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.
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,
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.
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 asKrishna 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.
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.
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.
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
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.
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.
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.
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 - Sakalajivahridayakamalasthithe
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.
the rendering of the meanings in the order given by Sri Vishvapathi tirtha, who starts with the third shloka describing Mathsyaavathaara.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.
4th stotra
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.
1.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.
2.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)
3.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.
4.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 ?)
5.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.
6.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).
7.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.
8.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
5th stotra
I am following the commentary of Sri Vishvapathi tirtha (as I have understood it) in writing the meanings.
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.]
vAsudEvAparimEyasudhAman shuddhasadOdita suMdarikAMta |
dharAdharadhAraNa vEdhuradhartaH saudhRutidIdhitivEdhRuvidhAtaH || 1||
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,
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.
kEshava kEshava shAsaka vaMde pAshadharArchita shUravarEsha || 2||
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 asKrishna 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.
nArAyaNa amala kAraNa vaMde kAraNakAraNa pUrNa varENya |
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.
mAdhava mAdhava sAdhaka va.nde bAdhaka bodhaka shuddha samAdhe || 3||
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.
govi.nda govi.nda pura.ndara va.nde ska.nda suna.ndana vandita pAda |
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.
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,
vishhNo sR^ijishhNo grasishhNo viva.nde kR^ishhNa sadushhNa vadhishhNo sadhR^ishhNo || 4||
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,
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.
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 dAnavasAdana va.nde daivatamodana vedita pAda |
We are again adressing 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 76th 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.
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 76th 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.
trivikrama nishhkrama vikrama va.nde sukrama sa.nkramahu.nkR^
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.
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.
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.
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.
vAmana vAmana bhAmana va.nde sAmana sImana shAmana sAno |
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.
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.
shrIdhara shrIdhara shaMdhara va.nde bhUdhara vArdhara ka.ndharadhArin.h|| 6||
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.
hR^ishhIkesha sukesha paresha viva.nde sharaNesha kalesha balesha sukhesha |
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.
Kamleshah - 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.
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.
padmanAbha shubhodbhava va.nde saMbhR^italokabharAbhara bhUre || 7||
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 - Sakalajivahridayakamalasthithe
dAmodara dUratarA.ntara va.nde dAritapAragapAra parasmAt.h || 8||
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.
Ana.ndasutIrtha munI.ndrakR^itA harigItiriyaM paramAdarataH |
paralokavilokana sUryanibhA haribhakti vivardhana shauNDatamA || 9||
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.
6th stotra
matsyakarUpa layOda vihArin vEdavinEtRu chaturmukha vaMdya |
kUrmasvarUpaka maMdaradhArin lOkavidhAraka dEvavarENya || 1 ||
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.
sUkararUpaka dAnavashatrO bhUmividhAraka yaj~javarAMga || 4 ||
dEva nRusiMha hiraNyakashatrO sarva bhayAMtaka daivatabaMdhO |
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).
vAmana vAmana mANavavEsha daityavarAMtaka kAraNarUpa || 5 ||
rAma bhRugUdvaha sUrjitadIpte kShatrakulAMtaka 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.
rAghava rAghava rAkShasa shatrO mArutivallabha jAnakikAMta || 6 ||
dEvakinaMdana suMdararUpa rukmiNivallabha pAMDavabaMdhO |
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.
dEvakinaMdana naMdakumAra vRuMdAvanAMchana gOkulachaMdra |
kaMdaphalAshana suMdararUpa naMditagOkulavaMditapAda || 1||
iMdrasutAvakanaMdana hasta chaMdanacharchita suMdarinAtha |
iMdIvarOdara dalanayana maMdaradhArin gOviMda vaMdE || 2 ||
chaMdrashatAnana kuMdasuhAsa naMdita daivatAnaMda supUrNa |
Note : Sri Vishvapathirtha has explained that according to Sampradaya (tradition), The shlokas starting from Devakinanadana sundararoopa and ending with Nandithadaivathaanandasup
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.
daitya vimOhaka nityasukhAde dEvasubOdhaka buddhasvarUpa || 7 ||
duShTakulAMtaka kalkisvarUpa dharmavivardhana mUlayugAde |
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.
nArAyaNAmalakAraNa mUrtE pUrNa guNArNava nityasubodha || 8 ||
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.
AnaMdatIrthamunIMdrakRutA harigAthA pApaharA shubhanitya sukhArthA || 9 ||
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"
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.
7th stotra
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. Vishvasthithipralayasargamahaa
vritthiprakaashaniyamaavruthib
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 - "
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 nirdushtasukhasampoornalenisuv
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.
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
Dharmaarthakaamasumathiprachay
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.
Shadvarganigrahanirasthasamast
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.
Sheshaahivairishivashakramanup
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.
Thathpaadapankajamahaasanathaa
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 shakramukhadevaganairachinthya
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.
Aanandatheerthamunisanmukhapan
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.
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. Vishvasthithipralayasargamahaa
vritthiprakaashaniyamaavruthib
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 - "
"Gunathrayagalamaani Shree kumbhini mahaaadurgaa ambhranee
rukmini sathya shanthi krithi jaya maayaa mahalakumi
janakajaa kamalaalayaa dakshineyu padmaa thrilokeswari
anumahatthinoliddu upamaarahithalenisuvalu." - Brihattharathamya
sandhi - 4.
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 deepthivilasallakshmeevilaasaa
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 deepthivilasallakshmeevilaasaa
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
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"
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 nirdushtasukhasampoornalenisuv
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.
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
Dharmaarthakaamasumathiprachay
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.
Shadvarganigrahanirasthasamast
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.
Sheshaahivairishivashakramanup
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.
Thathpaadapankajamahaasanathaa
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 shakramukhadevaganairachinthya
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.
Aanandatheerthamunisanmukhapan
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
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
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.
Acharya Madhva goes lyrical from this sthothra onwards indicating his own intense devotional state. The third line "Preenayaamo vaasudevam devathaamandalaakhandamandanam
1. 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
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.
2.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.
3.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.
4.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
6.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).
7.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.
8.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.
9..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.
10.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.
11.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.
12,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.
insrtead of 5 this verse
"Kvachith prabhum sthauthi sameekshathe kvachith
kvachith smaran nruthyathi gaayathi kvachith
kvachith tham aaraadhayatheeshvaram kvachith
namathi ayam madhvamunih prathaapavaan"
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.
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.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.
==
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.
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.
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.
===
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.
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.
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.
=====
11th stotra
udIrNamajaraM divyaM amRutasyaMdyadhIshituH |
AnaMdasya padaM vaMde brahmEMdrAdi abhivaMditaM || 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 iMdirAvAsamuttamaM |
AnaMdasya padaM vaMde brahmEMdrAdi abhivaMditaM || 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 |
AnaMdasya padaM vaMde brahmEMdrAdi abhivaMditaM || 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 aniMdyaM suMdarIpateH |
AnaMdasya padaM vaMde brahmEMdrAdi abhivaMditaM || 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 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).
iMdIvarOdaranibhaM supUrNaM vAdimOhanaM |
AnaMdasya padaM vaMde brahmEMdrAdi abhivaMditaM || 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).
dAtRusarvAmaraishvaryavimuktyAdErahO paraM |
AnaMdasya padaM vaMde brahmEMdrAdi abhivaMditaM || 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 tadEvAMtikamaMtikAt |
AnaMdasya padaM vaMde brahmEMdrAdi abhivaMditaM || 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).
pUrNasarvaguNairkArNamanAdyaMtaM surEshituH |
AnaMdasya padaM vaMde brahmEMdrAdi abhivaMditaM || 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.
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.Sri Vishvapathi Tirtha shows that the words Sarvagunaikarnam - can be interpreted to mean the only main repository, or ocean of all auspicious qualities.
AnaMdatIrthamuninA harErAnaMdarUpiNaH |
kRutaM stOtramidaM puNyaM paThannAnaMdamApnuyAt || 9||
AnaMdamukuMda araviMdanayana |
AnaMdatIrtha parAnaMdavarada || 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.
- Abode of Bliss, Mukunda - giver of Mukthi, and Aravindanayana
- One with Lotus eyes.
suMdarImaMdiragOviMda vaMde |
AnaMdatIrtha parAnaMdavarada || 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.
chaMdrasurEMdrasuvaMdita vaMde |
AnaMdatIrtha parAnaMdavarada || 3||
You are offered prostration with great devotion by Chandra and Indra, the lord of gods.
chaMdrakamaMdiranaMdaka vaMde |
AnaMdatIrtha parAnaMdavarada || 4||
You are wearing peacock feathers with the shape of the moon on your head and you are always perfect with bliss.
vRuMdArakavRuMdasuvaMdita vaMde |
AnaMdatIrtha parAnaMdavarada || 5||
You are worshipped with great devotion by the groups of gods headed by Brahma etc.
maMdArasUnasucharchita vaMde |
AnaMdatIrtha parAnaMdavarada || 6||
You are worshipped with (divine) Parijatha flowers.
iMdirA&naMdaka suMdara vaMde |
AnaMdatIrtha parAnaMdavarada || 7||
You are the giver of bliss to Indira (your consort) and you are exquisite in your beauty.
maMdirasyaMdanasyaMdaka vaMde |
AnaMdatIrtha parAnaMdavarada || 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.
AnaMdachaMdrikAsyaMdaka vaMde |
AnaMdatIrtha parAnaMdavarada || 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. )
(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.
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