Dwadasha Stotra swajanedadhisamrudhi.(Vishnu stotra..56)
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
=
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).
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