Dwadasha Stotras = abnasripati (Vishnu stotra.63)

 Dwadasha Stotras =      abnasripati (Vishnu stotra.63)

॥ द्वादशस्तोत्राणि श्रीमध्वकृत ॥

 ॥ द्वादश स्तोत्राणि॥
अथ दशमस्तोत्रम्
अव नः श्रीपतिरप्रतिरधिकेशादिभवादे ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ १॥

सुरवन्द्याधिप सद्वरभरिताशेषगुणालम् ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ २॥

सकलध्वान्तविनाशन (विनाशक) परमानन्दसुधाहो ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ ३॥

त्रिजगत्पोत सदार्चितचरणाशापतिधातो ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ ४॥

त्रिगुणातीतविधारक परितो देहि सुभक्तिम् ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ ५॥

शरणं कारणभावन भव मे तात सदाऽलम् ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ ६॥

मरणप्राणद पालक जगदीशाव सुभक्तिम् ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ ७॥

तरुणादित्यसवर्णकचरणाब्जामल कीर्ते ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ ८॥

सलिलप्रोत्थसरागकमणिवर्णोच्चनखादे ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ ९॥

कज (खज) तूणीनिभपावनवरजङ्घामितशक्ते ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ १०॥

इबहस्तप्रभशोभनपरमोरुस्थरमाळे ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ ११॥

असनोत्फुल्लसुपुष्पकसमवर्णावरणान्ते ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ १२॥

शतमोदोद्भवसुन्दरिवरपद्मोत्थितनाभे ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ १३॥

जगदागूहकपल्लवसमकुक्षे शरणादे ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ १४॥

जगदम्बामलसुन्दरिगृहवक्षोवर योगिन् ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ १५॥

दितिजान्तप्रद चक्रधरगदायुग्वरबाहो ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ १६॥

परमज्ञानमहानिधिवदन श्रीरमणेन्दो ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ १७॥

निखिलाघौघविनाशन (विनाशक) परसौख्यप्रददृष्टे ।
करुणापूर्णवरप्रदचरितं ज्ञापय मे ते ॥ १८॥

परमानन्दसुतीर्थसुमुनिराजो हरिगाथाम् ।
कृतवान्नित्यसुपूर्णकपरमानन्दपदैषिन् ॥ १९॥

इति श्रीमदानन्दतीर्थभगवत्पादाचार्य विरचितं
द्वादशस्तोत्रेषु दशमस्तोत्रं सम्पूर्णम्


==============

 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.