Dwadasha Stotras == atimatotamo giri (Vishnu stotra.62)

 Dwadasha Stotras ==    atimatotamo giri (Vishnu stotra.62)


॥ द्वादशस्तोत्राणि श्रीमध्वकृत ॥

 ॥ द्वादश स्तोत्राणि॥

अथ नवमस्तोत्रम्
अतिमततमोगिरिसमितिविभेदन पितामहभूतिद गुणगणनिलय ।
शुभतम कथाशय परमसदोदित जगदेककारण रामरमारमण ॥ १॥

विधिभवमुखसुरसततसुवन्दितरमामनोवल्लभ भव मम शरणम् ।
शुभतम कथाशय परमसदोदित जगदेककारण रामरमारमण ॥ २॥

अगणितगुणगणमयशरीर हे विगतगुणेतर भव मम शरणम् ।
शुभतम कथाशय परमसदोदित जगदेककारण रामरमारमण ॥ ३॥

अपरिमितसुखनिधिविमलसुदेह हे विगत सुखेतर भव मम शरणम् ।
शुभतम कथाशय परमसदोदित जगदेककारण रामरमारमण ॥ ४॥

प्रचलितलयजलविहरण शाश्वतसुखमयमीन हे भव मम शरणम् ।
शुभतम कथाशय परमसदोदित जगदेककारण रामरमारमण ॥ ५॥

सुरदितिजसुबलविलुळितमन्दरधर पर कूर्म हे भव मम शरणम् ।
शुभतम कथाशय परमसदोदित जगदेककारण रामरमारमण ॥ ६॥

सगिरिवरधरातळवह सुसूकरपरमविबोध हे भव मम शरणम् ।
शुभतम कथाशय परमसदोदित जगदेककारण रामरमारमण ॥ ७॥

अतिबलदितिसुत हृदय विभेदन जयनृहरेऽमल भव मम शरणम् ।
शुभतम कथाशय परमसदोदित जगदेककारण रामरमारमण ॥ ८॥

बलिमुखदितिसुतविजयविनाशन जगदवनाजित भव मम शरणम् ।
शुभतम कथाशय परमसदोदित जगदेककारण रामरमारमण ॥ ९॥

अविजितकुनृपतिसमितिविखण्डन रमावर वीरप भव मम शरणम् ।
शुभतम कथाशय परमसदोदित जगदेककारण रामरमारमण ॥ १०॥

खरतरनिशिचरदहन परामृत रघुवर मानद भव मम शरणम् ।
शुभतम कथाशय परमसदोदित जगदेककारण रामरमारमण ॥ ११॥

सुललिततनुवर वरद महाबल यदुवर पार्थप भव मम शरणम् ।
शुभतम कथाशय परमसदोदित जगदेककारण रामरमारमण ॥ १२॥

दितिसुतविमोहन विमलविबोधन परगुणबुद्ध हे भव मम शरणम् ।
शुभतम कथाशय परमसदोदित जगदेककारण रामरमारमण ॥ १३॥

कलिमलहुतवह सुभग महोत्सव शरणद कल्कीश भव मम शरणम् ।
शुभतम कथाशय परमसदोदित जगदेककारण रामरमारमण ॥ १४॥

अखिलजनिविलय परसुखकारण परपुरुषोत्तम भव मम शरणम् ।
शुभतम कथाशय परमसदोदित जगदेककारण रामरमारमण ॥ १५॥

इति तव नुतिवरसततरतेर्भव सुशरणमुरुसुखतीर्थमुनेः भगवन् ।
शुभतम कथाशय परमसदोदित जगदेककारण रामरमारमण ॥ १६॥

इति श्रीमदानन्दतीर्थभगवत्पादाचार्य विरचितं
द्वादशस्तोत्रेषु नवमस्तोत्रं सम्पूर्णम्

==

 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.

===