Dwadasha Stotras =basudev parimeya sadhaman (Vishnu stotra.59)

Dwadasha Stotras =basudev parimeya sadhaman (Vishnu stotra.59)

॥ द्वादशस्तोत्राणि श्रीमध्वकृत ॥
॥ द्वादश स्तोत्राणि॥

अथ पञ्चमस्तोत्रम्
वासुदेवापरिमेयसुधामन् शुद्धसदोदित सुन्दरीकान्त ।
धराधरधारण वेधुरधर्तः सौधृतिदीधितिवेधृविधातः ॥ १॥

अधिकबन्धं रन्धय बोधा च्छिन्धिपिधानं बन्धुरमद्धा ।
केशव केशव शासक वन्दे पाशधरार्चित शूरपरेश (शूरवरेश) ॥ २॥

नारायणामलतारण (कारण) वन्दे कारणकारण पूर्ण वरेण्य ।
माधव माधव साधक वन्दे बाधक बोधक शुद्ध समाधे ॥ ३॥

गोविन्द गोविन्द पुरन्दर वन्दे स्कन्द सनन्दन वन्दित पाद ।
विष्णु सृजिष्णु ग्रसिष्णु विवन्दे कृष्ण सदुष्ण वधिष्ण सुधृष्णो ॥ ४॥

 var  विष्णो सृजिष्णो ग्रसिष्णो विवन्दे कृष्ण सदुष्णवधिष्णो सुधृष्णो
मधुसूदन दानवसादन वन्दे दैवतमोदन (दैवतमोदित) वेदित पाद ।
त्रिविक्रम निष्क्रम विक्रम वन्दे सुक्रम सङ्क्रमहुङ्कृतवक्त्र ॥ ५॥  var  सङ्क्रम सुक्रम हुङ्कृतवक्त्र
वामन वामन भामन वन्दे सामन सीमन सामन सानो ।
श्रीधर श्रीधर शन्धर वन्दे भूधर वार्धर कन्धरधारिन् ॥ ६॥

हृषीकेश सुकेश परेश विवन्दे शरणेश कलेश बलेश सुखेश ।
पद्मनाभ शुभोद्भव वन्दे सम्भृतलोकभराभर भूरे ।
दामोदर दूरतरान्तर वन्दे दारितपारक पार (दारितपारगपार) परस्मात् ॥ ७॥

आनन्दसुतीर्थ मुनीन्द्रकृता हरिगीतिरियं परमादरतः ।
परलोकविलोकन सूर्यनिभा हरिभक्ति विवर्धन शौण्डतमा ॥ ८॥

इति श्रीमदानन्दतीर्थभगवत्पादाचार्य विरचितं
द्वादशस्तोत्रेषु पञ्चमस्तोत्रं सम्पूर्णम्

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

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, Dharinavedhuradharthah, Saudhruthideedhithivedhruvidhathah are thus used to address the Supreme Being by recalling His great qualities. Now follows the prayer part.
Addhaa - means properly or in this case fully. Bandham is the bondage of Samsaara and Randhaya means destroy. There are two versions of the word spelled here as Vidhaanam - Pidhaanam. Both are accepted and commented upon. Vidhaanam means the Kamyakarma being done by us desiring fruits of our actions based on our likes and dislikes. Acharya Madhva prays - Vidhaanam chindhi - destroy root and branch. If it is read as Pidhaanam Bandhuram is having the characteristic of creating bondage . Pidhaana is translated as Ajnana which covers the swaroopa of ourselves and the Lord. Thus Acharya Madhva prays - destroy the Ajnana which perpetuates us in bondage and causes us to remain attached to worldly things which are transitory and worthless, causing us to keep on performing actions leading to perpetual bondage. All these meanings are supported by quotes and grammatical rules for interpretation, which can not be reproduced in full. But it is clear that the simple translation given earlier is grossly inadequate. Even if the meanings are given with Padaccheda etc in the conventional way, unless one reads and tries to undertsand the Bhashya - preferably with a qualified teacher, there is a good likelihood of missing or misunderstanding siginificant portions. Of course, English is grossly inadequate as it does not even have equivalent words and concepts thus leading to verbosity and lack of precision.

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 |

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.

mAdhava mAdhava sAdhaka va.nde bAdhaka bodhaka shuddha samAdhe || 3||

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.

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.

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, Uthkrushtathvath Vishnuh"

Sri Vishvapathi tirtha does not give a separate comment on this word as perhaps he has considered that enough has been said by Acharya Madhva , when he said "Brahma shabdah Vishnaveva" in Suthra Bhashya.

Srajishnu - One who has the nature of being a creator. "Devasyaisha svabahavoyam aapthakamasya kaaa spruhaa" says Sri Vadiraja in Yukthimallika quoting shruthi texts. God does not perform His myriad functions for fulfillment of any need, under compulsion from others or for any other cause except that He does it like an Unmattha (one who is intoxicated) with bliss would dance and sing freely without any apparent purpose. His capacity for action and achievement is such "Icchaamaathram prabhoh shrustih". Unlike the rest of us, where desire, effort, action and result follow one another without any certainty of the next step being always realised. In God's case , His desire and result are at the same time. This is because not only He is totally and truly independent Himself, but all desires and actions of others are themselves being initiated, controlled and executed by Him and He determines the results thereof also. 

Grasishnu - One who "eats" the world during dissolution.

Krishna - One with Shyama varna (black colour). He is also with eternal bliss
Sadushnavadhishno - Sathaam ushnaah (those who cause suffering to good people). He is their vadhishnu - who has the nature of killing them.
Sudhrushno - Sushtu dharthum sheelam asya - one who is able to support and maintain in a good manner. Vishnu is Dharma samsthaapaka - as He supports the good people against the wicked.
All these names are used to address the Supreme being and we should infer that we are offering prostrations (Vande) from the previous shloka.

madhusUdana 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.

trivikrama nishhkrama vikrama va.nde sukrama sa.nkramahu.nkR^itavaktra ||5||

Thrivikrama is addressed and prostrated to - He wears a ferocious face in Dissolution with a Humkaara, He establishes the supremacy of righteous conduct - (Dharma samsthaapana), He is the most powerful person, He is beyond the bondage of Samsaara and karma etc., and He has occupied all the space in the earth, heavens and the nether worlds in His form as Thrivikrama.
Nishkrama is one who has no bondage of Karma - vidhi- nishedha etc. 

Vikrama is one of the greatest Shakthi - Athishakthithah. It can also mean one who lays down and enforces the code of behaviour (Dharma) for the benefit of the world (Lokasamgraha).

Sukrama is one who has special and excellent Krama (order or form) - like the Vyuharoopas Vasudeva etc. 

Samkrama is Pralaya or dissolution, when Sri Hari wears a Humkrutha vakthra - a ferocious face with a frown. In addition to the three feet of the Lord pervading all the Universe including His own abodes like Shvethadvipa etc., Sri Vishvapathi tirtha gives another meaning - that He is extolled (Prathipadya) by the three vedas - Rk, Yajus, and Saama.
This word Thrivikrama occurs as the 530 th word in Vishnusahasranaama. It will be dealt with in that context. But, in addition to the meanings already given above, the following meanings will be of interest.
He transcends the three vedas, three kalas (past, present and future), three gunas (Satthva, Rajas, and Thamas), three classes of chethanas (devas, Daanavas, and men), three classes of entities (Chethana, Achethana and mixed of both). In addition He is omnipresent in all the three times and His own abodes.  The word is not just referring to the well known Thrivikrama form described in connection with Bali Upakhyana, but to all the features of the Lord which are beyond limits applicable to all others.

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.

shrIdhara shrIdhara shaMdhara va.nde bhUdhara vArdhara ka.ndharadhArin.h|| 6||

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.

hR^ishhIkesha sukesha paresha viva.nde sharaNesha kalesha balesha sukhesha |

The name Hrishikesha (Hrisheeka - Indriya) of the form of the Lord concerned indicates that He is the controller of all the senses and mind of all living creatures. He is addressed and offered prostrations again and again. He is also the giver and controller of bliss, Jnana and meditation, one who protects those deities themselves known as our protectors (like Brahma etc), the greatest of the great, one who rests in Ksheera samudra,
Sukesha is one who has very good hair. The meanings of the word Keshava which can also be interpreted as one with special hair - which has been covered under this name in Vishnushasranama. This is not being repeated here. Kesha is also Kashcha Eeshashcha - Brahma and Rudra. The Lord has these as His son and grandson. He is also the enjoyer of unalloyed bliss always with no taint of sorrow - sukhaika bhokthaa..
Paresha - He is the Lord (Isha) of Para - those who are themselves great and out of the ordinary like Brahma and Shiva.
Sharanesha - He is the Lord of those who take refuge in Him or ask for His help, like the 108 wives in Krishnavathara. Sharana can also be interpreted as Vedas, as they are the means for bliss. Sharanesha is one who is the refuge or purport of the Vedas.
Kalesha - Kalaa can mean swaropamsha like the ten incarnations of Vishnu - Mathsya etc or Bhinnamsha, where Jivas are referred to. Kalesha is one who has made His swaroopamshas visible or is the supreme Lord of His Bhinnamshas, like Brahma, Rudra etc. 

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.

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 - Sakalajivahridayakamalasthithethararoopee.

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

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.

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.