Dwadasha Stotras =Vishuasthitipralaya sargamahabi bhuti (Vishnu stotra.61)

Dwadasha Stotras =Vishuasthitipralaya sargamahabi bhuti (Vishnu stotra.61)

॥ द्वादशस्तोत्राणि श्रीमध्वकृत ॥

 ॥ द्वादश स्तोत्राणि॥
अथ सप्तमस्तोत्रम्
विश्वस्थितिप्रळयसर्गमहाविभूति वृत्तिप्रकाशनियमावृति बन्धमोक्षाः ।
यस्या अपाङ्गलवमात्रत ऊर्जिता सा श्रीः यत्कटाक्षबलवत्यजितं नमामि ॥ १॥

ब्रह्मेशशक्ररविधर्मशशाङ्कपूर्व गीर्वाणसन्ततिरियं यदपाङ्गलेशम् ।
आश्रित्य विश्वविजयं विसृजत्यचिन्त्या श्रीः यत्कटाक्षबलवत्यजितं नमामि ॥ २॥

धर्मार्थकामसुमतिप्रचयाद्यशेषसन्मङ्गलं विदधते यदपाङ्गलेशम् ।
आश्रित्य तत्प्रणतसत्प्रणता अपीड्या श्रीः यत्कटाक्षबलवति अजितं नमामि ॥ ३॥

षड्वर्गनिग्रहनिरस्तसमस्तदोषा ध्यायन्ति विष्णुमृषयो यदपाङ्गलेशम् ।
आश्रित्य यानपि समेत्य न याति दुःखं श्रीः यत्कटाक्षबलवति अजितं नमामि ॥ ४॥

शेषाहिवैरिशिवशक्रमनुप्रधान चित्रोरुकर्मरचनं यदपाङ्गलेशम् ।
आश्रित्य विश्वमखिलं विदधाति धाता श्रीः यत्कटाक्षबलवति अजितं नमामि ॥ ५॥

शक्रोग्रदीधितिहिमाकरसूर्यसूनु पूर्वं निहत्य निखिलं यदपाङ्गलेशम् ।
आश्रित्य नृत्यति शिवः प्रकटोरुशक्तिः श्रीः यत्कटाक्ष बलवति अजितं नमामि ॥ ६॥

तत्पादपङ्कजमहासनतामवाप शर्वादिवन्द्यचरणो यदपाङ्गलेशम् ।
आश्रित्य नागपतिः अन्यसुरैर्दुरापां श्रीः यत्कटाक्षबलवति अजितं नमामि ॥ ७॥

नागारिरुग्रबलपौरुष आप विष्णुवाहत्वमुत्तमजवो यदपाङ्गलेशम् ।  var 
विष्णोर्वाह
आश्रित्य शक्रमुखदेवगणैः अचिन्त्यं श्रीः यत्कटाक्ष बलवति अजितं नमामि ॥ ८॥

आनन्दतीर्थमुनिसन्मुखपङ्कजोत्थं साक्षाद्रमाहरिमनः प्रियं उत्तमार्थम् ।
भक्त्या पठति अजितमात्मनि सन्निधाय यः स्तोत्रमेतभियाति तयोरभीष्टम् ॥ ९॥

इति श्रीमदानन्दतीर्थभगवत्पादाचार्य विरचितं
द्वादशस्तोत्रेषु सप्तमस्तोत्रं सम्पूर्णम्

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. Vishvasthithipralayasargamahaavibhoothi
vritthiprakaashaniyamaavruthibandhamokshah 
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 - "Shreerbhoordurgaambhraneehreeshcha Mahalakshmeeshcha Dakshina" - being the names of Lakshmi. This is also explained in Harikathamruthasara -

"Gunathrayagalamaani Shree kumbhini mahaaadurgaa ambhranee
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 deepthivilasallakshmeevilaasaaspadam"

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 haatakaambaraana seve satiyillade maadi poornagunalu sukhisuthihalu".

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"

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 nirdushtasukhasampoornalenisuvalu
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

Dharmaarthakaamasumathiprachayaadyasheshasanmangalam
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.

Shadvarganigrahanirasthasamasthadoshaa dhyaayanthi
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.

Sheshaahivairishivashakramanupradhaana
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.

Thathpaadapankajamahaasanathaamavaapa
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 shakramukhadevaganairachinthyam
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.

Aanandatheerthamunisanmukhapankajottham
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

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

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.