ds - 2

Indiraa gives her side glance (of the eyes) - Kataaksha, to you with complete love, devotion and unmatched quality. You are the most important desirable goal for us. You are complete with matchless attributes. You destroy the misery of your devotees. I offer my prostrations to you.

NOTES

This sthothra is extremely concentrated with many important tenets of Thathvavada. Each stanza deserves detailed treatment. I am how ever contenting myself with giving some brief comments:

In the first, Acharya Madhva conveys the most important purpose of souls taking up the path of devotion to God - the conferment of bliss to the Sathvik souls who are also by nature and essence, consisting of bliss. This is not apparent in Samsara, where Ajnana and Avidya have the effect of concealing both the natures of God and themselves from the souls. The nature of such souls is compared to the oceans, which expand and form tides due to the attraction of God, who is like the Moon. The other point is that God , His "body" and His auspicious qualities are identical and are seen as different in practical terms by the concept of Vishesha.

The Chakora bird cries for the moon and is very happy when the full moon comes out with its radiance. Similarly Ramaa (Lakshmi) , who is the Abhimani devatha of Prakruthi or nature (which is the Upadana karana - material cause - of the world creation) is rendered happy by the Supreme Being. There is also a hint that it is one way - Ramaa is the beneficiary and not the donor. The example of way farers getting shelter and rest, is particularly appropriate - God is the refuge of the tired and weak souls, who have battled life's problems. Every day, He allows the souls to get sleep, where they rest in His Prajna form and wake up refreshed. Even at the end of repeated births and deaths, the final resting place of the sathvika souls which is free from suffering and provides all the features of a "House" is God's abode.

The words Vidhaayaadhaya bhunjathe are very interesting.Vidhaya stands for Srushti, Aadhaaya for maintenance and Bhunjathe stands for destruction. The pramanas "Yatho va imaani bhuthaani jaayanthe", "Janmadysya yathah", "Yathah sarvaani bhuthaani bhavanthyaadiyugaagame yasminscha pralayam yaanthi pureva yugakshaye" etc convey the meaning intended. The word Avyaakrutha is also very interesting - It can mean - "not completely known or understandable", "having no Vikaara or change or transformation". The first refers to the Supreme Being being beyond words, mind and speech (Yatho vacho nivarthanthe apraapya manasaa saha). The Avikara (or not having change) meaning can apply to God Himself or his abode, Vaikunta. Acharya Madhva has used the analogy of a House holder here - Gruhastha complete with devoted wife, house and all enjoyments, but shows how really different God is from the normal persons. Acharya Madhva has also conveyed that the blessing of Goddess Ramaa is essential for attaining any worldly objective such as position, wealth etc. Remember Ambhrani suktha - "Yam kaamaye tham ugram krunomi tham brahmaanam thamrusheem tham sumedhaam". This is nicely expressed by the sidelong glance which she has reserved for her husband - full of love, understanding, reverence, devotion and total surrender to His will. A much lesser half smile would make a soul a Chathurmukha Brahma or Rishi or Rudra etc. But in the case of the Supreme Being, this is not the result - but she herself is totally immersed in Him. Else where, Acharya Madhva has described how she takes multitudinous forms along with her consort for the various purposes of creation, maintenance etc. of the world. She does her "house work " herself - "Kotikoti bhruthyariralu, haatakaambaraana seve saatiyillade poornanotadinda sukhisuthihalu". She is all knowing (Sarvajna) with regard to every thing else, except her consort She is never parted from Him in all eternity and no body could be closer to Him than herself. This is the Grihasthi that Acharya Madhva is describing here.

He is free from the effect of the Three Gunas constituting Prakruthi, for the simple reason that the Abhimani devathaa of Prakruthi (Ramaa) herself is His slave. He is Poorna and needs nothing else for His own happiness or bliss. His grace is essential for the souls to get out of the clutches of Anadi Ajnana (which is considered to be like a veil obscuring true knowldege). It is not ignorance, or lack of knowledge. Goddess Durga, one of the three forms of Sri Lakshmi is the Abhimaani devathaa for Ajnana. There is also reference to shruthi texts describing that only Narayana existed before creation along with Lakshmi - who had taken the forms of the primordial ocean, the peepul leaf and was also sitting at His feet, when he was in the form of a child resting there. The word Varavara also hints at His being chosen (in the eyes of the world) as her consort by Lakshmi , who appeared out of the milk ocean after it was churned by the gods and demons. It can also interpreted as the donor of the best boon of Moksha amongst all other gods who give boons.

In the words Asmadishtaikakarayaaya in the last stanza, Acharya Madhva has hinted at many things. First his own swaroopa or essence, which makes the Supreme Being as his greatest objective, surpassing Moksha also, unlike most of us who would be content with the latter. As an Utthamaadhikaari, Acharya Madhva wants his master more than any other thing in the world. There is also a reference to Karyathaa vada of Prabhakara Mimamsakas, who object to the Vedas being interpreted in any other manner than performance of rituals. Acharya madhva has replied to these arguments in Vishnuthathvavinirnaya stating that Ishtasadhanatha should be the criterion and not Karyatha. It is also intended to convey that God inspite of His immense powers and majesty is also a "slave" of His devotees - "Hoova tharuvara manege hulla tharuva". He will always do ONLY those things which are desired by His true devotees (like Srimadacharya).