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In this manner, the Muni known as Ananda Tirtha composed this sthothra of Hari as a means of destroying Ajnana. Who ever , therefore recites this will without any doubt secure the pure bliss of Mukthi

NOTES

One does not know how to describe the act of condensation of Thathvas in this Gem of a sthothra by Acharya Madhva. It is virtually a ocean of milk out of which many a gem of rays pure and serene can be taken out, but perhaps these gems are inexhaustible. I have two limitations - my own comprehension and poor knowledge, but I will try to do justice to this sthothra within my limitations: In the first shloka Acharya Madhva brings out many important facets of the Swaroopa of Hari. He is Bliss incarnate and Power incarnate. His bliss is totally different from that of the Jivas - it is entirely His own (Nija), not needing the blessings of any one else to enjoy it, unlike even His own consort Lakshmi. Unlike the Jivas it is never occluded by external agents like Ajnana, it is not subject to temporary deprivation or dimunition and it is also totally unmixed with sorrow. It is infinite in comparison to those of the Jivas which may vary from one to the other, but are finite. His Shakthi or power is also similar. It is infinite in strength and can do just about any thing He likes. As Sri Vadiraja says in his sthothra - "Karthum, Akarthum , Anyatha Karthum" - He can do it as any other doer, He can undo it, and He can also do it any other way. The shruthi text "Paraasya shakthih vividhaiva shruyathe" - It is totally different in nature like that of other Karthas or doers as it has no limitation of any kind. For instance, there is a text which says - "Icchaa mathram Prabhoh srushtih" - the entire creation, protection, maintenance etc of the universe is just His desire to do so. In His case there are no different stages like Iccha (desire), Prayathna (effort), karma (action) and result (Phala). All are simultaneous and effortless. Others have to use some finite part or all of their abilities to do or achieve some thing, but God does it just by deciding to do it. The example of these two qualities of Bliss and Power or Capacity is to be taken as illustrative of His other qualities also. His auspicious qualities are infinite in number and extent of each quality. The word Limitation is the one word that does not exist in relation to God. The text "Mayyananthagune ananthavigrahe" illustrates this aspect. His knowledge is infinite in extent, depth and quality. He just knows things exactly as they are, all there is to know for others and more and knows them always without having to do research or study or even observation. He is always aware of every thing that happens or does not happen, because He Himself is the prime mover. Phenomena happen because of His will, He does not have to study them to deduce laws or results. Such a person who must be the ideal of any thinking Sathvika soul and who responds to the devotees needs by being Sakalaarthiharah - removing all manner of sorrow or distress and who gives Moksha must be the fittest person to worship - Eedyathamah. His infinite auspicious qualities are extolled by the infinite Vedas - both by words, phrases, sentences or even letters and sounds. His qualities are such that they can not be fully described even by the infinite Vedas. His own consort Lakshmi has never been able to completely understand Him even in a little bit. ALL THESE IDEAS AND PROBABLY MORE ARE CONVEYED BY ACHARYA MADHVA IN THE FIRST SHLOKA ITSELF.

In the second shloka, Acharya Madhva explains some of the attributes further. A Sathvika Jiva experiences bliss when he sleeps (in the arms of the Prajna form of the Lord). God experiences His bliss always, even when awake. He is called Sukharoopi or having the form made of bliss itself by the Vedas. All His qualities of Sukha or strength etc are not different from each other, though it appears to be different to others. This is explained by the concept of Vishesha which I can not go into here. The world was created by Him just by His will. He has used entities like Prakruthi, Souls etc in doing so. But unlike normal doers, who can make a pot, but can not make mud out of which the pot is made - God can make it either way. The Prakruthi or nature in her fine (sookshma) form (controlled by Goddess Lakshmi) is made to enlarge itself into the world of materials and energy, names and forms etc by the will of God Himself. Even their existence is at the will of the Lord. Though the soul is eternal and beginningless, he is so, because Lord wills him to be so. He gives all the capacities and attributes of each entity participating in the creation - "Pranasya Pranah, Chakshushaksha chakshuh shrothrasya shrothram manaso manah vachoh vacham" - This refers to the control of the Abhimani devathas of all these entities being under the control of God. Acharya Madhva has quoted else where, a shloka "Dravyam karma cha kaalasccha svabhaavo jiva yeva cha yadanugrahathah santhi na santhi yadupekshayaa" to show that all entities owe even their existence to Him, though they are themselves beginningless like the Jivas and were not created by Him.

In the next, Acharya Madhva asks that when one tries to remember God like this, how can any evil stay in the mind. His form should therefore be contemplated constantly by recollecting as many of His auspicious qualities as possible. This is a sure panacea for purifying one self. A very important first step of a Sadhaka or an spirant to Moksha is conveyed - he should think of God with His auspicious qualities which will purify his mind and remove obscuring matter like the Arishadvarga (kama, krodha etc), Ajnana (which acts as veil to God knowledge). He now addresses the devotee thus - use the sharp instruments given to you by God - Manas or the mind. Sharpen it well by using the shruthies as the grinding stone. (This simile is particularly appropriate, as constant engagement in study of the shruthies which need critical interpretation with the help of Suthras etc. is perhaps one of the most intellectually stimulating exercises known.) By studying shruthies we remove the obscuring dirt of ignorance , wrong knowledge, from the mind. Conviction about the nature of God etc which follows as a consequence will further make the mind disinterested about the mundane things of the world that do not really matter and thus reduce chances of our getting caught in the toils of the six famous enemies of the mind - Arishadvarga. The real enemy according to Acharya Madhva is Ajnana and the attendant evils which should be destroyed by the sharpened sword of intellect (Viveka) which tells us what is important and what is not. This will lead to single minded devotion to God who should be worshipped always. For such a person, all his actions are worship of God.

The next shloka explains that as He is the creator of the world including revered dieties like Brahma, Rudra, Indra etc. who are approached for boons by other lesser souls, He protects them and destroys them in Dissolution, He is the most appropriate person to be worshipped. He is the giver of Moksha to His devoted servants.

The next shloka points out that there is none like Him ever – in the past, present or future. It is so because He is the only one with all auspicious qualities as described earlier. Acharya Madhva says in the last shloka that he has composed this sthothra of Hari as an aid to destroy Ajnana with great devotion to the Lord. He asserts that for those who recite this shloka with understanding and conviction of its meanings there is no doubt what ever that they will secure Moksha.

THERE ARE SOME NAMES WHICH ACHARYA MADHVA HAS CALLED HIMSELF WITH IN DIFFERENT STHOTHRAS. HERE HE USES THE NAME SUKHA TIRTHA WHICH IS EQUIVALENT TO ANANDA TIRTHA , WHICH SEEMS PARTICULARLY APPROPRIATE AS HE HAS DELINEATED THE STEPS OF SADHANA FOR APPROACHING MOKSHA (PARAMA SUKHA).