ds- 8

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dwAdash stOtra - 8

DVADASHA STHOTHRA 8 A

Acharya Madhva goes lyrical from this sthothra onwards indicating his own intense devotional state. The third line "Preenayaamo vaasudevam devathaamandalaakhandamandanam" is repeated athe end of each shloka. The very tenor and manner of singing this sthothra enables concentration of one's mind totally on Vaasudeva, whose attributes are extolled in various ways. In so doing Acharya Madhva is teaching us how to meditate on the Supreme Being - not just on a name or form, but as being full of ausicious qualities each of which should be brought into our mind and understood to the extent of our capacity..

va.nditAsheshhava.ndyoruvR^i.ndArakaM

cha.ndanAcharchitodArapInAMsakam.h|

i.ndirAchaJNchalApAN^ganIrAjitaM

ma.ndaroddhArivR^ittodbhujAbhoginam.h |

prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo

vAsudevam.h ||1||

sR^ishhTisaMhAralIlAvilAsAtataM

pushhTashhADguNyasadvigrahollAsinam.h |

dushhTanishsheshhasaMhArakarmodyataM

hR^ishhTapushhTAnushishhTaprajAsaMshrayam.h |

prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo

vAsudevam.h ||2||

unnataprArthitAsheshhasaMsAdhakaM

sannatAlaukikAna.ndadashrIpadam.h |

bhinnakarmAshayaprANisaMprerakaM tanna kiM neti vidvatsu

mImAmsitham.h |

prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo

vAsudevam.h ||3||

vipramukhyaiH sadA vedavAdonmukhaiH supratApaiH

xitIsheshvaraishchArchitam.h |

apratarkyorusaMvidguNaM nirmalaM saprakAshAjarAna.ndarUpaM

param.h |

prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo

vAsudevam.h ||4||

atyayo yena kenApi na kvApi hi pratyayo yadguNeshhottamAnAM

paraH |

satyasaN^kalpa eko vareNyo vashI matyanUnaiH sadA vedavAdoditaH

|

prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo

vAsudevam.h ||5||

pashyatAM duHkhasa.ntAnanirmUlanaM dR^ishyatAM

dR^ishyatAmityajeshArthitam.h |

nashyatAM dUragaM sarvadApyAtmagaM pashyatAM svechchayA

sajjaneshhvAgatam.h |

prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo

vAsudevam.h ||6||

agrajaM yaH sasarjAjamagryAkR^itiM vigraho yasya sarve guNA eva

hi |

ugra Adyo.api yasyAtyajAgryAtmajaH sadgR^ihItaH sadA yaH paraM

daivatam.h|

prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo

vAsudevam.h ||7||

achyuto yo guNairnityamevAkhilaiH prachyuto.asheshhadoshhaiH

sadA pUrtitaH|

uchyate sarvavedoruvAdairajaH svarchito brahmarudrendrapUrvaiH

sadA |

prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo

vAsudevam.h ||8||

dhAryate yena vishvaM sadAjAdikaM vAryate.asheshhaduHkhaM

nijadhyAyinAm.h|

pAryate sarvamanyairnayatpAryate kAryate chAkhilaM sarvabhUtaiH

sadA |

prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo

vAsudevam.h ||9||

sarvapApAni yatsaMsmR^iteH saN^xayaM sarvadA yAnti bhaktyA

vishuddhAtmanAm.h |

sharvagurvAdigIrvANa saMsthAnadaH kurvate karma yatprItaye

sajjanAH |

prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo

vAsudevam.h ||10||

axayaM karma yasmin.h pare svarpitaM praxayaM yAnti duHkhAni

yannAmataH |

axaro yo.ajaraH sarvadaivAmR^itaH kuxigaM yasya vishvaM

sadAjAdikam.h |

prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo

vAsudevam.h ||11||

na.nditIrthorusannAmino na.ndinaH sa.ndadhAnAH sadAna.ndadeve

matim.h |

ma.ndahAsAruNA pAN^gadattonnatiM va.nditAsheshhadevAdivR^i.ndaM

sadA |

prINayAmo vAsudevaM devatAmaNDalAkhaNDamaNDanaM prINayAmo

vAsudevam.h ||12||

I will give the meanings for each of the above shlokas. As the Stothra itself is long and also has enormous depth of meanings, I have split it into parts. The first Part will have the meanings of the first shloka only.

Vandithaasheshavandyoruvrindaarakam

chandanaacharchithodaara peenamsakam

Indiraachanchalaapaanganeeraajitham

mandaroddhaarivritthodbhujaabhoginam

Preenayaamo vaasudevam devathaamandalaakhandamandanam.

The condensed meaning of this shloka is as follows : We will try to please Hari who is worshipped by the gods who themselves are worshipped by the world. His shoulders are applied with the paste of Chandana (Sandal paste) and are superlative, strong and well rounded. He is offered Arathi in the form of the quick sidelong glance with the eye of His consort, Goddess Ramaa. His incomparable arms are themselves made of bliss and have lifted the Mandara muntain with ease (when it sank during the churning of the milky ocean). He is the greatest jewel in the assembly of gods headed by Brahma

Sri Vishvapathi Tirtha elaborates :

In this sthothra, it is being depicted that getting the grace of God by pleasing Him is the ONLY way by which one secures ALL the Purusharthas - objectives in the world, including the worldly ones.

The reference to the Aarathi by the Kataksha veekshana of Indira

- refers to her constant sidelong glance at her consort with her eys full of love and devotion for Him.

Mandara can refer either to the mountain or Mandeshu ramanthah - those who are immersed in trivial pleasures of the world. Such people are also lifted out of the ocean of worldly misery by Him. Another meaning for Mandara is Mandaan ramayathi - one which gives pleasure to the animals like cows which lack intelligence - thus giving the meaning of Govardhana mountain. Lord Krishna lifted the Govardhana mountain. Udhbhuja is Uthkrishta Bhuja - superlative shoulders. Aabhoga is Prayathna or effort. Aabhoga can also mean full of bliss. Akhanda mandanam is samagra alankaara bhutham - being the crowning jewel of of all (in this case, the groups of gods - Devathaa mandala).

This shloka brings out the main points :

1. The Supreme Being is to be worshipped along with Goddess Ramaa and the gods and goddesses who are His entourage. His unlimited strength and capacity and superiority over all must be constantly remembered.

2. His forms are made of bliss.

3. He is always worshipped by His consort Indira with unmatched love and devotion. As Indira is the Abhimani Devatha in her different forms - of bondage in Samsara, Thathvajnana leading to redemption, worldly wealth and happiness and the bliss associated with the inner most self, worshipping her consort in this manner is the best way of securing all objectives in the world - like wealth etc and also to secure redemption and release from Avidya or Ajnana.

4. Worshipping other gods and goddesses should alwys be done with the conviction that they are not independent, but are perfroming their duties as per the desire of Sri Hari.

5. The grace of Sri Hari is the only means for being lifted out of the morass of worldly misery.

The next shloka is :

"Srushtisamhaaraleelaavilaasaathatham

pushtashadgunyasadvigrahollasinam

dushtanihsheshasamhaarakarmodyatham

hrushtapashtaanushishtaprajaasamshrayam

Preenayaamo ... mandanam"

The eightfold actions regarding the world - Creation, Destruction etc are in the nature of sport without any need to be fulfilled for Him. His sacred Aprakrutha body is made of infinite auspicious qualities such as Aishwarya. He is always engaged in the complete destruction of the wicked. He protects always those who accept willingly what ever they are given by Him, and are complete with Jnana, Bhakthi and Vairagya according to their own Swaroopa.

The word Shadgunya refers to the six qualities Aishwarya, Veerya, Yashas, shree, Jnana and Vijnana. These stand for power, strength, reputation, wealth, knowledge and special knowledge about the Supreme being. These qualities are present in varying degrees in gods and great persons, but are present in infinite measure in the Supreme Being Himself. By Upalakshana (extension of understanding) they refer to all the infinite auspicious qualities of God.

Here is the next instalment of sthothra No. 8.

"Unnathapraarthithaasheshasamsaadhakam

sannathaalaukikaanandadashreepadam

bhinnakarmaashayapraanisamprerakam

thanna kinnethi vidvathsu meemaamsitham

Preenayaamo . "

He fulfills all desires of those devotees (like Dhruva) who are of very high caliber. (Unlike others who could give only some desires, the Supreme Being can grant ALL prayers both in this world and next as well as complete liberation to aspirants depending on their worth and sincerity).

His auspicious feet (feet which are worshipped by Shree devi also) can give bliss which is totally not of this world, which consists of the Swaroopa of the Jiva himself. This is again unique for the Supreme being.

He is the inner controller par excellance for all creatures who have different desires, actions and minds. He controls not only the good and wise devotees, but also the ignorant, evil haters of Himself.

Wise men debate amongst themselves about Him - He is not that, not this etc. It is not any thing that can be defined etc. Sri Vishvapathi Tirtha says regarding the last -

"Vedarthavicharakushaleshu Thad Brahma na, Kim naasthi, Kim asthyeva, Naastheethi yath thanna". Acharya Madhva indicates that even those well versed in the Vedas are unable to define Him fully and debate amongst themselves about His nature.

"Vipramukhyaih sadaavedavadonmukhaih

suprathaapaih kshitheesheshwaraih charchitham

apratharkyorusamvidgunam nirmalam

suprakaashaajaraanandaroopam param

preenayaamo . "

Great Brahmanas who are always immersed in discussion and understanding of the Vedas such as vashishta , as well as great emperors who have shown their valour in battle like Priyavratha always worship Him. His auspicious qualities are so numerous and each of them is so exquisite that it is not possible to grasp them in their entirety. He is of the form of Pure Bliss and knowledge etc. and is entirely free from all Vikaras (modifications) such as age etc. He is free from all defects and is greater than the gretaest entities in the world. Here Acharya Madhva is explaining the message of the Geetha in the first line - "Svavihithavruthyaa bhakthyaa bhagavadaraadhanameva paramo dharmah" - Performing one's ordained duties according to the prescribed Varnashrama Dharma with devotion to the Supreme being with the underlying conviction that one is worshipping Him in this manner is the quality of the greatest souls of any Varna. In the second line, he is describing the incomprehensilbility of the Lord to the greatest of His devotees by virtue of the infinititude of His qualities - with regard to the numbers, the extent and depth and the uniqueness of their nature compared to others. Thus His bliss is not only infinite in extent, it is also unique in many ways not being dependent on any one else's grace, never suffering any growth or dimunition and which itself is associated with other qualities which is incomprehensible to us. Our understanding of happiness, bliss etc should only be considered as an illustration and not as a standard of comparison, just like a glow worm can be compared to the Sun, but it would be meaningless to try to describe the Sun's effulgence in terms of the Glow worm's winking light.

Part 8 D (final part)

"Pashyathaam dukhasanthaananirmoolanam

drishyathaam drishyathaam ithyajeshaarchitham

nashyathaam dooragam sarvadaapyathmagam

vashyathaam svecchayaa sajjaneshvaagatham

Preenayaamo . "

He destroys the sorrow and bondage of those who see Him (Aparoksha Jnanis). He is worshipped by Brahma, Ishwara and other Gods so that they can see Him again and again. Though He is present evry where and in all, He is never seen by souls whose nature is Thamas and who are headed for destruction. But for good people, He becomes their own, by His own desire. Sri Vishvapathi tirtha has given some important comments on this shloka. The word Pashyathaam refers to those who "see" God - Aparoksha Jnani. Dukhasanthaananirmoolanam - refers to the complete removal of the source of all sorrow - Samsaara, which is beginningless in the form of a flood - though the waters do flow away, they are replaced by other new waters and it is thus endless and indestructible, unless God chooses to remove the bondage of Samsaara. Other Deities may save one from misery or sorrow in a limited manner - in specific cases or for limited periods. God is the only one who can remove the very root of sorrow - bondage to Samsaara, which has as its Abhimani Devathaa - Sri Durgaa, who is under the Supreme Being always and carries out His wishes. The repetition of the word Drishyathaam indicates the eagerness of even Brahma (Chathurmukha) and Rudra to see Him again and again. Though He is immanent in Asuras also, who have the Swaroopa or essence of Mithyaajnaana (incorrect knowledge) and misery, He is far away from their cognition. They can only follow their own nature leading to further false knowledge, misery etc till they attain Eternal hell, where they will suffer their own Swaroopa Dukha or endless sorrow, which is in their own nature. This is called Destruction or Naasha. The same Supreme Being, who is also immanent in Good people in their hearts, becomes their servant, as He did for the Pandavas, on His own will. His becoming their servant is no indication of His inadequacy, as He does so, due to His own unfettered will. In such cases, the devotees also would have attained the correct understanding of the concept of Dattha Svaathanthrya - Naaham karthaa, Harih Karthaah attained by the Paandavaas (as is evident in studying Mahabharatha).

"Agrajam yah sasarjaajamagryaakruthim

vigraho yasya sarve gunah yeva hi

ugra aadyopi yasyaathmajaagryaathamajah

sadgruheethah sadaa yah param daivatham

preenayaamo . "

He created Chathurmukha Brahma who is first born (in creation) - Agrajam. Brahma is described as having Agryaakruthi - a body made of Mahatthathva, which is the first created Jada entity being responsible for all succeeding creation like Ahamkara Thathva etc. He is also called Aja as He was created by the Supreme Being directly out of the lotus emerging from His navel. The Supreme Being has as His body infinite auspicious qualities like Jnana, Aananda (bliss) etc. The participle Hi is used to indicate that this is well known, as is established by various Pramanas - "Jnaanandadayo deho vishnoh" . Ugra or Rudra who is known to have been born before Indra etc and hence is first born (Aadyopi) is himself the first son of the son - son of Chathurmukha Brahma (Aathmajaagryaathmajah). He is always known as Param devatham or greatest amongst all gods - the God of gods, by the wise and good people.

"Achyutho yo gunairnithyamevaakhilaihi

prachyutho asheshadoshaih sadaa poorthithah

ucchyathe sarvavedoruvaadairajah

svarchyathe brahmarudrendrapoorvaih sadaa

preenayaamo . "

Note : there is a small difference in the word Svarchyathe appearing in Sri Vishvapathi Teeka and Svarchitho, which has appeared in print in some books. There is no difference in meaning and the latter seems to rhyme better.

He is Aja, not having a beginning at any time. He is never parted from His infinite auspicious qualities. Because He is Poorna or Poorthitha (being fulfilled always with all desires), He is always totally free from all defects. He is described by all Vedas and Sadagamas. He is worshipped by Brahma, Rudra and Indra etc with great devotion always.

Sri Vishvapathi Teertha points out that the word Dosha includes even Asvaathanthrya or dependence on others (which is present in all other souls).

As He is Poorthitha or completely fulfilled always, He does not have any deficiency leading to defects. The word Vedoruvaadaih - refers to the very large numbers of statements (Uravo - Bahavo vaadah - vaakyaani) in the Vedas. He is also known only by the Vedas - "Nendriyaani naanumaanam vedo hyevainam vedayanthi" - Neither the senses nor logic can give us His knowledge, only the Vedas teach us about Him. The Geetha also says - "Vedaishcha sarvaihrahameva vedyah" - I am known only by study of all the Vedas.

"Dhaaryathe yena vishvam sadaajaadikam

vaaryathe asheshadukham nijadhyaayinaam

paaryathe sarvamanyairna yath paaryathe

kaaryathe chaakhilam sarvabhuthaih sadaa

preenayaamo . "

He supports the entire universe headed by Chathurmukha Brahma always. He removes all the sorrows of those remember (meditate on) Him. He can do acts which can not be done by any body else. He is immanent in all creatures and makes them perform actions which are appropriate for each.

The word Dharyathe does not mean inactive support like Space allowing entities to exist in it, but means ensuring the prescribed observance of all limitations of all the entities in it. Nijadhyaayinam means those who meditate on His form and qualities. Paaryathe refers to samaapyathe or being completed by others like Brahma etc. The reference to His making all other souls perform all their prescribed actions, includes even those by Brahma, creation, Rudra - destruction etc.

"Sarvapaapaani yathsamsrutheh samkshayam

sarvadaa yaanthi bhakthyaa vishuddhathmanaam

sharvagurvaadigeervaanasamsthaanadah

kurvathe karma yath preethaye sajjanaaah

preenayaamo . "

The good people with purified souls who have understood the auspicious qualities of the Supreme Being remember Him always with devotion and thus have all their sins destroyed. He gives appropriate positions to Brahma, Rudra (Sharva), Brihaspathi etc. The good people of the world perform their duties without desire for the fruits of their actions, with the sole aim that He should be pleased thereby.

The complete destruction of sins which inhibit attainment of Moksha will only come due to the grace of God secured by constant remembrance and meditation on Him with devotion based on full understanding of His great auspicious qualities (to the extent of one's capacity). This process results in purification of the soul, by removing extraneous effects of the Three Gunas and removal of the different kinds of bondage due to identification of the soul with the body, mind etc. The words SharvaGuru can be interpreted as Shiva and Brihaspathi or Sharvaguru - the teacher of Sharva - Brahma. The path of Nishkama Karma yoga of the Geetha is also indicated as the correct means of getting the grace of God.

"Akshayam karma yasminpare svarpitham

Prakshayam yaanthi dukhaani yannamathah

Aksharo yo'jarah sarvadaivaamruthah

Kukshigam yasya vishvam sadaajaadikam

Preenayaamo . "

Those prescribed Nithya (diurnal) and Naimitthika (Occasional) actions which are carried out only with the view of pleasing the Supreme Being will give infinite fruits. (The same actions when done with other objectives will give limited results - like Swarga, wealth etc.). When His name is remembered with devotion, sorrows get destroyed completely. He is without any destruction (Akshara), without oldage (dimunition of capacity) and always free from bondage. The entire Universe is always inside His stomach.

Apart from the destruction of sins and purification of the soul from extraneous binding agents achieved by devotion, performance of actions with the sole objective of pleasing God there by, have a large multiplier effect on the results of the good actions performed with devotion. This demonstrates that the Karma which is Jada results in good or bad results only with the will of the Lord and the extent of these results is not automatic , but is dependent on His grace. Even simple actions performed with great devotion (Shabari, comes to one's mind) secure great results, while far more difficult actions like Yajnas etc. celebrated without the same degree of devotion may result in unimportant fruits like Swarga etc. The final determinent is not the action itself, but the Anusandhana behind it.

"Nanditheerthorusannamino nandinah

sandadhaanah sadaananadadeve mathim

mandahaasaarunaapaangadatthonnathim

nandithaasheshadevaadivrindam sadaa

preenayaamo . "

We, having the good and appropriate name Nanditheertha (AnandaTheertha) and being full of happiness and having the mind entirely devoted always on God known by the name of Ananda (bliss) offer our prayers, and worship etc to Vasudeva who emancipates His devotees with His sidelong glance of the eyes which are slightly red and gives bliss to all good people such as Gods and Rishis.

A devotee would sense and share slightly in the bliss emanating from the very words of Sage Ananda Thirtha (who has used that name here) and who has simply stated the fact of his own bliss resulting from the prayers to the Supreme Being. One wonders if he really was dancing when he said so - One is reminded of the words of Saint Vadiraja describing Acharya Madhva - in a shloka included in the Sthothra called Madhvamuni Prathaapaashtaka.

"Kvachith prabhum sthauthi sameekshathe kvachith

kvachith smaran nruthyathi gaayathi kvachith

kvachith tham aaraadhayatheeshvaram kvachith

namathi ayam madhvamunih prathaapavaan"

Some times he offers prayers extolling the Supreme Being, some times He "sees" Him (in meditation), some times he remembers Him and starts singing and dancing , some times he worships Him and offers his prostrations to Him. Such is the great Madhva Muni. No wonder He is identical with Hanuman, the great devotee of Rama, who sang out his heart in devotion to his master. No wonder also that His followers have been always great devotees of the Lord.