Dwaadasha Stotras - verse by verse explanation

Dwaadasha Stotras - verse by verse explanation


Composer: Sriman Madhvacharya
Translator: Sri NAPS Rao
Source: dvaita dot org


Dwaadasha stotras are a collection of twelve stotras in praise of Lord Sri Vishnu, composed by Srimad Ananda Teertha (also called Sriman Madhwacharya and Sri Poornaprajna). This collection is collectively counted as one of his 37 works, and is said to encapsulate the doctrine of Tattvavaada to a great deal of depth.

Popular tradition has it that the Dwaadasha Stotras were composed at the time of the installation by him of the Sri Krishna icon at Udupi.

Each word of Dwaadasha Stotras can be interpreted in several ways, in accordance with recognized rules of grammar; each verse is also evocative of many works by Srimad Acharya when studied with care and analyzed. In expressing such thoughts in English or other colloquial language, the limitations of the language sought to be used may also be barriers, to overcome which needs one to have patience and perseverance.

Sriman Madhvacharya's texts are extremely brief, terse, and usually associated with a number of meanings which do not conflict with each other, but are all separately supportive to his philosophy of Tattvavaada.

An attempt at direct translation, if carried out with an open mind and some competence, usually yields the main gist of the text. But the depth and width of the material usually escapes one, until he is aided by the extremely detailed and powerful commentaries on Srimad Acharya's works.

There are texts where up to 8 different and valid meanings have been given, all within the rules of textual interpretation and grammar.


The circumstances of the Dwaadasha Stotras' creation

The exact circumstances under which the stotras were composed are not known to a certainty, and various conflicting accounts exist. One popular account is that once, when Srimad Anandateertha was meditating at what is now called the Malpe beach (near Udupi), a ship in distress in the sea came to his attention; he waved his upper garment, causing the fearsome winds and the angry seas to subside, enabling the ship to reach the shore safely with its cargo and crew intact.

The grateful captain of the ship, realizing the debt of gratitude he owed to Srimad Acharya, offered the latter gifts; however, Sri Acharya refused gifts of wealth, but asked for a large mound of gopi-chandana that had served as part of the ship's ballast.

The mound contained the long-concealed icon of Sri Krishna which in the Dwapara Yuga had been worshipped by His own consort Rukmini devi. This icon was carried to Udupi and installed there by Sri Madhwacharya, and the Dvaadasha stotras were composed by him on this occasion.

There are other, somewhat less common, variants of this account of the circumstances of the stotras' composition, such as one according to which the first seven stotras had already been composed before the saving of the ship, and the rest were composed later.


Occasions for the Dwaadasha Stotras' recitation

The Dwaadasha Stotras are sung in a musical note during the event of 'naivedya' or ceremonial offering of food to Lord Vishnu, not only in Udupi Krishna temple, but also in practically all Maadhva temples and homes.

Extracts from the Dwaadasha stotras, containing the highly condensed and encapsulated philosophy of Tattvavaada, are also recited on other occasions such as Hari-Katha discussions.

With this background, we shall now look into explanations of each verse of DwAdasha Stotras.

Stotra 1

वन्दॆ वन्द्यं सदानन्दं वासुदॆवं निरञ्जनम्
इन्दिरापतिमाद्यादि वरदॆश वरप्रदम् ॥ १.१ ॥
 
ವಂದೇ ವಂದ್ಯಂ ಸದಾನಂದಂ ವಾಸುದೇವಂ ನಿರಂಜನಂ
ಇಂದಿರಾಪತಿಮಾದ್ಯಾದಿ ವರದೇಶ ವರಪ್ರದಮ್ || ೧.೧ ||

vaMdE vaMdyaM sadAnaMdaM vAsudEvaM niraMjanaM
iMdirApatimAdyAdi varadEsha varapradam || 1.1 ||


I offer my salutations always to Sri Krishna, the son of Vasudeva and consort of Sri Lakshmi, who is always fit for such prostration, who is full of bliss and other auspicious qualities, and is without any blemish or defect, and is the giver of great boons such as Moksha to Gods like Brahma, who are themselves known as givers of boons to others.

The conviction that Lord Krishna is supreme, without blemish and can give us the greatest gift which we can aspire, will lead to our praying Him rather than any one else and will also make us disinterested in worldly boons - just as some one who has access to the emperor will not seek some minor favors from a lesser official.


नमामि निखिलाधीश किरीटाघृष्टपीठवत् ।
हृत्तमः शमनॆऽर्काभं श्रीपतॆः पादपङ्कजम् ॥ १.२ ॥

ನಮಾಮಿ ನಿಖಿಲಾಧೀಶ ಕಿರೀಟಾಘೃಷ್ಟಪೀಠವತ್ |
ಹೃತ್ತಮಃ ಶಮನೇsರ್ಕಾಭಂ ಶ್ರೀಪತೇಃ ಪಾದಪಂಕಜಮ್ || ೧.೨ ||

namAmi nikhilAdheesha kirITAghRuShTapeeThavat |
hRuttamaH shamanE&rkAbhaM shrIpatEH pAdapaMkajam || 1.2 ||


The feet of the Lord of Shree are like the effulgent Sun in dispelling the darkness of the mind called ajnaana, and rests on a pedestal which is touched frequently by the crowns on the heads of the great gods like Brahma and Rudra who are the masters of the world. (when they prostrate with deep devotion before Him.)

जाम्बूनदाम्बराधारं नितम्बं चिन्त्यमीशितुः
स्वर्णमञ्जीरसंवीतं आरूढं जगदम्बया ॥ १.३ ॥

ಜಾಂಬೂನದಾಂಬರಾಧಾರಂ ನಿತಂಬಂ ಚಿಂತ್ಯಮೀಶಿತುಃ
ಸ್ವರ್ಣಮಂಜೀರಸಂವೀತಂ ಆರೂಢಂ ಜಗದಂಬಯಾ || ೧.೩ ||

jAMbUnadAMbarAdhAraM nitaMbaM chiMtyameeshituH
swarNamaMjeerasaMveetaM ArUDhaM jagadaMbayA || 1.3 ||


The waist of the Lord is covered by a golden cloth and is surrounded by a golden waistband. Sri Lakshmi is always resting there sitting on His lap, with her hands round His waist. Such a waist is to be contemplated.


उदरं चिन्त्यं ईशस्य तनुत्वॆपि अखिलम्बरम्
वलित्रयाङ्कितं नित्यं आरूढं श्रियैकया ॥ १.४ ॥

ಉದರಂ ಚಿಂತ್ಯಂ ಈಶಸ್ಯ ತನುತ್ವೇsಪಿ ಅಖಿಲಂಬರಮ್
ವಲಿತ್ರಯಾಂಕಿತಂ ನಿತ್ಯಂ ಆರೂಢಂ ಶ್ರಿಯೈಕಯಾ || 1.4 ||

udaraM chiMtyaM eeshasya tanutvEπ akhilaMbaram
valitrayAMkitaM nityaM ArUDhaM shriyaikayA || 1.4 ||


The stomach of the Lord looks slim and small, but holds the entire Universe. It also has three lines (Vali thrayaa) and is always embraced by Ramaa (Lakshmi dEvi). Such a stomach should be contemplated.


स्मरणीयमुरॊ विष्णॊः इन्दिरावासमुत्तमम्
अनन्तं अन्तवदिव भुजयॊरन्तरङ्गतम् ॥ १.५ ॥

ಸ್ಮರಣೀಯಮುರೋ ವಿಷ್ಣೋಃ ಇಂದಿರಾವಾಸಮುತ್ತಮಮ್
ಅನಂತಂ ಅಂತವದಿವ ಭುಜಯೋರಂತರಂಗತಮ್ || ೧.೫ ||

smaraNeeyamurO viShNOH iMdirAvAsamuttamam
anaMtaM aMtavadiva bhujayOraMtaraMgatam || 1.5 ||


The chest of Lord Vishnu, who is all pervading and is the Lord of all, is the abode of Indira (Lakshmi dEvi) and is infinite in space and time, but is still spanned by the two arms (at either ends). Such a chest should be remembered.


शङ्खचक्रगदापद्म धराश्चिन्त्या हरॆर्भुजाः ।
पीनवृत्ता जगद्रक्षा कॆवलॊद्यॊगिनॊऽनिशम् ॥ १.६ ॥

ಶಂಖಚಕ್ರಗದಾಪದ್ಮ ಧರಾಶ್ಚಿಂತ್ಯಾ ಹರೇರ್ಭುಜಾಃ |
ಪೀನವೃತ್ತಾ ಜಗದ್ರಕ್ಷಾ ಕೇವಲೋದ್ಯೋಗಿನೋsನಿಶಮ್ || ೧.೬ ||

shaMkhachakragadApadma dharAshchiMtyA harErbhujAH |
peenavRuttA jagadrakShA kEvalOdyOginO&nisham || 1.6 ||


The four arms of the Lord wear the conch, discus, mace and the lotus and are round and full. Their main task is to protect the world always. Such arms should always be remembered.


सन्ततं चिन्तयॆत्कण्ठं भास्वत्कौस्तुभभासकम्
वैकुण्ठस्याखिला वॆदा उद्गीर्यन्तॆऽनिशं यतः ॥ १.७ ॥

ಸಂತತಂ ಚಿಂತಯೇತ್ಕಂಠಂ ಭಾಸ್ವತ್ಕೌಸ್ತುಭಭಾಸಕಮ್
ವೈಕುಂಠಸ್ಯಾಖಿಲಾ ವೇದಾ ಉದ್ಗೀರ್ಯಂತೇsನಿಶಂ ಯತಃ || ೧.೭ ||

saMtataM chiMtayEtkaMThaM bhAsvatkaustubhabhAsakam
vaikuMThasyAkhilA vEdA udgeeryaMtE&nishaM yataH || 1.7 ||


The neck of the Lord of Vaikunta (Narayana) is adorned with the brilliant Kaustubha Mani and is always reciting all the Vedas. Such a neck should always be contemplated.


स्मरॆत यामिनीनाथ सहस्रामित कान्तिमत् ।
भवतापापनॊदीड्यं श्रीपतॆः मुखपङ्कजम् ॥ १.८ ॥

ಸ್ಮರೇತ ಯಾಮಿನೀನಾಥ ಸಹಸ್ರಾಮಿತ ಕಾಂತಿಮತ್ |
ಭವತಾಪಾಪನೋದೀಡ್ಯಂ ಶ್ರೀಪತೇಃ ಮುಖಪಂಕಜಮ್ || ೧.೮ ||

smarEta yAmineenAtha sahasrAmita kAMtimat |
bhavatApApanOdeeDyaM shreepatEH mukhapaMkajam || 1.8 ||


The lotus like face of the Lord of Shri is effulgent with such brilliance that it can not be equaled even by thousands of full moons. It removes the sorrows of the worldly bonds and is very suitable for praise. Such a face should be remembered.


पूर्णानन्यसुखॊद्भासिं अन्दस्मितमधीशितुः ।
गॊविन्दस्य सदा चिन्त्यं नित्यानन्दपदप्रदम् ॥ १.९ ॥

ಪೂರ್ಣಾನನ್ಯಸುಖೋದ್ಭಾಸಿಂ ಅಂದಸ್ಮಿತಮಧೀಶಿತುಃ |
ಗೋವಿಂದಸ್ಯ ಸದಾ ಚಿಂತ್ಯಂ ನಿತ್ಯಾನಂದಪದಪ್ರದಮ್ || ೧.೯ ||

pUrNAnanyasukhOdbhAsiM aMdasmitamadheeshituH |
gOviMdasya sadA chiMtyaM nityAnaMdapadapradam || 1.9 ||


There is a smile on the face of who is capable of giving the greatest gift of the coveted Moksha - the abode of eternal bliss, which is full and without any comparison. Such a smile should be contemplated.


स्मरामि भवसन्ताप हानिदामृतसागरम्
पूर्णानन्दस्य रामस्य सानुरागावलॊकनम् ॥ १.१० ॥

ಸ್ಮರಾಮಿ ಭವಸಂತಾಪ ಹಾನಿದಾಮೃತಸಾಗರಮ್
ಪೂರ್ಣಾನಂದಸ್ಯ ರಾಮಸ್ಯ ಸಾನುರಾಗಾವಲೋಕನಮ್ || ೧.೧೦ ||

smarAmi bhavasaMtApa hAnidAmRutasAgaram
pUrNAnaMdasya rAmasya sAnurAgAvalOkanam || 1.10 ||


I think of the gracious and love-filled look of Sri Rama, who is Himself full of bliss. His kind look is like the ocean of nectar which can remove all the sorrows and miseries caused by SamsAra.


ध्यायॆदजस्रमीशस्य पद्मजादिप्रतीक्षितम् ।
भ्रूभङ्गं पारमॆष्ठयादि पददायि विमुक्तिदम् ॥ १.११ ॥

ಧ್ಯಾಯೇದಜಸ್ರಮೀಶಸ್ಯ ಪದ್ಮಜಾದಿಪ್ರತೀಕ್ಷಿತಮ್ |
ಭ್ರೂಭಂಗಂ ಪಾರಮೇಷ್ಠಯಾದಿ ಪದದಾಯಿ ವಿಮುಕ್ತಿದಮ್ || ೧.೧೧ ||

dhyAyEdajasramIshasya padmajAdipratIkShitam |
bhrUbhaMgaM pAramEShThayAdi padadAyi vimuktidam || 1.11 ||


The twitch of the eye brow of the Lord can give the highest positions like that of Chaturmukha Brahma and even Moksha. It is much waited upon even by Brahma and others. Such eye brows should be contemplated.


सन्ततं चिन्तयॆऽनन्तं अन्तकालॆ विशॆषतः
नैवॊदापुः गृणन्तॊऽन्तं यद्गुणानां अजादयः ॥ १.१२ ॥

ಸಂತತಂ ಚಿಂತಯೇsನಂತಂ ಅಂತಕಾಲೇ ವಿಶೇಷತಃ
ನೈವೋದಾಪುಃ ಗೃಣಂತೋಂತಂ ಯದ್ಗುಣಾನಾಂ ಅಜಾದಯಃ || ೧.೧೨ ||

saMtataM chiMtayE&naMtaM aMtakAlE vishEShataH
naivOdApuH gRuNaMtO&MtaM yadguNAnAM ajAdayaH || 1.12 ||


Brahma and other great gods always praise the unique, great and extraordinary auspicious qualities of the Lord which has no end, and yet can never reach the position of having completely described or understood even one of these qualities. Such a paramAtma should always be remembered, especially when one is anticipating his death.
(This gives an indication that the last thoughts of a dying person, which can only be determined by his priorities in life, will have decisive effect on his future lives.)


इति श्रीमदानन्दतीर्थ भगवत्पादाचार्य विरचित द्वादश स्तॊत्रॆषु प्रथम स्तॊत्रं सम्पूर्णम् ॥
 
ಇತಿ ಶ್ರೀಮದಾನಂದತೀರ್ಥ ಭಗವತ್ಪಾದಾಚಾರ್ಯ ವಿರಚಿತ ದ್ವಾದಶ ಸ್ತೋತ್ರೇಷು ಪ್ರಥಮ ಸ್ತೋತ್ರಂ ಸಂಪೂರ್ಣಮ್

iti shreemadAnaMdateertha bhagavatpAdAchArya virachita dvAdasha stOtrEShu prathama stOtraM saMpUrNam


End of the first of the 12 stotras composed by Sri Anandateertha bhagawatpAdAchArya


Stotra - 2

After offering his obeisance to Vasudeva (Krishna), Acharya Madhva describes the great and unique attributes of Sri Hari in the this second stotra. This has 9 verses.


स्वजनॊदधिसंवृद्धि पूर्णचन्द्रॊ गुणार्णवः ।
अमन्दानन्द सान्द्रॊ नः सदाव्यादिन्दिरापतिः ॥ २.१ ॥

ಸ್ವಜನೋದಧಿಸಂವೃದ್ಧಿ ಪೂರ್ಣಚಂದ್ರೋ ಗುಣಾರ್ಣವಃ |
ಅಮಂದಾನಂದ ಸಾಂದ್ರೋ ನಃ ಸದಾವ್ಯಾದಿಂದಿರಾಪತಿಃ || ೨.೧ ||

swajanOdadhisaMvRuddhi pUrNachaMdrO guNArNavaH |
amaMdAnaMda sAMdrO naH sadAvyAdiMdirApatiH || 2.1 ||


The husband of Indira is like a full moon in creating tides in the oceans of the minds of good people (those who are equipped with Jnana, Bhakti and Vairagya). He Himself is an ocean of auspicious qualities. He is made of complete and flawless bliss and other qualities. May such Hari be pleased with us.


रमाचकॊरीविधवॆ दुष्टदर्पॊदवह्नयॆ ।
सप्तान्थजनगॆहाय नमॊ नारायणाय तॆ ॥ २.२ ॥

ರಮಾಚಕೋರೀವಿಧವೇ ದುಷ್ಟದರ್ಪೋದವಹ್ನಯೇ |
ಸಪ್ತಾಂಥಜನಗೇಹಾಯ ನಮೋ ನಾರಾಯಣಾಯ ತೇ || ೨.೨ ||

ramAchakOrIvidhavE duShTadarpOdavahnayE |
saptAMthajanagEhAya namO nArAyaNAya tE || 2.2 ||


This Narayana is like the moon which gives happiness to the Chakora bird called Ramaa, His consort. He is like the fire (in the oceans) which dries up the waters of the pride of evil persons. When people get tired on the way, they take shelter in a house, where they get shade, drinking water, food and rest along with being made to feel comfortable. In a similar manner He is the shelter of good persons who need rest from the sufferings of Samsaara. I offer my namskaara to such Narayana.


चिदचिद्भॆदं अखिलं विधायाधाय भुञ्जतॆ
अव्याकृतगुहस्थाय रमाप्रणयिनॆ नमः ॥ २.३ ॥

ಚಿದಚಿದ್ಭೇದಂ ಅಖಿಲಂ ವಿಧಾಯಾಧಾಯ ಭುಂಜತೇ
ಅವ್ಯಾಕೃತಗುಹಸ್ಥಾಯ ರಮಾಪ್ರಣಯಿನೇ ನಮಃ || ೨.೩ ||

chidachidbhEdaM akhilaM vidhAyAdhAya bhuMjatE
avyAkRutaguhasthAya ramApraNayinE namaH || 2.3 ||


This world consists of Chith (conscious) and inert entities with differences amongst them. He creates this world, protects it during its maintenance and destroys it in Universal dissolution (Pralaya). He is Himself unaffected by all this, though He is like a householder with this world. (Alternatively, He lives in a house Vaikunta, which is without any change - vikaara). He has a wife Ramaa, who is His beloved. I offer my salutations to Him.


अमन्दगुणसारॊपि मन्दहासॆन वीक्षितः
नित्यमिन्दिरयानन्दसान्द्रॊ यॊ नौमि तं हरिम् ॥ २.४ ॥

ಅಮಂದಗುಣಸಾರೋಪಿ ಮಂದಹಾಸೇನ ವೀಕ್ಷಿತಃ
ನಿತ್ಯಮಿಂದಿರಯಾನಂದಸಾಂದ್ರೋ ಯೋ ನೌಮಿ ತಂ ಹರಿಮ್ || ೨.೪ ||

amaMdaguNasArOpi maMdahAsEna vIkShitaH
nityamiMdirayAnaMdasAMdrO yO naumi taM harim || 2.4 ||


When Indira looks at some one with a half smile, he attains the greatest position of ruling all the three worlds. Hari is also looked always by her with such a half smile, not to confer boons, but because of her eternal and umatched love for Him. He is Himself of the essence of divine bliss and is full of auspicious qualities. I prostrate before Him.


वशी वशॊ न कस्यापि यॊऽजितॊ विजिताखिलः ।
सर्वकर्ता न क्रियतॆ तं नमामि रमापतिम् ॥ २.५ ॥

ವಶೀ ವಶೋ ನ ಕಸ್ಯಾಪಿ ಯೋsಜಿತೋ ವಿಜಿತಾಖಿಲಃ |
ಸರ್ವಕರ್ತಾ ನ ಕ್ರಿಯತೇ ತಂ ನಮಾಮಿ ರಮಾಪತಿಮ್ || ೨.೫ ||

vashI vashO na kasyApi yO&jitO vijitAkhilaH |
sarvakartA na kriyatE taM namAmi ramApatim || 2.5 ||


This Lord of Ramaa is the master of all, but does not have any master for Himself. He has won the entire world, but has never been defeated. He is the creator of the entire world, but He Himself was not created by anyone. I offer my prostrations to Him.


अगुणाय गुणॊद्रॆक स्वरूपायादिकारिणॆ ।
विदारितारिसङ्घाय वासुदॆवाय तॆ नमः ॥ २.६ ॥

ಅಗುಣಾಯ ಗುಣೋದ್ರೇಕ ಸ್ವರೂಪಾಯಾದಿಕಾರಿಣೇ |
ವಿದಾರಿತಾರಿಸಂಘಾಯ ವಾಸುದೇವಾಯ ತೇ ನಮಃ || ೨.೬ ||

aguNAya guNOdrEka swaroopAyAdikAriNE |
vidAritArisaMghAya vAsudEvAya tE namaH || 2.6 ||


He is free from the effects of the three Gunas constituting prakruti (satva, rajas and tamas). He is full of auspicious qualities like jnAna, Ananda etc., in their unlimited forms (udreka). He is the creator of Chaturmukha Brahma, who is the creator of the world. He has destroyed all enemies - both internal and external to Him. I offer my prostrations to Him.


आदिदॆवाय दॆवानां पतयॆ सादितारयॆ ।
अनाद्यज्ञानपाराय नमः पारावराश्रय ॥ २.७॥

ಆದಿದೇವಾಯ ದೇವಾನಾಂ ಪತಯೇ ಸಾದಿತಾರಯೇ |
ಅನಾದ್ಯಜ್ಞಾನಪಾರಾಯ ನಮಃ ಪಾರಾವರಾಶ್ರಯ || ೨.೭||

AdidEvAya dEvAnAM patayE sAditArayE |
anAdyaj~jAnapArAya namaH pArAvarAshraya || 2.7||


He is the God who was present when no one else was there (before creation). He is the Lord of all the gods. He has destroyed all enemies. He is the destroyer of the beginningless Ajnana of the Jivas (when He takes them into His Moksha). He is greater than the great gods/goddesses like Ramaa, Brahma etc. I offer my prostrations to Him.


अजाय जनयित्रॆऽस्य विजिताखिलदानव ।
अजादि पूज्यपादाय नमस्तॆ गरुडध्वज ॥ २.८ ॥

ಅಜಾಯ ಜನಯಿತ್ರೇsಸ್ಯ ವಿಜಿತಾಖಿಲದಾನವ |
ಅಜಾದಿ ಪೂಜ್ಯಪಾದಾಯ ನಮಸ್ತೇ ಗರುಡಧ್ವಜ || ೨.೮ ||

ajAya janayitrE&sya vijitAkhiladAnava |
ajAdi pUjyapAdAya namastE garuDadhvaja || 2.8 ||


You are not ever born, but create the entire world. You have won over all evil persons. You are worshipped by Chaturmukha Brahma and other gods. You use the flag emblem of Garuda. I offer my prostrations to you.

इन्दिरामन्दसान्द्राग्र्य कटाक्षप्रॆक्षितात्मनॆ ।
अस्मादिष्टैक कार्याय पूर्णाय हरयॆ नमः ॥ २.९ ॥


ಇಂದಿರಾಮಂದಸಾಂದ್ರಾಗ್ರ್ಯ ಕಟಾಕ್ಷಪ್ರೇಕ್ಷಿತಾತ್ಮನೇ |
ಅಸ್ಮಾದಿಷ್ಟೈಕ ಕಾರ್ಯಾಯ ಪೂರ್ಣಾಯ ಹರಯೇ ನಮಃ || ೨.೯ ||

iMdirAmaMdasAMdrAgrya kaTAkShaprEkShitAtmanE |
asmAdiShTaika kAryAya pUrNAya harayE namaH || 2.9 ||


Goddess Indira smilingly gives her side glance (with 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.


इति श्रीमदानन्दतीर्थ भगवत्पादाचार्य विरचितं द्वादश स्तॊत्रॆषु द्वितीय स्तॊत्रं सम्पूर्णम् ॥ 
ಇತಿ ಶ್ರೀಮದಾನಂದತೀರ್ಥ ಭಗವತ್ಪಾದಾಚಾರ್ಯ ವಿರಚಿತಂ ದ್ವಾದಶ ಸ್ತೋತ್ರೇಷು ದ್ವಿತೀಯ ಸ್ತೋತ್ರಂ ಸಂಪೂರ್ಣಮ್ ||
iti shreemadAnaMdateertha bhagavatpAdAchArya virachitaM dvAdasha stOtrEShu dviteeya stOtraM saMpUrNam ||


End of the second stotra of dvAdasha stotras composed by Sriman Madhvacharya


Stotra - 3

The third stotra is directed to the devotees and his disciples who are exhorted to follow the injunctions of the scriptures with understanding and devotion to attain God's grace.

In the brief length of 9 simple looking shlokas, Acharya Madhva has condensed the Dos and Donts of life in a heart touching and convincing manner. The rejection of Kaamyakarma (worldly desires) leading to renunciation, performance of one's prescribed duties without desiring the fruits there of (Nishkaama karma), recitation of God's sacred name and prayers etc are the means to Moksha.

But the means themselves are powerless without His grace. The concept of Jaganmityatva (unreality of the world) is baseless. This and other propositions of tattvavAda have been covered in this stotra, leading to the conclusion most cherished of Srimadaachaarya that is, Sri Vishnu Sarvottamatva.


ಕುರು ಭುಂಕ್ಷ್ವ ಚ ಕರ್ಮ ನಿಜಂ ನಿಯತಂ ಹರಿಪಾದ ವಿನಮ್ರಧಿಯಾ ಸತತಂ |
ಹರಿರೇವ ಪರೋ ಹರಿರೇವ ಗುರುಃ ಹರಿರೇವ ಜಗತ್ ಪಿತೃಮಾತೃಗತಿಃ || ೩.೧ ||

tRuteeya stOtram

kuru bhuMkShva cha karma nijaM niyataM haripAda vinamradhiyA satataM |
harirEva parO harirEva guruH harirEva jagat pitRumAtRugatiH || 3.1 ||


Hari is the Supreme Being, Hari is the father and mother, Hari is the teacher and Hari alone is the final support for the souls. Therefore, do your prescribed duties always with reverence to the feet of the Lord. Accept the fruits there-of also with the same submission to His will.

The Creator is the father as he brings the souls into being as embodied beings. He is also the mother as He maintains their existence in the world. He is the Gathi or final destination for the souls after their sojourn in the world. He is the source of all knowledge as without Him, none of the Indriyas will exist (including the mind).


ನ ತತೋsಸ್ತ್ಯಪರಂ ಜಗದೀಡ್ಯತಮಂ ಪರಮಾತ್ಪರತಃ ಪುರುಷೋತ್ತಮತಃ |
ತದಲಂ ಬಹುಲೋಕವಿಚಿಂತನಯಾ ಪ್ರವಣಂ ಕುರು ಮಾನಸಮೀಶಪದೇ || ೩.೨ ||

na tatO&styaparaM jagadeeDyatamaM paramAtparataH puruShOttamataH |
tadalaM bahulOkavichiMtanayA pravaNaM kuru mAnasameeshapadE || 3.2 ||


There is no one else in the world of living and inert matter who is more appropriate for worshiping. He is superior to the superior beings like Brahma, Rudra etc. He is also the greatest Purusha or entity ever. Therefore, stop your thinking about worldly affairs and immerse your mind in contemplation of His lotus feet.


ಯತತೋsಪಿ ಹರೇಃ ಪದಸಂಸ್ಮರಣೇ ಸಕಲಂ ಹ್ಯಘಮಾಶು ಲಯಂ ವ್ರಜತಿ |
ಸ್ಮರತಸ್ತು ವಿಮುಕ್ತಿಪದಂ ಪರಮಂ ಸ್ಫುಟಮೇಷ್ಯತಿ ತತ್ಕಿಮಪಾಕ್ರಿಯತೇ || ೩.೩ ||

yatatOpi harEH padasaMsmaraNE sakalaM hyaghamAshu layaM vrajati |
smaratastu vimuktipadaM paramaM sphuTamEShyati tatkimapAkriyatE || 3.3 ||


For those who try to remember the lotus feet of the Lord, all sins are destroyed quickly. For those who remember Him constantly and meditate upon Him, attainment of Mukti is assured. Therefore, why should anyone having sense not do it?


ಶ್ರುಣುತಾಮಲಸತ್ಯವಚಃ ಪರಮಂ ಶಪಥೇರಿತಂ ಉಚ್ಛ್ರಿತಬಾಹುಯುಗಂ |
ನ ಹರೇಃ ಪರಮೋ ನ ಹರೇಃ ಸದೃಶಃ ಪರಮಃ ಸ ತು ಸರ್ವ ಚಿದಾತ್ಮಗಣಾತ್ || ೩.೪ ||

shruNutAmalasatyavachaH paramaM shapathEritaM ucChritabAhuyugaM |
na harEH paramO na harEH sadRushaH paramaH sa tu sarva chidAtmagaNAt || 3.4 ||


Acharya Madhva says - I take a solemn oath with both my arms raised high; There is none superior to Sri Hari, there is not even one similar to Him. He is the greatest amongst all chetanas.


ಯದಿ ನಾಮ ಪರೋ ನ ಭವೇತ ಹರಿಃ ಕಥಮಸ್ಯ ವಶೇ ಜಗದೇತದಭೂತ್ |
ಯದಿ ನಾಮ ನ ತಸ್ಯ ವಶೇ ಸಕಲಂ ಕಥಮೇವ ತು ನಿತ್ಯ ಸುಖಂ ನ ಭವೇತ್ || ೩.೫ ||

yadi nAma parO na bhavEta hariH kathamasya vashE jagadEtadabhUt |
yadi nAma na tasya vashE sakalaM kathamEva tu nitya sukhaM na bhavEt || 3.5 ||


If Hari is not supreme, how did this world continue in His control. If the world is not in His control, why has it not attained eternal bliss?

The Yukthi (logical argument) here is that any entity which is independent will never be miserable as it will always choose happiness. As it is an universal experience that all souls are not eternally happy, they are dependent. The other logical statement is that the world needs a Chethana to control it and run it in an orderly fashion and He is the Supreme Being.


ನ ಚ ಕರ್ಮವಿಮಾಮಲ ಕಾಲಗುಣಪ್ರಭೃತೀಶಮಚಿತ್ತನು ತದ್ಧಿ ಯತಃ |
ಚಿದಚಿತ್ತನು ಸರ್ವಮಸೌ ತು ಹರಿರ್ಯಮಯೇದಿತಿ ವೈದಿಕಮಸ್ತಿ ವಚಃ || ೩.೬ ||

na cha karmavimAmala kAlaguNaprabhRuteeshamachittanu taddhi yataH |
chidachittanu sarvamasau tu hariryamayEditi vaidikamasti vachaH || 3.6 ||


Entities like Karma, Avidya, Doshas, Time, the three Gunas etc can not attain Lordship of this world as it is well known that they are Jada (incapable of knowledge). Shruti proclaims that Hari controls the entire world of Chetana and Jada entities.

This is an extension of the previous Yukti that the world is controlled by Hari only and not by any of the other entities offered as alternatives by other schools. The logical statement and its implications are profound and need to be examined in depth.


ವ್ಯವಹಾರಭಿದಾಪಿ ಗುರೋರ್ಜಗತಾಂ ನ ತು ಚಿತ್ತಗತಾ ಸ ಹಿ ಚೋದ್ಯಪರಮ್ |
ಬಹವಃ ಪುರುಷಾಃ ಪುರುಷಪ್ರವರೋ ಹರಿರಿತ್ಯವದತ್ ಸ್ವಯಮೇವ ಹರಿಃ || ೩.೭ ||

vyavahArabhidApi gurOrjagatAM na tu chittagatA sa hi chOdyaparam |
bahavaH puruShAH puruShapravarO harirityavadat svayamEva hariH || 3.7 ||


The supreme teacher of all the worlds has Himself taught in reply to a question that the theory that vyavahAra bhEda (worldly difference which is unreal) will give way to identity between the soul and the Supreme Being in Moksha is invalid. He has said that the souls are infinite in number and Hari is Supreme in comparison to all of them.


ಚತುರಾನನ ಪೂರ್ವವಿಮುಕ್ತಗಣಾ ಹರಿಮೇತ್ಯ ತು ಪೂರ್ವವದೇವ ಸದಾ |
ನಿಯತೋಚ್ಛ ವಿನೀಚತಯೈವ ನಿಜಾಂ ಸ್ಥಿತಿಮಾಪುರಿತಿ ಸ್ಮ ಪರಂ ವಚನಮ್ || ೩.೮ ||

chaturAnana pUrvavimuktagaNA harimEtya tu pUrvavadEva sadA |
niyatOchCha vineechatayaiva nijAM sthitimApuriti sma paraM vachanam || 3.8 ||


The groups of souls in creation headed by Chaturmukha Brahma will attain Hari in Mukti and will have eternal differences amongst themselves as before (in Samsaara). This is well established by valid shruti texts.


ಆನಂದತೀರ್ಥಸನ್ನಾಮ್ನಾ ಪೂರ್ಣಪ್ರಜ್ಞಾಭಿಧಾಯುಜಾ |
ಕೃತಂ ಹರ್ಯಷ್ಟಕಂ ಭಕ್ತ್ಯಾ ಪಠತಃ ಪ್ರೀಯತೇ ಹರಿಃ || ೩.೯ ||

ಇತಿ ಶ್ರೀಮದಾನಂದತೀರ್ಥ ಭಗವತ್ಪಾದಾಚಾರ್ಯ ವಿರಚಿತಂ ದ್ವಾದಶ ಸ್ತೋತ್ರೇಷು ತೃತೀಯ ಸ್ತೋತ್ರಂ ಸಂಪೂರ್ಣಮ್ ||

AnaMdateerthasannAmnA poorNapraj~jAbhidhAyujA |
kRutaM haryaShTakaM bhaktyA paThataH preeyatE hariH || 3.9 ||

iti shreemadAnaMdateertha bhagavatpAdAchArya virachitaM dvAdasha stOtrEShu tRuteeya stOtraM saMpoorNam ||


This stotra with 8 shlokas composed by Sri Poornaprajna, also called Anandateertha (so called for having composed shaastras leading to Moksha) when recited with devotion will secure the grace of Lord Sri Hari.

The third stotra out of the twelve stotras composed by Sri Anandateertha hereby comes to an end.


Stotra - 4

Acharya Madhva continues his stotra describing the unique and unmatched qualities of the Supreme Being along with exhortation to the aspirant to start on the path of Sadhana and devotion without any delay.

ನಿಜಪೂರ್ಣಸುಖಾಮಿತಬೋಧತನುಃ ಪರಶಕ್ತಿರನಂತಗುಣಃ ಪರಮಃ |
ಅಜರಾಮರಣಃ ಸಕಲಾರ್ತಿಹರಃ ಕಮಲಾಪತಿರೀಡ್ಯತಮೋsವತು ನಃ || ೪.೧ ||

nijapUrNasukhAmitabOdhatanuH parashaktiranaMtaguNaH paramaH |
ajarAmaraNaH sakalArtiharaH kamalApatireeDyatamO&vatu naH || 4.1 ||


He has His essential nature and body consisting of Bliss and Knowledge etc which are unique to Him and different from those in anybody else (Vilakshana). His strength is beyond compare in quality and quantity. He is full of other infinite auspicious attributes. He is the greatest.

He has no aging or death. He removes sorrow and misery completely from His devotees. He is the best amongst all those worthy of being prayed to. Such a God, who is also the Lord of Kamala may take care of us.

ಯದಸುಪ್ತಿಗತೋsಪಿ ಹರಿಃ ಸುಖವಾನ್ ಸುಖರೂಪಿಣಮಾಹುರತೋ ನಿಗಮಾಃ |
ಸ್ವಮತಿಪ್ರಭವಂ ಜಗದಸ್ಯ ಯತಃ ಪರಬೋಧತನುಂ ಚ ತತಃ ಖಪತಿಮ್ || ೪.೨ ||

yadasuptigatOπ hariH sukhavAn sukharUpiNamAhuratO nigamAH |
swamatiprabhavaM jagadasya yataH parabOdhatanuM cha tataH khapatim || 4.2 ||


Acharya Madhva explains some of the attributes further. A sathvika jeeva 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. The world was created by Him just by His will.


ಬಹುಚಿತ್ರಜಗತ್ ಬಹುದಾಕರಣಾತ್ಪರಶಕ್ತಿರನಂತಗುಣಃ ಪರಮಃ |
ಸುಖರೂಪಮಮುಷ್ಯಪದಂ ಪರಮಂ ಸ್ಮರತಸ್ತು ಭವಿಷ್ಯತಿ ತತ್ಸತತಮ್ || ೪.೩ ||

bahuchitrajagat bahudAkaraNAtparashaktiranaMtaguNaH paramaH |
sukharUpamamuShyapadaM paramaM smaratastu bhaviShyati tatsatatam || 4.3 ||


God creates the world of so many wonders making use of many instruments or materials. Therefore, He has extraordinary and incomparable abilities (Parashakti). For the same reason, He is also full of all auspicious qualities and is the Greatest person. Only those who meditate on His great Swaroopa consisting of Bliss (which is entirely different and superior to that of the others) will attain His abode of bliss.


ಸ್ಮರಣೇ ಹಿ ಪರೇಶಿತುರಸ್ಯ ವಿಭೋರ್ಮಲಿನಾನಿ ಮನಾಂಸಿ ಕುತಃ ಕರಣಮ್ |
ವಿಮಲಂ ಹಿ ಪದಂ ಪರಮಂ ಸ್ವರತಂ ತರುಣಾರ್ಕಸವರ್ಣಮಜಸ್ಯ ಹರೇಃ || ೪.೪ ||

smaraNE hi parEshiturasya vibhOrmalinAni manAMsi kutaH karaNam |
vimalaM hi padaM paramaM swarataM taruNArkasavarNamajasya harEH || 4.4 ||


Hari's Swaroopa is pure (without evil or other impurities), without Vikara or change due to birth, aging, death etc., supreme, self fulfilled with bliss and of the colour of and brighter than the rising Sun. When one meditates on Him, the mind and Indriyas (sensory organs) will automatically get purified. (How can they remain impure?)


ವಿಮಲೈಃ ಶ್ರುತಿಶಾಣನಿಶಾತತಮೈಃ ಸುಮನೋsಸಿಭಿರಾಶು ನಿಹತ್ಯ ದೃಢಮ್ |
ಬಲಿನಂ ನಿಜವೈರಿಣಮಾತ್ಮತಮೋಭಿಬಮೀಶಮನಂತಮುಪಾಸ್ವ ಹರಿಮ್ || ೪.೫ ||

vimalaiH shrutishANanishAtatamaiH sumanO&sibhirAshu nihatya dRuDham |
balinaM nijavairiNamAtmatamObhibameeshamanaMtamupAsva harim || 4.5 ||


This is addressed to the devotee :
Oh. Devotee, use with bravery the swords of pure knowledge and understanding which are sharpened by being engaged against the grindstones of the Vedas (Shasthras) to cut through the powerful enemy of Ajnana covering over your own swaroopa giving rise to evil such as Kama etc. Worship the eternal Lord Hari who is the Lord of all.


ಸ ಹಿ ವಿಶ್ವಸೃಜೋ ವಿಭುಶಂಭುಪುರಂದರ ಸೂರ್ಯಮುಖಾನಪರಾನಮರಾನ್ |
ಸೃಜತೀಡ್ಯತಮೋsವತಿ ಹಂತಿ ನಿಜಂ ಪದಮಾಪಯತಿ ಪ್ರಣತಾನ್ ಸ್ವಧಿಯಾ || ೪.೬ ||

sa hi vishvasRujO vibhushaMbhupuraMdara sUryamukhAnaparAnamarAn |
sRujateeDyatamO&vati haMti nijaM padamApayati praNatAn svadhiyA || 4.6 ||


He is the creator of the world including revered deities like Brahma, Rudra, Indra, Surya, etc. who are themselves 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.


ಪರಮೋsಪಿ ರಮೇಶಿತುರಸ್ಯ ಸಮೋ ನ ಹಿ ಕಶ್ಚಿದಭೂನ್ನ ಭವಿಷ್ಯತಿ ಚ |
ಕ್ವಚಿದದ್ಯತನೋsಪಿ ನ ಪೂರ್ಣ ಸದಾಗಣಿತೇಡ್ಯ ಗುಣಾನುಭವೈಕತನೋಃ || ೪.೭ ||

paramOπ ramEshiturasya samO na hi kashchidabhUnna bhaviShyati cha |
kvachidadyatanOπ na pUrNa sadAgaNitEDya guNAnubhavaikatanOH || 4.7 ||


Hari, the Lord of Ramaa has His swaroopa of auspicious qualities like Bliss, Jnana etc., each of which is complete, matchless and infinite. There was never any person who was superior or equal to Him in the past; such a person is not there at present and will not be there in future.


ಇತಿ ದೇವವರಸ್ಯ ಹರೇಃ ಸ್ತವನಂ ಕೃತವಾನ್ ಮುನಿರುತ್ತಮಮಾದರತಃ |
ಸುಖತೀರ್ಥಪದಾಭಿಹಿತಃ ಪಠತಸ್ತದಿದಂ ಭವತಿ ಧ್ರುವಮುಂಚಸುಖಮ್ || ೪.೮ ||

iti dEvavarasya harEH stavanaM kRutavAn muniruttamamAdarataH |
sukhateerthapadAbhihitaH paThatastadidaM bhavati dhruvamuMchasukham || 4.8 ||


Acharya Madhva says that he has composed this stotra of Lord Hari as an aid to destroy ajnana and with great devotion to the Lord. He asserts that who ever recites this shloka with understanding and conviction of its meanings will secure the pure bliss of Mukti without any doubt.


ಇತಿ ಶ್ರೀಮದಾನಂದತೀರ್ಥ ಭಗವತ್ಪಾದಾಚಾರ್ಯ ವಿರಚಿತಂ ದ್ವಾದಶ ಸ್ತೋತ್ರೇಷು ಚತುರ್ಥ ಸ್ತೋತ್ರಂ ಸಂಪೂರ್ಣಮ್ ||

iti shreemadAnaMdateertha bhagavatpAdAchArya virachitaM dvAdasha stOtrEShu chaturtha stOtraM saMpUrNam ||


The fourth stotra of the twelve stotras composed by Srimat Anandateertha Bhagavatpaada Acharya hereby comes to an end.


Stotra - 5


In this stotra we can see Madhva as a poet, visionary, Vedic seer and devotee in full flow - composing words, sentences and expressing many thoughts and ideas with a maximum economy of words.

To interpret these one would need a mastery of Sanskrit grammar (for us it remains a mystery), knowledge of the Shastras and above all a sense of identification with the mind of the great devotee.

He had already described the ApAdamastaka glory of the Lord, he had also covered the main Prameyas (propositions) of tattvavAda, and he had also exhorted the devotees to follow him in the path to Moksha. Here he seems to take off on his own and uses words and expressions which are difficult for ordinary scholars to comprehend.

5.1

ವಾಸುದೇವಾಪರಿಮೇಯಸುಧಾಮನ್ ಶುದ್ಧಸದೋದಿತ ಸುಂದರೀಕಾಂತ |
ಧರಾಧರಧಾರಣ ವೇಧುರಧರ್ತಃ ಸೌದೃತಿದೀಧಿತಿವೇಧೃವಿಧಾತಃ |
ಅಧಿಕಬಂಧಂ ರಂಧಯ ಬೋಧಾಚ್ಛಿಂಧಿಪಿಧಾನಂ ಬಂಧುರಮದ್ಧಾ || ೫.೧ ||

vAsudEvAparimEyasudhAman shuddhasadOdita suMdareekAMta |
dharAdharadhAraNa vEdhuradhartaH saudRutideedhitivEdhRuvidhAtaH |
adhikabaMdhaM raMdhaya bOdhAcChiMdhipidhAnaM baMdhuramaddhA || 5.1 ||

The simple meaning 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 lifted 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 sAtvika jeevas who deserve it; and the parent of chaturmukha brahma. This stotra is meant to offer our prayers to Keshava and the twelve forms of the Lord.

As the Vasudeva form is the one which finally gives Moksha to the deserving jeevas, it is mentioned first.

The word vAsudEva has also been given other meanings - 'vA' stands for gamanasheelatva - being mobile, suh is the creator of the world, dEva being one who has the properties of kreeda - sport, dyuti - effulgence, stuti - being an object of praise,vijigeesha - being a victor.

The combination of the three - vA, suh and dEva would define many properties of the Lord.
He is vAsu - as He is an AcchAdaka of the world being immanent every where. dEva is again interpreted as before.
He is vAsu as He is the refuge of all creatures in sleep - vAsanAt vAsudEvOsi.
vAsu also signifies balaroopa (strength)
Asu being the prANa or life force of every person, vA also stands for sarvapravartakatva - being the inner controller of all other entities.
The name vAsudEva also means the son of vasudEva, the yAdava.

The next two words aparimEya sudhAman are combined to derive the first meaning - The Lord has his abode in vaikunTha, shweta dveepa and anantAsana whose great qualities are impossible to grasp.

The words can also be split into two - the first aparimEya meaning beyond the reach of
tarka or logic, and sudhAman meaning the owner of excellent abodes.

shuddha is translated as one having a pure form, sadOdita means known or knowable by good people. It can also mean good people remember Him always.

sundari refers to Sri 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 aprAkruta love for each other. dharAdhara dhAraNa can be interpreted in several ways -

dharAdhara as a separate word - one who took Earth herself as his burden in varAhAvatAra. dharArinah means mountains like Meru which are believed to support the earth (dharA) herself.

vEdhura means one who destroys by His fire emanating from His mouth dhAriNah in Pralaya. dharthA means one who supports them (and the earth) as Kurma. It can also refer to supporting Govardhana Mountain in his Krishnavatara.

saudhrutideedhiti 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 (vidhAtha) is the Supreme Being.

Alternatively, saudhruti can also be interpreted as having superlative bliss or knowledge or courage. deedhiti is effulgence and one who has these qualities in an extraordinary manner is Lord Brahma. The Supreme Being is the creator of Brahma himself.

All the expressions above - vAsudEva, aparimEya, sudhAman, shuddha, sadOdita, sundareekAnta, dharAdhara, dharina vedhuradharthah, saudhruti deedhiti vEdhruvidhatah are thus used to address the Supreme Being by recalling His great qualities. 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.

5.2

ಕೇಶವ ಕೇಶವ ಶಾಸಕ ವಂದೇ ಪಾಶಧರಾರ್ಚಿತ ಶೂರಪರೇಶ |
kEshava kEshava shAsaka vaMdE pAshadharArchita shUraparEsha |

The simple meaning is that the Lord is addressed as Keshava (which can be interpreted as the greatest, and controller of all, or the one who killed the daitya Keshi), the master of Chathurmukha Brahma and other gods who are known to have great stature themselves, one who has been worshipped by Varuna (paashadhara), my salutations to you.

He stays blissfully in the ocean of universal disssolution.Lords of great authority like Brahma and Rudra are themselves very low when compared to Him and those who are not His devotees are flung into eternal hell.

After addressing such Keshava, 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 Krishnavatara by both.

shUraparesha means the lord of all the greatest heroes of the world. Shooravara can also mean jnana, bhakti etc as they remove the sorrow of the samsara. The Lord is the person to whom all Jnana, Bhakthi etc are directed to.


ನಾರಾಯಣ ಅಮಲಕಾರಣ ವಂದೇ ಕಾರಣಕಾರಣ ಪೂರ್ಣವರೇಣ್ಯ ||
nArAyaNa amalakAraNa vaMdE kAraNakAraNa pUrNavarENya ||

The Lord is again being addressed -You are the jagatkaarana - the cause for the creation and existence of the world; You are the cause of others known as causes like prakrti etc., You are full of infinite auspicious attributes, You are the greatest of all; I offer my salutations to you.

amalakaarana - He is nimittha kaarana (like the potter for making the pot) and hence is free from defects like vikaara (transformation) etc, which would be the case if He were an upadana kaarana (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 rishi 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 Ashraya 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 Bhagirati or Ganga.

Poornavarenya - Lakshmi and sathvika jeevas can also be called as poornas as they are complete with their own auspicious qualities. He is the greatest of all the poornas. 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.

The meanings of the word 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 naraani) function.
7. His abodes like Vaikunta, Ananthaasana and Shvetha dweepa 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. Mukhyaprana is also called nara; Naaraayana is the supreme abode of all those who belong to Mukhyaprana (naarah)
10. Shesha is 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.

5.3

ಮಾಧವ ಮಾಧವ ಸಾಧಕ ವಂದೇ ಬಾಧಕ ಬೋಧಕ ಶುದ್ಧ ಸಮಾಧೇ
ಗೋವಿಂದ ಗೋವಿಂದ ಪುರಂದರ ವಂದೇ ಸ್ಕಂದ ಸನಂದನ ವಂದಿತ ಪಾದ || ೫.೩ ||

mAdhava mAdhava sAdhaka vaMdE bAdhaka bOdhaka shuddha samAdhE
gOviMda gOviMda puraMdara vaMdE skaMda sanaMdana vaMdita pAda || 5.3 ||


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.

Maadhava is the one who is born in the family lineage of Madhu and is also the husband of Maa - Lakshmi.

Saadhaka is the one who grants the desires of His devotees.

Baadhaka is the one who destroys the aspirations of the evil ones.

Bodhaka is the one who has given the world the nectar of jnana in His Kapila, Vyasa and other forms. It can also be interpreted as Jnanaananda swaroopa

Shuddhasamaadhe - Samadhi is used in the normally understood sense as a development of intense tapas - 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 Vishvapati teertha quotes from KrishnAmruta mahaarnava -

For the one who suffers as a result of sins committed; the greatest remedy for the same is the constant remembrance of Sri Hari


gOviMda gOviMda puraMdara vaMdE skaMda sanaMdana vaMdita 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.

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.

Purandara - is the one who destroys the last vestige of samsara bondage - linga deha which is like the rice husk to the swaroopa of the jeeva - at the time of Moksha. He is also the one who destroyed the cities of the evil ones like Jarasandha, Saalva etc.

Skanda is Rudra's son, while Sanandana is one of the Rshis usually known as Sanakaadi Rishis.


5.4

ವಿಷ್ಣು ಸೃಜಿಷ್ಣು ಗ್ರಸಿಷ್ಣು ವಿವಂದೇ ಕೃಷ್ಣ ಸದುಷ್ಣವಧಿಷ್ಣ ಸುಘೃಷ್ಣೋ |
viShNu sRujiShNu grasiShNu vivaMdE kRuShNa saduShNavadhiShNa sughRuShNO |

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 the one who establishes the path of righteousness in the world, I offer my prostrations.


ಮಧುಸೂದನ ದಾನವಸಾದನ ವಂದೇ ದೈವತಮೋದನ ವೇದಿತ ಪಾದ || ೫.೪ ||
madhusUdana dAnavasAdana vaMdE daivatamOdana vEdita pAda || 5.4 ||

O Madhusudana (killer of the daithya called Madhu), dAnava sAdana (killer of dAnavas), daivatamOdana (one who gives bliss and enjoyment to the gods), vEdita pAda (one whose feet are realized during contemplation by the devotees), I prostrate before You.


5.5

ತ್ರಿವಿಕ್ರಮ ನಿಷ್ಕ್ರಮ ವಿಕ್ರಮ ವಂದೇ ಸುಕ್ರಮ ಸಂಕ್ರಮ ಹುಂಕೃತವಕ್ತ್ರ |
ವಾಮನ ವಾಮನ ಭಾಮನ ವಂದೇ ಸಾಮನ ಸೀಮನ ಶಾಮನ ಸಾನೋ || ೫.೫ ||

trivikrama niShkrama vikrama vaMdE sukrama saMkrama huMkRutavaktra |
vAmana vAmana bhAmana vaMdE sAmana seemana shAmana sAnO || 5.5 ||

Trivikrama is addressed and prostrated to - He wears a ferocious face in the universal dissolution with a humkaara, He establishes the supremacy of righteous conduct, 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 Trivikrama.

I offer my prostrations to you - Vaamana, who gives devotion, bliss, jnana and wellbeing. You are extolled by the Sama Veda and establish the path of dharma in the world.


5.6

ಶ್ರೀಧರ ಶ್ರೀಧರ ಶಂಧರ ವಂದೇ ಭೂರ್ಧರ ವಾರ್ಧರ ಕಂಧರಧಾರಿನ್ |
ಹೃಷೀಕೇಶ ಸುಕೇಶ ಪರೇಶ ವಿವಂದೇ ಶರಣೇಶ ಕಲೇಶ ಬಲೇಶ ಸುಖೇಶ || ೫.೬ ||

shreedhara shreedhara shaMdhara vaMdE bhUrdhara vArdhara kaMdharadhArin |
hRuSheekEsha sukEsha parEsha vivaMdE sharaNEsha kalEsha balEsha sukhEsha || 5.6 ||


The Shreedhara 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, and support the earth itself (Koorma roopa), one who has the essence of bliss as His nature; I offer my prostrations to thee.

The name Hrisheekesha (Hrisheeka = Indriya) of the Lord 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.


5.7

ಪದ್ಮನಾಭ ಶುಭೋದ್ಭವ ವಂದೇ ಸಂಭೃತಲೋಕ ಭರಾಭರ ಭೂರೇ |
ದಾಮೋದರ ದೂರತರಾಂತರ ವಂದೇ ದಾರಿತಪಾರಕ ಪಾರ ಪರಸ್ಮಾತ್ || ೫.೭ ||

padmanAbha shubhOdbhava vaMdE saMbhRutalOka bharAbhara bhUrE |
dAmOdara dUratarAMtara vaMdE dAritapAraka pAra parasmAt || 5.7 ||


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 deity with the Lotus emerging out of the navel. We offer our prostrations to you.

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 Jnyana. He has kept all the fourteen worlds in His stomach. I offer my prostrations to Him.


5.8

ಆನಂದಸುತೀರ್ಥ ಮುನೀಂದ್ರಕೃತಾ ಹರಿಗೀತಿರಿಯಂ ಪರಮಾದರತಃ |
ಪರಲೋಕವಿಲೋಕನ ಸೂರ್ಯನಿಭಾ ಹರಿಭಕ್ತಿ ವಿವರ್ಧನ ಶೌಂಡತಮಾ || ೫.೮ ||

AnaMdasuteertha muneeMdrakRutA harigeetiriyaM paramAdarataH |
paralOkavilOkana sUryanibhA haribhakti vivardhana shauMDatamA || 5.8 ||


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.

The Phalasthuthi at the end clearly brings out the two most important results which a devotee will get by reciting this with devotion - Tidal waves of devotion towards the Almighty followed eventually by the illumination of the path to Vaikunta, His abode.


ಇತಿ ಶ್ರೀಮದಾನಂದತೀರ್ಥ ಭಗವತ್ಪಾದಾಚಾರ್ಯ ವಿರಚಿತಂ ದ್ವಾದಶ ಸ್ತೋತ್ರೇಷು ಪಂಚಮ ಸ್ತೋತ್ರಂ ಸಂಪೂರ್ಣಮ್ ||

iti shreemadAnaMdateertha bhagavatpAdAchArya virachitaM dvAdasha stOtrEShu paMchama stOtraM saMpUrNam ||



The fifth stotra of the twelve stotras composed by Srimad Anandateertha BhagavatpAdAcharya hereby comes to an end.

Stotra - 6

Tradition has it that while Acharya Madhva had composed and recited the previous five stotras before he actually saw the idol of Udupi Krishna emerging out of the lump of gopichandana, the 6th stotra onwards were composed afterwards.

There is a clear reference to Krishna in 3 shlokas in this stotra which is arranged in the form of extolling the dashavataras (ten incarnations) of the Lord. The other avataras are extolled in the remaining 5 shlokas.

6.1

ಮತ್ಸ್ಯಕರೂಪ ಲಯೋದವಿಹಾರಿನ್ ವೇದವಿನೇತ್ರ ಚತುರ್ಮುಖವಂದ್ಯ |
ಕೂರ್ಮಸ್ವರೂಪಕ ಮಂದರಧಾರಿನ್ ಲೋಕವಿಧಾರಕ ದೇವವರೇಣ್ಯ || ೬.೧ ||

matsyakarUpa layOdavihArin vEdavinEtra chaturmukhavaMdya |
kUrmaswarUpaka maMdaradhArin lOkavidhAraka dEvavarENya || 6.1 ||


I offer my prostrations to Matsya form of the Lord who sports in the pralaya ocean and teaches the Vedas, and is extolled by Chaturmukha Brahma, and to the Kurma form of the Lord, the greatest of gods, who lifted and supported the mandara mountain, and supports the entire Universe.

Sri Vishvapathi teertha points out that the use of the word Matsyaka instead of Matsya is to show that the Matysa form is made of bliss - Ka means sukha or bliss. The same understanding should be applied for the other forms like Kurma etc. In this case, the Ka is added to swaroopa as swaroopaka.

6.2

ಸೂಕರರೂಪಕ ದಾನವಶತ್ರೋ ಭೂಮಿವಿಧಾರಕ ಯಜ್ಞಾವರಾಂಗ |
ದೇವ ನೃಸಿಂಹ ಹಿರಣ್ಯಕಶತ್ರೋ ಸರ್ವ ಭಯಾಂತಕ ದೈವತಬಂಧೋ || ೬.೨ ||

sUkararUpaka dAnavashatrO bhUmividhAraka yaj~jAvarAMga |
dEva nRusiMha hiraNyakashatrO sarva bhayAMtaka daivatabaMdhO || 6.2 ||


I offer my prostrations to the Varaha form of the Lord (sookara = pig) who destroyed daanavas (Hiranyaksha), who lifted up the sunken earth from the ocean with His horn, and is worshipped by the gods by performing sacrifices.

I prostrate also to the Nrusimha form of the Lord, the dearest friend of the gods, who
destroyed Hirnayakashipu and saved His devotees from all danger.

The word shatru which means enemy is used in the sense of destroyer. Sri Vishvapathi teertha explains that the word Yajna is used in the sense of its abhimani devataas.

The word varAnga means the most important components of yajnya - these are jnyana, bhakti, etc which are essential for the yajnya to yield the best results. The abhimani devata concept can be extended to these also - such as Bharatidevi for bhakthi, Mukhya prana for jnana, etc.

Thus the word yajnavarAnga is used to address the Supreme Being as the one who receives and rewards the yajnas performed with all its attendant requirements and gives moksha and other lesser rewards.

The word daivatabandho is used to convey the expression that God is the best relative/friend of the satvika jeevas like the devathas.

6.3

ವಾಮನ ವಾಮನ ಮಾನವವೇಷ ದೈತ್ಯವರಾಂತಕ ಕಾರಣರೂಪ |
ರಾಮ ಭೃಗೂದ್ವಹ ಸೂರ್ಜಿತದೀಪ್ತೇ ಕ್ಷತ್ರಕುಲಾಂತಕ ಶಂಭುವರೇಣ್ಯ || ೬.೩ ||

vAmana vAmana mAnavavESha daityavarAMtaka kAraNarUpa |
rAma bhRugUdvaha sUrjitadeeptE kShatrakulAMtaka shaMbhuvarENya || 6.3 ||


I prostrate before Vaamana form of the Lord who appeared as a vatu (young brahmin boy who has undergone upanayana samskara), who incarnated for the benefit of the gods, who destroyed the pride and power of the great daithya Bali, and who will be pleased by auspicious devotion and worship.

I prostrate also before Parashurama form of the Lord, who is full of effulgence, who glorified the clan of the Bhrugus (by being born in it), who destroyed all kshathriyas on the earth (for their insolence and departure from auspicious practices) and who was worshipped by Shambhu (Shiva).

6.4

ರಾಘವ ರಾಘವ ರಾಕ್ಷಸ ಶತ್ರೋ ಮಾರುತಿವಲ್ಲಭ ಜಾನಕಿಕಾಂತ |
ದೇವಕಿನಂದನ ನಂದಕುಮಾರ ವೃಂದಾವನಾಂಚನ ಗೋಕುಲಚಂದ್ರ || ೬.೪ ||

rAghava rAghava rAkShasa shatrO mArutivallabha jAnakikAMta |
dEvakinaMdana naMdakumAra vRuMdAvanAMchana gOkulachaMdra || 6.4 ||


I offer my prostrations to Raghava form of the Lord (Rama, who was born in the clan of Raghu and hence called Raghava), who is very dear to Maruthi (Hanuman, the incarnation of Mukhyaprana), very dear husband of Janaki (Seetha) and who destroyed all the rakshasas.

I prostrate to the beautiful son of Devaki, the adopted son of the Nandas, who sported in Vrindavana eating the fruits and roots from the forest and was like the moon in creating tides of happiness for the residents of Gokula who prostrated before Him in bliss.

6.5

ಕಂದಫಲಾಶನ ಸುಂದರರೂಪ ನಂದಿತಗೋಕುಲವಂದಿತಪಾದ |
ಇಂದ್ರಸುತಾವಕ ನಂದಕಹಸ್ತ ಚಂದನಚರ್ಚಿತ ಸುಂದರಿನಾಥ || ೬.೫ ||

kaMdaphalaashana suMdararoopa naMditagOkulavaMditapAda |
iMdrasutAvaka naMdakahasta chaMdanacharchita suMdarinAtha || 6.5 ||


Kandaphalaashana refers to the eating of fruits etc offered by the rishis in Gokula. Nanditagokula refers not only to the human beings present in Gokula, but also the groups of cows, which were given happiness by playing on the flute etc by Krishna. The reference to Indrasuthaavaka refers to the numerous occasions when Krishna looked after and saved Arjuna such as the Naagaasthra of Karna, the killing of Jayadratha etc. (aavaka = saviour).

Nandaka is the famous sword of Vishnu - along with Kaumodaki (the Mace), Sharnga (the bow) and Sudarshana (the chakra). Mandaradhaarin refers also to the holding of the Govardhana mountain to save His people.

6.6

ಇಂದೀವರೋದರದಳನಯನ ಮಂದರಧಾರಿನ್ ಗೋವಿಂದ ವಂದೇ |
ಚಂದ್ರಶತಾನನಕುಂದಸುಹಾಸ ನಂದಿತದೈವತಾನಂದಸುಪೂರ್ಣ || ೬.೬ ||

iMdeevarOdaradaLanayana maMdaradhArin gOviMda vaMdE |
chaMdrashatAnanakuMdasuhAsa naMditadaivatAnaMdasupUrNa || 6.6 ||


I prostrate before Govinda whose eyes are like the mid portion of the blue lotus; Mandaradharin refers to lifting and holding of the Govardhana mountain to save His people. His jasmine-like smiling face is more attractive than hundred moons as He is full of bliss which is different from Prakrutha (ordinary) happiness of others; He gives happiness and bliss even to Brahma and other gods.

6.7

ದೇವಕಿನಂದನ ಸುಂದರರೂಪ ರುಕ್ಮಿಣಿವಲ್ಲಭ ಪಾಂಡವಬಂಧೋ |
ದೈತ್ಯವಿಮೋಹಕ ನಿತ್ಯಸುಖಾದೇ ದೇವವಿಬೋಧಕ ಬುದ್ಧಸ್ವರೂಪ || ೬.೭ ||

dEvakinaMdana suMdararUpa rukmiNivallabha pAMDavabaMdhO |
daityavimOhaka nityasukhAdE dEvavibOdhaka buddhasvarUpa || 6.7 ||


I offer my prostrations to Sri Krishna of the most beautiful form, the son of Devaki, the Lord of Rukmini and the dearest friend of the Pandavas.
I offer my prostrations to the giver of mukti, who took the form of Buddha to delude the wicked daityas, but at the same time gave true knowledge to the gods.

6.8

ದುಷ್ಟಕುಲಾಂತಕ ಕಲ್ಕಿಸ್ವರೂಪ ಧರ್ಮವಿವರ್ಧನ ಮೂಲಯುಗಾದೇ |
ನಾರಾಯಣ ಅಮಲಕಾರಣಮೂರ್ತೇ ಪೂರ್ಣಗುಣಾರ್ಣವ ನಿತ್ಯಸುಬೋಧ || ೬.೮ ||

duShTakulAMtaka kalkiswarUpa dharmavivardhana mUlayugAdE |
nArAyaNa amalakAraNamUrtE pUrNaguNArNava nityasubOdha || 6.8 ||


I offer my prostrations to the Kalki form of the Lord which will destroy the evil groups completely and reestablish the rule of dharma in the Kritayuga (called Moolayuga, as it the first yuga in the new chaturyuga)
I offer my prostrations to Lord Narayana (from whom all the ten incarnated forms emerged) who is the pure, defectless and changeless first cause of all creation, who is full of countless auspicious attributes and who has eternal knowledge which is complete and extraordinary.

6.9

ಆನಂದತೀರ್ಥಕೃತಾ ಹರಿಗಾಥಾ ಪಾಪಹರಾ ಶುಭ ನಿತ್ಯಸುಖಾರ್ಥಾ || ೬.೯ ||

AnaMdateerthakRutA harigAthA pApaharA shubha nityasukhArthA || 6.9 ||


This stotra of Sri Hari composed by the the great ascetic Anandateertha (Madhwacharya) will destroy all the sins and has its main fruit as the attainment of eternal Moksha of unmatched bliss without the least taint of sorrow.

|| ಇತಿ ಶ್ರೀಮದಾನಂದತೀರ್ಥ ಭಗವತ್ಪಾದಾಚಾರ್ಯ ವಿರಚಿತಂ ದ್ವಾದಶ ಸ್ತೋತ್ರೇಷು ಷಷ್ಠ ಸ್ತೋತ್ರಂ ಸಂಪೂರ್ಣಮ್ ||

|| iti shreemadAnaMdateertha bhagavatpAdAchArya virachitaM dvAdasha stOtrEShu ShaShTha stOtraM saMpUrNam ||


The sixth stOtra of the twelve stOtras composed by Shreemat Anandateertha Bhagavatpadacharya (Madhwacharya) hereby comes to an end.

To be continued ...

Tulasi - Spiritual significance and Medicinal benefits

Tulasi -
Spiritual significance and Medicinal benefits


During the churning of the Ocean of milk (ksheera sagara mathana), Sri Hari came up in the form of Dhanvantari carrying the kalasha of amruta. At that time some drops of Hari's tears of joy fell into the amrutha kalasha. Tulasi was born out of those tears of joy. Having been born out of tears of joy, she herself gives joy.


She has Lakshmi devi's amsha in herself. That is the reason for the celebration of marriage of Tulasi with Shri Krishna on every Karthika shuddha dwadashi day. Hari likes her very much. It is believed that Hari is present wherever Tulasi is present.

tuLasee kAnanam yatra | yatra padma vanAni cha |
vasanti vaiShNavA yatra | tatra sannihito hariH ||

Sri Hari will reside wherever Tulasi garden, pond with lotus flowers and Vaishnavas reside. Garden does not mean acres of garden. A minimum of three plants qualify for being called a garden.

Tulasi was born on the Earth as King Dharmadhwaja s daughter. She was an epitome of beauty and was blessed with an amsha of goddess Lakshmi. The king gave her the appropriate name of Tulasi. Tula means equal, meaning equal to Lakshmi. But, nowhere is it said that Tulasi herself is Lakshmi. Vishnu wore the garland of Tulasi to fulfil Tulasis desire to be always in the company of Hari. Vishnu also gave a boon to Tulasi that "she would attain the company of Vishnu through the Tulasi dala (a bunch of Tulasi leaves formed at the end of the branch) given by the devotees".

Jambavati is the best (shreshta) among the six great women (shanmahishis) of Shri Krishna. Lakshmi devi is present in a special form (vishesha sannidhana) in her. Jnanis (learned ones) say that it is Jambavati in the form of Tulasi, who is worshipping Vishnu on a daily basis (tuLasee jAmbavatee prOktA).

There is a saying by dasaru "ellaa sAdhanaviddu tuLasi illada pooje ollano hari koLLano"

meaning, the pooja with all items but without tulasi is not accepted by Hari.

All flowers are not available in all seasons. However, Tulasi which has the essence of all flowers concentrated in itself is available round the year. Thus, offering of Tulasi dalas to Sri Hari is equivalent to offering all the best flowers.


Jnanis say, seeing (darshana) of Tulasi in the morning erases all sins. This is said in:

yanmoole sarva teerthAni | yanmadhye sarva dEvatA |
yadagre sarva vedAscha | tuLasee tvAm namAmyaham ||

At the base of the Tulasi plant all the rivers abhimani devatas are present; in the stem all the devatas are present; and in the tip all Vedas are present.


gO kOTi dAna sadrusham phalamApnuvanti ||

Tulasi's darshana is equivalent to gifting away (daana) of one crore cows.

All sins will be erased by darshana, body will be cleansed (deha shuddhi) by touching (sparsha), diseases will be removed by prostration (namaskara), escape (parihara) from Yama's clutches by watering Tulasi plant, development of Hari bhakthi by growing Tulasi plant, obtaining salvation (moksha) by offering of Tulasi to Sri Hari are the various benefits of Tulasi. These being so, what could be the benefit of Tulasi pooja with utmost devotion? - Good things (shubha) in both this world and the other world (iha and para).


poojiparige parama mangaLada padavittu salahuvi |

Dasaru has said, Tulasi will recommend grant of salvation (moksha) with Sri Hari for those who worship her. Daily during early mornings, the Tulasi brindavana placed in the front of the house should be seen (darshana), clean the frontage with water, and decorate with rangoli (floor decoration with white stone powder), recite:

tuLasee shree sakhee shubhE pApahAriNee puNyadE |
namastE nAradanutE nArAyaNa manaH priyE ||

Hey Tulasi, friend of Lakshmi Devi, embodiment of mangala, one who erases sins, bestow punya, beloved of Shri Narayana, who is prostrated by Narada, I prostrate to you.


Water the plant, perform pooja using turmeric, kunkum, and flowers and offer for naivedya only items already offered (naivedya) to Shri Hari. Elders say, only persons eligible for salvation (mukthi yogya) will develop interest in Tulasi darshana, stotra.


Brunda is a chaste wife of a demon Jalandhara. He had obtained eternal status (avadhyathwa meaning one who cannot be killed) using the chaste character of his wife and was indulging in all kinds of crimes. Once Sri Hari came to Brunda in the form of her husband and embraced her. Though she lost her chastity and hence her husband, she obtained the divine grace of Sri Krishna, became a temple (mandira) for Tulasi, and one who is worshipped (poojya) by devotees (bhakthas). She became an eternal (nithya) one who is worshipped with all mangala items (sumangali).

Therefore, Tulasi platform (also called katte is the brindavana or the pot/container in which the Tulasi is grown) gets the first pooja followed by the plant. This means pooja to a Tulasi plant without a platform (the one grown on soil without a platform or a container) is not the best. Thus, Tulasi has provided a shelter to Brunda and through that a status also.


There are two varieties of Tulasi plants viz. Sri Tulasi and Krishna Tulasi. Krishna Tulasi has blackish leaves. This is more suited for pooja in the brindavana. On the other hand Sri Tulasi which has green leaves is more suited for offering to Shri Hari.


Women are only entitled to water the Tulasi plants and worship them. The Tulasi flowers (thene), kudis or dalas have to be removed regularly by men, which will make the plant spread and grow well.


Plucking of Tulasi dalas / kudis / flowers is banned on Tuesdays, Fridays and dwadashi days, and also banned before bath and after meals. So also transplanting of Tulasi plants.


Plants can be grown from seeds and saplings (the smaller ones that grow near the big plants due to seed dispersal). Generally these plants do not get any disease. They grow well with sweet water in a moderate climate where it is neither too hot nor too cold.

Tulasi is valuable just like an elephant both during its life time and afterwards. The dry stem of the plant is used to make beads used in garland for wearing. It is used in homas and havanas. It is also ground on a stone surface, the resulting paste used in the preparation of gandhodaka used for Theertha preparation.


One more thing Sarala: If we use the dry stem dipped in oil/ghee for transferring the light from one lamp to another it is said that each lamp lighted is equal to 10 lamps lighting.


When the stem of the Tulasi flower is used in the preparation of mangalarati batthi (cotton wick used for mangalarati), it is the best (shreshta), batthi will be straight, preparation also is easy.

All persons of three varnas can worship. Those of fourth Varna can grow the plants and that itself is a means of earning punya. Sri KrishnArpaNamastu



Muralidhar
I was not aware of so many rules about this - For Tuesdays, Fridays and dwadashi, should we store the plucked Tulasi from the previous day?


|Gµ®µ®äj|
Yes, Tulasi leaves shldnt b plucked on Tuesday, Friday n on Dwadashi days. Fresh Tulasi leaves plucked day before can b preserved in sampushta, and can b used for next day pooja. No matter if its not fresh! but rotten leaves shouldn't be used for pooja. Muralidhar
Now that is solved. Next question is is there a reason we should not pluck Tulasi on these days?


|Gµ®µ®äj|

Fridays,Tuesdays and on Dwadashi days tulsi plant has special sannidhana of Sri Lakshmi devi, so it is meant to perform special pooja to tulsi, rather than being plucked. Jayatheertha chant mantra while pliucking Tulasi When you are plucking tulasi leaves, one should chant the following mantra Tulasi amrutha janmaasi sadatvam keshavapriye keshavartham vichinvami thvam varada bhava shobane


Gitanjali

There is one more story which my grandmother told me that is in continuation to yours. After Sri Vishnu embraced Brinda, she lost her chastity, and her husband was slained in the war by Sri Shankara's Trishoola. The head flew and fell straight into Brinda's feet thus revealing the Truth. She gets angry and gives "Shaapa" to Sri Vishnu that "You have spoiled me. Hence i deem that you become a stone right now." After many prayers from Sri Laxmi Devi, she frees Him of the Shaapa and becomes Sati along with her husband's head. Vishnu Devaru then gives her blessing that the ash should become a Tulsi Plant and He will always be there near her in the form of Saligrama. Hence any home having a Saaligrama MUST have a Tulasi Brindavana. Please correct the story if wrong.

One more doubt... What is the corect time to plant a Tulasi... Morning or evening, Krishna paksha or Shukla paksha, etc?


|Gµ®µ®äj|
Thulsi plant must b planted/plucked in the morning after bath and before food. No matter, can b planted in Krishnapaksha or Suklapaksha.. Also thulsi leaves hav to b plucked in a way tht our nails shldnt come into contact, using only index finger and thumb, n facing east direction. Each dhala should hav atleast 4 leaves. Leaves as single or in odd nos. shouldn't be plucked...


Adithya
Excellent info.. btw I have heard that women r not supp to pluck the tuLasi leaves. ne idea as to why women are not supp to pluck tuLasi leaves?? |Gµ®µ®äj|

"Yan moolE sarva theerthAnI yan madhye sarva dEvatAhA! YadhagrE sarva VEdAscha Tulasi tvam namAm yaham!!" As the above shloka indicates, water peeping out frm Tulasi plant has all nadhi abhimani devatas in it, and at the mid stem of the plant resides all d devatas, and leaves adore the auspicious seat for chatur vedas. As women are forbidden from veda adhyayana as per scriptures, they r not suppose to pluck leaves which has vedas in it. They are allowed only to perform pooja. There may b other reasons too. Pl spare if d above info is wrong!


Gitanjali

However i have a doubt. here in bangalore they make garlands out of Tulsi just like any other flower. so we get it during the festival times to put on Sri Vishnu and Sri Rayaru's portraits that we have in our pooja room. Now how do i know that the Tulasi is not plucked by a woman or even if it is plucked by a man, he may not be a brahmin. So shud i not buy Tulasi from outside or can i bring it home and wash it and then put it on the Gods?
Padmashree

We should not purchase tulasi dala or garland to perform puja. If u dont have Tulasi for Devara puje then u can use Tualsi Kashtha (kaddi) or u can recite Tulsi, tulsi, tulsi while performing Puja. As u said those Tulsi would have plucked by a woman (Women other than Brahmins will not follow 3 days rule), or by a person who is not a brahmin. So dont purchase tulsi in the market.


Rajeshwari

Planting tulasi I think we should wait for three days before performing normal daily Tulsi pooja to a newly planted Tulasi plant. Every morning , ladies can give water to tulasi and sprinkle the water from the ground around it but men must apply the tulasi mruthika every morning


padmashree

In Harikathamruthasara, it is said that- After planting Tulsi we are not supposed to perform puja till 2 months. Harikathamruthasara- Daitya taratamya sandhi-7th stanza Shaiva shudra karaarchita maha deva Vayu Hari Pratime Vrun davanadi maasadwayadoliha Tulasi Aprasava | Shudrarinda pujithavada lingagalannagali, Vayu, hari prathimegalannagali pujisabaradu. Vrundavanadalli Tulasigidavannu hachchida mele 2 tingalu (maasadwaya) sampuranavaguvavaregu pujisabaradu. 2 tingala tanaka tulasiyannu kanye endu kareyuttare.


Muralidhar

Is it OK to eat tulasi dala?


BalachandraAchar

We should !! Tulasi has many medicinal values. Obviously we have to consume (eat) tulasi leaves to get those benefits. After having lunch, and after washing our mouth, hands and legs, we are supposed to do Achamana, partake teertha, and then eat a tulasi daLa which is previously offered to Sri Hari.


Healing powers and curative properties of TULASI

Tulasi leaves are nerve tonic and sharpen memory. The leaves strengthen the stomach and induce copious perspiration. The seeds of the plant are mucilaginous or starchy and nourishing.

Fever: During the rainy season, when malaria and dengue fever are widely prevalent, tender tulasi leaves, boiled in water act as a preventive against these diseases. In case of acute fevers, a decoction of the leaves boiled with powdered cardamom in half a litre of water and mixed with jagery and milk brings down the temperature.

Sore Throat: A decoction of the leaves with honey and ginger is an effective remedy for bronchitis, asthma, influenza, cough and cold. They should be boiled in half a litre of water till only quarter litre of water is left and then taken.

Kidney Stones: In case of renal stones, the juice of tulasi leaves and honey, if taken regularly for six months, will expel them via the urinary tract.

Heart Disorders: Tulasi has a beneficial effect in cardiac disease and the weakness resulting from them. It reduces the level of blood cholesterol

Headaches: A decoction of tulasi leaves should be taken in case of headache. Pounded leaves mixed with sandalwood paste can also be applied on the forehead for getting relief from heat, headache and for providing coolness in general.

Children’s ailments: Common paediatric problems like cough, cold, fever, diarrhea and vomiting respond favourably to the juice of tulasi leaves.

Stress: Recent studies have shown that tulasi leaves afford significant protection from stress. Even healthy persons can chew 12 leaves of tulsi twice a day to prevent stress.

Mouth infections: The leaves are quite effective for the ulcers and infections in the mouth. A few leaves chewed will cure these conditions.

Insect Bites: A teaspoon of the juice of the leaves should be taken and repeated after a few hours. Fresh juice must also be applied to the affected parts. A part of the fresh tulasi roots is also effective in cases of bites of insects and leeches.

Skin Disorders: Applied locally, tulasi juice is beneficial in the treatment of ringworm and other skin diseases.

Eye Disorders: Tulasi juice is an effective remedy for sore eyes and night blindness, which is generally caused by deficiency of Vitamin A. Two drops of black tulsi juice should be put into the eyes daily at bedtime. (only after consultation with Ayurvedic doctor)

Teeth Disorders: Tulasi leaves dried in the sun and powdered, can be used for brushing teeth. It can also be mixed with mustard oil to make a paste and used as tooth paste. This is very good for maintaining dental health, counteracting bad breath and for massaging the gums.


For more information pls visit this site:

http://www.organicindia.com/tulsi-holy-basil.php