ಅವ ನಃ ಶ್ರೀಪತಿರಪ್ರತಿರಧಿಕೆಶಾದಿಭವಾದೆ |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೧||
ava naH shrIpatirapratiradhikeshAdibhavAde |
karuNApUrNavarapradacharitaM GYApaya me te || 1||
The Lord is addressed as : Protector of all (Avana - based on the dhathu Ava rakshana), One without any peer or similar person (Aprathi), Greatest one (Adhika), One who causes the creation etc of all such as Isha (rudra) - Ishaadi bhava (birth or development) aade - cause or primary agent, The Lord of Shree (Lakshmi), ocean of kindness (karunaapoorna), Giver of all boons including Moksha (varaprada), make me understand your great qualities or stories.
ಸುರವ.ನ್ದ್ಯಾಧಿಪ ಸದ್ವರಭರಿತಾಶೆಶ್ಹಗುಣಾಲಮ್ |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೨||
surava.ndyAdhipa sadvarabharitAsheshhaguNAlam. |
karuNApUrNavarapradacharitaM GYApaya me te || 2||
The Lord is addressed . He is Suravandya - worshipped by the gods, Adhipa - the supreme lord, Sadvara - one who gives boons to the good people, the Mukthas or redeemed souls, or who gives
only good boons which lead to further development of devotion etc leading to Mukthi (unlike the boons given by Brahma and Rudra etc which many times lead to their destruction). He is
also the lord (adhipa) of suravandya (Chathurmukha Brahma). He also has all auspicious qualities (ashesha guna) and each of them is Alam - Samyak = complete and perfect. Thus, He has such qualities as beauty, bliss etc each of which is superlative and unlimited in itself, but such qualities themselves are infinite in number.
ಸಕಲಧ್ವಾ.ನ್ತವಿನಾಶಕ ಪರಮಾನ.ನ್ದಸುಧಾಹೊ |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೩||
sakaladhvA.ntavinAshaka paramAna.ndasudhAho |
karuNApUrNavarapradacharitaM GYApaya me te || 3||
He is the destroyer of all darkness in the form of primordial ignorance for the good people. He is also the giver of the unworldly bliss. He is the very embodiment of extraordinary qualities. (Aho - Aashcharya).
ತ್ರಿಜಗತ್ಪೊತ ಸದಾರ್ಜಿತಶರಣಾಶಾಪತಿಧಾತೊ |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೪||
trijagatpota sadArjitasharaNAshApatidhAto |
karuNApUrNavarapradacharitaM GYApaya me te || 4||
He is the boatman for ferrying the souls of all the three worlds across the ocean of samsara. (plava iva sathaam samsaarasaagarottharaka. He is always worshipped by devoteees.
(Sadaarchithacharana). He is the support or protector for Ashapathi - the consort of Aasha (Saraswathi) - Chathurmukha Brahma.
ತ್ರಿಗುಣಾತೀತವಿಧಾರಕ ಪರಿತೊ ದೆಹಿ ಸುಭಕ್ತಿಮ್ |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೫||
triguNAtItavidhAraka parito dehi subhaktim. |
karuNApUrNavarapradacharitaM GYApaya me te || 5||
He is beyond the three Gunas (Sathva, Rajas and Thamas) which are controlled by Lakshmi, in her three forms Sree, Bhu and Durga. He supports the entire world (Parithah - samanthaath, vi
- visheshena , dharaka). He is the giver of the auspicious devotion which leads to Mukthi - (Mahathmya jnana poorvaka sudrudha sneharoopa) to one who has understood His auspicious
qualities up to the capacity of the soul and is hence immersed in love for Him and which is unaffected by other worldly disturbance and which is far greater than all attachments to other worldly objects and persons.
ಶರಣಂ ಕಾರಣಭಾವನ ಭವ ಮೆ ತಾತ ಸದಾ.ಅಲಮ್. |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೬||
sharaNaM kAraNabhAvana bhava me tAta sadA.alam. |
karuNApUrNavarapradacharitaM GYApaya me te || 6||
Karana and Bhavana are names used to address the Supreme Being. Karana is the independent primal cause for every thing and every one. One could recollect - "Thena vina thrunamapi na chalathi" in this regard. Bhavana has many meanings -
"Svathmaanam yogibhih anusandhaayapathi (bhavayathi)" - One who is the subject of Aparoksha by Yogis.
"Bhaavayathi sathaam praapayathi sarvam" - One gives every thing to the good people.
"Bhaavayathi dhyaayathi bhakthaanaam yogakshemam" - One who looks after the welfare of the good people.
"Bhaavayathi paalayathi jagadithi" - He protects the world.
"Kaaranabhaavana - mahadaadi kaaranaani bhaavayathi - jagathsarjanasamarthaan karothi" - He makes the secondary causes like Mahatha Thathva etc get energized and act to produce
the world.
ಮರಣಪ್ರಾಣದ ಪಾಲಕ ಜಗದೀಶಾವ ಸುಭಕ್ತಿಮ್. |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೭||
maraNaprANada pAlaka jagadIshAva subhaktim. |
karuNApUrNavarapradacharitaM GYApaya me te || 7||
He gives both death and life to the souls. He protects all ಅಟ್ all times. He is the Lord of all entities in the world. I request you to give me auspicious devotion towards you and
protect me from enemies (Ava) - like arishadvarga. The Anishta from which we should request God to protect us is that which makes us forget Him or hate Him, which leads us away from the
path to redemption.
ತರುಣಾದಿತ್ಯಸವರ್ಣಕಚರಣಾಬ್ಜಾಮಲ ಕೀರ್ತೆ |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೮||
taruNAdityasavarNakacharaNAbjAmala kIrte |
karuNApUrNavarapradacharitaM GYApaya me te || 8||
God is addressed. Your feet are red like the glow of the rising Sun. Your fame is spread all over and is flawless. From this shloka onwards Acharya Madhva is describing the limbs and features of the Lord, whom he is meditating and seeing in Aparoksha. He has started with the feet of the Lord, as is traditionally done for such meditation. Reference to the feet along with their flawless fame - reminds one of the great events where the feet are associated - such as redeeming Ahalya in Rama incarnation, bursting the shell of Brahmanda as Thrivikrama, when Chathurmukha Brahma washed the great feet, which became the river Ganga flowing in heavens and earth etc.
ಸಲಿಲಪ್ರೊತ್ಥಸರಾಗಕಮಣಿವರ್ಣೊಚ್ಚನಖಾದೆ |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೯||
salilaprotthasarAgakamaNivarNochchanakhAde |
karuNApUrNavarapradacharitaM GYApaya me te || 9||
The adjectives used here can be interpreted in different ways. "salilaprottha" - born out of water - lotus or Nilothpala (blue lotus like flower. Saragaka - having the same colour as lotus or
blue flower. Manivarna - being red like the bead or Padmaragamani. God's nails Nakha - are Uccha - special and vastly superior, not being made of physical entities, but consisting in essence of auspicious qualities like Jnana, Ananda etc. The complete word Salilaprottha . to ucchanakahade" can be interpreted as referring to the red lotus and red bead whch is
used to indicate the colour of the nails on the Lord's toes. Alternatively, the first word can be interpreted to refer to the blue Nilothpala, when the adjective applies to the entire body
of the Lord. The reference is to the tips of the nails indicated by Ade - Nakhade.
Acharya Madhva is continuing his contemplation of the Lords's feet - the underside of the feet being red like the rising Sun, while the tips of the nails on the toes are also red lke the
Padmaragamani, while the feet itself - as the rest of the body - is blue.
ಖಜತೂಣೀನಿಭಪಾವನವರಜಣ್‍ಘಾಮಿತಶಕ್ತೆ |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೧೦||
khajatUNInibhapAvanavarajaN^ghAmitashakte |
karuNApUrNavarapradacharitaM GYApaya me te || 10||
Khe - Akashe jathah khaja or Indradhanush. The receptacle for the arrows is Thunee.
Acharya Madhva is extolling the part of the legs below the knee of the Lord. They are like and have the radiance of the quiver and the Indradhanush. They are themselves pure (pavana) and have immense strength (Amitha shakthi). Sri Vishvapathi Tirtha gives another meaning also - Khaja - He makes His appearance in space for giving boons to His devotees (Khaja). Khaja can also mean one who is born out of the mind and senses - Manolakshanendriyaajaathah - Kama or Manmatha. The Lord's lower limbs are like the quiver for the flower arrows of Manmatha.
After having described His feet, the next higher part of the Lord's body - the legs below the knee are described as being of the shape of a divine quiver for flower arrows of the Love God,
Manmatha. They are also radiant like the IndraDhanush in the sky (Rain bow), they are extremely pure and purify others and they are immensely strong.
ಇಭಹಸ್ತಪ್ರಭಶೊಭನಪರಮೊರುಸ್ಥರಮಾಲೆ |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೧೧||
ibhahastaprabhashobhanaparamorustharamAle |
karuNApUrNavarapradacharitaM GYApaya me te || 11||
His thighs are like the trunk of an elephant in shape. the effulgence and beauty of His thighs has captivated Ramaa, His consort (she sits on His Lap), like a Bee attracted to a bright object.
Ibha = elephant, hastha = trunk. Prabhaa - effulgence, shobhana - beautiful, parama - immensely superior , urustha - located in the thigh region, Ramaa - His consort, ale - like a bee. Another meaning is also suggested by Sri Vishvapathi Tirtha - elephants have the liquid of their being in heat (Madajala) pouring down their trunks, which attracts bees by its smell. Similarly,
Ramaa is also attracted by His thighs and sits there.
ಅಸನೊತ್ಫುಲ್ಲಸುಪುಶ್ಹ್ಪಕಸಮವರ್ಣಾವರಣಾ.ನ್ತೆ |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೧೨||
asanotphullasupushhpakasamavarNAvaraNA.nte |
karuNApUrNavarapradacharitaM GYApaya me te || 12||
Acharya Madhva next describes the wiast/hip portion of the Supreme Being. This is covered by a golden coloured cloth (Aavaranaanthe). The colour of the dress is similar to that of the beautiful golden yellow colours of the perfect blooming flowers of Asana. This flower is called variously Asana, Bandooka or Honne in Kannada. As appropriate, only the cloth covering this part is described. (uthphulla - blooming, ante - waist portion).
ಶತಮೊದೊದ್ಭವಸು.ನ್ದರ ವರಪದ್ಮೊತ್ಥಿತನಾಭೆ |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೧೩||
shatamododbhavasu.ndara varapadmotthitanAbhe |
karuNApUrNavarapradacharitaM GYApaya me te || 13||
He describes the navel of the Lord. His Navel has the divine Lotus coming out of it, which is beautiful and exquisite. This lotus is the origin of Chathurmukha Brahma, who creates the
world and is called Shathamoda - he has a hundred types of bliss or great bliss as compared to other Mukthas - Shatha being interpreted as a very large number. C. Brahma has the names of
Shathamoda, Rajah, Murthy, Sathyakah and Hamsavaahanah.
This manner of creation of the entire world has also the allegorical significance - to show that it does not need the cooperation of any one else, but is entirely under the control of the Supreme Being. The well known creator amongst the Thrimurthies - Brahma himself is created by the Supreme Lord, in this manner, leaving no manner of doubt about the primal cause of the Creation.
ಜಗದಾಗೂಹಕಪಲ್ಲವಸಮಕುಎ ಶರಣಾದೆ |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೧೪||
jagadAgUhakapallavasamakuxe sharaNAde |
karuNApUrNavarapradacharitaM GYApaya me te || 14||
Acharya Madhva describes the stomach portion of the Lord. It covers the entire Universe in universal dissolution. (the Universe which is visible after creation is placed in His stomach and becomes invisible in Pralaya.- Jagadaagoohaka). but the stomach (instead of being a huge and monstrous object), is like a tender leaf. He is the divine origin and protects all those who are themselves called the refuges or supports of the world - like Chathurmukha Brahma, Shesha etc.
ಜಗದಂಬಾಮಲಸು.ನ್ದರಗ್‍ಇಹವಒವರ ಯೊಗಿನ್.ಹ್ |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೧೫||
jagadaMbAmalasu.ndaragR^ihavaxovara yogin.h |
karuNApUrNavarapradacharitaM GYApaya me te || 15||
His chest is next described. It is the perfectly beautiful and blemishless residence of Ramaa, the Universal mother. He is the greatest Yogi - Yogeswara.
Ramaa, the Abhimani devatha of Prakruthi, which is the transformatory cause (like mud for a pot) in the creation of the Universe resides in his breast. This is also an indication that
He is not a product of the causes which produce the Universe, like the Thirgunas etc, but that He is beyond them She is given an honoured place right near the heart of the Supreme Being also
showing their close relationship and her dependence on Him even for staying.
ದಿತಿಜಾ.ನ್ತಪ್ರದ ಚಕ್ರಧರಗದಾಯುಗ್ವರಬಾಹೊ |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೧೬||
ditijA.ntaprada chakradaragadAyugvarabAho |
karuNApUrNavarapradacharitaM GYApaya me te || 16||
His arms are described. These exquisite limbs (four in number) hold in them the Chakra (the great Sudarshana, for which there is no opponent), dara or the conch (Panchajanya), Gadaa
(Kaumodaki) and destroy all daithyas (dithijaanthaprada).
The limbs are a symbol of the quality of protection of the good people and destruction of the wicked by the Supreme Being. the Geetha shloka - "Yadaa yadaa hi dharmasya glaanirbhavathi
bharatha, abhyutthanam adharmsya thadaathmaanam srujaamyaham" can be remembered.
ಪರಮಘ್ಯಾನಮಹಾನಿಧಿವದನ ಶ್ರೀರಮಣೆ.ನ್ದೊ |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೧೭||
paramaGYAnamahAnidhivadana shrIramaNe.ndo |
karuNApUrNavarapradacharitaM GYApaya me te || 17||
Acharya Madhva next extols the face of the Lord. His face is the infinite abode of the greatest Jnana (leading to the great bliss of Mukthi unalloyed with sorrow) - Paramajnanamahanidhivadana. He is also the Indu or moon which gives great pleasure to Shree Devi - Shree ramana Indu. An alternative meaning given by Sri Vishvapathi Tirtha is that He
is the Lord of Shree - Shriramana and his face is like the full moon.
The most significant point conveyed here is that the face of Sri Hari is the source of all auspicious Jnana - the Vedas and Smrithis leading to redemption - in his forms as Hayagriva -
udgeeryanthe anisham yathah. At the beginning of each Kalpa, Chathurmukha Brahma is reimparted all the knowledge of the eternal Vedas which are always present in the mind of the Lord. As Vedavyasa, He has classified the Vedas and created the Suthras, Ithihasa and Puranas containing all Jnana.
ನಿಖಿಲಾಘೌಘವಿನಾಶನ ಪರಸೌಖ್ಯಪ್ರದದ್‍ಇಶ್ಹ್ಟೆ |
ಕರುಣಾಪೂರ್ಣವರಪ್ರದಚರಿತಂ ಘ್ಯಾಪಯ ಮೆ ತೆ || ೧೮||
nikhilAghaughavinAshana parasaukhyapradadR^ishhTe |
karuNApUrNavarapradacharitaM GYApaya me te || 18||
His kind glance at the devotee is next described. It is capable of destroying in one time the infinite binding karmas -specially the sins and give the matchless bliss of Mukthi. This
shloka also contains some important tenets from the Shashthras and needs further elaboration.
As the Jiva is Anadi or without beginning, he carries a burden of Karma always which increases with time continuously.
ಪರಮಾನ.ನ್ದಸುತೀರ್ಥಮುನಿರಾಜೊ ಹರಿಗಾಥಾಮ್.ಹ್ |
ಕ್‍ಇತವಾನ್ನಿತ್ಯಸುಪೂರ್ಣಕಪರಮಾನ.ನ್ದಪದೈಶ್ಹಿ.ಹ್ || ೧೯||
paramAna.ndasutIrthamunirAjo harigAthAm.h |
kR^itavAnnityasupUrNakaparamAna.ndapadaishhi.h || 19||
Acharya Madhva is signing his name to this sthothra by indicating the name given by his Guru - Ananda Tirtha. The two parts of the name Ananda and Tirtha are qualified as Paramaananda and Suthirtha. There by, Acharya is conveying that he is not just saying that it is his composition, but intends to say much more. It is clear that he is not in the habit of calling himself by superlatives on account of his own sense of importance - as he has used names such as Ananda Tirtha (3 rd, 7th , 11th , 12th ), Poorna Prajna ( 3rd ), Sukha Tirtha (4th, 6th ) , Ananda Suthirtha ( 5th ), Nandi Tirtha ( 8th ) , Urusukhatirtha (9th ). The adjectives Parama, Uru etc are used to indicate that Ananda in his name is to be interpreted in a yaugika manner - as the superior bliss that is part of the swaroopa of a Mukthi yogya Jiva. The word Tirtha means Shasthras that give such a gift as its result. "Parama uthkrushtah aanandah swaroopanandah yasmaath thadrusham suthirtham sacchaasthram yasya thaadrushah" - In Sri Vishvapathi Tirtha's words. He is also a Muniraja - king of ascetics. He has composed this Harigatha - or prayer to Sri Hari as a gatha or Katha or poem. Sri Vishvapathi Tirtha gives another meaning also - Paramaananda is the Supreme Being in the incarnation of Badarayana, being of the essence of infinite bliss. Shobanam tirtham guruh yasya sah chaasau - one who has Badarayana as His
Guru. The objective of this composition is stated in the second line - Nithya supoornaka paramaananda pada - eternal, complete, matchless blissful state which is Mukthi. If one interprets This line as applicable to a great devotee like Acharya Madhva, It could also be interpreted to mean as adjectives of the Supreme being Himself - Nithya, Supoorna, Paramaanada, whose Pada or feet are being sought as the reward of this prayer. One
recollects the Bhagavatha texts which convey that an Yekantha Bhaktha does not even seek Mukthi, but would look for complete Padaseva of the Lord as his eternal goal.
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