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.
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