http://shivallibrahmins.

com/strothras/maha-vishnu/dwaadasha-stotras-verse-by-verse-
explanation/

http://madhwabrahmanas.blogspot.com/2009/09/dwaadasha-stotras-verse-by-verse.html

Hari Sarvottama Vayu Jeevottama

A very warm welcome to the blog of Madhwa Brahmins community.

We, Madhwa Brahmins are followers of Jagadguru Sriman Madhwacharya. We originally
hail from places in Karnataka and the neighboring states of Maharashtra, Andhra Pradesh,
Tamil Nadu and Kerala. Our main dialects are Kannada, Tulu, Marathi, Telugu and
Konkani.

A brief background of Jagadguru Sri Madhwacharya:

prathamO hanumAn nAma dviteeyO bheema Eva cha |

pUrNaprajna tRuteeyastu bhagavat kAryasAdhakaH ||

As the above shloka from khila vAyustuti explains, Sri Madhwacharya (also known by the
names Poornaprajna and Anandateertha) is the third incarnation of Lord MukhyaprAna
Vaayu, after Lord Hanuman and Lord Bheemasena. He is the chief proponent of
TattvavAda, popularly known as Dvaita. He was born on Vijayadashami day of 1238 CE at
Paajaka Kshetra, a small village near Udupi. He is the 22nd commentator on the Brahma
sutras of Lord Sri Veda Vyasa.

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some articles on tattvavAda philosophy. All the topics can be found in the BLOG ARCHIVE
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29 SEPTEMBER, 2009

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 वासु दॆवं ननरञ्जनम्

इन्दन्दरापनिमायानद वरदॆ श वरप्रदम् ॥ १.१ ॥

ವಂದೇ ವಂದ್ಯ ಂ ಸದಾನಂದಂ ವಾಸುದೇವಂ ನಿರಂಜನಂ

ಇಂದಿರಾಪತಿಮಾದಾಯ ದಿ ವರದೇಶ ವರಪರ ದ್ಮ್ || 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.

नमानम ननन्दिलाधीश निरीटाघृष्टपीठवि् ।

हृत्तमः शमनॆऽिाा भं श्रीपिॆ ः पादपङ्कजम् ॥ १.२ ॥

ನಮಾಮಿ ನಿಖಿಲಾಧೀಶ ಕಿರೀಟಾಘೃಷ್ಟ ಪೀಠವತ್ |

ಹೃತ್ತ ಮಃ ಶಮನೇsರ್ಕಾಭಂ ಶ್ರ ೀಪತೇಃ ಪಾದ್ಪಂಕಜಮ್ || 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.)

जाम्बू नदाम्बराधारं ननिम्बं निन्त्यमीनशिु ः

स्वर्ा मञ्जीरसं वीिं आरूढं जगदम्बया ॥ १.३ ॥

ಜಂಬೂನದಾಂಬರಾಧಾರಂ ನಿತಂಬಂ ಚಂತ್ಯ ಮಿೀಶ್ತೇಃ

ಸವ ರ್ಾಮಂಜೀರಸಂವೀತಂ 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 निन्त्यं ईशस्य िनुत्वॆनप अन्दिलम्बरम्

वनलत्रयानङ्किं ननत्यं आरूढं नश्रयै िया ॥ १.४ ॥

ಉದ್ರಂ ಚಂತ್ಯ ಂ ಈಶಸಯ ತ್ನುತ್ವ ೀsಪ ಅಖಿಲಂಬರಮ್

ವಲಿತ್ರ ಯಾಂಕಿತಂ ನಿತ್ಯ ಂ ಆರೂಢಂ ಶ್ರ ಯೈಕಯಾ || 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.

स्मरर्ीयमुरॊ नवष्ॊः इन्दन्दरावासमुत्तमम्

अनन्तं अन्तवनदव भु जयॊरन्तरङ्गिम् ॥ १.५ ॥

ಸಮ ರಣೀಯಮುರೀ ವಷ್ ೀೇಃ ಇಂದಿರಾವಾಸಮುತ್ತ ಮಮ್

ಅನಂತಂ ಅಂತ್ವದಿವ ಭುಜಯೀರಂತ್ರಂಗತ್ಮ್ || 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.

शङ्ििक्रगदापद्म धरानिन्त्या हरॆ भुा जाः ।

पीनवृ त्ता जगद्रक्षा िॆवलॊयॊनगनॊऽननशम् ॥ १.६ ॥

ಶಂಖಚಕರ ಗದಾಪದ್ಮ ಧರಾಶ್ಚ ಂತ್ಯಯ ಹರೇಭುಾಜೇಃ |

ಪೀನವೃತ್ಯತ ಜಗದ್ರ ರ್ಕಾ ಕೇವಲೀದ್ಯ ೀಗಿನೀsನಿಶಮ್ || 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.

सन्तिं निन्तयॆ त्कण्ठं भास्वत्कौस्तु भभासिम्

वै िुण्ठस्यान्दिला वॆ दा उद्गीया न्तॆऽननशं यिः ॥ १.७ ॥

ಸಂತ್ತಂ ಚಂತ್ಯೇತ್ಕ ಂಠಂ ಭಾಸವ ತ್ಕಕ ಸುತ ಭಭಾಸಕಮ್

ವೈಕಂಠಸ್ಯಯ ಖಿಲಾ ವೇದಾ ಉದಿಗ ೀಯಾಂತsನಿಶಂ 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.

स्मरॆ ि यानमनीनाथ सहस्रानमि िान्दन्तमि् ।

भविापापनॊदीड्यं श्रीपिॆ ः मुिपङ्कजम् ॥ १.८ ॥

ಸಮ ರೇತ್ ಯಾಮಿನಿೀನಾಥ ಸಹಸ್ಯರ ಮಿತ್ ರ್ಕಂತಿಮತ್ |

ಭವತ್ಯಪಾಪನೀದಿೀಡ್ಯ ಂ ಶ್ರ ೀಪತೇಃ 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.

पूर्ाा नन्यसु िॊद्भानसं अन्दन्दस्मिमधीनशिु ः ।

गॊनवन्दस्य सदा निन्त्यं ननत्यानन्दपदप्रदम् ॥ १.९ ॥

ಪೂರ್ಣಾನನಯ ಸುಖೀದಾಾ ಸಂ ಅಂದ್ಸಮ ತ್ಮಧೀಶ್ತೇಃ |

ಗೀವಂದ್ಸಯ ಸದಾ ಚಂತ್ಯ ಂ ನಿತ್ಯಯ ನಂದ್ಪದ್ಪರ ದ್ಮ್ || 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.

स्मरानम भवसन्ताप हाननदामृिसागरम्

पूर्ाा नन्दस्य रामस्य सानुरागावलॊिनम् ॥ १.१० ॥

ಸಮ ರಾಮಿ ಭವಸಂತ್ಯಪ ಹಾನಿದಾಮೃತ್ಸ್ಯಗರಮ್

ಪೂರ್ಣಾನಂದ್ಸಯ ರಾಮಸಯ ಸ್ಯನುರಾಗಾವಲೀಕನಮ್ || 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.

ध्यायॆ दजस्रमीशस्य पद्मजानदप्रिीनक्षिम् ।

भ्रू भङ्गं पारमॆष्ठयानद पददानय नवमुन्दिदम् ॥ १.११ ॥

ಧಾಯ ಯೇದ್ಜಸರ ಮಿೀಶಸಯ ಪದ್ಮ ಜದಿಪರ ತಿೀಕಿಾ ತ್ಮ್ |

ಭ್ರರ ಭಂಗಂ ಪಾರಮೇಷ್ಠ ಯಾದಿ ಪದ್ದಾಯಿ ವಮುಕಿತ ದ್ಮ್ || 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.
सन्तिं निन्तयॆ ऽनन्तं अन्तिालॆ नवशॆषिः
नैवॊदापुः गृ र्न्तॊऽन्तं यद् गु र्ानां अजादयः ॥ १.१२ ॥

ಸಂತ್ತಂ ಚಂತ್ಯೇsನಂತಂ ಅಂತ್ರ್ಕಲೇ ವಶೇಷ್ತಃ

ನೈವೀದಾಪೇಃ ಗೃಣಂತೀಂತಂ ಯದ್ಗಗ ರ್ಣನಾಂ ಅಜದ್ಯಃ || 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.)

इनि श्रीमदानन्दिीथा भगवत्पादािाया नवरनिि द्वादश स्तॊत्रॆ षु प्रथम स्तॊत्रं सम्पूर्ाम् ॥

ಇತಿ ಶ್ರ ೀಮದಾನಂದ್ತಿೀಥಾ ಭಗವತ್ಯಾ ದಾಚಾಯಾ ವರಚತ್ ದಾವ ದ್ಶ ಸ್ತ ೀತ್ರ ೀಷು ಪರ ಥಮ ಸ್ತ ೀತ್ರ ಂ ಸಂಪೂರ್ಾಮ್

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.

स्वजनॊदनधसं वृन्दि पूर्ािन्द्रॊ गु र्ार्ा वः ।

अमन्दानन्द सान्द्रॊ नः सदाव्यानदन्दन्दरापनिः ॥ २.१ ॥

ಸವ ಜನೀದ್ಧಸಂವೃದಿಿ ಪೂರ್ಾಚಂದ್ರ ೀ ಗುರ್ಣರ್ಾವಃ |

ಅಮಂದಾನಂದ್ ಸ್ಯಂದ್ರ ೀ ನಃ ಸದಾವಾಯ ದಿಂದಿರಾಪತಿೇಃ || 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.

ा वह्नयॆ ।
रमाििॊरीनवधवॆ दु ष्टदपॊद
सप्तान्थजनगॆ हाय नमॊ नारायर्ाय िॆ ॥ २.२ ॥

ರಮಾಚಕೀರೀವಧವೇ ದ್ಗಷ್ಟ ದ್ರ್ೀಾದ್ವಹನ ಯೇ |

ಸಪಾತ ಂಥಜನಗೇಹಾಯ ನಮೀ ನಾರಾಯರ್ಣಯ ತ || 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.

निदनिद्भॆ दं अन्दिलं नवधायाधाय भु ञ्जिॆ

अव्यािृिगु हस्थाय रमाप्रर्नयनॆ नमः ॥ २.३ ॥
ಚದ್ಚದ್ಾ ೀದಂ ಅಖಿಲಂ ವಧಾಯಾಧಾಯ ಭುಂಜತ
ಅವಾಯ ಕೃತ್ಗುಹಸ್ಯಾ ಯ ರಮಾಪರ ರ್ಯಿನೇ 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.

अमन्दगु र्सारॊनप मन्दहासॆ न वीनक्षिः

ननत्यनमन्दन्दरयानन्दसान्द्रॊ यॊ नौनम िं हररम् ॥ २.४ ॥

ಅಮಂದ್ಗುರ್ಸ್ಯರೀಪ ಮಂದ್ಹಾಸೇನ ವೀಕಿಾ ತಃ

ನಿತ್ಯ ಮಿಂದಿರಯಾನಂದ್ಸ್ಯಂದ್ರ ೀ ಯೀ ನೌಮಿ ತಂ ಹರಮ್ || 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 िस्यानप यॊऽनजिॊ नवनजिान्दिलः ।

सवा ििाा न नक्रयिॆ िं नमानम रमापनिम् ॥ २.५ ॥

ವಶ್ೀ ವಶೀ ನ ಕಸ್ಯಯ ಪ ಯೀsಜತೀ ವಜತ್ಯಖಿಲಃ |

ಸವಾಕತ್ಯಾ ನ ಕಿರ ಯತ 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.

अगु र्ाय गु र्ॊद्रॆ ि स्वरूपायानदिाररर्ॆ ।

नवदाररिाररसङ्घाय वासु दॆवाय िॆ नमः ॥ २.६ ॥

ಅಗುರ್ಣಯ ಗುಣೀದ್ರ ೀಕ ಸವ ರೂಪಾಯಾದಿರ್ಕರಣೇ |

ವದಾರತ್ಯರಸಂಘಾಯ ವಾಸುದೇವಾಯ ತ 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.

आनददॆ वाय दॆ वानां पियॆ सानदिारयॆ ।

अनायज्ञानपाराय नमः पारावराश्रय ॥ २.७॥

ಆದಿದೇವಾಯ ದೇವಾನಾಂ ಪತ್ಯೇ ಸ್ಯದಿತ್ಯರಯೇ |

ಅನಾದ್ಯ ಜಾ ನಪಾರಾಯ ನಮಃ ಪಾರಾವರಾಶರ ಯ || 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 जननयत्रॆ ऽस्य नवनजिान्दिलदानव ।

अजानद पूज्यपादाय नमस्तॆ गरुडध्वज ॥ २.८ ॥

ಅಜಯ ಜನಯಿತ್ರ ೀsಸಯ ವಜತ್ಯಖಿಲದಾನವ |

ಅಜದಿ ಪೂಜಯ ಪಾದಾಯ ನಮಸ್ತ ೀ ಗರುಡ್ಧವ ಜ || 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.

इन्दन्दरामन्दसान्द्राग्र्य िटाक्षप्रॆनक्षिात्मनॆ ।
अस्मानदष्टैि िायाा य पूर्ाा य हरयॆ नमः ॥ २.९ ॥

ಇಂದಿರಾಮಂದ್ಸ್ಯಂದಾರ ಗರ ಯ ಕಟಾಕ್ಷಪ್ರ ೀಕಿಾ ತ್ಯತ್ಮ ನೇ |

ಅಸ್ಯಮ ದಿಷ್ಟ ೈಕ ರ್ಕಯಾಾಯ 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.
इनि श्रीमदानन्दिीथा भगवत्पादािाया नवरनििं द्वादश स्तॊत्रॆ षु नद्विीय स्तॊत्रं सम्पूर्ाम् ॥
ಇತಿ ಶ್ರ ೀಮದಾನಂದ್ತಿೀಥಾ ಭಗವತ್ಯಾ ದಾಚಾಯಾ ವರಚತಂ ದಾವ ದ್ಶ ಸ್ತ ೀತ್ರ ೀಷು ದಿವ ತಿೀಯ ಸ್ತ ೀತ್ರ ಂ ಸಂಪೂರ್ಾಮ್
||
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.

ಕರು ಭುಂಕ್ಷವ ಚ ಕಮಾ ನಿಜಂ ನಿಯತಂ ಹರಪಾದ್ ವನಮರ ಧಯಾ ಸತ್ತಂ |

ಹರರೇವ ಪರೀ ಹರರೇವ ಗುರುೇಃ ಹರರೇವ ಜಗತ್ ಪತೃಮಾತೃಗತಿೇಃ || 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 ತ್ತೀsಸತ ಯ ಪರಂ ಜಗದಿೀಡ್ಯ ತ್ಮಂ ಪರಮಾತ್ಾ ರತಃ ಪರುಷೀತ್ತ ಮತಃ |

ತ್ದ್ಲಂ ಬಹುಲೀಕವಚಂತ್ನಯಾ ಪರ ವಣಂ ಕರು ಮಾನಸಮಿೀಶಪದೇ || 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.

ಯತ್ತೀsಪ ಹರೇೇಃ ಪದ್ಸಂಸಮ ರಣೇ ಸಕಲಂ ಹಯ ಘಮಾಶು ಲಯಂ ವರ ಜತಿ |

ಸಮ ರತ್ಸುತ ವಮುಕಿತ ಪದಂ ಪರಮಂ ಸುು ಟಮೇಷ್ಯ ತಿ ತ್ತಿಕ ಮಪಾಕಿರ ಯತ || 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?

ಶುರ ಣುತ್ಯಮಲಸತ್ಯ ವಚಃ ಪರಮಂ ಶಪಥೇರತಂ ಉಚರ ಿತ್ಬಾಹುಯುಗಂ |

ನ ಹರೇೇಃ ಪರಮೀ ನ ಹರೇೇಃ ಸದೃಶಃ ಪರಮಃ ಸ ತ ಸವಾ ಚದಾತ್ಮ ಗರ್ಣತ್ || 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 ಪರೀ ನ ಭವೇತ್ ಹರೇಃ ಕಥಮಸಯ ವಶೇ ಜಗದೇತ್ದ್ಭ್ರತ್ |

ಯದಿ ನಾಮ ನ ತ್ಸಯ ವಶೇ ಸಕಲಂ ಕಥಮೇವ ತ 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 ಕಮಾವಮಾಮಲ ರ್ಕಲಗುರ್ಪರ ಭೃತಿೀಶಮಚತ್ತ ನು ತ್ದಿಿ ಯತಃ |

ಚದ್ಚತ್ತ ನು ಸವಾಮಸೌ ತ ಹರಯಾಮಯೇದಿತಿ ವೈದಿಕಮಸತ 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.

ವಯ ವಹಾರಭಿದಾಪ ಗುರೀಜಾಗತ್ಯಂ ನ ತ ಚತ್ತ ಗತ್ಯ ಸ ಹಿ ಚೀದ್ಯ ಪರಮ್ |

ಬಹವಃ ಪರುಷೇಃ ಪರುಷ್ಪರ ವರೀ ಹರರತ್ಯ ವದ್ತ್ ಸವ ಯಮೇವ ಹರೇಃ || 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.

ಚತರಾನನ ಪೂವಾವಮುಕತ ಗರ್ಣ ಹರಮೇತ್ಯ ತ ಪೂವಾವದೇವ ಸದಾ |

ನಿಯತೀಚರ ವನಿೀಚತ್ಯೈವ ನಿಜಂ ಸಾ ತಿಮಾಪರತಿ ಸಮ 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.

ಆನಂದ್ತಿೀಥಾಸನಾನ ಮಾನ ಪೂರ್ಾಪರ ಜಾ ಭಿಧಾಯುಜ |

ಕೃತಂ ಹಯಾಷ್ಟ ಕಂ ಭರ್ಕತ ಯ ಪಠತಃ ಪರ ೀಯತ ಹರೇಃ || ೩.೯ ||

ಇತಿ ಶ್ರ ೀಮದಾನಂದ್ತಿೀಥಾ ಭಗವತ್ಯಾ ದಾಚಾಯಾ ವರಚತಂ ದಾವ ದ್ಶ ಸ್ತ ೀತ್ರ ೀಷು ತೃತಿೀಯ ಸ್ತ ೀತ್ರ ಂ ಸಂಪೂರ್ಾಮ್
||
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.

ನಿಜಪೂರ್ಾಸುಖಾಮಿತ್ಬೀಧತ್ನುೇಃ ಪರಶಕಿತ ರನಂತ್ಗುಣಃ ಪರಮಃ |

ಅಜರಾಮರಣಃ ಸಕಲಾತಿಾಹರಃ ಕಮಲಾಪತಿರೀಡ್ಯ ತ್ಮೀsವತ 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.

ಯದ್ಸುಪತ ಗತೀsಪ ಹರೇಃ ಸುಖವಾನ್ ಸುಖರೂಪರ್ಮಾಹುರತೀ ನಿಗಮಾೇಃ |

ಸವ ಮತಿಪರ ಭವಂ ಜಗದ್ಸಯ ಯತಃ ಪರಬೀಧತ್ನುಂ ಚ ತ್ತಃ 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.

ಬಹುಚತ್ರ ಜಗತ್ ಬಹುದಾಕರರ್ಣತ್ಾ ರಶಕಿತ ರನಂತ್ಗುಣಃ ಪರಮಃ |

ಸುಖರೂಪಮಮುಷ್ಯ ಪದಂ ಪರಮಂ ಸಮ ರತ್ಸುತ ಭವಷ್ಯ ತಿ ತ್ತ್ಸ ತ್ತ್ಮ್ || 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.

ಸಮ ರಣೇ ಹಿ ಪರೇಶ್ತರಸಯ ವಭೀಮಾಲಿನಾನಿ ಮನಾಂಸ ಕತಃ ಕರರ್ಮ್ |

ವಮಲಂ ಹಿ ಪದಂ ಪರಮಂ ಸವ ರತಂ ತ್ರುರ್ಣಕಾಸವರ್ಾಮಜಸಯ ಹರೇೇಃ || 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?)

ವಮಲೇಃ ಶುರ ತಿಶಾರ್ನಿಶಾತ್ತ್ಮೇಃ ಸುಮನೀsಸಭಿರಾಶು ನಿಹತ್ಯ ದೃಢಮ್ |

ಬಲಿನಂ ನಿಜವೈರರ್ಮಾತ್ಮ ತ್ಮೀಭಿಬಮಿೀಶಮನಂತ್ಮುಪಾಸವ ಹರಮ್ || 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 ವಶವ ಸೃಜೀ ವಭುಶಂಭುಪರಂದ್ರ ಸೂಯಾಮುಖಾನಪರಾನಮರಾನ್ |

ಸೃಜತಿೀಡ್ಯ ತ್ಮೀsವತಿ ಹಂತಿ ನಿಜಂ ಪದ್ಮಾಪಯತಿ ಪರ ರ್ತ್ಯನ್ ಸವ ಧಯಾ || 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.

ಪರಮೀsಪ ರಮೇಶ್ತರಸಯ ಸಮೀ ನ ಹಿ ಕಶ್ಚ ದ್ಭ್ರನನ ಭವಷ್ಯ ತಿ ಚ |

ಕವ ಚದ್ದ್ಯ ತ್ನೀsಪ ನ ಪೂರ್ಾ ಸದಾಗಣತಡ್ಯ ಗುರ್ಣನುಭವೈಕತ್ನೀೇಃ || 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 ದೇವವರಸಯ ಹರೇೇಃ ಸತ ವನಂ ಕೃತ್ವಾನ್ ಮುನಿರುತ್ತ ಮಮಾದ್ರತಃ |

ಸುಖತಿೀಥಾಪದಾಭಿಹಿತಃ ಪಠತ್ಸತ ದಿದಂ ಭವತಿ ಧ್ರರ ವಮುಂಚಸುಖಮ್ || 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 ಶ್ರ ೀಮದಾನಂದ್ತಿೀಥಾ ಭಗವತ್ಯಾ ದಾಚಾಯಾ ವರಚತಂ ದಾವ ದ್ಶ ಸ್ತ ೀತ್ರ ೀಷು ಚತಥಾ ಸ್ತ ೀತ್ರ ಂ ಸಂಪೂರ್ಾಮ್
||

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

ವಾಸುದೇವಾಪರಮೇಯಸುಧಾಮನ್ ಶುದ್ಿ ಸದ್ೀದಿತ್ ಸುಂದ್ರೀರ್ಕಂತ್ |

ಧರಾಧರಧಾರರ್ ವೇಧ್ರರಧತ್ಾೇಃ ಸೌದೃತಿದಿೀಧತಿವೇಧೃವಧಾತಃ |
ಅಧಕಬಂಧಂ ರಂಧಯ ಬೀಧಾಚರ ಂಧಪಧಾನಂ ಬಂಧ್ರರಮದಾಿ || 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 ಪಾಶಧರಾಚಾತ್ 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.

ನಾರಾಯರ್ ಅಮಲರ್ಕರರ್ ವಂದೇ ರ್ಕರರ್ರ್ಕರರ್ ಪೂರ್ಾವರೇರ್ಯ ||

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 ಸ್ಯಧಕ ವಂದೇ ಬಾಧಕ ಬೀಧಕ ಶುದ್ಿ ಸಮಾಧೇ

ಗೀವಂದ್ ಗೀವಂದ್ ಪರಂದ್ರ ವಂದೇ ಸಕ ಂದ್ ಸನಂದ್ನ ವಂದಿತ್ ಪಾದ್ || 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

ವಷು್ ಸೃಜಷು್ ಗರ ಸಷು್ ವವಂದೇ ಕೃಷ್್ ಸದ್ಗಷ್್ ವಧಷ್್ ಸುಘೃಷ್ ೀ |

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.

ಮಧ್ರಸೂದ್ನ ದಾನವಸ್ಯದ್ನ ವಂದೇ ದೈವತ್ಮೀದ್ನ ವೇದಿತ್ ಪಾದ್ || 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

ತಿರ ವಕರ ಮ ನಿಷ್ಕ ಿಮ ವಕರ ಮ ವಂದೇ ಸುಕರ ಮ ಸಂಕರ ಮ ಹುಂಕೃತ್ವಕತ ಿ |

ವಾಮನ ವಾಮನ ಭಾಮನ ವಂದೇ ಸ್ಯಮನ ಸೀಮನ ಶಾಮನ ಸ್ಯನೀ || 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

ಶ್ರ ೀಧರ ಶ್ರ ೀಧರ ಶಂಧರ ವಂದೇ ಭ್ರಧಾರ ವಾಧಾರ ಕಂಧರಧಾರನ್ |

ಹೃಷೀಕೇಶ ಸುಕೇಶ ಪರೇಶ ವವಂದೇ 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

ಪದ್ಮ ನಾಭ ಶುಭೀದ್ಾ ವ ವಂದೇ ಸಂಭೃತ್ಲೀಕ ಭರಾಭರ ಭ್ರರೇ |

ದಾಮೀದ್ರ ದೂರತ್ರಾಂತ್ರ ವಂದೇ ದಾರತ್ಪಾರಕ ಪಾರ ಪರಸ್ಯಮ ತ್ || 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

ಆನಂದ್ಸುತಿೀಥಾ ಮುನಿೀಂದ್ರ ಕೃತ್ಯ ಹರಗಿೀತಿರಯಂ ಪರಮಾದ್ರತಃ |

ಪರಲೀಕವಲೀಕನ ಸೂಯಾನಿಭಾ ಹರಭಕಿತ ವವಧಾನ ಶಂಡ್ತ್ಮಾ || 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 ಶ್ರ ೀಮದಾನಂದ್ತಿೀಥಾ ಭಗವತ್ಯಾ ದಾಚಾಯಾ ವರಚತಂ ದಾವ ದ್ಶ ಸ್ತ ೀತ್ರ ೀಷು ಪಂಚಮ ಸ್ತ ೀತ್ರ ಂ ಸಂಪೂರ್ಾಮ್
||

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

ಮತ್ಸ ಯ ಕರೂಪ ಲಯೀದ್ವಹಾರನ್ ವೇದ್ವನೇತ್ರ ಚತಮುಾಖವಂದ್ಯ |

ಕೂಮಾಸವ ರೂಪಕ ಮಂದ್ರಧಾರನ್ ಲೀಕವಧಾರಕ ದೇವವರೇರ್ಯ || 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 ದಾನವಶತರ ೀ ಭ್ರಮಿವಧಾರಕ ಯಜಾ ವರಾಂಗ |

ದೇವ ನೃಸಂಹ ಹಿರರ್ಯ ಕಶತರ ೀ ಸವಾ ಭಯಾಂತ್ಕ ದೈವತ್ಬಂಧೀ || 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 ಮಾನವವೇಷ್ ದೈತ್ಯ ವರಾಂತ್ಕ ರ್ಕರರ್ರೂಪ |

ರಾಮ ಭೃಗೂದ್ವ ಹ ಸೂಜಾತ್ದಿೀಪ್ತ ೀ ಕ್ಷತ್ರ ಕಲಾಂತ್ಕ ಶಂಭುವರೇರ್ಯ || 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 ಶತರ ೀ ಮಾರುತಿವಲಲ ಭ ಜನಕಿರ್ಕಂತ್ |

ದೇವಕಿನಂದ್ನ ನಂದ್ಕಮಾರ ವೃಂದಾವನಾಂಚನ ಗೀಕಲಚಂದ್ರ || 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

ಕಂದ್ಫಲಾಶನ ಸುಂದ್ರರೂಪ ನಂದಿತ್ಗೀಕಲವಂದಿತ್ಪಾದ್ |

ಇಂದ್ರ ಸುತ್ಯವಕ ನಂದ್ಕಹಸತ ಚಂದ್ನಚಚಾತ್ ಸುಂದ್ರನಾಥ || 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

ಇಂದಿೀವರೀದ್ರದ್ಳನಯನ ಮಂದ್ರಧಾರನ್ ಗೀವಂದ್ ವಂದೇ |

ಚಂದ್ರ ಶತ್ಯನನಕಂದ್ಸುಹಾಸ ನಂದಿತ್ದೈವತ್ಯನಂದ್ಸುಪೂರ್ಾ || 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

ದೇವಕಿನಂದ್ನ ಸುಂದ್ರರೂಪ ರುಕಿಮ ಣವಲಲ ಭ ಪಾಂಡ್ವಬಂಧೀ |

ದೈತ್ಯ ವಮೀಹಕ ನಿತ್ಯ ಸುಖಾದೇ ದೇವವಬೀಧಕ ಬುದ್ಿ ಸವ ರೂಪ || 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

ದ್ಗಷ್ಟ ಕಲಾಂತ್ಕ ಕಲಿಕ ಸವ ರೂಪ ಧಮಾವವಧಾನ ಮೂಲಯುಗಾದೇ |

ನಾರಾಯರ್ ಅಮಲರ್ಕರರ್ಮೂತಾ ಪೂರ್ಾಗುರ್ಣರ್ಾವ ನಿತ್ಯ ಸುಬೀಧ || 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

ಆನಂದ್ತಿೀಥಾಕೃತ್ಯ ಹರಗಾಥಾ ಪಾಪಹರಾ ಶುಭ ನಿತ್ಯ ಸುಖಾಥಾಾ || 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 ಶ್ರ ೀಮದಾನಂದ್ತಿೀಥಾ ಭಗವತ್ಯಾ ದಾಚಾಯಾ ವರಚತಂ ದಾವ ದ್ಶ ಸ್ತ ೀತ್ರ ೀಷು ಷ್ಷ್ಠ ಸ್ತ ೀತ್ರ ಂ ಸಂಪೂರ್ಾಮ್
||

|| 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.