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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.

Kindly note that this blog contains important topics discussed in our Orkut community and some articles on tattvavAda philosophy. All the topics can be found in the BLOG ARCHIVE (right side)

26 July, 2009

Aittareya Upanishad

By Mr. "R"

I will quote below some informtion from the following book.

Aitareya Upanishad by Tamaraparani Subachar Raghavendran, SMSO Sabha

1. Bhagavan Narayana took avatara in 'ItarA Devi' who was the wife of ViSAla, son of Chaturmukha Brahma. hence He was called 'Aitareya'. This Upanishad is called 'Aitareya Upanishad', because it was taught by ParamAtmA Aitareya rUpI.

2. In this Upanishad, Visnu's secret mahimAs are explained and He has great Aishwarya and so this is also called as 'MahAbhUti Sruti'. Further the Upanishad is also called as 'MahA Aiswarya Upanishad' because it deals in deatail about Shri Visnu who possesses MahA/unlimited Aiswaryas.

3. This upanishad beliongs to 'Rgveda'.

4. Rg-SamhitA says (don't know where, may be somebody can find this)

Idra killed VrtrAsura and to become Mahendra he performed 'MahAvrata' yAga. Just like for the yAga, ParamAtmA went as 'VAmana murty', ParamAtmA went as Aitareya to this yAga of Indra. When ParamAtma so visited, all the devatAs, BrAhmanAs, and others lost their balance, because of His unique and extraordinary tejas. They were spell bound in utter astonishment. At that time, Chaturmukha Brahma, jIvottama, extolled ParamAtma Aitareya. Then Aitareya ParamAtma did upadesa to Chaturmukha Brahma, Rudra, Indra and other devatas. Then they all became His servants/sevakas/dasas. Since they all who are eligible to be worshiped became His dasas, Aitereya ParamAtma is called as 'MahidAsa'.

5. Rg-SamhitA states about the other name of this Upanishad. (I could NOT find the mantra in Rg-SamhitA)

mahAbhUtishshrutissaishAM mahAbhUtiryato hariH |
visheshheNAtra kathitaH sarvaGYAH shAshvataH prabhuH

yataH = where; hariH = Lord Hari; mahAbhUtiH = greatest wealth; sa = that; eshhAM = work like this; mahAbhUtiH shrutiH = (is to be called) mahAbhUti shruti; visheshheNa = especially; atra = here; prabhuH = the Lord; kathitaH = described as; sarvaGYAH = omniscient; shAshvataH = eternal being;

More information can be found here...


For this Upanishad, MahIdAsa BhagawAn is the DevatA and also the prominent Rishi. Chaturmukha BrahmA is the next Rishi. Chandas can be calculated by counting the letters.

I am stating the above, because I have heard of a warning that one should not learn Vedic mantras and Upanishads without knowing the DevatA, Rishi and Chandas. I will continue posting as I get time.


@ Rkan

Chandas can be calculated by counting the letters.

what is chandas ??? can u pls explain it ???


it is chhanda. (pronounced as CHHA like used in chhatri and da in damayanti)
in every song the last word, alphabet matches with previous line (known as yamak). letters (devnagari-sanskrit scipt alphabets) in each line decide the chhanda of that line. if a poem is written in particuler chhanda then mostly the no. of alphabets is same for all lines.


what is chandas ??? can u pls explain it ???

I have no idea, as I did not learn Sanskrit. May be somebody with the knowledge can explain.

I am just quoting from the book which I got recently. I like the author's style to explain clearly in simple language. The author's father is said to be a great Madhva scholar who has written good commentaries.


Any work begins with Mangalacharanam. So Srimadacharya too begins Aitareya Bhashya with MangalAcharanam.

nArAyaNaM nikhilapUrNaguNaikadehaM sarvajnamachyutamapetasamasthadosham
prAnasya sarvajithajitaparamEshvarasya sAkshAdadhIshvarabhiyaM sharanam ramesham ||

nArAyaNaM sAkshAd sharanam = Acharya directly pays his homage to nArAyaNa, unlike others.

nikhilapUrNaguNaikadehaM = nArAyaNa is full of unlimited auspicious attributes unmeasurable even by mahAlakshmi. He does NOT possess prAkrita gunas.

sarvajnam = Omniscient

apetasamasthadosham = nArAyaNa has no defects.

achyutam = mans satyam. His qualities are NOT tatastha (temporary) as adwaita claims. He is Nirguna in the snese that His attributes do NOT have any nexus with Satwa, Rajas or Tamas, i.e. prAkrita gunas. He has in reality unlimited most wonderful, unique auspicious aprAkrita attributes.

sarvajitha ajitha paramEshvarasya adhishvarabhiyam = Narayana is the Master of MukhyaprAna directly and that MukhyaprAna is the Ishvara of all chetanas and achetanas of the Universe.

RameEsham = Master/husband of MahAlakshmi

Sri Raghavendra Swami also writes his own mangalAcharanam.

Om Shri Gurubhyo namah

Om SHri Raghavendaraya namah.

All errors if any is due to my ignorance.

eSah panthAh | etat karma | etat brahma | etat satyam | tasmat na pramAdhEt | tanna atIyAt | na hyatyAyan pUrvE | ye atyAyan te parA babhUvuh || 2-1-1 of Aitareya Aranyaka ||

This Aitareya Sruti has been started to bestow Moksha to the jIvas. Moksha can attained only as the prasAda of Shri Hari. PrasAda can be attained only by the attainment or by the acquisition of knowledge of paramAtmA. That knowledge is only possible by doing upAsanA/vichAra about Him. Therefore to start with, in the very beginning, it is stated here about 'Brahma upAsanA' by the Sabdas, 'eSah panthAh'

eSah = This Sankarshana rUpI BhagawAn Visnu (or Purushottama)

panthAh = is the way or means to reach Him.

For the sabda 'eSah' which is a pronoun, no explicit reference to this word is seen from the earlier context. So AchArya=A states that this word merges with the popular word 'panthAh'. So the commentary explains that only HE, BhagawAn Purushottama, is the way and source.

ParamAtmA is established sAdhanA. SAdhanAs are of two kinds.

1. Siddha:
This is already established, like the cooked rice. All we have to do is eat it.

2. Asiddha: This is established only on completion of a task, like the yAgas. They are like uncooked rice.

The mantra 'eSah panthAh' says ParamAtma is the settled path. Without Him, all other paths are of no use and jIva will NOT attain Moksha. In the sUtra 1:1:1 'AUm athAto BrahmaJignasa Aum' enquiry or upAsanA of Visnu is to be done to obtain Moksha. No adhikAri will induge in any work without proper prayojana. The word 'atah' denotes the greatest phalA through Brahmajignasa. Similarly 'eSah panthAh' also denotes the same phalA aspect.

The prasAdA of BhagawAn being inevitable for Moksha is given in the following Sutra as well.

Aum pareṇa ca śabdasya tādvidhyaṃ bhūyastvāt tv anubandhaḥ Aum (3:3:54)

pareṇa ca = By ParamAtmA only, His darshanA/Aparoksha JnAnA is attained, which is one step before Moksha.

The mantra 'eSah panthAh' also means the same.


etat karma = This Aniruddha rUpI BhagawAn is called as 'Karma', because HE is 'kartA' for all the jagat in respect to creation, protection, sustenance, regulation etc. He knows all and everything. Therefore He is called as 'Karma'.

Further in some places it is apparently said that by Karmas alone Moksha is attained.

For example Bhagavat Gita states that

karmaṇaiva hi saḿsiddhim āsthitā janakādayaḥ (Bhagavad Gita 3:20)

By doing karmas, Janaka and others attained Moksha.

If it is Karmas alone that leads one to Moksha, prasAdA becomes redundant and useless. To show that it is NOT so, the upanishad says 'etat karma'.

One can also recollect the Shlokah from Bhagavat Gita which says

brahmārpaṇaḿ brahma havir brahmāgnau brahmaṇā hutam
brahmaiva tena gantavyaḿ brahma-karma-samādhinā (Bhagavad Gita 4:24)

For him (buddhimān as given in 4:18), Brahman is the act of offering, Brahman is the oblation, Brahman is the sacrificial fire,by Brahman is the offering made, Brahman, verily, is the goal to be attained by the acts of equanimity of intellect in Brahman.

vedāhaḿ samatītāni vartamānāni cārjuna
bhaviṣyāṇi ca bhūtāni māḿ tu veda na kaścana (Bhagavad Gita 7:26)

Arjuna, I know the beings that are of past, that are in the present, and even those yet to come. But no one knows Me.

So when the word karma is taken as kartrtvAt, mAtrtvAt and SarvajnatvAt which is present in Shri Visnu alone, then it is consistent with the Upanishad and Brahma Sutra meanings and also with other verses in Gita.

etat Brahma = This vAsudevaa rUpI ParamAtmA is called as 'Brahma' Who is full of auspicious attributes.

etat satyam = That Visnu has NO defects at all

For PramAtmA, the lakshanas are told as 'Brahma' and as 'Satya'. Adwaita states that there is no Ishwara other than jIva. For jIva, it is always proved that he is as 'I'. hence there is no need to inquire about Brahman at all. This is the objection made out by that school. To refute the same, the lakshanas of that person to be inquired are given, which would take away the jIva from the scope and ambit.

In order to be fit for the inquiry, the vastu is said to be without defects and possessing infinite auspicious attributes. There is no use inquiring about a person with only a little attributes. To establish the infinite auspicious attributes in an unlimited way, Jagat-janmAdikartrtva is attributed to Him.

He is called as Karma because He is the doer/creator of all and He is the destroyer/swallower of all (karmeti kartrtvAt layakartrtvAt cha karma).

When Visnu alone has to be enquired into, then would the upAsanA of other devatAs be redundant and a waste. This is NOT so. UpAsanA for devatAs should NOT be done as 'Sarvajna' or 'Sarvottama', but they can be inquired as sevakas or dasas of Shri Hari.


tasmAt na pramAdhet: Hence that paramAtmA cannot be forgotten even for a fraction of a second by the devotee.

The memory of Visnu should always be there. The forgetfulness of Him should never take place even for a second. All other prohibitions, injunctions, orders, mandates in the SAstras are only servants of this goal.

tanna atIyAt: Leaving that Brahma, others should NOT be approached. Howothers have to be left off, is dealt with in a detailed way in the last adhyAya. Brahma should NOT be (attempted upon to be) surpassed.

na hyatyAyan pUrvE: For the reason, our predecessors (those who preceded us in creation), MahAlakshmi, Chaturmukhabrahma, Rudra and others did NOT supersede or surpass that Visnu. Therefore he should NOT be surpassed or neglected.

Visnu should should be meditated upon as Sarvottama. All other devatAs should be the subject matter of upAsanA only as His servants/sevakas. They should NOT be thought of or inquired into as exceeding Shri Visnu. In order ot establish this truth, the consent or path of earlier predecessors is shown as stating 'na hyatyAyan pUrvE'.

What will be the damage when Visnu is (attempted to be) superseeded or surpassed ? This is stated as follows in the Upanishad.

ye atyAyan te parA babhUvuh: Whoever tries to surpass/supersede Him, will surely be defeated. That means, they will fall in the eternal hell called andhatamas. But those who did NOT try to surpass Him, like Chaturmukha Brahma and others, got rid of the prAkrita Sambandha and obtained Moksha, eternal bliss.

continuing verse 2-1-1 from the Upanishad

taduktam Rishina-----| prajaá ha tisró atyaáyamiiyuH nyaànyaá arkám abhíto vivishre |
bRhád dha tasthau bhúvaneSvantáH | pávamaano harítaH aávivesha || iti || [from Rk-SamhitA 8:101:14]

How many kinds of jIvas are there who transgressed or disobeyed Visnu in their activities and how many have obeyed and carried out His mandates.

Upanishad in its statement, supports itself from the authorities as 'taduktam iti'

taduktam Rishina = The answer to this question is given by the MantradrashtA MahidAsa Himself.

Whoever tries to excel Visnu, would surely be defeated and whoever obeys Him would surely be rewarded, has been told by Rishi Hayagriva rUpI ParamAtmA Himself. This reply consists of four pAdas. Their meaning is given in this mantra from the Upanishad.

First pAda: prajaá ha tisró atyaáyamiiyuH

For the above part of the mantra the Upanishad gives the following meaning.

ya vai tAH emAH prajAH tisraH atyAyamAyan | tAnImAni vayAMsi vangAvagadhASca erapAdAH |

tisraH prajAH atyAyam Ayan yAh tAH emAH vai =
Those three persons who have disobeyed and tried to supersede Sri Visnu, are those who are listed by Mantradrashtas.

tAni emAni vayAMsi vangAvagadhASca IrapAdAH = They are

(i) vayAMsi = ghosts, they are called as 'vayAMsi' because they all traverse in the air/in the sky.

(ii) vangAvagadhAH = rAkshasas.

Human beings are called as 'vangAH' because they have knowledge which can be created by others. These human beings are always treated as food by the rAkshasas and they try to save them by eating human beings. So they are called as 'vangAvagadhAH'.

(iii) IrapAdAH = asuras.

IraH means Sri vAyudeva. pAdaH means one fourth.

Sri vAyudeva is the very swarUpa of (a) dharma (b) knowledge (c) VairAgya and (d) AIswarya. In them, one guna (1/4th), namely aiswarya alone asuras possess. So these asuras are called as 'IrapAdAH'.

Second pAda

nyaànyaá arkám abhíto vivishre

For the above pAda quoted in the Upanishad, the Upanishad gives the following meaning.

ta imAH prajA arkám abhíto vivishtAh | imameva agnim

tAh imAH prajAH
= The human beinhs who are popular and known as 'best human beings' - 'manishyotthamAH' are totally different from others.

arkám imam agnim eva abhítaH vivishtAh = Because IT is worshipped well, it is called 'Arka' which means 'Agni' - i.e. Visnu who is presen inside Agni, and in Him as per their respective status, by mind, entered in Him. This means they did upAsanA of Visnu as per their capacity. They did homas in Agni and pleased paramAtmA and finally reached Visnu who is the antaryamin in Agni.

Third pAda

bRhád dha tasthau bhúvaneSvantáH

For the above third pAda quoted in the Upanishad, the Upanishad gives the following meaning.

adaH u eva bRhát | bhúvaneSvantáH asau AdityaH |

asau eva, adaH u bhúvaneSu antáH AdityaH bRhát
= This Visnu Himself is fully pervading in the form of tejas in all the worlds inside.

That Visnu only is called as AdityaH :- This is because He keeps all the aarticles or creatures and everybody under His absolute control. Hence, He is there - inside SUrya, with the name Aditya. This Visnu is the subject of Upasana for the rshis by Veda adhyayana as per their respective capacities. They do upAsanA of Shri Visnu in this manner.

Fourth pAda

pávamaano harítaH aávivesha || iti ||

For the above fourth pAda quoted in the Upanishad, the Upanishad gives the following meaning.

vAyureva pavamAnaH dhiSau HaritaH AvishtaH

vAyuH eva = vaH = balaM, AyuH
= Having strength and knowledge as His SwarupA, Visnu resides in Shri vAyu, So He is called as 'vAyu'. He is also called as pavamAna because

pava = making clean out of samsAra

mAnaH = immersing in supreme happiness. So Visnu is called as 'pavamAna'.

(saH) harítaH dhiSau aáviStaH = He has entered in all directions. DevatAs did upAsanA of Him in their minds.

So the summary is

(1.) Ghosts, rAkshasAs and asuras are the three kinds who are wicked. and they have transgressed BhagawAn. This means they disobey and act against the Will of BhagawAn and are wicked and crooked. They reach andhatamas or eternal hells.

(2.) Other than them, there are three kinds. They are

(a.) ManushyottamAh: They do upAsanA of Visnu who is present in Agni and then reach Moksha.

(b.) Rishis: They do upAsanA of Visnu who is present in sUrya and then reach Moksha.

(b.) Devatas: They do upAsanA of Visnu who is present in every direction and then reach Moksha.

Uktha VidyA - Aitareya Aranyaka 2-1-2

In the earlier khanda, first khanda, by the sabda 'Brahma' it was shown that He is full and complete with all auspicious attributes. None can surpass or supersede Him, and by this He is established as Sarvottama.

In order that it would be applicable to Him, it was shown that He is the creator of the Universe, by the word 'Karma'. He is also the swallower of Jagath and enjoyer of the same. To establish these, with authorities, in this khanda, His adhidaiva and adhyatma forms are described here.

Upanishad says

uktham uktham ithi vai prajA vadanti | tadidameva uktham |

Learned people say about a vastu that it creates the jagat, that it creates the jagat, like that they speak about a vastu.

(Since it is told in the Vedas many times, to indicate that, it is repeated twice here.)

vai = This is authentic and popular

tat uktham idam eva = That vastu which creates the jagat, is this Visnu ONLY, but NOT others. This means that Visnu only is the independent cause of this world, and NOt others. If Prakrti and others are taken into account by Him, in the process of creation, it is only to help them and do anugraha to them and others. Definitely it does NOT mean that Visnu is in need of them. In the sUtra 2-1-15 Aum tadananyatvam ārambhaṇaśabdādibhyaḥ Aum, all these uissues are fully covered and Shri Visnu alone is the independent cause is established. He does NOT take help from others, but does so only to help them.

sUtra 2-1-16 Aum bhāve copalabdheḥ Aum also states that in all the agamas, there is none other than Visnu who is seen as the independent cause of the Jagat.

Great and reputed human bengs of high order and devatAs, say like this. That Visnu is the creator of jagat, that Visnu is the creator of jagat. Here 'BrahatIsahasra' is NOT meant. 'BrahatIsahasra' also denotes Shri Visnu, and therefore that name applied to Him. But here, the reason and the very fundation for which a sabda denotes is being discussed.

All the Sabdas denote Visnu primarily. How ? Because, He is the creator, protector etc. of Jagat. This is based on the anumAna which follows from second aphorism.

Shri vAyu cannot be denoted as 'uktham' because he is NOT independent. So he can create only those who are below him in gradation. So this 'uktham' - the attribute of creation of jagat applies ONLY to Shri Visnu.

Upanishad says

iyameva pRthivI | itho hi idam sarvam uttishtati yadidaM kiM cha | tasya agniH arkaH | annam ashItayaH | annena hi idaM sarvaM ashnute |

In order to do upansanA of Shri Visnu, it is now told about the devatAs, and the bodies of us in which the rrUpas reside. Their places, vehicles and anna (food) are described.

iyam uktham = idaM eva pRthivI = being in the Earth and being very popular, being called 'pRthivI' - and that Visnu is the creator of Jagat.

ParamAtmA wh is called Visnu, that Brahma alone is the creator of Jagat. In order that the jnAnins can do upAsanA of His rUpas with special attributes, (i) their abodes (ii) their vehicles and (iii) their food are shown separately.

hi itaH yat kiM cha idaaM sarvaM uttishtati (tat) = Since even the smallest and negligible grass etc. grow on the Earth, due to Him, Visnu is called 'uktha' who is present in the Earth.

tasya agniH arkaH = For that Visnu who is present in the Earth, fire is His vehicle.

Since Garuda flies fast, it is called 'Arka'. In Yajnas, the bricks are arranged and placed. So that is called as Arka. Tis is like PratimA of Garuda. That Garuda is available in the fire as well. That Garuda is the vehicle of Shri Visnu is well known. Since Garuda who is resent in Agni and brick structure is like Garuda, Agni is told as His vehicle.

athvA = or else

The rUpa of ParaAtmA who is present in Agni and is called Agni, is the vehicle of Visnu ho is on the Earth. Since Agni rUpa parmAtmA is the swifter than the swiftest moving object, and is present in Garuda and is having garuda rUpa and that Bhagavat rUpa is the vehicle. One Bhagavat rUpa is caaried by another Bhagavat rUpa, as a vehicle.

(tasya) annam ashItayaH = For that Visnu, the food is that BrhataIsahasra consisting of 1000 Rks. Just like food satisfies us, this sacred bRhatIsahasra satisfies (i.e. He grants us our desires) BhagawAn. Food is having Chandra as devatA, so also bRhatIsahasra has Chandra as the devatA.

annena hi idaM sarvaM ashnute = All these creatures by taking the food-anna, satisfy their desires. They enjoy their woves, chidlren, houses etc. etc. 'hi' = This is certain, since a person in total starvation cannot enjoy conforts and any happiness.

Since all the bhogas are reached by these great mantras, bRhataIsahasra, it is called as 'Annam'.


It is a collection of 1000 hymns from RgVeda. The hymns in gAyatrI, bRhatI and Ushnik mantras are three. There are 720 hymns like this and with this, another 280 hymns are added at the beginning to make the total as 1000 hymns. The total number of syllables is 36000.

A set of eighty hymns is called as 'ashIti'. A set of eighty, each consisting of three hymns are taken and making a total to 80 x 3 = 240 hymns. 240 x 3 =720 hymns. (with another 280 hymns added at the end to make it 1000).

antarikshaMeva uktham | antarikshaM va anupatanti | antarikshaManudhavayanti | tasya vAyuH arkaH | annam ashItayaH | annena hi idaM sarvaM ashnute

antarikshaMeva uktham =
That which is present in the sky as well as that which is seen by the eligible in our hearts, is the Bhagavat rUpa called as 'antarikshaM'.

That rUpa is called as 'uktham' namely creator of jagat. Due to paramAtmA present in the dpace or Akasha, the hollowness of space is attained, and because of this only, the birds are able to fly.

antarikshaMeva uktham = Due to Him only the human beings are able to drive horses, bulls, etc. using them in the carts.

Space getting its property of hollowness is NOT automatic, but it is said here to be imparted by Him (Does this hold true for other objects, like the jIvAtmA, particularly satva, rajas and tamasika classification ? Somebody can answer this perhaps). This is splendidly brought out in the sutra

Aum ākāśas talliṅgāt Aum

In tAtparya Chandrika, it is said

This is the will of the Lord that the space has hollowneess, for otherwise, if He wills the other way, then the space would become dense and thick.

tasya vAyuH arkaH = For that Shri hari in the space, vAyu is the vAhana (vehicle).

That is the Bhagavat rUpa which is present in vAyu, and is called as Vayu, is the vAhana for Shri Visnu who is in the space (antariksha).

(tasya) annam ashItayaH = For that Visnu, the anna is BrhatIsahasra.

annena hi idaM sarvaM ahsnute = Due to the anna taken only, all the creatures enjoy their pleasures. hi = This is certain and seen by perception. Like that Shri Hari enjoys by that BrhatIshasra.

asAveva dyauh uktham | amutaH prdhAnAt hi idaM sarvaM uttishtati | yadidaM kiM cha | tasya asau Adityo arkaH | annam ashItayaH | annena hi idaM sarvaM ashnute | iti adhidaivatam |

asau dyauH eva uktham =
That Bhagavat rUpa which is in Swarga an which shines well, is one which creates the world.

dyotanAt dyuH paramAtmA shrihariH = ParamAtmA is called 'Dyu' because He shines well. As a matter of fact, all the shining objects in the world and anywhere, is only due to His shining. The two sUtras

Aum anukṛtes tasya ca Aum | BBs_1,3.21 |
Aum api smaryate Aum | BBs_1,3.22 |

clearly establish the shining of all objects is due to Shri Hari.

hi amutaH prdhAnAt hi idaM sarvaM uttishtati = This is because, due to Bhagavat rUpa which is available in Swarga, gives us the rains. Due to rains only, all the articles which are worth to be mentioned grow up.

tasya asau AdityaH arkaH = For that Bhagawat rUpa which is in heaven or Swarga, this sUrya becomes the vehicle.

The Bhagawat rUpa which has the name 'Aditya' is the vAhana for the Bhagawat rUpa present in Swarga. One rUpa supports and the other rUpa is supported.

annam ashItayaH = For that Dyu (i.e. BhagawAn), the food is BrhatIsahasra.

annena hi idaM sarvaM ashnute = Only after consuming the food, anna, all the creatures are able to satisfy their wants. This is certain and it is the truth.

Like that SHri Hari enjoys and is satisfied by BrhatIsahsra (i.e. He fulfills our desires).

adhidaivatam iti = With these, the rUpas of paramAtmA available in the devatAs come to an end.

Here also, the sabda 'antariksha' only denotes, i.e. primarily and predominantly denotes paramAtmA.

Only by His support, the brds fly, the human beings also move, make horses to rum on the ground etc.

Due to paramAtmA present in Swarga, the rains pour down, and all plants grow, as HE is the creator of all.

atha adhyAtmam | Purusha eva uktham | ayamevaM mahAn prajApatiH | ahaM ukthaM asmIti vidyAt | tasya mihameva uktham | yathA pRhivI tahA | tasya vAk arkaH | annam ashItayaH | annena hi idaM sarvaM ashnute |

atha adhyAtmaM =
After having explained the Bhagawat rUpas in the devatAs, now starts the explanation of Bhagawat rUpas that are available in the body, and they are supreme and they only create the jagat. The Sabda 'atha' is indicative of auspiciousness 'athashabdaH mangalArthakaH'. This is because a devotee can see BhagawAn in his body itself and need NOT go anywhere else to see Him. He is in our body itself in many many rUpas. If one is able to feel and realize paramAtmA, then it would be most auspicious to him, the devotee.

Purusha eva uktham = That Visnu resides in our body and is called as 'Purusha'.


It is only the Visnu who resides in the city (pura) called the body is known as 'Purusha'.

He is supreme and above all (uktham). None is above Him.

That is why Bhagawat gItA says

dvāv imau puruṣau loke kṣaraś cākṣara eva ca | kṣaraḥ sarvāṇi bhūtāni kūṭa-stho 'kṣara ucyate |

In this world, there are two kinds of Purushas, the perishable and imperishable. Perishable creatures comprise all the beings and the Akshara, which is unchanging is Sri or Lakshmi Devi (Prakrti abhimani). (Since Lakshmi Devi is repository of all conscious and unconscious entities, She is called as kootastha, i.e. heap.)

uttamaḥ puruṣas tv anyaḥ paramātmety udāhṛtah ̣| yo loka-trayam āviśya bibharty avyaya īśvaraḥ( Bhagawat gItA 15:16-17)

The most exalted (Supreme) person is different from both Ksara and Aksara and is described as Paramatman, the Supreme Lord. He entering the three worlds, sustains them and is the Imperishable Ruler.

That uttama Purusha is paramAtmA. Then why NOT call the jIva as Purusha or Mukhyaprana residing in us as Purusha?

This Purusha - ParamAtmA only is Sarvottama. Why is HE sarvottama? This is because HE is prajApatiH - i.e. He is the master of Chaturmukha Brahma and all jIvas.

ayaM purushaH eva mahAn = Sarvottama |(as mentioned above)

kutaH ? prajApatiH = prajAnAM patiH janmAdhikartrtvAt |

Purusha - ParamAtmA remains in the bodies of the parents and HE is the only person responsible for creation or generation of creatures and so HE is called as 'uktha'.

Therefore, (eSaH = this PurushanAmaka BhagawAn), ahaM ukthaM asmi iti vidyAt = I am the person who has t be understood and who alone should be the main object of knowledge (JneyaH) and is eligible to be known. Not others.

tasya mukameva ukthaM =His mouth itself is called as 'uktham'.

The avayavas (limbs) of paramAtmA are said to be 'uktham'. His mouth itself creates jagat. The sabda 'eva (only)' indicates the limb or avayava. Mouth is also 'avayavi', i.e. full body for paramAtmA and this is indicated by 'eva (only)' .

This can be seen under the sUtra

Aum māntravarṇikameva ca gīyate Aum | BBs_1,1.16 |

where it is said:

Due to His achintya aiswarya Sakti, there is nothing to be thought of as contradictory in His case at all.

(Further under 2-1-7 mantra of this Upanishad, it will be seen that the Earth as well as fire have been created out of His mouth).

After having told, that Shri Hari who is called as Purusha is the creator, then, not only Shri Hari, but also His limbs are also called as 'Uktham'. It starts from the mouth onwards.

Mouth is called as the creator because it creates fire.

yathA pRthivI tathA =Earlier it was said that while dealing with adhidaiva that Earth alias bhUmi alias pRthivI as 'uktham'. Likewise (yathA....tathA) here, that Purusha's mouth is called as 'uktham'.

tasya vAk arkaH = For that 'Uktha' - i.e. 'the mouth' of Shri Hari, Agni, who is the presiding deity is the vAhana.

annam ashItayaH = Food is BrhatIsahasra as told earlier.

annena hi idaM sarvaM ashnute = Only after consuming the food, anna, all the creatures are able to satisfy their wants. This is certain and it is the truth.

Like that SHri Hari enjoys and is satisfied by BrhatIsahsra (i.e. He fulfills our desires).

25 July, 2009

The concept of Bhakti

Hare Srinivasa


The existence of relationship between God and devotee is not of now it is there since the vedic times ie about 5000 years back. This relationship is considered to be devotional.

The beginning of bhakthi may be traced in the hymns of the R^igveda where (Rg I, 62.11) "longing prayers are said to touch Indra who is Longing just as a wife with desires gets her husband". This idea is amplified in another hymn (Rg X, 43.1) which says "All my hymns in unison praise Indra: as wifes embrace their husbands so do my thoughts embrace Indra the divine bestrew of gifts. For the sake of a favor they cling to the liberal God (Indra) as wives do their lords (or as a woman) does her handsome lover".

In another hymn (Rg VI 45.26), Indra is addressed as a friend and it is said that there is no limit to his friendship and he gives cows to those who want cows, and horses to those who want horses.

Even bhakti is traced in Sindhu civilization according to researchers who have traced in Harappa and Mohenjadaro research sites which is very strange. In that research they found big buildings which are identical of temples and concludes that their innovation reveals that they found traces of existence of Shiva idols, Naga devataas, animals, trees, stone idols and these are identified as worshipping deities at that time.

Definition of Bhakti

Hare Srinivasa

Religion in India is more a direct experience than a code of conduct and from an early age different systems or margas (paths) have been prescribed for attaining the goal, variously called liberation, bliss and heaven. However, the different margas were not contradictory and in some respects they supplemented each other; for example proficiency in Jnana-yoga, Raja-yoga and Bhakthi yoga are demanded from the highest sadhakas (devotees).

The word bhakthi is derived from the root bhaj by the application of the ktin suffix, which expresses an action, (Panini III, 3, 94) and means among other things service, devotion, attachment, loyalty, worship and homage.

The Narada bhakti-sutra states that:

1.According to the son of Parsara (ie Vyasa) bhakti is attachment to worship of God, etc.

2.According to Garga, bhakthi is fondness for hearing the stories of the various sports of Lord;

3.According to Sandilya, bhakti is such attachment to God which is opposed to self;

4.According to Narada bhakti consists of offering all activities to God and inducing a feeling of extreme restless ness and misery at the slightest lapse in rememberance of God; and then the author of Narada-bhakti-sutra adds asty-evam-evam, that is bhakti is exactly as described above.

Concept and definition of Bhakti according to Sri Sankara
Sri Sankara in his commentary on the Gita (VIII, 19, XIV, 26) says that worship is bhakti (bhajanam bhaktih) and defines ananya bhakti (Gita XI 54) as non-experience of anything other than Vasudeva. In explaining dhyana in the Gita (XIII, 24) Sankara says that meditation is a continuous and unbroken thought; like a line of flowing oil.

Concept and definition of Bhakti according to Sri Ramanuja

The great protagonist of bhakti was Sri Ramanuja, to whom meditation (dhyana) and devotion (bhakthi) were interchangeable terms. Commenting on the first aphorism of the Brahmasutra he states: 'Meditation' means steady remembrance that is continuity of steady remembrance, uninterrupted like the flow of oil...

steady remembrance of this kind is designated by the word 'devotion' (bhakthi); for this term has the same meaning as upasana (meditation or worship). Thus according to him, continuous meditation or dhyana is bhakthi which is a synonym of upAsana.

Concept of Bhakti according to Jagadguru Sriman MadhwAchArya

According to Sri Madhvacharya, bhakti(devotion) and jnana(knowledge) are practically synonymous terms. In his Anu-vyakhyana (III, 4, p 51) he writes "Jnana being a constituent of bhakti, the latter is often referred to as jnana. Where the aspect of attachment is sought to be emphasized, their fusion is designated by the term bhakti. As mediacy and immediacy are integral parts of knowledge, similarly bhakti is particular kind of jnana. Thus whenever the scriptures speak of jnana as the means of release, bhakti is certainly indented. Sometimes the two are referred to separately".

In the same context Sri Madhva declares "By bhakti one attains jnana, which leads to bhakti, when comes perception which again lead to bhakti; then come mukti, which is of the essence of bliss and (in the nature of) an end in itself".

The supremacy of bhakti is made clear by Sri Madva in his commentary on the Brahmasutra (III, 2.19) where he observes that the soul's essential nature does not become fully manifested without bhakti.

It is this conception of bhakti as propounded by Sri Madhva which formed the basis of the Haridasa Movement or bhakti movement.

Haridasas and Bhakti

Hare Srinivasa

Of the four sadhanas (paths) to liberation or reality ie Karma Marga, Gnana Marga, Yoga Marga and Bhakti marga most of the Karnataka Haridasas has recognised the last one, which was the easiest and most fruitful in their early life. Of all the passions the unappeased hunger of the heart of God, Bhakti is ultimate.

Total surrender to the almighty is signal on the path of devotion. Based on the Upanishads, the Puranas and personal experience, the builders of the path of devotion have chosen to reach God by their master-servant mother-child, preceptor-disciple (Guru-Shishya), vatsalya (friendly) and madhura (love) Relationship. Love and devotion lead one to release from the trammels of worldly sufferings. The royal road starts with the directions in Bhagawatha Purana and the Geetha. Liberation is devotion slave.

The two scriptures, the Srimad Bhagavad Gita and Srimad Bhagavata purana are considered to be one of the basis of the bhakti philosophy of the middle ages. The Gita as is well known is a part of the Mahabharata, while the Bhagavata is an independent work.

Haridasas Lineage centered their affections on Vittala of Pandharapur as the patron deity of their order. There is evidence to show that Karnataka had cultural sway over Pandharpur and its neighborhood, where the worship of Vithala developed in ancient times, though the later days, the region passed under the political and cultural hegemony of Maharastra mysticism.

Even as late as the time of the great Maharastra saint Janesvara, Vittala of Pandharpur was still spoken of as the deity beloved of the Karnataka Enshrined in Karnataka.

The Dasas of Karnataka were thus the first to develop the cult of devotion to Vitthala and make it a living faith and a powerful instrument of mass uplift through the aid of their soul-stirring music and bhajana in the language of their province.

Their example was subsequently taken up and carried further by the saints of the neighboring province of Maharashtra like Ramadasa, Tukarama and others. But the essential Features of this cult viz. emphasis laid on true devotion to Vithala and the comparative unimportance of social and caste barriers in the Spiritual realm, are to be found no less passionately voice in the songs of the early Dasas of Karnataka than in those of the Maharashtra saints.

The Dasa Kuta may therefore be regarded as the earliest movement of religious devotionalism in the Deccan, and then it spread to other parts of upper India and produced kindred movements.

Components of Bhakti

Hare Srinivasa

Sri Narada-bhakti-sutra defines eleven components of bhakti. They are Guna, Rupa, Puja, Smarana, Sakhya, Kanta, Vatsalya, Madhurya, Atmanivedana, Tanmaya and Virah. Although bhakti is only one; this has been defined based on the liking and interest of the devotees.

In the Srimad Bhagavata (II, I.21) it is stated that "being fully practised in meditation one attains bhakti-yoga in a short time", which indicates that bhakti is not a means to an end but the end itself. In the seventh chapter of the Bhagavata (VII, 5.23) the nine components of bhakti are enumerated as:

1. shravaNa bhakti,
2. kIrtana bhakti,
3. smaraNa bhakti,
4. padasa sevana bhakti,
5. archana bhakti,
6. vandana bhakti,
7. dAsya bhakti,
8. sakhya bhakti and
9. atmanivedana bhakti.

All Haridasas amazingly versatile compositions are illustrative of the above modes of approach to Paramathma through bhakti. These modes of approach are favored because of the difficulty of Jnana Marga, wherein God is conceived as Nirguna and Nirakara, remote and transcedental.

In the 14th verse of Gita, lord Krishna says that the location of both Manas and Buddhi in Paramathma is adequate for the realisation of the Divine. Thus, Bhaktimarga is unique in transcending Karma Marga, Jnana Marga and Yoga marga and the easiest mode of approach to reality.

Assumptions of Five Forms of Bhakthi (pancha vidha bhava bhakti kalpane)

The components of bhakti has been narrated from narada-bhakti-sutra and Srimad Bhagavata and out of these components or aspects Five forms has been derived in order to explain the nectars of bhakti to elicit more knowledge from the haridasa sahitya. This is called pancha vida bhava. This five division of bhakti is only to excercise and to get more mileage out of it. The five forms of bhakti is :

1.dasya bhava
2.sakhya bhava
3.madhura bhava
4.vatsalya bhava
5.shanta bhava

1.Dasya Bhava

dasya bhava carries the meaning that devotee is servant or God is treated as his holiness, master, swamy, king (dore), sir (dani), leader (odaya) etc. to him. While worshipping Sri Hari these forms are considered. Those who considered Sri Hari as King (odaya) and devotee as servant is called Haridasas. If you go further into the compositions, understanding of Haridasas these aspects can be further divided in to the following types :

1.Ambition to become Haridasas and taking refuge with God for the same
2.knowing much about how haridasas will be
3.eager to join or mingle with other haridasas
4.preaching yourself and others to become haridasas
5.By pure devotion charging to become dasa and considering Bhagavantha (God) as King (odaya) and others are his servants and achieve the goal.

2.Sakhya bhava:

sakhya bhava is knowing or have understanding of the knowledge that Sri Hari is utmost/superior and worshipping him in that mind is sakhya (friendly) bhakti bhava. In this form devotee himself considers that God is his friend and always will be with him. At time the devotee will question, punish, rag him (God) thinking that he is his friend and even he will show his anger towards him. But suddenly he will consolidate and comeback to normal. These things has been explained by Haridasas in their compositions very well.

The importance of of sakya bhava is realized by the saint, for, he knows for good or evil a man's moral and spiritual outlook is altered by the ineffable influence of his comrade.

Friendship is an incalculable enlargement of human responsibility, because it constitutes us, in a measure, as guardians of each other's soul, for there is a fuller and deeper self realization on either side. It is deliverance from bondage, a refuge from pride.

The great gifts of the Lord as a comrade, makes the Bhakta recognizes his own deep unworthiness and how his head in unspeakable gratitude. The friendship of the Lord is not checked or foiled by the discovery of faults or blemishes in the Bhaktha, whom he has taken into His life; for the essence of friendship is entirety, a total magnanimity and trust.

3.Madhura bhava:

In this form devotee-bhagavantha are considered to be husband-wife form and worship is called madhura bhakti. The form is called madhura bhava. In this form there is no physical (body) relationship and it is only through atma-paramathma's evolution is madhura bhava.

Some of them are considered that the sex which is very existence in man is the basement for this bhava. But only with pure love worshipping with Sri Hari is madhura bhava. In this bhava the devotee will be reach ecstasy when he gets Sri Hari and also suffer heavily when he feels separation with him.

From the compositions of Haridasas madhura bhava may be again further divided into five fold to understand better. They are:

# inclination of Gopikas to see Krishna and invitation to him
# one seeing him and after his knotty plays; requesting him not to do the same
# reporting/complaining to Yashoda
# Gopikas abandonment (viraha) and
# other seperation assumptions.

This form of bhakthi may cease to be sensual prurience of rebellious adolescence and become the true soul's ardor of a Radha to Krishna; then earthly beauty may be seen to be but a tiny, evanescent spray of the Immortal ineffable sea of splendor; the life may be deemed as a travail of the spirit towards fuller and longer realizations, and death not as grisly phantom, but as merciful awakening into a more spacious existence.

The Bhaktha seeks the companionship of God all through, and the Paramathma is always a fellow traveler with him. He limps when the pilgrim limps, walks with the Bhakta when he walks, and induces him to move on till the very end.

Samsara or family existence is full of sorrow and the individual is committing daily, either through the flesh or mind or the senses, sins of the spirit or of the flesh from which there is no escape except through the bhaktimarga.

4.vatsalya bhava

Though there is saying that 'mAtru devObhava, pitru devObhava' devotees will consider God as their child and they consider them selves as mother for the God child. Having such assumption they will flow their vatsalya or parental fondess towards Sri Hari and look after him in that angle. This form is pure love which is equal to mother-child affection.

It is this association that binds the two with the tie of blood as in the case of the mother and the child, and the little one is never weaned away from the mother, whose existence and movements are intuitively sense by the child.

Like any mother who is considerate for her kid for whatever misdeeds they do when the kid gives smile she will forget everything and gives everything in her life for the welfare. All Haridasas has expressed this form through their songs in praise of Krishna and Yashoda.

Haridasas fondness towards mother Yashoda and Krishna can be put into four different ways. They are:

# Mother Yashoda's fondness towards Krishna
# Hearing Complaints and knotty plays from Gopikas by Yashoda and Krishna's answer for all those complaints.
# Praising Yashoda's virtues and Haridasas happy feeling
# Other assumptions

Haridasas have shown their own life that bhaktas do not fly from passions, but they transform them and raise them to a higher level where life is freed from the limitations of sense. The deepest and most intense of early passions of Bhakti for God then attains unlimited satisfaction and the marriage of soul and God is a harmony without discord, freedom without bond, reality without illusion, satisfaction without striving, love without longing, and life without death.

History of Haridasas

Hare Srinivasa

Haridasa Movement

Like other part of India, Karnataka too has played its part in shaping the history of India and contributing to her development in the fields of religion and philosophy, art and literature. The distinction achieved by the Karnataka kingdoms of Kadamba, Rastrakuta, Calukya and Vijayanagar in the history of South India is well known. In the field of philosophy it has given birth to some of the most distinguished builders of Indian thought like Madhvacharya (Ananda Tiirtha), Sri Vidyaranya and Sri Vyaasa Raja.

Haridasa movement owes much to the Vachanakaras of Veerasaivism and to Alwars of Tamil Nadu not only for philosophic treatment of God but also for the mode of analysing intuitive experiences of the Divine. Hari for Haridasa is a reality and all the common acts of life are sacraments. Though the beliefs of the Haridasas and of the Vachnakaras cannot be completely defined in any one credal form, the movement bred a common outlook on life, a certain common temper of mind which can be felt more easily than analyzed.

The Haridasa movement has presented to the world a galaxy of pure and pious souls who struggled and strove for the love of Hari. Its representatives were of the Brahmin caste, but, as it was a devotional movement based on mystical experience, it spread to all classes and touched all hearts, both men and women of different communities.

Haridasas mystical experience was of various kinds-Svanubhava, Anubhava, Atmanubhava, Brhasakshtkara and Aparoksha Gnana. While the Vachanakaras called mystic experience as Anubhava, Haridasas called it Aparokshgnana.

Christian and Muslim as well Vaishnava and Saiva mystics have certified to mystic experience Adhyatma Anubhava, as the ultimate criterion of truth, and the constituents of this experience being the acceptance of only one God who is omnipresent, omniscient and omnipotent; and the final spiritual aim and of spiritual yearning, being absorption in this Satva and attainment of Paramananda.

The name of the Haridasa sect is a contraction of the compound word formed by two words Hari and Dasa meaning servants of God or Hari. The dasa even if read transverse means Sad or Sada-always a servant of God. It has got some special associations in Kannada and generally designates pilgrimage made to the temple of Vittalanatha at Pandarpur on the bank of the river Bhima, or to the Vittala Swami temples at Hampi or to Srinivasa Temple on Tirumala Hills.

The presiding deities of these temples attract on Dwadashi and other festive days, a large concourse of people from all parts of the Kannada country. Haridasas are the Vishnava sect devoted to the worship of Vittala and other manifestations of Lord Krishna.

The date of the origin of the Haridasa sect is steeped in deep mystery since the evidences available, do not lead us to any settled date. Bhagavatha Dharma began with the science of one God and all sentient creation, deriving their life and movement from him. Long before the formulation of Advaitic, Visistadvaitic and Dvaithic doctrines, Bhagavatha Dharma was in vogue and was practiced by servants of God in several part of India.

The devotees sang verses of love and praise of God, and these were handed down from one generation to another generation, all though the centuries, broadened, deepened and enriched by more experiences of the truly devout.

It was a Dharma that was not taught or instituted, but which inspired the pious and the devout to pour his soul out in spontaneous melody in supplication to the Divine. No definite date accordingly can be fixed for the emergence of this mode of life, for it is co-eval with the birth of distinction in the mind of man between himself and his creator and absolute surrender to him for sustenance and continuation of life.

Valmiki and Vyasa may be regarded as followers of this tradition for their Epics are a profound prayer in praise of Rama and Krishna as manifestations of Vishnu. There is reference to this tradition in the Padmapurana descriptive of the concert in the Court of Indra, wherein Arjuna, Prahlada and Uddhava entertained the court by melody of music as an offering to the Divine.

Kirtana mode of singing must have been popular at the time of the Mahabharatha and the composition of the Bhagavadgita. Heliodorus pillar at Udayagiri founded in the early years of the first century BC is a great monument in support of this tradition having influenced even Yavanas and foreigners who came to India and were converted to this way of life.

The history of this Dharma during the early years of the Christian era is not clear, though Vaisnavism, and Bhagavatha tradition along with it, spread in the Deccan and South India, as borne out of references to Ganga Vishnu Gopa as Narayanacharanamudhyata and to manifestations of Vishnu in Kadamba and Ganga records.

Bhaktavijya mentions of an Achalananda Dasa devoted to Narasimha manifestation of Vishnu and having undertaken long tours all over India during the hegemony of the Deccan under the Rastrakutas. The text records the Dasa as being a native of Hygunapura Bangalore Taluk but as having lived in Turvekere most of his life practicing the cult of Bhakti and founding centers for the propa gation of the Bhagavata Dharma.

The Dasa is reported to have lived in the ninth century in this part of Karnataka, but there are no historical evidences to substantiate this tradition. Inscriptions earlier in date than 1275 AD have been discovered in the temple of Vittalanatha at Pandarapura and at Alandi, bearing out to the importance of this center of worship, attracting pilgrims from all over Karnataka and Maharashtra.

The latest inscription is of the date 1275 AD from the temple itself which records that in that year the temple of Vittala was rebuilt and during that period from 1273 to 1277 AD funds were collected to erect a suitable temple there.

It also mentions the names of those persons who contributed towards the building funds, the most prominent being the names of king Rama Deva and of his celebrated Minister Hemadri Pand, the famous writer of the Encyclopedic digests or Dharma Sastra.

Earlier chronology to this inscription is the inscription of 1237 AD where we read, that a certain king called Someshwara had conquered the kings round about this territory and had encamped during that year in a town called Pandavige on the banks of Bhimawathi where Pundalika was remembered by the people as a great sage.

The Padmapurana relates the account of the manifestation of Panduranga on the banks of the Bhima near Pandavige. Traditions are at one in closely associating the name of Vittala with that of his greatest devotee, Pundalika a genuine saint of great purity. It is said that Bhagawan Krishna became mightily pleased with the severe penances of Pundalika.

The lord presented himself before his true devotee, and Pundalika having nothing at hand to offer presented him with a mere brick for his asana and the Lord true to his promise made to his devotee stood on it and still stands on the same piece of brick on the sandy banks of the Bhimawathi. But, as to when and where the saint Pundalika actually lived, we have not any records to determine.

There is a tradition that Achalananda Dasa of the 9th century, once visited Pandarapura and offered holy water to Viithal and was overjoyed at the manifestation of Panduranga, and then, in a state of ecstasy changed his appellation from Narasimhadasa, his original name, to Achala nanda Vitthala.

Though the dates of Pundalika and of Achalananda have not been precisely determined so far, still, we can positively assert that the Haridasa sect which was dedicated to Vitthala originates sometime before the beginning of the 15th century and that its salient features were already in evidence in the last quarter of the same century when Sripadaraja and Vyasaraja were born.

The great movement of Vaishnava religious devotionalism, which began to spread and regenerate the masses during the middle ages, had its origin in what is called the Dasa Kuta or the order of Vaishnava psalmists and saints, inaugurated in the Karnataka country as a result of the spread of the realistic philosophy of Vedanta propounded in South India in the thirteenth century by Madhvacharya.

The philosophy of Vedantic realism spread over upper and lower Karnataka in the next two centuries and, in the course of time, began to inspire kindred waves and movements of religious devotionalism beyond the confines of Karnataka.

The Haridasas of Karnataka were preachers of devotion to God and made distinctive contribution to the religious life of Karnataka. They conveyed great and sacred truths in Kannada in a very simple and clear style so as to be understood by the common people.

The followers of the great Madvacharya preached his doctrine of a knowledgeful devotion to God, through the medium of melodious songs called 'devaranama'.

Though initial inspiration of the Dasas was derived from Madhva himself who has given stirring devotional lyrics in such sanskrit works as dvadasa-stotra, Sri Narahari Tiirtha (1300 AD) the direct disciple of Madhvacharya may be regarded as the founder of the Haridasa movement, though very few songs are available of him in Kannada.

Sri Padaraja Tiirtha is well-known as the grandfather of Haridasas (Haridasa Pitamaha). He made a bold attempt to compose songs in simple kannada, expounding the difficult and highly philosophical teachings of Madva in simple and clear language.

Sri Padaraja's disciple Sri Vyasaraja gave great impetus to the Haridasa movement and made it very popular by his disciples who are chief among Haridasas - Sri Purandaradasa and Sri Kanakadasa.

The center of activity of the Haridasas in the fifteenth and sixteenth centuries was Vijaynagar (Hampi) and near by places, and Sri Purandara Dasa and Sri Kanaka Dasa were the chief architects.

The great Sri Vadiraja Tiirtha the contemporary of Sri Vyaasa Tiirtha and also his disciple is considered to be another pillar of Dasa movement. He is renowned as a great leader of both the Vyasakuta and Dasakuta.

Sri Padaraja, Sri Vyaasaraja and Sri Vadiraja are called 'yathi trayaru' three great saints in Dasa movement. Sri Padaraja is the beginner and grandfather of Dasa's, Sri Vadiraja promoter of dasa sahitya by his scholarly contribution and Sri Vyaasaraja has made dasa movement more popular by his esteemed disciples.

The next stage was set in the seventeenth and eighteenth centuries and this time the centre was Raichur and surrounding places. The famous names of this age were Sri Vijaya Dasa, Sri Gopala Dasa, Sri Jagannatha Dasa, Sri Prasanna Venkata Dasa, Sri Pranesha Dasa, Sri Mohana Dasa and others.

To conclude R.S.Panchamukhi has divided the History of Haridasa moment into four steps according to the lineage of Haridasas and generations. They are

First Step : Sri Narahari Tiirtha to Sri Jayatiirtha
Second Step : Sri Padaraja Tiirtha to Sri Kanaka Dasaru
Third Step : Sri Vijaya Dasaru and his disciplies
Fourth step : Sri Pranesha Dasaru to present Haridasas.

The history of the sect from the 14th century to the present day, is a history of continual growth, characterized by a genuine vitality of its doctrines and by an all round success of its great mission as those of the Vachanakaras. Both these movements pervade the length and breadth of Karnataka and exert ennobling influences upon the neighboring provinces of Andhra and Tamilnadu.

The Haridasa movement was a religious movement for the popularization and Propagation of the doctrines of the Vaidika Dharma among the masses. To achieve this end, the followers of the sect have produced a rich literature in Kannada and have thus been able to reach the hearts of the man in the street.

It is perfectly 'Vaidika' in tone, and in its tenets and has been perhaps the greatest interpreter of the abstract metaphysics and sublimity of sentiment of Vedic and Upanishadic teaching in simple and intelligible language to the masses.

Sri KrishNArpaNamastu
Hare Srinivasa

04 July, 2009

Sri HariVayu Stuti translation

Hariprasad Saraf

Shri Laxmi Narsimhaya Nama:
Shri Vedavyasaya Namah:

Vayustuti is a hymn wriiten by Shri Trivikram panditacharya when he saw shri Madhvacharya in his 3 incarnations ...viz...

Hanuman serving Shri Ram
Bhimsen serving Shri Krishna
Madhvacharya serving Shri Vedavyasa

Aho Bhagya..........

The original translation is done by Shri Madhusudan Rao. This text is available on internet.

Note:- I assume that translators will not have any objection about posting entire meaning of Vayustuti on internet.

On behalf entire Madhva Bramhin community I consider it as a service to ShriHari and Shri Mukhyapran devaru ...




आपादमोली पर्यन्तं गुरुनाम अकृतिम स्मरेत
तेन विद्या प्रणश्यन्ति सिध्यन्तिच मनोरथ:

Vayustuti ........

paantvasmaanpuruhuutavairi balavaN matangamAdyat ghaTa
kumbOkshAdrivipATanAdikapaTu pratyEka vajrAyitA.h ||
shiimadkanTeeravAsya prathathasunakharA dAritAratiduura
pradvastha dvAnta shAnta pravitatamansA bAvitAbuuribhAgai.h ||

Word to Word meaning

prathatha - omini present shiimadkanTeeravAsya - Sri Narasimha
along with Sri Lakshmi Devi puruhuuta - Indra
vairi - enemies like Asuras
balavat - stronger or powerful
matanga - elephants
mAdhyat - exhilirating or plump
ghata - group(s)
kummbO -frontal globe of an elephant's head
ucchAdri - highest mountains
vipATanA - breaking
AdikapaTu - highest support
pratyEka - each one
vajrAyitA.h - looks to be vajrayudha (Indra's defensive weapon)
dAritA - destroyed
arati - six duties of a brhman
duura pradvastaha - solved since ancient times
dvAnta - darkness of poor knowledge
or ag^nyana shaAnta - One who is devoted to Sri Vishnu
pravitita - One who knows qualities of Sri vishnu
manasa - obliged or sensitive
bhuribhagai - Brahma and other devataas who are all devoted devataas
bhavitaH - prayed by sunakaraH - your precious
nails asmAn - all of us
pa.nTu - protect us.


One who is omini present Sri Narasimha, your nails should protect
myself and like me all others at all times. Like Lion attacks
powerful or exhilirating Elephant groups at their frontal globe
with their nails and splits apart their heads and this is equal
to vajrayudha (Indra's defence weapon) splitting the highest
mountains. In the similar way, Asuras who are all blessed by
Sri Brahma, Rudra devattas are like powerful exhilirating Elephants
and are killed with ease by Sri Narasimha's each nails which are precious
and powerful. All devataas are devoted & praying to this nail
as these nails will eleminate all bad elements in this world. They
are very emotional about this nail as it will give all six senses
of a brahman or devataas.

Even this nail will give complete knowledge
or they will come out of the dark (which is lack of knowledge),
by praying they will get peace, by praying they will get to know
all qualities of Sri Hari.

Further, author also states that there are two different contexts
in this shloka like nara and simha which are like two different entities.
Like that in this shloka 'shardula vikr^ditha' and sar^gdara'
are different entities of a circle which has been combined. One
can understand in the beginning it is 'shardula vik^riditha'
means Sri Narasimha attacks Hiranya Kashipu splits his stomach
to take out bowels. The next part ie sar^gdara' where in Sri
Narasimha Murthy wears the Bowels necklace at that time all
devataas are praying for him.

lakshmiikAnta samantatOpi kalayaN naiveshitustEsamam
pashyAmittamavastu duuritaratOpastham rasOyasTama.h ||
yadrOshakkharadakshaNEtra kuTilaprAntOpitAgnispurat
khadhyOtOpama vishpulinga basitA brahmEsha shakrOtkarA.h ||

Word to Word meaing

lakshmiikAnta - One who has got Sri Lakshmi Sri Narasimha,
brahma - many Brahma's of previous kalpa
Esha - many rudras
shakra - many Indra's
OtkarA.h - groups
yad - whose
rOksha - wilderness
utkara - glowing rays
daksha - capable of burning this world or brahmanda
NEtra - eyes
kuTila - hapazard or curved
prAnt - from the end
Opita - wake up
Agni - fire
spurat - glowing or brighness
khadhyOtOpama- Though it look to be a small like twinkling insect (smallesh
insect which twinkles at night times) but glowing like sun
vishpulinga - sparks
basita - ashes
ya - whose
asTama rasaH - who is called astamarasa
eshita - one who has complete knowledge
tE - like you
samam - no equal
samantata - everywhere
kalayaN pi - in search of
naiv pashyAmi - I cannot find or I cannot see
yah - which is asTama rasaH - even astama rasa
also uttamavastu - there is nothing which is equal or greater
than doorataratah - at any distance
appastam - nothing I could find or there is nothing to find.


One who has got Sri Lakshi Sri Narasimha, In 'chandOpanishat'
it is stated ' yEsham BhutAnaM pri^thivi rasaH pri^thivya
ApO rasaH'. Means Pri^thvi - earth, Varuna - Rain God,
Soma, Rudra, Saraswathi, Brahma, Lakshmi respectively are
called most sacred devataas in hierarchy. For Sri Hari, it is
said that ' sa yesha rsAnAM rasatamaH paramaH parAdysh^ramO
ya udgithaH' and stopped there it self. You are 'sarvottama'
uppermost of all existing being. In Sri Hari's action of extintion
or laya since the ages or kalpas
there are many Brahma's, many Rudra's, many Indra's
and all devatas became ashes because of your smallest
vision which is like smallest sparkle which looks or equal to
twinkling insect which glows

in night but it has the brightness
of sun sparkles. That is why you are 'sarvottama' highest
in order and there is no body equal to you and (I) have not
seen any body till now who is equal to you. If there is any
thing which is equal is 'astama rasa' famous six essence or
sap or syrup. They are madhura, amla, lavana, katu, kashaya
and tikta and there is no seven essence. Like that there is
nobody equal to you or nobody who is uttama or uppermost in
quality or character or functionalites or excellent to you.

In pralaya extintion or laya is a famous incidence for devataas.
This will occur out of Brahmanda for devataas. Before this
act, inside Brahmanda Sri Hari will incarnate as Sankarshana,
Narasimha, Durga Devataa for all devataas. Even Brahma, Rudra
and all Devataas are having extintion or laya many times.
Even in Mahabharata Tatparya Nirnaya it is said that
'tEshamanyaH tanUha^riH nrusi.maharOpI sarvEshaM bhitva tAbhira
la.krutaH nr^utyetE pralayE dEvaH' where it is mention that
bodies will be destroyed.

Here author states that there is no difference between Sri
Narasimha's nail and eye in this context that is why it is called Nakha
stuti. It is also stated Sri Narsimha's eye which is the cause of
getting Hiranay kashipu's bowel which is being decorated in
Sri Hari's chest and in decorating the bowel nail has done
the job. That's why it is being called Nakha stuti.

In pralaya Sri Narasimha will extinct even devataas to take
them to heaven at the earliest for their devotion and love
towards him. That's why even if it is done through wilderness
it is for the good cause or for sacredness. That's why
this Nakah stuti is being prayed at the end of vayu stuti
which is the path to God's abode heaven.

The fact that this shloka is recited at the beginning
and at the end of reciting 'Vayustuti.h' shows the importance
of this stuti.

shrImad.hvishhNva.nghri nishhThA atiguNagurutama shrImadAna.ndatIrtha |
trailokyAchArya pAdojjvala jalajalasat.h pA.nsavo.asmAnpuna.ntu |
vAchA.nyatrapraNetrItribhuvanamahitA shAradA shArade.nduH |
jyotsnAbhadrasmita shrIdhavaLitakakubhApremabhAra.nbabhAra || 1||


Oh Master Anandateertha, you are the Acharya of the three worlds
You have unflinching devotion in the holy feet of Lord Vishnu
Let the holy dust of thy lotus feet gracefully purify us.
Bharatidevi, the goddess of speech, worshipped by the three worlds
With her moon-lit smile showed love, devotion in thy holy feet
Let the dust of thy feet always purge and purify us


The greatest Virtue of an accomplished Vaishnava Devotee, is his lasting
and robust devotion towards the lotus feet of Sri Vishnu as the Supreme
Lord of Universe. Possessing this Virtue in amplitude, our Acharya stands
as the greatest guru of three worlds with His implicit and explicit
expanding of 'Dvaita' philosophy, supported and strengthened with the rich
texts in Vedas, Upanishads, Panch Ratragamas and Puranas. His lotus feet
emit captivating aroma and striking lustre. May the Dust of these
Lustroas Lotus feet purify us. His profound proficiency has evoked even
the admiration of Sharada. Goddess of Learning who is adored even by Gods
and Sages as the Master Leader of all Lores, as the prompter and promoter
of speech to human beings by imparting and inspiring knowledge to expound
the time-honoured and immortal sacred lore the Vedas. Such an enlightened
and eminenet one - the Goddess Bharati is fired by piety and devotion and
perforce drawn to our Sri Ananda Thirtha charya and accepts him as her
Lord and natural and eternal husband and adores Him for His born erudition
and depth of devotion for his Lord Sri Vishnu who is Sarvottama.

utka.nThAku.nThakolAhalajavaviditAjasrasevAnuvR^iddha |
prAGYaatmaGYAna dhUtA.ndhatamasasumano mauliratnAvaLInAm.h |
bhaktyudrekAvagADha praghaTanasaghaTAtkAra sa.nghR^ishhyamANa |
prA.ntaprAgryA.nghri pIThotthita kanakarajaH pi.njarAra.njitAshAH || 2||


The gods got rid of andh-tamas, the abysmal ignorance
By serving the lotus feet of Guru with enthusiasm, and exuberance
They could know more about God by serving the feet of Acharya
They bowed down and touched the golden paduka of the Guru
their jewel-studded golden crowns jingled with the paduka and
Produced golden dust; let that dust of Guru's feet protect us.


Creation is eightfold ie 'srusti, stiti, laya, niyamana, gyana, agyana,
banda and moksha'. Ignorance is inherent in the creation and Gods are not

To get rid of this ignorance, is the prime duty of all that desire freedom
from this cycling process of "Birth & Death". The surest path to achieve
this end is to gain 'shastra gyana' from a well worsed fitting preceptor.
Sriman Madhva is acclaimed as 'Sarvagna Acharya'. This verse deals with
profound devotion exhibited by Gods.

For salvation, God assemble to worship Srimad Ananda Teertha with the sole
object of gaining knowledge and dispelling ignorance. They come in
ethusiastic crowds to render homage to the Lotus feet of Acharya. Their
faith is sincere and sublime. Their devotion is marked by their
continuous and orderly activity in presenting themselves in his August
presence. They feel honoured by rubbling their jewelled crowns on his
lotus feet. As they do so, sparks of golden hue brighten and directions
and present an enchanting, colourful beauty. They then array themselves
with folded hands and listen to His discourses. His lucid arguments,
coupled with splendour of direction, marked by His mastery of style in

His Supreme Lord and Guru-Sri Vishnu, as the sole master of
this Universe-being the Creator, Protector, and Destroyer, while granting
absolute bliss by releasing the fittest and blessed souls from the fetters
of Prakruthi and this Prakruthi is subordinate to Hari's will. Listening
with rapt attention, they become fully convinced about Sri Hari's Eminence
and Prominence, the God's retire with deeper feelings of devotion and with
ennobled hearts. This is an achievement, deovoutly wished for, by all
blessed souls.

janmAdhivyAdhyupAdhipratihativirahaprApakANAM guNAnAm.h |
agryANAM arpakANAM chiramuditachidAna.nda sa.ndohadAnAm.h |
eteshhAmeshadoshha pramushhitamanasAM dveshhiNAM dUshhakANAm.h |
daityAnAmArthima.ndhe tamasi vidadhatAM sa.nstavenAsmi shaktaH || 3||

Translation :

The dust of thy feet can give knowledge and ecstasy to devotees
And redeem them from the cycle of birth, disease and ignorance
I don't have words to praise the dust of thy holy feet;
Who hate gods and harbour evil thought against the Lord,
It has power to send those demons to Andhamtamas, the inferno.
It has also the power to bestow salvation and eternal bliss.

Explanation :

We are immortalsouls, ushered into mortal bodies subject to the following
ills; Birth, Mental Agony, Bodily Ailments, Ignorance, Ego, Ahankar and an
insatiable desire to enjoy sensual pleasure. The mad pursuit to satisfy
these pleasures is almost unending. Despair and disappointment are writ
large as the body, grows old. This cycle of birth and death and rebirth
is certainly a continuous motion picture knowing no stop. Freedom from
this cycling process is ardently and devoutly craved for and sought after
by the blessed few under the patronage of Sri Vayu, Who alone can deliver
them from this painful world- samsara. Sri Acharya is the sole authority
to certify the fittest. Sri Hari has invested him with full powers to
endow such blessed souls with a keen insight into the shastras and they
are further led on to take an abiding interest into Sri Hari inscrutable
ways. By degrees, they gain and foster robust faith in Sri Hari's all
powerful supremacy. These souls thus drink deep at the fountain of nectar
- gyanamrutha at the Lotus feet of Sri Acharya who leads them to Moksha
where the feel an ecstatic joy till Eternity. Sri Acharya is further
empowered to thrust into Eternal Hell who hate Sri Vishnu and his devotees
in their innate, egoistic traditional beliefs of 'Aham Brahmasmi'.

asyAvishhkartukAmaM kalimalakalushhe.asminjaneGYAnamArgam.h |
vandya.n chandrendrarudra dyumaNiphaNivayoH nAyakadyairihAdya |
madhvAkhya.n ma.ntrasiddha.n kimutakR^itavato mArutasyAvatAram.h |
pAtAra.n pArameshhTya.n padamapavipadaH prApturApanna pu.nsAm.h || 4||


One who can show right path in the misleading Kaliyuga
The one worshipped by Chandra-Indra-Ravi and Shesha
The one who is Mantra-siddha, the protector of the devotees
He is none but Madhva, the incarnation of Mukhyaprana
He is designated to the highest position, the would be Brahman
Who can adequately praise the mighty one and his Avataras


In this Kaliyuga, under the tremendously misguiding influence of
Kali, several distorted and deceptive interpretations of Vedas
and Brahmasutras were propagated by several learned pandits were
carried away by the enchanting flow of language and their minds
were polluted and doubts persisted. Sri Hari took pity on these
well meaning, though doubting pandits and deputed Sri Vayu to
descend to the earth in the form of Sri Madhva to smash those
wrong interpretations and establish sathya ie Dvaita Philosophy
with rich, authoritative vedic texts and convincingly prove
Panchabheda, Taratamya, Jagatsathyatva, Vishnu Sarvatomatva and
allied eternal truths.

To these ardent true devotees Sri Madhva showed the way of true
knowledge to deserve Sri Hari's Good graces. The name Sri Madhva
is sung in Ballita Suktha and thus it is authorised by Vedic texts
to show that Sri Madhva is the third incarnations of Sri Vayu the
first being Sri Hanuman and the second being Bheema. This avatara
is hailed with joy and highly praised by Gods, to with Indra,
Chandra, Surya, Shesha and Garuda who recognised the supremacy
of Vayu over them in the heirarchy of Gods. The Vedas unequivocally
declare and proclaim that Sri Vayu is earmarked for Brahmapada
for his distinctive merit.

Sri Vayu's persuasive and convincing
arguments strengthened by authoritative Vedic texts have silenced
all wrong theories propagated by daityas and others. All right
minded thikers have rallied round Srimadacharya with reverential
prayers to earn his Good graces for the attainment of Moksha.

udyadvidyutpracha.nDA.n nijaruchi nikaravyApta lokAvakAsho |
bibhradbhImo bhujeyo.abhyudita dinakarAbhAN^gadADh.hya prakANDe |
vIryoddhAryAM gadAgryAmayamiha sumati.nvAyudevovidadhyAt.h |
adhyAtmaGYAnanetA yativaramahito bhUmibhUshhAmarNime || 5||


I pray Lord Bhima, the incarnation of Wind-God
Whose shoulder ornaments glitter like the rising sun
Who holds the massive club with valour and strength
I also pray Madhva guru, the jewel of the world,
The endeared Paramahamsa of Yogis who illuminates the worlds,
To give me power to praise the tri-Hanuma, Bhima and Madhva.


Bheema, coming to this Earth as the middle Pandava was the second
incarnation of Sri Vayu. He carried a brilliant and almost radiating
personality, commanding universal respect and admiration. The whole
world acknowledged his all pervading prowess. His gigantic stature,
unconquerable strength and indefatigable energy, struck terror in the
hearts of Daityas. He adorned his muscular arms with bright ornaments
shedding lustre, like the rising sun. In his broad shoulder he weilded
the massive ace which sparkled like lightening. Only the bravest of
the brave could lift this Ace with great difficulty.

Our Srimadanand Thirtha is the third incarnation, seated and worshipped
in his hightest pedestal all the sages and sage like sanyasins. He
is the light of the three worlds carrying the message of Sri Hari to
rouse the doubting pandits, in inculcate Sathyagyana. He was descended to
this earth to dispel the Mithyagyana and to establish Sathyagyana
and he is the first and the foremost exponent of the correct meaning
of Brahmasutrani, Gita and Upanishads.

His illimitable Austerity, inspiring discourses have instilled conviction
into many an Advaitins mind and such sincere souls are converted to this
true belief of Madhva Philosophy.

I humbly pray to this jewel of this earth, Sri Madhva to wit to help me
to stick up to this faith and to bless me with still deeper knowledge to
propagate this philosophy

sa.nsArottApanityopashamada sadaya snehahAsA.nbupUra |
prodyadvidyAvanadya dyutimaNikiraNa shreNisa.npUritAshaH |
shrIvatsA.nkAdhi vAsochita tarasaralashrImadAna.ndatIrtha |
xIrA.nbhodhirvibhindyAdbhavadanabhimata.nbhUrimebhUti hetuH || 6||


When the devotees suffer from the stress and strain of life
You come to their rescue with a friendly smile and care
Your compassion is an ocean with jewels of wisdom within
You are near Lord Narayana who has the Lakshmi -vatsa mark
We pray you to bestow upon us Jnana, Bhakti and Vairagya
You are the ocean of milk, remove all obstacles and bless us.


Samsara means the immortal soul's incessant travel from mortal body
to body. Existence in this moral body, is subject to pleasure and
pain alike. The senses desire the objects of pleasure which recede
giving place to pain. There is the ever-moving process of birth,
death and rebirth. Sincere souls, with a high-soaring ambition
of gaining a release from this turbulent cycle, seek the requisite
knowledge and approach Sri Madhva who, in his inmate and infinite
mercy, welcomes them with an inviting smile and blesses them with
deeper knowledge to beneift themselves for the kind graces of Sri Hari.

Sri Madhva who is permanently endowed with powers to instil the
right type of knowledge in to the fittest souls and guide them
through the tortuous path of Gyana, Bhakti, Vairagya and Upasana.
I now pray to Sri Madhva for purification of all my undesirable evil
effects of past births and for guidance to move in the right path for
perfection and eternal peace.

Sri Madhva is likened to Kshira Samudra and this milky ocean is reputed
to be the adobe of Sri Vishnu.

Sri Madhva is the best loved and most prized devotee of Sri Hari who
always is present before Sri Madhva and illuminates Sri Madhva's
hruthkamala (in his hearts). Prostrating myself before him with
deep devotion, I humbly pray for beings lifted up from the entanglements
of this Samsara and to be led on to moksha.

mUdha.rnyeshho.anjalime.r dR^iDhataramihate badhyate ba.ndhapAsha |
xetredhAtre sukhAnA.n bhajati bhuvi bhavishhyadvidhAtre dyubhatre.r |
atya.nta.n sa.ntata.n tvaM pradisha padayuge hanta sa.ntApa bhAjAm.h |
asmAka.n bhaktimekA.n bhagavata utate mAdhavasyAtha vAyoH || 7||


Oh Lord Mukhyaprana, you are the lord of Bharati
And you are the great Brahma of the next Kalpa
You unite the knot of worldly bondage of your devotees
I fold both my hands and prostrate before thee
You protect me; I am an abode of three miseries
Grant me unshakable devotion in Lord Hari and in you.


With folded hands, forming a cavity and held on my head, bent in
deep reverence with full belief in your powers of releasing the
merited souls from the tight bonds of attachments of this world,
I humbly pray to you, O Ananda Theertha to bestow upon me your
favours, so that I may be enabled to cut the chords of binding
me to this Samsara and instill in me deep devotion towards yourself
and your Lord Sri Hari. Bhakti= Devotion presupposes:

(1) Full knowledge of Shastras
(2) Full Belief about the supremacy of Sri Hari
(3) An adhering and ever-increasing effort to know him more
and more and to forget the erstwhile pleasures in the
enjoyment of senses.

Such a soul, attaining to that perfection is a true Mahatma. Sri
Madhva is unequalled by anybody in his Gyana, Vairagya, Haribhakthibava,
Druthi-Stuti-Prana, Bala and Yoga. May Sri Madhva bless me with deep
devotion to deserve Sri Hari's anugraha.

sAbhroshhNAbhIshu shubhraprabhamabhayanabho bhUribhUbhR^idvibhUtiH |
bhrAjishhNubhU.rR^i.rbhUNA.n bhavanamapi vibho.abhedibabhrebabhUve |
yenabhrovibhramaste bhramayatusubhR^isha.n babhruvaddubhR^i.rtAshAn.h |
bhrAntibhe.rdAva bhAsastvitibhayamabhi bhobhU.rxyatomAyibhixUn.h || 8||


The earth, betraying the riches of Kings and monarchs
The sky, dominated by the clouds, the sun and the moon
The heaven, the abode of Gods, - all these three worlds
Get created, protected and destroyed by thee, Mukhyaprana.
Those who call our doctrines. 'World is true, soul and God not one'
As false are like cats in the Yagna who steal the oblations


OH! yow the powerful Vayu! deriving vast powers from Sri Hari,
you can bring into existence, you can protect and destroy the
three worlds comprising the earth, the sky and the heaven. These
three worlds are rich in their respective splendour:

(1) The earth yeilds a bumper harvest of diverse types of food,
for the diverse tastes of all animal kingdom. Farmers contribute
some amount of their profit earned by labour. These contributions
swell the Royal coffers- to be utilised by the king whose
prestige is maintained by allowing him to live like a lord
in a gorgeous mansion, to ride on richly bedecked elephants
or palanguins. They carry the Divine mission of protecting
the subjects;
(2) The sky houses, in its vast vacum rich clouds to water the earth
the bright sun to ripen the growth the snow-white moon to fill
the fruits with juice and a galaxy of shining stars to lend
enchancement to the view and lastly
(3) The Heaven the Abode of the fortunate band of immortal Gods,
presided over by Indra who is helped by Agni and Varuna.

These three worlds are controlled by Vayu who with his massive Ace
protect the residents of these regions from being defiled or invaded.
Often times Sri Hari invests some demon or demons with power to go down
to this earth and preach other philosophy and confuse the minds of
Vaishnava devotees who pray for succour. Our Sri Acharya in his
natural kindness invites them for a fair and impartial consideration
and with his lucid arguments proves the eternal truth, ie Sathya Jagat,
Hari Sarvottama, Jiva Bhinnah and others are convinced that their
stand is untenable and look aghas at the authorities placed by Sri
Madhva and walk away murmuring that their philosophy has been
smashed threadbare.

ye.amu.nbhAva.nbhaja.nte suramukhasujanArAdhita.n te tR^itIyam.h |
bhAsa.nte bhAsuraiste sahacharachalitaishchAmaraishchAruveshAH |
vaikuNThe kaNThalagna sthirashuchi vilasatkA.nti tAruNyalIlA |
lAvaNyA pUrNakA.ntA kuchabharasulabhAshleshhasammodasA.ndrAH || 9||


Those who adore and worship with all devotion
The third incarnation which is worshipped by gods
Will be honoured in the heaven, Vaikunthaloka
They get delightful divine robes and all the comforts
The heavenly servants provide cool breeze with chamaras
Divine damsels will hug them and provide the charms of embrace.


Sri Ananda Thirtha is the third incarnation of Sri Vayu. Reverential
homage at his lotus feet is the prime requisite for earning his good
graces. Homage comes of a heart that tacitly believes in his greatness.
To regard him as the greatest Guru, a intelligent grasp of his
authoritative works on Dvaita Philosophy is absolutely indispensable.
They, who worship him as such, enhance their joy in Moksha. Our Acharaya
is thus worshipped by Gods and sages alike. These blessed devotees of Sri
Vayu are dressed in lustrous robes and decked with diamonds and jewellery
by the divine attendants who fan the pleasures of these Muktiyogyas. In
Vaikuntha staying with their swaroopa deva (void of all flesh and blood)
they become and recipents of full-some joy in the close embrace of
youthful damsels of dazzling beauty and per force they feel their joy
enhanced with philosophical appreciation of Sri Hari's and Sri Vayu's
graces in the form of these mysterious jokes. Men and women devotees, Who
were destined to an eternal stay in Vaikunta, can never dream of any sense
of casual pleasures of the Earth. They are in Muktha Prapancha. They are
permanently severed from the bonds of prakruthi.

Ana.ndAnma.ndama.ndA dadati hi marutaH ku.ndama.ndArana.ndyAvatA.r |
.amodAn.h dadhAnAM mR^idupada muditodgItakaiH su.ndarINAm.h |
vR^i.ndairAva.ndya muktendvahimagu madanAhI.ndra devendrasevye |
mauku.nde mandare.asminnaviratamudayanmodinAM deva deva || 10||


Oh Lord Mukhyaprana, you are worshipped by gods like-
Moon, Sun, Shesha, Madana and the King of Gods, Devendra
Your abode Vaikuntha abounds with bewitching dance
Devine damsels provide music which is enchanting
The wind carries the fragrance of Kunda and Mandara flowers
For the blessed Vaikuntha is the ideal place to reside.


Moksha is eternal blessful joy, this joy is experienced by the select
blessed souls even when they stay in this mortal body. They are just like
(Kapala Nirmuktha, Narikela Palavat) though staying inside. When the body
falls down, these fortunate souls are picked up by Sri Hari and Vayu and
housed permanently in Mukunda Mandira (Sri Hari's Mansion). Such souls
have exerted themselves to curbs their minds after and controlling their
tongues have resisted all temptations to enjoy bodily pleasures and in
many birth have earned merit to qualify themselves for this worthy prize.

There in Moksha they enjoy the celestial joy with their equals, dance with
Muktha. Damsels relishing the welcome fragrance of heavenly flowers, to
wit, Kunda, Mandara and served with slow- blowing breezes laden with
joy-giving fragrance.

All the while, they are feeling greatful to the tender mercies of Sri Hari
and Vayu. This feeling is ever enhanced by the sight of their
acknowledged superiors, to wit the Muktha Gods, Surya Madana, Shesha and
Indra who are ever extolling Sri Hari's greatness and incessantly singing
melodiously in praise of Sri Hari. They never for a moment even, feel any
monotony exertion by this continuous activity.

uttaptAtyutkaTatviT.h prakaTakaTakaTa dhvAnasaN^ghaTTanodyad.h |
vidyudvyUDhasphuliN^ga prakara vikiraNotkvAthite bAdhitAN^gAn.h |
udgADha.npAtyamAnA tamasi tata itaH ki.nkaraiH pa.nkilete |
pa.nktigrA.rvNA.n garimNAM glapayati hi bhavadveshhiNo vidvadAdya || 11||


The ultimate in knowledge, O Mukhyaprana
Those who hate you and defy your supreme knowledge
Will be sent to Andham Tamas, the lowest of hells
There the stones are hurled at them by thy servants
The stones emit blazing fire and everything boils there
They have in store endless agony, torture and misery.


Oh! you Preceptor of Perceptors in the three worlds, Daityas
are your enemies who hate Sri Vishnu and His devotees and their
accursed lot is an untold, never ending misery: They are thrust
into the abominable hell, where pitch darkness prevails. There,
they are forced to swim in the miry stinking sea of which the
water is always boiling and they have to face an incessant flow
of heavy hot stones, hurled at them in a continuous and bewildering
pour by Yamas fierce-looking servants. Mighty stones, with long
tongues breathing fire, hover around them, striking terror into the
hearts of these Daityas.

There is no escape, from this terrible toil of this hell for those that
stand to hate Sri Hari, Vayu and Vaishnavas.

asminnasmadgurUNA.n haricharaNa chiradhyAna sanmaN^galAnAm.h |
yushhmAka.n pAshhva.rbhUmi.n dhR^itaraNaraNikaH svagi.rsevyAMprapannaH |
yastUdAste sa Aste.adhibhavamasulabha klesha nimU.rkamasta |
prAyAna.nda.n katha.n chinnavasati satata.n pa.nchakashhTe.atikashhTe || 12||


When our Guru mediates deeply on the Lord Sri Hari
Even the heaven-dwellers desire to stay in his vicinity
Those who are disinterested in nectar-like teachings of Acharya
Are middle ones, the householders who drown in the sea of agony
They will not be sent to the hell like the hostile ones
However, they are deprived of the supreme bliss, Ananda.


In this world with a short span of life, if a born Vaishnava remains
inactive and ignores his primary duty of knowing what a Vaishnava is
or should be, he certainly loses the much-prized graces of Sri Hari
and Vayu. He is a dunce. By virtue of his birth from Vaishanava
parents, he entitles himself to be initiated into the sweet secrets
of Madhva Philosophy and pursuing that, he qualifies himself to
successfully and satisfactorily inculcate and propagate the rich
store of Dvaita philosophy among aspiring students. Thus only
can he earn the blessings of Sri Hari, Vayu and Guru.

If, unfortunately, he ignores his Vaishnava birth and stays
uninitiated, he must blame himself for having lost the best
opportunity of relishing the sweet dish of satYaGYana. His
fate will be punarapi janaM, punarapi maraNaM, purarapi
janani jaTarE ShayanaM. He will be devoid of bliss. Who ever
refuses to embrace Bliss? The cherished goal of mankind is
freedom from misery and attainment of bliss. So every Vaishanava
must try to know himself by studying Vayushastra and become
Sri Hari Priya. Sri Madhva has sympathy for Madhva's and no
Madhva is ever thrown into prediction for failure to drink
deep at Madhvashastrabhudi.

All born Madhvas must understand and deeply study Madhvashastra
so that they will always be sincere devotees of Sri Hari whose
greatness is so eloguently sung by our Acharya who, Himself in His
three Avatars, danced with ecstatic joy, singing the enrapturing
names of Sri Hari.

The Gods in heaven seek Vayu's graces and hold him as their Saviour
and worship him as the greatest in their heirarchy.

xut.h xAmAn.h rUxaraxo radakharanakhara xuNNavixobhitAxAn.h |
AmagnAnA.ndhakUpe xuramukhamukharaiH paxibhivi.rxatAN^gAn.h |
pUyAsR^inmUtra vishhThA krimikulakaliletatxaNaxipta shaktyAdyastra |
vrAtAdi.rtAn.h stvadvishha upajihate vajrakalpA jalUkAH || 13||


Your enemies the advocates of untruth, suffer from
Hunger and thirst as the devils bite them with teeth and jaws.
Vultures pierce and cut them with sword-like beaks
To add torture they are attacked by sharp weapons, then,
They are thrown into a pond of blood-urine-filth and germs
Vampires suck their blood as they are being thus tortured.


This verse is in continuation of 11 ie Hell-the eternal doom of
Daityas the dead haters of Vishnu and Vaishnu bhaktas, is described
in this verse.

Oh! Sri Vayu thy enemies suffer restless agony from the fierce
piercing thrust of sharp, keen-edged beaks as hard as diamonds-
by the blood-sucking monstrous creatures. While simultaneously
cuts are administered with sharp instruments. Hungry and
thirsty emaciated with parched throats, these Daityas clamour
for help, while hideouts looking vultures pounce upon them
mercilessly the deal fresh thrusts with their sharp pointed
beaks. Condemned to that dark dungeon, they are forced to swim
in the stinking water which is an admixture of puss, blood,
urine, excreta, while a long array of germs crowd over their
bodies. Feirce looking servants of Yama in various form are employed
to cut and bite the Daitya's with sharp fangles and paws.

Such is that adominable hell.

mAtame.rmAtarishvan.h pitaratulaguro bhrAtarishhTAptaba.ndho |
svAminsavA.rntarAtmannajarajarayitaH janmamR^ityAmayAnAm.h |
govi.nde dehibhakti.n bhavaticha bhagavannUji.rtA.n nini.rmittAm.h |
nivyA.rjA.n nishchalAM sadguNagaNa bR^ihatIM shAshvatImAshudeva || 14||


Oh! Matarishwa, the wind-god, you are the nourishing mother
Protecting father, guiding teacher, a friend-philosopher-guide
Remove the pangs of birth and death, O Lord
Grant me true devotion for Lord Krishna which is free from
Desire, lust and pride and which is ever increasing
Oh the omnipresent, the most revered of the revered.


Oh! Sri Madananda Thirtha, you are the only saviour from this
Samsar. You stand loftiest and rank the highest in the
hierarchy of Gods. Devotional Yogi's ardently seek thy good
graces for their uplift. Shastras proclaim thy constant presence
with Sri Hari. Without your direct help, no soul can have a
release from this cycle of births and deaths. So I humbly pray
to you to lead me on :

(1) Like Mother with caressing care
(2) Like a father for my upbringing mentally and educationally
(3) Like a brother hugging me to your bosom with love
(4) Like a preceptor imparting knowledge and intutional faith
(5) And lastly as the nearest and dearest relative.

Oh! Vayu you are staying in the heart of all souls along with Sri Hari
Bimba. You are inherently authorised to keep this soul free from birth,
death or bodily ailments.

I fervently pray for the gift of that rarity, termed Satvika Bhakthi
towards yourself. Pray grant me the power to grasp shastras, develop
in me an ever-growing desire to know more and more about the supreme
being and raise me higher and higher to reach my individual inherent
stature to deserve the graces and be my guide for all time to come.

vishhNorattyuttamatvAdakhilaguNagaNaistatra bhakti.ngarishhThAm.h |
sa.nshlishhTe shrIdharAbhyAmamumatha parivArAtmanA sevakeshhu |
yaH sa.ndhatte viri.nchi shvasana vihagapAna.nta rudrendra pUve.r |
shhvAdhyAya.nstAratamya.n sphuTamavati sadA vAyurasmadgurustam.h || 15||


Those devotees who show unflinching devotion in Lord Vishnu
The supreme God, the consort of Sridevi and Bhudevi
And show devotion in right proportion to other gods like
Brahma, Vayu, Shiva, Garuda, Rudra, Indra and others
Our master teacher Mukhyaprana will show mercy on them
He will protect them and bless them, that is certain.


It is absolutely necessary for every Vishnu devotee to understand
intelligently and to believe sincerely and to deeply feel
intuitionally that Sri Vishnu is supreme with all the best
attributes (akhilagunagana) that he is the fountain head of
all that is good and that he is ever devotionally embraced
by Goddess Mahalakshmi and Goddess Earth (Bhudevi); who are
twin forms of eternal prakruti. With robust faith in his
supremacy and with a tacit belief that Gods Brahma, Vayu,
Garuda, Shesha, Indra and other Gods are always at his
service, though deserving of service at the hands of Vaishanava

Our Anandathirtha has set down definite rules for the worship
of Sri Vishnu and all sincere minded devotees must worship the
supreme as Para Brahma and other Gods as his attendant servants
taking care to see that they never infringe the graded seniority
list. This done with scrupulous care, will please our Acharya
and he will lead us on.

Great efforts must be made to reap rich reward and Sri Vayu's
anugraha is the richest reward.

tattvaGYAn.h muktibhAjaH sukhayisi hi guro yogyatAtAratamyAt.h |
Adhatse mishrabuddhi.n stridivanirayabhUgocharAnnityabaddhAn.h |
tAmisrA.ndhAdikAkhye tamasisubahula.n duHkhayasyanyathAGYAn.h |
vishhNorAGYAbhiritthaM shR^iti shatamitihAsAdi chAkaNa.ryAmaH || 16||


Oh! prime Guru Mukhyaprana, by the order of Lord Vishnu
You give all comforts to those who desire Mukti, salvation
You rotate the Nityabaddhas in heaven-hell-earth cycle
And to those wicked who are filled with wrong knowledge
You send them to the depths of inferno, the Andhatamisra,
This act of yours is supported by Shurtis and itihasas.


Hundreds of the countless shrutis and historical happenings of the
immemorial past unequivocally prove that you have been invested
with vast powers by Sri Hari who has accepted you as his accredited
most trusted, obedient, self less and impartial adjudicator over
the destinies of the souls who are sent to play their part. These
souls are of three types :

(1) The high souled, who qualify themselves for selection
to permanently enjoy eternal bliss in the presence of
Sri Hari whose graces they have earned. Among such-high
placed souls, the limit of joy is graded according to
the amount of merit reaped by each. But each has the
good sense of respecting the higher merited souls,
while jealousy has absolutely no place there.

(2) Nityasamsari is the second types of souls, who revel
in sensual enjoyment and are always enamoured of
beautiful damsels and madly rush after them and find
no time to think of the creator. When the end comes
they quit this body with desires unfulfilled. Sri
Vayu gives them a new body to pursue their mad attempts
at pleasure. Few of the souls of this second type
have generous heart, a religious bent but their
object is to enjoy heavenly pleasures and they are
kept in Heaven where they enjoy pleasures untill their
merit is exhausted. Some evil doers immoral wrteches
and unbelievers are sent to hell for a time.

(3) The third and last type of souls consists of haters
of Sri Vishnu and Vaishnavas. They say: Vishwam Mithya,
Vibhuh Agunavan, Jiva-Brahma Abheda etc. They are
the particles of kali and they are doomed to derision
by all. Our Anandathirtha who has after a thorough
and dispassionate research, established Sri Hari as
Anandagyana Deva, Jiva-Jada Bhinnah, Sarvottama,
Sakalaloka pravartaka and takes his cudgels and sending
them to Andhatamas, punishes them to rot in eternal

va.nde.aha.n ta.n hanUmAniti mahitamahApaurushho bAhushAli |
khyAtaste.agryo.avatAraH sahita iha bahubrahmachayA.rdi dharmaiH |
sasnehAnA.n sahasvAnaharaharahita.n nirdahan.h dehabhAjAm.h |
a.nhomohApaho yaH spR^ihayati mahatI.n bhaktimadyApi rAme || 17||


Oh Lord Vayu, I bow down to your first Avatara
I worship Hanuman, the strong and sturdy God
You burn down all the calamities of the devotees
You remove their sin, passion and ignorance
You always show ideal devotion at the feet of Rama
Immortal, celibate, powerful Hanuman, I bow down to you.


I humbly bend myself low at the lotus feet of Sri Vayu who
with his illimitable, innate devotion for Sri Hari weilds that
prominently profound personality so ardently and with such
reverence, praised and hailed by Gods for all his accomplishment
in his meritorious service of Sri Hari, by exhibiting his
deep devotion, untiring energy, ready wittedness, unbeaten
will-power and match-less valour.

Sri Vayu came down to this earth as Hanuman. By leading the
life of a confirmed celebate, he stood as a monument of
selfless service to Sri Ramachandra who finally adjudged
Hanuman as the greatest Gyani, as second to none in his
non-attachment to worldly objects, as the loftiest in his
devotion to Sri Hari and as the best of Yogi's. Mortals
flocked to him to know more and more of Sri Hari's
Sarvottamatva and many grasped the sweetness of Sri Rama's
service and became the staunch devotees by shaking off
their ego. Hanuman thus transformed many an erring soul
into strict devotees.

prAkpa.nchAshatsahasraivya.rvahitamahita.n yojanaiH pava.rta.n tvam.h |
yAvatsa.njIvanAdyaushhadha nidhimadhikaprANala.nkAmanaishhiH |
adrAxIdutpata.nta.n tata uta girimutpATaya.nta.n gR^ihItvA |
yA.nta.n khe rAghavA.nghrau praNatamapi tadaikaxaNe tvA.nhilokaH || 18||


Oh! Mukhyaprana, how shall I praise your deeds?
In the past you flew from Lanka a thousand miles
To bring the life-saving Sanjeevini from Gandhamana mounts
You lifted the mountain and carried it on your shoulder
You flew through the sky in minutes as everyone saw
You kept it at the feet of Rama and bowed down to him.


Hanuman is the wind-god. It is universal experience that the
wind can uproot gigantic oaktrees and shake portion of big
mountains. Vast and heavy clouds, laden and water, are easily
moved from place to place by wind. Assuming the form of tempest,
the wind can sweep vast cities. This common knowledge should
convince doubting minds about the immense and invincible power
of Hanuman as described in the above verse.

Oh! you Great Hanuman! When war in Lanka was on, Laxman and many
warrior monkeys were struck by Indrajit and lay unconscious. You
flew to the North and picked up a portion of the Gigantic
Himalayas which had stored Sanjeevini and other medicinal herbs
and brought it to Lanka. The air bearing the essence of the
herbs brought the unconsious to life's activity. You then fell
prostrate at the Lotus feet of Sri Ramachandra who blesses you.
This super human feat, of your flying in the sky, with speed
and your lifting of Gandamadana and bringing it in your hand, was
observed by the people with awe and reverence. That the mount
is 50,000 yojanas as distant from Lanka makes your feet almost
bewilderingly wonderful. This spectacular achievement evoked
respectful acclamations of joy from the admiring crowds who had
the honour of witnessing Sri Rama's appreciating smile.

xiptaH pashchAtsatsalIla.n shatamatulamate yojanAnA.n sa |
uchchastAvadvistAra va.nshchyApi upalalavaiva vyagrabuddhyA tvayAtaH |
svasvasthAnasthitAti sthirashakala shilAjAla sa.nshleshha nashhTa |
chhedA.nkaH prAgivAbhUt.h kapivaravapushhaste namaH kaushalAya || 19||


Oh! Mukhyaprana, the most intelligent and powerful one
As you were treating the affected ones with the Sanjeevini
Your mind was engaged in praising the virtues of Sri Rama
You lifted and threw back the mountain, huge and wide
It reached its place, not a stone was misplaced, all intact
What skill, what strength you possess, O divine Kapi.


When the purpose of receiving the unconscious was served, you
the monkey shaped Hanuman, threw back the mountain to resume
its former position and you did so in a sporting manner, that
you appeared to be flinging a pebble. No aim or bodily exertion
was visible. The wonder of it all was that the big mountain
flew back to occupy its former position and filled the void,
created by its removal, so exactly that not a pebble was missing
nor a hole or a crack was visible. Thus you have proved that
you are the Great Vayu! I humbly offer my salutations to you
and to your Valour.

The Divine entrustment of vast abilities upon his devotees is
well known. Being the first and foremost devotee, Sri Hanuman
is ever alert in his obedience to Sri Rama who Hanuman regards
as his backbone and sure guide and is continuously chanting
and sacred Rama-Nama in non stop process. None else can covet
this supreme stature of Hanuman.

dR^ishhTvA dR^ishhTAdhiporaH sphuTitakanaka sadvama.r ghR^ishhTAsthikUTam.h |
nishhpishhTa.n hATakAdri prakaTa taTa taTAkAti shaN^ko jano.abhUt.h |
yenAjau rAvaNAripriyanaTanapaTumu.rshhTirishhTa.n pradeshhTum.h |
ki.nneshhTe me sa te.ashhTApadakaTa kataTitkoTi bhAmR^ishhTa kAshhThaH || 20 ||


Wicked Ravana's chest with its golden armour
Was shattered by the blow of your admentine fist
People wondered, 'How a pond is formed in the golden mount'
The gold bracelet in your wrist glittered and glowed
You are ever ready to obey the orders of Sri Rama
Your fist is strong enough to grant our wishes.


When Vibheeshana respectfully appealed to Ravana to release Sita
and stop the impending war with Sri Rama, Ravana haughtily rejected
his brother's advice and banished Vibheeshana from his kingdom.
The war broke out and you, Oh! Ramabhaktha advanced and invaded
Lanka with your vast army of Valorous monkeys. Throwing yourself
into the midst of the enemy's tremendous hordes of Demons, you
struck terror into their hearts and smashing whatever came your
way. You pluckily caught Ravana the war-hero and dealt heavy
blows upon the Demon-king. With your incomparably strong fists,
you pounded the ribs of that giant and created almost a crack
on his chest which, on that massive body, resembled a lake on
the low-lying part of the Gold-mountain. A feeling of great
astonishment was universally felt. Hanuman you identified
yourself with Sri Rama's work and your whole-hearted service to
Sri Rama was fully appreciated by the supreme lord who invested
you with vast powers.

So obediently responsive were your activities to propitiate
Sri Ramachandra that your fists flourish with the dazzling hue
of gold shedding lustre in all directions. O! Great Hanuman
cannot those blessed and gifted fists confer upon me-your
trusted devotee-my covetted treasure which is nothing but firm
and lasting devotion at the lotus-feet of Sri Rama and yourself
and I pray and I await with fond hopes.

devyAdesha praNIti dR^ihiNa haravarAvadya raxo vighAtA|
.adyAsevodyaddayAdra.rH sahabhujamakarodrAmanAmA muku.ndaH |
dushhprApe pArameshhTh.hye karatalamatula.n mUdhi.rvinyasya dhanyam.h |
tanvanbhUyaH prabhUta praNaya vikasitAbjexaNastvexamANaH || 21||


You carried Rama's message to Sita who was in Ashokvan
You conveyed her prayer to Sri Rama after your return
You slayed Aksha and other demons who were mighty
Sri Rama was pleased with your performance
He blessed you with the unique Brahma Padavi
As he put his hand on your head with love and admiration.


Your knowledge about Sri Rama being the entire incarnation
of Sri Vishnu is derived directly from the Vedas and Upanishads
which you closely studied and authoritatively proved beyond doubt
after smashing the perverse interpretations of 21 types. So
your decision is an unassailable siddantha. Your staunch belief
in Sri Rama's supremacy has enabled to nourish a devote mind,
a stout will-power and a prompt and unceasing activity. All
these enviable qualities were exhibited in the grand accomplishment
of the most difficult search of Sitadevi who was confined in
Ravana's strictly - guarded Ashokavana which was unapproachable
by any human being. With your unmatched magnetic powers, you
could gain an audience with the goddess mother and convey to
her Sri Rama's message with the presentation of ring inscribed
with the sacred Sri Rama Nama. While returning you laid waste,

the rich city to the chargrin of Ravana.

During this campaign, you killed Akshyakumar and several demons
who offered a fight with you. These demons had been invested
with the power of invincibility under the influence of a boon
from Brahma and Rudra. Your selfless service bringing such
a crowning victory was so grand-eloquently appreciated and
eulogised by Sri Rama, that, when you fell prostrate at his
Lotus feet, the lord picked you up and looked upon your face
with his kind eye and a sweet, rejoicing smile. Placing his
lotus like, soothing hand on your head, the lord made you feel
blessed at heart by openly declaring you to be the next successor
of God Brahma when the latter's term would expire.

jaghnenighnenavighno bahulabalabakadhva.nsa nAdyenashochat.h |
viprAnukrosha pAshairasu vidhR^iti sukhasyaikachakrAjanAnAm.h |
tasmaitedeva kuma.rH kurukulapataye kama.rNAchapraNAmAn.h |
kimI.rra.n duma.rtInAM prathamaM atha cha yo nama.rNA nima.rmAtha || 22||


Oh, Mukhyaprana, let me praise your deeds as Bhimasena
In Ekachakra-nagari you saved a poor Brahmin family
By killing the demon Bakasura who was a menace there
The citizens heaved a sigh of relief in the death of the demon
Baka's brother Kirmira was also killed by you, the mighty one
You were the master of Kurukula, we bow down to you.


Oh! Vayu coming now to your second incarnation, we find that you
stood a great as devotee to Sri Krishna as firm as Hanuman were
to Sri Rama. When Sri Vedavyasa took the Pandava princess for
a short sojourn in a Brahmana's house in the town called

Ekachakra, you all stayed there in obedience to the Lord's wishes
and begged their food from door to door. One day when the four
brothers had gone out, Bhima was slowly pacing up and down on
the floor, he heard the cry of lamentations from inside the
house. The whole family was plunged grief. Bheema learnt the
cause of grief. The city had entered into an unavoidable contract
of supplying a cart-full of boiled rice, jar of ghee, milk and
curds, two bullocks and a man to feed the giant demon Baka and
by rotation that day the turn had befallen this family. Bheema
was moved to compassion and undertook to grant them succour.
He drove the cart full of food and sumptuously ate up all the
food to his hearts content and when challenged, he dealt mortal
blows on Baka and splitting him in two parts,hung him at the
city gate and saved the citizens from that blood boiling
perpectual anxiety. Greatful citizens heaved a sigh of relief.
Oh! Vayuputra Bheema, you also easily killed Kirmira, Baka's
brother when in anger, he appraoched you for retaliation. These
and other super-human-powers earned by you from Sri Krishna's
graces evoke our respectful admiration and we humbly submit
our heart-felt obeisances at your feet and pray for your blessings.

nimR^i.rdnannatya yatna.n vijaravara jarAsa.ndha kAyAsthisandhIn.h |
yuddhe tva.n svadhvare vApashumivadamayan.h vishhNu paxadviDIsham.h |
yAvatpratyaxa bhUta.n nikhilamakhabhuja.n tapa.ryAmAsithAsau |
tAvatyAyoji tR^iptyAkimuvada bhaghavan.h rAjasUyAshvamedhe || 23||


Oh! Mukhyaprana, the ever young supreme god of gods
You exhibited your valour in the yajna of fist-fight
Krishna's enemy Jarasandha was made a yagna-pashu by you
Lord Vishnu was satisfied by the oblations you offered
Your oblation was much better than Rajasurya and Horse-sacrifice
Because you killed Vishnu-haters and offered them to the Lord.


Oh! You the great Bheema, are the first and foremost of the Gods.
Your chief aim, in all three avatar's has been the extirpation
of the reace of Daitya's and in this Bheema avatar, you found
Jarasanda as the bitterest enenmy of Sri Vishnu and Vishnu
Bhaktas, Jarasanda carried an array of followers of his own
thinking and laid seige on Dwarka 18 times but was utterly
routed. Challenged by Jarasanda, you fought with him with
mace in hand and successfully brought him down without much
difficulty and splitting him into two parts and threw them.
The peculiar structure of his body had to be disjoined
as under, and the parts kept one against the other. You thus
terminated the turbulent Daitya the most egoistic among his
race. This valourous feat was exhibited in the presence of
Sri Krishna whose graces you tremendously deserved. This act
proptiated the Lord, as I construe, in a greater degree than
your performance in Rajasuya scrifice wherein you worshipped
the lord with vast offerings to the fire-god.

The destruction of the enemies of Sri Vishnu is more sacred
and congenial to the lord than the recital of Vedic texts and
the offerings of vast quantities of the ghee poured in fire.

xvelAxINATTahAsaha.n tavaraNamarihannudgadoddAmabAhoH |
bahvaxauhiNya nIkaxapaNa sunipuNa.n yasya savo.rttamasya |
shushhrUshAtha.r.n chakatha.r svayamayamatha sa.nvaktumAna.ndatItha.r |
shrImannAmansamatha.rstvamapi hi yuvayoH pAdapadma.n prapadye || 24||


You as Bhima have killed enemies by your Gada, the club
Your other two Avataras are Hanuman and Anandateertha
Like a lion you fought in the service of Lord Krishna
Millions were destroyed by you in the Mahabharata war
Only two can describe your valour in the battle
One is Lord Krishna, other is thyself, I salute both.


O! You the great destroyer of enemies, bearing the happy
and glorious name of Sri Madanandathirtha, you in your
past two avataras moved about with indeomitable courage,
destroying the ferocious, Asura's breaking their hearts with
your terrific roar and flourishing your envaluable and unweildy
mace, you struck awe-inspiring terror by downing vast armies
to the ground with your incomparable promptness of action,
winning applauses from the three worlds. You never desired any
laurels; neither were you puffed up with words of applause
from all directions. Possessing a super human mind, you
always thought most sincerely that your acts were prompted
by Benign providence whose service you were rendering for his
propitation. In this avatara as Sarvagnacharya, you are
proclaiming Sri Hari as Sarvottama proving your version
with quotations from the Vedas, the Upanishads and
Pancharatragama and Moola Ramayana and these authorities
are direct, conclusive and irrefutable. The Superhuman
acquisitions of the three avataras can adequately be
described only by yourself or Sri Narayana. We mortals
can only humbly fall at the lotus feet of you both and
submit our hearts felt prayers for redemption

dR^ihya.ntI.nhR^idR^iha.n mA.n dR^itamanila balAdrAvaya.ntImavidyA |
nidrA.nvidrAvya sadyo rachanapaTumathApAdyavidyAsamudra |
vAgdevI sA suvidyA draviNada viditA draupadI rudrapatnyAt.h |
udriktAdrAgabhadrA drahayatu dayitA pUva.rbhImAGYayAte || 25||


You are the ocean of prudence, the giver of good knowledge
You were Bhima in the past and your wife was Draupadi
She is Bharatidevi, the goddess of knowledge and the Muse
She stays within us to remove ignorance and darkness
With thy approval she gives us power to compose verse
I pray her to protect me from all the evil spell.


O! Ananda Thirtha you are the best favourite of Sri Hari
and as such you are the store of Gyana. I humbly pray for
the favour of imparting the much-prized Gyana which alone
can dispel the deep rooted Agyana. I feel disgusted with this
sickening process of Birth, death and re-birth. All these
take their origin from Prakruthi which covers the soul with
the thick blanket of ignorance. To throw away this darkness
of ignorance the light of knowledge is absolutely essential.
With your good graces, I crave Sri Hari's blessings. O!
Guru! I crave for your kind mercies to bestow upon me your
blessing by the grant of Divya Gyana using which as a sword
I shall cut off my attachment to these worldly possessions.

You will also kindly encourage the Goddess of all learning
Sri Bharathi to bless, me with the requisite knowledge to
compose richly worded songs, singing which I will dance with
joy bringing to my mind your robust faith in Sri Hari, your
selfless service to earn his graces and your winning the first
rank amongst his devotees. I bring to my mind that this Bharathi
your constant consort served you in the form of Draupadi in this
your last avatara. May you both take pity on me and looking
up you will find me stuck up in this deep mire of ignorance
and bearing my pityful cry you shall lift me up and bless me
with your sweet smile.

In the hierarchy of Goddesses Bharathi stands superior to
Sauvarni, Varuni or Parvathi.

yAbhyA.n shushrUshhurAsIH kurukula janane xatraviproditAbhyAm.h |
brahmabhyA.n bR^i.nhitAbhyA.n chitasukha vapushhaa kR^ishhNanAmAspadAbhyAm.h |
nibhe.rdAbhyA.n visheshhAdvivachana vishayAbhyAmubhAbhyAmamUbhyAm.h |
tubhya.n cha xemadebhyaH sarisijavilasallochanebhyo namo.astu || 26||


Lord Krishna was born to Vasudeva, a Kshatriya king
Vyasa was born to Parashara, a Brahmin Yogi
Vyasa and Krishna are the two faces of the same Avatar
In Kurukula was born Bhima to serve these two masters
All have glittering bright eyes as white as lotus
All are engaged in the welfare of deovtees, I salute.


As a prelimenary to the correct understanding of this verse, the
following truths must be understood:-

(a) Shri Narayana assumes Avatara's suitable to the occassion
which calls for his presence to destroy the wicked demons
and to uplift the Divine favourites and revie correct knowledge
of Shastra which is the only way for salvation.

(b) Sri Vedavyasa appeared through Satyavati and Parashara. Sri
Vishnu made his appearance felt to Vasudeva and Devaki with
his Shanka, Chakra, Gada, Padma and Mandahasa and then changed
himself to human form.

(c) Sri Vedavyasa laid sound foundations for the study of Shastras
Sri Krishna undertook to extirpate the Daityas and to uplift
his devotees-who were the Pandavas. Both moved on this earth
before, during and after the great Mahabharata war.

(d) Manifestations of Sri Hari should never be constructed as the
Vikara of Prakruthi. Paramatha is sat, chit, Ananda-Gyana-purna.
These powers are indefatigable, invincible, and all powerful.
Prakruthi, Brahma, Rudra and everything else owe their allegiance
to this supreme Vishnu.

Oh! Vayu, you descended to the earth as Pandu's son through Kunti.
You had the unique distinction of serving both Sri Krishna who came
as a Khsatirya and Sri Vedavyasa who came as Vipra and you fully
were cognisant of both these forms possessing all the attributes
of Sri Vishnu. Your intuitional belief encouraged your mind,
strengthened your hands and sharpened your intellect and you could
gauage Sri intenctions from his demeanour. Thus were you fortunate
to be blessed by both with your selfless service always wishing
to propitiate them. BhagavathpadasevorathiH alone was his object
and aim and he earned it in ample measure.

gachchhan.h sauga.ndhikAtha.r.n pathi sa hanumataH puchchhamachchhasya |
bhImaH proddhatu.r.n nAshakatsa tvamumuruvapushhA bhIshhayAmAsa cheti |
pUrNaGYAnaujasoste gurutamavapushhoH shrImadAna.ndatItha.r |
krIDAmAtra.n tadetat.h pramadada sudhiyA.n mohaka dveshhabhAjAm.h || 27||


When Bhima went to fetch Saugandhika flower for Draupadi
He was defeated by old Hanuman whose tail he couldn't move
Bhima bowed down to Hanuman, his previous Avatar, Pavamana.
These are just the leelas you have showed to the ignorant
Oh Anandateertha Guru, the wise among the teachers
Your earlier two Avatatars had a spell on Ignorant ones.


During the exile, Bhima was one day taking a stroll in the wild
forest when a Saugandhika flower was flown by the wind and touched
Draupadi who took it up and smelt it. Its enrapturing beauty
and fragrance fostered her desire to have some more of them.
At her behest, Bheema bounded forth from mount to mount and
reached Kubera's handsome garden guarded by Manimantha, the
demon chief and when confronted, killed him and his followers
and enjoying a dip in the attractive lake amused himself for
a while. Perceiving Bhima's absence and learning from
Draupadi that Bhima had gone to fetch flowers, Dharmaraja and
his other brothers reached there, in search of Bhima. By that
time Kubera had been appraised of the incident and coming
on the spot, he saw the Pandava's and received them with
hearty acclamations of joy.

In between there is one more story about Bhima and Hanuman
meeting when Bhima's progress was checked by Hanuman who had
blocked the way with his lengthy and unwieldy tail and that
Bhima could not lift the tail. The fact is that both, being
parts of the same Vayu who weilds super natural powers and
who is invested with Poornagyana by Sri Hari, carry the
knowledge of each other and any such show of strength between
the two can only be a divine joke enjoyed by Gods above and
devotees here.

O! Sri Anandathirtha this background of your present avatar
illumines every incident wherein you have successfully run down
the perverse and purposefully mischievious interpretations
of oppositions and proved to the hilt that Sri Hari is

bahvIH koTIraTIkaH kuTalakaTumatInutkaTATopa kopAn.h |
drAkchatva.n satvaratvAchcharaNada gadayA pothayAmAsithArIn.h |
unmathyA tatthya mithyAtva vachana vachanAn.h utpathasthAMstathA.ayAn.h |
prAyachchhaH svapriyAyai priyatama kusuma.n prANa tasmai namaste || 28||


Oh! Mukhyaprana, you killed millions of demons
With your mighty Gada when they attacked you with anger
You defeated the champions of wrong knowledge who said
'Brahma is the Reality and the world is but an illusion'
In Bhimavatar you brought Saugandhika to your dear wife
We salute you Oh Bhima, the redeemer of all strife.


Reviewing the Kuru-ksethra war, we find that you swept the
vast armies of Asuras under the command of Duryodhana who
was Kali's counterpart. Those armies amounted to crores and
you smashed them all with your mighty mace and exhibited your
undaunted courage. The same Bhima is now our Sri Ananda Thirtha
the third incarnation of the great Vayu. Daitya Manimantha
who was vanquished, in his wordy warfare, by Bhima, somehow
propitiated Rudra and with his boon came down to earth as
Sankara and started to undermine the philosophy of Bhima.
Srimadananda Thirtha came down to earth under the orders
and rich blessings of Sri Hari.

The Asuras offered very tough opposition and fought desperately
overvelmed with growing anger and you, Sri Vayu being more than
a match for all their gigantic forces readily met them with
lightening speed and destroyed crores of them with your powerful
mace. Now in this avatar you took cudgets in the form of mighty
authorities and laid bare the hollowness of their theory and
established the eternal and unassailable truth as stated below:

(1) Sri Hari is supreme
(2) The creation is appreciably true Factum-not illusion
(3) Souls are all different from one another and all these
souls are the subservient followers-dancing to this
(4) Souls are graded according to their innate worth-merit-
-to wit. The three groups are Mukthiyogyas, Nitya
samsaris and Tamoyogya.
(5) Mukti is bliss sublime-pure simple and eternal devotion
is the means to attain moksha.
(6) Prathyaksha, Agama and Anumana are the three authoritative
proofs to decide that
(7) Sri Hari is the supreme and is known only through Vedas.

dehAdutkrAmitAnAmadhipati rasatAmakramAdvakrabuddhiH |
kruddhaH krodhaikavashyaH krimiriva maNimAn.h dushhkR^itI nishhkriyAtha.rm.h |
chakre bhUchakrametya krakachamiva satA.n chetasaH kashhTashAstra.n |
dustaka.r.n chakrapANegu.rNagaNa virahaM jIvatAM chAdhikR^itya || 29||


Oh! Mukhyaprana with your Bhima-gada you killed demons
One of them was Manimanta a crooked-minded leader
Who took rebirth to take revenge on god Mukhyaprana.
He devised a shastra which said "Lord Vishnu was Nirguna"
His treatise was against the dictum of the sacred Vedas
He divided the hearts of the people like a saw.


While Bhimasena was collecting the Saugandhika flowers from
Kubera's garden, Kubera's friend Manimantha, daitya who
guarded the garden, challenged Bhima and in the fight that
ensured Manimantha was killed. Rudra was propitiated and
Manimantha came down to earth with the spiteful spirit of
counteracting Bhima's theory. Burning with unquenchable
fury, this Manimantha in the shape of Sankara distorted
the Sruthi and misinterpretted the Vedas and Upanishads.
With a peculiarly attractive style he evoked the admiration
of the unwary with this illusive flowery language and
advised his followers to take this creation Jagat as an
unreal thing and to believe that man is God.

This condemnatory propaganda was undertaken in the spirit
of retaliation and sincere believers in Sri Hari's
Gunapurnatva, Gyananda swaroopatva, Muktha Shreyatva
were bewildered.

So for a short while Daityas stalked the land and strutted
about until Ananda Thirtha came on the scene to relieve the
sceptic and started his mission of proving that Sri Hari's
Sarvottamattva after attacking the Mityagyana and proving
that their theory is illusive.

taddutprexAnusArAtkatipaya kunarairAdR^ito.anyaivi.rsR^ishhTo |
brahmAha.n nigu.rNo.aha.n vitathamidamiti hyeshhapAsha.nDavAdaH |
tadyuktyAbhAsa jAla prasara vishhatarUddAhadaxapramANa |
jvAlAmAlAdharo.agniH pavana vijayate te.avatArastR^itIyaH || 30||


"I am Nirguna, I am Brahaman, The world is an illusion" said he
He postulated an argument which was contrary to the Vedas
People who were in the dark followed him and embraced him
Some enlightened ones left him and chose another path
When the wrong precepts grew like a huge tree of poison
Mukhyaprana took the Avatar of Madhva to destroy that tree.


Some easy going and thoughtless people followed Sankara and
hailed him with joy because each of them was crowned with
Divinity while thoughtful looked asance and condemned Sankara's
preachings. Sankara's interpretations in intially the outcome
of spite for Bheema. Sankara claims the soul to be Brahma
himself and further pleads that Parabrahma is Nirguna. His
assertion is that the creation itself is an illusion. These
illusory arguments are elusive and ordinary people are easily
deceived. So Sankara has just planned and planted a poisonous
tree and reared it to grow to dimensions. He carried the day
for want of any conforntation.

O! Mukhyaprana you successfully smashed Sankara's theory of
illusion with your strongly eleoguent, persuasive, and
authoritatively convincing arguments and proved beyond a
shadow of doubt that

(1) Sri Hari is Sarvottama
(2) Sri Hari is Gunapurna
(3) Sri Hari is Gyananandamaya
(4) This creation Jagat is true
(5) Souls are always subservient to Hari
(6) Between them the souls are different entities-one from
the other and they ae graded as Superior and Inferior
according to their inherent merit and demerit.
(7) Sri Hari is known only through the Vedas: Pratyksha,
Agama, Anumana - Bheda.

This decision stands final, assuring, the only true and
irrefutably convincing. Therefore do I feel blessed to follow
you, serve you and propagate your achievements of this third

Akrosha.ntonirAshA bhayabhara vivashasvAshayAchchhinnadapaa.r |
vAsha.nto deshanAshasviti bata kudhiyA.n nAshamAshAdashA.ashu |
dhAva.nto.ashlIlashIlA vitatha shapatha shApA shivAH shA.nta shauyA.rH |
tvadvyAkhyA si.nhanAde sapadi dadR^ishire mAyi gomAyavaste || 31||


Madhva Guru roared like a lion with his commentaries
The Jackals who argued for Mayavada became impotent
Their pride was shattered,they were mortally scared
They thought that it was time to leave the country
They scattered in ten directions, vowed to fight back
As they abused the righteous their faces became black.


O! Srimadananda Thirtha your straight attack on opposition
theory, your convincingly authoritative quotations, from
scriptures, the protberence of your thoughts and the splendour
of dictation went straight to hearts of the sincere-minded
pick of the intelligensia and in a short time a number of
literate people pondered over the clash of theories and
accepting the Daitya theory to be the genuine siddantha
followed you to swell the number of yor devotees.

Your widely appreciated discourses alarmed many a stout
followers of other philosophy. Seized with terrific fear,
screaming in anguish at their discomfture and uttering
abusive words and idle and wild curses, they began to run
away to save their faces. Some felt their pride curbed,
while others disappeared from the places which you visited
in your tour. Many of such fleers presented a spectacle of
a pack of frightened jackals at the roar of a lion-so
forceful was your argument against other philosophy.

trishhvapyevAvatAreshhvaribhirapaghR^iNa.n hi.nsitonivi.rkAraH |
sava.rGYaH sava.rshaktiH sakalaguNagaNApUrNa rUpapragalbhaH |
svachchhaH svachchha.nda mR^ityuH sukhayasi sujana.n devaki.n chitramatra |
trAtA yasya tridhAmA jagadutavashaga.n ki.nkarAH sha.nkarAdyAH || 32||


In your three Avataras of Hanuma-Bhima-Madhwa
You faced all tortures given by your enemies
You have all-gunas, you are all-knower, all powerful
You are clean, master of death and free from bondage
You are protected by Lord Vishnu, you are master of Sankara
You are the delight of the righteous, no wonder in that.


In all the three Avataras which you assumed under orders of Sri Hari,
the Asuras mischievously and mercilessly manipulated several
schemes to manhandle you, to poison you, to drown you and
to burn you, but they were painfully baffled in their various
crimes and you came out gloriously succesful by counteracting
their design much to the chagrin of your enemies. There is
nothing strange in these episodes for the simple reason that
Sri Hari is your constant supporter and you are his constant

Sri Hari has placed you first in rank in the
heirarchy of Gods and all the Gods, Sankara, Indra, Varuna
and the lower ones are your servants. O! Vayu you are the
only next in rank to Sri Hari in Gyana and so you are Sarvagna.
You weild strength from Sri Hari and you are unconquerable by
any power except Sri Hari's and you can give a bold front to
and vanguish the three worlds. Your special and most prized
virtue is the privilege to release sincere devotees from
worldly bonds and grant them happy opportunities to serve
Sri Hari with a calm and collected heart. You are further
invested with the rarest gift of staying in the assumed bodies
for as long as you desire and you can end that form assumed
body at will. That explains the situation referred to in
verse 27 above, when as Bhima you met your form of ancient Hanuman
on your way to bring Saugandhika flowers. That meeting was
hilariously praised by Gods.

udyanma.ndasmita shrImR^i.rdu madhumadhurAlApa pIyUshhadhArA |
pUrAsekopashA.ntA sukhasujana manolochanA pIyamAna.n |
sa.ndraxyesu.ndara.n sa.nduhadiha mahadAna.ndaM Ana.ndatItha.r |
shrImadvakte.ndru bi.nba.n duratanududitaM nityadAha.n kadAnu || 33||


Your speech which radiates from the smiling face
Is nothing but nectar to the ears of the devotees
The misery decreases and the joy increases as one listens
Your face like the full moon removes all doshas in us
Oh! Anandateertha Guru you grant us Bhakti and Mukthi
When shall I see face forever to my hearts content.


Oh! the most prized Srimadananda Thirtha! you are the grantor
of eternal joy. When can I expect the precious gift of my
ever intently looking upon your most heartening, smiling face-
the sight of which automatically destroys the unbearable
burden of accumulated sins of past births. Your joy-inspiring
lips, shining with a sweet smile at once, assures the flow
of a river of bliss eternal. What a sight it is to witness
the vast assemblage of many a released soul listenining with
rapt attention to your enrapturing eloguence which holds
them spell-bound. Your discourses are convincing proofs
of Sri Hari's eminence and these released souls assimilate
the truths of the precepts in as much as they had confirmed
belief in your teaching and they are now out of Samsara,
having crossed the ocean of sorrow and they have trampled
under their feet the terror of death. Their devotion is so
deep they forget that they have been carrying the mortal shell
of a body since they constantly contemplate Sri Hari's bimba
and feel blessed.

prAchInAchINa.r puNyochchaya chaturatarAchAratashchAruchittAn.h |
atyuchchA.n rochaya.ntI.n shR^itichita vachanA.nshrAva kA.nshchodyachu.nchUn.h |
vyAkhyAmutkhAta duHkhA.n chiramuchita mahAchAya.r chi.ntAratA.nste |
chitrA.n sachchhAstrakatA.rshcharaNa paricharA.n chhrAvayAsmA.nshchaki.nchit.h || 34||


You wrote superub commentary on Vedas and other scriptures
Teach us more about good shastras and wonders of holy works
Because of punya of previous births, right acts, our chitta is pure
We have the power to put forth the arguments with vigour
Erase all the wrong readings and remove our distress
Let us listen to your interpretation forever hereafter.


Oh! Sri Ananda Thirtha you are the worthiest of the worthy, the
preceptor of preceptors. You have correctly interpreted the vedas
and your keen insight has given the shastra the lasting charm
applauded by Gods and sages. You have richly deserved the most
endearing name of Srimadananda Thirtha. Your disciples including
myself have been trained, under your strict discipline, to conduct
themselves in the most righteous path carved out for them by your
versatile genius backed by Vedic authorities. These disciples
have stored great merit deserving your kind graces. They have
burnt to ashes the last traces of their past sins. They have
gained a widened outlook, tremendous piety, for the suffering
humanity, sincerely realising the profound truth of your all-
prevading presence with Sri Hari. They have some very pertinent
questions answers to which they humbly seek from you. O! Sri
Ananda Thirtha with your kind permission I claim the previlage
to be included in the approved list of these ardent admirers
with whom I strongly desire to listen to your discourses. These
last lessons are sure to have the way of once for all release
from ths Samsara and a permanent stay in Moksha.

pITheratnokapaklR^ipte ruchiraruchimaNi jyotishhA sannishhaNNam.h |
brahmANa.n bhAvina.n tvA.n jvalati nijapade vaidikAdyA hi vidyAH |
seva.nte mUti.rmatyaH sucharitacharita.n bhAti ga.ndhava.r gIta.n |
pratyeka.n devasa.nsatsvapi tava bhaghavannati.rtaddyovadhUshhu || 35||


You are royally seated on the jewel-studded throne
Oh! Mukhyapranadeva you are designated as next Lord Brahma
You are worshipped by the presiding deities of Vedas-Shastras
In the heaven, celestial damsels dance before your presence
You have the special concert of Gandharvas in gods assembly
Your greatness your deeds are treasures for the devotees.


Vayudeva, your personality carries a lustrous grandeour and
smiling splendour unbeaten by the elements. Seated on the
throne studded with heavenly jewels of radiating light, you
shine with the joyous glory of your prospective Brahmapada.
Circling around you are those dancing deities who are the
different representative forms of Goddess Sharada. They
serve you with devotion for your superior calibre, superb
speech, sound conclusions, sublime faith and selfless,
adoring service of Sriman Narayana whose supremacy you
have established beyond all doubt. Sri Ananda Thirtha
Guru you have very convincingly proved with pertinent
Vedic texts that Sri Hari is Sarvottama and Sri Vayu is
Jeevottama and yourself the only correct interpretor of
Vedas. You are the Sarvagna. All vedic lore shines in
your store and therefore Deities and Gandharvas sing
Sri Hari's and your praises in the assemblies of Gods.

Vayu is Sri Hari's Prathamanga and stays always with him.
In all Prakruthika bodies there is Sri Hari's bimba and
Vayu attends upon him in all bodies without the slightest
touch of the blood, bones or the flesh in the body. This
Atma (Jiva) is picked up from the body and the body is
dead and Jiva does not carry any component parts. It is
thus clear that this Jiva foolisshly identifies himself
with the flesh and blood. Jiva is Alpa, Anadi, Anantha
always subservient to his will.

sAnukroshhairajasra.n janimR^iti nirayAdyUmi.rmAlAvile.asmin.h |
sa.nsArAbdhaunimagnA.nsharaNamasharaNAnichchhato vIxyaja.ntUn.h |
yushhmAbhiH prAthi.rtaH san.h jalanidhishayanaH satyavatyA.n mahashhe.rH |
vyaktashchinmAtra mUti.rnakhalu bhagavataH prAkR^ito jAtu dehaH || 36||


Caught in the deep ocean of life, people suffer here
>From the cycle of birth and death, thirst and hunger
When righteous people came to you with a solemn request
You in turn prayed Lord whose above is milky ocean
He incarnated as Vyasa the son of Sage Parshara and Satyavati
It was not mere body but incarnation of light and knowledge.


Souls are innumerable and they are classified under three heads:

(1) Mukthiyogya = the fittest to earn final release from

(2) Nityasamsari = the middling always moving from body to
body and never escaping from the three stages of birth,
death and stay in the mother's womb.

(3) Tamoyogya = those sunk in ignorance and condemned to
permanent pertition (hell)

The first two classes of people are toiling in this vast ocean
of sorrow and are craving for relief. The first class aims at an
eternal freedom from birth and seeks succour from Sri Hari and
Vayu. The second class of souls aims at a better and more
prosperous living and they are housed in Swarga (heaven),
Bhoomi (earth), and Naraka (hell) according to merit or demerit
they have earned. These positions are temporary.

Oh! Vayu with an amount of potent fellow feeling and kind mercies
of which you possess an inexhastible sore, you listened to the
pitiful cries of those people for relief and decided to show them
a way to seek relief. You prayed to Sri Hari on their behalf.
Your prayers were honoured and Sri Hari decided to assume the
Avatara of Vedavyasa and presented himself before Satyavathi
Devi and Parashara R^ishi who had formerly sought him for
their son. It should be remembered that Avatar forms are not the
blood and flesh of parents. Avatar bodies are full of Sat,
Chit, Ananda. It is not a prakrutha body. Prakruthi is
subordinate to Sri Hari and she plays her part only when
Sri Hari wills to create the universe. She stands seperate
from him and keeps at respectalbe distance from him. Though
always alert and obedient to him. An intuitional belief is an
essential element for sincere grasp of his fundamental truth.

astavyasta.n samastashR^iti gatamadhamaiH ratnapUga.n yathA.ndhaiH |
atha.r.n lokopakR^ityaiH guNagaNanilayaH sUtrayAmAsa kR^itsnam.h |
yo.asau vyAsAbhidhAnastamahamaharahaH bhaktitastvatprasAdAt.h |
sadyo vidyopalabdhyai gurutamamaguru.n devadeva.n namAmi || 37||


The blind can't properly select the scattered jewels
The wicked can't fathom the real meaning of the vedas
The original Guru-Vyasa wrote the Brahma Sutras
To help the righteous to understand the solemn shruthis.
By the grace of Mukhyaprana I pray the sage Vedavyasa
And bow down to him everyday, to get sacred knowledge.


Just as a blindman, haughtily insists upon composing a beautiful
necklace of jewels of varied colours strictly in accordance with
a given type and proves a failure for want of sight to distinguish
colours so also undeserving the spiteful brains have mischievously
misinterpreted the finest, precious and puresh gems of Vedic texts
and have led the unwary illiterate masses into believing that Jiva
is Parabrahma. Many a learned and thoughtful man looked and sought
a reasonably correct interpretation and such were the deserving
souls. To guide these deserving people Sri Vedavyasa otherwise
known as Badarayana who is Gyananandaguna nidhi composed the
Brahma Sutra's and so accurately and systematically arranged them
in their proper sequence. Under Sri Hari's orders, O! Vayu you
have given us beautiful explnatory notes called Bhashya which was
hailed with joy by the well meaning intelligentsia. I humbly
crave yor graces to enable me to dive deep into this Bhasya
whch richly and adequately extol Sri Parabrahma's greatness.
I fall prostrate at your and Sri Badarayana's lotus feet to befit
myself for yor choice graces.

AGYAmanyairadhAyA.r.n shirasi parisaradrashmi koTIrakoTau |
kR^ishhNasyAklishhTa karmAdadhadanu sarANAdathi.rto devasaN^ghaiH |
bhUmAvAgatya bhUmannasukaramakarobra.rhmasUtrasya bhAshhyam.h |
dubhA.rshhya.n vyAsyadasyoma.rNimata udita.n vedasadyuktibhistvam.h || 38||


You obeyed the orders of Vyasa that were difficult for gods
Carried the burden on your head as a crowning glory and honour
You listened to the prayer of gods and wrote with what ease
Took Avatar to champion the right meaning of the Vedas
You smashed the wrong commentaries of Manimanta a dasyu
You reaffirmed the truth of the Vedas by "Brahmasutra Bhashya".


Sri Hari : Called you and addressed you in the presence of other
gods as follows :

O! Vayu I invest you with the powers of a Sarvagna as a reward
for yor constant services as Hanuman and Bheema. I now again
see that Daitya's have gained an upper hand by misinterpretting
the Brahmasutra's and there is almost a clamour for correct
interpretation. You alone amongst the other Gods can execute
my orders. I now ask you to descent to the earth and propagate
Satyagyana with your wide and unmatched powers of explanation
on Brahmasutra, Gita and Upanishad. This choice of Vayu was
heartily cheered by all the Gods and they individually requested
you to do like wise. Oh! Vayu Sri Hari's wishes are over
constructed by you as the most prized gifts. You accepted this
order as an additional jewel studded to your crown of glistening
lustre (a fresh feather on the cap) and descended to the earth
as Sri Ananda Thirtha and give a good account of yourself by
systematically grading and enumerating the Brahmasutra and with
the relevant vedic texts, you composed the Sutra Bhasya, Gita
Bhasya and Upanishad Bhashya. Your expositions clearly lay bare
fallacy of Manimantha's alias Sankara philosophy. The darkness
of Advaita was dispelled by the dazzling light of dvaita or
Madhva Philosophy. The Prasthanatraya is the Royal road to

bhUtvAxetre vishuddhe dvijagaNanilaye raupyapIThAbhidhAne |
tatrApi brahmajAtistribhuvana vishade madhyagehAkhya gehe |
pArivrAjyAdhi rAjaH punarapi badarI.n prApya kR^ishhNa.n cha natvA |
kR^itvA bhAshhyANi samyak.h vyatanuta cha bhavAn.h bharatAtha.rprakAsham.h || 39||


In Pajaka, a holy place, an abode of Brahmins there
You were born in the house of Madhyageha, a twice-born
You soon became the uncrowned king of the Sanyasins
Went to the Ashram of Badari to get the blessings of Vyasa
Your commentary on the Gita was to fulfil his order
You solved the riddle of Bharata in the 'Bharatartha Prakasha'.


You came to this earth through Madhyageha Bhatta the renowned
Brahamana who dwelt in Rupyapeeta-the well known holy city
Pajaka Kshethra in the dominion of Udipi. You resolved to
adopt the life of celibacy and undertook to study the Vedas,
Upanishads, Gita Pancharatragam and the Mahabharata. Your
gigantic grasp soon transformed you into the erudite scholar
even in your boyhood and Achuta Prexacharya- the noted
Sanyasi, occupying the Pontifical seat chose you succeeded
him. You readily bowed to the Guru and accepted the seat
fully realising that Sri Hari had arranged this Sanyasharama
as the most convenient course for propagating the Vaishnava
siddanta. Along with your close study and research work,
you started to discuss with Advaitins and always you
successfully refuted their arguments and convincingly proved
the daitya philosophy is the eternal truth and the result
of your whirl wind tour and constant discourses was so
impressively charming that many a Pandit-well versed in all
works on Advaita-argued with you for days together and
finally accepted yor philosophy and became your ardent

You wrote the masterly Sutra Bhashya and Mahabaratha Tatparya
Nirnaya which are the precious gems and this service was much
applauded by sincere souls. You submitted these works to
Sri Badarayana who gave you his full assent. You undertook
journey to Badari through the most difficult mountain passes
and very often you had to fly in the air from mountain to
mountain - thus proving that you are Sri Vayu's incarnation.

Brahmasutra Bhasya and Mahabharata Tatparya Nirnaya are
pre-eminently monuments of Vaishnava culture and without
a knowledge of these a Vaishnava is lost beyond redemption.
So Vaishnava's should try to know the gist of Prasthana Traya,
Sutra Prasthana, Gita Prasthana and Upanishad Prasthana.

va.nde ta.n tvAM supUrNa pramatimanudinA sevita.n devavR^indaiH |
va.nde va.ndArumIshe shriya uta niyata.n shrImadAna.ndatItha.rm.h |
va.nde ma.ndAkinI satsaridamala jalAseka sAdhikya saN^gam.h |
va.nde.aha.n deva bhaktyA bhava bhaya dahana.n sajjanAnmodaya.ntam.h || 40||


Poornaprajna, Oh Anandateertha, my salutations to you
You have been a devotee of the supreme Lord and Lakshmi
And other gods serve you with admiration and devotion
Seeing you and listening to your nectar-like words
Gives more punya than the dip in the holy river Ganga
You remove our fears and bless the righteous, we salute you.


O! Srimadananda Thirtha, I have argued with you for full 18
days and I have been vanquished finding my Advait study was
a waste of time and labour and I have now become conscentiously
convinced about your philosophy being the only sure road to
win Moksha. I have therefore taken a deep plunge into your
Sarvagnashastra and I feel my soul purified and completely
at rest, intensly gratified with your irrefutable arguments
and conclusions. My brain is almost on fire with deep
devotion for you, who worship Sri Hari and Lakshmi with the
singular object of gaining their graces. Since your convincing
philosophy is a perennial source of joy to all good souls,
I am doubly happy to feel strong to defy the fear of death.
This Samsara cannot now entice me. Gods above who worship
Sri Vayu the Sarvagna are pleased with me and all the
conceited (Indrabhimani) Gods will leave me free to concentrate
myself on the attainment of Jivanmuktha state with Bimbaparoksha.
With incessant Namaskara's I stop.

O! I find my hair standing on end! What an estatic joy I feel!
Surrendering myself, heart and soul I jump to my feet and throw
myself at your Lotus-feet and humbly pray for this same tempo
to continue ever and anon to serve you. Sri Lakshmi and Sri

subrahmaNyAkhya sUreH suta iti subhR^isha.n keshavAna.ndatItha.r |
shrImatpAdAbja bhaktaH stutimakR^ita harevA.ryudevasya chAsya |
tvatpAdAchA.rdareNa grathita padala sanmAlayA tvetayAye |
sa.nrAdhyAmUnama.nti pratatamatiguNA muktimete vraja.nti || 41||


I, the son of Subramanya suri of the famed Likucha clan
A devotee of the lotus feet of God Keshava and Guru Madhva
Have composed the prayer of Hari-Vayu-Guru which really
Washes the sins, it is a garland of flowers in the form of words
Those who worship the feet of God Keshava and Guru Anandateertha
Can use these flowers and worship them to get redemption.


The humble composer of these devotional verses is the son of
Sri Subramanya Shastry. He is more a devotee of Sri Keshava
and Ananda Thirtha and he has with their kind graces fixed
his love for them and for redemption he has sung these verses
and acknowledges that his intensive reverence only was the
propelling power to construct the verses. He feels blessed
and confidently assures all Vaishnava devotees that if they
perform daily the worship of Sri Hari and Vayu repeating these
verses they are sure to have their way to Moksha.

Narayana Panditacharya's father Tivikrama Panditacharya was an
erudite scholar, initiated from boyhood in all the works of
Shankara, challenged Srimadananda Thirtha and argued with him
for 18 days and finally felt convinced of Madhva Philosophy
and surrendering himself to the godly prowess of Srimadananda
Thirtha became his disciple and even wrote Tattvapradipika,
rich commentary on the Brahmasutra Bhashya of Srimad Acharya.

The author of these devotional verses does not claim any special
mention, of his name but still he thinks it proper to introduce
himself as a sincere devotee of Sri Hari and Vayu.

अस्मदग़ुर्वन्तर्गत, परम्गुरुवंतरगत

श्री सत्यात्मतीर्थ गुरुवंतरगत,

श्री सत्याप्रमोदतीर्थ, श्री सत्यध्यानतिर्थानाराभ्य,

समस्त गुरुवंतरगत, श्रीमत जय्तिर्थानतर्गत,

सकलतात्विक देवतांतर्गत,

भारतीयरमण मुख्यप्राणंतर्गत,

सकल शब्दवाच्य अखिलांडकोटिब्रम्हांडनायक,

अस्मद कुलदेवता श्री बनशंकरी,

प्रियताम प्रीतोभवतु,

श्री कृष्णार्पणमस्तु

On this Day of Madhva Navami....When Shri Madhvacharya left us with his Sarvamoola to lead us to great life without any doubts and attain Mukti.

अदृश्यो रौप्य पीठस्ति || दृश्यतो बदरीतटे

This is the line u will see at Ananteshwar temple at Udupi.

Great Madhvacharya [Madhu+Va= Madhva]

Madhu= Sweet

Va= Knowledge

means MaDhVa = Sweet Knowledge ..

We must be proud of our identity and should NOT surrender to today's world ...we should always fight with our thoughts and knowledge.. We must keep limitations on us...we must never cross our limits cause we have to follow Dharma....n Dharma always teach us about our rights n limitations ....n when we follow Dharma we progress n when we progress we get peace of mind ...n when we have peace we have Narayan with us [refer geeta]

Vayu who is son of Narayan and who is our Guru .... ...

So on this day I dedicate this entire meaning on behalf of Madhva Bramhin community to ShriHari and Vayu devaru....

I Kindly request them to accept our service to them and give us power accept our mistakes and encourage us not to repeat them in future and always motivate us to follow Dharma no matter how difficult it is in today's world ...