|| ಶ್ರೀಗುರುಗುಣಸ್ತವನಮ್ ||
ಪಾತು ಶ್ರೀನೇತುರಸ್ಮಾನ್ ಸಪದಿ ಬುಧಜನತ್ರಾಣದಕ್ಷ: ಕಟಾಕ್ಷ: || 1 ||
ಚೇತೋ ನ ಪ್ರಜಹಾತು ಜಾತುಚಿದಿಹ ಸ್ವರ್ಗೇ„ಪವರ್ಗೇ„ಪಿ ನ: |
ಕಾರುಣ್ಯಂ ಕುರು ಮಾ ಕೃಥಾ ಮಯಿ ಪುನರ್ದುರ್ಗೇ ವಿಸರ್ಗೇ ಮತಿಮ್ || 2 ||
ಭೂಯಾತ್ ಕೀಶಾವನೀಶವ್ರತಿತನುರನಿಲ: ಶ್ರೇಯಸೇ ಭೂಯಸೇ ನ: || 3 ||
ಸಂವಣ್ರ್ಯೇ ಮಂತ್ರವಣ್ರ್ಯೇರನಿತರವಿಷಯಸ್ಪರ್ಶಿಭಿ: ಪಾವಮಾನೇ
ರೂಪೇ ಲೋಕೈಕದೀಪೇ ಪ್ರಸರತು ಹೃದಯಂ ಮಾಮಕಂ ಮಧ್ವನಾಮ್ನಿ || 4 ||
ರ್ಜೀಯಾದನ್ಯೈರಜಯ್ಯಸ್ತ್ರೀಭುವನವಿದಿತಾಶ್ಚರ್ಯಚರ್ಯೋ ಜಯಾರ್ಯ: || 5 ||
ಶ್ರೀರಾಮವ್ಯಾಸದಾಸೋ ವಿಲಸತಿ ವಿಬುಧೇಂದ್ರಾಭಿಧ: ಸಂಯಮೀಂದ್ರ: || 6 ||
ನೇತ್ರಾಣೀವ ತ್ರಯೋ„ಪಿ ತ್ರಿಜಗತಿ ನೃಹರೇರಿಂಧತೇ ಯತ್ಪ್ರಬಂಧಾ: |
ಶ್ರೇಯೋ ಭೂಯೋ ವಿದಧ್ಯಾತ್ ಸುಮಹಿತಮಹಿಮಾ ಸಂಪ್ರತಿ ವ್ಯಾಸರಾಜ: || 7 ||
ಧೂತಾರಾತಿಪ್ರಬಂಧ: ಸ್ಪುಟವಿದಿತಚತು:ಷಷ್ಠಿವಿದ್ಯಾವಿಶೇಷ: |
ಸೋ„ಯಂ ನ: ಶ್ರೀಸುರೇಂದ್ರವ್ರತಿವರತನಯೋ„ದ್ವೈತಶೈವಾಸಹಿಷ್ಣು:
ಪುಷ್ಣಾತು ಶ್ರೀಜಯೀಂದ್ರಸ್ತ್ರಿಭುವನವಿದಿತ: ಸರ್ವತಂತ್ರಸ್ವತಂತ್ರ: || 8 ||
ವಿಖ್ಯಾತ: ಶ್ರೀಸುಧೀಂದ್ರವ್ರತಿಪತಿರತುಲಂ ಭದ್ರಮುನ್ನಿದ್ರಯೇನ್ನ: || 9 ||
ರ್ವಾಚ: ಪ್ರಾಚಾಂ ಪ್ರವಾಚಾಮುಚಯಮಭಜನ್ ಯತ್ಕ್ರುತಗ್ರಂಥಜಾತೈ: |
ರ್ಧೀರ ಶ್ರೀರಾಘವೇಂದ್ರ: ಸ ದಿಶತು ಸತತಂ ಭವ್ಯಮವ್ಯಾಹತಂ ನ: || 10 ||
ಯೇ ರಾಮವ್ಯಾಸಪಾದಪ್ರಣಿಹಿತಮನಸೋ ಮಧ್ವತಂತ್ರಪತಿಷ್ಠಾ-
ಪ್ರಖ್ಯಾತಾನ್ತಾನುಪೇಂದ್ರವ್ರತಿವಿಬುಧಮಣೀನ್ ದೇಶಿಕಾನಾಶ್ರಯೇ„ಹಮ್ || 11 ||
ಯೋಗೋ ಯ: ಕರ್ಮನಾಮಾ ಕವಿಭಿರಭಿಹಿತೋ ಯಶ್ವ ವಿಜ್ಞಾನಸಂಜ್ಞ:
ಶಕ್ತೋ ನಾಸಿದ್ಧಕಾಯಸ್ತನುಮತಿರನಯೋಸ್ತಾವದಾವರ್ಜನೇ„ಹಮ್ |
ಯಶ್ಚೋಪಾಯೈರುಪೇಯ: ಸ್ಥಿರಫಲವಿಧಯೇ ದೇಶಿಕಸ್ಯ ಪ್ರಸಾದ-
ಸ್ತಸ್ಮೈ ತಸ್ಯ ಸ್ತುವೀಯಾನಿಶಮಪಿ ಚರಿತಂ ರಾಘವೇಂದ್ರವ್ರತೀಂದ್ರೋ: || 12 ||
ಕ್ವಾಸೌ ಖದ್ಯೋತಪೆÇೀತಪ್ರಮುಷಿತವಿಭವಶ್ಚೇತಸೋ ನ ಪ್ರಕಾಶ: |
ವಂಧ್ಯೈವಾತ: ಪ್ರತಿಜ್ಞಾಂ ತದತುಲನಿಖಿಲಾಶ್ಚರ್ಯಚರ್ಯಾಭಿಧಾನೇ
ಸ್ಥಾನೇ„ಥಾಪಿ ಕ್ವಚಿತ್ ಸ್ಯಾದಿಹ ಪುನರುದಧಿಸ್ನಾನಸಂಕಲ್ಪವತ್ ಸಾ || 13 ||
ಯದ್ಭಾನೌ ಯತ್ಕ್ರುಶಾನೌ ಯದಮೃತಕಿರಣೇ ಯದ್ಗ್ರಹೇಷೂದಿತೇಷು
ಜ್ಯೋತಿರ್ಯತ್ತಾರಕಾಸು ಪ್ರಥಿತಮಣಿಷು ಯದ್ಯಶ್ಚ ಸೌದಾಮಿನೀಷು |
ಸಂಭೂಯೈತತ್ ಸಮಸ್ತಂ ತ್ವದಮಿತಹೃದಯಾಕಾಶನಿರ್ಯತ್ ಪ್ರಕಾಶೇ
ಧೀರ ಶ್ರೀರಾಘವೇಂದ್ರವ್ರತಿವರ ಭಜತೇ ಹಂತ ಖದ್ಯೋತರೀತಿಮ್ || 14 ||
ಚಿತ್ತೇ ನಾಯುಕ್ತಮರ್ಥಂ ಕಲಯತಿ ಸಹಸಾ ನಾಭಿಧತ್ತೇ ನ ಸದ್ಭಿ:
ಸಾಕಂ ಮೀಮಾಂಸತೇ ವಾನ ಲಿಖತಿ ವಚಸೋದ್ಘಾಟಯತ್ಯಾಶಯಂ ಸ್ವಮ್|
ಉಕ್ತಂ ನೋ ವಕ್ತಿ ಭೂಯ: ಕ್ವಚಿದಪಿ ಲಿಖಿತಂ ನೈವ ನಿರ್ಮಾಷ್ರ್ಟಿ ತಸ್ಮಾ-
ದಸ್ಮಾಭಿ: ಸತ್ಪ್ರಬಂಧಪ್ರಣಯನವಿಷಯೇ ಸ್ತೂಯತೇ ರಾಘವೇಂದ್ರ: || 15 ||
ದೃಷ್ಟ್ವಾ ಸಂತುಷ್ಠಚೇತಾ ದಶಮತಿರಚಿರಾದಭ್ಯಷಿಂಚತ್ ಪದೇ ಸ್ವೇ |
ನೂನಂ ವಾಣೀ ತದೀಯಾನನನಲಿನಗತಾ ತತ್ಕೃತಸ್ವಪ್ರಿಯೈಕ-
ಪ್ರತ್ಯಾಸಂಗಪ್ರಹೃಷ್ಟಾಸ್ವಯಮಪಿ ತದನು ಸ್ವೇ ಪದೇ ಚಾಭ್ಯಷಿಂಚತ್ ||16 ||
ಗ್ರಂಥೋ ವಾದಾವಲೀ ದ್ರಾಗಭಜತ ವಿದಿತೋ ದುರ್ಮತಾರಣ್ಯಾದಾಹಾ-
ತಸ್ಯಶ್ರೀರಾಘವೇಂದ್ರ ವ್ರತಿವರ ಭವತೋ ವಾಯುವಂಶಪ್ರಸೂತೇ-
ರೇತಹ್ರ್ಯುದ್ದೀಪನಂ ಯತ್ತದುಚಿತಮಿತಿ ಮೇ ಮಾನಸೀ ವೃತ್ತಿರಿಂಧೇ || 17 ||
ತೇಜಸ್ತೇ ರಾಘವೇಂದ್ರ ವ್ರತಿವರ ಕಿಮಿತಿ ಶ್ರೀಮತೋ ವರ್ಣಯಾಮ: |
ಲೇಭೇ ಸರ್ವಜ್ಞಮೌಲಿಪ್ರಕಟಿತವಿಭವಾ ತ್ವತ್ತ ಏವ ಪ್ರಕಾಶಮ್ || 18 ||
ಧೀರಶ್ರೀ ರಾಘವೇಂದ್ರ ತ್ವದತುಲರಸನಾರಂಗನೃತ್ಯತ್ಸ್ವಯಂಭೂ-
ಯೇಷಾಧಮ್ಮಿಲ್ಲಭಾರಶ್ಲಥಕುಸುನತತೀಸ್ತ್ವದ್ಗಿರ: ಸಂಗಿರಾಮ: |
ಯಾಭಿ: ಸಂಮಿಶ್ರಿತಾಭಿರ್ನಿರವಧಿವಸುಧಾ ವಿಶ್ರುತಾ ಸಾ ಸುಧಾ„ಪಿ
ಕ್ಷೋಣೀಗೀರ್ವಾಣಗಮ್ಯಂ ಪರಿಮಲಮತುಲಂ ಸಾಂಪ್ರತಂ ಸಂಪ್ರಪೇದೇ || 19 ||
ಹ್ರೀಣಾ ನಾದರ್ಶಿ ಧೀರೈರಪಿ ಕಿಲ ಯುವತಿರ್ಭಾಷ್ಯಟೀಕಾಭಿಧಾನಾ |
ಸ್ವೇಹಾಯುಕ್ತಂ ವಸಾನಾ ವಿಹರತಿ ಸುಧಿಯಾಮಗ್ರತ: ಸ್ವೈರಿಣೀವ || 20 ||
ಗ್ರಂಥೋ„ಯಂ ನ್ಯಾಯಮುಕ್ತಾವಲಿರಿತಿ ಭವತಾ ರಾಘವೇಂದ್ರ ಪ್ರಣೀತೋ
ನೂನಂ ಮುಕ್ತಾವಲಿರ್ಯತ್ ಪ್ರಥಮಮುಪಚಿತಾದುದ್ಧೃತಸ್ತಂತ್ರಸಿಂಧೋ: |
ಪೆÇ್ರೀತಶ್ಚ ಜ್ಞಾನತಂತೋ ತದನು ತವ ಗುಣಪ್ರೌಢಿಮಾಶಂಸತಾಂ ನ:
ಕಂಠೇಷು ಪ್ರೇಮಭೂಮ್ನಾ ಬಹುಮತಿವಿಧಯೇ ವಾ„ಧುನಾ ಸನ್ನ್ಯಧಾಯಿ || 21||
ಸತ್ಯಂ ಪ್ರತ್ಯೇತು ಲೋಕ: ಕಥಮಿದಮಧುನಾ ತಸ್ಯ ಟೀಕಾಂ ವಿನಾ ತೇ |
ಧೀರ ಶ್ರೀರಾಘವೇಂದ್ರ ವ್ರತಿವರ ನಿವಸದ್ವಿಶ್ವಮಾಸ್ಯಾಂತರಾಲೇ
ಸ್ತೋಕ್ತೇ ತೋಕಸ್ಯ ಶೌರೇರತಿಬೃಶಕುಪಿತಾಂ ತತ್ಪ್ರಸೂಮಂತರೇವ || 22 ||
ಮತ್ಯಾ ಭೂಯೋ ವಿಚಿಂತ್ಯ ಶ್ರುತಿಪರಿಣತಯಾ ಶಸ್ತಯಾ ಸಂಗೃಹೀತೈ: |
ಸೂತ್ರೇಷ್ವೇಕೈಕಶೋ„ಪಿ ವ್ರತಿವರ ಭವತಾ ಯೋಜಿತೇಷು ಪ್ರವಾಚಾಂ
ಮೋದೋಯಾವನ್ನ ತಾದೃಕ್ ತವ ಪುನರಿತರೈ ರಾಘವೇಂದ್ರಪ್ರಬಂಧೈ: || 23 ||
ಧೀರಶ್ರೀ ರಾಘವೇಂದ್ರವ್ರತಿವರ ಸುಜನಾನುಗ್ರಹವ್ಯಗ್ರಚಿತ್ತೈ-
ರಾಚಾರ್ಯೈ: ಸಂಗೃಹೀತಾ: ಕತಿಚನ ಮನವ: ಸಾರಭೂತಾ: ಶ್ರುತಿಭ್ಯ: |
ತಾನೇವೋದ್ಧೃತ್ಯ ಭೂಯ: ಶ್ರುತಿಷು ನಿದಧಾತಾ ಶಿಷ್ಯವರ್ಗೋಪಕ್ಲೃಪ್ತ್ಯೈ
ಲೋಕೇ ಸಾಧುವ್ಯಧಾಯಿ ಶ್ರುತಗುಣಭವತಾ„„ಚಾರ್ಯಚರ್ಯಾನುವೃತ್ತಿ: || 24 ||
ವ್ಯಾಚಕ್ಷಾಣೇ ಮುರದ್ವಿಷ್ಯಭಿಜನಮಭ ಭದ್ರಮಿಂದೋರನಿದ್ರಮ್ |
ಧೀರಶ್ರೀ ರಾಘವೇಂದ್ರ ತ್ವಯಿ ಪುನರನಘೇ ಹಂಸವಂಶೋದಿತೇ ತಾಂ
ವ್ಯಾಕುರ್ವತ್ಯದ್ಯ ಭವ್ಯಂ ಕಥಮಿವ ನ ಭಜೇದಾಶು ಮಿತ್ರಾನ್ವವಾಯು: || 25 ||
ನಸ್ಯಾದೀಶಪ್ರಸಾದೋ ಗುರುವರಕರುಣಮಂತರೇಣೇತಿ ರೂಢೋ
ಧೀರಶ್ರೀರಾಘವೇಂದ್ರ ವ್ರತಿವರ ಸುದೃಢಶ್ಚೇತಸಸ್ತೇ ವಿಪಾಕ: |
ಯೇನ ವ್ಯಾಖ್ಯಾಯ ಗೀತಾಮಪಿ ಗುರುಚರಣೋದಾರತದ್ಭಾಷ್ಯಟೀಕಾ-
ವ್ಯಾಖ್ಯಾ ವಿಖ್ಯಾತವಿದ್ವನ್ಮಣಿಗಣವಿನುತಾ„ಕಾರಿ ಭೂಯಸ್ತ್ವಯೈವ || 26 ||
ಪ್ರತ್ನಾನೇಕ ಪ್ರಬಂಧಪ್ರವಚನರಚನಾವಿತ್ತ ತತ್ಕೌಶಲೋ„ಪಿ |
ಶಶ್ವದ್ ವ್ಯಾಖ್ಯಾತಗೀತಾಕೃತಿರ್ಪಿ ವಿಬುಧಾನುಗ್ರಹೈಕಾಗ್ರಚಿತ್ತೋ
ಗೀತಾತಾತ್ಪರ್ಯಟೀಕಾವಿವರಣಮಕರೋದದ್ಭುತಂ ರಾಘವೇಂದ್ರ || 27 ||
ಲಕ್ಷ್ಮೀನಾರಾಯಣಾರ್ಯಸ್ತವ ತನಯಮಣಿ: ಸತ್ಸು ಸರ್ವೇಷು ಧನ್ಯೋ
ಯಸ್ಮಾದೃಗ್ಭಾಷ್ಯಟೀಕಾ„ತನುತರವಿವೃತೇರಂಜಸಾ ತತ್ಕೃತಾಯಾ: |
ಪ್ರೇಮ್ಣ ವಿದ್ವತ್ಸು ಭೂಯ: ಪ್ರಚಯಮಭಿಲಷನ್ ರಾಘವೇಂದ್ರ ವ್ರತೀಂದ್ರ
ಪ್ರಾವೋಚಸ್ತ್ವಂ ಪ್ರತೀತವ್ರತ ನಿಚಯಮೃಚಾಮೇವ ಭಾಷ್ಯಾನುರೋಧಾತ್ || 28 ||
ಧೀರ ಶ್ರೀರಾಘವೇಂದ್ರ ವ್ರತಿವರಸಕಲಾನ್ಯೇವ ಸುಕ್ತಾನಿ ಸಮ್ಯಕ್ |
ವ್ಯಾಕುರ್ವಂತಂ ಭವಂತಂ ವ್ಯವಸಿತಮತಯೋ ಹಂತ ನಿಧ್ಯಾಸಯಂತ:
ಸರ್ವೇ ಭೂಯ: ಸ್ಮರಂತಿ ವ್ರತಸಮಿತಿಮಣೇಬ್ರ್ರಹ್ಮಸೂತ್ರಪ್ರೇಣೇತು: || 29 ||
ಯಾವದ್ವೇದಾಂತಖಂಡಪ್ರವಚನಕೃತಿನಿ ಪ್ರೇಮಭೂಮಾ ನ ತಾದೃತ್
ಸರ್ವಾಮ್ನಾಯಪ್ರವಕ್ತರ್ಯನುಪಮಚರಿತೇ ರಾಘವೇಂದ್ರವ್ರತೀಂದ್ರೇ |
ಇತ್ಯೇತದ್ದೇಹಭಾಜಾಮತಿವಿಶದರುಚೌ ಜಾಗರೂಕೇ„ಪಿ ಲೋಕೇ
ರಾಕಾಚಂದ್ರೇ ದ್ವಿತೀಯಾಶಶಿಶಕಲನತಿನ್ಯಾಯಮೇವಾನುರುಂಧೇ || 30 ||
ಹೃದ್ಯಾ ಟೀಕಾ„ನವದ್ಯಾ ಪರವುವೃತಯಜುಸ್ಸಾಮಸಂಬಂಧಿನೀ ತೇ
ಮಾಲಿನ್ಯಕ್ಷಾಲನಾಂಭ: ಸ್ವಯಮಜನಿ ಹರೇರುತ್ತರಾಂಗೇ ಚ ಮೂಧ್ರ್ನಿ |
ಸೈವರ್ಚಾಂ ರಾಘವೇಂದ್ರ ವ್ರತಿಸಮಿತಿಮಣೇ„ನನ್ಯಸಂಪರ್ಕಭಾಜಾಂ
ಓಜಿಷ್ಠೇ ದಕ್ಷಿಣಾಂಗೇ ಮೃಗಮದಮಿಲಿತೋದಾರಪಾಟೀರಸಾರ: || 31 ||
ನೂನಂ ವಾಕ್ಯಾನುರೋಧಿಪ್ರಕರಣಮಖಿಲಂ ನೇಯಮಿತ್ಯುಕ್ತಮುಚ್ಚೈ:
ಪ್ರಾಚಾಂ ವಾಚಂಯಮೇನ ಪ್ರಕಟಿತವಿಭವಾನಂತವೇದಾಂತವಾಚಾ |
ಸ್ವಾಮಿನ್ನೇತತ್ಪ್ರತೀಯ: ಕಥಮಿವ ಕವಯೋ ರಾಘವೇಂದ್ರವ್ರತೀಂದೋ
ಯೇನ ತ್ವದ್ವಾಕ್ಯಜಾತಂ ಪ್ರಕರಣನಿಕರಂ ತಾವದದ್ಯಾನುರುಂಧೇ || 32 ||
ವಿಖ್ಯಾತಶ್ರೀಸುಧೀಂದ್ರವ್ರತಿಸುತಭವತಾ ಸಾಧುಗೀತೇ ಸುತರ್ಕೇ ಸದ್ಯ:
ಪ್ರತ್ಯರ್ಥಿಹೃದ್ಯೇ ಮುನಿಮಣಿರಚಿತೇ ತಾಂಡವೇ ಯೋಜಿತಾರ್ಥೇ |
ಪ್ರತಾಖ್ಯಾತಪ್ರಕಾಶ: ಸಮಜನಿ ಭುವನೇ ಹಂತ ಚಿಂತಾಮಣಿಸ್ತ್ವಂ
ಬ್ರೂಹಿ ಶ್ರೀರಾಘವೇಂದ್ರವ್ರತಿವಿಬುಧಮಣೇ ಕಸ್ತ್ವದನ್ಯೋ ವದಾನ್ಯ: || 33 ||
ಸ್ತೇ ಕಿಂ ನ್ಯಾಯಾಮೃತಸ್ಯಾವಿವರಣವಿಧಿನಾ ರಾಘವೇಂದ್ರಾಯಶ: ಸ್ಯಾತ್ |
ಯದ್ರಾಜ್ಯಪ್ರಚ್ಯವೇನಾಖಿಲಭುವನಪತೇ ರಾಘವಸ್ಯೇವ ಕೀರ್ತಿ:
ಲಬ್ದೈವ ಪ್ರತ್ಯುತಾಲಂ ಗುರುಚರಣಕೃತಾಮೋದನಿರ್ವಾಹಜನ್ಯಾ || 34 ||
ವಾಚಾ ಸಂಕ್ಷಿಪ್ತಯಾ ಯದ್ಬಹುಚರಿತಮುಪಾವರ್ಣಯಸ್ತ್ವಂ ಮುರಾರೇ
ಕಿಂಚ ಶ್ರೀರಾಘವೇಂದ್ರ ವ್ರತಿಪ ರಘುಪತೇಸ್ತೇನ ನೋ ವಿಸ್ಮಯೇ„ಹಮ್ |
ಕಿಂ ವಾದು:ಸಾಧ್ಯಮಸ್ತಿ ತ್ರಿಜಗತಿ ಮಹತಾಮಾತ್ಮನ: ಪಾಣಿಪದ್ಮೇ
ಪಶ್ಯಾಮಂದೋ ಮರಂದ ಕಿಲಘಟಜನುಷಾಚೋಲಿರಾಕಾರಿ ಸಿಂಧು: ||35 ||
ಗ್ರಂಥೇ ತಾವತ್ತ್ವದೀಯೇ ಕರಿಣಿ ಗುಣವಿದಾ„ರೋಪಿತೇ„ಭ್ಯರ್ಹಣಾಯ |
ಕೀರ್ತಿಸ್ತೇ ರಾಘವೇಂದ್ರ ವ್ರತಿಸುಮತಿಮಣೇ ನೂನಮನ್ಯೂನವೇಗಾ
ದಿಘಾÐ್ನಗಾನಾರುರುಕ್ಷು: ಸ್ವಯಮಪಿ ಸಹಸಾ„ಧಾವದಷ್ಟೌ ದಿಗಂತಾನ್ || 36 ||
ವ್ಯಾಸೇನ ವ್ಯುಪ್ತಬೀಜ: ಶ್ರುತಿಭುವಿ ಭಗವತ್ಪಾದಲಬ್ಧಾಂಕುರಶ್ರೀ:
ಪ್ರತ್ನೈರೀ ಷತ್ಪ್ರಭಿನ್ನೋ„ಜನಿ ಜಯಮುನಿನಾ ಸಮ್ಯಗುದ್ಭಿನ್ನಶಾಖ: |
ಮೌನೀಶೋವ್ಯಾಸರಾಜಾದುದಿತಕಿಸಲಯ: ಪುಷ್ಟಿತೋ„ಯಂ ಜಯೀಂದ್ರಾ-
ದದ್ಯ ಶ್ರೀರಾಘವೇಂದ್ರಾದ್ವಿಲಸತಿ ಫಲಿತೋ ಮಧ್ವಸಿದ್ಧಾಂತಶಾಖೀ || 37 ||
ಇತಿ ಶ್ರೀರಾಘವೆಂದ್ರಾರ್ಯೋಭಯವಂಶಾಬ್ಧಿಚಂದ್ರಮಾ: |
ಉಪೇಂದ್ರ ಸೂನುಃ ವಾದೀಂದ್ರಶ್ಚಕ್ರೇ ಗುರುಗುಣಸ್ತವಮ್ ||
ವಾದೀಂದ್ರಯತಿರಾಟ್ ತೇನೇ ಭಕ್ತ್ಯಾ ಗುರುಗುಣಸ್ತವಮ್ ||
|| ಇತಿ ಶ್ರೀ ವಾದೀಂದ್ರತೀರ್ಥವಿರಚಿತಂ ಶ್ರೀಗುರುಗುಣಸ್ತವನಮ್ ||
In this verse Sri Vaadeendra teertharu prays to Sripathi Narayana and asks him to have a glance on us and protect us with the utmost promptitude. He compares the beauty, attraction and the brightness of a group of just blosssoming Lillies, which is nothing and incomparable, against Sri-Bhu-Durga Devi’s side glance. This glance of goddess Lakshmi wipe out the arrogance of the moon rising from the milky ocean. This beautiful glance reaches the eyes of the Lord Pundarikaaksha and enhances it whose power is capable of protecting the devas and virtuous men.
This verse is a prayer to Lakshmi Narayana, and is similar to Srimadaacharya’s verse “Sriyat kattaaksha balavatyajitham namami…”.
In the second verse, Sri Vaadeendra teertharu praises Sri-Bhu-Durga Devi, and highlights the greatness of Her qualities. He prays to her as the mother of this whole universe, and the creator of Brahmaadi Devaas (under the auspices of Lord Narayana). You are the one who is lauded with hymns by Brahma-Rudra and other Devatas. Oh Mother! please bless us and ensure that we think about your holy feet always. Wherever we might be, in this earth or in heaven, please ensure that we do not live a life oblivious of you. Be kind enough to grant our deserving wishes (according to the svaroopa of the soul) and when we are in poverty (materialistic and spiritual) kindly do not foresake us. Your mercy is most important at all times.
In this verse Sri Vaadeendra teertharu praises the three avataras of Sri Mukhyapraanaa, who took avatara as Hanuma (Treta yuga), Bheema (Dwapara yuga), and Madhwa (Kaliyuga). May Mukhyapraanaa, the son of god, who is very dear to the Lord is like a bee hovering in the vicinity of the lovely lotus feet of Sri Ramachandra. As Sri Bheemasena (personified for his strength), he destroyed single handedly innumerable kings like Jarasanda, Duryodana, Keechaka and others who were enemies of Sri Krishna (Draupadi who is also called as Krishna).In his last incarnation as Sri Madhaachaarya he learnt the purport of the Vedas, Upanishads and other shastras under the holy feet of Sri Vedavyaasaa and rendered the meaning of the same in the form of the Brahma Sutra Bhasya, bless us bountifully with all the Purushaarthaas including Moksha.
Vaayu Jeevothama is refered as a bee, since, it is not satisfied by drawing out nectar from one flower and goes on various flowers to absorb nectar. This quality should be followed by Haribhaktas and should endlessly drink the elixir of various divine names of Lord Narayana.
In this verse too Sri Vaadeendra teertharu continues to pray Sri Madhvacharya the foremost preceptor of Tatvavada tradition with utmost reverence as it is the foremost philosophy that leads one to Moksha. Sri Vadindraru prays to Madhvacharyaru (parama guru) that his mind and heart reach and hover around his lotus feet, as he has grasped all the prameyaas flawlessly and also the upanishad vaakyaas, brahma meemasa, and works of Sri Vedavyasa. Sri Madhvacharya teaches and guides all saativika souls the right knowledge, that is blemishless and acceptable to all sugnanis. He is sarvatantra, svatantra, samvarnye, and mantravarnye — the vedas (Balittha suktha etc) glorify him, and he is the one who increases the sat-gnaana in the intellect of the saativika souls and purifies them.
In this verse Sri Teekachaaryaru is being revered by Sri Vaadeendraru. Sri Jayateertharu is a personification of supreme and auspicious knowledge, devotion, and is unconquerable. In his Sriman Nyaya Sudha (the essence of the Sutra Bhaashyaa of Srimadaachaaryaru and the sarva moola) and other works he has used words that are beautiful, elegant, grammatically correct, devoid of unwanted jargon, replete with logic, and that is of high quality and calibre. His literary works have captivated the minds of the scholars and he is like resplendent sun, which removes the rows of darkness (mithyajnaanaa). He is famous in all the three worlds, and stand none to excel.
In this verse Sri Vaadeendraru eulogises the 11th pontiff of his matha, the extraordinary Sri Vibhudendra tirtha who is a role model for all learned men to emulate. Let Sri Vibhudendratirtha, the ardent disciple of the brilliant Sri Madaachaaryaru and the foremost of the unbeatable warriors of the batallion of the demi-gods and pandits, who can establish the dvaita vedanta without help from anyone and defeat the maayaavaadins and who continuously worships Sri Veda Vyaasaru and Sri Moola Raamachandramurthi, let such a pious saint shine effulgently.
In this verse it is highlighted that Sri Madhvacharya and Vibhudendra tirtha both have in common the nature of silencing opposition (durvaadis) with their knowledge. Sri Vibhudendra has mastered all senses and he is Indira amongst saints (who are self-controlled), and he is always bold and does not have remorse in condemning wrog interpretations.
In this verse, Sri Vaadeendraru, offers prayer to the great Vyaasaraaja Gurusaarvabhauma. May Sri Vyasaraja who is famous for his ratnatraya (Taatparya Chandrika, Nyaayaamrita and Tarkataandava) which resemble the three glowing eyes of Sri Narahari in the garb of Dvaita Siddhanta in obliterating the arrogance of Hiranyakashipu the foe of the gods who declared himself as god, as a Vajraayudhaa or the thunderbolt of Indra which could smother the Advaitic mountains, take compassion on me and bless me here and hereafter. The mere utterence of Vyasatraya is capable of destroying the mountains of wrong philosophies. May such a great saint and the ruler of Karnataka Sri Vyasaraja bless us.
Sri Vaadeendraru proceeds to offer obeisances to Sri Vijayeendraru, Chatushashtih Kalaa Purna (who is mastered 64 branches of art and science like music, crafts, dance, idol making and others). Sri Vijayeendra tirtha who has to his credit one hundred and four wonderful books which are effective in opposing other shastras and establishing Tatvavada, , who staunchly opposed the Saiva and Advaita religions, who suceeded to the pontificate after Sri Surendra tirtha, who is a sarva tantra svatanra (do not need external help to know other sidhantaas) and famous in the three worlds, may be pleased to take care of us.
It is said that the Saint used to carve within half an hour a Udupi Krishna idol and present it to some lucky devotee. The Saint had written 104 works superseding Appayya Diskhitar who had written 103 works. He is the ashrama guru of the Saint, Sri Surendra tirtha who was known for his penance and Bhoo pradakshina and honoured by one and all.
May such a great personality as Sri Vijayeendraru protect us.
64 Kala (Activities in fine arts and crafts):
||Drawing Padmakruti in front of pooja hall in Coloured rice and flowers
||Spreading flowers in a beautiful way
||Designing with valuable jewels and pearls
||Alankara of bed
||An yoga which makes our Indriyas inactive
||Creating Different flower maalika
||Alankara of hair in head
||Making ornaments on ears
||Sugandha dravya rachana
||Ornaments arranging and wearing
||Aindrajala vidya & rectifying loss in the body
||Vichitra shaakayoosha bhakshya vikaraka kriya
||Preparing different bhakshya, bhojya
||Preparing paanaka, etc juice
||VeeNa, Damaruka vaadya
||playing Veena, Damaruka, etc
||Using harsh (difficult) words for arguments and for fun
||Reading books based on respective “rasa prayoga”
||Telling the situation through abhinaya (acting)
||When given a particular part of a shloka (one paada) Preparing the shloka to give full shlokabhipraya
||Preparing Vessel, cloth, weaving, etc
||Examining Silver and other ornaments
||Examining stones, pearls, soil, etc
||identifying pearl’s different colours, group.
||Preparing medicine from medicinal plants
||Mesha, Kukkuta, Laavakayuddavidhi
||llearning animal-birds systems
||Keshamardana, nerve improvement, health
||Akshara mushtikaa kathanam
||Telling Secret news through finger vinyasa
||Telling Secret news through secret words
||Different regional languages
||Preparing different items from flowers
||Ashtavadhana, shatavadhana vidya
||Locating item which is invisible through mind
||Shrungaara kavya rachana
||Well versed in Dictionary, Ekakshara kosha, medina, etc
||Chandassu in chandashastra
||Knowledge of Planning
||Winning capacity in Gambling through deceiving or confusing
||Protection of cloths from insects
||Knowledge of Different Gambling games
||Stambheekarana, vasheekarana, goohana, akarshana,
||Knowledge of children plays
||Winning over opponents in any situation
||Vyaayamikinaam cha vidyaanaam vijnanam
||Teaching of good behaviour
Granthas of Vijayeendra Tirtharu
Adhikaranamala, Adwaitha Shiksha, AitarEyopanishad bhashya Vyakya, Ananda taratamya vadarthah, Anubhashya Tippani, Anuvyakyana Tippani, Appayya kapolachapetika, Brahmasootra Nyayasangraha, Bruhadaranyopanishad, bhashya vyakya, Bheda vidyavilasah, Bheda Prabha, Bheda Sanjeevini, Bhedaagama Sudakara, Bheda chintamani (Bhedakalpataru), Bheda kusumanjali, Bhedaprabha (Bhedarathnaprabha), Bhuttoji Kuttanam, Chakra meemamsa, Chandrikodahrutha Nyayavivaranam, Chandogyopanishad bhashya vyakya, Dwasuparnam ityaadinam Bedaparatva samarthanam, Eashavasyopanishad bhashya Teeka Tippani, Geetaksharaartha, Geetabhashya prameyadeepika vyakya, Geethatatparya nyaayadeepika vyakyanam, Kathalakshana teeka vyakhya, Karma Nirnaya Teeka Tippani, KaTakopanishad bhashya Vyakya, Kenopanishad bhashya Teeka, Kuchodya kutharah, Lingamoolanveshana khandanam, Madhwadhwa kantakoddharah, Madhwa siddhantha sarodharah, Mandookopanishad bhashya vyakya, Mayavada Kandana Teeka Tippani, Meemasa nyaaya koumudee, Mityatvanumanu Kandana Teeka Tippani, Mundakopanishat Bhashya Vyakya, Narasimha stutih, Narayana shabdartha Nirvachanam, Nyayadeepika tippani, Nyayavivarana tippani, Nyaayamrutha Gurvamoda, Nyaayadhwa Deepika, Nyaayamrutha Nyayarathnamala, Nyaayamruta Madhyamamodha, Nyayamrutaamoda, Nyaaya moukthikamala, Nyayamala (Chandrikavyakhya), Nyaya champakamala, Nyayamruthodahruitha Jaimineeya Nyayamala, Nyayasudha vyaakyaa bindu, Nyayamukurah, Nayanamanjaree, Omkara vaadaartha, Paapavimochana stotram (Duritapahara stotra), Padartha sangrahah, Pancha sanskara deepika, Parameyadeepika tippani, Paratattva prakashika, Pramana paddhathi vyakhya, Pramana lakshana teeka vyakhya, Pranava darpana khandanam, Pishtapashu Meemamsa, Panchasamskara deepika, Ramanuja matha reethya Sootrartah, Rugbhashya Tippani, Sarva siddhantha saraasaara vivekah, Sanmarga deepika, Shruthi taatparya Koumudee, Shruti Tatva prakashika, Shruthyartha saara, Shaivasarvasva khandanam, Siddhantha saraasara vivechanam,Shatprashnopanishad bhashya Teeka Tippani, Sripadarajashtakam, Shravana Vidhivilaasa, Sri Vyasaraja Stotram, Subhadra Dhananjayah (Kavya), Sootraartha sangraha, Taittareeyopanishad bhashya Teeka, Tattvamanikya petika (Tattvaprakashika tippani), Tureeya Shivakhandanam, Tattvasankhyana teekavyakhya, Tattvodyotha goodhabhava prakashah, Tatparya Chandrika Vyakya, Tatparya Chandrika bhooshanam, Tatparya Chandrika Kuchodya KuTara, Upasamhara vijayah, Ubhayagrasta Rahoodayah (Play), Upadhikandana Teeka Tippani, Vaadamalika, Vagvaikharee, Virodhoddharah, Vishnu Stuti Vyakya, Vishnu tattva nirnaya teeka, Vyasaraja vijayah ( Kavyaa), Yukti ratnakara (tarkatandava vyakya).
In this verse, Sri Vadaeendraru prays to Sri Sudheendra Teertharu who is the personification of fame and glory. He has authored manu granthas and one cannot find any deficiency in them, his style was beautiful and wonderful like “sahityasamrajya.” He was honoured by the king (many kings) of Karnataka, and showered Ratnabhisheka (showering of priceless gems and diamonds) not once but on several occasions. The famed saint is compared to a bee that hovers around the feet of “Garudarooda” (the Lord Lakshmi sametha Narayana on top of Garuda). Sri Vadeendra prays that such a holy saint may be kind enough to bless us with all auspicious merits.
Sri Sudheendraru was well versed in six darshana like Samkhya, Yoga, Nyaya, Vaiseshika, Purvamimaamsaa and Uttaramimaamsa. His holiness had composed granthas like Sadyulesi Ratnavali (on Tarka tandava of Vyasaraja Teertha), Sutra Pradipa (on mimamsa), Alankara manjari & Nikhasa (on alankara), Subadra parinaya (drama), Dayalu Shatakam (a stotra), and a lucid commentary on the Bhagavata Purana (2nd and 11th skanda). The Gwalior Maharaja, Raghunatha Bhoopala Nayaka of Tanjavur and the Vijayanagara Samrat has accepted His Holiness as their Raja guru, and the Vijayanagara King had conferred the title “Digvijaya Simhasanaadeeswara.”
His Holiness ordained Mantralaya Mahaprabhu Guru sarvabhouma Sri Raghavendra Teertha into sainthood and gave us the Kaliyuga Kalpataru Kamadhenu.
In this verse, Sri Vaadeendraru, prostrate to Guru Sarvabowma Sri Raghavendra teertharu (who is immensly famous) bestow on us his blessings always. Sri Rayaru has authored several granthas that remove ignorance, and that are revered by many scholars, one highlights the great works of his predecessors. His works are extensively used to educate all. He is glorified by many people, and even till date his glory has not demished. He is the bhimba of mere-mortals like us.
In this verse, Sri Vaadeendraru praises the greatness of his ashrama guru Sri Upendra teertharu and describes him as the one who always meditates on Sri Rama and Vedavysa. He is one of the famous disciples of Sri Sumateendra swami and also One who is always contemplating on shastras, and praised by saadhoo janas. Sri Upendra Teertharu was a great teacher, and was a great grammarian in Sanskrit, and he knew the intricacies of logic and arguments, which he used very skillfully against opponents. He read the works of Vedavyasa and Madhwacharya always with utmost care and focus.
In this verse, Sri Vaadeendraru accepts with great humbleness that it is impossible to attain Moksha without the grace of Guru. In addition, Sri Vaadeendraru says that to attain Moksha thru:
- Shravana (Study using the jnanendriyas like hearing, seeing, and feeling),
- Manana (Reflection using the inner speech to remember, think, and ponder),
- Nididhyasana (quest of the moola roopa with intense meditation and in turn aproksha gnana/saksatkara).
is impossible due to the fragile body, in-capable mind, uncontrollable desires, and short life-span.
Sri Vaadeendraru feels he is not capable to do both (jnana marga and karma marga) because of not having firm conviction and not smart enough. Only Sri Rayaru’s grace can make it possible, and for this, one has to cherish constantly the greatness and compositions of Sri Rayaru. Hence, he is chanting and narrating the story of great Guru Sri Raghavendra.
In this verse, Sri Vadeendraru admits though he is not able to capture fully the greatness of Sri Rayaru, and his mere attempt is as if one is contended of having taken bath in the sea by doing so in the corner of its shore. His Holiness, exhibits great humility and compares himself with a newborn fireflies light (anthakarana prakasha) and questions is it ever possible to fully capture the greatness of Sri Raghavendra swamy. In fact, Sri Vadeendraru feels that even highlighting few of the glories of Shree Rayaru itself is a fair attempt.
In this verse, Sri Vadeendraru continues to praise the greatness of the compassionate saint Sri Raghavendra guru sarvabowma. He contemplates that all the light generated by:
- the scorching brilliance of the sun,
- the scathing heat of fire,
- the cool and pleasant light of the moon,
- the scintillating radiance of all the stars put together,
- the rays emanating from all the gems
are like a firefly before the radiance emanating from the heart of Sri Rayaru which hosts the Lord. The light emanating from Hridayakasa of Sri Rayaru shows the god for good unlike other lights that illuminates both good and bad.
Sri Rayara style of defeating opponents with logical arguments, clearing the doubts of disciples, and his humble and helpful life is more powerful than the million suns put together.
In this verse Sri Vadeendraru describes that Sri Rayaru never thinks illogical, inappropriate, impertinent, or unfairly. He always thinks about correct knowledge, never mentions anything that has not been uttered by jnanins and are not approved by Sastras. He never imposes his views, and there is absolutely no redundancy in any of his works. He never erases or corrects that he writes once so it is imperative that all glorify Sri Rayara great works. Sri Vadeendraru says that this is the reason why he does not forget to praise, worship, and pray Sri Rayaru in all his works.
In this Verse, Sri Vaadeendraru continues to appreciate the commentary writing style of Sri Rayaru. His Holiness, references the gloss on the Prameya Navamaalika – Anu Madhwa Vijaya (which comprises of 32 Verses and is in Sragdhara meter). This wonderful work known as gooda bhaava prakaashika helps scholars to understand the original work. Ma Bharati and Sri Madhwacharya was happy and blessed Venkatanatha to be the emperor of Vedanta Vidya Samrajya.
Sragdhara (garland thread) is a meter formed with 21 letters – a break after every 7 letters 7-7-7.
Prameya Navamaalika contains 84 letters in 4 lines (21 letters / line). A pause/break is taken/given after every 7 letters (3/line). ((7*3)*4) = 84
In this verse, Sri Vaadeendraru opines that the Bhavadeepa the brief-note on Sri Teekaakritpaada’s Vaadavalli is burning brightly in his hear and is like a forest fire.
Sri Teekaakritpaadaru (Sri Jayatheertharu) had written a work called vaadavaali to help to remove the ignorance caused by ill treaties and philosophies. If the first two letters of “Vaadavaali” are interchanged it becomes “Davaavaali or forest fire” destroys ignorance. Thus, Sri Rayara Bhavadeepa burns other philosophies like a wild fire.
In this verse, Sri Vaadeendraru highlights the greatness of Prakaasha (a commentary – tippani on Tatparya Chandrika of Sri Vyasrajaru). Can there be any doubt that the Prakaasha (light) of Chandrika (moonlight) will dispel the darkness of ignorance of devotees. Sri Raghavendra Guru Sarvabhauma! The moon which is flawless spreads its light all over the world so also Chandrika Prakaasha too gives light of knowledge to saadhu jana samuha.
Sri Vaadeendraru says he is at loss of words to describe the greatness of such a saint!!
Sri Raghavendra Guru Sarvabhauma is also hailed as Parimalacharya as His holiness had written a work on the famous Sri Man Nyaaya Sudha of Sri Jaya teertharu (Teekakrit padaru). It is believed that Rayaru in his poorvashrama Venkatanatha used to spend late hours writing this memorable work and once Sri Sudhendra Teertharu himself saw the young boy lying down after writing for that day and His Holiness was much impressed and conferred the title of Parimalacharya’ on him since it gave an exotic fragrance to the intellect.
Sri Vaadeendraru here in all poetical excellence compares the tongue of Sri Rayaru as a stage and Sri Saraswati devi joyfully dances on it and the flowers strewn on it from here are the words by which this fragrant work has been done. Is it not natural that it should be hailed as Sri Sudhaa Parimala.
In this verse, Sri Vadeendraru compares the wonderful work Tatva Prakashika (a teeka to Brahma Sutra Bashya) as a young maiden who rarely ventured out due to paucity of a good dress in the form of a gloss. Fortunately, Sri Raghavendra Swami wrote a remarkable work Bhaavadeepa on Tatva Prakashika, which is like a silk robe. This removed the concerns of the maiden and she started venture out in fron of the pandits sporting the new suitable dress.
In this verse, Sri Vaadeendraru compares the Nyaya Muktavali to a necklace made of pearls. He compares to the divers who dive deep into the sea and with great effort take the pearls, make beautiful necklace out of it, and present to deserving people. Simlarly, Sri Raghavendra Swami take out the pearls called adhikaranas from the sea of siddanta and wove them into a garland (using the intellect of your Holiness as the sacred thread) called the wonderful work called Nyaya Muktavali and presented to the scholars with your blessings. Indeed, it is the greatest khanta bhooshana (necklace) to the scholars.
In this verse, Sri Vaadeendraru eulogises the greatness of Tattva Manjari a unique gloss by Sri Rayaru on the anubhasya of Sri Madhwacharya. It comprises of 32 verses in four chapters, which encompass the meaning of the Brahma Sutras. There is a traditional story, which avers that Sri Madwacharyaru composed it to enable Achyuta Preksharu to do parayana on sadana dwadashi when entire recitation of Brahma Sutra Bhasya was difficult.
Sri Vadindraru beautifully refers this with the incident of Lord Sri Krishna showing the entire universe to mother Yashoda in his small mouth. Sri Rayaru in Tattwa Manjari has clearly brought out the fact that Anubhashya embeds the meaning of entire Bramha Sutra in it. I bow to the great Rayaru who has composed such a wonderful work.
In this verse, Sri Vaadeendraru praises and respects Sri Raghavendra Gurusarvabhaumas kindness and great mercy showered by him on devotees by diving repeatedly in the ocean of Madhva Sastra (Bashya, Nyaya Vivarana, Anu Vyakhyana, and others) and brings out various meanings for the sutras of Badarayana in the great work called Tantra Deepika. The learned scholars are exhilerated over this great blessing by Your Holiness. This indeed serves as a beacon light for the learners of Brahma Sutras and brings happiness to the students of Vedanta.
In this verse, Sri Vaadeendraru praises Sri Rayaru on the great mercy shown by his holiness on his disciples by selecting mantras and explains them in his work Mantroddhaara. Madhwacharaya had presented to the devotees a collection of many mantras in the composition called Tantra Saara Sangraha. Jagadguru Sri Madwacharya while explaining the efficacy of this grantha says, “Grantoyam paata maatrena sakalaabheesta siddhitah”. The recitation of this grantha itself is sufficient to get all our desires fulfilled. What can be said if one attempts to understand it?
Sri Vaadeendraru uses the word sruti for both vedas and the ears that receives the mantras mentioned. Indeed the sajjanaaas are highlyindebted to His Holiness for this grantha.
In this verse, Sri Vaadeendraru highlights the greatness of the excellent work (Geethartha Sangraha) on the Bhagawat Geetha by Sri Rayaru popularly known as ‘Geetha Vivritthi’. Exalted was Chandra vamsha because of the Lord Krishna telling Geetha to Arjuna. Sri Raghavendra Swami wrote vivrithi the Hamsa vamsha felt honoured similarly (Hamsa in one context means sanyasis in another aspect can be taken as soorya and hence soorya vamsha also felt glad, and in another sense it means the lineage of Madhwacharya starting from Hamsa Roopi (Namaka) God.
In this verse, Sri Vaadeendraru praises Sri Raghavendra swami’s karunya and guru bhakti. Sri Rayaru’s great respect towards Guru Teekarayaru has no parallel, even though his holiness authored Geetha Vivritthi and of sheer mercy on the scholars, your holiness decided to write a commentary (Bhaava Deepa) on the Pramey Deepika (tippani on the geetha bhasya of Jagadguru Sri Madhvacharyaru).
This great work also brought to light that without guru’s grace Lord’s grace is not possible.
In this verse, Sri Vaadeendraru writes that Sri Rayaru is already a well-known saint in the three world as a great scholar in all kind of Shastra-Siddanthas. He has written several gloss on previous Guru’s Vyakhyanas, yet his pure benign attitude towards scholars and studends makes him write commentary on Nyaaya deepika (a commentary on the teeka of the Geetha Taatparya of Sri Madaacharyaru by Sri Teekakridpaadaru).
In this verse, Sri Vaadeendraru glorifies the compassion of Sri Rayaru on Lakshmi Narayana acharya (purvaashrama son). Lakshmi Narayana acharya had presented a small work on Rig Veda to His Holiness, and Holiness was extremely pleased by the work (Lakshmi naaryanaaya tava tanayamani satsu sarveshu dhanya…). Sri Guru Rayaru wanted that work to be hailed by all at the same time he had also decided to comment upon all the important teekas. Therefore, His Holiness decided to compose a work, which is popularly known as Rigaartha manjari.
In this verse, Sri Vaadeendraru writes about Sri Rayaru’s great elucidation on pancha sooktas namely Purusha sooktha, Hiranyagarbha sooktha, Ambhrini sooktha, Manyu sookta, and Karma sooktha. This has created such a great impact on the scholars that it has impelled them to think immediately about Lord Sri Vedavyasaru the king of Paila, Vaishampaayana, Jaimini, Sumantu, Romaharshana, and many more sages. Such is the greatness of Dheera Sri Raghavendra Teerthas work!
In this verse, Sri Vaadeendraru prays to Sri Guru Rayaru “O Guru Sarvabhauma your concern and benign blessings on your shishyas has been very much in this work!” Your Holiness has been kind enough to write a wonderful Kandartha on the ten principal upanishads like aitreya, shatprasna, brihadaranyaka, etc that had been commented upon Sri Madhvacharya. It can be said that Your Holiness have beeen appreciated and honoured for this work the most.This work makes the scholars to understand the dashopanishads more clearly and hence all are wholeheartedly thankful to Your Holiness for the same. Although, Vedatraya Vivruti is a bigger grantha compared to Kandartha but your disciples felt Khandartha as apyaamana. These can be compared to how people think abut the shukla paksha bidige chandra darshana.
In this verse, Sri Vadindra teertharu recites “Oh yatisreshta Sri Raghavendra Swamin!” The gloss on Yajur and Sama veda written by Your Holiness is so wonderful that it has cleared all doubts on them hitherto like clearing the left shoulder of Sri Hari created by commentaries written by Bhatta, Bhaskara and others. Whereas that on the rig veda and upanishads have annointed sacred musk on the right shoulder of the Lord. Indeed great are your works!
In this verse, Sri Vaadeendraru teertharu highlights the greatnesss of Mantralaya Mahaprabhu of giving a very lucid commentary on the dasaprakaranas of Srimad Ananda teertha bhagawad padaru in such a way that the readers can easily understand it. Only a great saintly scholar like your holiness can only undertake such an arduous task and help the scholars.
Sri Vadindraru states, that the tippani of Sri Rayaru brings to light the means of both the moola grantha and the teekas of the dasaprakarana.
In this verse, Sri Vaadeendraru describes that Sri Raghavendra Gurusarvabhauma, the uttama shishya of the renowned and famous Sri Sudeendra Teertha and a great sanyasin is Your holiness is renowned for only being of great help to others. The great gloss called Nyyaya deepa on the wonderful workn of Tarka Tandava of Sri Vyasa Raja Gurusarvabhaumaru is so exquisite that it melts one’s heart and makes one dance with joy.
In this verse, Sri Vaadeendraru says that Mantralaya Mahaprabhu might not have written a commentary on the Nyaayamrita, even then the eminence of Guru Rayaru does not diminish. However, it is been enhanced since His Holiness has exclusively taken paatha on it. As Lord Rama left his throne to follow his father’s order and went to forest did not dimish, his glory but brought him more laurel. Since, Sri Vijayeendra Gurusarvabhauma had already written a work called Amodha which has wonderfully explaination of Nyaamritha, you choosinf not to comment, brought you more keerthi had enhanced it manifold.
Note: Sri Vaadeendraru highlights that Sri Guru Rayaru had commented upon two works of Sri Vyasa Raja Gurusarvabhauma.
In this verse, Sri Vaadeendraru highlights the greatness of two works Sri Rama charitra manjari and Sri Krishna charitra manjari, which comprises of 11 verses and 28 verses respectively. The greatness of Sri Rayaru is evident in these works where the great saint has condensed the crux of the great epic in just 11 verses and the entire dashama skanda of Sri Mad Bhagawatha in 28verses. The author of this poem also says that for great saints like Sri Rayaru it is not a very big task.
Sri Vadindraru beautifully gives an allusion about sage agastya who had just shrunk the entire ocean to help the gods. Indeed what is not possible by great personalities?
In this verse, Sri Vaadeendraru remembers an event that took place in Madurai involving the ruler Tirumalai Naicker and his minister a great scholar Neelakanta Dikshitar. Sri Rayaru in the course of his divine sojourn comes to Madurai where Neelakant Dikshitar is highly impressed by the Bhaatta Sangraha on Mimamsa and he places the work on an elephant and takes it in a big procession throughout the streets of Madurai. Sri Vaadeendraru wonderfully completes by opining, “The fame of Your Holiness also spread all over the eight directions like how the glory of the book is spread.”
The earth, called as Veda, had a seed sown by Lord Vedavyasa in the form of Brahma Sutra and other epic works. With Madhwachrarya’s Sarva Moola the seed offset (bud), and with old-time gurus like Sri Padmanabha Teertha and others, it sprouted. With Sri Jaya Teerthas commentaries and works, it grew into beautiful branches. With Sri Vyasa Teerthas works, it became stronger and taller with leaves. With Sri Vijayeendra Teerthas works, it started to bloom. Finally, with Sri Raghavendra Guru Sarvabowma’s great works, the tree of Madhwa Siddantha, radiated brillliant effulgence all over, and started to bear fruits.
Verse 38, 39:
In this way, the Moon of the Lineage of Sri Guru Raghavendra’s Guru Vamsha and Shishya Vamsha Ocean, and Sri Upendran Teertha’s Vara Kumara Sri Vaadeendra Yati Complied this Guru Guna Stavanam. Sri Vaadeendraru who destroyed the pride of ill debaters, wrote this Guru Guna Stavana with immense bhakti (devotion).
Charama sloka of Sri Guru Raghavendra Teertha:
Doorvaadidvaantaravaea vaishnaveandeevareandavea Sri Raghaveandra guruve namotyantadayaluve ||
He is like the sun in removing the darkness of propagation of untruth; He is like the moon in causing the flowering up of the devotees of Sri Vishnu; He is merciful to the greatest extent. I bow to Sri Guru Raghavendra.
Poojyaaya Raghaveandraaya satyadharmaratayacha Bhajataam kalpavrukshaaya namataam kaamadheanuve ||
I bow to Sri Raghavendra Swamy of the following reputation: Revered; he guides us in the straight path of truth and good conduct; He fulfils the prayers of devotees completely just like the divine tree (kalpavrisksha) and the holy cow (kamadenu).
Mookopi yathprasadena |Mukunda Shayanaayathe || Raja raajayathe riktho |Raghavendram tamaashraye ||
With whose blessings even a dumb can speak as eloquently as Sri Adi Sesha (Thousand Headed Serpent on which Lord Sri Vishnu rests) and with whose blessings a pauper turns into a rich, to them, Sri Guru Raghavendra Swamygalu, I am surrendering my self.