DVADASA STOTRAM

(TWELVE HYMNS)
of
SRi MADHVACARYA

Engllklz translation by
Kowlagi Seshachar

SR1 RAMAKRISHNA MATH

CHENNAI, INDIA 600 004
 Published by
The President
Sri Ramakrishna Math
Mylapore. Chennai-4

© Sri Ramakrishna Math, Chennai

All rights reserved

I-2M 3C-9-2005
ISBN 81-7823-316—9

I'munl In Iluliu an
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 CONTENTS

Preface vi
Introduction viii
Foreword xviii
Epilogue xxi

CANT O - I I

CANT O - H 8

CANTO - III 13

CANTO —
IV 19

CANTO - V 25
CANTO - VI 32

CANTO - VII 38

CANTO - VIII 46
CANTO - IX 59
CANTO - X 71

CANTO - XI 80
CANTO - XI] 85
 PREFACE
We live in the best of times; but this happens also
to be the worst of times. On the one hand the
marvellous advance of modern sicence and technology
has conferred a cornucopia showering comforts and
luxuries galore, not dreamt of even in the Arabian
Nights. But this is only one side of the coin. The reverse
side displays mindless cruelty, injustice, corruption, etc.
How to tide over this quagmire? We live under
tremendous stress and tension. There is no happiness.
How can we claim happiness our birthright?
It is here that devotional stotras like Dvadasa
Stotra help us to regain our balance. Fulfilment can be
approached in many ways. Of these Bhakti is the easiest
and best. And to deepen the feeling of devotion Sri
Madvacarya who is devotion embodied can be our able
guide.
In these twelve hymns, Dvadasa Stotra, Sri
Madvacarya has gathered together all the excellences
which distinguish Sri Maha Vishnu. By repeating the

vi
 vii

various appellations by which Lord Vishnu can be

adored the devotional mind attains tanmayata, merging
in the great glory of the Lord. In the Sri Krishna
Karnarruita we are told that the Gopis of Brindavan had
nothing but constant remembrance of Krishna; that they
could not speak of anything else but the divine names of
the Lord. A Gopi cries out for sale Govinda, Damodara
and Madhava. instead of curd, butter, etc.
When we read Sri Madvacarya’s Dvadasa Stotra
we are thrown into a similar state of mind. We cannot
help chanting the various names by which Vasudeva is
distinguished.
This edition of the Dvadasa Stotra, transliterated
into English and lucidly translated by Sri Kowlagi
Seshachar, Retd. Principal, S.M.S.P. Sanskrit College,
Udupi, is an invitation to us to dedicate everything to
the Lord and float in divine bliss.

SR1 RAMAKRISHNA MATH

CHENNAI—4
 INTRODUCTION
The Dvadasastotra of Sri Madhva is one of the
devotional works intended mainly for singing the glory
of the Lord. It consists of 12 cantos composed in
different metres lending itself to musical rendering. It is
not strictly a literary poem, for, it is richly robed, at
appropriate places, in the folds of philosophical
raiment. The fact that Sri Raghavendraswamiji quotes in
the beginning of his magnum opus ‘Parimala’

m
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a line from the Dvadasastotra (Canto VIII-8) amply
demonstrates its metaphysical worthiness. Sri Madhva
never indulges in ornate style either in his prose works
or in verse. He is content with a simple, direct and
forceful style.
The plan of the work is as follows:
Conto I. This indicates the imperative need on the
part of the devotee to meditate upon the various aspects
of the divine—Person (from foot to face) especially at
the lime of the soul’s departure from the human body.

viii
 ix

We gather from the Canto the following illuminating

points: (1) The lord Visnu’s arms have perpetual
concern for the protection of the world. (2) His glories
are incessantly proclaimed by the Vedas. (3) His
graceful and benign grace directed towards the devotee
puts an end to the vicious circle of metempsychosis in
which the latter is caught and brings about his
redemption. (4) Even Brahma and other gods have not
been successful in enumerating all the attributes of the
Lord. (5) Significant appellations of the Lord such as
Vasudeva, Sripati, Isa and others are mentioned.
Canto 11. Here three delectable expressions catch
the reader’s mind and they are: (1)
WW (2)

WW (3) amfiémfa. The Lord is the

sanctuary of the worthy travellers travelling wearily the
path of worldly existence and is metaphorically
described as an incomprehensible house—holder. The
Lord’s chief aim is to fulfil the aspiration of the devotee.
Under such comforting and confidence-inspiring
circumstances the devotee need not despair of his
existence in this material world. His path is safe under
the protective arms of the Divine house-holder and they
ultimately lead him to the supreme sanctuary through
the Lord’s redemptive grace. Such is the hope generated
by these three expressions mentioned above.
 Canto [I]. Three categorical imperatives namely,
discharge of one’s duty with unfailing regularity,
experiencing the inescapable results of one’s actions
and these two to be fulfilled with the thought always that
Hari is supreme, are all introduced serving as beacons to
the devotee on his path of spiritual progress. The
devotee is exhorted to give up worldly attachment and
concentrate upon the feet of the Lord which alone bring
about eternal happiness. Sri Madhva’s asseverations of
Divine Providence, Hari, as Supreme moves us most to
admiration and adoration. His appeal to the devotee is
touching in the extreme. Even an attempt, he says,
at devotion, has its own inspiring reward, what to
speak of true devotion? Sri Madhva asserts with
uncompromising directness and refreshing conviction
that the world of the sentient entities cannot but be
under the control of an intelligent Being and its reality is
not at all empirical but absolute and the entire gamut of
beings from the creator Brahma down to the smallest
creature is regulated by an unalterable settled hierarchy.
Canto IV. The visible, sensible and intellgible
world is a manifestation of divine thought
(m...) that is not apprehensible by man's sense
and intellect. Because the Lord creates multifariously
this world containing many wonders, His omnipotence
 xi

stands supremely vindicated. The world is no illusion,

nor is its reality relative. Eradication of internal enemies
(such as passion, anger and others) is a sine qua non to
the act of devotion to the Lord.
Canto V. This canto begins with an invocation to
Vasudeva, and then the twelve forms of the Lord
beginning from Keéava to Damodara are praised. Each
form has a distinctive feature. According to
commentators the word Vasudeva stands for the four
forms of the Lord viz, Vasudeva, Sankarsana,
Pradyumna and Aniruddha It is the Vasudeva form of
the Lord that brings about final liberation of the soul
enmeshed in worldy bondage. Therefore, it is put in the
beginning. It should be noted that there is no difference
between the original form of the Lord and His
manifested forms in different incarnations. It is
significant that the Dvadaéastotra begins with a

WW mm
salutation to Vasudeva. The two enthralling expressions
and convey
the hopeful message to those who cherish the ambition
of reaching the acme of spiritual discipline.
Conto VI. The ten incarnations of the Lord are
praised. As regards the beginning of this canto, the
Dvadasastotra published by the Pejavar Matha, Udupi,
 xii

records a variation. Three verses beginning from

281%??? and ending with “all"? are placed first followed
by the other verses; whereas the other extant editions
begin from the verse
W... The commentator H.
H. Visvapatitirtha alludes to a tradition justifying the
variation. It seems the Acarya went to the sea shore
reciting (the first five cantos of the) Dvadasastotra on
the day he expected to receive the idol of Sri Krsna
concealed in a lump of yellow clay (Gopicandana) that
was to be brought from Dvaraka in a boat. Oveijoyed on
seeing the beautiful idol of Sri Krsna the Acarya first
praised Krsna and then His other incarnations in the
usual order. All the words in the Conto excepting those
in the last line are cast in the Vocative Case. This very
idol of Sri Krsna was brought to Udupi by the Acarya and
installed there with great eclat. The subsequent cantos
were sung by the Acarya on his way beck to Udupi.
Conto VII. As regards the relative position of this
Canto in the Dvadasastotra there seems to be some
difference of opinion. The late C. M. Padmanabha—
charya in his edition of the Dvfidasastotra records that
this Conto appears as the twelfth Canto in the
manuscript written by H. H. Hrsikesatirtha, one of the
direct disciples of Sri Madhva and the first pontiff of the
Palimar Matha, Udupi. But the extant editions of the
 xiii

Dvadasastotra including the Pejavar Matha edition have

not toed the order of the Canto as set forth by H. H.
Hrsikesatirtha. The entire Canto is devoted to the
glorification of Laksmi, the divine consort of Visnu. The
whole process of creation, sustenance and destruction
of the universe, the various activities of the gods
beginning from Brahma, the multifarious penances,
meditations and such other acts of devotion conducted
by sages and saints, in respect of the Lord and
accompanying auspiciousness, fortune and bliss are all
regulated by the benign grace of Laksmi who in her turn
derives all her greatness from Visnu. This vertical
pluralism worked out by Sri Madhva attuned to the
harmonious hierarchy of sentient beings proclaims
unequivocally the absolute majesty and supremacy of
the Ajita named Visnu.
Canto VII]. Propitiation of Vasudeva who is the
integral ornament to the assemblage of divinities is the
subject-matter of this Canto. Vasudeva is proclaimed by
all the Vedas; He is the very subject of discussion among
the learned; He is the fulfiller of all that is sought after
by the devotees. The expression ‘HWH'I' 17353111
WW’ which means ‘who comes under the
direction of the pious by his own volition’ shows to what
extent a devotee can develop his spiritual potentialities.
 xiv

Our life is a gift and a responsibiliy. Therefore, all our

actions and thoughts have the worthiest aim of pleasing
the Lord who, in fulfilment of the devotee’s dedicated
total surrender, showers grace leading to beatific vision
namely, the direct experience of the Lord in His
unutterable holiness. One has to glean all these from the

m
following pithy and yet sublime and felicitous
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11W.
expressions: 353% a“? 11311:, Hard a-Til
WERE,
Canto IX. The ten incarnations of the Lord are
again praised. No doubt in Canto VI Sri Madhva has
already praised the ten incarnations of the Lord. But the
purpose in repeating the praise seems to be to establish
the fact that there is no fundamental difference between

W, W, m,
the original and the incarnated forms of the Lord.
Significant epithets such as
WW9, 3111113, WW, and others prove the point.
Canto X. Here we have a very touching appeal to
the Lord who is full of compassion and who is the
bestower of boons on the devotee for making the
devotee worthy of knowing the greatness of the Lord.
The appeal implies that, however much one may be
learned in the Sastras, their true import will dawn upon
him only when the Lord showers His benign grace.
According to the late C. M. Padmanabhacharya, the
 XV

invisible form of the Lord meditated upon (from foot to

face) in the first Canto by the Acarya is now before
his very eyes through beatific vision and is adored
from foot to face again. Flashes of felicity of expression
found in this Canto leave an indelible impression on
the mind of the reader.
Canto XI. Sri Madhva after proclaiming again and
again the supremacy of the Lord concludes the Canto
with a fervent hope that the devotee who recites the
hymns may attain the state of blessedness, the highest
goal of all human endeavour.
Canto XH. The recital of the prayer rises to a
crescendo in this Canto, the beginning and ending of
which have significantly the word ”am
have mostly adopted the text of the Dvédaéastotra
I
found in the Sarvamfila edited by pandit T. R.
Krshnacharya of Kumbhakonam except for slight
variations here and there.
In preparing the translation in English, the most
erudite and masterly commentary in Samskrt on the
Dvadasastotra by the late C. M. Padmanabhacharya of
Coimbatore and the lucid commentary on the same by
H. H. Visvapatitirtha have been helpful to me. I owe
them a deep debt of gratitude.
 xvi

Iam not unaware of the pitfalls one is exposed to

when translating ideas from one language to another. I
cannot even deny that I have not been menaced with
constant perils of bathos. However, it is upto the
reader’s refinement to discern to what extent I have
steered myself clear of these two hurdles in my
performance.
This translation is an outcome of the persistent
prodding of my very dear friend professor S. S.
Raghavachar, retired Head of the Department of
Philosophy, University of Mysore, who had been
nursing the feeling for quite a long time that I, a follower
of Sri Madhvacarya, had done nothing by way of service
to the Acarya. My friend’s prodding was piercingly
demanding fulfilment. Hence, I have brought out the
translation. The only basis on which I can derive some
satisfaction in this humble endeavour is that I have been
pushed to the position of a pioneer.
My esteemed friend Sri R. Gururaja Rao, retired
professor and Head of the Department of English,
Yuvaraja’s College, Mysore, kindly and willingly went
through the manuscript of my translation and offered
suitable comments and valuable suggestions for which I
am indebted to him. My feelings of gratefulness for my
 xvii

dear friend Prof. Raghavachar, who not only scrutinised

the translation but shaped it as well, are too deep for
utterance. It is my good fortune that he has contributed
a foreword to my translation.
It is now my most pleasant duty to express my
indebtedness to Sri Gangabai Charities Trust founded
by the late Dharmabhfishana Sri K. Seetharama Rao in
memory of his revered mother, for having willingly
undertaken the publication of the Dvadasastotra with
English Translation.
May the combined grace of Sri Madhva and
Madhava descend on the reader-devotee filling his soul
with noble thoughts. May it help him to see the beauty
of the universe, the usefulness of man’s existence and
the divineness of the Lord’s Law. May it help him
ultimately to emerge with all his innate flashing powers.
‘Divinely taught
You may be bold
Him whom you honour
You shall behold’.

14.10.197 5 Kowlagi Seshachar

Mysore-24

D2
 FOREWORD
I am grateful for the opportunity offered to me
herein of associating myself with a devotional
publication of my dear and esteemed friend, Sri Kowlagi
Seshachar, in whose friendship of four decades I have
received more than I could give. He took considerable
persuasion from me to do this translation of the
celebrated hymn of Sri Ananda Tiftha. Though he
shared my appreciation of the original, certainly with
greater understanding, his standards of excellence and
accuracy were so high that his exertion in this direction
appeared uncertain. That he eventually did it is due to
me and that the translation of the precious document of
the Acarya’s personal devotion to his God is so
meticulous and perfect is entirely due to his own
exacting self-criticism. Not knowing what it is to rush to
print without thoroughness, he has consulted some
important commentaries, made careful choice of
readings, and determined the import of every word,
sentence, hymn and chapter with exhaustive
consideration. It is commendable that this first English
translation should go forth in such a definitive form.

xviii
 xix

It is well-known that the philosophy Sri Madhva

propounded, elaborated and defended in all his treatises
is one continuous hymn of praise to Visnu. It is
saturated with the spirit of Bhakti. But in the actual
execution of this act of devotion, the Acarya had to offer
dialectical battle on countless exegetical and
philosophical fronts. It is a relief to see him, in this
hymn, conducting his moving personal devotion in the
privacy of his soul and address himself to his God in his
choicest modes of adoration. All the Sastras he laboured
at are here in their essence and he sets the pattern for
future devotional poetry. But the atmosphere is that of
the worshipper face to face with his deity.
The great Commentators of Madhva, such as
Jayatirtha, have not left their elucidation of the stotra.
This is a pity. But their mission was to strengthen the
philosophical foundations. But some worthy
commentaries there are. They have been utilised
enough here. The panorama of reality from the
Vaisnava perspective is unfolded, the all encompassing
glory of Visnu, with all His perfections and authentic
manifestations are presented and the duty of man in the
matter of karma, Jnana and Bhakti is set down in telling
depth and brevity.
 XX

In days such as ours, the publishers of this

immortal hymn with its modernised rendering are to be
particularly commended for their enlightened zeal and
ardent devotion.
S. S. RAGHAVACHAR
 EPILOGUE
It is a matter of joy to me to see the second edition
of my English translation of Sri Madhvacharya’s
Dvadasa Stotra which is appearing after three decades.
It is a fortunate circumstance that it is being published
under the auspices of Sri Ramakrishna Math, Mylapore,
Chennai. The President, Swami Gautamananda, agreed
to have it published. I feel proud and priviliged to be a
beneficiary of his magnanimity. His noble gesture
reminds me of Sri Sankara’s statement
fiwfitfihfizmfigflafifimn
W tram-n

The publisher’s illuminating and thoughtful preface

has lent a charming hue to the philophical dignity of the
Dvadasa Stotra. I express my feelings of gratefulness to
the publisher in the words of the Isavasya upanishd
wamfim.
Salutations to the holy memory of Sri Satyanidhi
Tirtha, the late Pontiff of Uttaradi Math. Let me
conclude with the following appeal.

xxi
 xxii

WWW
WWI
WWW
mzmumfim‘nrafiu
Whatever said here (in the translation) contrary to
scriptural authority and philosophical conclusion on
account of defect caused by dullness of intellect, may
the noble minded, eschewing envy and calming their
—

mind, scrutinise it.

K o Wlagi Seshachar
[Mysore-24

Sri Madhva Jayanthi

13-10-2005
 n
WW: II

II
3mm
”3121mm”
II

DVADASA STOTRAM

gfimfirwfim II 2 n

CANTO I

vande vandyarh saddnandan't

vfisudevam nirafijanan‘t I

indirfipatimddyddi
varades’avarapradam || 1 ||

1. I reverentially salute Vasudeva the adorable, of

the nature of impeccable bliss, immaculate, the Lord of
Indira and the bestower of boons on boon—giving lords
such as Brahma and others.
 WWI
2 DVADASA STOTRAM

mmmzwm
namdmi nikhilddhiéakiritdghrstapifhavat |
II

hrttamas’éamanerkdbham sripateh
pddapar'lkajam II 2 ll

2. Ibow down to the lotus-feet of Sripati (Lord of

Sn‘) gracing a pedestal brushed by the diadems of the
entire (circle of) divinities (such as Brahma and others),
and having effulgence like the Sun in dispelling the
darkness (ignorance) of mind.

jdmbfinaddmbarfidhfimn’: nitambam cintyaml'situh I

svamamafijirasamvitam drfidhafiz jagadambayd || 2 ||

3.The waist of the Lord supporting the garment of

golden hue, girt with a golden girdle and resorted to by
the mother of the Universe (Laksmi), should be
reflected upon.
 DVADASA STOTRAM 3

1am WSW m
W
aai I

fiai férém 311113? II vs II

udaram cintyamiéasya tanutve’pyakhilam bharam I

valitrayfirikitam nityam upagfidham s’riyaikayd II 4 ||

4. The belly of the Lord should be meditated upon.
Though slender, it bears the entire Universe. It is
marked by three folds (on it) and is always embraced by
the unmatched Sri (or always associated with

W:
incomparable loveliness).

mflmfit W:
W
l

311W 11311 II R II

smaraniyamuro visnoh
indirdvdsamis’ituh |

anantamantavadiva
bhujayorantaram gatam ll 5 ll

5. The infinite chest of Lord Visnu, the abode of

Indira, which lies between his arms, looking as though
finite, should be meditated upon.
4

WW:
DVADASA STOTRAM

mmarfifififiufifimxfimn all
sfa7'1khacakragaddpadmadhards’cintyfiharerbhujdh I

pinavrttd jagadraksa'kevalodyogino’ m's'am || 6 ||

6. The plum and round arms of Hari which bear the

conch, the disc, the mace and the lotus, whose chief
task lies in protecting the Universe, should be

WWWI
concentrated upon ceaselessly.

Whafifisfifian: ll K9 ll

santatan't cintayetkanfharr’z
bhfisvatkaustubhabhdsakam |

vaikunfhasydkhildvedd
udgiryante’ nisam yatah || 7 ||
7. The throat of Vaikuntha (Visnu) the illuminator
of the lambent Kaustubha (gem), (or resplendent with
the radiant Kaustubha) should be constantly reflected
upon, whence the entire Vedas are being manifested
incessantly.
 DVADASA STOTRAM 5

WWW:
WWIlcll
smareta ydmininfithasahasrfimitakdntimat l

bhavatdpdpanodidyam s'ripatermukhapankajam II 8 ll

8. The lotus-face of Sfipati should be concentrated

upon whose loveliness cannot be measured by (the
loveliness of) even a thousand moons. It is the
annihilator of all afflictions of worldly existence and is
(therefore) adorable.

WWWH
Thfizmmfilfifimm II 9 II

pfirndnanyasukhodbhdsimandasmitamadhz‘s’ituh |

govindasya sadd cintyan'l

nitydnandapadapradam ll 9 ||

9. The gentle smile of the over-lord Govinda which

shines with infinite and unique delight is to be always
meditated upon. It is the bestower (on the devotee) of
the state of eternal bliss.
 WWI
6 DVADASA STOTRAM

Wmmfimuto
smarfimi bhavasantdpahdniddmrtasdgararh l
II

pfimdnandasya rdmasya sfinurdgdvalokanam || 10 ||

of Rama,
10. I reflect upon the affectionate glance
possessed of infinite bliss, which like the ocean of
nectar is the annihilator of the agonies of worldly
existence.

WWWI
WWW" t? II

dhydyedajasraml's'asya padmajddipratiksitam |

bhrfibhangam pdramesthyddi
padaddyi vimuktidam || 11 ||
11. The graceful movement of the eyebrows of the
Lord craved for by (the divinities such as) the lotus-bom
(Brahma) and others should always be concentrated
upon. It confers (on the devotee) positions such as over—

lordship of Satyaloka, and final beatitude.

 DVADASA STOTRAM 7

W WW am fish“:
Wat WW:
I

II H II

santatan't cintaye’nantam antakdle vis’esatah |

naivoddpurgrnantontan’z
yadgundndmajddayah II 12 ||

12. I meditate upon Ananta (Visnu) always and in

a special way at the time of departure from this world.
Brahma and other divinities proclaiming the attributes
of Ananta did not reach the end of them (i.e. could not
exhaust completely the attributes).
 W
Canto II
I 3121
W Ffi'fil |

garnish

Wu: WW:
I

II ? ll

sujanodadhisamvrddhi-
pfimacandro guntimavah I

amandfinandasdndro nah

priyatdmindirfipatih ll 1 II

1. May the Lord of Indira, the fullmoon as it were

to the swelling ocean of devotees, who is full of
(auspicious) attributes, abounding in intense bliss, be

WWI
pleased with us.

lam-WWW?! II R’ II
 DVADASA STOTRAM 9

ramdcakorividhave
dustadarpodavahnaye |

satpdnthajanagehdya
namo ndniyandya te ll 2 ||

2. My obeisance to you Narayana, the moon to the

partridge like Rama, the submarine fire to the insolence
of the wicked, the refuge to the worthy travellers
(wearily traversing the path of wordly existence.)

WW firm
W
3%? I

wrsnrrfifi :11: ll 3 ll

cidacidbhedamakhilam
vidhdyddhdya bhufijate |

avydkrtagrhasthfiya
ramdpranayine namah ll 3 ll

3. Salutation to the beloved of Rama the

incomprehensible house—holder, who having created the
entire Universe constituted of sentient and non-sentient
entities, and maintaines it, (ultimately) withdraws it.
1o DVADASA STOTRAM

Wfimm:
mama-m
II

ux ll

amandagunasdropi mandahdsena viksitah |

nityamindiraydnandasindro yo naumi tan'z harin'z ll 4 ||

4. I bow down to that Hari who (though) supreme

with perfect (auspicious) attributes is beheld by
Indira always with her gentle smile and who abounds
in bliss.

Buff) a“?! =t
mfi fish?!) fififinfiafi: I

mini : firafi fr amfir mafia II R II

vas’i vase na kasyfipi

yo'jito vijitdkhilah |

sarvakartd nu kriyate
tam namdmi ramdpatim || 5 ||
5. I salute that consort of Rama who, being the
controller (of all), is not subordinate to any one. He who
has conquered all is (himself) invincible. He is the doer
of all (but), He is not created (by any one).
 WWI
DVADASA STOTRAM 11

mmam II a II

viddrttarlsafighdya vdsudevdya te namah ll 6 ll

6. My obeisance to you Vasudeva, you who are

devoid of gunas (such as Sattva, Rajas and Tamas), you
who are of the nature of surpassing (auspicious)
attributes, you who are the creator of Brahma, you who
have tom asunder the assemblage of (both inner and
outer) enemies.

anfifim fiafii urn} infirm?) I

3mm =11!)
m 'Ft

[ididevdya devdnam pataye sdditdraye

ll \9 II

anddyajfidnapdrdya namo varavardya tell 7“

7. Salutation to the primordial God, the Lord of
divinities, the destroyer of enemies, the remover of
beginningless nescience (of his devotees), the supreme
among the superiors (such as Laksmi, Brahma, Rudra
and others)

D3
12 DVADASA STOTRAM

ajdya janayitre’sya vijitfikhiladfinava I

ajfidipfijyapdddya namaste garudadhvaja || 8 ll

of all demons,
8. O Garuda—bannered, Vanquisher
obeisance to you who are unborn, creator of this
Universe, whose feet are worshipped by Brahma and
others.

Wafifimfinfil
mfifimfiwfiuafim: Il°. II

indirdmandasdndrdgrya
katdksapreksitdtmane |

asmadisfaikakdrydya
pfimdya haraye namah || 9 ll

9. Obeisance to Hari who is full (of auspicious

attributes), whose form is gazed at by Indira’s profuse,
devotion-dense, sublime, side-glances, whose Chief aim
lies in fulfilling our (devotees) aspirations.
 Canto III
Iaruaahdpflaql

Wfifiafififififimml
Wfiafifiwzafiamfi: ll tn
kuru bhuflksva ca karma m'jam m'yatarh

haripddavinamradhiyd satatan'z I

harireva paro harireva guruh

harireva jagatpitrmdtrgatih || 1 ||

1. With your mind absorbed in all humility in the

feet of Hari, always (0 band of devotees) do your duty
worthy of your station in life uninterruptcdly and enjoy
its ordained fruits according to your capacity. Hari alone
is superme. Hari alone is the preceptor. Hari alone is the

mm:
father, the mother and the refuge of the Universe.

Hal-chm
W: I

wwwmgamm II ‘3 II

13
14 DVADASA STOTRAM

na tato’styaparam jagatfdyatamam

paramdtparatah purusottamatah I

tadalam bahulokavicintanayd

pravanamkuru mdnasamis’apade II 2 ll

2. There is none other in the world more

adorable than purusottama the supreme among
the most excellent. Therefore (0 band of devotees)
enough of cogitating on many mundane matters.
Do incline your mind towards the feet of the
Lord (or make your mind get absorbed in the feet
of the Lord.)

arms-F1
m
a: mu}mi and?!

ma figfifiué uni W
Emma I

WW II 3 II

yatato’pi hareh padasan‘tsmarane

sakalan'z hyaghamds'u layan'z vrajati I

smaratastu vimuktipadan'z paramam

sphutamesyati tatkimapdkriyate || 3 ||
 DVADASA STOTRAM 15

3. Whosoever even attempts at meditaion upon the

feet of Hari, his entire sin gets destroyed immediately.
The supreme state of final emancipation will certainly
come to him who meditates (upon the feet of Hari).

am: WW
Therefore, why is that (worthy means) relinquished?

uni I

wg‘tzmtimfizngmzummgufifimwmu1: II

s’mutdmalasatyavacah paramam
s'apatheritamucchritabdhuyugam I

na hareh paramo na hareh sadrs’ah

paramah sa tu sarvaciddtmaganzit ll 4 ll

4. Hearken (O devotees) to the most excellent,

pure, and true utterance proclaimed on oath with
uplifted arms: ‘There is none superior to Hari; there is
none equal to Hari. Verily, he surpasses the host of all
sentient selves.’

afimufiqufimgfizmafiWI
afimqmafimmgfim
unflalmu
16 DVADASA STOTRAM

yadi nfima paro na bhavet sa harih

kathamasya vas’e jagadetadabhflt |

yadi ndma na tasya vas’e sakalam

kathameva tu nityasukhan't na bhavet II 5 ll

5. If, indeed, Hari should not be supreme, how did

the Universe come under His control? If, verily, the
entire Universe should not be under His control, truly
why should not eternal happiness be its lot?

aaafilfinmmaumarfimfimgafimu
Wgzfizmfiéfimfiamn a II

na ca karmavimdmalakfila guna-
prabhrtfs'amacittanutaddhi yatah |

cidacittanusarvamasau tu harih
yamayediti vaidikamasti vacah || 6 II

6. Action, nescience, afflictions, time, constituents

of Prakrti, innate disposition and others, cannot all be
sovereign causes. For, it is well known that these are of
non-sentient nature. Vcrily, this Hari does control the
entire Universe of sentient and non-sentient forms. Such
is the scriptural statement.
 DVADASA STOTRAM 17

Wufifinfiqgfiwmnfia‘mml
"clamgawgawafizfifiwamufiaafi: Ilksll
vyavahdrabhiddpi gurorjagatdm m1 tu

cittagatd sa hi codya param I

bahavah purusdh purusapravaro

harirityavadatsvayameva harih || 7 II

of the preceptor of the

7. It is not in the mind
Universe (Vedavyasa) that differences are merely
empirical. In fact, having objected to this position He
who is Himself Hari, declared concerning the supreme
thus: ‘Souls are multitudinous; among the sentinents
Hari is the supreme’.

WWW" W a mafia W I

Wfimfiufimgfifiwuim Il

caturdnanapfirva vimuktaganfi
harimetya tu pfirvavadeva sadd l

niyatoccavim'catayaiva nijdm
sthitimfipuritisma paran’r vacanan'i || 8 ||
18 DVADASA STOTRAM

8. The emancipated groups led by Brahma having

approached in a special way Hari, obtained their innate
status in accordance with settled hierarchy always as
before (i.e. during their mundane existence). There is a
superior vedic authority expounding this.

WWWI
fiafiefiammzmfizfi: II 2 ll

dnandatirthasanndmnd
pfimdprajfifibhiddyujd I

krtam haryastakan’t bhaktyd

pafhatah prfyate harih II 9 ||

9. The eight-fold hymn relating to Hari was

composed by the saint named pfirnaprajfia also called
Anandatirtha of illustrious name. Hari will be pleased
with him who recites it with devotion.
 Canto IV

Wzmzw:
imagfiwhatil

W: m; Warming
I

1: ll ? ll

nijapfirnasukhdmitabodhatanuh
paraéaktirananta gunah paramah |

ajardmaranah sakaldrtihamh
kamaldpatirfdyatamo’vatu nah ll 1 ||

1. May the Lord of Kamala, worthy of highest

adoration, whose body is of innate infinite bliss and
boundless consciousness, who is omnipotent and has
inexhaustible attributes, who is supreme and free from
births and deaths, who is the annihilator of all
afflictions, protect us.

19
20 DVADASA STOTRAM

uzgfimmfi ER:
Wmmzuw’rmjam: WW Gum"?
finm: I

II

yadasuptigato’pi harih sukhavdn

sukharfipinamdhurato nigamdh l

svamatiprabhavan’z jagadasya yatah

parabodhatanurr‘z ca tatah khapatim || 2 H

2. Though Hari is (ever) wakeful, by virtueof His

being blissful,the scriptures declare Him to be of the
nature of bliss. Since the Universe is born of Hari’s
unfettered will, the scriptures, therefore, declare also
that the Lord of Senses (Hari) is of the nature of

WWW:
transcendental consciousness.

w:
W
I

mi tutti mama ufiwfi mag n 3 u

bahucitrajagadbahudhfikarandt
paras’aktiranantagunah paramah |

sukharflpamamusya padam paramarh

smaratastu bhavisyati tatsatatan't ll 3 ll
 DVADASA STO’I'RAM 21

3. By virtueof His creating multifariously the world

containing many wonders, he is omnipotent and is of
infinite attributes. He is supreme. The well-known
supreme state of blessedness will always be his who
meditates upon the blissful nature of this (Hari).

Wfia’tfifilgrwfin‘tz WWW. m.
finfififiwmmfi: u xn
smarane hi pareéiturasya vibhoh
malimini mandn‘tsi kutah karanan'i I

vimalam hi padam paraman'i svaratarr'l

tamndrkasavamamajasya hareh II 4 ||
4. While meditating upon this all—pervasive
absolute Lord, how there be defilement of mind and
senses? Verily, the supreme nature of the unborn Hari
which is‘ lustrous like the morning sun and which enjoys
within itself, is immaculate.

Wzgufisfimfiwml
finfi:
Wfia‘éfiwmfififim
afar Mk II
22 DVADASA STOTRAM

vimalaih s'rutis'dnanis’dtatamaih
sumano’sibhirds’u nihatya drdham l

balinam nijavairinamdtmatamo-

bhidamiéamanantamupdsva harim H 5 ll

5. With swords in the form of minds finely

sharpened on whetstones in the form of scriptures and
purified and having quickly exterminated your powerful
innate foe (do thou, O devotee) meditate upon the
boundless Lord Hari, the annihilator of souls’ nescience.

Ffifimfi‘afiw’mfifiwml
Wfififififiimm
Wile."
sa hi visvasrjo vibhus’ambhupuran-
damsfiryamukhdnapardnamanin |

syjatl'dyatamo’ vati hanti nijam

padamdpayati pranatdn sudhiyd || 6 ll

6. Indeed, that highly aborable (Hari) creates

separately (at each aeon) leading divinites such as
Brahma, Rudra, Indra and Surya who are (themselves)
 DVADASA STOTRAM 23

creators of the world, protects and destroys them. He

causes him who surrenders with right knowledge to
attain His abode (final beatitude).

Wfififiwufifififimufiwfial
Wfiag‘hfimfifiagmgfiat
fizlltsll
paramo’pi rames’iturasya samo
nahi kascidabhfinna bhavisyati ca |

kvacidadyatano’pi na pfirnasadd
ganitedyagundnubhavaikatanoh || 7 ll

7. To Him whose body is solely of the nature of

perfect pure infinite adorable attributes and knowledge,
who is the Lord of Rama, no one, even though eminent,
was equal in the past, nor will one be in the future.
Nowhere is there one of the present (equal to him.)

fimazmfimz.
WW3:tta-ctzafiémfi
WIN"
24 DVADASA STOTRAM

iti devavarasya hareh stavanan‘t

krtavdn muniruttamamddaratah I

sukhatt‘rthapadfibhihitah pathatah
tadidam bhavati dhruvamuccasukham II 8 II

8. Thus the saint named (Anandatirtha)

Sukhatirtha of celebrity composed with devotion the
sublime prayer of Hari, the pre-eminent Lord. He who
recites this will surely have supreme bliss.
 Canto V
I
am wart talent I

am WEE Wm
améarufifiu I

magma: mafia-«WWW: ll 2 II

vdsudevdparimeya sudhdman
éuddhasadodita sundarikdnta l

dharddhamdhdmna vedhuradhartah
saudhrtidfdhiti vedhrvidhzitah ll 1 ll

1. O Vasudeva, immeasurable, possessor of

excellent lustre (or radiance or majesty or form)
impeccable, always endowed with prosperity (or
excellently known alround by the righteous or ever
wakeful, beloved of Sundari (Laksmi), supporter of the
mountain (Mandara or Govardhana) destroyer of
demons, bearer of the Universe, creator of Brahma who
is (himself) the creator of those (Rudra and others), of
resplendent righteous fortitude.

WWWWW
mmmafiwmfiam II
I

R‘ II

25
26 DVADASA STOTRAM

ddhikabandham randhaya bodhd

cchindhi pidhdnam bandhuramaddhd l

keéava kes’ava s'dsaka vande

pds’adhardrcita sfmzvares'a ll 2 ll

2. 0
Supreme, burn away the trammels of the
world. By (giving) transcendental knowledge tear
asunder completely the (nescience) veil of binding
nature. I bow down (to you) O Kesava, O Kesava, (one
who impels Brahma and Rudra, (you who are) the all
controller, worshipped by Varuna, and the Lord of
mighty superiors (such as Brahma and others.)

mammal—7} W110i arm: I

mmmfimwfin 3,:
nfirfiyandmalakdrana vande
II

kdranakdrana pfima varenya l

mddhava mddhava sddhaka vande

bfidhakabodhaka s’uddhasamfidhe || 3-4 H

3-4. 0 Narayana, pure cause, the cause of causes,

abounding in (auspicious) attributes, and adorable (or
supreme), I bow down to you. O Madhava, O Madhava
 DVADASA STOTRAM 27

(Lord of Laksmi or Lore), wish-fulfiller, vexer (of

villains), awakener, and (the embodiment) of pure
penance, I bow down to you.

fiafifizwafitmfiafim I

firwfiafitwhufilwnfiaéwngwmfiwh
Wllkll
govinda govinda pumndara vande
skandasunandana vanditapdda l

visno srajisno grasisno vivande

krsna sadusnavadhisno sudhrsno ll 5 II

S. O Govinda, O Govinda (one who identifies the

cows or one who is known through the instrumentality
of the Vedas) destroyer of the body, I bow down to you
whose feet are worshipped by Skanda and, Sunandana.1

l. (Note-Skanda is Parvati's son. Sunandana is the janitor of

Visnu's abode. According to the commentary on Dvadasaslotra by Sri
Visvapatitirtha, the reading is Sanandana which is the name of a sage.
The commentator first takes Skanda and Sanandana as referring to
two distinct individuals and secondly as an epithet descriptive of
Rudra. (i.e. Rudra who has a son Skanda befitting him in every way).
But in the original text, published with the commentary of
Viévapatitirtha by the Pejavar Muth the reading is
W.
D4
28 DVADASA STOTRAM

O Visnu, creator, consumer, O krsna, killer of those

that oppress the righteous, and establisher of the path of
righteousness, I bow down to you.

wmfiéamfiafifiam I

fififinfiwfifinafiwfimfifimfiuau
madhusfidana ddnavasddana vande
daivatamodita veditapdda I

trivikrama niskramavikrama vande

sukrama samkramahun'zkrta vaktra || 6 II

6. O Madhusudana (Killer of the demon Madhu),

destroyer of demons, I bow down to you, who are
gladdened by the assembly of divinities and whose feet
have enlightened (the devotees). O Trivikrama (one
who took three strides covering the three worlds), I bow
down to you who are beyond constraints (imposed by
varna, aérama, and karma), ominpotent, functioning
through the transcendent order (of yourself as Vasudeva,
Sankarsana and Other vyuha forms, having a mouth
associated with the ‘hum’ sound at the time of deluge.

mmmafiwrflmmm I

afimafimmafitwmfim II\9|I
 DVADASA STOTRAM 29

vdmana vfimana bhfimana vande

sfimana simana s'dmana sdnol
s'rl'dhara éridhara sandham vande

bhfidhara vdrdham kandharadhdrin || 7 ||

7. O Vamana, O Vamana. (one who brings
auspiciousness to his devotees), inner regulator of souls
(or one who is reached through the instrumentality of
the Samaveda), establisher of righteous order, revealer
of (your own) form (to the devotees), Supporter of all,
I bowdown to you. O Sn‘dhara, O Sridhara (one who
carries Laksmi with Him or is endowed with loveliness),
possessor of transcendental bliss, bearer of the world,
supporter of deluge waters, sustainer of the liberated
souls, I bow down to you.

mwmfimmmmw.
WWHQW tfi
hrsikes'a sukeéa pares’a vivande
II a II

s’araneéa kaleéa balesa sukhes’a |

padmandbha subhodbhava vande

sambhrtalokabhardbhara bhfire || 8 ll
30 DVADASA STOTRAM

8. O Hrsikesa (Lord of the senses), possessor of

lovely hair, lord of superiors (such as Brahma, Rudra),
protector of protectors, promoter of all arts, impeller of
prowess, and controller of happiness (both empirical
and transcendental), I bow down to you. O Padmanabha
(lotus—navelled), source of (all) auspiciousness, all
round bearer of the weight of infinite living beings (or of
14 worlds), of manifold forms, I bow down to you.

mmfimmns
ddmodara dfiratarfintara vandc
II

driritapfiragapfira parasmfit || 9 ll

9. O Damodara (one having rope tied round his

belly) or one who has in his belly the entire Universe),
I bow down to you who pervade the Universe both
inside and outside and are the shore to those who have
cut across (the ocean of metempsychosis) by virtue of

WWW:
their knowledge (superior to actions.)

WWWMOH
I

dnandatirthdmunfndrakrtd hari
gitiriyam paramddaratah |
 DVADASA STOTRAM 31

paralokavilokanasfiryanibhd
haribhaktivibardhanaéaundatamd ll 10 ll

10. This song (in praise) of Hari composed with

sublime devotion by the pre-eminent anchorite
Anandatirtha, is like the sunlight to behold the
transcendental world, most potent in increasing
devotion to Hari.
 Canto VI

W WW
Imwfifihaql

WWW
33° I

II t u

matsyakarfipa layodavihdrin

vedavinetracaturmukhavandya I

karmasvarfipaka mandaradhdrin
lokavidhdraka devavarenya II 1 ll

bow down to you, O Fish-bodied, reveller in

1. I
deluge waters, adored by Brahma, the promulgator of
the Vedas, O Turtle—bodied, bearer of the mandra
mountain, supporter of the universe, and highest

Wmmmu
divinity.

aaqfigfiwmfitm‘wméaafiu‘r II =e II
 DVADASA STOTRAM 33

sfikararfipaka ddnavaéatro
bhfimividhdmka yajfiavardnga |

deva nrsimha hiranyakasatro

sarvabhaydntaka daivatabandho II 2 ll

2. O Boar-bodied, foe of the demon

(Hiranyaksha), bearer of the earth (on the tip of the
tusk), having gods (that preside over sacrifices) as
worthy limbs (or possessing excellent limbs),
0 god, of the form of Man-lion, foe of Hiranyaka
(Hiranyakasipu), destroyer of all fears, benefactor of
gods, I bow down to you.

mammmml
mmqfiafifimw II 3 II
vdmana vdmana mdnavavesa
daityavardntaka kdranarfipa I

rdmabrghudvaha sfirjitadipte
kstrakulfintaka s’ambhuvarenya II 3 II

3. O Vamana, Vamana (dwarf), attaired as a young

Celibate, subduer of the best of demons (Balindra),
assumer of form with a purpose, 0 Parasurama, saviour
of Bhrugu’s family, endowed with exceedingly mighty
34 DVADASA STOTRAM

splendour, exterminator of the race of kshatriyas

(kings), adored by Sambhu, I bow down to you.

we we mama) rrmfirdafl W635)“ I

Wfiifiawgmqmammu‘t n 1: II

rfighava rdghava rfiksasas'atro

mfimtivallabha jdnakikantal
devakinandana sundararfipa
rukmim'vallabha pdndavabandho H 4 ||
4. O Raghava, O Raghava, adversary of the
demons (such as Ravana and others), favourite of
Hanuman, beloved of Janakj, 0 son of Devaki (Krishna)
of lovely form, Lord of Rukmini, Kinsman of the
Pandvas, I bow down to you.

Wfifir) W11 gamma: than—«Ida

m:
=i3=l I

flaw: fiarfigfimfiam u k u

devakinandana nandakumfim
vrnddvanfificana gokulacandra |

kandaphalfis'ana sundararfipa
nanditagokulavanditapdda II 5 ||
 DVADASA STOTRAM 35

S. 0 Son of Devaki (Krishna), Son of Nanda

(the foster-father), Saunterer in Brindavana, Moon
to Gokula, Consumer of bulbous roots and fruits,
of beautiful form, I bow down to you who have
gladdened Gokula and whose feet are worshipped
(by devotees).

swam dam WE)?! gammm I

's’iflafmam WW6? n a u

indrasutdvaka nandakahasta
candanacarcita sundarimitha I

indivarodalanayana mandaradhdrin
govinda vande || 6 ||
6. O Protector of Indra’s Son (Arjuna), holder of
(the Sword) Nandaka, (possessing a body) anointed
with sandal paste, dear to beautiful women, (having)
eyes like the interior petals of a blue lotus, bearer of
mandara mountain, (wearer of garland of mandra
flowers), 0 Govinda, I bow down to you.
. .
'EE S. in
WWWWHBII
36 DVADASA STOTRAM

candrasatdnana kundasuhdsa
nanditadaivatdnandasupfima l

daityavimohaka nityasukhdde
devasubodhaka buddhasvarfipa || 7 ||
7. O of Buddha—form, deluder of demons, Cause of
eternal bliss, enlightener of divinities (or generator of
transcendental knowledge in divinities), l bow down to
you having a face resembling the beauty of a hundred
moons, and a smile like a kunda flower. You have
delighted the assemblage of divinities and are perfect

W m
with bliss.

W
mm WW
Wad-«r I

II 6 II

dustakuldntaka kalkisvarfipa
dharmavivardhana mfilayugfide I

ndrdyamimala kdranamfirte
pfimagunfirnva nityavibodha ll 8 ll

8. O of Kalki form, exterminator of the race of

Villains, increaser of righteousness, promulgator of the
primary aeon (Krtayuga), 0 Narayana, immaculate,
 DVADASA STOTRAM 37

Causal form (of the Universe), ocean of perfect

attributes, possessor of imperishable transcendental
knowledge, I bow down to you.

WWWW flagrant”? us II

sukhatirthamunindrakrtd
harigfithd pdpahani s’ubhd

nityasukhdrthd II 9 II

The Hymn of Hari, composed by the saint-lord

Anandatirtha, destroys sins and is holy. Its purpose is
(conferment of) eternal bliss.
 Canto VH

fitm-
I are: and mm |

W
gfirwfimgfiwfim I

fiat
Wmm
mm 1:11

II i: ll

vis’vasthitipralayasargamahdvibhfiti-
vrttiprakds'aniyamfivrtibandha moksdh I

yasyd apdfigalavamdtrata firjitfi sd

s'riryatkatfiksabalavatyajitam namdmi II 1 ||

1. I offer my obeisance to the unconquered (Hari)

by whose side glance that excellent Sri has been
rendered powerful and whose (Sri’s) mere fragment of
side glance maintenance, destruction and creation of the
Universe, great prosperity, activity, knowledge, control,
ignorance, bondage, and release are brought about.

38
 DVADASA STOTRAM 39

WW-
WWI
Wmfiufimifiqaafilw
afifiamWanfiu Q II

brahmesasakraravidharmaéasfifikapfirva
girvanasantatiriyam yada pdr'lgales'am I

dsritya vis’vavijayam visyjatyacintyd-

s'rl'ryatkaffiksabalavatyajitam namdmi ll 2 ll

2. Ioffer my obeisance to the unconquered

[Ajita named Narayana) by whose side glance the
incomprehensible Sri has been rendered powerful and
by resorting to whose [Sri’s) fragment of side glance this
succession of leading divinities namely Brahma, Rudra,
Indra, Sfirya, Yama, and Candra, causes the prosperity

WW-
of the Universe.

WWW:
anf‘aamm
afifimwwfiifimfi n a u
4o DVADASA STOTRAM

dharmdrthakdmasumatipracayfidyaéesa
sanmafigalam vidadhate yadapdfigalesfam |

déritya tatpranatasatpranatd apidyd

s'rl'ryatkatdksabalavatyajitan‘z namdmi || 3 II

3.offer my obeisance to the unconquered Lord

I

by whose side glance the adorable Sri has been rendered

powerful and by resorting to whose (Sri’s) fragment of
side glance those (such as Indra and other gods) who are
themselves revered by the virtuous engaged in merit,
bring about auspiciousness beginning with merit,

mm
wealth, wish, right knowledge, and the increase of
these, to the entire (group) of holymen.

mW
m
arm unfit
Writ I

mmm
a mfi 3a:
II *5 II

sadvarganigrahanirastasamastadosd
dhydyanti visnumrsayoyadapdfigaleéan't |

cis’ritya yfinapi sametya na yfiti duhkham

s'rl'ryatkaffiksabalavatyajitam namdmi || 4 ||
 DVADASA STOTRAM 41

4. 1 offer my obeisance to the unconpuered Lord

by whose side glance Sri has been rendered powerful
and by resorting to whose (Sri’s) fragment of side glance
the sages, who have divested themselves of all imper—
fections by conquering the group of six internal enemies
namely desire, anger, avarice, arrogance, infatuation
and jealousy, meditate upon Visnu, and by approaching
whom (sages) man becomes free from misery.

WWW-
WWW!
Wmfianfir—ifiamfim
WWW
sesdhivairiéivaéakramanupradhdna-
II H II

citrorukarmaracanam yadapdngaleéam I

fis’ritya viévamakhilam vidadhdti dhdtd

s'riryatkafaksabalavatyajitam namdmi || 5 ||
5. offer my obeisance to the uncocquered Lord by
I

whose side glance Sri has been rendered powerful and

by resorting to whose (Sri’s) fragment of side glance the
creator creates the entire Universe composed of
42 DVADASA STOTRAM

wonderful and diverse deed—accomplishment of

divinities headed by Sesa Garuda, Rudra, Indra, Manu
and others.

WW-
fifigfitfifiafiml
Wmmfifizmz
afifimmfilfimfi Ila ll

sakrogmdidhitihimdkarasfiryasfinu-
pftrvam nihatyanikhilan': yadapdfzgalesam l

ds'ritya nrtyati sivah sivah prakatorusaktih

s’rt'ryatkaffiksabalavatyajitarh namfimi || 6 ||

6. offer my obeisance to the unconquered

I

Lord by whose side glance Sri has been rendered

powerful and by resorting to whose (Sri’s) fragment of
side glance Siva with his manifested great prowess
having destroyed the entire Universe dominated by
Indra, Sfirya, Candra and Yama, dances (performs the
Tandava dance)
 DVADASA STOTRAM 43

WW
WWW!
31113135!qu
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tatpddaparikajamahfisanatdmavdpa
Ilka II

s'arvddivandyacarano yadapdfigulesam |

ds’ritya ndgapatiranyasurairdurdpdm
ériryatkatdksabalavatyajitam namfimi II 7 ll

7. I offer my obeisance to the unconquered Lord

by whose side glance Sri has been rendered powerful
and resorting to whose (Sri’s) fragment of side glance
the lord of serpents, (Sesa) whose feet are adored by
Sarva (Rudra) and others, obtained the status of being
the eminent couch of His (the unconquered) Lord,
which (status) is beyond the reach of other divinities.

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44 DVADASA STOTRAM

ndgdrirugrabalapaurusa dpa visnor

vdhatvamuttamajavo yadapdfigales’am I

déritya éakramukhadevaganairacintyam
s'riryatkatdksabalavatyajitam namdmi H 8 II

8. I offer my obeisance to the unconquered

Lord by whose side glance Sri has been rendered
powerful and by resorting to whose (Sri’s) fragment of
side glance the enemy of serpents (Garuda) having
terrific strength and heroism and excellent speed
obtained the status of becoming the vehicle of Visnu
which (status) is beyond the ken of multitudes of

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divinities headed by Indra.

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dnandatirthamunisanmukhapar'zkajottham
sdksddramfi harimanah priyamuttamdrthan‘z |
 DVADASA STOTRAM 45

bhaktyd pathatyajitamdtmani sannidhdya

yah stotrametadabhiydti tayorabhisfam || 9 ||
9. He who having enshrined the unconquered
Lord in his heart recites with devotion this hymn of
excellent import,chiefly pleasing to the hearts of
Rama and Hari, and emanating from the worthy
lotus-face of the saint Anandatirtha, obtains from
them the desired object.
 Canto VIII

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vanditfis'egavandyoruvrnddrakan'z
candanficarcitodfirapindmsakam
indirdcaficaldpdfiganirdjitam
mandaroddhfirivrttodbujdbhoginam |

prinaydmo vdsudevam
devatdmandaldkhandamandanam II 1 ||

1. We are propitiating Visudeva whom the legion

of divinities (such as Brahma and others) adored by all,

46
 DVADASA STOTRAM 47

is engaged in genuflecting, (worshipping) who possesses

sandal—paste anointed, lofty, robust arms, who is
cherished by the tremulous side glances of Indira (as if
they are waving lights in adoration), who is sedulous
with his shoulders round and excellent, serviceble in
lifting up the Mandara mountain, who is the integral

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ornament of the assemblage of divinities.

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srstisamhdrali‘ldvildsa’tatam
pustasddgunyasadvigraholldsinam |

dustanihéesasamhfirakarmodyatam
hfstapusfdnuns’isfaprajdsaritérayam
prinaydmo vdsudevam
devatdmandaldkhandamandanam|| 2 ||
43 DVADASA STOTRAM

2. We are propitiating Vasudeva who is full and

all round with expansive sport in the form of world
creation, destruction, and other cosmic functions, who
is lustrous with his spiritual body in the form of perfect
six fold attributes (such as overlordship, valour, fame,
wealth, general knowledge, and special knowledeg),
who is assiduous in the act of total anninilation of the
wicked, who is the refuge of those pepole that are
contented, rich (with spiritual knowledge, and
devotion), and highly disciplined, who is the integral
ornament of the assemblage of the divinities.
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unnataprdrthitds’esasamsddhakam

sannatdlaukikdnandadasripadam I
 DVADASA STOTRAM 49

bhinnakarmdéayaprdnisafirprerakam
tanna kim neti vidvatsu mimdmsitam ll

prinaydmo vfisudevam
devatdmandalfikhandamandanam || 3 ||

3. We are propitiating Vasudeva who is the fulfiller

of all that is prayed for by the eminent (devotees), who
possesses glorious feet that confer transcendental bliss
on those who bow down to them, who is the impeller in
sentient beings of diverse actions and intentions, who is
thoroughly enquired into by the learned (in
philosophical lore) in this manner: ‘Does Brahma not
exist? Yes, indeed, Brahma exists; it is not that
Brahma does not exist. He is the integral ornament of
the assemblage of divinities.

szaama’lfié:
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50 DVADASA STOTRAM

vipramukhyaih sadd vedavddonmukhaih

supratfipaih ksitis'es'varais'cdrcitam l

apratarkyorusamvidgunam nirmalam
suprakfis’tijardnandarfipam paran't ||
prizlaydmo vdsudevam
devatdmandalfikhandamandanam ll 4 ll

4. We are propitiating Vasudeva who is

worshipped by the best of brahmins engaged always in
vedic disquisitions and by the supremely valorous rulers
of the earth, who is endowed with inscrutable and
exalted knowledge itself as attribute, who is
immaculate, whose body consists of excellent
knowledge and unaging bliss, who is supreme,who is
the integral ornament of the assemblage of divinities.

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 DVADASA STOTRAM 51

atyayo yasya kemipi na kvdpi hi

pratyayo yadgunesuttamdndm parah I

satyasar'tkalpa eko varenyo vas'l'

matyam’maih sadd vedavddoditah II

prinaydmo vdsudevam
devatdmandaldkhandamandanam || 5 II

5. We are propitiating Vasudeva, surpassing whom

verily, has not been accomplished by anyone and
anywhere, in whose cxcellences conviction of those that
have attained spiritual knowledge is superb, whose
intention is unobstructed, who is absolute, adorable,
independent, always proclaimed (as supreme) by those
of superior intellect through the instrumentality of vedic

m
argumentations, who is the integral ornament of the
assemblage of divinities.
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52 DVADASA STOTRAM

pas’yatdn‘t duhkhasantdnanirmfilanam
drs'yatdm dréyatfimityajes’fircitam |

naéyatfin'z dfirugan'z sarvadzipydtmagam

vas’yatdm svecchayd sajjanesvdgatam ll

prinaydmo vdsudevam
devatdmandaldkhandamandanamll 6 ||

6. We are propitiating Vasudeva who is the

annihilator of the continuous flow of misery of those
who have realised Him, who is worshipped by Brahma
and Rudra praying: ‘may we see the Lord, may we see
the Lord’, who is beyond the reach of those that are
eternally damned even though He is the inner controller
(of all sentient beings), who comes under the direction
of the pious by his own volition, who is the integral
ornament of the assemblage of divinities.

Wazmhmiwfi
finamufigunuafil
sums-ham:
szuzuiéam u

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mum II K9 II
 DVADASA STOTRAM 53

agrajam yah sasaijdjamag'rydkrtim

vigraho yasya same gund eva hi I

ugTa ddyo’ pi yasydtmajdgrydtmajah

sadgrhitah sadd yah param daivatam ||
prinaydmo vdsudevan‘r
devatdmandaldkhnda mandanam II 7 ll

7. We are propitiating Vasudeva who created

Brahma the foremost born and the presiding diety over
‘mahat’, whose body is verily all his attributes only,
whose grandson is ugra (Ugra also called Rudra,
Brahma’s eldest son) though born first (i.e. born before
Indra and others), who is always held by the holy as the
supreme diety, who is the integral ornament of the
assemblage of divinities.

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54 DVADASA STOTRAM

acyuto yo gunaimityamevdkhilaih
pracyuto’s’esadosaih sadfi pfirtitah l

ucyate sarvavedoruvddairajah
svarcyate brahmarudrendrapfirvaihsadd II
prinaydmo vdsudevam
devatdmandaldkhandamandanam || 8 ||

8. We are propitiating Vasudeva who is always full

of all excellences and free from all imperfections
because of his being always abundant with auspicious
attributes, who is expounded by the many
argumentations of all the Vedas, who is unborn, who is
duly worshipped always by prominent divinities such as
Brahma, Rudra and Indra, who is the integral ornament
of the assemblage of divinities.

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 DVADASA STOTRAM 55

dhdryate yena vis’van't saddjddikam

vdryateéesaduhkham nijadhydyindm |

part/ate sarvamanyaima yatpdryate

kdryate cdkhilan‘t sarvabhfitaih sadd ll

prinaydmo vdsudevam
devfitamandaldkhandamandanan‘t II 9 II

9. We are propitiating Vasudeva by whom this

Universe beginning with Brahma is always sustained, by
whom the entire misery of those that meditate upon him
is warded off, by whom is accomplished all that is
unaccomplished by others (such as Brahma), impelled
by whom all sentient beings perform all their actions,
who is the integral ornament of the assemblage of
divinities.

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56 DVADASA STOTRAM

sarvapdpfini yatsamsmrteh safiksayarh

sarvaddydnti bhaktyfi viéuddhdtmandm I

s'arvag'urvddi gz'rvdnasamsthdnadah
kurvate karma yatprftaye sajjandh ||

prinaydmo vfisudevam
devatfimandaldkhanda mandanam II 10 ||

10. We are propitiating Vasudeva by remembrance

of whom always, all sins, of souls rendered stainless by
devotion, get destroyed, who grants positions (in their
respective realms) to divinities beginning with Brahma
(literally guru of Rudra), for pleasing whom righteous
people perform their duty (obligatory and adventitious)
who is the integral ornament of the assemblage of
divinities.

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 DVADASA STOTRAM 57

aksayan'l karma yasminpare svarpitan'i

praksayam ydnti duhkhdm’ yanndmatah I

aksaro yo’jarah sarvadaivdmrtah

kuksigan'i yasya viévan‘z sadfijadikam ll

prinaydmo vdsudevam
devatdmandalfikhandamandanam|| 11 ||

11. We are propitiating Vasudeva, to which

supreme the work devoutly dedicated becomes an
imperishable fruit-producer, by uttering whose names
miseries melt away, who is indestructible, undecaying,
ever free, in whose belly lies always the Universe
beginning with Brahma, who is the integral ornament of
the assemblage of divinities.

Mafia:
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53 DVADASA STOTRAM

nandl'tirthorusannfimino nandinah
sandadhfindh sadfinandadeve matirh l

mandahdsdrunfipdfigadattonnatim
nanditfis’esadevddivmdam sadfi ll

prinaydmo vdsudevam
devatdmandald khanda mandanan‘t ll 12 ||

12. May we that bear the exalted and impeccable

appellation Nanditirtha (the expression means
Madhvas) that are joyous and that have firmly fixed our
intellect on the ever blissful Lord, propitiate Vasudeva
who grants eminence (to his devotees) by his tawny side
glances associated with gentle smile, who has gladdened
the multitude of all divinities, and sages, who is the
integral ornament of the assmblage of divinities.
(Note: Nanditirtha is Anandatirtha that means Madhva)
 Canto IX

mm
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Wm mum
atimatatamogirisamiti vibhedana
II t n

pitdmahabhfitidagunagananilaya |

s’ubhatamakathdéaya parama sadodita

jagadekakfirana nima ramdramana II 1 ll

1. 0Rama, consort of Rama highly adored,

destroyer of multitude of mountains of darkness
(ignorance), giver of prosperity to Brahma, abode of
assemblage of excellences, import of the holiest
philosophical debate, supreme, ever shining, (ever
wakeful) prime cause of the Universe, be my refuge.

[)6 59
60 DVADASA STOTRAM

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vidhibhavamukhasurasatatasuvandita
ramdmanovallabha bhava mama s’aranam |

s'ubhatamakathfis’aya parama sadodita

jagadekakfirana rdma ramdramana || 2 ll

2. O Rama, consort of Rama, import of the holiest

philosophical debate, supreme, evershining, prime
cause of the Universe, always genuflected by divinities
headed by Brahma and Rudra, fascinator of Rama’s
heart, be my refuge.

Wmmml
WWW
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 DVADASA STOTRAM 61

aganitagunaganamayaéarfra he
vigatagunetam bhava mama s’aranam I

s'ubhatamakathds’aya parama sadodita

jagadekakfirana nima ramziramana ll 3 ||

3. O Rama, consort of Rama, import of the holiest

philosophical debate, supreme, ever shining, prime
cause of the Universe, possessor of a body of the nature
of infinite excellences, and free from imperfections, be
my refuge.

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aparimitasukhanidhivimalasudeha he
II

vigatasukhetara bhava ma s'aranan': |

s’ubhatamakathdsaya parama sadodita

jagadeka kdrana rdma ramd ramana || 4 ||

62 DVADASA STOTRAM

4. O Rama, consort of Rama, import of the holiest

philosophical debate, supreme, ever shining, prime
cause of the Universe, possessor of an impeccable and
excellent body which is the very reservoir of infinite
bliss and devoid of sorrow, be my refuge.

Warran-
W'EWWWI
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pracalitalayajalaviharana s’dsvata
sukhamayami'na he bhava mama s’aranarh l

subhatama kathds'aya parama sadodita

jagadekakdrana rzima ramdramana ll 5 ll

5. O Rama, consort of Rama, import of the

holiest philosophical debate, supreme, ever shining,
prime cause of the Universe, reveller in agitated
deluge waters, eternal, blissful, 0 fish (bodied), be
my refuge.
 DVADASA STOTRAM 63

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suraditijasubalavilulitamandara-
dhara vamkflrma he bhava mama s'aranam I

s'ubhatamakathfiéaya parama sadodita

jagadekakdrana rdma ramd ramana || 6 II

6. O Rama, consort of Rama, import of the holiest

philosophical debate, supreme ever shining, prime
cause of the Universe, and bearer of the mandara
mountain moved to and fro by the great strength of gods
and demons. O pre—eminent turtle— bodied, be my
refuge.

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64 DVADASA STOTRAM

sagirivaradhardtalavaha susfikara
paramavibodha he bhava mama éaranam I

s’ubhatamakathds’aya parama sadodita

jagadekakdrana rdma ramdramana || 7 II

7. O Rama, consortof Rama, import of the holiest

philosophical debate, supreme, ever shining prime
cause of the Universe, bearer of the earth endowed with
superior mountains and of the nature of extraordinary
transcendental knowledge, 0 celestial boar, be my
refuge.

arfiaafifigfimfi‘fiaq
Wmmmml
WWW
WWW Ilé II

atibaladitisutahrdayavibhedana
jayanrhare’ mala bhava mama saranam |

s'ubhatamakathds’aya parama sadodita

jagadekakfirana nima ramiz' ramana || 8 ||
8. O Rama, consort of Rama, import of the holiest
philosophical debate, supreme, ever shining prime
 DVADASA STOTRAM 65

cause of the Universe, slitter of the heart of the very

strong son of diti (Hiranyakasipu), O victorious thari,

WW
immaculate, be my refuge.

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balimukhaditisutavijayavindéana
II

jagadavandjita bhava mama s'aranam I

éubhatamakathds’aya parama sadodia

jagadekakdrana rdma ramdramana ll 9 ||

9. O Rama, consort of Rama, import of the holiest

philosophical debate, supreme, ever shining prime
cause of the Universe, terminator of the triumph of the

3W
demons headed by Bali, and protector of the Universe,
0 unconquered (Vamana), be my refuge.

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66 DVADASA STOTRAM

avijitakunrpatisamitivikhandana
ramdvara virapa bhava mama s'aranarh |

subhatamakathdsaya parama sadodita

jagadeka kdrana rdma ramdramana H10“
10. O Rama, consort of Rama, import of the
holiest philosophical debate, supreme, ever shining
prime cause of the Universe, exterminator of the host of
unvanquished wicked kings, spouse of Rama,

WW
0 protector of the valiant (Bhargava) be my refuge.

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kharataraniéicaradahana panimrta
mghuvara mfinada bhava mama s’aranan‘z I

s'ubhatamakathds’aya parama sadodita

jagadekakdrana rdma ramfimmana || 11 ||
11. O Rama, consort of Rama, import of the
holiest philosophical debate, supreme, ever shining
 DVADASA STOTRAM 67

pn'me cause of the Universe, fire to the arrant demons,

exalted, immortal, bestower of knowledge, 0 best of
Raghus, be my refuge.

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sulalitatanuvara varada mahdbala

yaduvara pdrthapa bhava mama s'amnarh I

sfubhatamakathds’aya parama sadodita

jagadekakdrana rdma ramciramana || 12 ||
12. O Rama, consort of Rama, import of the
holiest philosophical debate, supreme, ever shining
prime cause of the Universe, best among those
possessing exceedingly graceful from, bestower of
boons, most powerful, protector of Panha, 0 best of
Yadus, be my rufuge.

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68 DVADASA STOTRAM

ditisutamohana vimalavibodhana

paraguna buddha he bhava mama s'aranan'z

l

s'ubhatamakathds’aya parama sadodita

jagadekakdrana rdma ramdmmana || 13 II

13. O Rama, consort of Rama, import of the

holiest philosophical debate, supreme, ever shining
prime cause of the Universe, deluder of demons,
expounder (of philosophical wisdom) to the holy [such
as Brahma), possessor of exalted excellence, 0 Buddha,

WW
be my refuge.

mam'kwamml
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kalimalahutavaha subhagamahotsava
s'aranada kalkiéa he bhava mama s'aranarh l

éubhatamakathfis’aya parama sadodita

jagadekakdrana rdma ramdramana || 14 ll

 DVADASA STOTRAM 69

14. O Rama, consort of Rama, import of the

holiest philosophical debate, supreme, ever shining
prime cause of the Universe, fire to the ills of the kali
age, delight to the meritorious, shelter-giver, O Lord

WW
kalki, be my refuge.

mgaq‘mnmmml
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akhilajanivilaya parasukhakdrana
para purujsottama bhava mama éaranam |

subhatamakathaéaya parama sadodita

jagadekakarana rama ramdramana || 15 ||

15. O Rama, consort of Rama, import of the

holiest philosophical debate, supreme, ever shining
prime cause of the Universe, source of emergence and
dissolution of the entire world, cause of transcendental
bliss, perfect, 0 Purusottama, be my refuge.
7o DVADASA STOTRAM

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iti tava nutivarasatataraterbhava
ta II

sus’aranamuru sukhatirtha
munerbhagavanll 16 ll

16. O Lord, be the favourite protector of the saint

sukhatirtha who is thus completely absorbed always in
your pacan par excellence.
 CantoX
law-mam!
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avana s'ripatirapratiradhikes'ddibhavdde I

karundpfirna varaprada caritarh jfidpaya me te ll 1 ll

1. O Saviour, all surpassing, source of Rudra and

Brahma, full of compassion, bestower of boons: (you

W513 W
are the) Lord of Sri, (you are) nonpareil, acquaint me

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with thy deeds.

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afifi 3mm 1‘: a II 7e II

suravandyddhipa sadvara bharitzis'esagundlaml

kamndpfima varaprada caritan'z jfidpaya me te || 2 ||

2. 0 Thou adored by divinities, lord of all,

bestower of boons on the worthy, full of all excellences
carried to their perfection, full of compassion, bestower
of boons, acquaint me with thy deeds.

71
72 DVADASA STOTRAM

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sakaladhvdntavinds’aka paramdnandasudhdho I

kamnfipfima varaprada caritan'z jr'zfipaya me te || 3 ||

3. O destroyer of all darkness (ignorance of the

virtuous people), truly bestower of transcendental bliss.
Wonderful (313’!) are the attributes of Bari. Full of
compassion, bestower of boons. acquaint me with thy

WWI
deeds.

Wmafifimfifi In: H

trijagatpota saddrcitacaranfis’dpatidhdto |

kamndpflma varaprada caritam jfifipaya me te || 4 ||

4. 0Boat to cross the three worlds, with

feet always worshipped (by the devotees),
supporter of Sarasvati’s Lord (Brahma), full of
compassion, bestower of boons, acquaint me with thy
deeds.
 DVADASA STOTRAM 7a

Wfimwfia‘rfig‘ufiql
Wamafifimfifi IIH II

trigundtita vidhfiraka parito dehi subhaktin‘z |

kamndpfirna varaprada caritam jr‘idpaya

me te || 5 II

5. O Surpasser of triple gunas, unique supporter of

all, grant me at all times and from all sides proper
devotion. 0 full of compassion, bestower of boons,
acquaint me with thy deeds.

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Wmafifimfifi II a II

saranan'i kdranabhdvana bhava me tdta saddlam |

karundpfima varaprada caritam jfizipaya

mete II 6 ||

6. O contriver of causes (that bring about

creation), progenitor, be absolutely my refuge always. 0
full of compassion, bestower of boons, acquaint me
with thy deeds.
74 DVADASA STOTRAM

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maranaprfinada pdlaka jagadt'édva subhaktim |

karumipfima varaprada caritan'l jfifipaya me te || 7 ||

7. O Giver of death and life, protector, Lord of the

Universe, protect my right devotion from evils. 0 full of
compassion bestower of boons, acquaint me with thy
deeds.

mfiamvhfimfimfifil
Wmafifimfifi II a ll

tarunddityasavamaka-
carandbjfimalakirte |

kamnfipfirna varaprada
caritan't jfidpaya me te ll 8 ||

8. O Possessor of lotus—feet having a colour similar

to that of the morning sun, possessor of impeccable
glory, full of compassion, bestower of boons, acquaint
me with thy deeds.
 WWI
DVADASA STOTRAM 75

Wafifimfifi II 2 II

salilaprotthasaragdka manivamoccanakhdde I

karunfipfima varaprada caritam jfidpaya me te ll 9 ||

9. O Possessor of the hue similar to that of the

water born (blue lotus), possessor of ruby-tinted exalted
nail bases, full of compassion, bestower of boons,
acquaint me with thy deeds.

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khajatfim'nibhapfivana varajanghdmitas’akte I

kamndpfima varaprada caritam jfidpaya me te || 10 ||

10. O Possessor of holy and excellent shanks
resembling rainbow like quivers, omnipotent, full of
compassion, bestower of boons, acquaint me with thy

WWI
deeds.

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76 DVADASA STOTRAM

ibhahastaprabhasobhanaparamorustharamdle l

kamndpfima varaphrada caritan't jfidpaya me te ll 11 ||

1
l. 0 Thou having Rama as a bee on (thy) sublime
thigh hand—some like the radiant trunk of an elephant,
full of compassion, bestower of boons, acquaint me

WWI
with thy deeds.

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asanotphullasupuspakasamavarndvarandnte |

karuzzdpfirna varaprada caritam jfidpaya me te ll 12 ll

12. O Donner of an upper garment similar in

colour to the fully blossomed lovely safflower. Full of
compassion, bestower of boons, acquaint me with thy
deeds at the time of death.

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Wmafiémfia II ‘23 n

s’atamododbhavasundaravarapadmotthitandbhe I

kamndpfima vamprada caritam jfidpaya me te ll 13 ll

 DVADASA STOTRAM 77

13. O Possessor of a naval from which sprang the

most lovely lotus, the birth place of Brahma, full of
copassion bestower of boons, acquaint me with thy
deeds.

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Wmafifimfifi II N II

jagadambdmalasundaragrhavaksovara yogin |

kamndpfima varaprada caritam jfifipaya me te ll 14 ll

14. Opossessor of a splendid chest, the lovely and

holy abode of the Universal mother (Laksmi),
contemplative sage, full of compassion, bestower of

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boons, acquaint me with thy deeds.

Wmafia’mfifi II ta II

jagaddgfihakapallavasamakukse sarandde |

kamndpflma varaprada caritarr'l jfidpaya me te ll 15 ll

15. O Possessor of a sprout like belly, the

enveloper of the Universe (at the time of deluge); Source
of world protectors (such as Brahma), full of compassion,
bestower of boons, acquaint me with thy deeds.
 WWI
78 DVADASA STOTRAM

Wmafifiamfifi II ?E II

ditijdntapradacakradaragaddyugvarabdho |

karundpfima varaprada caritafitjfidpaya me te II 16 ll

16. O Possessor of worthy arms bearing the quoit

(disc) the conch and the mace that cause the destruction
of demons, full of compassion, bestower of boons,

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acquaint me with thy deeds.

Wmafiamfifi II N u

paramajr‘idnamahdnidhivadana s’riramanendo |

kamndpfima varaprada caritamjfidpaya me te ll 17 ll

17. O Possessor of a face which is a mighty store—

house of perfect knowledge, 0 Thou who art like the
full moon for the enjoyment of Laksmi, full of
compassion, bestower of boons, acquaint me with thy
deeds.

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 DVADASA STOTRAM 79

nikhildghaughavindéakaparasaukhyapradadrste |
kamndpfima varaprada caritan’zjr‘zdpaya me te ll 18 ||

18. O Possessor of a glance that annihilates all

heaps of sins and confers (on the devotee)
transcendental bliss, full of compassion, bestower of
boons, acquaint me with thy deeds.

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paramdnandasutirthamunirdjo harigdthdm
II 13%

kftavfinnityasupfimaikaparamfinandapadaisi ll 19
ll

||

Supurnka
19. The saint-royal named paramanandasutirtha,
wishing for the eternal kingdom of Visnu who is
completely perfect, pre-eminent, and of the nature of
supreme bilss, composed this hymn to Hari.
 Canto XI

W
3mm WW W:Immml
117% 3%
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udimamajaram divyamamrtasyandyadhl's'ituh
II 2 II

dnandasya padan’r vande

brahmendrddyabhivanditam ll 1 ll

1. Iadore the feet of the overlord blissful Visnu

which are superb, free from infirmities, and divine;
which pour forth beatific bliss, which are respectfully
worshipped by Brahmfi and others.

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arm Wé 3% II Q n
samavedapadodgitam indirdvfisamuttamam |

finandasya padam vande

brahmendrfidyabhivanditam II 2 H

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 DVADASA STOTRAM s1

2. Iadore the feet of Visnu which are proclaimed

by all the vedic words, which make an excellent
residence for Laksmi, which are respectfully

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worshipped by Brahma and others.

Wfifiafiamfiafin II 3 II

sarvadevddidevasya viddritamahattamah l

dnandasya padan'i vande

brahmendrddyabhivanditam II 3 ||
3. I adore the feet of Visnu the source (lord) of all

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divinities, which (feet) have cleft the mighty darkness
(ignorance), which are respectfully worshipped by
Brahma and others.

3mm 113' an}

W: I

II 3 ll
uddramddardnnityaman‘indyarhsundarl'pateh I

dnandasya padan‘t vande

brahmendrddyabhivanditam || 4 ||
4. I adore devoutly the exalted and praiseworthy feet
of Visnu, the lord of Sundafi (Laksmi) daily, which (feet)
are respectfully worshipped by Brahma and others.
32 DVADASA STOTRAM

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Wfiafiafimfiafimuk u

indivarodaranibham supfimam vddimohadan‘z I

dnandasya padan’t vande

brahmendrfidyabhivanditam ll 5 ll

5. I adore the feet of Visnu which resemble the soft

interior of a blue lotus, which are absolutely perfect,
which destroy the delusion of the virtuous, which are

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respectfully worshipped by Brahma and others.

Wfiafiafim
ddtrsarvdmaraiévaryavimuktydderahovaran’t
II a II

finandasya padam vande

brahmendrddyabhivanditam || 6 II

6. O Wonderful! I adore the excellent feet of Visnu

which confer on all divinities prosperity, final liberation,
and so on, which are respectfully worshipped by
Brahma and others.
 DVADASA STOTRAM 83

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311m WW
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afiafiafirfim
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I

II \9 II

dfiniddfirataram yattu tadevdntikamantikdt I

dnandasya padan‘z vande

brahmendrfidyabhivanditam || 7 II

7. I adore the feet of Visnu which verily are farther

than the farthest (to non—devotees), and nearer than the
nearest (to devotees) which are respectquy worshipped
by Brahma and others.

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mi aw} II a II

pfimasarvagunaikdrnamanddyantam sures'ituh |

dnandasya padam vande

brahmendrfidyabhivanditam II 8 ll

8. Iadore the feet of Visnu, the lord of divinities,

which (feet) are the chief receptacle of all complete
excellences, which have neither beginning nor end,
which are respectfully worshipped by Brahma and
others.
s4 DVADASA STOTRAM

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H 2 ll

dnandatirthamuninfi harerfinandarfipinah I

krtan‘t stotramidarh punyam

pathannfinandatdmiydt || 9 ||

9. (May the devotee) reciting this merit producing

hymn to Hari of blissful form, composed by the saint
Anandatirtha, attain the state of blessedness.
 Canto XII

Wml
Immfihfifll

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dnandamukunda aravindanayana
II

dnandatirthapardnandavarada ll 1 ||

1.O Blissful, bestower of beatitude, lotus—eyed, (I

bow down to you) conferer of the boon of exalted bliss

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on (me) Anandatirtha.

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sundarl'mandira govinda vande l

dnandatirthapardnandavarada || 2 ||

of Laksmi, Govinda, I bow down to

2. O Sanctum
you Conferer of boon of exalted bliss on (me)
Anandatirtha.
86 DVADASA STOTRAM

Wail
311mm II3 II

candrasurendrasuvandita vande |

dnandatirthapardnandavamda || 3 ||

3. 0 You who are adored by Candra and Surendra,

l bow to you, conferer of boon of exalted bliss on (me)
Anandatirtha.

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Wuxu
candrakamandiranandaka vande |

dnandatz'rthapardnandavarada ll 4 ll

4. 0 you who delight in the crown made of

peacock feathers, l bow down to you. Conferer of boon

Wail
of exalted bliss on (me) Anandatirtha.

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vrnddrakavrndasuvandita vande |

dnandatirthapardnandavarada II 5 ||
 DVADASA STOTRAM 37

5. 0 You who are well adored by the host of

divinities, I bow down to you conferer of boon of
exalted bliss on (me) Anandatirtha.

Wain
WWIIE II

manddrasfinusucarcita vande |

finandatirthapardnandavarada II 6 II

6. 0 You who are well worshipped by the

(fragrant) heavenly parijata flowers, I bow down to you,
conferer of boon of exalted bliss on (me) Anandafirtha.

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Indirfinandaka sundam vande I

dnandatirthapardnandavarada II 7 ll

7. 0 You who gladden Indira, you who possess

pulchritudinous (of unseen unsurpassable beauty) form,
I bow down to
you conferer of boon of exalted bliss on
(me) Anandatirtha.
as DVADASA STOTRAM

Wfil
WWIIC
mandimsyandanasyandaka vande
II

finandatirthapardnandavamda || 8 II

8. 0 You who shower(ambrosia of grace) on those

that are engaged in tidying up your mansion, I bow
down to you conferer of boon of exalted bliss on (me)

W32
Anandatirtha.

WWW II 9 u

dnandacandrikdsyandaka vande |

dnandatfrthaparfinandavarada || 9 II

9. 0 You whoshower down the moonlight of bliss,

I bow down to you conferer of boon of exalted bliss on
(me) Anandatirtha.

END OF DVADASA STOTRAM

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qugufifilzfinflm ll

smutdmalasatyavacah paramam
s’apatheritamucchritabdhuyugam I

na hareh paramo m1 hareh sadrs’ah

paramah sa tu sarvaciddtmagandt ll

Hearken (O devotees] to the most excellent,

pure and true utterance proclaimed on oath with
uplifted arms: ‘There is none superior to Hari;
there is none equal to Hari. Verily, he surpasses
the host of all sentient selves.’
 \_/
/

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