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SRI VAYUSTUTI(By Trivikrama Panditacharya)

English & Kannada Translation with Sanskrit Text

Author (Translator)

Dr. G. V. Kulkarni

8-A/15, Jawahar Society,

Govind Nagar, Borivli (W),

Mumbai - 400 092.

Tel. : 808 09 25

Publisher

ANANDA TEERTHA PRATISHTHANA

Poornaprajna Nagar,

Kattariguppa Main Road,

Bangalore - 560 028.

1st Edition (2000 copies)

March, 1996

Printer

Narayan Shetty

Navin Printers,

13, Krishna Kunj,

Matunga (W.Rly.),

Mumbai - 400 016.

Tel. : 430 83 16

Rs. 24/-

2

Trivikrama Panditacharya's

SRI VAYUSTUTI

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ANANDA TEERTHA PRATISHTHANABangalore - 560 028.

BLESSINGS(English translation from the Kannada original)

We have gone through the beautiful translation of Hari Vayustutiby Shri G. V. Kulkarni. In Madhva tradition, in prayer as well as inworship, Vayustuti has an important place. The followers of Madhvaphilosophy treat Vayustuti as a sacred Mantra. No daily ritual is completewithout the chanting of Vayustuti. One can say that Vayustuti haslife-saving power (Sanjivini Shakti) which has given spiritual lustreto lakhs of people and fulfilled various desires in their life.

In Upanishads there is a unique description of Mukhyapranaand his power. Gods were in search of an abode to meditate uponthe Supreme Lord. They tried to see the Lord in the hearts of othergods so that they could worship Him. But due to the evil force ofSatanic powers their hearts got polluted. As the reflection of the sunbecomes shattered and unclear in polluted and turbulent water, similarly,how can one see the Lord in the inner recesses of gods which arefilled with passion and hatred as they are vitiated by the evil forces.All the gods got unnerved because they could not get a proper symbolfor their worship (Upasana). At last, they chose Mukhyaprana as thesymbol of the Lord and they tried to see the Lord in Mukhyaprana'sheart. Again the evil forces began their attacks. As the heart ofMukhyaprana was pure and powerful, all the attacks of evil forcesbecame futile. If one hits a stone wall with balls made out of clay,it does not make any impact on the wall, on the contrary, the ballsthemselves get shattered. Similarly when Asuras tried to break theheart of Mukhyaprana, they got shattered. In this way the gods coulddo the upasana of Lord Brahman by concentrating on the pure heartof Mukhyaprana without the influence of the evil forces and the illusiondue to the 'raga-dwesha' and other mental impurities. So the Upanishadshave praised the other-wordly personality of Vayudeva.

This Mukhyaprana has become the chief associate in the AvataraKaryas of the Lord and has taken three Avataras in Bhuloka. In theAvatara of Hanuman he became the ideal celibate (Brahmachari),in the Avatara of Bhimasena he became the ideal householder (Grhastha),and in the Avatara of Madhvacharya he became the ideal ascetic(Sanyasin). Vayustuti which depicts the Mularupa of Mukhyapranaand the great actions and wonderful deeds of the three Avatarasin a beautiful-profound style takes us to a fantastic-charming world.Trivikrama Panditacharya has composed 'Ushaharana' in a lucidDrakshapaka style. We see another face of his poetic genius in thecomposition of 'Vayustuti'. Though the style is stiff, it has power, lustre

and sweetness of sugarcane or Narikelapaka and the flow of Bhaktirasain this sublime poetry has made it the 'Mahamantra of Madhvas'.Shri G. V. Kulkarni has translated it in Kannada and English verseso that we could imbibe the profound meaning of Vayustuti in additionto the benefits we derive by daily recitation. Shri G. V. Kulkarni hasshown his literary skill and ability by translating profound serious poetryof Vayustuti into lilting charming Kannada verse. We admire the literarywonder which has transformed Narikelapaka into Drakshapaka.

For example :

Uttaptatyutkatatwit prakatakatakatadhwana..(Vayustuti S-11)

The ultimate in knowledge, O MukhyapranaThose who hate you and defy your supreme knowledgeWill be sent to Andham Tamas, the lowest of hellsThere the stones are hurled at them by thy servantsThe stones emit blazing fire and everything boils thereThey have in store endless agony, torture and misery.

This beautiful translation is worthy of consideration.

We congratulate, Shri G. V. Kulkarni for his gift to Madhvaliterature and Madhva community. Let Lord Hari and Vayu bless himwith special favours. And we wish many more excellent works ofsimilar nature from him.

Iti Saprema NARAYANA SMARANEGALU

H. H. Sri Vishwesha Teertha SwamijiSri Pejavara Adhokshaja Mutt

Udupi - 576 101.

3 4

CONTENTSPage

ENGLISH SECTION

Blessings 3H. H. Sri Vishwesha Teertha Swamiji

Dedication 5

Author's words 7Jeevi

Phalashruti 9

An Appreciation 11Dr. B. N. K. Sharma

Introduction 13Prof. R. G. Kulkarni

SRI VAYUSTUTI 27English RenderingJeevi

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(Original Text)Trivikrama Panditacharya

DEDICATED

TO

MOTHER RUKMINI, FATHER VITHALA

- Jeevi

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5 6

AUTHOR'S WORDS

I am happy to place before my readers my rendering of TrivikramaPanditacharya's Sri Vayustuti in English and Kannada.

When I gave a copy of "Sri Narasimha-Stuti" my earlier workwhich I had translated in Kannada and English to H. H. Sri VishweshaTeertha Swamiji of Pejavara Adhokshaja Mutt, he glanced through thebook and exclaimed, "It is good. You should have given this book tous, we would have published it." I asked him, "Please order me whatelse I should do for you?" Promptly came the reply from Swamiji, "Takeup the translation of Hari Vayustuti. It is difficult and more challenging."

On Monday, the 24th October, 1994 (Shalivahana Shaka 1916,Bhava nama Samvat, Aashwin Krishna Panchami) I started my translationwork. First day, I translated two shlokas of 'Nakha-stuti'. Next two days,I translated two more shlokas. Then I stopped for six months, In themean time, I showed my sample translation to my friend Prof. R.G.Kulkarni.He encouraged me to complete the translation and promised to writean introduction.

On Saturday, the 22nd April, 1995 (Yuva nama Samvat, ChaitraKrishna Saptami) I resumed my translation work and decided to translateat least one stanza per day and vowed to complete the work withinforty days. When I told about my decision to my wife, she said, "Letus go to Lord Mukhyaprana of Yalagur after completing the work." Iagreed. In the evening we went to Pandit Nagarhalli's place for pravachan.That day we received Prasad and photo from a devotee who had comefrom Yalagur. I was thrilled as it was not just a coincidence, to meit looked like the divine sanction for my work. It was a symbolic moment.

On Thursday, 1st June, 1995, my translation was complete. Iimmediately phoned Prof. R. G. Kulkarni and Shri Ganachari who wereequally anxious about my work. I went to Yelgur with my wife on 9thJune which happened to be Ekadashi for the darshan of Mukhyaprana.Next Day was Saturday and Dwadashi. We went to Krishna river beforesunrise to have a dip in the holy waters. We came to the temple andwitnessed Panchamrita Abhisheka. I read the manuscript in the SanctumSanctorum of Lord Mukhyaprana. I clicked a photograph of the idol ofMukhyaprana which adorns the cover of this book.

My nephew Chi Tirumala wrote to me that H. H. Sri VishweshaTeertha Swamiji was coming to Bombay for Chaturmasya during August-September 1995. I met Swamiji frequently and he was kind enoughto go through the manuscript minutely and gave his valuable suggestions.Despite his busy schedule and hectic tour programme, Swamiji wrotewords of blessings.

I used to translate simultaneously in Kannada and English, oneshloka per day. The Kannada text was okayed by Swamiji himself. Ishowed my English translation to Dr. B. N. K. Sharma who was myteacher when I was a student of K.E. Board's college, Dharwad. Heread my translation with interest and suggested one or two corrections.He was kind enough to write a note of appreciation. Dr. Sharma isconsidered as a great authority on Madhva Philosophy. This year hewas honoured at the Akhila Bharata Madhva Sammelan held at Raichurwith the coveted "Sri Vidyamanya Prashasti."

I thank H. H. Sri Vishwesha Teertha Swamiji for inspiring meto translate Sri Vayustuti in Kannada and English. He has come forwardto publish this work through Ananda Teertha Pratishthana . I bow myhead with admiration and prostrate before him with respect and devotion.

I thank Dr. B. N. K. Sharma for his kind words of appreciation.

I thank my esteemed friend Prof. R. G. Kulkarni for his scholarlyintroduction.

I thank Pandit Vidyasimhachar Mahuli, Kulapati of SatyadhyanaVidya Peetha, for his encouragement and help. He provided me theSanskrit text of Vayustuti and lent the floppy for our use.

I thank my wife Sau Kaladevi and my nephew Chi Tirumala (abright student of Purnaprajna Vidya Peetha) who were more enthusiasticabout this work than myself. They share the credit of this work withme.

I thank Dr. K. S. Sharma, Dr. M. M. John, Prof. SatyanarayanaRao and Dr. Sudhindra Bhavani who have taken the trouble of goingthrough the manuscript and given valuable suggestions. I thank ShriN. K. Joglekar, Shri L. B. Ganachari, Dr. Vaman Bendre for their support.I thank my sons Chi. Raghavendra and Chi. Harshavardhan for theirkeen interest in my work. I thank my elders Sarvashri K. S. Ramarao,N. R. Bellary, Jayadhir Rao Inamdar for their love and support. I thankShri Pawamanachar Shurpali and Shri Vijayindra Gudi whose help Ican always encash.

Lastly, I thank Shri Narayan Shetty and Shri Kiran Shetty of NavinPrinters for their love and dedication for good workmanship while printingthis book.

Shalivahana Shake 1918, - JeeviDhatru Nama Samvat, (Mumbai)Chaitra Shuddha Pratipada,Wednesday, 20-3-1996.

7 8

PHALASHRUTI

Every Shloka of Vayustuti is significant as each one providesspecial benefit to the devotees when they recite it with ardent devotion.

No. of Shlokas Phalashruti

1 & 2 Nakhastuti ..... Sakalanishta nivarana

1. Vayustuti ..... Vakpatutva - Vidyasiddhi

2. ,, ..... Yajnasiddhi - prajnaprapti

3. ,, ..... Vyadhiparihara

4. ,, ..... Japasiddhi - Mantrasiddhi

5. ,, ..... Parakramasiddhi - Shatrunasha

6. ,, ..... Snehasiddhi - Santapanasha

7. ,, ..... Bandhamoksha - Swalabha

8. ,, ..... Unmada nivritti

9. ,, ..... Streevasha

10. ,, ..... Santanasukha prapti

11. ,, ..... Shatruvasha

12. ,, ..... Haridhyana, kleshanivarana

13. ,, ..... Badha - daaridryanasha

14. ,, ..... Hari - pitrubhakti, janavasha

15. ,, ..... Vishnubhakti, VishnusarvottamatvaJnana siddhi

16. ,, ..... Mokshasadhana

17. ,, ..... Paurushasiddhi

18. ,, ..... Oshadhasiddhi - veeryasiddhi

19. ,, ..... Sthira prayojana

20. ,, ..... Sangramajaya, shatrunasha

21. ,, ..... Asadhyasiddhi, shatruparajaya

22. ,, ..... Vighnanasha

23. ,, ..... Yuddha samhanana

24. ,, ..... Rajyalabha

No. of Shlokas Phalashruti

25. ,, ..... Vakpatutva

26. ,, ..... Guruseva samghatana

27. ,, ..... Jnanasiddhi

28. ,, ..... Mithyapavada parihara

29. ,, ..... Janavasha - Rajavasha

30. ,, ..... Prativadijaya

31. ,, ..... Shatru - bhutochchatana

32. ,, ..... Apamrutyuparihara

33. ,, ..... Roopalavanyalabha

34. ,, ..... Vichakshanata prapti, vidya samrakshana

35. ,, ..... Mahadaishwarya prapti

36. ,, ..... Vairagya siddhi

37. ,, ..... Adrushyatva prapti - adrushtavastudarshana

38. ,, ..... Rajabandha parihara

39. ,, ..... Santana pratibandhana nivritti

40. ,, ..... Pramodasiddhi

41. ,, ..... Digbandhana, graha-raja-vyaghradibhaya nivarana, sarvabhishtasiddhi

9 10

AN APPRECIATION

I have great pleasure in complimenting Prof. G. V. Kulkarni,who was one of my promising students at Dharwad, for his attractiverendering both in Kannada and English of the famous Harivayustutiof Sri Trivikrama Panditacharya. The Acharya himself has set hisseal of approval on the Vayustuti of his disciple by prefacing it withtwo powerful verses in praise of the nails of awesome Nrsimha Avatarto be recited before and after. Amongst stotras of the Madhva Sampradayathe recitation of the Dvadasa Stotra of Acharya Madhva himself andVayustuti of Trivikrama have become indispensable parts of the dailyworship of every devout Madhva householder. Such is the abidinginfluence and place of honor of these two stotras of the Guru andthe Sishya on the community to this day.

The Vayustuti itself commemorates the exploits of threeincarnations of Mukhyaprana, the first born son of God - as Hanuman,Bhima and Madhva as the instrument of Divine Will in shaping thecareer of Jivas on earth.

A thrilling account of the conversion of Trivikrama Pandita fromthe Advaita fold to Madhva Sampradaya at the hands of AcharyaMadhva himself after a long drawn debate of 15 days at the templeof Kudil in Kasargod (now in Kerala) is given by Trivikrama's ownson in his masterly biography of Shri Madhva. After this conversionof Trivikrama, Acharya Madhva wrote his metrical masterpiece onthe Brahmastutras - the Anuvyakhyana at the earnest request ofTrivikrama.

In return Trivikrama himself was asked to write the very firstand earliest commentary on the Acharya's Sutrabhasya. This workis the famous Tattvapradipa. We have a miniature Vayustuti in praiseof all the three avatars of Vayu at the beginning of the Tattvapradipa.Tradition says Trivikrama Pandita was faovoured by the unique visionof all the three avatar forms of Mukhyaprana during the Mahapujaof Shri Krishna at Krishnamath in Udupi, while peeping through theaperture of the outer window of the Garbhagrha and the verses ofthe Vayustuti flowed forth in torrential eloquence as a result of thisSakshatkara. Such is the background of this immortal work.

A translation cannot be a substitute for an original in any otherlanguage. The stylistic peculiarities of Kavikulatilaka of Sanskrit language,his torrential eloquence and soaring spiritual imagery of an Aparokshajnaniand a blessed direct disciple of the great Acharya cannot be recapturedand transmitted in all its completeness by others. Nevertheless "G.V"

has done his best to mirror their contents to the best of his abilitiesin a spirit of homage and has succeeded remarkably well in enablingthe reader to share his thoughts and taste the Kavyarasa, Jnanarasaand Bhaktirasa of the mighty work through his word-painting in Kannadaand English in a poetic garb.

The learned introduction in Kannada by Prof. R. G. Kulkarnithrows significant light on many facets of the sublimity of the conceptsof Dvaita Philosophy, such as the Anandataratamya, resistance toevil, rejection of Dvesabhakti, Saguna - Nirguna - Samanvaya, therestoration of the personality of Bhimasena to the place of honordue to him as an exemplar of the synthesis of Jnana Bhakti andNishkamakarmayoga dedicated to the Lord of the Universe.

The reader will find much to learn about the inherent greatnessof Madhva Philosophy through Prof. Kulkarni's weighty observationsin tune with the message of Vayustuti.

- Dr. B. N. K. SharmaRetired Professor in Sanskrit

Ruparel College, Mumbai - 400 016.

11 12

INTRODUCTION

JEEVI'S EVOLUTION AS JEEVOTTAMA(English translation from the Kannada original)

Rise and manifest from the heart's recessMadhva, bathed in the lake of bliss, the boundless

- D. R. Bendre(Aralu - Maralu, P.180)

A supramental principle and its cosmic operation onceestablished permanently on its own basis, the interveningpowers of Overmind and spiritual Mind could found themselvessecurely upon it and reach their own perfection; they would becomein the earth - existence a hierarchy of states of consciousnessrising out of Mind and Physical life to the supreme spiritual level.

Sri Aurobindo(The Life Divine P. 963)

Sa va esha devataitasam devatanam papmanamMrutyu mapahatyathana mrutyumatyavahat

Bruhadaranyaka Upanishad (1.3.11)

(That (Mukhyaprana) god destroyed death in the form ofsin of other gods and took them beyond death. He gavethem the possession of their divine worlds.)

I

In the development of literary consciousness and poetic talentof "Jeevi' (Dr. G. V. Kulkarni) there is a light of inner Sadhana. 'Jeevican, not only articulate with ease in Kannada and English languagesimbibing all the complexities of a global city like Mumbai, where hedwells, but also can maintain emotional equilibrium by the Upasanamarga. By undertaking to translate the "Narasimha Stuti" earlier, andnow the "Vayustuti" of Trivikrama Panditacharya, he has exhibited anadventure of consciousness which is a good augury for Kannada poetry.It is my pious wish that this genuine poet should get inspiration from,Sri Madhvacharya's works like Rigbhashya, Anuvyakhyana, Anubhashyaand Sri Jagannathadasa's Harikathamrutasara and bring their essenceinto Kannada poetry. Then the power and richness of Madhva philosophy

will become a part of the modern Kannada consciousness. This translationof Vayustuti in Kannada is a major step in that direction.

"Vayustuti" is not a fervent prayer or an emotional outpour. Ifit is rightly understood and meditated upon, with sravana, mananaand nididhyasa (listening, revising and contemplating) it can, with itsmantrashakti, give a new direction to the modern way of living. Bendre,the visionary of 'Geleyara gumpu' (a literary circle) used to recite onestanza of "Vayustuti" for the fulfilment of freindship.

In Vedas and Upanishads, Vijnanamaya Purusha, who is describedas Matarishwa, Mukhyaprana, Akhanashma, Jyeshtha, Shreshtha,Vasistha is not an imaginative character of the Puranas. This divineVayutattwa is realized in Ramayana, Mahabharata, and Baliththa Suktaas Hanuma, Bhima and Madhva according to the Madhva scholars.This realization of Hanuma, Bhima and Madhva paves the way tounderstand the secret behind the avataras like Rama, Krishna andVedavyasa and also the upasana of Hayagriva.The upasana of Lakshmi-Hayagriva throws light on the Madhu Vidya propounded by the Vedas.This is the essence of the upasana of Mukhyaprana. This is not merelya theology or deification of the Puranas.

Beyond the dull intellect and ego there is a place for the soul.When Jeeva surrenders to Jeevottama, Mukyaprana, then one canrealize the manifestation of god and its meaning which paves the wayto serve divinity.

II

It is almost Jnanayoga (path of enlightenment) to recognize thevarious dimensions of Sri Madhva's life and teachings in the "Vayustuti"of Trivikrama Panditachrya. In this context let us see the first shlokaon Sri Madhvacharya as translated by 'Jeevi.'

Om! Oh Master Anandateertha, you are the Acharya of the three worlds.You have unflinching devotion in the holy feet of Lord VishnuLet the holy dust of thy lotus feet gracefully purify usBharatidevi, the goddess of speech, worshipped by the three worldsWith her moon-lit smile showed love, devotion in thy holy feetLet the dust of thy feet always purge and purify us. (1)

13 14

'Anandateertha' is a special name given to Madhva. Nowhereone can find Ananda Meemamsa as it is found in Madhva shastra.If Ananda Meemamsa is rightly understood and used, the moderncriticism will undergo a fundamental change and a new dimensionof Indian Rasa siddhanta will emerge. Poet Bendre in his book entitled"Sahityada Virata Swarupa" (p.214) says that one should recognisethe greatness of Ananda Pratiti to recognise the greatness of poetry.One cannot grasp the greatness of Ananda Pratiti without understanding'Ananda Taaratamya' as depicted in the Madhva sastra.

How does Ananda become 'teertha'? What is the relation betweenMadhu Vidya of Vedas, and Jnana-ananda in the form of 'Madhva'which can be seen by the inner sight (sakshi), and 'Rasa tattwa' ofpoetry? Now it is the task of the Madhva scholars to come to theforefront to explain these.

'Sumadhva Vijaya' is an authentic book on the life and teachingsof Sri Madhvacharya. Each sarga of this book is described as 'Anandanka'in a significant and meaningful way. Narayana Panditacharya, the authorof this book, has beautifully described the meaning of 'Anandateertha':

Ananda rupasya parasya patradhi-rananda sandaya sushastra krit sayatAnandateertheti padam guruditambabhuva tasyapy anurupa rupakam

(Sumadhva Vijaya 5, 2)

(Sri Madhvacharya is aptly named as 'Anandateertha'by his guru as he can withhold God who is 'Anandarupa'and Madhva has composed shastras for those whodeserve Mukti and can attain swarupananda.)

Thus in every word of "Vyustuti" prameyas (tenets) of Shastrasare hidden and they glow when one pursues them. In this contextBendre's line "Madhva, bathed in the lake of bliss, the boundless"becomes a meaningful commentary or a tatwa-dhwani.

In the limited space of this introduction we can briefly touchone more point. When Trivikrama Panditacharya says, "Let the holydust of thy lotus feet gracefully purify us", he does not say this onlywith deep respect for his teacher. Chandogya Upanishad says that

Vayudeva is called 'Yajna' as he purifies everything by his movement.(Madhva is the avatara of Vayudeva.)

Esha ha vai yajno yoayam pavateesha yan idam sarvam punatiyadesha yan idam sarvam punatitasmadesha eva yajnahtasya manashcha vak cha vartinitayoranyataram manasa samskaroti Brahmaavacha hota adhwarymudgata anyataram

(Chandogya : 4.16.1-2)

(He who breezes, that is Vayudeva, is himself Yajna. He purifies,all by his movement. The feet of Vayu (Wind-god) are in the mindof Ritvik and in vak indriyas. In a Yajna a Ritvik named Brahma silentlyworships the right foot, other Ritviks like Hota, Adhwaryu and Udgartuworship the left feet by chanting Mantras.)

III

Shrimad Vayustuti has 41 shlokas composed by TrivikramaPanditacharya and two opening shlokas composed by Sri Madhvacharyahimself make a total of 43 shlokas. Trivikrma Panditacharya has composeda miniature Vayustuti (known as Khilavayustuti) in 23 shlokas. Thisappears in the beginning of "Tattvapradeepa" which is a commentaryon Acharya's Sutrabhashya. (Jeevi has not translated it)

The Word 'Prana' denotes Parabrahma in the form of Sri Hari.This is pronounced by Vedavyasa in Brahmasutras. The common Vayuwhich is one of the five elements is known as 'Adhama Prana'. SriVayudeva who is known as 'Mukhyaprana' is 'Madhyama Prana'. Inthe beginning of "Vayustuti" Sri Madhva thoughtfully composed SriLakshmi-Narasimha stuti. (Hari also means Simha, Kapi, Ashwa, Prana,Surya)

In the 41 shlokas of "Vayustuti" the poet describes the natureof three Avataras, viz. Hanuma, Bhima, Madhva; the 'Mukyaprana tattva'in them, their Jeevottamatva, Sarvajnatva and Ananda-balatva. SriAurobindo speaks of Mukhyaprana as Supermind. He provides firmbase for overmind and spiritualised mind. It was Mukhyaprana whosaved the other gods from death and thus he was known as 'Akhanashma'.

15 16

This is described by the Chandogya and Bruhadaranyaka Upanishads.The quotations in the begining of this introduction should be consideredin this light. Trivikrama Panditacharya praises Sri Madhva as one whois worshipped by the gods. This is not a mere praise of his guru,but this is a truth justified by the Vedas. In the blazing poetic figuresof speech one should not miss this truth.

The gods got rid of Andha-tamas, the abysmal ignoranceBy serving the lotus feet of Guru with enthusiasm and exuberanceThey could know more about God by serving the feet of AcharyaThey bowed down and touched the golden Paduka of the GuruTheir jewel-studded golden crowns jingled with the paduka andProduced golden dust; let that dust of Guru's feet protect us.

(S.2)

Sri Madhvacharya provided a luminous bridge of 'Mukhyapranatattvadarshana' between spiritualism (which is beyond one's reach)on the one side and life (which is a wretched stinking pond) on theother side. That was the work of his true self. The evil deeds andbad samskaras of the bygone births pollute the Jeevas as the gutterwater pollutes the Ganges. Characters like Duryodhana are the symbolsof such evil deeds. Whereas Lord Bhimasena breaks the thighs (urubhanga)of such evil forces and blows the victory trumpet of Dharma. Sri Madhvawho was the avatar of Bhimasena gave expression to this Bhima-consciousness, and it is time for Kannada land in particular and theworld in general to understand this consciousness. In Kannada literaturewe come across works like Pampa's Bharata, Ranna's Gadayuddhaand Kumaravyasa's Bharata, still we have to assess the greatnessof Bhima-tattva, the secret of 'Madhyama Prana' and the symbolismof Saugandhika-Pushpa episode of Mahabharata. Kannada critics fumbleto understand these things. Some critics have made Duryodhana an'honourable man' and treated the character of Bhimasena as a ruffian.In this background one should know that Sri Madhvacharya declaredthat Bhimadeva had the power and strength to purge the impuritiesof Sukshma-Sharira of Jeevas and break the Linga-sharira.

When Bhima went to fetch Saugandhika flower for DraupadiHe was defeated by old Hanuman, whose tail he couldn't moveBhima bowed down to Hanuman, his previous Avatar, Pavaman.These are just the leelas you have showed to the ignorant

Oh Anandateertha Guru, the wise among the teachersYour earlier two Avataras had a spell on ignorant ones.

(S.27)

Here Bhimadeva has acted as if he was defeated by Hanuman,in fact it was just a leela. God willfully creates illusions for the wickedand the Asuric forces which has been an important postulation ofMadhva philosophy. The Supreme Lord has eight powers: Srushti,Sthiti, Samhara, Avriti, Jnana, Ajnana, Bandha, Moksha (Creation,Preservation, destruction, concealment, Knowledge, ignorance, bondage,freedom). Sri Madhvacharya specifically mentions the three powersin his Brahmasutra Bhashya viz. Ajnana, Bandha and Avriti. In thisbackground critics should draw their attention to the Saugandhika-pushpa episode.

Bhimasena samo nasti senayorubhayorapiPanditye cha patutve cha shuratve cha balepicha

(Khila Vayustuti)

(In the army of Kauravas and Pandavas there is none to equalBhima in scholarship, skill, valour and strength.)

IV

Another speiciality of Sri Madhvacharya is that he treated Vedavyasaand Sri Krishna as one; he worshipped them and wrote commentary.Bhimasenadeva had undivided devotion to them.

Lord Krishna was born to Vasudava a Kshatriya kingVyasa was born to Parashara a Brahmin yogi, a sageVyasa and Krishna are the two faces of the same AvatarIn Kurukula was born Bhima to serve these two mastersAll the three have glittering eyes as white as lotusAll are engaged in the welfare of devotees, I salute.

(S.26)

Bhima took birth to serve Vedavyasa and Sri Krishna as theyare two faces of the same Avatar. This perception is found only inthe Madhva tradition.

To support this view of oneness between Vedavyasa and SriKrishna there is a comment on the word 'Brahma' as

17 18

Narayanam gunaihi sarvaihiUdirnam dosha varjitamJneyam gamyam gurums chapinatva sutrartha uchyate

(The meaning of Brahmasutra is explained here after bowingdown to Lord Nayarana who is meritorious, flawless, knowable, attainableand also the Gurus.)

While commenting on this shloka of Sri Madhvacharya, SriJayateertha says that the word 'api (also) in the phrase 'gurun chapi'(also the Guru) suggests that there is no difference between the Guruand Lord Narayana.

Swasya guru devata bhede aruchim suchayati api padenaYadyapi guruh na devata bhinnaha tathapi visheshaanugrahartham pruthak namati.

(Tatvaprakashika)

(The word 'api', if taken literally, leads to the difference betweenGod and the teacher. But the Guru and Devata are one and the samefor Sri Madhva. However, he salutes the same God for the secondtime in the form of Guru for special favour.)

Even Trivikrama Panditacharya, in his "Vayustuti" has praisedVedavyasa in two shlokas, and he has described his Bhagavat svarupaand the uniqueness of his Avatara.

Sri Madhvacharya, who is desingnated as the next Brahma,listened to the request of the righteous people and prayed Lord Narayana;and he took the Avatar of Vyasa :

Caught in the deep ocean of life, people suffer hereFrom the cycle of birth and death, thirst and hungerWhen righteous people came to you with a solemn requestYou in turn prayed Lord whose abode is milky oceanHe incarnated as Vy asa, the son of sage Parashara and SatyavatiIt was not mere body but incarnation of light and knowledge

(S-36)

In the original Sanskrit text the body of Vedavyasa is describedas "Chinmatramurti" and it is told that the body was not natural. There

is a long drawn battle and debate about the form of God, whetherHe is Sakara or Nirakara. If Paramatma is formless, it means thatHe does not posses a body made of three gunas, viz. Satva, Rajasand Tamas. If he has form then He has a body which exhibits Sat-Chit-Ananda. Sri Jayateertha also says the same thing in"Tattvaprakashika."

Shuddhanandoru Samviddyutibala bahulaudarya viryadi deham

(Lord (Mukunda) has a body with all the qualities as pure Ananda,complete knowledge, lustre, strength, immense broad-mind and valour)

Trivikrama Panditacharya describes this Awatara as'Chinmatramurti'. 'Jeevi' has translated this as "It was not mere bodybut incarnation of light and knowledge."

In another shloka Trivikrama Panditacharya clarifies that Vedavyasais no one else but God himself and further says the special significnaceof his Awatara.

The blind can't properly select the scattered jewelsThe wicked can't fathom the real meaning of the VedasThe original Guru-Vyasa wrote Brahma SutrasTo help the righteous to understand the solemn Shrutis.By the grace of Mukhyaprana I pray the sage VedavyasaAnd bow down to him everyday, to get sacred knowledge.

(S.37)

Vedavyasa, for the sake of the righteous people gave the rightmeaning to the Vedas by composing "Brahmasutra". That is why thepoet prays and bows down to Vedavyasa to obtain knowledge withthe help of Mukhyaprana.

In the original Sanskrit text there is a phrase 'gurutamam a-gurum devadevam'. 'Jeevi' has translated this as 'original guru'. Inthe original text 'a-guru' means that 'Vyasa is the only Guru to theworld'.

Madhvas have a right perception regarding Bhagavan Vedavyasa.This needs to be popuralised and propagated. There are stories inBhagavata which say that Vedavyasa was not contented with writingMahabharata and that he was emotionally disturbed after the death

19 20

of his son Shukamuni. By reading these things one may miss thedivine stature of Vedavyasa. There is another notion that Sri Krishnawas the incarnation of God, and Vedavyasa was an Avatara of aRishi named 'Apantaratama'. But Sri Madhvacharya says in Rig Bhashya:

Hridistho badarayanaha, Omkarapurvika vidyaya prerayatyakhileshvapisadaiva, brahmane purvamiti Satvata Samhita

(Badarayana (Vedavyasa) who resides in the heart gives preranato all to get all the Vidyas which begin with "Omkara". He initiatesBrahma first says "Satvata Samhita".

V

In Sri Madhva Siddhanta there is no place for Bhakti in theform of hatred. Bhakta is always a lover of God. When he is possessedby an Asura, that Asura hates God and reaches hell. That Bhaktawho has a good soul gets liberated by the grace of God. This isan important issue in the "Bhagavata Tatparya Nirnaya" of SriMadhvacharya. Even to this day this point has not been properly grapsedby the lovers of Puranas. Even the baser sentiments like passion,anger, hatred etc are wrongly considered as tools for God-realizationand liberation, as they too can bring about the concentration of mind.But the only means for the attainment of Mukti or liberation is thedivine Bhakti in the form of love. That which is premasvarupa andSvanandasvarupa is Bhakti. This divine Svarupananda evolves throughinnumerable previous births.

Parameshvara bhaktirnamaniravadhika anantanavadya kalyana gunatvajnanapurvakahsvatmatmiya samasta vastubhyoaneka gunadhikoantaraya sahasrenapyapratibaddhonirantara prema pravahah

(Nyayasudha)

Sri Jayateertha in his "Nyayasudha" explains in an unique waythe character of Bhakti. He says that the devotion towards the SupremeLord means :

It is a continuous flow of love uninterrupted by thousandsof obstacles, which is many a times dearer than one'sown self and other belongings and which has the knowledgeof unlimited, infinite, flawless, auspicious qualities (of God).

The hatred of God cannot become the cause for Mukti (liberation),as such Bhakti is the essence of Mukti and also the intrinsic natureof a soul deserving liberation. Since the followers of Madhva proclaimthis principle vehemently, they defy Vishnu-dvesha (hatred towardsGod) with the same force. In this background the following shlokafrom Vayustuti should be understood.

Oh Mukhyaprana, the ever young supreme god of godsYou exhibited you valour in the yagna of fist-fightKrishna's enemy Jarasandha was made a yagna-pashu by youLord Vishnu was satisfied by the oblations you offeredYour oblation was much better than Rajasuya and Horse sacrificeBecause you killed Vishnu-haters and offered them to the Lord.

(S-23)

The Yagna in the form of killing Vishnu-dveshi (Jarasandha)pleased Sri Krishna, the Supreme Lord present there, much morethan other oblations offered to him through Yagnas like Rajasuya andAshvamedha says the poet. This is more meaningful to those whounderstand Madhva Siddhanta. If you treat life itself as a yagna, Vishnubecomes the 'Yagna-bhokta'. "Vishnurvai yajnah", Yajnapati is Vishnuhimself. So the hatred of Lord Vishnu is not an ordinary one as comparedto the hatred towards one of the 33 crore gods. Those who opposeto accept life as 'Yajna' are leading the life of animals possessingAsuri attitude. This attitude is opposed to life itself. In view of this,Bhima's killing of Jarasandha and Kauravas is considered as a Mahayaga,a great sacrifice. That is why Sri Madhvacharya did not accept Vishnu-dvesha as Bhakti. This is a significant contribution of Sri Madhvacharyato the theory of Bhakti in the world. If the critics of Kannada literaturehad this understanding, there would not have been a tradition of glorifyingthe characters Like Ravana and Duryodhana in Kannada literature.Now it is the responsibility of Madhva literary critics to strongly upholdthe right attitude and proclaim that such wrong traditions in literatureare against the culture of life, Vedic philosophy and the Yagna-tattva.

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VI

As Srimad Anandateertha interprets mainly the Vedic Philosophywhich is the source of all the Upanishads, he gives a new turn tothe traditional terms and ideas. He gives more stress to the humanway of life.

For example, there is nothing as 'helpless forbearance' whenone faces difficulties in life and when the wicked inflict torture andviolence. as a brave commander defies all attacks, Vishnu-bhaktastoo face all the cruelty and violence in their life and defy them. Inthis context the following shloka is to be understood.

In your three Avataras of Hanuma-Bhima-MadhvaYou faced all tortures given by your enemiesYou have all gunas, you are all-knower, all-powerfulYou are clean, master of death, and free from bondageYou are protected by Lord Vishnu, you are master of ShankaraYou are the delight of the righteous, no wonder in that.

(S-32)

Hanuma, Bhima and Madhva all the three during their life timehad to face a lot of torture from their enemies. Ravana set fire tothe tail of Hanuman and smashed him with his poweful fist. Indrajitused the most powerful weapon Brahmastra on him. But Anjaneyafaced all the attacks without being perturbed and made their effortsfutile. But he never endured their attacks helplessly. Similarly Kauravagot Bhima bitten by the serpants, administered poison, attacked himwith gada (club) but Bhimasena faced all this with boisterous laughter.Sri Madhvacharya physically faced the wrestlers and defeated them.He debated with stalwarts of Advaita philosophy like TrivikramaPanditacharya and defeated their logical arguments. There is a storyregarding a ghatasarpa (cobra) biting Sri Madhvacharya which wasturned unsuccessful. The entire library of Sri Madhvacharya was stolen.In all these events one finds Acharya brave and peaceful. Sri Madhvacharyawhile commeting on a word 'titiksha', used in Bhgavadgita, says that,this word does not simply mean 'forbearing helplessly the dvandvas(the opposites) like sheetoshna (hot and cold), but to nullify their effects.Even the Vedic seers faced all the calamities of life, like Dhiras (thebrave). In the Vedas the word 'Dhira' has a special significant meaning.

There is a confluence of Jnana (knowledge) and Sankalpa-shakti (Will-power) in the word 'Dhira'. In the Buddhiyoga preached by Lord Krishnathere is 'Dhira' - awareness which can defy the mighty opponentslike Bhishma.

In this background, we should consider the meaning given in"Gitavivruti" by Sri Raghavendra Swami for the word "Titikshasva" usedin Bhagavadgita (in a shloka starting with 'Matrasparshastu...II-14) as'Viphalikuru' (nullify)

Abhimana tyagena tanmatrasparshantitikshasva viphalikuru

(Casting away the attachments of the body in the form of meand mine, (you) nullify the matrasparshas (the contact of senses withobjects which cause pleasure and pain)

Sri Aurobindo in his epic "Savitri" has shown the difference betweenforbearing pain and the divine power of nullifying pain (p.507)

Unless 'Tattvika Vimarshe' (Philosophical Criticism) as visualisedby Bendre takes a firm base in our Kannada literature, it may bedifficult to understand rich meaning of words and suggestive thoughtsused in poetry like Vayustuti. In such poetry there is a tradition ofphilosophic suggestive meanings.

Though there are historical facts in the biography of SriMadhvacharya who is remembered as Poornaprajna, Anumanateertha,Bhavi-Brahma. There are symbolic things in Acharya's life and teachingswhich are undividedly woven with the historical events. To the readerwho does not have this background, one has to provide the meaningof every word and also the suggestive meanings in the works of Acharyato understand the life and teachings of the Acharya. Acharya findsnot only continuity (of thought) in the works like Vedas, Upanishadsand Brahmasutras, but also finds authority for his 'Akhanda darshana'(perfect philosophy) in Vaishnava Agamas like Pancharatra andRamayana, Mahabharata, Bhagavadgita, Bhagavata, Puranas.

From the commentaries of Acharya a special teminology hasevolved which is used profusely in the Sanskrit works of Sri TrivikramaPanditacharya, Sri Jayateertha, Sri Vysaraja, Sri Vadiraja, and SriRaghavendrasvami. The same terminilogy is found all through the works

23 24

of Haridasas in Karnataka. If critics do not realise the significanceof this terminology, and consider them as mere Puranic stories andprayers in praise of gods, they will be at a great loss.

The same thing applies to the readers who want to understandVayustuti as translated by Jeevi. We have heard of nine 'rasas', but"Sumadhva Vijaya" says that in the life of Sri Madhvacharya thereis the experience of 'Kritanta rasa'. Can the Kannada consciousnessrespond to this "Kritanta rasa' or will it be contented with nine rasasonly?

Kalah sa eva samavartata nama yavatchintakulam vividha sadhukulam babhuvaVedanta santata kritantarasam na vidmahshreyolabhemahi katham nu vayam bateti

(Sumadhva Vijaya II - 5)

(When it was time for Vayudeva to be born (as Madhva) manypious people were worried as they said to themselves, "How shallwe get Shreyas (benefit) as we are not in a position to understand'Kritanta rasa' which is all pervading in the Vedas?"

"Sumadhva Vijaya" is a beautiful work of poetry. It holds mirrorto Madhva philosophy. The 'Kritanta rasa' mentioned in this work is1) pervading all through the Vedas, 2) and from such rasa there isshreyas (benefit)

When one reaches Vijnanamaya Kosha, which is beyond, Jnanaand Ananda (knowledge and bliss) get harmoniously united. Whenwe say Vijnanamaya Kosha, there the Ananda is in excess. God'sbliss and knowledge are identical. In a similar way, the meaning ofthe word 'Madhu' means Ananda which is obtained by intense knowledgethat is experienced by 'Sakhsi' in the form of 'Svarupananda'. 'Ma'means knowledge, 'ta' means 'tati', that means 'Jnana Vishaytva' (madjnanatatiruchyate) 'Mada' means pleasure. Madhura is 'that' which is fullof perfect happiness. (For more details refer "Upanishad Prasthana",Volume III, 1990, p. 139-142 published by Akhila Bharata MadhvaMaha Mandala, Bangalore)

Poet D. R. Bendre equates MadhuVidya with Rasa theory. SriMadhvacharya is an embodiment of Adityantargata Madhusvarupa.

I pray Lord Sri Lakshmi-Hayagria who is identical with Sri Rama-Krishna-Vedavyasa, and who is the Anataryami of Sri Hanuma-Bhima-Madhva to bless this work of translation of Sri Vayustuti by Prof. G.V.Kulkarni, to inspire the readers to get interested in 'Kritantarasa' apartfrom being a 'parayana grantha, book of recitation. This translationis being published with the blessings of Sri Sri Vishwesha TeerthaSwamiji of Pejavar Mutt. I believe this work will lit the lamp of auspiciousflame in the Kannada consciousness.

Jeevi has undertaken the work of translation with a spirit ofausterity. I do not wish to point out some minor errors which havecrept in the process of translation. My intention is to draw the attentionof the readers towards the Inspirer of this unique work in the formof knowledge, Bliss and Power.

As this Kannada version of Sri Vayustuti flows like a streamof crystal clear water, it is difficult to imagine the penance and hardwork undergone during the process of translation. Those who are familiarwith the original Vayustuti know very well the difficulties in understandingthe text because of its roaring compounds and hard syntax and stylisitcfeatures. I deem it as Jeevi's adventure of consciousness which hasenabled him to succeed in his efforts of translation. What is impossiblewhen the Divine Grace is there? I feel that Srimad Anandateerthahimself has blessed the Jeevi couple in this process. I thank 'Kala-Jeevi' couple for giving me an opportunity to associate myself withthis work with my introducton to this work. I finally conclude my wordswith solemn sastanga salutations to Srimad Anadateertha with a quotationfrom Vayustuti:

Oh Matarishwa, the wind-god, you are the nourishing motherProtecting father, guiding teacher, a friend-philosopher-guideRemove the pangs of birth and death, O LordGrant me true devotion for Lord Krishna which is free fromDesire, lust and pride and which is ever increasingOh the omnipresent, the most revered of the revered.

(S-14)

- Prof. R. G. Kulkarni(Bangalore)

25 26

SHRIMADVAYUSTUTI BEGINS(Composed by : Sri Trivikrama Panditacharya)

1

OM! Oh Master Anandateertha, you are the Acharya of the three worldsYou have unflinching devotion in the holy feet of Lord VishnuLet the holy dust of thy lotus feet gracefully purify us.Bharatidevi, the goddess of speech, worshipped by the three worldsWith her moon-lit smile showed love, devotion in thy holy feetLet the dust of thy feet always purge and purify us.

2

The gods got rid of Andha-tamas, the abysmal ignoranceBy serving the lotus feet of Guru with enthusiasm, and exuberanceThey could know more about God by serving the feet of AcharyaThey bowed down and touched the golden paduka of the GuruTheir jewel-studded golden crowns jingled with the paduka andProduced golden dust; let that dust of Guru's feet protect us.

3

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

4

One who can show right path in the misleading KaliyugaThe one worshiped by Chandra-Indra-Ravi and SheshaThe one who is Mantra-siddha, the protector of the devoteesHe is none but Madhva, the incarnation of MukhyapranaHe is designated to the higest position, the would be BrahmanWho can adequately praise this mighty one and his Avataras.

5

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

SRIMADVAYUSTUTI

SRIMANNAKHASTUTI(Composed by : Srimadanandateertha)

1

OM! Adorned with Lakshmi, all pervading Lord NarasimhaHow shall I praise you, thy greatness and prowessThy nails are dazzling like the Vajra of IndraWhich smashed the elephantine mountains, the demonsThy nails wipe enemies like lust and erase ignoranceThey are ideal for the penance of gods

I eulogise thy nails O Lord NarasimhaProtect the righteous and destroy our enemies.

2

I delved deep into space and time; Vedas,Shastras and PuranasI couldn't find matter better than thee for songs and prayersThe taste of thy name is unique, it's eighth RASAOh Lord of Lakshmi, the ultimate Reality, I chant thy meritsWhen furious, a wink of thy right eye emits fire of PralayaIn that fire gods like Brahma, Rudra and Indra burn like moths

You are the creator, protector and Destroyer, the OmmipotentYou are Omniscient, Omnipresent; I remain thy proud Bhakta.

SRI NAKHASTUTI ENDS

27 28

6

When the devotees suffer from the stress and strain of lifeYou come to their rescue with a friendly smile and careYour compassion is an ocean with jewels of wisdom withinYou are near Lord Narayana who has the Lakshmi -vatsa markWe pray you to bestow upon us Jnana, Bhakti and VairagyaYou are the ocean of milk, remove all obstacles and bless us.

7

Oh Lord Mukhyaprana, you are the lord of BharatiAnd you are the great Brahma of the next KalpaYou unite the knot of worldly bondage of your devoteesI fold both my hands and prostrate before theeYou protect me; I am an abode of three miseriesGrant me unshakable devotion in Lord Hari and in you.

8

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

9

Those who adore and worship with all devotionThe third incarnation which is worshipped by godsWill be honoured in the heaven, VaikunthalokaThey get delightful divine robes and all the comfortsThe heavenly servants provide cool breeze with chamarasDivine damsels will hug them and provide the charms of embrace.

10

Oh Lord Mukhyaprana, you are worshipped by gods like-Moon, Sun, Shesha, Madana and the King of Gods, DevendraYour abode Vaikuntha abounds with bewitching danceDevine damsels provide music which is enchantingThe wind carries the fragrance of Kunda and Mandara flowersFor the blesseds Vaikuntha is the ideal place to reside.

11

The ultimate in knowledge, O MukhyapranaThose who hate you and defy your supreme knowledgeWill be sent to Andham Tamas, the lowest of hellsThere the stones are hurled at them by thy servantsThe stones emit blazing fire and everything boils thereThey have in store endless agony, torture and misery.

12

When our Guru meditates deeply on the Lord Sri HariEven the heaven-dwellers desire to stay in his vicinityThose who are disinterested in nectar-like teachings of AcharyaAre middle ones, the householders, who drown in the sea of agonyThey will not be sent to the hell like the hostile onesHowever, they are deprived of the supreme bliss, Ananda.

13

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

14

Oh Matarishwa, the wind-god, you are the nourishing motherProtecting father, guiding teacher, a friend-philosopher-guideRemove the pangs of birth and death, O LordGrant me true devotion for Lord Krishna which is free fromDesire, lust and pride and which is ever increasingOh the omnipresent, the most revered of the revered.

15

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

29 30

16

Oh, prime Guru Mukhyaprana, by the order of Lord VishnuYou give all comforts to those who desire Mukti, salvationYou rotate the Nityabaddhas in heaven-hell-earth cycleAnd to those wicked who are filled with wrong knowledgeYou send them to the depths of inferno, the Andhatamisra,This act of yours is supported by Shrutis and Itihasas.

17

Oh Lord Vayu, I bow down to your first AvataraI worship Hanuman, the strong and sturdy godYou burn down all the calamities of the devoteesYou remove their sin, passion and ignoranceYou always show ideal devotion at the feet of RamaImmortal, celibate, powerful Hanuman, I bow down to you.

18

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

19

Oh, Mukhyaprana, the most intelligent and powerful oneAs you were treating the affected ones with the SanjeeviniYour mind was engaged in praising the virtues of Sri RamaYou lifted and threw back the mountain, huge and wideIt reached its place, not a stone was misplaced, all intactWhat skill, what strength you possess, O divine Kapi.

20

Wicked Ravana's chest with its golden armourWas shattered by the blow of your adamentine fistPeople wondered, 'How a pond is formed in the golden mount'The gold bracelet in your wrist glittered and glowedYou are ever ready to obey the orders of Sri RamaYour fist is strong enough to grant our wishes.

21

You carried Rama's message to Sita who was in AshokvanYou conveyed her prayer to Sri Rama after your returnYou slayed Aksha and other demons who were mightySri Rama was pleased with your performanceHe blessed you with the unique Brahma PadaviAs he put his hand on your head with love and admiration.

22

Oh Mukhyaprana, let me praise your deeds as BhimasenaIn Ekachakra-nagari you saved a poor Brahmin familyBy killing the demon Bakasura who was a menace thereThe citizens heaved a sigh of relief in the death of the demonBaka's brother Kirmira was also killed by you, the mighty oneYou were the master of Kurukula, we bow down to you.

23

Oh Mukyaprana, the ever young supreme god of godsYou exhibited your valour in the yajna of fist-fightKrishna's enemy Jarasandha was made a yagna-pashu by youLord Vishnu was satisfied by the oblations you offeredYour oblation was much better than Rajasuya and Horse-sacrificeBecause you killed Vishnu-haters and offered them to the Lord.

24

You as Bhima have killed enemies by your Gada, the clubYour other two Avataras are Hanuman and AnandateerthaLike a lion you fought in the service of Lord KrishnaMillions were destroyed by you in the Mahabharata warOnly two can describe your valour in the battleOne is Lord Krishna, other is thyselt, I salute both.

25

You are the ocean of prudence, the giver of good knowledgeYou were Bhima in the past and your wife was DraupadiShe is Bharatidevi, the goddess of knowledge and the MuseShe stays within us to remove ignorance and darknessWith thy approval she gives us power to compose verseI pray her to protect me from all the evil spell.

31 32

26

Lord Krishna was born to Vasudeva, a Kshatriya kingVyasa was born to Parashara, a Brahmin YogiVyasa and Krishna are the two faces of the same AvatarIn Kurukula was born Bhima to serve these two MastersAll have glittering bright eyes as white as lotusAll are engaged in the welfare of devotees, I salute.

27

When Bhima went to fetch Saugandhika flower for DraupadiHe was defeated by old Hanuman whose tail he couldn't moveBhima bowed down to Hanuman, his previous Avatar, Pavaman.These are just the leelas you have showed to the ignorantOh Anandateertha Guru, the wise among the teachersYour earlier two Avataras had a spell on Ignorant ones.

28

Oh Mukhyaprana, you killed millions of demonsWith your mighty Gada when they attacked you with angerYou defeated the champions of wrong knowlege who said"Brahma is the Reality and the world is but an illusion"In Bhimavatar you brought Saugandhika to your dear wifeWe salute you oh Bhima, the redeemer of all strife.

29

Oh Mukhyaprana with your Bhima-gada you killed demonsOne of them was Manimanta a crooked-minded leaderWho took rebirth to take revenge on god Mukhyaprana.He divised a Shastra whcih said, 'Lord Vishnu was Nirguna'His treatise was against the dictum of the sacred VedasHe divided the hearts of the people like a saw.

30

"I am Nirguna, I am Brahaman, the world is an illusion" said heHe postulated an argument which was contrary to the VedasPeople who were in the dark followed him and embraced himSome enlightened ones left him and chose another pathWhen the wrong precepts grew like a huge tree of poisonMukhyaprana took the Avatar of Madhva to destroy that tree.

31

Madhva Guru roared like a lion with his commentariesThe jackals who argued for Mayavada became impotentTheir pride was shattered, they were mortally scaredThey thought that it was time to leave the countryThey scattered in ten directions, vowed to fight backAs they abused the righteous their faces became black.

32

In your three Avataras of Hanuma-Bhima-MadhvaYou faced all tortures given by your enemiesYou have all-gunas, you are all-knower, all-powefulYou are clean, master of death and free from bondageYou are protected by Lord Vishnu, you are master of ShankaraYou are the delight of the righteous, no wonder in that.

33

Your speech which radiates from the smiling faceIs nothing but nectar to the ears of the devoteesThe misery decreases and the joy increases as one listens.Your face like the full moon removes all doshas in usOh Anandateertha Guru you grant us Bhakti and MuktiWhen shall I see face forever to my hearts content?

34

You wrote supurb commentary on Vedas and other scripturesTeach us more about good shastras and wonders of holy worksBecause of punya of previous births, right acts, our chitta is pureWe have the power to put forth the arguments with vigourErase all the wrong readings and remove our distressLet us listen to your interpretation forever hereafter.

35

You are royally seated on the jewel-studded throneOh Mukhyapranadeva you are designated as next Lord BrahmaYou are worshipped by the presiding deities of Vedas-ShastrasIn the heaven, celestial damsels dance before your presenceYou have the special concert of Gandharvas in gods assemblyYour greatness, your deeds are treasures for the devotees.

33 34

36

Caught in the deep ocean of life, peole suffer hereFrom the cycle of birth and death, thirst and hungerWhen righteous people came to you with a solemn requestYou in turn prayed Lord whose abode is milky oceanHe incarnated as Vyasa, the son of Sage Parashara and SatyavatiIt was not mere body but incarnation of light and knowledge.

37

The blind can't properly select the scattered jewelsThe wicked can't fathom the real meaning of the VedasThe original Guru-Vyasa wrote the Brahma SutrasTo help the righteous to understand the solemn Shrutis.By the grace of Mukyaprana I pray the sage VedavyasaAnd bow down to him everyday, to get sacred knowledge.

38

You obeyed the orders of Vyasa that were difficult for godsCarried the burden on your head as a crowning glory and honourYou listened to the prayer of gods and wrote with what easeTook Avatar to champion the right meaning of the VedasYou smashed the wrong commentaries of Manimanta, a dasyuYou reaffirmed the truth of the Vedas by "Brahmasutra Bhashya".

39

In Pajaka, a holy place, an abode of Brahmins thereYou were born in the house of Madhyageha, a twice-bornYou soon became the uncrowned king of the SanyasinsWent to the Ashram at Badari to get the blessings of VyasaYour commentary on the Gita was to fulfil his orderYou solved the riddle of Bharata in the 'Bharatartha Prakasha'.

40

Poornaprajna, Oh Anandateertha, my salutations to youYou have been a devotee of the supreme Lord and LakshmiAnd other gods serve you with admiration and devotionSeeing you and listening to your nectar-like wordsGives more punya than the dip in the holy river GangaYou remove our fears and bless the righteous, we salute you.

41

I, the son of Subrahmanya suri of the famed Likucha clanA devotee of the lotus feet of God Keshava and Guru MadhvaHave composed the prayer of Hari-Vayu-Guru which reallyWashes the sins, it is a garland of flowers in the form of wordsThose who worship the feet of God Keshava and Guru AnandateerthaCan use these flowers and worship them to get redemption.

- Samapti

TRANSLATOR'S WORDS :

I am Kavi 'Jeevi', son of mother Rukmini and father VithalaAnd father of Harsha and Raghu, known as Kala-JeeviI have translated 'Vayustuti', the song celestialWritten by Trivikrama Panditacharya of Likucha clanInspired by the kind words of Swamy Vishwesha Teertha, I did it;Nay, He got it done, Sri Hari-Vayu-Guru gave the words, I scribed.

- 'Jeevi'

SRIMANNAKHASTUTI

1

OM! Adorned with Lakshmi, all pervading Lord NarasimhaHow shall I praise you, thy greatness and prowessThy nails are dazzling like the Vajra of IndraWhich smashed the elephantine mountains, the demonsThy nails wipe enemies like lust and erase ignoranceThey are ideal for the penance of gods

I eulogise thy nails O Lord NarasimhaProtect the righteous and destroy our enemies.

2

I delved deep into space and time; Vedas,Shastras and PuranasI couldn't find matter better than thee for songs and prayersThe taste of thy name is unique, it's eighth RASAOh Lord of Lakshmi, the ultimate Reality, I chant thy meritsWhen furious, a wink of thy right eye emits fire of PralayaIn that fire gods like Brahma, Rudra and Indra burn like moths

You are the creator, protector and Destroyer, the OmmipotentYou are Omniscient, Omnipresent; I remain thy proud Bhakta.

SRI NAKHASTUTI ENDS

35 36

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êÈ∆ÂX ¶¬˜Ô.Ü. •ÕÔÂàπ, õàŒÈ õ∆Úô πÂÊºÊ¬˜Ô ‹∑\˜Ô¬ÊŒÈàπ ÀÌË»˜Ô ÕÂ⁄â ãúö«.

ŒÈ‹πÂÍ¬ÂÈ …ÂXŒ⁄≈«Â ö«ÂQM∆ ÕÂ⁄â«. »Â»ÂR ‚Â„Â«˘ÂêÈ¸äŒÈ Û∆π æÍ»˜Ô ‰¬Â¢«ÂÈ (∞yÊ«Âò)

ŒÈ‹πÂÍ¬ÂÈ ∆Â‹Èé«. ÕÂÈ¬ÂÈå»Â ‡ÂçÕÔÊ¬Â. «ÊZ«ÂòŒ⁄Ç∆ÂÈO. ü›ÂÇ»Â ÊÕÔÂ ∑Î·ÊN »Âåπ „ÛËÇ

‚ÊR»Â ÕÂ⁄â Ã¢«ÕÔÂÏ. …Â¢ºÊÕÂÈÎ∆Â •è˘·Ò∑ ÕÂ⁄âö«ÕÔÂÏ. πÂü˘Â¸πÂÈâŒÈëY »Ê»ÂÈ •»ÂÈÕÔÊ«Â«Â

…Ê¬ÊŒÈ≈ ÕÂ⁄â«. òXËŒÈ‹πÂÈ¬Ò‡Â»Â ÀÌË|ÛË ∆π«. •«ÂÈ ÕÂÈÈ∏…ÂÏ¡«Â ÕÈË£ ß«.

•πÂ‚˜ÔJ-‚…J¢Ã¬˜Ô ã¢πÂ›ÂëY ß»ÛR¢«ÂÈ ‚ÂÈûÍËπÂ yÊíÈQ∆ÂÈO. òXË òXË ê‡ZË‡ÂãË«˘˚Â¸

‚ÊZêÈπÂ›ÂÈ ºÊ∆ÂÈÕÂ⁄¸‚ÂWx@ ÕÂÈÈ¢üÚ ¶πÂêÈ‚Âë«ÊQ¬ Ø¢«ÂÈ »Â»ÂR ‚ÛË«Â¬ÂúŒÈ Ñ. ã¬ÂÈÕÂÈ‹ç¢«Â

…Â∆ÂX Ã¢∆ÂÈ. òXËπÂ›ÂÈ »Â»ÂR „Â‚ÂO…ÂXãŒÈ»ÂÈR ∑Í‹¢∑·ÂÕÔÊÇ ≥å«Â¬ÂÈ. ÕÂÈ„Â∆ÂZ«Â x‹ÕÔÂÏ ‚ÂÍºÂ»πÂ›Â»ÂÈR

çËâ«Â¬ÂÈ. »Â»ÂR „Â‚ÂO…ÂXãŒÈ»ÂÈR ãåQ«. òXËπÂ›ÂÈ …ÂXÕÔÊ‚Â«ÂëY ∑Í√Â è√ÂÈÕÔÂÏ ÕÂ⁄âxÛ¢√ÂÈ

•ÕÂÈÍ‹WÕÔÊ«Â ¶òËÕÔÂ¸ºÂ»Â Ã¬«ÂÈ ∑úö«Â¬ÂÈ. •·JË •‹Y, ¶»Â¢«ÂãË«˘˚Â¸ …ÂXã·ÊK»Â«Â ÕÂÈÈzÊ¢∆Â¬Â

…ÂXyÊ‡Â»Â ÕÂ⁄√Â‹È ÕÂÈÈ¢« Ã¢«ÂÈ »Â»ÂR ÕÈË£ •å˘∑∆Â¬Â •»ÂÈπÂX„Â ∆ÛËà«ÊQ¬.

»Ê»ÂÈ •»ÂÈÕÔÊ«Âx@ ∆Û√ÂÇ«ÊπÂ ∑»ÂR√Â „ÊπÂÍ ß¢ÇYË·˜Ô ü˘Ê·πÂ›ÂëY ∞∑yÊ‹x@

•»ÂÈÕÔÊå‚ÂÈãO«Q. ∑»ÂR√Â •»ÂÈÕÔÊ«ÂÕÔÂ»ÂÈR ‚ÂZ∆Â— òXËπÂ›Ò »ÛËâ«ÂQ¬ÂÈ. ß¢ÇYË·˜Ô Ô•»ÂÈÕÔÊ«ÂÕÔÂ»ÂÈR

»Â»ÂR ê«ÊWπÂÈ¬ÂÈπÂ›Ê«Â √Ê$ è. Ø»˜Ô. x. ‡ÂÕÂ⁄¸ ≥å«Â¬ÂÈ, ≤¢«¬Â√ÂÈ ÕÂÈ„Â∆ÂZ«Â ã«ÂÈQ

…Â√ ‚ÂÍÑö«Â¬ÂÈ. êÈ∆ÂX ¶¬˜Ô.Ü. ∑È‹∑ä¸ŒÈÕÔÂ¬ÂÈ Ã¬«Â ÕÂÈÈ»ÂÈRâŒÈ»ÂÈR Ã„ÂÈÕÔÊÇ ÕÈÑE«Â¬ÂÈ.

•«Â¬Â …ÂÌã¸ •»ÂÈÕÔÊ«Â ß¢ÇYË·˜Ô»ÂëY ö«ÂQM…Ââö …ÂX∑á‚Â‹È ‚ÂÍÑö«Â¬ÂÈ. »Â»ÂR •»ÂÈÕÔÊ«Â«Â

ÃπB ÕÈºÂÈEπŒÈ ÕÂ⁄∆Â»ÂÈR Ã¬«ÂÈxÛ¡J¬ÂÈ. ÊI»ÂéË¬˙Â …ÂX‡ÂöOŒÈ ÕÂÈ¡J«Â "òXË ê«ÊWÕÂ⁄»ÂW

…ÂX‡ÂöO#ŒÈÈ ® ÕÔÂ·Â¸ ¬ÊŒÈºÂÍ¬ÂëY »Â√«Â •Å‹ ü˘Ê¬Â∆Â ÕÂ⁄«˘ÂZ ‚ÂÕÈV‹»Â«ÂëY √Ê$ è.

Ø»˜Ô. x. ‡ÂÕÂ⁄¸ •ÕÔÂàπ «Û¬∆Â«ÂÈQ »ÂÕÂÈπ „ÑE»Â ¶»Â¢«ÂÕÔÂ»ÂÈR ∆Â¢å«.

òXË ÕÔÊŒÈÈ‚ÂÈOãŒÈ»ÂÈR ∑»ÂR√Â „ÊπÂÍ ¶¢πÂY ü˘Ê·πÂúπ •»ÂÈÕÔÊå‚Â‹È …XË¬Â çËâ«ÂÈ«Â‹Y«,

¶»Â¢«ÂãË«˘˚Â¸ …ÂXã·ÊK»Â«Â …Â¬ÂÕÔÊÇ ® …ÂÏ‚ÂO∑ÕÔÂ»ÂÈR ß·ÛJ¢«ÂÈ ©∆ÂOÕÂÈÕÔÊÇ …ÂXyÊ‡Â»ÂπÛú‚Â‹È

‚Â„ÊŒÈ çËâ«Â òXË òXË ê‡ZË‡ÂãË«˘˚Â¸ ‚ÊZêÈÜŒÈÕÔÂàπ »Â»ÂR •»Â¢∆Â »ÂÕÂÈ‚Ê@¬ÂπÂ›ÂÈ „ÊπÂÍ

∑Î∆ÂæI∆πÂ›ÂÈ.

ÕÂ⁄«ÂZ ö«ÊQM¢∆ÂÕÔÂ»ÂÈR •¬ÂÇö ∑Èâ«Â ê«ÊZ¢‚Â¬ÂëY ¶«ÂW‚ÊP»Â …Â√«ÂÕÔÂ¬ÂÍ, ¶¢πÂYü˘Ê·ŒÈëY

©«˜ÔπÂX¢«˘˚ÂπÂ›Â»ÂÍR Ã¬«ÂÈ æπÂãOπÒ ÕÂÈ«˘ÂZö«ÊQM¢∆Â«Â …ÂàºÂŒÈ çËâ«Â √Ê$ è. Ø»˜Ô. x.

‡ÂÕÂ⁄¸ •ÕÔÂ¬ÂÈ »Â»ÂR ÃπB ÕÈºÂÈEπŒÈ ÕÂ⁄∆ÂÈ Ã¬å«ÊQ¬. •ÕÔÂàπ »Ê»ÂÈ ∑Î∆ÂæI.

ê«ÂZ∆ Ô…ÂÌ≈¸ ÕÂÈÈ»ÂÈRâŒÈ»ÂÈR Ã¬«Â êÈ∆ÂX ¶¬ Ô.Ü. ∑È‹∑ä¸ŒÈÕÔÂàπ »Â»ÂR ∑Î∆ÂæI∆πÂ›ÂÈ.

‚Â∆ÂW«˘ÊW»Â ê«ÊWéË¬˙Â«Â ∑È‹…ÂãπÂ›Ê«Â …Â¢$ ê«ÊWö¢„ÊºÊŒÈ¸ ÕÂ⁄„ÂÈëŒÈÕÔÂ¬ÂÈ

òXË»ÂÎö¢„Â‚ÂÈOãŒÈ •»ÂÈÕÔÊ«Âx@ yÊ¬Â≈¬Ê«Â¢∆, òXË ÕÔÊŒÈÈ‚ÂÈOãŒÈ •»ÂÈÕÔÊ«Â∑Í@ ‚ÂÍTã¸

çËâ«Â¬ÂÈ. ßëY …ÂX∑¡ÕÔÊ«Â ‚Â¢‚Âb∆Â …Ê¬˙ÂÕÔÂ»ÂÈR ∆ÂÕÂÈV ê«ÊWå˘˚¸πÂú¢«Â πÂ≈∑-ŒÈ¢∆ÂX«ÂëY

ö«ÂQM…Ââö ‚Â„ÊŒÈ ÕÂ⁄â«ÊQ¬. •ÕÔÂ¬Â éXËã ê‡ÊZ‚ÂπÂúπ »Ê»ÂÈ ∑Î∆ÂæI.

»ÂçR¢«Â ® ∑ÎãŒÈ»ÂÈR „Û¬Â∆Â¬ÂüÒx¢«ÂÈ »Â»ÂÇ¢∆Â‹Í „ºÂÈE ¶‚ …Â¡JÕÔÂ¬ÂÈ ßÃU¬ÂÈ.

»Â»ÂR •«˘Ê¸¢Ç ‚ı$ ∑£Ê«Òê „ÊπÂÍ »Â»ÂR ‚ÛË«Â¬ÂúŒÈ Ñ. ã¬ÂÈÕÂÈ‹ (…ÂÌ≈¸…ÂXæI ê«ÊWéË¬˙Â«Â

…ÂXãü˘ÊÕÔÂ¢∆Â ê«ÊWå˘˚¸). ® ∑ÎãíÈ¢«Â »Â»Âπ «Û¬ŒÈÃ„ÂÈ«Ê«Â …ÂÏ≈WÀÂ‹«ÂëY •ÕÔÂàπÂÍ

‚ÂàŒ⁄«Â …Êë«.

»Â»ÂR ß¢ÇYË·˜Ô •»ÂÈÕÔÊ«Â ≥å ‚Â‹„ çËâ«Â »Â»ÂR êÈ∆ÂX¬Ê«Â √Ê$ x. Ø‚˜ÔÔ. ‡ÂÕÂ⁄¸,

√Ê$ ØÕÂ¤˜Ô. ØÕÂ¤˜Ô.Ê»˜Ô, …ÊX$ ‚Â∆ÂW»Ê¬ÊŒÈ≈ ¬ÊÕÔ˜Ô, √Ê$ ‚ÂÈå˘Ë¢«ÂX ü˘ÂÕÔÊç; »Â»ÂR yÊŒÈ¸«ÂëY

¶‚P ÕÔÂõö«Â êÈ∆ÂX¬Ê«Â òXË Ø»˜Ô. x. ÛËπÂ›Ò∑¬Â, Ø£˜Ô.è. πÂÊºÊà, √Ê$ ÕÔÊÕÂÈ»Â

üÒ¢«X; …ÂÏ∆ÂX¬Ê«Â Ñ. ¬Ê∫Â§ÕÔÒ¢«ÂX, Ñ. „Â·Â¸ÔÕÔÂ«˘Â¸»Â; »Â»ÂR Ã¢«˘ÂÈπÂ›Ê«Â òXË x. Ø‚˜Ô.

¬ÊÕÂÈ¬ÊÕÔ˜Ô, òXË »Ê¬ÊŒÈ≈ ¬ÊÕÔ˜Ô Ã›Ê_à, òXË æŒÈå˘Ë¬Â ¬ÊÕÔ˜Ô ß»Ê¢«Ê¬Â; êÈ∆ÂX¬Ê«Â

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® …ÂÏ‚ÂO∑ÕÔÂ»ÂÈR •·JË éXËãíÈ¢«Â, ü˘ÂÄOíÈ¢«Â ÕÂÈÈåXö«Â »ÂêË»˜Ô éX¢¡¬˜Ô]»Â ÕÂ⁄ëË∑¬Ê«Â

òXË »Ê¬ÊŒÈ≈ ‡áJ ÕÂÈ∆ÂÈO •ÕÔÂ¬Â Ñ¬Â¢ÜËê Ä¬Â˜Ô ‡áJ •ÕÔÂàπ »Ê»ÂÈ ∑Î∆ÂæI.

-"ÜËê# ∑È‹∑ä¸

‡ÊëÕÔÊ„Â»Â ‡Âx –‰–fl, ÕÂÈÈ¢ÃíÈ.

«˘Ê∆ÂÎ»ÊÕÂÈ ‚Â¢ÕÔÂ∆Â]¬Â

ºÚ∆ÂX‡ÂÈ«ÂQM …ÂXã…Â«Ê,

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êò·ÂJ ÀÂ‹ê«. •«Â¬Â êÕÔÂ¬Â ß¢ã«.

∑X. ‚Â. ‡ÛYË∑πÂ›ÂÈ ÀÂ‹‡ÂÈXã

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A supramental principle and its cosmic operationonce established permanently on its own basis, theintervening powers of Overmind and spiritual Mind couldfound themselves securely upon it and reach their ownperfection; they would become in the earth-existence ahierarchy of states of consciousness rising out of Mindand physical life to the supreme spiritual level.

- Sri Aurobindo(The Life Divine P. 963)

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His Holiness Sri Vishwesha TeerthaSwamiji of Pejavar Adhokshaja Mutt, Udupi,is a Seer and Visionary of great distinction.While he is a renowned Spiritual Master, hisuniqueness lies in combining the rich Madhvatradition with great innovations of modernity,in the cause of preservation of the humanrace and developing a new society, permeatingeternal human values. Swamiji is a pragmatic Seer, who isnot only dedicated to the cause of moulding the disciples inthe path of Madhva-mata but also in shaping socio-economicdeliverance of the underprivileged. He guides people with avictory mark of two fingers which symbolize 'Duty' and 'Devotion';duty towards the society and devotion for the Supreme LordSri Krishna.

When Swamiji was seven-year old, he was chosen tobe the successor by H. H. Sri Vishwamanya Teertha Swamijiof Pejavar Mutt and was given the 'Sanyasa Diksha'. This bala-sanyasin was groomed to become an outstanding scholar byH. H. Sri Vidyamanya Teertha Swamiji of Bhandarkere PalimarMutt. When he was hardly eighteen, Swamiji founded MadhvaMaha Mandal and at twnetyfive he started Poorna Prajna VidyaPeetha, a gurukula, to impart Vedantic knowledge to students.

Swamiji undertook several activities for the revival of'Sanatana Dharma' and welfare of the community with the activesupport of H. H. Sri Vidyamanya Teertha Swamiji, such as :

Students' Hostel at Bangalore, Mysore, Gulbarga, Raichur, Udupi,Davangeri, Hubli, Dharwad, Gadag, Bagalkot, Bijapur, Belgaum, Mumbaiwhich provide boarding and lodging facilities to deserving students.

Krishna Sevashrama, Bangalore, a well-equipped 50-bedded hospital. A monthly journal 'Tattwavada' in Kannada, Telugu and English. Free and Loan Scholarship Scheme for the professional courses. Publication of Sarvamoola Granthas and scholarly studies in Madhva

philosophy. An Orphanage at Udupi. A Dharmashala at Badri, dormitory and puja mandirs at Tirupati and

Bhuvaneshwar. A Vriddhashrama at Karjigi (Dharwad Dist.) The latest one is the installation of 'Sri Vidyamanya Prashasti' for

an outstanding Madhva scholar. This award carries a purse of onelakh with a citation, in the manner of Jnana Peetha Award.

Dr. G. V. Kulkarni (Jeevi) is a renownedpoet, playwright in Kannada. He got hisM. A. (Kannada & Sanskrit) and LL.B. fromKarnatak University. He got M. A. and Ph.D.from Bombay University in English literature.His doctoral dissertation - "Sri Aurobindo'sInfluence on the Writings of VinayakKrishna Gokak" - has paved a new path in

Comparative Literature.

"Jeevi" has published five poem collections(Madhusanchaya, Hucha-Huchchi, Nalku Dhwani, Sanjivini,Dashapadi), one short story collection (Dhrutarastra Santan),two one-act-play collections (Prajaprabhutwa, GundanaMaduve), one novel (Vyatheyadalu Hudugi). He has recited poemsand presented papers in several all India Literary Conferences.

He is closely associated with Kannada literary giants andJnana Peetha Awardees, Mahakavi D. R. Bendre and Dr. V.K. Gokak and extensively written on their works.

Prof. G. V. Kulkarni teaches Kannada and English inM. V. & L. U. College, Andheri East, Mumbai.

"Jeevi" is interested in Yoga and Naturopathy and championsthe cause of drugless therapy. He is closely associated withDr. K. S. Sharma Institute of Naturopathy and Yogic Sciences,Hubli. He is the editor of "Godbye Doctor" - a Publicationdevoted to Naturopathy and Yoga.

Jeevi's Kannada and English translation of TrivikramaPanditacharya's Sri Narasimha Stuti was published in 1993.It was well received by the pundits and the public.

The present venture of Jeevi is the translation of TrivikramaPanditacharya's Sanskrit work SRI VAYUSTUTI in Kannada andEnglish and has been blessed by His Holiness Sri VishweshaTeertha Swamiji of Pejavar Adhokshaja Mutt. This work breaksa new ground in spiritual literature.

"In Madhva tradition, in prayer as well as in worship, Vayustutihas an important place. The followers of Madhva philosophy treatVayustuti as a sacred Mantra. No daily ritual is complete withoutchanting of Vayustuti.

Shri G. V. Kulkarni has translated it (Vayustuti) in Kannadaand Englsih verse so that we could imbibe the profound meaningof Vayustuti in addition to the benefits we derive by daily recitation.Shri G. V. Kulkarni has shown his literary skill and ability by translatingprofound - serious poetry of Vayustuti into liltng charming Kannada- English verse. We admire the literary wonder which has transformedNarikelapaka into Drakshapaka".

H. H. Sri Vishwesha Teertha Swamiji,Pejawar Adhokshaja Mutt.

"Amongst strotras of Madhva Sampradaya the recitation ofDvadasa stotra of Acharya Madhva himself and Vayustuti of Trivikramahave become indispensable parts of the daily worship of every devoutMadhva householder.

G. V. had done his best to mirror their contents to the bestof his abilities in a spirit of homage and has succeeded remarkablywell in enabling the reader to share his thoughts and taste Kavyarasa,Jnanarasa and Bhaktirasa of the mighty work through his word -painting in Kannada and English in a poetic garb."

Dr. B. N. K. Sharma,Sri Vidyamanya Prashasti winner

"By attempting to translate the Narasimha Stuti earlier, andnow the Vayustuti of Trivikrama Panditacharya, he (Jeevi) has exhibitedan adventure of consciousness which is a good augury for Kannadapoetry.

As this Kannada version of Sri Vayustuti flows like a streamof crystal clear water, it is difficult to imagine the penance andhard work undergone during the process of translation. Those whoare familiar with the original Vayustuti know very well the difficultiesin understanding the text because of its roaring compounds andhard syntax and stylistic features. I deem it as Jeevi's adventureof consciousness which has enabled him to succeed in his effortof translation."

Prof. R. G. Kulkarni,Critic and poet

Trivikrama Panditacharya's

SRI VAYUSTUTI

tË ÕÔÊŒÈÈ‚ÂÈOã

** ¸ÉÒ ´ÉÉªÉÖºiÉÖÊiÉ: **(English and Kannada rendering by Jeevi)

ANANDA TEERTHA PRATISHTHANABangalore - 560 028.

trivikrama panditacharya's sri vayustuti tŁ · pdf filephilosophy treat vayustuti as a...

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