English & Kannada Translation

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

Trivikrama Panditacharya's Publisher ANANDA TEERTHA PRATISHTHANA SRI VAYUSTUTI Poornaprajna Nagar, Kattariguppa Main Road, tË ÕÔÊŒÈÈ‚ÂÈOã Bangalore - 560 028. ** ¸ÉÒ ´ÉÉªÉÖºiÉÖÊiÉ: ** (English and Kannada rendering by Jeevi) 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/- ANANDA TEERTHA PRATISHTHANA Bangalore - 560 028. 2 BLESSINGS (English translation from the Kannada original) We have gone through the beautiful translation of Hari Vayustuti by Shri G. V. Kulkarni. In Madhva tradition, in prayer as well as in worship, Vayustuti has an important place. The followers of Madhva philosophy treat Vayustuti as a sacred Mantra. No daily ritual is complete without the chanting of Vayustuti. One can say that Vayustuti has and sweetness of sugarcane or Narikelapaka and the flow of Bhaktirasa life-saving power (Sanjivini Shakti) which has given spiritual lustre in this sublime poetry has made it the 'Mahamantra of Madhvas'. to lakhs of people and fulfilled various desires in their life. Shri G. V. Kulkarni has translated it in Kannada and English verse so that we could imbibe the profound meaning of Vayustuti in addition In Upanishads there is a unique description of Mukhyaprana and his power. Gods were in search of an abode to meditate upon to the benefits we derive by daily recitation. Shri G. V. Kulkarni has the Supreme Lord. They tried to see the Lord in the hearts of other shown his literary skill and ability by translating profound serious poetry The ultimate in knowledge, O Mukhyaprana gods so that they could worship Him. But due to the evil force of of Vayustuti into lilting charming Kannada verse. We admire the literary wonderThose which who hashate transformedyou and defy Narikelapaka your supreme into knowledge Drakshapaka. Satanic powers their hearts got polluted. As the reflection of the sun Will be sent to Andham Tamas, the lowest of hells becomes shattered and unclear in polluted and turbulent water, similarly, ThereFor theexample stones : are hurled at them by thy servants how can one see the Lord in the inner recesses of gods which are The stones emit blazing fire and everything boils there filled with passion and hatred as they are vitiated by the evil forces. TheyUttaptatyutkatatwit have in store endless prakatakatakatadhwana.. agony, torture and misery. All the gods got unnerved because they could not get a proper symbol This beautiful translation is worthy of consideration. for their worship (Upasana). At last, they chose Mukhyaprana as the We congratulate, Shri G. V. Kulkarni for his gift to Madhva symbol of the Lord and they tried to see the Lord in Mukhyaprana's literature and Madhva community. Let Lord Hari and Vayu bless him heart. Again the evil forces began their attacks. As the heart of with special favours. And we wish many more excellent(Vayustuti works S-11)of Mukhyaprana was pure and powerful, all the attacks of evil forces similar nature from him. became 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 balls themselves get shattered. Similarly when Asuras tried to break the heart of Mukhyaprana, they got shattered. In this way the gods could Iti Saprema NARAYANA SMARANEGALU do the upasana of Lord Brahman by concentrating on the pure heart H. H. Sri Vishwesha Teertha Swamiji of Mukhyaprana without the influence of the evil forces and the illusion due to the 'raga-dwesha' and other mental impurities. So the Upanishads Sri Pejavara Adhokshaja Mutt have praised the other-wordly personality of Vayudeva. Udupi - 576 101. This Mukhyaprana has become the chief associate in the Avatara Karyas of the Lord and has taken three Avataras in Bhuloka. In the Avatara 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 Mukhyaprana and the great actions and wonderful deeds of the three Avataras in a beautiful-profound style takes us to a fantastic-charming world. Trivikrama Panditacharya has composed 'Ushaharana' in a lucid Drakshapaka style. We see another face of his poetic genius in the composition of 'Vayustuti'. Though the style is stiff, it has power, lustre 3 4 CONTENTS Page ENGLISH SECTION Blessings 3 H. H. Sri Vishwesha Teertha Swamiji Dedication 5 Author's words 7 Jeevi Phalashruti 9 An Appreciation 11 DEDICATED Dr. B. N. K. Sharma TO Introduction 13 Prof. R. G. Kulkarni MOTHER RUKMINI, FATHER VITHALA SRI VAYUSTUTI 27 English Rendering Jeevi - Jeevi KANNADA SECTION ¶òËÕÔÂ¸ºÂ»Â ”ﬁ •…Â¸} òXË òXË ê‡ZË‡ÂãË«˘˚Â¸ ‚ÊZêÈπÂ›ÂÈ £Ò∏∑»Â »ÂÈâ ”‰ ∆ÊíÈ ¬ÂÈÄVä, ∆Â¢« ê¬˙ÂK‹àπ ÜËê ÀÂ‹‡ÂÈXã ‘– - ÜËê ÕÈºÂÈEπŒÈ ÕÂ⁄∆ÂÈ ‘” √Ê$ è. Ø»˜Ô. x. ‡ÂÕÂ⁄¸ ÕÂÈÈ»ÂÈRâ ‘’ …ÌX. ¶¬˜Ô. Ü. ∑È‹∑ä¸ òXË ÕÔÊŒÈÈ‚ÂÈOã ’‰ ∑»ÂR√Â ¬ÂÍ…Ê¢∆Â¬Â ÜËê SANSKRIT SECTION ¸ÉÒ ´ÉÉªÉÖºiÉÖÊiÉ: ◊‰ (Original Text) Trivikrama Panditacharya

5 6 AUTHOR'S WORDS I used to translate simultaneously in Kannada and English, one shloka per day. The Kannada text was okayed by Swamiji himself. I I am happy to place before my readers my rendering of Trivikrama showed my English translation to Dr. B. N. K. Sharma who was my Panditacharya's Sri Vayustuti in English and Kannada. teacher when I was a student of K.E. Board's college, Dharwad. He When I gave a copy of "Sri Narasimha-Stuti" my earlier work read my translation with interest and suggested one or two corrections. which I had translated in Kannada and English to H. H. Sri Vishwesha He was kind enough to write a note of appreciation. Dr. Sharma is Teertha Swamiji of Pejavara Adhokshaja Mutt, he glanced through the considered as a great authority on Madhva Philosophy. This year he book and exclaimed, "It is good. You should have given this book to was honoured at the Akhila Bharata Madhva Sammelan held at Raichur us, we would have published it." I asked him, "Please order me what with the coveted "Sri Vidyamanya Prashasti." elseBhava I should nama Samvat,do for you?" Aashwin Promptly Krishna came Panchami) the reply from Swamiji, "Take up the translation of Hari Vayustuti. It is difficult and more challenging." I thank H. H. Sri Vishwesha Teertha Swamiji for inspiring me to translate Sri Vayustuti in Kannada and English. He has come forward On Monday, the 24th October, 1994 (Shalivahana Shaka 1916, to publish this work through Ananda Teertha Pratishthana. I bow my I started my translation head with admiration and prostrate before him with respect and devotion. work. First day, I translated two shlokas of 'Nakha-stuti'. Next two days, I translated two more shlokas. Then I stopped for six months, In the I thank Dr. B. N. K. Sharma for his kind words of appreciation. mean time, I showed my sample translation to my friend Prof. R.G.Kulkarni. I thank my esteemed friend Prof. R. G. Kulkarni for his scholarly He encouraged me to complete the translation and promised to write Krishna Saptami) introduction. an introduction. I thank Pandit Vidyasimhachar Mahuli, Kulapati of Satyadhyana On Saturday, the 22nd April, 1995 (Yuva nama Samvat, Chaitra Vidya Peetha, for his encouragement and help. He provided me the I resumed my translation work and decided to translate at least one stanza per day and vowed to complete the work within Sanskrit text of Vayustuti and lent the floppy for our use. forty days. When I told about my decision to my wife, she said, "Let I thank my wife Sau Kaladevi and my nephew Chi Tirumala (a us go to Lord Mukhyaprana of Yalagur after completing the work." I bright student of Purnaprajna Vidya Peetha) who were more enthusiastic agreed. In the evening we went to Pandit Nagarhalli's place for pravachan. about this work than myself. They share the credit of this work with That day we received Prasad and photo from a devotee who had come me. from Yalagur. I was thrilled as it was not just a coincidence, to me it looked like the divine sanction for my work. It was a symbolic moment. I thank Dr. K. S. Sharma, Dr. M. M. John, Prof. Satyanarayana Rao and Dr. Sudhindra Bhavani who have taken the trouble of going On Thursday, 1st June, 1995, my translation was complete. I through the manuscript and given valuable suggestions. I thank Shri immediately phoned Prof. R. G. Kulkarni and Shri Ganachari who were N. K. Joglekar, Shri L. B. Ganachari, Dr. Vaman Bendre for their support. equally anxious about my work. I went to Yelgur with my wife on 9th I thank my sons Chi. Raghavendra and Chi. Harshavardhan for their June which happened to be Ekadashi for the darshan of Mukhyaprana. keen interest in my work. I thank my elders Sarvashri K. S. Ramarao, Next Day was Saturday and Dwadashi. We went to Krishna river before N. R. Bellary, Jayadhir Rao Inamdar for their love and support. I thank sunrise to have a dip in the holy waters. We came to the temple and Shri Pawamanachar Shurpali and Shri Vijayindra Gudi whose help I witnessed Panchamrita Abhisheka. I read the manuscript in the Sanctum can always encash. Sanctorum of Lord Mukhyaprana. I clicked a photograph of the idol of Mukhyaprana which adorns the cover of this book. Lastly, I thank Shri Narayan Shetty and Shri Kiran Shetty of Navin My nephew Chi Tirumala wrote to me that H. H. Sri Vishwesha Printers for their love and dedication for good workmanship while printing Teertha Swamiji was coming to Bombay for Chaturmasya during August- this book. September 1995. I met Swamiji frequently and he was kind enough Shalivahana Shake 1918, - Jeevi to go through the manuscript minutely and gave his valuable suggestions. Dhatru Nama Samvat, (Mumbai) Despite his busy schedule and hectic tour programme, Swamiji wrote Chaitra Shuddha Pratipada, words of blessings. Wednesday, 20-3-1996. ●

7 8 PHALASHRUTI No. of Shlokas Phalashruti Every Shloka of Vayustuti is significant as each one provides 25. ,, ..... Vakpatutva special benefit to the devotees when they recite it with ardent devotion. 26. ,, ..... Guruseva samghatana No. of Shlokas Phalashruti 27. ,, ..... Jnanasiddhi 1 & 2 Nakhastuti ..... Sakalanishta nivarana 28. ,, ..... Mithyapavada parihara 1. Vayustuti ..... Vakpatutva - Vidyasiddhi 29. ,, ..... Janavasha - Rajavasha 2. ,, ..... Yajnasiddhi - prajnaprapti 30. ,, ..... Prativadijaya 3. ,, ..... Vyadhiparihara 31. ,, ..... Shatru - bhutochchatana 4. ,, ..... Japasiddhi - Mantrasiddhi 32. ,, ..... Apamrutyuparihara 5. ,, ..... Parakramasiddhi - Shatrunasha 33. ,, ..... Roopalavanyalabha 6. ,, ..... Snehasiddhi - Santapanasha 34. ,, ..... Vichakshanata prapti, vidya samrakshana 7. ,, ..... Bandhamoksha - Swalabha 35. ,, ..... Mahadaishwarya prapti 8. ,, ..... Unmada nivritti 36. ,, ..... Vairagya siddhi 9. ,, ..... Streevasha 37. ,, ..... Adrushyatva prapti - adrushtavastu 10. ,, ..... Santanasukha prapti darshana 11. ,, ..... Shatruvasha 38. ,, ..... Rajabandha parihara 12. ,, ..... Haridhyana, kleshanivarana 39. ,, ..... Santana pratibandhana nivritti 13. ,, ..... Badha - daaridryanasha 40. ,, ..... Pramodasiddhi 14. ,, ..... Hari - pitrubhakti, janavasha 41. ,, ..... Digbandhana, graha-raja-vyaghradi bhaya nivarana, sarvabhishtasiddhi 15. ,, ..... Vishnubhakti, Vishnusarvottamatva Jnana siddhi ● 16. ,, ..... Mokshasadhana 17. ,, ..... Paurushasiddhi 18. ,, ..... Oshadhasiddhi - veeryasiddhi 19. ,, ..... Sthira prayojana 20. ,, ..... Sangramajaya, shatrunasha 21. ,, ..... Asadhyasiddhi, shatruparajaya 22. ,, ..... Vighnanasha 23. ,, ..... Yuddha samhanana 24. ,, ..... Rajyalabha

9 10 AN APPRECIATION has done his best to mirror their contents to the best of his abilities in a spirit of homage and has succeeded remarkably well in enabling I have great pleasure in complimenting Prof. G. V. Kulkarni, the reader to share his thoughts and taste the Kavyarasa, Jnanarasa who was one of my promising students at Dharwad, for his attractive and Bhaktirasa of the mighty work through his word-painting in Kannada rendering both in Kannada and English of the famous Harivayustuti and English in a poetic garb. of Sri Trivikrama Panditacharya. The Acharya himself has set his seal of approval on the Vayustuti of his disciple by prefacing it with The learned introduction in Kannada by Prof. R. G. Kulkarni two powerful verses in praise of the nails of awesome Nrsimha Avatar throws significant light on many facets of the sublimity of the concepts to be recited before and after. Amongst stotras of the Madhva Sampradaya of Dvaita Philosophy, such as the Anandataratamya, resistance to the recitation of the Dvadasa Stotra of Acharya Madhva himself and evil, rejection of Dvesabhakti, Saguna - Nirguna - Samanvaya, the Vayustuti of Trivikrama have become indispensable parts of the daily restoration of the personality of Bhimasena to the place of honor worship of every devout Madhva householder. Such is the abiding due to him as an exemplar of the synthesis of Jnana Bhakti and influence and place of honor of these two stotras of the Guru and Nishkamakarmayoga dedicated to the Lord of the Universe. the Sishya on the community to this day. The reader will find much to learn about the inherent greatness The Vayustuti itself commemorates the exploits of three of Madhva Philosophy through Prof. Kulkarni's weighty observations incarnations of Mukhyaprana, the first born son of God - as Hanuman, in tune with the message of Vayustuti. Bhima and Madhva as the instrument of Divine Will in shaping the - Dr. B. N. K. Sharma career of Jivas on earth. Retired Professor in Sanskrit Ruparel College, Mumbai - 400 016. A thrilling account of the conversion of Trivikrama Pandita from the Advaita fold to Madhva Sampradaya at the hands of Acharya ● Madhva himself after a long drawn debate of 15 days at the temple of Kudil in Kasargod (now in Kerala) is given by Trivikrama's own son in his masterly biography of Shri Madhva. After this conversion of Trivikrama, Acharya Madhva wrote his metrical masterpiece on the Brahmastutras - the Anuvyakhyana at the earnest request of Trivikrama. In return Trivikrama himself was asked to write the very first and earliest commentary on the Acharya's Sutrabhasya. This work is the famous Tattvapradipa. We have a miniature Vayustuti in praise of all the three avatars of Vayu at the beginning of the Tattvapradipa. Tradition says Trivikrama Pandita was faovoured by the unique vision of all the three avatar forms of Mukhyaprana during the Mahapuja of Shri Krishna at Krishnamath in Udupi, while peeping through the aperture of the outer window of the Garbhagrha and the verses of the Vayustuti flowed forth in torrential eloquence as a result of this Sakshatkara. Such is the background of this immortal work. A translation cannot be a substitute for an original in any other language. The stylistic peculiarities of Kavikulatilaka of Sanskrit language, his torrential eloquence and soaring spiritual imagery of anAparokshajnani and a blessed direct disciple of the great Acharya cannot be recaptured and transmitted in all its completeness by others. Nevertheless "G.V"

11 12 INTRODUCTION will become a part of the modern Kannada consciousness. This translation of Vayustuti in Kannada is a major step in that direction. JEEVI'S EVOLUTION AS JEEVOTTAMA "Vayustuti" is not a fervent prayer or an emotional outpour. If (English translation from the Kannada original) it is rightly understood and meditated upon, with sravana, manana Rise and manifest from the heart's recess and nididhyasa (listening, revising and contemplating) it can, with its Madhva, bathed in the lake of bliss, the boundless mantrashakti, give a new direction to the modern way of living. Bendre, - D. R. Bendre the visionary of 'Geleyara gumpu' (a literary circle) used to recite one (Aralu - Maralu, P.180) stanza of "Vayustuti" for the fulfilment of freindship.

A supramental principle and its cosmic operation once In Vedas and Upanishads, Vijnanamaya Purusha, who is described established permanently on its own basis, the intervening as Matarishwa, Mukhyaprana, Akhanashma, Jyeshtha, Shreshtha, powers of Overmind and spiritual Mind could found themselves Vasistha securely upon it and reach their own perfection; they would become is not an imaginative character of the Puranas. This divine in the earth - existence a hierarchy of states of consciousness Vayutattwa is realized in Ramayana, Mahabharata, and Baliththa Sukta rising out of Mind and Physical life to the supreme spiritual level. as Hanuma, Bhima and Madhva according to the Madhva scholars. This realization of Hanuma, Bhima and Madhva paves the way to Sri Aurobindo understand the secret behind the avataras like Rama, Krishna and (The Life Divine P. 963) Vedavyasa and also the upasana of Hayagriva.The upasana of Lakshmi- Sa va esha devataitasam devatanam papmanam Hayagriva throws light on the Madhu Vidya propounded by the Vedas. Mrutyu mapahatyathana mrutyumatyavahat This is the essence of the upasana of Mukhyaprana. This is not merely Bruhadaranyaka Upanishad (1.3.11) a theology or deification of the Puranas.

(That (Mukhyaprana) god destroyed death in the form of Beyond the dull intellect and ego there is a place for the soul. sin of other gods and took them beyond death. He gave When Jeeva surrenders to Jeevottama, Mukyaprana, then one can them the possession of their divine worlds.) realize the manifestation of god and its meaning which paves the way to serve divinity. I II In the development of literary consciousness and poetic talent ofmarga. "Jeevi' (Dr. G. V. Kulkarni) there is a light of inner Sadhana. 'Jeevi It is almost Jnanayoga (path of enlightenment) to recognize the can, not only articulate with ease in Kannada and English languages various dimensions of Sri Madhva's life and teachings in the "Vayustuti" imbibing all the complexities of a global city like Mumbai, where he of Trivikrama Panditachrya. In this context let us see the first shloka dwells, but also can maintain emotional equilibrium by the Upasana on Sri Madhvacharya as translated by 'Jeevi.' By undertaking to translate the "Narasimha Stuti" earlier, and now the "Vayustuti" of Trivikrama Panditacharya, he has exhibited an Om! Oh Master Anandateertha, you are the Acharya of the three worlds. adventure of consciousness which is a good augury for Kannada poetry. You have unflinching devotion in the holy feet of Lord Vishnu Let the holy dust of thy lotus feet gracefully purify us It is my pious wish that this genuine poet should get inspiration from, Bharatidevi, the goddess of speech, worshipped by the three worlds Sri Madhvacharya's works like Rigbhashya, Anuvyakhyana, Anubhashya With her moon-lit smile showed love, devotion in thy holy feet and Sri Jagannathadasa's Harikathamrutasara and bring their essence Let the dust of thy feet always purge and purify us. (1) into Kannada poetry. Then the power and richness of Madhva philosophy

13 14 'Anandateertha' is a special name given to Madhva. Nowhere Vayudeva is called 'Yajna' as he purifies everything by his movement. one can find Ananda Meemamsa as it is found in Madhva shastra. (Madhva is the avatara of Vayudeva.) If Ananda Meemamsa is rightly understood and used, the modern criticism will undergo a fundamental change and a new dimension Esha ha vai yajno yoayam pavate of Indian Rasa siddhanta will emerge. Poet Bendre in his book entitled esha yan idam sarvam punati "Sahityada Virata Swarupa" (p.214) says that one should recognise yadesha yan idam sarvam punati the greatness of Ananda Pratiti to recognise the greatness of poetry. tasmadesha eva yajnah One cannot grasp the greatness of Ananda Pratiti without understanding tasya manashcha vak cha vartini 'Ananda Taaratamya' as depicted in the Madhva sastra. tayoranyataram manasa samskaroti Brahmaa vacha hota adhwarymudgata anyataram How does Ananda become 'teertha'? What is the relation between (Chandogya : 4.16.1-2) Madhu Vidya of Vedas, and Jnana-ananda in the form of 'Madhva' which can be seen by the inner sight (sakshi), and 'Rasa tattwa' of (He who breezes, that is Vayudeva, is himself Yajna. He purifies, poetry? Now it is the task of the Madhva scholars to come to the all by his movement. The feet of Vayu (Wind-god) are in the mind forefront to explain these. of Ritvik and in vak indriyas. In a Yajna a Ritvik named Brahma silently worships the right foot, other Ritviks like Hota, Adhwaryu and Udgartu 'Sumadhva Vijaya' is an authentic book on the life and teachings worship the left feet by chanting Mantras.) of Sri Madhvacharya. Each sarga of this book is described as 'Anandanka' in a significant and meaningful way. Narayana Panditacharya, the author III of this book, has beautifully described the meaning of 'Anandateertha': Shrimad Vayustuti has 41 shlokas composed by Trivikrama Ananda rupasya parasya patradhi- Panditacharya and two opening shlokas composed by Sri Madhvacharya himself make a total of 43 shlokas. Trivikrma Panditacharya has composed rananda sandaya sushastra krit sayat a miniature Vayustuti (known as Khilavayustuti) in 23 shlokas. This Anandateertheti padam guruditam appears in the beginning of "Tattvapradeepa" which is a commentary babhuva tasyapy anurupa rupakam (Sumadhva Vijaya 5, 2) on Acharya's Sutrabhashya. (Jeevi has not translated it)

(Sri Madhvacharya is aptly named as 'Anandateertha' The Word 'Prana' denotes Parabrahma in the form of Sri Hari. by his guru as he can withhold God who is 'Anandarupa' This is pronounced by Vedavyasa in Brahmasutras. The common Vayu and Madhva has composed shastras for those who which is one of the five elements is known as 'Adhama Prana'. Sri deserve Mukti and can attain swarupananda.) VayudevaSurya) who is known as 'Mukhyaprana' is 'Madhyama Prana'. In the beginning of "Vayustuti" Sri Madhva thoughtfully composed Sri Thus in every word of "Vyustuti" prameyas (tenets) of Shastras Lakshmi-Narasimha stuti. (Hari also means Simha, Kapi, Ashwa, Prana, are hidden and they glow when one pursues them. In this context Bendre's line "Madhva, bathed in the lake of bliss, the boundless" becomes a meaningful commentary or a tatwa-dhwani. In the 41 shlokas of "Vayustuti" the poet describes the nature of three Avataras, viz. Hanuma, Bhima, Madhva; the 'Mukyaprana tattva' In the limited space of this introduction we can briefly touch in them, their Jeevottamatva, Sarvajnatva and Ananda-balatva. Sri one more point. When Trivikrama Panditacharya says, "Let the holy Aurobindo speaks of Mukhyaprana as Supermind. He provides firm dust of thy lotus feet gracefully purify us", he does not say this only base for overmind and spiritualised mind. It was Mukhyaprana who with deep respect for his teacher. Chandogya Upanishad says that saved 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 considered in this light. Trivikrama Panditacharya praises Sri Madhva as one who (S.27) is worshipped by the gods. This is not a mere praise of his guru, Sthiti, Samhara, Avriti, Jnana, Ajnana, Bandha, Moksha Here Bhimadeva has acted as if he was defeated by Hanuman, but this is a truth justified by the Vedas. In the blazing poetic figures in fact it was just a leela. God willfully creates illusions for the wicked of speech one should not miss this truth. and the Asuric forces which has been an important postulation of Oh Anandateertha Guru, the wise among the teachers The gods got rid of Andha-tamas, the abysmal ignorance Madhva philosophy. The Supreme Lord has eight powers: Srushti, Your earlier two Avataras had a spell on ignorant ones. By serving the lotus feet of Guru with enthusiasm and exuberance (Creation, They could know more about God by serving the feet of Acharya Preservation,pushpa destruction, concealment, Knowledge, ignorance, bondage, They bowed down and touched the golden Paduka of the Guru Their jewel-studded golden crowns jingled with the paduka and freedom). Sri Madhvacharya specifically mentions the three powers Produced golden dust; let that dust of Guru's feet protect us. in his Brahmasutra Bhashya viz. Ajnana, Bandha and Avriti. In this tattvadarshana' background critics should draw their attention to the Saugandhika- (S.2) episode.

Sri Madhvacharya provided a luminous bridge of 'Mukhyaprana Bhimasena samo nasti senayorubhayorapi between spiritualism (which is beyond one's reach) Panditye cha patutve cha shuratve cha balepicha on the one side and life (which is a wretched stinking pond) on the (Khila Vayustuti) other side. That was the work of his true self. The evil deeds and (In the army of Kauravas and Pandavas there is none to equal bad samskaras of the bygone births pollute the Jeevas as the gutter Bhima in scholarship, skill, valour and strength.) water pollutes the Ganges. Characters like Duryodhana are the symbols of such evil deeds. Whereas Lord Bhimasena breaks the thighs (urubhanga) IV of such evil forces and blows the victory trumpet of Dharma. Sri Madhva who was the avatar of Bhimasena gave expression to this Bhima- Another speiciality of Sri Madhvacharya is that he treated Vedavyasa consciousness, and it is time for Kannada land in particular and the and Sri Krishna as one; he worshipped them and wrote commentary. world in general to understand this consciousness. In Kannada literature Bhimasenadeva had undivided devotion to them. we come across works like Pampa's Bharata, Ranna's Gadayuddha Lord Krishna was born to Vasudava a Kshatriya king and Kumaravyasa's Bharata, still we have to assess the greatness Vyasa was born to Parashara a Brahmin yogi, a sage of Bhima-tattva, the secret of 'Madhyama Prana' and the symbolism Vyasa and Krishna are the two faces of the same Avatar of Saugandhika-Pushpa episode of Mahabharata. Kannada critics fumble In Kurukula was born Bhima to serve these two masters to understand these things. Some critics have made Duryodhana an All the three have glittering eyes as white as lotus 'honourable man' and treated the character of Bhimasena as a ruffian. All are engaged in the welfare of devotees, I salute. In this background one should know that Sri Madhvacharya declared (S.26) that Bhimadeva had the power and strength to purge the impurities of Sukshma-Sharira of Jeevas and break the Linga-sharira. Bhima took birth to serve Vedavyasa and Sri Krishna as they are two faces of the same Avatar. This perception is found only in When Bhima went to fetch Saugandhika flower for Draupadi He was defeated by old Hanuman, whose tail he couldn't move the Madhva tradition. Bhima bowed down to Hanuman, his previous Avatar, Pavaman. These are just the leelas you have showed to the ignorant To support this view of oneness between Vedavyasa and Sri Krishna there is a comment on the word 'Brahma' as

17 18 Sat- (S.37)

Satva, Rajas

'gurutamam a- Vedavyasa 20 If Paramatma is formless, it means that 'Jeevi' has translated this as 'original guru'. In

Nirakara. Sri Jayateertha also says the same thing in or . If he has form then He a body which exhibits

Sakara

Shuddhanandoru Samviddyutibala bahulaudarya viryadi deham (Lord (Mukunda) has a body with all the qualities as pure Ananda, Trivikrama Panditacharya describes this Awatara as In another shloka Trivikrama Panditacharya clarifies that Vedavyasa select the scattered jewels can't properly The blind can't fathom the real meaning of The wicked Vedas Brahma Sutras wrote The original Guru-Vyasa the solemn Shrutis. help the righteous to understand To the sage I pray By the grace of Mukhyaprana to get sacred knowledge. down to him everyday, And bow Vedavyasa, for the sake of righteous people gave right In the original Sanskrit text there is a phrase Madhvas have a right perception regarding Bhagavan Vedavyasa.

Tamas He does not posses a body made of three gunas, viz. and "Tattvaprakashika." complete knowledge, lustre, strength, immense broad-mind and valour) 'Chinmatramurti'. 'Jeevi' has translated this as "It was not mere body but incarnation of light and knowledge." is no one else but God himself and further says the special significnace of his Awatara. meaning to the Vedas by composing "Brahmasutra". That is why poet prays and bows down to Vedavyasa obtain knowledge with the help of Mukhyaprana. the original text 'a-guru' means that 'Vyasa is only Guru to world'. This needs to be popuralised and propagated. There are stories in Bhagavata which say that Vedavyasa was not contented with writing Mahabharata and that he was emotionally disturbed after the death is a long drawn battle and debate about the form of God, whether He is Chit-Ananda. gurum devadevam'. (S-36)

(Tatvaprakashika) Bhagavat svarupa 19 asa, the son of sage Parashara and Satyavati Parashara the son of sage asa, if taken literally, leads to the difference between and it is told that the body was not natural. There

'api', (The word Even Trivikrama Panditacharya, in his "Vayustuti" has praised Sri Madhvacharya, who is desingnated as the next Brahma, incarnation of light and knowledge It was not mere body but In the original Sanskrit text body of Vedavyasa is described Narayanam gunaihi sarvaihi Udirnam dosha varjitam Jneyam gamyam gurums chapi natva sutrartha uchyate (The meaning of Brahmasutra is explained here after bowing While commenting on this shloka of Sri Madhvacharya, Swasya guru devata bhede aruchim suchayati api padena Yadyapi guruh na devata bhinnaha tathapi vishesha anugrahartham pruthak namati. people suffer here Caught in the deep ocean of life, and hunger thirst of birth and death, the cycle From with a solemn request When righteous people came to you whose abode is milky ocean Lord in turn prayed You He incarnated as Vy

"Chinmatramurti" God and the teacher. But Guru Devata are one same for Sri Madhva. However, he salutes the same God second time in the form of Guru for special favour.) Vedavyasa in two shlokas, and he has described his listened to the request of righteous people and prayed Lord Narayana; and he took the Avatar of Vyasa : as and the uniqueness of his Avatara. down to Lord Nayarana who is meritorious, flawless, knowable, attainable and also the Gurus.) Jayateertha says that the word 'api (also) in phrase 'gurun chapi' (also the Guru) suggests that there is no difference between Guru and Lord Narayana. of his son Shukamuni. By reading these things one may miss the It is a continuous flow of love uninterrupted by thousands divine stature of Vedavyasa. There is another notion that Sri Krishna of obstacles, which is many a times dearer than one's was the incarnation of God, and Vedavyasa was an Avatara of a own self and other belongings and which has the knowledge of unlimited, infinite, flawless, auspicious qualities (of God). Rishi named 'Apantaratama'. But Sri Madhvacharya says in Rig Bhashya:

Hridistho badarayanaha, Omkarapurvika vidyaya prerayatyakhileshvapi The hatred of God cannot become the cause for Mukti (liberation), sadaiva, brahmane purvamiti Satvata Samhita as such Bhakti is the essence of Mukti and also the intrinsic nature of a soul deserving liberation. Since the followers of Madhva proclaim (Badarayana (Vedavyasa) who resides in the heart gives prerana this principle vehemently, they defy Vishnu-dvesha (hatred towards to all to get all the Vidyas which begin with "Omkara". He initiates God) with the same force. In this background the following shloka Brahma first says "Satvata Samhita". from Vayustuti should be understood. V Oh Mukhyaprana, the ever young supreme god of gods You exhibited you valour in the yagna of fist-fight In Sri Madhva Siddhanta there is no place for Bhakti in the Krishna's enemy Jarasandha was made a yagna-pashu by you form of hatred. Bhakta is always a lover of God. When he is possessed Lord Vishnu was satisfied by the oblations you offered by an Asura, that Asura hates God and reaches hell. That Bhakta Your oblation was much better than Rajasuya and Horse sacrifice who has a good soul gets liberated by the grace of God. This is Because you killed Vishnu-haters and offered them to the Lord. an important issue in the "Bhagavata Tatparya Nirnaya" of Sri Madhvacharya. Even to this day this point has not been properly grapsed (S-23) by the lovers of Puranas. Even the baser sentiments like passion, The Yagna in the form of killing Vishnu-dveshi (Jarasandha) anger, hatred etc are wrongly considered as tools for God-realization pleased Sri Krishna, the Supreme Lord present there, much more and liberation, as they too can bring about the concentration of mind. than other oblations offered to him through Yagnas like Rajasuya and But the only means for the attainment of Mukti or liberation is the Ashvamedha says the poet. This is more meaningful to those who divine Bhakti in the form of love. That which is premasvarupa and understand Madhva Siddhanta. If you treat life itself as a yagna, Vishnu Svanandasvarupa is Bhakti. This divine Svarupananda evolves through becomes the 'Yagna-bhokta'. "Vishnurvai yajnah", Yajnapati is Vishnu innumerable previous births. himself. So the hatred of Lord Vishnu is not an ordinary one as compared to the hatred towards one of the 33 crore gods. Those who oppose Parameshvara bhaktirnama to accept life as 'Yajna' are leading the life of animals possessing niravadhika anantanavadya kalyana gunatva Asuri attitude. This attitude is opposed to life itself. In view of this, jnanapurvakah Bhima's killing of Jarasandha and Kauravas is considered as a Mahayaga, svatmatmiya samasta vastubhyo a great sacrifice. That is why Sri Madhvacharya did not accept Vishnu- aneka gunadhiko dvesha as Bhakti. This is a significant contribution of Sri Madhvacharya antaraya sahasrenapyapratibaddho to the theory of Bhakti in the world. If the critics of Kannada literature nirantara prema pravahah had this understanding, there would not have been a tradition of glorifying (Nyayasudha) the characters Like Ravana and Duryodhana in Kannada literature. Sri Jayateertha in his "Nyayasudha" explains in an unique way Now it is the responsibility of Madhva literary critics to strongly uphold the character of Bhakti. He says that the devotion towards the Supreme the right attitude and proclaim that such wrong traditions in literature Lord means : are against the culture of life, Vedic philosophy and the Yagna-tattva.

21 22 VI There is a confluence of Jnana (knowledge) and Sankalpa-shakti (Will- power) in the word 'Dhira'. In the Buddhiyoga preached by Lord Krishna As Srimad Anandateertha interprets mainly the Vedic Philosophy there is 'Dhira' - awareness which can defy the mighty opponents which is the source of all the Upanishads, he gives a new turn to like Bhishma. the traditional terms and ideas. He gives more stress to the human way of life. In this background, we should consider the meaning given in "Gitavivruti" by Sri Raghavendra Swami for the word "Titikshasva" used For example, there is nothing as 'helpless forbearance' when in Bhagavadgita (in a shloka starting with 'Matrasparshastu...II-14) as one faces difficulties in life and when the wicked inflict torture and 'Viphalikuru' (nullify) violence. as a brave commander defies all attacks, Vishnu-bhaktas too face all the cruelty and violence in their life and defy them. In Abhimana tyagena tanmatrasparshan this context the following shloka is to be understood. titikshasva viphalikuru

In your three Avataras of Hanuma-Bhima-Madhva (Casting away the attachments of the body in the form of me You faced all tortures given by your enemies and mine, (you) nullify the matrasparshas (the contact of senses with You have all gunas, you are all-knower, all-powerful objects which cause pleasure and pain) You are clean, master of death, and free from bondage You are protected by Lord Vishnu, you are master of Shankara Sri Aurobindo in his epic "Savitri" has shown the difference between You are the delight of the righteous, no wonder in that. forbearing pain and the divine power of nullifying pain (p.507)

(S-32) Unless 'Tattvika Vimarshe' (Philosophical Criticism) as visualised by Bendre takes a firm base in our Kannada literature, it may be Hanuma, Bhima and Madhva all the three during their life time difficult to understand rich meaning of words and suggestive thoughts had to face a lot of torture from their enemies. Ravana set fire to used in poetry like Vayustuti. In such poetry there is a tradition of the tail of Hanuman and smashed him with his poweful fist. Indrajit philosophic suggestive meanings. used the most powerful weapon Brahmastra on him. But Anjaneya faced all the attacks without being perturbed and made their efforts Though there are historical facts in the biography of Sri futile. But he never endured their attacks helplessly. Similarly Kaurava Madhvacharya who is remembered as Poornaprajna, Anumanateertha, got Bhima bitten by the serpants, administered poison, attacked him Bhavi-Brahma. There are symbolic things in Acharya's life and teachings with gada (club) but Bhimasena faced all this with boisterous laughter. which are undividedly woven with the historical events. To the reader Sri Madhvacharya physically faced the wrestlers and defeated them. who does not have this background, one has to provide the meaning He debated with stalwarts of Advaita philosophy like Trivikrama of every word and also the suggestive meanings in the works of Acharya to understand the life and teachings of the Acharya. Acharya finds Panditacharya and defeated their logical arguments. There is a story not only continuity (of thought) in the works like Vedas, Upanishads regarding a ghatasarpa (cobra) biting Sri Madhvacharya which was and Brahmasutras, but also finds authority for his 'Akhanda darshana' turned unsuccessful. The entire library of Sri Madhvacharya was stolen. (perfect philosophy) in Vaishnava Agamas like Pancharatra and In all these events one finds Acharya brave and peaceful. Sri Madhvacharya Ramayana, Mahabharata, Bhagavadgita, Bhagavata, Puranas. while commeting on a word 'titiksha', used in Bhgavadgita, says that, this word does not simply mean 'forbearing helplessly the dvandvas From the commentaries of Acharya a special teminology has (the opposites) like sheetoshna (hot and cold), but to nullify their effects. evolved which is used profusely in the Sanskrit works of Sri Trivikrama Even the Vedic seers faced all the calamities of life, like Dhiras (the Panditacharya, Sri Jayateertha, Sri Vysaraja, Sri Vadiraja, and Sri brave). In the Vedas the word 'Dhira' has a special significant meaning. Raghavendrasvami. The same terminilogy is found all through the works

23 24 of Haridasas in Karnataka. If critics do not realise the significance I pray Lord Sri Lakshmi-Hayagria who is identical with Sri Rama- of this terminology, and consider them as mere Puranic stories and Krishna-Vedavyasa, and who is the Anataryami of Sri Hanuma-Bhima- prayers in praise of gods, they will be at a great loss. Madhva to bless this work of translation of Sri Vayustuti by Prof. G.V. Kulkarni, to inspire the readers to get interested in 'Kritantarasa' apart The same thing applies to the readers who want to understand from being a 'parayana grantha, book of recitation. This translation Vayustuti as translated by Jeevi. We have heard of nine 'rasas', but is being published with the blessings of Sri Sri Vishwesha Teertha "Sumadhva Vijaya" says that in the life of Sri Madhvacharya there Swamiji of Pejavar Mutt. I believe this work will lit the lamp of auspicious is the experience of 'Kritanta rasa'. Can the Kannada consciousness flame in the Kannada consciousness. respond to this "Kritanta rasa' or will it be contented with nine rasas only? Jeevi has undertaken the work of translation with a spirit of austerity. I do not wish to point out some minor errors which have Kalah sa eva samavartata nama yavat crept in the process of translation. My intention is to draw the attention chintakulam vividha sadhukulam babhuva of the readers towards the Inspirer of this unique work in the form Vedanta santata kritantarasam na vidmah of knowledge, Bliss and Power. shreyolabhemahi katham nu vayam bateti (Sumadhva Vijaya II - 5) As this Kannada version of Sri Vayustuti flows like a stream of crystal clear water, it is difficult to imagine the penance and hard (When it was time for Vayudeva to be born (as Madhva) many work undergone during the process of translation. Those who are familiar pious people were worried as they said to themselves, "How shall with the original Vayustuti know very well the difficulties in understanding we get Shreyas (benefit) as we are not in a position to understand the text because of its roaring compounds and hard syntax and stylisitc 'Kritanta rasa' which is all pervading in the Vedas?" features. I deem it as Jeevi's adventure of consciousness which has enabled him to succeed in his efforts of translation. What is impossible "Sumadhva Vijaya" is a beautiful work of poetry. It holds mirror when the Divine Grace is there? I feel that Srimad Anandateertha to Madhva philosophy. The 'Kritanta rasa' mentioned in this work is himself has blessed the Jeevi couple in this process. I thank 'Kala- 1) pervading all through the Vedas, 2) and from such rasa there is Jeevi' couple for giving me an opportunity to associate myself with shreyas (benefit) this work with my introducton to this work. I finally conclude my words When one reaches Vijnanamaya Kosha, which is beyond, Jnana with solemn sastanga salutations to Srimad Anadateertha with a quotation and Ananda (knowledge and bliss) get harmoniously united. When from Vayustuti: we say Vijnanamaya Kosha, there the Ananda is in excess. God's Oh Matarishwa, the wind-god, you are the nourishing mother bliss and knowledge are identical. In a similar way, the meaning of Protecting father, guiding teacher, a friend-philosopher-guide the word 'Madhu' means Ananda which is obtained by intense knowledge Remove the pangs of birth and death, O Lord that is experienced by 'Sakhsi' in the form of 'Svarupananda'. 'Ma' Grant me true devotion for Lord Krishna which is free from means knowledge, 'ta' means 'tati', that means 'Jnana Vishaytva' (madjnana Desire, lust and pride and which is ever increasing tatiruchyate) 'Mada' means pleasure. Madhura is 'that' which is full Oh the omnipresent, the most revered of the revered. of perfect happiness. (For more details refer "Upanishad Prasthana", (S-14) Volume III, 1990, p. 139-142 published by Akhila Bharata Madhva Maha Mandala, Bangalore) - Prof. R. G. Kulkarni (Bangalore) Poet D. R. Bendre equates MadhuVidya with Rasa theory. Sri Madhvacharya is an embodiment of Adityantargata Madhusvarupa. ●

25 26 SHRIMADVAYUSTUTI BEGINS (Composed by : Sri Trivikrama Panditacharya)

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

SRIMANNAKHASTUTI 2 (Composed by : Srimadanandateertha) The gods got rid of Andha-tamas, the abysmal ignorance By serving the lotus feet of Guru with enthusiasm, and exuberance 1 They could know more about God by serving the feet of Acharya OM! Adorned with Lakshmi, all pervading Lord Narasimha They bowed down and touched the golden paduka of the Guru How shall I praise you, thy greatness and prowess Their jewel-studded golden crowns jingled with the paduka and Produced golden dust; let that dust of Guru's feet protect us. Thy nails are dazzling like the Vajra of Indra Which smashed the elephantine mountains, the demons 3 Thy nails wipe enemies like lust and erase ignorance They are ideal for the penance of gods The dust of thy feet can give knowledge and ecstasy to devotees And redeem them from the cycle of birth, disease and ignorance I eulogise thy nails O Lord Narasimha I don't have words to praise the dust of thy holy feet; Protect the righteous and destroy our enemies. Who hate gods and harbour evil thought against the Lord, It has power to send those demons to Andhamtamas, the inferno. 2 It has also the power to bestow salvation and eternal bliss.

I delved deep into space and time; Vedas,Shastras and Puranas 4 I couldn't find matter better than thee for songs and prayers The taste of thy name is unique, it's eighth RASA One who can show right path in the misleading Kaliyuga The one worshiped by Chandra-Indra-Ravi and Shesha Oh Lord of Lakshmi, the ultimate Reality, I chant thy merits The one who is Mantra-siddha, the protector of the devotees When furious, a wink of thy right eye emits fire of Pralaya He is none but Madhva, the incarnation of Mukhyaprana In that fire gods like Brahma, Rudra and Indra burn like moths He is designated to the higest position, the would be Brahman You are the creator, protector and Destroyer, the Ommipotent Who can adequately praise this mighty one and his Avataras. You are Omniscient, Omnipresent; I remain thy proud Bhakta. 5

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

27 28 6 11

When the devotees suffer from the stress and strain of life The ultimate in knowledge, O Mukhyaprana You come to their rescue with a friendly smile and care Those who hate you and defy your supreme knowledge Your compassion is an ocean with jewels of wisdom within Will be sent to Andham Tamas, the lowest of hells You are near Lord Narayana who has the Lakshmi -vatsa mark There the stones are hurled at them by thy servants We pray you to bestow upon us Jnana, Bhakti and Vairagya The stones emit blazing fire and everything boils there You are the ocean of milk, remove all obstacles and bless us. They have in store endless agony, torture and misery.

7 12

Oh Lord Mukhyaprana, you are the lord of Bharati When our Guru meditates deeply on the Lord Sri Hari And you are the great Brahma of the next Kalpa Even the heaven-dwellers desire to stay in his vicinity You unite the knot of worldly bondage of your devotees Those who are disinterested in nectar-like teachings of Acharya I fold both my hands and prostrate before thee Are middle ones, the householders, who drown in the sea of agony You protect me; I am an abode of three miseries They will not be sent to the hell like the hostile ones Grant me unshakable devotion in Lord Hari and in you. However, they are deprived of the supreme bliss, Ananda.

8 13

The earth, betraying the riches of Kings and monarchs Your enemies, the advocates of untruth, suffer from The sky, dominated by the clouds, the sun and the moon Hunger and thirst as the devils bite them with teeth and jaws. The heaven, the abode of gods, - all these three worlds- Vultures pierce and cut them with sword-like beaks Get created, protected and destroyed by thee, Mukhyaprana. To add torture, they are attacked by sharp weapons, then, Those who call our doctrines, 'World is true, soul and God not one', They are thrown into a pond of blood-urine-filth and germs As false, are like cats in the Yagna who steal the oblations. Vampires suck their blood as they are being thus tortured.

9 14

Those who adore and worship with all devotion Oh Matarishwa, the wind-god, you are the nourishing mother The third incarnation which is worshipped by gods Protecting father, guiding teacher, a friend-philosopher-guide Will be honoured in the heaven, Vaikunthaloka Remove the pangs of birth and death, O Lord They get delightful divine robes and all the comforts Grant me true devotion for Lord Krishna which is free from The heavenly servants provide cool breeze with chamaras Desire, lust and pride and which is ever increasing Divine damsels will hug them and provide the charms of embrace. Oh the omnipresent, the most revered of the revered.

10 15

Oh Lord Mukhyaprana, you are worshipped by gods like- Those devotees who show unflinching devotion in Lord Vishnu Moon, Sun, Shesha, Madana and the King of Gods, Devendra The supreme God, the consort of Sridevi and Bhudevi, Your abode Vaikuntha abounds with bewitching dance And show devotion in right proportion to other gods like- Devine damsels provide music which is enchanting Brahma, Vayu, Shiva, Garuda, Rudra, Indra and others The wind carries the fragrance of Kunda and Mandara flowers Our master teacher Mukhyaprana will show mercy on them For the blesseds Vaikuntha is the ideal place to reside. He will protect them and bless them, that is certain.

29 30 16 21

Oh, prime Guru Mukhyaprana, by the order of Lord Vishnu You carried Rama's message to Sita who was in Ashokvan You give all comforts to those who desire Mukti, salvation You conveyed her prayer to Sri Rama after your return You rotate the Nityabaddhas in heaven-hell-earth cycle You slayed Aksha and other demons who were mighty And to those wicked who are filled with wrong knowledge Sri Rama was pleased with your performance You send them to the depths of inferno, the Andhatamisra, He blessed you with the unique Brahma Padavi This act of yours is supported by Shrutis and Itihasas. As he put his hand on your head with love and admiration.

17 22

Oh Lord Vayu, I bow down to your first Avatara Oh Mukhyaprana, let me praise your deeds as Bhimasena I worship Hanuman, the strong and sturdy god In Ekachakra-nagari you saved a poor Brahmin family You burn down all the calamities of the devotees By killing the demon Bakasura who was a menace there You remove their sin, passion and ignorance The citizens heaved a sigh of relief in the death of the demon You always show ideal devotion at the feet of Rama Baka's brother Kirmira was also killed by you, the mighty one Immortal, celibate, powerful Hanuman, I bow down to you. You were the master of Kurukula, we bow down to you.

18 23

Oh, Mukhyaprana, how shall I praise your deeds? Oh Mukyaprana, the ever young supreme god of gods In the past you flew from Lanka a thousand miles You exhibited your valour in the yajna of fist-fight To bring the life-saving Sanjeevini from Gandhamana mounts Krishna's enemy Jarasandha was made a yagna-pashu by you You lifted the mountain and carried it on your shoulder Lord Vishnu was satisfied by the oblations you offered You flew through the sky in minutes as everyone saw Your oblation was much better than Rajasuya and Horse-sacrifice You kept it at the feet of Rama and bowed down to him. Because you killed Vishnu-haters and offered them to the Lord.

19 24

Oh, Mukhyaprana, the most intelligent and powerful one You as Bhima have killed enemies by your Gada, the club As you were treating the affected ones with the Sanjeevini Your other two Avataras are Hanuman and Anandateertha Your mind was engaged in praising the virtues of Sri Rama Like a lion you fought in the service of Lord Krishna You lifted and threw back the mountain, huge and wide Millions were destroyed by you in the Mahabharata war It reached its place, not a stone was misplaced, all intact Only two can describe your valour in the battle What skill, what strength you possess, O divine Kapi. One is Lord Krishna, other is thyselt, I salute both.

20 25

Wicked Ravana's chest with its golden armour You are the ocean of prudence, the giver of good knowledge Was shattered by the blow of your adamentine fist You were Bhima in the past and your wife was Draupadi People wondered, 'How a pond is formed in the golden mount' She is Bharatidevi, the goddess of knowledge and the Muse The gold bracelet in your wrist glittered and glowed She stays within us to remove ignorance and darkness You are ever ready to obey the orders of Sri Rama With thy approval she gives us power to compose verse Your fist is strong enough to grant our wishes. I pray her to protect me from all the evil spell.

31 32 26 31

Lord Krishna was born to Vasudeva, a Kshatriya king Madhva Guru roared like a lion with his commentaries Vyasa was born to Parashara, a Brahmin Yogi The jackals who argued for Mayavada became impotent Vyasa and Krishna are the two faces of the same Avatar Their pride was shattered, they were mortally scared In Kurukula was born Bhima to serve these two Masters They thought that it was time to leave the country All have glittering bright eyes as white as lotus They scattered in ten directions, vowed to fight back All are engaged in the welfare of devotees, I salute. As they abused the righteous their faces became black.

27 32

When Bhima went to fetch Saugandhika flower for Draupadi In your three Avataras of Hanuma-Bhima-Madhva He was defeated by old Hanuman whose tail he couldn't move You faced all tortures given by your enemies Bhima bowed down to Hanuman, his previous Avatar, Pavaman. You have all-gunas, you are all-knower, all-poweful These are just the leelas you have showed to the ignorant You are clean, master of death and free from bondage Oh Anandateertha Guru, the wise among the teachers You are protected by Lord Vishnu, you are master of Shankara Your earlier two Avataras had a spell on Ignorant ones. You are the delight of the righteous, no wonder in that.

28 33

Oh Mukhyaprana, you killed millions of demons Your speech which radiates from the smiling face With your mighty Gada when they attacked you with anger Is nothing but nectar to the ears of the devotees You defeated the champions of wrong knowlege who said The misery decreases and the joy increases as one listens. "Brahma is the Reality and the world is but an illusion" Your face like the full moon removes all doshas in us In Bhimavatar you brought Saugandhika to your dear wife Oh Anandateertha Guru you grant us Bhakti and Mukti We salute you oh Bhima, the redeemer of all strife. When shall I see face forever to my hearts content?

29 34

Oh Mukhyaprana with your Bhima-gada you killed demons You wrote supurb commentary on Vedas and other scriptures One of them was Manimanta a crooked-minded leader Teach us more about good shastras and wonders of holy works Who took rebirth to take revenge on god Mukhyaprana. Because of punya of previous births, right acts, our chitta is pure He divised a Shastra whcih said, 'Lord Vishnu was Nirguna' We have the power to put forth the arguments with vigour His treatise was against the dictum of the sacred Vedas Erase all the wrong readings and remove our distress He divided the hearts of the people like a saw. Let us listen to your interpretation forever hereafter.

30 35

"I am Nirguna, I am Brahaman, the world is an illusion" said he You are royally seated on the jewel-studded throne He postulated an argument which was contrary to the Vedas Oh Mukhyapranadeva you are designated as next Lord Brahma People who were in the dark followed him and embraced him You are worshipped by the presiding deities of Vedas-Shastras Some enlightened ones left him and chose another path In the heaven, celestial damsels dance before your presence When the wrong precepts grew like a huge tree of poison You have the special concert of Gandharvas in gods assembly Mukhyaprana took the Avatar of Madhva to destroy that tree. Your greatness, your deeds are treasures for the devotees.

33 34 36 41

Caught in the deep ocean of life, peole suffer here I, the son of Subrahmanya suri of the famed Likucha clan From the cycle of birth and death, thirst and hunger A devotee of the lotus feet of God Keshava and Guru Madhva When righteous people came to you with a solemn request Have composed the prayer of Hari-Vayu-Guru which really You in turn prayed Lord whose abode is milky ocean Washes the sins, it is a garland of flowers in the form of words Those who worship the feet of God Keshava and Guru Anandateertha He incarnated as Vyasa, the son of Sage Parashara and Satyavati Can use these flowers and worship them to get redemption. It was not mere body but incarnation of light and knowledge.

37 - Samapti The blind can't properly select the scattered jewels The wicked can't fathom the real meaning of the Vedas TRANSLATOR'S WORDS : The original Guru-Vyasa wrote the Brahma Sutras To help the righteous to understand the solemn Shrutis. I am Kavi 'Jeevi', son of mother Rukmini and father Vithala By the grace of Mukyaprana I pray the sage Vedavyasa And father of Harsha and Raghu, known as Kala-Jeevi And bow down to him everyday, to get sacred knowledge. I have translated 'Vayustuti', the song celestial Written by Trivikrama Panditacharya of Likucha clan 38 Inspired 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. You obeyed the orders of Vyasa that were difficult for gods Carried the burden on your head as a crowning glory and honour You listened to the prayer of gods and wrote with what ease - 'Jeevi' Took Avatar to champion the right meaning of the Vedas You smashed the wrong commentaries of Manimanta, a dasyu SRIMANNAKHASTUTI You reaffirmed the truth of the Vedas by "Brahmasutra Bhashya". 1 39 OM! Adorned with Lakshmi, all pervading Lord Narasimha In Pajaka, a holy place, an abode of Brahmins there How shall I praise you, thy greatness and prowess You were born in the house of Madhyageha, a twice-born Thy nails are dazzling like the Vajra of Indra You soon became the uncrowned king of the Sanyasins Which smashed the elephantine mountains, the demons Went to the Ashram at Badari to get the blessings of Vyasa Thy nails wipe enemies like lust and erase ignorance Your commentary on the Gita was to fulfil his order They are ideal for the penance of gods You solved the riddle of Bharata in the 'Bharatartha Prakasha'. I eulogise thy nails O Lord Narasimha 40 Protect the righteous and destroy our enemies. 2 Poornaprajna, Oh Anandateertha, my salutations to you You have been a devotee of the supreme Lord and Lakshmi I delved deep into space and time; Vedas,Shastras and Puranas And other gods serve you with admiration and devotion I couldn't find matter better than thee for songs and prayers Seeing you and listening to your nectar-like words The taste of thy name is unique, it's eighth RASA Gives more punya than the dip in the holy river Ganga Oh Lord of Lakshmi, the ultimate Reality, I chant thy merits You remove our fears and bless the righteous, we salute you. When furious, a wink of thy right eye emits fire of Pralaya In that fire gods like Brahma, Rudra and Indra burn like moths You are the creator, protector and Destroyer, the Ommipotent You are Omniscient, Omnipresent; I remain thy proud Bhakta. SRI NAKHASTUTI ENDS

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67 68 His Holiness Sri Vishwesha Teertha Dr. G. V. Kulkarni (Jeevi) is a renowned Swamiji of Pejavar Adhokshaja Mutt, Udupi, poet, playwright in Kannada. He got his is a Seer and Visionary of great distinction. M. A. (Kannada & Sanskrit) and LL.B. from While he is a renowned Spiritual Master, his Karnatak University. He got M. A. and Ph.D. uniqueness lies in combining the rich Madhva from Bombay University in English literature. tradition with great innovations of modernity, His doctoral dissertation - "Sri Aurobindo's in the cause of preservation of the human Influence on the Writings of Vinayak race and developing a new society, permeating Krishna Gokak" - has paved a new path in eternal human values. Swamiji is a pragmatic Seer, who is not only dedicated to the cause of moulding the disciples in Comparative Literature. the path of Madhva-mata but also in shaping socio-economic "Jeevi" has published five poem collections deliverance of the underprivileged. He guides people with a Dashapadi), victory mark of two fingers which symbolize 'Duty' and 'Devotion'; (Madhusanchaya, Hucha-Huchchi, Nalku Dhwani, Sanjivini, Maduve), duty towards the society and devotion for the Supreme Lord one short story collection (Dhrutarastra Santan), Sri Krishna. two one-act-play collections (Prajaprabhutwa, Gundana one novel(Vyatheyadalu Hudugi). He has recited poems When Swamiji was seven-year old, he was chosen to and presented papers in several all India Literary Conferences. be the successor by H. H. Sri Vishwamanya Teertha Swamiji of Pejavar Mutt and was given the 'Sanyasa Diksha'. This bala- He is closely associated with Kannada literary giants and sanyasin was groomed to become an outstanding scholar by Jnana Peetha Awardees, Mahakavi D. R. Bendre and Dr. V. H. H. Sri Vidyamanya Teertha Swamiji of Bhandarkere Palimar K. Gokak and extensively written on their works. Mutt. When he was hardly eighteen, Swamiji founded Madhva Maha Mandal and at twnetyfive he started Poorna Prajna Vidya Prof. G. V. Kulkarni teaches Kannada and English in Peetha, a gurukula, to impart Vedantic knowledge to students. M. V. & L. U. College, Andheri East, Mumbai.

Swamiji undertook several activities for the revival of "Jeevi" is interested in Yoga and Naturopathy and champions 'Sanatana Dharma' and welfare of the community with the active the cause of drugless therapy. He is closely associated with support of H. H. Sri Vidyamanya Teertha Swamiji, such as : Dr. K. S. Sharma Institute of Naturopathy and Yogic Sciences, Hubli. He is the editor of "Godbye Doctor" - a Publication ★ Students' Hostel at Bangalore, Mysore, Gulbarga, Raichur, Udupi, devoted to Naturopathy and Yoga. Davangeri, Hubli, Dharwad, Gadag, Bagalkot, Bijapur, Belgaum, Mumbai which provide boarding and lodging facilities to deserving students. Jeevi's Kannada and English translation of Trivikrama ★ Krishna Sevashrama, Bangalore, a well-equipped 50-bedded hospital. ★ A monthly journal 'Tattwavada' in Kannada, Telugu and English. Panditacharya's Sri Narasimha Stuti was published in 1993. ★ Free and Loan Scholarship Scheme for the professional courses. It was well received by the pundits and the public. ★ Publication of Sarvamoola Granthas and scholarly studies in Madhva philosophy. The present venture of Jeevi is the translation of Trivikrama ★ An Orphanage at Udupi. Panditacharya's Sanskrit work SRI VAYUSTUTI in Kannada and ★ A Dharmashala at Badri, dormitory and puja mandirs at Tirupati and Bhuvaneshwar. English and has been blessed by His Holiness Sri Vishwesha ★ A Vriddhashrama at Karjigi (Dharwad Dist.) Teertha Swamiji of Pejavar Adhokshaja Mutt. This work breaks ★ The latest one is the installation of 'Sri Vidyamanya Prashasti' for a new ground in spiritual literature. an outstanding Madhva scholar. This award carries a purse of one lakh with a citation, in the manner of Jnana Peetha Award. "In Madhva tradition, in prayer as well as in worship, Vayustuti has an important place. The followers of Madhva philosophy treat Trivikrama Panditacharya's Vayustuti as a sacred Mantra. No daily ritual is complete without chanting of Vayustuti. SRI VAYUSTUTI Shri G. V. Kulkarni has translated it (Vayustuti) in Kannada and Englsih verse so that we could imbibe the profound meaning of Vayustuti in addition to the benefits we derive by daily recitation. Shri G. V. Kulkarni has shown his literary skill and ability by translating tË ÕÔÊŒÈÈ‚ÂÈOã profound - serious poetry of Vayustuti into liltng charming Kannada - English verse. We admire the literary wonder which has transformed Narikelapaka into Drakshapaka". ** ¸ÉÒ ´ÉÉªÉÖºiÉÖÊiÉ: **

★ H. H. Sri Vishwesha Teertha Swamiji, (English and Kannada rendering by Jeevi) Pejawar Adhokshaja Mutt.

"Amongst strotras of Madhva Sampradaya the recitation of Dvadasa stotra of Acharya Madhva himself and Vayustuti of Trivikrama have become indispensable parts of the daily worship of every devout Madhva householder.

G. V. had done his best to mirror their contents to the best of his abilities in a spirit of homage and has succeeded remarkably well 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, and now the Vayustuti of Trivikrama Panditacharya, he (Jeevi) has exhibited an adventure of consciousness which is a good augury for Kannada poetry.

As this Kannada version of Sri Vayustuti flows like a stream of crystal clear water, it is difficult to imagine the penance and hard work undergone during the process of translation. Those who are familiar with the original Vayustuti know very well the difficulties in understanding the text because of its roaring compounds and hard syntax and stylistic features. I deem it as Jeevi's adventure of consciousness which has enabled him to succeed in his effort of translation." ANANDA TEERTHA PRATISHTHANA ★ Prof. R. G. Kulkarni, Bangalore - 560 028. Critic and poet