Avatars of the Acharya

Who has not heard of the sloka “Pratamo Hanuman Namo, Dwithiyo Bheema yevacha SaYeva Poorna Pragnya Bagavat Karya Sadhaka”.

This sloka tells us of the three avatars of Vayu-Hanuma, Bheem and Madhwacharya.

Madhwacharya, otherwise also known as Poornaprajnya or Ananda Theertha (1199-1278), was a saint-philosopher and social reformer  of his times.

It was he who propagated the Dwaitha concept in which the Pancha Beda plays an important role. It was for the first time ever in Indian philosophy that Madhwacharya distinguished the souls into three categories. It was also he who upheld the Taratamya or gradation of gods in which he placed Vishnu or Hari as supreme.

Madhwacharya has in several works of his indicated that he was the third avatar of Hanuma-Bheema-Madhwa trinity.

Also known as Sukha Theertha and Purnabodha,  he showed all the three avatars to Trivikrama Panditacharya (1258-1320), his disciple and author of the Sri Vayu Stuti.

It was after Trivikrama Panditacharya saw all the three avatars in a temple in Udupi that he composed the Sri Hari Vayu Stuti. His son, Narayana Panditacharya wrote the Madhwa Vijaya wherein he gives us a complete picture of the life and times of Madhwacharya. Of course, he too believes in the Hanuma-Bheem and Madhwa avatar.

However, the very first mention of such a avatar is in the Rig Veda. Ananda Theertha is commonly identified with Madhwa in the third Balittha or Balitha Sukta of the Rig Veda.

The Rig or Rg Veda says

“yasya trinyuditani veda vachane rupani divyanyalam.
bat.htad.hdarshatamitthamevanihitam devasya bhargo mahat.h
vAyo ramavachonayam prathamakam pr^iksho dvitiiyam vapuh
madhvo yattu tr^itiiyametadamuna granthah kr^itah keshave”

It is in this sukta that we see Vayu Devaru being mentioned as taking three avatars -Hanuman during Ramayana,  Bheema  during Mahabharata and finally as Madhwa during Kali Yuga.

The Vayu Purana too makes a mention of the three avatars.

It says,

“Vayurdivyani rupaani padmatrayayutaani ch | trikotimurthy sanyuktastretaayaam raakshasaantakah || hanumaniti vikhyaato Ramakaarya dhurandharah | sa vaamurBheemsenoabhuuddwaparaante kurudvah || Krishnamsampoojayamaas hatva duryodhanaadikaan | Dvaipayanasya sevaartham badaryaam tu kalao yuge || vayushch yatirupeNa krutva dushashtra Khandanam|

tatah kaliyugeh praapte tritiyo Madhwanamakah | bhurekha dakshiNeh bhagehmsnimadgarvashaantaye | dhikkurvanstprabhaam sadyoavateernoatra dvijaanvaye ||

Madhwacharya himself in Vishnu Tatwa Nirnaya says he came down during Kali Yuga and that he was earlier Hanuman and Bheema.

Madhwacharya had all the physical features, attributes or 32 shubha lakshanas that characterise a person, including the prescribed height, (shannavati angulo apetam) quoted in the Mahabharata-Tatparya Nirnaya.

By the way, only Hanuman is supposed to have all these 32 attributes. Even Gods like Shiva had only 28 attributes. The Balittha sukta speaks of the trinity of Hanuma, Bheema and Madhwa and here is part of a text from the Balittha SuktaBalittha tad.hvapushhedhayi darshatam devasya bhargah sahaso yato.ajani |

yadImupahvarate sadhate matirr^itasya dhena anayanta sasrutah || 1 ||
pR^ixo vapuh pitumannitya ashaye dvitiyamasaptashivasu matR^ishhu  |
tr^itiyamasya vr^ishhabhasya dohase dashapramatim janayantayoshhaNaH || 2 ||

niryadIm budhnanmahishhasya varpasa ishanasah shavasa krantasurayah  |
yadimanupradivo madhwa adhave guhasantam matarishva mathayati || 3 ||

prayatpituh paramanniyateparyapr^ixudho virudho dansu rohati  |
ubhayasya janushham yadinvata adidyabishhtho abhavad.hdhr^ina shuchih || 4 ||

adinmatr^iravishadyasva shuchirahimsyamana urviya vivavr^idhe  |
anuyatpurva aruhastanajuvoni navyasishhva varasu dhavate  || 5 ||

The suktas are very similar to stutis and stotras and they form a vital part of hymns and prayers. Some of the suktas include Devi sukta, Narayana sukta, Purusha sukta, Vishwakarma sukta, Devi sukta, Sri sukta, Medha sukta, Ratri sukta, Agni sukta, Ayushya sukta, Balitha sukta, Neela sukta, Bhagya sukta, Vishnu sukta, Bhu sukta, Durga sukta, Shanna sukta, Parjanya sukta and

Saraswati sukta.

Incidentally, Raghavendra Swamy (1595-1671) has written a short gloss on the Balitha sukta. 

The philosopher Trinity of India

Madhwa Navami is a highly important event for all Madhwas and it was held a few days ago. All mathas in Bangalore and Vaishnava temples celebrated the day with free food, religious discourses and special poojas.

It was on this day that Madhwacharya, the Viashnava saint philosopher of the 12^th century, disappeared amid a shower of flowers from the Anantheshwara Temple in Udupi after giving a lucid lecture on the Upanishad.

A master commentator, philosopher and writer, Madhwacharya is ranked among the trinity of saint-philosophers of India who have given a solid foundation to Indian philosophy and religion. The trinity are Shankaracharya, Ramanujacharya and Madhwacharya. The first of the trinity was Shankaracharya who propagated the concept of  monoism or Adwaitha.

Shankara or Adi Shankara (788-820) wrote several works in Sanskrit and established the four Shankara Peethas across India to support his doctrine of Adwaitha Vedanta.

He preached the unity of the atma and and nirguna Brahman (one which has no attributes) and extensively based this concept on the Upanishads, Brahma Sutras and, of course, the Bhagawath Geetha. He took on the Mimamsa school of thought and pioneered what later came to be known as Shanmata tradition of worship.

His philosophy can be summarised in his own words as,

 

“ Brahma satyam jagat mithya, jivo brahmaiva naparah,”

meaning that Brahma (paramathma) is the only truth and that the world is an illusion  and that finally there is no difference between  Brahma and Atma (individual self).

After Shankara came Ramanujacharya (1017-1137) with his concept of  Vishistadwaitha. This concept stresses that Brahma is ultimate and that it has several attributes. Ramanuja says that Brahma or truth (paramathma) is different from the individual.

He further says that all jeevatmas will join Paramathma.

He set out five basic steps of his philosophy of Vedanta. They are 

Taapa or the branding of the symbols of conch and discuss on the shoulders of a person. These two symbols will help eliminate past sins and also serve as a reminder to the person that he is a servant of Narayana.

The second is Pundra or the application of sacred marks on twelve places on the human body. This, Ramanujacharya, said is protection against temptation and also a reminder that the body is a temple.

The third step is Dasya Nama or securing a name that constantly reminds one that the person is a servant of god. 

The fourth is Mantra Upadesha or instruction of the three sacred mantras and their meaning. Ramanajucharya was certain that recitation of these mantras will redeem one from the cycle of birth and death (Karma and rebirth).   

The fifth and last step was Yaga or complete surrender to Narayana.

The third of the trinity was Madhwacharya (1199-1287). It was Madhwacharya who for the first time opposed the concept of Shankara and his monoism.

Madhwa said the world is not an illusion as set out by Shankara. He said the world is not maya and that it is as real as a human being. The pain, suffering and desires of man were also as real as other human attributes. 

Madhwacharya preached what is known as Dwaitha or Bhedavada. This is also known as Tatwavada and Bimba-pratibimba-vada. He has a huge volume of works which are collectively known as Sarvamoola Grantha. He based his philosophy on the Vedas, Puranas, Ramayana, Mahabharatha and Pancharatra Agamas

Madhwacharya distinguishes between Atma or bodily soul and Paramathma, the supreme being and this is the essence of  his philosophy.

For Madhwacharya, the supreme being was none other than Narayana or Vishnu. For him, the soul of an individual was not created by God but nonetheless they depended on God for their existence or survival.

For the acharya, the supreme being is personal and one who has several attributes. This supreme being is none other than “brahmashabdashcha vishnaveva” or Vishnu.

Vishnu thus takes on the role of a guardian of the Universe and all others Gods are subordinate to him. It is in his “Vishnu tatwavinirnaya” that he establishes the supremacy of Vishnu.

Interestingly, Madhwacharya’s principle of Dwaitha is not similar to the concept of Western dualism. For Madhwacharya, the jeevatama or individual Jeeva or prana are dependent on Paramathma. Thus, he says there are two worlds and one is dependent on the other.

Madhwacharya enunciated five main differences and they are  the differences:

Between the individual soul (jeevatma) and God (Brahmatma or Vishnu).

Between matter (inanimate-jata) and God.

Among individual souls (jeeva)

Between matter (jata) and jeeva.

Among various types of matter (jata-jata).

All these five differences go on to make up the universe which Madhwacharya calls prapancha.

However, the Jeeva or atma for Madhwacharya is not one. He not only attributes characters to them but also distinguishes them into three categories.

The souls are classified as Mukti (which can get liberated), nitya which means rebirth and andhatmas which are condemned to hell. This is the first time that an Indian philosopher makes such a distinction. No other Indian philosopher or theologician or even school of thought has held such thoughts or propagated them.

It was Jayatheertha or Teekacharya who interpreted the works of Madhwacharya so that even a common man could understand them. This was further simplified by Vyasa Raja (1447-1539).

Today, we have a huge volume of works on Dwaitha philosophy. The essence of this philosophy is Taratamya and the five-fold differences which is commonly called Pancha Beda.

The Pancharatra Agama

It was Vaikunta Ekadeshi  and it was just a few days back and hundreds of devotees had come to the Srinivasa Temple in LIC Colony, Jayanagar 3^rd Block, Bangalore on the occasion.

The temple officials and a large number of  volunteers were seen distributing Puliyogre and Laadu and scores of people were seen eating them on the temple premises itself right from early morning. A few devotees took away the Prasada home, saying that since it was Ekadeshi, they would consume it the next day.

Some others sought to know whether it would be appropriate to consume Theertha Prasada and Prasada in temples not run, operated and/or presided over by their community.

For them, I had one answer. The Pancharatra Agama, which is among the sacred texts for Vaishnavas and which have been extensively quoted in several works by Madhwacharya, has an answer to such queries.

I will quote a verse from the text which deals directly with the issue. The Smruthimanikya Sangraha, which is part of the Pancharatra Agama, in verse 1471 says:

“tasmAdeteshhu sthAneshhu naivedyaM na cha dushyati
chandaalaasyApi saMsparshe dUradeshAgupAgate
annAdyaM naiva dushTaM syAt.h madhusUdanashAsanAth

tIrthanirmalyapakvAnnaM pUrvaM yaddharisevitaM
venkaTAchalapUrve tu svayaM vyakte na dushyate”

This shloka makes it amply clear that the Prasada has to be or can be taken at pilgrim places, irrespective of who prepared it. More specifically, it mentions the Venkatachalapathy temple (first word of the last line) and also says in the line before that Theertha and Nirmalya can be taken at the temple.

Now the question is what is Pancharatras and how did Madhwacharya see it. The Pancharatra are Vaishnava Sanskrit texts, literally meaning five nights.

The term has also been attributed to the Shatapatha Brahamana  ( This is a prose texts describing the Vedic ritual, associated with the Shukla Yajurveda) wherein Narayana performed a sacrifice for five nights and became a transcendent and immanent.

Vaishnavas and Srivaishnavas adhere to the Pancharatra system of worship.

Madhwacharya has invested the Pancharatras with the status of Sadagamas and he has referred to them in many of his works. In Mundaka Upanishad, he says, “In Dwapara Yuga, Vishnu is worshipped as per the cannons of the Pancharatraw. In Kali Yuga, he is worshipped by the chanting of his name”.  

The Pancharatra Agamas are considered to be a continuation of the Vedic tradition and Madhwacharya considered them to be holy and valid as they emanated from Narayana himself.

What makes the Pancharatra Agamas so important is that the form and style of worship that we follow today is based on them. Moreover, different forms of Vasudeva or Vishnu are introduced here.

Infact, the Pancharatra derives its name from the discourse that Vasudeva gives to five seers over a period of five nights-Shandilya

Aupagayana, Maunjayana, Kaushika and Bharadwaja. Another legend says Vishnu revealed these holy texts to Garuda, Anantha, Rudra, Brahma and Vishvakasena.

Some of the important works that form the vast body of Pancharatra literature are Shandilya Samhita, Vishnu Samhita

Ahirbudhnya Samhita, Vishnu Tatwa Samhita, Sudarshana Samhita and Prakasha Samhita.

There are more than 200 such works in existence and Madhwacharya was perhaps the first Madhwa seer to quote extensively from them.

The Pancharatras are important for both Vaishnavas and Srivaishnavas as they contain a lot of information about Vishnu and the practice of the Vaishnava faith.

The Uttaradhi Matha says that “the dictates of the Pancharatra literature are followed in most South Indian Vaishnava temples”.

Some of the Pancharatra Agama texts known are: Shandilya Samhita, Vishnu Samhita, Ahirbudhnya Samhita, Vishnu Tatwva Samhita, Sudarshana Samhita and Prakasha Samhita.

The philosophy of the Pancharatras are beautifully expounded in the Jayakhya Samhita. Thus. The Agamas can be called as practical texts of Vishnu worship.

In general, the Pancharatra school of though and philosophy believes Hari manifests himself in or through five different forms. They are Para, Vyuha, Vaibhava, Antaratma and archa.

The Bhagavath Geeta Saara

Vyasa Raja or Vyasa Theertha was initially a disciple of Bramanye Theertha of Abbur. He was born in Bannur near Mysore sometime in 1447 and he first became a disciple of Bramanye Theertha who later sent him for further studies to Sripadaraja of Mulabagal.

Even today, there is a small cave in the Sripadaraja matha in Mulabagal where Sripadaraja taught Vyasa Raja. The matha has also a Hanuman consecrated by Vyasaraja and this is one of the 732 Hanuman idols he consecrated all over India.

Vyasa Raja was the Raja Guru of six Emperors of the Vijayanagar dynasty. He was also the Chancellor of Vijayanagar University which had 10,000 students. He composed several works when he stayed at Hampi or Vijayanagar.

He was a master of Dwaitha and he is ranked alongside Madhwacharya and Jayatheertha in scholarship and literary erudition.

He was a great devotee of Krishna and once Sripadaraja found the Gopalakrishna idol dancing in his matha in Mulabagal even as Vyasa Raja was totally immersed in singing. Sripadaraja then handed over the idol of Gopalakrishns to Vyasa Raja and this is the main idol of the Sosale Vyasaraja Matha. This idol is still with the seers of the Matha and it can be seen even today.

Vyasa Raja performed the pooja of Srinivasa in Tirupathi for twelve years. He also visited Udupi and composed Krishna Nee Begana Baro when he saw the idol of Krishna consecrated by Madhwacharya.

He wrote under the ankita Krishna and subsequently as Sri Krishna. He was the founder of both the Dasa and the Vyasa Koota. If the Dasa Koota was a poetic expression of devotion to Hari, the Vyasa Koota was a philosophical stream.

Scholars classify his works into nine major works which includes  Nyâyâmrta, TarkatâNDava, and Chandrika. These three works are  collectively known as Vyâsa Traya. In is in his magnum opus, Nyâyâmrta, that he justifies the philosophy of Tattvavâda or Dwaitha. Here, he argues against Adwaitha thought and its concept of Maya. He says monism is untenable and that the world is as real as man.

A renowned debater, he distinguished himself at the court of the Vijayanagar Emperor, Saluva Narasimha, when he defeated several opponents in philosophical debates in Chandragiri near Tirupathi.

He was a magnanimous person and he never imposed his school of thought or philosophy on others, including even those he had defeated in debates. This is the reason he was highly respected by Kings and scholars from other schools, including Appayya Dikshita, Pakshadhara Mishra, Madhusûdana Saraswati, and Basava Bhatta.

Yusuf Adil Shah, the ruler of the Adil Shah dynasty of Bijapur and even the Mughal Emperor, Babur, honored Vyasa Raja with umbrella and showered him with gifts.  Portuguese visitors paid Vyasa Raja the respect due to a Raja Guru and they have eulogized him in all their writings as a learned Brahmin whose words the Emperors paid heed to.

The previous avatar of Raghavendra Swamy,Vyasa Raja composed the Bhagavath Geeta Saara.

The lyrics of this composition in Kannada is as follows:  

ಕೇಳಯ್ಯ ಎನ್ನ ಮಾತು ಪಾರ್ಥನೆ ಗೀತಾದರ್ಥನೆ ||ಪ||

ಶ್ಲೋಕ |  
ಕುರುಕ್ಷೇತ್ರದಿ ಎನ್ನವರು ಪಾಂಡವರು
ಪೇಳೋ ಸಂಜಯಾ ಏನು ಮಾಡುವರು ಕೂಡಿ |
ಕೇಳಯ್ಯ ಅರಸನೆ ನೋಡಿ ಪಾಂಡವರ ಸೇನಾ|
ಮಾತನಾಡಿದ ನಿನ್ನ ಸುತ ದ್ರೋಣಗಿಂತು ||

ಪಲ್ಲವಿ|  
ಕೇಳಿ ತಾ ಪಾರ್ಥನು ಕುರು ದಂಡ
ರಣದಲಿ ಚಂಡ | ಗಾಂಡೀವ ಕರದಂಡ
ಅಚ್ಯುತ ಪಿಡಿರಥ ನಡೆ ಮುಂದ
ಬಹು ತ್ವರದಿಂದ | ನೋಡುವೆ ನೇತ್ರದಿಂದ ||
ಗುರುಹಿರಿಯರ ಕೂಡ ಯಾಕೆಂದ
ಯುದ್ಧ ಸಾಕೆಂದ | ಭಿಕ್ಷವೆ  ಸುಖವೆಂದ||
ಕುಂತಿಸುತ ಈ ಮಾತು ಉಚಿತಲ್ಲ
ನಿನಗಿದು ಸಲ್ಲ | ಪಿಡಿ ಗಾಂಡೀವ ಬಿಲ್ಲ        ||೧||

ಶ್ಲೋಕ|  
ಬಾಲ್ಯ ಯೌವನ ಮುಪ್ಪುತನ ದೇಹದಲ್ಲಿ
ಇಂಥ ದೇಹಕೆ ಮೋಹ ಮತ್ತ್ಯಾಕಿಲ್ಲಿ|
ಕಾಯ್ದು ಕೊಲ್ಲುವ ನಾನು ಇರುತಿರಲು ಇಲ್ಲಿ
ಬಿಲ್ಲು ಪಿಡಿದು ಕೀರ್ತಿಪಡೆ ಲೋಕದಲ್ಲಿ ||
 

ಪಲ್ಲವಿ|  
ಶಸ್ತ್ರದಂಜಿಕೆಯಿಲ್ಲ ಜೀವಕ್ಕೆ
ಈ ದೇಹಕ್ಕೆ| ಪಾವಕನ ದಾಹಕ್ಕೆ |
ಉದಕಗಳಿಂದ ವೇದನೆಯಕ್ಕೆ
ಜೀವಕ್ಕ | ಮಾರುತನ ಶೋಷಕ್ಕೆ
ನಿತ್ಯ ಅಭೇದ್ಯ ತಾ ಜೀವನ
ಸನಾತನ| ವಸ್ತ್ರದಾಂಗೆ ಈ ತನವು |
ನನಗಿಲ್ಲಯ್ಯ|ಅದನಾ ಬಲ್ಲೆನಯ್ಯಾ            ||೨||

ಶ್ಲೋಕ|
ಜ್ಞಾನ ದೊಡ್ಡದು ಕರ್ಮಬಂಧನವ  ಬಿಟ್ಟು
ಕರ್ಮ ಬಿಟ್ಟರೆ ಪ್ರತ್ಯವಾಯವದೆಷ್ಟು |
ಫಲ ಬಿಟ್ಟು ನೀ ಮಾಡು ಸತ್ಕರ್ಮಗಳ
ಸಮ ದೇಹಕೆ ಫಲಕರ್ಮ ಕಾರಣವಲ್ಲ ||
ಪಲ್ಲವಿ | ಕರ್ಮದಲ್ಲೆ ನಿನಗಧಿಕಾರ
ಫಲ ತಾ ದೂರ| ಧನುಂಜಯಗೋಸ್ಕರ|
ಇತ್ತ ಬಾರಯ್ಯ | ಯೋಗಬುದ್ಧಿ ಮಾಡಯ್ಯ|
ಜಿತ ಬುದ್ಧಿ ಯಾವುದೈ ಕೇಶವ
ಜಗತ್ಪಾಶವ | ನೋಡದೇ ಪರಮೇಶ |
ಗೋವಿಂದನಲಿ ಮನವಿಟ್ಟವ
ಕಾಮ ಬಿಟ್ಟವ ಜಿತ ದೇಹ ತಾನಾದಾ            ||೩||

ಶ್ಲೋಕ|  
ಜ್ಞಾನ ದೊಡ್ಡದು ಕರ್ಮದಲ್ಲ್ಯಾಕೆ ಎನ್ನ
ಬುದ್ಧಿ ಮೋಹಿಸಿ ಕೃಷ್ಣ ಕೇಳಯ್ಯ ಬಿನ್ನಪ||
ಕರ್ಮವಿಲ್ಲದೆ ಮೋಕ್ಷವುಂಟೆ ಇನ್ನು
ಕರ್ಮ ಮೋಕ್ಷದ ಬುದ್ಧಿಗೆ ಬೀಜವಲ್ಲೆ||
ಪಲ್ಲವಿ |
ಯುದ್ಧ ಕರ್ಮವ ಮಾಡೋ ಪಾಂಡವ
ರಣ ತಾಂಡವ | ವೈರಿ ಷಂಡನೆಂಬುವ|
ಜನರೆಲ್ಲ ಮಾಳ್ಪರೋ ನಿನ್ನ ನೋಡಿ
ಮತ್ತೆನ್ನ ನೋಡಿ | ನೋಡಿದರ ನೀ ಬೇಡಿ |
ಎನಗ್ಯಾಕೆ ಪೇಳಯ್ಯ ಜನಕರ್ಮ
ಕ್ಷತ್ರಿಯ ಧರ್ಮ | ನಷ್ಟವಾಗುವದು ಧರ್ಮ|
ಅರ್ಪಿಸು ಎನ್ನಲ್ಲಿ ಸರ್ವವು
ಬಿಟ್ಟು ಗರ್ವವು | ತಿಳಿ ಎನ್ನೊಳು ಸರ್ವವು        ||೪||

ಶ್ಲೋಕ|
ಯೋಗ ಸನ್ಯಾಸ ಎರಡು ಮುಕ್ತಿಗೆ ಧೃಡವು
ಭೋಗವರ್ಜಿತ ಕೀಳು ಸನ್ಯಾಸಿಯಿರವು |
ಹೇಗೆ ಪದ್ಮಕೆ ವಾರಿಯ ಲೇಪವಿಲ್ಲ
ಹಾಗೆ ಭಕ್ತಿಗೆ ಸಂಸೃತಿಯ ಇಲ್ಲ ||
ಪಲ್ಲವಿ |
ಅಜನಲ್ಲಿ ದ್ವಿಜನಲ್ಲಿ ಗಜದಲ್ಲಿ
ಸಮನಾನಲ್ಲಿ| ಭಜಿಪರ ಮನದಲ್ಲಿ
ಮನಸು ಯಾರ ಜೀವಕೆ ಬಂದು
ಇತ್ತ ಬಾರೆಂದು | ಮತ್ತೆ ವೈರಿ ದಾರೆಂದು|
ಲೋಷ್ಟ ಕಾಂಚನ ನೋಡು ಸಮಮಾಡಿ|
ಆಸನ ಹೂಡಿ | ನಾಸಿಕ ತುದಿ ನೋಡಿ|
ಧ್ಯಾನ ಮಾಡು ಹರಿ ಅಲ್ಲಿಹ
ಅವನಲ್ಲಿಹ | ಯೋಗ ಸನ್ನಿಹಿತನವನೇ        ||೫||

ಶ್ಲೋಕ|
ಯಾರ ಭಕ್ತಿಯು ಎನ್ನ ಪಾದಾಬ್ಜದಲ್ಲಿ
ಘೋರ ಸಂಸಾರ ಯಾತನೆ ಅವರಿಗೆಲ್ಲಿ|
ಶರೀರವೆ ಕ್ಷೇತ್ರವೆಂತೆಂದು ತಿಳಿಯೋ||
ಪಲ್ಲವಿ |  ಶರೀರದೊಳಗಿದ್ದು ಪಾಪಿಲ್ಲ
ದುಃಖಲೇಪಿಲ್ಲ | ಆಕಾಶವು ಎಲ್ಲಾ|
ಮೂರು ಸದ್ಗುಣ |ಕೇಳೈಯ್ಯ ಫಲ್ಗುಣ|
ಸುಖದುಃಖ ಸಮಮಾಡಿ  ನೋಡು ನೀ |
ಈಡ್ಯಾಡು ನೀ| ಬ್ರಹ್ಮನ ನೋಡು ನೀ|
ಸೂರ್ಯ ಚಂದ್ರರ ತೇಜ ನನದಯ್ಯ
ಗುಡಾಕೇಶಯ್ಯ| ಅನ್ನ ಪಚನ ನನ್ನದಯ್ಯ        ||೬||

ಶ್ಲೋಕ|
ನಾನೇ ಉತ್ತಮ ಮನಸು ಎನ್ನಲ್ಲು ಮಾಡೋ
ಜ್ಞಾನ ಅಜ್ಞಾನ ಪೇಳುವೆ ತಿಳಿದು ನೋಡೋ
ಜ್ಞಾನ ದುರ್ಲಭ ಅವರ ಭಕ್ತಿಗಳಂತೆ
ನಾನು ಕೊಡುವೆನು ಫಲವ ಮನಸು ಬಂದಂತೆ||
ಪಲ್ಲವಿ |  ಸ್ಮರಣೆ ಮಾಡುತ ದೇಹ ಬಿಡುವರೋ
ನನ್ನ ಪಡೆವರೋ | ಬಲು ಭಕ್ತಿ ಮಾಡುವರೋ|
ಅನಂತ ಚೇತನ ಸುಳಿವೆನು
ಹರಿ ಸುಲಭನು | ಮತ್ತೆ ಜನನವಿಲ್ಲವಗೆ|
ಎನ್ನ ಭಕ್ತರಿಗಿಲ್ಲ ನಾಷವು
ಸ್ವರ್ಗದಾಶವು| ಬಿಟ್ಟು ಚರಣ ಭಕುತಿಯ        ||೭||

ಶ್ಲೋಕ|  
ಕೃಷ್ಣ ತೋರಿಸು ನಿನ್ನ ವಿಭೂತಿ ರೂಪ |
ಇಷ್ಟ ಪೂರ್ತಿಯ ಆಗಲೊ ಎನಗೆ ಶ್ರೀಪ|
ರಾಮ ನಾನಯ್ಯ ರಾಜರ ಗುಂಪಿನಲ್ಲಿ
ಸೋಮ ನಾನಯ್ಯ ರಾಜರ ಗುಂಪಿನಲ್ಲಿ
ಸೋಮ ನಾನಯ್ಯ ತಾರಕ ಮಂಡಲದಲಿ||
ಪಲ್ಲವಿ | ಅಕ್ಷರದೊಳಗೆ ಅಕಾರನು
ಗುಣಸಾರನು| ಪಕ್ಷಿಗಳಲಿ ನಾನು ಗರುಡನು|
ಸಕಲ ಜಾತಿಗಳಲ್ಲಿ
ಶ್ರೇಷ್ಟತನದಲಿ| ಎನ್ನ ರೂಪ ತಿಳಿಯಲ್ಲಿ|
ತೋರಿಸೋ ಶ್ರೀಕೃಷ್ಣ ನಿನ್ನ ರೂಪ|
ನಾನಾ ರೂಪ| ಅರ್ಜುನ ನೋಡೋ ರೂಪ|
ಕಂಡನು ತನ್ನನು ಸಹಿತದಿ |
ಹರಿ ದೇಹದಿ| ಬ್ರಹ್ಮಾಂಡಗಳಲ್ಲಿ        ||೮||

ಶ್ಲೋಕ|  
ಕ್ಷರ ಅಕ್ಷರ ಎರಡಕ್ಕೂ  ಉತ್ತಮನು ನಾನು|
ಗೋರ ನರಕದ ಲೋಭ ಕಾಮನು ನಾನು |
ಸಾರ ದಾನವು ಸಜ್ಜನರ ಹಸ್ತದಲ್ಲಿ
ಭೂರಿ ದಕ್ಷಿಣೆ ನೀಡೋ ಸತ್ಪಾತ್ರರಲ್ಲಿ ||
ಪಲ್ಲವಿ |  ಸರ್ವ ದಾನದಕಿಂತ ಎನಭಕ್ತಿ
ಕೇಳೊ ಭೂಶಕ್ತಿ | ಮಾಡಯ್ಯ ವರಕ್ತಿ |
ಕೃಷ್ಣ ಹರಣವಾಯ್ತು ನಿನ್ನಿಂದ
ಮೋಹ ಎನ್ನಿಂದ| ಬಹು ಸುವಾಕ್ಯ ದಿಂದ|
ಕೃಷ್ಣ ಭೀಮಾನುಜರ ಸಂವಾದ
ಮಹ ಸುಖಪ್ರದ| ಧೃತರಾಷ್ಟ್ರ ಕೇಳಿದ|
ಬಲ್ಲೆನು ವ್ಯಾಸರ ದಯದಿಂದ|
ಮನಸಿನಿಂದ| ಕೃಷ್ಣನಲ್ಲೇ ಜಯವೆಂದ        ||೯||