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VedaVyasa – Krishna Dwaipayana – Badarayana -VasistaKrishna


Vyasam Vasishtanaptharam Shaktheh Poutram Akalmasham Parasharathmajam Vande Shukathathum Thaponidhim Vyasaya Vishnu Roopaya Vyasroopaya Vishanave Namovai Brahmanidhaye Vasishtaya Namonamaha

VedaVyasa - Krishna Dwaipayana - Badarayana



Reverred as Bhagawan – Beacon – Leading light – Greatest Guru- Maharshi – Lord Vedavyasa, known by several popular names like Krishna-dvaipayana, Badarayana, is perhaps the only one of his caliber, the world in general and our country in particular, profoundly remembering and praising Him for his Wisdom, Foresight and Compassion in guiding and evolving the mankind towards attaining their potential solace.

He is reputed not only as the author of the Mahabharata, the Brahma Sutras and the Puranas, but also as the most exemplary sage of the greatest perfection one could imagine. Being incaranation of Vishnu, his powers and knowledge were unsurpassed. He could see the past, the present and the future at one stroke. He was a person endowed with cosmic-consciousness. Nothing was unknown to him, at any time, in all the realms of existence. We can imagine the extent of the realisation or Perfection which Bhagawan Vyasa attained. Unparalled is His power.

‘Vyasa’ does not signify the name of any one person. It is a title. Every DwaparaYuga witnesses the birth of a Vyasa. He bears the title till the next Dwapara Yuga comes.

In the first Dvâpara, Brahmâ Himself divided the Vedas;
In the second Dvâpara, the first Prajapati Vyâsa did the same;
So S’akra, (Indra) in the third,
Brihaspati, in the fourth,
Surya in the fifth;
Yama, in the sixth,
Indra, in the seventh,
Vasistha, in the eighth;
Sarasvata Risi in the ninth,
Tridhama, in the tenth;
Trivrisa, in the eleventh,
Bharadvâja, in the twelfth;
Antariksa, in the thirteenth;
Dharma, in the fourteenth;
Evaruni in the fifteenth;
Dhananjaya, in the sixteenth;
Medhatithi in the seventeenth;
Vrati, in the eighteenth;
Atri, in the nineteenth;
Gautama in the twentieth,
Uttama, whose soul was fixed on Hari, in the twenty-first,
Vâjasravâ Vena, in the twenty second;
His family descendant Soma, In the twenty-third;
Trinavindu, in the twenty-fourth;
Bhârgava, in the twenty-fifth;
Sakti, in the twenty-sixth,
Jâtûkarnya in the twenty-seventh
and Krisna Dvaipâyana became the twenty-eighth Veda Vyâsa in the Dvâpara Yugas.

This Vyasa was actually Krishna Dwaipayana – ‘Krishna’ because he was dark – coloured, ‘Dwaipayana’ because he was born on an island in the Yamuna. He was called ‘Veda Vyasa’ for it was he who classified the Vedas into four branches. His hermitage was in Badari and he was therefore ‘Badarayana’.

The life history of Ved Vyas is an interesting one. The author of the great epic Mahabharata, Ved Vyas was the first and greatest acharya of Sanatan Dharma. He is responsible for classifying the four Vedas, wrote the 18 Puranas and recited the great Mahabharata. In fact, the Mahabharata is often called as the fifth Veda. The most important and the most glorified section is the Bhagwad Gita.

The ‘Mahabharata’ remains a marvel in the literature of the world. Veda Vyasa was the sage who gave the world this Storehouse of realism, wisdom and compassion. And he was the guide to whom seven generations of the high and the humble looked up in hours of sorrow and darkness.

Around some 5000 years ago, he was born on an island on the holy river Yamuna. His father was Parashar Rishi, a sage and his mother was Satyavati. He described that the most important goal in one’s life is to attain Narayana or the Divine Supreme.

Apart from the Mahabharata, he also wrote the Brahmasootra, one of his shortest theologies on Hindu philosophy. The life of Ved Vyas is an example to all in the modern times on how to be selfless and devote oneself entirely to Lord in order to attain Nirvana.

Vyaasam Vasishtha naptaaram
Sakteh Poutra Makalmasham
Paraasaraatmajam vande
Suka Taatam Taponidhim

Meaning: I bow to Vyaasa, the great grandson of Vasishtha, the grandson of that pure sage Sakti, son of Parashara and to the father of the great taponidhi Suka!
It is interesting to see that Vyaasa is glorified for being the father of Sage Suka, who is described as the treasure of tapas, penance.

Vyaasaaya Vishnu Roopaaya Vyaasa Roopaaya Vishnave
Namovai Brahma Nidhaye Vaasishthaya Namo Namah||

Meaning: I bow to Vyaasa, who is the treasure house of Brahma Jnana, who is of the clan of Vasishtha (all descendents of Vasishtha are Vaasishthas), who is verily one with Vishnu. It is interesting to note that both Vyaasa and Vishnu are portrayed as dark colored. Because of his dark complexion and because he was born in a riverine island, he is also known as Krishna Dwaipaayana. He is also called Paaraasharya, because he is a descendent of Paraashara. Krishna means dark colored and apart from the son of Devaki, who is most famous with that name and who is the 8th Avatar of Vishnu (it is interesting to note that He was also the 8th son of Devaki).

Vyaasa is considered as one of the many Upa Avataaras of Vishnu. Veda Vyaasa is a post and there will be a different Vyaasa for every Maha Yuga. Son of Paraasara is the Vyaasa for this Maha Yuga. Aswatthama will be the Veda Vyaasa for the next Maha Yuga.

His writing of Mahabharatha: When sage Veda Vyaasa was asked by Lord Brahma to write Maha Bharatha, he was looking for a suitable scribe and Brahmaji persuaded Lord Ganesha Himself to take up the task and complete it. Lord Ganesha accepted it on one condition that once Vyasa starts the recitation, he should not stop it (His ghantam – scriber should not stop). Vyasa agreed and put a counter-condition that Ganesha should understand the text being recited before writing it down,

INDIAN PHILOSOPHY: Shruti, Smriti, Purana and epics.

The ancient Indian literature is the glorious gift of the Indian civilization to the world. It comprises of the illustrious scriptures. The Indian scriptures can be broadly classified into two categories:

(1) The Shruti literature

Shruti is concerned with ‘the heard’ or ‘the revealed’.

The Vedas and the Upanishads are considered as the Shruti literature. The Sanskrit root ‘shrut’ means ‘to hear’. In ancient times, while doing their tapasya and sadhana, the great sages ‘heard’ the divine truths. Whatever was ‘heard’ was presented in the Vedas and the Upanishads. Thus they came to be known as the Shruti literature.

(2) The Smriti literature.

Smriti is concerned with ‘the remembered.’

Smriti literature is concerned with ‘that what is remembered’. The literature which was based on the knowledge acquired through the experience or the tradition was the Smriti literature.

The guidelines for ethics, moral obligations, social codes, customs etc. are found in the Smriti literature.

The authentic Smriti literature has had its basis in the Shruti. Whenever a difference arises between the Shruti and the Smriti, the Shruti statement is accepted as the final word. Needless to say, the Smriti is to be interpreted in consonance with the Shruti. From time to time the Smriti might undergo modifications, but the Shruti can not be altered at all.

The great epics Mahabharata and Ramayana also belong to the Smriti literature.

While the Shruti literature is veritable and inviolable, the Smriti literature may get modified under the influence of time and place.

3. The Salient features of Vedas are:

Divine in origin.

Apaurusheya i.e.they are not produced by a couple of individuals, nor composed by some poets or authors.

They are divine and eternal. The Vedas are truly considered to be the boundless repository of “knowledge par excellence”.

They constitute sublime knowledge revealed by supreme Divinity to our great ancestors while they were doing their penance.

The ancient sages, while doing their tapasya and sadhana, ‘heard’ the divine truths. Whatever was ‘heard’ or ‘revealed’ to the great sages was presented in the Vedas and the Upanishads.

The ancient Rishis led a very pious life which was further sanctified by the austerity of penance. They could ‘hear’ the silence of the Divinity and could ‘see’ the Infinite. The Vedic Rishi is referred to as a drashta or a seer. The Vedic Rishis could ‘see’ even the transcendental truth as they were great ‘seers’. The ‘divine truths’ were revealed to them while they were in meditation on higher spiritual planes. The Vedas contain the ‘divine knowledge’ revealed to the great Rishis in their “Supra-normal Consciousness”.

They are timeless in the sense that they are beyond the confines of time. They are the eternal truths beyond the influence of time. Time or place can not affect the significance of the knowledge ‘contained’ in the Vedas.

The Vedas present the sublime form of knowledge. This knowledge is impersonal. It is divine. It is absolute, veritable and inviolable. It is eternal; it is timeless. It remains unaffected at all times, at all places, under all circumstances. Hence the Vedas are adjudged the Swatah Pramana or self-evident. That means their truths do not need any proof, support or elaboration.

The Shruti is treated as the supreme and ultimate authority.

The Vedas are known as the Shruti literature.

4. What do the Vedas contain?

The Vedas contain the mantras. These mantras have different specific purposes.

Most of them are symbolic. Some of them are hymns addressed to the deities. Some of them are for ceremonial purposes or for the rites and rituals. Some deal with the social life. There are references to the sciences and mathematics also. Discussions on the topics of chemistry, astronomy, botany, zoology, physiology, medical therapeutics and bio-sciences are also found in the Vedas.

The Vedas reflect all the aspects of existence. They throw light on the Srishti (the creation), the Brahman, the atman, the life and all the related issues of spiritualism.

The Vedas present a record of the philosophical progress of man.

A great deal of scholastic ability is required to interpret the Vedas. A single word may have different meanings in different contexts. Many mantras are cryptic statements to a lay man. Some of them are too enigmatic to be followed. They are ambiguous or symbolic.

This is why the Vedas have often been misinterpreted even by learned scholars of reputation. Unfortunately, some of the Western philosophers have not done justice to the Vedas. Many of them failed to understand them correctly and presented distorted views on several counts. Some of the Indian scholars have been influenced by their Western counterparts.

5. Four Vedas

Shri Veda Vyasa (also known as Badarayana or Krishna Dvaipayana Vyasa) was one of the greatest of all the sages of India.

His contribution in compilation of the Vedas is an example of unparalleled erudition.

Veda Vyasa categorized all the mantras and compiled them in four parts. The four parts thus compiled came to be known as the four Vedas.

The four Vedas are the Rig Veda, the Yajur Veda, the Sama Veda and the Atharva Veda.

The mantra which is in the metered form and recited for the praise of the deity is called rik or richa. The Rig Veda is the oldest of all the Vedas. The Rig Veda is composed of 10552 mantras. It is believed to be the work of 403 sages. The person who knows all the mantras is known as Ritwik.

The mantra that can be chanted melodiously is called sama. The Sama Veda has 1875 mantras. The knower of this Veda is known as Udgata.

The mantra in the prose form is called yajus. The Yajur Veda is the smallest of all the four Vedas. The knower of this Veda is known as Adhvaryu.

The mantra meant for daily rites and rituals in prose or poetic form is known as atharva. The Atharva Veda has a special place in the field of philosophy and spiritualism. The knower of this Veda is known as Brahma.

6. Composition of Vedas :

In simple terms, the Vedas are the compilation of the mantras or the hymns. The word ‘mantra’ originates from the Sanskrit word ‘manan’ which suggests ‘thinking’, ‘pondering’ or ‘contemplating’. Most of the mantras are in the form of the metered verse.

Originally, the Vedas were not in a written form. In the early years, they were chanted orally. For centuries together, they were transmitted orally to the successive generations. They have been preserved by accurate verbal transmission in the Guru-Shishya tradition and are passed from a generation to the next one. The Vedas acquired the written form hundreds of centuries later.

7. The Parts of the Vedas

In order to study the Vedas in detail, six Vedangas are helpful.

These shastras are known as the Vedangas. The six Vedangas are:

1. Shiksha (śikṣā): phonetics, phonology and morphophonology (sandhi)
2. Kalpa (kalpa): ritual
3. Vyakarana (vyākaraṇa): grammar
4. Nirukta (nirukta): etymology
5. Chandas (chandas): meter
6. Jyotisha (jyotiṣa): astronomy

The Vedas are voluminous literary work. In the formative phases, they have never had been in written form. The scholars differ on the issue of “parts” or the “sections” of the Vedas.

8. Elements of Vedas :

The Samhitas and the Brahmanas form the Karma-Kanda segment of the Vedas. They are apparently concerned with the ceremonial rites and rituals. The Aranyakas and the Upanishads form the Gyan-Kanda segment of the Vedas. They explicitly focus on the philosophy and spiritualism.

The Samhitas

The Samhitas form the first part of each of the Vedas. A Samhita is a collection of mantras, so the Samhitas are sometimes also referred to as the ‘mantras. Most of the mantras or hymns were concerned with the nature and the deities. Generally, the mantras are addressed to the Gods and Goddesses. In fact, they seem to be symbolic and need exceptional scholastic efforts to decipher them.

The Samhitas are named after the Vedas they belong to. For example:

The Samhita of the Rig Veda is called the Rig-Veda-Samhita or the Rig-Samhita.The Rig-Samhita contains the mantras or the hymns known as ‘richas’. These hymns are metered verses.

The Yajur-Samhita contains verities of mantras composed in the poetical and the prose forms.

The Sam-Samhita contains mantras in the form of songs meant for liturgy or public worship.

The Atharva-Samhita contains mantras meant for routine rites and rituals.

The Brahmanas

The Brahmanas constitute the second part of the Vedas.

An elaborate explanation of the mantras became necessary. The result was the Brahmanas. The Brahmanas are explanatory in nature. They are mostly in prose. The word ‘Brahmana’ has its root in the word ‘brahman’ which means ‘prayer’ or ‘devotion’. The word ‘brahman’ is distinct from the word ‘Brahman’ which means ‘the immanent Power’. The Brahmanas hint at ‘the magic’ or ‘the secret power’ of the sacrificial rituals.

The Brahmanas are concerned with the religious rites and rituals. But their covert meanings often baffle the researchers.

The Rig Veda has two Brahmanas – Aitereya Brahmana and Shankhayana Brahmana.

The Shat-Patha Brahmana of Yajur Veda is the largest of all the Brahmanas of all the Vedas.

The Aranyakas

The Aranyakas form the third part of the Vedas. The Sanskrit word ‘aranya’ means a forest. The Aranyakas were developed by the hermits, living in the forests. Due to the limited resources in the forests, they could not perform the conventional sacrifices, nor could they adhere to the rituals. It was then that the Aranyakas were developed.

With the advent of the Aranyakas, the emphasis on the sacrificial rites seems to be diluting. The shift towards philosophic and spiritual interpretation of the rituals and ceremonials is evident.

The Aranyakas reflect an explicit transition in the philosophy of life of man. The speculative and intuitive thinking seems to be developing. Meditative thinking is conspicuous. The Vedic man seems to be turning from the gross to the subtle. His quest for knowledge seems to be intensified.

The Upanishads

The Upanishads are the concluding portions of the Vedas. The Upanishads are at the end of the Vedas.They are also referred to as the Vedanta. The word Vedanta is a compound word made up of two Sanskrit words: ‘Veda’ and ‘Anta’. The word ‘anta’ means an end. The Vedanta essentially refers to the philosophy pronounced in the Upanishads, the final parts of the Vedas. The Vedanta broadly covers the philosophy enunciated by the holy Scriptural Trinity – the Upanishads, the Brahma-Sutra and the Bhagavad Gita.

The word ‘Upanishad’ is derived from the Sanskrit root Sad. The Sanskrit verb sad refers to the knowledge or the satya. The words ‘upa’ + ‘ni’ suggests ‘sitting (before someone) with a determination’. The word ‘Upanishad’ can be understood as: To sit near (close to) a guru with an objective to acquire knowledge.

Most of the Upanishads are in forms of dialogues between a master and a disciple. In Upanishads, a seeker raises a topic and the enlightened guru satisfies the query aptly and convincingly. Thus, the Upanishads contain the sublime knowledge that deals with the topic at great depth. The Upanishads enrich the human mind immensely as they discuss the Brahman, the atman, the existence, life and death, moksha(mukti), the jagat, the knowledge (the para-vidya and the apara-vidya), the Brahma-gyana (or the atma-gyana) and many other related issues elaborately.

Some of the Upanishads are in the prose form and some others in the verse form. Some of them are partly composed in prose and partly in verse. One hundred and eight Upanishads are believed to belong to the ancient times. Of the 108 Upanishads, ten Upanishads are considered exquisite by distinguished scholars.

The ten outstanding Upanishads are:

Isha, Kena, Katha, Prashna, Mundaka, Mandukya, Chhandogya, Brahadaranyaka, Aitereya and Taitteriya.

Some scholars also attach due importance to Shvetashvatara and Maitri, Kautishaki too.

It is believed that:

The Rig Veda has 10 Upanishads.

Aiteriya Upanishad is associated with Rig Veda.

The number of Upanishads for Shukla Yajur Veda is 19,

Isha Upanishad is a part of Shukla Yajur Veda.

For Krishna Yajur Veda it is 32.
Katha Upanishad is associated with Krishna Yajur Veda.

Sama Veda has 16 Upanishads.

Kena Upanishad is associated with Sama Veda.

Atharva Veda has 31 Upanishads.

Prashna Upanishad is associated with Atharva Veda.

The most exalted Rishis and the enlightened celebrities have contributed to the Upanishads. Some of them are Maharshi Yagnavalkya, Rajarshi Janak, Mandukya Muni, Pippalad Muni etc. Maharshi Yagnavalkya contributed significantly to the Brahadaranyaka Upanishad

The Vedanta

The Vedanta essentially refers to the philosophy pronounced in the Upanishads, the final parts of the Vedas. In a broad sense, the Vedanta covers the fundamental philosophy enunciated by the Prasthantrayi – the Upanishads, the Brahma-Sutra and the Bhagavad Gita.

The Vedanta offers the sublime knowledge in its most exalted form. The knowledge may be relative or absolute. Relative knowledge pertains to the senses and the intellect. It is concerned with the physical world and worldly objects. But the Vedanta transcends beyond the realms of relative knowledge. It leads a seeker to transcendental knowledge and finally to absolute knowledge.

9. Brahma Sutras

The Brahma-Sutra is also referred to as Vedanta-Sutra or Uttar-Mimamsa-Sutra. The Brahma-Sutra has 555 sutras. Most of them are aphoristic. Being cryptic, they are almost unintelligible at first sight and need elaborate explanation by an expert. Hence, a number of commentaries were written to interpret them.

Madhavacharya wrote commentaries on the Brahma-Sutra and advocated Dvaita Vedanta.

The Brahman is the Supreme Being and governs the destiny of the Jagat and the Jivas. The Vedanta philosophy is focused on the Jagat(the universe), the Jiva(individual soul) and the Brahman (the Supreme Being). Brahman is the repository of all knowledge and power.

Jivas, out of ignorance, gets trapped in the Jagat. Attached to the physical world and driven by passions and desires, they are tempted to act with selfish, mundane motives. They remain chained to ceaseless actions (karma). As a result, they subject themselves to countless births in various forms. Their transmigration from this birth (life) to the next depends on the karma (the quality of action).

Moksha or mukti (liberation) is the goal of life.

10. Schools of thought

Dvaita means dualism. This system believes that the Brahman and the Jiva are two different entities. This system believes that the God, the soul and the Universe are three separate realities. God governs the world. The soul in its ignorance remains attached to the physical world. By developing faith and devotion in God, he can seek God’s mercy and then the soul may migrate to the Heaven above. Such a jiva may attain Mukti. Thus he may liberate himself from the cycle of life and death and live with God forever in the Heaven.

Vishishtadvaita literally means “qualified non-dualism”. Ramanujacharya stresses that God alone exists. He says that Brahman is God. He is not formless. The Cosmos and the Jivas form his body. When the Jiva (soul) realizes that he is a part of Paramatman (God), the soul is liberated. With self-realization and liberation the soul enjoys infinite consciousness and eternal bliss of God.

Advaita literally means non-dualism. This system contends that the Brahman and the atman (individual soul) are not different entities. Brahman is the Ultimate, Supreme Reality. Brahman is beyond names and forms. Brahman can not be described in words. Brahman is Sat-Chit-Ananda. Brahman and atman are not different realities. They are identical. They are the eternal, all-pervading realities underlying all existence.


The 18 Major Puranas

There are 18 main Puranas and an equal number of subsidiary Puranas or Upa-Puranas and many ‘sthala’ or regional Puranas. Of the 18 major texts, six are Sattvic Puranas glorifying Vishnu six are Rajasic and glorifying Brahma; and six are Tamasic and they glorifyingShiva . They are categorized serially in the following list of Puranas:

1. Vishnu Purana
2. Naradiya Purana
3. Bhagavat Purana
4. Garuda Purana
5. Padma Purana
6. Brahma Purana
7. Varaha Purana
8. Brahmanda Purana
9. Brahma-Vaivarta Purana
10. Markandeya Purana
11. Bhavishya Purana
12. Vamana Purana
13. Matsya Purana
14. Kurma Purana
15. Linga Purana
16. Shiva Purana
17. Skanda Purana
18. Agni Purana
The upapuranas are–
1. Sanatkumara Purana
2. Narasimha Purana
3. Brihannaradiya Purana
4. Sivarahasya Purana
5. Durvasa Purana
6. Kapila Purana
7. Vamana Purana
8. Bhargava Purana
9. Varuna Purana
10.Kalika Purana
11.Samba Purana
12.Nandi Purana
13.Surya Purana
14.Parasara Purana
15.Vashishtha Purana
16.Devi Bhagavatam
17.Ganesha Purana
18.Hamsa Purana


The ‘Mahabharata’ remains a marvel in the literature of the world. Veda Vyasa was the sage who gave the world this Storehouse of realism, wisdom and compassion. And he was the guide to whom seven generations of the high and the humble looked up in hours of sorrow and darkness.



    ಸ್ವಾಮಿನ್ ಶ್ರುತಾನಿ ಸರ್ವಾಣಿ ನಾಮಾನ್ಯಷ್ಟಶತಾನಿ ತು |
    ತ್ವತ್ಪ್ರಸಾದಾದ್ವದೇದಾನೀಂ ಶ್ರೋತುಂ ಕೌತೂಹಲಂ ಹಿ ಮೇ || 01

    ಮಹದೇವ ಉವಾಚ

    ಸಮ್ಯಕ್ ಪೃಷ್ಟಂ ತ್ವಯಾ ದೇವೀ ಬ್ರವೀಮಿ ಶ್ರುಣು ಸಾದರಮ್ |
    ವೇದವ್ಯಾಸಸ್ಯ ದೇವಸ್ಯ ನಾಮ್ನಾಮಷ್ಟೋತ್ತರಂ ಶತಮ್ || 02 ||

    ವಾಸುದೇವೋ ಜಗನ್ನಾಥಃ ಪಾರಾಶರ್ಯಸ್ತಪೋಧನಃ |
    ವೇದವೇದಾಙ್ಗತತ್ತ್ವಜ್ಞಃ ಪುರಾಣಪುರುಷೋತ್ತಮಃ || 03 ||

    ವೇದಾಧಾರೋ ವೇದಗಮ್ಯೋ ಮೂಲವೇದವಿಭಾಜಕಃ |
    ದಿವ್ಯಯೋಗಾಸನಾರೂಢೋ ಯೋಗಪಟ್ಟಲಸತ್ಕಟಿಃ || 04 ||

    ಜ್ಞಾನಾನಂದತನುಃ ಶ್ರೀಮಾನ್ ಕೋಟಿಮನ್ಮಥಸುನ್ದರಃ |
    ಪುಣ್ಯರಾಷಿಃ ಪುರಾಣರ್ಷಿಃ ಪ್ರದ್ಯುಮ್ನಃ ಪರದೇವತಾ || 05 ||

    ಅನನ್ತವೀರ್ಯಾನನ್ತಶ್ರೀರನನ್ತಾಙ್ಗಶಯೋ ವಿಭುಃ |
    ಅನನ್ತಾದಿತ್ಯಸಙ್ಕಾಶೋSನನ್ತಾಶೀರ್ಷಃ ಸ್ವಭಾಹುಯುಕ್ || 06 ||

    ಅನಿರುದ್ಧೋ ಲೋಕಭರ್ತಾ ಲೋಕಾತೀತಃ ಸತಾಂ ಗುರುಃ |
    ವಿಶ್ವಯೋನಿರ್ವಿಶ್ವರೂಪೋ ವಿಶ್ವಚೇಷ್ಟಾಪ್ರದಃ ಪ್ರಭುಃ || 07 ||

    ಸಙ್ಕರ್ಷಣಃ ಸುರಾನನ್ದಃ ಕಮಲಾಪತಿರಚ್ಯುತಃ |
    ನಾರಾಯಣೋ ಹರಿಃ ಕೃಷ್ಣಃ ಕೇಶವಃ ಕೇಶಿಸೂದನಃ || 08||

    ಮಹಾಧನಃ ಪರಾನನ್ದೋ ಗೋವಿನ್ದೋ ಭಕ್ತವತ್ಸಲಃ |
    ವರೈಣಚರ್ಮದೀಪ್ತಾಙ್ಗಃ ಇನ್ದ್ರನೀಲಸಮದ್ಯುತಿಃ || 09 ||

    ಹೃಷೀಕೇಶೋ ಮಹಾಬಾಹುಃ ಪ್ರಾಗ್ವಂಶೋSಮಿತವಿಕ್ರಮಃ |
    ಪದ್ಮನಾಭಃ ಪದ್ಮಗರ್ಭಃ ಸರ್ವಸಿದ್ಧಿಪ್ರದಾಯಕಃ || 10 ||

    ವಾಮನಿರ್ಭಾಮನಿಸ್ವಷ್ಟಾ ತರ್ಕಾಭೀತಿಕರದ್ವಯಃ |
    ಮಹಾವರಾಹೋ ದೇವೇಶೋ ಭ್ರಾಜಿಷ್ಣುರನಘೋSಕ್ಷಜಃ || 11 ||

    ಸ್ವಯಮ್ಭುಶರ್ವಪೂರ್ವೇಢ್ಯೋ ದಿವ್ಯಯಜ್ಞೋಪವೀತಧೃಕ್ |
    ಉಪೇನ್ದ್ರಃ ಪರಮಾಪ್ತಾ ಚ ಜಟಾಜೂಟವಿಭೂಷಿತಃ || 12 ||

    ವನಮಾಲೀ ಮೇಖಲಾಙ್ಗೋ ಹ್ಯನಾದ್ಯಜ್ಞಾನಭಞ್ಜಕಃ |
    ಕಮ್ಬುಗ್ರೀವೋ ವೃತ್ತಬಾಹುಃ ಪದ್ಮಪತ್ರಾಯಿತೇಕ್ಷಣಃ || 13 ||

    ನಾರಸಿಂಹವಪುಃ ಶ್ರೀಮಾನಜೋSನನ್ತಾಧಿಕ ಪ್ರಭುಃ |
    ಮಹೋದಧಿಶಯೋ ವಿಷ್ಣುರ್ವಿಶ್ವವ್ಯಾಪೀ ಜನಾರ್ದನಃ || 14 ||

    ಪರರ್ಧಿಃ ಪ್ರಾಣದಃ ಸೌಮ್ಯೋ ವಸಿಷ್ಠಾನ್ವಯಸಮ್ಭವಃ |
    ಜಗತ್ಸ್ರಷ್ಟಾ ಜಗತ್ಪಾತಾ ವಿಶ್ವಸಂಹಾರಕಾರಣಃ || 15 ||

    ಅಧೋಕ್ಷಜೋSವ್ಯಯಃ ಸಾಕ್ಷೀ ಯೋಗೀಶ್ವರ ಉರುಕ್ರಮಃ |
    ವೇದವ್ಯಾಸೋ ಮಹಾಭೋದೋ ಮಾಯಾತೀತೋ ಜಗನ್ಮಯಃ || 16 ||

    ವಸುಜಾನನ್ದನೋ ಭರ್ತಾ ಮುಕುನ್ದೋ ಮುನಿಸೇವಿತಃ |
    ದ್ವೈಪಾಯನೋ ದೇವಗುರುರ್ಭಗವಾನ್ ಬಾದರಾಯಣಃ || 17 ||

    ಇತೀದಂ ವಾಸುದೇವಸ್ಯ ನಾಮ್ನಾಮಷ್ಟೋತ್ತರಂ ಶತಮ್ |
    ಯೋ ಜಪೇದ್ವಾದಶಾವೃತ್ತ್ಯಾ ಸರ್ವವಿದ್ಯಾಂ ಲಭತೇ ಸಃ || 18 ||

    ಯೋ ಜಪೇತ್ ಪ್ರಯತೋ ನಿತ್ಯಂ ಗುರುವಾರೇ ಜಿತೇನ್ದ್ರಿಯಃ |
    ಅಭಿಮನ್ತ್ರ ಜಲಂ ಪೀತ್ವಾ ವಾದೇ ವಿಜಯವಾನ್ ಭವೇತ್ || 19 ||

    || ಇತಿ ಶ್ರೀ ಉಮಾಮಹೇಶ್ವರಸಂವಾದೇ ಶ್ರೀವೇದವ್ಯಾಸಾಷ್ಟೋತ್ತರಶತನಾಮಸ್ತೋತ್ರಮ್ ||

    || ಶ್ರೀ ವ್ಯಾಸವರ್ಣನಮ್ ||

    ವ್ಯಾಸಾಯಾಪ್ರತಿಮೇತಿಹಾಸರಚನೋಲ್ಲಾಸಾಯ ದುರ್ವಾದಿನಾಂ
    ತ್ರಾಸಾಯಾಸಕರಾಯ ಸತ್ಸು ಕೃತವಿಶ್ವಾಸಾಯ ದೋಷದ್ವಿಷೇ |

    ಭಾಸಾ ಯಾಮುನರಮ್ಯತೋಯಸದೃಶಾಯಾಸಾಯಮಾಸೇವಿನೇ |
    ದಾಸಾಯಾಭಯದಾಯ ಮಧ್ವಗುರುಹೃದ್ವಾಸಾಯ ತುಭ್ಯುಂ ನಮಃ || 01 ||

    ವ್ಯಾಸಾಯ ಭವನಾಶಾಯ ಶ್ರೀಶಾಯ ಗುಣರಾಶಯೇ |
    ಹೃದ್ಯಾಯ ಶುದ್ಧವಿದ್ಯಾಯ ಮಧ್ವಾಯ ಚ ನಮೋ ನಮಃ || 02 ||

    || ಇತಿ ಶ್ರೀವಾದಿರಾಜತೀರ್ಥಶ್ರೀಚರಣವಿರಚಿತಂ ಶ್ರೀವ್ಯಾಸವರ್ಣನಮ್ ||

    ಶ್ರೀಶಂ ವಿಚಿತ್ರಕವಿತಾರಸಪೂರತಾಶಂ
    ಶ್ರೀಶಙ್ಕರೋರಗಖಗೇನ್ದ್ರಹೃದಬ್ಜವಾಸಮ್ |
    ವ್ಯಾಸಂ ನತೋSಸ್ಮಿ ಹರಿತೋಪಲಸನ್ನಿಕಾಶಮ್ || 01 ||

    ಮೋದಾಂಶತೋಷಿತಸುರರ್ಷಿನರಾದಿಭೇದಾಮ್ |
    ಭೋದಾಮ್ಬುಜಾತಲಸಿತಾಂ ಸರಸೀಮಗಾಧಾಂ
    ಶ್ರೀದಾಂ ಶ್ರಿತೋSಸ್ಮಿ ಶುಕತಾತಪದಾಮಖೇದಾಮ್ || 02 ||

    ದ್ವೈಪಾಯನೋ ಜಯತಿ ಯನ್ನಿಜಶಕ್ತಿದೀಪಃ
    ಪಾಪಾಭಿವರ್ಧಿತಕುವಾದಿತಮಿಸ್ರತಾಪಃ |
    ಪಾಪಾದ್ಭುತೌಷಧಿರಗೇ ಶ್ವಸನಾಂಶರೂಪಃ || 03 ||

    ಮನ್ದಾಂಶುಕಲ್ಪಶುಭಜಲ್ಪಿತಪುಷ್ಪವೃನ್ದಃ |
    ಮನ್ದಾಯ ಮೇ ಫಲತು ಕೃಷ್ಣತರುಃ ಫಲಂ ದ್ರಾಕ್ || 04 ||

    ಮಾತಾ ಹಿತೇವ ಪರಿರಕ್ಷತಿ ಯೇನ ಗೀತಾ
    ಗೀತಾಗ್ರ್ಯಭಾರತಪುರಾಣಕೃತಾSವಿಗೀತಾ |
    ವಾತಾಂಶಮಧ್ವವರಧಃ ಸಗಿರೋ ಮಮೈತಾಃ
    ಖ್ಯಾತಾಃ ಪರಾಶರಸುತೋ ವಿದಧಾತು ಧಾತಾ || 05 ||

    ಪಾರಂ ಭವಾಖ್ಯಜಲದೇರ್ಭುವನೈಕಸಾರಂ
    ಸ್ವೈರಂ ಕೃತೋರುವಿಧವೇದಪಥಪ್ರಚಾರಮ್ |
    ಆರಞ್ಜಿತಾಮರಜನಂ ಸುಖಚಿಚ್ಛರೀರಂ
    ಧೀರಂ ಸ್ಮರಾಮಿ ಹೃದಿ ಸತ್ಯವತೀಕುಮಾರಮ್ || 06 ||

    ಭಾವಾಶ್ರಿತಂ ಯಮನುಸೃತ್ಯ ಭಜನ್ತಿ ದೇವಾಃ |
    ಸೇವಾರತಾಶ್ಚ ಮುನಯಃ ಕವಯೋ ನೃದೇವಾಃ |
    ಯೋ ವಾಸುದೇವವಪುರಸ್ಯ ಮಹಾನುಭಾವಾಂ
    ಚ್ಛ್ರೀಬಾದರಾಯಣಹರೇರ್ನ ಗೃಣೀತ ಕೋ ವಾ || 07 ||

    ಜ್ಞಾನಂ ಪ್ರದೇಬ್ ಭವದಾಗಮವಾರ್ಧ್ಯಧೀನಂ
    ಶ್ರೀನನ್ದಸೂನುಪದಭಕ್ತಿನದೀನಿದಾನಮ್ |
    ಧೀನಂ ಬದರ್ಯಧಿಪತೇ ಕುರು ಮಾಮಮಾನಮ್ || 08 ||

    ವಾಸಿಷ್ಟವಂಶತಿಲಕಸ್ಯ ಹರೇರ್ಮನೋಜ್ಞಂ |
    ದೋಷೌಘಖಣ್ಡನವಿಶಾರದಮಷ್ಟಕಂ ಯೇ|
    ದಾಸಾಃ ಪಠನ್ತ್ಯನುದಿನಂ ಭುವಿ ವಾದಿರಾಜ-
    ದೀಸಮ್ಭವಮ್ ಪರಿಭವೋ ನ ದಿಶಾಸು ತೇಷಾಮ್ || 09 ||

    || ಇತಿ ಶ್ರೀವಾದಿರಾಜತೀರ್ಥ ಶ್ರೀಚರಣಕೃತಂ ಶ್ರೀವಾಸಿಷ್ಟಕೃಷ್ಣಾಷ್ಟಕಮ್ ||

    ಶ್ರೀಶ ವೇದವ್ಯಾಸನಾದನು || ಪ ||

    ಶ್ರೀಶ ವೇದವ್ಯಾಸನಾಗಲು – ಸಾಸಿರ ನಯನ ಸಾಸಿರ ವದನ
    ಸಾಸಿರ ಕರ ಮಿಕ್ಕ ಸುರರೆಲ್ಲ ತು-ತಿಸಿ ಹಿಗ್ಗಿ ಹಾರೈಸಲೆಂದು || ಅ. ಪ. ||

    ದರ್ಪಕಜನಕಸರ್ಪತಲ್ಪನಾಗಿತಪ್ಪದನುಗಾಲ ಇಪ್ಪ ವಾರಿಧಿಗೆ |
    ಒಪ್ಪದಲಿ ಕಂದರ್ಪಹರನಯ್ಯ-ಸುಪರ್ಣರಥನಾಗಿ ಒಪ್ಪಿಕೊಂಡು
    ಇಪ್ಪತ್ತುಲಕ್ಷಗಳಿಪ್ಪಯೋಜನದಲಿಪ್ಪ-ಅಪ್ಪನರಮನೆ ದರ್ಪಣದಂತೆ ತಾ-
    ರಾಪಥ ಮೀರಿದಂತಿಪ್ಪುದು ನೋಡಿ ಸಾ-ಮೀಪಕ್ಕೆ ವಾಣೀಶ ಬಪ್ಪ ಬೇಗಾ || 01 ||

    ಬಂದು ಬಿನ್ನೈಸಿದ ಮಂದಮತಿ ಕಲಿ-ಯಿಂದ ಪುಣ್ಯವೆಲ್ಲ ಹಿಂದಾಯಿತೆನೆ ಮು-
    ಕುಂದ ಭಕ್ತನಿಗೆ ಒಂದೆ ಮಾತಿನಲಾ-ನಂದ ಬಡಿಸಿ ಪೊಗೆಂದು ಪೇಳೆ
    ಅಂದು ಸುಯೋಜನಗಂಧಿ ಗರ್ಭದೊ-ಳಿಂದವತರಿಸಿ ಪೊಂದಿದ ಅಜ್ಞಾನ
    ಅಂಧಕಾರವೆಲ್ಲ ಹಿಂದುಮಾಡಿ ಸುರ-ಸಂದಣಿ ಪಾಲಿಸಿ ನಿಂದ ದೇವ || 02 ||

    ಕೆಂಜೆಡೆವೊಪ್ಪೆಕೃಷ್ಣಾಜಿನ ಹಾಸಿಕೆ-ಕಂಜಾಪ್ತನಂದದಿ ರಂಜಿಸುವ ಕಾಯ
    ಅಂಜಸಾಸುಜ್ಞಾನ ಪುಂಜನು ವಜ್ಜರ-ಪಂಜರನೋ ನಿತ್ಯ ಅಂಜಿದಂಗೆ
    ಸಂಜೆಯ ತೋರಿ ಧನಂಜಯ ಶಿಷ್ಯ ನೀ-ಗಂಜದಂತೆ ಕರಕಂಜವ ತಿರುಹಿ
    ಮಂಜುಳಭಾಷ ನಿರಂಜನ ಪೇಳಿದ-ಕುಂಜರವೈರಿಯ ಭಂಜನನು || 03 ||

    ಗಂಗಾತೀರದಲಿ ಶೃಂಗಾರ ಉಪವ-ನಾಂಗಳದವರೊಳು ಸಿಂಗಗೋಮಾಯು ಭು-
    ಜಂಗ ಮೂಷಕ ಮಾತಂಗ ಸಾರಮೇಯ-ಕೊಂಗಹಂಗ ಸರ್ವಾಂಗ ರೋಮ
    ತುಂಗ ಶರಭ ವಿಹಂಗ ಶೂರ್ದೂಲ ಸಾ-ರಂಗ ಕುರಂಗ ಕುಳಿಂಗ ಪಾಳಿಂಗ ಪ್ಲ-
    ವಂಗ ತುರಂಗ ಪತಂಗ ಭೃಂಗಾದಿ ತ-ರಂಗವು ತುಂಬಿರೆ ಮಂಗಳಾಂಗ || 04 ||

    ಬದರಿ ಬೇಲವು ಕಾದರಿ ಕಾಮರಿ-ಮಧುಮದಾವಳಿ ಅದುಭುತ ತೆಂಗು
    ಕದಳಿ ತಾಪಸಿ ಮದಕದಂಬ ಚೂ-ತದಾರು ದ್ರಾಕ್ಷಿಯು ಮೃದು ಜಂಬೀರವು
    ಬಿದಿರು ಖರ್ಜೂರ ಮೋದದಿ ದಾಳಿಂಬ-ತುದಿ ಮೊದಲು ಫಲದ ನಾನಾವೃಕ್ಷ
    ಪದಲತೆಯ ಪೊದೆಯು ಪಲ್ಲವಿಸಿ-ಇದೆ ಆರು ಋತು ಸದಾನಂದ || 05 ||

    ವನದ ನಡುವೆ ಮುನಿಗಳೊಡೆಯ-ಮಿನುಗುತಿರೆ ಆತನ ಸುತ್ತಲು ಆ-
    ನನವ ತೂಗುತ್ತ ಧ್ವನಿಯೆತ್ತಿ ಬಲು-ಗಾನ ಪಾಡಿದವು ಗುಣದಲ್ಲಿ
    ಕುಣಿದ ಖಗಾದಿ ಗಣಾನಂದದಿಂದಿರೆ-ವನನಿಕರ ಮೆಲ್ಲನೆ ಮಣಿದು ನೆ-
    ಲನ ಮುಟ್ಟುತಿರೆ ಅನಿಮಿಷರು ನೋ-ಡನಿತಾಶ್ಚರ್ಯವನು ಪೇಳೆ || 06 ||

    ಮೌನಿ ನಾರದನು ವಿಣೆ ಕೆಳಗಿಟ್ಟು-ಮೌನವಾದನು ಬ್ರಹ್ಮಾಣಿ ತಲೆದೂಗಿ
    ತಾ ನಿಂದಳಾಗ ಗೀರ್ವಾಣ ಗಂಧರ್ವರು-ಗಾನ ಮರೆದು ಇದೇನೆನುತ
    ಮೇನಕಿ ಊರ್ವಶಿ ಜಾಣೇರು ತಮ್ಮಯ-ವಾಣಿ ತಗ್ಗಿಸಿ ನರ್ತನವ ನಿಲ್ಲಿಸಿ
    ದೀನರಾದರು ನಿಧಾನಿಸಿ ಈಕ್ಷಿಸಿ-ಎಣಿಸುತ್ತಿದ್ದರು ಶ್ರೀನಾಥನ || 07 ||

    ನಮೋ ನಮೋ ಎಂದು ಹಸ್ತ-ಕಮಲ ಮುಗಿದು ನಮಗೆ ನಿಮ್ಮಯ
    ಅಮಲಗುಣ ನಿಗಮದಿಂದೆಣಿಸೆ-ಕ್ರಮಗಾಣೆವು ಉತ್ತಮ ದೇವ
    ಕೂರ್ಮ ಖಗಮೃಗ ಸಮವೆನಿಸಿ ಅ-ಮಮ ಗುಣಿಸಿದ ತಮವ ಹಾರಿಸಿ
    ಚಮತ್ಕಾರದಲ್ಲಿ ನಾಮಗೊರವಿತ್ತ-ರಮೆಯರಸ ಆಗಮನುತ || 08 ||

    ಇದನು ಪಠಿಸೆ ಸದಾ ಭಾಗ್ಯವಕ್ಕು-ಮದವಳಿದಘಉದಧಿ ಬತ್ತೋದು
    ಸದನದಲ್ಲೀಗ ಮದುವೆ ಮುಂಜಿ-ಬಿಡದಲ್ಲಾಗೋವು ಶಭದಲ್ಲಿ
    ಪದೆಪದೆಗೆ ಸಂಪದವಿಗೆ ಜ್ಞಾನ-ನಿಧಿ ಪೆಚ್ಚುವುದು ಹೃದಯ ನಿರ್ಮಲ
    ಬದರಿನಿವಾಸ ವಿಜಯವಿಠಲ-ಬದಿಯಲ್ಲೇ ಬಂದೊದಗುವಾ || 09 ||
    ವ್ಯಾಸ ಬದರಿನಿವಾಸ
    ಎನ್ನಯ ಕ್ಲೇಶ ನಾಶನಗೈಸು ಮುನೀಶ
    ಸಾಸಿರನಾಮನೆ ಭಾಸುರಮಹಿಮನೆ
    ದೋಷರಹಿತ ಸುರುಭೂಸುರಪರಿಪಾಲನೆ || ಪ ||

    ಸತ್ಯವತಿಯ ವರಸೂನು, ಭವತಿಮಿರಭಾನು
    ಭೃತ್ಯವರ್ಗದ ಸುರದೇನು
    ಸತ್ಯಮೂರುತಿಯೆ ನೀನು
    ಸ್ತುತಿಸುವೆ ನಾನು ನಿತ್ಯ ನಿನ್ನಂಘ್ರಿಯ ರೇಣು
    ಉತ್ತಮಾಂಗದಲಿ ನಿನ್ನ ಪೊತ್ತು ತಿರುಗುವೆ
    ಸುತ್ತಿರಲೆನಗದು ಅತ್ಯಂತ ಸುಖಕರ
    ಸುತ್ತುವ ಸುಳಿಯಿಂದೆತ್ತಿ ಕಡೆಗೆಯಿಡು
    ಎತ್ತ ನೋಡಲು ವ್ಯಾಪ್ತ ಸದಾಗಮದಿ || 01 ||

    ಲೋಕವಿಲಕ್ಷಣಋಷಿ ಗುಣವಾರಿರಾಶಿ
    ವೈಕುಂಠನಗರನಿವಾಸಿ ನಾಕಾರಿಗ-
    ಳ ಕುಲದ್ವೇಷಿ ಚಿತ್ರಸಂನ್ಯಾಸಿ
    ಬೇಕೆಂದು ನಿಲಯ ಭಜಿಸಿ
    ಜೋಕೆ ಮಾಡುವದನೇಕ ಪರಿಯಿಂದ
    ಆ ಕುರುವಂಶವ ನೀ ಕರತರಿಸದೆ
    ಭೂಕಾಂತರು ನೋಡೆ ಸಾಕಾರದೇವ ಕೃ-
    ಪಾಕರ ಮುನಿ ದಿವಾಕರಭಾಸಾ || 02 ||

    ಸ್ಮರಿಸಿದವರ ಮನೋಭೀಷ್ಟವ ಕೊಡುವೆ
    ವಾಸಿಷ್ಠಕೃಷ್ಣ ನಿರುತ ಎನ್ನಯ ಅನಿಷ್ಟವ
    ಪರಿಹರಿಸುವುದು ಶ್ರೇಷ್ಠರೊಳು ಉತ್ಕೃಷ್ಟ
    ಮೆರೆವ ಉನ್ನಂತ ವಿಶಿಷ್ಟ ಸುರನ-
    ಕರಕಮಲಗಳಿಂದ ವರಪೂಜೆಗೊಂಬ
    ಸಿರಿ ಅರಸನೆ ನಮ್ಮ ವಿಜಯವಿಠಲ
    ಪರಾಶರಸುತ ಬಲು ವಿಸ್ತರ ಜ್ಞಾನಾಂಬುಧೆ || 03 ||

    ಭಕ್ತಜನ ಪಾಲಕ –ಭಕ್ತಿಸುಖದಾಯಕ
    ಮುಕ್ತೀಶ ದೀನಬಂಧು ಕೃಷ್ಣ || ಪ ||
    ಯುಕ್ತಿಯಲಿ ನಿನ್ನಂಥ ದೇವರನು ನಾ ಕಾಣೆ
    ಸತ್ಯವತಿ ಸುತನೆ ಕಾಯೋ ಕೃಷ್ಣ || ಅ. ಪ ||

    ಅನಂದತೀರ್ಥ ಮುನಿಯ ಧ್ಯಾನಿಪರ ಸಂಗ
    ಆನಂದದಲಿ ನಿಲಿಸೋ ಕೃಷ್ಣ
    ದೀನಜನ ಮಂದಾರ ನೀನೆಂದು ನಂಬಿದೆನೊ|
    ಸಾನುರಾಗದಲಿ ಕಾಯೋ ಕೃಷ್ಣ || 01 ||

    ಕೆಟ್ಟ ಜನರ ಸಂಗ ಇಷ್ಟು ದಿನವೂ ಮಾಡಿ |
    ಭ್ರಷ್ಟನಾಗಿ ಪೊದೆನೋ ಕೃಷ್ಣ
    ಬೆಟ್ಟದೊಡೆಯನೆ ನಿನ್ನ ಮುಟ್ಟಿ ಭಜಿಸುವೆ ಭಾಗ್ಯ|
    ಇಷ್ಟಗಳ ಎನಗೆ ಕೊಡಿಸೊ ಕೃಷ್ಣ || 02 ||

    ಅಜಜನಕ ಗಜವರದ ಭುಜಗಶಯನನೆ ನಿನ್ನ|
    ಭಜಿಪ ಭಾಗ್ಯವನೆ ಕೊಡಿಸೊ ಕೃಷ್ಣ
    ನಿಜವಾಗಿ ನಿನ್ಹೊರುತ ಸಲಹುವರ ನಾ ಕಾಣೆ |
    ನಿಜಯವಿಠ್ಠಲರೇಯ ಕೃಷ್ಣ || 03 ||

    ಸತ್ಯವತಿಸೂನು ವೇದವ್ಯಾಸ ಲಕುಮೀಶ
    ನಿತ್ಯ ನಿನ್ನ ನೆನೆಸುವ ಭೃತ್ಯರೊಡನೆ ಪೊಂದಿಸು ದೇವ || ಪ ||

    ಮೊದಲು ಸರ್ಪ ವಾಸುಕಿ ಇಲ್ಲಿ ಮದನಾರಿಯ ವಲಿಸಿ ತನ್ನ
    ಬದುಕುವಗೋಸುಗ ಉಪಾಯದಲಿ ನಿಂದರೆ
    ಅದರ ತರುವಾಯ ಸ್ಕಂದ ತ್ರಿದಶವೈರಿ ತಾರಕನ್ನ ಸದೆದು
    ಇಂದ್ರಾದ್ಯರ ಕೂಡ ಮುದದಿಂದ ಸ್ಥಿರವಾಗಿ ಮೆರೆದ || 01 ||

    ಷಣ್ಮೊಗನು ಸತತ ತಾನು ಅನ್ನದಾನ ಮಾಡುತ ಹಾ-
    ವನ್ನನಾಗುದಕ್ಕೆ ಪ್ರಸನ್ನ ಮೋದದಲಿ
    ನಿನ್ನ ಪೊಲಿಸಿಲ್ಲಿಗೆ ಬಾಹದೆನ್ನ ಭಕುತಿಗೆ ಮೆಚ್ಚಿ
    ಮುನ್ನಿನಾಗಮವನ್ನೆ ಹೇಳಿದ ವಾಸುದೇವ || 02 ||

    ಕಲಿಯುಗದೊಳಗೆ ವಿಪ್ರಕುಲದಲ್ಲಿ ಮಾರುತಿ ಎನಿಸಿ
    ಬಲು ಮಾಯಿಗಳ ಮೋಹನ ಶಾಸ್ತ್ರವಳಿದು ಬದರಿಯ
    ಬಳಿಗೆ ಬಂದು ಶಿಲಾಪ್ರತಿಮೆಗಳನೆ ಪಡೆದು ತಂದು ಇಲ್ಲಿ
    ನೆಲೆ ಮಾಡುವ ಸುಜನರಿಗೆ ಪೊಳೆವಂದದಲಿ ಇಳೆಯೊಳಗೆನಲು || 03 ||

    ಅಂದಿನಾರಭ್ಯ ಪಾರ್ವತಿನಂದನ ಕುಕ್ಕೆಪುರದಲ್ಲಿ
    ನಿಂದು ಸರ್ವರಿಂದ ಪೂಜೆ ಚಂದದಿ ಕೊಳುತಾ
    ಮಂದ ಕುಷ್ಟರೋಗಗಳ ಹಿಂದುಮಾಡಿ ಓಡಿಸಿ ಗೋ-
    ವಿಂದ ನಿನ್ನ ಪಾದ ಧ್ಯಾನದಿಂದ ಲೋಲೋಡುತಲಿರೆ

    ಮರುತದೇವ ಸಂಪುಟಾಕಾರವಾದ ನೀನದರೊಳು
    ಚಾರು ಸಿಲೆ ರೂಪವಾದ ಪಾರಾಶರ ಋಷಿ
    ಧಾರುಣಿಗೆ ರಹಸ್ಯವ ತೋರಿಕೊಳುತಲಿ
    ಕುಮಾರಧಾರಿವಾಸವಾದ ಕುಮಾರಗೊಲಿದ ವಿಜಯವಿಠ್ಠಲಾ || 05 ||


    ಯತಿಗಳ ಶಿರೋರತುನ ಸತಿಯ ಅವಿಯೋಗಿ
    ರತಿಪತಿಜನಕ ಸ್ವರತ ಸ್ವಪ್ರಕಾಶಿತ |
    ಅತ್ಯದ್ಭುತಮಹಿಮ ಪತಿತಪಾವನನಾಮ |
    ನತಜನಸುರಧೇನು ದಿತಿಜತಿಮಿರಭಾನು |
    ಅತಿದೂರದೂರ ಸಂತತ ದಯಾಪಾರಾವಾರ|
    ರ್ಚಿತಪಾದ ಸುಂದರ ದೀನಮಂದಾರ |
    ಪ್ರತರ್ದನ ನಾಮ ನಮ್ಮ ವಿಜಯವಿಠ್ಠಲ ಸತ್ಯ |
    ವತಿಸುತ ಜಗದೊಳು ಪ್ರತಿಯಿಲ್ಲದಾದ || 01 ||

    ಜ್ಞಾನಮಯಾಕಾರ ಜ್ಞಾನಮಯಾನಂದ |
    ಜ್ಞಾನಮಯೈಶ್ವರ್ಯ ಜ್ಞಾನಮಯವರ್ಣ |
    ಜ್ಞಾನಮಯತೇಜ ಜ್ಞಾನಮಯಶಕ್ತಿ |
    ಜ್ಞಾನಮಯಬುದ್ಧಿ ಜ್ಞಾನಮಯವಾಣಿ |
    ಗಾನವಿಲೋಲನಾಮ ವಿಜಯವಿಠ್ಠಲರೇಯ
    ನೀನೆ ನಿನಗೆ ಸಮ ಮೌನಿವೃತಧೃತನೆ || 02 ||

    ಕಲಿಯ ವ್ಯಾಪಾರ ವೆಗ್ಗಳವಾಗಿ ವ್ಯಾಪಿಸಿ |
    ಸಲೆ ಧರ್ಮಾವಳಿಗಳು ಅಳಿದು ಪೋಗಿರಲಾಗಿ |
    ಸುಲಭಜ್ಞಾನವೆಲ್ಲ ಮಲಿನದಿಂದಲಿ ಕೆಟ್ಟು |
    ಇಳೆಯೊಳು ಉತ್ತಮಸಂಪ್ರದಾಯತದ |
    ಸುಳಿವು ಕಾಣದೆ ಪೋಗಿ ಅಳಲಿ ಗೀರ್ವಾಣರು |
    ಜಲಜಸಂಭವನು ಒಂದಾಗಿ ಬಂದು |
    ತಲೆಬಾಗಿ ಉಸುರಲು ಬಲವಾಗಿ ವಾಸಿಷ್ಠ-
    ಕುಲದಲ್ಲಿ ಜನಿಸಿದ ಬಲುದೈವವೇ |
    ನಳಿನಾಕ್ಷ ಮಹಾಋಷಿ ಸಿರಿವಿಜಯವಿಠ್ಠಲ ಬದರಿ |
    ನಿಲಯ ನಿನ್ನ ಲೀಲೆಗೆ ನೆಲೆ ಯಾವುದೋ ಜೀಯ || 03 ||

    ಪರಾಶರನ ಉದರದಲಿ ಬಂದು |
    ಮೂರಾರು ಪುರಾಣ ವಿರಚಿಸಿ ಅದರೊಳು |
    ಆರು ಸತ್ತ್ವವು ಆರು ರಾಜಸ ತರುವಾಯ |
    ಆರು ತಾಮಸ ಇನಿತಷ್ಟಾದಶವೆಂದು |
    ಧಾರುಣಿ ತುಂಬಲು ಕರುಣದಿಂದ |
    ಸೂರಿ ಮುಕ್ತರಿಗೆ ನಿತ್ಯಸಂಸಾರಿಗೆ |
    ಘೋರತಮಸಿಗೀ ಮೂರು ಪರಿಯಲಿ |
    ಕಾರಣವೆನಿಸಿ ಪ್ರತಿಷ್ಠಿಸಿ ಕಲಿಯ ನಿ-
    ವಾರಣವನು ಮಾಡಿದ ಭಾರತಕರ್ತನೆ ಸುಜ-
    ನರಿಗೆ ಜ್ಞಾನವ ಬೋಧಿಸಿ ಸುಕೃತದ |
    ದಾರಿಯ ತೋರಿದ ದ್ವೈಪಾಯನಮುನಿ |
    ಈರೇಳು ಭುವನದೊಳಾರು ನಿನಗೆ ಎಣೆ |
    ಕಾರುಣ್ಯನಿಧಿ ಪೂರ್ಣ ವಿಜಯವಿಠಲ ಮುನಿ |
    ವರೇಣ್ಯ ಸುರಾಗ್ರಗಣ್ಯ ಶರಣ್ಯ || 04 ||

    ತಮ ಸಂಬಂಧವ ಕಳೆದು ವಿಮಲ ಸುಜ್ಞಾನವನು |
    ಅಮರರಿಗೆ ಪಾಲಿಸಿದೆ ಅಮಿತತೇಜಸದಿಂದ |
    ಕಮಂಡಲು ದಂಡಕಾಷ್ಠ ಸಮೀಚೀನವಾಗಿ ಕರ-
    ಕಮಲದಲ್ಲಿ ಧರಿಸಿದಕ್ಷಮಾಲ ಕಾಷಾಯಾಂಬರಾ-
    ಗಮದರ್ಥ ಶಿಷ್ಯರಿಗೆ ಪ್ರಮೇಯಂಗಳ ಪೇಳುತ |
    ಕ್ರಮ ನೂರಾರು ಮಾಡಿದ ಕುಮತಿಯ ಪರಿಹರಿಸಿ |
    ಯಮಿಕುಲೋತ್ತಮ ವಿಜಯವಿಠಲ ಅನು-
    ಪಮಚಾರಿತ್ರ ರಾಜ್ಯವನು ಕ್ರಿಮಿಯಿಂದ ಆಳಿಸಿದೆ || 05 ||

    ಬಾದರಾಯಣ ಸುಖಕಾರಣ ಭಕುತರಿಗೆ |
    ವೇದವ್ಯಾಸನೆ ವಿಷ್ಣು ವಿಜಯವಿಠ್ಠಲ ವ್ಯಾಸ || 06 ||



  1. jayasimha says:

    Just as at any “at first sight” becomes indelible, these composition by Sri Vadiraja Swamiji and Sri Vijayadasaru, is highly appealing to heart. Though I have not studied Sanskrit, by regular attendance at several Madhwa Guru Pravachanas, I am able to approximately comprehend and feel that some knowledge is also in me. – my pranams to all those who have endeavoured to bring out this format for representation of our feelings. Sree Krishnarpanamastu-

  2. Narahari Rattihalli says:

    Great Picture of Vedavyasaru…………… No words to express the Joy….

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