‘Sree KrishnAshhtakam(Roupyapeetha Krishna Stutih)

This is a short poem of nine STANZAs composed by Saint Vaadiraaja. He sings the glory
of Udupi Krishna in the first 8 STANZAs and the last STANZA speaks of the phalasruti,
i.e. the good things a devotee will get as a result of reciting this poem with
understanding.
I have tried to give the following, in order to convey as much detail as possible on each
STANZA of this poem.

I . ‘Sloka (English transliteration of the sanskrit verse)

II . PADA-C-CHEDA (splitting into words)
III . PROSE ORDER
IV . Meanings of words
V . Gist of the Poem.

Harih Om
Refrain (Dhruta) (Repeat these 2 lines at the end of each STANZA)
pAlayAcyuta pAlayAjita pAlayA kamalAlaya I
leelayA dhr^utabhUdharAmburuhodara swajanOdara II

Pada-c-cheda(splitting into words)

pAlaya, acyuta, pAlaya, ajita, pAlaya, A, kamalAlaya;
pAlaya, dhr^uta-bhUdhara; amburuha-udara, swa-jana-udara.

PROSE ORDER
acyuta pAlaya; ajita pAlaya; kamalAlaya A pAlaya;
leelayA, dhr^uta-bhUdhara; amburuha-udara; swa-jana-udara;(pAlaya).

MEANINGS OF THE WORDS

acyuta - the word ‘acyutah’ means one who has none of the four kinds of nA‘sa or
extinction, namely
(i) the destruction of the whole entity
(ii) the liquidation of the body
(iii) the getting of suffering and
(iv) being not perfect(apUrnatA
It is one of the names of Lord Narayana, ‘acyuta’ is the sambuddhi (the vocative singular
form) of ‘acyutah’,

pAlaya = protect (me);

ajita - this is the vocative form of ‘ajitah’,
ajitah = one who is unconquerable. Hari cannot be conquered by any in the prapanca
consisting of ‘ cetanas’ (the sentient beings) and the acetanas’ (inanimate objects),
pAlaya = protect(me);
KamalAlaya is the sambuddhi of ‘KamalAlayah’. Kamala is the name of Lakshmi; It’s
meaning is one who gives boons to devas like Brahma. Hari is the support of Kamala.
A pAlaya = protect me completely i.e. destroy all my sufferings.
leelaya dhr^uta-bhudhara = O Krishna, who effortlessly held aloft the
(Mandara) mountain(and saved all people and cattle in Gokula from torrential rains).
amburuha-udara = O One Who holds the brahmanda in the stomach during pralaya.
swajana-udara = O One Whose stomach contains all the released souls and those in
samsara and protects them during pralaya.

Gist of the poem

Bowing to the idol of Krishna, installed in Udupi by ‘Sri Madhwa, Saint
Vaadiraaja thinks of Lord Krishna and prays to Him to protect him always and recalls the
ways in which He protects the souls even in pralaya and how He protected the cows and
cowherds of Gokula from the downpour of rains.

STANZA 1
madhwamAnasapadmabhAnusamam smara pratisamsmaram
snigdhanirmala‘seetakAntilasanmukham karunOnmukham I
hr^udyakambusamAnakandharamakshayam duritakshayam
snigdhasamstuta roupyapeethakr^utAlayam harimAlayam II

PADA-C-CHEDA (splitting into words)

madhwa - mAnasa - padma - bhAnusamam, smara,
pratisamsmaram, snigdha - nirmala - ‘seetakAnti - lasatmukham,
karunA - unmukham, hr^udya - kambu - samAna - kandharam, akshayam,
durita - kshayam, snigdha - samstuta - roupyapeetha - kr^uta - Alayam, harim, A - layam

PROSE ORDER
A-layam, smara,harim, snigdha - samstuta - roupyapeetha - kr^uta - Alayam,
pratisamsmaram, karunA - unmukham,
madhwa - mAnasa - padma - bhAnu - samam,
snigdha - nirmala - seetakAnti - lasat - mukham,
hr^udya - kambu - samAna - kandharam,akshayam, durita - kshayam.

Meanings of words
A-layam = Until you get final release(and thereafter also)
smara = Meditate(on)
harim = ‘Sreekrishna
roupya-peetha-kr^uta-Alayam = Who has made Udupi His residence,
prati-samsmaram karunA-unmukham = Who casts his kind glances on any devotee who
contemplates on Him realizing His supremacy,
madhwa-mAnasa-padma-bhAnu-samam = Who functions like the Sun and makes the
lotus heart of Madhwa blossom,
snigdha-nirmala-‘seeta-kAnti-lasat-mukham = Whose face is bright like a stainless moon
and makes the devoted persons happy,
hr^udya-kambu-samAna-kandharam =Whose neck is like an attractive conch,
akshayam = Who never perishes in any way whatsoever,
durita-kshayam = Who has no trace of any sin, or Who destroys all the sins of those who
cling to His feet.

Gist of the STANZA

In his work “madhwAmrutamahArnavam” ‘Sree Narayanapanditacharya observes that
one must think of ‘Sreemadhwa before thinking of ‘Sree Narayana. Accordingly, Saint
Vaadiraaja pays his respects to Sreemadhwa in the phrase
“madhwamAnasapadmabhAnusamam”. Krishna is compared to both the sun and the
moon. He delights their devotees and eliminates their sins. His neck is singled out for
praise in this ‘sloka. He has been praised by his sincere devotees, such as
‘SreemadAchArya.He loves ‘roupyapeethapura’ as much as DwAaraka and Vaikuntha
and the Ocean of Milk.

STANZA 2
angadAdisu‘sObhipAniyugEna samkshubitainasam
tungamAlyamaneendrahArasarOrasam khalaneerasam I
mangalapradamanthadAmavirAjitam bhajatAjitam
tam gr^inEvararoupyapeethakr^itAlayam harimAlayam II

Pada-c-cheda(splitting into words)

angada - Adi - su‘sObhi - pAni - yugEna,
sam - khshubhita - Enasam,
tunga - malaya - mani - indra - hAra - sara - urasam, khala - neerasam,
mangala - prada - mantha - dAma - virAjitam, bhajatA, jitam,
tam, gr^inE, vara - rouyapeetha - kr^ita - Alayam, harim, Alayam.

PROSE ORDER
(aham), A-layam, gr^inE, tam, harim, vara - roupyapeetha - kr^uta - Alayam; angada -
Adi - su‘sobhi - pani - yugEna,sam - kshubhita - Enasam; tunga - mAlya - mani - indra -
hAra - sara - urasam ;
mangala - prada - mantha - dAma - virAjitam; bhajatA, jitam ; khala - neerasam

MEANINGS OF THE WORDS

(aham)=I,

A-layam = up to the time I get release from bondage(and even after that),
gr^inE tam Harim = worship Krishna of great note,
vara - roupyapeetha - kr^ita - Alayam = by Whom the glorious/great Udupi has been
made His home ;
angada - Adi - su‘sObhi - pAni - yugEna = By Whose pair of hands that are very
dazzling/lustrous because of the ornaments like the kadaga,
sam - kshubita - Enasam = the sins of the devotees are fully destroyed;
tunga - mAlya - mani - indra - hAra - sara - urasam = on Whose chest can be seen long
garlands and necklaces decked with best gems like koustubha and pearls;
mangala - prada - mantha - dAma – virAjitam = who is shining with the churning rod and
rope that lavishly give boons to sincere devotees;
bhajatA jitam = Who is conquered by His devotees;
khala - neerasam = Who makes the wicked persons powerless.

Gist of the ‘sloka

‘Sree Krishna’s beautiful koustubha garland and other ornaments round His neck, His
arms and the churning rod and rope held by Him are picturesquely described by the poet
saint. His hands have the power of destroying the sins of His devotees. His soulabhya to
His bhaktas and His determination to punish the wicked are effectively described. He is
Bhaktavatsala ; Who makes wicked persons powerless. ‘Sree Vaadiraaja constantly
thinks of the enchanting form of the Lord and he will continue to enjoy himself by
bringing before his eyes this Bewitching figure.
STANZA 4
hEmakinkinimAlikArasanAncitam tamavancitam
ratnakAncanavastracitrakatim ghanaprabhayA ghanam I
kamranAgakarOpamOrumanAmayam ‘subhadheemayam
noumyaham vararoupyapeethakr^itAlayam harimAlayam II

Pada-c-cheda(splitting into words)

hEma - kinkini - mAlikA - rasana - ancitam, tam, avancitam,
ratna - kAncana - vastra - citra - katim, ghana - prabhayA, ghanam,
kamra - nAga - kara - upama - Urum, anAmayam, ‘subha - dhee - mayam,
noumi, aham, vara - roupyapeetha - kr^ita - Alayam, harim, A - layam.

PROSE ORDER
aham A -layam noumi tam harim, vara - roupyapeetha - kr^ita - Alayam,
anAmayam, avancitam, ‘subha - dhee - mayam, hEma - kinkini - malikA -
rasana - ancitam, ratna - kAncana - vastra - citra - katim, ghana – prabhayA ghanam,
kamra - naga - kara - upama - Urum.

MEANINGS OF THE WORDS

A-Layam aham noumi tam harim = Until I get release(and thereafter, too), I worship(with
Knowledge and thought of His great glory) the famous Krishna ;
vara - roupyapeetha - kr^ita – Alayam = Who has made as His home the eminent
roupyapeethapuram(Udupi);
anAmayam = Who destroys the different kinds of diseases(the greatest being the
disease of SamsAra) of the devotees that worship Him in the manner given above ;
avancitam = Who does not deceive His bhaktas (in this connection, the commentator,
‘Sri G.G.Puranik, remarks : ‘Sri Krishna is unlike some doctors who take away the life as
well as money of the patients -“Vaidyah pr‘AnAn dhanAni ca”) ;
‘subha - dhee – mayam = Who has a mind that presents auspicious gifts to the
devotees(kalyAna - dAyaka) ; [this expression can also be interpreted thus : Whose
body consists of Happiness(‘Ananda) and Knowledge(JnAna)];
hEma - kinkini - mAlika - rasana – ancitam = Who has around His waist a thread with a
series of bells made of gold;
ratna - kAncana - vastra - chitra - katim = Whose waist is adorned with a golden
koupeena - vastra containing pearls;
ghana - prabhayA ghanam = Whose body is of shining black like the dark clouds;
kamra - nAgakara - upama – Urum = Whose thighs look like the trunks of elephants.

Gist of the ‘sloka

The beauty of the middle portion of Udupi ‘Sree Krishna - vigraha is highlighted in this
stanza.
The thread running round His waist and the koupeena worn by Balakrishna have
mesmerized the Saint’s heart. In addition to the complexion of “neela - mEgha”
‘Sri Krishna possesses the unique quality of curing all our diseases and this is what is of
great significance to the mumukshu bhaktas.

STANZA 6
cArupAdasarOjayugmarucAmarOccayacAmarO
dAramUrdhajabhAramandalaranjakam kalibhanjakam I
veeratOcitabhUshanam varanUpuram svatanUpuram
dhArayAtmani roupyapeetha kr^italayam harimAlayam II

Pada-c-cheda(splitting into words)

cAru-pAda-sarOja-yugma-rucA, amara-uccaya-cAmara-udAra-
mUrdhaja-bhAramandala-ranjakam, kali-bhanjakam,
veeratA-ucita-bhUshanam, vara-nUpuram, sva-tAnU-puram,
dhAraya, Atmani, roupyapeetha-kr^ita-Alayam, harim, A-layam.

PROSE ORDER
A-layam Atmani dhAraya harim roupyapeetha-kr^ita-Alayam ;
kali-bhanjakam ; veeratA-ucita-bhUshanam ; cAru-pAda-sarOja-
yugma-rucA,amara-uccaya-cAmara-udAra-mUrdhaja-bhara-
mandala-ranjakam ; vara-nUpuram ; sva-tanU-puram.

MEANINGS OF THE WORDS

A-layam Atmani dhAraya = Upto the time of final emancipation(and even after that), in
your mind, steadfastly hold Hari ;
kali-bhanjakam = Who is the destroyer of Kali, the chief of demons ;
[Kali is the most powerful of the demons; under his influence, the noble nature of even
good souls is subdued, and they begin to act in ignoble ways; but when the mind is full
of thoughts of Hari, Kali cannot enter it and so cannot have his influence; he is rendered
powerless by ‘Sri Hari]
roupyapeetha-kr^ita-Alayam = Who has His temple built in roupyapeethapura(by the
great Achaarya);
veeratA-ucita-bhUshanam = Who has the fitting ornament of valor;
amara-uccaya-cAmara-udAra-mUrdhaja-bhAra-mandala-ranjakam = by Whom are
brightened the tufts of hairs of the groups of devas(which are long like cAmaras) who
prostrate before His feet),
cAru-pAda-sarOja-yugma-rucA = with the luster of His two beautiful lotus like feet;
vara-nUpuram = Who wears exquisite foot-ornaments;
sva-tanU-puram = Who has made as His permanent home my body.
Saint Vaadiraaja was always thinking of God. So God resides in his body
always. If a sincere devotee does likewise, his body will also be chosen by God as His
home. In that case ‘my body’ will mean the devotee’s body.

Gist of the ‘sloka

In this stanza, the poet-saint to begin with, extols the two feet of ‘Sree Krishna. The rays
of light emanating from them brighten the hairs on the heads of groups of devas who fall
at His feet reverentially. If we constantly remember Him, His presence in our minds will
ensure the destruction of evil tendencies and our body will become the home of Hari. Is
there anything in this world to be desired more than this by a Hari-bhakta?

STANZA 7
‘sushkavAdimanOtidUratarAgamOtsavadAgamam
satkaveendravacOvilAsamahOdayam mahitOdayam I
lakshayAmi yatee‘svaraih kr^itapUjanam gunabhAjanam
dhikkr^itOpamaroupyapeethakr^itAlayam harimAlayam II

Pada-c-cheda(splitting into words)

‘sushka-vAdi-manO-atidUratara-AgamOtsavadAgamam,
sat-kavi-indra-vacO-vilAsa-mahA-udayam,mahita-udayam,
lakshayAmi,yati-ee‘svaraih,kr^ita-pUjanam,guna-bhAjanam,
dhikkr^ita-upama-roupyapeetha-kr^ita-Alayam,harim,A-layam.

PROSE ORDER
A-layam,lakshayAmi,harim,dhikkr^ita-upama-roupyapeetha-kr^ita-Alayam ;
guna-bhajanam;yati-ee‘svaraih,kr^ita-pUjanam;mahita-udayam;‘sushka-vAdi-manO-
atidUratara-AgamOtsavadAgamam;sat-kavi-indra-vacO-vilAsa-mahA-udayam.

MEANINGS OF THE WORDS

A-layam lakshayAmi harim = Till(my) final emancipation(and after that also),(I) constantly
have vision of Krishna [this shows that the poet is a r^ijuyogi]
dhikkr^ita-upama-roupyapeetha-kr^ita-Alayam = Who has as His home Udupi which
excels all other things or cities that may suggest themselves as standards of
comparison;
guna-bhAjanam = Who is the repository of qualities,such as knowledge and Ananda
i.e.sakala- kalyAna-guna-paripUrna;
yati-ee‘svaraih kr^ita-pUjanam = Who has been worshipped by great sages like
madhwa;
mahita-udayam = Who bestows on the bhaktas the experience of eternal happiness that
is their nature;
‘sushka-vAdi-manO-atidUratara-AgamOtsavadAgamam = Who cannot at all be grasped
by those disputants whose talk is not based on sound authorities and Who is
understood(by good people) as the purport of vEdas and other ‘sAstras ;
sat-kavi-indra-vacO-vilAsa-mahA-udayam = Whose inherent splendour is brought out by
the words of great and good-natured poets like vAlmeeki and ‘suka.

Gist of the ‘sloka

The greatness and real nature of Narayana cannot be realized by pratyaksha
(sense-perception), nor by anumAna (logical reasoning). He is the subject matter of the
entire vEda and other ‘sastras like Moola- raamaaayana,BhArata, and pAnca-rAtra
Agamas. Without the aid of ‘Sri VEdavyAsa’s Brahma-sootras, no one can properly
grasp the nature of Lord Narayana. But He takes mercy on good souls that sincerely do
‘sravana, manana, and dhyAna and shows Himself to them and bestows on them
moksha, which is nothing but the experiencing of the inherent bliss. He has been
worshipped by yateesvaras like MadhwAcArya. His glory has been sung beautifully by
good and gifted poets. ‘Sri Vaadiraaja has a direct vision of the Lord at all times.

STANZA 8
nAradapriyamAvi‘sAmburuhEkshanam nijalakshanam
tAra(dwAra)kOpamacArudeeparucAntarE gatacinta rE I
dheeramAnusapUrnacandrasamAnamacyutamAnama
dwArakOpamaroupyapeethakr^itAlayam harimAlayam II
Pada-c-cheda(splitting into words)
nArada-priyam, Avi‘sa, amburuha-eekshanam, nija-lakshanam,
taraka-upama-cAru-deepa-rucAntarE, gata-cinta,rE,
dheera-mAnasa-pUrna-candra-samAnam, acyutam, Anama,
dwArakA-upama-roupyapeetha-kr^itha-Alayam, harim, A-layam.

PROSE ORDER
re,(mAnasa), gata-cinta, Avi‘sa, nArada-priyam, dwArakA-upama-roupyapeetha-kr^ita-
Alayam, nija-lakshanam,taraka-upama-caru-deepa-rucAntarE, amburuha-eekshanam.
A-layam, Anama, harim, dheera-mAnasa-pUrna-candra-samAnam, acyutam.

MEANINGS OF THE WORDS

re(mAnasa) gata-cinta = O(my mind) that has got rid of all anxieties
Avi‘sa, nArada-priyam = enter (i.e. contemplate on) the one Who is dear to nArada i.e.
on Krishna [All the mental cares have been eliminated by observing the steps given in
‘slokas 1-7 ]
dwArakA-upama-roupyapeetha-kr^ita-Alayam = Who has His temple built by
‘SreemadAcArya in roupyapeethapuram that is very much like dwArakA (because of the
special presence of Krishna);
nija-lakshanam = Who has His own definition(jagajjanmAdikAranatva);
amburuha-eekshanam tAraka-upama-cAru-deepa-rucAntarE = Who is lotus-eyed(and is
present)in the midst of lamps that are like the stars.
A-layam Anama harim = until the attainment of mOksha (and after that also),reverentially
salute
‘SreeKrishna dheera-mAnasa-pUrnacandra-samAnam = Who like the full moon
produces unique happiness in the minds of the wise men that have unstinted devotion to
His feet;
Acyutam = Who does not have any kind of destruction whatsoever. Another meaning of
‘acyuta’ is satya-sankalpa i.e. one who never swerves from his pledge.

‘Hari is always to be remembered’ (smartavyah satatam vishnuh) exhorts ‘Sree Madhwa’

in his KrishnAmr^itamahArnavam. This, he says, is the most important duty of
mumukshus(those who desire liberation from samsAra). ‘Sree Vaadiraaja repeatedly
stresses this.

Gist of the ‘sloka

Krishna is dear to nArada. [nArada is the representative of great seers.] He is to be
contemplated on exclusively, driving away all other thoughts from the mind. Then acyuta
will be pleased and confer on us the boon of nA‘sa-rAhitya and pUrna-Ananda(eternality
and perfect happiness).

STANZA 9 (phala-‘srutih)
roupyapeethakr^itAlayasya harEh priyam duritApriyam
tatpadArcakavAdirAjayateeritam gunapUritam I
gOpyamashtakamEtaduccamudE mama tviha(bhavatviha) nirmama-
prApya‘suddha(soukhya)phalAya tatra sukOmalam hatadheemalam II
Pada-c-cheda(splitting into words)
roupyapeetha-kr^ita-Alayasya, harEh, priyam, durita-apriyam,
tat-pada-arcaka-vAdirAjayati-eeritam, guna-pUritam,
gOpyam,ashtakam,Etad,ucca-mudE, mamatu iha [or bhavatu iha]
nirmama-prApya -‘suddha [or soukhya] -phalAya,tatra,sukOmalam,hata-dhee-malam.

PROSE ORDER
Etad ashtakam su-kOmalam hata-dhee-malam roupyapeetha-kr^ita-Alayasya harEh
priyam durita-apriyam guna-puritam, gOpyam tat-pada-arcaka-vAdirAjayati-eeritam iha
mama ucca-mudE tatra tu nirmama-prApya-‘suddha(soukhya)-phalAya

MEANINGS OF THE WORDS

Etad ashtakam = This set of eight ‘slokas,
su-kOmalam =(which is) of deep import
hata-dhee-malam = will rid the minds(of readers) of defects(my-ness, selfishness)
priyam harEh roupyapeetha-kr^ita- Alayasya = is loved by Hari Who has made Udupi
His home
durita-apriyam = will drive away the sins(of the reciters)
guna-pUritam = is full of good qualities(like worthy subject matter, truthfulness, being
replete with words of rhyming and alliteration and capacity to do good to those who
recite with devotion and understanding)
gOpyam = and pertains to the cow-herd(Krishna),
tat-pada-arcaka-vAdirAja-yati-eeritam = has been composed by Saint Vaadiraaja who is
the(constant) worshipper of His feet
mama ucca-mudE iha = for the sake of my(= Vaadiraaja’s, the reader’s) great happiness
(in this life) here
tatra tu = and there(in the life thereafter)
nirmama-prApya-‘suddha(soukhya)-phalAya = for the sake of the pure fruit)or the fruit of
Ananda, happiness) that can be obtained only by those who have no my-ness

Gist of the ‘sloka

This eminent poem extolling the greatness of Udupi Krishna will purify the minds of all
devotees, drive away their sins and help them to lead a happy life in this birth and to
enjoy unalloyed bliss in Vaikuntha later on. Thus Saint Vaadiraaja declares the fruit of
sincere and constant recital of this beautiful poem to be none other than the final
beatitude which is the aim of all bhaktas.

Conclusion
Saint Vaadiraaja is a sage and poet of a high order. This stotra is the
product of his rich devotion to Udupi Krishna. He shows his unique powers of presenting
a beautiful pen-portrait of the subject using words that touch our hearts. He has
composed a number of dEvaranAmas
(musical poems) and, as in the keertanas, the first two lines of this stotra form the pallavi
and are to be repeated after each stanza. The stanzas can be set to different tunes and
will sway the audience.
A pundit of Coimbatore, Sree Govindachar by name, used to sing the ‘slokas in different
tunes in the temple of Sanjeevirayar in Sullivan Street during Navaratri Celebrations.
I wanted to make mention of this temple out of gratitude, for it was here I fortunately got
a copy of “Bhaavi Sameera ‘Sree Vaadiraajaru-Pancharatnagalu” which contains the text
and commentaries of four of the Saint’s creation and a VaadirAja stotra.