Raghavendra swami Stotram meaning-English
RAGJAVENDRA STOTRAM
iti śrī appaṇṇācārya viracitaṁ śrī rāghavēndra stōtram sampūrṇam|
LYRICS MEANING
Verse 1
śrīpūrṇabōdhagurutīrthapayōbdhipārā
kāmārimākṣaviṣamākṣaśiraḥ spr̥śantī |
pūrvōttarāmitataraṅgacaratsuhaṁsā
dēvālisēvitaparāṅghripayōjalagnā ||
Explanation:
This verse is rich in metaphors. It compares Raghavendra Swamy to a swan (suhaṁsā) swimming across the vast ocean of Madhva philosophy (pūrṇabōdha, meaning complete knowledge, referring to Lord Madhvacharya).
- He has crossed the ocean of knowledge passed down through the guru lineage (Tīrtha Payōdhi – the ocean of knowledge through the Tīrtha gurus).
- His vision (mākṣa) touches the divine head of Lord Viṣṇu (symbolizing the deepest possible spiritual insight).
- He roams freely (like a swan) in the eastern and western streams of this philosophical ocean, showing mastery over all teachings.
- He is immersed (payōjalagnā) in the divine waters at the feet of the Lord, adored by gods (devāli sevita).
Verse 2
jīvēśabhēdaguṇapūrtijagatsusattva
nīcōccabhāvamukhanakragaṇaiḥ samētā |
durvādyajāpatigilaiḥ gururāghavēndra
vāgdēvatāsaridamuṁ vimalī karōtu ||
Explanation:
This verse is a prayer for purification and clarity of speech and intellect.
- Śrī Rāghavendra Swamy firmly establishes the Dvaita philosophy, especially the fundamental difference between jīva (individual soul) and Īśa (Supreme God), and the reality of the world (jagatsusattva).
- The ocean of false doctrines (represented as crocodiles, snakes, etc.) tries to pollute this truth.
- Śrī Rāghavendra, as a divine teacher, removes the pollution caused by these philosophies (like those of Durvāda – invalid views).
- The devotee prays for his speech to be purified by the stream of wisdom flowing from the goddess of speech (Vāgdēvatā) through Raghavendra.
Verse 3
śrīrāghavēndraḥ sakalapradātā
svapādakañjadvayabhaktimadbhyaḥ |
aghādrisambhēdanadr̥ṣṭivajraḥ
kṣamāsurēndrō:’vatu māṁ sadā:’yam ||
Explanation:
- Śrī Rāghavendra is described as the giver of all boons (sakalapradātā) to those devoted to his lotus feet.
- His very glance is like a thunderbolt that shatters the mountain of sins (aghādri).
- Yet, he is also a king among the compassionate (kṣamāsurēndra), embodying patience and forgiveness.
- The devotee seeks protection from him at all times.
Verse 4
śrīrāghavēndrō haripādakañja-
niṣēvaṇāllabdhasamastasampat |
dēvasvabhāvō divijadrumō:’yam
iṣṭapradō mē satataṁ sa bhūyāt ||
Explanation:
- Śrī Rāghavendra Swami has acquired all types of spiritual wealth (samasta-sampat) through constant service to the lotus feet of Lord Hari (Viṣṇu).
- He is divine by nature (devā-svabhāva), a celestial wish-fulfilling tree (divija-druma) among humans.
- The devotee prays that this giver of all desires (iṣṭa-prada) may always be with him and fulfill his righteous wishes.
Verse 5
bhavyasvarūpō bhavaduḥkhatūla-
saṅghāgnicaryaḥ sukhadhairyaśālī |
samastaduṣṭagrahanigrahēśō
duratyayōpaplavasindhusētuḥ ||
Explanation:
This verse elaborates Raghavendra Swamy's power to uplift and protect.
- He has a gracious and divine appearance (bhavya-svarūpa).
- He burns away the cotton-like sorrows of worldly life (bhava-duḥkha-tūla) with the fire of his spiritual practice.
- He is a master of comfort, courage, and composure (sukha-dhairya-śālī).
- A controller of evil influences (duṣṭa-graha-nigraha-īśaḥ), he acts as a bridge across the turbulent ocean of worldly calamities (upaplava-sindhu-sētuḥ).
Verse 6
nirastadōṣō niravadyavēṣaḥ
pratyarthimūkattvanidānabhāṣaḥ |
vidvatparijñēyamahāviśēṣō
vāgvaikharīnirjitabhavyaśēṣaḥ ||
Explanation:
Here, Raghavendra Swamy is glorified for his impeccable character and scholarly brilliance.
- He is free from all defects (nirasta-doṣa), spotless in his demeanor (niravadya-veṣa), and his very speech causes opponents to fall silent (pratyarthi-mūkatva-nidāna-bhāṣaḥ).
- His greatness is acknowledged by the learned (vidvat-parijñēya).
- His speech surpasses all eloquent and refined orators (vāg-vaikharī-nirjita-bhavya-śeṣaḥ), showing command over refined expression.
Verse 7
santānasampatpariśuddhabhakti-
vijñānavāgdēhasupāṭavādīn |
dattvā śarīrōtthasamastadōṣān
hattvā sa nō:’vyādgururāghavēndraḥ ||
Explanation:
This verse is a direct prayer for worldly and spiritual blessings.
- Śrī Rāghavendra Swamy is invoked as one who bestows:
- Children (santāna),
- Wealth (sampat),
- Pure devotion (pariśuddha-bhakti),
- Spiritual wisdom (vijñāna),
- Clarity and eloquence in speech (vāg), and
- A fit and healthy body (deha-supāṭava).
- He removes all bodily afflictions and sins (śarīrōttha-dōṣān) and protects his devotees.
- The devotee prays: “May that Śrī Rāghavēndra always protect us.”
Verse 8
yatpādōdakasañcayaḥ suranadīmukhyāpagāsāditā-
saṅkhyā:’nuttamapuṇyasaṅghavilasatprakhyātapuṇyāvahaḥ |
dustāpatrayanāśanō bhuvi mahā vandhyāsuputrapradō
vyaṅgasvaṅgasamr̥ddhidō grahamahāpāpāpahastaṁ śrayē ||
Explanation:
This powerful verse extols the miraculous grace and healing power of Śrī Rāghavendra’s pāda-tīrtha (water from washing his feet).
- The sacred water from his feet is as holy as all sacred rivers and destroys sins, conferring immense punya (merit).
- It removes severe diseases (dustāpatraya – physical, mental, and spiritual ailments).
- Grants children to the childless, restores limbs to the handicapped, and blesses with bodily and mental completeness.
- The poet declares: “I surrender to that divine hand (apahastaṁ) which removes great planetary afflictions (graha) and sins (mahāpāpa).”
Verse 9
yatpādakañjarajasā paribhūṣitāṅgā
yatpādapadmamadhupāyitamānasā yē |
yatpādapadmaparikīrtanajīrṇavāca
staddarśanaṁ duritakānanadāvabhūtam ||
Explanation:
This verse glorifies the power of contact, remembrance, and vision of Rāghavendra Swamy.
- Those whose bodies are adorned with the dust from his lotus feet (pādakañja-rajas),
- Whose minds drink the nectar of his feet like bees (madhupāyita-mānasa),
- Whose speech constantly sings the glory of his lotus feet,
- And even those who merely behold him (darśanam)—
For all of them, the forest of their sins is reduced to ashes, like a wildfire burning dry wood.
Verse 10
sarvatantrasvatantrō:’sau śrīmadhvamatavardhanaḥ |
vijayīndrakarābjōtthasudhīndravaraputrakaḥ |
śrīrāghavēndrō yatirāṭ gururmē syādbhayāpahaḥ |
jñānabhaktisuputrāyuḥ yaśaḥ śrīḥ puṇyavardhanaḥ ||
Explanation:
This verse describes Śrī Rāghavendra Swamy’s lineage, scholarship, and divine qualities.
- He is sarva-tantra-svatantra — a master of all spiritual disciplines and free from bondage to any one path.
- He is the pillar of the Śrī Madhvācārya school, having propagated and strengthened Dvaita Vedānta.
- He is the spiritual son (disciple) of Śrī Sudhīndra Tīrtha, who was in turn blessed by Vijayīndra Tīrtha.
- He is a king among sages (yatirāṭ), and a guru who removes fear.
- By his grace, one is blessed with:
- Jñāna – True knowledge
- Bhakti – Devotion
- Suputra – Good children
- Āyuḥ – Long life
- Yaśaḥ – Fame
- Śrīḥ – Prosperity
- Puṇya-vardhana – Increase in spiritual merit.
Verse 11
prativādijayasvāntabhēdacihnādarō guruḥ |
sarvavidyāpravīṇō:’nyō rāghavēndrānnavidyatē ||
Explanation:
- Śrī Rāghavendra Swamy is so intellectually accomplished that he defeats opponents in debate, bringing about a transformation in their hearts (svānta-bheda-cihna-ādarō) — not by humiliation but by inner awakening.
- He is a master of all branches of knowledge (sarva-vidyā-pravīṇaḥ).
- The poet declares with certainty: "There is no other guru like Rāghavendra!"
This exclusivity in greatness is a recurring theme in many verses.
Verse 12
aparōkṣīkr̥taśrīśaḥ samupēkṣitabhāvajaḥ |
apēkṣitapradātā:’nyō rāghavēndrānnavidyatē ||
Explanation:
This verse underscores Śrī Rāghavendra’s direct realization of the Lord and his compassionate benevolence.
- He has realized Śrī Hari through direct experience (aparōkṣīkr̥ta-śrīśaḥ), not merely through texts or logic.
- He is unaffected by emotional distractions (samupēkṣita-bhāvajaḥ), such as anger, attachment, or pride.
- Most importantly, he grants whatever is genuinely desired by the devotee (apēkṣita-pradātā).
- Once again, the poet declares: "There is no other like Rāghavendra!"
Verse 13
dayādākṣiṇyavairāgyavākpāṭavamukhāṅkitaḥ |
śāpānugrahaśaktō:’nyō rāghavēndrānnavidyatē ||
Explanation:
This verse describes the combination of virtues and divine powers embodied by the saint.
- He is adorned with:
- Dayā – Compassion
- Dākṣiṇya – Kindness
- Vairāgya – Detachment
- Vāk-pāṭava – Eloquence and sharpness in speech
- He possesses the ability both to bless and to curse, meaning he has full control over his spiritual power.
- The refrain again affirms: “There is no other guru like Rāghavendra.”
Verse 14
ajñānavismr̥tibhrāntisaṁśayā:’pasmr̥tikṣayāḥ |
tandrākampavacaḥkauṇṭhyamukhā yē cēndriyōdbhavāḥ |
dōṣāstē nāśamāyānti rāghavēndra prasādataḥ ||
Explanation:
This verse lists mental, intellectual, and sensory disorders and affirms that all are removed by the grace of Śrī Rāghavendra.
- The faults arising from the mind and senses include:
- Ajñāna – Ignorance
- Vismṛti – Forgetfulness
- Bhrānti – Delusion
- Saṁśaya – Doubt
- Apasmṛti – Seizures or loss of memory
- Kṣaya – Degeneration
- Tandrā – Lethargy
- Kampa – Tremors
- Vacaḥ-kauṇṭhya – Impairment of speech or stuttering
- These dōṣās (defects) are eradicated by his prasāda (grace).
👉 Significance: The verse suggests that even neurological and cognitive impairments can be cured by faithful remembrance and prayer to Rāghavendra Swamy.
Verse 15
ōṁ śrīrāghavēndrāya namaḥ itya:’ṣṭākṣaramantrataḥ |
japitādbhāvitānnityaṁ iṣṭārthāḥ syurnasaṁśayaḥ ||
Explanation:
This verse introduces the powerful aṣṭākṣara mantra:
"ōṁ śrīrāghavēndrāya namaḥ"
- The mantra has eight syllables and is packed with spiritual potency.
- Japa (repetition) of this mantra with bhāva (devotion) and nitya (regularity) ensures that:
- All desired results (iṣṭārthaḥ) will be attained.
- No doubt (na saṁśayaḥ) should arise in the devotee's mind.
👉 Mantric Power: This verse assures us that chanting this simple mantra with shraddhā and bhakti can fulfill righteous desires.
Verse 16
hantu naḥ kāyajāndōṣānātmātmīyasamudbhavān |
sarvānapi pumarthāṁśca dadātu gururātmavit ||
Explanation:
This is a direct prayer to Śrī Rāghavendra to:
- Destroy all defects that arise from the body (kāya-jān dōṣān) and
- Those that are either self-created (ātmīya) or acquired (parātmaja).
- Additionally, the verse requests the bestowal of all four puruṣārthas:
- Dharma – Righteousness
- Artha – Prosperity
- Kāma – Fulfillment of righteous desires
- Mokṣa – Liberation
- Śrī Rāghavendra is addressed as ātmavit, the knower of the Self (true spiritual being), hence fully capable of granting these.
Verse 17
iti kālatrayē nityaṁ prārthanāṁ yaḥ karōti saḥ |
ihāmutrāptasarvēṣṭō mōdatē nātra saṁśayaḥ ||
Explanation:
This verse encourages daily recitation of the stotra and prayer to Śrī Rāghavendra:
- Kālatraya refers to the three times of day:
- Morning
- Noon
- Evening
- One who offers this prayer daily (nityaṁ prārthanāṁ) with sincerity:
- Will have all desires fulfilled both in this world (iha) and the next (amutra).
- Will experience divine joy (mōdati).
- And there is no doubt (na atra saṁśayaḥ) in the truth of this result.
👉 Practical Insight: Regular, thrice-daily recitation of this stotra is highly beneficial, bringing spiritual upliftment and worldly well-being.
Verse 18
agamyamahimā lōkē rāghavēndrō mahāyaśāḥ |
śrīmadhvamatadugdhābdhicandrō:’vatu sadā:’naghaḥ ||
Explanation:
This verse glorifies Śrī Rāghavēndra Swamy’s incomparable greatness and fame:
- Agamya mahimā: His glory is unfathomable, beyond the reach of the ordinary intellect.
- Mahāyaśāḥ: He is greatly renowned, his fame resounds throughout the world.
- He is described as:
- The Moon (candraḥ) of the Milk Ocean (dugdhābdhi) of Śrī Madhva's philosophy (Madhvamata) – soothing, radiant, and nourishing the world with Tattvavāda.
- “Avatu sadā anaghaḥ”: May this sinless one always protect us.
👉 Symbolism: The moon analogy signifies his cooling, nourishing, and luminous wisdom, reflecting the pure essence of the Dvaita Vedānta tradition.
Verse 19
sarvayātrāphalāvāptyai yathāśaktipradakṣiṇam |
karōmi tava siddhasya br̥ndāvanagataṁ jalam |
śirasā dhārayāmyadya sarvatīrthaphalāptayē ||
Explanation:
This verse reveals a devotee’s practice and faith in the power of the Guru’s Brindāvana (sacred tomb):
- The devotee performs pradakṣiṇā (circumambulation) around the Brindāvana of the Siddha (enlightened) guru, Śrī Rāghavēndra, according to their ability (yathāśakti).
- He places the water from the Brindāvana (br̥ndāvanagataṁ jalam) on his head (śirasā dhārayāmi).
- By doing so, he believes he attains the fruit of visiting all sacred tīrthas (sarvatīrthaphalāptayē).
👉 Spiritual Message: The Brindāvana of Rāghavēndra Swamy is a living tīrtha, granting the results of all pilgrimages through faithful devotion and symbolic worship.
Verse 20
sarvābhīṣṭārthasiddhyarthaṁ namaskāraṁ karōmyaham |
tava saṅkīrtanaṁ vēdaśāstrārthajñānasiddhayē ||
Explanation:
A devotional declaration:
- The devotee bows down (namaskāraṁ karōmi) to Śrī Rāghavēndra Swamy with the intention of:
- Fulfilling all desired and noble objectives (sarvābhīṣṭārthasiddhi).
- Further, by singing and remembering (saṅkīrtanaṁ) his name and greatness:
- The devotee seeks to attain understanding of the Vedas and Śāstras (vēdaśāstra-arthajñāna).
👉 Insight: Bhakti (devotion) to Rāghavēndra Swamy is shown as a gateway to jñāna (knowledge), especially of the sacred texts. His worship leads to both material and spiritual accomplishments.
Verse 21
saṁsārē:’kṣayasāgarē prakr̥titō:’gādhē sadā dustarē |
sarvāvadyajalagrahairanupamaiḥ kāmādibhaṅgākulē |
nānāvibhramadurbhramē:’mitabhayastōmādiphēnōtkaṭē |
duḥkhōtkr̥ṣṭaviṣē samuddhara gurō mā magnarūpaṁ sadā ||
Explanation:
This is a moving, poetic prayer where the devotee cries out for deliverance:
- The ocean of saṁsāra (worldly life) is:
- A deep, vast, and eternal sea (akṣaya-sāgaraḥ) filled with dangers and confusion.
- Filled with deadly aquatic creatures (jalagrahaḥ) such as sins and desires (kāma, etc.).
- Plagued by illusion (vibhrama), false paths, and a storm of fears and attachments (amitabhaya-stoma).
- Its waves (phenā) are made of overwhelming suffering and poisons (duḥkha, viṣa).
- The devotee, drowning in this dangerous sea, begs: “O Guru! Uplift me from this miserable state! Do not let me remain submerged forever!”
👉 Emotional Appeal: This verse captures the raw vulnerability of the devotee and the limitless compassion of the Guru. It mirrors how Rāghavēndra is not only a teacher but a lifesaver in the stormy sea of life.
Verse 22
rāghavēndra guru stōtram yaḥ paṭhēdbhaktipūrvakam |
tasya kuṣṭhādirōgāṇāṁ nivr̥ttistvarayā bhavēt ||
Explanation:
This verse promises miraculous health benefits through devoted recitation of this stotra:
- Whoever (yaḥ) recites (paṭhēt) this stōtra of Rāghavēndra Guru with deep devotion (bhakti-pūrvakam),
- He shall be freed from even severe diseases like leprosy (kuṣṭhādi-rōga).
- This cure or relief happens swiftly (tvarayā).
👉 Spiritual Insight: Bhakti to Śrī Rāghavēndra, especially through this stotra, is a spiritually charged medicine. Physical ailments, when arising due to karmic burdens, can be alleviated through grace.
Verse 23
andhō:’pi divyadr̥ṣṭiḥ syādēḍamūkō:’pi vākpatiḥ |
pūrṇāyuḥ pūrṇasampattiḥ stōtrasyā:’sya japādbhavēt ||
Explanation:
This verse describes divine transformations brought by the stotra:
- Even a blind person (andhaḥ) gains divine vision (divya-dṛṣṭiḥ),
- Even a dumb or mute person (mūkaḥ) becomes an eloquent speaker (vākpatiḥ).
- The reciter (japāt) of this stotra receives:
- Long life (pūrṇa āyuḥ),
- Full material and spiritual prosperity (pūrṇa sampattiḥ).
👉 Deeper Meaning: These aren’t merely literal. The blindness of ignorance is dispelled, silence of spiritual confusion is removed, and inner and outer abundance is granted by Rāghavēndra's grace activated through faith and repetition.
Verse 24
yaḥ pibējjalamētēna stōtrēṇaivābhimantritam |
tasya kukṣigatā dōṣāḥ sarvē naśyanti tat kṣaṇāt ||
Explanation:
This verse outlines a sacred ritual practice:
- If a devotee drinks water (jalaṁ pibēt) that has been empowered (abhimantritam) by the chanting of this stotra,
- Then all ailments and negativities within the stomach (kukṣi-gata doṣāḥ) are destroyed instantly (tat kṣaṇāt).
👉 Practices from Tradition: This connects to the mantra-śāstra practice of abhimantrita jala (energized water) used for healing. The stotra becomes a mantric shield and a remedy, not only spiritual but bodily.
Verse 25
yadvr̥ndāvanamāsādya paṅguḥ khañjō:’pi vā janaḥ |
stōtrēṇānēna yaḥ kuryātpradakṣiṇanamaskr̥ti |
sa jaṅghālō bhavēdēva gururājaprasādataḥ ||
Explanation:
This verse highlights the power of Rāghavēndra’s Brindāvana:
- Even a crippled (paṅguḥ) or lame person (khañjaḥ) who reaches (āsādya) the Brindāvana of Śrī Rāghavēndra Swamy,
- And performs pradakṣiṇā (circumambulation) and namaskāra (prostration) while reciting this stotra,
- That person becomes fully able-bodied (jaṅghālaḥ bhavēt) – i.e., they walk again, by the Guru’s grace (gururāja-prasādataḥ).
👉 Symbolic Insight: This may also represent how spiritually paralyzed souls are revived and empowered when they surrender fully at the Guru’s lotus feet with devotional discipline.
Verse 26
sōmasūryōparāgē ca puṣyārkādisamāgamē |
yō:’nuttamamidaṁ stōtram aṣṭōttaraśataṁ japēt |
bhūtaprētapiśācādi pīḍā tasya na jāyatē ||
Explanation:
This verse prescribes the ideal time and count for reciting the stotra and its benefits:
- During eclipses of the Sun or Moon (sōma-sūrya uparāga), or during auspicious combinations such as Puṣya Nakṣatra and Sunday (puṣyārka-ādi samāgama),
- If one chants this sacred stotra 108 times (aṣṭōttara-śataṁ japēt),
- Then they are protected from afflictions caused by spirits, ghosts, or demonic beings (bhūta, prēta, piśāca-ādi).
👉 Spiritual Note: Eclipses and planetary conjunctions are considered powerful windows for spiritual transformation. Reciting during these times multiplies the benefit and offers shielding from negative energies.
Verse 27
ētatstōtram samuccārya gurōrvr̥ndāvanāntikē |
dīpasamyōjanājñānaṁ putralābhō bhavēddhruvam ||
Explanation:
This verse emphasizes Brindāvana worship with ritualistic sincerity:
- If this stotra is recited aloud (samuccārya) near the Brindāvana (samādhi shrine) of Śrī Rāghavēndra Swamy,
- And a lamp is lit (dīpa-samyōjana) in devotion,
- Then the devotee is blessed with:
- Knowledge (jñāna),
- Children or progeny (putra-lābhaḥ) — both being assured (dhruvam).
👉 Tradition: Lighting a lamp at a saint’s Brindāvana, while chanting sacred verses, is an act of deep bhakti. It invokes divine awareness (jñāna) and blesses with family prosperity, a desire of many householders.
Verse 28
paravādijayō divyajñānabhaktyādivardhanam |
sarvābhīṣṭapravr̥ddhissyānnātra kāryā vicāraṇā ||
Explanation:
Here, the stotra is described as a means to:
- Gain victory over opponents or critics (paravādi-jayaḥ),
- Experience growth in divine wisdom (divya-jñāna),
- Deepen devotion (bhakti) and other virtues,
- Fulfill all heartfelt desires (sarvābhīṣṭa pravṛddhi).
The poet assures us:
“There should be no doubt at all (nātra kāryā vicāraṇā) about this!”
👉 Meaning: The power of the stotra lies not only in healing and miracles but also in inner spiritual development, leading to victory in dhārmic life and growth of both material and spiritual goals.
Verse 29
rājacōramahāvyāghrasarpanakrādipīḍanam |
na jāyatē:’sya stōtrasya prabhāvānnātra saṁśayaḥ ||
Explanation:
This verse declares that the power (prabhāva) of this stotra protects from:
- Rājacōra – oppression from kings (authorities) or thieves,
- Mahāvyāghra – ferocious wild animals like tigers,
- Sarpa – snakebites or venom,
- Nakra-ādi – crocodiles or aquatic threats, and other such dangers.
The composer affirms:
“There is no doubt about this (nātra saṁśayaḥ).”
👉 Insight: This refers to the protective aura a devotee receives when aligned with Rāghavēndra Swamy through this stotra. It protects in the forest of worldly dangers, both literal and metaphorical.
Verse 30
yō bhaktyā gururāghavēndra caraṇadvandvaṁ smaran yaḥ paṭhēt |
stōtram divyamidaṁ sadā na hi bhavēttasyāsukhaṁ kiñcana |
kiṁ tviṣṭārthasamr̥ddhirēva kamalānāthaprasādōdayāt |
kīrtirdigviditā vibhūtiratulā sākṣī hayāsyō:’tra hi ||
Explanation:
This is the concluding glorification of the stotra:
- One who remembers the lotus feet (caraṇa-dvandvaṁ smaran) of Śrī Rāghavēndra with devotion (bhaktyā) and recites this divine stotra always (sadā),
- For them, no sorrow or suffering (asukhaṁ) will ever arise — not even the slightest (kiñcana).
Instead:
- They will enjoy all desired prosperity (iṣṭārtha-samṛddhi),
- Due to the grace of Lord Viṣṇu (kamala-nātha prasādodayāt),
- Their fame will spread in all directions (kīrtiḥ dig-viditā),
- Their glory (vibhūti) will be incomparable (atulā),
- And the witness to this is none other than Lord Hayagrīva (hayāsyaḥ) — the Lord of Knowledge himself.
👉 Summary: This verse testifies to the truth and effectiveness of the stotra. Its fruits are freedom from suffering, attainment of desires, widespread fame, and divine prosperity, as assured by the Vedic deity of wisdom.
Verse 31
iti śrī rāghavēndrārya gururājaprasādataḥ |
kr̥taṁ stōtramidaṁ puṇyaṁ śrīmadbhir hyappaṇābhidaiḥ ||
Explanation:
This is the phalaśruti, or concluding summary of the stotra:
- “Thus, this sacred (puṇyaṁ) and meritorious hymn (stōtram) has been composed by Śrī Appannācārya, a learned and revered devotee (śrīmadbhiḥ hyappaṇābhidaiḥ).”
- The stotra has been composed by the blessings (prasādataḥ) of Śrī Rāghavēndra Arya, the royal Guru (gururāja).
👉 Insight: The composer humbly attributes his ability to create this divine hymn to the grace of his Guru, emphasizing the Guru’s role as both the subject and enabler of devotion.
Verse 32
pūjyāya rāghavēndrāya satyadharmaratāya ca |
bhajatāṁ kalpavr̥kṣāya namatāṁ kāmadhēnavē ||
Explanation:
This is a salutation verse praising Śrī Rāghavēndra Swamy:
- He is worship-worthy (pūjyāya),
- A steadfast follower of truth and dharma (satyadharma-ratāya),
- To his devotees, he is like the Kalpavṛkṣa (wish-fulfilling tree),
- To those who bow before him, he is like the Kāmadhēnu (wish-granting divine cow).
👉 Symbolism:
This verse compares Rāghavēndra Swamy to two mythical sources of infinite blessings in Hindu lore — a reminder that his grace fulfills all righteous desires.
Verse 33
āpādamauliparyantaṁ guruṇāmākr̥tiṁ smarēt |
tēna vighnaḥ praṇaśyanti siddhyanti ca manōrathāḥ ||
Explanation:
This verse extols meditating on the complete form of the Guru:
- One who remembers (smarēt) the Guru’s image from foot to crown (āpāda-mauli-paryantaṁ),
- For them, all obstacles are destroyed (vighnaḥ praṇaśyanti),
- And all desires (manōrathāḥ) are fulfilled (siddhyanti).
👉 Devotional Practice:
Meditating on the divine form of the Guru is a powerful spiritual technique — focusing on the Guru’s form removes inner and outer obstacles and connects the mind with spiritual clarity and strength.
Verse 34
durvādidhvāntaravayē vaiṣṇavēndīvarēndavē |
śrīrāghavēndra guravē namō:’tyanta dayālavē ||
Explanation:
The final verse offers a poetic and powerful closing prayer:
- Śrī Rāghavēndra is called the full moon (indava) among lotus-like Vaiṣṇavas (vaiṣṇava-indīvara) — the best among the best.
- He is the one who dispels the darkness (dhvānta) of evil arguments (durvāda) — protecting true doctrine and knowledge.
- The composer bows down to this supremely compassionate Guru (atyanta-dayālave).
👉 Metaphor:
Just as the moon brightens the night and the lotus blooms in its presence, so too does Rāghavēndra Swamy illuminate and nurture the world of devotees and destroy the ignorance spread by false beliefs.
Final Colophon (Muktaka)
mūkō:’pi yatprasādēna mukundaśayanāya tē |
rājarājāyatē riktō rāghavēndraṁ tamāśrayē ||
Explanation:
This verse, often recited as a standalone mantra, proclaims:
- Even a dumb (mūkō'pi) person, by his (Rāghavēndra’s) grace, becomes eloquent and capable of singing Mukunda’s (Viṣṇu’s) praises.
- A destitute person (riktō) becomes a king of kings (rājarājāyatē).
- Such is his miraculous power, and I surrender to him (tam āśrayē).
👉 Faith Statement:
This closing prayer is a testament of faith. It invites everyone to surrender to Śrī Rāghavēndra, for he transforms lives miraculously through devotion and grace.
iti śrī appaṇṇācārya viracitaṁ śrī rāghavēndra stōtram sampūrṇam|
- iti: This word is commonly used in Sanskrit to signify the end of a particular statement, work, or chapter. It essentially means "thus" or "this is the conclusion."
- śrī: This is a respectful prefix in Sanskrit, often used to denote reverence. In this context, it is used as a mark of respect for Lord Raghavendra and the author Appannāchārya.
- appaṇṇācārya: Refers to the author of the stotra, Appannāchārya, a revered scholar and devotee of Śrī Raghavendra Swamy. He is known for composing several hymns in praise of the saint and guru.
- viracitaṁ: This term means "composed" or "created." It indicates that the "Śrī Rāghavēndra Stōtram" was composed by Appannāchārya.
- śrī rāghavēndra: Refers to Śrī Raghavendra Swamy, a great spiritual leader and philosopher in the Dvaita tradition of Vedanta, widely revered for his teachings and miraculous abilities.
- stōtram: Refers to a hymn or praise. In this context, it means a devotional hymn or stotra written to honor Lord Raghavendra Swamy.
- sampūrṇam: Means "complete" or "finished." It denotes that the "Śrī Rāghavēndra Stōtram" is now complete in its entirety.
So, the phrase as a whole translates to: "This is the complete 'Śrī Rāghavēndra Stōtram' composed by Śrī Appannāchārya."
It marks the conclusion of the stotra, indicating that the hymn has been fully presented. This final line serves as a respectful acknowledgment of the hymn’s completion and its authorship by Appannāchārya, celebrating the life and divine qualities of Śrī Raghavendra Swamy
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