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 realising 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.

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.

Pada-c-cheda (splitting into words )
peena - ramya - tanu - udaram, bhaja, hEma, nah, `subha, he, manah, svAnubhAva - nidar`sAnya, di`santam, arthishu, `sam-tamam, Anatah, asmi, nija - arjuna - priya - sAdhakam, khala - bAdhakam, heenatA - ujjhita - roupyapeetha - kr^ita - Alayam, harim, A - layam.

Prose Order
hE manah  A -layam  bhaja harim peena - ramya - tanu - udaram,  di`santam, `sam - tamam, arthishu, svAnubhAva - nidar`sanAya, heenatA -ujjhita - roupyapeetha -kr^ita - Alayam. `subhahEma nah Anatah asmi (harim) khala - bAdhakam, nija - arjuna - priya - sAdhakam.

Meanings of the words
hE  manah A-layam bhaja harim  = O (my dear) mind, up to the time of final release, worship `Sree Krishna ;
peena - ramya - tanu - udaram =  Who has a stomach that is stout, attractive and komala ;
di`santam `sam - tamam = Who gives the highest happiness ( i.e. moksha )
svAnubhAva - nidar`sAnaya arthishu = to the one that has great knowledge among many that seek( happiness );
heenatA - ujjhita - roupyapeetha - kr^ita - Alayam = Who has made as His residence Udupi that is devoid of any blemish.
`subha - hEma nah = ( He is the object of love like) pure and auspicious gold for us.
Anatah asmi ( harim ) = ( I ) bow to `Sree Krishna
khala - bAdhakam = Who is the destroyer of wicked people like Duryodhana ;
nija - arjuna - priya - sAdhakam = Who fulfills the desires of devotees like Arjuna.

Gist of the `sloka
He addresses his mind ( this means that every reader also is addressing his mind ) and asks it to do Hari pUja constantly. As a result of dhyana, every sincere bhakta will be blessed with direct perception of God, and he gets great knowledge. Such a person is given the favor of moksha. So He deserves  uninterrupted devotion and is to be loved more than Gold. ( Gold pleases us in this life, but the happiness He gives us is eternal ) His body is very, very attractive.He grants all the desires of the bhaktas like Arjuna and is the destroyer of evil men like Duryodhana.

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 mesmerised 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.
 

Pada-c-cheda (splitting into words )
vr^itta-jAnu-manOjna-jangham, amOhadam, para-mOhadam, ratna-kalpa-nakha-tvisha, hr^itam-ut-tamah, stuti-mut-tamam,
pratyham, racita-arcanam, ramayA, svayA, AgatayA, svayam, citta, cintaya, roupyapeetha-kr^itha-Alayam, harim, A-layam.

Prose Order
citta A-layam cintaya harim roupyapeetha-kr^itha-Alayam, amOhadam ; para-mOhadam, stuti-mut-tamam ; vr^itta-jAnu-manOjna-jangham ; ratna-kalpa-nakha-tvisha, hr^itam-ut-tmah ; svayam, AgatayA, svayA, ramayA, pratyaham, racita-arcanam.

Meanings of the words
citta A-layam cintaya harim = O (my dear) mind, until (the attainment of) laya (or moksha) (and even after that) (constantly) think of Lord Krishna ;
roupyapeetha-kr^ita-Alayam = Who has made roupyapeethapuram (Udupi) His home ;
amOhadam = Who does not give mOha (ignorance and wrong knowledge) to His devotees ; [ wrong knowledge is ‘taking one thing for another’ ; for example, upon seeing mother-of-pearl or nacre, taking it as silver. One who gives mOha is a mOhadah. He who is not a mOhadah is amOhadah. ]
para-mOhadam = [Though He is not  a giver of mOha to his devotees, He gives mOha to those who are not bhaktas,] Who is the giver of mOha to those that are opposed to vEdic teachings;
stuti-mut-tamam = Who is the giver of mut-tamam ( the best kind of happiness) to those who are engaged in stuti (praising God) ; [Saint Vaadiraaja must be speaking from his personal experience here; i.e. he must have experienced happiness of a very high order while composing and singing this stuti, various other stotras like da`sAvatArastotram, his bhakti
kavya `Sreerukminee`savijayam and other granthas like sarasa-bhAratee-vilAsa.]
vr^itta-jAnu-manOjna-jangham = Who possesses round knees and bewitching legs ;
ratna-kalpa-nakha-tvishA hr^itam-ut-tamah = by Whom ( ut-tamah or) great darkness is destroyed with the light emitted by
his nails which are like sparkling gems;
racita-archanam = Who is worshipped
pratyaham = daily
svayA ramayA = by His own Lakshmee
svayA AgatayA = who comes there on her own.
[ Lakshmee never leaves her Lord. She is nitya-aviyOginee. Her doing poojaa to Krishna must have been seen by Vaadiraaja , we can guess.]

Gist of the `sloka
`Sree Krishna bestows true knowledge to the good souls, and happiness to them after enabling them to offer praise to God ( i.e. to Himself), dispels darkness, both eternal and internal, and is always in union with His consort Lakshmee. The limbs of Krishna down below are also equally charming.The one person who is qualified to do poojaa to Him is His consort Ramaa and He gladly receives her archana every day. The idol of `Sree Krishna, it is said, was being worshipped by Rukminee in Dwaarakaa and the same idol was obtained by `Sree Madhwa from the merchant who was saved by the Acharya when his ship was caught in a violent storm. Vaadiraaja had the good fortune of offering worship to this idol for a very long  period and this moving stotra composed by the Saint, which is full of shastric truths and `sabdaalankaaras, is sure to instil bhakti in devoted souls and lead them to mukti.

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 valour;
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 lustre 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 ?

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 realised 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.

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).
 

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 priyamdurita-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 importhata-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 of my( = Vaadiraaja's, the reader's) great happiness (in this life)
heretatra 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.

(We are very thanksful to Shri C.H.Raghuthama Rao,Coimbatore for providing us this translation)