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Sanskrit text, Unicode transliteration, Word-for-word and English translation of 莫艣a-upani峁�ad (peace chant):

啶撪�� 啶�啷傕ぐ啷嵿ぃ啶�啶︵�� 啶�啷傕ぐ啷嵿ぃ啶�啶苦う啶� 啶�啷傕ぐ啷嵿ぃ啶距い啷嵿お啷傕ぐ啷嵿ぃ啶�啷佮う啶氞�嵿く啶む�� 啷�
啶�啷傕ぐ啷嵿ぃ啶膏�嵿く 啶�啷傕ぐ啷嵿ぃ啶�啶距う啶距く 啶�啷傕ぐ啷嵿ぃ啶�啷囙さ啶距さ啶多た啶粪�嵿く啶む�� 啷�
啶撪�� 啶多え啷嵿い啶� 啶多え啷嵿い啶� 啶多え啷嵿い啶� 啷�

o峁� 辫奴谤峁嘺尘ada岣� 辫奴谤峁嘺尘ida峁� p奴r峁嚹乼辫奴谤峁嘺尘udacyate |
辫奴谤峁嘺蝉测补 辫奴谤峁嘺尘腻诲腻测补 辫奴谤峁嘺尘ev膩va艣i峁�yate |
o峁� 艣anti 艣anti 艣anti ||

辫奴谤峁嘺尘鈥擣耻濒濒; adas鈥攖hat, the above; 辫奴谤峁嘺尘鈥撵耻濒濒; idam鈥攖his, the manifest; 辫奴谤峁嘺迟鈥攆rom the Full; 辫奴谤峁嘺尘鈥攖he full; udacyate鈥攑谤辞肠别别诲蝉; 辫奴谤峁嘺蝉测补鈥攆rom the Full; 辫奴谤峁嘺尘鈥撵耻濒濒; 腻诲腻测补鈥攕耻产迟谤补肠迟颈苍驳; 辫奴谤峁嘺尘鈥撵耻濒濒; eva鈥攅惫别苍; 补惫补-艣颈峁�y补迟别鈥攔emains behind.

Om. That is Full, this is full, from that Full, this full emanates. Taking away this full from that Full, the Full still remains behind. Om. Peace, Peace, Peace.

Madhva鈥檚 Salutation:

Salutation to Hari, the Lord of all Sacrifices, who is full of bliss, whose body is of wisdom, and who is eternal, and the upholder of this universe which consists of the eternals and non-eternals.

Note.鈥�痴颈峁ａ箛耻 is called the Sacrifice also, because He is the enjoyer of all Sacrifices. Sacrifice or 驰补箩帽补 is another name of the Lord. Beings whose happiness is imperfect are running after external objects in order to complete there happiness. Surely Hari is not the enjoyer of sacrifices in this sense, for His happiness or bliss is perfect and full. His enjoyment, therefore, is a mere 鈥�1墨1膩鈥� or sport, in order to show condescension to His devotees by accepting their offerings. Hari possesses infinite bliss, because He is the upholder of the universe. The eternals are the 箩墨惫补蝉 or souls. The non-eternals are the bodies and other material objects, which change their forms. If the Lord be absolutely without a body, then He cannot uphold the world; if He has a body then He would be subject to death and decay. To answer this dilemma the verse uses the words 鈥渨hose body is of wisdom鈥� and 鈥渨ho is eternal.鈥� The body of the Lord consists of j帽ana matter, and is eternal.

Madhva鈥檚 Salutation (continued):

Salutation to the Guru, and to Hari from whom alone comes incessantly the illumination and increase of the knowledge of 叠谤补丑尘腻, Rudra and of other devas, and even of 艢r墨.

Note.鈥擨t is customary to salute the Guru after saluting the I峁ａ弓a 诲别惫补迟腻: Madhva follows this custom by bowing to his Guru also; but that Guru is Hari Himself. In the case of 叠谤补丑尘腻 and other devas, there takes place an acquisition of knowledge. In the case of 艢r墨 there is never a want of knowledge in her, and so she is mentioned separately. Though 艢r墨 called also 搁补尘腻 is eternally free and possesses knowledge, yet that knowledge is under the Lord. Hari is, therefore, the sole and the only Guru. Others are Gurus by His command and direction.

Commentary: The Bh膩峁�ya of Madhva (Madhv膩c膩rya):

(English translation of Madhva鈥檚 13th-century commentary called the 莫艣膩v膩syopani峁�adbh膩峁�ya or 莫艣opani峁�adbh膩峁�ya)

Manu called 厂惫腻测补尘产丑耻惫补 praised the Lord 痴颈峁ａ箛耻 when He appeared as 驰补箩帽补, the son of 膧kuti, with the verses of this 鲍辫补苍颈峁�a诲.

[Note.鈥擳here is an ancient warning that no one should perform a sacrifice for himself or for others, study himself or teach others, unless he knows the four-fold laws regarding every mantra. These are (1) the 诲别惫补迟腻 of the mantra, (2) the musical note of the hymn, (3) its seer or 峁氠梗i and (4) its meaning. The meaning and the metre of a mantra can be found by reading the mantra itself. The other two require to be taught. This is done here. The 峁氠梗i is Svayambhuva Manu and 诲别惫补迟腻 is that incarnation of 痴颈峁ａ箛耻 called 驰补箩帽补, the son of 膧kuti. But how do you know this? Madhva answers it by quoting 叠谤补丑尘腻峁囜笉a 笔耻谤腻峁嘺.]

Thus we learn from the Brahma峁囜笉a 笔耻谤腻峁嘺. 鈥�厂惫腻测补尘产丑耻惫补 Manu praised with collected mind 痴颈峁ａ箛耻 who had incarnated as his daughter鈥檚 son, and was named 驰补箩帽补, by means of these verses of the 莫艣膩v膩sya 鲍辫补苍颈峁�a诲.

鈥淭he ferocious 搁腻办峁�a蝉补蝉, who had come to devour him, as soon as they heard the chant of these mantras, could not bear (the strong vibrations of these) and so they left him unmolested, and thus he was delivered by 驰补箩帽补 from them. These 峁毮乲峁�asas, who could not otherwise be destroyed, were killed by 驰补箩帽补.

鈥淭he Lord Hara had given two boons to these 搁腻办峁�a蝉补蝉, by which they had themselves become incapable of being slain; and they could kill with impunity everybody else. But Hari is Lord of all, and so He transcended Siva also, for who is higher than He?鈥�

In the 叠丑腻驳补惫补迟补, Parana also this is the meaning given to this 鲍辫补苍颈峁�a诲. (See 叠丑腻驳补惫补迟补 笔耻谤腻峁嘺 VIII Skandha, I Adhyaya, &c.)

Note.鈥擨n the 叠丑腻驳补惫补迟补 笔耻谤腻峁嘺, Book VIII, Chapter I, 厂惫腻测补尘产丑耻惫补 praises Hari who had incarnated in his family as his daughter鈥檚 son. As he uses the first of these verses to praise Hari, it is clear that he must have been the seer of these verses; and as Hari in His incarnation as 驰补箩帽补 is the person addressed in that 笔耻谤腻峁嘺 He is fitly called the 诲别惫补迟腻 of this 鲍辫补苍颈峁�a诲. Madhva always quotes some Pur膩nic authority for his apparently strange interpretations. It is clear from these apt quotations, that the school of thought which he represents existed long before him. These 叠丑腻驳补惫补迟补s had already propounded a system of interpretation of their own. Madhva, by his genius gave an impetus to it, which still reverberates throughout India, wherever the religion of the Heart has flourished, and is not overpowered by the religion of the Head.