Hari Vayu Stuti (with meaning)

हरि सर्वोत्तम । वायु जीवोत्तम | श्री गुरुभ्यो नमः

श्रीमदानंदतीर्थभगवत्पादविरचिता नखस्तुतिः

ॐ
पांत्वस्मान् पुरहूत-वैरि-बलवन्-मातंग-माद्यद्-घटा-
कुंभोच्चाद्रि-विपाटनाधिक-पटु-प्रत्येक-वज्रायिताः ।
श्रीमत्-कंठीरवास्य-प्रतत-सु-नखरा दारिताराति-दूर-
प्रध्वस्त-ध्वांत-शांत-प्रवितत-मनसा भाविता भूरि-भागैः (भाविता नाकिवृंदैः)॥
Oh omnipotent lion-faced Lord, the husband of Lakshmi, may your auspicious nails protect us. Your nails individually are expert, like the Vajrayudha, in tearing the mountain-like heads of the enemies of Indra, that are like mighty herds of elephants. The nails are meditated upon by groups of Devas, from whose minds are expelled the enemies of spiritual life like lust, anger, envy, etc., and from whose minds the darkness of ignorance is kept at a distance; by which act, the minds of the devotees have become peaceful and fixed in God.

फल: The reading secures Haribhakti and through His grace moksha is obtained.

लक्ष्मीकांत समंततोऽपि कलयन् नैवेशितुस्ते समं
पश्यम्युत्तम-वस्तु दूर-तरतोऽ-पास्तं रसो योऽष्टमः ।
यद्-रोषोत्कर-दक्ष-नेत्र-कुटिल-प्रांतोत्थिताग्नि-स्फुरत्-
खद्योतोपम-विस्फुलिंग-भसिता ब्रह्मेश-शक्रोत्कराः ॥
ॐ
Oh Lord of Lakshmi, I, after pondering a lot, find not your equal, what to say of your superior – You, Who are non-existent as the eighth Rasa. Your angry look and sparks, which are like the sun’s rays that emanate from the sides of your left eye, are capable of destroying Brahma, Rudra, Indra and their followers at the time of the deluge.

फल: The reading secures Haribhakti and through His grace moksha is obtained

श्रीमत्कविकुलतिलक-त्रिविक्रमपंडिताचार्यविरचिता वायुस्तुतिः

ॐ
श्रीमद्-विष्ण्वंघ्रि-निष्ठातिगुण-गुरुतम-श्रीमदानंदतीर्थ-
त्रैलोक्याचार्य-पादो-ज्ज्वल-जलज-लसत्-पांसवोऽस्मान् पुनंतु ।
वाचां यत्र प्रणेत्री त्रि-भुवन-महिता शारदा शारदेंदु-
ज्योत्स्ना-भद्र-स्मितश्री-धवळित-ककुभा प्रेम-भारं बभार ॥ १ ॥
May we be sanctified by the shining dust-particles of the lotus-like feet of Shrimad Anandatirtha, the preceptor of the three worlds, who is adored for his steadfast devotion to Lord Narayana, for whom the goddess of speech Bharati cherished deep love by the scattering of her glowing smile – which is like the autumnal moon – spread in all directions.

फल: Efficiency in expression and success in study.

उत्कंठाकुंठ-कोला-हल-जव-विदिता-जस्र-सेवानुवृद्ध-
प्राज्ञात्म-ज्ञान-धूतां-धतमस-सुमनो-मौळि-रत्नावलीनाम् ।
भक्त्युद्रेकावगाढ-प्रघटन-सधटात्(सघटात्)-कार-संघृष्यमाण-
प्रांत-प्राग्र्यांघ्रि-पीठो-त्थित-कनक-रजः-पिंजरारंजिताशाः ॥ २ ॥
The golden dust particles that arise from the sacred foot-wear of the Acharya, coming in contact with the edges of the jewels in the crowns of the immortal devas, when in their immense zeal bow down to him, enables the devas to attain the knowledge of the Lord and dispel their ignorance.

फल: Success in the performance of sacrifices and intelligence.

जन्माधि-व्याध्युपाधि-प्रतिहति-विरह-प्रापकाणां गुणानां-
अग्र्याणामर्पकाणां चिरमुदित-चिदा-नंद-संदोह-दानाम् ।
एतेषामेष दोष-प्रमुषित-मनसां द्वेषिणां दूषकाणां
दैत्यानामार्तिमंधे तमसि विदधतां संस्तवे नास्मि शक्तः ॥ ३ ॥
The author Trivikrama declares thus – It is beyond my powers to sing the glory of the dust particles of the feet of the Acharya, which enable us to ford across the cycle of births and deaths, mental disease, and physical ailments, and also secure for us the great gifts like wisdom and devotion, which in their turn, enable us to attain moksha. The power of the dust-particles deludes the minds of the demonic souls that hate the Lord and abuse Him. The Lord hurls them into the everlasting hell called Andhantamas.

फल: The destruction of mental and bodily diseases.

अस्याविष्कर्तुकामं कलि-मल-कलुषेऽ-स्मिन्-जने ज्ञान-मार्गं
वंद्यं चंद्रेंद्र-रुद्र-द्युमणि-फणि-वयो-नायकाद्यैरिहाद्य ।
मध्वाख्यं मंत्र-सिद्धं किमुत कृतवतो मारुतस्यावतारं
पातारं पारमेष्ठ्यं पदमप-विपदः प्राप्तुरापन्न-पुंसाम् ॥ ४ ॥

It is obvious that I am incompetent to sing the glory of Vayudeva – who attains the status of the four-faced Brahma, who fears no dangers, who has taken the avatara of Shri Madhva now on earth, who desires to show the way of light to men that are clouded by the evil forces of Kali in their minds, one who is worshipped by Chandra, Indra, Rudra, Surya, Garuda and others and who protects them that take refuge in him, and whose advent is celebrated in the Vedic mantras.

फल: Efficiency in the performance of Japa and mantra.

उद्यद्-विद्युत्-प्रचंडां निज-रुचि-निकर-व्याप्त-लोकावकाशो
बिभ्रद् भीमो भुजे योऽ-भ्युदित-दिनकरा-भांगदाढ्य-प्रकांडे ।
वीर्योद्धार्यां गदाग्र्यां-अयमिह सु-मतिं वायु-देवो विदध्याद्
अध्यात्म-ज्ञान-नेता यति-वर-महितो भूमि-भूषा-मणिर्मे ॥ ५ ॥

May Bhima, the incarnation of Vayu, the leader of spiritual wisdom, who is worshipped by the sages like Sanaka and who is a precious being on earth, bestow on me the supreme wisdom. He holds the valorous mace, which can be lifted only by the strongest ones – the mace which is terrific like the flash of the blinding lightning, fixed in his hand, shining like the rising sun with his armlet on his shoulders.

फल: Growth in valour and the destruction of enemies.

संसारोत्ताप-नित्यो-पशमद-सदय-स्नेह-हासांबुपूर-
प्रोद्यद्-विद्यानवद्य-द्युति-मणि-किरण-श्रेणि-संपूरिताशः ।
श्रीवत्सांकाधिवासो-चिततर-सरळ-श्रीमदानंद-तीर्थ-
क्षीरांभोधिर्विभिंद्याद् भवदनभिमतं भूरि मे भूति-हेतुः ॥ ६ ॥
The milky Ocean, Anandatirtha, whose waters (i.e., the friendly compassionate smile) destroy completely forever the fire of samsara; whose knowledge and spotless beaming jewels fill with their rays all the quarters – may he confer prosperity on us, may he eradicate all our abominable sins.

फल:Achievement of friendship and destruction of deep sorrow.

मूर्धन्येषो-अंजलिर्मे दृढ-तरमिह ते बद्ध्यते बंध-पाश-
च्छेत्रे दात्रे सुखानां भजति भुवि भविष्यद्-विधात्रे द्यु-भत्र्रे ।
अत्यंतं संततं त्वं प्रदिश पद-युगे हंत संताप-भाजां-
अस्माकं भक्तिमेकां भगवत उत ते माधवस्याथ वायोः ॥ ७ ॥
Oh Vayudeva, I bow down before you forever with folded hands, with steadfast constancy, folding my palms raised over my head to you. You, who will cut asunder the ropes of bondage and confer heavenly bliss on the devotees, you who are the designate four-faced Brahma, the husband of Bharati Devi, Oh Master give us single-minded devotion to the feet of the Lord, the husband of Lakshmi and also in your feet.

फल: Relief from bondage and fruition of all our activities.

साभ्रोष्णाभीशु-शुभ्र-प्रभमभय नभो भूरि-भूभृद्-विभूति-
भ्राजिष्णुर्भूरृभूणां भवनमपि विभोS-भेदि बभ्रे बभूवे ।
येन भ्रू-विभ्रमस्ते भ्रमयतु सुभृशं बभ्रुवद् दुर्भृताशान्
भ्रांतिर्भेदावभासः-त्विति भयमभिभूः-भोक्ष्यतो मायिभिक्षून् ॥८॥

Oh Vayudeva, the fearless and the majestic, who rescues all others from fear! The very movement of your eyebrows creates, sustains and destroys the heavens bearing the clouds, the sun and the moon, the earth with the affluent sovereigns and the heavenly abode of devatas. May you completely delude the sannyasins who advocate Mayavaada, entertaining evil designs in their heart, interpret the scriptures as illusory though their prime purport is absolute difference, and who are destined to live for ever in the dark region of hell.

फल: Relief from insanity.

येऽमुं भावं भजंते सुर-मुख-सु-जना-राधितं ते तृतीयं
भासंते भासुरैस्ते सहचर-चलितैः-चामरैश्चारु-वेषाः ।
वैकुंठे कंठ-लग्न-स्थिर-शुचि-विलसत्-कांति-तारुण्य-लीला-
लावण्यपूर्ण-कांता-कुच-भर-सुलभा-श्लेष-सम्मोद-सांद्राः ॥ ९ ॥

Oh Vayudeva, the saatvic souls, who adore you and know you as the third avataara rejoice in Vaikuntha putting on attractive garments and jewels, fanned by the chaamara-bearers, enjoying the exquisite bliss, resulting from the soft hugs of their beloveds, who sport with their permanent youth, full of pure and shining lustre with beautiful necks.

फल: Amiable relation with one’s wife.

आनंदान् मंद-मंदा ददति हि मरुतः कुंद-मंदार-नंद्या-
वर्तामोदान् दधना मृदु-पदमुदितोद्-गीतकैः सुंदरीणाम् ।
वृंदैरावंद्य-मुक्तें-द्वहिमगु-मदना-हींद्र-देवेंद्र-सेव्ये
मौकुंदे मंदिरेऽस्मिन्-अविरत-मुदयन्-मोदिनां देव-देव ॥ १० ॥

Oh, Supreme Immortal deva! In the abode of Mukunda, i.e., Vaikuntha, the respected liberated muktas like Chandra, Surya, Manmatha, Sesha and Devendra reside. In addition, groups of beautiful women singing in mellifluous voice and soft words reside. There the gentle breeze blows, carrying the fragrance of the flowers Kunda, Mandara and Nandyavarta.

फल: Begetting good progeny and enjoyment of sukha

उत्तप्ताऽत्युत्कट-त्विट् प्रकट-कटकट-ध्वान-संघट्टनोद्यद्-
विद्युद्-व्यूढ-स्फुलिंग-प्रकर-विकिरणोत्-क्वाथिते बाधितांगान् ।
उद्गाढं पात्यमाना तमसि तत इतः किंकरैः पंकिले ते
पंक्तिर्ग्राव्णां गरिम्णा ग्लपयति हि भवद्-द्वेषिणो विद्वदाद्य ॥ ११ ॥

Oh Supreme among the learned and the wise! Your enemies, the Tamo-jivas are being attacked continuously by your servants, engaged in felling red-hot rows of boulders. The souls in Tamas have their limbs tortured along with their body by the sparks of lightning, ignited by the clash of rocks, which heat the muddy soil under their feet.

फल: The conquest of foes.

अस्मिन्नस्मद्-गुरूणां हरि-चरण-चिर-ध्यान-सन्मंगलानां
युष्माकं पार्श्व-भूमिं धृत-रणरणिक-स्वर्गि-सेव्यां प्रपन्नः ।
यस्तूदास्ते स आस्तेऽ-धिभव-मसुलभ-क्लेश-निर्मोकमस्त-
प्रायानंदं कथंचिन्-न वसति सततं पंच-कष्टेSतिकष्टे ॥ १२ ॥

The Rajasic soul, which is indifferent to the Lord – even though he is near the Acharya, who is purified by the meditation on the feet of Sri Hari and whose presence is revered by the heavenly inhabitants – does not experience the torment of the five senses in the hell, called Andhantamas. He remains in samsaara for ever, whose storms are not easy to escape and its bliss is next to nothing.

फल: Ability to meditate on the Lord and destruction of sorrow for the time being..

क्षुत्-क्षामान् रूक्ष-रक्षो-रद-खर-नखर-क्षुण्ण-विक्षोभिताक्षान्
आमग्नानंध-कूपे क्षुर-मुख-मुखरैः पक्षिभिर्विक्षतांगन् ।
पूयासृङ्-मूत्र-विष्ठा-कृमि-कुल-कलिले तत्क्षण-क्षिप्त-शक्त्या-
द्यस्त्र-व्रातार्दितांस्त्वद्-द्विष उपजिहते वज्र-कल्पा जळूकाः ॥ १३ ॥

Your enemies immersed in the well of hell, infested with worms, filth and blood, famished by hunger, with eyes deformed by the cruelty inflicted by the demons’ teeth and sharp nails, whose limbs are bruised by the pecking of the noisy, sharp sword-like beaks of the birds and tormented by instruments flung on them by asuras, have their blood sucked by the leeches hard as the diamond.

फल: Relief from pain and poverty.

मातर्मे मातरिश्वन् पितरतुल-गुरो भ्रातरिष्टाप्त-बंधो
स्वामिन् सर्वांतरात्मन्-अजर जरयितः-जन्म-मृत्यामयानाम् ।
गोविंदे देहि भक्तिं भवति च भगवन्-ऊर्जितां निर्निमित्तां
निव्र्याजां निश्चलां सद्-गुण-गण-बृहतीं शाश्वतीमाशु देव ॥ १४ ॥

Oh Matarisvan! You are my mother, father, matchless guru, brother, the most beloved friend, the trusted one, the relative, my Lord, the inner ruler of all, the un-ageing; One who enables us to overcome birth, death, and disease; and grants us without delay the supreme objective of sincere unchanging devotion in You and the Lord, fully comprehending their attributes.

फल: Devotion to parents and cooperation of the people

विष्णोरत्युत्तमत्वाद्-अखिल-गुण-गणैः-तत्र भक्तिं गरिष्ठां
आश्लिष्टे(संश्लिष्टे) श्री-धराभ्या-ममुमथ परिवा-रात्मना सेवकेषु ।
यः संधत्ते विरिंच-श्वसन-विहगपा-नंत-रुद्रेंद्र-पूर्वे-ष्वाध्यायंस्तारतम्यं स्फुटमवति सदा वायुरस्मद्-गुरुस्तम् ॥ १५ ॥

Our preceptor Vayudeva protects withhout exception the devotees, who worship Lord Vishnu with supreme devotion. The Lord is great because of His infinite attributes and the inseparable proximity of Sri and Dhara, (the two forms of Lakshmi). Our preceptor is cognizant of the hierarchy in the order of merit of the great servants of the Lord, Brahma, Vayu, Garuda, Sesha, Rudra and Indra in His retinue.

फल: The attainment of devotion to the Lord.

तत्व-ज्ञान् मुक्ति-भाजः सुखयसि हि गुरो योग्यता-तारतम्याद्
आधत्से मिश्र-बुद्धीन् त्रिदिव-निरय-भू-गोचरान् नित्य-बद्धान् ।
तामिस्रांधादिकाख्ये तमसि सु-बहुलं दुःखयस्यन्यथा-ज्ञान्
विष्णोराज्ञाभिरित्थं श्रुति-शत-मितिहा-सादि चाऽकर्णयामः ॥ १६ ॥

Oh Preceptor, we have heard from hundreds of shruti texts, epics and other puranas, that by the order of Lord Vishnu you have conferred moksha on those souls and have given them pleasure in accordance with their eligibility in the order of the merit of the svarupa of the soul. You have made those souls, who have no definite knowledge and have confused minds, called Nityasamsarins, go from this world to heaven and hell and keep on wandering in the three spheres. You have thrown the Taamasic souls, who have wrong knowledge into the hell called Andhantamas and inflicted great pains and sorrow on them.

फल: The attainment of moksha

वंदेऽहं तं हनूमान् इति महित-महा-पौरुषो बाहुशाली
ख्यातस्तेऽग्र्योऽवतारः सहित इह बहु-ब्रह्मचर्यादि-धर्मैः ।
सस्नेहानां सहस्वान्-अहरहरहितं निर्दहन् देहभाजां-
अंहो-मोहापहो यः स्पृहयति महतीं भक्तिमद्यापि रामे ॥ १७ ॥

I bow to you, the first Avataara of Vayu, named Hanuman, who even now is engaged in prayer to Shri Rama, with great and intense cherished devotion. Your power to frighten the enemies (Paurusham is defined as Para-abhibhaavana samaarthyam) is praised by all. The strength of your arms, the observance of your celibacy and other austerities, your forbearance with your power to destroy the undesirable things, that happen to the devotees, the sins and perverse knowledge such are your attributes.

फल: Attainment of strength.

प्राक् पंचाशत्-सहस्रैः-व्यवहित-ममितं योजनैः पर्वतं त्वं
यावत् संजीवनाद्यौ-षध-निधिमधिक-प्राण लंकामनैषीः ।
अद्राक्षीदुत्-पतंतं तत उत गिरिमुत्-पाटयंतं गृहीत्वाऽऽ-
यांतं खे राघवांघ्रौ प्रणतमपि तदै-क-क्षणे त्वां हि लोकः ॥ १८ ॥

Oh Mukhya Prana, when sometime ago you brought the expansive 50,000 Yojana distant Gandha-madana mountain, in which abide the life-generating medical herbs and others to Lanka, then the public said you, performing this task in an instant – viz. the flying from Lanka, the uprooting of the mountain, holding it on and returning to Lanka – and all the time in the sky you were bowing down to Sri Rama.

फल: Efficacy of the medicine we take and attainment of vitality.

क्षिप्तः पश्चात् सलीलं शतमतुल-मते योजनानां स उच्चः-
तावद् विस्तारवांश्चा-प्युपल-लव इव व्यग्र-बुद्ध्या त्वयाऽतः ।
स्व-स्व-स्थान-स्थिताति-स्थिर-शकल-शिला-जाल-संश्लेष-नष्ट-
च्छेदांकः प्रागिवाभूत् कपि-वर-वपुषस्ते नमः कौशलाय ॥ १९ ॥

Oh Matchless One! I bow down to your skill with which you, contemplating on God, cast away the mountain from Lanka, that was hundred yojanas in height and breadth like a piece of stone, which took its place and showed no signs or marks of having been lifted from there. (The mountain was as it was prior to its being lifted, each piece welded back to its right position).

फल: The attainment of permanent fruits.

दृष्ट्वा दुष्टाधिपोरः स्फुटित-कनक-सद्-वर्म-घृष्टास्थि-कूटं
निष्पिष्टं हाटकाद्रि-प्रकट-तट-तटा-काति-शंको जनोऽभूत् ।
येनाऽजौ रावणारि-प्रिय-नटन-पटुः-मुष्टिरिष्टं प्रदेष्टुं
किं नेष्टे मे स तेऽष्टा-पद-कटक-तटित्-कोटि-भामृष्ट-काष्ठः ॥ २० ॥

Oh Hanuman, your fist wearing the golden arm-let, that shines with the lustre of a crore of lightnings, brightening well all directions – is it not competent to bestow my desires? Your fist is competent in pleasing Rama, the enemy of Ravana. Your fist in the battle attacked the chest of Ravana, the chief of the evil-minded, covered by the golden armour; (your fist) reduced them to dust and pounded the bones, which sight made the onlooker imagine like the lake with clear banks on the mount Meru.

फल: Victory in battle and routing of enemies.

देव्यादेश-प्रणीति-द्रुहिण-हर-वरा-वध्य-रक्षो-विघाता-
द्यासेवोद्यद्-दयार्द्रः सहभुज-मकरोद् राम-नामा मुकुंदः ।
दुष्प्रापे पारमेष्ठ्ये कर-तलमतुलं मूध्र्नि विन्यस्य धन्यं
तन्वन् भूयः प्रभूत-प्रणय-विकसिताब्जे-क्षणस्त्वेक्षमाणः ॥ २१ ॥

You conveyed the message of Shri Rama to Sita and brought back her message to Shri Rama. You killed the demons, who obtained boons from Brahma and Rudra for not being killed (by anyone else); and by your other splendid services you pleased Rama with love. And He, who is constantly seeing you with His beaming eyes, placing His matchless palm on your head, and thus making you blessed, gave you the status of Chaturmukha Brahma, unattainable by others, endowed you with His constant presence.

फल: The achievement of difficult works and the victory over enemies.

जघ्ने निघ्नेन विघ्नो बहुल-बल-बक-ध्वंसनाद् येन शोचद्-
विप्रानुक्रोश-पाशैः-असु-विधृति-सुख स्यैकचक्रा-जनानाम् ।
तस्मै ते देव कुर्मः कुरु-कुल-पतये कर्मणा च प्रणामान्
किर्मीरं दुर्मतीनां प्रथममथ च यो नर्मणा निर्ममाथ ॥ २२ ॥

Oh Deva, the Chief of the Kuru Race of kings, who allowed yourself to be bound by the rope of compassion for the grief-stricken Brahmin, and who killed the demon Baka, thereby removing the impediment for peaceful life of the people of Ekachakrapura. You effortlessly killed the evil-minded Kirmira. I prostrate before you.

फल: The overcoming of obstacles.

निर्मृद्नन्नत्ययत्नं विजर-वर जरा-संध-कायास्थि-संधीन्
युद्धे त्वं स्वध्वरे वा पशुमिव दमयन् विष्णु-पक्ष-द्विडीशम् ।
यावत् प्रत्यक्ष-भूतं निखिल-मख-भुजं तर्पयामासिथासौ
तावत्याऽऽयोजि तृप्त्या किमु वद भगवन् राजसूयाश्वमेधे ॥ २३ ॥

The best among the un-ageing devas, Revered Vayudeva, the enjoyer of all sacrifices – Oh Lord, were you really so pleased with the Rajasuya, Ashvamedha sacrifices as by the destruction of Jarasandha, the leader of the hordes that hate Vishnu – cutting asunder his joints and bone without any effort and offering it as a sacrificial animal at the worship, in your presence.

फल: Destruction of the enemies in battle and attainment of Victory.

क्ष्वेलाक्षीणाट्टहासं तव रणमरि-हन्-उद्गदोद्दाम-बाहोः
बह्व क्षोहिण्यनीक-क्षपण-सुनिपुणं यस्य सर्वोत्तमस्य ।
शुश्रूषार्थं चकर्थ स्वयमयमिह सं-वक्तुमानंद-तीर्थ-
श्रीमन्नामन् समर्थः-त्वमपि हि युवयोः पाद-पद्मं प्रपद्ये ॥ २४ ॥

Oh destroyer of enemies, whose shoulders shine with the supreme mace, whose name is the meritorious Anandatirtha, You and Lord Vedavyasa are alone capable of describing the battle, which is replete with the horror of your leonine roar, routing the huge army consisting of many akshauhini-s and most skillfully destroying them, in the service of Lord Sri Krishna. I take resort in the lotus-feet of you both.

फल: The destruction of the enemy and the attainment of kingdom.

द्रुह्यंतीं हृद्-रुहं मां द्रुत-मनिल बलाद् द्रावयंतीमविद्या-
निद्रां विद्राव्य सद्यो-रचन-पटुमथाऽ-पाद्य विद्या-समुद्र ।
वाग्-देवी सा सुविद्या-द्रविण-द विदिता द्रौपदी रुद्र-पत्न्या-
द्युद्रिक्ता द्रागभद्राद् रहयतु दयिता पूर्वभीमाऽज्ञया ते ॥ २५ ॥

Oh ocean of wisdom, the bestower of the great wealth of spiritual lore! I seek from your beloved wife Draupadi – who is superior in svarupa to Parvati and others and who is proclaimed as the presiding deity of speech at your command – to drive away the sleep of ajnana, which is deep-rooted and treacherous and makes us run hither and thither. Further, bestowing on me the ability to compose competently these verses, you soon liberate me forcibly from the inauspicious samsara (cycle of births and deaths).

फल: The attainment of efficiency in speech

याभ्यां शुश्रूषुरासीः कुरु-कुल-जनने क्षत्र-विप्रोदिताभ्यां
ब्रह्मभ्यां बृंहिताभ्यां चिति-सुख-वपुषा कृष्ण-नामास्पदाभ्याम् ।
निर्भेदाभ्यां विशेषाद् द्वि-वचन-विषया-भ्याममूभ्यामुभाभ्यां (भ्याममुभाभ्याममूभ्यां)
तुभ्यं च क्षेमदेभ्यः सरसिज-विलस-ल्लोचनेभ्यो नमोऽस्तु ॥ २६ ॥

The two forms that Lord took appear before my mind’s eye – one as Kshatriya (Krishna) and the other as Brahmana (Sage Veda Vyasa) – whose bodies are of the nature of jnana and bliss and full of infinite attributes, though non-different in svarupa, appeared with the two names of Krishna (Yadava and Dvaipaayana) through the functioning of the property of Vishesha. Desirous of serving both of them, you (Bheema) took birth in the Kuru clan. I salute both the Shri Krishna and Sage Veda Vyasa who have lotus-like faces, and who shower benefaction on us.

फल: The attainment of the grace of the guru.

गच्छन् सौगंधिकार्थं पथि स हनुमतः पुच्छमच्छस्य भीमः
प्रोद्धर्तुं नाशकत् स त्वमुमुरु-वपुषा भीषायामास चेति ।
पूर्ण-ज्ञानौजसोस्ते गुरुतम वपुषोः श्रीमदानंद-तीर्थ-
क्रीडा-मात्रं तदेतत् प्रमद-द सुधियां मोहक द्वेष-भाजाम् ॥ २७ ॥

Oh Anandatirtha, the greatest preceptor, the bestower of bliss on the good and delusive knowledge on those who hate the Lord! You as Bhimasena, when you sallied forth in quest of the Saugandhika flower on the way, seemed unable to lift the tail of the pious Hanuman, who frightened you by taking on his huge form. This popular incident is merely the sport of the power of strength and jnaana of your two avataaras.

फल: The attainment of wisdom.

बह्वीः कोटीरटीकः कटुल(कुटील)-कटु-मतीन्-उत्कटाटोप-कोपान्
द्राक् च त्वं सत्वर-त्वात्-शरण-द गदया पोथयामासिथारीन् ।
उन्मथ्यातथ्य-मिथ्या-त्व-वचन-वचनान् उत्पथ-स्थांस्तथाऽन्यान्
प्रायच्छः स्व-प्रियायै प्रियतम-कुसुमं प्राण तस्मै नमस्ते ॥ २८ ॥

I bow to you, Pranadeva, my refuge, who gave the most desired flower to your beloved, after going quickly near the hordes of cruel-minded demons filled with powerful anger and perseverance, you pounded all of them to death. You came again near the other demons, who strayed away from the right Vedic path, who propounded the false doctrines of the unreality of the world in many works, and destroyed them.

फल: The remedy for false imputations

देहदुत्क्रामितानां-अधिपति-रसतां-अक्रमाद् वक्र-बुद्धिः
क्रुद्धः क्रोधैक-वश्यः क्रिमिरिव ंअनिम्äन् दुष्कृती निष्क्रियार्थम् ।
चक्रे भू-चक्रमेत्य क्रकचमिव सतां चेतसः कष्ट-शास्त्रं
दुस्तर्कं चक्रपाणेः-गुण-गण-विरहं जीवतां चाधिकृत्य ॥ २९ ॥

Manimaan, the head of the evil minded demons, of perverse mind, angry, overpowered by hate, like a worm, whose nature is to do sinful acts, was born here in order to avenge the demons who were killed instantly. He, intending to propagate the doctrines that the Lord has no attributes and is identical with the souls, caused terrific pain like the cut of the saw in the minds of the holy and opposed the Vedas with fallacious arguments, composing works that gave men grief and hell.

फल: The attainment of popularity and royal favor.

तद्-दुष्प्रेक्षानुसारात् कतिपय-कुनरैः-आदृतोSन्यैर्विसृष्टो
ब्रह्माहं निर्गुणोऽहं वितथमिदमिति ह्येष पाषंड-वादः ।
तद्-युक्त्याभास-जाल प्रसर-विष-तरू-द्दाह-दक्ष-प्रमाण-
ज्वाला-माला-धराग्निः(-धरोऽग्निः) पवन विजयते तेऽवतारस्तृतीयः ॥ ३० ॥

Oh Lord Pavana, your third avataara as Sri Madhva shines brilliantly. Some evil-minded men, in accordance with the bad intent of Manimaan, accepted the creed opposed to the Vedas, holding on to the doctrines of the identity of Brahman and the souls, the attribute-less nature of Brahman, and the unreality of the world. Yet other good men abandoned this creed. You are like the competent and consuming fire of valid pramaanas, completely burning out the poisonous tree, spreading out a farrago of fallacious arguments.

फल: The victory over the opponent.

आक्रोशंतो निराशा भय-भर-विवश-स्वाशयाश्छिन्नदर्पाः
वाशंतो देश-नाशः-त्विति बत कु-धियां नाशमाशा दशाऽशु ।
धावंतोSश्लील-शीला वितथ-शपथ-शा-पाशिवाः शांत-शौर्याः
त्वद्-व्याख्या-सिंहनादे सपदि ददृशिरे मायि-गोमायवस्ते ॥ ३१ ॥

The public saw the jackals i.e. the Maayavaadins, run helter-skelter in all the ten directions, stricken with fear, by the leonine roar of your commentary. They were bewildered, confounded, confused, frustrated and were rendered helpless to hold their own ground. By fear, losing their face and dignity wrongly exclaimed, identifying their own destruction as that of the country. These men of no good character were rendered inauspicious by the abandonment of their promises and the falsification of their threats. Thus they lost all their strength.

फल: The uprooting of evil

त्रिष्वप्येवावतारे-ऽह्वरिभि-रप-घृणं हिंसितो निर्विकारः
सर्व-ज्ञः सर्व-शक्तिः सकल-गुण-गणा-पूर्ण-रूप-प्रगल्भः ।
स्वच्छः स्वच्छंद-मृत्युः सुखयसि सुजनं देव किं चित्रमत्र
त्राता यस्य त्रि-धामा जगदुत वश-गं किंकराः शंकराद्याः ॥ ३२ ॥

What wonder is there in your activity of bringing bliss to good people? For, in all your three avataras, despite the cruel torture to which your enemies exposed you, you remained without any mutation. You are omniscient, strong, full of infinite, auspicious attributes, manifested by your many brave acts. You are free from all defects and you can date your time of death. You, who are under the protection of the Lord of the three worlds, control the world and have Shiva and others at your service.

फल: The prevention of premature death through accidents

उद्यन्मंद-स्मित-श्री-मृदु मधु-मधुरा-लाप-पीयूष-धारा
पूरासेकोपशांता-सुख-सुजन-मनो-लोचनापीयमानम् ।
संद्रक्ष्ये सुंदरं सं-दुहदिह महदा-नंदमानंद-तीर्थ
श्रीमद्-वक्त्रेंदु-बिंबं दुरित-नुदुदितं नित्यदाऽहं कदा नु ॥ ३३ ॥

Oh Anandatirtha, the bestower of eternal bliss i.e. moksha! When will I see your shining moon-like face, which is always high and which is beautiful, pleasant, supreme and which fills delight in the group of devotees, destroys their sins, and is accompanied by the lustre of the smile, delightful and meditated on by the good. Your words are like the flow of nectar, by bathing where the good have all their grief removed.

फल: Attainment of beauty and charm

प्राचीनाचीर्ण-पुण्यो-च्चय-चतुर-तरा-चारतश्चारु-चित्तान्
अत्युच्चां रोचयंतीं श्रुति-चित-वचनान्-श्रावकांश्चोद्य-चुंचून् ।
व्याख्यामुत्-खात-दुःखां चिरमुचित-महा-चार्य चिंतारतांस्ते
चित्रां सच्छास्त्र-कर्तः-चरण-परिचरान्-श्रावयास्मांश्च किंचित् ॥ ३४ ॥

Oh worthy great Acharya, the exponent of valid scriptures, give the chance to listen to a little of your sacred words not merely to the divine listeners (shraavakas), but to us too. For we are your disciples, learning at your feet, longing for immersion of our selves in our meditation. Your commentary destroys from the roots to the branchs, the grief resulting from ajnaana. It is supported by Vedic authority and is the supreme wonderful doctrine delighting the experts in asking questions – those who have acquired ceremonial purity by the performance of scripture-dictated duties in their previous lives.

फल: Acquirement of efficiency and adeptness

पीठे रत्नोपकॢप्ते रुचिर-रुचि-मणि-ज्योतिषा सन्निषण्णं
ब्रह्माणं भाविनं त्वां ज्वलति निजपदे वैदिकाद्या हि विद्याः ।
सेवंते मूर्तिमत्यः सुचरित चरितं भाति गंधर्व-गीतं
प्रत्येकं देव-संसत्-स्वपि तव भगवन् नर्तित-द्यो-वधूषु ॥ ३५ ॥

Oh Ye, the true form of great virtues, you the Chaturmukha Brahma-designate, in your home, the Satyaloka, adorn the seat studded with diamonds, glowing with the lustre of rubies. The Vedic deities in their true visible form, attending on you, worship you. Further, Oh Great One, in the hall of the devas, in different places, where celestial damsels dance, your activities are sung by the Gandharvas.

फल: Attaining great affluence and wealth

सानुक्रोशैरजस्रं जनि-मृति-निरया-द्यूर्मि-मालाविलेऽस्मिन्
संसाराब्धौ निमग्नान्-शरण-मशरणान् इच्छतो वीक्ष्य जंतून् ।
युष्माभिः प्रार्थितः सन् जलनिधि-शयनः सत्यवत्यां महर्षेः
व्यक्तश्चिन्मात्र-मूर्तिः-र्न खलु भगवतः प्राकृतो जातु देहः ॥ ३६ ॥

The Lord’s body is never of the nature of prakriti. It is apraakrita (transcendental) as known to all. You, seeing humanity’s suffering, took pity on those who are drowned all the time in the ocean of samsara – i.e., troubled waters infested by the successive waves of birth, death, and sorrow in hell. And such of those who have no refuge, seek and pray to the Lord who has His bed in the ocean, who manifested as VedaVyasa in the form of jnaana under the pretext of being described as the son of Satyavati and Parasara.

फल: The attainment of dispassion

अस्त-व्यस्तं समस्त-श्रुति-गतमधमैः रत्न-पूगं यथाऽंधैः-
अर्थं लोकोपकृत्यै गुण-गण-निलयः सूत्रयामास कृत्स्नम् ।
योऽसौ व्यासाभिधानः-तमहमहरहः-भक्तितस्त्वत्-प्रसादात्
सद्यो विद्योपलब्ध्यै गुरुतममगुरुं देव-देवं नमामि ॥ ३७ ॥

I bow down with devotion for ever to the supreme among the Devas, who is the supreme preceptor, and who has only the supreme Veda Vyasa as his preceptor – by Whose grace wisdom is obtained, Who composed the Brahma Sutras for helping the good, by bringing together the valid meaning of the entire Vedas, which were misinterpreted by wicked men, like the blind who scatter gems here and there with no order.

फल: The ability to disappear from the sight of men and become invisible

आज्ञामन्यैरधार्यां शिरसि परिसरद्-रश्मि-कोटीर-कोटौ
कृष्णस्याक्लिष्ट-कर्मा दधदनु-सरणाद्-अर्थितो देव-संघैः ।
भूमावागत्य भूमन्-असुकरमकरोः-ब्रह्मसूत्रस्य भाष्यं
दुर्भाष्यं व्यस्य दस्योः-मणिमत उदितं वेद-सद्-युक्तिभिस्त्वम् ॥ ३८ ॥

Oh famous Vayudeva, taking the command from Vedavyasa, after bowing down to Him, you carried out his behests, which cannot be carried out by others. Your head is adorned by a crown from whose edges blazes forth lustre. Your achievements do not entail any effort. You are followed by groups of Devas, entreated by them to incarnate on earth, and to write the infallible commentary on the Brahma sutras. Prior to this, on the authority of the scriptures and with the help of valid arguments from reasoning ,you refuted the incorrect commentary composed by the demon Maniman, who stole the Vedas.

फल: Release from the captivity imposed by kings

भूत्वा क्षेत्रे विशुद्धे द्विज-गण-निलये रूप्यपीठाभिधाने
तत्रापि ब्रह्मजातिः-त्त्रिभुवन-विशदे मध्यगेहाख्य-गेहे ।
पारिव्राज्याधिराजः पुनरपि बदरीं प्राप्य कृष्णं च नत्वा
कृत्वा भाष्याणि सम्यग् व्यतनुत च भवान् भारतार्थप्रकाशम् ॥ ३९ ॥

You were born in the house of Madhyageha-bhatta, the pure renowned place in the three worlds, in the Brahmin caste, in Rajatapitha-pura (Udupi). You are the master of the sannyaasa ashrama. You went a second time to Badari and bowed to Sri Vedavyasa and composed the commentaries. Further you wrote the Maha-Bharata Taatparya Nirnaya in a sound way, disclosing the entire deep meaning of the epic.

फल: The release of the obstructions preventing good progeny.

वंदे तं त्वा सुपूर्ण-प्रमति-मनुदिना-सेवितं देववृंदैः-
वंदे वंदारुमीशे श्रिय उत नियतं श्रीमदानंद-तीर्थम् ।
वंदे मंदाकिनी-सत्-सरिदमल-जला-सेक-साधिक्य-संगं
वंदेऽहं देव भक्त्या भव-भय-दहनं सज्जनान् मोदयंतम् ॥ ४० ॥

I bow down to the fully enlightened one (Poornaprajna) who is well-adored daily by the groups of devotees. I bow down to him who is worshipful, who always engages himself in the worship of Lord Vishnu and Lakshmi. I bow down to him whose contact is purer than the bath in the holy Ganges. I bow down to Vayu deva with devotion, who destroys the fear of samsara and confers His blessings on good souls.

फल: Keeping away the presence of Daityas and pisacas from interfering with our worship and the destruction of samsara.

सुब्रह्मण्याख्य-सूरेः सुत इति सु-भृशं केशवानंद-तीर्थ-
श्रीमत्-पादाब्ज-भक्तः स्तुतिमकृत हरेः-वायु-देवस्य चास्य ।
तत्-पादार्चादरेण ग्रथित-पद-लसन्-मालया त्वेतया ये
संराध्यामू नमंति प्रतत-मति-गुणा मुक्तिमेते व्रजंति ॥ ४१ ॥
ॐ

Trivikrama, the son of Subrahmanya Suri and the great devotee of the lotus-feet of Lord Keshava and Anandatirtha, composed this stotra of Shri Hari and Vayudeva. Those who worship the two (Keshava and Anandatirtha) with the shining garland of this stotra, studded with chosen words, immersed in devotion to their feet and bowing down before them, become wise and acquire great qualities, and thus attain mukti.

फल: Remedy from the fear of planets, wild animals like tiger and the attainment of all the desired objects.

इति श्रीमत् कविकुलतिलक-त्रिविक्रमपंडिताचार्यविरचिता वायुस्तुतिः समाप्ता ॥

ॐ
पांत्वस्मान् पुरहूत-वैरि-बलवन्-मातंग-माद्यद्-घटा-
कुंभोच्चाद्रि-विपाटनाधिक-पटु-प्रत्येक-वज्रायिताः ।
श्रीमत्-कंठीरवास्य-प्रतत-सु-नखरा दारिताराति-दूर-
प्रध्वस्त-ध्वांत-शांत-प्रवितत-मनसा भाविता भूरि-भागैः (भाविता नाकिवृंदैः)॥

लक्ष्मीकांत समंततोऽपि कलयन् नैवेशितुस्ते समं
पश्यम्युत्तम-वस्तु दूर-तरतोऽ-पास्तं रसो योऽष्टमः ।
यद्-रोषोत्कर-दक्ष-नेत्र-कुटिल-प्रांतोत्थिताग्नि-स्फुरत्-
खद्योतोपम-विस्फुलिंग-भसिता ब्रह्मेश-शक्रोत्कराः ॥
ॐ

Acknowledgements:

• Translation source: Sri Hari Vayu Stuti, Text Transliteration, Introduction and Translation (English), by Dr. P. Nagaraja Rao, Sriman Madhva Siddhanta Onnahani (SMSO) Sabha, Tiruchanur
• Formatting and proof-reading: Vishwajitha Sarathy

/Raghunath Rao/ “Do your Best … and leave the Rest … “

(All mistakes mine – all credit to Gurus and Acharyas )

|| sarvaṁ śrī kṛṣṇārpanamastu ||