…the widespread claws of the blessed Lord Narasiṃha, tearing apart the distant foes, destroying their darkness — meditated upon by the calm, expansive-minded, to their great fortune.
…for by the sparks flashing like fireflies from the fire rising at the corners of Your wrathful eyes, the hosts of Brahmā, Śiva and Indra were reduced to ashes.
om || śrīmadviṣṇvaṃghriniṣṭhātiguṇagurutamaśrīmadānaṃdatīrtha-trailokyācāryapādojjvalajalajalasatpāṃsavo'smān punaṃtu |
Om. May the dust of the lotus-feet of the blessed Ānanda Tīrtha — foremost of those devoted to Viṣṇu’s feet, the teacher of the three worlds, adorned by the splendour of his lotus-feet — purify us;
…she who leads all speech, the Śāradā honoured by the three worlds, whose gracious smile, radiant as the rays of the autumn moon, whitens the quarters, bore the burden of his love.
To those whose minds are expanded by ceaseless service known through eager, unrestrained enthusiasm, whose dense ignorance is dispelled by supreme self-knowledge, who are gems crowning the noble ones;
…to them the golden dust rising from the foremost jewel-seat of his lotus-feet, rubbed by the deep, echoing clash of surging devotion, delights the quarters.
To him who grants birth, health, freedom from sorrow and separation, who bestows the foremost virtues, who gives lasting, blissful floods of pure consciousness and joy;
…of these foes, the slanderers whose minds are seized by faults, who plunge the demons into blinding darkness, I am not capable of singing their praise.
asyāviṣkartukāmaṃ kalimalakaluṣe'smin jane jñānamārgaṃ vaṃdyaṃ caṃdreṃdrarudradyumaṇiphaṇivayonāyakādyairihādya |
Wishing to reveal in this age, stained by the taint of Kali, the path of knowledge — worshipped here even today by the leaders of the moon, Indra, Rudra, the sun, the serpent lords and others;
…how much more did he, named Madhva, accomplished in mantras, accomplish the descent of Vāyu, protecting and raising to the supreme state the fallen souls who had no refuge.
The mighty Bhīma, his radiance filling the expanse of the world with brilliant flashing light, bearing on his arm, mighty as the risen sun, the great mace;
…may the Wind-god, the guide of spiritual knowledge, honoured by the best of ascetics, the jewel adorning the earth, grant me here good wisdom — may he lift this supreme mace of valour.
He who constantly cools the burning of worldly existence, whose tears of tender compassion pour as a flood, whose rays from the flawless jewel of his ever-fresh knowledge fill the quarters;
śrīvatsāṃkādhivāsocitatarasaralaśrīmadānaṃdatīrtha-kṣīrāṃbhodhirvibhiṃdyādbhavadanabhimataṃ bhūri me bhūtihetuḥ || 6 ||
…may that ocean of nectar, the blessed Ānanda Tīrtha, the natural abode marked with Śrīvatsa, churn away and grant me abundant undesired worldly state, he the cause of prosperity.
This my salutation is bound most firmly here at your head — to the cutter of the noose of bondage, the giver of joys, the fashioner of what is to come on earth, the upholder of heaven;
O fearless one, of radiant, cloud-and-sun-like splendour; shining with the mighty glory of mountains, he even made the abode of the ṛbhus; the lord was not destroyed; he held and became;
…by the play of whose eyebrows let the deluded, wicked hosts tremble violently; the fear that “difference is but an illusion” consumes the illusion-spreading beggars.
ye'muṃ bhāvaṃ bhajaṃte suramukhasujanārādhitaṃ te tṛtīyaṃ bhāsaṃte bhāsuraiste sahacaracalitaiścāmaraiścāruveṣāḥ |
Those who worship this state adored by the foremost gods and good men shine as the third; fair in form, with shining companions waving chowries beside them;
…in Vaikuṇṭha they are full of the bliss of embrace easily gained from the goddess whose beauty, youth and play glow with radiant purity clinging to her neck.
ānaṃdānmaṃdamaṃdā dadati hi marutaḥ kuṃdamaṃdāranaṃdyā-vartyāmodān dadhānā mṛdapadamuditodgītakaiḥ suṃdarīṇām |
For the winds, gently, gently out of joy, give — bearing the sweet fragrance of jasmine and coral tree, with soft steps and songs raised by the lovely ones;
…in this Manda mountain, on Mukunda, worshipped by hosts of gods, served by the moon, the sun, Madana, the serpent-lord and Indra — O God of gods, ever rising as the joy of the joyful.
Those whose limbs are tormented in the fierce, blazing splendour, in the loud clashing roar, churned by the scattering of the masses of sparks borne on flashes of lightning;
udgāḍhaṃ pātyamānā tamasi tata itaḥ kiṃkaraiḥ paṃkile te paṃktirgrāvṇāṃ garimṇā glapayati hi bhavaddveṣiṇo vidvadādya || 11 ||
…deeply cast into darkness, dragged here and there by the servants, in that miry place — O foremost of the wise, the row of stones by their weight indeed wears down your foes.
In this land at your side — of our teachers blessed by long meditation on Hari’s feet, served by heaven-dwellers eager for battle — I have taken refuge;
yastūdāste sa āste'dhibhavamasulabhakleśanirmokamasta-prāyānaṃdaṃ kathaṃcinna vasati satataṃ paṃcakaṣṭe'tikaṣṭe || 12 ||
…but he who is indifferent dwells in this world most difficult, bereft of liberation from hard-won sorrows, joy almost extinct — he does not live happily at all.
Those emaciated by hunger, whose eyes are struck and agitated by the harsh claws of rakshasas, the ignorant flung into the dark well, their limbs torn by sharp-beaked birds;
O my mother, O Mātariśvan, O father, O incomparable teacher, O brother, O true kinsman, O lord, O inner self of all, O ageless one who ages birth, death and disease;
Because Viṣṇu is the supreme, with all hosts of qualities, highest devotion is joined to him; then through his very form as the entourage, to the servants;
…he who arranges the gradation among Brahmā, the wind, the birds, and the serpents, Rudra, Indra and the rest, teaching it clearly — that Vāyu, our teacher, always protects.
tattvajñān muktibhājaḥ sukhayasi hi guro yogyatātāratamyādādhatse miśrabuddhīṃstridivanirayabhūgocarānnityabaddhān |
You delight the knowers of truth and the possessors of liberation, O teacher; by gradation of fitness you place those of mixed knowledge in heaven, hell and earth — the ever-bound;
…you grieve the wrongly-knowing greatly in the darkness called Tāmisra and Andha; so, by Viṣṇu’s commands, we hear of the hundreds of scriptures, the histories and the rest.
…enduring the affectionate, day after day burning away the sins of embodied beings, dispelling delusion — he who even now longs for great devotion to Rāma.
Seeing the wicked ruler pleased, the golden armour shattered, the bone-mass crushed, the people doubted whether the golden mountain’s face was truly smashed;
yenājau rāvaṇāripriyanaṭanapaṭurmuṣṭiriṣṭaṃ pradeṣṭuṃ kiṃ neṣṭe me sa te'ṣṭāpadakaṭakataṭitkoṭibhāmṛṣṭakāṣṭhaḥ || 20 ||
…by whose fist, skilful in the beloved dance of Rāvaṇa’s foe, what is desired was given; is that not my desire — that your fists, like lightning of the eight-peaked golden mountain, polish the wood?’
Acting on the goddess’s command, killing the rakshasas whom Brahmā and Hara’s boons made invincible, his heart moist with rising compassion, Mukunda took the name Rāma, with his arms;
…placing on his head that incomparable hand, the blessed supreme state hard to attain, again bestowing it, gazing with eyes blossoming like lotuses of abundant love.’
He destroyed the destroyer of obstacles by his own destroying might, slaying the mighty Baka and others; with the cords of compassion for the grieving brahmins, the sole refuge of those whose life-breath is hard to hold;
Effortlessly crushing the joints of Jarāsandha’s body, O ageless lord, in battle or in your own sacrifice, subduing the enemy of Viṣṇu’s side like a beast;
…as long as that sacrificer of all the rites stood visibly before you, so much was he joined with satisfaction — tell me, O lord, in the Rājasūya and Aśvamedha?’
Your mighty laugh at the foe’s loss in battle, O enemy-slaying, towering-armed one, skilfully destroying the armies of many akṣauhiṇīs — of him, the supreme of all;
The delusion that harms me, the foe of the heart, swiftly driving it away by your wind’s strength, dispelling the sleep of ignorance — then gaining you, the ocean of knowledge, skilled in creation;
…may that goddess of speech, known as the treasure of good learning, Draupadī, honoured by Rudra’s consort and others, quickly remove the danger — the beloved, by your earlier command, O Bhīma.’
By those two — the twice-born who gladden the warrior class, grown mighty, whose forms are bliss and consciousness, the abodes of the name of Kṛṣṇa — you were a servant in the birth of the Kuru line;
Going on the way for the fragrant flower, Bhīma could not lift the tail of that Hanumān, pure; then you, with your huge form, terrified him — so it is told;
…this, for you both, full of knowledge and power, O greatest teacher, O blessed Ānanda Tīrtha, is mere play — delighting the wise, deluding the hateful.’
…churning those who walked the wrong path with words of untruth and falsity, you gave the dearest flower to your beloved — homage to you for that, O Prāṇa.’
Lord of those expelled from the body, the wicked, crooked-minded out of disorder, angry, ruled wholly by wrath, the evil-doer like a worm in a jewel, aiming at the actionless;
…he made the wheel of the earth a painful scripture sawing the hearts of the good — the bad argument, the absence of the host of qualities of the disc-bearer, laid as the burden of the living.’
…the fire bearing the garland of flames of valid knowledge, capable of burning the poisonous tree of that web of false reasoning — O wind, your third incarnation triumphs.’
ākrośaṃto nirāśā bhayabharavivaśasvāśayāśchinnadarpā vāśaṃto deśanāśastviti bata kudhiyāṃ nāśamāśā daśā'śu |
Crying out, hopeless, their minds helpless with fear, their pride cut, weeping “the land is destroyed!” — alas, the hope of the foolish for destruction came swiftly;
…the ill-mannered rushing about, their oaths and curses fruitless, their valour calmed, at the lion-roar of your commentary they were at once seen as illusion-mongers.’
In all three incarnations, though hurt by the foes with contempt, he remains unchanged, all-knowing, all-powerful, his form complete with the full host of all qualities;
…pure, death at his own will, you delight the good — O God, what wonder here, whose protector is the three-abided, and whom even Śaṅkara and the rest serve as vassals.’
She who, through the skill of conduct earned by the ancient store of good deeds, delights the hearts, glorifying speech gathered from scripture, rousing the eager pupils;
…that wonderful commentary that uproots sorrow, long pondered by you, O great teacher, O maker of the true scripture — make us, your foot-servants, hear a little of it.’
On a seat made of gems, seated with the glow of lovely shining jewels — you, the future Brahmā, in your own place the Vedic and other knowledges shine;
Seeing the creatures, compassionate, endlessly sinking in this ocean of existence, foul with the waves of birth, death and hell, without refuge, longing for refuge;
…entreated by you, the lord sleeping on the waters, revealed in Satyavatī to the great sage — his form is pure consciousness; indeed the Lord’s body is never material.’
The scattered meaning of the whole of scripture, like a heap of gems seen by the blind — for the world’s good, the abode of the host of qualities strung it all together;
…that one named Vyāsa — him I worship day after day with devotion, for the swift gaining of knowledge by his grace, the greatest teacher, the guru, the God of gods.’
The command that others could not bear — borne on the head amid the host of radiant diadems, tireless in deed, following Kṛṣṇa, entreated by the hosts of gods;
…coming to earth, O abundant one, you made the difficult commentary on the Brahma-sūtras, dispelling the evil commentary of the robber Maṇimata, risen with true Vedic reasoning.’
Taking birth in the pure land, the abode of the host of twice-born, named Rūpyapīṭha, and there in a brahmin family, in the house called Madhyageha, renowned in the three worlds;
pārivrājyādhirājaḥ punarapi badarīṃ prāpya kṛṣṇaṃ ca natvā kṛtvā bhāṣyāṇi samyag vyatanuta ca bhavān bhāratārthaprakāśam || 39 ||
…the king of sannyāsins, again reaching Badarī, bowing to Kṛṣṇa, making the commentaries, you rightly composed the illumination of the Bhārata’s meaning.’
I worship that you, the fully-complete intellect, served daily by the hosts of gods; I worship the worshipper of the Lord of Śrī, the constant, the blessed Ānanda Tīrtha;
vaṃde maṃdākinīsatsaridamalajalāsekasādhikyasaṃgaṃ vaṃde'haṃ deva bhaktyā bhavabhayadahanaṃ sajjanānmodayaṃtam || 40 ||
…I worship him associated with the greater bathing in the pure waters of the heavenly river; I worship, O God, with devotion, the burner of the fear of worldly existence, delighting the good.’
The son of the noble one named Subrahmaṇya, deeply devoted to the blessed lotus-feet of Keśava and Ānanda Tīrtha, composed this hymn of Hari, of the Wind-god;
…by the devotion of worshipping their feet, with this necklace of verses strung and shining, those who worship and bow with expanded, excellent minds — they attain liberation.’
…the widespread claws of the blessed Lord Narasiṃha, tearing apart the distant foes, destroying their darkness — meditated upon by the calm, expansive-minded, to their great fortune.
…for by the sparks flashing like fireflies from the fire rising at the corners of Your wrathful eyes, the hosts of Brahmā, Śiva and Indra were reduced to ashes.
Thus ends the Śrī Narasiṃha-nakhastuti composed by the blessed Ānanda Tīrtha (Śrī Madhvācārya).
About Vayu Stuti
Vayu Stuti is a Sanskrit stotra, composed by Śrī Trivikrama Paṇḍitācārya, addressed to Vayu/Mukhya Prana — a Stuti. It is presented here in Devanagari, Roman (IAST), Kannada, Telugu, Tamil, Gujarati, Gurmukhi (Punjabi), Bengali, Malayalam, each verse with its English meaning. Source text: stotranidhi.com.
A direct disciple of Sri Madhvacharya and a great scholar of the Dvaita tradition. Initially an Advaitin, he challenged Sri Madhva to a debate that lasted 7–8 days, after which he accepted Dvaita philosophy and became his disciple. His son Narayana Panditacharya composed the famous Madhvavijaya, the biography of Sri Madhvacharya.
Vayu Stuti is a Sanskrit stotra (devotional hymn), composed by Śrī Trivikrama Paṇḍitācārya, addressed to Vayu/Mukhya Prana, of 95 verses. On Avabodhak every verse is shown with its English meaning, so you can understand the text line by line as you read.
How do I pronounce Vayu Stuti correctly?
Avabodhak presents Vayu Stuti in Devanagari, Roman (IAST), Kannada, Telugu, Tamil, Gujarati, Gurmukhi (Punjabi), Bengali, Malayalam alongside IAST Roman transliteration that marks every long vowel (ā, ī, ū) and conjunct consonant. Reading the Devanagari text with the IAST line lets you follow the exact pronunciation syllable by syllable, and the guided practice mode replays it line by line.
What is the word-by-word meaning of Vayu Stuti?
Avabodhak pairs each verse of Vayu Stuti with its English meaning, and the practice view breaks lines into individual words — so you learn what each word means, not just the overall sense.
Who composed Vayu Stuti?
Vayu Stuti is attributed to Śrī Trivikrama Paṇḍitācārya.
In which scripts can I read Vayu Stuti?
Vayu Stuti is available in Devanagari, Roman (IAST), Kannada, Telugu, Tamil, Gujarati, Gurmukhi (Punjabi), Bengali, Malayalam on Avabodhak, each with English meaning and IAST transliteration.
Can I chant or practice Vayu Stuti online?
Yes — Avabodhak offers a free reading view plus guided practice and word-puzzle modes to help you chant and memorise Vayu Stuti.