Sri Hanuma Bhima MadhvaSri Trivikrama Panditacharya, the author of ‘Tatwa Pradipa’ a commentary of Anuvyakhyana of Srimad Acharya has done this work of repute by name Sri. Hari Vayu Stuti in 41 verses. It is said that this work was composed by him with a great zeal, emotion and devotion, when he saw through a small window, the puja of Srimad Acharya on a particular day. On that day, Srimad Acharya was performing puja to Paramatma in three avataras as Sri. Hanuman, Sri Bhimasena and Sri Madvacharya respectively to Lord Sri Rama, Sri Krsna and Sri Vedavyasa. Sri Trivikrama Panditaeharya was so most fortunate to witness this and have darsan of Paramatma in three Rupas and Sri Vayu in three rupas which unique credit he had in life. This work Sri Hari Vayu-Stuti was done at that time before Srimad Acharya completed the puja.

It is said that Srimad Acharya came out and this work was placed before him. It is said that Srimad Acharya remarked that Trivikrama has praised him alone, which may not be alright and so Srimad Acharya did two verses on the beauty and mahimas of the Nails of Narasimha, called the same as “Nakha Stuti” and added to that work. Thereafter it has become the tradition to read these two verses at the commencement of Sri Hari-Vayu-Stuti and at the close also.

This story has to be gone with a little further in order to bring correct Vedic and sastric truths since the personality involved is Sri Vayu, the Jivottama. No doubt Nakha Stuti is cited at the begining and also at the end of Hari-Vayu-Stuti, but it is not for the reason that Sri Hari-Vayu-Stuti tells about Sri Vayu only.

Few of the reasons are submitted below :

  1. The work by Sri Trivikrama Panditacharya is called “Sri Hari-Vayu-Stuti” but not merely “Sri Vayu-Stuti”
  2. All the 41 verses are applicable to Sri Hari as well as
    to Sri Vayu. It is done in Slesa Alankara. As a matter
    of fact, in this humble work it is also shown in respect of Sri Hari and Sri Vayu, as to how it should
    be understood.
  3. Like Veda declares that in (63-3-80), all the names of
    devatas denote Sri Hari only in the primary sense. which means that Sri Visnu is the only one person who bears the name of all Devatas.
  4. Srimad Acharya states in Anubhashya 1-7 : Janardana is denoted by all the sabdas in an important way.
  5. This mandate Sri Trivikrama Panditacharya has followed strictly and he himself in the final 41st sloka states as : “I have done the Stuti of Hari and Vayudcva being the son of Subrahmanya Suri”.In the same verse he says and and again that, he prostrates to Sri. Hari and to Sri. Vayu.
    When the author himself says that he has done Stuti of both, why should any one immaturedly conclude that only Sri Vayu has been praised by him.
  6. Then a doubt may arise as to why Kesava has been praised by the sabdas denoting Sri Vayu, leaving popular words which denote Paramatma? For this the answer can be seen in Brhadaranyaka Upanisad
    6-2-21 as : Devatas are interested in being referred to, openly but only in a secret way and they like such procedure.Aitareya Upanisad says in 2-4-3 To be praised by so much clear words, they may not like.
  7. In Srimad Bhagavatam 11-21-35 Lord says that He likes only when referred to in a secret way. Following this only Great Sri Trivikrama Panditacharya has left off the popular sabdas, but praises the Lord Visnu by the sabdas applicable to Sri Vayu.
  8. Then a question may be asked as to why is one and the same work, in each verse, Sri Hari and Sri Vayu should be jointedly praised? For this, Mahabharata Tatparya Nirnaya states in 5-46 clearly,

    This means, that in which body Sri Vayu is there, in the same body Sri Hari is also there. Wherever Sri Hari is there, there Sri Vayu is also there. Satprasna Upanisad declares so. In the 6th question, in that Upanisad, it is stated that Sri Hari and Sri Vayu are always there together and so it is not incorrect to state about them in the same work and in each sloka together.By extending this reason, it can be said upto Ahankara Tatwa, Lord Siva and Paramatma are both together only. Then why Sri Hari and Hara are not jointly praised?

    The answer to this objection is simple and clear. Sri Vayu is Jivottama. He is one in the category of Parasukla-Traya. The others are Chaturmukha Brahma, Saraswati, Bharati, and Mahalakshmi. They have no element or iota of asura avesa at any time.


    Whenever dhyana of Sri Bhagawan is made, then Mahalakshmi and Sri Vayu should be meditated as His Pratima. That is, Bhagawan resides as their Antaryami and like this Upasana should be made.

  9. Padma Purana clearly states that leaving Sri Vayu and a person doing dhyana will reach Naraka.

    God says, that whatever is liked by Me, however insignificant it may be, without the connection of Sri Vayu, He would not admit or accept or receive the same. Through Sri Vayu or through the hands of Sri Vayu, it should reach Him. Whoever does dhyana leaving aside Sri Vayu, will reach hell only. Like this the Mahimas are told in the 16th Adhyaya of Vayu Purana by God Himself, (such credits are not available to Hara and other devatas). Hence each Karma should be done by declaring as “Bharatiramana-Mukhya-Prana-Antargata”.

  10. Isavasya Upanisad states in the 4th Mantra as : It is only Sri Vayu that submits that all karmas done by us to God.
    Like this there are many many other reasons also to say that Sri Vayu Stuti state about Sri Hari and Sri Vayu. The said work by Trivikrama Acharya relates
    to the three avataras of Sri Vayu as (1) Sri Hanuman. (2) Sri Bhimasena and (3) Sri Madhvacharya and also about the three Avataras of Paramatma as (i) Sri Ramachandra, (ii) Sri Krsna and (iii) Sri Vedavyasa Mahan.When it is not so, (that is Sri Hari-Vayu-Stuti is not confined only to Sri Vayu) where is the need for Narasimha Nakha Stuti be made by Srimad Acharya to be added here in the beginning and in the end.This is due to the prayers of Sri Trivikrama Panditacharya and the anugraha of Srimad Acharya on him. Like the prayers by Sesha and Paila and the anugraha of Sri Vedavyasa on them.Sesha and Paila rshis completed the work of ‘Daivi Mimamsa Sastra’, but they did not do its full completion. They took them before Lord Sri Vedavyasa and begged before Him to do one or two sutras in the end, so that their work will be purified and would be worth of it as a work. Sri Vedavyasa, the ocean of Karunya, at the prayers of them did two sutras as : and gave to them and blessed them.The first sutra was also done by Him. Sesha and Paila were blessed
    and they felt that actual Moksha had been obtained if not more by this act of Sri Vedavyasa. Because of the Sambandha of Sri Vedavyasa to their work, it came pure and became worth mentioning as “Daivi Mimamsa Sastra” (Purva Mimamsa).

    Similarly, Sri Trivikrama Panditacharya, glorious and marvellous unique devotee of Srimad Acharya, wished that his work should have sambandha of Pavamana Sri Madhva, only then the work will become sacred and the author and the readers will be benefitted by that purified work. Any work without the connection of Srimad Acharya, is no work at all, is the conclusion of that Great Mahan devotee Sri Trivikrama Panditacharya.

    So   following  the  footsteps of Sri Vedavyasa, Srimad
    Acharya, at once did couple of the two splendid slokas called
    “Narasimha Nakha Stuti” and added it in the begining and in the
    end to be told, so that Sri Hari-Vayu-Stuti by Sri Trivikrama Panditacharya became infinitely pure and sacred.

    This view is correct, complete and acceptable for many reasons and the foremost among them being as under:

    (i) Srimad Acharya is a strict Ekanta Bhakta.

    (ii) Nothing can be seen by him, or felt by him without connecting to or equating to God.

    (iii). He has total absence of and He cannot
    say from his mouth on seeing that has been done only as a praise of him, because all will be dedicated and equated to Sri Hari only. From his mouth, such words can never come. Not a fraction of a second, goes without meditating, praising and singing about Hari is his swarupa.

    Even for joke, he will not own anything to him absolutely. Such a great Ekanta Bhakta cannot utter so, before Sri Trivikrama Panditacharya, is the crux and quint essence of Vayu Tatwa.

    (4) In Srimad Bhagavatam, in 1-14-16, this point can be seen clearly and can be appreciated by the devotees. This deals with most sincere and bonafide feelings of the devotee Arjuna, due to the separation of Lord Sri Krsna, and his feelings being expressed to his elder brother Dharmaraja.

    Oh ! Dharmaraja,
    Sri. Krsna has Achintya Sakti.
    Sri Krsna is the motivator and controller
    of the Jagat.
    Without His Prasada, none can see that Rupa.

Here others are described as :

By the Desire of God or by the influence of ‘Maya’, the presiding deity for Prakrti, Mukhyaprana and other devatas are influenced.

How they are covered, and the details are given as

They will consider as ‘I’  and  ‘Mine’  happening due to ‘Ahamkara’ and ‘Mamakara.

Sri Yadavarya :

The great comentator writes that inclusion of Sri Vayu has to be understood on the principle of ‘Chatri Nyaya’, which means and rules out that Sri Vayu has no such feeling at all as ‘I’ and ‘Mine’.

Therefore this is the authority in clear terms to show that Sri Vayu will not operate as ‘I’ or ‘Mine’ at all. Therefore Srimad Acharya can never say after seeing Sri Hari Vayu Stuti and comment that this has been done as denoting him alone.

Book: Sri Hari Vayu Stuti Pages 33 through 40