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Shri Vayu Stuti (IAST:Śrī Vāyu Stuti, Sanskrit: श्री वायु स्तुति); literally praise or glorification of Vayu and his three incarnations) is a Hindu devotional hymn (stuti'') addressed to Lord Vayu and his three incarnations. Philip Lutgendorf, an American Indologist known for his studies on Hanuman says, "According to Madhva whenever Lord Vishnu incarnates on earth, Mukhya Prana/Vayu accompanies him and aids his work of preserving dharma. Hanuman the friend and helper of Rama in the treta yuga, the strongman Bhima in Mahabharata, set at the end of dwapara yuga and Madhva in the kali yuga. Moreover, since the Lord himself does not appear on earth until the end of kali age, the incarnate Vayu/Madhva serves during this period as the sole 'means' to bring souls to salvation". The author of Vayu Stuti was Trivikrama Panditacharya, a veteran Advaita scholar of Madhva times, who met Madhva, heard his learned discourses, argued with him for 15 days, was fully convinced of the untenability of Advaita and became an ardent follower of Madhva. In this stuti Trivikrama Panditacharya eulogised the power, beauty, virtues and qualities of Vayu and his three incarnations Hanuman, Bhima and Madhva.

About the work
The authorship of the Vayu Stuti is attributed to Trivikrama Panditacharya, a scholar who lived in the 13th century CE. He mentions his name in the last verse of the hymn. The Vayu Stuti comprises 41 verses.The Vayu Stuti of Trivikrama Panditacarya holds a most honored and hallowed place in Madhva Sampradaya and is recited daily at Madhwas house. It is usual practice to chant the Vayu Stuti by starting and ending it with the Narasimha Nakha Stuti, a short two-para composition by Sri Madhva in praise of Lord Narasimha. It is said that when Trivikrama Panditacharya presented his work, Sri Madhva insisted that the work should not be dedicated to his praise alone and instantly composed the Narasumha Nakha Stuti and instructed that it be chanted before and after the Vayu Stuti.

Author
Trivikrama Panditacharya (1258-1320) was a Hindu poet-saint, and philosopher renowned for his devotion for Vishnu. A composer of several popular works, he is best known for being the commentator of the Tattvapradeepa, a commentary on Sri Madhvacharya's Brahma Sutra Bhashya in Sanskrit language. Trivikrama Panditacharya before meeting Madhva was a staunch Advaitin and a great scholar. The Advaitins of his time persuaded him to enter into a debate with Sri Madhva, and check his growing power and enormous , pervasive influence. In Sri Madhva Vijaya, the biography of Madhvacharya - Narayana Panditacharya, son of Trivikrama Panditacharya, described in glowing terms the prolonged memorable Vada for 15 days between Trivikrama and Madhva. Trivikrama was rendered silent by the powerful dialectics and powers of argumentation of Madhva. After the debate Trivikrama became the disciple of Madhva and authored many works in Dvaita Vedanta.

Legend
Legend has it that during daily puja done by Sri Madhvacharya in the sanctum sanctorum of Udupi Sri Krishna temple behind closed doors, Trivikrama Panditacharya used to recite the Dvadasha stotra outside. The end of naivedya or ceremonial offering of food to the Lord was indicated by sounding of bells. However one day, Trivikrama Panditacharya got increasingly curious as the sound of bells was not heard even after a long time. He peeked through the door and to his utter amazement found Sri Madhva performing puja to Lord Shri Rama as Hanuman, to Lord Krishna as Bhimasena and to Lord Veda Vyasa as Madhvacharya. Overcome by Bhakti, he composed the Vayu Stuti and dedicated it to Madhvacharya.

Introduction Narasimha Nakha Stuti
The Narasimha Nakha Stuti is a short stuti praising the finger-nails of Lord Narasimha.

Vayu Stuti
''May the particles of dust which shine in the dazzling lotus-like feet of the resplendent Anandatirtha (the author of bliss-giving Sastras) purify us. He is the preceptor of the three worlds and the pre-eminent guru of all gurus because of his sublime virtue of steadfast devotion to the feet of Lord Sri Vishnu in the company of Lakshmi, Bharati (Sarada), the goddess of speech and all Sastras, who is worshipped by (and in) the three worlds and who makes the quarters white by the lustre of her auspicious smile which is like the (moon) light of the autumnal moon, evinced (maintained) a-deep-abiding- love for these particles of dust.''

''May the particles of the golden dust which-have mingled with and reddened all the quarters purify us. The particles have arisen from the edge of the unexcelled foot-wear (of the acharya) on account of being rubbed against noisily out of intense and pure devotion by the set of jewels in the crowns of the gods. The desire of the gods to serve the acharya is known from their excited, quick, and unabated noise and their darkness of ignorance is destroyed by their knowledge of the omniscient.''

''I am unable to praisefully the (glory of) the particles of dust of the ‘feet-(of the acharya). They put an end completely to the occurrence of birth, mental agony, bodily diseases, and their causes (such as nescience, lust, etc.). They give excellent qualities (of knowledge, devotion, etc.) to the devotees. They give an abundance of manifested knowledge and bliss. They also give always endless agony in (the hell known as) 'andhatamas' to the demons whose minds are sullied by the defects (of ignorance, wrong-knowledge, etc), who hate Sri Hari and His devotees and vilify them.''

''It is needless for me to say that I am unable to praise Sri Vayu who is desirous of revealing (propagating) the way of correct knowledge to the (deserving) jivas who are badly affected by the defect of Kali age. Sri Vayu is worthy of being saluted and praised by Moon-god, Indra, Rudra, Sun-god, Sesha (the lord of serpents), Garuda (the lord of birds) and all other jivas. He is protecting those (virtuous) persons seeking his protection and is known by 'Balittha' and other hymns. He has incarnated as Sri Madhva in this country and in Kali age and will obtain the post of Brahma and is free from all kinds of adversities.''



''May that Vayudeva who as Bhima carried the best of maces dazzling like the lightning just striking and capable of being lifted only by (men of) excessive strength and whose upper part of the arm shone on account of the armlet as bright as the sun just risen and who has filled the interstices of the (fourteen) worlds with his own natural halo of brightness give me good and right knowledge. He's like a decorating jewel to the entire world. He is the chief of the gods known as Maruts. He is the controller of all spiritual knowledge and is worshipped by the best of ascetics.''

''May the milky ocean of Anandatirtha who is the giver of the eternal destruction of the powerful (three kinds of) heat of worldly life destroy completely my excessive evil which may crop up. He possesses the flood of the gentle smile mixed with love and compassion. He-has filled the quarters with the rows of bright and faultless jewels of knowledge (in the form of 37 works) emanating (from him). He is the best among those to be in the abode of the Lord (who is) decorated with the Srivatsa mark and he is the cause of all prosperity.''

''O, Sri Vayudeva! these palms of mine are folded very tightly on my head in prayer to you who are the destroyer of the rope of the Cycle of births and deaths. You are the giver of all kinds of happiness to those who worship you, in this world. You are the, Would-be Brahma in the next Kalpa and you are husband of Bhirati called Dyu. I am indeed fortunate. Give us who are having excessive sufferings in this world firm devotion to the feet of Lord Sri Visnu who is replete with the six qualities of prosperity, etc. and to the feet of you who are known as Vayu since you are the giver of knowledge.''

''O, the pervading Mukhyaprana who has no fear (or who dispels the fear of his devotees), the sportive movement of your eyebrow created, sustained and destroyed the sky containing clouds, the (hot-rayed) sun and the (white-rayed) moon, the earth shining with the wealth of many kings (or of many mountains) and the world of the gods. May that (sportive movement) delude extremely the minds of the ascetics of the Mayavada school who possess wicked desires like a; cat, who say that the knowledge of (five-fold) difference is illusory and are eligible to experience fear in the eternal hell.''

''O, Vayudeva, those (sattvic) good people who are worshipping this your third incarnation (as Madhva) which is worshipped well by good people of auspicious disposition like the excellent gods shine in Vaikuntha being attractively attired and fanned (with camaras) by the lustrous attendants. They are filled with deep happiness caused by the effortless embrace of the heavy breasts of the delightful women full of constant, faultless, ever-bright lustre of the body, youth and beauty.''

''O, Sri Vayu, the god of gods! In this city of Vaikuntha which belongs to Lord sri Mukunda (giver of liberation) the soft breezes wafting the fragrance of flowers such as jasmine, mandara and nandyavarta always give happiness to the liberated souls enjoying their innate bliss. This city is adored by the liberated gods such as the moon, the (hot-rayed) Sun, cupid, éesa (‘Lord of Serpents) and Devendra who are prostrated by a bevy of beautiful women who sing sublime songs containing soft and clear words. This is well known (from Bhagavatha and other pramanas).''

''0, Sri Vayudeva, the-foremost of the jnanins! the heavy row of stones which is very hot, very cruel and shining and hurled here and there byyour servants is tormenting the bodies of your haters (tamojivas)1n the hell of Tamas miry with the scattering of the heaps of sparks as bright as lightning caused by the collision of stones with the clear sounds of ‘Kata, Kata'. This is well known (from the pramanas).''

O, Sri Vayudeva, he who in this world though possessing the proximity of your place is indifferent to you who-are [our prime preceptor, who are enjoying excellent auspicious things such as happiness, etc. owing to your long meditation of the feet of Lord Sri Hari and who are worthy of being worshipped by the gods possessing intense desire, is always subject to the cycle of births and deaths which has happiness almost next to nothing. It is difficult for him to get release from sorrow. But he never lives in the eternal hell the sufferings wherein are experienced by the five senses.









Merits of recitation
Scholar D. R. Vasudeva Rau in his English commentary says, "The Purascarana of Vayu Stuti yields all secular and spiritual benefits according to Vyasatirtha and Vadiraja Tirtha. The powerful efficacy of this Work was felt by Jagannatha Dasa, Adavi Jayatirthacharya, Kurma Tirtha and others".

Commentaries and Translations

 * Trivikrama Panditacarya's Sri Vayu Stuti was translation work in English by D. R. Vasudeva Rau, which was published in 1978 by Srimadananadatirtha Publications.
 * Scholar Bannanje Govindacharya wrote a commentary on Vayu Stuti in Sanskrit.
 * Dr. G. V Kulkarni wrote a word to word English translation work on Vayu Stuti.
 * Indologist P. Nagaraja Rao wrote a Sanskrit commentary and a English translation work on Vayu Stuti.