Shri RAGHAVENDRA TEERTHA GURUBHYO NAMAHA
ANgeerasa gotra has given rise to many a lineage of scholars . One such lineage is that of LIKUCHI dynasty [ also known as pejataye dynasty ] which is well known . ALL the bramhins born in this dynasty were great tapasvis and excellent in poetic skills and well versed in all shastras . In this dynasty in vaivasvat manvantara 28th kaliyuga in 43rd century was born a great scholar by name SUBRAMHANYA panditacharya . He had a son by name TRIVIKRAMpandiatacharya who had mastered all shastras in his early years .He was poet of extraordinary brilliance .
Father being in the ADVAITA parampara in his last days called his son and said ” oh son , when there is realization of the fact [ sakshatkaar ] that jeevatma and paramatma are one , there remains nothing to be known and nothing exists after that ! Me or people before me have never had such a realization . If anyone had had this realization then from that second the lineage would have stopped as world did not exist for him and world neither existed nor did we . But as this is not experienced , world is false[ mithya ] and jeeva and parmatma are one such an idea is not to be believed and do not keep faith in this . To know the truth serve LORD VAASUDEV sincerely !!!!!”
saying this Father died . Trivikramacharya served LOrd with complete devotion . In those days he heard about Shri MADHVACHARYA of udipi . He debated with ACHARYA MADHVA for fifteen days in defence of ADVAITA , but lost to MADHVACHARYA and became his disciple . From that day onwards , he accompanied Madhvacharya and started learning about the divine DVAITA philosophy .
Acharya Madhva once went to BADRIKASHRAM ,. there while performing daily pooja to BADRINARAYANA , he asked TRIVIKRAMACHARYA to stand outside the garbhagriha and closed the doors . For a long time when doors were not opened ,curiosity caused Trivikramacharya to peep through the small hole in the door latch .
There he observed ACHARYA MADHVA worshipping the BADRINARAYANA , LORD HANUMAN in his two rupas doing alankara [ decoration and fanning ] to LORD . BHEEMASENA preparing naivedya for the LORD .
Seeing such a celestial vision TRIVIKRAMPANDITAACHARYA BELIEVING firmly that MADHVACHARYA is indeed avatara of VAYU , in ecstasy composed the praises of VAYU and his three rupas HANUMA BHEEMA MADHVA . This composition is popularly KNOWN as HARIVAYUSTUTI !!!!!!
Note : HARIVAYUSTUTI remains one of the most difficult to pronounce shlokas till date and occupies the numero uno position among the mantras !!!!!
ACHARYA MADHVA as he came out of the temple Trivikramacharya submitted this composition to the lotus feet of ACHARYA MADHVA , SRIMADANANDATEERTHA expressing his appreciation over the composition said that let the composition become a MAHAMANTRA . let each shloka [ it is 42 shloka composition ] give a specific result and wishes when a punascharana is practised on this mahamantra . Thus it became a great boon to the souls coming in this saampradaya [ paramapara ] .
However entire 42 shlokas pertains to only VAYU and not HARI so MADHVACHARYA composed two shlokas of LORD LAXMI NARSIMHA’s nails [ nakha] and ordained that when these two shlokas are recited before and after the recitation of 42 shlokas , let one gain the results of a parayana .
This two shlokas are popular as NARSIMHA NAKHASTUTI . second shloka of this stuti starts with ” LAXMIKANTH ” some scholars raise an objection that this shloka second one speaks only about the NARSIMHA and not his nail nakha . IN UDIPI the tulu version does not have this second shloka , therefore mostly argue that this muist not have been composed by MADHVACHARYA only one shloka has only been composed .
entire 42 shloka does not speak of hari but only vayu but last shloka says ” stutimkrut harervayudevasya cha” also tells about hari so Laxmikanth shloka must have been actually written by Trivikrampanditacharya only thus opine certain scholars .
LORD has no organic differnces and thus NAIL [ NAKHA ] of narsimha is same as that NARSIMHA . THUS NAIL of NARSIMHA aslo qualifies to be LAXMIKANTH and hence second shloka is as well the NAKHASTUTI .
In mangalacharana shloka of RAGHAVENDRA VIJAYA kavya [ poem]
” shrimallaxminrusimhasya sriyam dishatu me nakhah ! svabhaktabhishtadanaay samupattadashakruti:!!
it says all the dashaavtaras have been taken by the nail of NARSIMHA thus opines the poet NARAYANPANDITACHARYA . Thus NAKHASTUTI is NARSIMHA STUTI an we shall see the two shlokas and its translation in next posts !!!!!!