hanuman stotra

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Sanskrit Documents [ CLICK FOR MEANING ] namo namaH . . Salutations . . hanumAna stotra ITX | PS | PDF | XDVNG | GIF - A.njaneya aShTottarashata nAmAvali ITX | PS | PDF | XDVNG | GIF - A~njaneya gAyatri , dhyAnaM , trikAla va.ndanaM ITX | PS | PDF | XDVNG | GIF - A.njaneya sahasranAmastotra ITX | PS | PDF | XDVNG | GIF - A.njaneya sahasranAmAvali ITX | PS | PDF | XDVNG | GIF - AnandarAmAyaNe shrI hanumatkavacha ITX | PS | PDF | XDVNG | GIF - ekAdashamukhahanumatkavacha ITX | PS | PDF | XDVNG | GIF - pa.nchamukhahanumatkavacha ITX | PS | PDF | XDVNG | GIF - bhImarUpI (hanumAna stotra in marathi) ITX | PS | PDF | XDVNG | GIF - lA~NgUlAstrastotra ITX | PS | PDF | XDVNG | GIF - lAngUlopaniShat ITX | PS | PDF | XDVNG | GIF - vichitravIramAlAmantra ITX | PS | PDF | XDVNG | GIF - saptamukhIhanumatkavacha ITX | PS | PDF | XDVNG | GIF - hanumat pa~ncha chAmara ITX | PS | PDF | XDVNG | GIF - hanumat pa~ncha chAmaram (with commentary) ITX | PS | PDF | XDVNG | GIF - hanumat pa~ncharatna (with meAning) ITX | PS | PDF | XDVNG | GIF - hanumatstuti ITX | PS | PDF | XDVNG | GIF - hanumannamaskAra (with meAning) ITX | PS | PDF | XDVNG | GIF - hanumatstotra vibhiiShaNakR^ita ITX | PS | PDF | XDVNG | GIF - sa.nkaTamochana hanumAnAShTakaM ITX | PS | PDF | XDVNG | GIF - hanumatstavarAja ITX | PS | PDF | XDVNG | GIF - hanumadvADavAnalastotra ITX | PS | PDF | XDVNG | GIF - hanumAna chAlIsA(translation) ITX | PS | PDF | XDVNG | GIF - shrI hanumAna chAlIsA ( tulasIdAsa ) ( audio ) COLLECTION PREPARED BY ANKUR NAGPAL [email protected]

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Page 1: Hanuman Stotra

Sanskrit Documents

[ CLICK FOR MEANING ]

namo namaH . . Salutations . .

hanumAna stotra ITX | PS | PDF | XDVNG | GIF - A.njaneya aShTottarashata nAmAvali ITX | PS | PDF | XDVNG | GIF - A~njaneya gAyatri , dhyAnaM , trikAla va.ndanaM ITX | PS | PDF | XDVNG | GIF - A.njaneya sahasranAmastotra ITX | PS | PDF | XDVNG | GIF - A.njaneya sahasranAmAvali ITX | PS | PDF | XDVNG | GIF - AnandarAmAyaNe shrI hanumatkavacha ITX | PS | PDF | XDVNG | GIF - ekAdashamukhahanumatkavacha ITX | PS | PDF | XDVNG | GIF - pa.nchamukhahanumatkavacha ITX | PS | PDF | XDVNG | GIF - bhImarUpI (hanumAna stotra in marathi) ITX | PS | PDF | XDVNG | GIF - lA~NgUlAstrastotra ITX | PS | PDF | XDVNG | GIF - lAngUlopaniShat ITX | PS | PDF | XDVNG | GIF - vichitravIramAlAmantra ITX | PS | PDF | XDVNG | GIF - saptamukhIhanumatkavacha ITX | PS | PDF | XDVNG | GIF - hanumat pa~ncha chAmara ITX | PS | PDF | XDVNG | GIF - hanumat pa~ncha chAmaram (with commentary) ITX | PS | PDF | XDVNG | GIF - hanumat pa~ncharatna (with meAning) ITX | PS | PDF | XDVNG | GIF - hanumatstuti ITX | PS | PDF | XDVNG | GIF - hanumannamaskAra (with meAning) ITX | PS | PDF | XDVNG | GIF - hanumatstotra vibhiiShaNakR^ita ITX | PS | PDF | XDVNG | GIF - sa.nkaTamochana hanumAnAShTakaM ITX | PS | PDF | XDVNG | GIF - hanumatstavarAja ITX | PS | PDF | XDVNG | GIF - hanumadvADavAnalastotra ITX | PS | PDF | XDVNG | GIF - hanumAna chAlIsA(translation) ITX | PS | PDF | XDVNG | GIF - shrI hanumAna chAlIsA ( tulasIdAsa ) ( audio)

COLLECTION PREPARED BY

ANKUR NAGPAL [email protected]

Page 2: Hanuman Stotra

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Page 3: Hanuman Stotra

.. A njaneya GAyatri , DhyAnaM , trikAla va.ndanaM ..

॥ aA�jn�y gAyE/ , @yAn\ , E/кAl v\dn\ ॥

�F aA�jn�y -vAmF prd�vtA<yo nm,

@yAnm

u�dAEty s\кAш\ udAr B� j Ev�mm ।

к�dp кoEV lAv�y\ sv Ev�A EvшArdm ॥

�F rAm ãdyAn\d\ B?t кSp mhFzhm ।

aBy\ vrd\ do<yA \ кly� mAztA(mjm ॥

a�jnAn�dn\ vFr\ jAnкF шoкnAшnm ।

кpFш\ a"h�tAr\ v�d� l\кA By\кrm ॥

aA�jn�y\ aEtpAVlAnn\ к�nAEdý кmnFy Evg}hm ।

pAErjAt tzm� l vAEsn\ BAvyAEm pvmAn n�dnm ॥

uSl\]y Es�Do, sEll\ slFl\ y-шoк vE¡\ jnкA(mjAy ।

aAdAy t�n{v ddAh l\кA\ nmAEm t\ þA�jElrA�jn�y\ ॥

at� Elt blDAm\ -vZ ш{lABd�hm

dn� jvn к� шAn\ âAEnnA\ ag}g�ym ।

sкl g� Z EnDAn\ vAnrAZA\ aDFшm

rG� pEt Eþy B?t\ vAt jAt\ nmAEm ॥

go[pdFк� t vArEш\ mшкFк� t rA"sAm ।

rAmAyZ mhAmAlA r(n\ v�d� aEnlA(mjm ॥

y/ y/ rG� nAT кFt n\ t/ t/ к� t m-tкA�jElm ।

BA[pvAEr pErp� Z locn\ mAzEt\ nmt rA"sA�tкm ॥

aEmqFк� t mAt \d\ go[pdFк� t sAgrm ।

t� ZFк� t dшg}Fv\ aA�jn�y\ nmAMyhm ॥

mnojv\ mAzt t� Sy v�g\Ejt�E�dý y\ b� E�mtA\ vEr¤m ।

vAtA(mj\ vAnr y� T m� Hy\�F rAmd� t\ EшrsA nmAEm ॥

aA�jn�y gAyE/

: aA�jn�yAy Ev�h� vAy� p� /Ay DFmEh ।

tào hn� mt þcodyAt ॥

Meaning: I wish to know the son of a njani.I meditate on vAyu putra.May that hanumAn propel us.

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Page 4: Hanuman Stotra

aA�jn�y E/кAl v\dn\þAt, -mrAEm hn� mn an�tvFy \�F rAmc�dý crZAMb� j c\crFкm ।

l\кAp� rFdhn nE�dtd�vv� �d\svA T EsE�sdn\ þETtþBAvm ॥

Meaning: I remember that hanuman duringthe early hours as one whose valor isimmeasurable. I remember that bee whostays always at shrI ramachandra’sfeet. I remember HIM who burnt la.nkaand made gods happy. I remember himwho is the store house of all siddhisand who is capable of anything.

mA@ym nmAEm v� EjnAZ v tArZ{кADAr\шr�y m� EdtAn� pm þBAvm ।

sFtAED Es\D� pErшoqZ кm d"\v\dAz кSptz\ a&yy\ aA�>n�ym ॥

Meaning: I bow that Anjaneya svAmi duringthe mid day as the one capable Personto crossing the ocean, who blesses theperson with enormous happiness whenhe/she takes refuge in HIM. He isentrusted with the responsibility ofannihilating sIta’s sorrows. He is likea wish-fulfilling tree for one who bows to HIM.

sAy\ BjAEm шrZop -m� tAEхlAEt

p� �j þZAшn EvDO þETt þtApm ।

a"A\tк\ sкl rA"s v\ш

D� m к� t�\ þmoEdt Evd�h s� t\ dyAl� m ॥

Meaning: I worship that A njaneya svAmiduring the evening as the one who saveseveryone who takes HIS name. He the most

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Page 5: Hanuman Stotra

valorous one, who killed akShA and wasthe dhUmaketu for all the demons.He also made sIta devi (daughter ofvideha country) happy.

——-Ravisankar S. Mayavaram

Please send corrections to [email protected] updated October 3, 2010http://sanskritdocuments.org

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Page 6: Hanuman Stotra

.. shrI A njaneya sahasranAmastotram.h ..

॥ �F aA�jn�y shúnAm-to/m ॥

॥ �F,॥Shri Anjaneya or Hanuman Stotra of 1000 Names

॥ �F aA�jn�y shúnAm-to/m ॥u�dAEd(y s\кAш\ udAr B� j Ev�mm ।к�dp кoEV lAv�y\ sv Ev�A EvшArdm ॥�F rAm ãdyAn\d\ B?t кSp mhFzhm ।aBy\ vrd\ do<yA \ кly� mAztA(mjm ॥aT shúnAm -to/m ।hn� mAn �F þdo vAy� p� /o zdý o anGo ajr, ।am� (y� r vFrvFr� g}AmAvAso jnA�y, ॥ 1॥Dndo Eng� Z, ш� ro vFro EnEDpEtr m� En, ।Ep�gA"o vrdo vA`mF sFtA шoк EvnAшк, ॥ 2॥Eшv, шv , pro a&y?to &y?tA&y?to DrADr, ।Ep�gк� ш, Ep�gromA �� EtgMy, snAtn, ॥ 3॥anAEdB gvAn d�vo Ev� h�t� r EnrA�y, ।aAro`yкtA Ev��шo Ev�nATo hrF�r, ॥ 4॥Bgo rAmo rAm B?t, кSyAZ, þк� Et E-Tr, ।Ev�MBro Ev�m� Et , Ev�AкAr� Ev�pA, ॥ 5॥Ev�A(mA Ev�s�&yo aT Ev�o Ev�hro rEv, ।Ev�c�£o Ev�gMyo Ev�@y�y, кlADr, ॥ 6॥=lv\gm, кEp��£o v�dv��o vn�cr, ।bAlo v� �o y� vA t�v\ t�vgMy, s� хo �j, ॥ 7॥a�jnAs� n� r&yg}o g}Am HyAto DrADr, ।B� B� v--vm hlo кo jno loк-tpo a&yy, ॥ 8॥s(y\ aoMкAr gMy� þZvo &yApкo aml, ।Eшvo Dm þEt¤AtA rAm�£, PSg� ZEþy, ॥ 9॥gopdFк� tvArFш, p� Z кAmo DrApEt, ।r"o]n, p� �XrFкA", шrZAgtv(sl, ॥ 10॥jAnкF þAZ dAtA c r", þAZAphArк, ।p� Z s�v, pFtvAsA EdvAкr smþB, ॥ 11॥dý oZhtA шE?tn�tA шE?t rA"s mArк, ।a"]no rAmd� t� шAEкnF jFv hArк, ॥ 12॥

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B� B� кAr htArAEtd� £ gv þmd n, ।h�t� , sh�t� , þ\ш� � Ev�BtA jg�� z, ॥ 13॥jg(/AtA jgàTo jgdFшo jn��r, ।jgE(ptA hEr, �Fшo gzX-myB\jn, ॥ 14॥pAT @vjo vAy� s� to aEmt p� QCo aEmt þB, ।b}� p� QC\ prb}�Ap� QCo rAm�£ ev c ॥ 15॥s� g}FvAEd y� to âAnF vAnro vAnr��r, ।кSp-TAyF Ecr\jFvF þsà� sdA Eшv, ॥ 16॥sàEt, s�Et, B� E?t m� E?td, кFEt dAyк, ।кFEt , кFEt þd�{v sm� dý , �Fþd, Eшv, ॥ 17॥udED�mZo d�v, s\sAr By nAшn, ।vAED b\Dnк� d Ev� j�tA Ev� þEtE¤t, ॥ 18॥l\кAEr, кAlp� zqo l\к� ш g� h B\jn, ।B� tAvAso vAs� d�vo vs� E-/B� vn��r, ॥ 19॥�FrAmd� t, к� Z� l\кAþAsAdB\jк, ।к� Z, к� Z -t� t, шA�t, шAE�tdo Ev�pAvn, ॥ 20॥Ev� Bo?tA c mAr]no b}�cArF Ejt�E�dý y, ।U@v go lA�g� lF mAEl lA�g� l ht rA"s, ॥ 21॥smFr tn� jo vFro vFrmAro jyþd, ।jg�m�gld, p� �y, p� �y �vZ кFt n, ॥ 22॥p� �yкFEt , p� �y gEtj g(pAvn pAvn, ।d�v�шo EjtmAr� rAm BE?t EvDAyк, ॥ 23॥@yAtA @y�yo Bg, sA"F c�t c{t�y Evg}h, ।�And, þAZd, þAZo jg(þAZ, smFrZ, ॥ 24॥EvBFqZ Eþy, ш� r, Ep=plAyn EsE�d, ।s� ãt Es�A�y, кAl, кAl B"к B\jn, ॥ 25॥l\к� ш EnDn, -TAyF l\кA dAhк и�r, ।c�dý s� y aE`n n�/� кAlAE`n, þlyA�tк, ॥ 26॥кEpl, кpFш, p� �yrAEш, �Adш rAEшg, ।svA �yo aþm�y(mA r�v(yAEd EnvArк, ॥ 27॥l#mZ þAZdAtA c sFtA jFvn h�t� к, ।rAm@y�yo ãqFк� шo EvZ� B?to jVF blF ॥ 28॥d�vAErdp hA hotA кtA htA jg(þB� , ।ngr g}Am pAl� ш� �o b� �o Enr�tr, ॥ 29॥Enr\jno EnEv кSpo g� ZAtFto By\кr, ।hn� mA\� d� rArA@y, tp-sA@yo mh��r, ॥ 30॥

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jAnкF Gnшoкo(TtAphtA prA(pr, ।vAX\<y, sdsdý � p, кArZ\ þк� t�, pr, ॥ 31॥BA`ydo Enm lo n�tA p� QC l\кA EvdAhк, ।p� QCb�o yAt� DAno yAt� DAn Erp� Eþy, ॥ 32॥cAyAphArF B� t�шo loк� ш s�Et þd, ।=lv\gm��r, �oD, �oD s\r?tlocn, ॥ 33॥�oD htA tAp htA BA?tABy vrþd,।B?tAn� к\pF Ev��ш, p� zh� t, p� r\dr, ॥ 34॥aE`nEv BAvs� BA -vAn ymo Enк� Etr�vc ।vzZo vAy� gEtmAn vAy� , кOb�r и�r, ॥ 35॥rEv��dý , к� j, sOMyo g� z, кA&y, шn{�r, ।rAh� , к� t� m z�AtA DtA htA smFrj, ॥ 36॥mшкFк� t d�vAEr d{(yAEr, mD� s� dn, ।кAm, кEp, кAmpAl, кEplo Ev� jFvn, ॥ 37॥BAgFrTF pdA\Boj, s�t� b\D EvшArd, ।-vAhA -vDA hEv, к&y\ h&yvAh þкAшк, ॥ 38॥-vþкAшo mhAvFro lG� � aEmt Ev�m, ।þXFnoåFngEtmAn s�Et, p� zqo�m, ॥ 39॥jgdA(mA jg@yoEnj gd\to �n\tк, ।EvpA=mA Enкl\к� mhAn mdh\к� Et, ॥ 40॥х\ vAy� , p� LvF �Apo vE¡Ed ?pAl ev c ।"�/â, "�/ pAl� pSvlFк� t sAgr, ॥ 41॥Ehr�my, p� rAZ� х�cro B� cro mn� , ।Ehr�ygB , s� /A(mA rAjrAjo EvшA\pEt, ॥ 42॥v�dA\t v��o u�FTo v�dv�d\g pArg, ।þEt g}AmE-Tt, sA@y, -P� Et dAt g� ZAкr, ॥ 43॥n"/ mAlF B� tA(mA s� rEB, кSp pAdp, ।Ec�tA mEZg� ZEnED, þjA pEtrn� �m, ॥ 44॥p� �y[loк, p� rArAEt>yo EtmAn шv rFpEt, ।EкElEкSyArv/-tþ�tB� tEpшAcк, ॥ 45॥zZ/y hr, s� #m, -t� l, sv gEt, p� mAn ।ap-mAr hr, -mtA ш� EtgA TA -m� Etm n� , ॥ 46॥-vg �Ar\ þjA �Ar\ mo" �Ar\ кpF�r, ।nAd !p, pr b}� b}� b}� p� rAtn, ॥ 47॥eкo n{кo jn, ш� ?l, -vy\ >yoEtnA к� l, ।>yoEt, >yoEtrnAEd� sAE�vкo rAjs�m, ॥ 48॥

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tmo htA EnrAl\bo EnrAкAro g� ZAкr, ।g� ZA�yo g� Zmyo b� h(кAyo b� h�ш, ॥ 49॥b� h�n� r b� h(pAdo b� hnm� DA b� h(-vn, ।b� ht кZo b� hàAso b� hà�/o b� h(gl, ॥ 50॥b� h@y�/o b� h(c�£o b� ht p� QCo b� ht кr, ।b� h(gEtb� h(s�&yo b� hSloк Plþd, ॥51॥b� hQCE?tb� h�A\CA Pldo b� hdF�r, ।b� hSloк n� to dý £A Ev�A dAt jgd g� z, ॥ 52॥d�vAcAy , s(y vAdF b}� vAdF кlADr, ।s=t pAtAlgAmF c mlyAcl s\�y, ॥ 53॥u�rAшAE-Tt, �Fdo Ed&y aOqED vш, хg, ।шAхAm� g, кpF�dý � p� rAZ, �� Et s\cr, ॥ 54॥ct� ro b}A�Zo yogF yoggMy, prA(pr, ।anEd EnDno &yAso v{к� �W, p� LvF pEt, ॥ 55॥prAEjto EjtArAEt, sdAn�d� иEшtA ।gopAlo gopEtgo =tA кEl, кAl, prA(pr, ॥ 56॥mnov�gF sdA yogF s\sAr By nAшn, ।t�v dAtA c t�vâ-t�v\ t�v þкAшк, ॥ 57॥ш� �o b� �o En(ym� ?to B?t rAjo jyþd, ।þlyo aEmt mAy� mAyAtFto Evm(sr, ॥ 58॥mAyA- EnEj t- r"A� mAyA- EnEm t- Ev£p, ।mAyA�y� Enl� po mAyA Env \cк, s� х, ॥ 59॥s� хF s� хþdo nAgo mh�шк� t s\-tv, ।mh��r, s(ys\D, шrB, кEl pAvn, ॥ 60॥rso rsâ, sMmn-tp-c"� � B{rv, ।G}AZo g�D, -pш n\ c -pшo ah\кArmAnd, ॥ 61॥n�Et- n�Et- gMy� v{к� �W Bjn Eþy, ।EgrFшo EgErjA кA�to d� vA sA, кEvr\EgrA, ॥ 62॥B� g� v Es£� yvn-t� Mb� znA rdo aml, ।Ev� "�/\ Ev� bFj\ Ev� n�/� Ev�g, ॥ 63॥yAjкo yjmAn� pAvк, Eptr-tTA ।�� b� E�, "mA t�dý A m�/o m�/y� t, -vr, ॥ 64॥rAj��dý o B� ptF z�X mAlF s\sAr sArET, ।En(y, s\p� Z кAm� B?t кAmD� g� �m, ॥ 65॥gZp, кFшpo B}AtA EptA mAtA c mAzEt, ।shú шFqA p� zq, shúA", shúpAt ॥ 66॥

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кAmEjt кAm dhn, кAm, кAMy Pl þd, ।m� dý AhArF rA"s]n, E"Et BAr hro bl, ॥ 67॥nх d\V~ y� Do EvZ� B?to aBy vr þd, ।dp hA dp do d� =t, шt m� Et rm� Et mAn ॥ 68॥mhA EnEDm hA Bogo mhA BAgo mhAT d, ।mhAкAro mhA yogF mhA t�jA mhA �� Et, ॥ 69॥mhA кmA mhA nAdo mhA m�/o mhA mEt, ।mhAшyo mhodAro mhAd�vA(mкo EvB� , ॥ 70॥zdý кmA к� t кmA r(n nAB, к� tAgm, ।aMBoED l\Gn, Es\ho En(yo Dm , þmodn, ॥ 71॥EjtAEm/o jy, sm Evjyo vAy� vAhn, ।jFv dAt shúA\ш� m� к� �do B� Er dE"Z, ॥ 72॥Es�T , EsE�d, Es� s\кSp, EsE� h�t� к, ।s=t pAtAlcrZ, s=tEq gZ vE�dt, ॥ 73॥s=tAEND l\Gno vFr, s=t �Fpozm�Xl, ।s=tA\g rA>y s� хd, s=t mAt� Enш�Evt, ॥ 74॥s=t loк{ к m� к� V, s=t hotA -vrA�y, ।s=tQC�do EnED, s=tQC�d, s=t jnA�y, ॥ 75॥s=t sAmopgFt� s=t pAtl s\�y, ।m�DAvF кFEt d, шoк hArF dOB `y nAшn, ॥ 76॥sv v[yкro gB doq]n, p� /pO/d, ।þEtvAEd m� х-t\BF t� £Ec�, þsAdn, ॥ 77॥prAEBcArшmno d� ,х]no b\D mo"d, ।nv �Ar p� rADAro nv �Ar Enк� tn, ॥ 78॥nr nArAyZ -t� (yo nrnATo mh��r, ।m�хlF кvcF хdgF B}AEjZ� Ej Z� sArET, ॥ 79॥bh� yojn Ev-tFZ p� QC, p� QC htAs� r, ।d� £g}h Enh\tA c EpшAc g}h GAtк, ॥ 80॥bAl g}h EvnAшF c Dmo n�tA к� pкr, ।ug}к� (y�og}v�g ug} n�/, шt �t� , ॥ 81॥шt m�y� -t� t, -t� (y, -t� Et, -totA mhA bl, ।smg} g� ZшAlF c &yg}o r"o EvnAшк, ॥ 82॥r"o]n h-to b}��ш, �FDro B?t v(sl, ।m�G nAdo m�G !po m�G v� E£ EnvArк, ॥ 83॥m�G jFvn h�t� � m�G [yAm, prA(mк, ।smFr tnyo bo@h t�v Ev�A EvшArd, ॥ 84॥

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amoGo amoGãE£� i£do aEn£ nAшn, ।aTo anTA phArF c smTo rAm s�vк, ॥ 85॥aTF D�yo as� rArAEt, p� �XrFкA" aA(mB� , ।s\кq Zo Evш� �A(mA Ev�A rAEш, s� r��r, ॥ 86॥aclo�rкo En(y, s�t� к� d rAm sArET, ।aAn�d, prmAn�do m(-y, к� mo EnED,шm, ॥ 87॥vArAho nArEs\h� vAmno jmdE`nj, ।rAm, к� Z, Eшvo b� �, кSкF rAmA�yo hr, ॥ 88॥n�dF B� �gF c c�XF c gZ�шo gZ s�Evt, ।кmA @y#y, s� rA@y"o Ev�Amo jgtA\pEt, ॥ 89॥jgàT, кEp ��£, svA vs, sdA�y, ।s� g}FvAEd-t� t, шA�t, sv кmA =lv\gm, ॥ 90॥nхdAErtr"A� nх y� � EvшArd, ।к� шl, s� Gn, ш�qo vAs� Eк-t"к, -vr, ॥ 91॥-vZ vZo blAä� rAm p� >yo aGnAшn, ।к{ vSy dFp, к{ vSy\ gzX, pàgo g� z, ॥ 92॥EкSyArAvhtArAEtgv , pv t B�dn, ।v�A\go v� v�g� B?to v� EnvArк, ॥ 93॥nхAy� Do mEZg}Fvo >vAlAmAlF c BA-кr, ।þOY þtAp-tpno B?t tAp EnvArк, ॥ 94॥шrZ\ jFvn\ Bo?tA nAnAc�£o�c\cl, ।s� -v-To a-vA-LyhA d� ,хшmn, pvnA(mj, ॥ 95॥pAvn, pvn, кA�to B?tAg-shno bl, ।m�G nAdErp� m� GnAd s\ãtrA"s, ॥ 96॥"ro a"ro EvnFtA(mA vAnr�ш, stA\gEt, ।�F к�V, EшEt к�V� shAy, shnAyк, ॥ 97॥a-t� l-(vnZ� B go d�v, s\s� EtnAшn, ।a@yA(m Ev�AsAr� a@yA(mк� шl, s� DF, ॥ 98॥aкSmq, s(y h�t� , s(yg, s(y gocr, ।s(y gB , s(y !p, s(y\ s(y prA�m, ॥ 99॥a�jnA þAZEl\gc vAy� v\шo�v, ш� B, ।Bdý !po zdý !p, s� !pE-c/ !pD� t ॥ 100॥m{nAк v\Edt, s� #m dш no Evjyo jy, ।�A�t Ed`m�Xlo zdý , þкVFк� t Ev�m, ॥ 101॥кMb� к�V, þsàA(mA  -v nAso v� кodr, ।l\bo£, к� �XlF Ec/mAlF yogEvdA\ vr, ॥ 102॥

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EvpE�t кEvrAn�d Evg}ho an�y шAsn, ।PSg� ZFs� n� r&yg}o yogA(mA yogt(pr, ॥ 103॥yog v��o yog кtA yog yoEnEd g\br, ।aкArAEd "кArA�t vZ EnEm t Evg}h, ॥ 104॥ul� хl m� х, Es\h, s\-t� t, prm��r, ।E[l£ j\G, E[l£ jAn� , E[l£ pAEZ, EшхA Dr, ॥ 105॥s� шmA aEmt шmA c nAryZ prAyZ, ।EjZ� B EvZ� roEcZ� g} EsZ� , -TAZ� r�v c ॥ 106॥hrF zdý An� к� d v� " к\pno B� Em к\pn, ।g� Z þvAh, s� /A(mA vFt rAg, -t� Et Eþy, ॥ 107॥nAg к�yA By @v\sF z?m vZ , кpAl B� t ।anAк� lo BvopAyo anpAyo v�d pArg, ॥ 108॥a"r, p� zqo loк nATo r" þB� d� X, ।a£A\g yog PlB� к s(y s\D, p� z£� t, ॥ 109॥-mшAn -Tn Enly, þ�t Evdý AvZ "m, ।p\cA"r pr, p\c mAt� кo r\jn@vj, ॥ 110॥yoEgnF v� �d v\�� ш/� ]no an�t Ev�m, ।b}�cArF iE�dý y Erp� , D� td�Xo dшA(mк, ॥ 111॥aþp\c, sdAcAr, ш� r s�nA EvdArк, ।v� �, þmod aAn\d, s=t Ej� pEtD r, ॥ 112॥nv �Ar p� rADAr, þ(yg}, sAmgAyк, ।qVc�DAmA -vlo кo By��mAndo amd, ॥ 113॥sv v[yкr, шE?trn�to an�t m\gl, ।a£ m� Et D ro n�tA Ev!p, -vr s� �dr, ॥ 114॥D� m к� t� m hA к� t� , s(y к� t� m hArT, ।nE�d Eþy, -vt�/� m�хlF smr Eþy, ॥ 115॥lohA\g, sv Evd D�vF qÖl, шv и�r, ।Pl B� к Pl h-t� sv кm Plþd, ॥ 116॥DmA @y"o Dm Plo Dmo Dm þdo aT d, ।p\c Ev\шEt t�vâ, tArк b}� t(pr, ॥ 117॥E/ mAg vsEtB� Em, sv d� ,х Enbh Z, ।Uj -vAn Enкl, ш� lF mAlF gj EàшAcr, ॥ 118॥r?tA\br Dro r?to r?t mAlA EvB� qZ, ।vn mAlF ш� BA\g� ��t, -v�tA\bro y� vA ॥ 119॥jyo jy prFvAr, shú vdn, кEv, ।шAEкnF XAEкnF y" r"o B� tOG B\jn, ॥ 120॥

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s@yojAt, кAmgEtr âAn m� Et , yш-кr, ।ш\B� t�jA, sAv BOmo EvZ� B?t, =lv\gm, ॥ 121॥ct� n vEt m�/â, pOl-(y bl dp hA ।sv l#mF þd, �FmAn a�gdEþy иEXt, ॥ 122॥-m� EtbF j\ s� r�шAn, s\sAr By nAшn, ।u�m, �FprFvAr, �F B� d� gA c кAmAHyк ॥ 123॥sdAgEtmA tEr� rAm pAdANj qVpd, ।nFl Eþyo nFl vZo nFl vZ Eþy, s� ãt ॥ 124॥rAm d� to loк b�D� , a�trA(mA mnorm, ।�F rAm @yAnк� d vFr, sdA Eк\p� zq--t� t, ॥ 125॥rAm кAyA \tr\g� ш� E�g EtrAnmy, ।p� �y [loк, prAn�d, pr�ш, Eþy sArET, ॥ 126॥loк -vAEm m� E?t dAtA sv кArZ кArZ, ।mhA blo mhA vFr, pArAvArgEtg� z, ॥ 127॥sm-t loк sA"F c sm-t s� r v\Edt, ।sFtA sm�t �F rAm pAd s�vA d� r\Dr, ॥ 128॥iEt �F sFtA sm�t �F rAm pAd s�vA d� r\Dr�F hn� mt shú nAm -to/\ s\p� Z \ ॥

Please send corrections Saraswathy Ravishankar msr at tamu.eduLast updated October 12 1998 for HTML version

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.. shrI A njaneya sahasranAmAvali ..

॥ �F aA�jn�y shúnAmAvEl ॥

: hn� mt� nm, ।: �F þdAy nm, ।: vAy� p� /Ay nm, ।: zdý Ay nm, ।: anGAy nm, ।: ajrAy nm, ।: am� (y� vF rvFrAy nm, ।: g}AmAvAsAy nm, ।: jnA�yAy nm, ।: DndAy nm, ।: Eng� ZAy nm, ।: ш� rAy nm, ।: vFrAy nm, ।: EnEDpEtm� ny� nm, ।: Ep”�gA"Ay nm, ।: vrdAy nm, ।: vA`mF sFtA шoк EvnAшкAy nm, ।: EшvAy nm, ।: шvA y nm, ।: prAy nm, ।: a&y?tAy nm, ।: &y?tA&y?tAy nm, ।: DrADrAy nm, ।: Ep”�gк� шAy nm, ।: Ep”�gromA �� EtgMyAy nm, ।: snAtnAy nm, ।: anAEdB gvAnAy nm, ।: d�vAy nm, ।: Ev� h�t� En rA�yAy nm, ।: aAro`yкtA Ev��шAy nm, ।: Ev�nATAy nm, ।: hrF�rAy nm, ।: BgA y nm, ।: rAmAy nm, ।: rAm B?tAy nm, ।: кSyAZAy nm, ।: þк� Et E-TrAy nm, ।

: Ev�MBrAy nm, ।: Ev�m� t y� nm, ।: Ev�AкArAy nm, ।: Ev�pAy nm, ।: Ev�A(mA Ev�s�&yAy nm, ।: aT Ev�Ay nm, ।: Ev�hrAy nm, ।: rvy� nm, ।: Ev�c�£Ay nm, ।: Ev�gMyAy nm, ।: Ev�@y�yAy nm, ।: кlADrAy nm, ।: =lv\gmAy nm, ।: кEp��£Ay nm, ।: v�dv��Ay nm, ।: vn�crAy nm, ।: bAlAy nm, ।: v� �Ay nm, ।: y� vA t�vAy nm, ।: t�vgMyAy nm, ।: s� хAy nm, ।: �jAy nm, ।: a�jnAs� n� r&yg}Ay nm, ।: g}Am HyAtAy nm, ।: DrADrAy nm, ।: B� B� v--vm hlo кAy nm, ।: jnAy nm, ।: loк-tpAy nm, ।: a&yyAy nm, ।: s(ymoMкAr gMyAy nm, ।: þZvAy nm, ।: &yApкAy nm, ।: amlAy nm, ।: EшvAy nm, ।: Dm þEt¤AtA rAm�£Ay nm, ।: PSg� ZEþyAy nm, ।: gopdFк� tvArFшAy nm, ।: p� Z кAmAy nm, ।

: DrApty� nm, ।: r"o]nAy nm, ।: p� �XrFкA"Ay nm, ।: шrZAgtv(slAy nm, ।: jAnкF þAZ dAtA r"Ay nm, ।: þAZAphArкAy nm, ।: p� Z s�vAy nm, ।: pFtvAsA EdvAкr smþBAy nm, ।: dý oZhtA шE?tn�tA шE?t rA"s mArкAy nm,: a"]nAy nm, ।: rAmd� tAy nm, ।: шAEкnF jFv hArкAy nm, ।: B� B� кAr htArAEtd� £ gv þmd nAy nm, ।: h�tv� nm, ।: sh�tv� nm, ।: þ\шv� nm, ।: Ev�BtA jg�� rv� nm, ।: jg(/AtA jgàTAy nm, ।: jgdFшAy nm, ।: jn��rAy nm, ।: jgE(ptA hry� nm, ।: �FшAy nm, ।: gzX-myB\jnAy nm, ।: pAT @vjAy nm, ।: vAy� s� tAy nm, ।: aEmt p� QCAy nm, ।: aEmt þBAy nm, ।: b}� p� QCAy nm, ।: prb}�Ap� QCAy nm, ।: rAm�£ evAy nm, ।: s� g}FvAEd y� tAy nm, ।: âAnF vAnrAy nm, ।: vAnr��rAy nm, ।: кSp-TAyF Ecr\jFvF þsàAy nm, ।: sdA EшvAy nm, ।: sàty� nm, ।: s�ty� nm, ।: B� E?t m� E?tdAy nm, ।

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: кFEt dAyкAy nm, ।: кFt y� nm, ।: кFEt þdAy nm, ।: iv sm� dý Ay nm, ।: �FþdAy nm, ।: EшvAy nm, ।: udED�mZAy nm, ।: d�vAy nm, ।: s\sAr By nAшnAy nm, ।: vAED b\Dnк� d Ev� j�tA Ev� þEtE¤tAy nm, ।: l\кAry� nm, ।: кAlp� zqAy nm, ।: l\к� ш g� h B\jnAy nm, ।: B� tAvAsAy nm, ।: vAs� d�vAy nm, ।: vs� E-/B� vn��rAy nm, ।: �FrAmd� tAy nm, ।: к� ZAy nm, ।: l\кAþAsAdB\jкAy nm, ।: к� ZAy nm, ।: к� Z -t� tAy nm, ।: шA�tAy nm, ।: шAE�tdAy nm, ।: Ev�pAvnAy nm, ।: Ev� Bo?tA mAr]nAy nm, ।: b}�cArF Ejt�E�dý yAy nm, ।: U@v gAy nm, ।

: lA�g� lF mAEl lA�g� l ht rA"sAy nm, ।: smFr tn� jAy nm, ।: vFrAy nm, ।: vFrmArAy nm, ।: jyþdAy nm, ।: jg�m�gldAy nm, ।: p� �yAy nm, ।: p� �y �vZ кFt nAy nm, ।: p� �yкFt y� nm, ।: p� �y gEtj g(pAvn pAvnAy nm, ।: d�v�шAy nm, ।: EjtmArAy nm, ।: rAm BE?t EvDAyкAy nm, ।: @yAtA @y�yAy nm, ।: BgAy nm, ।

: sA"F c�t c{t�y Evg}hAy nm, ।: �AndAy nm, ।: þAZdAy nm, ।: þAZAy nm, ।: jg(þAZAy nm, ।: smFrZAy nm, ।: EvBFqZ EþyAy nm, ।: ш� rAy nm, ।: Ep=plAyn EsE�dAy nm, ।: s� ãtAy nm, ।: Es�A�yAy nm, ।: кAlAy nm, ।: кAl B"к B\jnAy nm, ।: l\к� ш EnDnAy nm, ।: -TAyF l\кA dAhк и�rAy nm, ।: c�dý s� y aE`n n�/Ay nm, ।: кAlA`ny� nm, ।: þlyA�tкAy nm, ।: кEplAy nm, ।: кpFшAy nm, ।: p� �yrAшy� nm, ।: �Adш rAEшgAy nm, ।: svA �yAy nm, ।: aþm�y(mA r�v(yAEd EnvArкAy nm, ।: l#mZ þAZdAtA sFtA jFvn h�t� кAy nm, ।: rAm@y�yAy nm, ।: ãqFк� шAy nm, ।: EvZ� B?tAy nm, ।: jVF blF: d�vAErdp hA hotA кtA htA jg(þBv� nm, ।: ngr g}Am pAlAy nm, ।: ш� �Ay nm, ।: b� �Ay nm, ।: Enr�trAy nm, ।: Enr\jnAy nm, ।: EnEv кSpAy nm, ।: g� ZAtFtAy nm, ।: By\кrAy nm, ।: hn� mA\, d� rArA@yAy nm, ।: tp-sA@yAy nm, ।: mh��rAy nm, ।: jAnкF Gnшoкo(TtAphtA prA(prAy nm, ।: vAX\<yAy nm, ।

: sdsdý � pAy nm, ।: кArZAy nm, ।: þк� t�, prAy nm, ।: BA`ydAy nm, ।: Enm lAy nm, ।: n�tA p� QC l\кA EvdAhкAy nm, ।: p� QCb�Ay nm, ।: yAt� DAnAy nm, ।: yAt� DAn Erp� EþyAy nm, ।: cAyAphArF B� t�шAy nm, ।: loк� ш s�Et þdAy nm, ।: =lv\gm��rAy nm, ।: �oDAy nm, ।: �oD s\r?tlocnAy nm, ।: �oD htA tAp htA BA?tABy vrþdAy nm,: ।: B?tAn� к\pF Ev��шAy nm, ।: p� zh� tAy nm, ।: p� r\drAy nm, ।: aE`nEv BAvs� BA -vAnAy nm, ।: ymAy nm, ।: Enк� Etr�vcAy nm, ।: vzZAy nm, ।: vAy� gEtmAnAy nm, ।: vAyv� nm, ।: кOb�r и�rAy nm, ।: rvy� nm, ।: �dý Ay nm, ।: к� jAy nm, ।: sOMyAy nm, ।: g� rv� nm, ।: кA&yAy nm, ।: шn{�rAy nm, ।: rAhv� nm, ।: к� t� m z�AtA DtA htA smFrjAy nm, ।: mшкFк� t d�vAEr d{(yAry� nm, ।: mD� s� dnAy nm, ।: кAmAy nm, ।: кpy� nm, ।: кAmpAlAy nm, ।: кEplAy nm, ।: Ev� jFvnAy nm, ।: BAgFrTF pdA\BojAy nm, ।

2

Page 16: Hanuman Stotra

: s�t� b\D EvшArdAy nm, ।: -vAhA -vDA hvy� nm, ।: к&yAy nm, ।: h&yvAh þкAшкAy nm, ।: -vþкAшAy nm, ।: mhAvFrAy nm, ।: lGv� nm, ।: aEmt Ev�mAy nm, ।: þXFnoåFngEtmAnAy nm, ।: s�ty� nm, ।: p� zqo�mAy nm, ।: jgdA(mA jg@yoEnj gd\tAy nm, ।: �n\tкAy nm, ।: EvpA=mA Enкl\кAy nm, ।: mhAnAy nm, ।: mdh\к� ty� nm, ।: хAy nm, ।: vAyv� nm, ।: p� LvF �ApAy nm, ।: vE¡Ed ?pAl evAy nm, ।: "�/âAy nm, ।: "�/ pAlAy nm, ।: pSvlFк� t sAgrAy nm, ।: Ehr�myAy nm, ।: p� rAZAy nm, ।: х�crAy nm, ।: B� crAy nm, ।: mnv� nm, ।: Ehr�ygBA y nm, ।: s� /A(mA rAjrAjAy nm, ।: EvшA\pty� nm, ।: v�dA\t v��Ay nm, ।: u�FTAy nm, ।: v�dv�d\g pArgAy nm, ।: þEt g}AmE-TtAy nm, ।: sA@yAy nm, ।: -P� Et dAt g� ZAкrAy nm, ।: n"/ mAlF B� tA(mA s� rBy� nm, ।: кSp pAdpAy nm, ।: Ec�tA mEZg� ZEnDy� nm, ।: þjA pEtrn� �mAy nm, ।: p� �y[loкAy nm, ।: p� rArAEt>yo EtmAnAy nm, ।

: шv rFpty� nm, ।: EкElEкSyArv/-tþ�tB� tEpшAcкAy nm, ।: zZ/y hrAy nm, ।: s� #mAy nm, ।: -t� lAy nm, ।: sv gty� nm, ।: p� mAnAy nm, ।: ap-mAr hrAy nm, ।: -mtA ш� EtgA TA -m� Etm nv� nm, ।: -vg �ArAy nm, ।: þjA �ArAy nm, ।: mo" �ArAy nm, ।: кpF�rAy nm, ।: nAd !pAy nm, ।: pr b}� b}� b}� p� rAtnAy nm, ।: eкAy nm, ।: n{кAy nm, ।: jnAy nm, ।: ш� ?lAy nm, ।: -vyAy nm, ।: >yoEtnA к� lAy nm, ।: >yoty� nm, ।: >yoEtrnAdy� nm, ।: sAE�vкAy nm, ।: rAjs�mAy nm, ।: tmAy nm, ।: htA EnrAl\bAy nm, ।: EnrAкArAy nm, ।: g� ZAкrAy nm, ।: g� ZA�yAy nm, ।: g� ZmyAy nm, ।: b� h(кAyAy nm, ।: b� h�шAy nm, ।: b� h�n� b� h(pAdAy nm, ।: b� hnAy nm, ।: m� DA b� h(-vnAy nm, ।: b� htAy nm, ।: кZA y nm, ।: b� hàAsAy nm, ।: b� hà�/Ay nm, ।: b� h(glAy nm, ।: b� h@y�/Ay nm, ।: b� h(c�£Ay nm, ।

: b� htAy nm, ।: p� QCAy nm, ।: b� ht кrAy nm, ।: b� h(gEtb� h(s�&yAy nm, ।: b� hSloк PlþdAy nm, ।: b� hQCE?tb� h�A\CA PldAy nm, ।: b� hdF�rAy nm, ।: b� hSloк n� tAy nm, ।: dý £A Ev�A dAt jgd g� rv� nm, ।: d�vAcAyA y nm, ।: s(y vAdF b}� vAdF кlADrAy nm, ।: s=t pAtAlgAmF mlyAcl s\�yAy nm, ।: u�rAшAE-TtAy nm, ।: �FdAy nm, ।: Ed&y aOqED vшAy nm, ।: хgAy nm, ।: шAхAm� gAy nm, ।: кpF�dý Ay nm, ।: p� rAZAy nm, ।: �� Et s\crAy nm, ।: ct� rAy nm, ।: b}A�ZAy nm, ।: yogF yoggMyAy nm, ।: prA(prAy nm, ।: anEd EnDnAy nm, ।: &yAsAy nm, ।: v{к� �WAy nm, ।: p� LvF pty� nm, ।: prAEjtAy nm, ।: EjtArAty� nm, ।: sdAn�dAy nm, ।: иEшtAy nm, ।: gopAlAy nm, ।: gopEtgo =tA кly� nm, ।: кAlAy nm, ।: prA(prAy nm, ।: mnov�gF sdA yogF s\sAr By nAшnAy nm,: t�v dAtA t�vâ-t�vAy nm, ।: t�v þкAшкAy nm, ।: ш� �Ay nm, ।: b� �Ay nm, ।: En(ym� ?tAy nm, ।: B?t rAjAy nm, ।

3

Page 17: Hanuman Stotra

: jyþdAy nm, ।: þlyAy nm, ।: aEmt mAyAy nm, ।: mAyAtFtAy nm, ।: Evm(srAy nm, ।: mAyA-EnEj t-r"Ay nm, ।: mAyA-EnEm t-Ev£pAy nm, ।: mAyA�yAy nm, ।: Enl� pAy nm, ।: mAyA Env \cкAy nm, ।: s� хAy nm, ।: s� хF s� хþdAy nm, ।: nAgAy nm, ।: mh�шк� t s\-tvAy nm, ।: mh��rAy nm, ।: s(ys\DAy nm, ।: шrBAy nm, ।: кEl pAvnAy nm, ।: rsAy nm, ।: rsâAy nm, ।: sMmn-tp-c"v� nm, ।: B{rvAy nm, ।: G}AZAy nm, ।: g�DAy nm, ।: -pш nAy nm, ।: -pшA y nm, ।: ah\кArmAndAy nm, ।: n�Et-n�Et-gMyAy nm, ।: v{к� �W Bjn EþyAy nm, ।: EgrFшAy nm, ।: EgErjA кA�tAy nm, ।: d� vA sAy nm, ।: кEvr\EgrAy nm, ।: B� g� v Es£Ay nm, ।: yvn-t� Mb� znA rdAy nm, ।: amlAy nm, ।: Ev� "�/Ay nm, ।: Ev� bFjAy nm, ।: Ev� n�/Ay nm, ।: Ev�gAy nm, ।: yAjкAy nm, ।: yjmAnAy nm, ।: pAvкAy nm, ।

: Eptr-tTAy nm, ।: �� b� �y� nm, ।

: "mA t�dý A m�/Ay nm, ।: m�/y� tAy nm, ।: -vrAy nm, ।: rAj��dý Ay nm, ।: B� ptF z�X mAlF s\sAr sArTy� nm, ।: En(yAy nm, ।: s\p� Z кAmAy nm, ।: B?t кAmD� g� �mAy nm, ।: gZpAy nm, ।: кFшpAy nm, ।: B}AtA EptA mAtA mAzty� nm, ।: shú шFqA p� zqAy nm, ।: shúA"Ay nm, ।: shúpAtAy nm, ।: кAmEjtAy nm, ।: кAm dhnAy nm, ।: кAmAy nm, ।: кAMy Pl þdAy nm, ।: m� dý AhArF rA"s]nAy nm, ।: E"Et BAr hrAy nm, ।: blAy nm, ।: nх d\V~ y� DAy nm, ।: EvZ� B?tAy nm, ।: aBy vr þdAy nm, ।: dp hA dp dAy nm, ।: d� =tAy nm, ।: шt m� Et rm� Et mAnAy nm, ।: mhA EnEDm hA BogAy nm, ।: mhA BAgAy nm, ।: mhAT dAy nm, ।: mhAкArAy nm, ।: mhA yogF mhA t�jA mhA �� ty� nm, ।: mhA кmA mhA nAdAy nm, ।: mhA m�/Ay nm, ।: mhA mty� nm, ।: mhAшyAy nm, ।: mhodArAy nm, ।: mhAd�vA(mкAy nm, ।: EvBv� nm, ।: zdý кmA к� t кmA r(n nABAy nm, ।

: к� tAgmAy nm, ।: aMBoED l\GnAy nm, ।: Es\hAy nm, ।: En(yAy nm, ।: DmA y nm, ।: þmodnAy nm, ।: EjtAEm/Ay nm, ।: jyAy nm, ।: sm EvjyAy nm, ।: vAy� vAhnAy nm, ।: jFv dAt shúA\ш� m� к� �dAy nm, ।: B� Er dE"ZAy nm, ।: Es�TA y nm, ।: EsE�dAy nm, ।: Es� s\кSpAy nm, ।: EsE� h�t� кAy nm, ।: s=t pAtAlcrZAy nm, ।: s=tEq gZ vE�dtAy nm, ।: s=tAEND l\GnAy nm, ।: vFrAy nm, ।: s=t �Fpozm�XlAy nm, ।: s=tA\g rA>y s� хdAy nm, ।: s=t mAt� Enш�EvtAy nm, ।: s=t loк{ к m� к� VAy nm, ।: s=t hotA -vrA�yAy nm, ।: s=tQC�dAy nm, ।: EnDy� nm, ।: s=tQC�dAy nm, ।: s=t jnA�yAy nm, ।: s=t sAmopgFtAy nm, ।: s=t pAtl s\�yAy nm, ।: m�DAvF кFEt dAy nm, ।: шoк hArF dOB `y nAшnAy nm, ।: sv v[yкrAy nm, ।: gB doq]nAy nm, ।: p� /pO/dAy nm, ।: þEtvAEd m� х-t\BF t� £Ec�Ay nm, ।: þsAdnAy nm, ।: prAEBcArшmnAy nm, ।: dv� nm, ।: х]nAy nm, ।: b\D mo"dAy nm, ।: nv �Ar p� rADArAy nm, ।

4

Page 18: Hanuman Stotra

: nv �Ar Enк� tnAy nm, ।: nr nArAyZ -t� (yAy nm, ।: nrnATAy nm, ।: mh��rAy nm, ।: m�хlF кvcF хdgF B}AEjZ� Ej Z� sArTy� nm, ।: bh� yojn Ev-tFZ p� QCAy nm, ।: p� QC htAs� rAy nm, ।: d� £g}h Enh\tA EpшA g}h GAtкAy nm, ।: bAl g}h EvnAшF DmA y nm, ।: n�tA к� pкrAy nm, ।: ug}к� (y�og}v�g ug} n�/Ay nm, ।: шt �tv� nm, ।: шt m�y� -t� tAy nm, ।: -t� (yAy nm, ।: -t� ty� nm, ।: -totA mhA blAy nm, ।: smg} g� ZшAlF &yg}Ay nm, ।: r"Ay nm, ।: EvnAшкAy nm, ।: r"o]n h-tAy nm, ।: b}��шAy nm, ।: �FDrAy nm, ।: B?t v(slAy nm, ।: m�G nAdAy nm, ।: m�G !pAy nm, ।: m�G v� E£ EnvArкAy nm, ।: m�G jFvn h�tv� nm, ।: m�G [yAmAy nm, ।: prA(mкAy nm, ।: smFr tnyAy nm, ।: bo@h t�v Ev�A EvшArdAy nm, ।: amoGAy nm, ।: amoGã£y� nm, ।: i£dAy nm, ।: aEn£ nAшnAy nm, ।: aTA y nm, ।: anTA phArF smTA y nm, ।: rAm s�vкAy nm, ।: aTF D�yAy nm, ।: as� rArAty� nm, ।: p� �XrFкA" aA(mB� v� nm, ।: s\кq ZAy nm, ।: Evш� �A(mA Ev�A rAшy� nm, ।

: s� r��rAy nm, ।: aclo�rкAy nm, ।: En(yAy nm, ।: s�t� к� d rAm sArTy� nm, ।: aAn�dAy nm, ।: prmAn�dAy nm, ।: m(-yAy nm, ।: к� mA y nm, ।: EnDy� nm, ।: шmAy nm, ।: vArAhAy nm, ।: nArEs\hAy nm, ।: vAmnAy nm, ।: jmdE`njAy nm, ।: rAmAy nm, ।: к� ZAy nm, ।: EшvAy nm, ।: b� �Ay nm, ।: кSкF rAmA�yAy nm, ।: hrAy nm, ।: n�dF B� �gF c�XF gZ�шAy nm, ।: gZ s�EvtAy nm, ।: кmA @y#yAy nm, ।: s� rA@y"Ay nm, ।: Ev�AmAy nm, ।: jgtA\pty� nm, ।: jgàTAy nm, ।: кEp ��£Ay nm, ।: svA vsAy nm, ।: sdA�yAy nm, ।: s� g}FvAEd-t� tAy nm, ।: шA�tAy nm, ।: sv кmA =lv\gmAy nm, ।: nхdAErtr"Ay nm, ।: nх y� � EvшArdAy nm, ।: к� шlAy nm, ।: s� GnAy nm, ।: ш�qAy nm, ।: vAs� Eк-t"кAy nm, ।: -vrAy nm, ।: -vZ vZA y nm, ।: blAäAy nm, ।: rAm p� >yAy nm, ।

: aGnAшnAy nm, ।: к{ vSy dFpAy nm, ।: к{ vSyAy nm, ।: gzXAy nm, ।: pàgAy nm, ।: g� rv� nm, ।: EкSyArAvhtArAEtgvA y nm, ।: pv t B�dnAy nm, ।: v�A\gAy nm, ।: v� v�gAy nm, ।: B?tAy nm, ।: v� EnvArкAy nm, ।: nхAy� DAy nm, ।: mEZg}FvAy nm, ।: >vAlAmAlF BA-кrAy nm, ।: þOY þtAp-tpnAy nm, ।: B?t tAp EnvArкAy nm, ।: шrZAy nm, ।: jFvnAy nm, ।: Bo?tA nAnAc�£o�c\clAy nm, ।: s� -v-TAy nm, ।: a-vA-LyhA dv� nm, ।: хшmnAy nm, ।: pvnA(mjAy nm, ।: pAvnAy nm, ।: pvnAy nm, ।: кA�tAy nm, ।: B?tAg-shnAy nm, ।: blAy nm, ।: m�G nAdErp� m� GnAd s\ãtrA"sAy nm, ।: "rAy nm, ।: a"rAy nm, ।: EvnFtA(mA vAnr�шAy nm, ।: stA\gty� nm, ।: �F к�VAy nm, ।: EшEt к�VAy nm, ।: shAyAy nm, ।: shnAyкAy nm, ।: a-t� l-(vnZ� B gA y nm, ।: d�vAy nm, ।: s\s� EtnAшnAy nm, ।: a@yA(m Ev�AsArAy nm, ।: a@yA(mк� шlAy nm, ।

5

Page 19: Hanuman Stotra

: s� DFy� nm, ।: aкSmqAy nm, ।: s(y h�tv� nm, ।: s(ygAy nm, ।: s(y gocrAy nm, ।: s(y gBA y nm, ।: s(y !pAy nm, ।: s(yAy nm, ।: s(y prA�mAy nm, ।: a�jnA þAZEl\g vAy� v\шo�vAy nm, ।: ш� BAy nm, ।: Bdý !pAy nm, ।: zdý !pAy nm, ।: s� !pE-c/ !pD� tAy nm, ।: m{nAк v\EdtAy nm, ।: s� #m dш nAy nm, ।: EvjyAy nm, ।: jyAy nm, ।: �A�t Ed`m�XlAy nm, ।: zdý Ay nm, ।: þкVFк� t Ev�mAy nm, ।: кMb� к�VAy nm, ।: þsàA(mA  -v nAsAy nm, ।: v� кodrAy nm, ।: l\bo£Ay nm, ।: к� �XlF Ec/mAlF yogEvdAy nm, ।: vrAy nm, ।: EvpE�tAy nm, ।: кEvrAn�d Evg}hAy nm, ।: an�y шAsnAy nm, ।: PSg� ZFs� n� r&yg}Ay nm, ।: yogA(mA yogt(prAy nm, ।: yog v��Ay nm, ।: yog кtA yog yoEnEd g\brAy nm, ।: aкArAEd "кArA�t vZ EnEm t Evg}hAy nm, ।: ul� хl m� хAy nm, ।: Es\hAy nm, ।: s\-t� tAy nm, ।: prm��rAy nm, ।: E[l£ j\GAy nm, ।: E[l£ jAnv� nm, ।: E[l£ pAZy� nm, ।: EшхA DrAy nm, ।

: s� шmA aEmt шmA nAryZ prAyZAy nm, ।: EjZ� B EvZ� roEcZ� g} EsZv� nm, ।: -TAZ� r�vAy nm, ।: hrF zdý An� к� d v� " к\pnAy nm, ।: B� Em к\pnAy nm, ।: g� Z þvAhAy nm, ।: s� /A(mA vFt rAgAy nm, ।: -t� Et EþyAy nm, ।: nAg к�yA By @v\sF z?m vZA y nm, ।: кpAl B� tAy nm, ।: anAк� lAy nm, ।: BvopAyAy nm, ।: anpAyAy nm, ।: v�d pArgAy nm, ।: a"rAy nm, ।: p� zqAy nm, ।: loк nATAy nm, ।: r" þB� d� XAy nm, ।: a£A\g yog PlB� к s(y s\DAy nm, ।: p� z£� tAy nm, ।: -mшAn -Tn EnlyAy nm, ।: þ�t Evdý AvZ "mAy nm, ।: p\cA"r prAy nm, ।: p\ mAt� кAy nm, ।: r\jn@vjAy nm, ।: yoEgnF v� �d v\�Ay nm, ।: ш/� ]nAy nm, ।: an�t Ev�mAy nm, ।: b}�cArF iE�dý y Erpv� nm, ।: D� td�XAy nm, ।: dшA(mкAy nm, ।: aþp\cAy nm, ।: sdAcArAy nm, ।: ш� r s�nA EvdArкAy nm, ।: v� �Ay nm, ।: þmod aAn\dAy nm, ।: s=t Ej� pEtD rAy nm, ।: nv �Ar p� rADArAy nm, ।: þ(yg}Ay nm, ।: sAmgAyкAy nm, ।: qVc�DAmA -vlo кAy nm, ।: By��mAndAy nm, ।: amdAy nm, ।

: sv v[yкrAy nm, ।: шE?trn�tAy nm, ।: an�t m\glAy nm, ।: a£ m� Et D rAy nm, ।: n�tA Ev!pAy nm, ।: -vr s� �drAy nm, ।: D� m к� t� m hA к� tv� nm, ।: s(y к� t� m hArTAy nm, ।: nE�d EþyAy nm, ।: -vt�/Ay nm, ।: m�хlF smr EþyAy nm, ।: lohA\gAy nm, ।: sv Evd D�vF qÖlAy nm, ।: шv и�rAy nm, ।: Pl B� к Pl h-tAy nm, ।: sv кm PlþdAy nm, ।: DmA @y"Ay nm, ।: Dm PlAy nm, ।: DmA y nm, ।: Dm þdAy nm, ।: aT dAy nm, ।: p\ Ev\шEt t�vâAy nm, ।: tArк b}� t(prAy nm, ।: E/ mAg vsEtB� my� nm, ।: sv dv� nm, ।: х Enbh ZAy nm, ।: Uj -vAnAy nm, ।: EnкlAy nm, ।: ш� lF mAlF gj EàшAcrAy nm, ।: r?tA\br DrAy nm, ।: r?tAy nm, ।: r?t mAlA EvB� qZAy nm, ।: vn mAlF ш� BA\gAy nm, ।: ��tAy nm, ।: -v�tA\brAy nm, ।: y� vAy nm, ।: jyAy nm, ।: jy prFvArAy nm, ।: shú vdnAy nm, ।: кvy� nm, ।: шAEкnF XAEкnF y" r"Ay nm, ।: B� tOG B\jnAy nm, ।: s@yojAtAy nm, ।

6

Page 20: Hanuman Stotra

: кAmgEtâA n m� t y� nm, ।: yш-кrAy nm, ।: ш\B� t�jAy nm, ।: sAv BOmAy nm, ।: EvZ� B?tAy nm, ।: =lv\gmAy nm, ।: ct� n vEt m�/âAy nm, ।: pOl-(y bl dp hAy nm, ।: sv l#mF þdAy nm, ।: �FmAnAy nm, ।: a�gdEþy иEXtAy nm, ।: -m� EtbF jAy nm, ।: s� r�шAnAy nm, ।: s\sAr By nAшnAy nm, ।

: u�mAy nm, ।: �FprFvArAy nm, ।: �F B� d� gA кAmAHyкAy nm, ।: sdAgEtmA try� nm, ।: rAm pAdANj qVpdAy nm, ।: nFl EþyAy nm, ।: nFl vZA y nm, ।: nFl vZ EþyAy nm, ।: s� ãtAy nm, ।: rAm d� tAy nm, ।: loк b�Dv� nm, ।: a�trA(mA mnormAy nm, ।: �F rAm @yAnк� d vFrAy nm, ।: sdA Eк\p� zq--t� tAy nm, ।

: rAm кAyA \tr\gAy nm, ।: ш� E�g EtrAnmyAy nm, ।: p� �y [loкAy nm, ।: prAn�dAy nm, ।: pr�шAy nm, ।: Eþy sArTy� nm, ।: loк -vAEm m� E?t dAtA sv кArZ кArZAy: mhA blAy nm, ।: mhA vFrAy nm, ।: pArAvArgEtg� rv� nm, ।: sm-t loк sA"F sm-t s� r v\EdtAy nm,: sFtA sm�t �F rAm pAd s�vA D� r\DrAy nm,

Please send corrections to [email protected] updated October 3, 2010http://sanskritdocuments.org

7

Page 21: Hanuman Stotra

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.. shrii hanumat paJN haratnam.h ..; �F hn� mt p� r(nm ;.. Garland of Five Gems on Shri Hanuman ..Translation by A. NarayanaswamivFtAEKl-Evqy�QC\ jAtAn�dA� p� lkm(yQCm .sFtApEt d� tA�\ vAtA(mjm� BAvy� ã�m ; 1;I now all to mind Hanuman, the son of the wind god,gladdening to ontemplate, who is free of all sensualdesires, who sheds tears of joy and is �lled with rapture, whois the purest of the pure and the �rst of Rama's messengers. 1.tzZAzZ m� K-kml\ kzZA-rsp� r-p� ErtApA½m .s�jFvnmAfAs� m�j� l-mEhmAnm�jnA-BA`ym ; 2;I think of Hanuman, whose fa e is like the lotus, red likethe rising sun, the orners of whose eyes are full of thefeeling of mer y, who is life-giving, whose greatness hasthe quality of beauty, who personi�es Anjana's good fortune. 2.fMbrv{Er-frAEtgmMb� jdl-Evp� l-lo nodArm .kMb� glmEnlEd£m EbMb->vElto¤m�kmvlMb� ; 3;I seek refuge in the one who ies faster than thearrows of madana, whose eyes wide as the petals of the lotusare �lled with kindness, whose ne k is smooth andwell-formed as the on h shell, who represented goodfortune to the wind god, and whose lips are bright-redlike the bimba fruit. 3.d� rFk� t-sFtAEt , þkVFk� t-rAmv{Bv--P� Et , .dAErt-dfm� K-kFEt , p� rto mm BAt� hn� mto m� Et , ; 4;May the form of Hanuman ome resplendent before me, theone that dispelled Sita's grief, that brought out the glory ofShri Rama's prowess, that tore Ravana's reputation into shreds. 4.vAnr-EnkrA�y"\ dAnvk� l-k� m� d-rEvkr-sd� fm .1

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dFn-jnAvn-dF"\ pvn tp, pAkp� �jmdý A"m ; 5;I saw the leader of the Vanara (monkey) popula e, the onewho was (inimi al) like the sun's rays to the (night-blooming)lily of the Danava people (the demoni ra e), who isdedi ated to the prote tion of those in distress, whowas the ulmination of the a umulated penan es of Vayu. 5.ett-pvn-s� t-y -to/\y, pWEt p� r(nAHym .E rEmh-EnEKlAn BogAn B� ¬(vA�FrAm-BE?t-BAg-BvEt ; 6;He who re ites this hymn to Hanuman, entitled "Pan haratnam,"will be ome one with the devotees of Shri Rama after enjoyingfor long the pleasures of this world. 6.iEt �FmQC\kr-Bgvt, k� tO hn� mt-p� r(n\ s\p� Z m ;Here ends "Hanumat Pan haratnam," omposed by ShriShankara Bhagavata, Adi Shankara arya.En oded by Raman Anantaraman (anantaraman�ns l.msu.edu)Please send orre tions to sanskrit� heerful. omLast updated January 17, 2009

2

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.. shrI hanUmat pan ha hAmaram ..; �Fhn� m(p\ Amrm ;INTRODUCTION.This is a short and sweet stotram onsisting of nine verses arrangedin the Pan ha hamara meter.They onstitute a prayer to Hanuman to help one to destroy the sixinternal enemies that form an obstru tion on the road to spirutual progress.They seek his help to pla e one's mind at the feet of Lord Rama. Thus hanting of these verses will help to alm the mind whi h is aprerequisite for eÆ a ious prayer or meditation.Indian mythology o�ers some unique hara ters the like of whom arenot available in mythologies of other ountries. To name some, theyare Sage Vyasa, Naradha and Hanuman. We will brie y talk aboutHanuman here.REFERENCES TO HANUMAN IN PURANAS/EPICS.Hanuman is loved and venerated by all.He is known for his erudition, bravery, valour and above allhis great self e�a ing humility. His life story appears in hapters35 and 36 of the Uttara Kanda of Shrimad Valmiki Ramayana. SageAgastya narrated it to Shri Rama.Hanuman is also referred to in Siva Purana, Brahma Purana, BhagavataPurana, Bhavishya Purana and Mahabharata. A ording to BhagavataPurana, Hanuman stayed behind after Rama left Ayodhya and remained inKimpurusha Varsha where he is still living listening to Ramayanabeing sung by the denizens of the pla e and himself joining them inthe singing.Ek\p� zq� vq� Bgv�tmAEdp� zq\l#mZAg}j\ sFtAEBrAm\ rAm\ tQ rZs\EnkqA EBrt,prmBAgvto- hn� mAn sh Ek\p� zq{,aEvrtBE?tzpAst� . aAE£ q�Z�n sh g�dv{ rn� gFymAn\prmkSyAZF\ Bt� Bgv(kTA\ sm� pf� ZoEt -vy\ �d\ gAyEt ;(5-19-1,2)Full a ount of Hanuman is given in Parasara Samhita also. Thesamhitas are that portion of the vedas that ontain the prayers,mantras set to appropriate handas (meter) and rituals to propitiatethe God. They are given out by sages who got them as revelations bydivine gra e. The author of this samhita is not the Parasara who wassage Vyasa's father, but his the third generation dis iple(Vyasa->Paila->Baskala->Parasara) who learnt Rig veda. The samhita ontains in detail the story of Hanuman - the god. A ording to it,Anjaneya is the ninth in arnation of Hanuman. It ontains a1

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sahasranama. Interestingly, one of the 108 names of Hanuman is: BEvyC t� rAnnAy nm, .. That is, he will su eed presentBrahma as Lord of reation in the next yuga. A ording to the samhitathis boon was granted to Hanuman by Brahma Himself when he visitedBrahmaloka. There is no hint of this in Valmiki Ramayana.Hanuman was born with an aspe t of Lord Siva. This is statedspe i� ally in Ananda Ramayana. Vrishakapi is the name of one of theeleven Rudras a ording to the Vishnu Purana. This name appears inone of the Sivasahasranamams. Brahma Purana refers to Hanuman bythis name. The third Yajus in the seventh Anuvaka of Shri Rudramreads: nmo d� tAy þEhtAy .duutais a messenger who is an expert in onveying information andalso gathering information. Prahitha is one deputed by his master ona spe i� o assion for a spe i� duty. The ommentators state thatgod Agni is meant here as he is said to be the messenger of thegods.He is also the prahitha or spe ial agent of the yajaman orperformer of a sa ri� e to arry the oblations to the god spe i�ed.Thus the Lord Himself a ts as a messenger to His devotees andprote ts them in that apa ity. We may say that it was the Lord asKrishna who a ted as a messenger to the Pandavas. Similarly, we maysay that it was the Lord who as Hanuman a ted as a messenger and onveyed Rama's message to Ravana and also gathered information aboutLanka that will be useful to Rama in ase He had to engage in a �ghtwith Ravana. Lord Siva in arnated as Hanuman to demonstrate to theworld the value of bhakti and the hara teristi s of a true devotee.He is also known as Vayuputra, the son of Vayu deva or the windgod.The great philosopher Madhva harya explained that Vayu, in this ontext refers, not to the Vayu deva but to Mukhyaprana - the �rstof Lord Vishnu's reation - who is also known as Hiranyagarbha. Herepresents not the individual ( &yE£) prana but the total( smE£ ) prana or the aggregate of all the individualpranas.Thus the devas depend on Him for their survival. So He is morepowerful than all the devas and omnis ient too ( sv +,). Thatis why he was able to perform deeds that ould not be performed byanyone else. Jambavan when he was en ouraging Hanuman to ross theo ean said that Hanuman was a great s holar and had no equal instrength, wisdom and ourage. Rama himself admited that what Hanumanhad done was impossible even to be imagined by others.(YuddhaKanda.1.2)k� t\ hn� mtA kAy \ s� mhd B� Ev d� l Bm .mnsA_Ep yd�y�n n f?y\ DrZFtl� ;Madhva harya has quoted extensively from Rig Veda, Skanda Purana andVayu Purana to prove that Mukyaprana took three in arnations. Theyare Hanuman, Bhimasena and Madhva harya himself. Hanuman is des ribedin the Rigvedaas hn� fNdo +AnvAE hn� mAn mEtfENdt, .(i.e) the wordHanuman means one who has perfe t knowledge. He is2

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also known as intelligent.Hanuman learnt all the s riptures from the Sun god himself. The Sungod is always on the move and be ause of this Hanuman had to learnwhile on the move. He had to keep ying in front of his guru, theSun god and also fa ing him, sin e he annot be showing his ba k tohis guru while listening to the guru! He learnt all the vedas and thesix vedangas in a very short time. Hanuman wanted to o�er histea her the gurudakshina whi h is to be given at the end of learning.Initially the Sun god did not want any thing as dakshina. But whenHanuman insisted, the Sun said that his son Sugriva was living onearth with his brother Vali and was not having good relationship withhim. Vali was mu h more powerful than Sugriva. In view of this theSun god wanted Hanuman to be with his son Sugriva and be of help tohim. A ordingly Hanuman stayed with Sugriva all the time as hisfriend, philosopher and guide.Hanuman is reputed to have mastered vyakarana - the s ien e ofgrammar. He is therefore alled nava vyakarana pandita (master of thenine sytems of grammar). Rama pointed this out to Lakshmana when theymeet Hanuman for thr �rst time in Kishkinda forests.Hanuman met them taking the form of a elibate(brahma hari) and engaged Lakshmana in a onversation in a bid to�nd out their identity as Sugriva was afraid that they might havebeen sent by Vali to kill him. Rama did not speak a word himself,but was just listening to the onversation. He on luded that Hanumanwas no ordinary person as none but an erudite person ould speak inthat polished manner. He points out these hara teristi s inHanuman's spee h that made him to arrive at this on lusion toLakshmana. Rama , in his admiration, said: (ValmikiRamayana.Kishkindha Kanda.3-28 to 33).nAn� `v�dEvnFt-y nAyj� v� dDAErZ, .nAsAmv�dEvd� q, f?ym�v\ EvBAEqt� m ; 28.n� n\ &yAkrZ\ k� (-nmn�n bh� DA �� tm .bh� &yAhrtAn�n n Ek\E dpfENdtm ; 29.n m� K� n�/yo�AEp llAV� B}� vo, tTA .a�y�vEp sv� q� doq, s\EvEdt, ?vE t ; 30.aEv-trms\Ed`DmEvlEMbtm&yym .ur,-T\ k�Wg\ vA?y\ vt t� m�ym-vrm ; 31.s\-kArms\pàAm�tAmEvlEMbtAm .uQ AryEt kSyAZF\ vA \ ãdykEq ZFm ; 32.anyA E /yA vA A E/-TAn&y�jn-TyA .k-y nArA�yt� E �m� �tAs�rr�rEp ; 33.Rough translations of these verses are given below.To speak in the way he (Hanuman) has done is not possible for one whohas not studied Rig veda ,Yajurveda and also Sama3

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veda with meaning. Surely he had studied the entire range of grammarthoroughly, asis lear from the fa t that nothing has been wrongly worded by himeven though he spoke a great deal. No fault of expression was noti edanywhere in his fa e, or eyes, or forehead oreyebrows or in anyone of his limbs.The spee h emanating from hisbosom and arti ulated by his throat is marked by abs en e ofprolixity, is unambiguous and unfaltering. It does not make a gratingimpression on one's ears, uttered as it were in a modulated tone. Heutters a wholesome, distin t and remarkable spee h that isgramati ally orre t, uent and delightful to the mind. Whose mindwill not be rendeed favourable by this wonderful spee h whi h has itsseat in the three arti ulating organs (the bosom, throat and head)?.The mind even of an enemy with his sword uplifted will be madefriendly thereby.Please note that this en omium is paid by Rama who himself is reputedto be an eloquent speaker and had studied all the shastras likeHanuman. This is stated in the very beginning of Ramayana by sageNarada to Valmiki. In Narada's words: Rama is vA`mFor eloquentand: v�dv�dA�t t�v+,knows the truth of the vedas and thesix s ien es (grammar et .) auxiliary to them andsv fA-/AT t�v+, -m� EtmAn þEtmAnvAn: knows thereal meaning of all the s riptures, has a sharp memory and ispossessed of qui k wit. Sage Agastya also mentioned this fa t to Ramawhen he was narrating the life of Hanuman. The sage said:svA s� Ev�As� tpoEvDAn� þ-pD t�_y\ Eh g� z\ s� rAZAm .so_y\ nv&yAkrZAT v��A b}�A BEvy(yEp t� þsAdAt ;Sita also paid ompliments to Hanuman's qualities of speaking. Thiswas when he onveyed to her Rama's vi tory in the battle with Ravana.She said: ( Valmiki Ramayana. Yuddha kanda. 113 - 26).aEtl"Z-s\pà\ mAD� y g� Z-B� qZm .b� �yA-�£A½yA y� ?t\ (vm�vAh Es BAEqt� m ;"You alone are ompetent to speak words that are endowed with themark of quality, sweet in expression, adorned with virtues, alert inmind that is hara terised by (the well known) eight ex ellen es."Buddhi is the awakened, alert mind. The ashtanga, the eight qualitiesof Buddhi, a sound and ripe intelle t are given in the followingverse of the Nitisara Kamandaka quoted by the ommentators.f� �� qA �vZ\ {v g}hZ\ DArZ\ tTA .Uho_poho_T Ev+An\ t�v+An\ DFg� ZA, ;They are: (1) keenness to hear dis ourses espe ially on spiritualtopi s, (2) readiness to hear su h topi s, (3) re eptivity, (4)retentive power, (5) reasoning for and, (6) against a proposition,(7) the fa ulty of omprehension and (8) realisation of the truth.No wonder, then, that Rama being a shrewd person observed Hanuman's4

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bearing ombined with his gift of powers of ommuni ation and on ludedthat he was suited to be an ideal messenger. Rama stated this afterlistening toHanuman's introdu tory talk in Kishkinda (referred to above). Ramasaid (Valmiki Ramayana. Kishkinda Kanda. 3 - 34, 35)ev\ EvDo y-y d� to n Bv�t pAET v-y t� .Es�yE�t Eh kT\ t-y kAyA ZA\ gtyo_nG ; 34.ev\g� ZgZ{y� ?tA y-y -y� , kAy sADkA, .t-y Es�yE�t sv� TA d� tvA?yþ oEdtA, ; 35.How an the progress of undertakings of a king in whose servi e nosu h envoy exists a tually meet with su ess? By the very pleading ofan envoy, all the obje ts of a sovereign in whose servi e therehappen to be agents adorned with su h virtues are surelya omplished. Manu pres ribes ertain quali� ations that a kingshould look for in a messenger. He says:d� t\ {v þk� vF t sv fA-/EvfArdm .iE½tAkAr �£+\ f� E \ d"\ k� lo�tm ;an� r?t, f� E �d", -m� EtmA�d�fkAlEvt .vp� mA�vFtBFvA `mF d� to rA+, þf-yt� ;Roughly translated, these verses say that the king should sele t onewho is expert in s riptures, who ould read the intention fromgestures, physi al appearan es and features, who is a man of hara ter, lever and belonging to a high family. He should love hisking, be pious, dexterous, intelligent, should feel easy at anypla e, time or ir umstan e, handsome and strongly built, fearlessand a good orator. We �nd that Hanuman possessed all thesequali� ations and was �t to be a messenger. Rama had studied thequalities of Hanuman and had no diÆ ulty in hosing him to be hismessenger.Rama, though he laimed himself to be Dasaratha's son, and tried toa t like a mortal ould not on eal his real identity from the eyesof the devotee Hanuman. So, Hanuman did not waste even a se ond, butsurrended at Rama's feet. Prahlada lassi�es devotion into ninekinds. He said this in his reply to his father Hiranyakasipu when hewas asked to say what a ording to him was the best he learnt at the gurukula.�vZ\ kFt n\ EvZo, -mrZ\ pAds�vnm .a n\ v�dn\ dA-y\ sHy\ aA(mEnv�dnm ;iEt p�\sAEp tA EvZO BE?t��àvl"ZA .E�yt� Bgv(y�A t�m�y�_DFtm� �mm ;(Shri Bhagavata. 7-5-23 and 24).The nine types of devotion that Prahlada talks about are:(1) to hearthe names, glories and stories of the Lord, (2) to hant them, (3) to5

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remember Him (as well as His names and stories, (4) to wait upon Him,(5) to o�er worship, (6) to o�er salutations to Him, (7) todedi ate one's a tions to Him, (8) to ultivate friendship with Himand (9) to o�er one's body and belongings to Him.Hanuman's devotion omes under the seventh ategory (viz.) the dasyabhakti (i.e.)devotedness to the Lord with a sense of servi e. He proudly pro laimedhimself to be the servant of Rama in Lanka when he was surrounded bythe solders of Ravana in the Ashoka Vana. dAso_h\ kosl��dý -yrAm-yAE?l£km Z, . (Valmiki Ramayana. Sundara Kanda - 42-34)Also his is a solitary example of this type of devotion. This isstated in the following popular verse.�FEvZo, �vZ� prFE"dBvd v{yAEsEk, kFt n�þ�Ad,-mrZ� tdERG}Bjn� l#mF, p� T� , p� jn� .a�� r-(vEBv�dn� kEppEtdA -y�_T sHy�_j� n,sv -vA(mEnv�dn� bElrB� t k� ZAE=tr�qA\ prm ;A devotee pra tising this type of devotion is inspired with a senseof servi e to the Lord and feels that the Lord is his master and heis His servant. He does not nourish any kind of ego but surrendershimself, body and soul to the Lord. The master an expe t any kind ofwork from him. In the ase of Hanuman, his devotion was so intensethat it trans ended the boundaries of this parti ular type andspanned the full extent of types 8 and 9 also: that is, he was onsidered a friend by Rama and he also surrendered himself totallyto Rama. He tried to be in Rama's ompany as mu h as possible so thathe ould enjoy His glories from lose quarters. Also sin e proximity reates a�e tion, by being lose to Rama, he ould re eive Rama'slove. He is the one hosen by the Lord to obtain His love asmentioned by the Katha Upanishad that states (2-23) ym�v{qv� Z� t� t�n l<y, ." He is attained only by the one whom He hooses". This also brings to our mind the verse inVaradarajapan hasat by the great poet Shri Vedanta Desika. He says:sOfFSyBAEvtEDyA BvtA kTE� ts\CAEdtAnEp g� ZAn vrd (vdFyAn .þ(y"y�(yEvkl\ tv sEàk� £A,p(y� E-(vqAEmv pyodv� tAn my� KAn ; 27;One pe uliarity of the types 4, 7,8 and 9 of devotions is that itinvolves a eptan e by the other party, namely the Lord also. One annot laim himself to be the Lord's friend or servant unless theLord also a epts the o�er of friendship or servi e. Did Rama a eptHanuman's servi es? We �nd that Rama unhesitatingly a knowledged hisservi es. He told the sage Agastya that but for Hanuman he ould nothave had the news about Sita languishing in Lanka, win the war with6

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Ravana, regain Sita, Laksmana and others. (Valmiki Ramayana. UttaraKanda. 35-9 and 10)et-y bAh� vFy� Z l¬A sFtA l#mZ, .þA=tA myA jy�{v rA>y\ Em/AEZ bA�DvA, ; 9;hn� mAn yEd m� n -yAd vAnrAEDpt�, sKA .þv� E�mEp ko v���\ jAn?yA, fE?tmAn Bv�t ; 10;This is evident from the following in ident narrated in UttaraKanda. After Rama's oronation, all those who all those who helpedhim were given presents and given leave to depart. Rama sends ba kother friends, in luding monkeys, bears and ogres. At that timeHanuman said-n�ho m� prmo rAj\-(vEy Et¤t� En(ydA .BE?t� EnytA vFr BAvo nA�y/ gQCt� ; 16;yA&dý AmkTA vFr EryEt mhFtl� .tAvQCrFr� v(s�t� þAZA mm n s\fy, ; 17;Hanuman pleaded saying "may my supreme a�e tion for you stand forever. May my devotion to you be onstant. Let not my love be divertedto anyone else. May life ontinue in my body as long as your storyremains urrent on this earth. On hearing this, Rama was moved andsaidek{ k-yopkAr-y þAZAn dA-yAEm t� kp� .f�q-y�hopkArAZA\ BvAm �EZno vym ; 23.md½� jFZ tA\ yAt� yt (vyopk� t\ kp� .nr, þ(y� pkArAZAmAp(-vAyEt pA/tAm ; 24.In reply Rama said "you have done me numerous servi es. For anyoneof them my life is an adequate return. If my life is pledged inreturn for one of your servi es then I shall be in debt in respe t ofothers. I shall be indebted to you in a manner that I an never thinkof repaying you. Let there be no o assion for me to repay yourservi es; for one deserves to be requitted for servi es rendered onlewhen one is in trouble." Can there be a better way of a knowledgingthe servi es rendered by Hanuman?In identally the above request by Hanuman whose whole being wasimbued with the spirit of servi e to the Lord shows that su h adevotee will not a ept any of the many types of liberation. He is ontent with the thought that Lord to whom servi es has been o�eredby him had a epted his servi es.This was said by Lord Kapila in Hisadvi e to His mother Devahuti.sAlo?ysAE£ sAmF=ysA!=y{k(ym=y� t .dFymAn\ n g� ¢E�t EvnA m(s�vn\ jnA, ;(Shri Bhagavata.3-30-13).Hanuman had other endearing qualities too. Sita found in him the7

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following qualities:energy, �rmness, renown, dexterity, ompeten e,modesty, pruden e and intelligen e. Rama had given a beautiful pearlne kla e (given to him by the wind-god) to Sita. She, in turn, withthe onsent of Rama gave it to Hanuman with whom she was very pleasedand found the above said qualities in him.t�jo D� Ety fo dA#y\ sAm(y \ Evnyo ny, .pOzq\ Ev�mo b� E�y E-mà�tAEn En(ydA ;(Valmiki Ramayana.Yuddha Kanda.128-82.)That is why it is said that one who worships Hanuman will inheritthese qualities. This is mentioned in this following popular verse.b� E�b l\ yfo D{y \ EnB y(vmrogtA .ajA·\ vA?pV� (v\ hn� m(-mrZAd Bv�t ;Hanuman is renowned for his great strength. In North India he isknown as Bajrang Bali. This is a diale ti al variation of the wordv�A½ blF (vajranga balee) implying he has a body strong asIndra's Vajrayuda. But he was equally known for his humility be auseof whi h he preferred to all himself as the servant ofRama.( dAso_aoh\ kofl��dý -y rAm-y ). With the ombinationof these qualities and gift of supernatural powers got even when hewas a hild he ould easily a omplish great feats like rossing theo ean, bringing the mountain et .. whi h no mortal an even think of.The great poet Kalidasa, known for his similies, des ribes Hanuman's rossing of the o ean with an apt simile thus. mAzEt, sAgr\tFZ , s\sArEmv Enm m, .Hanuman rossed the o ean like onehaving no atta hments goes a ross the o ean of samsara. Hanumanhimself talked of his ability to perform superhuman a ts to Rama whenhe said "whenever Hanuman takes a pledge fate itself is nulli�ed anddeath turns into life". hn� mEt k� tþEt��� d{vmd{v\ymo_=yy m, .(Hanumannataka.XIII-16) This is not an idle boastbut the result of his immense faith that with Rama's blessings he ould a omplish anything.It was said earlier that Hanuman was blessed with long life by Rama.So, though he served Rama in the Treta Yuga he ontinued to live andwas present during the Lord's des ent as Krishna in the next DwaparaYuga. He had a meeting with the Pandava prin e Bhima. This ismentioned in the Aranya Parva of Mahabharata. Initially Bhima ouldnot make out who the monkey was. But later on when Hanuman dis losedhis identity, Bhima was overjoyed and saluted him. He soughtHanuman's blessings. Hanuman was only too happy to bless him. Hesaid he ould not take up arms and �ght in the ensuing Kurukshetrawar: but he would be seated in the banner of Arjuna and dis ouragehis enemies by his loud roars. This is referred to in the BhagavatGita (Ch1-20) wherein Arjuna is alled kEp�vj,-one withthe mark of monkey in his ag. 8

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aT &yvE-TtA�d� £vA DAt rAV~ An kEp�vj, .þv� �� f-/s\pAt� Dn� z�My pA�Xv, ;As a result, he had the great fortune to listen to the song elestial- Bhagavat Gita- �rst hand as it owed out of the sa red lips ofthe Lord. The Muktikopanishad says that he had earlier learnt theupanishads from Rama in Ayodhya. A ording toa popular verse Gita is the milk drawn from the upanishads - the ow.Krishna milked the ow using Arjuna as the alf.svo pEnqdo gAvo do`DA gopAln�dn, .pATo v(s, s� DFBo ?tA d� `D\ gFtAm� t\ mht ;Hanuman, having studied the upanishads at the feet of the Lordalready, listened to the tea hing of Gita from the Lord (as Krishna)with rapt attention and ould understand the purport of Gita without diÆ ulty.The saint omposer Thyagaraja says in his song Gitartamu that thetrue meaning of Gita was grasped only by Hanuman the savant.HANUMAN AS GURU. The Ramayana of Valmiki is known as Itihasa or ahistori al narrative. But, for a devout Hindu, it is not merely anarrative but a book of great spiritual signi� an e. It was thesupreme Being who in arnated as Rama to arry out ertain spe i� tasks. This is mentioned in the following popular verse:v�dv��� pr�p�\Es jAt� dfrtA(mj� .v�d, þA �dsAdsFt sA"At rAmAmAyZA(mnA ;When the Supreme Being, who is to be known (only)on the authority of vedas, was born as the son of Dasaratha, thevedas be ame Ramayana through (the agen y of) the sage Valmiki. Thisimplies that the Ramayana is vedas in the form of the story of Rama.That is why the great book has been rendered in many IndianLanguages. Many ommentaries have been written on it and will ontinue to be written in future also. The ardent devotees of Ramahave the habit of regularly reading one or more hapters of the textdaily. They believe that the holy book has the power to ward o� oralleviate the evil e�e ts of past karma. Great a haryas have diveddeep into the sa red text and oaxed rare interpretations that are agreat treat to hew and digest. They substantiate theirinterpretations with quotations from vedas, upanishads and works ofsaints and philosophers. A phrase from a popularverse des ribes this phenomenon by omparing Ramayana to the o ean.sm� dý Emv r(nAäm .The o ean is believed to be the repositoryof pre ious stones. So it is known as r(nAkr,.A asual vistor to tha sea may take a stroll alongthe bea h and ome a ross some shells ast by the waves. A novi ediver will be able to dive to a short depth only and may han e uponone or few diamonds of little value. The more experien ed diver anplunge to greater depth, stay for a longer time and �nd many more9

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valuable diamonds. But the ase of an experien ed one is verydi�erent. He has studied the hara teristi s of the o ean in hisarea. He is equipped with spe ial equipments and will be able to godown to greater depths, stay for as long as is required. He an makea thorough sear h of the dark re esses that ould not have beena essed by the lesser divers and gather very rare gems. Similar isthe ase with Ramayana. It has, just like other spiritualtexts the apa ity to divulge newer and rare meanings pari passuwith one's s holarship, faith and devotion.No wonder then then a devotee uses Ramayanato aid on the spiritual path.A guru is a must for one who wants to pro eed on the spiritual path.One has to seek a guru to know the truth about God. Krishna says thisin Gita.(4-34).tE�E� þEZpAt�n pErþ[n�n s�vyA .upd�#yE�t t� +An\ +AEnn-t(vdEf n, ;The Munadakopanishad also says that one should approa h a guru andgain knowledge from him only.tE�+AnAT \ s g� zm�vAEBgQC�tsEm(pAEZ, �oEty\ b}�En¤m ;(1-2-12).A dis ussion on the need for a guru and his quali� ations areavailable in Gurvashtakam with meaning in this site. As said earlierRama is the Supreme Being who in arnated as Dasaratha's son. He maybe worshipped either in His sg� Z aspe t; that is as the Lordwith attributes or in His Eng� Zm aspe t. In the Eng� Zmaspe tthe supreme Being is spoken of in the upanishads as beingwithout form and beyond sense per eption.afNdm-pf m!pm&yy\ tTArs\ En(ymg�DvQ yt .anA�n�t\ mht, pr\ D}� v\ En A�y t�m� (y� m� KAtþm� Qyt� ;(Kathopanishad.(1-3-15). Con eiving of su h a Beingwhi h is not a essible to one's senses and then worshipping Him isobviously a very diÆ ult job. This is beyond the rea h of mostpeople and not an attra tive proposition too. In view of this, ours riptures allow us to worship God in a form that appeals to us.Thus, one may worship the Lord as Rama, Krishna, Ganapathi, Deviet ., in a pi ture or i on or any other suitable medium. Krishna, inGita, says (7-21) that He a epts su h a worship done with faith.yo yo yA\ yA\ tn�\ B?t, ��yA_E t� EmQCEt .t-y t-yA lA\ ��A\ tAm�v EvdDAMyhm ;Su h devotees who worship the Lord with form also make progress. TheLord endows them with ne essary wisdom by whi h they an rea h Himas their own Self.t�qA\ stty� ?tAnA\ BjtA\ þFEtp� v km .ddAEm b� E�yog\ t\ y�n mAm� pyAE�t t� ;(10-10).The saint omposer Thyagaraja was a great devotee of Rama and10

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worshipped Rama in an i on, but had des ribed Rama in both forms inhis songs. The saint Sadasiva Brahmendra had said in one of his songsbegining K�lEt mm ãdy�that Rama is the supreme beingwhose nature is existan e, knowledge and bliss that shines in hisheart.fAE�tEvd�h-s� tsh ArF dhrAyo�yA-ngrEvhArF .prmh\ssA\rA>yo�ArF s(y+AnAn�dfrFrF .He took on a human form for a spe i� purpose. People use a tameelephant to train a newly aptured elephant. In the same way the Lord put on ahuman form to tea h righteous ondu t to other men. Shri Bhagavatamsays this:(5-19-5) that is - the des ent of the Lord in a human formis to tea h mankind the ways of the great and not merely toexterminate the demon ra e. m(yA vtArE-(vh m(y Ef"Z\r"ovDAy{v n k� vl\ EvBo, .Rama set an example to all bystri t adheren e to the s riptural injun tions. Hanuman had knownRama and served him devoutedly. As a result he had re eived Rama'sblessings in abundan e. He also has all the quali� ations pres ribedfor a guru in our s riptures.A ording to one interpretation of Ramayana, Sita represents theindividual soul or Jivatma. It is living happily with Rama whorepresents the supreme being or paramatma. Unfortunately, in a momentof weakness, its attention is diverted from the paramatma, whorepresents bliss, towards the wordly attra tions outside. Thatthese external attra tions are illusory and not real is shown by thegolden deer. There is no su h thing as a golden deer. The moment thejivatma's attention is diverted and is separated from the Lord, itfalls a prey to the senses, as denoted by the ten headed Ravana. Thesense organs are ten. As the jivatma is held a prisoner in the ontrol of the sense organs, it repents its folly and pines forreunion with the Lord. As the longing be omes intense with thepassage of time, the kindly Lord, who is never away from the jivatma,senses the desparate situation. He sends a guru ( represented byHanuman) to meet the jiva. The guru o�ers onsolation. He gives thenews about the Lord, instils the hope that the day of deliveran e isnot far away and so there is no need for despair. The overlyperturbed jiva, thus gets en ouragement, ontinues its prayers andlooks forward to redemption. Sure enough, the Lord omes and redeemsthe jiva who on e again joins Him. This is the story behind Ramayana.Sage Narada in ludes Hanuman's name along with the names of renownedsages like Sanatkumara, Vyasa and Sukadeva as great tea hers ofdevotion in his aphorisms on bhakti.(No:83 of Narada Bhakti Sutra.)Even in worldly matters we �nd that when we want to approa h ahighly pla ed dignitary, like a minister, for a favour we have toobserve the required proto ol and go through the "proper hannel."The proper hannel for approa hing the Lord is via devotees. The Lordappeared as Kapila to tea h His mother Devahuti the way toliberation. During the ourse of the tea hing Kapila says more than11

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on e that He is the Lord Himself. But nevertheless, He advises her tohave re ourse to saints who have great devotion to Him. He Himselfdid not dire tly grant her salvation. Similarly we �nd in Bhagavatamthat the Lord appeared as Rishabadeva and ruled the earth for a longtime. He de ided to renoun e and hand over the rule to His son.Before departure He alled His sons and advised them that the humanbirth is very valuable and is not meant to be frittered away inpursuit of petty sense pleasures that are enjoyed even by lowlyanimals. Instead life should be used to work for attaining thegreatest good, that is liberation from the y le of birth and death.To do this one has to seek the help of sadhus. As in the ase ofKapila, He also hints that He is the Lord Himself, but advises Hissons to ome through the proper hannel. Thus it is most proper thatone resorts to Hanuman for getting Rama's gra e as is being done inthe following verses. In identally, we are told in theMundakopanishad (3-2-10) that one an get mundane prosperity byapproa hing and worshipping a realised person.aA(m+\ a y�t B� EtkAm, .It is not wrong to ask for wealthfrom Him as one requires money for having a omfortable life. Andmoney is de�nitely required for leading a religious life by performingthe religious rites as ordinedby the s riptures. In Gita, Krishna says that he onsiders the onewho prays to Him for prosprity as His devotee. He wel omes su h adevotee also and ful�ls his desires.Let us move on to the stotram proper. Rough translationsof the verses are given.nmo_-t� t� hn� mt� dyAvt� mnogt�s� vZ pv tAk� t� nB--vt, s� tAy t� .n A�jn�y t� smo jg(/y� mhAmt�prA�m� v ,�m� sm-tEsE�sR�m� ; 1;Salutations to you, mer iful Hanuman, son of wind god! You are fastlike mind and shining like mount Meru. You have no equal in all theworlds in valour or the art of speaking or a quisition ofsupernatural powers. You possess immense wisdom. ( nB-vt= the wind). mEt,is synonymous with b� E�,and meansintelle t. So mhAmEt,is same as mhAb� E�, .ShriSankara harya de�nes mhAb� E�,o uring as one of thenames (No.173) of Lord Vishnu in Vishnusahasranama to meanb� E�mtAmEp b� E�m�vAt mhAb� E�,best amongst jnanis orrealised persons. We may, without hesitation, a ept this meaning andsay that Hanuman is a great jnani and so most suited to be taken as aguru. 12

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rEv\ g}EsZ� z(ptn Pl�QCyA Eff� B vAnrv�g� hFtvAnho sm-tv�dfA-ìkm .Bv�mno+BAqZ\ bB� v kZ B� qZ\rG� �m-y mAnsA\b� j-y p� Z toqZm ; 2;When you were a hild, you on e wanted to eat a fruit. You saw thesun and (taking him to be a fruit) you jumped towards it and wereabout to seize it. What a wonder! from the same sun you learnt allthe vedas and s riptures. Your endearing way of talking be ame anornament to the ears of Rama, the best of Raghus and immenselydelighted his heart.DrA(mjApEt\ BvAn EvBAvyn jg(pEt\jgAm rAmdAstA\ sm-tlokEv�� tAm .Evl¿y vAErED\ jvAt Evlo?y dFnjAnkF\dfAnn-y mAns\ ddAh l¬yA smm ; 3;You ould �nd out that Rama was none other than the Lord of theuniverse Himself. You be ame renowned as Rama's servant. You jumpeda ross the o ean qui kly, met the hapless Janaki. You burnt Lankaalong with heart of Ravana.Evlo?y mAtr\ k� fA\ dfAnn-y t�n�BvAnBAqt Eþy\ mnohr\ s\-k� tm .sm-td� £r"sA\ EvnAfkAls� n\ kAr rAvZAg}t, ny�n vA By�n vA ; 4;You met the Mother Sita in the (Ashoka) garden of Ravana. You talkedto her in a pleasing manner in beautiful Sanskrit. You also metRavana and indi ated to him, through gentle persuation and also byserious threat, that the time of the destru tion of his entireretinue is not for away.Note. When Hanuman Sita in the garden of Ravana (Ashoka) she wassurrounded by Ravana's servants. He was waiting for a suitableopportunity to talk to her. At that time he was deliberating how totalk to her and in what language. He felt that if he talked in hasteSanskrit spoken by learned brahmins she may imagine that Hanuman wasonly Ravana in disguise and may be frightened. So he de ided to talkto her in the olloquial Sanskrit as used by the ommon people.vA \ odAhEryAEm mAn� qFEmh s\-k� tAm .yEd vA \ þdA-yAEm E�jAEtErv s\-k� tAm .rAvZ\ m�ymAnA mA\ sFtA BFtA BEvyEt ;13

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(Sundara kanda. 30-17 and 18). This is referred to here.mhAblo mhA l\ sm� � OqEDþB\BvAn rr" l#mZ\ ByAvh� mhAvh� .mhopkAErZ\ tdA Bv�tmA(mbA�Dv\sm-tlokbA�Dvo_=ym�yt -vy\ EvB� , ; 5;You possessed immense strength. You arried the huge mountain thatwas shining brightly with medi inal plants and revived Lakshmana (whofell down un ons ious) in the fearful battle. The Lord Rama, thoughHe is the intimate relative of all beings, onsidered you, who thusrendered an invaluable help, a lose relative.BvA\� y/ y/ tt f� ZoEt rAmkFt n\kroEt t/ t/ Bo, sBApm-tkA�jElm .þd�Eh m�_�jnAs� t (vdFyBE?tv{Bv\Evd�Eh m� Enr�jn\ rAmdAsdAstAm ; 6;Oh Anjaneya, wherever you hear the glories of Rama being sung, youare present there with tears owing from your eyes and hands raisedover your head in salute. Please grant me the grandeur of yourdevotion and the untainted status of being servant to you - the servantof Rama.Note. It was said earlier that Hanuman's devotion was pure andunalloyed. The devotee prays for su h a sin ere devotion here:be ause very often people pray to God for getting relief from somesu�ering or for gain. In su h ases one uses God as a means toattain some material gain. This is an inferior type of devotion.Also, please note the prayer here is for being a servant of servantof God. In Bhagavatam, Krishna said to His devotee Uddhava that Hefollows a sin ere devotee. Thus by following su h a devotee one issure to �nd Him. This is like saying that by lo ating a alf one�nds the ow whi h is inextri ably tied by bonds of love to the alf.The devotee Kulashekara prays for similar boon from Krishna inMukundamala. He wants the Lord to grant him the status of the servantof the servant of the servant of the servant of the servant of theservant of the servant of the Lord.m>j�mn, PlEmd\ mD� k{ VBAr�! m(þAT nFymdn� g}h eq v .(v(B� (yB� (y-pEr Ark-B� (yB� (yB� (y-y B� (y iEt mA\ -mr loknAT!;One ommentator had given an interesting explanation for Kulasekharawishing to be a devotee's devotee than just being a devotee. He saysthat any one who is heriditarily ri h is entitled to greater honourthan one who suddenly �nds himself ri h due to a windfall. In the14

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same way devotion se ured by inheritan e and that had per olated downseveral layers of devotees is re�ned and has got an unique avournot to be seen in the devotion obtained by one's own e�ort.ag�yp� �yvAn BvAn an�yD�yjFvn,Evm� Qy mOE?tkúj\ ddO DrA(mjA m� dA .Bv�tmAElEl½ yd rG� �m, -vy\ vdnid\ Eh m� hn� mt, þd�ysv Em(yho ; 7;You are of in on eivable merit and greatly blessed unlike any oneelse. Sita herself took out her pearl ne kla e from her ne k and gaveit to you. Also Rama Himself embra ed you ex laiming "This is theonly thing I an give to Hanuman."DrA= earth. So, DrA(mjA= daughter.of earth, meaning Sita.Evd�hrAjnE�dnFmnohr� vr� pr�Evd�hm� E?tdAyk� EvD�Eh m� mno hr� ."Z\ "Z\ EnrF"Z\ Bv�d yTA mEy þBo,tTA Env�dy-v m�fA\ dfAnnA�tk� ; 8;O Hanuma! please pla e my mind on Shri Rama, the beloved onsort ofSita. He onfers liberation after the fall of the body. Please bringmy plight to His noti e so that He may ast His glan es at me veryoften.Note. What happens when one is aught in the range of His glan e? Oneof His names (No:393 in Vishnusahasranama)is f� B�"Z, ."one with auspi ious looks". Shri Sankara harya in his ommentary explainsthe signi� an e of the name as follows.I"Z\ df n\ y-y f� B\ f� Bkr\,m� m� "� ZA\ mo"d\, BogATF nA\ Bogd\,sv s�d�hEvQC�dkArZ\, pAEpnA\pAvn\, ãdg}�d�Ev QC�dkr\, sv kmA ZA\ "pZ\,aEv�AyA� Envt k\ s f� B�"Z, . \EB�t�ãdyg}E�t," i(yAEd �� t�, ; His auspi ious looks grantsliberation (moksha) to those who seek liberation, grants pleasures tothose who seek pleasures, destroys the sins of the sinners, removesall doubts, removes the knot of ignoran e that ties up the mind anddestroys all remnants of karma and also ignoran e. What more an onedesire from Him? A similar idea is expressed in a highly poeti formby the well known a harya Shri Vedanta Desika in his Shreestuti. Thispoem is in praise of Shree (Lakshmi) Devi.15

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aAt /AZv}EtEBrm� tAsAr nFlA\b� vAh{,a\BojAnAm� qEs EmqtAm�tr½{rpA½{, .y-yA\ y-yA\ EdEf Evhrt� d�Ev d� E£-(vdFyAt-yA\ t-yA\ ahmhEmkA\ t�vt� s\pdoGA, ; 15;The poet says that Her eyes are like freshly blown lotuses. They areverily the dark louds that pour rains of ne tar that yield moksha orimmortality. In whi hever dire tion Her glan es travel, to the end ofthat dire tion, all good things are showered. In fa t there seems tobe a ompetition amongst the good things to ood the devotee withprosperity and relieve him of his material wants.id\ p� Amr\ g� hAZ dAskESpt\smFrZA(ms\Bv þmodmAn �tsA .Erp� n qXA�trAn EvnAfyAf� d� d mAnp� nB vAHykd mAt Evm� Qy pAEh pAEh mAm ; 9;O Hanuman! please deign to a ept this hymn omposed by your servantwith pleasure. Please destroy the six (internal) enemies that arehard to be won over by me. Please extri ate me from the mire known asrebirth. Please save me, save me!Note. qX= six. a�trAn= internal. Erp� n= enemies.The six internal enemies are mentioned in our s riptures are: kAm,�oD-tTA loBo mdmohO m(sr, .These are said to beinternal be ause they perturb the mind and are thus form obsta lesone fa es in his spiritual path. They are diÆ ult to onquer.Krishna warns Arjuna to be areful and avoid falling a prey to them.For example He saidE/EvD\ nrk-y�d\ �r\ nAfnmA(mn, .kAm, �oD-tTA loB-t-mAd�t(/y\ (yj�t ;Here He alls lust, anger and greed as the three gateways tohell. md, pride, arrogan e. moh, = delusion, onfusion.mA(sy m= envy, jealousy.En oded, proofread, and translation byN. Balasubramanian bbalu at satyam.net.inPlease send orre tions to sanskrit� heerful. omLast updated May 26, 200716

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.. hanUmatstutiH ..������������ ���� ����

��� ������� ��!�� �#"�$%� �'&��(*) �'+ ��,.-/������0�132/456��� 7 892;:9��<'= � � "�>?2A@�+�B��.CD-FE'@���G @#&IH��J2LK;MFKHanuman, Anjana’s son, the son of wind-god,one endowed with great strength,the favourite of Sri Rama, Arjuna’s friend,

one having reddish brown eyes and unlimited valour

[email protected] HR�TS�U V &/"%WXG ��YZ-�[\@�&�� ��Y]�^2_41R`���S�a���STOP��G ��bcOdY]= e Wf&Ig�)hOP+i(#���jK;k�KThe one who leapt across the ocean,who dispelled the deep anguish of Sita,

the saviour of Laxmana and who destroyed the pride of Ravana

l &nm;oP��OdYp� ������@��q[\+iWXrsO t�g�)u�T���#vs���^2q4gw&���+�[\��1 7_a�0�-FQ7_bx)��#, ��[\��1 7_bx)J2y+�z7fG|{}KA~�KIf one recites these twelve names of the noble Hanuman -the best among the monkeys before retiring to bed,

on rising up in the morning or during journeys

G gw)u"�&�(���)Dm;� �#@�gwGq5�S 7qbx@�&I!^)�W���&7 G { 456��!^oP��57�=���57�b���)Dm;� �#@�gwGq[\OP��by� KA�3KHe will not face fear from any quarter. He will be successful inbattles. He need not have feareither while entering the royal door, or a deep cavern.

(From Ananda Ramayana, Manohara Kanda.13-8-11).KA� G vs"�G { K

Encoded, proofread, and comments byN. Balasubramanian bbalu at satyam.net.in

Please send corrections to [email protected] updated April 12, 2006

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.. sa.nkaTamochana hanumAnAshhTaka ..

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As the stotra itself says it is helpful in the control of all illness andenhances wealth. It can be recited by women. The only strange thing I heardabout it is that it is not to be recited on hanumAna’s regular days ie.Tuesdays and Saturdays. It is to be recited on Wednesdays. But I have not comeacross this in any written book, just hearsay.To be under a ”protective cover” I would suggest pa nchamukhii hanumatkavachamand ekAdashamukhiihanumatkavacham which are also on the Sanskrit Documentssite.

Proofread by Ravin Bhalekar [email protected]

Please send corrections to [email protected] updated April 25, 2006

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