Hanuman Stotra

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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 vibhiiShaNakRîta
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
ankurnagpal93@rediff.com

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

aAn
y gAyE/ , @yAn\ , E/Al v\dn\
F aAn
y -vAmF prd
vtA<yo nm,
@yAnm^
udydAEty s\A\ udAr B Evmm^
dp oEV lAvy\ sv EvdyA EvArdm^
F rAm hdyAn\d\ B?t Sp mhFzhm^
aBy\ vrd\ do<yA \ ly
mAztA(mm^
anAndn\ vFr\ AnF onAnm^
pF\ a"htAr\ vd
l\A By\rm^
aAn
y\ aEtpAVlAnn\ nAEd mnFy Evg
}hm^
pAErAt tzml vAEsn\ BAvyAEm pvmAn ndnm^
uSl\]y EsDo, sEll\ slFl\ y-o vEhn\ nA(mAy
aAdAy t
n
{ v ddAh l\A\ nmAEm t\ prAElrAn
y\
atElt blDAm\ -vZ
{lABd
hm^
dnvn An\ jAEnnA\ ag
}gym^
sl gZ EnDAn\ vAnrAZA\ aDFm^
rGpEt Epry B?t\ vAt At\ nmAEm
go[pdFt vArE\ mFt rA"sAm^
rAmAyZ mhAmAlA r(n\ vd
aEnlA(mm^
y/ y/ rGnAT Ft n\ t/ t/ t m-tAElm^
BA[pvAEr pErpZ locn\ mAzEt\ nmt rA"sAtm^
aEmqFt mAt \d\ go[pdFt sAgrm^
tZFt dg
}Fv\ aAn
y\ nmAMyhm^
mnov\ mAzt tSy
vg\
Et
Edy\ bEdmtA\ vErm^
vAtA(m\ vAnr yT mHy\
F rAmdt\ ErsA nmAEm
aAn
y gAyE/
: aAn
yAy Evdmh
vAyp/Ay DFmEh
tnno hnmt^ prcodyAt^
Meaning: I wish to know the son of a njani.
I meditate on vAyu putra.
May that hanumAn propel us.
aAn
y E/Al v\dn\
prAt, -mrAEm hnmn^ antvFy \
F rAmcd crZAMb c\crFm^
l\AprFdhn nEdtd
vvd\
svA T EsEdsdn\ prETtprBAvm^
Meaning: I remember that hanuman during
the early hours as one whose valor is
immeasurable. I remember that bee who
stays always at shrI ramachandras
feet. I remember HIM who burnt la.nka
and made gods happy. I remember him
who is the store house of all siddhis
and who is capable of anything.
mA@ym^ nmAEm vEnAZ v tArZ

{ ADAr\
ry mEdtAnpm prBAvm^
sFtAED Es\D pEroqZ m d"\
v\dAz Sptz\ a&yy\ aA>n
ym^
Meaning: I bow that Anjaneya svAmi during
the mid day as the one capable Person
to crossing the ocean, who blesses the
person with enormous happiness when
he/she takes refuge in HIM. He is
entrusted with the responsibility of
annihilating sItas sorrows. He is like
a wish-fulfilling tree for one who bows to HIM.
sAy\ BAEm rZop -mtAElAEt

p prZAn EvDO prETt prtApm^
a"A\t\ sl rA"s v\
h st\ dyAlm^
Dm
t\ prmoEdt Evd
Meaning: I worship that A njaneya svAmi
during the evening as the one who saves
everyone who takes HIS name. He the most
valorous one, who killed akShA and was

the dhUmaketu for all the demons.
He also made sIta devi (daughter of
videha country) happy.
Ravisankar S. Mayavaram
Please send corrections to sanskrit@cheerful.com

Last updated October 3, 2010
http://sanskritdocuments.org
.. shrI A njaneya sahasranAmastotram.h ..

F aAn
y shsrnAm-to/m^
F,
Shri Anjaneya or Hanuman Stotra of 1000 Names
F aAn
y shsrnAm-to/m^
udydAEd(y s\A\ udAr B Evmm^
dp oEV lAvy\ sv EvdyA EvArdm^
F rAm hdyAn\d\ B?t Sp mhFzhm^
aBy\ vrd\ do<yA \ ly
mAztA(mm^
aT shsrnAm -to/m^
hnmAn^ F prdo vAy p/o zdo anGo ar,
am(yr^ vFrvFrc g
}AmAvAso nAy, 1
Dndo Eng Z, ro vFro EnEDpEtr^ mEn,
EpgA"o vrdo vA`mF sFtA o EvnA, 2
Ev, v , pro a&y?to &y?tA&y?to DrADr,
Epg
, EpgromA EtgMy, snAtn, 3
anAEdB gvAn^
dvo Evv
htr^ EnrAy,
aAro`ytA Evv
o EvvnATo hrFvr, 4
Bgo rAmo rAm B?t, SyAZ, prEt E-Tr,
EvvMBro EvvmEt , EvvAArc EvvpA, 5
EvvA(mA Evvs
&yo aT Evvo Evvhro rEv,
Evvc
o EvvgMyo Evv@y
y, lADr, 6
=lv\gm, Ep
o
vdv
dyo vn
cr,
bAlo vdo yvA tttv\ tttvgMy, so hy, 7
anAsnr&yg
}o g
}Am HyAto DrADr,
BB v--vm hlo o no lo-tpo a&yy, 8
s(y\ aoMAr gMyc prZvo &yApo aml,
Evo Dm prEtAtA rAm
, PSgZEpry, 9
go pdFtvArF, pZ Amo DrApEt,
r"o]n, pXrFA", rZAgtv(sl, 10
AnF prAZ dAtA c r", prAZAphAr,
pZ sttv, pFtvAsA EdvAr smprB, 11
doZhtA E?tn
tA E?t rA"s mAr,
a"]no rAmdtc AEnF Fv hAr, 12
1
BBAr htArAEtd gv prmd n,

ht, sh
t, pr\c EvvBtA gdgz, 13
g(/AtA gnnTo gdFo n
vr,
gE(ptA hEr, Fo gzX-myB\n, 14
pAT @vo vAysto aEmt pQCo aEmt prB,
b
}hm pQC\ prb
}hmApQCo rAm
ev c 15
sg
}FvAEd yto jAnF vAnro vAnr
vr,
Sp-TAyF Ecr\FvF prsnnc sdA Ev, 16
snnEt, sdgEt, BE?t mE?td, FEt dAy,
FEt , FEt prdc
{v smd, Fprd, Ev, 17
udEDmZo
dv, s\sAr By nAn,
vAED b\Dnd^ Evv
tA Evv prEtEt, 18
l\AEr, Alpzqo l\
gh B\n,
BtAvAso vAs
dvo vsE-/Bvn
vr, 19
FrAmdt, Zc l\AprAsAdB\,
Z, Z -tt, At, AEtdo EvvpAvn, 20
Evv Bo?tA c mAr]no b
}hmcArF Et
Edy,
U@v go lAglF mAEl lAgl ht rA"s, 21
smFr tno vFro vFrmAro yprd,
gmgld, py, py vZ Ft n, 22
pyFEt , py gEt g(pAvn pAvn,

d
vo EtmArc rAm BE?t EvDAy, 23
@yAtA @y
yo Bg, sA"F c
t c
{ ty Evg
}h,
And, prAZd, prAZo g(prAZ, smFrZ, 24
EvBFqZ Epry, r, Ep=plAyn EsEdd,
sht^ EsdAy, Al, Al B" B\n, 25
l\
EnDn, -TAyF l\A dAh vr,
cd sy aE`n n
/c AlAE`n, prlyAt, 26
Epl, pF, pyrAE, dvAd rAEg,
svA yo aprm
y(mA
rv(yAEd EnvAr, 27
l#mZ prAZdAtA c sFtA Fvn
ht,
rAm@y
yo hqF
o Ev Z B?to VF blF 28

dvAErdp hA hotA tA htA g(prB,
ngr g
}Am pAlc do bdo Enrtr, 29
Enr\no EnEv Spo gZAtFto By\r,
hnmA\c drArA@y, tp-sA@yo mh
vr, 30
2
AnF Gnoo(TtAphtA prA(pr,

vAX\<y, sdsdp, ArZ\ prt
, pr, 31
BA`ydo Enm lo n
tA pQC l\A EvdAh,
pQCbdo yAtDAno yAtDAn ErpEpry, 32
cAyAphArF Bt
o lo
sdgEt prd,
=lv\gm
vr, oD, oD s\r?tlocn, 33
oD htA tAp htA BA?tABy vrprd,
B?tAn\pF Evv
, pzht, pr\dr, 34
aE`nEv BAvsBA -vAn^ ymo En Etr

vc
vzZo vAygEtmAn^ vAy, Ob
r vr, 35
rEvcd, , sOMyo gz, A&y, n
{ vr,
rAh,
tm zdAtA DtA htA smFr, 36
mFt
dvAEr {
d(yAEr, mDsdn,
Am, Ep, AmpAl, Eplo Evv Fvn, 37
BAgFrTF pdA\Bo, s
tb\D EvArd,
-vAhA -vDA hEv, &y\ h&yvAh prA, 38
-vprAo mhAvFro lGc aEmt Evm,
prXFnoFngEtmAn^ sdgEt, pzqottm, 39
gdA(mA g@yoEn gd\to hyn\t,
EvpA=mA En l\c mhAn^ mdh\Et, 40
\ vAy, pLvF hyApo vEhnEd ?pAl ev c
"
/j, "
/ pAlc pSvlFt sAgr, 41
Ehrmy, prAZc
cro Bcro mn,
EhrygB , s/A(mA rArAo EvA\pEt, 42

vdA\t
vdyo udgFTo
vdv
d\g pArg,
prEt g
}AmE-Tt, sA@y, -PEt dAt gZAr, 43
n"/ mAlF BtA(mA srEB, Sp pAdp,
EctA mEZg ZEnED, prA pEtrnttm, 44
py[lo, prArAEt>yo Et mAn^ v rFpEt,
EElESyArv/-tpr
tBtEpAc, 45
zZ/y hr, s#m, -tl, sv gEt, pmAn^
ap-mAr hr, -mtA EtgA TA -mEtm n, 46
-vg dvAr\ prA dvAr\ mo" dvAr\ pFvr,
nAd !p, pr b
}hm b
}hm b
}hm prAtn, 47
eo n
{ o n, ?l, -vy\ >yoEtnA l,
>yoEt, >yoEtrnAEdc sAEttvo rAsttm, 48
3
tmo htA EnrAl\bo EnrAAro gZAr,

gZAyo gZmyo bh(Ayo bhdy, 49
bhdnr^ bh(pAdo bhn^mDA bh(-vn,
bht^ Zo bhnnAso bhnn
/o bh(gl, 50
bh@y/o bh(c
o bht^ pQCo bht^ r,
bh(gEtb h(s
&yo bhSlo Plprd, 51
bhQCE?tb hdvA\CA Pldo bhdFvr,
bhSlo nto dA EvdyA dAt gd^ gz, 52

dvAcAy , s(y vAdF b
}hm vAdF lADr,
s=t pAtAlgAmF c mlyAcl s\y, 53
uttrAAE-Tt, Fdo Ed&y aOqED v, g,
AAmg, pFdc prAZ, Et s\cr, 54
ctro b
}AhmZo yogF yoggMy, prA(pr,
anEd EnDno &yAso {
vW, pLvF pEt, 55
prAEto EtArAEt, sdAndc EtA
gopAlo gopEtgo =tA El, Al, prA(pr, 56
mnov
gF sdA yogF s\sAr By nAn,
tttv dAtA c tttvj-tttv\ tttv prA, 57
do bdo En(ym?to B?t rAo yprd,
prlyo aEmt mAyc mAyAtFto Evm(sr, 58
mAyA- EnE t- r"Ac mAyA- EnEm t- Evp,
mAyAyc Enl
po mAyA Env \c, s, 59
sF sprdo nAgo mh
t s\-tv,
mh
vr, s(ys\D, rB, El pAvn, 60
rso rsj, sMmn-tp-c"c B
{ rv,
G
}AZo gD, -p n\ c -po ah\ArmAnd, 61
n
Et- n
Et- gMyc {
vW Bn Epry,
EgrFo EgErA Ato dvA sA, Evr\EgrA, 62
Bgv Esc yvn-tMbznA rdo aml,
Evv "
/\ Evv bF\ Evv n
/c Evvg, 63
yAo ymAnc pAv, Eptr-tTA
d bEd, "mA tdA m/o m/yt, -vr, 64
rA
do BptF zX mAlF s\sAr sArET,
En(y, s\pZ Amc B?t AmDgttm, 65
gZp, Fpo B
}AtA EptA mAtA c mAzEt,
shsr FqA pzq, shsrA", shsrpAt^ 66
4
AmEt^ Am dhn, Am, AMy Pl prd,

mdAhArF rA"s]n, E"Et BAr hro bl, 67
n d\ V~ yDo Ev Z B?to aBy vr prd,
dp hA dp do d=t, t mEt rmEt mAn^ 68
mhA EnEDm hA Bogo mhA BAgo mhAT d,
mhAAro mhA yogF mhA t
A mhA dyEt, 69
mhA mA mhA nAdo mhA m/o mhA mEt,
mhAyo mhodAro mhAd
vA(mo EvB, 70
zd mA t mA r(n nAB, tAgm,
aMBoED l\Gn, Es\ho En(yo Dm , prmodn, 71
EtAEm/o y, sm Evyo vAy vAhn,
Fv dAt shsrA\m do BEr dE"Z, 72
EsdT , EsEdd, Esd s\Sp, EsEd
ht,
s=t pAtAlcrZ, s=tEq gZ vEdt, 73
s=tAEND l\Gno vFr, s=t dvFpozmXl,
s=tA\g rA>y sd, s=t mAt En
Evt, 74
s=t lo
{ mV, s=t hotA -vrAy,
s=tQCdo EnED, s=tQCd, s=t nAy, 75
s=t sAmopgFtc s=t pAtl s\y,
m
DAvF FEt d, o hArF dOB `y nAn, 76
sv v[yro gB doq]n, p/pO/d,
prEtvAEd m-t\BF tEctt, prsAdn, 77
prAEBcArmno d,]no b\D mo"d,
nv dvAr prADAro nv dvAr En
tn, 78
nr nArAyZ -t(yo nrnATo mh
vr,
m
lF vcF d^gF B
}AE ZE ZsArET, 79
bh yon Ev-tFZ pQC, pQC htAsr,
dg
}h Enh\tA c EpAc g
}h GAt, 80
bAl g
}h EvnAF c Dmo n
tA pr,
ug
}(ycog
}v
g ug
} n
/, t t, 81
t my-tt, -t(y, -tEt, -totA mhA bl,
smg
} gZAlF c &yg
}o r"o EvnA, 82
r"o]n h-to b
}hm
, FDro B?t v(sl,
m
G nAdo m
G !po m
G vE EnvAr, 83
m
G Fvn
htc m
G [yAm, prA(m,
smFr tnyo bo@h tttv EvdyA EvArd, 84
5
amoGo amoGhEc ido aEn nAn,

aTo anTA phArF c smTo rAm s
v, 85
aTF Dyo asrArAEt, pXrFA" aA(mB,
s\q Zo EvdA(mA EvdyA rAE, s
rvr, 86
aclodro En(y, s
td^ rAm sArET,
aAnd, prmAndo m(-y, mo EnED,m, 87
vArAho nArEs\hc vAmno mdE`n,
rAm, Z, Evo bd, SF rAmAyo hr, 88
ndF BgF c cXF c gZ
o gZ s
Evt,
mA @y#y, srA@y"o EvAmo gtA\pEt, 89
gnnT, Ep
, svA vs, sdAy,
sg
}FvAEd-tt, At, sv mA =lv\gm, 90
ndAErtr"Ac n yd EvArd,
l, sGn,
qo vAsE-t", -vr, 91
-vZ vZo blAyc rAm p>yo aGnAn,
{
vSy dFp, {
vSy\ gzX, pnngo gz, 92
ESyArAvhtArAEtgv , pv t B
dn,
vA\go v
vgc B?to v EnvAr, 93
nAyDo mEZg
}Fvo >vAlAmAlF c BA-r,
prOY prtAp-tpno B?t tAp EnvAr, 94
rZ\ Fvn\ Bo?tA nAnAc
ohyc\cl,
s-v-To a-vA-LyhA d,mn, pvnA(m, 95
pAvn, pvn, Ato B?tAg-shno bl,
m
G nAdErpm
GnAd s\htrA"s, 96
"ro a"ro EvnFtA(mA vAnr
, stA\gEt,
F V, EEt Vc shAy, shnAy, 97
a-tl-(vnZB go
dv, s\sEtnAn,
a@yA(m EvdyAsArc a@yA(ml, sDF, 98
aSmq, s(y
ht, s(yg, s(y gocr,
s(y gB , s(y !p, s(y\ s(y prAm, 99
anA prAZEl\gc vAy v\odv, B,
Bd !po zd !p, s!pE-c/ !pDt^ 100
m
{ nA v\Edt, s#m d no Evyo y,
At Ed`mXlo zd, prVFt Evm, 101
Mb V, prsnnA(mA hr-v nAso vodr,
l\bo, XlF Ec/mAlF yogEvdA\ vr, 102
6
EvpEct^ EvrAnd Evg

}ho any Asn,
PSgZFsnr&yg
}o yogA(mA yogt(pr, 103
yog
vdyo yog tA yog yoEnEd g\br,
aArAEd "ArAt vZ EnEm t Evg
}h, 104
ull m, Es\h, s\-tt, prm
vr,
E[l \G, E[l An, E[l pAEZ, EA Dr, 105
smA aEmt mA c nAryZ prAyZ,
E ZB Ev Z roEc Zg
} Es Z, -TAZ
rv c 106
hrF zdAnd^ v" \pno BEm \pn,
gZ prvAh, s/A(mA vFt rAg, -tEt Epry, 107
nAg yA By @v\sF z?m vZ , pAl Bt^
anAlo BvopAyo anpAyo
vd pArg, 108
a"r, pzqo lo nATo r" prB dX,
aA\g yog PlB^ s(y s\D, pzt, 109
-mAn -Tn Enly, t
pr EvdAvZ "m,
p\cA"r pr, p\c mAto r\n@v, 110
yoEgnF vd v\dyc /]no ant Evm,
b
}hmcArF iEdy Erp, DtdXo dA(m, 111
aprp\c, sdAcAr, r s
nA EvdAr,
vd, prmod aAn\d, s=t Ehv pEtD r, 112
nv dvAr prADAr, pr(yg
}, sAmgAy,
qV^cDAmA -vlo o ByhymAndo amd, 113
sv v[yr, E?trnto ant m\gl,
a mEt D ro n
tA Ev!p, -vr sdr, 114
Dm
tm hA
t, s(y
tm hArT,
nEd Epry, -vt/c m
lF smr Epry, 115
lohA\g, sv Evd^ DvF qkl, v vr,
Pl B^ Pl h-tc sv m Plprd, 116
DmA @y"o Dm Plo Dmo Dm prdo aT d,
p\c Ev\Et tttvj, tAr b
}hm t(pr, 117
E/ mAg vsEtB Em, sv d, Enbh Z,
U -vAn^ En l, lF mAlF g EnnAcr, 118
r?tA\br Dro r?to r?t mAlA EvBqZ,
vn mAlF BA\gc v
t, -v
tA\bro yvA 119
yo y prFvAr, shsr vdn, Ev,
AEnF XAEnF y" r"o BtOG B\n, 120
7
s@yoAt, AmgEtr^ jAn mEt , y-r,

\B t
A, sAv BOmo Ev Z B?t, =lv\gm, 121
ctn vEt m/j, pOl-(y bl dp hA
sv l#mF prd, FmAn^ agdEpry EXt, 122
-mEtbF \ s
rAn, s\sAr By nAn,
uttm, FprFvAr, F B dgA c AmAHy 123
sdAgEtmA tErc rAm pAdAN qV^pd,
nFl Epryo nFl vZo nFl vZ Epry, sht^ 124
rAm dto lo bD, atrA(mA mnorm,
F rAm @yAnd^ vFr, sdA E\pzq--tt, 125
rAm AyA \tr\gc Edg EtrAnmy,
py [lo, prAnd, pr
, Epry sArET, 126
lo -vAEm mE?t dAtA sv ArZ ArZ,
mhA blo mhA vFr, pArAvArgEtg z, 127
sm-t lo sA"F c sm-t sr v\Edt,
sFtA sm
t F rAm pAd s
vA dr\Dr, 128
iEt F sFtA sm
t F rAm pAd s
vA dr\Dr
F hnmt^ shsr nAm -to/\ s\pZ \
Please send corrections Saraswathy Ravishankar msr at tamu.edu
Last updated October 12 1998 for HTML version

.. shrI A njaneya sahasranAmAvali ..

F aAn
y shsrnAmAvEl
: EvvMBrAy nm,
: DrApty
nm,
: r"o]nAy nm,
: F prdAy nm,
: Evvmt y
nm,
: EvvAArAy nm,
: vAy p/Ay nm,
: EvvpAy nm,
: rZAgtv(slAy nm,
: zdAy nm,
: EvvA(mA Evvs
&yAy nm,
: AnF prAZ dAtA r"Ay nm,
: anGAy nm,
: aT EvvAy nm,
: prAZAphArAy nm,
: arAy nm,
: EvvhrAy nm,
: am(yvF rvFrAy nm,

: g
}AmAvAsAy nm,
: rvy
nm,
: pZ sttvAy nm,

: pFtvAsA EdvAr smprBAy nm,
: Evvc
Ay nm,
: doZhtA E?tn
tA E?t rA"s mArAy n
: nAyAy nm,
: EvvgMyAy nm,
: a"]nAy nm,
: DndAy nm,
: Evv@y
yAy nm,
: Eng ZAy nm,
: lADrAy nm,
: rAmdtAy nm,
: AEnF Fv hArAy nm,
: rAy nm,
: vFrAy nm,
: =lv\gmAy nm,
: Ep
Ay nm,
: BBAr htArAEtd gv prmd nAy nm,
: EnEDpEtm ny
nm,
:
vdv
dyAy nm,
: sh
tv
nm,
: EpgA"Ay nm,
: vn
crAy nm,
: vrdAy nm,
: bAlAy nm,
: pr\v
nm,
: EvvBtA gdgrv
nm,
: vA`mF sFtA o EvnAAy nm,
: g(/AtA gnnTAy nm,
: EvAy nm,
: vdAy nm,
: yvA tttvAy nm,
: vA y nm,
: tttvgMyAy nm,
: n
vrAy nm,
: prAy nm,
: sAy nm,
: gE(ptA hry
nm,
: a&y?tAy nm,
: hyAy nm,
: FAy nm,
: &y?tA&y?tAy nm,
: DrADrAy nm,
: anAsnr&yg
}Ay nm,
: g
}Am HyAtAy nm,
: gzX-myB\nAy nm,
: pAT @vAy nm,
: Epg
Ay nm,
: DrADrAy nm,
: vAystAy nm,
: EpgromA EtgMyAy nm,
: aEmt pQCAy nm,
: snAtnAy nm,
: BB v--vm hlo Ay nm,

: nAy nm,
: anAEdB gvAnAy nm,
: lo-tpAy nm,
: b
}hm pQCAy nm,
:
dvAy nm,
: a&yyAy nm,
: prb
}hmApQCAy nm,
: Evv
htEn rAyAy nm,
: s(ymoMAr gMyAy nm,
: rAm
evAy nm,
: aAro`ytA Evv
Ay nm,
: prZvAy nm,
: sg
}FvAEd ytAy nm,
: EvvnATAy nm,
: &yApAy nm,
: jAnF vAnrAy nm,
: hrFvrAy nm,
: amlAy nm,
: vAnr
vrAy nm,
: BgA y nm,
: EvAy nm,
: rAmAy nm,
: Dm prEtAtA rAm
Ay nm,
: Sp-TAyF Ecr\FvF prsnnAy nm,

: sdA EvAy nm,
: rAm B?tAy nm,
: PSgZEpryAy nm,
: snnty
nm,
: SyAZAy nm,
: go pdFtvArFAy nm,
: pZ AmAy nm,
: sdgty
nm,
: hnmt
nm,
: prEt E-TrAy nm,
: pXrFA"Ay nm,
:
htv
nm,
: gdFAy nm,
: aEmt prBAy nm,
: BE?t mE?tdAy nm,
: FEt dAyAy nm,
: sA"F c
t c
{ ty Evg
}hAy nm,
: Ft y
nm,
: AndAy nm,
: FEt prdAy nm,
: prAZdAy nm,
: iv smdAy nm,
: prAZAy nm,
: prt
, prAy nm,
: BA`ydAy nm,
: FprdAy nm,
: g(prAZAy nm,
: Enm lAy nm,
: EvAy nm,
: smFrZAy nm,
: udEDmZAy nm,
: EvBFqZ EpryAy nm,
: n
tA pQC l\A EvdAhAy nm,
: pQCbdAy nm,
:
dvAy nm,
: rAy nm,
: Ep=plAyn EsEddAy nm,
: yAtDAn ErpEpryAy nm,
: l\Ary
nm,
: AlpzqAy nm,
: EsdAyAy nm,
: cAyAphArF Bt
Ay nm,
: lo
sdgEt prdAy nm,
: l\
gh B\nAy nm,
: BtAvAsAy nm,
: Al B" B\nAy nm,

: l\
EnDnAy nm,
: vAs
dvAy nm,
: -TAyF l\A dAh vrAy nm,

: cd sy aE`n n
/Ay nm,
: s\sAr By nAnAy nm,

: shtAy nm,
: vAED b\Dnd^ Evv
tA Evv prEtEtAy nm,
: vsE-/Bvn
vrAy nm,
: AlAy nm,
: sdsdpAy nm,
: ArZAy nm,
: yAtDAnAy nm,
: =lv\gm
vrAy nm,
: oDAy nm,
: oD s\r?tlocnAy nm,
: oD htA tAp htA BA?tABy vrprdAy nm
:
: FrAmdtAy nm,
: ZAy nm,
: AlA`ny
nm,
: l\AprAsAdB\Ay nm,
: ZAy nm,
: EplAy nm,
: pFAy nm,
: aE`nEv BAvsBA -vAnAy nm,
: Z -ttAy nm,
: AtAy nm,
: pyrAy
nm,
: ymAy nm,
: dvAd rAEgAy nm,
: AEtdAy nm,
: svA yAy nm,
: En Etr
vcAy nm,
: vzZAy nm,
: EvvpAvnAy nm,
: aprm
y(mA
rv(yAEd EnvArAy nm,
: vAygEtmAnAy nm,
: Evv Bo?tA mAr]nAy nm,
: l#mZ prAZdAtA sFtA Fvn

htAy nm, :
vAyv
nm,
: b
}hmcArF Et
EdyAy nm,
: rAm@y
yAy nm,
: Ob
r vrAy nm,
: U@v gAy nm,
: hqF
Ay nm,
: rvy
nm,
: Ev Z B?tAy nm,
: dAy nm,
: prlyAtAy nm,
: B?tAn\pF Evv
Ay nm,
: pzhtAy nm,
: pr\drAy nm,
: lAglF mAEl lAgl ht rA"sAy nm, : VF blF

: Ay nm,
: smFr tnAy nm,
:
dvAErdp hA hotA tA htA g(prBv
nm, :
sOMyAy nm,
: vFrAy nm,
: ngr g
}Am pAlAy nm,
: grv
nm,
: vFrmArAy nm,
: dAy nm,
: A&yAy nm,
: yprdAy nm,
: bdAy nm,
: n
{ vrAy nm,
: gmgldAy nm,
: EnrtrAy nm,
: rAhv
nm,
: pyAy nm,
:
tm zdAtA DtA htA smFrAy nm,
: py vZ Ft nAy nm,
: Enr\nAy nm,
: EnEv SpAy nm,
: pyFt y
nm,
: gZAtFtAy nm,
: py gEt g(pAvn pAvnAy nm,
: By\rAy nm,
: hnmA\, drArA@yAy nm,
: AmAy nm,
:
d
vAy nm,
: EtmArAy nm,
: tp-sA@yAy nm,
: AmpAlAy nm,
: rAm BE?t EvDAyAy nm,
: mh
vrAy nm,
: EplAy nm,
: @yAtA @y
yAy nm,
: AnF Gnoo(TtAphtA prA(prAy nm,: Evv FvnAy nm,
: BgAy nm,
: vAX\<yAy nm,
2
: mFt
dvAEr {
d(yAry
nm,
: mDsdnAy nm,
: py
nm,
: BAgFrTF pdA\BoAy nm,
: s
tb\D EvArdAy nm,
: -vAhA -vDA hvy
nm,
: &yAy nm,
: v rFpty
nm,
: bhtAy nm,
: EElESyArv/-tpr
tBtEpAcAy nm, :
pQCAy nm,
: zZ/y hrAy nm,
: bht^ rAy nm,
: -vprAAy nm,
: s#mAy nm,
: -tlAy nm,
: bh(gEtb h(s
&yAy nm,
: bhSlo PlprdAy nm,
: mhAvFrAy nm,
: sv gty
nm,
: lGv
nm,
: pmAnAy nm,
: bhQCE?tb hdvA\CA PldAy nm,

: bhdFvrAy nm,
: aEmt EvmAy nm,
: ap-mAr hrAy nm,
: prXFnoFngEtmAnAy nm,
: sdgty
nm,
: -mtA EtgA TA -mEtm nv

nm,
: -vg dvArAy nm,
: pzqottmAy nm,
: prA dvArAy nm,
: s(y vAdF b
}hm vAdF lADrAy nm,
: gdA(mA g@yoEn gd\tAy nm,
: mo" dvArAy nm,
: hyn\tAy nm,
: EvpA=mA En l\Ay nm,
: pFvrAy nm,
: s=t pAtAlgAmF mlyAcl s\yAy nm,

: uttrAAE-TtAy nm,
: nAd !pAy nm,
: FdAy nm,
: mhAnAy nm,
: pr b
}hm b
}hm b
}hm prAtnAy nm,
: Ed&y aOqED vAy nm,
: mdh\ty
nm,
: Ay nm,
: eAy nm,
: gAy nm,
: n
{ Ay nm,
: vAyv
nm,
: nAy nm,
: AAmgAy nm,
: pFdAy nm,
: pLvF hyApAy nm,

: vEhnEd ?pAl evAy nm,
: ?lAy nm,
: prAZAy nm,
: -vyAy nm,
: "
/jAy nm,
: >yoEtnA lAy nm,
: Et s\crAy nm,
: ctrAy nm,
: "
/ pAlAy nm,
: >yoty
nm,
: b
}AhmZAy nm,
: pSvlFt sAgrAy nm,

: EhrmyAy nm,
: >yoEtrnAdy
nm,
: yogF yoggMyAy nm,
: sAEttvAy nm,
: prA(prAy nm,
: prAZAy nm,
: rAsttmAy nm,
: anEd EnDnAy nm,
:
crAy nm,
: tmAy nm,
: &yAsAy nm,
: BcrAy nm,
: htA EnrAl\bAy nm,

: EnrAArAy nm,
: {
vWAy nm,
: mnv
nm,
: EhrygBA y nm,
: gZArAy nm,
: pLvF pty
nm,
: prAEtAy nm,
: s/A(mA rArAAy nm,

: EvA\pty
nm,
: gZAyAy nm,
: EtArAty
nm,
: gZmyAy nm,
: sdAndAy nm,
:
vdA\t
vdyAy nm,
: bh(AyAy nm,
: bhdyAy nm,
: EtAy nm,
: bhdnb h(pAdAy nm,

: bhnAy nm,
: gopEtgo =tA ly
nm,
: mDA bh(-vnAy nm,

: bhtAy nm,
: prA(prAy nm,
: h&yvAh prAAy nm,
: udgFTAy nm,
:
vdv
d\g pArgAy nm,
: prEt g
}AmE-TtAy nm,
: sA@yAy nm,
: -PEt dAt gZArAy nm,
: n"/ mAlF BtA(mA srBy
nm,
: ZA y nm,
: bhSlo ntAy nm,

: dA EvdyA dAt gd^ grv
nm,
:
dvAcAyA y nm,
: gopAlAy nm,
: AlAy nm,
: mnov
gF sdA yogF s\sAr By nAnAy nm
: tttv dAtA tttvj-tttvAy nm,
: bhnnAsAy nm,
: bhnn
/Ay nm,
: tttv prAAy nm,

: bdAy nm,
: py[loAy nm,
: bh(glAy nm,
: bh@y/Ay nm,
: prArAEt>yo Et mAnAy nm,
: bh(c
Ay nm,
: B?t rAAy nm,
: Sp pAdpAy nm,
: EctA mEZg ZEnDy
nm,
: prA pEtrnttmAy nm,
: dAy nm,
: En(ym?tAy nm,
: yprdAy nm,
: Eptr-tTAy nm,
: prlyAy nm,
: d bdy
nm,
: tAgmAy nm,
: aMBoED l\GnAy nm,
: Es\hAy nm,
: mAyAtFtAy nm,
: "mA tdA m/Ay nm,
: En(yAy nm,
: Evm(srAy nm,
: m/ytAy nm,
: DmA y nm,
: aEmt mAyAy nm,
: mAyA-EnE t-r"Ay nm,
: -vrAy nm,
: prmodnAy nm,
: mAyA-EnEm t-EvpAy nm,
: rA
dAy nm,
: EtAEm/Ay nm,
: mAyAyAy nm,
: yAy nm,
: Enl
pAy nm,
: BptF zX mAlF s\sAr sArTy

nm,
: En(yAy nm,
: mAyA Env \cAy nm,

: sAy nm,
: s\pZ AmAy nm,

: B?t AmDgttmAy nm,
: vAy vAhnAy nm,
: sF sprdAy nm,
: gZpAy nm,
: Fv dAt shsrA\m dAy nm,

: BEr dE"ZAy nm,
: nAgAy nm,
: FpAy nm,
: EsdTA y nm,
: mh
t s\-tvAy nm,
: mh
vrAy nm,
: B
}AtA EptA mAtA mAzty
nm,
: EsEddAy nm,
: shsr FqA pzqAy nm,
: s(ys\DAy nm,
: rBAy nm,
: shsrA"Ay nm,
: Esd s\SpAy nm,

: EsEd
htAy nm,
: shsrpAtAy nm,
: s=t pAtAlcrZAy nm,
: El pAvnAy nm,
: AmEtAy nm,
: s=tEq gZ vEdtAy nm,
: rsAy nm,
: Am dhnAy nm,
: rsjAy nm,
: AmAy nm,
: s=tAEND l\GnAy nm,

: vFrAy nm,
: sMmn-tp-c"v
nm,
: AMy Pl prdAy nm,
: s=t dvFpozmXlAy nm,
: B
{ rvAy nm,
: mdAhArF rA"s]nAy nm,
: G
}AZAy nm,
: E"Et BAr hrAy nm,
: gDAy nm,
: blAy nm,
: s=tA\g rA>y sdAy nm,

: s=t mAt En
EvtAy nm,
: s=t lo
{ mVAy nm,
: -p nAy nm,
: n d\ V~ yDAy nm,
: Ev Z B?tAy nm,
: s=t hotA -vrAyAy nm,
: ah\ArmAndAy nm,
: n
Et-n
Et-gMyAy nm,
: aBy vr prdAy nm,
: EnDy
nm,
: dp hA dp dAy nm,
: s=tQCdAy nm,
: {
vW Bn EpryAy nm,
: s=t nAyAy nm,
: EgrFAy nm,
: d=tAy nm,
: t mEt rmEt mAnAy nm,
: EgErA AtAy nm,
: mhA EnEDm hA BogAy nm,
: dvA sAy nm,

: Evr\EgrAy nm,
: Bgv EsAy nm,
: mhA BAgAy nm,
: s=t pAtl s\yAy nm,

: m
DAvF FEt dAy nm,
: mhAT dAy nm,
: o hArF dOB `y nAnAy nm,
: mhAArAy nm,
: sv v[yrAy nm,
: yvn-tMbznA rdAy nm,
: mhA yogF mhA t

A mhA dyty
nm,
: gB doq]nAy nm,
: amlAy nm,
: mhA mA mhA nAdAy nm,
: p/pO/dAy nm,
: Evv "
/Ay nm,
: mhA m/Ay nm,
: prEtvAEd m-t\BF tEcttAy nm,
: Evv bFAy nm,
: mhA mty
nm,
: prsAdnAy nm,
: Evv n
/Ay nm,
: mhAyAy nm,
: prAEBcArmnAy nm,
: EvvgAy nm,
: mhodArAy nm,
: dv
nm,
: yAAy nm,
: mhAd
vA(mAy nm,
: ]nAy nm,
: ymAnAy nm,
: EvBv
nm,
: pAvAy nm,
: zd mA t mA r(n nABAy nm,
: b\D mo"dAy nm,

: nv dvAr prADArAy nm,
: -pA y nm,
: sm EvyAy nm,
: s=tQCdAy nm,
: s=t sAmopgFtAy nm,
: nv dvAr En
tnAy nm,
: s
rvrAy nm,
: aGnAnAy nm,
: nr nArAyZ -t(yAy nm,
: aclodrAy nm,
:{
vSy dFpAy nm,
: nrnATAy nm,
: En(yAy nm,
:{
vSyAy nm,
: mh
vrAy nm,
: s
td^ rAm sArTy
nm,
: gzXAy nm,
:m
lF vcF d^gF B
}AE ZE ZsArTy
nm,
: aAndAy
nm,
: pnngAy nm,
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nm,
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nm,
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nm,
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nm,
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nm,
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Last updated August 14, 2004
.. pa.nchamukhahanumatkavacham ..

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.. shrIvichitravIrahanumanmAlAmantraH ..

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.. shrI hanUmat pa ncha chAmaram ..

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.. shrii hanumat paJN haratnam.h ..
; F hnmt^ p r(nm^ ;
.. Garland of Five Gems on Shri Hanuman ..
Translation by A. Narayanaswami
vFtAEKl-Evqy
QC\ jAtAndA plkm(yQCm^ .
sFtApEt dtA\ vAtA(mjm BAvy
m^ ; 1;
I now all to mind Hanuman, the son of the wind god,

gladdening to ontemplate, who is free of all sensual
desires, who sheds tears of joy and is lled with rapture, who
is the purest of the pure and the rst of Rama's messengers. 1.
tzZAzZ mK-kml\ kzZA-rspr-pErtApAm^ .
sjFvnmAfAs
mjl-mEhmAnmjnA-BA`ym^ ; 2;
I think of Hanuman, whose fa e is like the lotus, red like

the rising sun, the orners of whose eyes are full of the
feeling of mer y, who is life-giving, whose greatness has
the quality of beauty, who personies Anjana's good fortune. 2.
fMbrv
{ Er-frAEtgmMbjdl-Evpl-lo nodArm^ .
kMbglmEnlEdm^ EbMb->vEltom
kmvlMb
; 3;
I seek refuge in the one who ies faster than the

arrows of madana, whose eyes wide as the petals of the lotus
are lled with kindness, whose ne k is smooth and
well-formed as the on h shell, who represented good
fortune to the wind god, and whose lips are bright-red
like the bimba fruit. 3.
drFkt-sFtAEt , kVFkt-rAmv
{ Bv--PEt , .
dAErt-dfmK-kFEt , prto mm BAt hnmto mEt , ; 4;
May the form of Hanuman ome resplendent before me, the

one that dispelled Sita's grief, that brought out the glory of
Shri Rama's prowess, that tore Ravana's reputation into shreds. 4.
vAnr-EnkrAy"\ dAnvkl-kmd-rEvkr-sdfm^ .
1
dFn-jnAvn-dF"\ pvn tp, pAkpjmdA"m^ ; 5;
I saw the leader of the Vanara (monkey) popula e, the one

who was (inimi al) like the sun's rays to the (night-blooming)
lily of the Danava people (the demoni ra e), who is
dedi ated to the prote tion of those in distress, who
was the ulmination of the a umulated penan es of Vayu. 5.
ett^-pvn-st-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 enjoying
for long the pleasures of this world. 6.
iEt FmQC\kr-Bgvt, ktO hnmt^-p r(n\ s\pZ m^ ;
Here ends "Hanumat Pan haratnam," omposed by Shri

Shankara Bhagavata, Adi Shankara arya.
En oded by Raman Anantaraman (anantaramanns l.msu.edu)
Please send orre tions to sanskrit heerful. om

Last updated January 17, 2009
.. shrI hanUmat pan ha hAmaram ..
; Fhnm(p\ Amrm^ ;
INTRODUCTION.
This is a short and sweet stotram onsisting of nine verses arranged
in the Pan ha hamara meter.
They onstitute a prayer to Hanuman to help one to destroy the six
internal 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 a
prerequisite for e a ious prayer or meditation.
Indian mythology oers some unique hara ters the like of whom are
not available in mythologies of other ountries. To name some, they
are Sage Vyasa, Naradha and Hanuman. We will brie y talk about
Hanuman here.
REFERENCES TO HANUMAN IN PURANAS/EPICS.
Hanuman is loved and venerated by all.
He is known for his erudition, bravery, valour and above all
his great self ea ing humility. His life story appears in hapters
35 and 36 of the Uttara Kanda of Shrimad Valmiki Ramayana. Sage
Agastya narrated it to Shri Rama.
Hanuman is also referred to in Siva Purana, Brahma Purana, Bhagavata
Purana, Bhavishya Purana and Mahabharata. A ording to Bhagavata
Purana, Hanuman stayed behind after Rama left Ayodhya and remained in
Kimpurusha Varsha where he is still living listening to Ramayana
being sung by the denizens of the pla e and himself joining them in
the singing.
Ek\pzq
vq
BgvtmAEdpzq\
l#mZAg}j\ sFtAEBrAm\ rAm\ tQ rZs\EnkqA EBrt,
prmBAgvto- hnmAn^ sh Ek\pzq
{,
aEvrtBE?tzpAst
. aAE q
Z
n sh gdv
{ rngFymAn\
prmkSyAZF\ Bt Bgv(kTA\ smpfZoEt -vy\
d\ gAyEt ;(5-19-1,2)
Full a ount of Hanuman is given in Parasara Samhita also. The
samhitas are that portion of the vedas that ontain the prayers,
mantras set to appropriate handas (meter) and rituals to propitiate
the God. They are given out by sages who got them as revelations by
divine gra e. The author of this samhita is not the Parasara who was
sage 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 a
sahasranama. Interestingly, one of the 108 names of Hanuman is

: BEv yC^ trAnnAy nm, .. That is, he will su eed present
Brahma as Lord of reation in the next yuga. A ording to the samhita
this boon was granted to Hanuman by Brahma Himself when he visited
Brahmaloka. There is no hint of this in Valmiki Ramayana.
Hanuman was born with an aspe t of Lord Siva. This is stated
spe i ally in Ananda Ramayana. Vrishakapi is the name of one of the
eleven Rudras a ording to the Vishnu Purana. This name appears in
one of the Sivasahasranamams. Brahma Purana refers to Hanuman by
this name. The third Yajus in the seventh Anuvaka of Shri Rudram
reads: nmo dtAy EhtAy .duuta
is a messenger who is an expert in onveying information and
also gathering information. Prahitha is one deputed by his master on
a spe i o assion for a spe i duty. The ommentators state that
god Agni is meant here as he is said to be the messenger of the
gods.He is also the prahitha or spe ial agent of the yajaman or
performer of a sa ri e to arry the oblations to the god spe ied.
Thus the Lord Himself a ts as a messenger to His devotees and
prote ts them in that apa ity. We may say that it was the Lord as
Krishna who a ted as a messenger to the Pandavas. Similarly, we may
say that it was the Lord who as Hanuman a ted as a messenger and
onveyed Rama's message to Ravana and also gathered information about
Lanka that will be useful to Rama in ase He had to engage in a ght
with Ravana. Lord Siva in arnated as Hanuman to demonstrate to the
world 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 wind
god.The great philosopher Madhva harya explained that Vayu, in this
ontext refers, not to the Vayu deva but to Mukhyaprana - the rst
of Lord Vishnu's reation - who is also known as Hiranyagarbha. He
represents not the individual ( &yE) prana but the total
( smE ) prana or the aggregate of all the individual
pranas.Thus the devas depend on Him for their survival. So He is more
powerful than all the devas and omnis ient too ( sv +,). That
is why he was able to perform deeds that ould not be performed by
anyone else. Jambavan when he was en ouraging Hanuman to ross the
o ean said that Hanuman was a great s holar and had no equal in
strength, wisdom and ourage. Rama himself admited that what Hanuman
had done was impossible even to be imagined by others.(Yuddha
Kanda.1.2)
kt\ hnmtA kAy \ smhd^ BEv dl Bm^ .

mnsA_Ep ydy
n n f?y\ DrZFtl
;
Madhva harya has quoted extensively from Rig Veda, Skanda Purana and
Vayu Purana to prove that Mukyaprana took three in arnations. They
are Hanuman, Bhimasena and Madhva harya himself. Hanuman is des ribed
in the Rigveda
as hn fNdo +AnvAE hnmAn^ mEtfENdt, .(i.e) the word
Hanuman means one who has perfe t knowledge. He is
also known as intelligent.

Hanuman learnt all the s riptures from the Sun god himself. The Sun
god is always on the move and be ause of this Hanuman had to learn
while on the move. He had to keep ying in front of his guru, the
Sun god and also fa ing him, sin e he annot be showing his ba k to
his guru while listening to the guru! He learnt all the vedas and the
six vedangas in a very short time. Hanuman wanted to oer his
tea 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 when
Hanuman insisted, the Sun said that his son Sugriva was living on
earth with his brother Vali and was not having good relationship with
him. Vali was mu h more powerful than Sugriva. In view of this the
Sun god wanted Hanuman to be with his son Sugriva and be of help to
him. A ordingly Hanuman stayed with Sugriva all the time as his
friend, philosopher and guide.
Hanuman is reputed to have mastered vyakarana - the s ien e of
grammar. He is therefore alled nava vyakarana pandita (master of the
nine sytems of grammar). Rama pointed this out to Lakshmana when they
meet 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 have
been sent by Vali to kill him. Rama did not speak a word himself,
but was just listening to the onversation. He on luded that Hanuman
was no ordinary person as none but an erudite person ould speak in
that polished manner. He points out these hara teristi s in
Hanuman's spee h that made him to arrive at this on lusion to
Lakshmana. Rama , in his admiration, said: (Valmiki
Ramayana.Kishkindha Kanda.3-28 to 33).
nAn`v
dEvnFt-y nAyjv dDAErZ, .
nAsAmv
dEvdq, f?ym
v\ EvBAEqtm^ ; 28.
nn\ &yAkrZ\ k(-nmn
n bhDA tm^ .
bh &yAhrtAn
n n Ek\E dpfENdtm^ ; 29.
n mK
n
/yoAEp llAV
B}vo, tTA .
ay
vEp sv
q doq, s\EvEdt, ?vE t^ ; 30.
aEv-trms\Ed`DmEvlEMbtm&yym^ .
ur,-T\ kWg\ vA?y\ vt t
mym-vrm^ ; 31.
s\-kArms\pAm^tAmEvlEMbtAm^ .
uQ AryEt kSyAZF\ vA \ dykEq ZFm^ ; 32.
anyA E /yA vA A E/-TAn&yjn-TyA .
k-y nArAyt
E mtAs
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 who
has not studied Rig veda ,Yajurveda and also Sama
veda with meaning. Surely he had studied the entire range of grammar
thoroughly, as
is lear from the fa t that nothing has been wrongly worded by him
even though he spoke a great deal. No fault of expression was noti ed
anywhere in his fa e, or eyes, or forehead or
eyebrows or in anyone of his limbs.The spee h emanating from his
bosom and arti ulated by his throat is marked by abs en e of
prolixity, is unambiguous and unfaltering. It does not make a grating
impression on one's ears, uttered as it were in a modulated tone. He
utters a wholesome, distin t and remarkable spee h that is
gramati ally orre t, uent and delightful to the mind. Whose mind
will not be rendeed favourable by this wonderful spee h whi h has its
seat in the three arti ulating organs (the bosom, throat and head)?.
The mind even of an enemy with his sword uplifted will be made
friendly thereby.
Please note that this en omium is paid by Rama who himself is reputed
to be an eloquent speaker and had studied all the shastras like
Hanuman. This is stated in the very beginning of Ramayana by sage
Narada to Valmiki. In Narada's words: Rama is vA`mFor eloquent
and:
vdv
dAt tv+,knows the truth of the vedas and the
six s ien es (grammar et .) auxiliary to them and
sv fA-/AT tv+, -mEtmAn^ EtmAnvAn^: knows the
real meaning of all the s riptures, has a sharp memory and is
possessed of qui k wit. Sage Agastya also mentioned this fa t to Rama
when he was narrating the life of Hanuman. The sage said:
svA s EvAs tpoEvDAn

-pD t
_y\ Eh gz\ srAZAm^ .
so_y\ nv&yAkrZAT v
A b}A BEv y(yEp t
sAdAt^ ;
Sita also paid ompliments to Hanuman's qualities of speaking. This

was 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\p\ mADy gZ-BqZm^ .

b^yA-AyA y?t\ (vm
vAh Es BAEqtm^ ;
"You alone are ompetent to speak words that are endowed with the
mark of quality, sweet in expression, adorned with virtues, alert in
mind that is hara terised by (the well known) eight ex ellen es."
Buddhi is the awakened, alert mind. The ashtanga, the eight qualities
of Buddhi, a sound and ripe intelle t are given in the following
verse of the Nitisara Kamandaka quoted by the ommentators.
fqA vZ\
{ v g}hZ\ DArZ\ tTA .
Uho_poho_T Ev+An\ tv+An\ DFgZA, ;
They are: (1) keenness to hear dis ourses espe ially on spiritual
topi 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's
bearing ombined with his gift of powers of ommuni ation and on luded
that he was suited to be an ideal messenger. Rama stated this after
listening to
Hanuman's introdu tory talk in Kishkinda (referred to above). Rama
said (Valmiki Ramayana. Kishkinda Kanda. 3 - 34, 35)
ev\ EvDo y-y dto n Bv

t^ pAET v-y t .
Es^yEt Eh kT\ t-y kAyA ZA\ gtyo_nG ; 34.
ev\gZgZ
{ y ?tA y-y -y, kAy sADkA, .
t-y Es^yEt sv
TA dtvA?y oEdtA, ; 35.
How an the progress of undertakings of a king in whose servi e no

su h envoy exists a tually meet with su ess? By the very pleading of
an envoy, all the obje ts of a sovereign in whose servi e there
happen to be agents adorned with su h virtues are surely
a omplished. Manu pres ribes ertain quali ations that a king
should look for in a messenger. He says:
dt\
{ v kvF t sv fA-/EvfArdm^ .
iEtAkAr
+\ fE \ d"\ klotm^ ;
anr?t, fE d", -mEtmAd
fkAlEvt^ .
vp mAvFtBFvA `mF dto rA+, f-yt
;
Roughly translated, these verses say that the king should sele t one
who is expert in s riptures, who ould read the intention from
gestures, physi al appearan es and features, who is a man of
hara ter, lever and belonging to a high family. He should love his
king, be pious, dexterous, intelligent, should feel easy at any
pla e, time or ir umstan e, handsome and strongly built, fearless
and a good orator. We nd that Hanuman possessed all these
quali ations and was t to be a messenger. Rama had studied the
qualities of Hanuman and had no di ulty in hosing him to be his
messenger.
Rama, though he laimed himself to be Dasaratha's son, and tried to
a t like a mortal ould not on eal his real identity from the eyes
of the devotee Hanuman. So, Hanuman did not waste even a se ond, but
surrended at Rama's feet. Prahlada lassies devotion into nine
kinds. He said this in his reply to his father Hiranyakasipu when he
was asked to say what a ording to him was the best he learnt at the gurukula.
vZ\ kFt n\ Ev Zo, -mrZ\ pAds

vnm^ .
a n\ vdn\ dA-y\ sHy\ aA(mEnv
dnm^ ;
vl"ZA .
iEt p\sAEp tA Ev ZO BE?t
Eyt
Bgv(yA tmy
_DFtmmm^ ;
(Shri Bhagavata. 7-5-23 and 24).

The nine types of devotion that Prahlada talks about are:(1) to hear
the names, glories and stories of the Lord, (2) to hant them, (3) to
remember Him (as well as His names and stories, (4) to wait upon Him,
(5) to oer worship, (6) to oer salutations to Him, (7) to
dedi ate one's a tions to Him, (8) to ultivate friendship with Him
and (9) to oer one's body and belongings to Him.
Hanuman's devotion omes under the seventh ategory (viz.) the dasya
bhakti (i.e.)
devotedness to the Lord with a sense of servi e. He proudly pro laimed
himself to be the servant of Rama in Lanka when he was surrounded by
the solders of Ravana in the Ashoka Vana. dAso_h\ kosl
d-y
rAm-yAE?lkm Z, . (Valmiki Ramayana. Sundara Kanda - 42-34)
Also his is a solitary example of this type of devotion. This is
stated in the following popular verse.
FEv Zo, vZ
prFE"dBvd^ {vyAEsEk, kFt n

Ad,-mrZ
tdER^G}Bjn
l#mF, pT, pjn
.
ar-(vEBvdn
kEppEtdA -y
_T sHy
_j n,
sv -vA(mEnv
dn
bElrBt^ k ZAE=tr
qA\ prm^ ;
A devotee pra tising this type of devotion is inspired with a sense

of servi e to the Lord and feels that the Lord is his master and he
is His servant. He does not nourish any kind of ego but surrenders
himself, body and soul to the Lord. The master an expe t any kind of
work from him. In the ase of Hanuman, his devotion was so intense
that it trans ended the boundaries of this parti ular type and
spanned the full extent of types 8 and 9 also: that is, he was
onsidered a friend by Rama and he also surrendered himself totally
to Rama. He tried to be in Rama's ompany as mu h as possible so that
he ould enjoy His glories from lose quarters. Also sin e proximity
reates ae tion, by being lose to Rama, he ould re eive Rama's
love. He is the one hosen by the Lord to obtain His love as
mentioned by the Katha Upanishad that states (2-23) ym
{vq
vZt
t
n l<y, ." He is attained only by the one whom He
hooses". This also brings to our mind the verse in
Varadarajapan hasat by the great poet Shri Vedanta Desika. He says:
sOfFSyBAEvtEDyA BvtA kTE t^

s\CAEdtAnEp gZAn^ vrd (vdFyAn^ .
(y"y(yEvkl\ tv sEkA,
p(yE-(vqAEmv pyodvtAn^ myKAn^ ; 27;
One pe uliarity of the types 4, 7,8 and 9 of devotions is that it

involves a eptan e by the other party, namely the Lord also. One
annot laim himself to be the Lord's friend or servant unless the
Lord also a epts the oer of friendship or servi e. Did Rama a ept
Hanuman's servi es? We nd that Rama unhesitatingly a knowledged his
servi es. He told the sage Agastya that but for Hanuman he ould not
have had the news about Sita languishing in Lanka, win the war with
Ravana, regain Sita, Laksmana and others. (Valmiki Ramayana. Uttara

Kanda. 35-9 and 10)
et-y bAhvFy
Z lA sFtA l#mZ, .
A=tA myA jy
{ v rA>y\ Em/AEZ bADvA, ; 9;
hnmAn^ yEd m
n -yAd^ vAnrAEDpt
, sKA .
t^ ; 10;
vEmEp ko v\ jAn?yA, fE?tmAn^ Bv
This is evident from the following in ident narrated in Uttara

Kanda. After Rama's oronation, all those who all those who helped
him were given presents and given leave to depart. Rama sends ba k
other friends, in luding monkeys, bears and ogres. At that time
Hanuman said
-n
ho m
prmo rAj\-(vEy Ett En(ydA .
BE?t EnytA vFr BAvo nAy/ gQCt ; 16;
yA&dAmkTA vFr Er yEt mhFtl
.
tAvQCrFr
v(st AZA mm n s\fy, ; 17;
Hanuman pleaded saying "may my supreme ae tion for you stand for
ever. May my devotion to you be onstant. Let not my love be diverted
to anyone else. May life ontinue in my body as long as your story
remains urrent on this earth. On hearing this, Rama was moved and
said
ek
{ k-yopkAr-y AZAn^ dA-yAEm t
kp
.
f
q-y
hopkArAZA\ BvAm EZno vym^ ; 23.
md
jFZ tA\ yAt yt^ (vyopkt\ kp
.
nr, (ypkArAZAmAp(-vAyEt pA/tAm^ ; 24.
In reply Rama said "you have done me numerous servi es. For anyone
of them my life is an adequate return. If my life is pledged in
return for one of your servi es then I shall be in debt in respe t of
others. I shall be indebted to you in a manner that I an never think
of repaying you. Let there be no o assion for me to repay your
servi es; for one deserves to be requitted for servi es rendered onle
when one is in trouble." Can there be a better way of a knowledging
the servi es rendered by Hanuman?
In identally the above request by Hanuman whose whole being was
imbued with the spirit of servi e to the Lord shows that su h a
devotee 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 oered
by him had a epted his servi es.This was said by Lord Kapila in His
advi e to His mother Devahuti.
sAlo?ysAE sAmF=ysA!=y
{ k(ym=yt .
dFymAn\ n gEt EvnA m(s
vn\ jnA, ;(Shri Bhagavata.
3-30-13).
Hanuman had other endearing qualities too. Sita found in him the
following qualities:energy, rmness, renown, dexterity, ompeten e,

modesty, pruden e and intelligen e. Rama had given a beautiful pearl
ne kla e (given to him by the wind-god) to Sita. She, in turn, with
the onsent of Rama gave it to Hanuman with whom she was very pleased
and found the above said qualities in him.
tjo DEty fo dA#y\ sAm(y \ Evnyo ny, .

pOzq\ Evmo bEy E-m
tAEn En(ydA ;
(Valmiki Ramayana.Yuddha Kanda.128-82.)

That is why it is said that one who worships Hanuman will inherit
these qualities. This is mentioned in this following popular verse.
bEb l\ yfo D
{ y \ EnB y(vmrogtA .
ajA\ vA?pV(v\ hnm(-mrZAd^ Bv
t^ ;
Hanuman is renowned for his great strength. In North India he is

known as Bajrang Bali. This is a diale ti al variation of the word
vA blF (vajranga balee) implying he has a body strong as
Indra's Vajrayuda. But he was equally known for his humility be ause
of whi h he preferred to all himself as the servant of
Rama.( dAso_aoh\ kofl
d-y rAm-y ). With the ombination
of these qualities and gift of supernatural powers got even when he
was a hild he ould easily a omplish great feats like rossing the
o 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 one
having no atta hments goes a ross the o ean of samsara. Hanuman
himself talked of his ability to perform superhuman a ts to Rama when
he said "whenever Hanuman takes a pledge fate itself is nullied and
death turns into life". hnmEt ktEt
{dvmd
{ v\
ymo_=yy m, .(Hanumannataka.XIII-16) This is not an idle boast
but 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 and
was present during the Lord's des ent as Krishna in the next Dwapara
Yuga. He had a meeting with the Pandava prin e Bhima. This is
mentioned in the Aranya Parva of Mahabharata. Initially Bhima ould
not make out who the monkey was. But later on when Hanuman dis losed
his identity, Bhima was overjoyed and saluted him. He sought
Hanuman's blessings. Hanuman was only too happy to bless him. He
said he ould not take up arms and ght in the ensuing Kurukshetra
war: but he would be seated in the banner of Arjuna and dis ourage
his enemies by his loud roars. This is referred to in the Bhagavat
Gita (Ch1-20) wherein Arjuna is alled kEpvj,-one with
the mark of monkey in his ag.
aT &yvE-TtAd^vA DAt rA V~An^ kEpvj, .

v
f-/s\pAt
DnzMy pAXv, ;
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 of
the Lord. The Muktikopanishad says that he had earlier learnt the
upanishads from Rama in Ayodhya. A ording to
a 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 gopAlndn, .

pATo v(s, sDFBo ?tA d`D\ gFtAmt\ mht^ ;
Hanuman, having studied the upanishads at the feet of the Lord

already, listened to the tea hing of Gita from the Lord (as Krishna)
with rapt attention and
ould understand the purport of Gita without di ulty.
The saint omposer Thyagaraja says in his song Gitartamu that the
true meaning of Gita was grasped only by Hanuman the savant.
HANUMAN AS GURU. The Ramayana of Valmiki is known as Itihasa or a
histori al narrative. But, for a devout Hindu, it is not merely a
narrative but a book of great spiritual signi an e. It was the
supreme Being who in arnated as Rama to arry out ertain spe i
tasks. This is mentioned in the following popular verse:
dfrtA(mj
.
vdv

pr
p\Es jAt
vd, A
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, the
vedas be ame Ramayana through (the agen y of) the sage Valmiki. This
implies that the Ramayana is vedas in the form of the story of Rama.
That is why the great book has been rendered in many Indian
Languages. Many ommentaries have been written on it and will
ontinue to be written in future also. The ardent devotees of Rama
have the habit of regularly reading one or more hapters of the text
daily. They believe that the holy book has the power to ward o or
alleviate the evil ee ts of past karma. Great a haryas have dived
deep into the sa red text and oaxed rare interpretations that are a
great treat to hew and digest. They substantiate their
interpretations with quotations from vedas, upanishads and works of
saints and philosophers. A phrase from a popular
verse des ribes this phenomenon by omparing Ramayana to the o ean.
smdEmv r(nAm^ .The o ean is believed to be the repository
of pre ious stones. So it is known as r(nAkr,.
A asual vistor to tha sea may take a stroll along
the bea h and ome a ross some shells ast by the waves. A novi e
diver will be able to dive to a short depth only and may han e upon
one or few diamonds of little value. The more experien ed diver an
plunge to greater depth, stay for a longer time and nd many more
valuable diamonds. But the ase of an experien ed one is very

dierent. He has studied the hara teristi s of the o ean in his
area. He is equipped with spe ial equipments and will be able to go
down to greater depths, stay for as long as is required. He an make
a thorough sear h of the dark re esses that ould not have been
a essed by the lesser divers and gather very rare gems. Similar is
the ase with Ramayana. It has, just like other spiritual
texts the apa ity to divulge newer and rare meanings pari passu
with one's s holarship, faith and devotion.
No wonder then then a devotee uses Ramayana
to 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 this
in Gita.(4-34).
tEE EZpAt
n pEr[n
n s
vyA .
upd
#yEt t
+An\ +AEnn-t(vdEf n, ;
The Munadakopanishad also says that one should approa h a guru and
gain knowledge from him only.
tE+AnAT \ s gzm
vAEBgQC
t^
sEm(pAEZ, oEty\ b}Enm^ ;(1-2-12).
A dis ussion on the need for a guru and his quali ations are
available in Gurvashtakam with meaning in this site. As said earlier
Rama is the Supreme Being who in arnated as Dasaratha's son. He may
be worshipped either in His sgZ aspe t; that is as the Lord
with attributes or in His Eng Zm^ aspe t. In the Eng Zmâspe t
the supreme Being is spoken of in the upanishads as being
without form and beyond sense per eption.
afNdm-pf m!pm&yy\ tTArs\ En(ymgDvQ yt^ .

anAnt\ mht, pr\ D}v\ En Ay tm(ymKAt^
mQyt
;(Kathopanishad.(1-3-15). Con eiving of su h a Being
whi h is not a essible to one's senses and then worshipping Him is

obviously a very di ult job. This is beyond the rea h of most
people and not an attra tive proposition too. In view of this, our
s riptures allow us to worship God in a form that appeals to us.
Thus, one may worship the Lord as Rama, Krishna, Ganapathi, Devi
et ., in a pi ture or i on or any other suitable medium. Krishna, in
Gita, says (7-21) that He a epts su h a worship done with faith.
yo yo yA\ yA\ tn\ B?t, yA_E tEmQCEt .

t-y t-yA lA\ A\ tAm
v EvdDAMyhm^ ;
Su h devotees who worship the Lord with form also make progress. The
Lord endows them with ne essary wisdom by whi h they an rea h Him
as their own Self.
tqA\ stty?tAnA\ BjtA\ FEtpv km^ .

ddAEm bEyog\ t\ y
n mAmpyAEt t
;(10-10).
The saint omposer Thyagaraja was a great devotee of Rama and
10
worshipped Rama in an i on, but had des ribed Rama in both forms in
his songs. The saint Sadasiva Brahmendra had said in one of his songs
begining K
lEt mm dy
that Rama is the supreme being
whose nature is existan e, knowledge and bliss that shines in his
heart.
fAEtEvd
h-stsh ArF dhrAyoyA-ngrEvhArF .
prmh\ssA\rA>yoArF s(y+AnAndfrFrF .
He took on a human form for a spe i purpose. People use a tame

elephant to train a newly aptured elephant. In the same way the Lord put on a
human form to tea h righteous ondu t to other men. Shri Bhagavatam
says this:(5-19-5) that is - the des ent of the Lord in a human form
is to tea h mankind the ways of the great and not merely to
exterminate the demon ra e. m(yA vtArE-(vh m(y Ef"Z\
r"ovDAy
{ v n kvl\ EvBo, .Rama set an example to all by
stri t adheren e to the s riptural injun tions. Hanuman had known
Rama and served him devoutedly. As a result he had re eived Rama's
blessings in abundan e. He also has all the quali ations pres ribed
for a guru in our s riptures.
A ording to one interpretation of Ramayana, Sita represents the
individual soul or Jivatma. It is living happily with Rama who
represents the supreme being or paramatma. Unfortunately, in a moment
of weakness, its attention is diverted from the paramatma, who
represents bliss, towards the wordly attra tions outside. That
these external attra tions are illusory and not real is shown by the
golden deer. There is no su h thing as a golden deer. The moment the
jivatma's attention is diverted and is separated from the Lord, it
falls a prey to the senses, as denoted by the ten headed Ravana. The
sense organs are ten. As the jivatma is held a prisoner in the
ontrol of the sense organs, it repents its folly and pines for
reunion with the Lord. As the longing be omes intense with the
passage of time, the kindly Lord, who is never away from the jivatma,
senses the desparate situation. He sends a guru ( represented by
Hanuman) to meet the jiva. The guru oers onsolation. He gives the
news about the Lord, instils the hope that the day of deliveran e is
not far away and so there is no need for despair. The overly
perturbed jiva, thus gets en ouragement, ontinues its prayers and
looks forward to redemption. Sure enough, the Lord omes and redeems
the 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 renowned
sages like Sanatkumara, Vyasa and Sukadeva as great tea hers of
devotion in his aphorisms on bhakti.(No:83 of Narada Bhakti Sutra.)
Even in worldly matters we nd that when we want to approa h a
highly pla ed dignitary, like a minister, for a favour we have to
observe the required proto ol and go through the "proper hannel."
The proper hannel for approa hing the Lord is via devotees. The Lord
appeared as Kapila to tea h His mother Devahuti the way to
liberation. During the ourse of the tea hing Kapila says more than
11
on e that He is the Lord Himself. But nevertheless, He advises her to

have re ourse to saints who have great devotion to Him. He Himself
did not dire tly grant her salvation. Similarly we nd in Bhagavatam
that the Lord appeared as Rishabadeva and ruled the earth for a long
time. 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 human
birth is very valuable and is not meant to be frittered away in
pursuit of petty sense pleasures that are enjoyed even by lowly
animals. Instead life should be used to work for attaining the
greatest 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 of
Kapila, He also hints that He is the Lord Himself, but advises His
sons to ome through the proper hannel. Thus it is most proper that
one resorts to Hanuman for getting Rama's gra e as is being done in
the following verses. In identally, we are told in the
Mundakopanishad (3-2-10) that one an get mundane prosperity by
approa hing and worshipping a realised person.
aA(m+\ a y
t^ BEtkAm, .It is not wrong to ask for wealth
from Him as one requires money for having a omfortable life. And
money is denitely required for leading a religious life by performing
the religious rites as ordined
by the s riptures. In Gita, Krishna says that he onsiders the one
who prays to Him for prosprity as His devotee. He wel omes su h a
devotee also and fulls his desires.
Let us move on to the stotram proper. Rough translations
of the verses are given.
nmo_-t t
hnmt
dyAvt
mnogt

svZ pv tAkt
nB--vt, stAy t
.
n Ajn
y t
smo jg(/y
mhAmt

prAm
v ,m
sm-tEsEsR^m
; 1;
Salutations to you, mer iful Hanuman, son of wind god! You are fast
like mind and shining like mount Meru. You have no equal in all the
worlds in valour or the art of speaking or a quisition of
supernatural powers. You possess immense wisdom. ( nB-vt^
= the wind). mEt,is synonymous with bE,and means
intelle t. So mhAmEt,is same as mhAbE, .Shri
Sankara harya denes mhAbE,o uring as one of the
names (No.173) of Lord Vishnu in Vishnusahasranama to mean
bEmtAmEp bEmvAt^ mhAbE,best amongst jnanis or
realised persons. We may, without hesitation, a ept this meaning and
say that Hanuman is a great jnani and so most suited to be taken as a
guru.
12
rEv\ g}Es Zz(ptn^ Pl

QCyA EffB vAn^
rv
g hFtvAnho sm-tv
dfA-km^ .
Bvmno+BAqZ\ bBv kZ BqZ\
rGm-y mAnsA\bj-y pZ toqZm^ ; 2;
When you were a hild, you on e wanted to eat a fruit. You saw the
sun and (taking him to be a fruit) you jumped towards it and were
about to seize it. What a wonder! from the same sun you learnt all
the vedas and s riptures. Your endearing way of talking be ame an
ornament to the ears of Rama, the best of Raghus and immensely
delighted his heart.
DrA(mjApEt\ BvAn^ EvBAvyn^ jg(pEt\

jgAm rAmdAstA\ sm-tlokEvtAm^ .
Evl^y vAErED\ jvAt^ Evlo?y dFnjAnkF\
dfAnn-y mAns\ ddAh lyA smm^ ; 3;
You ould nd out that Rama was none other than the Lord of the
universe Himself. You be ame renowned as Rama's servant. You jumped
a ross the o ean qui kly, met the hapless Janaki. You burnt Lanka
along with heart of Ravana.
Evlo?y mAtr\ kfA\ dfAnn-y tn

BvAnBAqt Ey\ mnohr\ s\-ktm^ .
sm-tdr"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 talked
to her in a pleasing manner in beautiful Sanskrit. You also met
Ravana and indi ated to him, through gentle persuation and also by
serious threat, that the time of the destru tion of his entire
retinue is not for away.
Note. When Hanuman Sita in the garden of Ravana (Ashoka) she was
surrounded by Ravana's servants. He was waiting for a suitable
opportunity to talk to her. At that time he was deliberating how to
talk to her and in what language. He felt that if he talked in haste
Sanskrit spoken by learned brahmins she may imagine that Hanuman was
only Ravana in disguise and may be frightened. So he de ided to talk
to her in the olloquial Sanskrit as used by the ommon people.
vA \ odAhEr yAEm mAnqFEmh s\-ktAm^ .

yEd vA \ dA-yAEm EjAEtErv s\-ktAm^ .
rAvZ\ mymAnA mA\ sFtA BFtA BEv yEt ;
13
(Sundara kanda. 30-17 and 18). This is referred to here.
mhAblo mhA l\ sm OqEDB\

BvAn^ rr" l#mZ\ ByAvh
mhAvh
.
mhopkAErZ\ tdA BvtmA(mbADv\
sm-tlokbADvo_=ymyt -vy\ EvB, ; 5;
You possessed immense strength. You arried the huge mountain that
was shining brightly with medi inal plants and revived Lakshmana (who
fell down un ons ious) in the fearful battle. The Lord Rama, though
He is the intimate relative of all beings, onsidered you, who thus
rendered an invaluable help, a lose relative.
BvA\ y/ y/ tt^ fZoEt rAmkFt n\

kroEt t/ t/ Bo, sBA pm-tkAjElm^ .
d
Eh m
_jnAst (vdFyBE?tv
{ Bv\
Evd
Eh m
Enrjn\ rAmdAsdAstAm^ ; 6;
Oh Anjaneya, wherever you hear the glories of Rama being sung, you
are present there with tears owing from your eyes and hands raised
over your head in salute. Please grant me the grandeur of your
devotion and the untainted status of being servant to you - the servant
of Rama.
Note. It was said earlier that Hanuman's devotion was pure and
unalloyed. The devotee prays for su h a sin ere devotion here:
be ause very often people pray to God for getting relief from some
suering or for gain. In su h ases one uses God as a means to
attain some material gain. This is an inferior type of devotion.
Also, please note the prayer here is for being a servant of servant
of God. In Bhagavatam, Krishna said to His devotee Uddhava that He
follows a sin ere devotee. Thus by following su h a devotee one is
sure 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 in
Mukundamala. He wants the Lord to grant him the status of the servant
of the servant of the servant of the servant of the servant of the
servant of the servant of the Lord.
m>jmn, PlEmd\ mD{kVBAr

! m(AT nFymdng}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 Kulasekhara
wishing to be a devotee's devotee than just being a devotee. He says
that any one who is heriditarily ri h is entitled to greater honour
than one who suddenly nds himself ri h due to a windfall. In the
14
same way devotion se ured by inheritan e and that had per olated down
several layers of devotees is rened and has got an unique avour
not to be seen in the devotion obtained by one's own eort.
agypyvAn^ BvAn^ anyDyjFvn,

EvmQy mOE?tkj\ ddO DrA(mjA mdA .
BvtmAElEl yd^ rGm, -vy\ vdn^
id\ Eh m
hnmt, d
ysv Em(yho ; 7;
You are of in on eivable merit and greatly blessed unlike any one
else. Sita herself took out her pearl ne kla e from her ne k and gave
it to you. Also Rama Himself embra ed you ex laiming "This is the
only thing I an give to Hanuman."
DrA= earth. So, DrA(mjA= daughter.of earth, meaning Sita.
Evd
hrAjnEdnFmnohr
vr
pr

Evd
hmE?tdAyk
EvD
Eh m
mno hr
.
"Z\ "Z\ EnrF"Z\ Bv
d^ yTA mEy Bo,
tTA Env
dy-v mfA\ dfAnnAtk
; 8;
O Hanuma! please pla e my mind on Shri Rama, the beloved onsort of
Sita. He onfers liberation after the fall of the body. Please bring
my plight to His noti e so that He may ast His glan es at me very
often.
Note. What happens when one is aught in the range of His glan e? One
of His names (No:393 in Vishnusahasranama)
is fB
"Z, ."one with auspi ious looks". Shri Sankara harya in his ommentary explains
the signi an e of the name as follows.
I"Z\ df n\ y-y fB\ fBkr\,

mm"ZA\ mo"d\, BogATF nA\ Bogd\,
sv sd
hEvQC
dkArZ\, pAEpnA\
pAvn\, dg}d
Ev QC
dkr\, sv kmA ZA\ "pZ\,
aEvAyA Envt k\ s fB
"Z, . \ EBt

dyg}Et," i(yAEd t
, ; His auspi ious looks grants
liberation (moksha) to those who seek liberation, grants pleasures to

those who seek pleasures, destroys the sins of the sinners, removes
all doubts, removes the knot of ignoran e that ties up the mind and
destroys all remnants of karma and also ignoran e. What more an one
desire from Him? A similar idea is expressed in a highly poeti form
by the well known a harya Shri Vedanta Desika in his Shreestuti. This
poem is in praise of Shree (Lakshmi) Devi.
15
aAt /AZv}EtEBrmtAsAr nFlA\bvAh

{,
a\BojAnAmqEs EmqtAmtr
{ rpA
{, .
y-yA\ y-yA\ EdEf Evhrt
dEv dE-(vdFyA
t-yA\ t-yA\ ahmhEmkA\ tvt
s\pdoGA, ; 15;
The poet says that Her eyes are like freshly blown lotuses. They are
verily the dark louds that pour rains of ne tar that yield moksha or
immortality. In whi hever dire tion Her glan es travel, to the end of
that dire tion, all good things are showered. In fa t there seems to
be a ompetition amongst the good things to ood the devotee with
prosperity and relieve him of his material wants.
id\ p Amr\ ghAZ dAskESpt\

smFrZA(ms\Bv modmAn
tsA .
Erpn^ qXAtrAn^ EvnAfyAf dd mAn^
pnB vAHykd mAt^ EvmQy pAEh pAEh mAm^ ; 9;
O Hanuman! please deign to a ept this hymn omposed by your servant
with pleasure. Please destroy the six (internal) enemies that are
hard to be won over by me. Please extri ate me from the mire known as
rebirth. Please save me, save me!
Note. qX^= six. atrAn^= internal. Erpn^= enemies.
The six internal enemies are mentioned in our s riptures are: kAm,
oD-tTA loBo mdmohO m(sr, .These are said to be
internal be ause they perturb the mind and are thus form obsta les
one fa es in his spiritual path. They are di ult to onquer.
Krishna warns Arjuna to be areful and avoid falling a prey to them.
For example He said
E/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 to

hell. md, pride, arrogan e. moh, = delusion, onfusion.
mA(sy m^= envy, jealousy.
En oded, proofread, and translation by

N. Balasubramanian bbalu at satyam.net.in
Please send orre tions to sanskrit heerful. om
16
.. hanUmatstutiH ..

! #"$% '&(*) '+ ,.-/0132/4

567 892;:9<'= ">?2A@+B.CD-FE'@G @#&IHJ2LK;MFK
Hanuman, Anjanas son, the son of wind-god,
one endowed with great strength,
the favourite of Sri Rama, Arjunas friend,
one having reddish brown eyes and unlimited valour
NPOP@.Q HRTSU V &/"%WXG YZ-[\@& Y]^2_4

1R`SaSTOPG bcOdY]= e Wf&Ig)hOP+i(#jK;kK
The 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 n& m;oPOdYp @q[\+iWXrsO tg)uT#vs^2q4

gw&+[\1 7_a0-FQ7_bx)#, [\1 7_bx)J2y+7fz G|{}KA~K
If 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 wg )u"&()Dm; #@gwGq5S7qbx@&I!^)W7& G { 4
56!ôP7
5 =7
5 b)Dm; #@gwGq[\OPby KA3K
He will not face fear from any quarter. He will be successful in
battles. He need not have fear
either 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 by

N. Balasubramanian bbalu at satyam.net.in


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Encoded and proofread by Girish Beeharry,
Additional proofreading by Anil Gur (anilgur at rediffmail.com)
and Sunder Hattangadi

.. hanumatstavarAjaH ..

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As the stotra itself says it is helpful in the control of all illness and
enhances wealth. It can be recited by women. The only strange thing I heard
about it is that it is not to be recited on hanumAnas regular days ie.
Tuesdays and Saturdays. It is to be recited on Wednesdays. But I have not come
across this in any written book, just hearsay.
To be under a protective cover I would suggest pa nchamukhii hanumatkavacham
and ekAdashamukhiihanumatkavacham which are also on the Sanskrit Documents
site.


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namo namaH . . Salutations . .

ITX | PS | PDF | XDVNG | GIF - A.njaneya aShTottarashata nAmAvali

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

mA@ym^ nmAEm vEnAZ v tArZ

sAy\ BAEm rZop -mtAElAEt

valorous one, who killed akShA and was

Please send corrections to sanskrit@cheerful.com

.. shrI A njaneya sahasranAmastotram.h ..

BBAr htArAEtd gv prmd n,

AnF Gnoo(TtAphtA prA(pr,

aE`nEv BAvsBA -vAn^ ymo En Etr

tmo htA EnrAl\bo EnrAAro gZAr,

AmEt^ Am dhn, Am, AMy Pl prd,

amoGo amoGhEc ido aEn nAn,

EvpEct^ EvrAnd Evg

s@yoAt, AmgEtr^ jAn mEt , y-r,

Please send corrections to sanskrit@cheerful.com

.. shrI A njaneya sahasranAmAvali ..

: vAy p/Ay nm,

: AnF prAZ dAtA r"Ay nm,

: am(yvF rvFrAy nm,

: pZ sttvAy nm,

: Eng ZAy nm,

: BBAr htArAEtd gv prmd nAy nm,

: vA`mF sFtA o EvnAAy nm,

: g(/AtA gnnTAy nm,

: EpgromA EtgMyAy nm,

: aEmt pQCAy nm,

: BB v--vm hlo Ay nm,

: anAEdB gvAnAy nm,

: s(ymoMAr gMyAy nm,

: jAnF vAnrAy nm,

: Sp-TAyF Ecr\FvF prsnnAy nm,

: rAm B?tAy nm,

: prEt E-TrAy nm,

: aEmt prBAy nm,

: BE?t mE?tdAy nm,

: FEt dAyAy nm,

: FEt prdAy nm,

: Enm lAy nm,

: EvBFqZ EpryAy nm,

: yAtDAn ErpEpryAy nm,

: Al B" B\nAy nm,

: -TAyF l\A dAh vrAy nm,

: s\sAr By nAnAy nm,

: aE`nEv BAvsBA -vAnAy nm,

: dvAd rAEgAy nm,

: svA yAy nm,

: Evv Bo?tA mAr]nAy nm,

: l#mZ prAZdAtA sFtA Fvn

: U@v gAy nm,

: lAglF mAEl lAgl ht rA"sAy nm, : VF blF

: py vZ Ft nAy nm,

: py gEt g(pAvn pAvnAy nm,

: rAm BE?t EvDAyAy nm,

: AnF Gnoo(TtAphtA prA(prAy nm,: Evv FvnAy nm,

: BAgFrTF pdA\BoAy nm,

: bhQCE?tb hdvA\CA PldAy nm,

: aEmt EvmAy nm,

: ap-mAr hrAy nm,

: -mtA EtgA TA -mEtm nv

: prA dvArAy nm,

EvpEct^ EvrAnd Evg

: EpgromA EtgMyAy nm,

: lAglF mAEl lAgl ht rA"sAy nm, : VF blF

: py vZ Ft nAy nm,

: py gEt g(pAvn pAvnAy nm,

: "mA tdA m/Ay nm,

: BptF zX mAlF s\sAr sArTy

: Fv dAt shsrA\m dAy nm,

: s=tEq gZ vEdtAy nm,

: s=t dvFpozmXlAy nm,

: EgErA AtAy nm,

: mhA m/Ay nm,

: ndF BgF cXF gZ

: EEt VAy nm,