|ನಮಾಮಿ ದೂತಂ ರಾಮಸ್ಯ ಸುಖದಂ ಚ ಸುರದ್ರುಮಮ್ಪೀನವೃತ್ತ ಮಹಾಬಾಹುಂ ಸರ್ವಶತ್ರುನಿವಾರಣಮ್ ||೧||
||namAmi dUtaM rAmasya sukhadaM cha suradrumam.h |pInavR^ittamahAbAhuM sarva shatrunivAraNam.h || 1||
|pIna = slim or slender, vR^itta = all-rounded or well-built, mahAbAhuM = long arms, rAmasya = rama’s, dUtaM = messenger, sukhadaM = provider of happiness, cha = and, suradrumam.h = divine tree = kalpavRuksha (drumam = tree), sarva = all, shatru = enemies, nivAraNam.h = ward off or get rid of, [aham] = I, namAmi = salute or prostrate to.
I salute to Sri Hanumantha the emissary of Lord Sri Rama, who brings pleasure and happiness to all, who is like kalpavruksha the wish giving tree, who has long slender arms, yet strong (mahAbAhu), and who drives away all enemies and evil.
Shri Hanumantha (Vayu devaru) is called ‘Rama duta’ because he took Lord Rama’s mudrike to Sita Devi. However, this title applies to Vayu devaru in all his incarnations, as he is the sole channel for jivas to reach the Lord. Acharya Madhva, the third incarnation of Vayu devaru gave us the true meanings (tatparya nirnayas) for the great compositions bhagavata, Mahabharata, and Bramasutras of Sri VedavyAsa Devaru, and thus he alone can be called ‘Rama duta’.
In addition, he is the only messenger who is capable of giving us, the jivas, the true knowledge about lord and at the same time can represent our actions to Lord (‘tasmin apo mAtarishvA dadhAti’ Ishavasya). Sugriva and Vibhishana got Rama’s blessings only because of hanuman’s recommendation. Arjuna benefitted because of his association with Bhīma, whereas Vali and Karna suffered because they did not believe in Vayu devaru.
The term ‘sarva shatrunivAraNam.h’ has several meanings depending on the context. In the physical sense, shatrus are people who are hostile to us. We need the blessings of hari-vAyu to overcome them. However, our greatest enemies are internal ones like ‘arishadvarga’ (kama, krodha, mada, lobha, moha, matsarya), durAgraha (headstrongness), kapaTa (deceit) and so on. Another strong, internal enemy is avidya. In the vAyu stuti, (“dR^ihya.ntIM hR^idR^ihanmAM …avidyA”) Sri trivikrama panDitAchArya points out that this avidya grows in one’s heart and is treacherous by nature; he prays to vAyu to ask bhArati dEvi to remove this avidya. But the real spiritual meaning comes out when one remembers that ‘sarva’ is one of the names of the Lord as enshrined in the VSN. Thus ‘sarva shatru’ includes everybody who harbors hostile feelings toward the Lord and His devotees. Sri Vadiraja tIrtha explains this very nicely in the context of the mahAbhArata. He says that when Bhima was the YuvarAja he had one major objective –VishNu-bhaktas should never shed tears, and Vishnu-dveshis should always experience utmost sorrow. This brings out the true import of the phrase ‘sarva shatru nivAraNaM’.
The phrase ‘mahA bAhuM’ needs to be understood from three viewpoints – physical, symbolic and spiritual. Hanuman’s physique has all the 32 hallmarks associated with a perfect body, including mahA bAhum or well-proportioned shoulders and arms. Symbolically, ‘shoulders’ represent capability. We use this very often in common speech and say that somebody has ‘broad shoulders’ meaning that he/she can take a lot of responsibility. This is very true in hanuman’s case since he is ‘bhagavat kArya sAdhaka’ and is entrusted with great responsibilities. He is sukhada and kalpavruksha for devotees who surrender to the lord through him. But for ‘sarva shatrus’ as outlined above, he is the nivAraka or eliminator / exterminator. But the real spiritual meaning of ‘mahA bAhuM’ comes out when one remembers that basically ‘maha’ is the Lord’s name. Hence ‘mahA bAhuM’ refers to the fact that Vayu is the primary execution agency for the Lord.
The 32 hallmarks are:
- Chest, forehead, and shoulders must be broad -3
- Navel and Satva must be deep [ Gambhir]-2
- Breasts, stomach, knees, nose, face, and hips must be well developed -6
- Penis, back, neck, thighs should be small -4
- Eye edges, palms, foot, nails, tongue, and lips, palette should be red in colour – 7
- teeth, nails, hair, skin, pores should be subtle [not coarse] -5
- Mouth, eyes, ears, nose, and arms should be large -5
- additionally three lines should be visible at forehead, neck, and stomach
|ನಾನಾರತ್ನಸಮಾಯುಕ್ತಂ ಕುಂಡಲಾದಿವಿರಾಜಿತಮ್|ಸರ್ವದಾಭೀಽಷ್ಟದಾತಾರಂ ಸತಾಂ ವೈ ದೃಢಮಾಹವೇ ||೨||
||nAnAratnasamAyuktakuNDalAdivirAjitam.h |sarvadA.abhIshhTadAtAraM satAM vai dR^iDhamAhave ||2||
|nAnA = various, ratna = gems, samAyukta = well assembled or united, kuNDala = ear-rings, Adi = and others, virAjitam.h = resplendent or adorned, sarvada = always, abhIshhTa = desires or wants, dAtAraM = donor or giver, satAM = devotees or good people, vai = surely or certainly, dR^iDhaM = firm or steadfast, Ahave = in battle or the battlefield.
I salute to Hanumantha devaru, one who is akin to various precious gems, who is also resplendent with ear studs made of precious gems and metals. He is the medium through whom Lord Rama fulfills all our desires (devotees) and he is steadfast in battlefield.
There is an eternal battle going on in our minds between devatas who instigate us into doing good deeds, and daityas who want us to commit sins. It is in this battle that we need Vayu’s help.
The term ‘nAna ratna’ acquires more importance and significance if we consider it as describing the auspicious qualities like: pure devotion towards Lord, unconditional faith and complete surrender to Lord, absence of ego, self-control, and so on, seen in Mukhya-prANa.
|ವಾಸಿನಂ ಚಕ್ರತೀರ್ಥಸ್ಯ ದಕ್ಷಿಣಸ್ಥಗಿರೌ ಸದಾ|ತುಂಗಾಂಬೋಧಿತರಂಗಸ್ಯ ವಾತೇನಪರಿಶೋಭಿತೇ ||೩||
||vAsinaM chakratIrthasya daxiNasthagirau sadA |tuN^gAmbhodhitaraN^gasya vAtena parishobhite || 3||
|tuN^ga = River tunga, Ambhodhi = water, taraN^gasya = (of the) waves, vAtena = (through) breeze, parishobhite = well adorned or graced, chakratIrthasya = (of the) chakratIrtha, daxiNastha girau = in the hill that is to the south, sadA = always, vAsinaM = residing.
I salute to Hanumantha devaru, who always resides in the hill that is to the south of the holy ChakrtaIrtha that is well adorned by the breeze flowing over the (pure) water waves of the River Tunga.
|ನಾನಾದೇಶಗತೈಃ ಸದ್ಭಿಃ ಸೇವ್ಯಮಾನಂ ನೃಪೋತ್ತಮೈಃ|ಧೂಪದೀಪಾದಿನೈವೇದ್ಯೈಃ ಪಂಚಖಾದ್ಯೈಶ್ಚಶಕ್ತಿತಃ ||೪||
||nAnAdeshaagataiH sadbhiH sevyamAnaM nR^ipottamaiH |dhUpadIpAdinaivedyaiH paJNchakhAdyaishcha shaktitaH || 4||
|nAnAdesha = (from) various countries or places, AgataiH = having come from, sadbhiH = good people, sevyamAnaM = served by, nR^ipottamaiH = great kings, dhUpa = incense, dIpAdi = mangalArati and other forms of seve done during traditional worship, naivedyaiH = offering, = five kinds of bhakshyas (bhakshya, bhojya, chosya, lehya, paniya), cha = and, shaktitaH = to the best of their ability.
Translation:I salute to Hanumantha devaru, who is served with strong devotion by great kings and good people from various countries by means of incense, mangalArati (light), and other forms of service done during traditional worship, to their ability along with the five-fold (bhakshya, bhojya, chosya, lehya, paniya) offering.
Shrines are usually visited by people from different regions or countries. So what is so special about this shrine that it merits special mention? By ‘deshas’ Sri VyAsatIrtha is not talking about countries that exist on Earth, rather he is talking about other worlds. In other words, the sanctity of the shrine is so great that even demi-gods and other celestials visit it to seek the blessings of Sri PrAna devaru.
The Five-Fold Offering: That which is chewed for eating is bhakshya; that which is swallowed without chewing is bhojya; that which is licked is lehya; that which is sucked is chosya; and that which is drunk is paniya.
|ಭಜಾಮಿ ಶ್ರೀಹನುಮಂತಂ ಹೇಮಕಾಂತಿಸಮಪ್ರಭಮ್|ವ್ಯಾಸತೀರ್ಥಯತೀಂದ್ರೇಣ ಪೂಜಿತಂ ಚ ವಿಧಾನತಃ ||೫||
||bhajAmi shrIhanUmantaM hemakAnti samaprabham.h |vyAsatIrthayatIndreNa pUjitaM cha vidhAnataH || 5||
|hemakAnti = the lustre or glint of gold, samaprabham.h = having an equal lustre, cha = and, vyAsatIrthayatIndreNa = by saint VyAsa tIrtha, vidhAnataH = properly or appropriately, pUjitaM = worshipped, shrI hanUmantaM = Shri Hanumanta, [aham] = I, bhajAmi = pray or worship.
Translation:I worship that Hanumantha devaru, who shines like gold (lord Vishnu), and is properly worshipped by, The king of Sages, Vyasa theertharu.
The word ‘vidhAnataH’ is loaded with meaning. It refers to the history through which saint VyAsa tIrtha set up this icon. It also implies that the worship was done in the correct and proper manner described by Acharya Madhva in tantrasAra sangraha. But more importantly it implies that the VyAsa tIrtha’s devotion was done with ‘mahAtmya gyAna’ and in accordance with tAratamya.
The words ‘hemakAnti’ and ‘sama prabhamaM’ have a different spiritual meaning. ‘hema’ is one of the names of Lakshmi. ‘hema kAnta’ is Narayana’s name. Just as one having ‘dukha’ is ‘dukhi’, one having ‘dhana’ is ‘dhani’, similarly one having ‘hema kAnta’ is ‘hemkAnti’. This refers to the fact that the sannidhAna of the Lord is the highest in Vayu; this presence is not tainted in any manner by kali. Hence ‘hemkAnti’ is a very good name for Vayu. Also, since Vayu’s strength, knowledge and capabilities do not diminish when he incarnates, he can be called ‘sama prabha’ (as can the Lord). Hence the words ‘hemakAnti’ and ‘sama prabhamaM’.
|ತ್ರಿವಾರಂ ಯಃ ಪಠೇನ್ನಿತ್ಯಂ ಸ್ತೋತ್ರಂ ಭಕ್ತ್ಯಾದ್ವಿಜೋತ್ತಮಃ |ವಾಂಚಿತಂ ಲಭತೇಽಭೀಷ್ಟಂ ಷಣ್ಮಾಸಾಭ್ಯಂತರೇ ಖಲು ||೬||
||trivAraM yaH paThennityaM stotraM bhaktyA dvijottamaH |vAJNchhitaM labhate.abhIshhTaM shhaNmAsAbhyantare khalu || 6||
|yaH = that, dvijottamaH = good brahmin, nityaM = daily, trivAraM = thrice, bhaktyA =with devotion, stotraM = this stotra, paThet.H = reads or recites, shhaT.h = six, mAsa = months, abhyantara = duration), vAJNchhitaM = desired, abhIshhTaM = a desired object, labhate = will get, khalu = certainly.
Translation:If this Stotra is recited with devotion thrice daily by a good natured person (Brahmin), then within six months he will certainly get the desired object that he wishes for.
|ಪುತ್ರಾರ್ಥೀ ಲಭತೇ ಪುತ್ರಂ ಯಶೋರ್ಥೀ ಲಭತೇ ಯಶಃ|ವಿದ್ಯಾರ್ಥೀ ಲಭತೇ ವಿದ್ಯಾಂ ಧನಾರ್ಥೀಲಭತೇ ಧನಮ್ ||೭||
||putrArthI labhate putraM yashorthI labhate yashaH |vidyArthI labhate vidyAM dhanArthI labhate dhanaM || 7||
|putrArthI = one desiring progeny or children, putraM = progeny, labhate = will gain or get, yashorthI = one desiring fame, yashaH = fame, vidyArthI = one desiring education or knowledge, vidyAM = education, dhanArthI = one desiring wealth, dhanam.h = wealth.
Translation:One desiring progeny or children will get progeny. One desiring fame will get fame. One desiring education or knowledge will get education. One desiring wealth will get wealth.
The one who wants disciple would get disciple, The one who wants bliss would get pure bliss, The one who seeks ethereal knowledge would get it, And the one who seeks spiritual wealth will get it.
Hanumantha is the personification of renunciation. As the devotee dearest to Rama he could have asked for and received anything in Rama’s kingdom. Yet, he was interested only in the worship of Rama’s feet and renounced all worldly pleasures. So, it is natural for one to have some hesitation in asking this embodiment of vairAgya for mundane things like children, fame, wealth and education. But one need not worry; as mukhya-prAna he can hear our innermost thoughts and understand the emotions that rack our mind. So if one is childless and desperate, it is okay to ask him for progeny.
However, that is not the extent of Hanumanta’s largesse. Each of the benefits described above i.e., “putra”, “yashaH” etc. has both a common meaning as well as a spiritual meaning. For example the common meaning of “yashaH” is fame, but it can also mean pure bliss and knowledge i.e moksha or liberation (ya = gyAna or knowledge, sha = Ananda or bliss). Given this multiplicity of meanings, which meaning one chooses depends on one’s inclination and needs. For example, to somebody suffering from dire poverty, ‘dhana’ would automatically mean material wealth, whereas to a more spiritually inclined well-off person, the same word could mean spiritual wealth, which is more long lasting and beneficial. Even if we limit ourselves to the common meaning, there is room for interpreting which type of children, fame, wealth, and education we are talking about. For example, ‘vidya’ could mean ‘para-vidya’ (knowledge of the para-tatva or the Lord) or ‘apara-vidya’ (other bodies of knowledge).
|ಸರ್ವಥಾ ಮಾಽಸ್ತು ಸಂದೇಹೋ ಹರಿಃ ಸಾಕ್ಷೀ ಜಗತ್ಪತಿಃ |ಯಃ ಕರೋತ್ಯತ್ರ ಸಂದೇಹಂ ಸ ಯಾತಿ ನರಕಂಣ್ ಧ್ರುವಮ್ ||೮||
||sarvathA mA.astu sandeho hariH sAxI jagatpatiH |
yaH karotyatra sandehaM sa yAti narakaM dhruvam.h || 8||
|sarvathA = absolutely, sandeH = doubt, mA.astu = let it not happen, jagatpatiH = Lord of the Universe, hariH = Sri Hari, sAxI = witness, (asti) = is, atra = in this matter, yaH = one, sandehaM = doubt, karoti = does, sa = he, dhruvam.h = surely or certainly, narakaM = to hell, yAti = reach.
Translation:Let there be no doubt absolutely whatsoever. Sri Hari, the Lord of the Universe bears witness (to the benefits outlined above). One who has doubts in this matter (eternal truth) will certainly go to hell.
This raises two questions:
- Why call on Lord Hari as the witness? He is neither the author, or the subject of the stotra,
- Why would He be interested in acting as the witness?
There are several reasons why it is appropriate to call on Lord Hari as the witness. Firstly, He is the only independent entity in all of creation; so He is the only one who is not subject to anybody’s influence and control. Secondly, He is omniscient or All-knowing; since His knowledge is perfect, He is the best witness. Finally, He is sarva-samartha or All-powerful. Hence He is the only one who can enforce the benefits stated in this Stotra.
Lord Hari would like to be the witness since the object of the stotra is His dearest devotee. There is no other jIva in the unliberated universe who is more beloved to Him than Vayu. Secondly, Vayu derives his power from the Lord. Hence a stotra outlining the glory of Vayu is in reality outlining the power and glory of the Lord Himself. Thus doubting the benefits outlined in this stotra would tantamount to doubting the greatness and power of the Lord; that is why this stotra comes with a verse cautioning doubters.
Another interesting meaning arises by changing the anvaya to mean ‘Let there be no doubt absolutely whatsoever that Sri Hari, is the sAxi and the Lord of the Universe. One who has doubts in this matter will certainly go to hell’. This is a restatement of the concept of hari sarvottamatva.
|||ಇತಿ ಶ್ರೀವ್ಯಾಸರಾಜಯತಿಕೃತ ಯಂತ್ರೋದ್ಧಾರಕ ಹನೂಮತ್ ಸ್ತೋತ್ರಮ್ ||
||iti shrIvyAsarAjayatikRuta yantroddhArakahanUmatstotram.h |