Yanthrodharaka Pranadevara stothra with meanings- 8 shlokas

[Guest guest]

||hari vAyu gurubhyo namaha||

 

Vidyaprasanna M Magadi <vmmagadi wrote Wed, Sep 17, 2008 at 12:18 AM

 

>>Ella Madhwa Bandhugalige Vidyaprasanna Maaduva Ananta Ananta Namaskaragalu,>>Please find attached Yantrodharaka Stotra, which is actually having 16 Stanza(Sloka). Which i have found in >>one book. usually we find only 8 stanza in many books.

>>Then i gave print of all sixteen slokas, and distrubuting among the persons who are actually in need. >>Please find the same attached. >>Note: If intrested, Take printout and chant it for 3 times in a day.

 

As per shastras, one should chant stothras with understanding so that one will have better anusandhana & amala bhakthi.

 

 

>> Please request you all not to throw out the print out of this.>>May Lord Hanumaan bless you all with health, wealth, and all things.>>Dhanyavaadagalu..

 

Yantrodharaka hanumantha stothra written by Sri Vyasaraja Theertharu

 

English Meanings written by Sri Hunsur Sriprasad

 

Pictures of Sri Yantrodharaka prana devaru was provided by Sri Harish Rao

 

 

Background:

 

The YantroddhAraka Hanumanta shrine exists on the banks of the Tungabhadra river, near Hampi in Hospet District of Karnataka. It is situated on a hillock and has a unique sanctity. It was consecrated by Sri VyAsa tIrtha, the great mAdhva ascetic who guided the destiny of the Vijayanagar empire as the rAjaguru of King KrishnadevarAya. The circumstances that led to the setting up of this shrine are very unique and bear mentioning.

 

shrI vyAsa tIrtha used to go to serene spots on the banks of the Tungabhadra river for meditation. One day while he was in a hillock near chakratIrtha an image of Hanumanta kept appearing in his mind. This happened only when he meditated in that spot and nowhere else. That night he was instructed in his dream to install and consecrate an icon of Hanumanta at that spot. The next day when the image appeared in his meditation, he drew a picture on a nearby rock using angAra (coal). But wonder of wonders, the picture came to life and jumped away from the rock. He was astounded by this and repeated the process several times, but each time the monkey would come to life and then disappear. Finally, de decided to confine the monkey with a yantra or digbhanadan. When he did this, the picture took the form of an icon, but the image stayed on the rock. Sri VyAsa tIrtha was ecstatic and had a smlall temple built on that spot. He also composed the YantrodhAraka Hanumat stotra (the object of this writeup). From then on, even to this day, the place has retained its sanctity and potency. People performing seva here have their desires fulfilled. The shrine is very popular amongst mAdhvas and has been extolled in several songs and stotras .. " swami muhya prAna (Shri Purandara dasa) " , " yentu varNipe namma " (Sri VijayadAsa) are some of the popular songs about this icon.

 

 

namAmi dUtaM rAmasya sukhadaM cha suradrumam.h |

pInavR^ittamahAbAhuM sarva shatrunivAraNam.h || 1||

 

 

Pada-Cheda and anvaya

 

rAmasya dUtaM, sukhadaM cha suradrumam.h

pInavR^itta mahAbAhuM sarva shatrunivAraNam.h

[aham] namAmi

 

Word-by-word meaning

 

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.

 

Translation:

 

I salute Hanumanta

· who is Rama's messenger,

· who provides happiness,

· who is like kalpavRuksha

· whose arms are slim, yet strong and long (AjAnubAhu)

· who wards off all enemies

 

Notes:

 

Hanumanta is called 'Rama dUta' because he took Lord Rama's mudrike to Sita. But this title applies to Vayu and all his incarnations since he is the best channel to the Lord. VedavyAsa composed bhAgavata and MahabhArata ; Acharya Madhva gave us their true import through appropriate tAtparya nirNayas. More importantly, the true message of the brahmasUtras comes to us only through Acharya Madhva, thus only Vayu can be called 'Rama dUta'. The additional beauty is that he is a two-way dUta, he brings the Lord's knowledge to all jIvas and presents our actions to the Lord ('tasmin apo mAtarishvA dadhAti' Ishavasya). Vibhishana got Rama's blessings only because of hanumanta's recommendation. Similarly Sugreeva and Arjuna benefitted because of their association with Hanuma and bhIma, whereas Vali and Karna suffered because of their enimity.

 

'sarva shatrunivAraNam.h' needs to be understood in several senses and contexts. 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) etc. 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 ones 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. Hanumanta'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 hanumanta's case since he is 'bhagavat kArya sAdhaka' and is entrusted with great responsibilities. He is sukhada and kalpavruksha for devotees who surrender to him and the Lord. 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.

 

Verse 2:

 

 

nAnAratnasamAyuktakuNDalAdivirAjitam.h |

sarvadA.abhIshhTadAtAraM satAM vai dR^iDhamAhave ||2||

 

 

Pada-Cheda and anvaya

 

nAnAratna samAyukta kuNDalAdi virAjitam.h

sarvada satAM abhIshhTa dAtAraM vai dR^iDhaM Ahave

 

Word-by-word meaning

 

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 ro the battlefield.

 

Translation:

 

(I salute Hanumanta)

· who is resplendent with ear-rings containing well assembled gems and other ornaments

· who surely always grants all desires of devotees or good people

· who is steadfast in the battlefield

 

Notes:

 

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 potence and significance if we consider it as describing the auspicious qualities seen in Mukhya-prANa.

 

Pada-Cheda and anvaya

 

tuN^ga ambhodhi taraN^gasya vAtena parishobhite

chakratIrthasya daxiNasthagirau sadA vAsinaM

 

Word-by-word meaning

 

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.

 

Translation:

 

(I salute Hanumanta) who always resides in the hill that is to the south of the chakrtaIrtha that is well adorned by the breeze flowing over the (pure) waters of the River tunga.

 

Verse 4:

 

 

nAnAdeshaagataiH sadbhiH sevyamAnaM nR^ipottamaiH |

dhUpadIpAdinaivedyaiH paJNchakhAdyaishcha shaktitaH || 4||

 

Pada-Cheda and anvaya

 

nAnAdesha AgataiH sadbhiH sevyamAnaM nR^ipottamaiH

dhUpa dIpAdi paJNchakhAdyaiH naivedyaiH ashcha shaktitaH

 

Word-by-word meaning

 

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, toshhya, leshya, pAnIya), cha = and, shaktitaH = to the best of their ability.

 

Translation:

 

(I salute Hanumanta) who is served with strong devotion by great kings and good people from various countries by means of incense, mangalArati and other forms of seve done during traditional worship, along with five-fold offering (bhakshya, bhojya, toshhya, leshya, pAnIya).

 

Notes:

 

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.

 

 

Verse 5:

 

 

bhajAmi shrIhanUmantaM hemakAnti samaprabham.h |

vyAsatIrthayatIndreNa pUjitaM cha vidhAnataH || 5||

 

 

Pada-Cheda and anvaya

 

hemakAnti samaprabham.h

vyAsatIrtha yatIndreNa vidhAnataH pUjitaM cha

shrI hanUmantaM [aham] bhajAmi

 

Word-by-word meaning

 

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 Shri Hanumanta

· who has a lustre equal to that of gold

· who was worshipped properly by saint VyAsa tIrtha

 

Notes:

 

The load '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 diminsh when he incarnates, he can be called 'sama prabha' (as can the Lord). Hence the words 'hemakAnti' and 'sama prabhamaM' show

 

Verse 6:

 

 

trivAraM yaH paThennityaM stotraM bhaktyA dvijottamaH |

vAJNchhitaM labhate.abhIshhTaM shhaNmAsAbhyantare khalu || 6||

 

 

Pada-Cheda and anvaya

 

yaH dvijottamaH nityaM trivAraM bhaktyA stotraM paThet.H

shhaT.h mAsa abhyantare vAJNchhitaM abhIshhTaM labhate khalu

 

Word-by-word meaning

 

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 brahmin , then within six months he will certainly get the desired object that he wishes for.

 

Verse 7:

 

 

putrArthI labhate putraM yashorthI labhate yashaH |

vidyArthI labhate vidyAM dhanArthI labhate dhanaM || 7||

 

Pada-Cheda and anvaya

 

putrArthI putraM labhate yashorthI yashaH labhate

vidyArthI vidyAM labhate dhanArthI dhanam.h labhate

 

Word-by-word meaning

 

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.

 

Notes:

 

Hanumanta 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 (rUDyartha) 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).

 

Verse 8:

 

 

sarvathA mA.astu sandeho hariH sAxI jagatpatiH |

yaH karotyatra sandehaM sa yAti narakaM dhruvam.h || 8||

 

Pada-Cheda and anvaya

 

sarvathA sandeH mA.astu jagatpatiH hariH sAxI (asti)

atra yaH sandehaM karoti sa dhruvam.h narakaM yAti

 

Word-by-word meaning

 

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 will certainly go to hell.

 

Notes:

 

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 appopriate 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.

 

 

 

iti shrIvyAsarAjavirachitaM yantroddhArakahanUmatstotram.h |

 

bhAratIramaNamukhyaprANAntargata shrI kR^ishhNArpaNamastu-- *shriishaH sharaNam.h*

mama svAmI harirnityaMsarvasya patireva cha*xemaM vidhAsyati sa no bhagavAn.h tryadhIshaH | trAtAsmadIyavimR^ishenakiyAnihArthaH*sarvAdhAraH, sarvakAraH, sarvaprerakaH, sarvasattApradaH,sarvashabdavAchyaH, sarvAchintyaH, sarvakarmakartA, sarvakarmapUjyaH, sarvakarmasAxI,

sarvadevAdivandyaHviShNuH sarvottamaH, anantaguNapUrNaH, doShadUraH, svatantraH, sarvasvAmI,sarvasR^iShTyAdikartA, sarvAntaryamI, sarvavyAptaH, mama anantopakArakaH,sa eva gurudevatAntargataH san.h pApAdi nAshayati, bhaktiGYAnAdi anugR^iNAti

taddAsohaM, nAhaM svatantraH na mama kArakANi, sarvANi taddattAnyeva, sarvaMtasmin.h samarpyatepUrNaH preShThaH paraH svAmI vyAptaH kartA upakArakaH | raxatyeva tadIyaMmAM karmArchyo gurudevagaHsarvarige preraka sarvakartabhokta

sarvatradali vyApta sarvashabda vAchasarvaguNa paripUrNa sarvadoShadUrasarvaGYAnagamya sarvashakta mUrtisarvesha cheluva gopAlaviThalareyasarvAntariyAmi sarvabauma namo

[Guest guest]

shrI hari vAyu gurubhyo namaha

 

I am sorry.. I missed the shloka 3 verse but the Padacheda & meanings are there in my previous as well as this mail.

 

 

Verse 3:

 

 

 

vAsinaM chakratIrthasya daxiNasthagirau sadA |

 

tuN^gAmbhodhitaraN^gasya vAtena parishobhite || 3||

 

haraye namaha,

 

Shobha Srinivasan

 

 

 

shrI hari vAyu gurubhyo namaha

 

 

 

Yantrodharaka hanumantha stothra written by Sri Vyasaraja Theertharu

 

English Meanings written by Sri Hunsur Sriprasad

 

Pictures of Sri Yantrodharaka prana devaru was provided by Sri Harish Rao

 

 

Background:

 

The YantroddhAraka Hanumanta shrine exists on the banks of the Tungabhadra river, near Hampi in Hospet District of Karnataka. It is situated on a hillock and has a unique sanctity. It was consecrated by Sri VyAsa tIrtha, the great mAdhva ascetic who guided the destiny of the Vijayanagar empire as the rAjaguru of King KrishnadevarAya. The circumstances that led to the setting up of this shrine are very unique and bear mentioning.

 

shrI vyAsa tIrtha used to go to serene spots on the banks of the Tungabhadra river for meditation. One day while he was in a hillock near chakratIrtha an image of Hanumanta kept appearing in his mind. This happened only when he meditated in that spot and nowhere else. That night he was instructed in his dream to install and consecrate an icon of Hanumanta at that spot. The next day when the image appeared in his meditation, he drew a picture on a nearby rock using angAra (coal). But wonder of wonders, the picture came to life and jumped away from the rock. He was astounded by this and repeated the process several times, but each time the monkey would come to life and then disappear. Finally, de decided to confine the monkey with a yantra or digbhanadan. When he did this, the picture took the form of an icon, but the image stayed on the rock. Sri VyAsa tIrtha was ecstatic and had a smlall temple built on that spot. He also composed the YantrodhAraka Hanumat stotra (the object of this writeup). From then on, even to this day, the place has retained its sanctity and potency. People performing seva here have their desires fulfilled. The shrine is very popular amongst mAdhvas and has been extolled in several songs and stotras .. " swami muhya prAna (Shri Purandara dasa) " , " yentu varNipe namma " (Sri VijayadAsa) are some of the popular songs about this icon.

 

 

namAmi dUtaM rAmasya sukhadaM cha suradrumam.h |

pInavR^ittamahAbAhuM sarva shatrunivAraNam.h || 1||

 

 

Pada-Cheda and anvaya

 

rAmasya dUtaM, sukhadaM cha suradrumam.h

pInavR^itta mahAbAhuM sarva shatrunivAraNam.h

[aham] namAmi

 

Word-by-word meaning

 

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.

 

Translation:

 

I salute Hanumanta

· who is Rama's messenger,

· who provides happiness,

· who is like kalpavRuksha

· whose arms are slim, yet strong and long (AjAnubAhu)

· who wards off all enemies

 

Notes:

 

Hanumanta is called 'Rama dUta' because he took Lord Rama's mudrike to Sita. But this title applies to Vayu and all his incarnations since he is the best channel to the Lord. VedavyAsa composed bhAgavata and MahabhArata ; Acharya Madhva gave us their true import through appropriate tAtparya nirNayas. More importantly, the true message of the brahmasUtras comes to us only through Acharya Madhva, thus only Vayu can be called 'Rama dUta'. The additional beauty is that he is a two-way dUta, he brings the Lord's knowledge to all jIvas and presents our actions to the Lord ('tasmin apo mAtarishvA dadhAti' Ishavasya). Vibhishana got Rama's blessings only because of hanumanta's recommendation. Similarly Sugreeva and Arjuna benefitted because of their association with Hanuma and bhIma, whereas Vali and Karna suffered because of their enimity.

 

'sarva shatrunivAraNam.h' needs to be understood in several senses and contexts. 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) etc. 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 ones 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. Hanumanta'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 hanumanta's case since he is 'bhagavat kArya sAdhaka' and is entrusted with great responsibilities. He is sukhada and kalpavruksha for devotees who surrender to him and the Lord. 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.

 

Verse 2:

 

 

nAnAratnasamAyuktakuNDalAdivirAjitam.h |

sarvadA.abhIshhTadAtAraM satAM vai dR^iDhamAhave ||2||

 

 

Pada-Cheda and anvaya

 

nAnAratna samAyukta kuNDalAdi virAjitam.h

sarvada satAM abhIshhTa dAtAraM vai dR^iDhaM Ahave

 

Word-by-word meaning

 

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 ro the battlefield.

 

Translation:

 

(I salute Hanumanta)

· who is resplendent with ear-rings containing well assembled gems and other ornaments

· who surely always grants all desires of devotees or good people

· who is steadfast in the battlefield

 

Notes:

 

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 potence and significance if we consider it as describing the auspicious qualities seen in Mukhya-prANa.

 

Verse 3:

 

 

 

vAsinaM chakratIrthasya daxiNasthagirau sadA |

 

tuN^gAmbhodhitaraN^gasya vAtena parishobhite || 3||

 

Pada-Cheda and anvaya

tuN^ga ambhodhi taraN^gasya vAtena parishobhite

chakratIrthasya daxiNasthagirau sadA vAsinaM

 

Word-by-word meaning

 

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.

 

Translation:

 

(I salute Hanumanta) who always resides in the hill that is to the south of the chakrtaIrtha that is well adorned by the breeze flowing over the (pure) waters of the River tunga.

 

Verse 4:

 

 

nAnAdeshaagataiH sadbhiH sevyamAnaM nR^ipottamaiH |

dhUpadIpAdinaivedyaiH paJNchakhAdyaishcha shaktitaH || 4||

 

Pada-Cheda and anvaya

 

nAnAdesha AgataiH sadbhiH sevyamAnaM nR^ipottamaiH

dhUpa dIpAdi paJNchakhAdyaiH naivedyaiH ashcha shaktitaH

 

Word-by-word meaning

 

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, toshhya, leshya, pAnIya), cha = and, shaktitaH = to the best of their ability.

 

Translation:

 

(I salute Hanumanta) who is served with strong devotion by great kings and good people from various countries by means of incense, mangalArati and other forms of seve done during traditional worship, along with five-fold offering (bhakshya, bhojya, toshhya, leshya, pAnIya).

 

Notes:

 

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.

 

 

Verse 5:

 

 

bhajAmi shrIhanUmantaM hemakAnti samaprabham.h |

vyAsatIrthayatIndreNa pUjitaM cha vidhAnataH || 5||

 

 

Pada-Cheda and anvaya

 

hemakAnti samaprabham.h

vyAsatIrtha yatIndreNa vidhAnataH pUjitaM cha

shrI hanUmantaM [aham] bhajAmi

 

Word-by-word meaning

 

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 Shri Hanumanta

· who has a lustre equal to that of gold

· who was worshipped properly by saint VyAsa tIrtha

 

Notes:

 

The load '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 diminsh when he incarnates, he can be called 'sama prabha' (as can the Lord). Hence the words 'hemakAnti' and 'sama prabhamaM' show

 

Verse 6:

 

 

trivAraM yaH paThennityaM stotraM bhaktyA dvijottamaH |

vAJNchhitaM labhate.abhIshhTaM shhaNmAsAbhyantare khalu || 6||

 

 

Pada-Cheda and anvaya

 

yaH dvijottamaH nityaM trivAraM bhaktyA stotraM paThet.H

shhaT.h mAsa abhyantare vAJNchhitaM abhIshhTaM labhate khalu

 

Word-by-word meaning

 

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 brahmin , then within six months he will certainly get the desired object that he wishes for.

 

Verse 7:

 

 

putrArthI labhate putraM yashorthI labhate yashaH |

vidyArthI labhate vidyAM dhanArthI labhate dhanaM || 7||

 

Pada-Cheda and anvaya

 

putrArthI putraM labhate yashorthI yashaH labhate

vidyArthI vidyAM labhate dhanArthI dhanam.h labhate

 

Word-by-word meaning

 

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.

 

Notes:

 

Hanumanta 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 (rUDyartha) 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).

 

Verse 8:

 

 

sarvathA mA.astu sandeho hariH sAxI jagatpatiH |

yaH karotyatra sandehaM sa yAti narakaM dhruvam.h || 8||

 

Pada-Cheda and anvaya

 

sarvathA sandeH mA.astu jagatpatiH hariH sAxI (asti)

atra yaH sandehaM karoti sa dhruvam.h narakaM yAti

 

Word-by-word meaning

 

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 will certainly go to hell.

 

Notes:

 

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 appopriate 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.

 

 

iti shrIvyAsarAjavirachitaM yantroddhArakahanUmatstotram.h |

bhAratIramaNamukhyaprANAntargata shrI kR^ishhNArpaNamastu

 

 

 

-- *shriishaH sharaNam.h*mama svAmI harirnityaMsarvasya patireva cha*xemaM vidhAsyati sa no bhagavAn.h tryadhIshaH | trAtAsmadIyavimR^ishenakiyAnihArthaH*sarvAdhAraH, sarvakAraH, sarvaprerakaH, sarvasattApradaH,

sarvashabdavAchyaH, sarvAchintyaH, sarvakarmakartA, sarvakarmapUjyaH, sarvakarmasAxI,sarvadevAdivandyaHviShNuH sarvottamaH, anantaguNapUrNaH, doShadUraH, svatantraH, sarvasvAmI,sarvasR^iShTyAdikartA, sarvAntaryamI, sarvavyAptaH, mama anantopakArakaH,

sa eva gurudevatAntargataH san.h pApAdi nAshayati, bhaktiGYAnAdi anugR^iNAtitaddAsohaM, nAhaM svatantraH na mama kArakANi, sarvANi taddattAnyeva, sarvaMtasmin.h samarpyatepUrNaH preShThaH paraH svAmI vyAptaH kartA upakArakaH | raxatyeva tadIyaM

mAM karmArchyo gurudevagaHsarvarige preraka sarvakartabhoktasarvatradali vyApta sarvashabda vAchasarvaguNa paripUrNa sarvadoShadUrasarvaGYAnagamya sarvashakta mUrtisarvesha cheluva gopAlaviThalareya

sarvAntariyAmi sarvabauma namo