YANTRODDHARAKA HANUMANTH STOTRAM

Yantroddharaka Hanumath Stotram – Composed by Sri Vyasaraja theertharu

This is based on meanings provided by Sri Hunsur Sriprasad and P.R.Ramachander combined with the work of VidyaPrasanna M Magadi. Thank you sir. The meaning was referred from the blog https://vicharavedike.wordpress.com/2012/11/12/yantroddharaka-hanumath-stotram/ and yahoo groups.

While referring I found this page very useful:https://vicharavedike.wordpress.com/nithya-devara-puja/ for the people who are starters of daily poojas. Thanks a lot Anand avare. You can many useful information from his blog.

Introduction

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 overjoyed and had a small 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 praised 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.

                             

             
  (Aham) namAmi dUtaM rAmasya sukhadaM cha suradrumam.h 

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

nAnAratna samAyukta kuNDalAdi virAjitam.h

sarvada satAM abhIshhTa dAtAraM vai dR^iDhaM Ahave ll 2ll

vAsinaM chakratIrthasya daxiNasthagirau sadA

tuN^ga ambhodhi taraN^gasya vAtena parishobhite ll3ll

nAnAdesha AgataiH sadbhiH sevyamAnaM nR^ipottamaiH

dhUpa dIpAdi paJNchakhAdyaiH naivedyaiH ashcha shaktitaH ll4ll

 bhajAmi shrI hanUmantaM (aham) hemakAnti samaprabham.h 

vyAsatIrtha yatIndreNa pUjitaM cha vidhAnataH  || 5||

trivAraM yaH paThennityaM stotraM bhaktyA dvijottamaH 

vAJNchhitaM labhate.abhIshhTaM shhaNmAsAbhyantare khalu  || 6||

putrArthI labhate putraM yashorthI labhate yashaH 

vidyArthI labhate vidyAM dhanArthI labhate dhanaM  || 7||

sarvathA mA.astu sandeho hariH sAxI jagatpatiH 

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

iti shrIvyAsarAjavirachitaM yantroddhArakahanUmatstotram.h 

bhAratIramaNamukhyaprANAntargata shrI kR^ishhNArpaNamastu

(Aham) namAmi dUtaM rAmasya sukhadaM cha suradrumam.h 

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

[aham] = I

namAmi = salute or prostrate to

dUtaM = messenger

rAmasya = rama's

sukhadaM = provider of happiness

cha = and

suradrumam.h = divine tree = kalpavRuksha (drumam = tree)

pIna = slim or slender

vR^itta = all-rounded or well-built

 mahAbAhuM = long arms

 sarva = all

 shatru = enemies

 nivAraNam.h = get rid of

 

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 messenger 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 unfriendly 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 one’s heart and is unfaithful 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 Vishnu Sahasranama. 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 significance 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 destroyer. 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 devotee for the Lord.

Verse 2:

nAnAratna samAyukta kuNDalAdi virAjitam.h

sarvada abhIshhTa dAtAraM satAM vai dR^iDhaM Ahave ll2ll

nAnA = various

ratna = gems

samAyukta = well assembled or united

kuNDala = ear-rings

Adi = and others

virAjitam.h = magnificent or ornamented

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.

Translation:

(I salute Hanumanta)

•         Who is impressive with ear-rings containing well assembled gems and other ornaments

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

•         who is firm in the battlefield

Notes:

There is an eternal battle going on in our minds between devatas who activate 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^ga ambhodhi taraN^gasya vAtena parishobhite

vAsinaM = residing

chakratIrthasya = (of the) chakra tIrtha

daxiNastha girau = in the hill that is to the south

 sadA = always.

tuN^ga = River tunga

Ambhodhi = water

taraN^gasya = (of the) wave

vAtena = (through) breeze

parishobhite = well adorned or graced

Translation:

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

Verse 4:

nAnAdesha AgataiH sadbhiH sevyamAnaM nR^ipottamaiH

dhUpa dIpAdi naivedyaiH paJNchakhAdyaiH ashcha shaktitaH

nAnAdesha = (from) various countries or places

AgataiH = having come from

 sadbhiH = good people

 sevyamAnaM = served by

 nR^ipottamaiH = great kings

dhUpa = incense 

dIpAdi = mangal Arati and other forms of seva done during traditional worship

naivedyaiH = offering = five kinds of bhakshyas (bhakshya, bhojya, toshhya, leshya, pAnIya)

paJNchakhAdyaiH = An offering is mixed with five dry etables like raisins, date                                  - plum, dry coconut, poppy seed, sugar candy.                                     

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 purity of the shrine is so great that even demi-gods and other celestials visit to seek the blessings of Sri PrAna devaru.

Verse 5:

bhajAmi shrI hanUmantaM (aham) hemakAnti samaprabham.h  |

vyAsatIrtha yatIndreNa pUjitaM cha vidhAnataH  || 5||

bhajAmi = pray or worship.

shrI hanUmantaM = Shri Hanumanta

hemakAnti = the lustre of gold

samaprabham.h = having an equal lustre

vyAsatIrtha yatIndreNa = by saint VyAsa tIrtha

pUjitaM = worshipped

cha = and

vidhAnataH = properly or appropriately

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 infected 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||

trivAraM = thrice

yaH = that

paThet.H = reads or recites

nityaM = daily

stotraM = this stotra

bhaktyA =with devotion

dvijottamaH = good Brahmin

vAJNchhitaM = desired

labhate = will get

abhIshhTaM = a desired object

shhaT.h = six

mAsa = months

abhyantara = duration

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 wishe for.

Yantroddharaka Hanumantha

Verse 7:

putrArthI labhate putraM yashorthI labhate yashaH  |

vidyArthI labhate vidyAM dhanArthI labhate dhanaM  || 7||

putrArthI = one desiring children

labhate = will gain or get

putraM = offspring

yashorthI = one desiring fame

yashaH = fame

vidyArthI = one desiring education or knowledge

vidyAM = education

dhanArthI = one desiring wealth

dhanam.h = wealth.

Translation:

One desiring children will get children or offspring. One desiring fame will get fame. One desiring education or knowledge will get education. One desiring wealth will get wealth.

Notes:

Hanumanta is the representation of refusal. 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 refused all worldly pleasures. So, it is natural for one to have some hesitation in asking; this is an example of vairAgya for ordinary 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 amount of Hanumanta's generosity. 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 these multiple of meanings, it depends on one's preference and needs. For example, to somebody suffering from terrible poverty, 'dhana' would automatically mean material wealth, whereas to a more spiritual 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||

sarvathA = absolutely

mA.astu = let it not happen

sandeHo = doubt

hariH = Sri Hari

sAxI = witness (asti) = is

jagatpatiH = Lord of the Universe

sAxI = witness (asti) = is

atra = in this matter

yaH = one

karoti = does

sandehaM = doubt

sa = he

yAti = reach

narakaM = to hell

dhruvam.h = surely or certainly

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, nor 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 creation; so He is the only one who is not subject to anybody's influence and control. Secondly, He is 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 apply 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 equal to doubting the greatness and power of the Lord; that is why this stotra comes with a verse cautioning nonbelievers.

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 shrIvyAsarAja virachitaM yantroddhArakahanUmatstotram.h  |

bhAratIramaNamukhyaprANAntargata shrI kR^ishhNArpaNamastu