Mangalacharana अस्य श्री हनुमद्वडवानल स्तोत्र मन्त्रस्य ।
श्री शिव ऋषिः । अनुष्टुप् छन्दः ।
श्री हनुमान् देवता ।
अञ्जनी शक्तिः । वायुः कीलकम् ।
श्री हनुमत्प्रीत्यर्थे जपे विनियोगः ॥
Asya Sri Hanumad-Vadvanal-Stotra-mantrasya,
Sri Shiva Riship, Anushtup Chandah,
Sri Hanuman Devata,
Anjani Shaktih, Vayuh Kilakam,
Sri Hanumat-prityarthe Jape Viniyogah.
Viniyoga (Ritual Dedication): Of this Hanuman Vadvanal Stotra mantra — the seer (rishi) is Sri Shiva; the meter is Anushtup; the presiding deity is Sri Hanuman; the power (shakti) is Anjani (Hanuman's mother); the pin (kilakam) is Vayu (the wind-god, Hanuman's divine father); it is recited for the purpose of pleasing Sri Hanuman. The viniyoga establishes the ritual intent and the sacred lineage of the stotram before recitation begins.
Shloka 2 आञ्जनेयं महाशक्तिं सिन्दूरारुण-विग्रहम् ।
वडवानल-तुल्यतेजं वन्दे भक्त-शुभ-प्रदम् ॥
Anjaneyyam maha-shaktim sindura-aruna-vigraham,
Vadvanal-tulya-tejam vande bhakta-shubha-pradam.
Dhyana (Meditation Verse): I bow to the son of Anjana (Anjaneya), of great power (maha-shakti), whose form is the colour of red sindoor (sindura-aruna-vigraha), whose radiance equals the Vadvanal — the eternal submarine fire — and who bestows auspiciousness upon his devotees (bhakta-shubha-pradam). Before recitation, meditate on Hanuman in his sindoor-red form: immensely powerful, blazing like the underwater fire that cannot be extinguished by any force in creation.
Shloka 3 नमो हनुमते तुभ्यं नमो मारुत-सूनवे ।
नमस्ते रुद्र-रूपाय वडवानल-तेजसे ॥
Namo Hanumate tubhyam namo Maruta-sunave,
Namaste Rudra-rupaya Vadvanal-tejase.
Verse 1: Salutations to Hanuman, salutations to the son of Maruta (the wind-god Vayu). Salutations to the one who is an avatara of Rudra (Shiva in his fierce aspect) — and whose radiance is that of the Vadvanal, the all-consuming submarine fire. The opening verse establishes Hanuman's triple identity: son of Vayu (strength from the wind), avatara of Rudra (divine wrath channelled for dharma), and Vadvanal (inextinguishable fire that destroys all evil). These three epithets together declare that Hanuman's power is both cosmically vast and personally protective.
Shloka 4 अञ्जना-गर्भ-सम्भूत केसरी-नन्दन प्रभो ।
लङ्का-भस्मीकृत-स्तोत्र शत्रु-संहार-कारिणे ॥
Anjana-garbha-sambhuta Kesari-nandana Prabho,
Lanka-bhasmikrita-stotra shatru-samhara-karine.
Verse 2: O Lord who was born from the womb of Anjana (Anjana-garbha-sambhuta), the beloved son of Kesari (Kesari-nandana)! You are praised as the one who reduced Lanka to ashes (Lanka-bhasmikrita) and the destroyer of enemies (shatru-samhara-karin). This verse recalls the two greatest feats of Hanuman's physical power: his miraculous birth from the divine Anjana (herself an apsara under a curse, liberated at his birth) and the burning of Lanka — where he set the entire demon capital ablaze with his own burning tail, a supreme demonstration of Vadvanal energy.
Shloka 5 राम-भक्त-पराधीन राम-कार्यैक-दीक्षित ।
सीता-शोक-विनाशाय वडवानल उच्यसे ॥
Rama-bhakta-paradheena Rama-karyaika-dikshita,
Sita-shoka-vinashaya Vadvanal uchyase.
Verse 3: Completely surrendered to Ram's devotees (Rama-bhakta-paradheena), initiated solely into Ram's service (Rama-karyaika-dikshita) — you are called Vadvanal because you destroyed Sita's grief (Sita-shoka-vinashaya). This verse reveals the inner meaning of Vadvanal: Hanuman's fire is not random destruction — it is the fire of absolute devotion to Ram. Just as the Vadvanal burns at the bottom of the ocean in complete focus without wavering, Hanuman's entire being burns with singular dedication to Ram's cause. His rescue of Sita — finding her in Lanka and consoling her — was the first act of this Vadvanal burning away her grief.
Shloka 6 त्रिभुवन-विदित-शक्ते त्रिकाल-ज्ञान-तत्पर ।
त्रिगुणातीत-विभव शत्रूणां वडवानल ॥
Tri-bhuvan-vidita-shakte tri-kala-jnana-tatpara,
Tri-gunatita-vibhava shatrunam Vadvanal.
Verse 4: Whose power is known throughout the three worlds (tri-bhuvan-vidita-shakti), who is absorbed in knowledge of the three times — past, present and future (tri-kala-jnana-tatpara), whose glory transcends the three gunas — sattva, rajas and tamas (tri-gunatita-vibhava) — you are the Vadvanal to enemies. The three-fold "tri" repetition declares that Hanuman's power, knowledge, and glory are not limited to any dimension of existence. He knows past, present and future; he acts beyond the conditioning of the three gunas; he is known across all three worlds. To enemies, this all-knowing, all-transcending power is an inescapable fire.
Shloka 7 रोगान् नाशय मे क्षिप्रं शत्रून् नाशय सर्वतः ।
भयं नाशय मे नित्यं वडवानल-शक्तितः ॥
Rogan nashaya me kshipram shatrun nashaya sarvatah,
Bhayam nashaya me nityam Vadvanal-shaktitah.
Verse 5: Quickly destroy my diseases (rogan nashaya kshipram); destroy my enemies from all sides (shatrun nashaya sarvatah); always destroy my fears (bhayam nashaya nityam) — with the power of Vadvanal. This is the first direct petition verse — the devotee now calls upon Hanuman's fire power for practical protection. Roga (disease), shatru (enemy), bhaya (fear) — these three categories cover the principal causes of human suffering. The word kshipram (quickly, immediately) reflects the urgency with which the devotee calls upon Hanuman's Vadvanal energy.
Shloka 8 ग्रह-पीडां शमय त्वं शत्रु-पीडां निवारय ।
दारिद्र्यं नाशय क्षिप्रं वडवानल सर्वदा ॥
Graha-peedam shamaya tvam shatru-peedam nivaraya,
Daridryam nashaya kshipram Vadvanal sarvada.
Verse 6: O Vadvanal — pacify the afflictions caused by planets (graha-peeda), ward off the afflictions caused by enemies (shatru-peeda), and quickly destroy poverty and want (daridryam nashaya kshipram) — always. This verse addresses astrological afflictions specifically: graha-peeda refers to the suffering caused by malefic planetary influences such as Shani (Saturn), Mangal (Mars), Rahu, and Ketu. Hanuman, associated with Mars (Mangal) in Vedic astrology, is the supreme remedy for planetary malefics. The Vadvanal fire burns away negative planetary karma just as it burns everything else.
Shloka 9 यन्त्रं मन्त्रं च तन्त्रं च कृत्या-कर्म विनाशय ।
पर-यन्त्रं पर-मन्त्रं च वडवानल दाह्य तत् ॥
Yantram mantram cha tantram cha kirtya-karma vinashaya,
Para-yantram para-mantram cha Vadvanal dahya tat.
Verse 7: Destroy the effects of yantras (ritual diagrams used against me), mantras (spells), and tantric practices (tantra-karma); burn up the hostile yantras and mantras directed at me — O Vadvanal. This verse addresses abhichara — harm done through occult rituals directed maliciously at the devotee. Kirtya-karma refers to rituals performed with the intent to harm. The Vadvanal — the unstoppable submarine fire — neutralises all such practices: no yantra, no mantra, no tantric binding can withstand its heat. This makes the stotram particularly powerful as a protection against black magic.
Shloka 10 समुद्र-लङ्घनं यस्य द्रोणाचल-भरो यस्य ।
सञ्जीविनी हृता येन स मे पातु हनूमान् ॥
Samudra-langhanam yasya Dronaachal-bharo yasya,
Sanjivini hrita yena sa me patu Hanuman.
Verse 8: May Hanuman protect me — he who leapt across the ocean (samudra-langhana), who carried the entire Dronagiri mountain (Drona-achala-bhara), and who brought back the Sanjeevani herb (Sanjivini hrita). Three supreme deeds are invoked here as grounds for the protection petition: (1) Leaping across the ocean to Lanka — no obstacle too vast; (2) Lifting and carrying the Dronagiri mountain to find the Sanjeevani — no burden too heavy; (3) Bringing the life-restoring herb in time to save Lakshmana — he is the ultimate healer. These are historical demonstrations of his Vadvanal capacity.
Shloka 11 भूत-प्रेत-पिशाचाद्याः पलायन्ते दिशो दश ।
हनुमन्-नाम-संस्मृत्या मारुत-नन्दन-स्मरणे ॥
Bhuta-preta-pishacha-adyah palayante disho dasha,
Hanuman-nama-samsmritya Maruta-nandana-smarane.
Verse 9: Bhutas (earth-bound spirits), pretas (restless spirits of the dead), pishachas (flesh-consuming entities), and all such beings flee in all ten directions (dasha disho) when Hanuman's name is remembered and the son of Maruta is recalled. The ten directions (dasha disha) — North, South, East, West, NE, NW, SE, SW, Up, Down — represent every possible direction of approach, leaving no avenue for malevolent entities. This verse declares that no spirit-based affliction can remain in the presence of Hanuman's name — the Vadvanal fire drives away darkness from every direction simultaneously.
Shloka 12 अष्ट-सिद्धि-नव-निधि-दात्रे रामवर-प्रदाय ।
वडवानल-रूपाय मारुतात्मज ते नमः ॥
Ashta-siddhi-nava-nidhi-datre Rama-vara-praday,
Vadvanal-rupaya Marutatmaja te namah.
Verse 10: Salutations to you, O son of Maruta (Marutatmaja), who are the bestower of the eight siddhis (eight spiritual accomplishments — Anima, Mahima, Garima, Laghima, Prapti, Prakamya, Ishitva, Vashitva) and the nine nidhis (nine forms of wealth and abundance), who grant Ram's blessings (Rama-vara-pradata), and who are in the form of the Vadvanal. The eight siddhis and nine nidhis are mentioned because Hanuman possesses them all and freely grants them to deserving devotees — this is attested in the Hanuman Chalisa ("Ashta-siddhi nava-nidhi ke data, Asa bara dinha Janaki mata"). He is both the fire that destroys and the abundance that builds.
Shloka 13 सर्व-विघ्न-विनाशाय सर्व-दोष-निवारणे ।
वडवानल-रूपाय हनुमते नमो नमः ॥
Sarva-vighna-vinashaya sarva-dosha-nivarane,
Vadvanal-rupaya Hanumate namo namah.
Verse 11: Repeated salutations (namo namah) to Hanuman — the destroyer of all obstacles (sarva-vighna-vinashaya), the remover of all faults and defects (sarva-dosha-nivarana), who is in the form of the Vadvanal. Vighna (obstacle) and dosha (defect, fault, imbalance) together cover the full range of life's impediments — external blocks and internal flaws alike. The doubled salutation "namo namah" expresses the intensity of the devotee's reverence. The verse declares that no obstacle is too great and no dosha too deep-rooted for Hanuman's Vadvanal to burn away.
Shloka 14 इदं स्तोत्रं पठेद् भक्त्या हनुमद्-वडवानलम् ।
सर्व-काम-फलावाप्त्यै नित्यं पापात् प्रमुच्यते ॥
Idam stotram pathed bhaktya Hanumad-Vadvanalam,
Sarva-kama-phalavaptyai nityam papat pramuchyate.
Phalashruti (Declaration of Benefits): Whoever recites this Hanuman Vadvanal Stotram with devotion (bhaktya) — for the attainment of all desires (sarva-kama-phalavapti) — is freed daily from all sins (papat pramuchyate). The phalashruti is the traditional declaration of the benefits of recitation. "Sarva-kama" means all righteous desires are fulfilled — worldly (health, wealth, protection, success) and spiritual (bhakti, liberation). "Nityam papat pramuchyate" — the daily recitation creates a continuous cleansing effect, freeing accumulated sins through the fire of Hanuman's Vadvanal energy.
Shloka 15 इति श्री हनुमद्-वडवानल स्तोत्रम् सम्पूर्णम् ।
श्री हनुमते नमः । श्री रामार्पणमस्तु ॥
Iti Sri Hanumad-Vadvanal Stotram sampurnam.
Sri Hanumate namah. Sri Ramarpanam astu.
Colophon: Thus ends the Hanuman Vadvanal Stotram — complete (sampurnam). Salutations to Sri Hanuman (Sri Hanumate namah). May this recitation be an offering to Sri Ram (Sri Ramarpanam astu). The traditional closing dedicates the full merit of the recitation to Ram, in keeping with Hanuman's own nature — he does not accept worship for himself alone but directs all devotion to Ram.