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Home › Mantras › Maruti Stotra
Hanuman Maruti Stotra: Samarth Ramdas consecrating a vermilion Hanuman shrine in a Deccan village as wrestlers stand by
Samarth Ramdas installing a vermilion Maruti beside a village wrestling ground
Mantra · Ramdas's Marathi hymn to a Hanuman who outgrows the universe

Maruti Stotra

भीमरूपी महारुद्रा वज्रहनुमान मारुती । वनारी अंजनीसूता रामदूता प्रभंजना ॥

Also known as Bhimrupi Maharudra

In Devanagari, Tamil, Telugu, Kannada, Malayalam and English — with the meaning of every word, and the one syllable most people pronounce wrongly.

What the Maruti Stotra is

The Maruti Stotra is a Marathi hymn to Hanuman by Samarth Ramdas, and Maharashtra mostly calls it by its first words, Bhimrupi Maharudra. The colophon of modern prints gives its fuller title, Sankatanirasana Maruti Stotra, the Maruti hymn that clears away trouble. It stands first among the thirteen short hymns to Hanuman that collections of Ramdas's work group as the Bhimrupi stotras, and it is set in the anushtubh metre. The first four verses are a string of names: Rudra in fierce form, son of Anjani, messenger of Rama, lord of the helpless, anointed with vermilion. Verses 5 to 13 turn to description and narrative: Hanuman's blazing eyes and curled tail, his leap north to uproot the Drona mountain, his growth from atom size until his tail could ring the universe, and his swallowing of the red sun. Verses 14 to 17 state the fruits of recitation and close with Ramdas's signature verse.

Eleven Marutis and the wrestling ground

Ramdas, born Narayan in the village of Jamb in the Marathwada region, took Hanuman as the model of what a devotee of Rama should be: strong in body, quick, and wholly given to service. Between 1644 and 1654 he consecrated eleven Hanuman shrines across the Satara, Karad, Sangli and Kolhapur country, beginning at Shahapur near Karad and including the two Marutis of Chaphal, the Vir Maruti and the Das Maruti, both dated 1648. Maharashtra knows the group simply as the eleven Marutis, and the images he installed still stand in shrines that have since been rebuilt. Regional tradition holds that these shrines were meant to put physical fitness before the young men of a country then rallying behind Shivaji, and Hanuman became the patron of the akhada, the traditional wrestling ground. That is where this hymn found its lasting home. In akhadas across the state the day's training traditionally opens with Bhimrupi Maharudra, and generations of schoolchildren in Maharashtra have learnt it by heart. No single legend of its composition survives; what the text carries instead is a Ramayana scene told at full tilt, the flight for the healing mountain when Lakshmana lay struck in battle, compressed into two verses of speed.

The mantra, in six scripts

DevanagariSanskrit & Hindiभीमरूपी महारुद्रा वज्रहनुमान मारुती । वनारी अंजनीसूता रामदूता प्रभंजना ॥
Tamilபீமரூபீ மஹாருத்ரா வஜ்ரஹநுமாந மாருதீ । வநாரீ அம்ஜநீஸூதா ராமதூதா ப்ரபம்ஜநா ॥
Teluguభీమరూపీ మహారుద్రా వజ్రహనుమాన మారుతీ । వనారీ అంజనీసూతా రామదూతా ప్రభంజనా ॥
Kannadaಭೀಮರೂಪೀ ಮಹಾರುದ್ರಾ ವಜ್ರಹನುಮಾನ ಮಾರುತೀ । ವನಾರೀ ಅಂಜನೀಸೂತಾ ರಾಮದೂತಾ ಪ್ರಭಂಜನಾ ॥
Malayalamഭീമരൂപീ മഹാരുദ്രാ വജ്രഹനുമാന മാരുതീ । വനാരീ അംജനീസൂതാ രാമദൂതാ പ്രഭംജനാ ॥
EnglishRoman transliterationbhīmarūpī mahārudrā vajrahanumāna mārutī | vanārī aṃjanīsūtā rāmadūtā prabhaṃjanā ||
“O Maruti of formidable form, great Rudra, Hanuman strong as the thunderbolt; destroyer of the grove, son of Anjani, messenger of Rama, mighty as the storm wind.”
भीमरूपी
bhīmarūpī — of formidable form
महारुद्रा
mahārudrā — O great Rudra
वज्रहनुमान
vajrahanumāna — thunderbolt-strong Hanuman
मारुती
mārutī — son of the wind
वनारी
vanārī — destroyer of the grove
अंजनीसूता
aṃjanīsūtā — son of Anjani
रामदूता
rāmadūtā — messenger of Rama
प्रभंजना
prabhaṃjanā — mighty as the storm wind

Maruti Stotra lyrics in full

Seventeen Marathi verses, in the form most widely recited today; older printed editions have sixteen.

All 17 verses, in Marathi, Tamil, Telugu, Kannada, Malayalam and English, each with its meaning. Choose a script:

Download the Maruti Stotra PDFAll 17 verses with their meanings, in Marathi. Free to print and keep.

Verse 1

भीमरूपी महारुद्रा वज्रहनुमान मारुती ।
वनारी अंजनीसूता रामदूता प्रभंजना ॥

O Maruti of formidable form, great Rudra, Hanuman strong as the thunderbolt; destroyer of the grove, son of Anjani, messenger of Rama, mighty as the storm wind.

Verse 2

महाबळी प्राणदाता सकळां उठवी बळें ।
सौख्यकारी दुःखहारी दूत वैष्णव गायका ॥

Mighty one and giver of life, who by his strength raises everyone up; bringer of happiness and remover of sorrow, messenger, devotee of Vishnu and singer of his praise.

Verse 3

दीनानाथा हरीरूपा सुंदरा जगदंतरा ।
पाताळदेवताहंता भव्यसिंदूरलेपना ॥

Protector of the helpless, of the form of Hari, beautiful one who dwells within the world; slayer of the gods of the netherworld, splendid one anointed with vermilion.

Verse 4

लोकनाथा जगन्नाथा प्राणनाथा पुरातना ।
पुण्यवंता पुण्यशीला पावना परितोषका ॥

Lord of the people, lord of the world, lord of life, ancient one; meritorious, of virtuous nature, purifier, giver of full contentment.

Verse 5

ध्वजांगे उचली बाहो आवेशें लोटला पुढें ।
काळाग्नी काळरुद्राग्नी देखतां कांपती भयें ॥

Raising his arm like a banner-staff, he rushed forward in fury; seeing him blaze like the fire of time and the fire of Kala-Rudra, all tremble with fear.

Verse 6

ब्रह्मांडें माईली नेणों आवळे दंतपंगती ।
नेत्राग्नी चालिल्या ज्वाळा भ्रुकुटी ताठिल्या बळें ॥

As if the universe could not hold him, he clenched his rows of teeth; flames poured from the fire of his eyes, and his brows were drawn tight with force.

Verse 7

पुच्छ ते मुरडिले माथा किरीटी कुंडले बरी ।
सुवर्णकटी कासोटी घंटा किंकिणी नागरा ॥

His tail is curled up over his head, with a crown and fine earrings; a golden waistband and girded cloth, bells and graceful tinkling ornaments.

Verse 8

ठकारे पर्वता ऐसा नेटका सडपातळू ।
चपळांग पाहतां मोठें महाविद्युल्लतेपरी ॥

He stands like a mountain, yet is trim and slender; agile of limb, he looks immense, like a great flash of lightning.

Verse 9

कोटिच्या कोटि उड्डाणें झेपावे उत्तरेकडे ।
मंद्राद्रीसारिखा द्रोणू क्रोधें उत्पाटिला बळें ॥

With leaps of millions upon millions he sprang towards the north, and in anger tore up by force the Drona mountain, vast as Mandara.

Verse 10

आणिला मागुतीं नेला आला गेला मनोगती ।
मनासी टाकिलें मागें गतीसी तुळणा नसे ॥

He brought it and carried it back again, going and coming at the speed of thought; he left the mind itself behind, and his speed has no equal.

Verse 11

अणुपासोनि ब्रह्मांडाएवढा होत जातसे ।
तयासी तुळणा कोठें मेरु मंदार धाकुटे ॥

From the size of an atom he grows until he is as large as the universe; where is there any comparison to him? Mount Meru and Mandara are small beside him.

Verse 12

ब्रह्मांडाभोवते वेढे वज्रपुच्छें करूं शके ।
तयासी तुळणा कैंची ब्रह्मांडीं पाहतां नसे ॥

With his thunderbolt-like tail he can coil rings around the universe; how could anyone be compared to him? No equal is seen in all creation.

Verse 13

आरक्त देखिलें डोळां ग्रासिलें सूर्यमंडळा ।
वाढतां वाढतां वाढे भेदिलें शून्यमंडळा ॥

Seeing the red sun, he swallowed the disc of the sun; growing and growing he grew until he pierced the realm of the void.

Verse 14

धनधान्य पशूवृद्धि पुत्रपौत्र समग्रही ।
पावती रूपविद्यादी स्तोत्रपाठें करूनियां ॥

The verse says that by reciting this hymn one gains wealth and grain, increase of cattle, sons and grandsons in plenty, and beauty, learning and the like.

Verse 15

भूतप्रेतसमंधादी रोगव्याधी समस्तही ।
नासती तूटती चिंता आनंदे भीमदर्शनें ॥

The verse says that ghosts, spirits and restless souls, and all diseases and ailments perish and worries are cut away, with joy at the sight of Bhima (Hanuman).

Verse 16

हे धरा पंधरा श्लोकी लाभली शोभली बरी ।
दृढदेहो निःसंदेहो संख्या चंद्रकळा गुणें ॥

Hold firmly to this fifteen-verse hymn, a fine, splendid and good gain; the verse says it gives a sturdy body beyond doubt, its count matching the digits of the moon.

Verse 17

रामदासीं अग्रगण्यू कपिकुळासि मंडणू ।
रामरूपी अंतरात्मा दर्शनें दोष नासती ॥

Foremost among the servants of Rama, the ornament of the monkey clan; Rama's own form is his inner self, and the verse says that at the sight of him faults are destroyed.

The syllable people get wrong

In ṭhakāre ('stands firm', verse 8) the ṭh is the Marathi retroflex aspirate ठ: curl the tongue tip back against the roof of the mouth, release it with a puff of breath, and say 'ṭha-kaa-re', never the soft English 'th' of 'thin'. The same sound recurs in moṭheṃ and tāṭhilyā.

When the Maruti Stotra is chanted

Weekday. Tuesday

Festival. Hanuman Jayanti (Chaitra Purnima in Maharashtra)

Questions

'Bhimarupi' means one whose form is formidable or awe-inspiring, from bhima, terrible or mighty, and rupa, form. 'Maharudra' means the great Rudra, and reflects the tradition that Hanuman is a form of Shiva in his Rudra aspect, born to serve Rama. The opening line goes on to call him 'vajrahanuman', Hanuman with a thunderbolt-hard frame, and Maruti, son of the wind. The fierce tone set here returns in verse 15, where Hanuman is simply called Bhima.
Verse 16 speaks of 'pandhara shloki', fifteen verses, and adds that the count accords with the kalas, the digits of the moon, which tradition numbers at sixteen. Read together, the fifteen verses of praise and this verse about them make sixteen. Older printed editions, such as R. D. Ranade's 1926 anthology of Ramdas, do have sixteen verses. The form most often recited today has seventeen, because it includes the verse beginning 'dhanadhanya pashuvriddhi', which is verse 14 in this text.
It is often translated that way, but the word divides as vana plus ari, enemy of the grove. It points to the episode in Lanka where Hanuman wrecked the Ashoka grove of Ravana after finding Sita there. The translation given on this page follows that reading. Since the next words, 'anjanisuta' and 'ramaduta', also identify Hanuman through an episode or relation, the line reads as a compressed summary of who he is: destroyer of the grove, son of Anjani, envoy of Rama.
Tulsidas wrote the Chalisa in Awadhi, forty verses that are best known in North India. The Maruti Stotra is seventeen short Marathi verses by Samarth Ramdas, a near-contemporary who wrote in Maharashtra. Its emphasis also differs: much of it is a picture of Hanuman's physical might, his clenched teeth, flaming eyes, and growth from atom to universe, which fits its long place in Maharashtra's wrestling grounds. Its closing verses report what tradition holds recitation brings, rather than retelling the Ramayana in sequence.
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