qMonk literal translation — draft, pending review
Shankar's son. Kesari's boy.
Your brightness and your power are enormous, and the whole world bows to you.
Four verses back the poem named Añjanī his mother and the wind his father. Now it adds Śaṃkara — Śiva — and Kesarī, the vānara chief who was Añjanā's husband, and it makes no attempt at all to sort them into an order. Purāṇic idiom does not treat this as a contradiction to be resolved; a figure's parentage is one of the ways a text says what he is made of, and Hanumān is made of wind, of Śiva, and of a particular monkey family in a particular kingdom.
The Śiva connection is where the printed texts part. Most read śaṃkara suvana, Śaṃkara's son; a real and widely sung alternative reads śaṃkara svayaṃ, Śaṃkara himself, and one printing sets both readings on the page side by side rather than choose. The svayaṃ reading rests on the tradition that Hanumān is an aṃśa — a portion — of Śiva rather than a child of his. Both are old, both are sung, and the adjudication is not ours.
Nandana is not simply "son": the root is delight, so it is the one who gladdens — Kesarī's joy. And the two words for his greatness are not a repetition. Teja is the shine itself, the heat of a fire or a face. Pratāpa is that heat arriving somewhere else — glory as something other people feel. Jagavandana, bowed to by the world, is what pratāpa looks like from outside.
Who are all the grown-ups you belong to — not only the ones in your house?
qMonk literal translation — draft, pending review·Devanagari checked against two printings·Draft — awaiting reviewer·How these texts were made