जननी जन्मभूमिश्च जाह्नवी च जनार्दनः।
जनकः पञ्चमश्चैव जकाराः पञ्च दुर्लभाः॥
jananī janmabhūmiśca jāhnavī ca janārdanaḥ |
janakaḥ pañcamaścaiva jakārāḥ pañca durlabhāḥ ||
Mother, motherland, the Ganges, Lord Janardana;
And fifthly, Father, are five extraordinary things (that begin with ‘ja’!)

Here is a PDF of a book of stotrās/ślokās I put together: shloka.pdf

सदाशिवसमारम्भां शङ्कराचार्यमध्यमाम्।
अस्मदाचार्यपर्यन्तं वन्दे गुरुपरम्पराम्॥

This book has been primarily inspired by two pieces of work — one, my thāthā’s beautiful hand-written composition of ślokās, for his grandchildren, and mantrapushpam, the excellent compilation of vedamantrās and stotrās, from Ramakrishna Mutt.

In this book, several wonderful stotras have been compiled. One of the aims of this book is to provide ready access to a number of stotrās in a compact form. I’ve often had to refer to a bundle of books for each stotram. This book, I hope, would prove to be really useful for people who would like to carry around these stotrās when they travel around, or would like a handy small book containing all these stotrās. The other important feature of this book is that all the stotrās are in devanāgarī lipi. I’ve often had access to a large number of stotrās, but in Tamil script. I find the devanāgarī lipi more conducive to correct pronunciation. There are several simple shlokās in this book, which I am sure children would be able to pick up easily. Stotrās such as Nāma Rāmāyanam should certainly be taught to children. Many of these stotras have been rendered wonderfully by Śrīmatī M. S. Subbulakshmi; one just needs to listen to her for both bhakti and inspiration. While the foremost importance is to be given to bhakti, one must certainly give importance to accurate pronunciation as well, and MSS is exemplary in that regard.

One should make it a point to chant at least few of these every day, and most of these in a month. One should certainly recite the Vishnu Sahasranāmam everyday. Of course, it must be emphasised that one’s nityakarmā takes precedence over all these — सन्ध्याहीनः अशुचिः नित्यमनर्हहः सर्वकर्मसु — and one must make time for sandhyāvandanādi nityakarmās and such prayers everyday:

विप्रो वृक्षस्तस्य मूलं च सन्ध्या वेदाः शाखा धर्मकर्माणि पत्रम्।

तस्मान्मूलं यत्नतो रक्षणीयं छिन्नॆ मूले नैव शाखा न पत्रम्॥

In Kaliyuga, foremost importance is given to nāmasankīrtanam, and hence, stotras such as these should be recited with \textit{bhakti}, regularly:

ध्यायन् कृते यजन् यज्ञैः त्रेतायां द्वापरेऽर्चयन्।
यदाप्नोति तदाप्नोति कलौ सङ्कीर्त्य केशवम्॥

There are several people whom I must thank for their contributions to this book. I cannot undermine the importance of the Sanskrit Documents Website (http://sanskritdocuments.org/), which happens to be the source for almost all of the texts contained in here. Many thanks to volunteers to build and present such a wonderful collection online.

I must acknowledge the efforts of my friend Prasād, who has been instrumental (and almost wholly responsible) for the improved formatting in this book. I consulted him several times for help with XeLaTeX. But for his TeX macros, some of the alignments would have never happened! I must also thank the writers of the software ITranslator (http://www.omkarananda-ashram.org/Sanskrit/Itranslt.html), which has been the hammer-and-nail for compiling this book. The other tool critical for this book was XeLaTeX, and it was indeed the release of MiK\TeX 2.7 (http://www.miktex.org/) that led me to experiment with XeLaTeX, which I think has been a success.

I take this opportunity to seek the blessings of my Appa, Amma, my Guru Shri S. Ananthakrishnan, and my Mama, who have inspired me and taught me all that I know. I must definitely thank Sāketh too, who has been inspirational in several ways. I must specially thank my Amma, who has encouraged and inspired me a lot through the course of compiling this book. I also must thank her for proof-reading the text, and particularly helping with Śyāmalā dandakam. Thanks are also due to my wife, for her support and encouragement throughout.

Although we have put in efforts to remove any typographical errors in this book, I must emphasise that the errors in this book are solely due to my ignorance and I would be glad to rectify them. Please drop me a at karthik dot raman to notify me of even the smallest of errors. I welcome any suggestions on the content, as well as corrections.

यदक्षरपदभ्रष्टं मात्राहीनं तु यद्भवेत्।
तत्सर्वं क्षम्यतां देव नारायण नमोऽस्तु ते॥

This book is dedicated to Śrī Krishna.

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्।

यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम्॥

— श्रीमद्भगवद्गीता ९-२७

॥सर्वम् श्री कृष्णार्पणमस्तु॥

सद्‌भिस्तु लीलया प्रोक्तं शिलालिखितमक्षरम्‌।
असद्‌भिः शपथेनोक्तं जले लिखितम् अक्षरम्‌॥
sadbhistu līlayā proktaṁ śilālikhitamakṣaram |
asadbhiḥ śapathenoktaṁ jale likhitam akṣaram ||
Even the casual words of good people are like words set in stone,
[while] even the vows of the bad people are like words written on water!

अज्ञान-तिमिरान्धस्य ज्ञानाञ्जन-शलाकया।
चक्षुरून्मीलितं येन तस्मै श्रीगुरवे नमः॥
ajñāna-timirāndhasya jñānāñjana-śalākayā |
cakṣurūnmīlitaṁ yena tasmai śrīgurave namaḥ||
Prostration to that Guru, who, through the collyrium of Knowledge, opens the eye of those blinded by the gloom of ignorance.

अश्वत्थमेकं पिचुमन्दमेकं न्यग्रोधमेकं दश चिञ्चिणीकाः।
कपित्थबिल्वामलकत्रयं च पञ्चाम्रनाली नरकं न पश्येत्॥
aśvatthamekaṁ picumandamekaṁ nyagrodhamekaṁ daśa ciñciṇīkāḥ |
kapitthabilvāmalakatrayaṁ ca pañcāmranālī narakaṁ na paśyet ||

One who plants one pippala tree (Ficus religiosa), one neem tree (Azadirachta indica), one banyan tree (Ficus benghalensis), ten tamarind trees (Tamarindus indica).
Three trees each of  wood apple (Feronia elephantum) bilva (Aegle marmelos), amla (Emblic myrobalans) and five mango trees (Mangifera indica), does not see Naraka!

[And all we do now is deforestation!]

अदाता पुरुषस्त्यागी धनं सञ्चिन्त्य गच्छति।
दातारं कृपणं मन्ये मृतोऽप्यर्थं न मुञ्चति॥
adātā puruṣastyāgī dhanaṁ sañcintya gacchati|
dātāraṁ kṛpaṇaṁ manye mṛto’pyarthaṁ na muñcati||
The person who does not donate [his wealth]; dies thinking of his wealth, [leaving it behind for others].
[On the other hand], the person who makes great donations; even after his death carries the fruit with him, and is the real ‘miser’

{This is a satirical verse }

मा दद्यात् खलसङ्घेषु कल्पनामधुरागिरः।
यथा वानरहस्तेषु कोमलाः कुसुमस्रजः॥
mā dadyāt khalasaṅgheṣu kalpanāmadhurāgiraḥ|
yathā vānarahasteṣu komalāḥ kusumasrajaḥ||
Do not speak sweet words unto wicked people;
[it is the same as] a garland of soft flowers in the hands of a monkey!
(This must be the source for the popular aphorism in தமிழ் — குரங்கு கையில் பூமாலை)

अलिरनुसरति परिमलं लक्ष्मीरनुसरति नयननिपुणम्।
निम्नमनुसरति सलिलं विधिलिखितं बुद्धिरनुसरति॥
aliranusarati parimalaṁ lakṣmīranusarati nayananipuṇam|
nimnamanusarati salilaṁ vidhilikhitaṁ buddhiranusarati||
The bee moves towards a fragrance; Goddess Lakṣmī favours one with sharp eyes;
Low-level regions are sought by water (to fill); what is ordained by destiny, the mind follows!

धनधान्यप्रयोगेषु विद्यासङ्ग्रहणेषु च।
आहारे व्यवहारे च त्यक्तलज्जस्सुखी भवेत्॥
dhanadhānyaprayogeṣu vidyāsaṅgrahaṇeṣu ca|
āhāre vyavahāre ca tyaktalajjassukhī bhavet||
In earning wealth or foodgrains, or in the acquisition of knowledge;
While eating and in [business] dealings, one who is not shy will be happy.

रविसन्निधिमात्रेण सूर्यकान्ता प्रकाशयेत्।
गुरुसन्निधिमात्रेण शिष्यज्ञानं प्रकाशयेत्॥
ravisannidhimātreṇa sūryakāntā prakāśayet|
gurusannidhimātreṇa śiṣyajñānaṁ prakāśayet||
Only in the presence of the sun, does the sunflower bloom.
[In the same way], only in the presence of the preceptor, does a student’s knowledge shine!

गुलपर्वतमध्यस्थं निम्बबीजं प्रतिष्टितम्।
पयोवर्षसहस्रेण निम्बः किं मधुरायते॥
gulaparvatamadhyasthaṁ nimbabījaṁ pratiṣṭitam|
payovarṣasahasreṇa nimbaḥ kiṁ madhurāyate||
In a hill of sugar, [if] a neem seed [is] planted;
Watered with milk for a thousand years; will it begin to taste sweet?
[The nature does never change!]

अनित्यानि शरीराणि वैभवं न वा शाश्वतम्।
नित्यसन्निहितो मृत्युः कर्तव्यो धर्मसङ्ग्रहः॥
anityāni śarīrāṇi vaibhavaṁ na vā śāśvatam|
nityasannihito mṛtyuḥ kartavyo dharmasaṅgrahaḥ||
The body is impermanent; nor are the material pleasures permanent.
Death is ever-imminent; therefore, one must always follow dharma

व्यालाश्रयाऽपि विफलाऽपि सकण्टकाऽपि
वक्राऽपि पङ्किलभावाऽपि दुरासदाऽपि।
गन्धेन बन्धुरिह केतकपुष्पवल्ली
एको गुणः खलु निहन्ति समस्तदोषान्॥
vyālāśrayā’pi viphalā’pi sakaṇṭakā’pi
vakrā’pi paṅkilabhāvā’pi durāsadā’pi|
gandhena bandhuriha ketakapuṣpavallī
eko guṇaḥ khalu nihanti samastadoṣān||

Though located in a snake-infested place, does not bear fruit, is full of thorns;
Has crooked leaves and stands in the mud and is [hence] unapproachable,
The Ketaka creeper is still attractive due to [only] its fragrance.
One good quality indeed overcomes all other defects!

आयुषः खण्डमादाय रविरस्तमयं गतः।
अहन्यहनि बोद्धव्यं किमेतत् सुकृतं कृतम्॥
āyuṣaḥ khaṇḍamādāya ravirastamayaṁ gataḥ|
ahanyahani boddhavyaṁ kimetat sukṛtaṁ kṛtam||
[One should understand] that when the sun sets, a portion of life has gone by.
Every day one should [therefore] think, “Have I done anything good?”

एकधा दशधा चैव शतधा च सहस्रधा।
रणे पार्थशरोवृष्टिर्दानं ब्रह्मविधे यथा॥
ekadhā daśadhā caiva śatadhā ca sahasradhā|
raṇe pārthaśarovṛṣṭirdānaṁ brahmavidhe yathā||
A gift given to a knowledgeable (one who knows brahman) person is like the arrow of Arjuna in the battlefield!
When taken, it is single, when set to the bow, ten, when released, a hundred, on the way, a thousand, and when hitting the target, becomes a shower!

अश्वत्थामा बलिर्व्यासो हनुमांश्च विभीषणः
कृपः परशुरामश्च सप्तैते चिरञ्जीविनः।
सप्तैतान् संस्मरेन्नित्यं मार्कण्डेयमथाष्टमम्
जीवेद्वर्षशतं प्राज्ञ अपमृत्युविवर्जितः॥
aśvatthāmā balirvyāso hanumāṁśca vibhīṣaṇaḥ
kṛpaḥ paraśurāmaśca saptaite cirañjīvinaḥ|
saptaitān saṁsmarennityaṁ mārkaṇḍeyamathāṣṭamam
jīvedvarṣaśataṁ prājña apamṛtyuvivarjitaḥ||

Whoever remembers daily the eight immortals (listed here)
Lives for a 100 years devoid of great illnesses (or accidental deaths)

व्याघ्रीव तिष्ठति जरा परितर्जयन्ति
रोगाश्च शत्रव इव प्रहरन्ति देहम्।
आयुः परिस्रवति भिन्नघटादिवाम्भः
लोकस्तथाऽप्यहितमाचरतीति चित्रम्॥
vyāghrīva tiṣṭhati jarā paritarjayanti
rogāśca śatrava iva praharanti deham|
āyuḥ parisravati bhinnaghaṭādivāmbhaḥ
lokastathā’pyahitamācaratīti citram||
Like a tigress, fearsome is old age.
Illnesses attack the body like enemies.
Life flows like water from a leaky vessel.
Yet, is it not a wonder that man engages in actions not conducive to well-being?

{Thanks to Shri RAM]

On being asked by Rama what he thought of him, Hanuman said:

देहबुद्‍ध्या त्वदासोऽहं जीवबुद्‍ध्या त्वदंशकः।
आत्मबुद्‍ध्या त्वमेवाहम् इति मे निश्चिता मतिः॥
dehabuddhyā tvadāso’haṁ jīvabuddhyā tvadaṁśakaḥ |
ātmabuddhyā tvamevāham iti me niścitā matiḥ ||

When I am conscious of my body, I am Thy servant. When aware of myself, I am a part of Thine.
When I know my essence, I am verily Thyself. This is my certain belief.

[Thanks to Shri Ram]

EDIT:
Was hunting for more information about this shloka and found these two wonderful links:

Link 1: http://kirtimukha.com/surfings/Valmiki/ValmikiRamayanam.htm

Link 2: http://rasikas.org/viewtopic.php?id=2540&p=3: A particular member of the forum has given this beautiful alternative interpretation, if Hanuman said the same to Ravana!

When Rama asked Hanuman:
kastvam (who are you) he replied:
dEhabuddhyA tvadAsOsmi jIvabuddhyA tvadamshakaH |
AtmabuddhyA tvamEvAhamiti mE nishcitA matiH ||
which essentially means what you have quoted. But let me elaborate the padArtha for the benfit of those who do not know sanskrit
dEhabuddhyA = by my physical(corporeal) self
tvadAsOsmi = tva dAsaH asmi = I am your servant
jIvabuddhyA = by my living (holistic) self
tvadamshakaH = tvat amshakaH = I am a part of you (I am an extension of you!)
AtmabuddhyA = by my spiritual (innate/True) self
tvamEvAham = tvam Eva aham = I am thou
iti mE nishcitA matiH = such is my confirmed opinion/resolve

I reanalyzed the shloka and constructed the following scenario(the idea is my own

When RavaNa asked Hanuman the same question
kastvam (who are you) Hanuman (who is ‘Sollin Selvan’) replied exactly the same
dEhabuddhyA tvadAsOsmi jIvabuddhyA tvadamshakaH |
AtmabuddhyA tvamEvAhamiti mE nishcitA matiH ||

Now here is the analysis:
dEhabuddhyA = by my physical(corporeal) self
tvadAsOsmi = tu adAsaH asmi(note by sandhi tva =tu+a) = I am but ‘not’ your servant
jIvabuddhyA = by my living (holistic) self
tvadamshakaH = tva damshakaH = I am your eater (a stinger who has come to destroy you)
(note the self-effacing statement where he compares himself to a flea sent by the Lord)
AtmabuddhyA = by my spiritual (innate/True) self
tvamEvAham = tu ama Eva aham  = I am but the terror/plague (for you)
(a fraction of the holocaust yet to come from the Lord)
iti mE nishcitA matiH = such is my confirmed opinion/resolve

What is the inherent beauty, power and depth of the Sanskrit language! Aren’t we blessed by this divine gift from our forefathers?