Hanuman Chalisa

**Hanuman Chalisa**

### Parichay ke dohe

*Cleansing the mirror in the form of my mind with the pollen of the lotus-feet of the Guru, I describe the unblemished glory of Rama, which bestows the four fruits: *Dharma* (righteousness, moral values), Artha (prosperity, economic values), Kama (pleasure, love, psychological values) and *Moksha* (liberation, spiritual values).*

Gita Press translation interprets the four fruits as the four Puruṣārthas – Dharma, Artha, Kāma, and Mokṣa. Rambhadracharya comments that the four fruits refer to any of the following
# The four Puruṣārthas – Dharma, Artha, Kāma, Mokṣa
# The four types of Mukti – Sālokya, Sāmīpya, Sāyujya, Sārūpya
# Dharma, Jñāna, Yoga, Japa

*Knowing my body to be devoid of intelligence, I remember Hanuman, the son of [[Vayu|Vāyu]]. Give me strength, intelligence and knowledge and remove all ailments (kalesa) and impurities (bikāra).*

Gita Press interprets *kalesa* as bodily ailments and *bikāra* as mental maladies. Rambhadracharya comments that *kalesa* (Sanskrit *kleśa*) refers to the five afflictions (Avidyā, Asmitā, Rāga, Dveṣa, and Abhiniveśa) as described in the Yoga Sutras, and *bikāra* (Sanskrit *vikāra*) refers to the six impurities of the mind (Kāma, Krodha, Lobha, Moha, Mada, and Mātsarya). Rambhadracharya adds that these five afflictions and six impurities are the eleven enemies, and Hanuman is capable of removing them as he is the incarnation of the eleven Rudras.

### ''Hanuman Chalisa''

*O Hanuman, the ocean of knowledge and virtues, may you be victorious. O the chief amongst [[Vanara]]s famous across the three [[Loka]]s ([[Patala|Pātāla]], [[Prithvi]] (earth) and [[Svarga]]), may you be victorious.*

Rambhadracharya comments that Hanuman is called ocean of knowledge by Tulsidas as the Valmiki Ramayana describes him as one who knows the three Vedas (Ṛigveda, Yajurveda, and Sāmaveda) and Vyākaraṇa.

*You are the trusted messenger of Rama and you are the abode of incomparable strength. You are known by the names of Anjaniputra (son of [[Añjanā|Anjana]]) and Pavanasuta (son of Vāyu).*

Hanuman is called *Anjaniputra* as he was born from the womb of Anjana, who was an Apsara with the name Puñjikasthalā and was born as a Vanara by the curse of Agastya. Hanuman is called Pavanasuta since he is the divine son of Vāyu, and since the Valmiki Ramayana calls Hanuman as Vāyu's own son (*mārutasyaurasaḥ putraḥ*).

*You are the great hero, you are endowed with valour, your body is as strong as [[Indra]]'s [[Vajra#The Vajra in the Puranas|Vajra]]. You are the destroyer of vile intellect, and you are the companion of one whose intellect is pure.*

Rambhadracharya explains the word *bajarangī* to come from Sanskrit *Vajrāṅgī* and gives two meanings of the word *bikrama* based on the root *kram* in Sanskrit and usage of the verb form *vikramasva* in Valmiki Ramayana –
# Hanuman is endowed with special progression of *sādhanā* (penance).
# Hanuman is endowed with the special action of *going over or across*, i.e. the crossing of the ocean

*Your complexion is that of molten gold, and you are resplendent in your handsome form. You wear Kundalas (small earrings worn in old times by Hindus) in your ears and your hair is curly.*

Noting that in the Ramcharitmanas Tulsidas calls Hanuman as *Subeṣa* (one with a handsome form), Rambhadracharya comments that this verse describes the form of Hanuman when he took the appearance of a Brahmin, which happens three times in the Ramcharitmanas.

*You have the [[Vajra]] and the flag in your hands, and the sacred-thread ([[Yajnopavita]]) made of the [[Tripidium bengalense|Munja grass]] adorns your shoulder.*

Rambhadracharya gives two meanings for the first half of the verse –
# The flag signifying the victory of Rama shines forth in Hanuman's Vajra-like powerful hand
# The Vajra-like powerful Gadā and the victory flag of Rama shine forth in Hanuman's hands
He also gives the variant reading *chhājai* (छाजै) instead of *sājai* (साजै) in the second half.

*O embodiment of Shiva (or son of Vāyu carrying the power of Shiva), the delighter of Kesari, your aura and majesty is great and is revered by the whole world.*

Rao and Mehta explain the first half as Hanuman is the son of Kesari and Shiva. Rambhadracharya gives two variant readings for the first part–
# *shankara svayam* which is explained as Hanuman is Shiva himself, as Vāyu carried the power of Shiva himself in Anjana's womb from which Hanuman was born. Tulsidas mentions Hanuman as an Avatar of Shiva in the Vinayapatrika.
# *shankara suvana* which is explained as Hanuman is the son of Vāyu, who is one of the eight manifestations of Shiva as per Kalidasa. An alternate explanation is that the word *suvana* is used in the sense of *Aṃśa* as per the Puranic narrative of Vāyu carrying Shivas power to Anjana's womb.
Rambhadracharya explains *kesarī nandana* as the *Kṣetraja* son of Kesari, which is one of the twelve kinds of offspring recognized in the ancient Hindu law.

*You are the praiseworthy abode of the eighteen types of [[Vidya (Knowledge)|Vidyā]] (knowledge), all virtues reside in you, and you are exceedingly clever.* *You are ever eager to perform tasks for Rama.*

*You delight in listening to the acts of Rama (Ramayana).* *Rama, Lakshmana and Sita reside in your mind.* Alternately, *you reside in the minds of Rama, Lakshmana and Sita [owing to their affection towards you].*

*You assumed an extremely minute form and appeared to Sita in the Ashok Vatika. You assumed a very large and scary form and burnt the city of Lanka.*

*You assumed a frightening form and destroyed the demons [in the army of Ravana]. You carried out all the tasks of Rama.*

Rambhadracharya comments that the word *bhīma* is an allusion to the event in the Mahabharata when Hanuman showed the same frightening form to Bhima.

Shri Hanuman Chalisa : Lyrics in English, Meaning & Significance

*You brought the Sanjivini, the life saving herb from Dronagiri in Himalayas, and revitalized Lakshman. Out of elation, Rama embraced you.*

*Rama, the chief among [[Raghu]]'s descendants, praised you profusely saying "You are dear to me like my brother [[Bharata (Ramayana)|Bharata]].*

Rambhadracharya associates the term *bhāī* with *bharata*. In contrast, Rao and Mehta interpret the second half as *Rama said that you (Hanuman) are my dear brother, like Bharata.*

Rao and Mehta's translation – *Rama also added that a thousand people will praise Hanuman's glory and embraced him again.*

Rambhadracharya interprets *sahasa badana* as the thousand-hooded serpent Shesha. His translation is *The serpent Shesha, who has a thousand mouths, sings and will sing your glory, saying thus Rama embraces Hanuman again and again.*

Rao and Mehta translate the two verses as *Saints like [[Four Kumaras|Sanka]], Bramha, Munisa, [[Narad]], Sarad, Sahit and Ahisa have blessed Hanuman; [[Yama]] (God of death), [[Kubera]] (God of wealth), [[Dikpala]] (Gods of eight directions), Kavis (poets), Kovidas (folk singers) cannot describe Hanuman's reputation.* Rambhadracharya associates the verb *gāvai* in verse 13 with verse 14 and first half of verse 15 also, interprets *ahīsā* as standing for both Shiva and Vishnu, and *kovida* as one who knows Vedas. His translation reads *The celibate Rishis like Sanaka, the [[Devata]]s like [[Brahma]], [[Narada]] the best among Munis (sages), [[Saraswati]] with Shiva and Vishnu, the eight Dikpalas including Yama and Kubera – all these will sing your glory. To what extent can the mortal poets and scholars of Vedas speak about your infinite glory?*

*You did [[Sugriva]] a great favour by making him meet Rama and bestowing on him the kingdom of [[Kishkindha]].*

*Your [[Mantra]] was accepted by [[Vibishana]], as a result of which he became the king of [[Lanka]].* *The whole world knows this.*

*On your own you dashed upon the sun, [[Surya]], which is thousands of [[yojana]]s away, thinking it to be a sweet fruit.* 

*O Lord, placing the ring given by Rama in your mouth, you leaped across the ocean – there is no wonder here.*

*All the unattainable tasks in the world become easily attainable with your grace.*

*You are the doorkeeper and protector of the door to Rama's court. Without your command, nobody can enter the abode of Rama.*

Rambhadracharya explains *paisāre* as the Tadbhava form of Sanskrit *padasāra*.

*Once in your refuge, a Sādhaka obtains all the pleasures. You are the protector, and there is nothing to be afraid of.*

*When you roar, after remembering your powers, the three worlds tremble with fear.*

Rambhadracharya comments that this verse refers to the narrative of Jambavan reminding Hanuman of his powers in the Kishkindha Kanda of Ramayana.

*Evil spirits (bhūta) and meat-eating ghosts (pishācha) do not come near those chant the Mahāvira name of yours.*

*The brave Hanuman, when invoked incessantly by the means of Japa, destroys all ailments and removes all sufferings.*

*Hanuman extricates those from all adversities who remember him (or contemplate upon him) in their heart, by their actions and by their words.*

*Rama is the supreme God and a king with [[Tapas (Sanskrit)|Tapas]], and yet you executed all his tasks.*

Rambhadracharya explains that the word *saba para* is from Sanskrit *sarvapara*, meaning supreme. A variant reading of this verse is *sabapara rāma rāya siratājā*, on which Rambhadracharya's commentary says Rama is the supreme God and king of kings.

*And whoever comes to you with any wish, that wish is fulfilled beyond limits (literally, "they obtain the unlimited fruit of the wish") in this very birth.*

A variant reading is *soī amita jīvana phala pāvai*.

*Your glory is famous in all the four [[Yuga]]s, and illuminates the whole world.*

Rambharacharya adds that this verse refers to the Immortality and Glory of Lord Hanuman in all the four Yugas.

*You are the protector of [[Sadhu]]s (good people or ascetics) and [[Sant (religion)|Sants]] (saints). You are the destroyer of demons and dear as a son to Rama.*

Rambhadracharya interprets the word *sādhu* as Bhaktas who are performing *sādhanā* and the word *santa* as Bhaktas whose *sādhanā* is complete.

*You are the bestower the eight *Siddhis *(supernatural powers named Aṇimā, Garimā, Mahimā, Laghimā, Prāpti, Prākāmya, Īśitva, and Vaśitva) and the nine [[Nidhi]]s* (divine treasures named Mahāpadma, Padma, Śaṅkha, Makara, Kacchapa, Mukunda, Kunda, Nīla and Kharva). Mother Sita, the daughter of Janaka, has granted you this boon.*


*You have the treasure of Rama's Bhakti (*rāma rasāyana*) with you. Oh, respectfully, the servant of Raghupati (Shri Raam).*

Rambhadracharya explains the term *rāma rasāyana* in two ways –
# The treasure of love (Bhakti) towards Rama, with *rasa* meaning devotion and *āyana* meaning repository
# The abode of devotion to Rama (i.e. Ramāyana), with *rasa* meaning devotion and *āyana* meaning a house or edifice
The second half has variant readings including *sadā raho* and *sādara tuma* instead of *sādara ho*


*Singing of you (Hanuman), a Bhakta obtains Rama and forgets the adversities and afflictions of many births.*

Rambhadracharya explains using verses from Ramcharitmanas and Kavitavali, that as per Tulsidas [[Jnana|Jñāna]] and [[Vairagya|Vairāgya]] are the two means to obtain Rama, and Hanuman is both Jñāna and Vairāgya incarnate. Hence serving Hanuman leads to Rama.


*As a result of devotion to you, a Bhakta goes to Sāketa Loka (*raghubara pura*) at the time of their end (physical death). Once the Bhakta reaches Sāketa, wherever they take birth, they are known as the Bhaktas of Hari.*

Rambhadracharya interprets this verse to mean that the Bhakta, even discards the blissful Moksha to take birth again in this world as a devotee of Hari, as Tulsidas says in the fourth book of Ramcharitmanas.


*Even one who does not contemplate on any other Devatas in their mind and only serves Hanuman, achieves all favourable bliss in this world and the next.*

Rambhadracharya explains that as per [[Bhagavad Gita]], only Devatas can grant the desired results of actions, but even if one serves Hanuman and no other Devata, they obtain all worldly and other-worldly bliss.


*Whoever remembers the brave and mighty Hanuman gets free of all adversities and relief from all pains.*


*O Hanuman, the master of senses, may you be victorious, may you be victorious, may you be victorious. May you shower your grace lovingly, as a Guru does, and reveal to me the knowledge of devotion to Rama.*

Rambhadracharya interprets the three utterances of *jaya* to mean that Hanuman is [[Satcitananda|sat-cit-ānanda]].


*One who recites *Hanuman Chalisa* a hundred times (or for hundred days) is released from bondage and obtains great bliss".*

Rambhadracharya interprets *shata* as standing for the number 108 and *bāra* (Sanskrit *vāra*) to mean a day. He explains the words to mean that one who recites the *Hanuman Chalisa* 108 times daily for 108 days will be released from the bondages of this world and the next, and will obtain great bliss.


*One who reads this *Hanuman Chalisa* obtains Siddhi (accomplishment or liberation). Shiva himself bears witness to this statement.*

Rao and Mehta explain this as "One who reads *Hanuman Chalisa* attains *siddhis* of God [[Shiva]] and becomes his friend."


*Tulsidas is always a devotee of Hari. O Lord, make my heart your abode.*

Rambhadracharya offers three explanations for this verse in accordance with three different *Anvaya*s (connection of words) –
# O Hanuman, the lord of Vanaras, you are always in the service of Hari (Rama), may you reside in the heart of Tulsidas.
# Tulsidas says O Lord Hanuman, may you ever reside in the heart of the devotees who serve Hari (Rama).
# Tulsidas is ever the servant of Hari (Hanuman, as Hari also means Vanara in Sanskrit), may you reside in my heart.

=== Concluding doha ===

*O Son of Vāyu, remover of adversities, one with an auspicious form, and the chief among all Devas, may you reside in our hearts along with Rama, Lakshman and Sita.*

Rambhadracharya explains that Tulsidas addresses Hanuman with four adjectives in this final verse to indicate that Hanuman helps cleanse the mind (*Manas*), intellect (*Buddhi*), heart (*Citta*) and ego (*Ahaṅkāra''), and by asking him to reside in the heart of the devotee, Tulsidas ends the work by implying that the refuge of Hanuman is the supreme pursuit.
## Ii bhi dekho
* Ram
* Hanuman
* Tulasidas
* Ramayana
* Ayodhya

## Bahaari jorr
Hanuman Chalisa In Hindi 

## References