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Hanuman Chalisa

The Hanuman Chalisa (Hindi pronunciation: [ɦənʊmaːn tʃaːliːsaː]; literally Forty chaupais on
Hanuman) is a Hindu devotional hymn (stotra) addressed to Lord Hanuman.[2][3] It is
traditionally believed to have been authored by 16th-century poet Tulsidas in the Awadhi
language,[2] and is his best known text apart from the Ramcharitmanas.[4][5] The word
"chālīsā" is derived from "chālīs", which means the number forty in Hindi, as
the Hanuman Chalisa has 40 verses (excluding the couplets at the beginning and at the
end).[2] Hanuman Chalisa is a devotional hymn dedicated to Lord Hanuman.
Hanuman is a vanara (a monkey-like humanoid), a devotee of Ram, and one of the central
characters in the Indian epic poem, the Ramayan. Folk tales acclaim the powers of
Hanuman.[6] The qualities of Hanuman – his strength, courage, wisdom, celibacy, devotion
to Lord Rama and the many names by which he was known – are detailed in the Hanuman
Chalisa.[6] Recitation or chanting of the Hanuman Chalisa is a common religious
practice.[7] The Hanuman Chalisa is the most popular hymn in praise of Lord Hanuman, and
is recited by millions of Hindus every day.[8]

Contents
[hide]

• 1About the work


o 1.1Author
o 1.2Language
o 1.3Deity
• 2Text
o 2.1Introductory Dohas
o 2.2The Chalisa
o 2.3Concluding Doha
o 2.4Commentaries
• 3Review
• 4In popular culture
o 4.1Classical and folk music
o 4.2Popular movies
o 4.3Popular music
• 5See also
• 6References
o 6.1Bibliography
• 7External links

About the work[edit]


The authorship of the Hanuman Chalisa is attributed to Tulsidas, a poet-saint who lived in
the 16th century CE. He says in the last stanza of the Chalisa that whoever chants it with
full devotion to Hanuman, will have Hanuman's grace. Amongst the Hindus Worldwide, it is
a very popular belief that chanting the Hanuman Chalisa invokes Hanuman's divine
intervention in grave problems, including those concerning evil spirits.
Author[edit]
The most common picture of Tulsidas

Tulsidas[9] (1497/1532–1623) was a Hindu poet-saint, reformer and philosopher renowned


for his devotion for Rama. A composer of several popular works, he is best known for being
the author of the epic Ramcharitmanas, a retelling of the Ramayana in the vernacular
Awadhi language. Tulsidas was acclaimed in his lifetime to be a reincarnation of Valmiki,
the composer of the original Ramayan in Sanskrit.[10] Tulsidas lived in the city
of Varanasi until his death.[11] The Tulsi Ghat in Varnasi is named after him.[9] He founded
the Sankat Mochan Hanuman Templededicated to Hanuman in Varanasi, believed to stand
at the place where he had the sight of Hanuman.[12] Tulsidas started the Ramlila plays, a
folk-theatre adaption of the Ramayan.[13] He has been acclaimed as one of the greatest
poets in Hindi, Indian, and World literature.[14][15][16][17] The impact of Tulsidas and his works
on the art, culture and society in India is widespread and is seen to date in vernacular
language, Ramlila plays, Hindustani classical music, popular music, and television
series.[13][18][19][20]
Language[edit]
There are 2 couplets in the beginning and one couplet at the ending between the 40 verses
of Chalisa.[21] The Chalisa details Hanuman in the order of his knowledge, devotion to Rama
and man without any desire.[22] As with the case of devotional literature, Tulsidas starts the
poem with two couplets praising his Guru(teacher).[23] The language of Chalisa is in the
refined Awadhi language.[24]
Deity[edit]
The Hindu deity to whom the prayer is addressed, Hanuman, is an ardent devotee
of Ram (the seventh avatar of Vishnu) and a central character in the Ramayana. A general
among the vanars, Hanuman is a disciple of Lord Ram in the war against the demon
king Ravan. Hanuman's exploits are much celebrated in a variety of religious and cultural
traditions,[25] particularly in Hinduism, to the extent that he is often the object of worship
according to some bhaktitraditions,[26] and is the prime deity in many temples known as
Hanuman Mandirs. He is one of seven chiranjeevs (immortals) as per sanatan Dharma.
Hanuman also appears in Mahabharata on Arjuna's chariot as 'dhwaj' (a kind of flag).

Text[edit]
The work consists of forty-three verses – two introductory Dohas, forty Chaupais and one
Doha in the end.[2] The first introductory Doha begins with the word shrī, which refers to
Sita, who is considered the Guru of Hanuman.[27] The auspicious form, knowledge, virtues,
powers and bravery of Hanuman are described in the first ten Chaupais.[28][29][30]Chaupais
eleven to twenty describe the acts of Hanuman in his service to Ram, with the eleventh to
fifteenth Chaupais describing the role of Hanuman in bringing back Lakshman to
consciousness.[28] From the twenty-first Chaupai, Tulsidas describes the need of
Hanuman's Kripa.[31] At the end, Tulsidas hails Hanuman[32] and requests him to reside in his
heart and in the heart of Vaishnavs.[33] The concluding Doha again requests Hanuman to
reside in the heart, along with Ram, Lakshman and Sita.[34]
The translation below follows the English and Hindi translations by Gita Press, Rao, Mehta
and Rambhadracharya.[35][36][29][37][38]
Introductory Dohas[edit]
Devanagari Hun
श्री गुरु चरन सरोज रज, ननज मन मुकुर सुधारर। shrī guru charana saroja raj
बरनौ रघुवर नबमल जसु, जो दायकु फल चारर॥ baranau raghuvara bimala

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.[27][39]
Gita Press translation interprets the four fruits as the
four Puruṣārthas – Dharma, Artha, Kāma, and Mokṣa.[39]Rambhadracharya comments that
the four fruits refer to any of the following

1. The four Puruṣārthas – Dharma, Artha, Kāma, Mokṣa


2. The four types of Mukti – Sālokya, Sāmīpya, Sāyujya,
Sārūpya
3. Dharma, Jñāna, Yoga, Japa

Devanagari Hu
बु द्धिहीन तनु जाननकै, सुनमरौ पवनकुमार। buddhihīna tanu jānika
बल बु नध नवधा दे हु मोनह हरहु कले स नवकार॥ bala budhi vidyā dehu

Knowing my body to be devoid of intelligence, I remember Hanuman, the son of Vāyu. Give
me strength, intelligence and knowledge and remove all ailments (kalesa) and impurities
(bikāra).[29][39][37][40]
Gita Press interprets kalesa as bodily ailments and bikāra as mental
maladies.[39] 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).[40] 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.[40]
The Chalisa[edit]
Devanagari
जय हनुमान ज्ञान गु न सागर। jaya hanumā
जय कपीस नतहुुँ लोक उजागर॥ १ ॥ jaya kapīsa

O Hanuman, the ocean of knowledge and virtues, may you be victorious. O the chief
amongst Vanaras famous across the three Lokas (Pātāla, Prithvi (earth) and Svarga), may
you be victorious.[30][39][41]
Rambhadracharya comments that Hanuman is called ocean of knowledge by Tulsidas as
the Valmiki Ramayana describes him as one who knows the three Vedas
(Ṛgveda, Yajurveda, and Sāmaveda) and Vyākaraṇa.[41]
Devanagari Hu
राम दू त अतुनलत बल धामा। rāma dūta at
अंजनन पुत्र पवनसुत नामा॥ २ ॥ anjani putra pa

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 Anjana) and Pavanasuta (son of
Vāyu).[29][30][42]
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.[42] Hanuman is called Pavanasuta since Vāyu carried the divine power
of Shiva into Anjana's womb, and since the Valmiki Ramayana calls Hanuman as Vāyu's
own son (mārutasyaurasaḥ putraḥ).[42][43]

Devanagari H
महावीर नवक्रम बजरं गी। mahāvīra v
कुमनत ननवार सुमनत के संगी॥ ३ ॥ kumati nivāra

You are the great hero, you are endowed with valour, your body is as strong
as Indra's Vajra. You are the destroyer of vile intellect, and you are the companion of one
whose intellect is pure.[29][30][44]
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 –[44]

1. Hanuman is endowed with special progression


of sādhanā (penance).
2. Hanuman is endowed with the special action of going
over or across, i.e. the crossing of the ocean

Devanagari H
कंचन बरन नबराज सुबेसा। kanchana ba
कानन कुंडल कुंनचत केसा॥ ४ ॥ kānana kundal

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.[45]
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.[45]

Devanagari H
हाथ बज्र औ ध्वजा नबराजै । hātha bajra
काुँ धे मूुँज जनेऊ साजै ॥ ५ ॥ kādhe mūn

You have the Vajra and the flag in your hands, and the sacred-thread (Yajnopavita) made
of the Munja grass adorns your shoulder.[46]
Rambhadracharya gives two meanings for the first half of the verse –[46]

1. The flag signifying the victory of Rama shines forth in


Hanuman's Vajra-like powerful hand
2. 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.[46]

Devanagari Hun
शं कर सुवन केसरी नंदन। shankara suvan
ते ज प्रताप महा जग बं दन॥ ६ ॥ teja pratāpa mahā

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.[29][30][43]
Rao and Mehta explain the first half as Hanuman is the son of Kesari and
Shiva.[29][30] Rambhadracharya gives two variant readings for the first part–[43]

1. 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.
2. 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.[43]

Devanagari
नवद्यावान गु नी अनत चातु र। vidyāvā
राम काज कररबे को आतुर॥ ७ ॥ rāma kāja

You are the praiseworthy abode of the eighteen types of Vidyā (knowledge), all virtues
reside in you, and you are exceedingly clever.[47] You are ever eager to perform tasks for
Rama.[47]

Devanagari H
प्रभु चररत्र सुननबे को रनसया। prabhu chari
राम लखन सीता मन बनसया॥ ८ ॥ rāma lakhana s

You delight in listening to the acts of Rama (Ramayana).[48] Rama, Lakshmana and Sita
reside in your mind.[48]Alternately, you reside in the minds of Rama, Lakshmana and Sita
[owing to their affection towards you].[48]

Devanagari H
सूक्ष्म रूप धरी नसयनहं नदखावा। sūkshma rūpa
नबकट रूप धरर लंक जरावा॥ ९ ॥ bikata rūpa dh

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.[49]
Devanagari Hu
भीम रूप धरर असुर सुँहारे । bhīma rūpa d
रामचन्द्र के काज सुँवारे ॥ १० ॥ rāmachandra k

You assumed a frightening form and destroyed the demons [in the army of Ravana]. You
carried out all the tasks of Rama.[50]
Rambhadracharya comments that the word bhīma is an allusion to the event in
the Mahabharata when Hanuman showed the same frightening form to Bhima.[50]

Hanuman fetches the mountain bearing the herb Sanjivini

Devanagari Hu
लाय सुँजीवनन लखन नजयाए। lāya sajīvan
श्रीरघुबीर हरनि उर लाए॥ ११ ॥ shrī raghubīra h

You brought the Sanjivini, the life saving herb from Dronagiri in Himalayas, and revitalized
Lakshman. Out of elation, Rama embraced you.[29][51][52]

Devanagari Hun
रघु पनत कीन्ीं बहुत बडाई। raghupati kīn
तु म मम नप्रय भरतनह सम भाई॥ १२ ॥ tuma mama priya bha

Rama, the chief among Raghu's descendants, praised you profusely saying "You are dear
to me like my brother Bharata.[29][51][53]
Rambhadracharya associates the term bhāī with bharata.[53] In contrast, Rao and Mehta
interpret the second half as Rama said that you (Hanuman) are my dear brother, like
Bharata.[29][51]

Devanagari H
सहस बदन तु म्हरो जस गावैं । sahasa badana
अस कनह श्रीपनत कंठ लगावैं॥ १३ ॥ asa kahi shrīpat

Rao and Mehta's translation – Rama also added that a thousand people will praise
Hanuman's glory and embraced him again.[29][51]
Rambhadracharya interprets sahasa badana as the thousand-hooded
serpent Shesha.[54] 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.[54]

Devanagari
सनकानदक ब्रह्मानद मुनीसा। sanakādik
नारद सारद सनहत अहीसा॥ १४ ॥ nārada sāra
जम कुबे र नदक्पाल जहाुँ ते । jama kub
कबी कोनबद कनह सकैं कहाुँ ते॥ १५ ॥ kabi kobida k

Rao and Mehta translate the two verses as Saints like 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.[29][51] 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 kovidaas one who knows Vedas.[28] His translation reads The celibate
Rishis like Sanaka, the Devatas 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?[28]

Devanagari H
तु म उपकार सुग्रीवनहं कीन्ा। tuma upakā
राम नमलाय राजपद दीन्ा॥ १६ ॥ rāam milāya

You did Sugriva a great favour by making him meet Rama and bestowing on him the
kingdom of Kishkindha.[29][51][55]

Devanagari Hu
तु म्हरो मन्त्र नबभीिन माना। tumharo mantra
लं केश्वर भए सब जग जाना॥ १७ ॥ lankeshvara bhae

Your Mantra was accepted by Vibishana, as a result of which he became the king
of Lanka.[29][51][56] The whole world knows this.[56]

Devanagari H
जु ग सहस्र जोजन पर भानू। juga sahasra
लील्यो तानह मधु र फल जानू॥ १८ ॥ līlyo tāhi mad

The Surya, sun situated {1 Yug = 12,000 years, 1 Sahastra = 1000, 1 Yojan = 8 Miles, (Yug
x Sahastra x Yojan) = 12,000x1,000x8 miles = 96,000,000 miles (1 mile = 1.6 km)
96,000,000 miles = 96,000,000x1.6 km = 153,600,000 km} 153,600,000 km from the earth,
was swallowed by you after you assumed him to be a sweet fruit.[57]
Though Hanuman does not end up swallowing the Surya in Valmiki's Ramayana, the
narrative is referred to by Tulsidas in the Vinayapatrika.[57] Rambhadracharya ascribes the
differences in the narration by Valmiki and Tulsidas to the difference in the Kalpas.[57]

Devanagari H
प्रभु मुनिका मेनल मुख माहीं। prabhu mudri
जलनध लाुँ नघ गये अचरज नाहीं॥ १९ ॥ jaladhi lāghi ga

O Lord, placing the ring given by Rama in your mouth, you leaped across the ocean – there
is no wonder here.[58]

Devanagari Hun
दु गगम काज जगत के जेते । durgama kāja
सुगम अनुग्रह तुम्हरे तेते॥ २० ॥ sugama anugraha

All the unattainable tasks in the world become easily attainable with your grace.[31]

Devanagari H
राम दु आरे तु म रखवारे । rāma duār
होत न आज्ञा नबनु पैसारे ॥ २१ ॥ hota na āgyā

You are the doorkeeper and protector of the door to Rama's court. Without your command,
nobody can enter the abode of Rama.[59]
Rambhadracharya explains paisāre as the Tadbhava form of Sanskrit padasāra.[59]
Depiction of Bharata (Lord Rama's Youngest Brother) meeting Lord Rama watched by Hanuman,
Sita and Lakshman.... From Left – Hanuman, Bharata, Lord Rama, Sita and Lakshman

Devanagari Hu
सब सुख लहै तुम्हारी शरना। saba sukha lah
तु म रक्षक काहू को डरना॥ २२ ॥ tuma rakshaka k

Once in your refuge, a Sādhaka obtains all the pleasures. You are the protector, and there
is nothing to be afraid of.[60]

Devanagari
आपन तेज सम्हारो आपै। āpana t
तीनौं लोक हाुँ क ते काुँ पे॥ २३ ॥ tinau loka

When you roar, after remembering your powers, the three worlds tremble with fear.[61]
Rambhadracharya comments that this verse refers to the narrative of Jambavan reminding
Hanuman of his powers in the Kishkindha Kanda of Ramayana.[61]

Devanagari Hu
भूत नपशाच ननकट ननहं आवै । bhūta pishāch
महाबीर जब नाम सुनावै ॥ २४ ॥ mahābīra jaba

Evil spirits (bhūta) and meat-eating ghosts (pishācha) do not come near those chant the
Mahāvira name of yours.[62]

Devanagari Hu
नासै रोग हरै सब पीरा। nāsai roga
जपत ननरं तर हनुमत बीरा॥ २५ ॥ japata nirantara

The brave Hanuman, when invoked incessantly by the means of Japa, destroys all ailments
and removes all sufferings.[63]
Devanagari Hun
संकट तें हनुमान छु डावै । sankata te hanu
मन क्रम बचन ध्यान जो लावै ॥ २६ ॥ mana krama bachana

Hanuman extricates those from all adversities who remember him (or contemplate upon
him) in their heart, by their actions and by their words.[29][64][65]

Devanagari
सब पर राम तपस्वी राजा। saba pa
नतन के काज सकल तु म साजा॥ २७ ॥ tina ke kāja

Rama is the supreme God and a king with Tapas, and yet you executed all his tasks.[29][64][66]
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.[66]

Devanagari
और मनोरथ जो कोई लावै । aura man
सोनह अनमत जीवन फल पावै ॥ २८ ॥ Sohi amita jīv

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.[29][64][67]
A variant reading is soī amita jīvana phala pāvai.[67]

Devanagari H
चारों जुग परताप तु म्हारा। chāro juga p
है परनसि जगत उनजयारा॥ २९ ॥ hai parasiddha

Your glory is famous in all the four Yugas, and illuminates the whole world.[29][68][69]
Rambharacharya adds that this verse refers to the immortality of Hanuman, as four cycles
of the four Yugas are believed to have passed since the Avatar of Rama.

Devanagari H
साधु संत के तु म रखवारे । sādhu santa k
असुर ननकंदन राम दु लारे ॥ ३० ॥ asura nikandan

You are the protector of Sadhus (good people or ascetics) and Sants (saints). You are the
destroyer of demons and dear as a son to Rama.[70]
Rambhadracharya interprets the word sādhu as Bhaktas who are performing sādhanā and
the word santa as Bhaktas whose sādhanā is complete.[70]

Devanagari
अष्ट नसद्धि नौ नननध के दाता। ashta sidd
अस बर दीन् जानकी माता॥ ३१ ॥ asa bara dīn

You are the bestower the eight Siddhis (supernatural powers named Aṇimā, Garimā,
Mahimā, Laghimā, Prāpti, Prākāmya, Īśitva, and Vaśitva) and the nine Nidhis (divine
treasures named Mahāpadma, Padma, Śaṅkha, Makara, Kacchapa, Mukunda, Kunda, Nīla
and Kharva). Mother Sita, the daughter of Janaka, has granted you this boon.[71]
Devanagari H
राम रसायन तुम्हरे पासा। rāma rasāy
सदा रहो रघु पनत के दासा॥ ३२ ॥ sadā raho rag

You have the treasure of Rama's Bhakti (rāma rasāyana) with you. You are, respectfully,
the servant of Raghupati (Shri Raam).[72]
Rambhadracharya explains the term rāma rasāyana in two ways –[72]

1. The treasure of love (Bhakti) towards Rama,


with rasa meaning devotion and āyana meaning
repository
2. 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[73]

Devanagari Hu
तु म्हरे भजन राम को पावै । tumhare bhaja
जनम जनम के दु ख नबसरावै॥ ३३ ॥ janama janama ke

Singing of you (Hanuman), a Bhakta obtains Rama and forgets the adversities and
afflictions of many births.[74]
Rambhadracharya explains using verses from Ramcharitmanas and Kavitavali, that as per
Tulsidas Jñāna and Vairāgyaare the two means to obtain Rama, and Hanuman is both
Jñāna and Vairāgya incarnate.[74] Hence serving Hanuman leads to Rama.[74]

Devanagari H
अंत काल रघुबर पुर जाई। anta kāla r
जहाुँ जन्म हररभक्त कहाई॥ ३४ ॥ jahā janma ha

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.[75]
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.[75]

Devanagari Hu
और दे वता नचत्त न धरई। aura devatā
हनुमत सेइ सवग सुख करई॥ ३५ ॥ hanumata sei sar

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.[76]
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.[76]
Devanagari H
संकट कटै नमटै सब पीरा। sankata kat
जो सुनमरै हनुमत बलबीरा॥ ३६ ॥ jo sumirai hanu

Whoever remembers the brave and mighty Hanuman gets free of all adversities and relief
from all pains.[29][64][77]

Devanagari H
जय जय जय हनुमान गु साईं। jaya jaya ja
कृपा करहु गु रुदे व की नाईं॥ ३७ ॥ kripā karahu g

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.[29][32][64]
Rambhadracharya interprets the three utterances of jaya to mean that Hanuman is sat-cit-
ānanda.[32]

Devanagari Hu
जो शत बार पाठ कर कोई। jo shata bāra
छूटनह बंनद महा सुख होई॥ ३८ ॥ chhūtahi bandi m

One who recites Hanuman Chalisa a hundred times (or for hundred days) is released from
bondage and obtains great bliss".[29][78][79]
Rambhadracharya interprets shata as standing for the number 108
and bāra (Sanskrit vāra) to mean a day.[79] 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.[79]

Devanagari Hu
जो यह पाठ पढे हनुमान चालीसा। jo yaha path padh
होय नसद्धि साखी गौरीसा॥ ३९ ॥ hoya siddha sā

One who reads this Hanuman Chalisa obtains Siddhi (accomplishment or liberation). Shiva
himself bears witness to this statement.[80]
Rao and Mehta explain this as "One who reads Hanuman Chalisa attains siddhis of
God Shiva and becomes his friend."[29][78]

Devanagari Hu
तु लसीदास सदा हरर चे रा। tulasīdāsa s
कीजै नाथ हृदय महुँ डे रा॥ ४० ॥ kījai nātha hrida

Tulsidas is always a devotee of Hari. O Lord, make my heart your abode.[29][78]


Rambhadracharya offers three explanations for this verse in accordance with three
different Anvayas (connection of words)[33] –

1. O Hanuman, the lord of Vanaras, you are always in the


service of Hari (Rama), may you reside in the heart of
Tulsidas.
2. Tulsidas says O Lord Hanuman, may you ever reside in
the heart of the devotees who serve Hari (Rama).
3. Tulsidas is ever the servant of Hari (Hanuman, as Hari
also means Vanara in Sanskrit), may you reside in my
heart.
Concluding Doha[edit]
Devanagari
Hu
pavantanaya sankata ha
पवनतनय संकट हरन मंगल मूरनत रूप।
rāma lakhan sītā sahita h
राम लखन सीता सनहत हृदय बसहु सुर भूप॥

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.[29][34][78]
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.[34]
Commentaries[edit]
Till the 1980s, no commentary had been composed on the Hanuman Chalisa, which
Rambhadracharya attributes to the work not being included in printed editions of collected
works of Tulsidas.[2] Indubhushan Ramayani authored the first brief commentary on
Hanuman Chalisa.[2] Rambhadracharya's Mahaviri commentary in Hindi, authored in
1983,[2] was called the best commentary on Hanuman Chalisa by Ram Chandra Prasad.[81]

Review[edit]
Swami Karpatri considered Hanuman Chalisa to be a supreme Pramana, omnipotent and
capable of fulfilling all wishes, like the Vedic Mantras.[2] Rambhadracharya called it full of
auspiciousness and a jewel amongst Stotras, and said that he had witnessed and heard of
many instances where the wishes of people reciting the Chalisa with faith were granted.[2]

In popular culture[edit]
The Hanuman Chalisa is recited by millions of Hindus every day,[8] and most practising
Hindus in India know its text by heart.[82] The work is known to popular among people from
diverse educational, social, linguistic, musical, and geographical groups.[82]
Classical and folk music[edit]
The Hanuman Chalisa is one of the best selling Hindu religious books and has been sung
by many popular bhajan, classical and folk singers.[82] The rendition of Hanuman Chalisa
by Hari Om Sharan, originally released in 1974 by the Gramophone Company of India and
re-released in 1995 by Super Cassettes Industries,[83] is one of the most popular, and is
regularly played at temples and homes across Northern India.[82][84] This rendition is based
on traditional melodies in the Mishra Khamaj, a raga belonging to the Khamaj That,[83] with
the base note taken at the second black key (kali do) of the harmonium.[83] A recording
based on the same traditional melodies was released in 1992 by Super Cassettes
Industries, with Hariharan as the singer and Gulshan Kumar as the artiste.[83] Other notable
renditions include those by bhajan singers Anup Jalota and Ravindra Jain, Hindustani
vocalists Pandit Jasraj and Rajan and Sajan Mishra, and the Carnatic vocalist M.S.
Subbulakshmi.[83] The renditions by Unni Krishnan, Nithyasree Mahadevan, Pandit Bhimsen
Joshi, Ganapathi Sachchidananda Swamiji and Morari Bapu are also popular.[citation needed]
Popular movies[edit]
In the Hindi movie 1920, released on September 2008, there is a scene where the
protagonist Arjun Singh Rathod, played by Rajneesh Duggal recites the Hanuman Chalisa
in full.
Popular music[edit]
Popular playback singers who have sung the Hanuman Chalisa include Lata
Mangeshkar, Mahendra Kapoor, S.P.Balasubramaniam, Shankar Mahadevan and Udit
Narayan[82] A song from a Bollywood movie London Dreams, starring Salman
Khan and Ajay Devgan, and movie Vaah! Life Ho Toh Aisi! starring Shahid Kapoor, Amrita
Rao, Sanjay Dutt and Arshad Warsi.[citation needed] It is also used in Kabhi Khushi Kabhi
Gham as a short song.[citation needed] In the movie 1920 (directed by Vikram Bhatt), Hanuman
Chalisa is frequently used in different scenes.[citation needed] Also used for the song 'Selfie Le Le
Re' in Bajrangi Bhaijaan.[citation needed] These movies have a part/or the entirety of the Hanuman
Chalisa.[citation needed] The Hanuman Chalisa has been sung by Amitabh Bachchan in chorus
with twenty other singers.[82] This recording was released as a part of the "Shri Hanuman
Chalisa" album in 2011 and received an unprecedented response by the releasing music
label during November 2011.[85]

See also[edit]
• Shri Ramachandra Kripalu
• Thumak Chalat Ram Chandra
• Ramcharitmanas
• Tulsidas
• Bhakti movement

• India portal

• Varanasi portal

• Religion portal

References[edit]
1. Jump up^ Nityanand Misra 2015, p. xviii.
2. ^ Jump up to:a b c d e f g h i Rambhadradas 1984, pp. 1–8.
3. Jump up^ "Hanuman Chalisa in digital version". The Hindu
Business Line. 26 February 2003. Retrieved 2011-06-25.
4. Jump up^ "Book Review / Language Books : Epic of
Tulasidas". The Hindu. 3 January 2006. Retrieved 2011-06-25.
5. Jump up^ "Lineage shows". The Hindu. 29 November 2002.
Retrieved 2011-06-25.
6. ^ Jump up to:a b Peebles 1986, p. 100
7. Jump up^ Peebles 1986, p. 99
8. ^ Jump up to:a b Karan Singh, in Nityanand Misra 2015, p. xvi.
9. ^ Jump up to:a b de Bruyn 2010, p. 471
10. Jump up^ Lutgendorf 2007, p. 293.
11. Jump up^ Prasad 2008, p. 857, quoting Mata Prasad Gupta:
Although he paid occasional visits to several places of
pilgrimage associated with Rama, his permanent residence
was in Kashi.
12. Jump up^ Callewaert 2000, p. 90
13. ^ Jump up to:a b Handoo 1964, p. 128: ... this book ... is also a
drama, because Goswami Tulasidasa started his Ram Lila on
the basis of this book, which even now is performed in the
same manner everywhere.
14. Jump up^ Prasad 2008, p. xii: He is not only the supreme
poet, but the unofficial poet-laureate of India.
15. Jump up^ Prasad 2008, p. xix: Of Tulsidas's place among the
major Indian poets there can be no question: he is as sublime
as Valmiki and as elegant as Kalidasa in his handling of the
theme.
16. Jump up^ Jones 2007, p. 456
17. Jump up^ Sahni 2000, pp. 78–80
18. Jump up^ Lutgendorf 1991, p. 11: ... – scores of lines from
the Rāmcaritmānas have entered folk speech as proverbs – ...
19. Jump up^ Mitra 2002, p. 216
20. Jump up^ Subramanian 2008, p. inside cover
21. Jump up^ Mehta 2007, p. xxv
22. Jump up^ Mehta 2007, p. xxvii
23. Jump up^ Mehta 2007, p. xxxi
24. Jump up^ Mehta 2007, p. xxxvix
25. Jump up^ Orlando O. Espín, James B. Nickoloff An
introductory dictionary of theology and religious studies. 2007,
page 537
26. Jump up^ Rosen, Steven. Essential Hinduism. 2006, page 67-
8
27. ^ Jump up to:a b Rambhadradas 1984, pp. 11–14
28. ^ Jump up to:a b c d Rambhadradas 1984, pp. 46–47, 48–49
29. ^ Jump up to:a b c d e f g h i j k l m n o p q r s t u v w x Rao 2009, pp.
393–397
30. ^ Jump up to:a b c d e f Mehta 2007, p. xv
31. ^ Jump up to:a b Rambhadradas 1984, pp. 56–57
32. ^ Jump up to:a b c Rambhadradas 1984, pp. 78–79 Archived 3
February 2014 at the Wayback Machine.
33. ^ Jump up to:a b Rambhadradas 1984, pp. 81–82
34. ^ Jump up to:a b c Rambhadradas 1984, pp. 83–84 Archived 3
February 2014 at the Wayback Machine.
35. Jump up^ "Hanuman Chalisa With Meaning
(English)". Hanuman Chalisa | All About Hanuman. 7 June
2017. Retrieved 2017-06-15.
36. Jump up^ "1528_Hanuman_Chalisa_Web.pdf". Google Docs.
Retrieved 2017-06-15.
37. ^ Jump up to:a b Mehta 2007, p. xiii
38. Jump up^ Rambhadradas 1984, pp. 17–82
39. ^ Jump up to:a b c d e Śrī Hanumānacālīsā (PDF). Gorakhpur,
Uttar Pradesh, India: Gita Press. Retrieved 4 June 2013.
40. ^ Jump up to:a b c Rambhadradas 1984, pp. 15–16
41. ^ Jump up to:a b Rambhadradas 1984, pp. 17–19
42. ^ Jump up to:a b c Rambhadradas 1984, pp. 20–21
43. ^ Jump up to:a b c d Rambhadradas 1984, pp. 29–31
44. ^ Jump up to:a b Rambhadradas 1984, pp. 22–25
45. ^ Jump up to:a b Rambhadradas 1984, pp. 26–27
46. ^ Jump up to:a b c Rambhadradas 1984, p. 28
47. ^ Jump up to:a b Rambhadradas 1984, pp. 32–34
48. ^ Jump up to:a b c Rambhadradas 1984, pp. 34–36
49. Jump up^ Rambhadradas 1984, pp. 37–38
50. ^ Jump up to:a b Rambhadradas 1984, pp. 39–42
51. ^ Jump up to:a b c d e f g Mehta 2007, p. xvi
52. Jump up^ Rambhadradas 1984, p. 43
53. ^ Jump up to:a b Rambhadradas 1984, pp. 44–45
54. ^ Jump up to:a b Rambhadradas 1984, pp. 45–46
55. Jump up^ Rambhadradas 1984, pp. 49–50
56. ^ Jump up to:a b Rambhadradas 1984, pp. 51–52
57. ^ Jump up to:a b c Rambhadradas 1984
58. Jump up^ Rambhadradas 1984, p. 55
59. ^ Jump up to:a b Rambhadradas 1984, pp. 57–60
60. Jump up^ Rambhadradas 1984, p. 61
61. ^ Jump up to:a b Rambhadradas 1984, p. 62–63
62. Jump up^ Rambhadradas 1984, pp. 63–64
63. Jump up^ Rambhadradas 1984, p. 64
64. ^ Jump up to:a b c d e Mehta 2007, p. xix
65. Jump up^ Rambhadradas 1984, p. 65
66. ^ Jump up to:a b Rambhadradas 1984, pp. 66–67
67. ^ Jump up to:a b Rambhadradas 1984, pp. 67–68
68. Jump up^ Mehta 2007, p. xxi
69. Jump up^ Rambhadradas 1984, pp. 68–69
70. ^ Jump up to:a b Rambhadradas 1984, p. 70
71. Jump up^ Rambhadradas 1984, pp. 71–72
72. ^ Jump up to:a b Rambhadradas 1984, pp. 72–73
73. Jump up^ Nityanand Misra 2015, pp. 139, 182.
74. ^ Jump up to:a b c Rambhadradas 1984, pp. 73–74
75. ^ Jump up to:a b Rambhadradas 1984, pp. 74–75
76. ^ Jump up to:a b Rambhadradas 1984, pp. 76–77
77. Jump up^ Rambhadradas 1984, pp. 77–78
78. ^ Jump up to:a b c d Mehta 2007, p. xxiii
79. ^ Jump up to:a b c Rambhadradas 1984, pp. 79–80
80. Jump up^ Rambhadradas 1984, pp. 80–81
81. Jump up^ Prasad, Ram Chandra (1999) [First published
1991]. Sri Ramacaritamanasa The Holy Lake of the Acts of
Rama(Illustrated, reprint ed.). Delhi, India: Motilal
Banarsidass. ISBN 978-81-208-0443-2. Retrieved 7
June 2013. श्रीहनुमानचालीसा की सवगश्रेष्ठ व्याख्या के नलए दे खें महावीरी
व्याख्या, नजसके लेखक हैं प्रज्ञाचक्षु आचायग श्रीरामभिदासजी।
श्रीहनुमानचालीसा के प्रस्तु त भाष्य का आधार श्रीरामभिदासजी की ही
वैदुष्यमंनडत टीका है । इसके नलए मैं आचायगप्रवर का ऋणी हूुँ । [For the
best explanation of Śrīhanumānacālīsā, refer the Mahāvīrī
commentary, whose author is the visually-disabled Ācārya
Śrīrāmabhadradāsa. The base for the commentary on
Śrīhanumānacālīsā being presented is the commentary by
Śrīrāmabhadradāsa, which is adorned with erudition. For this, I
am indebted to the eminent Ācārya.]
82. ^ Jump up to:a b c d e f Nityanand Misra 2015, pp. xvii–xxi.
83. ^ Jump up to:a b c d e Nityanand Misra 2015, pp. 199–212.
84. Jump up^ Manuel, Peter (1993). Cassette Culture: Popular
Music and Technology in North India – Chicago Studies in
Ethnomusicology (2, illustrated ed.). University of Chicago
Press. p. 117. ISBN 9780226504018.
85. Jump up^ "All in praise of the Almighty". The Times of India. 6
November 2011. Retrieved 10 June 2012.

Bibliography[edit]

• Kumar, Chandra Shekhar (4 November 2015). Unlocking Hanuman


Chalisa : Revelations of a Householder Mystic (हनुमान चालीसा
कुंनजका : एक रहस्यवादी गृहस्थ का आत्मपुं ज) (in Hindi and English).
Bangalore, India: Ancient Kriya Yoga Mission.
• Rambhadradas (8 June 1984). श्रीहनुमानचालीसा (महावीरी व्याख्या
सनहत) [Shri Hanuman Chalisa (with the Mahaviri commentary)] (in
Hindi). New Delhi, India: Krishnadas Charitable Trust. Retrieved 29
May 2013.
• Misra, Nityanand (September 2015). Mahāvīrī: Hanumān-Cālīsā
Demystified. Mumbai, India: Niraamaya Publishing Services Pvt
Ltd. ISBN 9788193114407.
• Callewaert, Winand M.; Schilder, Robert (2000). Banaras: Vision of
a Living Ancient Tradition. New Delhi, India: Hemkunt Press.
p. 90. ISBN 9788170103028.
• Chaturvedi, B.K. (1994), Shri Hanuman Chalisa, India: Diamond
Pocket Books, ISBN 81-288-0865-6
• Chaturvedi, B.K. (1994), Shri Hanuman Chalisa (Roman), New
Delhi: Diamond Pocket Books (P) Ltd, ISBN 81-7182-395-5.
• Misra, Munindra (2015), Shri Hanuman Chalisa in English Rhyme
with original text, U.S.: Osmora Inc.d, ISBN 9782765913702.
• de Bruyn, Pippa; Bain, Dr. Keith; Allardice, David; Joshi, Shonar
(2010). Frommer's India. Hoboken, New Jersey, United States of
America: John Wiley and Sons. p. 471. ISBN 9780470602645..
• Jones, Constance; Ryan, James D. (2007). Encyclopedia of
Hinduism (Encyclopedia of World Religions) (Hardbound, Illustrated
ed.). New York City, United States of America: Infobase Publishing.
p. 456. ISBN 9780816054589. It can be said without reservation
that Tulsidas is the greatest poet to write in the Hindi language.
Tulsidas was a Brahmin by birth and was believed to be a
reincarnation of the author of the Sanskrit Ramayana, Valmiki.
• Mehta, Pt. Vijay Shankar (2007), Kripa Karahu Guru Dev Ki Naain,
New Delhi: Radhakrishnan Prakashan (P) Ltd, ISBN 978-81-8361-
041-4(Second edition).
• Mitra, Swati (5 May 2002). Good Earth Varanasi City Guide. New
Delhi, India: Eicher Goodearth Limited.
p. 216. ISBN 9788187780045.
• Peebles, Patrick (1986). Voices of South Asia: Essential Readings
from Antiquity to the Present. USA: M.E. Sharpe Inc.
p. 216. ISBN 978-0-7656-3480-1.
• Rao, Cheeni (2009), In Hanuman's Hands: A Memoir, USA: Harper
Collins Publishers, ISBN 978-0-06-073662-0(First edition).
• Sahni, Bhisham (2000). Nilu, Nilima, Nilofara (in Hindi). New Delhi,
India: Rajkamal Prakashan Pvt Ltd. pp. 78–
80. ISBN 9788171789603. नहन्दी का सौभाग्य है नक उसके काव्यकुंज की
तुलसी-मं जरी की जैसी सुगंध संसार की सानहत्य वानटका में शायद कहीं नहीं। ...
आकिगण दोनों में अत्यनधक है अपने-अपने ढं ग पर दोनों ही बहुत बडे हैं , पर नफर
भी सब तरफ़ से केवल काव्य के सौंदयग पर नवचार करने पर तुलसीदास ही बडे
ठहरते हैं – भािा सानहत्य में रवीन्द्रनाथ के संबंध में कहना पडता है नक भ्रम
त्रुनटयाुँ नमल सकती हैं पर तुलसीदास के संबंध में कोई शायद ही नमले। ... और
यही कारण है ननराला जी तुलसीदास को कानलदास, व्यास, वाल्मीनक, होमर, गेटे
और शेक्सनपयर के समकक्ष रखकर उनके महत्त्व का आकलन करते हैं ।
• Subramanian, Vadakaymadam Krishnier (2008). Hymns of
Tulsidas. New Delhi, India: Abhinav Publications. p. Inside
Cover. ISBN 9788170174967. Famous classical singers like
Paluskar, Anoop Jalota and MS Subbulakshmi have popularised
Tulsidas's hymns among the people of India.