Prasanna

The recitation of Shree Hanuman Chalisa is believed to ward off evil and negativity.

Hanuman Chalisa Chaupai 34 in English with Meaning & Analysis

Hanuman Chalisa Chaupai 34 Heavens

अंत काल
रघुबर पुर जाई ।
जहाँ जन्म
हरिभक्त कहाई ॥

Ant-kaal
Raghubar pur jayee
Jahan janma
Hari-bhakt kahayee

Eventually,
one goes to Ram’s heaven.
Where for eternity,
one is known as Ram’s devotee

Hanuman Chalisa Chaupai 34 Meaning in English

If the previous chaupai spoke of rebirth, this chaupai refers to immortal life in Ram’s heaven. In the previous verse, singing the praises of Hanuman enables us to cope with this life’s suffering born of actions in previous lifetimes. In this verse, the same activity grants us immortality and peace in the hereafter.

Thus, these two verses deal with Hindu eschatology: death, rebirth and liberation. With this verse, we are now in the fourth quarter of the Hanuman Chalisa. Just as the verses in the first quarter deal with birth (of the deity) the verses in the final quarter deal with death (of the devotee).

In Hindu funeral rites, the dead body is cremated and the bones cast in a river. Thus fire and water claim the dead. Fire embodies the promise of immortality, while water embodies the promise of rebirth. Immortality and rebirth are the two options after death. The Vedic Samhitas, over 3,000 years old, speak of an entity (prana, atma, jiva) outliving death.

But the idea of rebirth fully develops only in the Upanishads, 2,500 years ago. The idea of Swarga, a temporary paradise of pleasures for those who have earned good merits in their life, and Vaikuntha, for those who want to break free from the cycle of rebirths, first appears in the Mahabharata roughly 2,000 years ago.

In the Puranas, one can be reborn in Swarga, where the fruits of good deeds are enjoyed or in Naraka, where one must suffer the consequences of bad deeds. The former is ruled by Indra, the king of devas and die latter is ruled by Yama, the king of pler and preta. But stay in either location is temporary. as we learn in che Mahabharata. We can tumble down from Swarga when WC USC up our karmic equity. or rise up from Naraka when we cause our karmic debts

In the C, aruda Purana this is further elaborated with detailed descriptions of multiple hells to punish people who have committed different misdeeds. Chitragupta. assistant to Yama, maintains the book of accounts. determining if we are to go to heaven or hell, and if heaven, then which heaven and for how long, and if hell, then which hell and for how long. We keep going up and down over lifetimes depending on karmic baggage.

Freedom is breaking free from the karmic cycle, a balance sheet with no debts to repay. Then we go to the heaven of our choice and are there forever, experiencing neither death nor sorrow, gazing upon the deity of our choice. In the Vishnu Purana and Shiva Purana, there are heavens for Vishnu (Vaikuntha) and Shiva (Kailasa).

Later, we find references to the heaven of Krishna (Go-loka), and the heaven of Ram (Saket, or Raghuvir pur). Still later, there are heavens for other gods which rise in popularity, like those of Ganesha (the sugarcane forest, ikshu-van) or that of Hanuman (the banana grove, kadai-van).

These structures gave form to abstract ideas like moksha to the common man. He realized that after death, there was the possibility of living in a world without any suffering, gazing upon the face of Ram, embodiment of atma, with the help of Hanuman. It was a world where there was no hunger or fear, no dearth of food, and no threat to our existence. It is the kingdom governed by Ram, with Sita and Lakshman by his side, and Hanuman at his feet.

Hanuman Chalisa Chaupai 34 Analysis in English

anta kala raghubara pura jai l
jaha janma hari bhakta kaha ||34||

At death, your devotee goes to Rama’s abode
Or takes birth as a devotee of Hari. (34)

Jambumali, a demon who lived in the golden city of Lanka, a city of sense gratification, was a demon who loved liquor over anything else. So much so that he did not just drink it but was constantly floating in a lake of liquor. He never wanted to come out of the intoxicated state. He did not want to wait for the liquor to be served to him. So Ravana had gifted him a lake of liquor that had become his home.

However, with the arrival of Hanuman in Lanka and the destruction of Ashoka Vatika, Ravana had to ring the alarm bell and get Jambumali out of his stupor. Jambu was one of his best attacks. And he needed him now to stop the monkey’s rampage. Jambumali was very agitated when the soldiers literally pulled him out of the lake. But when Ravana mentioned that a good fight was waiting for him, he cheered up. He loved fights. “Who is my opponent, is it Indra or Agni?” he asked in excitement.

“Neither. It’s a monkey!” informed Ravana with disgust.
Jambumali smashed the glass of liquor in his hand on the floor in anger.
“Is this a joke?” he demanded, ready to return to his stupor. “I don’t fight with petty monkeys.”
Ravana then told him what this monkey was capable of. He had destroyed the entire Ashoka Vatika and many of their soldiers. He was not an ordinary monkey. Reluctantly, Jambumali prepared for the fight, which he thought would be over in a few minutes. How much time would he need to finish a monkey anyway?

When he reached Ashoka Vatika, he found the gigantic monkey sitting on a dome, feasting on fruits. Hanuman saw Jambumali and threw him a challenge. “Who wants to meet death today?” Jambumali was so furious he yelled a few curse words at Hanuman and shot arrows at him.

Hanuman caught the arrows and sent them back to him. None of their missiles or weapons had any impact on him. When he had played enough, he stepped down, uprooted a tree and hurled it at the army. That was followed by a volley of rocks and stones.

It only took this much for Jambumali to stop physical combat and turn to magical tactics. He expanded his size to an extent that he towered over Hanuman. But Hanuman grew four times in size and Jambumali found himself staring at Hanuman’s knees. This wasn’t working either so Jambu came back to his normal size.

Hanuman did not want to kill him without giving him a fair chance. He said, “Listen, Jambu. If you like, I can teach you a small mantra that can save your life. It will undo all your sins that you have accumulated over many lifetimes. And if you insist on dying, chant this mantra to take you to a higher destination. The result of devotion is always God’s own abode, anta kala raghubara pura jai “What nonsense,” Jambu yelled in hysteria, “a monkey will teach me a mantra?”

Seeing his reluctance, Hanuman picked him up and balancing him on one finger, he spun him around, all the while chanting Ra-ma, Ra-ma and he flung him away causing instant death. He had wanted Jambu to chant so that he could attain the status of a bhakta but Jambu was unwilling.

Hanuman shrugged, anyway he would continue to spread the mantra that elevated the soul. jaha janma hari bhakta kahai When Rama left the world to return to his divine abode, he instructed Hanuman to stay behind and preach Rama katha to one and all so that everyone got the opportunity for bhakti in this lifetime itself.

People often chant the Hanuman Chalisa Lyrics in English to seek strength, courage, and protection.

Hanuman Chalisa Chaupai 33 in English with Meaning & Analysis

Hanuman Chalisa Chaupai 33 Karma and Rebirth

तुम्हरे भजन
राम को पावै ।
जनम जनम के दुख
बिसरावै ॥

Tumhare bhajan
Ram ko pavai.
Janam-janam ke dukh
bisraavai.

Singing your praises
leads to Ram.
Sorrows accumulated over lifetimes
are hence forgotten.

Hanuman Chalisa Chaupai 33 Meaning in English

In this verse, we learn that the benefit of adoring Hanuman is not to just get fruits in this life, but also to forget the sorrows of multiple lives, by finding Ram. The idea of living multiple lives distinguishes the India faiths from Abrahamic faiths. In Hinduism, Buddhism and Jainism, we live multiple lives, whereas in Judaism, Christianity and Islam it is believed that we live only one life.

In one-life cultures, we have one life to lead a perfect life; in multiple-life cultures, every life is an outcome of the ones that came before. In one-life cultures, the quest is to align oneself to the rules of God revealed through His messenger; in multiple-life cultures, the quest is to either stop the cycle of rebirths, or overpower the suffering that comes as a carry-over from each life. In one-life cultures, God is outside, watching us, loving us, judging us, as we live our one and only life; in multiple-life cultures, God is within, awaiting discovery patiently over multiple lives.

Karma means action. Karma also means the reaction to that action. Reactions to past actions create the circumstances that we encounter in our present life. Thus, when we face an opportunity, it is because of something we did in our past. And if we face a threat, it is also because of something we did in our past. How we react to an opportunity or a threat determines our present and our future.

This is karma. This is very different from the popular understanding of karma as some kind of cosmic justice: as you sow, so you reap. And certainly not fatalism: your life is determined by past deeds. All the things that are not in our control are born of past actions.

What is in our control is our current action. If the circumstances in our life are full of sorrow and misfortune, it indicates the terrible burden of past actions. Can we change the circumstances? No. What, then, can we do? This verse suggests we sing the song of Hanuman and find Ram.

The Ramayana reveals how bad things happen to the best of people for no fault of theirs, for reasons beyond their control. Ram is exiled to the forest, because of circumstances, because his father made a promise to his stepmother and because his stepmother was ambitious and because he, as a prince, was obliged to uphold a royal promise.

It was not because he was a bad person or because anyone in his household hated him or wanted to hurt him. Likewise, Sita was doing a good deed: she was feeding a hungry man. But the results were bad: the hungry man turned out to be a demon who abducted her.

Neither Ram nor Sita are ever angry. or upset with the people around them, nor do they blame them for their misfortune. They suffer, without judging others, and find the inner strength to cope with the suffering. That inner strength comes from atma. Aham makes us blame.

In Hindu mythology, even God is not outside the realm of karma. In the Naradeya Purana, one hears the story of how once Narada asked Vishnu to give him Hari’s face. Hari is a proper noun, the name of Vishnu, as well as a common noun, referring to a monkey. Narada wanted Vishnu’s face to impress a princess but Vishnu gave him a monkey’s face.

When the princess saw Narada’s new face she burst out laughing. When Narada discovered Vishnu’s prank he cursed Vishnu that when he would descend on earth as Ram his success would depend on a monkey. So it came to pass that Ram needed Hanuman’s help to find Sita and overpower Ravana. Curse is a mythological tool to explain karma. Even Vishnu, who is God, cannot escape the reaction to his actions.

Hanuman Chalisa Chaupai 33 Analysis in English

tumhare bhajana rama ko pavai
janama janama ke dukha bisaravai ||33||

By singing your praises, one obtains Rama,
And sorrows of many-many past
lives are forgotten. (33)

The freedom that Hanuman enjoyed in Ayodhya was probably unlike that experienced by anyone else. He had won the heart of not just Lord Rama, but also of every citizen of Ayodhya. If anyone was loved the most after Rama, it was definitely Hanuman.

His innocence and purity was the reason for such openness in accepting him as a part of every family in Ayodhya, especially the royal household. No one ever stopped him from entering the royal household. That’s why when he followed Sita everywhere one day, no one questioned him, nor did Sita mind it.

He was like an innocent son, oversized but a little child at heart. A day before, Hanuman had seen the way Rama expressed his love for Sita; and of course he had been a part of the whole war Rama had waged to get her back. He understood that Rama loved her too much but he what he could not fathom was why.

There must be some secret Sita held, due to which Rama loved her so madly. If only he could wrangle out Sita’s secret then he too could be loved by Rama as much. That was his single point agenda for the day. He decided he would keep Mother Sita under constant vigilance for a whole day and surely then, he would stumble upon the secret.

Sita noticed Hanuman’s strange behaviour the whole day. She realized that he was up to something. But she didn’t want to confront or embarrass him. Everything he did was somehow always about trying to please Rama. How he did things was not always conventional or even the most acceptable, but she just tolerated his obvious snooping around, observing her constantly.

Finally evening came and she sat in front of a huge mirror and began decorating herself. Hanuman stood at a distance with his finger on his lips, thoughtfully observing her getting ornamented. Though he didn’t find much meaning in all those ornaments she wore, he kept his keen observation centred on her. Finally, he observed her do something he didn’t quite comprehend. Sita took a pinch of red vermillion and placed it on her forehead slightly rubbing it into the parting of her hair. That seemed strange to Hanuman.

He immediately stepped forward and inquired from Sita what she had just done. Sita wondered how to explain a monkey the deep meaning behind the ritual of wearing a red vermillion paste on the parting of hair for a married woman. That too, to Hanuman, who being a brahmachari, or a lifelong celibate, had no experience of the nuances of a married life. She wanted to make it simple for him in a language that he best understood. So she said that this little red dot on her head pleased Lord Rama a lot and also ensured a long life span for Him.

That was it! Hanuman had found what he was looking for. He could now end his long day of research and observation. He had stumbled upon Sita’s secret. Her secret of how she managed to please Lord Rama had finally leaked out. He ran out of the bedroom with great joy.

Sita couldn’t understand what had come over him so suddenly that he ran away right in the middle of a discussion. Anyway, it was futile trying to understand his ways. While she continued decorating herself, Hanuman ran through the streets of Ayodhya in a frenzy.

He ran and ran until he came across a shop that he was looking for. Running into that shop, he asked the shopkeeper for some red vermillion that Sita applied on her forehead. The shopkeeper handed over a little box containing red vermillion. Hanuman was surprised at the tiny quantity the shopkeeper offered him.

He asked for more and the shopkeeper gave him four small boxes containing red vermillion. He told Hanuman that it would last Sita for at least six months even if she applied thrice a day. Hanuman didn’t want to argue with him. He simply asked him where he stocked the red vermillion powder. The clueless shopkeeper pointed to a storeroom that was at the back of his shop.

Hanuman walked into that storeroom and after a few minutes walked out with a huge sack over his shoulder. Walking right into the middle of the street, Hanuman emptied the contents of that sack on the ground and spread the red vermillion powder.

By then, many onlookers had gathered to watch the humorous actions of Hanuman. Throwing away the empty sack, Hanuman began to roll on the ground, all over the red vermillion powder. Soon every inch of Hanuman’s body was covered with the red powder. The red monkey stood up.

Peals of laughter vibrated from every corner of the street. No one had ever seen a red monkey. Hanuman then began to walk with a proud gait towards the royal courtroom. When he entered the courtroom, a serious discussion was going on. As soon as he stepped in, giggles could be heard from different corners.

Soon Rama noticed that everyone was laughing hysterically. He turned towards the door of the courtroom and found a red monkey standing there with folded hands. The whole scene was so hilarious that Rama couldn’t control his laughter. Soon Rama was laughing his heart out too. Seeing their king in so much mirth, the entire courtroom drowned in laugher.

Rama’s expansive laughter gave much satisfaction to Hanuman’s heart. He had always wanted to please the Lord. Rama not just seemed pleased but supremely pleased with him. After everyone had laughed to their hearts’ content, Rama asked Hanuman what had he done to himself. Why was he red all over? With an innocent childlike smile, Hanuman explained how he had discovered Sita’s secret of pleasing him.

He told Rama how Sita had revealed that putting a little red dot on her head pleased him and also increased his life span. “If a little red dot on her head can please you so much and increase your life span considerably, then I thought how much you would be pleased if I completely covered myself from top to bottom in red vermillion. Not just that, how much would your lifespan increase if I applied so much red powder all over myself!”

Lord Rama’s heart simply melted at Hanuman’s innocence and intense desire to please him. He blessed Hanuman with a benediction that anyone who worshipped Hanuman with red vermillion will never have difficulties and suffering in their lives. tumhare bhajana rama ko pavai ijanama janama ke dukha bisarāvai. If one worships Hanuman, one finds Rama and also finds the end of innumerable miseries. Hanuman always responds to the call of his devotees and grants them their cherished prayers, irrespective of time and place.

Shri Hanuman Chalisa is composed of 40 verses that extol the virtues of Lord Hanuman.

Hanuman Chalisa Chaupai 32 in English with Meaning & Analysis

Hanuman Chalisa Chaupai 32 Serving God

राम रसायन
तुम्हरे पासा ।
सदा रह्रो
रघुपित के दासा

Ram rasayan
tumhare pasa.
Sada raho
Raghupati ke dasa.

Ram’s chemistry
Is known to you.
May you forever be
Servant of the lord of the Raghu clan (Ram).

Hanuman Chalisa Chaupai 32 Meaning in English

If there is one thing that Hanuman wants, it is to serve Ram. One day, Hanuman asked Sita why she marked her forehead with a red dot. She told him that it was a sign of her love for Ram. Hanuman concluded that the colour red indicates the chemistry (rasayan) between devotee and deity. Hanuman wondered how much red colour he would need to indicate his love for Ram, since he was a mere monkey, and a servant, far lower in stature to Sita, the consort of Ram.

He finally decided to colour his entire body with red powder, which is why Hanuman images are coloured red in temples dedicated to him, it is believed. Deities associated with the Goddess, such as Ganesha (her son) and Hanuman (her guard), are typically coloured red, a colour usually associated with the Goddess.

Hanuman used to serve Ram diligently, so much so that no one else had the pleasure of taking care of Ram’s needs. Exasperated, one day Ram’s brothers and Sita and other members of the Raghu clan decided to make a list of all of Ram’s needs and divide the chores amongst them.

Hanuman was left with nothing to do. Hanuman did not mind, after all, he realized that everyone needs the pleasure of taking care of Ram. But he was keen to do something for Ram. He noticed that the list did not have one task: snapping fingers when one yawns.

The people of Ayodhya believed that if you did not snap your fingers while yawning, disease-causing spirits entered the body. Surely, the act of snapping fingers while Ram yawned could be outsourced to him, thought Hanuman.

Better a monkey do this menial task than Ram himself, or anyone else in the family, for that matter. So Hanuman kept following Ram everywhere, to everyone’s annoyance, carefully waiting for the moment Ram would yawn so that he could click his fingers. But at night, he could not enter Ram’s private chambers.

He waited at the door, wondering how he would know when Ram yawned inside. Rather than wait for Ram to yawn, Hanuman thought of snapping his fingers continuously – that way, whenever Ram happened to yawn at night, he wouldn’t miss it. Unfortunately, his plan had a disastrous impact-every time he snapped his fingers Ram would start yawning inside, so that his devotee’s chores did not go waste. All night, Hanuman kept snapping his fingers, and Ram, instead of sleeping, kept yawning. When the reason for this was discovered, everyone laughed. They realized they could take Hanuman away from Ram, but not Ram away from Hanuman.

Stories such as these, popular in the oral tradition, seek to convey the deep bond of the relationship between Hanuman and Ram. The idea of selflessly serving Ram who seeks the welfare of the world is often used by politicial leaders who want their followers to be like Hanuman, and serve their constituency. But such a parallel is dangerous. For it assumes that leaders are Ram and followers are Hanuman, by default.

Both leaders and followers work hard to project that they are indeed hermits, seeking no personal gain from their political powers. So they shun family, property, luxury and pleasure, and are seen in public wearing white or saffron clothing. They understand that the masses equate the superficial with the psychological. We can see matter, not mind. We can see saffron costumes, not the yogic mind.

We assume that those dressed in simple clothes, who shun wine, and sex, and non-vegetarian food, must be hermits. But these are assumptions, matters of faith. Just as we can see clothes and not the mind, we can see wealth not power. A leader or follower may not care for wealth, but they often seek power. This hunger for power manifests in the desire to control people, dominate people, direct people and in territorial behaviour. This is seen in political parties as they fight for votes, and the power to control people through law enforcement.

This is seen in spiritual organizations where the only decision-maker is the guru. This is seen in institutions that split after the charismatic ‘hermit’ founder-leader dies. This is seen in the constant yearning for social status and respect and media attention that many ‘gurus’ crave for, even as they give elaborate, hair-splitting arguments about how desire is different from ambition, and how their business and political activities are actually manifestations of dharma.

Power is Durga, who rides a lion. Durga is as seductive as Lakshmi but far more insidious. Even those who seek Saraswati, scholars, experts and artists, and who insist they don’t care for Lakshmi, eventually use their knowledge and skill and art to dominate, argue, direct, control and assert authority. These are all signs that the aham is thriving and the atma is eclipsed.

When the atma shines, we don’t crave wealth, power or knowledge, as we are wealthy, powerful and knowledgeable, like Ram and Hanuman, we are happy in the palace as well as in the forest. When the atma shines, the other matters more than the self. And it is the other who decides who is a leader. Ram does not want to be the leader. Hanuman, however, wants to follow Ram. To realize this is to realize Ram’s chemistry (rasayan).

Hanuman Chalisa Chaupai 32 Meaning in English

rama rasayana tumhare pasal
sada raho raghupati ke dasa ||32||

You have the treasure of the holy name of Rama,
And may you remain in service of Rama eternally. (32)

The King of Kashi was very confused after meeting Narada Muni. Why would he give him such a strange instruction? Usually saints teach you to be very respectful to one and all, but this saint was teaching exactly the opposite. “I guess that is why they say that one can never decipher the minds of pure devotees!” With this argument he pacified his reeling mind. He didn’t have the audacity to argue in front of the saint. He decided to act immediately, lest his mind presented more arguments that challenged the saint’s instruction.

The journey from Kashi to Ayodhya was long but the king sweetened the journey with remembrance of Lord Rama’s adventures. The more he recalled the great adventures of Lord Rama in Lanka, the more excited he became about the meeting. The arduous journey passed in a jiffy, absorbed in divine remembrance. Soon he was inside the royal palace of Ayodhya, right in the exalted presence of Lord Rama.

As soon as he saw his worshippable Supreme Lord, he immediately fell flat on the ground, offering his respectful obeisance. He was so absorbed in looking at his divine master that everything else and everyone else in the vicinity ceased to exist. Without even realizing it, he was following Narada’s instructions to the last letter. He stood with his hands folded in supplication looking at the divine form of Lord Rama. Tears flowed from his eyes and his lips quivered in great joy.

Suddenly he was shaken out of his meditation by a shrill voice. Someone was furious. He broke his line of vision to see a sage furiously walking towards the Lord from a distance, shouting while pointing fingers at the king of Kashi. What had he done to attract this kind of wrath from the sage? He had walked in only a few minutes back. Then he realized what the anger was about.

It was about his following Narada’s instructions. Of course, no one knew that he was only following Narada’s instructions. Everyone including the angry sage Vishwamitra had concluded that he was simply arrogant and disrespectful. Though he had offered respects to Lord Rama, he had completely ignored and been disrespectful to all the exalted sages present in that assembly. Though many others would have been also offended, they all chose to remain quiet.

But Vishwamitra wasn’t the one to stay quiet when a gross error was committed in his presence. He demanded justice from Lord Rama for the impudence of the king of Kashi. Rama was in a fix. Though he understood the mood of the king, he had to also appease his guru. He extracted three arrows from his quiver and held it out for all to see.

He then declared that with these three arrows, he would behead the king of Kashi by sunset that day. Those words immediately pacified Vishwamitra who stopped speaking and smirked with satisfaction at the devastated king. While Vishwamitra returned to his asana peacefully, the king of Kashi fled like a madman.

A minute back, he was staring at Lord Rama with so much love and now all he wanted was to run as far away as possible from Him before sunset. Though in panic, he wondered why Rama had given him time till sunset when He could have finished him off immediately.

And why did He choose three arrows when every single arrow of His never failed the mark? Of course now wasn’t the time to think about confusing actions of great personalities. He had to first go and seek help from the same person whose very instructions had got him in this trouble to begin with.

Instead of empathizing with him, Narada Muni laughed aloud. In fact, he told him that this was exactly what he had expected. The king of Kashi wondered why Narada was being so sadistic in spite of being aware of his sorry plight. Narada said that the only person who could help him in this situation was Anjana, Hanuman’s mother.

If he convinced her that his life was in danger, without mentioning who was trying to kill him, she would ask her son to help. That seemed like a good suggestion. The desperate king immediately ran to Anjana and fell at her feet, begging her to save his life. The compassionate mother immediately called her supremely powerful son Hanuman and instructed him to save the king’s life from whoever was attempting to kill him. Hanuman promised his mother all help and spoke to the king.

Hanuman wanted to know the details of the whole story that led him to the death threat. When the king of Kashi explained everything and concluded that the person who had vowed to kill him by sunset was none other than Lord Rama, Hanuman was in a fix. On one hand, he had vowed to his mother to save the king and on the other hand was his loyalty to Lord Rama.

For the first time in his life, he was in a situation where he had to stand up against Rama. He repented committing to his mother before understanding the complete problem. If only his mother had known that it was Rama that Hanuman had to stand against, she wouldn’t have even recommended this mission. Anyway, it was too late now. Hanuman had to find a solution somehow.

The only solution that he had was the holy name of Lord Rama and that, he was convinced, was the solution to all problems of life, rama rasayana tumhare pasa Touching the king of Kashi on his shoulder, Hanuman suggested that he stand neck-deep in the waters of the Sarayu river and incessantly chant the name of Lord Rama.

As directed by Hanuman, the king of Kashi desperately began to chant the name of Lord Rama while Hanuman sat on the riverbank doing the same. With the ticking of time, the desperation of the king grew and so did the loudness of his chanting. By sunset, he was crying out the name of Lord Rama intensely.

Exactly at sunset, a loud thunderous sound was heard followed by a whooshing sound that increased by the second. The first arrow of Lord Rama had been released. Rama had directed the arrow to sever the head of the king of Kashi wherever he may be at that moment. The arrow flawlessly made its way towards the Sarayu river. The king of Kashi increasingly became aware of his approaching death. His intensity of chanting Rama’s name also increased.

Just when the arrow was about to hit the neck of the king, it stopped. Less than an inch away from the neck! The king opened his eyes and swallowed a lump of bile that had gathered in his throat. He realized that the arrow had been held by the powerful hand of Hanuman, just an inch before it penetrated into his throat. Hanuman took the arrow away and broke it into two and threw it into the river. As the two pieces of the arrow floated away with the current of the river, the king of Kashi took a deep breath.

Before long, a second thunderous sound was heard with the release of the second arrow by Lord Rama. Immediately, the king of Kashi began chanting Rama’s name intensely. This time he was well aware of Hanuman’s presence right next to him. Though his mind was more peaceful with that awareness, his heart refused to stop beating intensely.

Which heart wouldn’t beat so furiously when well aware that Rama’s arrow was speeding towards his throat? As soon as the second arrow reached its marked destination, Hanuman’s ever alert hands managed to catch it just in the nick of time yet again, saving the king’s life. The broken arrow was soon floating away.

In a few minutes, the third arrow also met the same fate. The king was thrilled that all three arrows were gone and he was still very much alive. He began to dance inside the water in great joy, thanking Hanuman profusely. Just as the private celebration of the king was on, a huge crowd gathered on the banks of the river. Soon Lord Rama himself was standing there with his hands on his hips, severely angry at Hanuman for thwarting his attempts thrice.

Rama demanded to know from Hanuman how he dared to stop the arrows of his master. Had his loyalty changed? With great humility, Hanuman explained to the Lord and to everyone assembled there that it was his duty to save Lord Rama’s devotee and especially one who chanted his name. Since the king of Kashi was so intensely chanting the names of Rama, he was duty bound to save his life from any sort of danger. Even if that danger came from Lord Rama himself. Rama couldn’t refute the argument. Now he was in a fix! How could he fulfil his vow to Vishwamitra without disagreeing with Hanuman?

Narada Muni was watching the scene with great interest. This was exactly what he wanted the world to understand. The holy name of Rama was even more powerful than Rama himself and that Hanuman would always protect those chanting the holy names of Lord Rama. Now since that was established, he silently signalled the king to run and offer obeisance to Sage Vishwamitra. The king promptly fell at the feet of the great sage and begged forgiveness for his disrespectfulness.

The sage forgave him instantly and instructed Rama to let the king live, thus solving the dilemma of the Lord for good. The king was immensely grateful to Hanuman for giving him the right direction and saving his life so dramatically. Finally Rama smiled at Hanuman.

This servant of his was so special that he somehow knew how to win over his master’s heart by hook or by crook, rama rasayana tumhare pasa /sada raho raghupati ke dasa Hanuman leaps across the ocean, constantly remembering his master Lord Rama.

He remembers that he is the Lord’s arrow. The arrow travels swiftly in air not because of its own power but because of the bow and the power of the arms that holds the bow. Similarly, Hanuman believed that it was not his capability that took him across the ocean but the power of the arms that shot him. He was simply the arrow that reached the target because of the skills of the shooter. He gave all credit of success to his master Rama’s shelter, sada raho raghupati ke dasa.

Devotees around the world recite the Hanuman Chalisa in English with deep reverence.

Hanuman Chalisa Chaupai 31 in English with Meaning & Analysis

Hanuman Chalisa Chaupai 31 Goddess and Tantra

अष्टसिद्धि
नौ निधि के दाता ।
अस बर दीन
जानकी माता ॥

Ashta-sidhi
nav-nidhi ke data.
As bar deen
Janki mata.

Eight powers
Nine treasures you bestow.
As per the wishes of
Janaka’s daughter (Sita)

Hanuman Chalisa Chaupai 31 Meaning in English

This verse explicitly elevates Sita to the level of Goddess and establishes her connection to Hanuman, revealing the influence of the Shakta school of Hinduism. Initially, Hanuman was linked to Vedic gods, then to Vishnu, then to Shiva, and finally to the Goddess. Here, Sita is presented not just as the wife of Ram, but also as the daughter of Janaka, himself a hermit-king.

She is being addressed as mother, which is a title of respect as well as a term for the female divine. Sita blesses Hanuman that he can grant the seeker both siddhis and nidhis. Siddhis refer to powers that enable one to manipulate one’s body and one’s ecosystem and nidhis refer to secret treasures. Embodied, ‘Siddhi’ and ‘Nidhi’ can be seen as Tantrik forms of Saraswati and Lakshmi.

Hinduism has two branches-Vedanta, which is spiritual and mystical, focussing on the mind and soul, and Tantra, which is material and occult, focussing on the body and the world. The object of worship in Vedanta is the male form of the divineRam-while the object of worship in Tantra is the female form of the divine, so Sita.

Around 500 years ago, many Shakta Ramayanas were written that linked Sita to the Goddess. Here she is described as the wild Kali who voluntarily becomes the demure Gauri, embodiment of forest and field, enabling Ram’s greatness.

While Ram could kill the ten-headed Ravana, Sita secretly killed a thousand-headed brother of Ravana, a secret that Ram revealed to Lakshman. In these Tantrik tales, the Goddess enables God; without Shakti, Shiva is a mere corpse (shava), and Ram would not be able to establish Ram-rajya. It is she who gives Hanuman the power to defeat demons and rescue her.

The various siddhis are the ability to reduce one’s size (anima), expand one’s size (mahima), make oneself heavy (garima), make oneself weightless (laghima), acquire anything from any space (prapti), satisfy any desire (prakamya), duplicate oneself (ishtva), and dominate all (vastva).

Hanuman’s many adventures reveal that he has access to this knowledge which is why he can change his size and shape, and fly. In one story, he asks the rakshasas to move his leg and they are unable to, for such is his strength.

The secret treasures have many names such as Mahapadma, Padma, Sankha, Makara, Kacchapa, Mukunda, Kunda, Nila and Kharva. Though Hanuman has access to so much power and wealth, he wants nothing because he is a yogi who has everything but wants nothing. This is why all the gods adore him. This is what makes him the chosen deity of many followers of Tantra.

Both Kali and Hanuman are part of the pantheon adored by the Nath-jogis, or Nath-yogis, who see Shiva as the Adi-guru, or teacher of teachers. These ascetics believe in celibacy and own no property, but are believed to have immense power (the siddhis) and access to many treasures (the nidhis). Their first teacher, Matsyendra-nath, was a fish who overheard a conversation between Shiva and Shakti and so became a human and a jogi. His student, Gorakh-nath, was created from cowdung ash.

In Nath folklore, if a yogi acquires power by resisting sex, then the yogini acquires power by seducing the yogi. This makes them antagonists. The yoginis live in an enchanted banana grove that turns all men into women. Only a yogi can resist the spell of these women and enter this enchanted grove. Matsyendra-nath was ensnared by the queen of these yoginis and had to be rescued by Gorakh-nath who entered this kingdom of women by disguising himself as one.

When the women of this kingdom wanted children, they begged the Goddess to help. She sent Hanuman. Hanuman, however, being a brahmachari wondered how he could satisfy the wishes of these women and keep the word of the Goddess. Seeking a solution, he began to sing a song in praise of Ram. So powerful was the song, its words and its tune, and the voice of Hanuman, that all the women who heard this song became pregnant.

Historically, this branch of Hinduism originated about a thousand years ago, around the time when Hinduism became increasingly monastic and many monks chose to be wandering warriors, offering their services to local warlords and kings, but refusing to marry and settle down. They saw themselves as embodying the principle of the immortal Hanuman, who promised to help the world even after Ram returned to Vaikuntha.

Hanuman Chalisa Chaupai 31 Analysis in English

ashta siddhi nau nidhi ke data
asa bara dinha janaki mata ||31||

You bestow eight mystical powers
and nine divine treasures
As given to you by Mother Sita. (31)

As a small baby, Hanuman received 14 boons from Brahma, Indra, and other demigods. And he received 21 boons during his service and association with Rama and Sita. With these boons, he became the most blessed and prosperous being, which elevated him to the status of God in his vanara body form.

Sita had also blessed him with 8 siddhis and 9 nidhis. Siddhis refer to supernatural and mystical powers attained through yoga and meditation. There are many siddhis described in Vedic literature out of which eight are most famous and termed as ashta siddhi.
These are the 8 siddhis that Hanuman had:

1. Anima – The ability to shrink his body to the size of a molecule.
2. Mahima – Ability to expand the body to any size.
3. Garima – The ability to make the body extremely heavy.
4. Laghima – Ability to lighten the body.
5. Prapti – Ability to go to any place without interruption.
6. Prakāmya – The ability to fulfill any desire.
7. Isitva – Ability to have absolute authority over anything and everything.
8. Vasitva – The ability to manipulate every living being.

Nidhis refer to divine treasures belonging to Kuvera, the god of wealth.
Each nidhi is personified as a goddess.

The nine nidhis Hanuman had are:
Mahapadma: Great lotus flower
Padma: Lotus! a Himalayan lake with treasures
Shankha: Conch shell
Makara: Crocodile
Kachchhapa: Tortoise or turtle shell
Mukunda: Cinnabar
Kunda: Jasmine
Nila: Sapphire
Kharva: Dwarf

“Help, help!” Hanuman heard a faint voice of someone calling for help. From the sound of it, it could only be a small child. Hanuman was so sensitive he could not ignore any pleas for help. He instantly zeroed in on the source of the sound and landed over there. He found a little girl, Mamta, crying out from a deep ditch in a forest on a mountain. Extending his hand to her, he pulled her out easily. Expecting the little girl to be in shock and take some time to recover, he was surprised to see her run around collecting twigs and sticks.

“What are you doing?” he asked with surprise. “Won’t you rest a while?” Oh no! My stepmother had sent me to gather sticks to cook for them. If I reach later and their food gets delayed, she and my stepsisters will beat me a lot. I have to go. Thank you for saving me.” And little Mamta sped away like a frightened squirrel to complete her chores.

Hanuman was intrigued. There was fear and sincerity in the child. He followed her to see what the cause of her anxiety was. What he saw next shook him. The stepmother and stepsisters beat her harshly for coming late. And the little girl was so tiny that she could not even protect herself. Instead she continuously begged for forgiveness. And reassuring them that she would complete all the work including cooking for them. More than feeling sympathy for Mamta, Hanuman admired her patience and tolerance. Wanting to help her, Hanuman planned to teach the wicked family a lesson or two.

He went to meet them, disguised as a herbal doctor for beauty treatment. The stepsisters wanted to become the most beautiful girls so they could marry a prince. Hanuman gave them a herbal face pack to apply on her face. But the treatment was attached to a condition. He warned them, “After applying these herbs on your face, do not think ill of anyone. If you do, your face will turn black. For a pure heart, this will enhance beauty. But an impure heart will become uglier with this.”

In their over enthusiasm to become beautiful, they disregarded his warning. Not only the stepsisters but the stepmother too applied the Ayurvedic pack to turn fair and lovely. But alas, their hearts were impure. They harboured only negative and vile thoughts for the innocent Mamta.

No sooner had they applied the pack with much eagerness, that their faces turned as black as a moonless night. This time they started cursing Hanuman along with Mamta for turning them into blackened monsters. Hearing their evil words, Mamta began to cry helplessly. She had no other shelter and no one to turn to.

Hanuman pacified Mamta and gave advice to the wicked family. He said, “It is not Mamta’s fault that you have turned black. It is you yourself who have brought this upon yourself. By mistreating her and always thinking the worst for her. Beauty of the heart is more important than external beauty. A heart full of love and compassion is the most beautiful. When you develop this beauty, your face will automatically glow.” Turning to Mamta, he assured her that he would always protect her as a brother.

Giving her a leaf (apta patta) he sealed his relationship with her. The apta patta was symbolic of happy relationships, health, and wealth. With his blessings, Mamta happily tied the knot with a prince. The Goddess of Laghima siddhi, who represented love and happiness, was extremely pleased with Hanuman.

She promised him that she would always be with him because Hanuman had gone out of his way to fight with fate and bring love and joy in the little girl’s life, ashta siddhi nau nidhi ke data Kashyap nidhi, the rarest of nidhis, was a symbol of wealth and prosperity.

It was possessed only by Indra, given to him by Goddess Laxmi. When Indra heard that Hanuman was out on a search for Kashyap nidhi, he became upset. No way did he want Hanuman to have it and become greater than him. He decided to implant obstacles on his path to waylay him.

Kashyap nidhi was in Kashyap loka, an ocean full of tortoises. The king tortoise was Kashyap. When Hanuman reached there, the guards arrested him and presented him before King Kashyap. The king told Hanuman that to obtain the Kashyap nidhi, he would have to go through very tough tasks and maybe he should drop the idea.

But Hanuman replied that he was there on order of his guru Suryadeva and he could not even think of giving up. This pleased the king very much. He said, “Tell me, what are the three qualities required to protect wealth?” Hanuman replied, “To protect wealth one needs to be powerful. One also should know how to make good use of the wealth else he will lose it soon. And religious consciousness is very important to know who is worthy of sharing the wealth with.”

King Kashyap agreed with Hanuman and said, “I will take your test on these three parameters. If you pass all three, I will give you Kashyap nidhi.” The first test was about power. Hanuman had to fight a gigantic tortoise to prove his strength. The tortoise was so formidable that he could break a mountain on his back. Even Indra had refused to fight with him.

But Hanuman engaged himself in a terrible battle with the super huge tortoise, fighting with great passion and fairness. Midway, the tortoise stopped the fight and told King Kashyap, “I accept defeat because Hanuman has fought with great love and compassion. He is worthy of the Kashyap nidhi.”

The next test involved knowing whether Hanuman was a good judge of how to use wealth. He was given some wealth to spend on earth and the king would watch how he spent it. On earth, Hanuman met a lady who was in a bad shape.

But Hanuman refused to help her. He explained that there were many people around her eyeing to snatch her wealth away. She was too weak to keep it safely and use it for herself. A little ahead, Hanuman saw a man beating his children for wanting to eat food. However, he ignored him too because, as he explained later, one does not value what comes easily, without any effort.

Then he saw a businessman who was on the verge of bankruptcy. He was eating in a hotel but when a few poor children came to him for food, he happily gave his plate to them. Hanuman reflected that this was a good candidate to give wealth to because he could help more people by being a fair employer and he would also not hesitate in giving to charity. So Hanuman gave a little of his wealth to the businessman who in turn helped many others.

Now Indra decided that it was high time he stepped into the picture. He created a scene where he, disguised as a moneylender, severely harassed a few people for not returning a loan. Hanuman decided to give some wealth to those people to repay their loans but they instead spent it on their pleasures.

Immediately King Kashyap appeared and informed Hanuman that he had failed the test. But Hanuman justified that had he not given them money, the moneylender would have killed them. In this case, he gave life more importance than wealth. Satisfied with his answer, King Kashyap passed him and took him for the next test on consciousness.

He told Hanuman to enter a kingdom from the northern gate. It was a kingdom created by King Kashyap especially for this test. The law there was that who ever entered the kingdom from the northern gate after the king died, would be crowned as the new king.

And since Hanuman was told to enter from there, he was offered garlands and announced as their king. Hanuman was aghast at this senseless method of finding a new king. He was not attracted to the throne or the wealth of the kingdom, rather he was interested in making sensible rules for the future.

So he travelled around the kingdom to find someone who was fit to be king. After a long and arduous search, just as he was about to give up, he happened to see a farmer tilling his land without the help of bulls. Hanuman talked to the farmer and leamt that since he did not want to trouble his bulls, he was ploughing himself. Hanuman became happy to learn that the farmer was concerned about the welfare of animals. Then Hanuman asked for water.

The farmer took him home and offered food as well along with the water. Hanuman looked at the simple fare on the plate and asked if he ate this simple food daily. The farmer replied that he believed in simple living and high thinking. Rather than the satisfaction of delicious food, he preferred the satisfaction of helping people.

Hanuman further asked him about his family to which the farmer replied that the entire kingdom was his family and he provided them with food by farming. Hanuman was delighted that he had found the right person to be crowned as the king. But he also wanted to judge how powerful he was because a king should have physical strength.

Just then a few people came with sticks to attack the farmer. They had to settle an old score with him. The farmer, fearlessly, fought single-handedly. He picked up a stout stick and wielded with such agility that all the thugs scrambled for their lives. Finding an opportunity, Indra also came in disguise to fight with the farmer. The poor farmer was no match for him.

Observing the expertise of the new entrant, Hanuman looked closely and realized he was Indra, trying to foil his plans. He immediately transferred some of his power to the farmer and soon the farmer overcame the last challenge as well. Hanuman announced to the royal order that the farmer was suitable in every way to be the king of the land.

Had it been anyone else, he would have fallen for the attraction of the throne and power. But not Hanuman. He had no attachment for all of this. Moreover, he made sure that the right person sat on the throne. Thus, King Kashap was happy to see Hanuman emerge victorious in all his tests and handed over the Kashyap nidhi to him. Kashyap nidhi herself was more than happy to be with Hanuman, fully convinced that Hanuman would use the divine wealth only for the welfare and wellbeing of all living beings, ashta siddhi nau nidhi ke data

After the war, Rama sent Hanuman to inform Mother Sita of Rama’s victory over Ravana. Hearing the fantastic news, blessings flowed out of Sita’s heart for Hanuman. “May all worthy virtues abide in your heart. May the Lord of Kaushal be ever gracious to you. Because this day is so auspicious, it will be known as Mangalvar and you will be worshipped on this day. May you be blessed with the ashta siddhis and the nava nidhis. ” asa bara dinha janakl mata.

The Hanuman Chalisa Pdf is a revered devotional hymn dedicated to Lord Hanuman.

Hanuman Chalisa Chaupai 30 in English with Meaning & Analysis

Hanuman Chalisa Chaupai 30 In China

साधु संत
के तुम रखवारे।
असुर निकंदन
राम दुलारे ॥

Sadhu sant
ke tum rakhware
Asur nikandan
Ram dulhare

Sages and saints
are protected by you.
You who destroy demons
are much loved by Ram.

Hanuman Chalisa Chaupai 30 Meaning in English

Over 1,500 years ago, many pilgrims from China came to India seeking original Buddhist manuscripts. During their travels here they came upon stories of Hanuman which they carried back with them. These stories mingled with ancient Taoist stories of an incredible white monkey who had miraculous strength and powers. And so, in Chinese literature we find a Chinese version of Hanuman, one who travels with a Chinese monk, Hsuan Tsang, in his perilous journey through the west (India). His name is Sun Wukong.

And he does precisely what this verse states: protects sages and destroys demons. Coincidentally, the famous Chinese novel describing this monkey-king’s feats was written in China around the same time the Hanuman Chalisa was written in India. Born from a rock that was touched by the wind, Sun Wukong is incredibly strong and fast and had powers to change his form, just like Hanuman. Unlike Hanuman, he makes himself king of all the monkeys by displaying his incredible powers and strength.

In Sun Wukong’s hand he has a special magical staff, much like Hanuman’s mace, but while the monkey-king’s staff is an important aspect of his personality and plays a key role in his adventures, Hanuman’s mace has only symbolic value in Hindu iconography. It is entirely possible that originally Hanuman was shown holding the trunk or branch of a tree as a weapon which eventually metamorphosed into the mace (malla, or gada, in Sanskrit) used by bodybuilders and wrestlers.

Like Hanuman, the monkey-king did not know his strength; his unruly wild side needed to be contained. So in the Ramayana Hanuman was cursed to forget his powers until the time was right, while in the Chinese novel, after the Jade Emperor of Heaven was unable to stop him from consuming the Peaches of Immortality, the heavenly Adi Buddha intervened, to humble him.

The Buddha asked the arrogant monkey to find the edge of the world. Sun Wukong found it and boasted that he had made a mark on one of the five pillars that stand at the edge of the world. ‘Is this the mark?’ asked the Buddha, showing him one of his fingers. On seeing it, Sun Wukong realized that what he thought was the whole world was just the palm of the Buddha’s hand.

The humbled monkey was given the task of helping Hsuan Tsang retrieve sacred Buddhist texts from the west in exchange for freedom. But to control this mischievous rake, the Bodhisattva Guanyin got Hsuan Tsang to trick the monkey-king into wearing a headband.

The monk could constrict the headband, and the resulting headache would rein in the monkey-king whenever he got too unruly. This taming of the monkey theme is not found in the Ramayana. Hanuman voluntarily submits to Ram, and venerates his divinity. Ram neither seeks Hanuman’s submission nor does he display his own divinity.

After many adventures, one of which involved defeating a demon who had abducted a princess and reuniting her with her beloved, the pilgrim returned to China, his mission successful, thanks to the help of the monkey-king. The monkey-king Sun Wukong was rewarded with Buddhahood and revered by all as the ‘Victorious Fighting Buddha,’ an important character in Chinese Buddhism.

Hanuman Chalisa Chaupai 30 Analysis in English

sadhu santa ke tuma rakhavare
asura nikandana rama dulare ||30||

You protect the ascetics and saintly people
You destroy demons and are dear to Rama. (30)

From the time Hanuman was a small baby, he had a special affinity and fascination for saints and rishis. He loved their compassionate faces and their busy activities. That’s why he always hung around them and in all his innocence, even troubled them by pulling their beards and jumping on their laps in the middle of yagyas. Even when the sadhus complained to mother Anjana about his disruptive behaviour, she never stopped Hanuman from going there because she wanted him to have as much saintly association as possible. Later on, when he realized his powers, he never lost any opportunity to protect them.

When it came to demons, Hanuman was as good as their death call. In fact after Hanuman freed Yamaraj from the bondage of Ravana in Lanka, he gave him a boon. He said to Hanuman, “During the battle, whenever you look at any demon, I will straightaway take away his life.” Sage Angirasa belonged to a group of sages called Saptarishis, the most exalted rishis in the world.

So when he experienced his body burning like fire, he had no idea why. He had never experienced anything this before. His eyes were blazing. His head was boiling like hot water. His limbs were trembling with intense heat. His full body was burning like hot charcoal. Normally, ordinary illnesses and sufferings had no effect on him. His powerful mind could safeguard his body from any physical attack. But this was a totally different experience.

Unable to solve the mystery, he approached Mother Lakshmi for advice. Here’s what she said, “Sage Angirasa, the reason your body is burning is because of the sin you have committed. And that is why you are suffering.” “The sage was aghast to hear this from the goddess. He was a Brahmarishi. Committing a sin was impossible, he thought. What sin have 1 committed?” he asked her. “Your sin is,” the goddess said, revealing the mystery to him, “that you have done injustice to Shukracharya and been partial to your own son Brihaspati.”

Angirasa had recently appointed his son Brihaspati as the guru of the demigods. Although Shukra was coveting that post for himself, Sage Angirasa thought otherwise. When Brihaspati was declared the guru, Shukracharya vowed to take revenge. He appointed himself as the guru of the demons. The demons and the demigods were always engaged in battle and Shukra was determined to extract revenge by helping the demons win over the gods.

“Because you favoured your son, it went against you,” explained Goddess Lakshmi. Sage Angirasa was devastated. He asked the goddess for a solution to stop the burning. The goddess said, “Take shelter of Hanuman. Hear from him stories of ashta siddhis. Hearing it will gradually reduce your sin and soon you will become free of it.”

Sage Angirasa rushed to meet Hanuman and asked him to narrate the katha to him. Hanuman was only too glad to oblige. But he was on another mission so he asked the sage to travel with him and hear it at the same time. He also asked the sage to hear the tale with a peaceful and attentive mind. With this instruction, Hanuman started the narration while on the move.

Shukracharya, was in fact, more qualified than Brihaspati to be the guru of the devatas. However, he had the mind-set of demons. His attitude was more demonic than godly. He was proud and also full of anger. When denied the post he so badly wanted, he did not accept it easily. He was carried away by his desire to take revenge. The feeling of revenge was so powerful that he became the demon’s guru just to harass the demigods. And just like he was burning with the desire for revenge, he wanted Angirasa to bum in the fire of sin.

So it was alarming for him when Sage Angirasa began to hear the katha from Hanuman to atone for his sin. He did his best to stop him from hearing it. Every day, he created new demons and sent them to hamper the process, to prevent the sage from hearing the tale so he could suffer the reactions of his sin eternally.

The latest demon he created from his yagya kunda was the menacing Bhadrasura. He ordered him to kill the sage. Bhadrasura knew that the sage was immortal and killing him was next to impossible. Easier than killing would be to swallow him into his stomach where the fire of his digestion would slowly but surely bum him down. The huge fire in his stomach could not fail.

One day soon he succeeded in swallowing the sage, when the sage had retired for the day and was all alone. And as the demon had rightly anticipated, the sage started feeling his life force ebbing in the presence of the huge fire in his belly. Keeping calm, he prayed to Hanuman to rescue him; he had no other shelter other than Hanuman’s and he offered his heartfelt prayers to him.

Hanuman heard the prayers but he didn’t know from where it was coming. He searched for him but before he could do anything, Shukracharya sent a yakshini to bewilder him. The yakshini created an illusory garden from where Hanuman plucked some fruits. As soon as he plucked them, the garden changed. From a flourishing green vegetation, it became dry and yellow. The yakshini then told him to fetch water from a desert for the garden to flourish again.

The innocent Hanuman used his mystical powers to dig out water from a desert also. As he was going back, he met an old woman who was thirsty and asked him for water. Now Hanuman realized that something was fishy and he poured water from his pot but again he used his mystic energies so that the water kept flowing and did not get over.

Then he poured that water over the entire forest and the forest became a lively green hub again. But before he could leave, the yakshini told him join the fruits that he had plucked back to the branches he had plucked them from. Hanuman already knew by this time that the yakshini was preventing him from finding the sage.

So he told her to pick up the fruits and give them to him. As soon as she picked one, he made the fruit so heavy that it was unbearable. She found herself caving in with the huge weight. Realizing he was stronger than her, she asked for forgiveness and told him where he could find Sage Angirasa. “He has been swallowed by the demon Bhadrasura,” she said, leaking out this life saving information. Hanuman immediately located Bhadrasura and killed him with his mace. He then pulled out the sage from his stomach.

Angirasa was in a bad shape and Hanuman nurtured him back to health. Once the sage was strong enough, they resumed the katha so as to nullify the effects of the sin. At the end of the katha, the sage offered sanctified food to five brahmanas.

This was the last stage of the purification and Shukracharya knew he had to stop this from happening. Using his illusory power, he converted the sattvic food into tamsic food. When the brahmanas saw they had been served with animal flesh and stale foods, they lost their temper at the sage’s audacity. They cursed him to be afflicted by leprosy.

Once again, sage Angirasa turned towards Hanuman to rescue him from this calamity. Hanuman felt sorry for the sage because it was not his doing. Rather, Hanuman’s fury for Shukracharya grew manifold because of his endless atrocities.

Hanuman informed the brahamanas the truth behind the food turning tamsic. The brahmanas then repented cursing the exalted sage and told him to worship Suryadeva for undoing the curse. In this way, thanks to Hanuman’s interventions and timely actions, Sage Angirasa became robust and healthy once again.

All the saints and sages wisely turn to Hanuman when in difficulty because he is the only one who can rescue them. sadhu santa ke tuma rakhavare /asura nikandana One day Hanuman had a guest and it was none other than his music teacher and the great devotee Narada. When the two met, they had so many beautiful things to discuss. Hours passed as if they were just seconds. On this occasion, Narada had a very peculiar question to ask Hanuman.

Of the millions of great devotees of the Supreme Lord in the universe, he was really inquisitive to know who the greatest devotee was. To Hanuman that question was irrelevant as he always felt that there was no need to compare the greatness of devotees. Everyone was special in his or her own way. Plus each one had their unique relationship with God that would be so different from all others’.

Thus there was no common ground also to compare. But when Narada insisted that he really wanted to know the answer to his burning question, Hanuman said something that totally surprised Narada. Hanuman told him that instead of speculating and arguing about who the topmost devotee of the Lord was, it would be best to verify directly by going through Lord Rama’s diary. Hanuman explained that the diary contained the names of all the greatest devotees of the Lord from all over the universe.

Narada’s excitement knew no bounds when he heard about this fascinating diary. Though he knew the Lord so well, he didn’t know this facet of the Lord that he actually maintained a database of his great devotees in a diary. He ran at great speed in order to reach Lord Rama at the earliest. Though tired after running such a distance, Narada, without catching his breath, asked the Lord if he had a diary with the database of his greatest devotees.

Rama pointed in a particular direction without even looking. He seemed too preoccupied in something more important. Following the direction of Lord Rama’s hand, Narada saw a huge diary that was placed on an ornately carved table. He rushed towards it with great eagerness to immerse himself in that holy list of the greatest devotees in the universe.

With a small prayer on his lips, Narada opened the diary with the hope that he find his name there somehow. He got the greatest surprise of his life when he saw his name on the top of the list. He was thrilled. He carefully went through the whole list, immersing himself in the names of all the great devotees of the Lord, many of whom he had personal connect with. But though he scrutinized every page in that diary, he was surprised to find Hanuman’s name missing. How was that even possible? With mixed feelings he ran back to Hanuman.

He first thanked him for sharing with him the information of the existence of a diary with the names of the greatest devotees of the Lord. If it hadn’t been for Hanuman, he wouldn’t have ever known that he was listed as the topmost devotee in that list of devotees across the universe. Though he was happy that the Lord had recognized his devotion, he was at the same time sad that Hanuman’s name hadn’t featured in the entire list though he was such a wonderful devotee.

Narada expressed the same to Hanuman. As soon as he said this, Hanuman asked him a question that literally slipped the ground beneath Narada’s feet. With a sweet smile Hanuman asked him whether he had seen Lord Rama’s small diary. Now what was that? Was there another diary?

Without waiting for any more clarity, Narada ran back to Lord Rama’s palace. Barging in he asked Rama if he had another small diary. This time there was a distinct change in Lord Rama’s mood. He dropped everything he was doing and looked at Narada with great love.

His eyes seemed to moisten at the very remembrance of that small diary. Gracefully he removed that small diary from a pocket close to his heart and handed it over to Narada. Rama seemed to be lost in some special memories as he kept staring at the precious diary that was in Narada’s trembling hands now.

Narada opened it, as if he was opening a great treasure. If Rama kept this diary so close to his heart always, it simply meant that the contents of this diary were really special. As soon as he opened the diary, he got the biggest shock of his life to see the name of Hanuman as the first name in that list of names. The one whose name wasn’t even there in the big diary was the first name in the small diary.

Suddenly a thought hit him and he began to frantically study all the other names in the small diary only to discover, to his dismay, that his name didn’t feature in the small diary at all. What did all this mean? Some names are in the big diary and some names are in the small diary. Names that were in the big one were not in the small one and the names in the small one were not there in the big diary. With a disturbed mind, Narada inquired about the secret behind the two diaries.

Lord Rama explained to the great devotee Narada that the big diary contained the names of all those devotees who constantly remembered him and the small diary contained the names of all those devotees whom the Lord constantly remembered. Tears flowed incessantly from Narada’s eyes as he ran from Lord Rama’s abode to that of Hanuman’s and fell at his feet. Hanuman gently picked him and embraced him.

What was the need to know the name of the greatest devotee? Narada learnt from his student Hanuman that the need was to act in such an exemplary way that the Lord strives to remember you. Now Narada very well understood how dear Hanuman was to Lord Rama (rama dulare) and how much he had to work on himself to get into that small diary of Lord Rama’s. Hanuman is addressed as Shankar suvan, Kesari nandan, and also Pavan tanay. But after Hanuman returned from Lanka, he got one more identity – Rama called him his son.

Rama said, “Every son on the earth owes his parents a debt but you are the only son whose father owes you a debt. We attained you without any difficulties of raising you up. But you have gone through a lot of difficulties for us. You have reversed the norm of parent-child relationship. A father carries his son but you are a son who carried his father. You are my precious son.” That’s how much Hanuman meant to Rama. rama dulare.

Reciting the Hanuman Chalisa Lyrics is a practice that unites Hanuman devotees in their devotion to the Lord.

Hanuman Chalisa Chaupai 29 in English with Meaning & Analysis

Hanuman Chalisa Chaupai 29 Four Eras

चारों जुग
परताप तुम्हारा ।
है परसिद्ध
जगत उजियारा ।

Chaaron jug
partap tumhara
Hai persidh
jagat ujiyara.

Across four eras
Spans your glory.
Your fame
radiates through the world.

Hanuman Chalisa Chaupai 29 Meaning in English

As mentioned earlier, Hindus believe that the world goes through cycles of birth and death, just as all living creatures go through cycles of birth of death. The ‘world’ here refers more to human culture, an organization or a system, rather than nature.

The lifespan of a world is called kalpa. It has four quarters (yuga, or jug, referred to in this verse): childhood, youth, maturity and old age known as Krita, Treta, Dvapara, and Kali, respectively. Ram lives in the Treta, hence he is called Treta ke Thakur. Krishna lives in the Dvapara, hence the name Dvapara ke Thakur. Hanuman lives across the four ages, hence he is also called Chiranjivi, the immortal one.

As Ram dies and returns to Vaikuntha at the end of the Treta yuga and Hanuman outlives him, greater emphasis is placed on the worship of Hanuman. People believe he still wanders the earth, and seek him out. There are legends that describe him living in the Himalayan region in a valley where there is a banana (kadali) grove (vana).

During ritual readings of the Ramayana, a seat is placed specially for Hanuman, so that when he comes he has a place to sit and enjoy what he enjoys most-the story of his beloved Ram. Stories, and even photos, of his sightings are not uncommon. Some say he is the legendary Yeti or Big Foot of the mountains. For the believer, this is true; for the sceptic, it is simply the power of faith.

Since he is immortal, Hanuman plays an important role in both the Ramayana and the Mahabharata. In the Ramayana, he serves one avatar of Vishnu (Ram), and in the Mahabharata he helps another avatar of Vishnu (Krishna) enlighten the Pandava princes. He teaches the arrogant Bhima humility by taking the form of an old monkey and asking the mighty prince to lift his tail. A similar encounter takes place between Hanuman and Arjuna.

When Arjuna wonders why Ram did not build a bridge of arrows across the sea to Lanka, Hanuman, again in the form of an old monkey, replies saying such a bridge would not have been able to bear the weight of the monkey army. Arjuna tries to disprove this by building a bridge across a river using his own arrows, but the bridge breaks as soon as Hanuman steps on it.

Then Krishna advises Arjuna to chant Ram’s name while shooting his arrows. This time the bridge does not break. Arjuna realizes that it is not just the material strength of arrows, or stones, that creates the bridge; it is also the grace of Ram’s name.

A humbled Arjuna asks Harniman to sit atop his chariot during the war against the Kauravas. Arjuna declares his flag to be kapi-dhvaja, as it displays the image of a monkey, a symbol of the restless mind which can transform into Hanurnan when it has faith in Ram.

Hanuman Chalisa Chaupai 29 Analysis in English

charo juga para tapa tumhara
hai parasiddha jagata ujiyyara ll29||

Your glory spreads in all four yugas,
Your fame radiates across the universe. (29)

There are seven chiranjivis, granted the boon to live forever: Ashwathhama, Vyas, Kripacharya, Markandeya, Bali, Vibhishan, and Hanuman. Their divine attainments have made them immortal unlike others who are destined to die. Hanuman is one of the greatest personalities in all the four yugas and anyone taking his refuge, is freed from all troubles. Immortality has two forms of body and of name. Hanuman has immortality of body as well as of name, active to carry out the job allotted by his Lord.

At one point in his life, Jambavan began to experience a weird type of dream that kept repeating every single night. The dream was about a group of four people shooting arrows at him and eventually stabbing him to death. At this point in his life, Jambavan was really old. He had been alive for more than a yuga now. He was bom at the beginning of Satya yuga and it was already a long way into the Treta yuga now.

Being the son of Brahma and having lived through such a long life span, Jambavan was the most experienced person on the earth. In fact, he had been a witness to so many events, like the incarnations of the Supreme Lord as Vamana avatar, Parashuram avatar and now was about to be a part of Rama avatar. While awaiting the beginning of Rama lila, he was already a part of Hanuman lila. Living in Kishkinda, Jambavan considered Kesari and Anjana to be like his own children, and Hanuman to be like his grandchild.

When Jambavan began getting the weird disturbing dreams, he lost himself in thoughts. Hanuman guessed that something serious was troubling Jambavan. Jambavan had been seriously praying to his father Brahma, seeking direction and clarity from the creator of the world. His father’s gentle voice revealed to him that it was time to wind up his life on earthly realms in this body and move on to another destination where yet another adventure awaited him. Brahma explained that his end would come while desperately trying to save an innocent girl who was a great devotee of Lord Vishnu. Now that Jambavan knew all the details, he felt less anxious. It was a noble way to die!

Believing his father’s words, Jambavan mentally prepared himself for the inevitable. Leaving behind a message for Anjana, Kesari, and Hanuman, he quietly departed in the middle of the night. When Hanuman received the message of Jambavan’s departure, he was terribly shaken up. He refused to accept that Jambavan was going to die soon. He decided to defy even death itself to bring Jambavan back to Kishkinda. Taking permission from his parents, Hanuman departed to look out for Jambavan.

Meanwhile, Jambavan had ventured far into the forest where Kaal purush appeared to him in the form of a sage. Kaal purush is the time factor that decides everyone’s destiny. He is only visible in the beginning and at the end of one’s life. When he appears he either gives life or takes life. Disguised as a sage, Kaal purush invited Jambavan to his ashram where he claimed that a young girl needed his help. Jambavan immediately understood that it was a call of destiny, directing him towards his death. He followed him silently, deeper into the forest. After an intense search, Hanuman reached the place where Jambavan had met the sage.

When Hanuman studied the footprints, he was in for a shock. The footprints of Jambavan went in one direction and right next to him he saw another print embedded on the ground! Print of a snake slithering right next to him. Hanuman clearly knew what that meant. Print of a serpent slithering parallelly implied imminent death. This scary thought impelled Hanuman to speed up and catch up with Jambavan. Though Kaal purush tried his best to prevent Hanuman from meeting Jambavan, he wasn’t successful in his attempts.

Hanuman began to explain to Jambavan that it was important for him to stay back in this world as Rama was about to make his way to Kishkinda and he had a very important role in Rama lila. Especially with the experience that he had, surely his assistance would be crucial for the new incarnation of the Lord. On Hanuman’s insistence, Jambavan actually contemplated returning but Kaal purush, disguised as a sage requested him to at least visit his ashram. Jambavan agreed and together the three of them reached the ashram.

Kaal purush suggested that Jambavan take a bath in the lake close by so that he felt fresh. In spite of Hanuman warning him, Jambavan left to go to the lakeside. As soon as he reached there, he heard a girl crying out for help. He ran towards the direction of the voice and saw three men, armed with weapons, chasing a traumatized young girl. The girl was dressed like an ascetic. When she saw Jambavan, she ran towards him and begged him to save her.

She informed him that she had deeply desired to only have Lord Vishnu as her husband, but these men were forcing her to marry a mortal. Jambavan assured her of his protection and turned around to face the armed men. When he tried to reason with the men, they were hardly interested in a discussion. Instead, they began shooting arrows at him and injured him severely. Jambavan was startled to realize that this was the exact scene he had seen in his dreams repeatedly. He immediately called Hanuman for help. Jambavan mentally prepared himself for the inevitable and focused his mind on the Supreme Lord.

When Hanuman reached the scene, he thrashed the men and drove them away; and fell on his knees holding the bleeding Jambavan. Precisely at that time, Yamaraj arrived on his buffalo to take away the soul of Jambavan to his next destination. Recognizing the expansion of Lord Shiva, Yamaraj offered his respects to Hanuman. When Hanuman refused to let go of Jambavan, Yamaraj was disturbed. How could anyone change the will of destiny? Not wanting to upset Hanuman and yet wanting to follow his call of duty, Yamaraj put a condition.

He briefed Hanuman that he had to cross the eight gross layers and three subtle layers of the material world in order to reach Yamaloka. Within that time frame, if Hanuman could manage to convince Lord Brahma to let Jambavan live, then he would abide by that. If he failed, then Hanuman would have to just give up and accept the will of providence. Hanuman agreed to that condition and immediately prepared to leave for Brahmaloka. He requested the girl whose life Jambavan had saved, to take care of his body while he completed his mission.

The girl, feeling guilty, promised to not move an inch from there till Jambavan was revived. She felt so responsible for all that had happened that she wanted to do something at least to set things right for him. Hanuman travelled at the speed of wind and reached Brahmaloka, begging Lord Brahma to allow Jambavan to live. Lord Brahma flatly denied since he had no rights to change the laws of nature. Hanuman pleaded with every god for help but none could. After all his efforts, with no one responding, Hanuman got furious.

His Rudra form took over and he began to dance in great anger. The tandava dance that is done by Lord Shiva during the time of annihilation could be seen at that time. Everyone including the gods trembled in fear. Lord Vishnu personally intervened, pacified Hanuman and explained to Lord Brahma that sometimes the laws of nature have to be tweaked to accommodate some important exceptions that are beneficial for the betterment of society and that ensure greater good. With that grant by Lord Vishnu, Lord Brahma ordered Yamaraj to return Jambavan.

Yamaraj released Jambavan’s soul and he got his life back. Hanuman embraced Jambavan in great joy. Lord Vishnu explained to Jambavan how Hanuman was so eager for his revival that they had to change the laws of the world to fulfil his desire. Of course, Lord Vishnu had a special relationship with Jambavan from the previous yuga.

Lord Vishnu blessed that Jambavan would be alive for all four yugas and would participate in the pastimes of the Lord in each of the yugas. He would wind up his time on earth after helping Kalki annihilate the universe. Jambavan expressed his gratitude in being allowed to serve in the Supreme Lord’s eternal pastimes. Lord Vishnu also blessed the young girl desirous of marrying him, that she would get fulfilment of that desire in Dwapar yuga; when she would be born as Jambavati, the daughter of Jambavan.

She was very happy to know that she would be reborn as the daughter of Jambavan who had protected her like a father. Once all the gods vanished, Jambavan expressed his gratitude to Hanuman for saving his life and allowing him few more yugas of service to the Lord. Jambavan glorified Hanuman’s greatness to influence the world across yugas. The happy duo returned to Kishkinda and waited in great anticipation for Rama lila to begin, charo juga para tapa tumhara / hai parasiddha jagata ujiyyara.

The Hanuman Chalisa resonates with people seeking spiritual solace and strength.

Hanuman Chalisa Chaupai 28 in English with Meaning & Analysis

Hanuman Chalisa Chaupai 28 Chariot of Desire

और मनोरथ
जो कोई लावै ।
सोई अमित
जीवन फल पावै

Aur manorath
jo koi lavai.
Sohi amit
jeevan phal pavai.

Any wish
one comes with
Endless
fulfillment be receives

Hanuman Chalisa Chaupai 28 Meaning in English

In this verse, wishes are described as ‘mano-rath’, the chariots of the mind, that propel our actions, and hence our life. While Buddha said desire is suffering, and established monasteries, Hinduism advocated dharma, doing one’s social role. The former disrupted social structure, the latter maintained social structure.

Buddhist shrines (chaityas) were centres of silence and discipline, and introspective art. By contrast, Hindu temples (mandir) were centres of song and dance and food and celebratory art; the walls had images of beautiful women adorning themselves as men went about doing their duties. When Buddhism waned, many Buddhist ideas expressed themselves in Hindu form: Hindu monasticism became a dominant force, challenging Hindu worldliness. The hermit sought liberation (moksha) from the world, while the householder spoke of social obligations (dharma) that sustained the world.

Shiva, the hermit god was patron of the mathas (monasteries) where ash-smeared ascetics focussed on burning their desires just as Shiva had set aflame Kama, the god of desire. Vishnu, the householder god, was enshrined in grand temples that had separate sections such for food (bhoga-mandapa) and theatrical performances (natya-mandapa). How does one balance between moksha and dharma? This was done through the Goddess.

Every human being was seen as existing within an ecosystem of others. The relationships between humans were governed by desire and action. From desire came all the mental modifications: ycarning, attachment, greed, pride, jealousy, frustration, rage; the source of all problems. Action, however, sustained the social fabric.

The Goddess demanded focus on action and detachment from desire. In other words, plant the seed, do not desire the fruit. When put in a social context, this means working to satisfy other people’s hunger and taking away other people’s fear; striving hard to outgrow, rather than indulge, one’s own hunger and fear.

And so the Goddess turns Shiva the hermit into Shankara the householder and gets him to descend from his mountaintop abode of Kailasa to the city of Kashi in the plains. Likewise, the Goddess becomes Lakshmi and Saraswati, and asks Vishnu to serve as her guardian.

Brahma and his sons, be it the devas or asuras, nagas or yakshas, embody the other or those who are so focussed on their own hunger and fear that they are uninterested in the hunger and fear of the others. Hanuman, a student of the Goddess, on the other hand, focuses on satisfying the desires of others and seeking nothing for himself.

Hindu rituals are designed around this principle. Whether it was a Vedic yagna, or a later day puja at a temple, the yajaman makes offerings to a god and hopes to get something in return. Thus his desire is regulated: he does not just ask, or grab, he is made to first give something to the deity.

He can give a gift (flowers, food, incense), or even words of praise (bhajan), or simply the gift of attention (darshan, dhayan). Then we pray the deity reciprocates. We have control over what we offer, how we offer it, when and where and to whom we offer it, but no control on what we receive, or don’t receive. What we get is a function of whether the deity is pleased or not, and whether the deity is willing or not, or if the deity feels obliged or not. We have to accept what we get with grace and be at peace with what we don’t get. So it is with the deity, so it is in life.

The chariot of desire is not the only force that governs the world. There is also karma, the cycle of actions and reactions. We may or may not get what we desire, but we certainly get what we deserve, based on the reactions of the past, and the actions of the present. Hanuman ensures we get what we should, and he ensures we have the strength to cope with what we don’t get. That strength to enjoy what we get and be at peace with what we don’t get is the eternal (amit, or amrit) fruit (phal) promised in this verse.

Hanuman Chalisa Chaupai 28 Analysis in English

aura manoratha jo koi lavail
sohi amita jlvana phala pavain ||28||

And when approached with heartfelt desires
You fulfill them with unlimited nectar like fruits. (28)

When a devotee asked Hanuman, “Should we have desires or should we be desire-less?” Hanuman gave a pleasant answer. He said, “I don’t like anyone asking anything from my Lord Rama. So I wish that no one should ask anything from Lord Rama.” So the devotee asked again, “Does that mean we should not have any desires?”

Hanuman replied, “No, no! Please have desires. Because I take the responsibility to fulfil every desire. It is my vow to fulfil a devotee’s desire so that my master Rama need not be hassled about it.” Hanuman was himself detachment personified. A renunciant in all aspects. But he helped others like Sugriva and Vibhishan in fulfilling their wishes, aura manoratha jo hot lavai/sohi amita jivanaphalapavai Hanuman’s search for Sita had reached its culmination.

Sitting under the Ashoka tree was Mother Sita herself. Draped scarcely in a single cloth, she looked emaciated. Probably due to months of fasting. Her eyes revealed a trail of continuous tears. She appeared an epitome of divinity.

He shuddered when he glanced upon those guarding her. They were one-eyed, vicious looking demonesses. Their very appearance was enough to plunge the sturdiest of hearts into a state of horror and depression. And they were no less than 700 of them. Hanuman understood Ravana’s trick. By surrounding Sita with such monsters who abused her constantly, he was playing a psychological game of weakening her determination.

Although Sita had resisted a nervous breakdown till now, she could not hold off anymore. After Ravana’s last visit, which Hanuman had been a witness to, Sita decided it was not worth living. If Rama had not come till now, He may not be coming at all. She had been chanting Rama’s holy name since many months now but there was no sign of Rama rescuing her from the evil Ravana.

Hanuman wondered how best to approach Sita so that she did not doubt his words and intentions. The presence of security demonesses also hampered him in contacting Mother Sita. But what he saw next took his breath away. Her long hair was tied to a branch and looped around her neck. It did not need a genius to figure out what she was about to do.

Before Sita could take another step, Hanuman began what he knew best. Narrating Rama katha in a dialect from Ayodhya. That was the only language which would not create panic in Sita. Beginning from birth, he described Lord Rama’s efforts in searching for Sita and how he was sent there with a message from her dear Rama.

His words had the desired effect on her and she relaxed. She unlooped her hair and sat under the tree, looking up to find the speaker. Hanuman took a miniature form and landed in front of her. Now she was completely at ease with a complete stranger knowing that he was an intimate associate of Rama.

They chatted with each other for a long time, exchanging all the facts that had brought them together. Sita was further overwhelmed and tears gushed from her eyes when Hanuman produced the ring given to him by Rama for Sita. Hanuman too was so moved that he immediately offered to take her out of Lanka on his back.

Sita said to him, “Son, you have managed to fly across the ocean to reach me which is by no means an easy task. So surely you are powerful and intelligent. But I have a doubt. I am confused. What is your real size?” Hanuman was quick to realize that because he had appeared in a very small form in front of her, Sita could not imagine how he could take her back. It was a valid question from her. At the same time, he was thrilled being addressed as ‘son’. It made him very joyful.

He said, “I am very small, mother. But by Lord Rama’s grace, I can become very big when the need arises. God’s power is so great that I can also grow big by taking his shelter. But my real size is small, mother,” with all the innocence of a child.

Sita was touched by Hanuman’s profound answer. He had appeared like a rainbow in the skies of her gloomy mind, adding colour to all her forlorn desires of escaping Lanka and uniting with Rama. As long as Hanuman was there, he would see to it that her wellbeing was taken care of. aura manoratha jo koi lavai It was the last day of Rama’s exile.

It was the day Bharat expected Rama to reach Ayodhya. If Rama failed to keep his word, it would not just be the last day of his exile but the last day of Bharat’s life as well. He could not wait a minute longer than the fourteen years. And Rama very well knew the consequence of any delay. Just a few more minutes were left for the day to end and there was no sight of Rama. Bharat was prepared to die. It was inevitable. There was no stopping him now.

His brother Shatrughana, his ministers, citizens of Ayodhya were all present around him. A heavy cloud of darkness hung in the air and no one knew how to convince Bharat to change his decision. He had made up his mind to jump into the pyre of fire at the end of the day.

Unknown to all, help was nearby. Hanuman. He sat on a tree above, wondering what the right step would be to stop Bharat. He had been sent by Rama to inform Bharat of his arrival. But before he could do that, Bharat was already planning to jump in to the pyre.

Hanuman recollected that just a few weeks back he was in the middle of a similar situation. He was on a tree and Mother Sita had been contemplating suicide. This time it was Bharat. Whenever he found himself staring at a dead-end, Hanuman resorted to only one solution. It had always worked. It had worked when all the monkeys were dejected on the shore of the ocean.

It had worked in Lanka for Sita. And he would use the same strategy again today. Rama katha. When he narrated Rama katha to the monkeys, Sampatti had come to their rescue. When he narrated Rama katha to Sita, she had been inspired to live. It would not let him down today either.

He began his narration in his sweetest voice, a voice that could melt even stones. He began from the beginning of Rama lila to the point where Rama reached Bhardwaj muni’s ashram that was on the way to Ayodhya. When Bharat heard the message that Rama was on the way, he quickly dropped the idea of ending his life. He was eager to unite with his venerable brother again.

Once again Hanuman had saved the day by fulfilling Bharat’s wish with his message. From Rama. He had fulfilled Sita’s wish by giving her hope of Rama’s arrival to rescue her. Whenever any wish needed to be fulfilled, Hanuman was always there on the horizon, not only to fulfil the wish but to fulfil it as quickly as possible, sohi amita jivana phala pavai

Devotees often meditate on the meaning and significance of the Hanuman Chalisa with Meaning.

Hanuman Chalisa Chaupai 27 in English with Meaning & Analysis

Hanuman Chalisa Chaupai 27 Serving the Hermit-King

सब पर राम
तपस्वी राजा ।
तिन के काज
सकल तुम साजा ॥

Sab par Ram
tapasvee raja.
Tin ke kaj
sakal tum saja.

Ram who rules over all
Is the hermit-king.
All those tough tasks
You accomplish them easily.

Hanuman Chalisa Chaupai 27 Meaning in English

The Chalisa gently makes its way from the external to the internal, from conversations on material success to psychological and physical well-being, to the idea of yoga, and the connection between a living creature and the divine. In the verse, all of us are described as the subjects of the hermit-king Ram, whose tasks are executed by Hanuman. At one level, this verse establishes the relationship of Ram and Hanuman.

Ram is the karta, the responsible leader, and Hanuman is the karya-karta, the obedient and effective follower. At another level, we are made to feel that it is Hanuman who enables Ram’s rule, and so prayers to him are worthwhile, for one who makes the life of the king so easy can surely make the life of his subjects easy too.

This division between the grand but passive divine and the accessible and active divine is a common theme in many theistic schools around the world. In Christianity, even Zoroastrianism, there are archangels who carry out the will of God. In medieval India, the common folk rarely saw the king. They saw bureaucrats and soldiers fulfil the king’s will. This is why worshippers of Shiva invoked Nandi, devotees of Vishnu invoked Garuda, and devotees of Ram invoked Hanuman.

Ram is the hermit-king because he desires neither kingship nor the fruits of kingship, these are his duties as the eldest son of the royal family. For him kingship is a role; he is not nourished by or dependent on the power that comes with the crown, which is why it is very easy for him to give it up. When he is asked to let his halfbrother Bharat be king, he gives up his claim to the crown without regret or remorse. He is as happy in the forest as he is in the palace.

Both Ram and Hanuman are as happy in the forest as they are in Ayodhya, but Ram is obliged to be in Ayodhya because of his duty, while Hanuman gives up the forest out of love for Ram. Does that make Hanuman superior to Ram? One wonders. Thus one is cleverly drawn into the Vaishnava-Shaiva conflict that was prevalent in Varanasi at the time the Hanuman Chalisa was written. Ram, who is a Vishnu avatar, is burdened by kingship, and Hanuman, who is a Shiva avatar, helps Vishnu bear the burden with ease.

Hanuman’s love for Ram is different from the romantic love of Sita for Ram, or Ram for Sita. Hanuman’s love for Ram is the love ola devotee for a deity. of a seeker for a guru. of a student for a teacher, for die litter enables the former to transform himself; rise above his limitations. In other words, his mind expands he moves from being dependent on the world co being independent oldie world, and yet dependable for the world.

In medieval India, kings started identifying themselves as Ram. or descendants of Ram. They expected their followers to be like Hanuxnan Sugriv and the obedient monkey army (vanar-sena). And so we and a large number of temples dedicated to Hanuman built by kings oldie Vijayanagar and Maratha empires. They were inspired by acharyas such as Madhwa and Ramdas. who made Hanuman serving Ram and Bhima serving Yudhishitra, who in turn served Krishna. their models.

Love in political spaces is often described as standing by die beloved joyally no matter what and doing things for them without expecting anything in return. This logic is self-serving and does not see the larger narrative. For by this logic, Kumbhakarna’s love for Rayana is no different from Hanuman’s
love for Rani.

Many loyal followers insist they are Hanuman, doing what their leaders tell them to do, thus implying that their leaders are Rani when, in fact, they are simply Kumbhakarnas who are following Rayana. The difference between Ram and Ravana is that Ram is a hermit-king.

Rani desires nothing, least of all dominating people and establishing territory. He is content with himself. He does not even seek, or need, Hanuman’s love. Rim is king by social obligation, not ambition, unlike Rayana. Ayodhya needs Rani; Rani does not need Ayodhya. By contrast, Rayana needs Lanka and the unconditional control over the rakshasas to fed powerful.

For him, disobedience and disloyaity are indicators of a devotee for a deity, of a seeker for a guru, of a student for a teacher, for the latter enables the former to transform himself, rise above his limitations. In other words, his mind expands: he moves from being dependent on the world to being independent of the world, and yet dependable for the world.

In medieval India, kings started identifying themselves as Ram, or descendants of Ram. They expected their followers to be like Hanuman, Sugriv and the obedient monkey army (vanar-sena). And so we find a large number of temples dedicated to Hanuman built by kings of the Vijayanagar and Maratha empires. They were inspired by acharyas such as Madhwa and Ramdas, who made Hanuman serving Ram and Bhima serving Yudhishitra, who in turn served Krishna, their models.

Love in political spaces is often described as standing by the beloved loyally no matter what and doing things for them without expecting anything in return. This logic is selfserving and does not see the larger narrative. For by this logic, Kumbhakarna’s love for Ravana is no different from Hanuman’s love for Ram.

Many loyal followers insist they are Hanuman, doing what their leaders tell them to do, thus implying that their leaders are Ram when, in fact, they are simply Kumbhakarnas who are following Ravana. The difference between Ram and Ravana is that Ram is a hermit-king. Ram desires nothing, least of all dominating people and establishing territory. He is content with himself.

He does not even seek, or need, Hanuman’s love. Ram is king by social obligation, not ambition, unlike Ravana. Ayodhya needs Ram; Ram does not need Ayodhya. By contrast, Ravana needs Lanka and the unconditional control over the rakshasas to feel powerful. For him, disobedience and disloyalty are indicators. of a lack of love. Hence, he kicks Vibhishan out of the house and when Kumbhakarna dies, he blames Ram, refusing to see his own role in the unnecessary war.

Ravana is consumed by his ego, and so does not see the hurt he causes. All he sees is the hurt caused to him by others who do not obey him or who are not loyal to him. He sees Ram as the enemy, even though it is he who has captured Sita and kept her in Lanka against her consent. His craving for power and control reveals how hungry and frightened he is.

He is no Ram. Ravana ‘consumes’ those who love him. Ram ‘nourishes’ those who love him. In serving Ram dutifully, Hanuman nourishes himself. He moves from being vanara, less than human, to being Nara-ayana, refuge for humans.

Hanuman Chalisa Chaupai 27 Analysis in English

saba para rama tapasvl raja
tina ke kaja sakala tuma saja ||27||

Rama, a renunciant king reigning over all,
And it’s you who carries out His every task. (27)

Everyone in Ayodhya loved Rama infinitely and waited eagerly to serve Him. saba para rama tapasvl raja. But Hanuman was much more eager than all of the others put together to serve Rama. So much so that he practically usurped everyone’s seva and did it all himself. tina ke kaja sakala tuma saja. Thoroughly disgruntled with Hanuman, everyone decided to block him from doing any seva.

Even Sita and Bharata had agreed to this proposal of keeping Hanuman out of the palace. They were not envious of Hanuman but rather hungry for rendering some service. Out of desperation, first they sent him on a mission out of Ayodhya for a week. In his absence, they drew up a list of all the services required for Rama. They painstakingly wrote each and every small service that was needed, making sure nothing, absolutely nothing, was left out. Next, they assigned all the sevas amongst themselves, leaving nothing for Hanuman.

Now all they needed was Rama’s approval to implement it. Would he give his approval? Considering that Hanuman was very dear to him. They could only wait and watch. Next day Sita presented the list to Rama to complete the formality.

Everyone waited with bated breath, anxious about the outcome. Would Rama cooperate? Would Rama ever deny Sita’s request? And to their joy and relief, Rama looked at the list, smiled and gave his nod. It was as simple as that. There was euphoria all around which extended into celebration. Finally, they would get to serve Rama without being overshadowed by Hanuman.

When Hanuman returned, he saw the celebratory mood and big smiles everywhere. He was happy to see the mood of joy. But his greatest joy was in serving Rama. Immediately he got into action and ran to do some service. But every place he went to render some service, he was stopped and shown the list of duties. Finally irritated with the list in everyone’s hand, he decided to inspect it carefully.

He scrolled down the list, dismayed at his name missing from each and every seva. He was further distressed to see Rama’s royal seal on the list, indicating it had Rama’s approval. He barged into the courtroom for more answers. Rama calmly advised him to see if there was any seva that was left out, then he could surely take that up. Hanuman thought and thought, scratching his head, if he could do something that was not already taken up. Meanwhile, everyone was enjoying the scene of successfully keeping Hanuman out of every seva.

Not surprisingly, Hanuman’s clever mind came up with a unique seva. He claimed that there was one seva not included in the list. The conspirers were shocked. What had they missed out? He revealed they had missed the seva of snapping. He would snap his fingers every time the Lord yawned. There was no one assigned to this very important seva. When Rama nodded in acceptance of his proposal, everyone was disappointed.

Happy to be back near Rama, Hanuman performed his task sincerely all day. Night came and he followed Rama to his private chambers, anticipating being with him all night, just in case he yawned. Now Sita was not at all happy with this intrusion in her private space. She asked Hanuman to leave the room. But Hanuman asked what if Rama yawned at night? He had Rama’s permission to carry out the seva and no one could stop him. Sita was speechless. Their plan had backfired.

Now Hanuman was stuck to Rama not only all day but also all night. She kept silent, not knowing how to react. After a few hours, when Hanuman was still on active duty, Sita asked him to leave, using a very rude tone of voice. Hanuman did not want to create trouble so he left against his wishes. But how could Hanuman give up his seva to his master?

He went on the roof above and continued to snap his fingers, unwilling to stop serving. Just in case Rama yawned below, at least he would be doing his service, and if not from close then at least from afar. He went into a trance, chanting names and snapping his fingers to counteract all the possible yawns.

Meanwhile, in the room below Hanuman, a lot of drama was going on. Rama’s jaws had gone into a spasm because of continuously yawning. He just could not stop yawning. How could He, when His devotee had not stopped snapping his fingers? When a true devotee serves Him, He has to respond. One after the other the yawns kept coming.

His eyes began to water. His face became distorted. Sita was horrified as to what had happened to Rama. Scared to death, she called her mother-in-law. Soon the entire family had gathered around Rama, trying to stop his spasms. But there was little they could do. Someone then called sage Vashishtha as the situation was getting out of hand.

Sage Vashishtha arrived and assessed the scene. “Where is Ramadoot?” he enquired at once. Sita humbly admitted that she had asked him to vacate the room. Maybe she had offended him, questioning his right to serve Rama. Everyone now began searching for Hanuman. The royal staff scanned the entire palace but Hanuman was untraceable.

Finally sage Vashishtha heard some strange sounds coming from above. They all scrambled up on the roof and found Hanuman in a trance, chanting and snapping his fingers. Vashishtha shook him to break his meditation and Hanuman came out of his snapping spree. He looked at all of them, embarrassed to be surrounded by so many people.

As soon as he stopped snapping, Rama miraculously stopped yawning. Relieved that the agony had ended, Rama jokingly asked them to assign some other seva to Hanuman. There was no need for Hanuman to worry now. His bond with Rama was unshakeable.

His zeal for seva was unmatched. He was unanimously assigned all the sevas he wanted to do without any restrictions! Though everyone loved to serve Rama and Rama ruled over everyone saba para rama tapasvi raja but in comparison to Hanuman, who would carry out every service to Lord Rama, tina ke kaja sakala tuma saja, no one could match his eagerness and zeal to serve.

Nal and Neel had spanned the ocean with a bridge that was a hundred leagues long and ten leagues wide. As the monkey army eagerly tried to reach Lanka using the bridge, Ravana hurled two missiles and destroyed the two ends of it, leaving them stranded in the middle of the ocean. They could neither reach Lanka nor return. Hanuman came up with an excellent idea.

Increasing his size he stretched himself flat holding the edge of Lanka with his hands and the end of the bridge with his legs. The entire army scrambled over his back to reach the golden Lanka. In this way, he never allowed any task of Rama’s to be left incomplete or unsuccessful, tina ke kaja sakala tuma saja.

Hanuman festivals feature grand recitations of the Shree Hanuman Chalisa in temples.

Hanuman Chalisa Chaupai 25 in English with Meaning & Analysis

Hanuman Chalisa Chaupai 25 Takes Away Ailments

नासै रोग
हैर सब पीरा ।
जपत निरंतर
हनुमत बीरा ॥

Nase rog
harae sab peera.
Japat nirantar
Hanumat Beera.

All diseases
and pain vanish.
When one continuously
chants your name.

Hanuman Chalisa Chaupai 25 Meaning in English

If the previous chaupai focussed on mental health and paranormal phenomena, this chaupai focuses on physical health. Hanuman, the mighty warrior and patron god of bodybuilders and wrestlers, is seen as an agent of good health, one who gets rid of diseases and pain.

Hanuman is closely associated with Ayurveda, the traditional Indian system of health and healing, according to which health is the outcome of harmony between water (kapha), fire (pitta) and wind (vata) in the body. Disharmony results in disease. Hanuman, son of the wind, helps in maintaining harmony.

Hanuman is closely associated with yoga, which the yoga sutra defines as de-crumpling the mind crumpled by hunger, insecurity and imagination. Doctors have always known that many physical ailments such as insomnia, skin rashes, allergies, asthma, hypertension and indigestion are actually psychosomatic having their origins in the mind-and so calming the restless and frightened mind, by a rhythmic, repetitive activity, like chanting God’s name, arrests unnecessary thoughts and resolves many health issues too.

This de-crumpling of the mind can be achieved by various modulations of breath and body postures. Hanuman is associated with pranayama, breathing exercises that ensure proper oxygenation of the blood and also relieve mental stress.

He is also associated with asanas, physical postures invented by Hanuman as he jumped from tree to tree and mimicked various forest creatures. Asanas strengthen the joints, the muscles and the ligaments of the body, and when done in alignment with breath, these postures affect the oxygenation of blood and can calm the restless mind.

Hanuman also designed the Surya-namaskar (sun salutation) to venerate his guru, the sun god. He designed the physical discipline of Malkhamb, popular in Maharashtra, wherein boys and girls go up and down a pole, like a monkey on a tree, to improve their flexibility and agility.

The act of chanting plays an important role in calming the restless and tumultuous mind preventing the release of body-harming hormones and chemicals. Hanuman’s association with Sanjivani has linked him to all herbs that cure the most lethal of ailments. The Dronagiri mountain that he brought from the Himalayas to Lanka to save

Lakshman from near death is said to be the source of various medicinal herbs. Offerings to Hanuman include preparations of urad dal, til and butter that are rich in protein and fat, necessary for fighting disease, firing up the metabolism and lubricating the joints. The poisonous Arka leaves and flowers he is offered at temples are a reminder of how he is the embodiment of all antidotes, and can withstand the fiercest of toxins.

Hanuman Chalisa Chaupai 25 Analysis in English

nasai roga harai saba pira
japata nirantara hanumata bira ||25||

Diseases are destroyed and pains disappear,
By constantly chanting the name of brave Hanuman. (25)

Bodily functions are controlled by the five winds or vayu. These are prana, apana, vyana, samana, and udana. They take care of the different automatic functions of the body like breathing, digestion, excretion and so on, which we are not aware of. There is a figure of Hanuman with five heads, Panchmukhi Hanuman, which corresponds to these five winds. Thus it is said that Hanuman is in charge of our involuntary functions and devotion to him will give us health.

This time, Ravana had come up with a foolproof plan. He had not sent the usual kind of demon who depended on physical strength alone. Neither was it a demon who looked like a demon. Ravana’s evil mind had come up with a unique scheme. He had deployed Panchphan, a five-hooded snake, to manipulate the waters of the rivers in Sumeru.

He was not to poison the rivers but to tamper with them in such a way that those who drank the water, their minds become weak and they get hypnotized by Ravana. Once hypnotized, Ravana would have full control over everyone. Becoming puppets in his hand. Rubbing his hands in glee, Ravana began to gloat over how he would exact revenge on the powerful vanara clan.

However, King Kesari realized that their water was being contaminated and they started digging wells to find an alternative source of water. Hanuman quickened the process by using his tail as a drilling machine and soon hundreds of wells sprouted all over their kingdom, nullifying Ravana’s well-laid plan.

But Hanuman was not satisfied by simply digging wells. He ran after Panchphan to punish him for his wrongdoing. But Panchphan escaped to live another day. He sneaked in again the following night and bit Kesari. He was too frightened of Hanuman so he targeted his father. This was too much for Hanuman to bear.

He caught hold of the wicked snake in anger and pulled out the precious gems from the top of his hood. The gems on a snake’s hood are considered his crowning glory, his pride. Breaking them is breaking that pride. Hanuman proceeded to do exactly that.

Controlling the snake with his power, Hanuman ripped off the gems. His hand was on the fifth one when someone stopped him. He turned to see who it was, with his grip firmly on Panchphan. Who else but a mother would protect a son, however wicked he may be.

Panchphan would have died if his fifth gem were dislodged. But his mother appeared on time. “O” Hanuman, I beg of you to release my son. I give you my word that if you let him go, he will never trouble any living being ever. He will turn over a new leaf. I have heard your mighty power comes from your large heart, please show compassion to my son.”

Hanuman, although he looked dangerous in anger, could be as gentle as a lamb too. Nor would he disobey a mother. He loosened his grip and the fearful snake slithered out to save his life. He had heard his mother’s promise and resolved to fulfil her words. He fell at Hanuman’s feet asking for forgiveness. Hanuman forgave easily and Panchphan became a devotee of Hanuman.

Now Panchphan was afraid that what he had done would yield disastrous consequences. He revealed, “I have done an abominable act by biting your father and your kith and kin. If we don’t get the cure for them within two days, they will die.” And he hung his head in shame. Feeling remorseful, he shared what could revive the dying. “We can ask Shukracharaya, the guru of all demons, to give his Sanjivani mantra which has curative powers to bring everyone back to life.”

Since Panchphan had been a demon himself and knew Shukracharaya intimately, he volunteered to go to him and make a request. But he was in for a disappointment. Demons did not believe in going out of the way to help others. But he did suggest another option. Panchphan returned and told Hanuman, “To save your clan, we need to procure a herb called Vaishali kama pushpa which only grows on an island called Prabal Dvip. Not only the path to this island is dangerous, it is also accessible only to a select few.

One who satisfies three criteria – of being an innocent child, a brahmachari, and a Trideva, only he can enter Prabal Dvip, a hundred yojans away in the south.” He also warned that the red coloured flowers there were guarded by a ferocious brahmarakshasa. No ordinary mortal was a match for this monster. Even before Panchphan could complete the warnings, Hanuman had leapt into the air. He did not care for the obstacles on the way when he was on a mission.

Not knowing the exact location of the island, he stopped on the way for directions. Unfortunately for him, it was Mayasura who came and guided him under a disguise. Not wanting him to succeed, Mayasura sent him on a wild goose chase. After going round and round for many hours, Hanuman finally reached his destination. As expected, the island was guarded by a brahmarakshasa.

The brahmarakshasa was famous for swallowing everything he saw. In fact, he was on a mission of finding a cure by swallowing everything. He had been a rishi in another birth and been cursed to become a brahmarakshasa. The curse would only nullify when a divine energy entered his mouth. Not knowing what that divine energy was, he swallowed, whatever came his way, hungrily.

And that is why, Hanuman too entered his mouth. Hanuman, being that divine energy, killed the demon and released him from the curse. The rishi was so thankful to be liberated from the curse that he offered the rare flowers to Hanuman, which Hanuman accepted gratefully and flew back to his own territory.

He administered the flower remedy in the mouth of his father and every sickly monkey and soon, all of them stirred and sat up as if getting up from sleep. The other monkeys cheered for Hanuman because Hanuman had all the solutions for every ailment and could revive even the dying, nasai roga harai saba ptra Suryadeva was not sure if he should speak his mind.

It was time for Hanuman to give guru dakshina to his guru and Suryadeva was choking with emotions. He was exhilarated that his brilliant student had mastered the entire gamut of knowledge in a record-breaking time. Simultaneously, he felt pained at the thought of his loving student leaving his school. To top that, Hanuman wanted to give guru dakshina. Suryadeva had two pressing problems and Hanuman could solve both of them. Should he open his heart? Or should he suffer in silence? Finally he decided to speak.

“My dear Hanuman. I want you to do things for me. One is to take care of my son Sugriva and save him from Vali’s wrath. And second, which is more difficult, is to bring back my son Shani to me. Shani is an angry young man full of pride. But please convince him to come back,” said an emotionally distressed Suryadeva.

Hanuman, of course, was eager to fulfil his duty to his guru. He immediately departed to bring back Shani. Sugriva, he could take care of when back on earth. On the way to Shani’s abode, Hanuman bumped into planet Mangal, who tried to obstruct his path. Mangal is the God of combat, more specifically, wrestling.

Yet, Hanuman overpowered Mangal easily and tucked him under his arm to continue his search for Shani. When he neared the domain of Shani, he was stopped by Tamra Mai, the guard. She tried to bribe him into not entering by offering him unlimited wealth. Hanuman naturally refused her offer and removed her from his path.

He meted out the same treatment to the next obstacle Ratna Mai. Then he encountered Swama Mai, popularly known as Saadhe saati. He subdued her also and finally reached the innermost region of Shani. Shani, by now, was fuming and fretting because all his expertise had failed in stopping Hanuman. He threatened to bum down Hanuman with his glance.

Hanuman kept his cool and requested Shani to return with him, but when Shani attacked him on his head, Hanuman had no option but to fight back. Very soon, Shani was overpowered by Hanuman. Now that he was helpless, Shani asked for forgiveness and agreed to return and even ask for forgiveness from his father.

He declared that on worshipping Hanuman every Saturday, his devotees would not feel the negative effect of Shani. Mangal too bestowed a similar benediction. Those who worshipped Hanuman on Tuesdays would escape the destructive impact of Mangal.

Suryadeva was overjoyed to have his son back and actually begging forgiveness from him. Shani, feeling emotional, showered more blessings on Hanuman for being instrumental in the reunion. He promised that he would stay clear from the path of all those who take the path of devotion and truthfulness by chanting the name of Hanuman.

Never would he trouble those who believed in the power of Hanuman’s name, japata nirantara hanumata blra Lanka was burning, with the fire spreading wildly and the winds blowing strongly but did Ravana understand? Rama had sent His best doctor with the best medicine to cure him but if the patient refused to take medicine then how would he get cured?

Here was a patient with a serious disease called lust, but he couldn’t get cured with any ordinary medicine, he needed a special treatment… comprising of gold, silver, pearl, and other kinds of ashes. Lanka was full of precious metals and stones; Rama sent a clue to Hanuman to bum all that and use the ash. Hanuman did exactly that. But Ravana did not consider himself sick. He did not think he needed treatment, so he did not take the medicine, did not listen to the doctor; instead he laughed at the doctor. Thus Ravana was incurable.