Many people believe that regular recitation of Hanuman Chalisa in English brings inner peace.

Hanuman Chalisa Chaupai 40 in English with Meaning & Analysis

Hanuman Chalisa Chaupai 40 About the Poet

तुलसीदास
सदा हरि चेरा।
कीजै नाथ
हृद्य मँह डेरा॥

Tulsidas
sada Hari chera.
Keejai Nath
Friday mein dera

Tulsidas,
God’s eternal servant
Yearns that the lord
reside forever in bis heart

Hanuman Chalisa Chaupai 40 Meaning in English

In chis chaupai, we learn that the name behind this composition is Tulsidas. In oral traditions, it was common practice for the poet to insert their name in the composition itself. It was akin to an author signing their name in a written text. When we study the life of Tulsidas we understand what made him compose the rather simplistic and popular Hanuman Chalisa, after pointed him to Hanuman who was disguised as a leper and had came to Varanasi to hear the narration of the Ramayana.

Tulsidas thus saw Hanuman and begged him to show him Ram and Lakshman, and by Hanuman’s grace, he saw the brothers riding horses near Chitrakuta, and the next day, Ram appeared before Tulsidas as a boy while Tulsidas was performing his morning ritual of preparing sandal paste. Spellbound by these visions, Tulsidas decided to compose the Ramayana.

He first thought of composing it in Sanskrit but Shiva and Shakti appeared in a dream and ordered him to write it in the local language, such that it could be used in a play, and create harmony between the bickering Shaivas and Vaishnavas.

Tulsidas wrote the Ram-charit-manas and it was a huge success. People concluded that Tulsidas was a great saint, for only a saint could write a vernacular work that had the melody of the Sama Veda. Local priests were dismissive of a work not composed in Sanskrit, so to test it they placed it at the bottom of a pile of Sanskrit manuscripts and locked it in the Vishwanath temple of Shiva in Kashi.

At dawn, when the bundle of manuscripts was opened, Tulsidas’s work was on top with the words ‘Satyam, Shivam and Sundaram’ on the first page, written by Shiva himself, who had declared the work to be the embodiment of truth, auspiciousness and beauty.

As Tulsidas’s work became popular his fame spread far and wide. People said he could even bring the dead back to life by the sound of magnificent poetry. When the Mughal emperor Akbar heard this, he ordered Tulsidas be brought to his court in Agra. Tulsidas was reluctant to travel because he was old, with joint pains and several health problems, including boils on his body.

Poverty had taken its toll. However, he was forced to go. The emperor demanded that the saint show him some miracles. Tulsidas said he was no sorcerer, just a pact and Ram’s devotee. Mistaking his honesty for impertinence. Akbar had Tulsidas thrown in jail.

While in jail, Tulsidas composed the Hanuman Chalisa, recollecting how Hanuman had helped Ram, and Sugriv, and Lakshman, and Vibhishan, how he could sort out astrological misalignments, restore physical and mental health, solve the most mundane of problems as well as bestow everything from occult powers to spiritual wisdom to the seeker, while seeking nothing for himself.

Suddenly, for apparently no reason, a monkey troop wreaked havoc in the city of Agra and made life miserable in the bazaars, and in the palace. This continued for days, until Akbar let Tulsidas go back to Varanasi, where the poet-saint spent the rest of his life immersed in Ram, and his devoted servant, Hanuman.

Hanuman Chalisa Chaupai 40 Analysis in English

tulasldasa sada hari cherai
kajal natha hridaya maha derail ||40||

Tulsidas, servant of Lord Hari,
Says, ‘Lord, please reside in my heart.’ (40)

Tulsidas became a poet after Lord Rama bestowed his causeless mercy on his ardent devotee. He eventually came to be known as a maha-kavya, with a little help from Hanuman. Tulsidas’s compassionate heart won the favour of a spirit residing on a babool tree in Kashi. Every morning, after his morning ablutions, Tulsidas would throw the remaining water near the tree, which the thirsty spirit would gulp down.

That water had sustained the thirsty spirit all along. He felt eternally grateful to Tulsidas for his kind service. One day when Tulsidas poured out the water, he was startled to see a shadow emerging from the tree and then he heard a voice, “You have pleased me immensely. I will grant you a boon. Please ask for your heart’s desire.”

“Who are you?” asked Tulsidas, “And why do you want to give me a boon?”
“I am a spirit ghost,” replied the friendly voice, “and I am happy with you. I have not had anything to eat or drink since many, many years. But after I made this tree my home, I got nourishment from the water a pure soul like you gave the tree. You have served me well and now I would like to serve you.”

Tulsidas had only one desire in his heart. “Please give me a boon that I can get darshan of Sri Rama. That is my only desire.” The ghost chuckled merrily. He said, “If I could grant you a spiritual boon, why would I still be a ghost? Please ask for a material boon.”
“I have no material desires,” replied Tulsidas, dejected at his desire left unfulfilled.

But the shadow said, “I will feel I have been ungrateful if I do not help you. So I will share something important with you. Hear me carefully. Every day, there is Rama katha at Prahlad ghat in Kashi. You will find a leper there who is always present, covered in a blanket. He never misses it. No one knows who he is. Except me. He is, in fact, Pavanputra Hanuman. Go and fall at his feet. Do not let go till he promises to take you to Rama. He’s your only hope.”

Tulsidas had goose bumps when he heard this. He could not believe the mercy showered upon him. That very day he reached early for the Rama katha and saw the leper was already sitting in the last row, trying to be as discreet as possible. Rama katha began and ended but Tulsidas had eyes only for the leper. He heard nothing, he saw nothing. When the leper was about to leave, Tulsidas ran and held his feet. “Please leave me, I am a leper. Do not touch me!” cried the leper and pulled his feet away. But Tulsidas would not let him go. He had been instructed well.

“I recognize who you are and you cannot trick me. Please, I beg of you, please take me to your Lord. Till then I will not leave your feet.”
Hanuman was touched by the devotee’s intense desire to see the Lord. He knew it was Tulsidas holding his feet, Lord Rama’s sincere devotee. He did not see any advantage in continuing the charade. He appeared in front of him in his original form. He said, “I cannot guarantee you a meeting but I can make a suggestion. You go to Chitrakuta and spend your time in doing bhajan. I will try to bring my master there. He usually does not refuse my requests.”

Happily, Tulsidas did what he was told to do. Hanuman’s assurance was more than enough. He did not expect any more than that. Hanuman soon returned with Rama’s heart-warming message that Rama would visit Tulsidas not once but twice, but the test was if Tulsidas could recognize him. The critical test for any spiritualist was to recognize God.

After a few days, Tulsidas was sitting outside his hut and doing some work when the lord and his brother went by on a horse. When Hanuman asked him if he saw the Lord, Tulsidas was surprised. “Where was He?” and when he heard that Rama had gone past him on a horse, he began to wail and lament. He had assumed some princes were going hunting. He fell at Hanuman’s feet again. Hanuman assured him that Rama will come again and he also promised to be around when He came.

The next time Rama came, it was on a festive occasion. Many sadhus had gathered in the vicinity to participate. Tulsidas wanted to apply sandalwood on all the sadhus, so he was scraping sandalwood day and night. That’s when Rama came as a child and said, “Baba, please give me some chandan.”

Tulsidas failed to recognize the two brothers yet again. The Lord was applying tilak on himself. But this time Hanuman was nearby. He turned himself into a parrot and perched on a nearby tree singing, ‘On the ghat of Chitrakoot, there is crowd of sadhu Tulsidas is scraping chandan and tilak is put by Raghu’ Tulsidas heard this and fell at the Lord’s feet.

He had finally had darshan of his God. He was so grateful to Hanuman that from that day he never stopped singing glories of Hanuman. In all his writings and speaking, he constantly glorified Hanuman. And that kept Rama safe in his heart. tulasidasa sada hari chera / kijai natha hridaya maha dera

Hanuman Chalisa Pdf is a timeless prayer that inspires unwavering faith in Lord Hanuman.

Hanuman Chalisa Chaupai 39 in English with Meaning & Analysis

Hanuman Chalisa Chaupai 39 Title of the Poem

जो यह पढ़ै
हनुमान चालीसा ।
होय सिद्धि
साखी गौरीसा ॥

Jo yeh padhe
Hanuman Chalisa.
Hoye siddhi
sakhi Gaureesa.
Whoever reads

these forty verses of Hanuman
Will achieve whatever he desires
a claim to which Gauri’s lord (Shiva) is witness

Hanuman Chalisa Chaupai 39 Meaning in English

This verse contains both the title of the poem, as well as the promise of the poem. Here, for the first time, we learn that this work is called Hanuman Chalisa. And we are being told the benefit of reading it. This is phala-stuti, chanting of benefits. If a Hindu ritual begins with sankalpa, sowing the seed of desire, it always ends with phala-stuti, enumerating the fruits that are promised by the enterprise. And the fruit being guaranteed is the achievement of any desire.

We may want a material desire to be fulfilled, such as the removal of problems, freedom from physical pain, success in an enterprise; or we may want occult help, like powers to control the world; or psychological help, such as contentment and freedom from fear; or we want spiritual success in the form of liberation from the cycle of rebirth. Whatever we desire, this verse guarantees that we will get it when we read the Hanuman Chalisa repeatedly.

What is curious is the word witness (sakshi). It is almost as if the poet is using the traditionally Abrahamic phrase, ‘As God is my witness!’ The idea of a witness turns the promise into an objective fact, not merely a subjective promise. The witness is Shiva, the husband of Gauri, who is a guileless hermit, who has no reason to bear false testimony. The chaupai thus amplifies the validity of this composition’s promise.

But there is another way to consider this witness. Who is the ultimate witness of the universe? In the Vedas, we come upon the line, ‘The bird who watches another bird eating the fruit!’ We are the bird eating the fruit, seeking fulfilment of our desires, and the bird watching us eat the fruit is Gauri’s lord, Shiva.

Shiva, the hermit form of God, is never hungry, while Vishnu, the householder form of God who manifests as Ram, enables the hungry bird – with the aid of Hanuman – to eat fruit. So while Hanuman enables us to achieve what we desire, the whole act is being watched by the atma within, Shiva, who desires nothing.

Perhaps one day, having achieved all that we desire, we will realize how desire never ends, and will see the futility of achievement, and so become witnesses ourselves of the world, and the hunger that motivates people to act and react, die and be reborn.

Hanuman Chalisa Chaupai 39 Analysis in English

jo yaha padhai hanumana challsal
hoya siddha sakhl gaunsa ||39||

Reading this Hanuman Chalisa
Gives mystical powers. Shiva,
the lord of Gauri bears witness to it. (39)

Satyavati, the queen of Kankhal, would be dead had it not been for Hanuman who saved her from committing suicide. Hanuman found her trying to drown in a river and stopped her from doing the abominable act. When he escorted her back home, he realized she was none other than the queen herself. Shocked, he asked her, “What is it that is lacking in your life that you took the extreme step of jumping into the river?” Hanuman was even a little bit angry at the bad example the queen was setting for the common people.

“No one can give me what I lack,” was her strange and sorrowful reply. “I want a child. I am not able to have a child. I have failed in giving the king a successor to continue his legacy. How can I face anyone?” And she burst into tears, despondent at still being alive.

Hanuman’s face softened. He felt sorry for her. King of Kankhal, King Narottam, and the Rajmata visited him and expressed their gratitude to Hanuman for saving the royal family from a tragedy. They also confided how unhappy they were at not having a child.

None of them had any purpose in life anymore. Hanuman could not bear to see their deep grief and promised to help them. Although he had never encountered a problem like this before, he knew he had to do something to help them. He could not simply walk away. He had never done that and he was not going to start now.

Hanuman decided to meditate on Matang rishi, who he believed had answers to all his questions. After an intense period of meditation, Matang rishi appeared. Hanuman paid his obeisance to him and came to the point. “I am sorry for calling out to you but the matter is urgent. King Narottam of Kankhal kingdom is unable to have a child.

Because of which the kingdom is in a crisis. Can you please suggest what can be done in this situation?”
“They cannot have a child,” announced the muni to Hanuman, “because of their past sinful karmas. Nothing can be done about it.”
“Is there not a single deed in their past karma that could save them now? Is there nothing they can do now?” Hanuman persisted. He would not let go so easily.
“Yes, there’s always something that can be done,” Matang muni smiled at Hanuman’s sincerity in spreading joy for others. “They must attempt to please their pitras or forefathers.”

Hanuman’s face brightened as the muni continued to give instructions, “If the pitras are pleased, they will be happy to take birth in the king’s dynasty.” The simple solution delighted Hanuman and he thanked the sage profusely before taking his leave. He hurried to convey the message to King I Narottam.

Meanwhile, unknown to all, Shukracharya was planning another attack on the demigods. He had interrupted a powerful demon named Davanal from his penance, to help him in his plan. Shukracharya excitedly told him his modus operandi for this attack.

“Davanal, this is a fool proof plan. I want you to go to Pitraloka and capture all the pitras along with Aryaman, their king. Once they are in our power, we will force them to take birth in demon families. In this way the quantitative strength of demons with multiply and our might will increase manifold. In this way we can overpower demigods.”

Davanal was amazed at the brilliant plan. There was only one doubt in his mind which Shukracharya immediately dispelled. “I will give you the power to enter Pitraloka.” Davanal beamed and prepared his army for the attack. While Shukracharya and Davanal were orchestrating the attack on Pitraloka, Hanuman was helping King Narottam in Pitra puja.

At the time of Pinda daan (charity to the body of the deceased), Hanuman evoked Goddess Swaddha, who is designated to accept the pinda on behalf of the pitras and bless them in return. She came to accept the charity but she informed Hanuman that the pitras had attained moksha and were on their way to a higher planet. None of them would want to come back and take birth on earth again.

Hanuman was once again in a lurch and again he sought Matang rishi for further guidance. Matang rishi advised Hanuman to go to Pitraloka to meet Aryaman and convince the king’s pitras to take birth from the womb of Satyavati. Hanuman abided by the instruction and reached Pitraloka.

There Aryaman revealed that he was helpless because the process worked on auto mode. “It is never my decision or the pitras’ decision where they will take birth. It is dependent on their past karmas and desires. Why don’t you ask the pitras where their future birth is?”

The pitras informed Hanuman that they have been liberated and couldn’t accede to his wish of taking birth again. But there’s one pitra who understood Hanuman’s keen and urgent desire to save King Narottam and agreed to change his path for him. While Hanuman was conversing with the pitras, Davanal was leading the demons in a battle against the demigods led by Indra. The demigods killed the demons but they couldn’t match Davanal’s powers.

Davanal alone conquered all the demigods and entered Pitraloka. When the pitras realized they had been attacked, they hid themselves inside a golden peepal tree. Davanal searched for them all over, even walked past the golden tree but could not find them. Just then, he heard a telepathic message from Shukracharya to uproot the golden tree and bring it back to him as all the pitras were inside that.

However, the pitra who had volunteered to go with Hanuman had already left with Hanuman and entered Satyavati’s womb making her pregnant. The remaining pitras were transported to the abode of demons where they were spell bound by Shukracharya to become motionless. He then performed a yagya so that the pitras could die and be ready to be born again as demons.

He forced Aryaman to instruct the pitras to take birth in demon wombs. For the second time Aryaman repeated the same words that he had said to Hanuman. “It is never my decision or the pitras’ decision where they will take birth. It is dependent on their past karmas and desires and not on brute force.”

But Shukracharya was adamant. “I will force them to take birth as per my wishes,” he boasted. Because of Shukracharya’s yagya, all pitras had died. And a consequence of this was that Satyavati too delivered a dead child. For the third time, Hanuman set out to find the cause behind this unexpected occurrence. His search led him to Shukracharya where he fought Davanal, killed him and warned Shukracharya to stay out of matters of Pitraloka.

After freeing the pitras, he consulted the demigods and with their approval they established a rule that nobody could bind spirits to take birth forcefully in any loka or species. The only criterion to take birth was past life activities and desires. The goddess of progeny was very thankful to Hanuman. In the presence of all demigods, she blessed him that those who glorify Hanuman will be blessed by siddhis. jo yaha padhai hanumana chattsa hoy a siddha sakhl gaurisa.

Devotees sing the Hanuman Chalisa with devotion in temples and during religious gatherings.

Hanuman Chalisa Chaupai 38 in English with Meaning & Analysis

Hanuman Chalisa Chaupai 38 Liberation

जो सत बार
पाठ कर कोई ।
छूटहि बंदि
महा सुख होई ॥

Jo sat bar
path kar koi.
Chhutehi bandhi
maha sukh hoyi

Whoever a hundred times
recites this song
Will be liberated
and very happy

Hanuman Chalisa Chaupai 38 Meaning in English

This chaupai states that chanting the Hanuman Chalisa a hundred times will grant us liberation. Hanuman will make this happen; it is the kindness he is asked to bestow upon us in the previous chaupai. Happiness in Hinduism is of two types: material and spiritual. In material happiness, our desires are met. In spiritual happiness, we outgrow desire itself.

The technique for the latter is known only to gurus, who reveal it to deserving students, the gosains, who master the techniques of yoga. But according to this verse, simply chanting the Hanuman Chalisa will invoke Hanuman who will grant us spiritual happiness. This outgrowing of desire is liberation.

Many people confuse the Hindu idea of liberation (mukti) with the Christian idea of salvation. In Christian mythology, humans are born in sin and can be saved from eternal damnation if they accept the love of Jesus Christ, the son of God, who takes upon himself the sins of the world. This is salvation. In Hindu mythology, humans are born in debt and incur more debt by indulging desires. Liberation happens when we repay this debt, and incur no more debts.

In Vedic times, the purpose of a yagna was simply to invoke deities for the sake of material happiness. But then the Buddha came along and declared this desire for material happiness as the root of all misery. He encouraged people to become monks. As more and more chose the monastic life over marriage, social structure was threatened.

So the Dharma-shastras came to be written, and the idea of debt was elaborated upon. It was argued that liberation could not happen unless debts were repaid to the ancestors (pitr): they gave us life and were now in the land of the dead patiently waiting for their descendents to facilitate their return to the land of the living. Stories were told of forest hermits tormented by visions of suffering ancestors demanding they marry and produce children. Liberation could only follow the fulfilment of worldly obligations. In other words, after retirement!

Later, in the Bhagavad Gita, we find the idea that one does not have to renounce the world, or wait for retirement, to be liberated. We can be liberated while living the life of a householder, if we do our duties, without any expectations.

This idea of one who is liberated while being a productive member of society is embodied in the idea of Ram. He is engaged with society, yet free. Chanting the Hanuman Chalisa, we are told, will give us the strength to fulfil our duties and so repay our debts, and at the same time, overcome our desires and prevent incurring new debts.

If we spend our life indulging our hungers and fears then we generate a debt which we are obliged to repay in future lives. Thus we are trapped in the cycle of birth and death. The only way to break this cycle is to stop generating debt. This demands outgrowing hunger and fear. This can only happen when we empathize with the hunger and fear of those around us.

When we empathize with the other, and work for them, like Ram, and like Hanuman who serves Ram, we become one with Ram, who has no debts, or desires, and so is eternally tranquil. This union of the self (jiva-atma) with the divine (param-atma) is called moksha. And the easiest way to achieve this is to chant the Hanuman Chalisa a hundred times.

Hanuman Chalisa Chaupai 38 Analysis in English

jo shata bara patha kara koi
chhutahi bandi maha sukha ho ||38||

By reciting this a hundred times
Gives freedom from bondage and pure bliss. (38)

King Rama’s sacrificial horse for Ashwamedha yagya had been captured. Who could show such audacity? It was Champak, the son of the king of Surat. His act meant there would be war between the two armies. Before that, Angad was sent to negotiate. Angad had always proven himself to be a skilled negotiator. Perhaps, he could avert the war even this time.

However, he failed to convince the king to release the horse. For unknown reasons, the king of Surat was adamant on fighting a war. He refused to hear a word on that matter. Unhappy with the turn of events, Angad returned. On his way back, he overheard two soldiers talking. The few words he could make sense of were that their king was immortal, thanks to a boon granted to him by the god of death. Confused at how a mere mortal could be immortal, Angad hurried back with a heavy heart.

War was declared. A small chunk of the army was led by Pushkala, the son of Bharat, to fight the army of Champaka. Champaka was a war veteran and easily defeated Pushkala. Instead of continuing the war, Hanuman decided to meet the king. He had heard that the king was a pious man and he thought that it should not be too difficult to convince him.

After all, no sane person would want to go through the trauma of war if it was avoidable. But how much ever Hanuman tried to persuade, the king would not move from his stand. His obstinacy made Hanuman suspicious. He went back but returned to the court in a small form so that no one could see him.

What he heard cleared the entire mystery. The king was telling his son, “Yamaraj had told me that I could leave this body only if Lord Rama himself comes to my abode to release me from the cycle of birth and death. My intention is not to fight the war.

My intention is not to trouble his devotees. But how else will Lord Rama come here? I have to do all this for my selfish reasons.” Hanuman heard all of this and saw the crying king being consoled by his son. Hanuman felt a stab of pain in his heart. How he wished he could help this pious king.

Next day, Hanuman came into the war zone. To match his power, the king of Surat ventured out too. They fought tooth and nail, causing a large number of casualties on both sides. But the scene changed suddenly when the king, showing tremendous valour, tied up Hanuman and made him a prisoner of war. With Hanuman out of action, the entire army gave up hope.

Hanuman closed his eyes and did what he thought was best under the circumstances. He chanted Lord Rama’s names. Rama . . . Rama . . . Rama. The holy name echoed in the sky filling the entire space with potent vibrations. Suddenly there was a blinding flash and blowing of conches. Lord Rama appeared with a smile on his lotus face. Hanuman’s ropes fell off and the king of Surat fell too – on the ground to offer his obeisance. His body trembled in delight.

His hair stood on edge. His eyes crying profusely. Showing all symptoms of ecstasy, the King of Surat attained his desired goal of liberation. Hanuman had willingly tied himself to allow freedom to someone deserving. When Hanuman gives blessings, freedom from material bondage is possible. chhutahi bandi maha sukha hoi.

Each verse of the Hanuman Chalisa narrates an aspect of Hanuman’s divine qualities.

Hanuman Chalisa Chaupai 37 in English with Meaning & Analysis

Hanuman Chalisa Chaupai 37 Guru and Gosain

जै जै जै
हनुमान गोसांई ।
कृपा करहु
गुरुदेव की नाईई ॥

Jai Jai Jai
Hanuman Gosain.
Kripa karahu
gurudev ki nyahin

Hail, Hail, Hail
Hanuman, lord of senses.
Be as kind
As the master.

Hanuman Chalisa Chaupai 37 Meaning in English

In this chaupai, Hanuman is identified as gosain and is being asked to be as kind as his guru. So Hanuman, who in previous verses is being asked to solve material problems and relieve material pain, has here been sought to grant spiritual wisdom that will liberate us from material bondage. The word gosain, or go-swami, is a Vedic metaphor. Ancient Hindus were aware that our understanding of the world begins with sensory awareness of the world around us.

The five sensory organs (gyan-indriya) carry information to our mind (manas) and provoke emotions (chitta) and finally get our intellect (buddhi) to take decisions that are manifested through the five action organs (karma-indriya). Our intelligence is controlled by our ego (aham) and only a guru’s guidance can help us break free from ego, and discover our soul (atma), our true self, that fears no death, is neither hungry nor insecure, and so can empathize with the other (para-jiva).

The indriyas that continuously engaged with the world of sensory stimulations were metaphorically described as cows (go) grazing (chara) in a pasture. The one who had complete control over them was the go-swami, or gosain, master of the sense-cows. Gosain, thus, is a word for yogi commonly used by Vaishnavas and followers of Krishna. It was a title bestowed on students by their gurus.

If Hanuman is the gosain, who is Hanuman’s teacher? Is it Surya, the sun god? Is it Ram, lord of the solar dynasty? Or is it Sita, the shakti of Ram? Maybe all three. This difference between guru and gosain reflects the difference between Jehovah and Jesus in Christianity, Allah and Prophet Muhammad in Islam, and the Buddha and Bodhisattva in Buddhism.

In religious traditions around the world, there is invariably a medium between the spiritual and the material, between the deity and the devotee, between the transcendental and the phenomenal. That is the role being attributed to Hanuman, the gosain of the guru. The Hanuman Chalisa was composed in times when the Mughals established their authority over the Gangetic plains.

The locals were very familiar with Islamic ideas of God and prophet, that had entered India five centuries prior to Tulsidas, that is, almost a thousand years ago from today. For local Hindus, the guru became the Hindu equivalent of the Islamic prophet, one who shows you the path to God. If Muslims had a paigambar for Allah, then Hindus had a Ram-doot for Ram.

The similarity was convenient but deceptive. Convenient because it helped establish a connection between the two faiths and faciliate dialogue, in the spirit of plurality. And deceptive because Hindu ideas of God and teacher are very different from the Islamic idea of God and messenger.

God in Islam is formless and firmly located outside space and time, while his prophet has form and is located in history and geography. God in Hinduism is simultaneously formless and has form (Shiva, Vishnu), is simultaneously outside space and time (Vishnu) and inside history and geography (Ram and Krishna). The guru can be a real person located outside (Shankara-acharya, Ramanuja-acharya, Madhwa-acharya, Ramananda, Tulsidas), or a deity (Hanuman), or a voice inside our heart and head.

In the Bhagavat Purana, the primal teacher (adi guru) Dattatreya describes nature as his guru. In Tantra, Shiva is Shakti’s guru, Shakti is Shiva’s guru. Thus in Hinduism, guru is gosain and gosain is guru, and guru is God and God is guru. The message and the messenger mingle and merge.

Time, space and people are simultaneously outside and inside, literal and metaphorical, immanent and transcendent, objective and subjective, physical and psychological. This fluid aspect of Hinduism is most confounding to the outsider, as confounding as the Indian headshake

Hanuman Chalisa Chaupai 37 Analysis in English

jaya jaya jaya hanumana gosal
kripa karahu guradeva ki nai ||37||

Victory, victory, victory to Lord Hanuman
Please shower your mercy as
would a divine master, (37)

Hanuman was once on a mission of obtaining the ashta siddhis or the eight mystical powers. On the way, he suddenly felt hunger pangs. He looked around to find something to satiate his hunger with but what he found was an opposite effect. It made him forget his hunger. What a strange sight it was! An austere woman crying while performing a fire sacrifice.

From her radiance he could guess that she had spent a lifetime in austerities. But why was she crying? It made no sense at all. Who would cry during a yagya? When he approached her he also saw that her ears were bleeding profusely. The mystery was getting complicated. He asked her, “Mother, are you in any pain? Please tell me what is troubling you.”

“I am doing a yagya and evoking my death because I have no purpose left in life,” she replied, sobbing and wiping her tears with her shoulders as her hands were engaged in giving offerings in the yagya. On further encouragement by Hanuman, she narrated her woes. “After a long and tough period of austerities, I was blessed with a pair of divine earrings. Such was their blessing that wearing them gave me the power to obtain anything I wanted, go anywhere I desired, and take any boon from any demigod at any time.”

Hanuman gasped at the powers she had. He anticipated what happened next and said sympathetically, “And now are they stolen?” She nodded her head sadly. “They were snatched from me by dacoits. But I’m not concerned about the fact that they got stolen. What worries me is that they will fall in the wrong hands and be misused and exploited. It could be used to harass innocent people. All because of me.”

Hanuman, who always did his best to help everyone, could not leave without helping her. After learning that the dacoits had headed towards the jungle, Hanuman too took off to find them. He followed the footprints left by the horses, which easily led him to them. But another surprise awaited him there. The dacoits were dead. All but one. He was on the verge of dying too. Answering Hanuman’s queries, he revealed before dying, “We were bitten by Nagaraj so that he could take the earrings away from us.”

Hanuman followed the trail of Nagaraj and reached the ocean. Since the Nagaloka was located inside the ocean, Hanuman dived deep down. On reaching the gates of Nagaloka, he punched the guards and entered. There he met Nagaraj Kartak and asked him to return the precious earrings. Of course, the Nagaraj refused and laughed at Hanuman’s suggestion. Instead he bit him because that’s what he did best. But naturally, Hanuman, being a Rudra avatar did not get affected by these trivial bites.

He gave him a good thrashing and defeated all the nagas and took away the earrings. But to his horror, the minute he picked up the earrings in his hand, all the nagas fell lifeless. Was there a connection between the two? To confirm, he put the earrings back again and to his amazement, the snakes sprang back to life! The earring belonged to an ascetic woman; how could it have a life and death impact on the naga clan underwater? This was truly bewildering for Hanuman.

Nagaraj Kartak explained, “These divine earrings are a source of our power. This is actually unnatural but unfortunately some days back, our nagamani was stolen. When I went to retrieve it, I found some dacoits who possessed this pair of earring. And this pair of earring gave us the same strength as we had from the nagamani. So I abandoned my search for the mani and carried these earrings back to Nagaloka. Now if you take them away, we will die.” Hanuman was in a catch-22 situation.

If he took the earrings back, the innocent nagas would die. If he didn’t, the ascetic woman would give up her life. The naga king folded his hands humbly and said, “We will abide by your decision.” Hanuman did not want to choose one over the other. He had to save everyone without any discrimination. He had to find a third way out.

He asked Nagaraj, “What if I bring back the nagamani for you? Will you return the earrings then?” Nagaraj had no objection to this. In fact he appreciated Hanuman’s thoughtfulness, his sensitivity and his compassion for them. No one had ever shown any sympathy to their lot. They were always looked down upon with hatred and vengeance by the entire world. With tears in his eyes, he thanked Hanuman for his concern for them.

Hanuman now had to think like a detective. “Where did you lose the mani?” he enquired.
“On Shivaratri, we had gone to Lord Shiva’s abode to participate in the celebration. That’s where it was stolen. And since then we have been lifeless.”
“Do you suspect anyone? Is there any clue to find it?”
“Whoever has stolen the mani will naturally hide it. But he will have no option but to take it out on every full moon day or Pumima because the moon is the source of nourishment for it.”

This was sufficient information for Hanuman. He waited for the arrival of Pumima. On that full moon night, he began his hunt for the mani. His keen observation made him realize that all the moonlight was being pulled to one spot on earth. He quickly reached that spot, an obscure village not far from Nagaloka. But the thief was intelligent and knowing it was risky to expose the nagamani for too long, had tucked the mani away much before daylight. When Hanuman reached, he could no longer find the trail of the mani.

Since he was sure the mani was in that village itself, he roamed around looking for clues. He came across a huge crowd where a rich man was donating wealth to the villagers. He overheard a few comments about how this man had become wealthy overnight. Hanuman was now certain he had found the thief. He kept an eye on the man and followed him home. The man appeared very nervous and restless. Something was surely bothering him. He told his servants he was going hunting to find some peace of mind.

Hanuman followed him to the forest. The forest was a breeding ground for tigers and the foolish man had gone all alone. He was soon attacked by a hungry tiger. Had it not been for Hanuman, he would have lost his life. Hanuman had stopped the tiger and carried the man in his arms to a safer part of the forest. The man was so grateful that he agreed to hand over the mani to him. He confided in Hanuman that stealing the mani had been the worst mistake of his life. It had brought him nothing but misery and misfortune.

A relieved Hanuman took the naga mani and returned it to Nagaraj. An elated Nagaraj returned the divine earrings to Hanuman who in turn handed them back to its rightful owner. The ascetic mother was so pleased with Hanuman that she wanted to give him a blessing of his choice.“Please bless me that I reach Siddhiloka at the earliest, without any obstacles. That is my destination.” The woman not only blessed him but also gave him the earrings. Hanuman was quite stunned with the gift and he did not know what to do with it.

“Because you are always ready to help others in distress, and because your heart is full of compassion, you rightly deserve the divine earrings.” She instructed the earrings to accept Hanuman as their master. “Use them in your welfare work. Your merciful nature will win many hearts. You will be hailed as a guru and a hero worldwide for all your good work.”

jaya jaya jaya hanumana gossip kripa karahu gurudeva kl not When things are going smoothly in life, we can easily experience the mercy of God. If we are happy, satisfied, and get what we desired, then we tell others that Lord is very merciful. But if things are not going as per plan, we experience bouts of doubts during sadhana. This is the time we need to have faith.

Lord’s mercy can come in many different ways, and to see mercy in difficult situations, we need eyes like Hanuman’s. Rama sent Hanuman to find Sita (bhakti) only because he could see God’s mercy in favourable and unfavourable conditions. So while in search of bhakti, if you can feel faith and mercy in dark situations, only then you can successfully find her even in a place like Lanka.

Tulsidas, a renowned poet-saint, authored the Hanuman Chalisa with Meaning in the 16th century.

Hanuman Chalisa Chaupai 36 in English with Meaning & Analysis

Hanuman Chalisa Chaupai 36 Problem-Solver

संकट कटै
मिटै सब पीरा ।
जो सुमिरै
हनुमत बलबीरा ॥

Sankat kate
mite sab peera.
Jo sumirai
Hanumat Balbeera.

Problems cease
pain goes away.
When one remembers
Hanuman, the mighty hero.

Hanuman Chalisa Chaupai 36 Meaning in English

This chaupai reiterates what Hanuman can do for us: remove problems and take away pain. In the Ramayana, Hanuman solves Ram’s problems. He finds Ram’s missing wife, Sita, by leaping across the sea to the kingdom of Lanka. He saves Ram’s injured brother, Lakshman, by carrying a mountain of herbs across the sky.

He even saves Ram from being sacrificed by Mahiravana to Patala Bhairavi. If he can help God, surely he can help humanity. Perhaps this explains Hanuman’s mass appeal. Across India, at the start of roads that wind up hills and mountains, one frequently finds temples of Hanuman.

People driving past in cars, buses and trucks, throw money at these temples, offerings to the great hero, to give them the strength to overcome the obstacle before them, and to keep out all obstacles from their path. A temple is also located at the end of the journey, on the other side of the mountain, where the travellers can thank Hanuman for protecting them from all potential danger.

At the frontier of most villages, and in most Hindu crematoriums, we find red-orange images of Hanuman, glistening with til oil, bedecked with Arka leaves and flowers, protecting the village from the wild, from diseases and demons, ghouls and ghosts. He embodies the positive side of masculinity (strength) but not the negative side (domination).

When Hanuman was flying over the ocean to Lanka, he defeated many monsters. But he did not stop to rest. Mount Mainaka rose from under the sea and requested Ram’s messenger to sit on his slopes for a bit. Hanuman politely refused, for he had a task to complete. Thus Hanuman embodies selflessness, commitment, and integrity, the one who completes the most arduous task without resting. We yearn to have someone like Hanuman on our side. And to have him on our side, we need to invoke Ram in our hearts.

In folk retellings of the Ramayana, Ravana had locked up Shani, lord of Saturn; Mangal, the god of Mars; and Preta-raja, or Mahakala, or Yama, lord of disease and death, under his throne. Hanuman released them and so Shani, Mangal, and Mahakala are in Hanuman’s debt.

If one prays to Hanuman on Saturday, the day associated with Saturn, then Shani, who delays things, does not assert his malevolent force. If one prays to Hanuman on Tuesday, the day associated with Mars, then Mangal, who causes strife, does not assert his malevolent influence. And if one worships Hanuman at night, when Preta-raja rules, then raja rules, then disease and death, caused by negative energies and black magic, fail to act.

The Nawabs of Lucknow started the Bada Mangal festival, when Hanuman is worshipped with great fanfare every Tuesday in the summer month of Jyestha (May-June). This practice began after an image of Hanuman was found at a construction site. The story goes that the elephant carrying the deity to its new location stopped at one point and refused to budge.

So the temple was built at the spot the elephant stopped. In this festival, local Hindus and Muslims participate, the latter providing water to the long queues of devotees who stand all through Tuesday night to see Bada Hanuman.

This verse reveals the most elemental form of Hanuman and resonates with humanity’s most primitive past, when the things one wanted from divine forces were as basic as protection from dangers and cures from diseases. In the verses that follow, the higher needs of humanity are addressed, revealing Hanuman’s versatility spanning from the most elemental to the most refined.

Hanuman Chalisa Chaupai 36 Analysis in English

sankata katai mitai saba pira
jo sumirai hanumata balabira ||36||

All difficulties are wiped away and all pain vanish,
By remembering the mighty Hanuman. (36)

During one of his travels, Hanuman saw a very weird scene. A group of people were lighting a funeral pyre, but surprisingly, they were not burning a human body but rather a wooden statue! And though it was a lifeless wooden statue, an old lady nearby was bawling her heart out. She lamented continuously about her dead son. Next to her stood a small boy trying to console his wailing grandmother by assuring her that his father was not dead. He was astonished why she was conducting the last rites of someone who was alive.

Hanuman was bewildered to see this awkward scene. Inquisitiveness made him approach the old lady to question her. He wanted to understand the entire situation to make sense of it. Why was she burning a wooden statue of her son while her son was still alive according to her grandson?
The old lady shared her complicated story with Hanuman. She said that though her son was alive, he was as good as dead. Whoever was called by King Baladhari never came back.

Hanuman could sense something sinister in her words. There seemed to be some connection between the disappearance of her son (and many others) and the evil king. He wanted to know more about the king and his whereabouts. Hanuman Chalisa Hanuman promised her that he would get to the root of the whole problem and retrieve her son.

When she saw a ray of hope knocking at her door, the old lady revealed everything she knew about the atrocious king. Hanuman set about on a mission to find her lost son, Gajashakti, and to find out everything about the activities of the mysterious king.

While Hanuman was almost at the kingdom of King Baladhari, he came across two very weak and emaciated men who were about to jump off a cliff to commit suicide. Immediately Hanuman intervened and prevented them from doing so.

They got furious with Hanuman for stopping them from ending their lives. Hanuman explained compassionately that suicide was not a solution to any problem. He encouraged them to face their problems with courage and not give up without trying their best. When Hanuman assured them all help, they confided in him.

At one time, they were the most powerful wrestlers in the entire village. But one day, King Baladhari invited them for a wrestling competition. Eager to exhibit their strength and talent, they accepted the invitation. But to their horror, King Baladhari sucked away all their energies and strengths. All that was left of them was simply a bag of bones while all their strengths had been transferred into the king.

Hanuman was surprised hearing this tale. How did he get this kind of incomprehensible power? The two former wrestlers said that all this was the grace of Lord Brahma on him. Lord Brahma had been pleased with his tapasya and offered him a boon by which he could extract the entire physical strength of anyone standing in front of him. And that’s how he got his name Baladhari, due to this boon. But there was a flipside to this. As soon as that person died, his strength would leave from Baladhari’s body.

Thus in order to retain their strength in his body, he would not allow those people to die. He would imprison them and keep them well-fed so that they live. The two unfortunate men had somehow managed to escape from that cave. They were hoping that by ending their life, the king’s strength would decrease and there would be a greater probability of him being defeated.

Hanuman then confirmed that Gajashakti was also in the king’s captivity. They narrated that Gajashakti too was a powerful wrestler with the strength of an elephant and was always in the forefront to protect the village from any kind of calamity. Obviously, he came into the king’s radar and was thus invited by the king to a wrestling match where all his strength was siphoned off.

They sadly explained that now Gajashakti was reduced to a mere shadow of himself, in a sad emaciated state in the prison. The king additionally gave Gajashakti a warning that if he tried to escape, he would kill his family members and slaughter everyone in his village.

Equipped with all this information, Hanuman headed for a meeting with King Baladhari. Considering him to be an ordinary vanara soldier, the king heaped insults on Hanuman. Then he sent his soldiers to kill him. In a matter of a few seconds, Hanuman destroyed all the soldiers. Baladhari then took Hanuman seriously and stepped forward to fight.

Hanuman defeated Baladhari easily. Baladhari tried to suck away Hanuman’s energy by holding his hand. What he didn’t realize was the vast difference between their two bodies! His body was limited in its capacity but Hanuman being Rudransh, an expansion of Lord Shiva, was unlimited in his capacity. When Hanuman’s energy began entering Baladhari, he, very soon, reached the upper limit of his capacity to handle Hanuman Chalisa more energy.

He wanted to let go of Hanuman’s hand but Hanuman wasn’t ready to. Thus Hanuman’s energy flowed into his body with a tremendous rush and when Baladhari’s body crossed the tipping point, it blasted into millions of pieces which scattered all over the place. Liberating all the weak wrestlers, Hanuman inspired them I to not give up on themselves.

He taught them the importance of exercise to regain their lost physical strength. He created akhadas or wrestling arenas where they could practice intense exercises and recover their strength. Once Gajashakti found his strength, Hanuman took him back to his mother. The old mother became really happy and blessed Hanuman profusely.

At that point, Narada made his appearance and requested Hanuman that he should see to it that never again can another I Baladhari exploit people’s strengths. Thus for the future, Hanuman created a beautiful reddish deity of himself known as Balanidhi.

And he said, “This form will always reside in all akhadas and wrestling arenas. Anyone who worships this form of mine and performs physical activities and exercises will be I able to acquire great strength. Physical activity will keep one I strong and lack of it will make one weak.

From now on no one will be able to steal the strength of another, like Baladhari did.” Narada was very happy and satisfied to know that there would be no more exploitation and pain, sankata katai mitai saba pira / jo sumirai hanumata bailable Tulsidas recommended installation of Hanuman deity in every akhada to gain Hanuman’s blessings for strength for wrestling.

In Ashoka Vatika, when Hanuman assured Mother Sita that Lord Rama would free her from the bondage of the evil Ravana, Sita was so pleased that she plucked a betel leaf from a tree, put it on Hanuman’s forehead and blessed him with immortality. All those who seek success in life and wish to be free from fear, pray to Hanuman and appease him with a betel leaf garland.

Hanuman Jayanti is a significant occasion for the mass recitation of the Hanuman Chalisa Meaning.

Hanuman Chalisa Chaupai 35 in English with Meaning & Analysis

Hanuman Chalisa Chaupai 35 One is Many

और देवता
चित्त न धरई ।
हनुमत सेई
सर्ब सुख करई ॥

Aur devta
chitta na dharehi.
Hanumat se hi
sarba sukh karahi.

All other deities
Do not connect.
Hanuman alone
Gives full delight.

Hanuman Chalisa Chaupai 35 Meaning in English

This chaupai raises the question: is Hinduism polytheistic or monotheistic? For in this verse Hanuman is seen as the source of all happiness, so why bother with other deities. The other deities are not derided; they are just seen as not needed. This question of monotheism and polytheism did not matter until the rise of European Orientalist studies in the 19th century.

After having established their authority in the subcontinent, the Muslim rulers did not bother so much with this question, which is why Muslim communities and Hindu communities lived in relative harmony. But all this harmony was disrupted when European rulers kept wondering: what is true religion? In their view, polytheism was definely primitive, pagan, false, hence myth. Monotheism was true, especially one that saw Jesus as the son of God, not one that saw Muhammad as the last and final Prophet of God.

With the rise of postmodern studies in the late twentieth century, the politics underlying the word ‘myth’ was revealed and its association with falsehood and fiction discarded. Today, both polytheism and monotheism, like ideology and theology, are classified as different kinds of mythology, conceptual cultural truths, and distinguished from measurable and verifiable scientific truths. Of course, fundamentalists, and even many historians, academics and scientists, still cling to the old, outdated colonial meanings, and the binary of truth and falsehood.

Greek mythology is polytheistic while Abrahamic mythology is monotheistic. When the Roman Empire became Christian, polytheism was rejected as false religion. Hindu mythology has always been simultaneously polytheistic and monotheistic: the same God (spelt with capitalization) manifests as multiple gods (spelt without capitalization). In other words, the whole manifests as parts, and every part is an expression of the whole. The whole is limitless, and the part limited; the limitless whole is accessed through the limited part. This approach is unique to Hinduism, and remains unfathomable to most non-Hindus.

A word commonly used for Hinduism is kathenotheism, where one god is worshipped at a time, without disrespecting other gods, and that god is seen as representative of the limitless formless divine, or God. Hence the concept of ishta-devata, the One Being invoked, through whom the devotee accesses the cosmic soul (param-atma). Each deity is like a portal to the same divine entity, and each deity, despite its finite form, is the perfect embodiment of infinity.

In Hindu temples, Hanuman can be seen as an independent deity, or as a deity who is part of Ram’s entourage, just as Ganesha or Murugan can be seen as independent deities, or a deity who is part of Shiva’s family. A deity exists in an ecosystem of many deities and at the same time contains all deities within them.

Hanuman is one. But simultaneously, he is many. Through him, one accesses the hermit Shiva, the householder Vishnu, and the Goddess who embodies nature. He is a Vedic scholar as well as a potent Tantrik warrior.He is the embodiment of Bhakti. He is linked to literature and poetry, with song and music, with physical prowess as well as marital arts. He brings with him Durga (power), Saraswati (knowledge) and Lakshmi (prosperity).

For those uncomfortable with the idea of worshipping a celibate man, there are temples in India where Hanuman has a wife (in Hyderabad, for example), and also one where he wears a nose-ring to appear like the Goddess (in Ratanpur district, Chhattisgarh). So, says this verse, the most efficient way to worship infinity is through this one single deity.

Hanuman Chalisa Chaupai 35 Analysis in English

aura devata chitta na dharail
hanumata sei sarba sukha kara ||35||

Even if one does not meditate on any other god,
Only serving Hanuman makes one blissful. (35)

After the war ended with Rama’s victory, Rama asked Hanuman to inform Sita about it. Hearing the supremely good news, Sita blessed Hanuman for bringing the message to her. She declared that auspicious day as ‘Mangalvar’ (Tuesday) when Hanuman would be worshipped. However, Hanuman never accepts worship for himself but dedicates it to Lord Rama. Lord Rama, being the supreme Lord, blesses devotees of Hanuman, granting all their desires and therefore worshipping Hanuman surpasses worshipping of any other demigod.

Shukracharya, guru of the demons, instigated a demon king named Viprachit to organize a tamasic yagya. A tamasic yagya is a negative fire sacrifice that creates a high amount of inauspiciousness with exactly opposite results as compared to regular fire sacrifices. He instructed him to harass the sages who were expert in performing yagyas and force them to do a tamasic yagya using abominable ingredients such as flesh and blood.

Shukhracharya knew the science of yagyas and was well aware of the fact that the offerings of any yagya had to be personally accepted by demigods. When tamasic yagyas were commenced under the dictate of Viprachit, all the demigods began to get sick one after another.

The sun god himself was so sick that the speed of the sun cycle reduced drastically, resulting in widespread climatic changes all over the world. The rising and setting of the sun became irregular too. Since the sun cycle was disturbed, every living being on the earth naturally got disturbed and began to get sick. Different varieties of infections and diseases spread across the globe.

When this came to Hanuman’s notice, he immediately reached out to Suryadeva, his teacher and guide. But he did not respond to his calls. That was strange because his teacher had never ignored him before. Hanuman personally went all the way to meet Surya and find out the cause of all the abnormal events. As soon as he saw his teacher in that miserable sickly condition, he got his answer. Surya urged Hanuman to somehow stop the tamasic yagya instigated by Shukracharya and thereby save the universe from such an unprecedented calamity.

Since nothing was ever hidden from Surya’s vision, he shared with Hanuman the location of the tamasic yagya being conducted under the protection of the demon king Viprachit. Surya even showed him the place where the demon king had imprisoned all the sages involved in that yagya. Following the direction, Hanuman reached the prison where the sages were held captive.

He learnt from them that they were conducting the yagya under compulsion and not choice. The demon king had imprisoned all their relatives and had threatened to kill them one by one if they didn’t obey him in performance of the tamasic yagya. Not only the sages but even their relatives were imprisoned in a prison created by powerful spells that could not be penetrated by ordinary means. Hanuman first decided to tackle the root of the fear of the sages.

The next morning when the demon king and Shukracharya were busy with the tamasic yagya, Hanuman went to the mountaintop where the relatives of the sages were imprisoned. He sat facing the prison and began to chant the holy names of Lord Rama.

As soon as the holy names of the Supreme Lord began to reverberate, the spell simply collapsed and the prison disintegrated, releasing all the prisoners. Shukracharya came to know by his mystical powers that the spell had been broken and he sent the rakshasa army to handle the situation. Hanuman, who was waiting to receive the upcoming army, slaughtered each and every rakshasa using his powerful mace.

He then instructed the sages to stop performing the tamasic yagya. Shukracharya and the demon king were furious at his impudence. When the demon king attacked him, Hanuman assumed a form so big that Viprachit retreated fearfully. Hanuman was about to kill Viprachit when Shukracharya stepped in to protect his disciple.

Leaving Viprachit with a warning, Hanuman freed all the sages and requested them to begin conducting regular yagyas to restore the balance that had tilted towards gross negativity. Shukracharya helplessly watched the tamasic yagya being dissolved by Hanuman and the whole arena being demolished right in front of his eyes

Only when he returned with the sages, Hanuman realized the extent of the impact of the tamasic yagya across the world. Even after the tamasic yagya had stopped, the demigods had not cured. Most of them were still reeling under its effect. Under Hanuman’s direction, all the demigods were taken to Dhanvantari for cure. Dhanvantari examined them and concluded that only a particular quality of pearl exclusively found in Mansarovar could cure them.

In addition to the pearl, he also required a twig from the navaratna tree, which was a combination of nine different trees growing as one. A yagya should then be conducted using the twigs with the special pearls tied on them. The ashes obtained from that yagya, when mixed with waters from the Ganges, was the magical cure for the illnesses of the gods. Immediately, Hanuman left for Mansarovar to obtain the necessary ingredients for the magic potion to cure the sick demigods.

However, Shukracharya had not stopped fighting the war. By his yogic powers, he had created duplicate pearls that looked exactly like the original but without the same curative potency as the original. But Hanuman outsmarted him and found the real pearls with the help of the divine swans of Mansarovar. Bringing back the pearls along with the sticks of the navaratna tree, Hanuman ensured completion of the yagya as per the instructions of Dhanvantari. And to the delight of all demigods, all of them bounced back to health again.

After this experience, Hanuman realized that health was of paramount importance. He asked Dhanvantari for a permanent cure for all health problems. Dhanvantari told him about the treasure of health, or swastha nidhi, which can bestow permanent good health. However, the catch was that this treasure was not in existence and could only be created by Lord Brahma. So Hanuman, together with the demigods, reached Brahmaloka. Brahma told them the formula for swastha nidhi.

It required 16 different types of rudraksha formed from the tears of Lord Shiva. Hanuman was aware that rudrakshas ranged from one-mukhi to sixteen-mukhi with each one having the power of curing different diseases. Brahma told Hanuman to perform a mahayagya with 16 rudrakshas, as from that yagya would appear the swastha nidhi. Hanuman was excited at the thought of performing the mahayagya and left to collect the 16 ingredients from holy dhams.

As usual, Shukracharya came to know what the demigods were up to. He instructed Viprachit to foil their plan. Viprachit met the king of owls and told them to destroy all the rudrakshas. Because of the owls, Hanuman was unable to find a single rudraksha. He sought Garuda to ask who was behind this mischief. Garuda informed Hanuman that owls were the culprit but no one could take anything from the King of owl without his permission. That’s a boon that they had.

So Hanuman reached the land of owls. The king refused to part with the rudrakshas. On asking why, the king revealed that the entire owl family was saddened by the public perception that they were inauspicious. They wanted a better status in society.

Feeling sympathy for the owls Hanuman took the king to Mother Laxmi. On Hanuman’s request, Laxmi blessed the owls that they would no longer be considered inauspicious. In fact, she accepted them as her vehicle so they would be associated with wealth and hence be considered auspicious.

Feeling on top of the world, the owls returned the rudrakshas gratefully to Hanuman. Hanuman gave them to Brahma, who, along with the demigods, began the yagya. But to their surprise, Agni dev refused to light up. The reason was that Viprachit was still on the throne of heaven and controlling the power of the demigods. In a fit of anger, Hanuman rushed to Indraloka and gave him one tight kick. Viprachit directly landed in Patal-loka and lost all his powers.

With the departure of Viprachit, the demigods regained their powers. The yagya was performed and swastha nidhi personified assured the demigods of continued good health. Hanuman asked for the same assurance for Mrityu loka and swastha nidhi agreed to be present in Mrityu loka as well as Swarga loka. She also thanked Hanuman for invoking her presence and gave him a blessing that whoever prayed to Hanuman will have her special mercy. All the demigods thanked Hanuman profusely, aura devata chitta na dharail hanumata sei sarba sukha karat.

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.