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Hanuman Chalisa in English with Lyrics and Meaning

Shri Hanuman Chalisa in English


The Hanuman Chalisa is a compact version which explain all the glory and great works of Lord Hanuman in a lovely frame. This is an arrangement of forty reverential verses lauding the Lord Hanuman, and thus it is known as Hanuman Chalisa in English due to it’s fourty verses in Hindi. It is a great belief and intend for chanting as a conjuring to Shri Hanuman.

Each of these forty verses obliges a particular goal. This has been composed in Awadhi, which is a lingo of India and is entirely near Hindi. This kind of verse is called “Geya” In Sanskrit meaning, this can be set to a song and can be sung.  Devotees can remember Hanuman Chalisa effortlessly.

In Hindi grammar, such style of verse is called chaupai (implies four stages). Each chaupai of the Chalisa has two lines, which dependably rhyme.

In the sixteenth century, Hanuman Chalisa is an epic composition of great saint Tulsidas. For beginners, Goswami Tulsidas is the understood, broadly acclaimed saint who has additionally created Shri Ramcharit Manas a complete biography of lord Rama and his wife Sita with their brother and sons named Love and Kusha. All this work of Tulsidas is in a mainstream Awadhi form of the Epic Ramayan.

In nowadays, the Hanuman Chalisa turns out to be most prominent religious radiance melody of Lord Hanuman even not just in India; it is overall celebrated because of its real confidence and thinks coming about forever changing experiences with parts individuals on this globe. Hanuman Chalisa henceforth, evolved over into English language for all the foreigner people groups of all around can comprehend the significance of these 40 verses and read precisely that is what are the real feeling of cahupayis. Without a doubt Hanuman, chalisa in English adaptation get viral and preferred by hugely.

There is a substantial Belief of Hanuman Chalisa. It is acclaimed in this poem and is likewise broadly accepted among the devotees that anyone who recounts the Hanuman Chalisa one hundred times, should achieve freedom from the repeat of birth and death and might accomplish the most astounding blessings.

Hanuman Chalisa in English Accent from Starting: 

Shri Guru charan saroj raj, Nij mann mukur sudhaari |

Barnau raghubar bimal jasu, Jo daayaku fal chaari ||

Meaning – Cleansing the mirror in the form of my mind with the pollen of the lotus-feet of the Guru, I describe the unblemished glory of Rama, which bestows the four fruits.

Gita Press translation interprets the four fruits as the four Puruṣārthas – Dharma, Artha, Kāma, and Mokṣa.[36] Rambhadracharya comments that the four fruits refer to any of the following

The four Puruṣārthas – Dharma, Artha, Kāma, Mokṣa
The four types of Mukti – Sālokya, Sāmīpya, Sāyujya, Sārūpya
Dharma, Jñāna, Yoga, Japa

Buddhiheen tanu jaanike, Sumiron pawan kumar |

Bal buddhi vidya dehu mohe, harahu kales bikaar ||

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

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

Jai hanuman gyan gun sagar |

Jai kapees tihu lok ujaagar ||1||

Meaning – O Hanuman, the ocean of knowledge and virtues, may you be victorious. O the chief amongst Vanaras famous across the three Lokas (Pātāla, Prithvi (earth) and Svarga), may you be victorious.

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

Ram doot atulit bal thama |

Anjani putra pawansut naama ||2||

Meaning – You are the trusted messenger of Rama and you are the abode of incomparable strength. You are known by the names of Anjaniputra (son of Anjana) and Pavanasuta (son of Vāyu).

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

Mahaveer vikram bajrangi |

Kumati niwaar sumati ke sangi ||3||

Meaning – You are the great hero, you are endowed with valour, your body is as strong as Indra’s Vajra. You are the destroyer of vile intellect, and you are the companion of one whose intellect is pure.

Rambhadracharya explains the word bajarangī to come from Sanskrit Vajrāṅgī and gives two meanings of the word bikrama based on the root kram in Sanskrit and usage of the verb form vikramasva in Valmiki Ramayana.

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

Kanchan baran biraaj subesa |

Kaanan kundal kunchit kesa ||4||

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

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

Hath bajra au dhwaja biraaje |

Kaandhe moonj janeu saaje ||5||

Meaning – You have the Vajra and the flag in your hands, and the sacred-thread (Yajnopavita) made of the Munja grass adorns your shoulder.

Rambhadracharya gives two meanings for the first half of the verse.

The flag signifying the victory of Rama shines forth in Hanuman’s Vajra-like powerful hand
The Vajra-like powerful Gadā and the victory flag of Rama shine forth in Hanuman’s hands

He also gives the variant reading chhājai (छाजै) instead of sājai (साजै) in the second half.

Sankar suban kesari nandan |

Tej prataap maha jag bandan ||6||

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

Hanuman is the son of Kesari and Shiva. Rambhadracharya gives two variant readings for the first part.

shankara svayam which is explained as Hanuman is Shiva himself, as Vāyu carried the power of Shiva himself in Anjana’s womb from which Hanuman was born. Tulsidas mentions Hanuman as an Avatar of Shiva in the Vinayapatrika.
shankara suvana which is explained as Hanuman is the son of Vāyu, who is one of the eight manifestations of Shiva as per Kalidasa. An alternate explanation is that the word suvana is used in the sense of Aṃśa as per the Puranic narrative of Vāyu carrying Shivas power to Anjana’s womb.

Rambhadracharya explains kesarī nandana as the Kṣetraja son of Kesari, which is one of the twelve kinds of offspring recognized in the ancient Hindu law.

Vidyabaan guni ati chaatur |

Ram kaaj karibe ko aatur ||7||

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

Prabhu charitra sunibe ko rasiya |

Ram lakhan seeta mann basiya ||8||

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

Sooshm roop dhari siyahin dikhaba |

Bikat roop dhari lank jaraaba ||9||

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

Bheem roop dhari asur sanhaare |

Ramchandra ke kaaj sanwaare ||10||

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

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

Laay sanjeevani lakhan jeeyaye |

Shriraghuveer harasi urr laaye ||11||

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

Raghupati keenhi bahut badaayi |

Tum mam priye bharatahi sam bhai ||12||

Meaning – Rama, the chief among Raghu’s descendants, praised you profusely saying “You are dear to me like my brother Bharata.

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

Sahas badan tumharo jas gaave |

As kahin shripati kanth lgaave ||13||

Rama also added that a thousand people will praise Hanuman’s glory and embraced him again.

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

Sankadik bhramhadi munheesa |

Narad sarad sahit aheesa ||14||

Jam kuber digpal jahan te |

Kabi kobid kahi sake kahan te ||15||

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

Tum upkaar sugreewahi keenha |

Ram milaay raajpad deenha ||16||

Meaning – You did Sugriva a great favour by making him meet Rama and bestowing on him the kingdom of Kishkindha.

Tumharo mantra vibhishan maana |

Lankeshwar bhaye sab jag jaana ||17||

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

Jug sahastra jojan par bhaanu |

Leelyo taahi madhur fal jaanu ||18||

Meaning – The Surya, sun situated {1 Yug = 12,000 years, 1 Sahastra = 1000, 1 Yojan = 8 Miles, (Yug x Sahastra x Yojan) = 12,000x1,000x8 miles = 96,000,000 miles (1 mile = 1.6 km) 96,000,000 miles = 96,000,000x1.6 km = 153,600,000 km} 153,600,000 km from the earth, was swallowed by you after you assumed him to be a sweet fruit.

Though Hanuman does not end up swallowing the Surya in Valmiki’s Ramayana, the narrative is referred to by Tulsidas in the Vinayapatrika. Rambhadracharya ascribes the differences in the narration by Valmiki and Tulsidas to the difference in the Kalpas.

Prabhu mudrika meli mukh maahi |

Jaladhi laangh gaye acharaj naahi ||19||

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

Durgam kaaj jagat je jetey |

Sugam anugrah tumhare tete ||20||

Meaning – All the unattainable tasks in the world become easily attainable with your grace

Ram duare tum rakhware |

Hot na aagya bin pesaare ||21||

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

Rambhadracharya explains paisāre as the Tadbhava form of Sanskrit padasāra.

Sab sukh lahe tumhari sarnaa |

Tum rakshak kaahu ko darnaa ||22||

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

Aapan tej samharo aape |

Teeno lok haank te kaanpe ||23||

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

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

Bhoot pisaach nikat nhi aave |

Mahaveer jab naam sunaave ||24||

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

Naase rog harey sab peera |

Japat nirantar hanumat veera ||25||

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

Sankat te hanuman chhudawe |

Man kram vachan dhayan jo laave ||26||

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

Sab par ram tapshvi raja |

Tin ke kaaj sakal tum saaja ||27||

Meaning – Rama is the supreme God and a king with Tapas, and yet you executed all his tasks.

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

Aur manorath jo koi laawe |

Soi amit jeevan fal pave ||28||

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

A variant reading is soī amita jīvana phala pāvai

Charo jug partaap tumhara |

Hai parisiddha jagat ujiyara ||29||

Meaning – Your glory is famous in all the four Yugas, and illuminates the whole world.

Rambharacharya adds that this verse refers to the immortality of Hanuman, as four cycles of the four Yugas are believed to have passed since the Avatar of Rama.

Sadhu sant ke tum rakhware |

Asur nikandan ram dulaare ||30||

Meaning – You are the protector of Sadhus (mendicants) and Sants (saints). You are the destroyer of demons and dear as a son to Rama.

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

Ast siddhi nau nidhi ke daata |

Asbar deenh jaanki mata ||31||

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

Ram rasayan tumhre paasa |

Sadaa raho raghupati ke daasa ||32||

Meaning – You have the treasure of Rama’s Bhakti (rāma rasāyana) with you. You are, respectfully, the servant of Raghupati (Shri Raam).

The treasure of love (Bhakti) towards Rama, with rasa meaning devotion and āyana meaning repository
The abode of devotion to Rama (i.e. Ramāyana), with rasa meaning devotion and āyana meaning a house or edifice
The second half has variant readings including sadā raho and sādara tuma instead of sādara ho

Tumhre bhajan ram ko paave |

Janam janam ke dukh vishraave ||33||

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

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

Ant kaal raghuvar pur jayi |

Jahan janm hari bhakt kahaai ||34||

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

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

Aur devta chitt na dharai |

Hanumat sei sarv sukh karai ||35||

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

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

Sankat katey mitey sab peera |

Jo sumire hanumat balveera ||36||

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

Jai jai jai hanuman gosaai |

Kripa karahu guru dev ki naai ||37||

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

Rambhadracharya interprets the three utterances of jaya to mean that Hanuman is sat-cit-ānanda.

Jo sat baar paath kr koi |

Chhutahi bandh maha sukh hoi ||38||

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

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

Jo yeh padhe hanuman chalisa |

Hoy siddh saaki gaurisa ||39||

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

Rao and Mehta explain this as “One who reads Hanuman Chalisa attains siddhis of God Shiva and becomes his friend.”

Tulsidas sada hari chera |

Keeje nath hriday maha dera ||40||

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

Rambhadracharya offers three explanations for this verse in accordance with three different Anvayas (connection of words).

O Hanuman, the lord of Vanaras, you are always in the service of Hari (Rama), may you reside in the heart of Tulsidas.
Tulsidas says O Lord Hanuman, may you ever reside in the heart of the devotees who serve Hari (Rama).
Tulsidas is ever the servant of Hari (Hanuman, as Hari also means Vanara in Sanskrit), may you reside in my heart.

Pawantanay sankat haran, mangal murti roop |

Ram lakhan seeta sahit hriday basahu sur bhoop ||

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

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

Meaning Source Wikipedia

Read Hanuman Chalisa in More Languages: Kannada, Telugu, Oriya, Gujarati, Tamil, Hindi, Malayalam and Bengali.

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  1. Excellently written and presented with perfect wording and pronunciation…thanks for Hanuman chalisa in English

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