मेरी श्रद्धा

Hanuman Chalisa

Forty verses of Tulsidas in praise of Rama's mighty messenger

The Hanuman Chalisa is a devotional hymn of forty chaupais (quatrains), framed by two opening dohas and one closing doha, composed in Awadhi by the 16th-century poet-saint Goswami Tulsidas. It praises Hanuman's strength, wisdom and devotion to Rama, and is recited by millions daily, especially on Tuesdays and Saturdays, often once, 7, 11 or 108 times.

Hanuman Chalisa
Suyash Dwivedi, devotees reciting the Hanuman Chalisa on Hanuman Jayanti, Wikimedia Commons, CC BY-SA 4.0 Wikimedia Commons

About the Hanuman Chalisa

'Chālīsā' comes from the Hindi chālīs, forty: the hymn has forty chaupais, four-line verses usually printed as two lines, not counting the dohas at the beginning and end. It is the most widely recited prayer to Hanuman, the devotee of Rama who is honoured in the Ramayana as messenger, warrior and the very model of selfless service. Many Hindus know it by heart, and it is sung in homes, temples and gatherings across India and the diaspora.

The text below is the popular recension, taken from the sanskritdocuments.org edition and checked line by line against Jagadguru Rambhadracharya's critical edition with the Mahaviri commentary (1983/84). Obvious typographical errors have been corrected. Where the two differ in wording rather than spelling, the popular reading is kept in the verses and Rambhadracharya's reading is listed in the section on variant readings.

Opening dohas

The Chalisa begins with two dohas. The first, 'Śrī guru carana saroja raja', is also the opening doha of the Ayodhya Kanda of Tulsidas's Ramcharitmanas. It asks for a mind made clear, like a polished mirror, before praising Rama's glory. The second turns to Hanuman for strength, wisdom and learning.

  1. श्रीगुरु चरन सरोज रज निज मनु मुकुरु सुधारि । बरनउँ रघुबर बिमल जसु जो दायकु फल चारि ॥

    śrīguru carana saroja raja nija manu mukuru sudhāri | baranaum̐ raghubara bimala jasu jo dāyaku phala cāri ||

    Meaning: Cleansing the mirror of my mind with the dust of my Guru's lotus feet, I describe the pure glory of Raghubar (Rama), which bestows the four fruits of life: dharma, artha, kama and moksha.

  2. बुद्धिहीन तनु जानिकै सुमिरौं पवनकुमार । बल बुधि बिद्या देहु मोहिं हरहु कलेस बिकार ॥

    buddhihīna tanu jānikai sumirauṃ pavanakumāra | bala budhi bidyā dehu mohiṃ harahu kalesa bikāra ||

    Meaning: Knowing myself to be lacking in wisdom, I remember you, Son of the Wind. Grant me strength, intelligence and knowledge, and take away my sorrows and impurities.

Chaupais 1–10: Hanuman's form and virtues

The first ten chaupais describe Hanuman himself: his names and parentage, his golden form, his strength and learning, and his first great deeds in Lanka.

  1. जय हनुमान ज्ञान गुन सागर । जय कपीस तिहुँ लोक उजागर ॥

    jaya hanumāna jñāna guna sāgara | jaya kapīsa tihum̐ loka ujāgara ||

    Meaning: Victory to Hanuman, ocean of wisdom and virtue. Victory to the lord of the monkeys, who illumines the three worlds.

  2. राम दूत अतुलित बल धामा । अंजनिपुत्र पवनसुत नामा ॥

    rāma dūta atulita bala dhāmā | aṃjaniputra pavanasuta nāmā ||

    Meaning: You are Rama's messenger, abode of matchless strength, known as Anjani's son and the Son of the Wind.

  3. महाबीर बिक्रम बजरंगी । कुमति निवार सुमति के संगी ॥

    mahābīra bikrama bajaraṃgī | kumati nivāra sumati ke saṃgī ||

    Meaning: Great hero, mighty, with a body strong as a thunderbolt, you dispel evil thinking and are the companion of good sense.

  4. कंचन बरन बिराज सुबेसा । कानन कुंडल कुंचित केसा ॥

    kaṃcana barana birāja subesā | kānana kuṃḍala kuṃcita kesā ||

    Meaning: Golden in colour, you are beautifully dressed, with earrings in your ears and curly hair.

  5. हाथ बज्र औ ध्वजा बिराजै । काँधे मूँज जनेऊ साजै ॥

    hātha bajra au dhvajā birājai | kām̐dhe mūm̐ja janeū sājai ||

    Meaning: In your hands shine the thunderbolt-mace and a banner; a sacred thread of munja grass adorns your shoulder.

  6. संकर सुवन केसरीनंदन । तेज प्रताप महा जग बंदन ॥

    saṃkara suvana kesarīnaṃdana | teja pratāpa mahā jaga baṃdana ||

    Meaning: Son of Shankara (or Shiva's own form) and joy of Kesari, your radiance and glory are great, and the whole world bows to you.

  7. विद्यावान गुनी अति चातुर । राम काज करिबे को आतुर ॥

    vidyāvāna gunī ati cātura | rāma kāja karibe ko ātura ||

    Meaning: Learned, virtuous and supremely wise, you are ever eager to do Rama's work.

  8. प्रभु चरित्र सुनिबे को रसिया । राम लखन सीता मन बसिया ॥

    prabhu caritra sunibe ko rasiyā | rāma lakhana sītā mana basiyā ||

    Meaning: You delight in hearing the Lord's story; Rama, Lakshmana and Sita dwell in your heart.

  9. सूक्ष्म रूप धरि सियहिं दिखावा । बिकट रूप धरि लंक जरावा ॥

    sūkṣma rūpa dhari siyahiṃ dikhāvā | bikaṭa rūpa dhari laṃka jarāvā ||

    Meaning: Taking a tiny form you appeared before Sita; taking a fearsome form you set Lanka on fire.

  10. भीम रूप धरि असुर सँहारे । रामचंद्र के काज सँवारे ॥

    bhīma rūpa dhari asura sam̐hāre | rāmacaṃdra ke kāja sam̐vāre ||

    Meaning: Taking a mighty form you destroyed the demons and accomplished Ramachandra's tasks.

Chaupais 11–20: Deeds in Rama's service

These verses recall Hanuman's service to Rama: reviving Lakshmana with the Sanjivani herb, Rama's embrace and praise, his help to Sugriva and Vibhishana, swallowing the sun as a child, and leaping the ocean with Rama's ring.

  1. लाय सजीवन लखन जियाये । श्रीरघुबीर हरषि उर लाये ॥

    lāya sajīvana lakhana jiyāye | śrīraghubīra haraṣi ura lāye ||

    Meaning: Bringing the Sanjivani herb, you revived Lakshmana, and Raghubir (Rama) joyfully embraced you.

  2. रघुपति कीन्ही बहुत बड़ाई । तुम मम प्रिय भरतहि सम भाई ॥

    raghupati kīnhī bahuta baṛāī | tuma mama priya bharatahi sama bhāī ||

    Meaning: Raghupati praised you greatly: 'You are as dear to me as my brother Bharata.'

  3. सहस बदन तुम्हरो जस गावैं । अस कहि श्रीपति कंठ लगावैं ॥

    sahasa badana tumharo jasa gāvaiṃ | asa kahi śrīpati kaṃṭha lagāvaiṃ ||

    Meaning: 'May the thousand-mouthed (Shesha) sing your glory,' so saying, the Lord of Shri embraced you.

  4. सनकादिक ब्रह्मादि मुनीसा । नारद सारद सहित अहीसा ॥

    sanakādika brahmādi munīsā | nārada sārada sahita ahīsā ||

    Meaning: Sanaka and the sages, Brahma and the gods, the great munis, Narada, Sharada (Saraswati) and the king of serpents…

  5. जम कुबेर दिगपाल जहाँ ते । कबि कोबिद कहि सके कहाँ ते ॥

    jama kubera digapāla jahām̐ te | kabi kobida kahi sake kahām̐ te ||

    Meaning: …Yama, Kubera and the guardians of the directions: even they cannot fully tell your glory, so how could poets and scholars?

  6. तुम उपकार सुग्रीवहिं कीन्हा । राम मिलाय राज पद दीन्हा ॥

    tuma upakāra sugrīvahiṃ kīnhā | rāma milāya rāja pada dīnhā ||

    Meaning: You did Sugriva a great service: you brought him to Rama and so gave him back his kingdom.

  7. तुम्हरो मंत्र बिभीषन माना । लंकेस्वर भए सब जग जाना ॥

    tumharo maṃtra bibhīṣana mānā | laṃkesvara bhae saba jaga jānā ||

    Meaning: Vibhishana followed your counsel and became lord of Lanka, as the whole world knows.

  8. जुग सहस्र जोजन पर भानू । लील्यो ताहि मधुर फल जानू ॥

    juga sahasra jojana para bhānū | līlyo tāhi madhura phala jānū ||

    Meaning: The sun, thousands of yojanas away, you swallowed, thinking it a sweet fruit.

  9. प्रभु मुद्रिका मेलि मुख माहीं । जलधि लाँघि गये अचरज नाहीं ॥

    prabhu mudrikā meli mukha māhīṃ | jaladhi lām̐ghi gaye acaraja nāhīṃ ||

    Meaning: Holding the Lord's ring in your mouth, you leapt across the ocean; no wonder in that.

  10. दुर्गम काज जगत के जेते । सुगम अनुग्रह तुम्हरे तेते ॥

    durgama kāja jagata ke jete | sugama anugraha tumhare tete ||

    Meaning: However difficult the tasks of the world, by your grace they all become easy.

Chaupais 21–30: Protection and grace

From the twenty-first chaupai the hymn turns to what Hanuman's grace means for the devotee: refuge, freedom from fear and illness, and the fulfilment of wishes.

  1. राम दुआरे तुम रखवारे । होत न आज्ञा बिनु पैसारे ॥

    rāma duāre tuma rakhavāre | hota na ājñā binu paisāre ||

    Meaning: You are the guardian of Rama's door; no one enters without your permission.

  2. सब सुख लहै तुम्हारी सरना । तुम रच्छक काहू को डर ना ॥

    saba sukha lahai tumhārī saranā | tuma racchaka kāhū ko ḍara nā ||

    Meaning: Whoever takes refuge in you finds every happiness; with you as protector, there is nothing to fear.

  3. आपन तेज सम्हारो आपै । तीनों लोक हाँक तें काँपै ॥

    āpana teja samhāro āpai | tīnoṃ loka hām̐ka teṃ kām̐pai ||

    Meaning: Only you can contain your own might; the three worlds tremble at your roar.

  4. भूत पिसाच निकट नहिं आवै । महाबीर जब नाम सुनावै ॥

    bhūta pisāca nikaṭa nahiṃ āvai | mahābīra jaba nāma sunāvai ||

    Meaning: Ghosts and evil spirits do not come near when the name of the Great Hero (Mahavir) is spoken.

  5. नासै रोग हरै सब पीरा । जपत निरंतर हनुमत बीरा ॥

    nāsai roga harai saba pīrā | japata niraṃtara hanumata bīrā ||

    Meaning: Disease is destroyed and all pain removed by constantly repeating the name of the brave Hanuman.

  6. संकट तें हनुमान छुड़ावै । मन क्रम बचन ध्यान जो लावै ॥

    saṃkaṭa teṃ hanumāna chuṛāvai | mana krama bacana dhyāna jo lāvai ||

    Meaning: Hanuman frees from trouble whoever meditates on him in thought, deed and word.

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

    saba para rāma tapasvī rājā | tina ke kāja sakala tuma sājā ||

    Meaning: Rama, the ascetic king, is supreme over all, and you carried out all his tasks.

  8. और मनोरथ जो कोई लावै । सोई अमित जीवन फल पावै ॥

    aura manoratha jo koī lāvai | soī amita jīvana phala pāvai ||

    Meaning: Whoever comes to you with any other wish receives the boundless fruit of life.

  9. चारों जुग परताप तुम्हारा । है परसिद्ध जगत उजियारा ॥

    cāroṃ juga paratāpa tumhārā | hai parasiddha jagata ujiyārā ||

    Meaning: Your glory spans all four ages; your radiance is renowned throughout the world.

  10. साधु संत के तुम रखवारे । असुर निकंदन राम दुलारे ॥

    sādhu saṃta ke tuma rakhavāre | asura nikaṃdana rāma dulāre ||

    Meaning: You are the protector of sadhus and saints, destroyer of demons and darling of Rama.

Chaupais 31–40: The fruit of devotion

The final ten chaupais speak of the boons given by Sita, the 'elixir' of Rama's name, liberation, and the fruit of reciting the Chalisa itself. In the fortieth, Tulsidas names himself and asks Hanuman to live in his heart.

  1. अष्ट सिद्धि नौ निधि के दाता । अस बर दीन जानकी माता ॥

    aṣṭa siddhi nau nidhi ke dātā | asa bara dīna jānakī mātā ||

    Meaning: You can bestow the eight siddhis and nine treasures; Mother Janaki (Sita) gave you this boon.

  2. राम रसायन तुम्हरे पासा । सदा रहो रघुपति के दासा ॥

    rāma rasāyana tumhare pāsā | sadā raho raghupati ke dāsā ||

    Meaning: You hold the elixir of Rama's name; may you ever remain the servant of Raghupati.

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

    tumhare bhajana rāma ko pāvai | janama janama ke dukha bisarāvai ||

    Meaning: Through devotion to you one reaches Rama and forgets the sorrows of many lifetimes.

  4. अंत काल रघुबर पुर जाई । जहाँ जन्म हरिभक्त कहाई ॥

    aṃta kāla raghubara pura jāī | jahām̐ janma haribhakta kahāī ||

    Meaning: At the end of life such a devotee goes to Raghubar's abode, and wherever he is born, he is known as a devotee of Hari.

  5. और देवता चित्त न धरई । हनुमत सेइ सर्ब सुख करई ॥

    aura devatā citta na dharaī | hanumata sei sarba sukha karaī ||

    Meaning: Even without holding any other deity in mind, one who serves Hanuman obtains every happiness.

  6. संकट कटै मिटै सब पीरा । जो सुमिरै हनुमत बलबीरा ॥

    saṃkaṭa kaṭai miṭai saba pīrā | jo sumirai hanumata balabīrā ||

    Meaning: Troubles are cut away and all pain ends for whoever remembers the mighty hero Hanuman.

  7. जै जै जै हनुमान गोसाईं । कृपा करहु गुरु देव की नाईं ॥

    jai jai jai hanumāna gosāīṃ | kṛpā karahu guru deva kī nāīṃ ||

    Meaning: Victory, victory, victory to Lord Hanuman! Be gracious to me as my Guru is.

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

    jo sata bāra pāṭha kara koī | chūṭahi baṃdi mahā sukha hoī ||

    Meaning: Whoever recites this a hundred times is freed from bondage and attains great happiness.

  9. जो यह पढ़ै हनुमान चालीसा । होय सिद्धि साखी गौरीसा ॥

    jo yaha paṛhai hanumāna cālīsā | hoya siddhi sākhī gaurīsā ||

    Meaning: Whoever reads this Hanuman Chalisa attains success; Gaurisha (Shiva) is witness to this.

  10. तुलसीदास सदा हरि चेरा । कीजै नाथ हृदय महँ डेरा ॥

    tulasīdāsa sadā hari cerā | kījai nātha hṛdaya maham̐ ḍerā ||

    Meaning: Tulsidas, forever the servant of Hari, prays: Lord, make your dwelling in my heart.

Closing doha

The hymn ends by asking Hanuman to dwell in the heart together with Rama, Lakshmana and Sita.

  1. पवनतनय संकट हरन मंगल मूरति रूप । राम लखन सीता सहित हृदय बसहु सुर भूप ॥

    pavanatanaya saṃkaṭa harana maṃgala mūrati rūpa | rāma lakhana sītā sahita hṛdaya basahu sura bhūpa ||

    Meaning: Son of the Wind, remover of troubles, embodiment of auspiciousness: king of the gods, dwell in my heart together with Rama, Lakshmana and Sita.

Authorship and history

The Chalisa is attributed to Goswami Tulsidas (16th century), author of the Ramcharitmanas, who lived in Varanasi and is associated with the Sankat Mochan Hanuman temple there. The attribution rests on long tradition and on the signature in the fortieth chaupai ('tulasīdāsa sadā hari cherā'). Popular stories link its composition to particular events in Tulsidas's life; these are devotional lore rather than documented history.

Scholars note that the Chalisa was not included in the early printed editions of Tulsidas's collected works, and Rambhadracharya observed that no commentary on it existed before the 1980s. His Mahaviri commentary (1983) is considered one of the most thorough, and it proposes several readings that differ from the popular text (listed below).

Variant readings

The Chalisa has been transmitted mostly by recitation, so small differences of spelling (guna/guṇa, kapīsa/kapīśa) are common. The more significant differences in wording are:

Chaupai 6: 'saṅkara suvana kesarīnandana'
Rambhadracharya reads 'śaṅkara svayaṃ kesarīnandana' ('Shankara himself, as Kesari's son'), expressing the Shaiva belief that Hanuman is Shiva's own incarnation.
Chaupai 5: 'hātha bajra au dhvajā birājai … janeū sājai'
Rambhadracharya's text has 'aru dhvajā' and 'janeū chājai'; the meaning is the same.
Chaupai 27: 'saba para rāma tapasvī rājā'
Rambhadracharya reads 'saba para rāma rāya siratājā' ('Rama the King, crown of all').
Chaupai 28: 'soī amita jīvana phala pāvai'
Rambhadracharya reads 'tāsu amita jīvana phala pāvai'.
Chaupai 32: 'sadā raho raghupati ke dāsā'
Rambhadracharya reads 'sādara ho raghupati ke dāsā' ('you are, with reverence, Raghupati's servant').
Chaupai 31: 'asa bara dīna jānakī mātā'
Some editions, including Rambhadracharya's, print 'dīnha' for 'dīna'; both mean 'gave'.
Opening doha 2: 'bala budhi bidyā'
Some printings have 'bala buddhi bidyā'; the meaning is identical.

How and when to recite

Tuesday and Saturday are the days traditionally devoted to Hanuman, and the Chalisa is recited on them in homes and temples; Hanuman Jayanti is the chief festival. Many devotees also recite it every morning or evening.

1. Bathe or wash, and sit before an image of Hanuman (or of Rama's court with Hanuman) on a clean seat, facing east or north. 2. Light a lamp, preferably with ghee or mustard oil, and offer flowers. Red or orange flowers and sindoor are traditional for Hanuman. 3. Many begin by remembering Rama, for example with 'Śrī Rāma jaya Rāma jaya jaya Rāma', since Hanuman is pleased by Rama's name. 4. Recite the two dohas, the forty chaupais and the closing doha without hurrying. 5. Close with an aarti and a short prayer.

Counts vary with intention. One recitation daily is common; 3, 7 or 11 are also customary. The Chalisa itself says that one who recites it 'sata bāra' (a hundred times) is freed from bondage, and many hold 100- or 108-recitation sessions on special occasions.

Benefits described in tradition

The closing chaupais state the fruits themselves: freedom from trouble and pain (36), release from bondage (38) and spiritual success, with Shiva as witness (39). Devotees widely believe that regular recitation:

- gives courage and removes fear, including fear of evil spirits (24); - helps in illness and hardship (25–26); - brings strength, intelligence and learning, as the opening doha prays; - lessens the difficulties traditionally linked to Saturn (Shani), which is one reason Saturday recitation is popular; - deepens devotion to Rama, which the Chalisa presents as its highest fruit (33–34).

These are expressions of faith and tradition rather than promised outcomes. For many people the Chalisa is simply a steady companion: a few minutes of remembering strength used in service of the good.

For this puja and path

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Questions pilgrims ask

Who wrote the Hanuman Chalisa?

Goswami Tulsidas, the 16th-century poet-saint who also wrote the Ramcharitmanas. He names himself in the fortieth chaupai: 'Tulsidas sada Hari chera'.

What is the meaning of the Hanuman Chalisa?

It is a hymn praising Hanuman's form, strength, wisdom and devotion, recounting his deeds for Rama, and asking for his protection and for Rama's presence in the heart. Line-by-line meanings are given above.

How many verses are in the Hanuman Chalisa?

Forty chaupais, plus two dohas at the start and one at the end: 43 verses in all.

When should the Hanuman Chalisa be recited?

Any time, but Tuesdays and Saturdays, mornings and evenings, and Hanuman Jayanti are traditional. Many recite it daily.

How many times should I read the Hanuman Chalisa?

Once a day is common; 3, 7, 11 or 108 times are also customary. The Chalisa itself speaks of reciting it a hundred times ('sata bara').

Can women recite the Hanuman Chalisa?

Yes. The Chalisa is a bhakti hymn in the people's language and is recited by women and men alike. Some families observe their own customs, which are respected.

Sources

Last researched: 2026-10-29

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