Shri Hanuman Chalisa Explained

Jai Hanuman Gyan Gun Sagar means: Victory to Hanuman, the ocean of knowledge and virtue.

Hanuman is praised first not for his physical strength, but for his wisdom (Gyan) and virtues (Gun).

An ocean symbolizes something vast, deep and seemingly inexhaustible.

This connects directly with the previous doha, where we asked Hanuman for strength, wisdom and knowledge.

Now we acknowledge that Hanuman is an embodiment of those very qualities.

Jai Kapis means: Victory to Hanuman, the Lord/leader of the Vanaras.

Yet despite his immense powers, Hanuman never uses them for ego or personal glory.

His strength is completely directed toward Ram and the service of a higher purpose.

Tihun Lok Ujagar means: He who illuminates the three worlds.

Traditionally, these are understood as heaven, earth and the underworld.

“Ujagar” means to illuminate, reveal or make manifest.

Symbolically, Hanuman's light can represent wisdom dispelling ignorance and confusion.

Ram doot — “messenger of Ram” — tells us that Hanuman's identity is rooted in service, not personal power.

His extraordinary abilities become meaningful because he uses them for Ram's purpose.

Atulit bal means immeasurable or incomparable strength.

But this isn't merely physical strength—it includes courage, willpower, endurance and spiritual strength.

Dhama means an abode or repository: Hanuman is portrayed as a living reservoir of strength.

Then Tulsidas gives us Hanuman's lineage:

Anjani-putra — son of Anjani, reminding us of his human/maternal origin and his loving connection to his mother.

Pavan-sut — son of Pavan (Vayu), the wind god.

Wind is invisible but powerful, and it moves freely without being confined.

Symbolically, this connects Hanuman with prana—the vital life-force carried through breath.

Mahabir means a supreme or great warrior; Bikram conveys heroic courage, valour and determined action. *Bikram is common noun meaning valiant and a proper noun referring to the legendary king, Vikramaditya, king of Ujjain, who was renowned for his worldly wisdom.

Bajrangi comes from Vajra-ang — “one whose body is like the thunderbolt (vajra),” symbolizing indestructible strength and resilience. *Vajra is Indra’s weapon which he once hurled at Hanuman and instead of being hurt by it, Hanuman absorbed it and internalized his power, hence getting the name Vajra-angi.

But Tulsidas immediately moves from outer strength to inner strength:

Kumati nivar — He removes misguided or harmful thinking.

Sumati ke sangi — He is the companion of good, wise and noble thinking.

This is a beautiful reminder that Hanuman's greatest gift isn't simply making us stronger—it is also helping us think rightly.

Kanan kundal kunchit kesa describes him wearing earrings (kundal) and having curly hair (kunchit kesha).

At first, Tulsidas seems simply to be painting a beautiful image of Hanuman—but there is symbolism beneath the description.

Kanchan, meaning gold, represents purity, brilliance and something that does not easily lose its essential nature. Hanuman's golden radiance can therefore be contemplated as the illumination of devotion, strength and spiritual discipline.

The kundal (earrings) have an interesting traditional association. In the Ramayana tradition, Hanuman is often portrayed with divine ornaments, reflecting his extraordinary, semi-divine nature and his connection with the celestial world.

His curly hair (kunchit kesha) contributes to the image of youthful vitality and natural energy.

We are invited to visualize Hanuman, because this creates, Darshan, an integral ritual in Hinduism. Darshan is acknowledgement of being seen; it is reciprocation, a communication between the deity and the devotee. A Hindu temple is the house of the deity. We go to see them and be seen by them, hence creating a personal connection.

The Bajra/Vajra is the legendary thunderbolt weapon of Indra (the leader of Devas), symbolizing indestructible strength, courage and the ability to overcome obstacles. There is also a beautiful origin story: when Hanuman was a child, he mistook the Sun for a fruit and leapt toward it. Indra struck him with the vajra, injuring his jaw (hanu), which is traditionally connected with the name Hanuman.

The flag (dhvaja) represents victory, purpose and allegiance. Hanuman's flag can therefore remind us that his immense strength is always directed toward Ram's cause rather than his own ego.

The munj janehu, or sacred thread, represents discipline, responsibility and spiritual learning.

In many Hindu traditions, Hanuman is regarded as an Ansha (manifestation/aspect) of Shiva, while Kesari is his earthly father. The Shiva Purana and later devotional traditions associate Hanuman's birth with Shiva's divine energy being carried through Vayu to Anjana.

Tej is more than physical brightness—it suggests spiritual radiance, vitality and inner brilliance. Pratap conveys heroic power, glory and the ability to inspire awe.

This chaupai beautifully brings together knowledge and action. Hanuman isn't merely Vidyavaan (learned); he is also Guni (possessing noble qualities) and Chatur (wise, discerning and skillful).

The distinction is important: knowledge alone doesn't make someone wise. Hanuman demonstrates his knowledge through the way he speaks, makes decisions, solves problems and serves Ram.

This is especially evident in the Sundara Kanda. When Hanuman enters Lanka, he doesn't simply rely on his strength. He observes carefully, disguises himself, searches intelligently for Sita, chooses his words thoughtfully, and adapts his approach according to circumstances. His intelligence is always placed in service of a higher purpose.

This chaupai reveals something deeper about what Hanuman loves. The word “rasiya” means one who takes deep delight or finds rasa (spiritual sweetness) in something. Hanuman doesn't listen to Ram's story merely as information—he relishes it. For him, remembering and hearing about Ram is itself a form of devotion.

This is beautifully illustrated in the Ramcharitmanas and broader Ramayana tradition. Hanuman's devotion is so complete that Ram, Lakshman, and Sita are not merely people he serves—they have become the centre of his inner world.

In another popular tradition, when questioned about where Ram and Sita reside, Hanuman opens his chest and reveals Ram, and Sita within his heart.

In the Hindu worldview, the world goes through cycles of re-birth and re-death. In each lifetime (kalpa), the world has four phases like all living beings: childhood, youth, maturity and old age. These four yugas are known as Krita, Treta, Dvapara, and Kali. The Ramayana takes place in Treta Yuga. Since the world has gone through infinite lifetimes, and in each kalpa there has been a Ramayana, everyone in every age knows the story of Ram. Therefore, Anjana narrates to Hanuman stories of Ram from an earlier kalpa.

This chaupai describes two moments from the Sundara Kanda of the Ramcharitmanas, when Hanuman reaches Lanka in search of Sita. But beneath the story is a profound lesson: great strength is not always expressed through force. True strength is the ability to become exactly what the situation requires.

When Hanuman finds Sita in Ashoka Vatika, he does not appear as the enormous warrior capable of frightening Lanka. He becomes sukshma—small, gentle and unobtrusive. He understands that Sita is frightened, surrounded by enemies and uncertain whom she can trust. His first task is therefore not to demonstrate power, but to create safety and trust.

Later, when Lanka challenges and humiliates him, Hanuman becomes vikat—formidable and terrifying—and eventually sets Lanka ablaze. The same being who could become almost invisible could also become overwhelmingly powerful.

While chanting, contemplate:

“May I know when to become small and gentle, and when to become powerful and fearless. May my strength always be guided by wisdom and compassion.”

This follows beautifully from the previous chaupai. Hanuman had become sukshma—small and gentle before Sita. Now he becomes bhima—terrifying and immense before those demons (asuras) who threaten Ram's purpose.

The important word here is “roop” — form. Hanuman changes his form according to what the moment demands.

In the Sundara Kanda, after meeting Sita, Hanuman deliberately creates havoc in Ashoka Vatika, defeats the forces sent against him, and ultimately allows himself to be captured so he can confront Ravana. His actions are not random destruction; they are calculated steps in Ram's mission to find Sita and challenge Lanka's arrogance.

In the Ramayana, Lakshman is gravely wounded during the battle in Lanka. Hanuman is sent to obtain the Sanjeevani, a life-restoring herb from the Himalayas. Unable to identify the exact herb, he does something wonderfully characteristic of him: he lifts the entire mountain and brings it back, ensuring that the medicine reaches Lakshman in time.

He doesn't waste precious time being paralyzed by uncertainty. He finds another way.

Now comes the second part – “And Ram embraced you with delight.”

After all the extraordinary things Hanuman has done, this is perhaps the reward that matters most to him—not wealth, power or recognition, but the joy of the person he serves.

There is also something deeply human here. Imagine Ram, who has been watching Lakshman lie near death, suddenly seeing his brother restored. His relief and gratitude overwhelm him, and he embraces Hanuman.

This comes immediately after Hanuman returns with the Sanjeevani and Ram embraces him. The emotional weight of these words is enormous.

Ram doesn't simply thank Hanuman for completing a difficult task. He places Hanuman in the same category as Bharat, his beloved brother and one of the greatest examples of selfless devotion in the Ramayana.

Why Bharat?

When Ram is sent into exile, Bharat refuses to accept the throne that has come to him. He places Ram's sandals on the throne and governs Ayodhya only as Ram's representative, waiting for his brother's return. His love for Ram is so selfless that Ram sees the same purity of devotion in Hanuman.

And this tells us something extraordinary about Hanuman.

Hanuman isn't merely Ram's servant because he is commanded to serve. He has become family through love.

This is one of the most tender moments in the Chalisa because Ram is now praising Hanuman's devotion—and yet immediately admits that even a thousand mouths would struggle to describe it fully.

“Sahas badan” — a thousand mouths

This traditionally evokes Shesha (Ananta Shesha), the cosmic serpent associated with Vishnu, who is often described as having a thousand heads and as endlessly singing the glory of the Divine. Since Ram is regarded as an incarnation of Vishnu, invoking this imagery places Hanuman's greatness within a cosmic scale.

And then comes “kanth lagaave” — Ram embraces him.

Notice the pattern we've seen developing:

Hanuman carries out Ram's work → Ram praises him → Ram calls him as dear as Bharat →

and now Ram embraces him again.

The relationship has moved beyond duty. It has become love. Hanuman never performs his deeds demanding praise. In fact, his characteristic response is to attribute everything to Ram's grace. Yet praise finds him anyway.

Hanuman isn't revered merely by warriors or devotees—his qualities are acknowledged even by the greatest embodiments of wisdom and knowledge.

Sanakadi refers to the four ancient sages—Sanaka, Sanandana, Sanatana and Sanatkumara—who are traditionally portrayed as eternally wise beings devoted to spiritual knowledge. Brahma represents cosmic creation, Narada divine devotion and communication, Saraswati (Sharada) knowledge and learning, while Aheesa (Shesha) refers to the lord of the serpents (naga).

Yama is the lord of death and his elder brother Kubera, lord of treasures represents wealth and prosperity. Yama fills life with fear while Kubera fills it with hope. Life is a combination of the two and both these deities praise Hanuman.

The Digga-palas are the divine guardians of the sky who are located in eight spots: the four cardinal and the four ordinal directions.

Kavi means poet, while Kovid means someone deeply learned or skilled in knowledge.

Even the guardians of space sing praises of Hanuman, as are the poets and scholars.

This refers to one of Hanuman's most important acts in the Ramayana—not one of physical strength, but of bringing the right people together.

Sugriva had been driven out of his kingdom by his brother Vali and was living in fear. Hanuman, who was serving Sugriva, encountered Ram and Lakshman while they were searching for Sita. Recognizing their extraordinary character, Hanuman brought them to Sugriva. This meeting became a turning point: Ram and Sugriva formed an alliance, and Ram eventually helped Sugriva regain his kingdom. In return Sugriva helped Ram against Ravana.

Hanuman’s intellect is displayed in recognizing that both Ram and Sugriva can assist each other in their goals. Hanuman possesses enormous power, yet here his greatest contribution is almost diplomatic: he listens, recognizes character, builds trust and creates a relationship.

Hanuman's greatest contributions aren't always made through force. Sometimes his greatest power is his judgment and his ability to guide someone toward what is right.

Vibhishan was Ravana's younger brother, but unlike Ravana, he recognized that abducting Sita and opposing Ram was wrong. When he eventually left Ravana and sought refuge with Ram, Hanuman played an important role in recognizing Vibhishan's sincerity and supporting his acceptance into Ram's camp.

The word “mantra” here is particularly interesting. It doesn't necessarily mean a mystical chant. It can mean counsel, advice or wise guidance. Later, Vibhishan becomes Lankeshwar—the king of Lanka.

Hanuman sees the rising Sun and, thinking it is a beautiful ripe fruit, leaps into the sky to eat it. His enormous leap becomes an early demonstration of the extraordinary power he possesses. This tale reveals how Hanuman is able to contract space and time, and also increase his size to consume the sun, without any training, simply as a mere child. He is able to travel a huge distance as if he is jumping from one branch to another.

This is when gods panic and Indra, god of sky, strikes Hanuman with a thunderbolt, causing him to come crashing down on Earth. The sages in fear, decreed that Hanuman would forget his divine strength to prevent him from accidentally misusing his boundless strength. He would live and feel like a normal being until a wise person reminded him of his true identity and potential at the right moment in his life.

Ram gives Hanuman his mudrika (ring) to carry to Sita as proof that he comes as Ram's messenger. Hanuman carries it with him as he makes the enormous leap across the ocean to Lanka.

But the ring has a deeper significance.

A ring is circular—without beginning or end. It can therefore symbolize continuity, fidelity and an unbroken bond. Ram's ring tells Sita: Ram has not forgotten you. The connection between you remains intact. It also acts as proof to help Sita believe that Hanuman is Ram’s messenger and not one of Ravana’s agents sent to trick Sita.

And Hanuman carries that symbol of Ram's trust in his mouth—the very instrument through which he will later speak to Sita. His words aren't merely his own; he speaks as Ram's messenger.

Hanuman grants everyone the psychological and physical strength to cope with challenges, difficulties and crises. This makes solving problems easier. Lord Ram too was able to gather an army of monkey, build a bridge across the sea, defeat Ravana and rescue Sita, with Hanuman at his side.

In the Ramcharitmanas, Hanuman is the ideal sevak (servant) of Ram—completely devoted, trustworthy and selfless. So, imagining him as the guardian at Ram's door expresses his unique closeness to Ram. Hanuman isn't merely someone who occasionally serves Ram; he is the one who stands closest to the Lord, always ready to protect and serve.

But there's a deeper interpretation.

If Ram represents the highest truth, virtue or divine consciousness, then the doorway can represent the entrance to that state within us.

And who stands at that doorway?

Hanuman—discernment, devotion, humility and disciplined action.

Hanuman acts like a guardian of the mind, allowing what serves truth to enter and keeping what corrupts it outside.

In another story, with Hanuman guarding the gates of Ram’s palace in Ayodhya, even the god of death, Yama, feared entering the city when it was time for Ram to leave his mortal body. Ram moved Hanuman from the gate by sending him on another mission so that Yama could do his duty.

This verse shows us the most primal human needs – shelter and protection.

In the Ramayana, Hanuman repeatedly enters situations that could terrify anyone—crossing the ocean, entering Lanka alone, confronting Ravana's forces, searching for Sita. Yet his courage never wavers.

Protection here can be understood externally—as divine protection—but also internally.

If Hanuman represents courage, discernment, devotion and strength, then cultivating those qualities protects us from being ruled by our own fear, anger, confusion and insecurity.

No one can contain Hanumans radiance and the three worlds tremble at his roar. Despite such strength, Hanuman does not seek to dominate anyone.

The three worlds refer to – earth, celestial regions (Swarga), and the nether regions (Patala). Swarga is the home of devas and Patala is the home to nagas and asuras.

In the Adbhuta Ramayana, Hanuman goes to Patala and defeats Mahiravana (Ravana’s brother) to save Ram and Lakshman from being sacrificed to Kali or Bhairavi. During this fight against Mahiravana, he takes the form of five-headed Hanuman also known as Panchmukhi Hanuman. This special form of Hanuman is invoked for protection against sorcery. The four extra heads being that of an – eagle, horse, lion, and wild boar.

This is a promise of protection from frightening supernatural forces. In traditional Hindu belief, bhut-pisaach refers to spirits or beings associated with death, fear and disturbance. Devotees have therefore traditionally recited Hanuman's name as a form of spiritual protection against ghosts and spirits.

In devotional interpretation, “bhoot-pisaach” can also represent the things that haunt the mind—fear, obsessive thoughts, insecurity, anger, guilt, dark impulses and memories that keep returning. The moment Hanuman's name is remembered, our attention shifts from fear toward courage.

This verse focuses on the promise of physical healing, and traditionally devotees have certainly recited the Hanuman Chalisa seeking relief from illness and suffering. But there is a deeper way to understand “rog” (disease) and “peera” (pain).

Indian spiritual traditions often distinguish between suffering of the body and suffering of the mind. Hanuman's name can therefore be understood as a source of strength against both. When we repeatedly remember Hanuman, we cultivate qualities he embodies—courage, steadiness, devotion, resilience and faith.

“nirantar” — continuously.

Tulsidas isn't describing a single magical recitation. He points toward repeated remembrance. The idea is that what we return to again and again gradually shapes our consciousness.

Hanuman is associated with pranayama, asanas, breathwork that circulates better oxygen into the blood and relieves mental stress.

The word “sankat” means danger, crisis, hardship, fear or a situation in which we feel trapped. Hanuman saves us from this trouble.

When Man (heart), Kram (action), and Vachan (speech) are aligned, we discover Hanuman’s grace. Dhyaan means focus or concentration, which is a kind of mental exercise involved in the act of meditation.

Therefore, you can use yoga, chanting, breathwork, and meditation to regain hope and strength. Visualizing the deity often helps invoke the qualities associated with that deity and these qualities can manifest into our own personality, if practiced and sustained repeatedly over a period of time.

When a crisis comes, we often have three places from which we can respond: what we think, what we say, and what we do. Hanuman brings all three under a higher purpose.

When faced with exile, Ram does not cling desperately to the throne. He accepts his father's word and goes into the forest. His greatness is therefore not simply that he has authority—it is that he can relinquish personal comfort for dharma.

And this prepares us for Hanuman.

“Tin ke kaj sakal tum saja” — You carry out his every task.

Hanuman becomes the instrument through which Ram's purpose takes action.

Ravana is consumed by his ego and "hurts” people who love him. While Ram “nourishes” those who love him. In serving Ram, Hanuman nourishes himself.

This chaupai is understood as a promise that Hanuman fulfills the wishes of those who remember him. But the word “manorath” makes the verse more interesting. Manorath means a desire or cherished wish of the mind—the inner longing we carry in our heart.

The “fruit” (phal) can be understood as the result, fulfilment or deeper reward that emerges from one's devotion and actions.

On a human level, this is deeply comforting. We all carry hopes: a relationship, a challenge we want to overcome, something we want to accomplish, or simply a longing for peace.

A wish brought to Hanuman is either granted or the devotee is transformed in such a way that he rises above the desire or gains clarity that helps him pray for what is truly worth wanting.

The four yugas are traditionally Krita (also known as Satya), Treta, Dvapara and Kali. Hanuman's story is primarily associated with Treta Yuga, the age of Ram, so this line raises an interesting question: How can his glory belong to all four ages? Traditional devotional understanding sees Hanuman as Chiranjeevi, the immortal one. People believe that he still wanders the earth.

Since he is immortal, Hanuman plays an important role in both the Ramayana and the Mahabharata. In the Ramayana, he serves Ram (Vishnu’s avatar), and in the Mahabharata he helps Krishna (another avatar of Vishnu) enlighten the Pandava princess. Hanuman humbles Bhima by becoming an old monkey and asking Bhima to lift his tail, which Bhima fails to move by even a centimetre. Later, Arjun asks Hanuman to sit atop his chariot during the war against the Kauravas and so we see the flag on Arjun’s chariot display the image of a monkey (kapi-dhyaja). After the war ended, Lord Krishna told Arjuna to step down first. When Krishna left last, the chariot instantly burned to ashes because Hanuman finally departed, showing his unseen power had kept it safe from celestial weapons all along.

Sadhu and sant refer to spiritually inclined, virtuous and truth-seeking people. Hanuman is portrayed as their rakshak — guardian/protector.

This becomes very clear in the Ramayana. Hanuman enters Ravana's kingdom alone, searches patiently for Sita, confronts powerful adversaries and repeatedly places himself in danger so that Ram's dharma can prevail.

An asur traditionally refers to a demon or force opposed to dharma. Today “asur” can be seen within us in the form of arrogance, cruelty, greed, hatred, dishonesty, resentment, the urge to dominate. Hanuman destroys whatever prevents goodness within us to flourish.

And Hanuman is much loved by Ram because his strength isn't driven by anger. It is driven by love. That's what makes his ferocity different from ordinary aggression: he is fierce without becoming cruel.

Hanuman doesn't merely possess immense powers—he can bestow them upon others. Traditional explanations understand the ashta siddhis as eight extraordinary yogic abilities and the nav nidhis as nine forms of divine treasure or prosperity.

The traditional devotional understanding is that after Hanuman finds Sita in Lanka and gives her Ram's ring, she blesses him with this boon. The symbolism is beautiful: the powers come through Sita's grace, not through Hanuman's ego or personal ambition.

Hanuman possesses extraordinary abilities, yet he has no personal desire to possess or display them. That is precisely why he can be trusted with them.

In Adbhuta Ramayana, Sita kills the thousand-headed Ravana, known as Sahasra Ravana (Ravana’s elder brother in Pushkara Island), by transforming into the fierce goddess Mahakali. This happens after Ram kills the ten-headed Ravana.

Rasayan literally suggests an elixir, restorative essence, or something that nourishes and preserves life. In the devotional sense, Ram-rasayan is the nectar of remembering, loving and living in connection with Ram.

Hanuman possesses Ram himself as the deepest nourishment of his being.

Hanuman even with all his strength, powers, and treasures wishes to remain Ram’s servant (dasa). He doesn't need a title greater than that.

That is why his power remains pure.

The idea of multiple lives distinguishes Hinduism from every other religion. In one-life cultures, we have one chance to lead a perfect life, but in multiple-life cultures, every life is an outcome of the ones that came before it. In one-life cultures, God is watching from above, judging us; in multiple-life cultures, God is within, awaiting discovery patiently as you live multiple lives.

Karma means action and reaction to that action. Reactions to past actions create the events around you in the present life. Ramayana reveals how bad things happen to the best of people for no fault of theirs, the reasons are beyond their control. Ram and Sita are never angry or upset with people around them, nor do they blame anyone for their misfortune. They suffer, without judging others, and find the inner strength to cope with the suffering.

So, chanting the Hanuman Chalisa helps us find Ram and his strength that enables us to cope with our sorrows and misfortunes in the present life that have accumulated over many lifetimes.

This verse refers to the immortal life in Ram’s heaven. Previous verse dealt with past lives, and this one deals with the afterlife to come.

In the Puranas, one can be born in Swarga (paradise) ruled by Indra or Naraka (hell) ruled by Yama. But both are temporary. We tumble down or rise up to earth after we exhaust our karmic debts. Therefore, freedom means breaking free from this karmic cycle of birth and death. When we have no debts to pay, we go to the heaven of our choice and are there forever, experience neither death or sorrow, gazing upon the deity of our choice.

Hinduism has always been simultaneously polytheistic and monotheistic. The same God manifests in multiple forms as other gods. In other words, the whole manifests as parts and every part is an expression of the whole. This approach remains unfathomable to most non-Hindus.

Hanuman is seen as the source of all happiness. Hanuman is a manifestation of Shiva, connected to Vishnu through his devotion to Ram and to the Goddess through his devotion to Sita. Hence worshipping one deity becomes an efficient way to worship the infinity.

In the Ramayana, Hanuman solves Ram’s problems. He finds Sita, defeats demons, saves Ram’s brother, Lakshman by carrying a mountain across the sky and much more. If he can help God, then surely, he can help us humans. This assurance is given in this verse. At the start of roads, one frequently finds temples of Hanuman. People travelling offer prayers and money as offerings to the great Hanuman, to give them strength and overcome any obstacles on the way.

Hanuman released Shani (lord of Saturn), Mangal (lord of Mars), and Yama (lord of disease and death) from Ravana’s throne where they were chained. So Shani, Mangal and Yama are in Hanuman’s debt. If one prays to Hanuman, the malevolent forces from these Lords do not assert their influence on the devotee. Hence, Hanuman is commonly worshipped on Saturdays and Tuesdays.

Here Hanuman is granting spiritual wisdom that will liberate us, after granting us relief from pain and material problems in the previous verse.

“Jai Jai Jai” — why three times?

At the most basic level, jai means victory, praise, or glory. The triple repetition creates a crescendo: Hanuman's presence is not being invoked in one limited dimension.

Traditional interpretations often associate the threefold jai with completeness—body, mind and spirit; or the three worlds (tribhuvana)

Gosahin means Guru (Teacher)

Hanuman is not simply a creature endowed with brute supernatural strength. In the Ramayana tradition Lord Surya (Sun) is his teacher, and he is portrayed as extraordinarily learned and articulate. His encounter with Rama is itself remarkable: Rama immediately recognizes that Hanuman's speech displays mastery of grammar, expression and appropriate diction.

And Guru in Vedic history has been given the status equal to one’s parents. In history, even kings bowed and touched their Guru’s feet as a sign of respect and asked for their blessings. The Guru’s are generally seen as spiritual leaders who have outgrown desire itself which is reflected in Hanuman whose mind is only fixed upon Lord Ram.

Here liberation is discussed once again. Earlier, it was believed that liberation could only follow the fulfilment of worldly obligations (after retirement) but Bhagavad Gita informs that we can be liberated while living the life of a householder, if we do our duties without any expectations.

Chanting Hanuman Chalisa gives us strength to fulfil our duties and so repay our debts, while overcoming desires and preventing new debts. If we spend our lives indulging in hungers and fears then we only generate a debt and the cycle of rebirth continues.

A Hindu ritual begins with sankalpa, sowing the seeds of desire, and it ends with phala-stuti, enumerating the fruits promised by the enterprise. The fruit being guaranteed is the achievement of any desire.

Whatever we desire, this verse guarantees that we will get it if we recite the Hanuman Chalisa repeatedly. The witness (sakshi) is Shiva, who is known as the ultimate witness of the universe, who has no reason to bear false testimony. This amplifies the validity of this composition.

Shiva, the hermit form of God, is never hungry. So, while Hanuman helps us achieve what we desire, the whole act is witnessed by Shiva who desires nothing. Perhaps one day, having achieved all that we desire, we will realize that desire never ends and, in this process, we will become our own witnesses.

Here we learn the name of the poet behind this composition, which is, Tulsidas. It was common practice for the poet to insert their name into the compositions since most teachings were passed orally in ancient traditions.

Learn more about Tulsidas’ history here:

With this Doha, ends the Hanuman Chalisa. We now exit the mind temple where we have invoked, observed, adored and venerated Lord Hanuman.

He is described here in 3 ways:

His origin: Son of the wind god

His ability: Remover of obstacles

His form: Embodiment of auspiciousness.

We now invite him to dwell in our heart along with Ram, Lakshman and Sita. Inviting a deity into our heart means inviting their qualities and traits so we may become and act like them in all things.

Once Hanuman wrote the biography of Ram on a banana leaf. When Valmiki read it, he began to cry, because Hanuman’s Ramayana was outstandingly beautiful and would overshadow his own work so Hanuman tore and swallowed the banana leaf. When Valmiki asked why he had done this, Hanuman replied, “Valmiki needs Valmiki’s Ramayana more than Hanuman needs Hanuman’s Ramayana. Valmiki wrote the Ramayana so the world remembers him, but I wrote the Ramayana because I wanted to rediscover Ram. I have achieved my objective. Valmiki needs to achieve his.”