Sri Hanuman Chalisa was written in the Avadhi language (a dialect of Hindi) by a great poet saint, Sri Tulsi Das ji, in the 16th century CE, in the city of Varanasi, Uttar Pradesh, Bharat. Hanuman Chalisa, as the name suggests, is written as 40 couplets called the Chaupai. It has two starting invocations Dohas.
श्री गुरु चरण सरोज रज, निज मनु मुकुर सुधारि । बरनऊं रघुबर बिमल जसु, जो दायकु फल चारि ॥ (1)
बुद्धिहीन तनु जानिके, सुमिरौं पवन-कुमार । बल बुद्धि विद्या देहु मोहि, हरहु कलेस बिकार ॥ (2)
Sri Guru Charan Saroj Raj, Nij Mann Mukuru Sudhaari. Barnaun Raghuvar Bimal Jasu, Jo Daayaku Phal Chaari.
Buddhiheen Tanu Janike, Sumiraun Pawan-Kumar. Bal Buddhi Vidya Dehu Mohi, Harahu Kalesh Bikaar.
It starts with the first Doha from Ayodhyakand of SriRamCharitManas, also composed by Sri Tulsidas ji, wherein he invokes the blessings of the dust of his Guru’s feet (Saroj Raj) so that with that dust (as an abrasive) he can clean (Sudhaari) the mirror (Mukuru) of his mind (Nij Mann).
For what? So that he can describe (Baranaun) and sing the unblemished glory (Bimal Jasu) of Sri Hanuman ji, the most exalted one of the Raghu family. Why describe and sing the glories of Sri Hanuman ji? Describing and singing Hanuman ji’s glories can bestow the four fruits or goals of our actions (Purushartha) -Dharma, Arth, Kaam, and Moksha on His devotees. How is it possible to get all the goals of our actions by singing the glories of Sri Hanuman ji? Tulsidas ji understands very well that goals in life cannot be achieved by someone who is completely ignorant. Thus, Tulsidas ji, recognizing his total ignorance (Buddhiheen), begs Sri Hanuman ji, the son of the wind God (Pavan Kumar), to grant him (Dehu Mohi) strength (Bala), intellect (Buddhi), and knowledge (Vidhya).
For what is Tulsidas ji requesting Sri Hanuman ji, the strength, intellect and knowledge? So that he can banish (Harahu) all the afflictions (Kalesh Bikaar), born out of sheer ignorance that are preventing him from achieving his goals. Now the detailed explanation of these two Dohas.
1 : Doha
It is impossible to accomplish anything without a pure and clear mind. But here Tulsidas ji writes that he wants to clean the mirror of his mind. He could have just asked, “please clean my mind.”
Why the mirror of my mind? Because Tulsidas ji wants to see his own flaws in that mirror. A clean mirror alone can reflect Hanuman ji’s glories. Tulsidas ji aims to cleanse the mirror of his mind with the dust of his Gurudev’s lotus feet. This is a poetic and metaphorical way of saying that by surrendering myself at the feet of my Guru and serving Him, I will be able to purify my mind of all impurities. Tulsidas ji hints at Swabodh or Swayam Bodh, or the knowledge of oneself. Without the Swayam Bodh one cannot have the Shatru Bodh or the awareness of the enemies within and without – Adhyatmika, Adhidaivika and Adhibhautika challenges.
1. Adhyatmika (Adhyatmik) Spiritual challenges that arise from one’s own thoughts, emotions, and actions, such as:
- Mental health issues like anxiety or depression
- Spiritual struggles or doubts
- Personal growth and self-improvement challenges
2. Adhidaivika (Adhidaivik) Challenges arise from external, or supernatural forces beyond human control, such as:
- Natural disasters like earthquakes or hurricanes
- Unpredictable events or fate
- Supernatural or divine interventions
3. Adhibhautika (Adhibhautik) Challenges that arise from external, physical, or material sources, such as:
- Physical harm or injury
- Environmental pollution or climate change
- External obstacles or challenges in daily life
What are the “inner enemies”? The enemies within are born out of ignorance regarding our true nature. The delusion that “I am the body” is the very mother of all the enemies within. The children of delusion are Kama (endless desires), Krodha (anger), Lobha (greed), Mada (arrogance) Matsarya (jealousy), etc.
What are the “outer enemies”? “Outer enemies” in modern parlance typically refer to external challenges or threats that can impact an individual or organization. These can include:
- Competitors: Rival businesses or individuals competing for resources.
- Social unrest: Protests, riots, or other forms of social instability.
- Economic downturns: Economic instability or recession.
- Environmental concerns: Climate change, pollution, or other environmental issues
- Regulatory challenges: Changes in laws or regulations that negatively impact operations.
- Natural disasters: Events like hurricanes, earthquakes, or floods that can disrupt operations.
- Cyber threats: Hackers, malware, or other cyberattacks that compromise security.
- Market changes: Shifts in consumer preferences or demand.
- Technological advancements: New technologies that disrupt industries or business models.
- Threat of war from enemy nation(s), destabilizing countries’ economy, peace and progress.
By understanding and preparing for external enemies, individuals and organizations can better navigate challenges and achieve their goals. The inner enemies are born out of ignorance about oneself, and that of our surroundings which threaten us from achieving our goals. Once we know our own flaws in thinking, in behavior, in the way we interact with people, and our surroundings, more than half the battle is won. Understanding external threats helps individuals and organizations overcome challenges and achieve their goals. Inner enemies stem from ignorance of oneself and one’s surroundings. Recognizing personal flaws in thinking, behavior, and interactions with others leads to victory.
How did Sri Hanuman ji become Raghuvar? When Sri Hanuman ji went to Lanka to meet Mother Sita ji, she recognized him as the greatest devotee of Sri Ram, who himself is a Raghuvanshi and addressed him as Suta (son). The moment Sita ji addressed Sri Hanuman ji as her son, Hanuman ji became Raghuvar.
हे सुत कपि सब तुहिं समाना । जातुधान अति भट बलवाना ॥ (Sundarkand 15:4)
अब राम गुननिधि सुत होहू । करहूँ बहुत रघुनायक छोहू ॥ (Sundarkand 16:2)
Although Hanuman ji met Sri Ram first, but it was Sita ji who addressed him as her son, and then later Sri Ram addressed him as Suta.
सुनु सुत तोहि उरिन मैं नाहीं । देखेहि करि बिचार मन माहीं ॥ (Sundarkand 31:4)
In real life, it’s the mother who gets close to the child first and the relationship with father develops later. What are the four fruits of our action and how does singing the glory of Hanuman ji bestow the goals of our actions (Purushartha) on His devotees? The four goals in our lives are Dharma (righteous living), Arth (wealth and prosperity), Kama (desire fulfillment) and Moksha (liberation from the cycle of birth and death) are what is achieved by singing the glories of Sri Hanuman ji.
The question is how can singing Sri Hanuman ji’s glories get you all that? From Kishkindhakand onwards to Sundarkand, Lankakand, and Uttarkand, of RamChariManas onwards, if we study Sri Hanuman ji, we will learn Dharma from Sri Hanuman ji – how he behaves and interacts with different people: how to speak, what to speak, how much to speak; how to be fearless, etc. Learning that itself teaches us the right code of conduct or the righteous living with total integrity. With righteous living, the Artha or wealth and prosperity thus earned does not make us squander the wealth on futile and harmful adventures. Many we know earn money by non-righteous means spend their money on creating stress and turmoil everywhere in the world, including for themselves. With wealth earned by righteous means, we can then enjoy and fulfill Kaama or our material desires, while still established in Dharma.
This is the cause of our rebirths over and over, as determined by our past actions. Remember that the four Goals – Dharma, Artha, Kaama, and Moksha emphasize performing our actions consciously and with full awareness. Earning wealth (Artha) through virtuous actions (Dharmic actions) done in total awareness will help us fulfill those past desires that we have held in our bosom. And when enjoyed in full conscious awareness as not to incur more karma, it will lead to a fulfilled life of total freedom from karma. This freedom from karma is called Moksha.
Moksha (मोक्ष) is a Sanskrit word made from the first letter of two Sanskrit words: मोह + क्षय = मोक्ष, which means destruction (क्षय) of Moha or ignorance. It is characterized by: (i) Release from the consequences of past actions, because actions performed in total conscious awareness do not leave any impressions or create and Vasanas or desires; (ii) Realization of our true self and connection with the ultimate reality; (iii) End of ignorance, sorrow and pain.
Why is the realization of our true self equated to the attainment of Moksha? Our true self is inherently blissful, with no desires left to fulfill. One feels complete, as there is nothing more to attain. This state of liberation is called Moksha. Achievements pertain to the body; actions continue in the world, but without the thought of “I am acting.”
What is Moksha and how is it the ultimate goal of every human being? Moksha signifies liberation from the cycle of birth, death, and rebirth (samsara), achieving spiritual freedom, and realizing one’s true nature. This is the 108th rung of the ladder in human consciousness evolution.
What does this liberation from the cycle of birth and death, and rebirth mean? In Sanatan Dharma thought (Sanatan Dharma Vichar Pranali), the Law of Karma states that every cause (action) has an effect; every cause must fructify, either in this lifetime or in the next several lifetimes. So, everything that we are experiencing in this life is the result of our past actions. And many times, since these actions are done unconsciously, we do not know why we are experiencing a particular effect of our past actions (cause). We keep on accumulating more and more “causes” (unconsciously performed actions or Vasanas or impressions), and then to experience the effects of those actions, we must have another birth.
2 : Doha
Why does Sri Tulsidas ji consider himself a Buddhiheen? Tulsidas ji considers himself an underdog when he says that he is Buddhiheen (bereft of intelligence). He is one of the most evolved souls and an extremely enlightened and intelligent human to have walked on this earth. But he uses himself to educate us. He, instead of beating the reader, says that he is devoid of any intelligence because he is attached to his bodily consciousness. He considers himself to be the body, instead of saying “I have the body.” He is teaching us all that considering oneself as the body instead of saying and accepting that “I have the body” is the highest form of ignorance.
This ignorant delusion is the root cause of all other afflictions. This delusion is called Moha (मोह). In Uttarkand of SriRamCharitManas, KagaBhushundiji tells Garud ji,
मोह सकल व्याधिन कर मूला । तिन ते पुनि उपजहिं बहु सूला ॥ (Uttarkand:120:15)
Because delusion lies at the heart of every suffering, Tulsidas invokes Sri Hanuman—Pavanputra, the son of the Wind—to grant him not just physical might, but moral courage and unshakable character.
Why did Tulsidas ji ask Bala (strength), Buddhi (Intellect), and Vidya (knowledge) instead of asking for the knowledge directly to get rid of ignorance? After all, right knowledge should remove ignorance, the very cause of deluded thinking. The sequence in which he asks is significant. He asks for strength (physical, moral, and strength of character), then the faculty of the intellect with which to gain knowledge, and then knowledge.
History is full of learned people—rich in wisdom and knowledge but bereft of martial strength—who, unable to fend off invaders, were driven from their homes or slaughtered. They clung to the maxim “the pen is mightier than the sword,” never realizing it holds true only for those whose pens rest in a hand backed by real power.
Tulsidas ji was the foremost social reformer of his time. His hero, Gurudev, mentor, and guide, is Sri Hanumanji Maharaj, who is not a weakling, but very strong. Sri Hanuman ji is a true believer in the saying that “Providence is always on the side of the strongest battalion.” Without a strong body, one cannot preach, teach, or practice spirituality, let alone utter the word Moksha. Only an individual with physical fortitude and strength of character can possess moral fortitude and strength of character. After seeking the blessing of strength from Sri Hanuman ji, Tulsidas ji begs him to bless him with Buddhi (Intellect) and then with Vidya (Knowledge). Vidya means knowledge, and Buddhi is the faculty of intellect with which we can gain the knowledge. To give an analogy: the cup is the Buddhi or the Intellect, Vidya is the Knowledge or the nectar in that cup. What if the cup is made of napkin paper, can it hold the nectar for even one minute?
Evidently not. Just as a strong cup made of ceramic is needed to hold the nectar, in the same way a strong body is needed to have the intellect to hold the knowledge.
So, what will that knowledge do? Harahu kalesh Bikara. Knowledge alone can remove my suffering. Vikara or Bikara means change or modification, which we are afraid of or do not want to accept that it exists in us because of lack of Swabodh. Kalesh or Kalesh refers to afflictions that cause misery, negative tendencies, and perversions. These are (1) Avidya (ignorance); (2) Asmita (Ego, the outcome of ignorance); (3) Ragah (things I like dearly); (4) Dvesah (things I dislike); (5) Abhinivesah (fear of death).
In summary, Tulsidas ji tells us to first clean the mirror of our mind, with the dust of the lotus feet of the Guru. In short, serve the Guru, which will clean the mind. With this clean mind, the glories of the Lord will shine clearly in our heart. And with this attitude, if we sing the glories of Sri Hanuman ji, we will get what we seek – the noble virtues (Dharma), prosperity and wealth (Artha), joy (Kamah) and liberation (Moksha).
Pavan Kumar means the son of the Wind God. Wind is the ultimate purifier. For example, when one opens a stuffy room that has not been ventilated for days, fresh air flows in and purifies the atmosphere. In the same way, the son of the Wind God, Sri Hanuman ji, purifies any place he visits. The second meaning of Pavan Kumar is that air serves us without ostentation or ego. Similarly, Sri Hanuman ji always serves us without ego or a sense of self and exists within us as vital air or Prana. Sri Hanuman ji serves Lord Ram in all beings. In Kishkindha Kand of Sri RamChariManas, Sri Hanuman ji asked Sri Ram who his Ananya Bhakta (one with single-minded devotion to God) is. Sri Ram responded,
सो अनन्य जाकें असि मति न टइहु हनुमत । मैं सेवक सदाचार रूप स्वामि भगवंत ॥ (Kishkindha Kand:3)
“Oh Hanuman, he alone is exclusively devoted to Me, who never forgets and is steadfast in his conviction that he is the servant and that the whole animate and inanimate creation is the form of his Lord’s manifestation.”
In this context, the Hanuman Chalisa emerges as a profound spiritual guide, offering insights that resonate deeply with both the principles of Yoga and the intricate workings of modern neuroscience. The verses of the Chalisa serve as a bridge between the ancient and the scientific, revealing how devotion, discipline, and awareness can lead us to elevated states of understanding. At its core, Chalisa invites us to cultivate a life of selfless service, devoid of ego or attachment, illustrating the essence of true spiritual fulfillment. When one delves into the meaning behind its verses, it becomes apparent how the Hanuman Chalisa aligns seamlessly with Yogic practices. Yog, with its focus on unity between body, mind, and soul, finds a natural companion in the Hanuman Chalisa, which emphasizes purity, strength, and unwavering devotion. On another level, its teachings intersect with advanced neuroscience by pointing to the transformative power of focused intent, breath regulation, and meditative repetition, which are pathways to achieving heightened cognitive and emotional states. Hanuman Chalisa’s message transcends merely ritualistic recitation.
By internalizing its wisdom, practitioners are guided toward the ultimate knowledge—the realization of the divine immanence in all creation. This realization fosters a profound humility that obliterates the boundaries of the self, enabling one to serve the Lord in animate and inanimate beings alike with absolute selflessness. It is this state—free of “I-ness” and imbued with unconditional love—that represents the pinnacle of spiritual and intellectual evolution.
In the upcoming issue, we will explore in depth: How does the Hanuman Chalisa inspire deep spiritual transformation? and How are its timeless principles still relevant in today’s modern world? Stay tuned for the next edition. Send us your questions at: newsletter@vedantbhaskar.org. Selected questions will be featured in the next issue.
