Jai Siya Ram
Shri Hanumate namah
This is a verse-by-verse reading of the Hanuman Chalisa, with every Awadhi and Sanskrit word translated and the theological context explained. It is offered with reverence to the tradition that has carried this hymn for over four centuries, and is intended as a study companion — not a substitute for sitting at the feet of a teacher who knows the text from the inside.
The Hanuman Chalisa ("forty verses on Hanuman") was composed by Tulsidas in the 16th century in Awadhi, an old eastern dialect of Hindi closely related to the language of his epic Ramcharitmanas. The structure:
- 2 opening Dohas — couplets that frame intent
- 40 Chaupais — quatrains; the body of the hymn
- 1 closing Doha — benediction
A doha is a rhyming couplet of 24 syllables; a chaupai is a four-line verse of 16 syllables per line. These are classical Hindi prosodic forms.
Shri Guru charan saroj raj, nij manu mukuru sudhari Baranau Raghubar bimal jasu, jo dayaku phal chari
Word by word: Shri = revered. Guru charan = the Guru's feet. Saroj = lotus. Raj = dust. Nij manu mukuru = my own mind's mirror. Sudhari = polish/cleanse. Baranau = I describe. Raghubar = "best of the Raghu clan," an epithet of Rama (his royal lineage descends from King Raghu). Bimal jasu = pure glory. Dayaku = giver. Phal chari = the four fruits.
Meaning: "Polishing the mirror of my mind with the dust of the revered Guru's lotus feet, I sing the pure glory of Rama, the giver of the four fruits."
The four fruits (chari phal) are the four purusharthas — life's classical aims in Hindu thought: dharma (righteous duty), artha (prosperity), kama (pleasure/love), and moksha (liberation from rebirth). The "mirror of the mind" is a stock metaphor: the mind reflects reality only when cleaned of ego, and only a Guru's grace cleans it.
Buddhi-heen tanu janike, sumirau Pavan-Kumar Bal-buddhi vidya dehu mohi, harahu kalesa bikar
Word by word: Buddhi = intellect. Heen = lacking. Tanu = body/self. Janike = knowing. Sumirau = I remember/invoke. Pavan-Kumar = "son of the Wind" — Hanuman, because his divine father is Vayu, the wind god. Bal = strength. Vidya = knowledge. Dehu mohi = give me. Harahu = remove. Kalesa = afflictions (Sanskrit klesha: the mental defilements — ignorance, ego, attachment, aversion, fear of death). Bikar = distortions/impurities.
Meaning: "Knowing my body to be without intellect, I remember Hanuman, the son of the Wind. Grant me strength, intellect, and knowledge; remove my afflictions and impurities."
This sets the petition: Hanuman is not just to be praised — he is asked for three specific gifts (bal, buddhi, vidya). Verse 1 was about Rama; verse 2 names Hanuman as the means.
Jai Hanuman gyan gun sagar Jai Kapis tihu lok ujagar
Jai = victory/hail. Gyan = knowledge. Gun = virtues. Sagar = ocean. Kapis = lord of monkeys (kapi = monkey + isha = lord). Tihu lok = the three worlds (heaven, earth, underworld — a standard cosmological division). Ujagar = illuminator.
"Hail Hanuman, ocean of knowledge and virtue! Hail lord of monkeys, illuminator of the three worlds!" The opening shout. Kapis matters because Hanuman is a vanara — the monkey-people of Kishkindha in the Ramayana.
Ram doot atulit bal dhama Anjani-putra Pavan-sut nama
Ram doot = Rama's messenger (doot = envoy — Hanuman crossed the ocean as Rama's messenger to find Sita). Atulit = unmatched. Bal dhama = abode of strength. Anjani-putra = son of Anjana, his earthly mother (a celestial nymph cursed to be born as a vanara). Pavan-sut = son of Vayu. Nama = named.
"Rama's messenger, unmatched abode of strength, named son of Anjana and son of the Wind." Hanuman has dual parentage: Anjana bore him, but Vayu is his divine father. Both names appear constantly in the Chalisa.
Mahabir bikram bajrangi Kumati nivar sumati ke sangi
Mahabir = great hero (maha = great + vir = hero). Bikram = valor. Bajrangi = "with limbs (ang) like the vajra" — the vajra is Indra's thunderbolt-mace, a symbol of indestructibility. This is where the popular name "Bajrangbali" (the strong-as-vajra one) comes from. Kumati = bad-mindedness (ku = bad + mati = mind). Nivar = remover. Sumati = good-mindedness. Sangi = companion.
"Great hero, valorous, vajra-limbed, dispeller of evil thoughts and companion of good thoughts." Hanuman is positioned as a moral force: he doesn't just fight demons, he fights bad mental dispositions.
Kanchan baran biraj subesa Kanan kundal kunchit kesa
Kanchan = gold. Baran = color. Biraj = shines. Subesa = beautifully attired (su = good + besa = dress). Kanan = ear. Kundal = ear-rings. Kunchit = curly. Kesa = hair.
"Golden-complexioned, splendidly dressed; with earrings in his ears and curly hair." Iconographic: this is how Hanuman is to be visualized.
Hath bajra au dhwaja biraje Kandhe munj janeu sajai
Hath = hand. Bajra = vajra/mace. Au = and. Dhwaja = flag/banner. Biraje = adorn. Kandhe = on the shoulder. Munj = munja grass (a sacred grass, Saccharum munja, used historically for ascetics' threads). Janeu = the yajnopavita, the sacred thread worn by twice-born Hindus across the left shoulder. Sajai = adorns.
"In his hands shine the mace and the flag; across his shoulder the sacred thread of munja grass." The munja-grass janeu marks Hanuman as a brahmachari — celibate ascetic — not a householder. His weapons and his vow are presented together.
Sankar suvan Kesari nandan Tej pratap maha jag bandan
Sankar = Shankara, an epithet of Shiva ("the auspicious one"). Suvan = son or partial-incarnation. Many traditions hold Hanuman to be an amsha (portion/aspect) of Shiva — Rudravatara. Kesari = name of Hanuman's foster-father, a vanara king. Nandan = son/delight. Tej = radiance. Pratap = majestic glory. Maha = great. Jag bandan = saluted by the world (bandan = obeisance).
"Aspect of Shiva, joy of Kesari; whose splendor and glory the great world salutes." The triple parentage — Vayu (divine father), Anjana (mother), Kesari (foster-father), plus a Shiva connection — is mainstream Hanuman theology.
Bidyavan guni ati chatur Ram kaj karibe ko atur
Bidyavan = learned (Sanskrit vidyavan). Guni = virtuous. Ati = very. Chatur = clever. Ram kaj = Rama's task. Karibe ko = to do. Atur = restless, eager.
"Learned, virtuous, exceedingly clever; ever restless to do Rama's work." Notice the pivot: Hanuman has every quality, but they are oriented entirely outward toward serving Rama. This is the central theological move of the Chalisa.
Prabhu charitra sunibe ko rasiya Ram Lakhan Sita man basiya
Prabhu = lord. Charitra = exploits/biographical deeds (a sacred-narrative term). Sunibe ko = to listen to. Rasiya = connoisseur, lover (rasa = aesthetic flavor — the listener who savors). Lakhan = Lakshmana (Awadhi shortening). Man = heart/mind. Basiya = dwell.
"A connoisseur of listening to the Lord's deeds; Rama, Lakshmana, and Sita dwell in his heart." Rasiya is loaded — it implies aesthetic devotion, savoring, not duty.
Sukshma rup dhari Siyahi dikhava Bikat rup dhari Lank jarava
Sukshma = subtle/tiny. Rup = form. Dhari = took. Siyahi = to Siya (= Sita). Dikhava = showed (himself). Bikat = fearsome/expanded. Lank = Lanka, Ravana's island kingdom. Jarava = burned.
"Taking a tiny form, he revealed himself to Sita; taking a fearsome form, he burned Lanka." This compresses the Sundara Kanda of the Ramayana: Hanuman shrinks to enter the Ashoka grove discreetly to deliver Rama's ring to captive Sita, then expands and torches the city using his flaming tail.
Bhim rup dhari asur sanhare Ramachandra ke kaj sanvare
Bhim = mighty/terrible. Asur = asuras = demons (the eternal opponents of the devas). Sanhare = killed. Ramachandra = Rama (literally "Rama-Moon," a common epithet). Kaj = task. Sanvare = accomplished/perfected.
"Taking a mighty form, he slew demons; he perfected the works of Rama."
Laye Sanjivan Lakhan jiyaye Shri Raghubir harashi ur laye
Laye = brought. Sanjivan = the Sanjivani — a magical herb that revives the dead. Jiyaye = revived. Raghubir = Rama. Harashi = joyfully. Ur = chest. Laye = took (= embraced).
"He brought the Sanjivani herb and revived Lakshmana; the joyful Rama clasped him to his chest." This refers to the famous episode in the Yuddha Kanda: Lakshmana is felled by Indrajit's weapon; Hanuman is sent to fetch a specific herb from a Himalayan mountain, can't identify it, so lifts the entire mountain back to Lanka. Iconic.
Raghupati kinhi bahut barai Tum mama priya Bharat-hi sam bhai
Raghupati = lord of the Raghus = Rama. Kinhi = did. Bahut = much. Barai = praise/exaltation. Tum = you. Mama = my (Sanskrit). Priya = dear. Bharat = Bharata, Rama's beloved younger brother. Sam = like/equal. Bhai = brother.
"Rama greatly praised him: 'You are dear to me as my brother Bharata himself.'" This is the highest blessing in the Ramayana's emotional vocabulary, because Bharata is the brother Rama loves with devotional intensity.
Sahas badan tumharo jas gavai As kahi Shripati kanth lagavai
Sahas = thousand. Badan = mouths/faces. Jas = glory. Gavai = sing. As = thus. Kahi = saying. Shripati = "lord of Shri (Lakshmi)" — Vishnu, here meaning Rama. Kanth = neck. Lagavai = embrace.
"'A thousand mouths sing your glory' — saying this, Rama embraced him at the neck." The thousand mouths refer to Shesha Naga, the cosmic serpent on whom Vishnu reclines — he has a thousand hoods, each reciting names of God endlessly. Rama is saying: even the cosmic singer cannot exhaust your praise.
Sanakadik Brahmadi Munisa Narad Sarad sahit Ahisa
Sanakadik = "Sanaka and the others" — the four Kumaras (Sanaka, Sanandana, Sanatana, Sanatkumara), mind-born sons of Brahma, eternal child-sages. Brahmadi = "Brahma and the others" — the high gods. Munisa = great sages. Narad = Narada, the wandering sage-musician who travels between worlds. Sarad = Sharada = Sarasvati, goddess of speech and learning. Sahit = together with. Ahisa = lord of serpents (= Shesha again).
"The Kumaras, Brahma and other gods, the great sages, Narada, Sarasvati, and the lord of serpents..." The list continues into the next verse — these are the cosmic figures who try and fail to fully describe Hanuman.
Yam Kuber Digpal jahan te Kabi kobid kahi sake kahan te
Yam = Yama, god of death and dharma. Kuber = Kubera, god of wealth and ruler of yakshas. Digpal = "guardians of the directions" — eight gods who rule the cardinal and intercardinal points (Indra east, Yama south, Varuna west, Kubera north, etc.). Jahan te = where (= even those). Kabi = poets. Kobid = scholars. Kahi sake = could describe. Kahan te = how.
"Yama, Kubera, the guardians of the directions — and what then of poets and scholars? How could they tell of you?" Tulsidas is using occupatio: the praise that says "praise is impossible." Standard in devotional poetry.
Tum upkar Sugrivahi kinha Ram milay rajpad dinha
Upkar = a benevolent service. Sugrivahi = to Sugriva, the exiled monkey-king. Kinha = did. Ram milay = uniting [him] with Rama. Rajpad = kingship. Dinha = gave.
"You did Sugriva a great service: introducing him to Rama, you gave him the throne." In the Ramayana, Hanuman brokers the alliance between the exiled prince Rama and the exiled monkey-king Sugriva. Rama then kills Sugriva's usurping brother Vali, restoring Sugriva's kingdom.
Tumharo mantra Bibhishan mana Lankeshwar bhaye sab jag jana
Mantra here = counsel/advice (not the chanting sense; Sanskrit mantra root means "instrument of thought"). Bibhishan = Vibhishana, Ravana's righteous brother who defects to Rama. Mana = accepted. Lankeshwar = lord of Lanka. Bhaye = became. Sab jag jana = the whole world knows.
"Vibhishana accepted your counsel, became lord of Lanka — the whole world knows it." After Ravana's defeat, Rama installs Vibhishana as king of Lanka. Hanuman's diplomatic role gets the credit.
Yug sahasra yojan par bhanu Lilyo tahi madhur phal janu
Yug = age (a vast time-unit; 1 yuga = 12,000 divine years in some reckonings). Sahasra = thousand. Yojan = a unit of distance (one yojana ≈ 8 miles). Par = beyond/at. Bhanu = sun. Lilyo = swallowed. Tahi = that. Madhur = sweet. Phal = fruit. Janu = thinking [it to be].
"At a distance of a yuga × a thousand × a yojanas, the sun — he swallowed it, thinking it a sweet fruit." Refers to baby Hanuman's leap to eat the sun, which Indra had to stop with a thunderbolt. Some modern readers calculate the figure (1 yuga × 1000 × yojana converted) and find it close to the actual Earth–Sun distance — a popular but contested claim.
Prabhu mudrika meli mukh mahi Jaladhi langhi gaye achraj nahi
Prabhu mudrika = the Lord's ring. Meli = placed. Mukh mahi = in his mouth. Jaladhi = ocean (lit. "vessel of water"). Langhi gaye = leapt across. Achraj = wonder/surprise. Nahi = no.
"Placing the Lord's ring in his mouth, he leapt across the ocean — no wonder!" Rama gave Hanuman his signet ring as a token to identify himself to Sita. The leap across the ocean to Lanka is one of the great set pieces of the Sundara Kanda.
Durgam kaj jagat ke jete Sugam anugraha tumhare tete
Durgam = difficult, hard-to-traverse. Kaj = tasks. Jagat ke jete = however many in the world. Sugam = easy. Anugraha = grace. Tumhare tete = with yours, that many [become].
"Whatever difficult tasks there are in the world, by your grace they become easy." This is the most often-quoted "applied" verse — recited when starting hard work.
Ram duare tum rakhware Hot na agya binu paisare
Ram duare = at Rama's door. Rakhware = guard, gatekeeper. Hot na = there is no. Agya = permission. Binu = without. Paisare = entry.
"You are the gatekeeper at Rama's door; without your permission, none enter." Theologically heavy: this makes Hanuman the guru-mediator. You don't reach Rama directly; you reach Rama through Hanuman. The same logic appears in many bhakti traditions (Krishna through Radha, Vishnu through Lakshmi).
Sab sukh lahai tumhari sarna Tum rakshak kahu ko darna
Sab sukh = all comforts/joys. Lahai = obtain. Sarna = refuge (Sanskrit sharanam). Rakshak = protector. Kahu ko = to whom. Darna = fear.
"All joys come to those who take refuge in you. With you as protector, what is there to fear?" Sharanagati — taking refuge — is a core bhakti concept, especially in Vaishnavism.
Apan tej samharo apai Tinau lok hank te kanpai
Apan tej = your own power/splendor. Samharo = restrain/hold back. Apai = yourself. Tinau lok = the three worlds. Hank = roar. Te = from. Kanpai = tremble.
"You yourself restrain your own power; even so, the three worlds tremble at your roar." The point is restraint: Hanuman holds his force back. And yet — even the held-back roar shakes heaven, earth, and the underworld. Imagine if he let it loose.
Bhut pisach nikat nahi avai Mahabir jab nam sunavai
Bhut = ghosts, departed spirits. Pisach = pishachas, malevolent flesh-eating spirits in Hindu demonology. Nikat = near. Nahi avai = do not come. Mahabir = great hero. Jab = when. Nam = name. Sunavai = is heard/uttered.
"Ghosts and pishachas do not come near when the name 'Mahabir' is uttered." Practical apotropaic claim: chant Hanuman, repel evil spirits. The Chalisa is widely recited for protection from supernatural fear.
Nase rog hare sab pira Japat nirantar Hanumat bira
Nase = destroys. Rog = disease. Hare = removes. Sab pira = all pain. Japat = chanting (japa = repetitive recitation). Nirantar = ceaselessly. Hanumat bira = Hanuman the hero.
"Disease is destroyed and all pain removed by ceaseless chanting of 'Hanuman the hero.'"
Sankat te Hanuman chudave Man kram bachan dhyan jo lave
Sankat te = from troubles. Chudave = frees. Man = thought (Sanskrit manas). Kram = action (karma). Bachan = word (vacana). Dhyan = meditation, focused attention. Jo lave = whoever brings.
"Hanuman frees from troubles whoever turns to him with mind, action, word, and meditation." Mana–karma–vacana is a classical triad — the three faculties through which a person acts; the verse adds dhyan, meditation, as the fourth. To engage all four is total, undivided commitment — the body, the speech, the thought, and the inward gaze are all turned the same way.
Sab par Ram tapasvi raja Tin ke kaj sakal tum saja
Sab par = above all. Tapasvi = ascetic, one who performs tapas (austerity). Raja = king. Tin ke = his. Kaj sakal = all the tasks. Saja = arranged/accomplished.
"Above all is Rama, the ascetic-king; you arrange all his tasks." "Ascetic-king" frames Rama in the Ramayana's distinctive register: forest-exiled prince who is also kingly and renunciate.
Aur manorath jo koi lavai Soi amit jivan phal pavai
Aur = also/other. Manorath = wish (literally manas + ratha: "the chariot of the mind"). Jo koi = whoever. Lavai = brings. Soi = that one. Amit = limitless. Jivan phal = life's fruit. Pavai = obtains.
"And whatever other wish anyone brings — they obtain its limitless life-fruit."
Charo yug pratap tumhara Hai prasiddha jagat ujiyara
Charo yug = the four ages. Pratap = glory. Prasiddha = renowned. Jagat ujiyara = lighting the world.
"In all four ages your glory is renowned, lighting the world." The four yugas — Satya, Treta, Dvapara, Kali — together make up a complete cosmic cycle (mahayuga) of about 4.32 million years. Hanuman is chiranjivi — among those traditionally listed as deathless until the end of the cosmos — so his fame really does span all four.
Sadhu sant ke tum rakhware Asur nikandan Ram dulare
Sadhu sant = holy persons and saints. Rakhware = protector. Asur = demons. Nikandan = uprooter, destroyer (ni + kand = pulling out by the root). Ram dulare = Rama's beloved.
"Protector of saints, uprooter of demons, beloved of Rama."
Asht siddhi nau nidhi ke data As bar din Janki Mata
Asht = eight. Siddhi = supernatural attainments. Nau = nine. Nidhi = treasures. Data = giver. As bar = this boon. Din = given. Janki = Janaki = Sita (daughter of King Janaka). Mata = mother.
"Giver of the eight siddhis and nine nidhis — this boon was given by Mother Sita."
The eight siddhis: anima (becoming infinitesimal), mahima (becoming huge), laghima (becoming weightless), garima (becoming heavy), prapti (acquiring anything), prakamya (will-fulfilment), ishitva (lordship/dominion), vashitva (subjugating others). The nine nidhis are nine semi-mythological treasures of Kubera's wealth.
The boon is Sita's gratitude: when she met Hanuman in the Ashoka grove, she granted him the power to bestow these on others.
Ram rasayan tumhare pasa Sada raho Raghupati ke dasa
Ram rasayan = the rasayana (alchemical elixir) of Rama. In Ayurveda, rasayana means a rejuvenative/life-extending preparation — here metaphorically the elixir of Rama-devotion. Tumhare pasa = with you. Sada raho = always remain. Raghupati ke dasa = servant of Rama.
"The elixir of Rama-devotion is with you; ever remain a servant of Rama." Notice: even at the height of his praise, Hanuman is asked to remain a dasa (servant). His glory consists in his servitude.
Tumhare bhajan Ram ko pavai Janam janam ke dukh bisravai
Bhajan = devotional singing/worship. Pavai = reaches/obtains. Janam janam ke = of birth after birth. Dukh = sorrow. Bisravai = forgets/leaves behind.
"Through devotion to you one reaches Rama, and the sorrows of life after life are forgotten." Worship of Hanuman is presented as the route to Rama, which is the route to liberation from rebirth.
Anta kal Raghuvar pur jai Jahan janma Hari-bhakt kahai
Anta kal = at the time of the end (death). Raghuvar pur = Rama's city — Saketa, the eternal heavenly Ayodhya, equivalent to Vaikuntha in Vaishnava theology. Jai = goes. Jahan = where. Janma = born. Hari-bhakt = devotee of Hari (Vishnu/Rama). Kahai = is called.
"At the end one goes to Rama's eternal city; or wherever reborn, is called a devotee of Hari." Two destinies on offer: liberation, or rebirth as a devotee — both counted as success.
Aur devta chitt na dharai Hanumat sei sarba sukh karai
Aur devta = other deities. Chitt na dharai = does not hold in mind/consciousness. Hanumat sei = serving Hanuman. Sarba sukh = all happiness. Karai = produces.
"Holding no other deity in mind, by serving Hanuman one obtains all happiness." The most theologically pointed verse — sometimes read as exclusivist, more often read as: undivided focus is the key, not the diversity of objects. Hanuman, being himself a perfect devotee, does not divert worship from Rama; he channels it.
Sankat katai mitai sab pira Jo sumirai Hanumat balbira
Sankat katai = trouble is cut. Mitai = wiped. Sab pira = all pain. Sumirai = remembers. Balbira = strong hero (bal + bir).
"Trouble is cut and all pain wiped away for the one who remembers Hanuman, the mighty hero."
Jai jai jai Hanuman Gosain Kripa karahu Gurudev ki nai
Jai jai jai = victory thrice (a ritual climax). Gosain = lord (from Sanskrit gosvami: "master of the senses" — a title of high spiritual authority). Kripa = grace. Karahu = bestow. Gurudev = the Guru-as-divine. Ki nai = like.
"Victory, victory, victory to Hanuman the Lord! Bestow grace as a Guru does." The plea for grace is framed in guru-shishya (teacher-student) terms.
Jo sat bar path kar koi Chhutahi bandi maha sukh hoi
Jo = whoever. Sat bar = a hundred times (sata = hundred; some commentators read sat as "true" — recites with sincerity). Path = recitation of a sacred text. Kar koi = anyone does. Chhutahi = is freed. Bandi = bondage/imprisonment. Maha sukh = great joy. Hoi = becomes.
"Whoever recites this a hundred times is freed from bondage and finds great joy." This is the phala-shruti — the "fruit of hearing/recitation" — a standard Hindu textual feature where the text itself promises a reward to its reciter. Bandi covers both literal imprisonment and the metaphysical bondage of samsara (the cycle of rebirth).
Jo yah padhe Hanuman Chalisa Hoy siddhi sakhi Gaurisa
Padhe = reads. Hoy = becomes. Siddhi = perfection/accomplishment. Sakhi = witness. Gaurisa = "lord of Gauri" — Gauri being a name of Parvati, so Gaurisa = Shiva.
"Whoever reads this Hanuman Chalisa attains perfection — Shiva himself is witness." Citing Shiva as guarantor is significant: Tulsidas (a Vaishnava) invokes Shiva's authority because Shiva is traditionally the supreme devotee of Rama and the original narrator of the Rama story to Parvati.
Tulsidas sada Hari chera Kije nath hriday mahn dera
Tulsidas = the poet, signing the work. Sada = always. Hari = Vishnu/Rama. Chera = servant. Kije = make. Nath = lord. Hriday = heart. Mahn = in. Dera = encampment, dwelling.
"Tulsidas, ever a servant of Hari, [says]: O Lord, make your camp in my heart." This is the poet's bhanita — the signature verse, a convention of medieval Indian devotional poetry where the composer names himself in the final line, claiming the work and offering it. Tulsidas names himself only as Hari chera — Hari's servant. Dera (encampment) is striking: not "palace," but the temporary shelter of a traveling soldier or sage. Hanuman, the eternal pilgrim-warrior, is asked to pitch camp in the heart.
Pavan tanay sankat haran, mangal murati rup Ram Lakhan Sita sahit, hriday basahu sur bhup
Pavan tanay = son of the Wind. Sankat haran = remover of troubles. Mangal = auspicious. Murati rup = embodied form (murti = image, idol). Ram Lakhan Sita sahit = together with Rama, Lakshmana, Sita. Hriday basahu = dwell in the heart. Sur = gods (sura). Bhup = lord/king.
"Son of the Wind, remover of troubles, embodiment of auspiciousness — together with Rama, Lakshmana, and Sita, dwell in my heart, O lord of gods."
The Chalisa ends not with Hanuman alone but with the whole family of devotion: the worshipper, the hero, the divine couple, and the brother. The final image is interior — the heart as the temple where all of them are installed.
A handful of words do most of the work in the Chalisa; once you know them, the verses become legible:
| Word | Meaning |
|---|---|
| Jai | Hail / victory |
| Ram, Raghubar, Raghupati, Raghuvar | Names of Rama |
| Pavan-sut, Pavan-Kumar, Pavan tanay, Anjani-putra | Hanuman by parentage |
| Mahabir, Bajrangi, Balbira, Hanumat | Hanuman by his strength |
| Sankat | Trouble/distress |
| Bhakti, bhajan, sumirau | Devotion / remembering |
| Sankat haran, dukh haran | Remover of trouble/sorrow |
| Kaj | Task/work — almost always Rama's |
| Lok | World/realm |
| Hriday, ur, man | Heart, chest, mind — the inner location |
| Phal | Fruit (of action, recitation, devotion) |
| Dasa, chera | Servant — the highest self-description |
The whole text orbits one move: all of Hanuman's overwhelming attributes — strength, knowledge, fame, power over demons, mastery of siddhis — are oriented as service. To worship Hanuman is to learn that the highest dignity is to be dasa. That's why the closing image is not Hanuman alone, but Hanuman with Rama, Lakshmana, and Sita: he is never the destination, always the door.
Bolo Bajrangbali ki jai
Jai Siya Ram