The Hanuman Chalisa is a forty-verse devotional hymn to Hanuman, composed in the Awadhi language and traditionally attributed to the poet Tulsidas. Two opening couplets ask for clarity of mind, forty chaupais recount Hanuman's strength, learning and service to Rama, and a closing couplet offers the recitation itself. It is most often recited on Tuesdays and Saturdays, and is commonly taken up for courage, steadiness and relief from worry.
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Opening doha 1
॥ दोहा ॥ श्रीगुरु चरन सरोज रज, निज मनु मुकुरु सुधारि। बरनऊं रघुबर बिमल जसु, जो दायकु फल चारि॥
Doha: Shri Guru charan saroj raj, nij man mukur sudhari। Barnau Raghubar bimal jasu, jo dayak phal chari॥
The opening couplet begins by touching the dust of the teacher's feet — a gesture of humility — and asks that the mind be polished like a mirror before the praise of Rama is attempted.
Opening doha 2
बुद्धिहीन तनु जानिके, सुमिरौं पवन-कुमार। बल बुद्धि बिद्या देहु मोहिं, हरहु कलेस बिकार॥
Buddhiheen tanu janike, sumirau Pavan Kumar। Bal budhi vidya dehu mohi, harahu kalesh vikar॥
Chaupai 1
॥ चौपाई ॥ जय हनुमान ज्ञान गुन सागर। जय कपीस तिहुँ लोक उजागर॥१॥
Chaupai: Jai Hanuman gyan gun sagar। Jai Kapis tihun lok ujagar॥1॥
Chaupai 2
रामदूत अतुलित बल धामा। अंजनि-पुत्र पवनसुत नामा॥२॥
Ram dut atulit bal dhama। Anjani putra Pavan sut nama॥2॥
Chaupai 3
महाबीर बिक्रम बजरंगी। कुमति निवार सुमति के संगी॥३॥
Mahavir Vikram Bajrangi। Kumati nivar sumati ke sangi॥3॥
Chaupai 4
कंचन बरन बिराज सुबेसा। कानन कुंडल कुंचित केसा॥४॥
Kanchan baran biraj suvesha। Kanan kundal kunchit kesha॥4॥
Chaupai 5
हाथ बज्र औ ध्वजा बिराजै। काँधे मूँज जनेऊ साजै॥५॥
Hath bajra aur dhvaja birajai। Kandhe moonj janeu sajai॥5॥
Chaupai 6
शंकर सुवन केसरी नंदन। तेज प्रताप महा जग बंदन॥६॥
Sankar suvan Kesari nandan। Tej pratap maha jag bandan॥6॥
Chaupai 7
बिद्यावान गुनी अति चातुर। राम काज करिबे को आतुर॥७॥
Vidyavan guni ati chatur। Ram kaj karibe ko atur॥7॥
Chaupai 8
प्रभु चरित्र सुनिबे को रसिया। राम लखन सीता मन बसिया॥८॥
Prabhu charitra sunibe ko rasiya। Ram Lakhan Sita man basiya॥8॥
Chaupai 9
सूक्ष्म रूप धरि सियहिं दिखावा। बिकट रूप धरि लंक जरावा॥९॥
Sukshm roop dhari Siyahi dikhava। Vikat roop dhari Lanka jarava॥9॥
Chaupai 10
भीम रूप धरि असुर संहारे। रामचंद्र के काज संवारे॥१०॥
Bhim roop dhari asur sanhare। Ramchandra ke kaj sanvare॥10॥
Chaupai 11
लाय सजीवन लखन जियाये। श्री रघुबीर हरषि उर लाये॥११॥
Lay sajeevan Lakhan jiyaye। Shri Raghubir harsh ur laye॥11॥
Chaupai 12
रघुपति कीन्ही बहुत बड़ाई। तुम मम प्रिय भरतहि सम भाई॥१२॥
Raghupati kinhi bahut badai। Tum mam priya Bharat hi sam bhai॥12॥
Chaupai 13
सहस बदन तुम्हरो जस गावैं। अस कहि श्रीपति कंठ लगावैं॥१३॥
Sahas badan tumharo jas gaavain। As kahi Shripati kanth lagaavain॥13॥
Chaupai 14
सनकादिक ब्रह्मादि मुनीसा। नारद सारद सहित अहीसा॥१४॥
Sanakadik Brahmadi munisa। Narad Sarad sahita Ahisa॥14॥
Chaupai 15
यम कुबेर दिगपाल जहाँ ते। कवि कोबिद कहि सके कहाँ ते॥१५॥
Yam Kuber Digpal jahan te। Kavi kovid kahi sake kahan te॥15॥
Chaupai 16
तुम उपकार सुग्रीवहिं कीन्हा। राम मिलाय राज पद दीन्हा॥१६॥
Tum upkar Sugrivahin kinha। Ram milay raj pad dinha॥16॥
Chaupai 17
तुम्हरो मंत्र विभीषण माना। लंकेश्वर भए सब जग जाना॥१७॥
Tumharo mantr Vibhishan mana। Lankeshwar bhaye sab jag jana॥17॥
Chaupai 18
युग सहस्र योजन पर भानू। लील्यो ताहि मधुर फल जानू॥१८॥
Yug sahastra yojan par Bhanu। Leelyo tahi madhur phal janu॥18॥
Chaupai 19
प्रभु मुद्रिका मेलि मुख माहीं। जलधि लांघि गये अचरज नाहीं॥१९॥
Prabhu mudrika meli mukh mahi। Jaladhi langhi gaye achraj nahi॥19॥
Chaupai 20
दुर्गम काज जगत के जेते। सुगम अनुग्रह तुम्हरे तेते॥२०॥
Durgam kaj jagat ke jete। Sugam anugrah tumhre tete॥20॥
Chaupai 21
राम दुआरे तुम रखवारे। होत न आज्ञा बिनु पैसारे॥२१॥
Ram duare tum rakhvare। Hot na aagya binu paisare॥21॥
Chaupai 22
सब सुख लहै तुम्हारी सरना। तुम रक्षक काहू को डर ना॥२२॥
Sab sukh lahai tumhari sarna। Tum rakshak kahu ko dar na॥22॥
Chaupai 23
आपन तेज सम्हारो आपै। तीनों लोक हाँक तें काँपै॥२३॥
Aapan tej samharo aapai। Tinon lok hank te kanpai॥23॥
Chaupai 24
भूत पिसाच निकट नहिं आवै। महावीर जब नाम सुनावै॥२४॥
Bhoot pishach nikat nahin aavai। Mahavir jab naam sunavai॥24॥
Chaupai 25
नासै रोग हरै सब पीरा। जपत निरंतर हनुमत बीरा॥२५॥
Nasai rog harai sab pira। Japat nirantar Hanumat bira॥25॥
Chaupai 26
संकट तें हनुमान छुड़ावै। मन क्रम बचन ध्यान जो लावै॥२६॥
Sankat te Hanuman chhudavai। Man karam vachan dhyan jo lavai॥26॥
Chaupai 27
सब पर राम तपस्वी राजा। तिन के काज सकल तुम साजा॥२७॥
Sab par Ram tapasvi raja। Tin ke kaj sakal tum saja॥27॥
Chaupai 28
और मनोरथ जो कोई लावै। तासु अमित जीवन फल पावै॥२८॥
Aur manorath jo koi lavai। Tasu amit jeevan phal pavai॥28॥
Chaupai 29
चारों जुग परताप तुम्हारा। है परसिद्ध जगत उजियारा॥२९॥
Charon jug pratap tumhara। Hai parsiddh jagat ujiyara॥29॥
Chaupai 30
साधु संत के तुम रखवारे। असुर निकंदन राम दुलारे॥३०॥
Sadhu sant ke tum rakhvare। Asur nikandan Ram dulare॥30॥
Chaupai 31
अष्ट सिद्धि नौ निधि के दाता। अस बर दीन जानकी माता॥३१॥
Asht siddhi nau nidhi ke data। As bar din Janaki mata॥31॥
Chaupai 32
राम रसायन तुम्हरे पासा। सदा रहो रघुपति के दासा॥३२॥
Ram rasayan tumhre pasa। Sada raho Raghupati ke dasa॥32॥
Chaupai 33
तुम्हरे भजन राम को पावै। जनम जनम के दुख बिसरावै॥३३॥
Tumhre bhajan Ram ko pavai। Janam janam ke dukh bisravai॥33॥
Chaupai 34
अन्त काल रघुबर पुर जाई। जहाँ जन्म हरि भक्त कहाई॥३४॥
Ant kal Raghubar pur jai। Jahan janam Hari bhakt kahai॥34॥
Chaupai 35
और देवता चित्त न धरई। हनुमत सेई सर्व सुख करई॥३५॥
Aur devata chitt na dharai। Hanumat sei sarv sukh karai॥35॥
Chaupai 36
संकट कटै मिटै सब पीरा। जो सुमिरै हनुमत बलबीरा॥३६॥
Sankat katai mitai sab pira। Jo sumirai Hanumat balbira॥36॥
Chaupai 37
जै जै जै हनुमान गोसाईं। कृपा करहु गुरुदेव की नाईं॥३७॥
Jai jai jai Hanuman Gosai। Kripa karahu gurudev ki nai॥37॥
Chaupai 38
जो सत बार पाठ कर कोई। छूटहि बंदि महा सुख होई॥३८॥
Jo sat bar path kar koi। Chhutahi bandi maha sukh hoi॥38॥
Chaupai 39
जो यह पढ़ै हनुमान चालीसा। होय सिद्धि साखी गौरीसा॥३९॥
Jo yah padhai Hanuman Chalisa। Hoy siddhi sakhi Gaurisa॥39॥
Chaupai 40
तुलसीदास सदा हरि चेरा। कीजै नाथ हृदय महँ डेरा॥४०॥
Tulsidas sada Hari chera। Keejai nath hriday mah dera॥40॥
Closing doha
॥ दोहा ॥ पवन तनय संकट हरन, मंगल मूरति रूप। राम लखन सीता सहित, हृदय बसहु सुर भूप॥
Doha: Pavan tanay sankat haran, mangal murti roop। Ram Lakhan Sita sahit, hriday basahu sur bhoop॥
When this is traditionally recited
- Days of the week
- Tuesday and Saturday are the days most widely associated with Hanuman across North and West India. Many households recite on both; many choose one and keep to it.
- Time of day
- Traditionally after bathing in the early morning, or at dusk after lighting a lamp. Both are described as settled parts of the day rather than as required hours.
- Occasions
- Hanuman Jayanti, the first day of a journey, the start of an examination or a new job, and the days around a family illness or worry are common occasions in practice.
- During Ramayana readings
- It is frequently recited before or after readings from the Ramacharitamanas, since the hymn is drawn from the same devotional world.
How it is traditionally recited
- Count
- A single reading is the ordinary practice. Some keep a count of seven, eleven or twenty-one readings across a period of weeks; the number is a personal resolve, and traditions differ on which numbers are favoured.
- Posture and setting
- Usually seated, facing east or north, with a lamp or a simple image nearby. Standing recitation at a temple is equally common. Comfort that allows attention is the practical guide.
- Sequence
- The two opening dohas, then the forty chaupais in order, then the closing doha. Some add a short Hanuman mantra before beginning and a moment of silence at the end.
- Regional variation
- Melodies vary widely — the brisk temple cadence of Maharashtra is unlike the slower North Indian household reading, and Awadhi pronunciation differs from the way the same words are sung in the south. Tradition treats all of these as legitimate.
- On correctness
- Traditional practice describes preferences, not penalties: a recitation offered with attention is considered complete, and there is no traditional teaching that a missed day or a mispronounced word brings harm.
Significance and imagery
The Chalisa's shape is unusual for a devotional hymn: it spends very little time on abstraction and almost all of it on episodes. Hanuman appears carrying a ring, crossing water, taking a small form, taking a vast one, giving advice, standing at a door. The hymn's argument is made through action, which is a large part of why it is memorised so easily.
Strength in the hymn is always strength in service. Every display of power — the leap, the burning city, the vast form — is attached to a task given by someone else. Read that way, the verses are less about might than about the steadiness of someone who does what was asked, carefully, and does not linger over it.
Two images anchor the whole text: the mirror in the first couplet, and the door in the twenty-second chaupai. One asks for a mind clear enough to see; the other places the devotee at a threshold rather than inside. Both are gestures of humility, and they frame the forty verses of praise between them.
Key names and epithets
- Pavan-sut / Pavan-tanay
- Child of the wind — a name for Hanuman that points to speed, reach and lightness, and to the wind as the breath that moves through everything.
- Bajrangi
- One whose limbs are firm as a thunderbolt. In practice the name is used affectionately, for durability rather than for force.
- Anjani-putra
- Son of Anjani. The mother's name is kept in the hymn's second chaupai, giving Hanuman a family rather than only a role.
- Ram-dut
- Rama's messenger. The title Hanuman is said to prefer to any other in the hymn — the whole text treats being sent as an honour.
- Kesari-nandan
- Joy of Kesari, his father. Named alongside the wind and Shiva, giving him three lineages at once: earthly, elemental and divine.
- Sankat-mochan
- Remover of difficulty — not part of the verses' opening lines but the epithet most used for Hanuman in everyday speech, and the sense the twenty-seventh chaupai carries.
Frequently asked questions
Why is it called a Chalisa if it has forty-three verses?
Chalisa comes from chalis, forty, and refers to the forty chaupais that form the body of the hymn. The two dohas at the start and the one at the end sit outside that count: the opening pair is an invocation asking for a clear mind, and the closing couplet is an offering of the recitation. So the name describes the core of the text rather than the total number of lines. Printed editions occasionally add a further verse or a short mantra at the end, which is why the numbering differs slightly between books.
Do I need to recite it in Hindi, or can I read the meaning in English?
Both are done. Reciting the Awadhi text is the older practice, and many people who do not speak the language recite it from memory or from a transliteration. Reading only the meaning is also a long-standing approach for those who want to understand before they memorise, and traditional teaching does not treat comprehension and recitation as being in competition. A common middle path is to recite the verses aloud and read one meaning carefully each day, so the text becomes familiar in both ways over a few weeks.
Is Tuesday required, or can I recite it on any day?
Tuesday and Saturday are the days most associated with Hanuman, but the hymn is recited on every day of the week and traditional practice places no restriction on this. Households that keep a weekly reading usually pick one day and stay with it, because regularity is what makes the practice easy to hold. If a chosen day is missed, the recitation is simply taken up when possible; there is no traditional teaching that missing it carries a consequence.
What does the verse about the sun's distance actually mean?
The nineteenth chaupai describes the sun as being a vast distance away — a phrase some modern readers treat as a hidden astronomical measurement. In its own devotional idiom it is a comparison, not a calculation: the point is that a distance beyond imagining was covered as easily as a child takes a fruit. Reading it as literal astronomy asks the verse to do something it was never composed to do, and the traditional commentaries treat it as an image of scale.
Can the Chalisa be recited during menstruation, illness or travel?
Practice differs, and honestly so. Some families follow older rules of ritual purity and pause recitation; many others hold that a hymn recited in the mind requires no external condition at all, and recite while travelling, unwell, or in bed. Both positions exist within tradition and neither is a modern invention. Where a household follows a particular rule, that rule is usually followed for the sake of continuity rather than out of fear of consequence.
Meaning in your language
A forty-verse devotional hymn celebrating Hanuman's strength, wisdom and unwavering devotion to Lord Ram.
Benefits / when to read
Recited for courage, protection, relief from fear and removal of obstacles.
Suggested day / time
Tuesdays and Saturdays, mornings or evenings.
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Disclaimer: This content is shared for devotional and informational purposes with respect for tradition. Meanings and benefits are original short summaries in simple language and are not a guarantee of any outcome. We publish only traditional / public-domain or properly licensed text. If you notice any error in a text, please let us know so we can correct it. Verification status: Chalisa · verified.