Shri Hanuman Bahuk in Hindi | हनुमान बाहुक अर्थ सहित | सम्पूर्ण 44 छंद
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- 14 November 2026
Original verse
The original verse is shown in its source language.
Chhand 1 — The One Who Leapt Across the Ocean and Removed Sita's Sorrow
Original verse (Devanagari)
सिंधु-तरन, सिय-सोच-हरन, रबि-बाल-बरन तनु ।
भुज बिसाल, मूरति कराल कालहुको काल जनु ॥
गहन-दहन-निरदहन लंक निःसंक, बंक-भुव ।
जातुधान-बलवान-मान-मद-दवन पवनसुव ॥
कह तुलसिदास सेवत सुलभ सेवक हित सन्तत निकट ।
गुन-गनत, नमत, सुमिरत, जपत समन सकल-संकट-विकट ॥ १ ॥
Transliteration
siṃdhu-tarana, siya-soca-harana, rabi-bāla-barana tanu
bhuja bisāla, mūrati karāla kālahuko kāla janu
gahana-dahana-niradahana laṃka niḥsaṃka, baṃka-bhuva
jātudhāna-balavāna-māna-mada-davana pavanasuva
kaha tulasidāsa sevata sulabha sevaka hita santata nikaṭa
guna-ganata, namata, sumirata, japata samana sakala-saṃkaṭa-vikaṭa
Word-by-word meanings
siṃdhu-tarana — the one who leapt across the ocean; siya-soca-harana — who removed Sita's sorrow; rabi-bāla-barana — whose body is like the rising sun; tanu — body; bhuja bisāla — with mighty arms; mūrati karāla — of fearsome form; kālahuko kāla — the death of Death himself; janu — as it were; gahana-dahana-niradahana — who burned the dense forest of Lanka; laṃka — Lanka; niḥsaṃka — fearlessly; baṃka-bhuva — with knitted brows; jātudhāna-balavāna-māna-mada-davana — who destroyed the pride and arrogance of the mighty demons; pavanasuva — son of the Wind; kaha tulasidāsa — Tulsidas says; sevata sulabha — easily reached by serving; sevaka hita — working for the good of His servants; santata nikaṭa — always near; guna-ganata — by singing His glories; namata — by bowing; sumirata — by remembering; japata — by chanting His name; samana — destroying; sakala-saṃkaṭa-vikaṭa — every terrible trouble.
Translation
Hanuman ji is the one who leapt across the ocean, who removed the sorrow of Mother Sita, and who shines like the rising sun. He is of tremendous prowess. Fearlessly, He burned Lanka and destroyed the strength, pride and arrogance of the demons. Tulsidas ji says that for His servants He is simple, easily reached and always near.
Explanation
The One who could leap across the ocean and burn Lanka lives close to His servant. Hanuman ji's prowess is immense, yet His accessibility is just as simple — that is the heart of this chhand.
Summary
Hanuman ji is of tremendous prowess, yet simple and easily reached by His servants.
Chhand 2 — A Body Like a Golden Mountain, Hard as a Thunderbolt
Original verse (Devanagari)
स्वर्न-सैल-संकास कोटि-रबि-तरुन-तेज-घन ।
उर बिसाल भुज-दंड चंड नख-बज्र बज्र-तन ॥
पिंग नयन, भृकुटी कराल रसना दसनानन ।
कपिस केस, करकस लंगूर, खल-दल बल भानन ॥
कह तुलसिदास बस जासु उर मारुतसुत मूरति बिकट ।
संताप पाप तेहि पुरुष पहिं सपनेहुँ नहिं आवत निकट ॥ २ ॥
Transliteration
svarna-saila-saṃkāsa koṭi-rabi-taruna-teja-ghana
ura bisāla bhuja-daṃḍa caṃḍa nakha-bajra bajra-tana
piṃga nayana, bhṛkuṭī karāla rasanā dasanānana
kapisa kesa, karakasa laṃgūra, khala-dala bala bhānana
kaha tulasidāsa basa jāsu ura mārutasuta mūrati bikaṭa
saṃtāpa pāpa tehi puruṣa pahiṃ sapanehu~ nahiṃ āvata nikaṭa
Word-by-word meanings
svarna-saila-saṃkāsa — like a mountain of gold; koṭi-rabi-taruna-teja-ghana — a mass of radiance like crores of rising suns; ura bisāla — with a vast heart; bhuja-daṃḍa — with arms like clubs; caṃḍa — fierce; nakha-bajra — with nails like thunderbolts; bajra-tana — with a body like a thunderbolt; piṃga nayana — with tawny eyes; bhṛkuṭī karāla — with fearsome brows; rasanā — tongue; dasanānana — teeth and face; kapisa — monkey; kesa — hair; karakasa — harsh; laṃgūra — tail; khala-dala — the host of the wicked; bala bhānana — destroying their strength; kaha tulasidāsa — Tulsidas says; basa jāsu ura — in whose heart He dwells; mārutasuta — son of the Wind; mūrati bikaṭa — fearsome form; saṃtāpa — suffering; pāpa — sin; tehi puruṣa — to that man; pahiṃ — near; sapanehu~ — even in a dream; nahiṃ — not; āvata — come; nikaṭa — near.
Translation
Hanuman ji's body is vast like a golden mountain and radiant like millions of rising suns. His arms are mighty, His body is hard as a thunderbolt, and His form destroys the strength of demon hosts. Tulsidas ji says that when this mighty form of Hanuman ji dwells in one's heart, suffering and sin do not come near, even in dreams.
Explanation
When Hanuman ji's form dwells in the heart, suffering and sin stay away. Remembering Him is itself the protection of the mind.
Summary
When Hanuman ji's mighty form dwells in the heart, suffering and sin stay far away.
Chhand 3 — The Mighty Hero Who Fulfils His Vow
Original verse (Devanagari)
पञ्चमुख-छमुख-भृगु मुख्य भट असुर सुर, सर्व-सरि-समर समरत्थ सूरो ।
बाँकुरो बीर बिरुदैत बिरुदावली, बेद बंदी बदत पैजपूरो ॥
जासु गुनगाथ रघुनाथ कह, जासुबल, बिपुल-जल-भरित जग-जलधि झूरो ।
दुवन-दल-दमनको कौन तुलसीस है, पवन को पूत रजपूत रुरो ॥ ३ ॥
Transliteration
pañcamukha-chamukha-bhṛgu mukhya bhaṭa asura sura, sarva-sari-samara samarattha sūro
bā~kuro bīra birudaita birudāvalī, beda baṃdī badata paijapūro
jāsu gunagātha raghunātha kaha, jāsubala, bipula-jala-bharita jaga-jaladhi jhūro
duvana-dala-damanako kauna tulasīsa hai, pavana ko pūta rajapūta ruro
Word-by-word meanings
pañcamukha — the five-faced Shiva; chamukha — the six-faced Kārtikeya; bhṛgu — Paraśurāma; mukhya — chief; bhaṭa — warrior; asura sura — demons and gods; sarva-sari-samara — the river of every battle; samarattha — capable; sūro — hero; bā~kuro — gallant; bīra — hero; birudaita — famed; birudāvalī — a line of glories; beda baṃdī — the Vedas as bards; badata — say; paijapūro — fulfiller of His vow; jāsu — whose; gunagātha — the tale of His virtues; raghunātha kaha — Raghunātha told; jāsubala — by whose might; bipula-jala-bharita — filled with vast waters; jaga-jaladhi — the ocean of the world; jhūro — dried up; duvana-dala-damanako — in destroying the hosts of demons; kauna — who; tulasīsa — Tulsi's Lord; pavana ko pūta — son of the Wind; rajapūta — prince; ruro — handsome.
Translation
Hanuman ji is an exceedingly mighty hero, glorious and a warrior who fulfils His vow. His qualities were spoken by Shri Raghunath ji Himself, and His prowess makes even a difficulty as vast as the ocean of the world seem small. Tulsidas ji asks — who else is like the son of the wind in destroying the demon hosts?
Explanation
When Shri Ram Himself has spoken of Hanuman ji's qualities, what doubt can remain about His power? Even the greatest difficulty of the world becomes small before Him.
Summary
There is no one like the son of the wind in destroying the demon hosts.
Chhand 4 — Learning from the Sun God
Original verse (Devanagari)
भानुसों पढ़न हनुमान गये भानु मन-अनुमानि सिसु-केलि कियो फेरफार सो ।
पाछिले पगनि गम गगन मगन-मन, क्रम को न भ्रम, कपि बालक बिहार सो ॥
कौतुक बिलोकि लोकपाल हरि हर बिधि, लोचननि चकाचौंधी चित्तनि खभार सो ।
बल कैंधौं बीर-रस धीरज कै, साहस कै, तुलसी सरीर धरे सबनि को सार सो ॥ ४ ॥
Transliteration
bhānusoṃ par̤hana hanumāna gaye bhānu mana-anumāni sisu-keli kiyo pheraphāra so
pāchile pagani gama gagana magana-mana, krama ko na bhrama, kapi bālaka bihāra so
kautuka biloki lokapāla hari hara bidhi, locanani cakācauṃdhī cittani khabhāra so
bala kaiṃdhauṃ bīra-rasa dhīraja kai, sāhasa kai, tulasī sarīra dhare sabani ko sāra so
Word-by-word meanings
bhānusoṃ — from the Sun; par̤hana — to learn; hanumāna gaye — Hanuman went; bhānu mana-anumāni — the Sun, thinking in His mind; sisu-keli — a child's play; kiyo — made; pheraphāra so — an excuse; pāchile pagani — with feet turned backward; gama — going; gagana — the sky; magana-mana — with a joyful mind; krama ko na bhrama — no confusion in the lesson; kapi bālaka — the monkey child; bihāra so — like play; kautuka — wonder; biloki — seeing; lokapāla — the guardians of the worlds; hari — Vishnu; hara — Shiva; bidhi — Brahma; locanani — eyes; cakācauṃdhī — were dazzled; cittani — minds; khabhāra so — as if in turmoil; bala kaiṃdhauṃ — who knows what strength; bīra-rasa — the heroic mood; dhīraja kai — who knows what patience; sāhasa kai — who knows what courage; tulasī — Tulsidas; sarīra dhare — has taken a body; sabani ko sāra — the essence of all these.
Translation
Hanuman ji went to learn from the Sun God. The Sun God kept moving without pause, so Hanuman ji stayed before Him, walking backwards through the sky, learning lesson after lesson without missing the sequence. Seeing this, even the gods were amazed.
Explanation
This chhand shows both Hanuman ji's devotion to His teacher and His power — the teacher kept moving, and the disciple did not miss a single lesson.
Summary
Hanuman ji's devotion to His teacher and His learning amazed even the gods.
Chhand 5 — The Roar from Arjuna's Chariot Flag
Original verse (Devanagari)
भारत में पारथ के रथ केथू कपिराज, गाज्यो सुनि कुरुराज दल हल बल भो ।
कह्यो द्रोन भीषम समीर सुत महाबीर, बीर-रस-बारि-निधि जाको बल जल भो ॥
बानर सुभाय बाल केलि भूमि भानु लागि, फलँग फलाँग हूँतें घाटि नभतल भो ।
नाई-नाई माथ जोरि-जोरि हाथ जोधा जोहैं, हनुमान देखे जगजीवन को फल भो ॥ ५ ॥
Transliteration
bhārata meṃ pāratha ke ratha kethū kapirāja, gājyo suni kururāja dala hala bala bho
kahyo drona bhīṣama samīra suta mahābīra, bīra-rasa-bāri-nidhi jāko bala jala bho
bānara subhāya bāla keli bhūmi bhānu lāgi, phala~ga phalā~ga hū~teṃ ghāṭi nabhatala bho
nāī-nāī mātha jori-jori hātha jodhā johaiṃ, hanumāna dekhe jagajīvana ko phala bho
Word-by-word meanings
bhārata meṃ — in the Mahābhārata; pāratha ke ratha — on Arjuna's chariot; kethū — on the flag; kapirāja — Hanuman, king of the monkeys; gājyo — roared; suni — hearing; kururāja dala — the Kaurava army; hala bala bho — was thrown into confusion; kahyo — said; drona — Droṇa; bhīṣama — Bhīṣma; samīra suta — son of the Wind; mahābīra — great hero; bīra-rasa-bāri-nidhi — the ocean of heroic feeling; jāko bala jala bho — whose strength became its water; bānara subhāya — by a monkey's nature; bāla keli — a child's play; bhūmi bhānu lāgi — from the earth to the sun; phala~ga phalā~ga — leaps; hū~teṃ — than even; ghāṭi — less; nabhatala bho — the sky became small; nāī-nāī mātha — bowing their heads again and again; jori-jori hātha — folding their hands again and again; jodhā — warriors; johaiṃ — gaze; hanumāna dekhe — by seeing Hanuman; jagajīvana ko phala bho — they gained the fruit of living in the world.
Translation
In the Mahabharata, Hanuman ji stood upon the flag of Arjuna's chariot and roared, and the Kaurava army trembled. Great warriors like Drona and Bhishma knew His immeasurable strength. Even warriors bow with folded hands at the sight of Hanuman ji, whose childhood leaps reached the sun itself.
Explanation
Even the greatest warriors knew Hanuman ji's strength. One roar from Him broke the courage of the enemy army — that is the proof of His immeasurable power.
Summary
Hanuman ji's roar fills even the greatest warriors with fear.
Chhand 6 — The Ocean Small as a Hoofprint, the Mountain Light as a Ball
Original verse (Devanagari)
गो-पद पयोधि करि होलिका ज्यों लाई लंक, निपट निसंक परपुर गलबल भो ।
द्रोन-सो पहार लियो ख्याल ही उखारि कर, कंदुक-ज्यों कपि खेल बेल कैसो फल भो ॥
संकट समाज असमंजस भो रामराज, काज जुग पूगनि को करतल पल भो ।
साहसी समत्थ तुलसी को नाह जाकी बाँह, लोकपाल पालन को फिर थिर थल भो ॥ ६ ॥
Transliteration
go-pada payodhi kari holikā jyoṃ lāī laṃka, nipaṭa nisaṃka parapura galabala bho
drona-so pahāra liyo khyāla hī ukhāri kara, kaṃduka-jyoṃ kapi khela bela kaiso phala bho
saṃkaṭa samāja asamaṃjasa bho rāmarāja, kāja juga pūgani ko karatala pala bho
sāhasī samattha tulasī ko nāha jākī bā~ha, lokapāla pālana ko phira thira thala bho
Word-by-word meanings
go-pada — the mark of a cow's hoof; payodhi — the ocean; kari — making; holikā jyoṃ — like the Holikā fire; lāī laṃka — burned Lanka; nipaṭa nisaṃka — utterly fearless; parapura — in the enemy's city; galabala bho — confusion broke out; drona-so pahāra — a mountain like Droṇa; liyo — lifted; khyāla hī — in play itself; ukhāri kara — uprooting; kaṃduka-jyoṃ — like a ball; kapi khela — the monkey's play; bela kaiso phala bho — became like a bael fruit; saṃkaṭa samāja — a host of troubles; asamaṃjasa bho — confusion arose; rāmarāja — in Rama's reign; kāja juga pūgani ko — work meant for ages; karatala pala bho — came into the palm in a moment; sāhasī — courageous; samattha — capable; tulasī ko nāha — Tulsi's Lord; jākī bā~ha — whose arms; lokapāla pālana ko — for protecting the guardians of the worlds; phira thira thala bho — became again the place that settles them firmly.
Translation
Hanuman ji crossed the ocean, treating it as small as the mark of a cow's hoof, fearlessly burned Lanka, and lifted the Drona mountain as though it were a ball. Every great crisis that came in the service of Ram became easy for Him in a moment.
Explanation
For Hanuman ji no crisis is great — the ocean becomes a hoofprint and the mountain a ball. In the service of Ram, His strength always proves itself.
Summary
In the service of Ram, no crisis is impossible for Hanuman ji.
Chhand 7 — The Ocean Itself Seems Small; Ravana and Others Like Fuel
Original verse (Devanagari)
कमठ की पीठि जाके गोडनि की गाड़ैं मानो, नाप के भाजन भरि जल निधि जल भो ।
जातुधान-दावन परावन को दुर्ग भयो, महामीन बास तिमि तोमनि को थल भो ॥
कुम्भकरन-रावन पयोद-नाद-ईंधन को, तुलसी प्रताप जाको प्रबल अनल भो ।
भीषम कहत मेरे अनुमान हनुमान, सारिखो त्रिकाल न त्रिलोक महाबल भो ॥ ७ ॥
Transliteration
kamaṭha kī pīṭhi jāke goḍani kī gār̤aiṃ māno, nāpa ke bhājana bhari jala nidhi jala bho
jātudhāna-dāvana parāvana ko durga bhayo, mahāmīna bāsa timi tomani ko thala bho
kumbhakarana-rāvana payoda-nāda-īṃdhana ko, tulasī pratāpa jāko prabala anala bho
bhīṣama kahata mere anumāna hanumāna, sārikho trikāla na triloka mahābala bho
Word-by-word meanings
kamaṭha kī pīṭhi — the tortoise's back; jāke — whose; goḍani kī gār̤aiṃ — the pits of His feet; māno — as if; nāpa ke bhājana — measuring vessels; bhari jala — for holding water; nidhi jala bho — became the ocean's water; jātudhāna-dāvana — while destroying the demons; parāvana ko — for fleeing and hiding; durga bhayo — became a fort; mahāmīna — great fishes; bāsa — dwelling; timi tomani ko — of schools of fish; thala bho — became a place; kumbhakarana-rāvana — Kumbhakarna and Ravana; payoda-nāda-īṃdhana ko — as fuel for Meghnāda; tulasī pratāpa — Tulsidas says, whose glory; jāko — whose; prabala anala bho — became a fierce fire; bhīṣama kahata — Bhīṣma says; mere anumāna — in my judgement; hanumāna — Hanuman; sārikho — like; trikāla — in the three times; triloka — in the three worlds; mahābala bho — none so mighty has been.
Translation
Before Hanuman ji's vast prowess, even the ocean seems small. The demons make the ocean itself their shelter to escape Him. Warriors like Ravana, Kumbhakarna and Meghanada proved to be like fuel before the fire of His tremendous glory.
Explanation
In the fire of Hanuman ji's glory, even the greatest warriors burn like fuel. No enemy can escape Him, even by hiding in the ocean.
Summary
Before Hanuman ji's glory, even great warriors are like fuel in a fire.
Chhand 8 — The Messenger of Ram, the Joy of Anjani, Protector of the Surrendered
Original verse (Devanagari)
दूत रामराय को, सपूत पूत पौनको, तू अंजनी को नन्दन प्रताप भूरि भानु सो ।
सीय-सोच-समन, दुरित दोष दमन, सरन आये अवन, लखन प्रिय प्रान सो ॥
दसमुख दुसह दरिद्र दरिबे को भयो, प्रकट तिलोक ओक तुलसी निधान सो ।
ज्ञान गुनवान बलवान सेवा सावधान, साहेब सुजान उर आनु हनुमान सो ॥ ८ ॥
Transliteration
dūta rāmarāya ko, sapūta pūta paunako, tū aṃjanī ko nandana pratāpa bhūri bhānu so
sīya-soca-samana, durita doṣa damana, sarana āye avana, lakhana priya prāna so
dasamukha dusaha daridra daribe ko bhayo, prakaṭa tiloka oka tulasī nidhāna so
jñāna gunavāna balavāna sevā sāvadhāna, sāheba sujāna ura ānu hanumāna so
Word-by-word meanings
dūta — messenger; rāmarāya ko — of King Rama; sapūta — worthy son; pūta — son; paunako — of the Wind; tū — You; aṃjanī ko nandana — delight of Mother Añjanī; pratāpa bhūri — of boundless radiance; bhānu so — like the sun; sīya-soca-samana — remover of Sita's sorrow; durita doṣa damana — destroyer of sin and fault; sarana āye — those who come for shelter; avana — protecting; lakhana priya prāna so — dear to Lakshmana as life itself; dasamukha — Ravana; dusaha daridra — unbearable poverty; daribe ko — to destroy; bhayo — became; prakaṭa — manifest; tiloka oka — refuge in the three worlds; tulasī nidhāna so — like a treasure for Tulsi; jñāna — wise; gunavāna — virtuous; balavāna — strong; sevā sāvadhāna — attentive in service; sāheba sujāna — clever master; ura ānu — enshrine in the heart; hanumāna so — like Hanuman.
Translation
Hanuman ji is the messenger of Shri Ram, the worthy son of the wind god and the joy of Mother Anjani. He removes Mother Sita's sorrow, destroys faults, and protects those who take shelter of Him. Hanuman ji, who ended a terrible crisis like Ravana, is wise, virtuous, strong and ever careful in service.
Explanation
Hanuman ji holds knowledge, virtue and strength together, and He is ever careful in service. Protecting those who surrender to Him is His very nature.
Summary
Hanuman ji is wise, virtuous, strong, and the ever-watchful protector of the surrendered.
Chhand 9 — Giving Joy Like the Morning Sun
Original verse (Devanagari)
दवन-दुवन-दल भुवन-बिदित बल, बेद जस गावत बिबुध बंदीछोर को ।
पाप-ताप-तिमिर तुहिन-विघटन-पटु, सेवक-सरोरुह सुखद भानु भोर को ॥
लोक-परलोक तें बिसोक सपने न सोक, तुलसी के हिये है भरोसो एक ओर को ।
राम को दुलारो दास बामदेव को निवास, नाम कलि-कामतरु केसरी-किसोर को ॥ ९ ॥
Transliteration
davana-duvana-dala bhuvana-bidita bala, beda jasa gāvata bibudha baṃdīchora ko
pāpa-tāpa-timira tuhina-vighaṭana-paṭu, sevaka-saroruha sukhada bhānu bhora ko
loka-paraloka teṃ bisoka sapane na soka, tulasī ke hiye hai bharoso eka ora ko
rāma ko dulāro dāsa bāmadeva ko nivāsa, nāma kali-kāmataru kesarī-kisora ko
Word-by-word meanings
davana-duvana-dala — destroyer of the demons' armies; bhuvana-bidita — famed in the world; bala — might; beda — the Vedas; jasa gāvata — sing the glory; bibudha — the gods; baṃdīchora ko — the liberator from bondage; pāpa-tāpa-timira — sin, suffering and darkness; tuhina-vighaṭana-paṭu — skilled at melting the frost; sevaka-saroruha — the lotus of the servant; sukhada — giving joy; bhānu bhora ko — like the morning sun; loka-paraloka teṃ — from worry about this world and the next; bisoka — free of sorrow; sapane na soka — not even in dreams is there sorrow; tulasī ke hiye — in Tulsi's heart; bharoso — trust; eka ora ko — only one; rāma ko dulāro — dear to Rama; dāsa — servant; bāmadeva ko nivāsa — abode of Shiva; nāma — name; kali-kāmataru — a wish-fulfilling tree in the Kali age; kesarī-kisora ko — son of Kesari.
Translation
Hanuman ji's strength in destroying the demon armies is famous throughout the world. For His servants He gives joy like the morning sun, and He removes the darkness of sin, suffering and sorrow. In Tulsidas ji's heart, He alone is the one trust.
Explanation
Just as the morning sun removes darkness and gives joy, Hanuman ji removes the darkness of sin, suffering and sorrow. Tulsidas ji's only trust is in Him.
Summary
For His servants, Hanuman ji gives joy like the morning sun.
Chhand 10 — A Body Hard as a Thunderbolt, a Heart Full of Compassion
Original verse (Devanagari)
महाबल-सीम महाभीम महाबान इत, महाबीर बिदित बरायो रघुबीर को ।
कुलिस-कठोर तनु जोरपरै रोर रन, करुना-कलित मन धारमिक धीर को ॥
दुर्जन को कालसो कराल पाल सज्जन को, सुमिरे हरनहार तुलसी की पीर को ।
सीय-सुख-दायक दुलारो रघुनायक को, सेवक सहायक है साहसी समीर को ॥ १० ॥
Transliteration
mahābala-sīma mahābhīma mahābāna ita, mahābīra bidita barāyo raghubīra ko
kulisa-kaṭhora tanu joraparai rora rana, karunā-kalita mana dhāramika dhīra ko
durjana ko kālaso karāla pāla sajjana ko, sumire haranahāra tulasī kī pīra ko
sīya-sukha-dāyaka dulāro raghunāyaka ko, sevaka sahāyaka hai sāhasī samīra ko
Word-by-word meanings
mahābala-sīma — the limit of great strength; mahābhīma — most formidable; mahābāna — great hero; ita — here; mahābīra — great hero; bidita — famed; barāyo — chosen; raghubīra ko — by Raghunātha; kulisa-kaṭhora — hard as a thunderbolt; tanu — body; joraparai — when force is applied; rora rana — clamour in battle; karunā-kalita — filled with compassion; mana — mind; dhāramika — righteous; dhīra ko — steadfast; durjana ko — for the wicked; kālaso karāla — fearsome as Death; pāla sajjana ko — protector of the good; sumire — by remembering; haranahāra — remover; tulasī kī pīra ko — of Tulsi's pain; sīya-sukha-dāyaka — giver of joy to Sita; dulāro — beloved; raghunāyaka ko — of Raghunātha; sevaka sahāyaka hai — helper of servants; sāhasī samīra ko — the courageous son of the Wind.
Translation
Hanuman ji is the very limit of great strength and heroism. His body is hard as a thunderbolt and His form in battle is tremendous. Yet His heart is full of compassion, dharma and patience. He is like death itself for the wicked and the protector of the good.
Explanation
Hanuman ji's strength is hard as a thunderbolt, but His heart is soft with compassion. For the wicked He is death; for the good He is the protector — that is His balance.
Summary
Hanuman ji is death for the wicked and the protector of the good.
Chhand 11 — Like Brahma, Vishnu, Rudra, Nectar, Earth and the Sun
Original verse (Devanagari)
रचिबे को बिधि जैसे, पालिबे को हरि, हर मीच मारिबे को, ज्याईबे को सुधापान भो ।
धरिबे को धरनि, तरनि तम दलिबे को, सोखिबे कृसानु, पोषिबे को हिम-भानु भो ॥
खल-दुःख दोषिबे को, जन-परितोषिबे को, माँगिबो मलीनता को मोदक सुदान भो ।
आरत की आरति निवारिबे को तिहुँ पुर, तुलसी को साहेब हठीलो हनुमान भो ॥ ११ ॥
Transliteration
racibe ko bidhi jaise, pālibe ko hari, hara mīca māribe ko, jyāībe ko sudhāpāna bho
dharibe ko dharani, tarani tama dalibe ko, sokhibe kṛsānu, poṣibe ko hima-bhānu bho
khala-duḥkha doṣibe ko, jana-paritoṣibe ko, mā~gibo malīnatā ko modaka sudāna bho
ārata kī ārati nivāribe ko tihu~ pura, tulasī ko sāheba haṭhīlo hanumāna bho
Word-by-word meanings
racibe ko — for creating; bidhi jaise — like Brahma; pālibe ko — for preserving; hari — Vishnu; hara — Rudra; mīca māribe ko — for slaying death; jyāībe ko — for giving life; sudhāpāna bho — became like drinking nectar; dharibe ko — for bearing; dharani — the earth; tarani — the sun; tama dalibe ko — for destroying darkness; sokhibe — for drying; kṛsānu — fire; poṣibe ko — for nourishing; hima-bhānu bho — became the moon and the sun; khala-duḥkha doṣibe ko — for giving sorrow and fault to the wicked; jana-paritoṣibe ko — for satisfying His servants; mā~gibo — begging; malīnatā ko — the stain; modaka sudāna bho — became a giver of sweets; ārata kī ārati — the suffering of the afflicted; nivāribe ko — for removing; tihu~ pura — in the three worlds; tulasī ko sāheba — Tulsi's Lord; haṭhīlo — firm in resolve; hanumāna bho — Hanuman became.
Translation
Tulsidas ji describes Hanuman ji's help through many comparisons — like Brahma in creation, Vishnu in protection, Rudra in destruction, nectar in giving life, the earth in giving support, and the sun in removing darkness. He is described as the giver of contentment to devotees and the remover of the suffering of the sorrowful.
Explanation
Hanuman ji's help is complete in every form — creation, protection, destruction, life, support and light are all found in Him.
Summary
For His devotees, Hanuman ji is everything — support, life and light.
Chhand 12 — Shri Ram Himself Honours His Service
Original verse (Devanagari)
सेवक स्योकाई जानि जानकीस मानै कानि, सानुकूल सूलपानि नवै नाथ नाँक को ।
देवी देव दानव दयावने ह्वै जोरैं हाथ, बापुरे बराक कहा और राजा राँक को ॥
जागत सोवत बैठे बागत बिनोद मोद, ताके जो अनर्थ सो समर्थ एक आँक को ।
सब दिन रुरो परै पूरो जहाँ-तहाँ ताहि, जाके है भरोसो हिये हनुमान हाँक को ॥ १२ ॥
Transliteration
sevaka syokāī jāni jānakīsa mānai kāni, sānukūla sūlapāni navai nātha nā~ka ko
devī deva dānava dayāvane hvai joraiṃ hātha, bāpure barāka kahā aura rājā rā~ka ko
jāgata sovata baiṭhe bāgata binoda moda, tāke jo anartha so samartha eka ā~ka ko
saba dina ruro parai pūro jahā~-tahā~ tāhi, jāke hai bharoso hiye hanumāna hā~ka ko
Word-by-word meanings
sevaka syokāī jāni — knowing the servant's service; jānakīsa — Rama, Lord of Janaki; mānai kāni — felt hesitation; sānukūla — favourable; sūlapāni — Shiva, bearer of the trident; navai — bow; nātha — Indra, lord of heaven; nā~ka ko — bowing the head; devī deva dānava — goddesses, gods and demons; dayāvane hvai — becoming objects of pity; joraiṃ hātha — fold their hands; bāpure — poor fellows; barāka — wretched; kahā — what; aura rājā rā~ka ko — and what of other wretched kings; jāgata sovata baiṭhe bāgata — waking, sleeping, sitting, wandering; binoda moda — in play and joy; tāke — his; jo anartha — who wishes him ill; so — he; samartha — capable; eka ā~ka ko — of a single reckoning; saba dina — every day; ruro parai — turns out excellently; pūro — complete; jahā~-tahā~ — everywhere; tāhi — for him; jāke — whose; bharoso — trust; hiye — in the heart; hanumāna hā~ka ko — of Hanuman's call.
Translation
Shri Ram Himself honours the service of Hanuman ji. Shiva, Indra and all gods and demons bow before His influence. Who could possibly harm one whose heart holds trust in calling upon Hanuman ji? Such a person's work is accomplished everywhere.
Explanation
When Shri Ram Himself honours His service, who can harm His devotee? The work of one who trusts in Hanuman ji is accomplished everywhere.
Summary
No one can harm one who trusts in Hanuman ji.
Chhand 13 — All the Gods Become Favourable to Him
Original verse (Devanagari)
सानुग सगौरि सानुकूल सूलपानि ताहि, लोकपाल सकल लखन राम जानकी ।
लोक परलोक को बिसोक सो तिलोक ताहि, तुलसी तमाइ कहा काहू बीर आनकी ॥
केसरी किसोर बन्दीछोर के नेवाजे सब, कीरति बिमल कपि करुनानिधान की ।
बालक-ज्यों पालिहैं कृपालु मुनि सिद्ध ताको, जाके हिये हुलसति हाँक हनुमान की ॥ १३ ॥
Transliteration
sānuga sagauri sānukūla sūlapāni tāhi, lokapāla sakala lakhana rāma jānakī
loka paraloka ko bisoka so tiloka tāhi, tulasī tamāi kahā kāhū bīra ānakī
kesarī kisora bandīchora ke nevāje saba, kīrati bimala kapi karunānidhāna kī
bālaka-jyoṃ pālihaiṃ kṛpālu muni siddha tāko, jāke hiye hulasati hā~ka hanumāna kī
Word-by-word meanings
sānuga — with His followers; sagauri — with Gauri; sānukūla — favourable; sūlapāni — Shiva, bearer of the trident; tāhi — upon him; lokapāla sakala — all the guardians of the worlds; lakhana rāma jānakī — Lakshmana, Rama and Janaki; loka paraloka ko — in this world and the next; bisoka — free of sorrow; so — he; tiloka — in the three worlds; tāhi — to him; tulasī — Tulsidas; tamāi — longing; kahā — what; kāhū bīra ānakī — of dependence on any other hero; kesarī kisora — son of Kesari; bandīchora ke nevāje — favoured by the liberator from bondage; saba — all; kīrati bimala — spotless fame; kapi — monkey; karunānidhāna kī — of the treasure of mercy; bālaka-jyoṃ — like a child; pālihaiṃ — will nurture; kṛpālu — merciful; muni siddha — sages and perfected beings; tāko — him; jāke hiye — in whose heart; hulasati — rejoices; hā~ka — the call; hanumāna kī — of Hanuman.
Translation
One in whose heart the call of Hanuman ji resounds joyfully finds Shiva, Parvati, the guardians of the worlds, Shri Ram, Lakshman and Mother Janaki all favourable. By Hanuman ji's grace, even sages and perfected beings show compassion to such a person as to a child.
Explanation
By Hanuman ji's grace, all the gods become favourable, and even great sages and perfected beings show compassion to His devotee as to a child.
Summary
By Hanuman ji's grace, all the gods and sages become favourable to the devotee.
Chhand 14 — A Treasure of Mercy, Strength, Wisdom, Joy and Knowledge
Original verse (Devanagari)
करुनानिधान, बलबुद्धि के निधान मोद महिमा निधान, गुन-ज्ञान के निधान हौ ।
बामदेव-रुप भूप राम के सनेही, नाम लेत-देत अर्थ धर्म काम निरबान हौ ॥
आपने प्रभाव सीताराम के सुभाव सील, लोक-बेद-बिधि के बिदूष हनुमान हौ ।
मन की बचन की करम की तिहूँ प्रकार, तुलसी तिहारो तुम साहेब सुजान हौ ॥ १४ ॥
Transliteration
karunānidhāna, balabuddhi ke nidhāna moda mahimā nidhāna, guna-jñāna ke nidhāna hau
bāmadeva-rupa bhūpa rāma ke sanehī, nāma leta-deta artha dharma kāma nirabāna hau
āpane prabhāva sītārāma ke subhāva sīla, loka-beda-bidhi ke bidūṣa hanumāna hau
mana kī bacana kī karama kī tihū~ prakāra, tulasī tihāro tuma sāheba sujāna hau
Word-by-word meanings
karunānidhāna — treasure of mercy; balabuddhi ke nidhāna — abode of strength and wisdom; moda — joy; mahimā nidhāna — abode of glory; guna-jñāna ke nidhāna — abode of virtue and knowledge; hau — You are; bāmadeva-rupa — the form of Shiva; bhūpa — king; rāma ke sanehī — beloved of Rama; nāma leta-deta — by taking the name; artha dharma kāma nirabāna — wealth, duty, desire and liberation; hau — You are; āpane prabhāva — by Your own power; sītārāma ke subhāva sīla — the nature and character of Sita-Rama; loka-beda-bidhi ke bidūṣa — knower of worldly ways and Vedic rites; hanumāna hau — You are Hanuman; mana kī bacana kī karama kī — of mind, speech and deed; tihū~ prakāra — in all three ways; tulasī tihāro — Tulsi is Yours; tuma — You; sāheba sujāna — clever master; hau — You are.
Translation
Hanuman ji is a treasure of mercy, strength, wisdom, joy, glory, virtue and knowledge. He is the very form of Shiva as Vamadeva, the dearest beloved of Shri Ram, and the knower of the ways of the world and the Vedas. Tulsidas ji says — in mind, speech and action, I am Your servant.
Explanation
In Hanuman ji, everything is gathered — from mercy to knowledge. Tulsidas ji surrenders completely, calling himself His servant in mind, speech and action.
Summary
Hanuman ji is a treasure of mercy, strength, wisdom and knowledge.
Chhand 15 — Set Right My Ruined Fortune Too
Original verse (Devanagari)
मन को अगम, तन सुगम किये कपीस, काज महाराज के समाज साज साजे हैं ।
देव-बंदी छोर रनरोर केसरी किसोर, जुग जुग जग तेरे बिरद बिराजे हैं ।
बीर बरजोर, घटि जोर तुलसी की ओर, सुनि सकुचाने साधु खल गन गाजे हैं ।
बिगरी सँवार अंजनी कुमार कीजे मोहिं, जैसे होत आये हनुमान के निवाजे हैं ॥ १५ ॥
Transliteration
mana ko agama, tana sugama kiye kapīsa, kāja mahārāja ke samāja sāja sāje haiṃ
deva-baṃdī chora ranarora kesarī kisora, juga juga jaga tere birada birāje haiṃ
bīra barajora, ghaṭi jora tulasī kī ora, suni sakucāne sādhu khala gana gāje haiṃ
bigarī sa~vāra aṃjanī kumāra kīje mohiṃ, jaise hota āye hanumāna ke nivāje haiṃ
Word-by-word meanings
mana ko agama — hard for the mind; tana sugama kiye — made easy with the body; kapīsa — lord of the monkeys; kāja — work; mahārāja ke — of the great King Rama; samāja sāja sāje haiṃ — arrayed all the means and company; deva-baṃdī chora — liberator of the gods from bondage; ranarora — who raises clamour in battle; kesarī kisora — son of Kesari; juga juga — age after age; jaga — in the world; tere birada — Your fame; birāje haiṃ — shines; bīra barajora — mighty hero; ghaṭi jora — strength has waned; tulasī kī ora — toward Tulsi; suni — hearing; sakucāne — grew abashed; sādhu — the good; khala gana — the host of the wicked; gāje haiṃ — rejoice; bigarī — ruined; sa~vāra — set right; aṃjanī kumāra — son of Añjanī; kīje mohiṃ — do for me; jaise hota āye — as has always happened; hanumāna ke nivāje haiṃ — are Hanuman's favoured ones.
Translation
Hanuman ji made even the hardest tasks of Shri Ram simple with His own body — tasks that seemed impossible even to imagine. His heroism has been famous for ages. Tulsidas ji prays — set right my ruined fortune too, in the same way You set right the fortunes of those who received Your grace.
Explanation
The One who makes the impossible simple can set right my fortune too. Tulsidas ji rests His prayer on Hanuman ji's grace of the past.
Summary
Hanuman ji makes the impossible simple — set right my fortune too.
Chhand 16 — What Wrong Have I Done, and to Whom?
Original verse (Devanagari)
जान सिरोमनि हौ हनुमान सदा जन के मन बास तिहारो ।
ढ़ारो बिगारो मैं काको कहा केहि कारन खीझत हौं तो तिहारो ॥
साहेब सेवक नाते तो हातो कियो सो तहाँ तुलसी को न चारो ।
दोष सुनाये तें आगेहुँ को होशियार ह्वैं हों मन तौ हिय हारो ॥ १६ ॥
Transliteration
jāna siromani hau hanumāna sadā jana ke mana bāsa tihāro
r̤hāro bigāro maiṃ kāko kahā kehi kārana khījhata hauṃ to tihāro
sāheba sevaka nāte to hāto kiyo so tahā~ tulasī ko na cāro
doṣa sunāye teṃ āgehu~ ko hośiyāra hvaiṃ hoṃ mana tau hiya hāro
Word-by-word meanings
jāna siromani — crown jewel of wisdom; hau — You are; hanumāna — Hanuman; sadā — always; jana ke mana — in the minds of devotees; bāsa — dwelling; tihāro — Yours; r̤hāro — I throw down; bigāro — I spoil; maiṃ — I; kāko — whose; kahā — what; kehi kārana — for what reason; khījhata — You are displeased; hauṃ — are; to tihāro — yet I am Yours; sāheba — master; sevaka nāte — from the relation of servant; to — then; hāto kiyo — cast aside; so — so; tahā~ — there; tulasī ko — for Tulsi; na cāro — there is no control; doṣa sunāye teṃ — by telling me my fault; āgehu~ ko — for the future; hośiyāra — alert; hvaiṃ — becoming; hoṃ — I am; mana tau — yet the mind; hiya hāro — the heart has lost.
Translation
O Hanuman ji, crest-jewel of wisdom, You dwell in the hearts of devotees. What wrong have I done, and to whom? If You are displeased with me, tell me my fault. I am Yours alone, and I will be careful from now on.
Explanation
Tulsidas ji asks His Lord a direct question — if I have erred, tell me my fault and I will correct myself. This is both the simplicity and the courage of a devotee.
Summary
The devotee asks His Lord for his fault, so that he may correct himself.
Chhand 17 — Whom You Settle, Even Shiva Cannot Uproot
Original verse (Devanagari)
तेरे थपे उथपै न महेस, थपै थिरको कपि जे घर घाले ।
तेरे निवाजे गरीब निवाज बिराजत बैरिन के उर साले ॥
संकट सोच सबै तुलसी लिये नाम फटै मकरी के से जाले ।
बूढ़ भये, बलि, मेरिहि बार, कि हारि परे बहुतै नत पाले ॥ १७ ॥
Transliteration
tere thape uthapai na mahesa, thapai thirako kapi je ghara ghāle
tere nivāje garība nivāja birājata bairina ke ura sāle
saṃkaṭa soca sabai tulasī liye nāma phaṭai makarī ke se jāle
būr̤ha bhaye, bali, merihi bāra, ki hāri pare bahutai nata pāle
Word-by-word meanings
tere thape — what You settle; uthapai — can uproot; na mahesa — not even Shiva; thapai — You settle; thirako — the settled one; kapi — monkey; je — who; ghara ghāle — destroys the house; tere nivāje — favoured by You; garība nivāja — gracious to the poor; birājata — shine; bairina ke ura sāle — as pain in enemies' hearts; saṃkaṭa soca — trouble and worry; sabai — all; tulasī — Tulsidas; liye nāma — by taking the name; phaṭai — burst; makarī ke se jāle — like a spider's web; būr̤ha bhaye — have You grown old; bali — I swear; merihi bāra — in my turn alone; ki — whether; hāri pare — You have grown weary; bahutai — so many; nata pāle — tending the humble.
Translation
O Hanuman ji, whom You settle, even Shiva cannot uproot, and whom You uproot, who can settle again? At the very taking of Your name, trouble and worry break apart like a spider's web. Tulsidas ji gives a loving complaint — have You grown old only when my turn came, and grown weary of caring for so many?
Explanation
At the taking of Hanuman ji's name, troubles break like a spider's web. Tulsidas ji's complaint is born of love — even a complaint to the Lord is a form of devotion.
Summary
At the taking of Hanuman ji's name, troubles break like a spider's web.
Chhand 18 — With So Mighty a Lord, Why Should I Suffer?
Original verse (Devanagari)
सिंधु तरे, बड़े बीर दले खल, जारे हैं लंक से बंक मवा से ।
तैं रनि-केहरि केहरि के बिदले अरि-कुंजर छैल छवा से ॥
तोसों समत्थ सुसाहेब सेई सहै तुलसी दुख दोष दवा से ।
बानर बाज ! बढ़े खल-खेचर, लीजत क्यों न लपेटि लवा-से ॥ १८ ॥
Transliteration
siṃdhu tare, bar̤e bīra dale khala, jāre haiṃ laṃka se baṃka mavā se
taiṃ rani-kehari kehari ke bidale ari-kuṃjara chaila chavā se
tosoṃ samattha susāheba seī sahai tulasī dukha doṣa davā se
bānara bāja ! bar̤he khala-khecara, lījata kyoṃ na lapeṭi lavā-se
Word-by-word meanings
siṃdhu tare — leapt across the ocean; bar̤e bīra — great heroes; dale — crushed; khala — the wicked; jāre haiṃ — burned; laṃka se baṃka mavā se — Lanka, the crooked fort; taiṃ — You; rani-kehari — lion of the forest of battle; kehari ke bidale — destroyed like a lion; ari-kuṃjara — enemy elephants; chaila chavā se — like adorned calves; tosoṃ — with You; samattha — mighty; susāheba — good master; seī — serving; sahai — should endure; tulasī — Tulsidas; dukha doṣa davā se — the fire of sorrow and fault; bānara bāja — monkey-hawk; bar̤he — have grown many; khala-khecara — wicked birds; lījata kyoṃ na — why do You not take; lapeṭi — seizing; lavā-se — like quails.
Translation
Hanuman ji leapt across the ocean, destroyed great wicked demons and burned Lanka. In battle He becomes like a lion, defeating enemies who are like elephants. Tulsidas ji says — with so mighty a Lord, why should I suffer the fire of sorrow and fault?
Explanation
One whose Lord is so mighty — what need has he to suffer the fire of sorrow? Tulsidas ji asks this question trusting in His Lord's power.
Summary
With so mighty a Lord, why should the devotee suffer the fire of sorrow?
Chhand 19 — Protector from Sin, Curse and Suffering
Original verse (Devanagari)
अच्छ-विमर्दन कानन-भानि दसानन आनन भा न निहारो ।
बारिदनाद अकंपन कुंभकरन्न से कुञ्जर केहरि-बारो ॥
राम-प्रताप-हुतासन, कच्छ, बिपच्छ, समीर समीर-दुलारो ।
पाप-तें साप-तें ताप तिहूँ-तें सदा तुलसी कहँ सो रखवारो ॥ १९ ॥
Transliteration
accha-vimardana kānana-bhāni dasānana ānana bhā na nihāro
bāridanāda akaṃpana kuṃbhakaranna se kuñjara kehari-bāro
rāma-pratāpa-hutāsana, kaccha, bipaccha, samīra samīra-dulāro
pāpa-teṃ sāpa-teṃ tāpa tihū~-teṃ sadā tulasī kaha~ so rakhavāro
Word-by-word meanings
accha-vimardana — slayer of Akṣayakumāra; kānana-bhāni — destroyer of the grove; dasānana — Ravana; ānana — face; bhā — radiance; na nihāro — did not even look at; bāridanāda — Meghanāda; akaṃpana — Akampana; kuṃbhakaranna se — like Kumbhakarna; kuñjara — elephants; kehari-bāro — young lion; rāma-pratāpa-hutāsana — the fire of Rama's glory; kaccha — a heap of straw; bipaccha — the opposing side; samīra — the wind; samīra-dulāro — beloved of the Wind; pāpa-teṃ — from sin; sāpa-teṃ — from curse; tāpa — suffering; tihū~-teṃ — from all three; sadā — always; tulasī kaha~ — for Tulsi; so — He; rakhavāro — protector.
Translation
Hanuman ji killed Akshaya Kumar, uprooted the Ashok Vatika and did not care for the glory of Ravana. He destroyed the pride of great warriors like Meghanada, Akampana and Kumbhakarna. Tulsidas ji regards Him as the protector from all three — sin, curse and suffering.
Explanation
The One who did not care for Ravana's glory protects from sin, curse and suffering alike. Hanuman ji's protection covers all three afflictions.
Summary
Hanuman ji protects from sin, curse and suffering — all three.
Chhand 20 — Do Not Forget Your Vow
Original verse (Devanagari)
जानत जहान हनुमान को निवाज्यौ जन, मन अनुमानि बलि, बोल न बिसारिये ।
सेवा-जोग तुलसी कबहुँ कहा चूक परी, साहेब सुभाव कपि साहिबी सँभारिये ॥
अपराधी जानि कीजै सासति सहस भाँति, मोदक मरै जो ताहि माहुर न मारिये ।
साहसी समीर के दुलारे रघुबीर जू के, बाँह पीर महाबीर बेगि ही निवारिये ॥ २० ॥
Transliteration
jānata jahāna hanumāna ko nivājyau jana, mana anumāni bali, bola na bisāriye
sevā-joga tulasī kabahu~ kahā cūka parī, sāheba subhāva kapi sāhibī sa~bhāriye
aparādhī jāni kījai sāsati sahasa bhā~ti, modaka marai jo tāhi māhura na māriye
sāhasī samīra ke dulāre raghubīra jū ke, bā~ha pīra mahābīra begi hī nivāriye
Word-by-word meanings
jānata — knows; jahāna — the world; hanumāna ko nivājyau — favoured by Hanuman; jana — the devotee; mana anumāni — considering in the mind; bali — I swear; bola — the vow; na bisāriye — do not forget; sevā-joga — worthy of service; tulasī — Tulsidas; kabahu~ — ever; kahā — what; cūka parī — fault occurred; sāheba subhāva — the master's nature; kapi — monkey; sāhibī — lordship; sa~bhāriye — uphold; aparādhī jāni — deeming me guilty; kījai — inflict; sāsati — punishment; sahasa bhā~ti — in a thousand ways; modaka — a sweet; marai — would die; jo — who; tāhi — him; māhura — poison; na māriye — do not kill; sāhasī — courageous; samīra ke dulāre — beloved of the Wind; raghubīra jū ke — of Lord Raghuvīra; bā~ha pīra — the pain of the arm; mahābīra — great hero; begi hī — at once; nivāriye — remove.
Translation
O Hanuman ji, the world knows that You show grace to Your own people. So do not forget Your vow. If Tulsi has made any mistake in service, consider the fault and punish me, but do not be harsh with one who is already suffering. Quickly remove the pain of my arm.
Explanation
Tulsidas ji reminds Hanuman ji of His own vow — to show grace to His own people. Punishment is acceptable, but not harshness towards one who is already suffering.
Summary
Do not forget Your vow of grace to Your own — remove the pain of my arm.
Chhand 21 — You Took Me as a Child
Original verse (Devanagari)
बालक बिलोकि, बलि बारेतें आपनो कियो, दीनबन्धु दया कीन्हीं निरुपाधि न्यारिये ।
रावरो भरोसो तुलसी के, रावरोई बल, आस रावरीयै दास रावरो बिचारिये ॥
बड़ो बिकराल कलि, काको न बिहाल कियो, माथे पगु बलि को, निहारि सो निवारिये ।
केसरी किसोर, रनरोर, बरजोर बीर, बाँहुपीर राहुमातु ज्यौं पछारि मारिये ॥ २१ ॥
Transliteration
bālaka biloki, bali bāreteṃ āpano kiyo, dīnabandhu dayā kīnhīṃ nirupādhi nyāriye
rāvaro bharoso tulasī ke, rāvaroī bala, āsa rāvarīyai dāsa rāvaro bicāriye
bar̤o bikarāla kali, kāko na bihāla kiyo, māthe pagu bali ko, nihāri so nivāriye
kesarī kisora, ranarora, barajora bīra, bā~hupīra rāhumātu jyauṃ pachāri māriye
Word-by-word meanings
bālaka biloki — seeing me as a child; bali — I swear; bāreteṃ — from childhood; āpano kiyo — You made me Your own; dīnabandhu — friend of the lowly; dayā kīnhīṃ — showed mercy; nirupādhi — without deceit; nyāriye — singular; rāvaro bharoso — trust in You; tulasī ke — for Tulsi; rāvaroī bala — Your strength alone; āsa — hope; rāvarīyai — Yours alone; dāsa — servant; rāvaro — Yours; bicāriye — consider; bar̤o — great; bikarāla — terrible; kali — the Kali age; kāko — whom; na — not; bihāla kiyo — made restless; māthe — on the head; pagu — foot; bali ko — of Bali; nihāri — seeing; so — it; nivāriye — remove; kesarī kisora — son of Kesari; ranarora — who raises clamour in battle; barajora — mighty; bīra — hero; bā~hupīra — the pain of the arm; rāhumātu — Singhika, mother of Rahu; jyauṃ — as; pachāri — dashing down; māriye — slay.
Translation
Tulsidas ji says — You took me as a child and showed me mercy without any deceit. My trust, my strength and my hope are all You alone. Just as the Lord subdued Bali, hold back this terrible Kali Yuga, and strike down the pain of my arm as Simhika, the mother of Rahu, was struck down.
Explanation
The One who took him as a child is his trust, strength and hope. Tulsidas ji prays that Kali Yuga be held back and the pain of his arm be struck down like Simhika.
Summary
My trust, my strength and my hope are all You — strike down the pain of my arm.
Chhand 22 — The One Who Settles the Uprooted, a Wish-Fulfilling Tree
Original verse (Devanagari)
उथपे थपनथिर थपे उथपनहार, केसरी कुमार बल आपनो सँभारिये ।
राम के गुलामनि को कामतरु रामदूत, मोसे दीन दूबरे को तकिया तिहारिये ॥
साहेब समर्थ तोसों तुलसी के माथे पर, सोऊ अपराध बिनु बीर, बाँधि मारिये ।
पोखरी बिसाल बाँहु, बलि, बारिचर पीर, मकरी ज्यौं पकरि कै बदन बिदारिये ॥ २२ ॥
Transliteration
uthape thapanathira thape uthapanahāra, kesarī kumāra bala āpano sa~bhāriye
rāma ke gulāmani ko kāmataru rāmadūta, mose dīna dūbare ko takiyā tihāriye
sāheba samartha tosoṃ tulasī ke māthe para, soū aparādha binu bīra, bā~dhi māriye
pokharī bisāla bā~hu, bali, bāricara pīra, makarī jyauṃ pakari kai badana bidāriye
Word-by-word meanings
uthape — the uprooted; thapanathira — settler; thape — the settled; uthapanahāra — uprooter; kesarī kumāra — son of Kesari; bala — strength; āpano — Your own; sa~bhāriye — remember; rāma ke gulāmani ko — for Rama's servants; kāmataru — wish-fulfilling tree; rāmadūta — Rama's messenger; mose — like me; dīna dūbare ko — for the lowly and weak; takiyā — support; tihāriye — Yours alone; sāheba samartha — mighty master; tosoṃ — with You; tulasī ke māthe para — upon Tulsi's head; soū — he too; aparādha binu — without fault; bīra — hero; bā~dhi — binding; māriye — is beaten; pokharī bisāla — a vast pond; bā~hu — the arm; bali — I swear; bāricara pīra — the pain like a water-creature; makarī jyauṃ — like a crocodile; pakari kai — seizing; badana — mouth; bidāriye — tear open.
Translation
O son of Kesari, You hold the power to settle the uprooted and to uproot the settled. You are like the wish-fulfilling tree for the servants of Shri Ram, and the support of a lowly and weak one like me. Tulsidas ji describes his arm as a vast pond and the pain as a creature living in it, and prays for freedom from it.
Explanation
Hanuman ji can settle the uprooted — He is the wish-fulfilling tree for His servants. Tulsidas ji describes his arm-pain as a creature in a pond and prays to be freed from it.
Summary
Hanuman ji is the support of the lowly and weak, and the wish-fulfilling tree for His servants.
Chhand 23 — An Ocean of Disease, a Lankini of Arm-Pain
Original verse (Devanagari)
राम को सनेह, राम साहस लखन सिय, राम की भगति, सोच संकट निवारिये ।
मुद-मरकट रोग-बारिनिधि हेरि हारे, जीव-जामवंत को भरोसो तेरो भारिये ॥
कूदिये कृपाल तुलसी सुप्रेम-पब्बयतें, सुथल सुबेल भालू बैठि कै बिचारिये ।
महाबीर बाँकुरे बराकी बाँह-पीर क्यों न, लंकिनी ज्यों लात-घात ही मरोरि मारिये ॥ २३ ॥
Transliteration
rāma ko saneha, rāma sāhasa lakhana siya, rāma kī bhagati, soca saṃkaṭa nivāriye
muda-marakaṭa roga-bārinidhi heri hāre, jīva-jāmavaṃta ko bharoso tero bhāriye
kūdiye kṛpāla tulasī suprema-pabbayateṃ, suthala subela bhālū baiṭhi kai bicāriye
mahābīra bā~kure barākī bā~ha-pīra kyoṃ na, laṃkinī jyoṃ lāta-ghāta hī marori māriye
Word-by-word meanings
rāma ko saneha — love for Rama; rāma sāhasa — courage from Rama; lakhana siya — Lakshmana and Sita; rāma kī bhagati — devotion to Rama; soca saṃkaṭa — sorrow and trouble; nivāriye — remove; muda-marakaṭa — the monkey of joy; roga-bārinidhi — the ocean of disease; heri — seeing; hāre — has lost heart; jīva-jāmavaṃta ko — to my soul, like Jambavan; bharoso — trust; tero — in You; bhāriye — is the support; kūdiye — leap; kṛpāla — merciful one; tulasī — Tulsidas; suprema-pabbayateṃ — from the mountain of love; suthala — a fair place; subela — a fair creeper; bhālū — the bear; baiṭhi kai — sitting; bicāriye — consider; mahābīra — great hero; bā~kure — brave one; barākī — poor; bā~ha-pīra — the pain of the arm; kyoṃ na — why not; laṃkinī jyoṃ — like Lankini; lāta-ghāta hī — with a kick alone; marori — twisting; māriye — slay.
Translation
Tulsidas ji says — I found courage through loving devotion to Shri Ram and through the grace of Ram, Lakshman and Sita ji. Now remove my sorrow and troubles. Seeing this ocean of disease, my heart is losing hope, but my soul trusts in You. Destroy the Lankini that is the pain of my arm. [transcript unclear — needs check: a phrase heard as "jīv rūpī jāvan"]
Explanation
Seeing the ocean of disease, the heart loses hope, but trust does not break. Tulsidas ji calls his arm-pain a Lankini and prays for its destruction.
Summary
Even in the ocean of disease, trust in Hanuman ji remains — destroy the Lankini of arm-pain.
Chhand 24 — In All Three Worlds, None as Mighty as You
Original verse (Devanagari)
लोक-परलोकहुँ तिलोक न बिलोकियत, तोसे समरथ चष चारिहूँ निहारिये ।
कर्म, काल, लोकपाल, अग-जग जीवजाल, नाथ हाथ सब निज महिमा बिचारिये ॥
खास दास रावरो, निवास तेरो तासु उर, तुलसी सो देव दुखी देखियत भारिये ।
बात तरुमूल बाँहुसूल कपिकच्छु-बेलि, उपजी सकेलि कपिकेलि ही उखारिये ॥ २४ ॥
Transliteration
loka-paralokahu~ tiloka na bilokiyata, tose samaratha caṣa cārihū~ nihāriye
karma, kāla, lokapāla, aga-jaga jīvajāla, nātha hātha saba nija mahimā bicāriye
khāsa dāsa rāvaro, nivāsa tero tāsu ura, tulasī so deva dukhī dekhiyata bhāriye
bāta tarumūla bā~husūla kapikacchu-beli, upajī sakeli kapikeli hī ukhāriye
Word-by-word meanings
loka-paralokahu~ — in this world and the next; tiloka — in the three worlds; na bilokiyata — is not seen; tose — than You; samaratha — mighty; caṣa — the eye; cārihū~ — on all four sides; nihāriye — look; karma — karma; kāla — time; lokapāla — guardians of the worlds; aga-jaga — the unmoving and the moving; jīvajāla — the net of beings; nātha — Lord; hātha — in the hand; saba — all; nija mahimā — Your own glory; bicāriye — consider; khāsa dāsa — special servant; rāvaro — Yours; nivāsa — dwelling; tero — Yours; tāsu ura — in his heart; tulasī — Tulsidas; so — he; deva — O god; dukhī — sorrowful; dekhiyata — appears; bhāriye — is a burden; bāta — the matter; tarumūla — the root of a tree; bā~husūla — the thorn of arm-pain; kapikacchu-beli — the creeper like a monkey-tortoise; upajī — has sprung up; sakeli — gathering; kapikeli hī — by monkey-play alone; ukhāriye — uproot.
Translation
Tulsidas ji says — looking through all three worlds, I see no one as mighty as You. Karma, time, the guardians of the worlds and the whole moving and unmoving world are under Your power. I am Your own servant. So uproot the creeper that is the pain of my arm.
Explanation
Even karma and time are under His power — none is mightier. Tulsidas ji calls himself His own servant and prays that the creeper of arm-pain be uprooted.
Summary
In all three worlds none is as mighty as Hanuman ji — uproot the creeper of arm-pain.
Chhand 25 — End This Pain as Putana Was Ended
Original verse (Devanagari)
करम-कराल-कंस भूमिपाल के भरोसे, बकी बकभगिनी काहू तें कहा डरैगी ।
बड़ी बिकराल बाल घातिनी न जात कहि, बाँहूबल बालक छबीले छोटे छरैगी ॥
आई है बनाइ बेष आप ही बिचारि देख, पाप जाय सबको गुनी के पाले परैगी ।
पूतना पिसाचिनी ज्यौं कपिकान्ह तुलसी की, बाँहपीर महाबीर तेरे मारे मरैगी ॥ २५ ॥
Transliteration
karama-karāla-kaṃsa bhūmipāla ke bharose, bakī bakabhaginī kāhū teṃ kahā ḍaraigī
bar̤ī bikarāla bāla ghātinī na jāta kahi, bā~hūbala bālaka chabīle choṭe charaigī
āī hai banāi beṣa āpa hī bicāri dekha, pāpa jāya sabako gunī ke pāle paraigī
pūtanā pisācinī jyauṃ kapikānha tulasī kī, bā~hapīra mahābīra tere māre maraigī
Word-by-word meanings
karama-karāla-kaṃsa — karma, terrible like Kamsa; bhūmipāla ke bharose — trusting the king; bakī — Bakī (Putana); bakabhaginī — sister of Bakasura; kāhū teṃ — from anyone; kahā — what; ḍaraigī — will she fear; bar̤ī — great; bikarāla — terrible; bāla ghātinī — slayer of children; na jāta kahi — cannot be told; bā~hūbala — strength of arm; bālaka — child; chabīle — lovely; choṭe — little; charaigī — will deceive; āī hai — she has come; banāi — making; beṣa — a disguise; āpa hī — yourself; bicāri — considering; dekha — see; pāpa jāya — sin will go; sabako — for all; gunī ke pāle — into the care of the virtuous; paraigī — will fall; pūtanā pisācinī jyauṃ — like Putana the demoness; kapikānha — the monkey-Krishna (Hanuman); tulasī kī — of Tulsi; bā~hapīra — the pain of the arm; mahābīra — great hero; tere māre — by Your striking; maraigī — will die.
Translation
Tulsidas ji describes the pain of his arm as Putana, the destroyer of children. He says to Hanuman ji — however terrible this pain may be, its end is certain once it comes before You. End it too, as Putana was ended.
Explanation
However terrible Putana was, her end was certain. Tulsidas ji trusts that the end of his pain is just as certain before Hanuman ji.
Summary
The pain of my arm is like Putana — before Hanuman ji, its end is certain.
Chhand 26 — What Is the Cause of This Pain?
Original verse (Devanagari)
भालकी कि कालकी कि रोष की त्रिदोष की है, बेदन बिषम पाप ताप छल छाँह की ।
करमन कूट की कि जन्त्र मन्त्र बूट की, पराहि जाहि पापिनी मलीन मन माँह की ॥
पैहहि सजाय, नत कहत बजाय तोहि, बाबरी न होहि बानि जानि कपि नाँह की ।
आन हनुमान की दुहाई बलवान की, सपथ महाबीर की जो रहै पीर बाँह की ॥ २६ ॥
Transliteration
bhālakī ki kālakī ki roṣa kī tridoṣa kī hai, bedana biṣama pāpa tāpa chala chā~ha kī
karamana kūṭa kī ki jantra mantra būṭa kī, parāhi jāhi pāpinī malīna mana mā~ha kī
paihahi sajāya, nata kahata bajāya tohi, bābarī na hohi bāni jāni kapi nā~ha kī
āna hanumāna kī duhāī balavāna kī, sapatha mahābīra kī jo rahai pīra bā~ha kī
Word-by-word meanings
bhālakī — of the forehead; ki — or; kālakī — of time; roṣa kī — of anger; tridoṣa kī — of the three humours; hai — is; bedana — pain; biṣama — severe; pāpa — sin; tāpa — suffering; chala — deceit; chā~ha kī — of a shadow; karamana kūṭa kī — of the deceit of deeds; jantra mantra — charms and spells; būṭa kī — of magic; parāhi — be gone; jāhi — go; pāpinī — sinful one; malīna mana mā~ha kī — of the impure mind; paihahi — will receive; sajāya — punishment; nata — humbly; kahata — I say; bajāya — sounding; tohi — to you; bābarī na hohi — do not play the madwoman; bāni — habit; jāni — knowing; kapi nā~ha kī — the monkey's command; āna — the oath; hanumāna kī — of Hanuman; duhāī — the appeal; balavāna kī — of the mighty one; sapatha — the oath; mahābīra kī — of the great hero; jo — if; rahai — remains; pīra — pain; bā~ha kī — of the arm.
Translation
Tulsidas ji reflects — is this severe pain the result of time, anger, the three bodily faults, sinful deeds, some deceit or the effect of a spell, or the impurity of the mind? He warns the pain — by the invocation of Hanuman ji and the oath of the great hero, it must now leave this place.
Explanation
Tulsidas ji considers the cause of the pain, but in the end he invokes Hanuman ji and orders the pain to leave — trust is greater than reasoning.
Summary
Whatever the cause, by the invocation of Hanuman ji the pain must leave.
Chhand 27 — You Defeated Simhika, Sursa and Lankini — Then Why Does My Pain Remain?
Original verse (Devanagari)
सिंहिका सँहारि बल, सुरसा सुधारि छल, लंकिनी पछारि मारि बाटिका उजारी है ।
लंक परजारि मकरी बिदारि बारबार, जातुधान धारि धूरिधानी करि डारी है ॥
तोरि जमकातरि मंदोदरी कढ़ोरि आनी, रावन की रानी मेघनाद महँतारी है ।
भीर बाँह पीर की निपट राखी महाबीर, कौन के सकोच तुलसी के सोच भारी है ॥ २७ ॥
Transliteration
siṃhikā sa~hāri bala, surasā sudhāri chala, laṃkinī pachāri māri bāṭikā ujārī hai
laṃka parajāri makarī bidāri bārabāra, jātudhāna dhāri dhūridhānī kari ḍārī hai
tori jamakātari maṃdodarī kar̤hori ānī, rāvana kī rānī meghanāda maha~tārī hai
bhīra bā~ha pīra kī nipaṭa rākhī mahābīra, kauna ke sakoca tulasī ke soca bhārī hai
Word-by-word meanings
siṃhikā — Simhika; sa~hāri — destroying; bala — by strength; surasā — Surasa; sudhāri — passing; chala — the trick; laṃkinī — Lankini; pachāri — dashing down; māri — slaying; bāṭikā — the grove; ujārī hai — laid waste; laṃka — Lanka; parajāri — burning; makarī — the crocodile; bidāri — tearing; bārabāra — again and again; jātudhāna — demons; dhāri — seizing; dhūridhānī — a heap of dust; kari ḍārī hai — made; tori — breaking; jamakātari — Yama's dagger; maṃdodarī — Mandodari; kar̤hori — harsh; ānī — came; rāvana kī rānī — Ravana's queen; meghanāda maha~tārī hai — is Meghanada's mother; bhīra — the crowd; bā~ha pīra kī — of the arm-pain; nipaṭa — utterly; rākhī — kept; mahābīra — great hero; kauna ke sakoca — from whose hesitation; tulasī ke soca — Tulsi's worry; bhārī hai — is heavy.
Translation
Hanuman ji destroyed Simhika, crossed the obstacle of Sursa, defeated Lankini, uprooted the Ashok Vatika and burned Lanka. Tulsidas ji asks the great hero who did such mighty deeds — then why does the pain of my arm still remain?
Explanation
The One who crossed every obstacle of the ocean journey is asked a direct question by the devotee — then why does my pain remain? Even this question is a form of devotion.
Summary
The great hero who did such mighty deeds is asked — why does the pain of my arm still remain?
Chhand 28 — Even the Steadfast Are Amazed by His Childhood Pastimes
Original verse (Devanagari)
तेरो बालि केलि बीर सुनि सहमत धीर, भूलत सरीर सुधि सक्र-रबि-राहु की ।
तेरी बाँह बसत बिसोक लोकपाल सब, तेरो नाम लेत रहै आरति न काहु की ॥
साम दान भेद बिधि बेदहू लबेद सिधि, हाथ कपिनाथ ही के चोटी चोर साहु की ।
आलस अनख परिहास कै सिखावन है, एते दिन रही पीर तुलसी के बाहु की ॥ २८ ॥
Transliteration
tero bāli keli bīra suni sahamata dhīra, bhūlata sarīra sudhi sakra-rabi-rāhu kī
terī bā~ha basata bisoka lokapāla saba, tero nāma leta rahai ārati na kāhu kī
sāma dāna bheda bidhi bedahū labeda sidhi, hātha kapinātha hī ke coṭī cora sāhu kī
ālasa anakha parihāsa kai sikhāvana hai, ete dina rahī pīra tulasī ke bāhu kī
Word-by-word meanings
tero — Your; bāli keli — childish play; bīra — hero; suni — hearing; sahamata — agree; dhīra — the steadfast; bhūlata — forget; sarīra sudhi — awareness of the body; sakra-rabi-rāhu kī — of Indra, the Sun and Rahu; terī bā~ha — in Your arm; basata — dwell; bisoka — free of sorrow; lokapāla saba — all the guardians; tero nāma leta — by taking Your name; rahai — remains; ārati — suffering; na kāhu kī — for no one; sāma dāna bheda — conciliation, gift and division; bidhi — method; bedahū — even the Veda; labeda — the Veda's limb; sidhi — attainment; hātha — in the hand; kapinātha hī ke — of the monkey-lord alone; coṭī cora sāhu kī — of the crest-thief merchant; ālasa — laziness; anakha — anger; parihāsa — jest; kai — or; sikhāvana hai — is a lesson; ete dina — so many days; rahī — has remained; pīra — pain; tulasī ke bāhu kī — of Tulsi's arm.
Translation
Even steadfast men are amazed on hearing Hanuman ji's childhood pastimes, and Indra, the Sun and Rahu were frightened. The guardians of the worlds rest secure by His strength, and His name is known as the remover of sorrow. Tulsidas ji asks — then why has the pain of my arm lasted so many days? Is it laziness, anger, jest, or some lesson?
Explanation
His name itself is the remover of sorrow, yet the devotee asks why this pain has lasted so long. Tulsidas ji himself lists the possible causes — laziness, anger, jest, or some lesson.
Summary
His name is the remover of sorrow, yet the devotee asks — why has my pain lasted so many days?
Chhand 29 — In Poverty, You Cared for Me Like a Child
Original verse (Devanagari)
टूकनि को घर-घर डोलत कँगाल बोलि, बाल ज्यों कृपाल नतपाल पालि पोसो है ।
कीन्ही है सँभार सार अंजनी कुमार बीर, आपनो बिसारि हैं न मेरेहू भरोसो है ॥
इतनो परेखो सब भाँति समरथ आजु, कपिराज साँची कहौं को तिलोक तोसो है ।
सासति सहत दास कीजे पेखि परिहास, चीरी को मरन खेल बालकनि को सो है ॥ २९ ॥
Transliteration
ṭūkani ko ghara-ghara ḍolata ka~gāla boli, bāla jyoṃ kṛpāla natapāla pāli poso hai
kīnhī hai sa~bhāra sāra aṃjanī kumāra bīra, āpano bisāri haiṃ na merehū bharoso hai
itano parekho saba bhā~ti samaratha āju, kapirāja sā~cī kahauṃ ko tiloka toso hai
sāsati sahata dāsa kīje pekhi parihāsa, cīrī ko marana khela bālakani ko so hai
Word-by-word meanings
ṭūkani ko — for scraps; ghara-ghara — from house to house; ḍolata — wandering; ka~gāla — pauper; boli — calling; bāla jyoṃ — like a child; kṛpāla — merciful; natapāla — guardian of the humble; pāli — nurturing; poso hai — reared; kīnhī hai — did; sa~bhāra — care; sāra — the essence; aṃjanī kumāra — son of Añjanī; bīra — hero; āpano — Your own; bisāri haiṃ na — will not forget; merehū — mine too; bharoso hai — is the trust; itano — so much; parekho — testing; saba bhā~ti — in every way; samaratha — mighty; āju — today; kapirāja — king of monkeys; sā~cī — truly; kahauṃ — I say; ko — who; tiloka — in the three worlds; toso hai — is like You; sāsati — punishment; sahata — endures; dāsa — the servant; kīje — do; pekhi — seeing; parihāsa — jest; cīrī ko marana — a bird's death; khela — a game; bālakani ko — of children; so hai — is just that.
Translation
Tulsidas ji remembers that in poverty, while wandering from door to door, Hanuman ji cared for him and raised him like a child. So he trusts that Hanuman ji will not forget His servant. He asks — being so mighty, why are You silent, seeing my sorrow?
Explanation
The One who cared for him like a child in poverty cannot forget His servant. Tulsidas ji questions his Lord's silence, trusting in that old grace.
Summary
The One who raised me like a child in poverty will not forget His servant.
Chhand 30 — Many Remedies Tried, All in Vain
Original verse (Devanagari)
आपने ही पाप तें त्रिपात तें कि साप तें, बढ़ी है बाँह बेदन कही न सहि जाति है ।
औषध अनेक जन्त्र मन्त्र टोटकादि किये, बादि भये देवता मनाये अधिकाति है ॥
करतार, भरतार, हरतार, कर्म काल, को है जगजाल जो न मानत इताति है ।
चेरो तेरो तुलसी तू मेरो कह्यो राम दूत, ढील तेरी बीर मोहि पीर तें पिराति है ॥ ३० ॥
Transliteration
āpane hī pāpa teṃ tripāta teṃ ki sāpa teṃ, bar̤hī hai bā~ha bedana kahī na sahi jāti hai
auṣadha aneka jantra mantra ṭoṭakādi kiye, bādi bhaye devatā manāye adhikāti hai
karatāra, bharatāra, haratāra, karma kāla, ko hai jagajāla jo na mānata itāti hai
cero tero tulasī tū mero kahyo rāma dūta, ḍhīla terī bīra mohi pīra teṃ pirāti hai
Word-by-word meanings
āpane hī pāpa teṃ — from my own sin; tripāta teṃ — from the three sufferings; ki — or; sāpa teṃ — from a curse; bar̤hī hai — has grown; bā~ha bedana — the pain of the arm; kahī na sahi jāti hai — cannot be borne at all; auṣadha aneka — many medicines; jantra mantra — charms and spells; ṭoṭakādi — folk remedies and the like; kiye — I tried; bādi bhaye — proved vain; devatā — the gods; manāye — I propitiated; adhikāti hai — has gone too far; karatāra — the doer; bharatāra — the sustainer; haratāra — the remover; karma kāla — karma and time; ko hai — who is there; jagajāla — the snare of the world; jo na mānata — who does not heed; itāti hai — so much; cero — servant; tero — Yours; tulasī — Tulsidas; tū — You; mero — my; kahyo — spoken; rāma dūta — Rama's messenger; ḍhīla — delay; terī — Your; bīra — hero; mohi — me; pīra teṃ — than the pain; pirāti hai — torments.
Translation
Tulsidas ji says — this unbearable pain of the arm is greater than my sins, the threefold suffering or any curse; I cannot understand it. I tried many medicines, devices, mantras and other remedies, and I even pleased the gods, but all were in vain. Now he says to Hanuman ji, the messenger of Ram — I am Your servant. Your delay pains me even more than the pain itself.
Explanation
When medicines, mantras and every remedy fail, only one hope remains for the devotee — the grace of his Lord. Even the Lord's delay pains the devotee more than the pain itself.
Summary
All remedies failed — only Hanuman ji's grace remains my hope.
Chhand 31 — Why Am I Suffering, Being the Servant of So Mighty a Lord?
Original verse (Devanagari)
दूत राम राय को, सपूत पूत बाय को, समत्व हाथ पाय को सहाय असहाय को ।
बाँकी बिरदावली बिदित बेद गाइयत, रावन सो भट भयो मुठिका के घाय को ॥
एते बड़े साहेब समर्थ को निवाजो आज, सीदत सुसेवक बचन मन काय को ।
थोरी बाँह पीर की बड़ी गलानि तुलसी को, कौन पाप कोप, लोप प्रकट प्रभाय को ॥ ३१ ॥
Transliteration
dūta rāma rāya ko, sapūta pūta bāya ko, samatva hātha pāya ko sahāya asahāya ko
bā~kī biradāvalī bidita beda gāiyata, rāvana so bhaṭa bhayo muṭhikā ke ghāya ko
ete bar̤e sāheba samartha ko nivājo āja, sīdata susevaka bacana mana kāya ko
thorī bā~ha pīra kī bar̤ī galāni tulasī ko, kauna pāpa kopa, lopa prakaṭa prabhāya ko
Word-by-word meanings
dūta — messenger; rāma rāya ko — of King Rama; sapūta — worthy son; pūta — son; bāya ko — of the Wind; samatva — equanimity; hātha pāya ko — of hand and foot; sahāya — helper; asahāya ko — of the helpless; bā~kī — singular; biradāvalī — garland of fame; bidita — known; beda — the Veda; gāiyata — is sung; rāvana so — like Ravana; bhaṭa — warrior; bhayo — became; muṭhikā ke ghāya ko — of the blow of a fist; ete bar̤e — so great; sāheba — master; samartha ko — of the mighty one; nivājo — favoured; āja — today; sīdata — suffers; susevaka — good servant; bacana mana kāya ko — of speech, mind and body; thorī — little; bā~ha pīra kī — of the arm-pain; bar̤ī — great; galāni — shame; tulasī ko — for Tulsi; kauna pāpa — what sin; kopa — anger; lopa — loss; prakaṭa — manifest; prabhāya ko — of the power.
Translation
Hanuman ji is the messenger of Shri Ram, the finest son of the wind god and the helper of the helpless. Even a warrior like Ravana was wounded by a single blow from Him. Tulsidas ji says — being the servant of so mighty a Lord, I am still suffering in body, mind and speech. Why is this great pain of mine not ending?
Explanation
The helper of the helpless — His servant should not remain in suffering; that is Tulsidas ji's reasoning. That the servant of so mighty a Lord should suffer troubles his heart.
Summary
Being the servant of so mighty a Lord, why am I still suffering in body, mind and speech?
Chhand 32 — Punish My Deeds, Correct My Faults
Original verse (Devanagari)
देवी देव दनुज मनुज मुनि सिद्ध नाग, छोटे बड़े जीव जेते चेतन अचेत हैं ।
पूतना पिसाची जातुधानी जातुधान बाम, राम दूत की रजाइ माथे मानि लेत हैं ॥
घोर जन्त्र मन्त्र कूट कपट कुरोग जोग, हनुमान आन सुनि छाड़त निकेत हैं ।
क्रोध कीजे कर्म को प्रबोध कीजे तुलसी को, सोध कीजे तिनको जो दोष दुख देत हैं ॥ ३२ ॥
Transliteration
devī deva danuja manuja muni siddha nāga, choṭe bar̤e jīva jete cetana aceta haiṃ
pūtanā pisācī jātudhānī jātudhāna bāma, rāma dūta kī rajāi māthe māni leta haiṃ
ghora jantra mantra kūṭa kapaṭa kuroga joga, hanumāna āna suni chār̤ata niketa haiṃ
krodha kīje karma ko prabodha kīje tulasī ko, sodha kīje tinako jo doṣa dukha deta haiṃ
Word-by-word meanings
devī — goddesses; deva — gods; danuja — demons; manuja — humans; muni — sages; siddha — perfected beings; nāga — serpents; choṭe bar̤e — small and great; jīva jete — all beings; cetana aceta haiṃ — conscious and unconscious; pūtanā — Putana; pisācī — demoness; jātudhānī — ogress; jātudhāna — demon; bāma — on the left; rāma dūta kī — of Rama's messenger; rajāi — command; māthe māni leta haiṃ — accept upon their heads; ghora — terrible; jantra mantra — charms and spells; kūṭa — deceit; kapaṭa — trickery; kuroga — grave disease; joga — union; hanumāna āna — Hanuman's oath; suni — hearing; chār̤ata — abandon; niketa haiṃ — their abodes; krodha kīje — be angry; karma ko — at my karma; prabodha kīje — enlighten; tulasī ko — Tulsi; sodha kīje — correct; tinako — those; jo — who; doṣa dukha deta haiṃ — give pain through faults.
Translation
Gods, demons, men, sages, perfected beings, serpents and all living and non-living beings obey the command of Hanuman ji, the messenger of Ram. Even terrible spells, deceit and severe diseases are said to leave their place on hearing His invocation. Tulsidas ji prays — punish me for my deeds, teach me, and correct the faults that are causing me suffering.
Explanation
All obey His command, and even diseases flee at His invocation. From such a Lord, Tulsidas ji asks not for escape, but for understanding and correction. The correction of the faults that cause suffering is true grace.
Summary
At Hanuman ji's invocation, even severe diseases leave — correct the faults that cause me suffering.
Chhand 33 — O Lord of the Monkeys, Place Your Hand upon My Head
Original verse (Devanagari)
तेरे बल बानर जिताये रन रावन सों, तेरे घाले जातुधान भये घर-घर के ।
तेरे बल रामराज किये सब सुरकाज, सकल समाज साज साजे रघुबर के ॥
तेरो गुनगान सुनि गीरबान पुलकत, सजल बिलोचन बिरंचि हरि हर के ।
तुलसी के माथे पर हाथ फेरो कीसनाथ, देखिये न दास दुखी तोसो कनिगर के ॥ ३३ ॥
Transliteration
tere bala bānara jitāye rana rāvana soṃ, tere ghāle jātudhāna bhaye ghara-ghara ke
tere bala rāmarāja kiye saba surakāja, sakala samāja sāja sāje raghubara ke
tero gunagāna suni gīrabāna pulakata, sajala bilocana biraṃci hari hara ke
tulasī ke māthe para hātha phero kīsanātha, dekhiye na dāsa dukhī toso kanigara ke
Word-by-word meanings
tere bala — by Your strength; bānara — the monkeys; jitāye — conquered; rana — in battle; rāvana soṃ — Ravana; tere ghāle — by Your blows; jātudhāna — demons; bhaye — became; ghara-ghara ke — of every house; rāmarāja — Rama's rule; kiye — established; saba — all; surakāja — the gods' work; sakala — all; samāja — the company; sāja — the array; sāje — arranged; raghubara ke — of Raghuvira; tero gunagāna — Your praise; suni — hearing; gīrabāna — speech; pulakata — thrills; sajala — moist; bilocana — eyes; biraṃci — Brahma; hari — Vishnu; hara ke — of Shiva; tulasī ke māthe para — upon Tulsi's head; hātha phero — pass Your hand; kīsanātha — lord of monkeys; dekhiye na — do not let be seen; dāsa — the servant; dukhī — sorrowful; toso — with You; kanigara ke — of the lowly.
Translation
By Hanuman ji's strength, the monkeys won victory over Ravana's army. The demons were defeated and the work of Shri Ram was accomplished. Even the gods are moved on hearing His qualities. Tulsidas ji prays — O Lord of the monkeys, place Your hand upon my head. The servant of so merciful a Lord should not remain in suffering.
Explanation
By His strength the monkeys won victory. From Him the devotee asks only for one touch — a hand upon the head. The servant of so merciful a Lord should not remain in suffering.
Summary
O Lord of the monkeys, place Your hand upon my head — Your servant should not remain in suffering.
Chhand 34 — Like a Fish Without Water, a Child Without a Mother
Original verse (Devanagari)
पालो तेरे टूक को परेहू चूक मूकिये न, कूर कौड़ी दूको हौं आपनी ओर हेरिये ।
भोरानाथ भोरे ही सरोष होत थोरे दोष, पोषि तोषि थापि आपनी न अवडेरिये ॥
अंबु तू हौं अंबुचर, अंबु तू हौं डिंभ सो न, बूझिये बिलंब अवलंब मेरे तेरिये ।
बालक बिकल जानि पाहि प्रेम पहिचानि, तुलसी की बाँह पर लामी लूम फेरिये ॥ ३४ ॥
Transliteration
pālo tere ṭūka ko parehū cūka mūkiye na, kūra kaur̤ī dūko hauṃ āpanī ora heriye
bhorānātha bhore hī saroṣa hota thore doṣa, poṣi toṣi thāpi āpanī na avaḍeriye
aṃbu tū hauṃ aṃbucara, aṃbu tū hauṃ ḍiṃbha so na, būjhiye bilaṃba avalaṃba mere teriye
bālaka bikala jāni pāhi prema pahicāni, tulasī kī bā~ha para lāmī lūma pheriye
Word-by-word meanings
pālo — reared; tere ṭūka ko — on Your scraps; parehū — even if it falls; cūka — a fault; mūkiye na — do not silence; kūra — harsh; kaur̤ī — a cowrie; dūko — wretched; hauṃ — I; āpanī ora — toward Yourself; heriye — look; bhorānātha — Lord Bholanath; bhore hī — in innocence; saroṣa hota — grows angry; thore doṣa — at a small fault; poṣi — nourishing; toṣi — pleasing; thāpi — establishing; āpanī — Your own; na avaḍeriye — do not cast aside; aṃbu tū — You are water; hauṃ — I; aṃbucara — a water-creature; hauṃ ḍiṃbha so na — I am like a child; būjhiye — understand; bilaṃba — delay; avalaṃba — support; mere — mine; teriye — is Yours; bālaka — a child; bikala — distressed; jāni — knowing; pāhi — protect; prema — love; pahicāni — recognising; tulasī kī bā~ha para — upon Tulsi's arm; lāmī — long; lūma — tail; pheriye — pass.
Translation
Tulsidas ji says — I am Your lowly servant, raised on the food You gave. Even if I make a mistake, do not abandon me. Just as a fish is helpless without water and a child without a mother, so You alone are my support. Knowing me to be a distressed child, remove the pain of my arm.
Explanation
The devotee's only support is his Lord — as water is for the fish and the mother for the child. Even if a mistake is made, there should be no abandonment; that is the servant's prayer.
Summary
As a fish is helpless without water, my only support is You.
Chhand 35 — Blow Away This Army of Disease with a Breath
Original verse (Devanagari)
घेरि लियो रोगनि, कुजोगनि, कुलोगनि ज्यौं, बासर जलद घन घटा धुकि धाई है ।
बरसत बारि पीर जारिये जवासे जस, रोष बिनु दोष धूम-मूल मलिनाई है ॥
करुनानिधान हनुमान महा बलवान, हेरि हँसि हाँकि फूँकि फौजैं ते उड़ाई है ।
खाये हुतो तुलसी कुरोग राढ़ राकसनि, केसरी किसोर राखे बीर बरिआई है ॥ ३५ ॥
Transliteration
gheri liyo rogani, kujogani, kulogani jyauṃ, bāsara jalada ghana ghaṭā dhuki dhāī hai
barasata bāri pīra jāriye javāse jasa, roṣa binu doṣa dhūma-mūla malināī hai
karunānidhāna hanumāna mahā balavāna, heri ha~si hā~ki phū~ki phaujaiṃ te ur̤āī hai
khāye huto tulasī kuroga rār̤ha rākasani, kesarī kisora rākhe bīra bariāī hai
Word-by-word meanings
gheri liyo — have surrounded; rogani — diseases; kujogani — ill conjunctions; kulogani — ill influences; jyauṃ — as; bāsara — the day; jalada — clouds; ghana ghaṭā — dense masses; dhuki — throbbing; dhāī hai — has rushed; barasata — rains; bāri — water; pīra — pain; jāriye — I burn; javāse — the jawasa plant; jasa — as; roṣa binu — without anger; doṣa — fault; dhūma-mūla — root of smoke; malināī hai — is impurity; karunānidhāna — treasure of mercy; hanumāna — Hanuman; mahā balavāna — greatly mighty; heri — seeing; ha~si — laughing; hā~ki — calling; phū~ki — blowing; phaujaiṃ te — the armies; ur̤āī hai — blow away; khāye huto — had devoured; tulasī — Tulsidas; kuroga — foul disease; rār̤ha — a demon; rākasani — the demons; kesarī kisora — son of Kesari; rākhe — saved; bīra — hero; bariāī hai — by force.
Translation
Diseases, ill fortune and calamities have surrounded Tulsidas ji like dense rain clouds, and pain is pouring down. He prays to the mighty Hanuman ji — blow away this army of disease with a laughing breath. You have protected me before as well.
Explanation
The army of disease has surrounded him like clouds, but Tulsidas ji trusts — the One who protected him before can blow away this army with a laughing breath.
Summary
Blow away this army of disease with a breath — You have protected me before.
Chhand 36 — The Two Syllables of Ram's Name Raised Me Like Parents
Original verse (Devanagari)
राम गुलाम तु ही हनुमान गोसाँई सुसाँई सदा अनुकूलो ।
पाल्यो हौं बाल ज्यों आखर दू पितु मातु सों मंगल मोद समूलो ॥
बाँह की बेदन बाँह पगार पुकारत आरत आनँद भूलो ।
श्री रघुबीर निवारिये पीर रहौं दरबार परो लटि लूलो ॥ ३६ ॥
Transliteration
rāma gulāma tu hī hanumāna gosā~ī susā~ī sadā anukūlo
pālyo hauṃ bāla jyoṃ ākhara dū pitu mātu soṃ maṃgala moda samūlo
bā~ha kī bedana bā~ha pagāra pukārata ārata āna~da bhūlo
śrī raghubīra nivāriye pīra rahauṃ darabāra paro laṭi lūlo
Word-by-word meanings
rāma gulāma — servant of Rama; tu hī — You alone; hanumāna — Hanuman; gosā~ī — lord; susā~ī — good master; sadā — always; anukūlo — favourable; pālyo hauṃ — I was reared; bāla jyoṃ — like a child; ākhara dū — the two syllables; pitu mātu soṃ — like father and mother; maṃgala moda — blessing and joy; samūlo — wholly; bā~ha kī bedana — the pain of the arm; bā~ha pagāra — the fort of the arm; pukārata — calling; ārata — afflicted; āna~da bhūlo — having forgotten joy; śrī raghubīra — Lord Raghuvira; nivāriye — remove; pīra — the pain; rahauṃ — may I remain; darabāra — in the court; paro — lying; laṭi lūlo — hanging.
Translation
Tulsidas ji says — O Hanuman ji, You are the finest Lord of the servants of Shri Ram and ever favourable. The two syllables of Ram's name raised me like a mother and father. Forgetting joy because of the pain of my arm, I am calling out. May this pain go away, and may I lie at the court of Shri Raghuveer.
Explanation
The name of Ram raised him like parents — that is Tulsidas ji's wealth. His only wish is that the pain should go and he should lie at the court of Shri Raghuveer.
Summary
Ram's name raised me like parents — may the pain go, and may I lie at Raghuveer's court.
Chhand 37 — Water Me with the Water of Grace
Original verse (Devanagari)
काल की करालता करम कठिनाई कीधौं, पाप के प्रभाव की सुभाय बाय बावरे ।
बेदन कुभाँति सो सही न जाति राति दिन, सोई बाँह गही जो गही समीर डाबरे ॥
लायो तरु तुलसी तिहारो सो निहारि बारि, सींचिये मलीन भो तयो है तिहुँ तावरे ।
भूतनि की आपनी पराये की कृपा निधान, जानियत सबही की रीति राम रावरे ॥ ३७ ॥
Transliteration
kāla kī karālatā karama kaṭhināī kīdhauṃ, pāpa ke prabhāva kī subhāya bāya bāvare
bedana kubhā~ti so sahī na jāti rāti dina, soī bā~ha gahī jo gahī samīra ḍābare
lāyo taru tulasī tihāro so nihāri bāri, sīṃciye malīna bho tayo hai tihu~ tāvare
bhūtani kī āpanī parāye kī kṛpā nidhāna, jāniyata sabahī kī rīti rāma rāvare
Word-by-word meanings
kāla kī karālatā — the terror of time; karama kaṭhināī — the hardness of karma; kīdhauṃ — or; pāpa ke prabhāva kī — of the power of sin; subhāya — nature; bāya — wind; bāvare — mad; bedana — pain; kubhā~ti — in a foul way; so — it; sahī na jāti — cannot be borne; rāti dina — night and day; soī bā~ha — that same arm; gahī — seized; jo — which; samīra — the wind; ḍābare — a pit; lāyo — brought; taru — a tree; tulasī — Tulsi; tihāro — Yours; so — it; nihāri — seeing; bāri — water; sīṃciye — sprinkle; malīna bho — has grown soiled; tayo hai — is heated; tihu~ tāvare — by the three heats; bhūtani kī — of beings; āpanī — one's own; parāye kī — of another; kṛpā nidhāna — treasure of grace; jāniyata — You know; sabahī kī — of all; rīti — the way; rāma rāvare — Rama is Yours.
Translation
Tulsidas ji cannot understand whether this pain is caused by time, by hard deeds, by the effect of sin, or by wind in the body. Day and night, unbearable suffering holds the same arm that Hanuman ji once cared for. He regards himself as a tulsi plant planted by Hanuman ji and prays to be watered with the water of grace.
Explanation
Even when the cause of the pain is not understood, the devotee regards himself as a plant planted by his Lord — watering the plant is the Lord's own work. The water of grace is the only remedy.
Summary
I am a tulsi plant planted by You — water me with the water of grace.
Chhand 38 — Feet, Stomach, Arm and Mouth in Pain; the Body Worn Out
Original verse (Devanagari)
पाँय पीर पेट पीर बाँह पीर मुँह पीर, जरजर सकल पीर मई है ।
देव भूत पितर करम खल काल ग्रह, मोहि पर दवरि दमानक सी दई है ॥
हौं तो बिनु मोल के बिकानो बलि बारेही तें, ओट राम नाम की ललाट लिखि लई है ।
कुँभज के किंकर बिकल बूढ़े गोखुरनि, हाय राम राय ऐसी हाल कहूँ भई है ॥ ३८ ॥
Transliteration
pā~ya pīra peṭa pīra bā~ha pīra mu~ha pīra, jarajara sakala pīra maī hai
deva bhūta pitara karama khala kāla graha, mohi para davari damānaka sī daī hai
hauṃ to binu mola ke bikāno bali bārehī teṃ, oṭa rāma nāma kī lalāṭa likhi laī hai
ku~bhaja ke kiṃkara bikala būr̤he gokhurani, hāya rāma rāya aisī hāla kahū~ bhaī hai
Word-by-word meanings
pā~ya pīra — pain of the feet; peṭa pīra — pain of the belly; bā~ha pīra — pain of the arm; mu~ha pīra — pain of the mouth; jarajara — shattered; sakala — all; pīra maī hai — is full of pain; deva — gods; bhūta — spirits; pitara — ancestors; karama — karma; khala — the wicked; kāla — time; graha — planets; mohi para — upon me; davari — rushing; damānaka sī — like a suppressor; daī hai — has given; hauṃ to — I indeed; binu mola ke — without price; bikāno — sold myself; bali — I swear; bārehī teṃ — from childhood; oṭa — shelter; rāma nāma kī — of Rama's name; lalāṭa likhi laī hai — written on the forehead; ku~bhaja ke — of Agastya; kiṃkara — servant; bikala — distressed; būr̤he — drowned; gokhurani — in a cow's hoof-print; hāya — alas; rāma rāya — King Rama; aisī hāla — such a state; kahū~ — anywhere; bhaī hai — has happened.
Translation
Pain in the feet, stomach, arm and mouth has left the whole body worn out. Tulsidas ji says he is surrounded by many possible causes. Then he says — from childhood I have sold myself to You without a price, and I have made Ram's name my shelter. What an irony it would be if the servant of a great sage like Agastya were to drown in water no deeper than a cow's hoofprint!
Explanation
The body is worn out, but his shelter has not changed — from childhood he has sold himself to Hanuman ji without a price. That the servant of so great a Lord should drown in a hoofprint of water would be an irony.
Summary
From childhood I have sold myself to You without a price — Ram's name is my shelter.
Chhand 39 — Diseases Like Subahu and Maricha; the Syllables Ra and Ma as Helpers
Original verse (Devanagari)
बाहुक-सुबाहु नीच लीचर-मरीच मिलि, मुँहपीर केतुजा कुरोग जातुधान हैं ।
राम नाम जगजाप कियो चहों सानुराग, काल कैसे दूत भूत कहा मेरे मान हैं ॥
सुमिरे सहाय राम लखन आखर दोऊ, जिनके समूह साके जागत जहान हैं ।
तुलसी सँभारि ताड़का सँहारि भारि भट, बेधे बरगद से बनाइ बानवान हैं ॥ ३९ ॥
Transliteration
bāhuka-subāhu nīca līcara-marīca mili, mu~hapīra ketujā kuroga jātudhāna haiṃ
rāma nāma jagajāpa kiyo cahoṃ sānurāga, kāla kaise dūta bhūta kahā mere māna haiṃ
sumire sahāya rāma lakhana ākhara doū, jinake samūha sāke jāgata jahāna haiṃ
tulasī sa~bhāri tār̤akā sa~hāri bhāri bhaṭa, bedhe baragada se banāi bānavāna haiṃ
Word-by-word meanings
bāhuka-subāhu — Bahuka and Subahu; nīca — low; līcara-marīca — Licara and Marica; mili — together; mu~hapīra — pain of the mouth; ketujā — son of Ketu; kuroga — foul disease; jātudhāna haiṃ — are demons; rāma nāma — Rama's name; jagajāpa — the sacrifice of recitation; kiyo cahoṃ — I wish to perform; sānurāga — with love; kāla — time; kaise — how; dūta — messengers; bhūta — spirits; kahā — what; mere māna haiṃ — are my concern; sumire — on remembering; sahāya — helpers; rāma lakhana — Rama and Lakshmana; ākhara doū — the two syllables; jinake — whose; samūha — hosts; sāke — witnesses; jāgata — wake; jahāna haiṃ — are the world; tulasī — Tulsidas; sa~bhāri — remembering; tār̤akā — Tadaka; sa~hāri — destroying; bhāri — great; bhaṭa — warriors; bedhe — pierced; baragada se — like a banyan; banāi — making; bānavāna haiṃ — are bowmen.
Translation
Tulsidas ji sees the diseases, including the pain of his arm and mouth, as Subahu, Maricha and other demons. He wishes to perform the sacrifice of chanting Ram's name with love, and he regards the syllables Ra and Ma as his helpers. He remembers the prowess of Shri Ram, who destroyed Tadaka and great demons.
Explanation
Treating diseases as demons, Tulsidas ji performs the sacrifice of chanting Ram's name — the syllables Ra and Ma are his helpers. Shri Ram destroyed Tadaka and other demons, so the demon-like diseases too will be destroyed.
Summary
Diseases are like demons — the syllables Ra and Ma of Ram's name are my helpers.
Chhand 40 — Falling into the World and Delusion, I Acted Wrongly
Original verse (Devanagari)
बालपने सूधे मन राम सनमुख भयो, राम नाम लेत माँगि खात टूकटाक हौं ।
परयो लोक-रीति में पुनीत प्रीति राम राय, मोह बस बैठो तोरि तरकि तराक हौं ॥
खोटे-खोटे आचरन आचरत अपनायो, अंजनी कुमार सोध्यो रामपानि पाक हौं ।
तुलसी गुसाँई भयो भोंडे दिन भूल गयो, ताको फल पावत निदान परिपाक हौं ॥ ४० ॥
Transliteration
bālapane sūdhe mana rāma sanamukha bhayo, rāma nāma leta mā~gi khāta ṭūkaṭāka hauṃ
parayo loka-rīti meṃ punīta prīti rāma rāya, moha basa baiṭho tori taraki tarāka hauṃ
khoṭe-khoṭe ācarana ācarata apanāyo, aṃjanī kumāra sodhyo rāmapāni pāka hauṃ
tulasī gusā~ī bhayo bhoṃḍe dina bhūla gayo, tāko phala pāvata nidāna paripāka hauṃ
Word-by-word meanings
bālapane — in childhood; sūdhe — simple; mana — mind; rāma sanamukha bhayo — turned toward Rama; rāma nāma leta — taking Rama's name; mā~gi — begging; khāta — eating; ṭūkaṭāka — scraps; hauṃ — I; parayo — fell; loka-rīti meṃ — into worldly ways; punīta prīti — pure love; rāma rāya — King Rama; moha basa — under delusion; baiṭho — sat; tori — breaking; taraki — reasoning; tarāka — abruptly; khoṭe-khoṭe — base; ācarana — conduct; ācarata — practising; apanāyo — adopted; aṃjanī kumāra — son of Añjanī; sodhyo — purified; rāmapāni — Rama's hand; pāka — ripening; tulasī — Tulsidas; gusā~ī — lord; bhayo — became; bhoṃḍe dina — evil days; bhūla gayo — forgot; tāko phala — its fruit; pāvata — I receive; nidāna — in the end; paripāka — ripening.
Translation
Tulsidas ji says — from childhood my simple heart was turned towards Shri Ram, and life went on taking Ram's name. Later, falling into the world and delusion, I acted wrongly. Then Hanuman ji, the son of Anjani, held me and joined me again to Shri Ram. On receiving honour, I forgot the hard days of the past, and I regard my present condition as the fruit of those very deeds.
Explanation
Here devotion turns into self-reflection — Tulsidas ji accepts his own fault. The One who held him and joined him again to Shri Ram now hears him regard his present condition as the fruit of his own deeds.
Summary
Falling into worldly delusion I acted wrongly — Hanuman ji held me and joined me again to Shri Ram.
Chhand 41 — On Receiving Honour, Pride Came
Original verse (Devanagari)
असन-बसन-हीन बिषम-बिषाद-लीन, देखि दीन दूबरो करै न हाय हाय को ।
तुलसी अनाथ सो सनाथ रघुनाथ कियो, दियो फल सील सिंधु आपने सुभाय को ॥
नीच यहि बीच पति पाइ भरु हाईगो, बिहाइ प्रभु भजन बचन मन काय को ।
ता तें तनु पेषियत घोर बरतोर मिस, फूटि फूटि निकसत लोन राम राय को ॥ ४१ ॥
Transliteration
asana-basana-hīna biṣama-biṣāda-līna, dekhi dīna dūbaro karai na hāya hāya ko
tulasī anātha so sanātha raghunātha kiyo, diyo phala sīla siṃdhu āpane subhāya ko
nīca yahi bīca pati pāi bharu hāīgo, bihāi prabhu bhajana bacana mana kāya ko
tā teṃ tanu peṣiyata ghora baratora misa, phūṭi phūṭi nikasata lona rāma rāya ko
Word-by-word meanings
asana-basana-hīna — without food or clothing; biṣama-biṣāda-līna — sunk in bitter sorrow; dekhi — seeing; dīna — lowly; dūbaro — weak; karai na — does not do; hāya hāya ko — alas; tulasī — Tulsidas; anātha — orphan; so — he; sanātha — protected; raghunātha kiyo — Raghunatha made; diyo — gave; phala — fruit; sīla siṃdhu — ocean of virtue; āpane subhāya ko — of His own nature; nīca — low; yahi bīca — meanwhile; pati — honour; pāi — gaining; bharu — a burden; hāīgo — became; bihāi — abandoning; prabhu bhajana — worship of the Lord; bacana mana kāya ko — of speech, mind and body; tā teṃ — therefore; tanu — the body; peṣiyata — is ground; ghora — terrible; baratora — a pressing; misa — on the pretext; phūṭi phūṭi — bursting; nikasata — comes out; lona — salt; rāma rāya ko — of King Rama.
Translation
Tulsidas ji remembers that once he was without food and clothing, and utterly lowly. Then Shri Raghunath ji gave him support and honour. But on receiving honour, pride came into him, and in body, mind and speech he faltered in the worship of the Lord. He regards his present bodily pain as the fruit of that very fault.
Explanation
In lowliness he received support; in honour, pride came, and worship faltered. Tulsidas ji regards his pain as the fruit of that fault — this self-acceptance is the depth of devotion.
Summary
On receiving honour, pride came and worship faltered — this pain is the fruit of that fault.
Chhand 42 — Living, I Am Ram's Servant; Dying, Kashi and the Ganga
Original verse (Devanagari)
जीओं जग जानकी जीवन को कहाइ जन, मरिबे को बारानसी बारि सुरसरि को ।
तुलसी के दुहूँ हाथ मोदक हैं ऐसे ठाँउ, जाके जिये मुये सोच करिहैं न लरि को ॥
मोको झूटो साँचो लोग राम को कहत सब, मेरे मन मान है न हर को न हरि को ।
भारी पीर दुसह सरीर तें बिहाल होत, सोऊ रघुबीर बिनु सकै दूर करि को ॥ ४२ ॥
Transliteration
jīoṃ jaga jānakī jīvana ko kahāi jana, maribe ko bārānasī bāri surasari ko
tulasī ke duhū~ hātha modaka haiṃ aise ṭhā~u, jāke jiye muye soca karihaiṃ na lari ko
moko jhūṭo sā~co loga rāma ko kahata saba, mere mana māna hai na hara ko na hari ko
bhārī pīra dusaha sarīra teṃ bihāla hota, soū raghubīra binu sakai dūra kari ko
Word-by-word meanings
jīoṃ — may I live; jaga — in the world; jānakī jīvana ko — of Janaki's life, Rama; kahāi — called; jana — servant; maribe ko — for dying; bārānasī — Varanasi; bāri — water; surasari ko — of the Ganga; tulasī ke — for Tulsi; duhū~ hātha — in both hands; modaka haiṃ — are sweets; aise ṭhā~u — in such a place; jāke — whose; jiye muye — living or dying; soca — worry; karihaiṃ na — will not cause; lari ko — strife; moko — me; jhūṭo — false; sā~co — true; loga — people; rāma ko — of Rama; kahata — call; saba — all; mere mana — in my mind; māna hai na — there is no honour; hara ko — for Shiva; na hari ko — nor for Vishnu; bhārī pīra — heavy pain; dusaha — unbearable; sarīra teṃ — from the body; bihāla hota — I grow restless; soū — that too; raghubīra binu — without Raghuvira; sakai — can; dūra kari — remove; ko — who.
Translation
Tulsidas ji says — if I live, let it be as the servant of Shri Ram, the Lord of Mother Janaki, and if I die, let it be with the shelter of Kashi and the banks of the Ganga. So neither life nor death is a cause of worry for me. Let the world call me a true or a false devotee of Ram — my heart accepts no shelter other than Ram. Who else but Shri Raghuveer can remove this unbearable pain of the body?
Explanation
In life or in death, the shelter is one alone — Shri Ram. What the world says does not move the devotee's heart. And the One who can remove this pain is Shri Raghuveer alone.
Summary
In life and in death, my only shelter is Shri Ram.
Chhand 43 — In Body, Mind and Speech, I Am at Your Feet
Original verse (Devanagari)
सीतापति साहेब सहाय हनुमान नित, हित उपदेश को महेस मानो गुरु कै ।
मानस बचन काय सरन तिहारे पाँय, तुम्हरे भरोसे सुर मैं न जाने सुर कै ॥
ब्याधि भूत जनित उपाधि काहु खल की, समाधि कीजे तुलसी को जानि जन फुर कै ।
कपिनाथ रघुनाथ भोलानाथ भूतनाथ, रोग सिंधु क्यों न डारियत गाय खुर कै ॥ ४३ ॥
Transliteration
sītāpati sāheba sahāya hanumāna nita, hita upadeśa ko mahesa māno guru kai
mānasa bacana kāya sarana tihāre pā~ya, tumhare bharose sura maiṃ na jāne sura kai
byādhi bhūta janita upādhi kāhu khala kī, samādhi kīje tulasī ko jāni jana phura kai
kapinātha raghunātha bholānātha bhūtanātha, roga siṃdhu kyoṃ na ḍāriyata gāya khura kai
Word-by-word meanings
sītāpati — Lord of Sita; sāheba — master; sahāya — helper; hanumāna — Hanuman; nita — always; hita upadeśa ko — for wholesome counsel; mahesa — Mahesha; māno — as if; guru kai — is the guru; mānasa — mind; bacana — speech; kāya — body; sarana — refuge; tihāre pā~ya — at Your feet; tumhare bharose — trusting You; sura — the gods; maiṃ na jāne — I do not know; sura kai — are gods; byādhi — disease; bhūta janita — born of spirits; upādhi — affliction; kāhu khala kī — of some wicked one; samādhi kīje — resolve; tulasī ko — Tulsi; jāni — knowing; jana — servant; phura kai — truly; kapinātha — lord of monkeys; raghunātha — Raghunatha; bholānātha — Bholanath; bhūtanātha — lord of spirits; roga siṃdhu — the ocean of disease; kyoṃ na — why not; ḍāriyata — is cast; gāya khura kai — by a cow's hoof.
Translation
Tulsidas ji says to Hanuman ji — Sita's Lord Shri Ram is Your master and constant helper, and for good counsel, Lord Mahesh is as Your teacher. In body, mind and speech I am at the shelter of Your feet. Whatever this suffering may be — caused by disease, some unseen obstacle or any other cause — knowing me to be Your true servant, please resolve it.
Explanation
Tulsidas ji takes shelter at His feet in body, mind and speech. Whatever the cause of the suffering — disease, an unseen obstacle or anything else — its resolution is placed in the Lord's hands.
Summary
In body, mind and speech I am at Your feet — please resolve this suffering.
Chhand 44 — Accepting the Fruit of My Deeds, I Fall Silent
Original verse (Devanagari)
कहों हनुमान सों सुजान राम राय सों, कृपानिधान संकर सों सावधान सुनिये ।
हरष विषाद राग रोष गुन दोष मई, बिरची बिरञ्ची सब देखियत दुनिये ॥
माया जीव काल के करम के सुभाय के, करैया राम बेद कहैं साँची मन गुनिये ।
तुम्ह तें कहा न होय हा हा सो बुझैये मोहि, हौं हूँ रहों मौनही बयो सो जानि लुनिये ॥ ४४ ॥
Transliteration
kahoṃ hanumāna soṃ sujāna rāma rāya soṃ, kṛpānidhāna saṃkara soṃ sāvadhāna suniye
haraṣa viṣāda rāga roṣa guna doṣa maī, biracī birañcī saba dekhiyata duniye
māyā jīva kāla ke karama ke subhāya ke, karaiyā rāma beda kahaiṃ sā~cī mana guniye
tumha teṃ kahā na hoya hā hā so bujhaiye mohi, hauṃ hū~ rahoṃ maunahī bayo so jāni luniye
Word-by-word meanings
kahoṃ — I say; hanumāna soṃ — to Hanuman; sujāna — wise; rāma rāya soṃ — to King Rama; kṛpānidhāna — treasure of grace; saṃkara soṃ — to Shankara; sāvadhāna — attentively; suniye — listen; haraṣa — joy; viṣāda — sorrow; rāga — attachment; roṣa — anger; guna — virtue; doṣa — fault; maī — full of; biracī — created; birañcī — Brahma; saba — all; dekhiyata — is seen; duniye — the world; māyā — illusion; jīva — the soul; kāla ke — of time; karama ke — of karma; subhāya ke — of nature; karaiyā — the doer; rāma — Rama; beda kahaiṃ — the Veda says; sā~cī — truly; mana guniye — consider in the mind; tumha teṃ — from You; kahā na hoya — what cannot be; hā hā — alas; so — that; bujhaiye — explain; mohi — to me; hauṃ hū~ — I too; rahoṃ — shall remain; maunahī — in silence; bayo — the word; so — that; jāni — knowing; luniye — hear.
Translation
Tulsidas ji offers his final prayer to Hanuman ji, Shri Ram ji and the treasure of mercy, Lord Shankar ji. This world is full of joy and sorrow, attachment and anger, virtue and fault, and the Vedas describe Shri Ram as the ruler of maya, the soul, time, deeds and nature. He asks — what is it that You cannot do? Then, in the end, accepting the fruit of his deeds, he keeps the spirit of falling silent.
Explanation
After saying everything and asking every question, the devotee at last falls silent — accepting the fruit of his deeds. That is complete surrender: to ask, and then to leave everything to the Lord.
Summary
What is it that You cannot do? — accepting the fruit of my deeds, I fall silent.
Greatness of the hymn
The Shri Hanuman Bahuk is not only a prayer for bodily pain to go away. In these 44 chhands, Goswami Tulsidas ji shows us a very deep journey of devotion. First the glory and prowess of Hanuman ji, then the cry of one's own sorrow, then reflection on one's own deeds and mistakes, and in the end complete surrender.
The most beautiful thing about this work is that Tulsidas ji does not hide his sorrow. He asks questions, he prays, and sometimes he even gives a loving complaint. But he never lets go of his trust in Hanuman ji and Shri Ram. That is the deep message of the Hanuman Bahuk — in difficulty, devotion is not only asking for help, but also looking within oneself, accepting one's own mistake, and in the end surrendering oneself to the Lord.
Where remedies begin to end, surrender can begin. And where the name of Shri Ram and trust in Hanuman ji remain in the heart, the mind is never alone, even in hard times.
The essence of the whole hymn
Devotion in difficulty is not only asking for help — it is looking within, accepting one's mistake, and in the end surrendering oneself to the Lord.
How to recite
Sit calmly, in the morning or evening, before a picture or form of Shri Hanuman ji, and recite it keeping its meaning in mind. Tuesdays and Saturdays hold special importance for this recitation. Afterwards, sit in silence for a few moments and remember Hanuman ji.
Prayer
O Hanuman ji, son of the wind, remove the pain of our body and mind. Give us the courage to look at our own deeds, and in the end keep us steady in the shelter of You and Shri Ram.
Om hanumate namaḥ. Jai Shri Ram.
Source: Shri Hanuman Bahuk by Goswami Tulsidas ji; original text — Gita Press text (https://www.astromantra.com/hanuman-bahuk/); meaning as narrated in the video.
Jai Bajrangbali 🙏
If any chhand, any meaning or any feeling of the Hanuman Bahuk reached your heart today, please write with love in the comments — Jai Bajrangbali or Jai Shri Ram. Share this video on WhatsApp with your family and friends, so they too can understand the meaning of the Hanuman Bahuk with ease — especially the one who is going through a difficult time, worry or pain, and who may need this message of trust in Hanuman ji today. On Radha Krishna Vani we share the meanings of such sacred hymns in simple language. To stay connected, subscribe to the channel and press the bell. Which hymn would you like to understand next? Do tell us in the comments. Jai Shri Ram. Jai Bajrangbali.
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