Bajrang Baan: Lyrics and Meaning
बजरंग बाण
Traditionally attributed to Tulsidas
The Bajrang Baan is a Hindi hymn to Hanuman. "Bajrang" is a name of Hanuman (from "vajra-anga", "the one whose body is like a thunderbolt"), and "baan" means "arrow". The prayer is called an arrow because it goes straight to Hanuman: the singer asks him again and again to come at once, to strike what harms his devotees, and to end their trouble. It is written in the Awadhi of the Hanuman Chalisa, in the same metres: a doha, then chaupais, then a closing doha. Many families recite it after the Hanuman Chalisa, often on Tuesday or Saturday, the days long kept for Hanuman.
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Doha 1
निश्चय प्रेम प्रतीति ते विनय करै सनमान ।तेहि के कारज सकल शुभ सिद्ध करै हनुमान ॥ १ ॥
Nishchay prem pratiti te vinay karai sanmanTehi ke karaj sakal shubh siddh karai hanuman
IAST
niścaya prema pratīti te vinaya karai sanamāna |tehi ke kāraja sakala śubha siddha karai hanumāna || 1 ||
Our explanation The opening doha says who the prayer is for. A person who prays to Hanuman with firm love and trust, humbly and with respect: the text says Hanuman brings all that person's good work to success.
हिंदी अर्थ आरंभ का दोहा बताता है कि यह प्रार्थना किसके लिए है। जो व्यक्ति दृढ़ प्रेम और विश्वास के साथ, विनय और सम्मान से हनुमान से प्रार्थना करता है: पाठ कहता है कि हनुमान उसके सारे शुभ काम सिद्ध कर देते हैं।
The text’s own words about its benefits, not a promise from Pujadeep.
2 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: निश्चय प्रीति प्रतीति ते विनय करै सनमान । त्यहिकर कारज सकल सिधि तुरत करै हनुमान ॥ १ ॥ The 1905 base printing (p. 7, leaf n27). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word A digital text reads Today's wording: 'प्रेम' (love) for 'प्रीति' (affection); 'तेहि के' for 'त्यहिकर'; 'सकल सुभ, सिद्ध करैं हनुमान' (Hanuman brings every good work to success) for 'सकल सिधि तुरत करै हनुमान' (Hanuman quickly brings all to success).
Chaupai 1
जय हनुमन्त संत हितकारी ।सुन लीजै प्रभु अर्ज हमारी ॥ १ ॥
Jai hanumant sant hitkariSun lijai prabhu arj hamari
IAST
jaya hanumanta saṃta hitakārī |suna lījai prabhu arja hamārī || 1 ||
Our explanation Victory to Hanuman, who does good to the saints and to all good people. The singer asks: Lord, please hear "our plea".
हिंदी अर्थ संतों और सज्जनों का हित करने वाले हनुमान की जय हो। गाने वाला कहता है: हे प्रभु, "हमारी अर्ज़", यानी हमारी विनती, सुन लीजिए।
4 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: जय हनुमन्त संत हितकारी । सुनिलीजे प्रभु अर्ज हमारी ॥ १ ॥ The 1905 base printing (p. 7, leaf n27). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: जय हनुमंत संत हितकारी । सुनि लीजै प्रभु अरज हमारी ॥ Differences from the display (words and spellings): 'सुनि' for 'सुन'. PDF pp. 5–6.
- Word A digital text reads Today's wording: 'बिनय' for 'अर्ज' (both mean a plea).
- Word Today's text from Randhir Prakashan, Hardwar reads: जय हनुमान सन्त हितकारी । सुन लीजै प्रभु अरज हमारी ॥ Differences from the display (words and spellings): 'हनुमान सन्त' for 'हनुमन्त संत'; 'अरज' for 'अर्ज'. Page 28, leaf n31; read on the page image (batch 7).
Chaupai 2
जनके काज विलम्ब न कीजे ।आतुर दौरि महासुख दीजे ॥ २ ॥
Janke kaj vilamb na kijeAtur dauri mahasukh dije
IAST
janake kāja vilamba na kīje |ātura dauri mahāsukha dīje || 2 ||
Our explanation Do not delay in the work of your devotee. Come running at once and give great joy.
हिंदी अर्थ अपने भक्त के काम में देर न कीजिए। तुरंत दौड़कर आइए और बड़ा सुख दीजिए।
1 printing differs
Edition differences. Another printing or text reads this place differently.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: जन के कारज विलम्ब न कीजै । आतुर दौरि महा सुख दीजै ॥ Differences from the display (words and spellings): 'जन के कारज' for 'जनके काज'. PDF p. 6.
Chaupai 3
जैसे कूदि सिन्धु महि पारा ।सुरसा बदन पैठि विस्तारा ॥ ३ ॥
Jaise kudi sindhu mahi paraSursa badan paithi vistara
IAST
jaise kūdi sindhu mahi pārā |surasā badana paiṭhi vistārā || 3 ||
Our explanation The singer remembers what Hanuman did for Rama. He leapt across the ocean. When Surasa, the mother of serpents, opened her mouth wide to swallow him, he went into her mouth and came out again, as the Ramcharitmanas also tells. (The 1905 printing says instead that he struck her with his fist.)
हिंदी अर्थ गाने वाला याद करता है कि हनुमान ने राम के लिए क्या किया। वे कूदकर समुद्र के पार गए। जब नागों की माता सुरसा ने उन्हें निगलने के लिए अपना मुँह फैलाया, तो वे उसके मुँह में जाकर बाहर निकल आए, जैसा रामचरितमानस में भी है। (1905 की छपाई में इसकी जगह यह है कि उन्होंने उसे मुक्का मारा।)
3 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: जैसे कूदि सिन्धु वहिपारा । सुरसा के हनिमुष्टिक मारा ॥ ३ ॥ The 1905 base printing (p. 7, leaf n27). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: जैसे कूदि सिंधु वहि पारा । सुरसा वदन पैठि विस्तारा ॥ Differences from the display (words and spellings): 'वहि' for 'महि'. PDF p. 6.
- Word A digital text reads Today's wording: 'के पारा' for 'वहिपारा'; the second half 'सुरसा बदन पैठि बिस्तारा' (he entered Surasa's wide-open mouth) for 'सुरसा के हनिमुष्टिक मारा' (he struck Surasa with his fist).
Chaupai 4
आगे जाइ लङ्किनी रोका ।मारेहु लातगई सुरलोका ॥ ४ ॥
Age jai lankini rokaMarehu latgai surloka
Our explanation Going on, he was stopped by Lankini, the guardian of Lanka's gate. The singer now speaks to Hanuman: you struck her with your foot, and she went to the world of the gods.
हिंदी अर्थ आगे जाने पर लंका के द्वार की रक्षिका लंकिनी ने उन्हें रोका। गाने वाला अब हनुमान से कहता है: आपने उसे लात मारी, और वह देवलोक चली गई।
2 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: आगे जाइ लङ्किनी रोका । मारेउ लातगई सुरलोका ॥ ४ ॥ The 1905 base printing (p. 7, leaf n27). Since 15 Oct 2026 (batch 7, decision 14 addendum) the display follows मारेहु, which sanskritdocuments.org, Khemraj and Randhir all print. This is the printing’s own text.
- Spelling A digital text reads Today's wording: 'जाय' for 'जाइ' (a spelling); it prints मारेहु, as the display now does.
Chaupai 5
जाइ बिभीषण को सुखदीन्हा ।सीता निरखि परम पद लीन्हा ॥ ५ ॥
Jai bibhishan ko sukhdinhaSita nirakhi param pad linha
IAST
jāi bibhīṣaṇa ko sukhadīnhā |sītā nirakhi parama pada līnhā || 5 ||
Our explanation He went to Vibhishana, Ravana's brother and Rama's devotee, and made him glad. When he saw Sita, he reached the highest state of joy.
हिंदी अर्थ वे रावण के भाई और राम के भक्त विभीषण के पास गए और उन्हें सुख दिया। सीता के दर्शन करके उन्होंने परम पद, यानी सबसे ऊँचा आनंद, पाया।
3 printings differ
Edition differences. Another printing or text reads this place differently.
- Word A digital text reads Today's wording: 'जय' (victory) for 'जाइ' (going).
- Word Today's text from sanskritdocuments.org reads: जाय बिभीषन को सुख दीन्हा । सीता निरखि परमपद लीन्हा ॥ Differences from the display (words and spellings): 'जाय' for 'जाइ'.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: जाय बिभीषण को सुख दीन्हा । सीता निरखि परम पद लीन्हा ॥ Differences from the display (words and spellings): 'जाय' for 'जाइ'. PDF p. 6.
Chaupai 6
बाग उजारि सिन्धुमहँ बोरा ।अतिआतुर यमकातरि तोरा ॥ ६ ॥
Bag ujari sindhumahan boraAtiatur yamkatari tora
IAST
bāga ujāri sindhumaham̐ borā |atiātura yamakātari torā || 6 ||
Our explanation He laid waste Ravana's garden and threw it into the sea. In great haste he broke "Yama's knife": the words are read as the demon guards, as deadly as the blade of Yama, the god of death.
हिंदी अर्थ उन्होंने रावण का बाग उजाड़ा और उसे समुद्र में डुबो दिया। बड़ी शीघ्रता से उन्होंने "यम की कटार" को तोड़ दिया: इन शब्दों को उन राक्षस रक्षकों के लिए समझा जाता है जो मृत्यु के देवता यम की कटार जैसे घातक थे।
3 printings differ
Edition differences. Another printing or text reads this place differently.
- Word Today's text from sanskritdocuments.org reads: बाग उजारि सिंधु महँ बोरा । अति आतुर जमकातर तोरा ॥ Differences from the display (words and spellings): 'अति आतुर जमकातर' for 'अतिआतुर यमकातरि'.
- Spelling A digital text reads Today's wording: 'जमकातर' for 'यमकातरि'; same words.
- Word Today's text from Randhir Prakashan, Hardwar reads: बाग उजारि सिंधु मँह बोरा । अति आतुर यम कातर तोरा ॥ Differences from the display (words and spellings): 'सिंधु मँह' for 'सिन्धुमहँ'; 'अति आतुर यम कातर' for 'अतिआतुर यमकातरि'. Page 29, leaf n32; read on the page image (batch 7).
Chaupai 7
अक्षयकुमार को मारि संहारा ।लूम लपेटि लंक को जारा ॥ ७ ॥
Akshaykumar ko mari sanharaLum lapeti lank ko jara
IAST
akṣayakumāra ko māri saṃhārā |lūma lapeṭi laṃka ko jārā || 7 ||
Our explanation He killed Akshay Kumar, Ravana's son. With his tail wrapped in cloth and set on fire, he burned Lanka.
हिंदी अर्थ उन्होंने रावण के पुत्र अक्षय कुमार को मार डाला। अपनी पूँछ पर लपेटे कपड़े में लगी आग से उन्होंने लंका जला दी।
4 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: अक्षय कुमारहि मारिपछारा । लूम लपेटि लङ्का जारा ॥ ७ ॥ The 1905 base printing (p. 7, leaf n27). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word Today's text from sanskritdocuments.org reads: अक्षय कुमार मारि संहारा । लूम लपेटि लंक को जारा ॥ Differences from the display (words and spellings): 'अक्षय कुमार' for 'अक्षयकुमार को'.
- Word A digital text reads Today's wording: 'मारि संहारा' (struck and destroyed) for 'मारिपछारा' (struck and threw down); 'लंक को जारा' for 'लङ्का जारा'.
- Word Today's text from Randhir Prakashan, Hardwar reads: अक्षय कुमार को मार संहारा । लूम लपेट लंक को जारा ॥ Differences from the display (words and spellings): 'मार' for 'मारि'; 'लपेट' for 'लपेटि'. Page 29, leaf n32; read on the page image (batch 7).
Chaupai 8
लाह समान लंक जरि गई ।जय जय धुनि सुरपुर महँ भई ॥ ८ ॥
Lah saman lank jari gaiJai jai dhuni surpur mahan bhai
IAST
lāha samāna laṃka jari gaī |jaya jaya dhuni surapura maham̐ bhaī || 8 ||
Our explanation Lanka burned like lac. Cries of "Victory, victory!" rang out in the city of the gods.
हिंदी अर्थ लंका लाख की तरह जल गई। देवताओं के नगर में "जय, जय" की ध्वनि होने लगी।
5 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: लाह समान लङ्कजरिगयऊ । जय जय धुनि सुरपुरमहँ भयऊ ॥ ८ ॥ The 1905 base printing (p. 7, leaf n27). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: लाह समान लंक जरि गई । जय जय धुनि सुरपुर में भई ॥ Differences from the display (words and spellings): 'में' for 'महँ'. PDF p. 7.
- Word A digital text reads Today's wording: 'जरि गई' and 'भई' for 'जरिगयऊ' and 'भयऊ'; 'सुरपुर नभ' (the gods' city and the sky) for 'सुरपुरमहँ' (in the gods' city).
- Word Today's text from Randhir Prakashan, Hardwar reads: लाह समान लंक जरि गई । जय जय ध्वनि सुरपुर में भई ॥ Differences from the display (words and spellings): 'ध्वनि' for 'धुनि'; 'में' for 'महँ'. Page 29, leaf n32; read on the page image (batch 7).
- Word Today's text from sanskritdocuments.org reads: लाह समान लंक जरि गई । जय जय धुनि सुरपुर नभ भई ॥ Differences from the display (words and spellings): 'नभ' for 'महँ'.
Chaupai 9
अब विलम्ब क्यहि कारण स्वामी ।कृपाकरहु उर अन्तर्य्यामी ॥ ९ ॥
Ab vilamb kyahi karan swamiKripakarahu ur antaryyami
IAST
aba vilamba kyahi kāraṇa svāmī |kṛpākarahu ura antaryyāmī || 9 ||
Our explanation The singer turns from the story to the plea. Master, why do you delay now? Be kind, you who know what is in every heart.
हिंदी अर्थ गाने वाला कथा से विनती की ओर मुड़ता है। हे स्वामी, अब देर किस कारण है? हे हृदय की बात जानने वाले, कृपा कीजिए।
4 printings differ
Edition differences. Another printing or text reads this place differently.
- Word Today's text from sanskritdocuments.org reads: अब बिलंब केहि कारन स्वामी । कृपा करहु उर अंतरयामी ॥ Differences from the display (words and spellings): 'केहि' for 'क्यहि'.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: अब विलंब केहि कारन स्वामी । कृपा करहु उर अंतरजामी ॥ Differences from the display (words and spellings): 'केहि' for 'क्यहि'; 'अंतरजामी' for 'अन्तर्य्यामी'. PDF p. 7.
- Spelling A digital text reads Today's wording: 'केहि' for 'क्यहि', 'अंतरजामी' for 'अन्तर्य्यामी'; same words.
- Word Today's text from Randhir Prakashan, Hardwar reads: अब विलम्ब केहि कारन स्वामी । कृपा करहु उर अन्तर्यामी ॥ Differences from the display (words and spellings): 'केहि कारन' for 'क्यहि कारण'; 'अन्तर्यामी' for 'अन्तर्य्यामी'. Page 29, leaf n32; read on the page image (batch 7).
Chaupai 10
जय जय लक्ष्मण प्राणके दाता ।आतुर ह्वै दुखकरहु निपाता ॥ १० ॥
Jai jai lakshman pranke dataAtur hwai dukhakarahu nipata
IAST
jaya jaya lakṣmaṇa prāṇake dātā |ātura hvai dukhakarahu nipātā || 10 ||
Our explanation Victory, victory to Hanuman, who gave Lakshmana back his life by bringing the healing herb when Lakshmana was struck in battle. Make haste and destroy this sorrow.
हिंदी अर्थ लक्ष्मण को प्राण देने वाले हनुमान की जय हो, जय हो: युद्ध में घायल लक्ष्मण के लिए वे संजीवनी लाए थे। शीघ्रता करके इस दुःख का नाश कीजिए।
5 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: जय लक्ष्मण प्राणके दाता । आतुर ह्वै दुखकरहु निपाता ॥ १० ॥ The 1905 base printing (p. 7, leaf n27). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: जय लक्ष्मण प्राण के दाता । आतुर होइ दुख करहु निपाता ॥ Differences from the display (words and spellings): lacks 'जय'; 'होइ दुख करहु' for 'ह्वै दुखकरहु'. PDF pp. 7–8.
- Word A digital text reads Today's wording: 'जय जय लखन' for 'जय लक्ष्मण'.
- Word Today's text from Randhir Prakashan, Hardwar reads: जय जय लक्ष्मण प्राण के दाता । आतुर होय दुःख हरहु निपाता ॥ Differences from the display (words and spellings): 'होय दुःख हरहु' for 'ह्वै दुखकरहु'. Page 29, leaf n32; read on the page image (batch 7).
- Word Today's text from sanskritdocuments.org reads: जय जय लखन प्रान के दाता । आतुर ह्वै दुख करहु निपाता ॥ Differences from the display (words and spellings): 'लखन प्रान के' for 'लक्ष्मण प्राणके'.
Chaupai 11
जय गिरिधर जयजय सुखसागर ।सुरसमूह समरथ भटनागर ॥ ११ ॥
Jai giridhar jayajay sukhsagarSursamuh samarath bhatnagar
IAST
jaya giridhara jayajaya sukhasāgara |surasamūha samaratha bhaṭanāgara || 11 ||
Our explanation Victory to the mountain-bearer, who carried the mountain of herbs; victory to the ocean of joy. He is able to help the whole host of gods, and he is the foremost of warriors.
हिंदी अर्थ गिरि (पर्वत) उठाने वाले की जय हो, जो औषधियों का पर्वत उठा लाए थे; सुख के सागर की जय हो। वे देवताओं के पूरे समूह की सहायता करने में समर्थ हैं, और योद्धाओं में श्रेष्ठ हैं।
3 printings differ
Edition differences. Another printing or text reads this place differently.
- Word Today's text from sanskritdocuments.org reads: जै हनुमान जयति बलसागर । सुर समूह समरथ भटनागर ॥ Differences from the display (words and spellings): 'जै हनुमान जयति बलसागर सुर समूह' for 'जय गिरिधर जयजय सुखसागर सुरसमूह'.
- Word A digital text reads Today's wording: 'जय हनुमान जयति बल-सागर' (victory to Hanuman, the ocean of strength) for 'जय गिरिधर जयजय सुखसागर'.
- Word Today's text from Randhir Prakashan, Hardwar reads: जय गिरधर जय जय सुखसागर । सुर समूह समरथ भटनागर ॥ Differences from the display (words and spellings): 'गिरधर जय जय' for 'गिरिधर जयजय'. Page 29, leaf n32; read on the page image (batch 7).
Chaupai 12
ॐ हनु हनु हनु हनुमन्त हठीले ।बैरिहि मारु बज्र की कीले ॥ १२ ॥
Om hanu hanu hanu hanumant hathileBairihi maru bajra ki kile
IAST
oṃ hanu hanu hanu hanumanta haṭhīle |bairihi māru bajra kī kīle || 12 ||
Our explanation "Om" is a sacred syllable, and "hanu" means "strike". The singer calls on Hanuman, the one who never gives up: strike, strike, strike. Strike the foe with pegs as hard as the thunderbolt (vajra).
हिंदी अर्थ "ॐ" एक पवित्र अक्षर है, और "हनु" का अर्थ है "प्रहार करो"। गाने वाला कभी हार न मानने वाले हनुमान को पुकारता है: प्रहार करो, प्रहार करो, प्रहार करो। शत्रु पर वज्र जैसी कठोर कीलों से प्रहार करो।
3 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: हनु हनु हनु हनुमन्त हठीला । यहिके मारु बज्रकर कीला ॥ १२ ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word A digital text reads Today's wording: 'ॐ' at the start; 'बैरिहि' (the enemy) for 'यहिके' (this one's); 'बज्र की कीलै' for 'बज्रकर कीला'.
- Word Today's text from Randhir Prakashan, Hardwar reads: श्री हनु हनु हनु हनुमंत हठीले । बैरिहिं मारु वज्र को कीले ॥ Differences from the display (words and spellings): 'श्री' for 'ॐ'; 'हनुमंत' for 'हनुमन्त'; 'बैरिहिं' for 'बैरिहि'; 'वज्र को' for 'बज्र की'. Page 29, leaf n32; read on the page image (batch 7).
Chaupai 13
गदा बज्र लै बैरिहि मारौ ।महाराजप्रभु दास उबारौ ॥ १३ ॥
Gada bajra lai bairihi marauMaharajaprabhu das ubarau
IAST
gadā bajra lai bairihi mārau |mahārājaprabhu dāsa ubārau || 13 ||
Our explanation Take up your mace, hard as the thunderbolt, and strike the foe. Great king, Lord, save your servant.
हिंदी अर्थ वज्र जैसी अपनी गदा लेकर शत्रु पर प्रहार करो। हे महाराज, हे प्रभु, अपने दास को बचाओ।
2 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: गदा बज्रसम यहिके मारौ । महाराजप्रभु दास उबारौ ॥ १३ ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Omission A digital text reads Not in today's wording as the booklet prints it.
Chaupai 14
ॐकार हुंकार मधावो ।बज्रगदा हनु विलँब न लावो ॥ १४ ॥
Om kar hunkar madhavoBajragda hanu vilamb na lavo
IAST
oṃkāra huṃkāra madhāvo |bajragadā hanu vilam̐ba na lāvo || 14 ||
Our explanation With the sound "Om" and a roar, come with force. The printed "madhāvo" is most likely "mahā dhāvo", "rush mightily"; other printings have "mahāprabhu dhāvo", "great Lord, come running". Strike with the thunderbolt mace, and do not delay.
हिंदी अर्थ "ॐ" की ध्वनि और हुंकार के साथ वेग से आओ। छपा हुआ "मधावो" संभवतः "महा धावो", यानी "बड़े वेग से दौड़ो", है; दूसरी छपाइयों में "महाप्रभु धावो", यानी "हे महाप्रभु, दौड़कर आओ", है। वज्र जैसी गदा से प्रहार करो, और देर मत करो।
4 printings differ
Edition differences. Another printing or text reads this place differently.
- Word Today's text from sanskritdocuments.org reads: ॐकार हुंकार महाप्रभु धावो । बज्र गदा हनु विलम्ब न लावो ॥ Differences from the display (words and spellings): 'महाप्रभु धावो बज्र गदा' for 'मधावो बज्रगदा'.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: ॐकार हुंकार महावीर धावो । वज्र गदा हनु विलंब न लावो ॥ Differences from the display (words and spellings): 'महावीर धावो वज्र गदा' for 'मधावो बज्रगदा'. PDF p. 8.
- Omission A digital text reads Not in the later booklet. Other recent printings of today's wording have a line 'ॐकार हुंकार महाप्रभु धावो। बज्र गदा हनु बिलंब न लावो' (not read on a dated printing).
- Word Today's text from Randhir Prakashan, Hardwar reads: ओंकार हुँकार प्रभु धावो । बज्र गदा हनु विलम्ब न लावो ॥ Differences from the display (words and spellings): 'ओंकार' for 'ॐकार'; 'प्रभु धावो बज्र गदा' for 'मधावो बज्रगदा'; 'विलम्ब' for 'विलँब'. Page 29, leaf n32; read on the page image (batch 7).
Chaupai 15
ॐ ह्रीं ह्रीं ह्रीं हनुमन्त कपीशा ।ॐ हूं हूं हूं हनु अरिउरसीशा ॥ १५ ॥
Om hrin hrin hrin hanumant kapishaOm hun hun hun hanu ariursisha
IAST
oṃ hrīṃ hrīṃ hrīṃ hanumanta kapīśā |oṃ hūṃ hūṃ hūṃ hanu ariurasīśā || 15 ||
Our explanation "Om hrīṃ" and "hūṃ" are seed syllables (bija), sounds used in mantra practice that have no word meaning. Between them the line calls on Hanuman, lord of the monkeys, and asks him to strike the foe's chest and head.
हिंदी अर्थ "ॐ ह्रीं" और "हूं" बीज अक्षर हैं, यानी मंत्र-साधना की ध्वनियाँ, जिनका कोई शब्दार्थ नहीं होता। इनके बीच पंक्ति वानरों के स्वामी हनुमान को पुकारती है और शत्रु की छाती और सिर पर प्रहार करने को कहती है।
3 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: ॐ ह्रीं ह्रीं ह्रीं हनुमन्त कपीशा । ॐ हूं हूं हूं हनुपरिशीशा ॥ १५ ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word A digital text reads Today's wording (here the 13th chaupai): 'हनु अरि उर-सीसा' (strike the enemy's chest and head) for 'हनुपरिशीशा'; the booklet prints 'हीं' and 'हुं' for 'ह्रीं' and 'हूं'.
- Word Today's text from Randhir Prakashan, Hardwar reads: ओं ह्रीं ह्रीं ह्रीं हनुमान कपीशा । ओं हुँ हुँ हुँ हनु अरि उर शीशा ॥ Differences from the display (words and spellings): 'ओं' for 'ॐ'; 'हनुमान' for 'हनुमन्त'; 'ओं हुँ हुँ हुँ' for 'ॐ हूं हूं हूं'; 'अरि उर शीशा' for 'अरिउरसीशा'. Page 30, leaf n33; read on the page image (batch 7).
Chaupai 16
सत्य होहु हरि सपथ पाइ कै ।रामदूत धरु मारु धाइकै ॥ १६ ॥
Satya hohu hari sapath pai kaiRamdut dharu maru dhaikai
IAST
satya hohu hari sapatha pāi kai |rāmadūta dharu māru dhāikai || 16 ||
Our explanation Be true to your word, now that Hari's oath is upon you. Messenger of Rama, run, seize and strike.
हिंदी अर्थ हरि की शपथ पाकर अपने वचन को सत्य करो। हे राम के दूत, दौड़कर पकड़ो और प्रहार करो।
3 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: सत्यहोहु हरिसत्यपाइकै । रामदूत धरु मारु धाइकै ॥ १६ ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: सत्य होहु हरि सत्य पायकै । रामदूत धरु मारु धाइकै ॥ Differences from the display (words and spellings): 'सत्य पायकै' for 'सपथ पाइ कै'. PDF p. 9.
- Word A digital text reads Today's wording (here the 18th chaupai): 'हरि सपथ' (Hari's oath) for 'हरिसत्य' (Hari's truth).
Chaupai 17
जय जय जय हनुमन्त अगाधा ।दुख पावत जन क्यहि अपराधा ॥ १७ ॥
Jai jai jai hanumant agadhaDukh pavat jan kyahi apradha
IAST
jaya jaya jaya hanumanta agādhā |dukha pāvata jana kyahi aparādhā || 17 ||
Our explanation Victory, victory, victory to Hanuman, who is too deep to measure. The singer asks: for what fault is your devotee suffering?
हिंदी अर्थ अथाह हनुमान की जय हो, जय हो, जय हो। गाने वाला पूछता है: तुम्हारा भक्त किस अपराध के कारण दुःख पा रहा है?
5 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: जय हनुमन्त अनन्त आगाधा । दुख पावत जन क्यहि अपराधा ॥ १७ ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word Today's text from sanskritdocuments.org reads: जय जय जय हनुमंत अगाधा । दुख पावत जन केहि अपराधा ॥ Differences from the display (words and spellings): 'केहि' for 'क्यहि'.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: जय जय जय हनुमंत अगाधा । दुख पावत जन केहि अपराधा ॥ Differences from the display (words and spellings): 'केहि' for 'क्यहि'. PDF p. 9.
- Word A digital text reads Today's wording (here the 19th chaupai): 'जय जय जय' for 'जय' and no 'अनन्त'; 'अगाधा' for the printed 'आगाधा'.
- Word Today's text from Randhir Prakashan, Hardwar reads: जय जय जय हनुमन्त अगाधा । दुःख पावत जन केहि अपराधा ॥ Differences from the display (words and spellings): 'दुःख' for 'दुख'; 'केहि' for 'क्यहि'. Page 30, leaf n33; read on the page image (batch 7).
Chaupai 18
पूजाजप तप नेम अचारा ।नहिं जानतहौं दासतुम्हारा ॥ १८ ॥
Pujajap tap nem acharaNahin janatahaun dastumhara
IAST
pūjājapa tapa nema acārā |nahiṃ jānatahauṃ dāsatumhārā || 18 ||
Our explanation The singer says he does not know the rules of worship, japa (repeating a holy name), austerity, vows or rites; he knows only that he is Hanuman's servant.
हिंदी अर्थ गाने वाला कहता है कि वह पूजा, जप, तप, नियम और आचार की विधि नहीं जानता; वह केवल इतना जानता है कि वह हनुमान का दास है।
2 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: पूजाजप तप नेम अवारा । नहिं जानतहौं दासतुम्हारा ॥ १८ ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word A digital text reads Today's wording (here the 20th chaupai): 'अचारा' for 'अवारा'; 'नहि जानत कछु' (knows nothing) for 'नहिं जानतहौं'.
Chaupai 19
वन उपवन मग गिरि गृह माहीं ।तुम्हरे बल हम डरपत नाहीं ॥ १९ ॥
Van upvan mag giri grih mahinTumhare bal ham darapat nahin
IAST
vana upavana maga giri gṛha māhīṃ |tumhare bala hama ḍarapata nāhīṃ || 19 ||
Our explanation In the forest, in the garden, on the road, on the mountain or at home, the devotees are not afraid, because they rely on Hanuman's strength.
हिंदी अर्थ वन में, उपवन में, मार्ग में, पर्वत पर या घर में, भक्त नहीं डरते, क्योंकि उन्हें हनुमान के बल का भरोसा है।
4 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: वन उपवन गिरि गृह के माहीं । तुम्हरे बल हम डरपत नाहीं ॥ १९ ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word Today's text from sanskritdocuments.org reads: बन उपबन मग गिरि गृह माहीं । तुम्हरे बल हौं डरपत नाहीं ॥ Differences from the display (words and spellings): 'हौं' for 'हम'.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: बन उपवन मग गिरि गृह माहीं । तुमरे बल हम डरपत नाहीं ॥ Differences from the display (words and spellings): 'तुमरे' for 'तुम्हरे'. PDF pp. 9–10.
- Word A digital text reads Today's wording (here the 21st chaupai): 'मग' (on the road) added and no 'के'; 'हौं' (one person) for 'हम' (we).
Chaupai 20
पांयपरौं करजोरि मनावौं ।यहि अवसर अब केहि गोहरावौं ॥ २० ॥
Panyapraun karjori manavaunYahi avsar ab kehi gohravaun
IAST
pāṃyaparauṃ karajori manāvauṃ |yahi avasara aba kehi goharāvauṃ || 20 ||
Our explanation The singer falls at Hanuman's feet and pleads with joined hands: at this hour, whom else should he call? (The 1905 printing ends the chaupai differently: he sings Hanuman's virtues for the sake of his own need.)
हिंदी अर्थ गाने वाला हनुमान के पाँव पड़ता है और हाथ जोड़कर मनाता है: इस समय वह और किसे पुकारे? (1905 की छपाई में चौपाई का अंत दूसरा है: वह अपने काम के लिए उनके गुण गाता है।)
3 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: पांयपरौं करजोरि मनावौं । अपने काज लागि गुणगावौं ॥ २० ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (batch 7, decision 14 addendum) the second half follows Khemraj and Randhir, who print 'यहि अवसर अब केहि गोहरावौं'; sanskritdocuments.org does not have this chaupai. This is the printing’s own text.
- Omission Today's text from sanskritdocuments.org reads: (omitted) sanskritdocuments.org does not have this chaupai.
- Omission A digital text reads Not in today's wording as the booklet prints it. Its first half is close to the second half of 1905's chaupai 28.
Chaupai 21
जय अंजनीकुमार बलवन्ता ।शङ्करसुवन वीर हनुमन्ता ॥ २१ ॥
Jai anjanikumar balvantaShankarsuvan vir hanumanta
IAST
jaya aṃjanīkumāra balavantā |śaṅkarasuvana vīra hanumantā || 21 ||
Our explanation Victory to the mighty son of Anjani; victory to the hero Hanuman, son of Shankar (Shiva). The Hanuman Chalisa also calls him "sankar suvan", following the tradition that sees Hanuman as a form of Shiva.
हिंदी अर्थ अंजनी के बलवान पुत्र की जय हो; शंकर (शिव) के पुत्र, वीर हनुमान की जय हो। हनुमान चालीसा भी उन्हें "संकर सुवन" कहती है, उस परंपरा के अनुसार जो हनुमान को शिव का रूप मानती है।
3 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: जय अंजनीकुमार अनन्ता । शङ्करसुवन वीर हनुमन्ता ॥ २१ ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word A digital text reads Today's wording (here the 14th chaupai): 'बलवंता' (mighty) for 'अनन्ता' (endless).
- Word Today's text from Randhir Prakashan, Hardwar reads: जय अन्जनि कुमार बलवन्ता । शंकर सुवन वीर हनुमन्ता ॥ Differences from the display (words and spellings): 'अन्जनि कुमार' for 'अंजनीकुमार'; 'शंकर सुवन' for 'शङ्करसुवन'. Page 30, leaf n33; read on the page image (batch 7).
Chaupai 22
बदन कराल काल कुलघालक ।रामसहाय सदा प्रतिपालक ॥ २२ ॥
Badan karal kal kulghalakRamasahay sada pratipalak
IAST
badana karāla kāla kulaghālaka |rāmasahāya sadā pratipālaka || 22 ||
Our explanation His face is fierce; he destroys the clan of the demons, who were like death itself. He is Rama's helper and always the protector of his own.
हिंदी अर्थ उनका मुख विकराल है; वे काल जैसे राक्षसों के कुल का नाश करने वाले हैं। वे राम के सहायक हैं और सदा अपनों के पालनहार हैं।
2 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: बदन कराल काल कुलघालक । रामसहाय दासप्रतिपालक ॥ २२ ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word A digital text reads Today's wording (here the 15th chaupai): 'सदा प्रतिपालक' (ever the protector) for 'दासप्रतिपालक' (protector of servants).
Chaupai 23
भूत प्रेत पीशाच निशाचर ।अगिन बैताल काल मारी मर ॥ २३ ॥
Bhut pret pishach nishacharAgin baital kal mari mar
IAST
bhūta preta pīśāca niśācara |agina baitāla kāla mārī mara || 23 ||
Our explanation The line names beings and troubles that people of the poet's time feared: bhuta, preta and pishacha (kinds of ghosts and spirits), night-wanderers, fire, vetala (spirits said to haunt the dead), and "kāla", "mārī" and "mar" (death, plague and dying).
हिंदी अर्थ यह पंक्ति उन जीवों और संकटों के नाम लेती है जिनसे कवि के समय के लोग डरते थे: भूत, प्रेत और पिशाच (आत्माओं के प्रकार), निशाचर, अगिन (आग), बेताल, और "काल", "मारी" और "मर" (मृत्यु, महामारी और मरण)।
4 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: भूत प्रेत पीशाच निशाचर । अज्ञा बैताल काममारी मर ॥ २३ ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: भूत प्रेत पिशाच निशाचर । अग्नि वैताल काल मारी मर ॥ Differences from the display (words and spellings): 'अग्नि' for 'अगिन'. PDF pp. 10–11.
- Word A digital text reads Today's wording (here the 16th chaupai): 'अगनि' for 'अज्ञा'; 'काल मारी' for 'काममारी'.
- Word Today's text from Randhir Prakashan, Hardwar reads: भूत प्रेत पिशाच निशाचर । अग्नि बैताल काल मारी मर ॥ Differences from the display (words and spellings): 'पिशाच' for 'पीशाच'; 'अग्नि' for 'अगिन'. Page 30, leaf n33; read on the page image (batch 7).
Chaupai 24
इन्हें मारु त्वहिं शपथ रामकी ।राखु नाथ मर्याद नामकी ॥ २४ ॥
Inhen maru twahin shapath ramkiRakhu nath maryad namki
IAST
inheṃ māru tvahiṃ śapatha rāmakī |rākhu nātha maryāda nāmakī || 24 ||
Our explanation The singer asks Hanuman to strike these, and binds him by an oath on Rama: "Lord, keep the honour of the name."
हिंदी अर्थ गाने वाला हनुमान से इन पर प्रहार करने को कहता है, और उन्हें राम की शपथ देता है: "हे नाथ, नाम की मर्यादा रखो।"
5 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: इन्हें मारु त्वहिं शपथ रामकी । राखुलाज मर्याद नामकी ॥ २४ ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word Today's text from sanskritdocuments.org reads: इन्हें मारू तोहि सपथ राम की । राखउ नाथ मरजाद नाम की ॥ Differences from the display (words and spellings): 'तोहि' for 'त्वहिं'; 'राम की राखउ' for 'रामकी राखु'; 'मरजाद नाम की' for 'मर्याद नामकी'.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: इन्हें मारु तोहि शपथ राम की । राखु नाथ मरजाद नाम की ॥ Differences from the display (words and spellings): 'तोहि' for 'त्वहिं'; 'मरजाद नाम की' for 'मर्याद नामकी'. PDF p. 11.
- Word A digital text reads Today's wording (here the 17th chaupai): 'तोहि' for 'त्वहिं'; 'राखु नाथ मरजाद' (Lord, keep the dignity) for 'राखुलाज मर्याद' (keep the honour and dignity).
- Word Today's text from Randhir Prakashan, Hardwar reads: इन्हें मारु तोहि शपथ राम की । राखु नाथ मर्यादा नाम की ॥ Differences from the display (words and spellings): 'तोहि' for 'त्वहिं'; 'मर्यादा नाम की' for 'मर्याद नामकी'. Page 30, leaf n33; read on the page image (batch 7).
Chaupai 25
जनकसुता हरिदास कहावौ ।ताकी शपथ विलम्ब न लावौ ॥ २५ ॥
Janaksuta haridas kahavauTaki shapath vilamb na lavau
IAST
janakasutā haridāsa kahāvau |tākī śapatha vilamba na lāvau || 25 ||
Our explanation You are called the servant of Sita, daughter of Janaka, and of Hari (Rama). By that oath, do not delay.
हिंदी अर्थ तुम जनक की पुत्री सीता और हरि (राम) के दास कहलाते हो। उसी की शपथ है, देर मत करो।
1 printing differs
Edition differences. Another printing or text reads this place differently.
- Spelling A digital text reads Today's wording (here the 22nd chaupai); same words.
Chaupai 26
जयजयजय धुनिहोत अकाशा ।सुमिरत होत दुसहदुख नाशा ॥ २६ ॥
Jayajayajay dhunihot akashaSumirat hot dusahdukh nasha
IAST
jayajayajaya dhunihota akāśā |sumirata hota dusahadukha nāśā || 26 ||
Our explanation The cry "Victory, victory, victory!" sounds in the sky. The text says that remembering Hanuman ends sorrow too hard to bear.
हिंदी अर्थ आकाश में "जय, जय, जय" की ध्वनि होती है। पाठ कहता है कि हनुमान का स्मरण करने से असहनीय दुःख का नाश होता है।
The text’s own words about its benefits, not a promise from Pujadeep.
3 printings differ
Edition differences. Another printing or text reads this place differently.
- Word Today's text from sanskritdocuments.org reads: जै जै जै धुनि होत अकासा । सुमिरत होय दुसह दुख नासा ॥ Differences from the display (words and spellings): 'जै जै जै धुनि होत' for 'जयजयजय धुनिहोत'; 'होय दुसह दुख' for 'होत दुसहदुख'.
- Spelling A digital text reads Today's wording (here the 23rd chaupai): 'होय' for 'होत'; same meaning.
- Word Today's text from Randhir Prakashan, Hardwar reads: जय जय जय धुनि होत अकाशा । सुमिरत होत दुसह दुःख नाशा ॥ Differences from the display (words and spellings): 'दुसह दुःख' for 'दुसहदुख'. Page 30, leaf n33; read on the page image (batch 7).
Chaupai 27
चरन शरण कर जोरि मनावौं ।यहिअवसर अब क्यहि गोहरावौं ॥ २७ ॥
Charan sharan kar jori manavaunYahiavsar ab kyahi gohravaun
IAST
carana śaraṇa kara jori manāvauṃ |yahiavasara aba kyahi goharāvauṃ || 27 ||
Our explanation At Hanuman's feet, in his refuge, the singer pleads with joined hands. At such a time, whom else could he call?
हिंदी अर्थ गाने वाला हनुमान के चरणों की शरण में हाथ जोड़कर मनाता है। ऐसे समय में वह और किसे पुकारे?
5 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: शरण शरण कर जोरि मनावौं । यहिअवसर अब क्यहि गोहरावौं ॥ २७ ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word Today's text from sanskritdocuments.org reads: चरन पकरि कर जोरि मनावौं । यहि औसर अब केहि गोहरावौं ॥ Differences from the display (words and spellings): 'पकरि' for 'शरण'; 'यहि औसर' for 'यहिअवसर'; 'केहि' for 'क्यहि'.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: शरण शरण कर जोरि मनावौं । यहि अवसर अब केहि गोहरावौं ॥ Differences from the display (words and spellings): 'शरण' for 'चरन'; 'केहि' for 'क्यहि'. PDF pp. 11–12.
- Word A digital text reads Today's wording (here the 24th chaupai): 'चरन पकरि' (holding your feet) for 'शरण शरण' (refuge, refuge); 'औसर' for 'अवसर'.
- Word Today's text from Randhir Prakashan, Hardwar reads: चरण शरण कर जोरि मनावौं । यहि अवसर अब केहि गोहरावौं ॥ Differences from the display (words and spellings): 'चरण' for 'चरन'; 'केहि' for 'क्यहि'. Page 31, leaf n34; read on the page image (batch 7).
Chaupai 28
उठु उठु चलु त्वहिं रामदुहाई ।पांयपरौं करजोरि मनाई ॥ २८ ॥
Uthu uthu chalu twahin ramduhaiPanyapraun karjori manai
IAST
uṭhu uṭhu calu tvahiṃ rāmaduhāī |pāṃyaparauṃ karajori manāī || 28 ||
Our explanation Rise, rise and go: the singer calls on Hanuman in Rama's name. He falls at his feet and pleads with joined hands.
हिंदी अर्थ उठो, उठो, चलो: गाने वाला राम की दुहाई देकर हनुमान को पुकारता है। वह उनके पाँव पड़ता है और हाथ जोड़कर मनाता है।
4 printings differ
Edition differences. Another printing or text reads this place differently.
- Word Today's text from sanskritdocuments.org reads: उठु उठु चलु तोहि राम दुहाई । पायँ परौं कर जोरि मनाई ॥ Differences from the display (words and spellings): 'तोहि राम दुहाई पायँ परौं कर जोरि' for 'त्वहिं रामदुहाई पांयपरौं करजोरि'.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: उठु उठु चलु तोहि रामदोहाई । पाय परौं कर जोरि मनाई ॥ Differences from the display (words and spellings): 'तोहि रामदोहाई पाय परौं कर जोरि' for 'त्वहिं रामदुहाई पांयपरौं करजोरि'. PDF p. 12.
- Spelling A digital text reads Today's wording (here the 25th chaupai): 'तोहि' for 'त्वहिं', 'दोहाई' for 'दुहाई'; same words.
- Word Today's text from Randhir Prakashan, Hardwar reads: उठु उठु चलु तोहि राम दुहाई । पाँय परौं कर जोरि मनाई ॥ Differences from the display (words and spellings): 'तोहि राम दुहाई पाँय परौं कर जोरि' for 'त्वहिं रामदुहाई पांयपरौं करजोरि'. Page 31, leaf n34; read on the page image (batch 7).
Chaupai 29
ॐ चं चं चं चं चपल चलंता ।ॐ हनु हनु हनु हनु हनुमंता ॥ २९ ॥
Om chan chan chan chan chapal chalantaOm hanu hanu hanu hanu hanumanta
IAST
oṃ caṃ caṃ caṃ caṃ capala calaṃtā |oṃ hanu hanu hanu hanu hanumaṃtā || 29 ||
Our explanation "Om" is a sacred syllable, and "cham" is a seed syllable that echoes the word "chapal", "swift". Swift one, moving fast: strike, strike, Hanuman ("hanu" means "strike").
हिंदी अर्थ "ॐ" एक पवित्र अक्षर है, और "चं" एक बीज अक्षर है जो "चपल" शब्द की ध्वनि दोहराता है। हे चपल, तेज़ चलने वाले, हे हनुमान, प्रहार करो, प्रहार करो ("हनु" का अर्थ है "प्रहार करो")।
4 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: चं चं चं चलुचपल चलंता । हनुहनु हनु हनु हनु हनुमंता ॥ २९ ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: ॐ चं चं चं चं चपल चलंता । ॐ हनु हनु हनु हनु हनु हनुमंता ॥ Differences from the display (words and spellings): adds 'हनु'. PDF p. 12.
- Word A digital text reads Today's wording (here the 26th chaupai): 'ॐ' at the start of each half; 'चम' four times for 'चं' three times; 'चपल चलंता' for 'चलुचपल चलंता'.
- Word Today's text from Randhir Prakashan, Hardwar reads: ओं चं चं चं चं चपल चलंता । ओं हनु हुन हुन हनु हनुमन्ता ॥ Differences from the display (words and spellings): 'ओं' for 'ॐ'; 'ओं' for 'ॐ'; adds 'हुन हुन'; 'हनुमन्ता' for 'हनु हनु हनुमंता'. Page 31, leaf n34; read on the page image (batch 7).
Chaupai 30
ॐ हं हं हांक देत कपि चंचल ।ॐ सं सं सहमि पराने खलदल ॥ ३० ॥
Om han han hank det kapi chanchalOm san san sahami parane khaladal
IAST
oṃ haṃ haṃ hāṃka deta kapi caṃcala |oṃ saṃ saṃ sahami parāne khaladala || 30 ||
Our explanation "Om" is a sacred syllable; "ham" and "sam" are seed syllables. The restless monkey gives a great shout, and the host of the wicked flees in terror.
हिंदी अर्थ "ॐ" एक पवित्र अक्षर है; "हं" और "सं" बीज अक्षर हैं। चंचल वानर ज़ोर से हाँक लगाते हैं, और दुष्टों का दल सहमकर भाग जाता है।
3 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: हं हं हांक देत कपि चंचल । सं सं सहमि पराने खलदल ॥ ३० ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: ॐ हं हं हाक देत कपि चंचल । ॐ संसहन पराने खलदल ॥ Differences from the display (words and spellings): 'संसहन' for 'सं सं सहमि'. PDF p. 12.
- Addition A digital text reads Today's wording (here the 27th chaupai): 'ॐ' added at the start of each half.
Chaupai 31
अपने जनको तुरत उबारो ।सुमिरत होय अनन्द हमारो ॥ ३१ ॥
Apne janko turat ubaroSumirat hoy anand hamaro
IAST
apane janako turata ubāro |sumirata hoya ananda hamāro || 31 ||
Our explanation Save your own devotee at once. When the devotees remember Hanuman, they are filled with joy.
हिंदी अर्थ अपने भक्त को तुरंत बचाओ। हनुमान का स्मरण करते ही भक्तों को आनंद होता है।
4 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: अपने जनको क्यौंन उबारो । सुमिरत होत अनन्द हमारो ॥ ३१ ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text.
- Word Today's text from sanskritdocuments.org reads: अपने जन को तुरत उबारौ । सुमिरत होय आनंद हमारौ ॥ Differences from the display (words and spellings): 'आनंद' for 'अनन्द'.
- Word A digital text reads Today's wording (here the 28th chaupai): 'तुरत उबारौ' (save at once) for 'क्यौंन उबारो' (why do you not save).
- Word Today's text from Randhir Prakashan, Hardwar reads: अपने जन को तुरत उबारो । सुमिरत होय आनन्द हमारो ॥ Differences from the display (words and spellings): 'आनन्द' for 'अनन्द'. Page 31, leaf n34; read on the page image (batch 7).
Chaupai 32
यह बजरङ्गबाण ज्यहिमारै ।ताहिकहौ फिरि कौन उबारै ॥ ३२ ॥
Yah bajrangaban jyahimaraiTahikahau phiri kaun ubarai
IAST
yaha bajaraṅgabāṇa jyahimārai |tāhikahau phiri kauna ubārai || 32 ||
Our explanation The text says that no one can save whatever this Bajrang Baan strikes: "tell me, who then can save it?" The prayer speaks of itself as Hanuman's arrow, aimed at the trouble the devotee prays about.
हिंदी अर्थ पाठ कहता है कि यह बजरंग बाण जिस पर लगता है, उसे कोई नहीं बचा सकता: "कहो, फिर उसे कौन बचाएगा?" यह प्रार्थना अपने को हनुमान का बाण कहती है, जो उस संकट पर चलता है जिसके लिए भक्त प्रार्थना करता है।
The text’s own words about its benefits, not a promise from Pujadeep.
5 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: यह बजरङ्गबाण ज्यहिमारै । ताहिकहौ अबकौन उबारै ॥ ३४ ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text. In 1905 this is chaupai 34; every present-day text read puts it here.
- Word Today's text from sanskritdocuments.org reads: यह बजरंग बाण जेहि मारै । ताहि कहौ फिरि कवन उबारै ॥ Differences from the display (words and spellings): 'बजरंग बाण जेहि मारै ताहि कहौ' for 'बजरङ्गबाण ज्यहिमारै ताहिकहौ'; 'कवन' for 'कौन'.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: यहि बजरंगबान जेहि मारै । ताहि कहो फिरि कौन उबारै ॥ Differences from the display (words and spellings): 'यहि' for 'यह'; 'जेहि मारै ताहि कहो' for 'ज्यहिमारै ताहिकहौ'. PDF pp. 12–13.
- Word A digital text reads Today's wording (here the 29th chaupai, before the lines printed in 1905 as 33 and 32): 'फिरि कवन' for 'अबकौन'. After the 31st chaupai the booklet adds a chaupai that 1905 does not have; it is not shown.
- Word Today's text from Randhir Prakashan, Hardwar reads: यह बजरङ्ग बाण जेहि मारे । ताहि कहो फिर कौन उबारे ॥ Differences from the display (words and spellings): 'बजरङ्ग बाण जेहि मारे ताहि कहो फिर' for 'बजरङ्गबाण ज्यहिमारै ताहिकहौ फिरि'; 'उबारे' for 'उबारै'. Page 31, leaf n34; read on the page image (batch 7).
Chaupai 33
पाठकरै बजरङ्गबाणकी ।हनुमत रक्षाकरै प्राणकी ॥ ३३ ॥
Pathkarai bajrangabankiHanumat raksha karai pranki
IAST
pāṭhakarai bajaraṅgabāṇakī |hanumata rakṣākarai prāṇakī || 33 ||
Our explanation The text says that Hanuman protects the life of the one who recites the Bajrang Baan.
हिंदी अर्थ पाठ कहता है कि जो बजरंग बाण का पाठ करता है, हनुमान उसके प्राणों की रक्षा करते हैं।
The text’s own words about its benefits, not a promise from Pujadeep.
1 printing differs
Edition differences. Another printing or text reads this place differently.
- Spelling A digital text reads Today's wording (here the 30th chaupai); same words.
Chaupai 34
यह बजरङ्गबाण जो जापै ।ताको भूत प्रेत सब कँपै ॥ ३४ ॥
Yah bajrangaban jo japaiTako bhut pret sab kampai
IAST
yaha bajaraṅgabāṇa jo jāpai |tāko bhūta preta saba kam̐pai || 34 ||
Our explanation The text says that all ghosts and spirits tremble before the one who recites this Bajrang Baan.
हिंदी अर्थ पाठ कहता है कि जो इस बजरंग बाण का जप करता है, उसके सामने सब भूत-प्रेत काँपते हैं।
The text’s own words about its benefits, not a promise from Pujadeep.
5 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: यह बजरङ्गबाण जो जपै । ताको भूत प्रेत सब कँपै ॥ ३२ ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (decision 14) the display follows the wording that two or more present-day texts agree on; this is the printing’s own text. In 1905 this is chaupai 32; every present-day text read puts it here.
- Word Today's text from sanskritdocuments.org reads: यह बजरंग बाण जो जापैं । तासों भूत प्रेत सब कापंऐ ॥ Differences from the display (words and spellings): 'बजरंग बाण' for 'बजरङ्गबाण'; 'जापैं तासों' for 'जापै ताको'; 'कापंऐ' for 'कँपै'.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: यह बजरंगबान जो जापै । ताही भूतप्रेत सब कापैं ॥ Differences from the display (words and spellings): 'बजरंगबान' for 'बजरङ्गबाण'; 'ताही भूतप्रेत' for 'ताको भूत प्रेत'; 'कापैं' for 'कँपै'. PDF p. 13.
- Word A digital text reads Today's wording (here the 31st chaupai, after the line printed in 1905 as 33): 'तासों' for 'ताको'; same meaning.
- Word Today's text from Randhir Prakashan, Hardwar reads: यह बजरङ्ग बाण जो जापै । ताते भूत प्रेत सब काँपै ॥ Differences from the display (words and spellings): 'ताते' for 'ताको'; 'काँपै' for 'कँपै'. Page 31, leaf n34; read on the page image (batch 7).
Doha 2
प्रेम प्रीति धारि कपि भजै सदा धरै उर ध्यान ।तेहि के कारज सकल शुभ सिद्ध करैं हनुमान ॥ २ ॥
Prem priti dhari kapi bhajai sada dharai ur dhyanTehi ke karaj sakal shubh siddh karain hanuman
IAST
prema prīti dhāri kapi bhajai sadā dharai ura dhyāna |tehi ke kāraja sakala śubha siddha karaiṃ hanumāna || 2 ||
Our explanation The closing doha repeats the promise of the first. Of a person who worships Hanuman, the monkey lord, with love and affection, and always keeps him in the heart's meditation, the text says that Hanuman brings all that person's good work to success.
हिंदी अर्थ अंत का दोहा पहले दोहे की बात दोहराता है। जो व्यक्ति प्रेम और प्रीति (स्नेह) धारण करके कपि (हनुमान) का भजन करता है, और सदा हृदय में उनका ध्यान रखता है, उसके बारे में पाठ कहता है कि हनुमान उसके सारे शुभ काम सिद्ध करते हैं।
The text’s own words about its benefits, not a promise from Pujadeep.
5 printings differ
Edition differences. Another printing or text reads this place differently.
- Word The 1905 Lucknow printing reads: प्रेमप्रीति धारिकपि भजै सदाधरै उर ध्यान । त्यहिकर कारज सकल सिधि किहेरहै हनुमान ॥ २ ॥ The 1905 base printing (p. 8, leaf n28). Since 15 Oct 2026 (batch 7, decision 14 addendum) the second line follows the wording Khemraj and Randhir print; the first line keeps the printing's प्रीति (review 2, batch 7: only Khemraj prints प्रतीति). This is the printing’s own text.
- Word Today's text from sanskritdocuments.org reads: उर प्रतीति दृढ़ सरन ह्वै पाठ करै धरि ध्यान । बाधा सब हर करैं सब काम सफल हनुमान ॥ (प्रेम प्रतीतिहि कपि भजै सदा धरैं उर ध्यान । तेहि के कारज सकल शुभ सिद्ध करैं हनुमान ॥) Differences from the display (words and spellings): adds 'उर प्रतीति दृढ़ सरन ह्वै पाठ करै धरि ध्यान बाधा सब हर करैं सब काम सफल हनुमान'; 'प्रतीतिहि' for 'प्रीति धारि'; 'धरैं' for 'धरै'.
- Word A digital text reads This booklet closes with another couplet, as another digital text does: with firm trust in the heart, taking refuge, one who recites with attention: Hanuman removes every obstacle and makes every task succeed.
- Word Today's text from Khemraj Shrikrishnadas, Bombay reads: प्रेम प्रतीति धारि कपि भजै सदा धरै उर ध्यान । प्रतीति ('faith') for the printing's प्रीति ('affection'). PDF pp. 13–14. Not followed: no second independent publisher prints प्रतीति here (Randhir prints प्रतीतहि, sanskritdocuments.org a different couplet with प्रतीतिहि only in brackets); decision 14 addendum c, review 2, batch 7.
- Word Today's text from Randhir Prakashan, Hardwar reads: प्रेम प्रतीतहि कपि भजै, सदा धरै उर ध्यान । तेहि के कारज सकल शुभ, सिद्ध करैं हनुमान ॥ Differences from the display (words and spellings): 'प्रतीतहि' for 'प्रीति धारि'. Page 31, leaf n34; read on the page image (batch 7).
Awadhi text: a reading text, checked against today’s editions; dated by the 1905 Lucknow printing. Meanings: written for Pujadeep and checked against the cited edition. Source and changes
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Bajrang Baan
निश्चय प्रेम प्रतीति ते विनय करै सनमान ।
तेहि के कारज सकल शुभ सिद्ध करै हनुमान ॥ १ ॥
Nishchay prem pratiti te vinay karai sanman
Tehi ke karaj sakal shubh siddh karai hanuman
The opening doha says who the prayer is for. A person who prays to Hanuman with firm love and trust, humbly and with respect: the text says Hanuman brings all that person's good work to success.
(Meaning written for Pujadeep and checked against the cited edition.)
Text: a reading text, dated by the 1905 Lucknow printing.
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About the Bajrang Baan
Tradition gives the hymn to Tulsidas (died 1623). The 1905 printing used here ends with a line that names him, but no line of the hymn itself does, and the list of Tulsidas's works that G. A. Grierson made in 1889 does not include it. So the authorship rests on tradition.
The words shown are the ones families recite today, checked against three present-day texts from three publishers. The oldest printing found, a Ramayan printed in Lucknow in 1905 (where the hymn comes before the Ramcharitmanas with other short works), is the cited source, and its own reading is shown under every line that differs. Where today's texts disagree with each other, the 1905 reading is kept: for example chaupais 11 and 14 and the last word before "bhoot pret" in chaupai 34. Present-day books also add a chaupai after the last one. It is not in the 1905 printing we follow, so it is not part of the text shown here.
Some lines are seed syllables (bija) such as "om hreem" and "hum", sounds used in mantra practice that have no word meaning. Several lines ask Hanuman to strike ghosts, spirits and other beings that people of the poet's time feared. The explanations give what the words say; they do not tell the reader that any such danger is near.
How to say it
Awadhi is spoken like Hindi: a final short "a" is usually silent (Hanumant, not Hanumanta), though singers sometimes sound it to fit the metre. The IAST line writes every vowel as spelled. The 1905 printing often writes v for b (vilamba for bilamba, "delay"), sh for s (shapatha for sapatha, "oath") and the conjunct ṅg (बजरङ्ग for बजरंग), as many printings of its time do. The seed syllables are said as written: "om hrīṃ", "hūṃ", "caṃ", "haṃ", "saṃ".
Festivals whose guides name this prayer
More prayers to Hanuman, and the Sundarkand
Related
Questions families ask
Who wrote the Bajrang Baan?
Traditionally attributed to Tulsidas.
Which text does this page follow?
Awadhi text: a reading text, checked against today’s editions; dated by the 1905 Lucknow printing. Meanings: written for Pujadeep and checked against the cited edition. See the source
Source and licence
- Dated witness
- Ramayan (रामायण), Goswami Tulsidas's Ramcharitmanas with front matter: Tulsidas's life, praise of the Ramayan, Sankat Mochan, Ram Barahkhadi, Bajrang Baan, Ramayan Mahatmya, the full Ramayan with additions (kshepak), an aarti, the Lav-Kush Kand, a table of Sita and Rama's years in the forest, hymns to seven deities and a word index (Munshi Naval Kishore Press, Lucknow, 1905). Public domain. Used only to date the text. The Devanagari on this page is a reading text and is not copied from this printing.
- Common wording
- In this text, 75 words follow today's common wording, checked against sanskritdocuments.org; Khemraj Shrikrishnadas, Bombay and Randhir Prakashan, Hardwar.
- Our explanation
- Explanation written for this site from the sources listed here, and checked against the cited edition. It is not a translation and not the only way to read the text. Free to quote with credit.
- Checked
- Checked against the cited edition, October 15, 2026.