Archive for December, 2014



The Gupta Age began with the founding of the Gupta dynasty by Chandra Gupta I. He was not the first of the family to rule, but the first to assume the title Maharajadhiraja (Supreme King of Great Kings) and make it stick. This was around in 320 A. D. when he formed a matrimonial alliance with a Lichchavi princess, Kumara Devi. The Lichchavis at that time ruled parts of Bihar and possibly portions of Nepal as well.

Chandra was the son of Ghatot Kacha and the grandson of Sri Gupta. He conquered most of the Gangetic Plain from Prayoga (Allahabad) to northern Bengal.

Toward the end of his reign, circa 335, he held a assembly of councillors during which he successor, Samudra, was nominated.

Samudra, the greatest of the Gupta rulers, was known outside his kingdom as indicated by the Tantrikamandaka, a Javanese manuscript, and by the action of Sri Meghavarna of Ceylon in sending an ambassador to him to obtain permission to build a monastery for Ceylonese pilgrims at Bodh Gaya.

However, most of the information about him comes from an inscription engraved on the Asokan pillar at Allahabad. It is a eulogy composed by Harisena, and there is also an epigraph which was found in central India. Numerous coins issued during the reign of Samudra tell of his conquests.

Samudra conquered many kingdoms during his reign, the first two being Ahichchhatra in Rohilkhand and and Padmavati in central India ruled by Achutya and Nagasena respectively. Other kings in north and central India defeated by Samudra were Rudradeva, Matila, Nagadatta, Chandravarman, Ganapatinaga, Nandin and Balavarman.

Samudra also invaded the Deccan, defeating Mahendra of Kosala in the Upper Mahanadi Valley, Vraghra Raja (the Tiger King of the wilderness of Mahakantara), Mantaraja of Kurala, Mahendragiri of Pishtapura in the Godavari district, Svamidatta of Kottura in the north of the Tamil country, Damana of Erindapapa, Nilaraja of Avamukta, Hastivarman (the Salankayana king of Vengi which is located between the Godavari and Krishna Rivers), Ugrasenna of Pulakka thought to be in the Nellore district, Kubera of Devarashtra in the Vizagapatam district, Dhanan~jaya of Kusthalapur around North Arcot and Vishnugopa of the Palava kingdom of Kanchipuram in the Chingleput district.

He restored the Deccan kings to their thrones and extracted tribute from them, but in the north he totally uprooted many kings and ruled their lands directly.

It is not only his military conquests for which Samudra Gupta is famous. He was a patron of the arts and a scholar, poet and musician in his own right. One of his coins shows him playing musical instrument, a harp or lyre.

At his death in about 380, Samudra Gupta was succeeded by his son Chandra Gupta II, called Vikramaditya.

Suggested Further Reading

  • A list of books on Samudra and all the Guptas will be found following the sketch of Chandra Gupta II.

Be the first to comment - What do you think?  Posted by admin - December 19, 2014 at 12:27 pm

Categories: History   Tags: ,



The life of Kanishka, one of the great kings of ancient India, is documented by Chinese sources, inscriptions and coins.

The date of Kanishka was the subject of a two-day seminar in 1913 which fixed it at 58 A. D. The genesis of a debate among historians may never cease. The traditional date of Kanishka, 78 A. D. , is the beginning of the Saka era. Britannica has him flourishing circa 120 A. D. Other scholars have his reign starting as late as 140 A. D. Whatever the date of Kanishka, it is agreed that he ruled 23 years and that his realm included Kashmir and Afghanistan. He was a Kushan (Kuie-Shuang), belonging to one of the five tribes into which the Yue-Chi (Indo- Scythians) were divided after their occupation of Bactria.

Kanishka is thought to have been the successor of Kadphises II, the Kushan ruler who conquered parts of the Indian interior, set up a governor to rule in his name and then became a convert to Saivism. In his time Kanishka increased his domain so that ultimately it extended from Bukhara on the west to Pataliputra on the east and the Pamirs in the north to central India in the south. His capital was at Purushapura (Peshawar).

He was a patron of the arts, as were many of the great kings of ancient India, but his fame rests chiefly on his patronage of Buddhism. He expended large sums toward the construction of Buddhist monuments and convened the fourth Buddhist council at Jullundur under the leadership of his teacher, Vasumitra. The beginning of Mahayana Buddhist is thought to date from this council. The council was called because Kanishka was confused by the many different views expressed by monks who visited him daily. In the Chinese historical records is this account:

“In the 400th year after the Nirvana of Tathagata, Kanishka, king of Gandhara, at the proper time having fulfilled his destiny, his royal influence reached far, so that distant peoples adhered to him. In his spare moments amidst the affairs of government he always studied the Buddhist sutras, and daily invited one monk to enter the palace and to expound the doctrine. But because different explanations of the doctrine were held by the various sects, the king was filled with doubt, and he had no way to remove his uncertainty . . . .

“The king the issued an edict to assemble saintly and wise men from far and near. Thereupon people from the four quarters came together like the spoke at the hub . . . “The proceedings of the council were engraved on copper plates.

Kanishka was tolerant of all religions because his coins honoured Brahmanic, Zoroastrian and Greek gods — and the Buddha.

Suggested Further Reading

  • Narain, A. K.
    From Alexander to Kanishka. — Varanasi : Banaras Hindu University, 1967.
    vi, 117 p. , plates ; 26 cm. — (Department of Ancient Indian Culture & Archaeology. Monographs ; No. 1)

Be the first to comment - What do you think?  Posted by admin - at 12:26 pm

Categories: History   Tags:



The date of Asoka’s birth is not known, and not many historians are brave enough to hazard a guess. What is known is that he was the grandson of Chandragupta who founded the Maurya dynasty in approximately 324 B. C. (not long after Alexander left India) and the son of Bindusara, the second of the Maurya line.

On the death of Bindusara in circa 273 B. C. , Asoka became ruler of the Maurya kingdom for a reign of about 40 years. He was officially enthroned at Pataliputra (modern Patna) about four years after Bindusara’s death. What we know of his life and works is gleaned from his inscriptions and edicts and literary tradition. In the inscriptions he is often referred to as Devanampiya (“Beloved of the Gods”) or Priyadarsin (“Of Benevolent Appearance”).

During his father’s lifetime, Asoka is believed to have been viceroy on the northwestern region which included Kashmir and the Punjab with its capital in Taxila. After that he was viceroy of the western region with its capital at Ujjain. According to a Sinhala legend, Asoka was in Ujjain at the time of his father’s death.

In the first eight years of his reign he continued the aggressive policies of his father — who was called “Slayer of Foes” by Greek historians — and grandfather, under whom the Mauryan Empire had grown to include most of both Afghanistan and India. His first major action was that of putting down a revolt in Taxila.

But his war with the Kalingas in southern Orissa changed him forever. It is said that after a great victory he surveyed the battlefield and was appalled by the death and suffering he viewed there; whereupon, he gave up his violent ways and adopted a policy of peace.

An edict recording this event reads in part:

His Majesty King Priyadarshin the ninth year of his reign conquered the Kalingas.One hundred and fifty thousand were thence carried away captive, one hundred thousand were slain, and many times that number perished.

Ever since the annexation of the Kalingas, His Majesty has zealously protected the Law of Piety, has been devoted to that law, and has proclaimed its precepts.

His Majesty feels remorse on account of the conquest of the Kalingas, because, during the subjugation of a previously unconquered country, slaughter, death and taking occur, whereat His Majesty feels profound sorrow and regret . . . .

After the Kalinga War Asoka became an upasaka (lay Buddhist), steeped himself in Buddhist teachings and altered his policies radically. Instead of conquest by armed force, there would be “conquest by morality. “The “reverberation of the war drum” would be replaced by the “reverberation of the law. ”

Not content with peaceful policies within his own empire, Asoka sent forth missionaries to neighbouring kingdoms. However, he never tried to force his beliefs on others, and he maintained tolerant, if not friendly, relations with Hindu communities within his realm and with nearby kingdoms.

He opposed animal slaughter, whether for providing food or for sacrificial purposes, and he discouraged the royal hunt. In one of his edicts he states:

Obedience must be rendered to mother and father, likewise to elders; firmness (of compassion) must be shown towards animals; truth must be spoken: these same moral virtues must be practised.In the same way the pupil must show reverence to the master, and one must behave in a suitable manner towards relatives.

During the 13th year after his coronation, Asoka began a program of circuits by which his officials, every five years, would proclaim the moral law throughout the land.

There is no record of the last eight years of his life, except that he died in 232 B. C. and that he was succeeded by two of his grandsons: Dasaratha who ruled the eastern and Samprati the western parts of his empire. His empire survived him, but not for long.

Asoka was one of those rare phenomena in Indian history, and indeed in the history of the world, who combined in one person the qualities of both greatness and goodness.

Suggested Further Reading

  • Bhandarkar, Devadatta Ramkrishna, 1875-1950.
    Asoka. — 4th ed. — [Calcutta] : University of Calcutta, 1969.
    xxx, 366 p. ; 23 cm. — (Carmichael lectures ; 1923)
  • Gokhale, Balkrishna Govind.
    Asoka Maurya. — New York : Twayne, [1966]
    194 p. : map ; 21 cm. — (Twayne’s rulers and statesmen of the world series ; 3)
  • Smith, Vincent Arthur, 1848-1920.
    Asoka : the Burdhist emperor of India. — Oxford : Clarenden, 1901.
    204 p. : port. ; 20 cm. — (Rulers of India ; v. 28)

Be the first to comment - What do you think?  Posted by admin - at 12:26 pm

Categories: History   Tags: ,



The story of Chanakya (or Kautilya or Visnugupta), the author of the Arthashastra might more appropriately belong in the Part which contains sketches of illustrious writers, both ancient and modern.

However, his life and work is so closely identified with that of Chandragupta Maurya that it may fit better here.

His origin, like that of the king he so nobly served, is obscure. It is unanimously conceded, however, that he was a Brahman. It is not known where or when he was born or where he acquired his understanding of statecraft, which is the subject of his great work; but at some point he is supposed to have offered his services to Dhanananda, the king of Magadha, the capital of which was Pataliputra.

(Pataliputra was the Sanskrit name of the present city of Patna, the capital of Bihar. In Chanakya’s time it was known by the Greeks as Palibotra. This name survived several centuries, and early Ptolemaic maps of India show a city called Palibotra on the Ganga River, which the Greeks called Ganges River. )

Dhanananda rejected Chanakya’s offer of service, and the next we learn of Chanakya is that he is in the area of the Vindhya Hills. He is in a village common when he notices some children playing a game game in which one of them (Chandragupta) takes the part of a king.

Chanakya saw something in the character of this make-believe king, bought him from his owner, a hunter, for 1,000 karshapanas and took him to Taxila for his education.

The education lasted seven or eight years, after which Chanakya gathered an army to fight the Greeks who were left to rule the country on the departure of Alexander. The army was financed, according to legend, by a conveniently-found buried treasure.

Chandragupta defeated Greek rulers in the Punjab and then turned his attention to Magadha where Chanakya had a score to settle. Chanakya made an alliance with Parvataka, the king of the Himalayan kingdom, Himatvatuka, and marched on Pataliputra, defeated Dhanananda whose armies were led by Bhadrasala.

With Chandragupta on the throne, Chanakya served as his adviser and chief minister. Like many ancient manuscripts, the date of its writing is not certain, and even its authorship is in dispute. The German school (Jolly, Winternitz, Schmidt) puts the date of the Artashastra in the fourth century A. D.

That Chanakya (Kautilya) was responsible for defeating the Nanda king and enthroning Chandragupta is found in this passage from the Vishnupurana:

(First) Mahapadma; then his sons, only nine in number, will be lords of the earth for a hundred years. Those Nandas Kautilya, a Brahman, will slay. On their death, the Mauryas will enjoy the earth. Kautilya himself will install Chandragupta on their throne. His son will be Bindusara, and his son Ashokavardhana.

It is deduced from epigraphical evidence that Chandragupta became king in 321 B. C. and that Asoka ascended the throne around 273 B. C. ; so it can therefore be reckoned that the Arthashastra was written some time during that interval.

The Arthashastra was not the only work on ancient Indian polity. In the concluding verse are these words:

Drshtva vipratipattim bahudha sastreshu bhashya-karanam, Svayam eva Vishnuguptas cakara sutram ca bhashyam ca. *The Arthashastra is divided into 15 books:

  • Book I: Concerning Discipline
  • Book II:The Duties of Government Superintendents
  • Book III: Concerning Law
  • Book IV:Removal of Thorns
  • Book V: Conduct of Courtiers
  • Book VI:The Source of Sovereign States
  • Book VII: The End of Sixfold Policy
  • Book VIII:Concerning vices and Calamities
  • Book IX:The Work of an Invader
  • Book X: Relating to War
  • Book XI:The Conduct of Corporation
  • Book XII: Concerning a Powerful Enemy
  • Book XIII:Strategic Means to Capture a Fortress
  • Book XIV: Secret Means
  • Book XV:The Plan of a Treatise

Book I is a table of contents, explaining what is going to be in the subsequent books. Book XV explains how a treatise should be written. It should consist of 15 Books, 150 chapters, 180 sections and 6,000shlokas, each shloka having 32 syllables.

Some of the chapters contain a code of laws, laying down appropriate punishments, such as fines, mutilation and torture, for malefactors. Other portions are concerned with protocol, conduct and administrative duties of government servants.

Books VI-X and XII-XIV have to do with sovereignty, diplomacy and military strategy. “Whatever pleases himself the king shall not consider as good,” says Chanakya, “but whatever pleases his subjects he shall consider as good. ”

Book VI says a good king should be “born of high family, godly, possessed of valour, seeing through the medium of aged persons, virtuous, truthful, not of a contradictory nature, grateful, having large aims, highly enthusiastic, not addicted to procrastination, powerful to control his neighbouring kings, of resolute mind, having an assembly of ministers of no mean quality, and possessed of a taste for discipline — these are the qualities of an inviting nature. ”

Chanakya has advice which should be taken seriously by rulers even in this century:

* (Having seen discrepancies in many ways on the part of the writers of commentaries on the Sastras, Vishnugupta himself has made this Sutra and commentary. )

“A wise king can make even the poor and miserable elements of his sovereignty happy and prosperous; but a wicked king will surely destroy the most prosperous and loyal elements of his kingdom.”Hence a king of unrighteous character and of vicious habits will, though he is an emperor, fall prey either to the fury of his own subjects of to that of his enemies.

“But a wise king, trained in politics, will, though he possesses a small territory, conquer the whole earth with the help of the beautiful elements of his sovereignty, and will never be defeated. “

Suggested Further Reading

  • Kautilya.
    Kautilya’s Arthasastra / tr. by R. Shamasastry. — Mysore : Mysore Printing and Publishing House, [1961]
    xxxix, 484, iii p. ; 22 cm.
  • Law, Narendra Nath.
    Aspects of ancient Indian polity. — Oxford : Clarendan, 1921.
    xx, 228 p. ; 23 cm.

Be the first to comment - What do you think?  Posted by admin - at 12:25 pm

Categories: History   Tags:



The origin of Chandragupta is obscure, and documentation on it comes from varied sources: Greek and Roman historians, the Puranas, Pali chronicles from Sri Lanka, and Jain and Buddhist tradition.

Even the Sanskrit play Mudrarakshasa contains reference to him as being vrishala (of low birth, a sudra); however, this term can also mean a Kshatriya who broke away from Brahmanical traditions.

Justin describes Sandracottus (Chandragupta) as being of “low origin”, and both he and Plutarch claim he had an encounter with Alexander. According to Jain tradition, Chandragupta was born of a family which raised peacocks. On the other hand, Buddhist tradition says he from a Kshatriya clan called Moriyas, derived from the word for peacock. *

This tradition says his father, chief of his tribe, died in a border skirmish, after which the widow sought refuge in Pataliputra, where she gave birth to Chandragupta. In his childhood he was abducted by a cowheard who later sold him to a hunter. In turn he was purchased by Chanakya (also known as Kautilya), a political adviser, for 1,000 karshapanas.

The story goes that Chanakya had offered his services to the Nanda king of Magadha but had been rudely and summarily turned down. One day he happened upon some children who were playing a game in which one of them (Chandragupta) pretended to be the king. Chanakya saw potential in the young “king”, bought him from the hunter, took him to Taxila and taught him the art of kingship. As a child, then, Chandragupta would have been in Taxila at the time Alexander passed through; so it is entirely possible that he may have seen him, if not have actually had a personal encounter with him. One version of the encounter is that he offended Alexander and was sentenced to die, but escaped.

(Chanakya would later be remembered in history as an early day Machiavilli and the author of the Arthashastra, a treatise on statecraft. )

In the Buddhist text, Mahavatsa-tika, Chanakya, following the completion of Chandragupta’s education, raised an army and put Chandragupta in command of it. Justin’s version has it that his army was a band of robbers. It is more likely that Arrian’s description of the recruits as persons from republican, or king- less, tribes (known as Arashtrakas), then found in the Punjab.

Chandragupta, with his new-found army, fought against the Greeks following the departure of Alexander. To quote Justin:

“India, after Alexander’s death, as if the yoke of servitude had been shaken off her neck, had put this Prefect (Philip) to death. Sandracottus was the leader who achieved this freedom . . . . He was born in humble life . . . . Having collected a band of robbers, he instigated the Indians to overthrow the existing government . . . He was thereafter prepared to attack Alexander’s Prefects, mounted on an elephant which fought vigorously in front of the army. ”

* It is noteworthy that the family crest of Asoka, Chandragupta’s grandson, contains a peacock.

Following his success in the Punjab against foreign rule, Chandragupta turned his attention to Magadha which was the under the corrupt rule of the Nandas.

He marched on the capital, Pataliputra, but in doing so, committed serious errors. In the Buddhist version:

“In his ambition to be a monarch, without beginning at the frontier and taking towns as he passed, he invaded the heart of the country and found his army surrounded by people on all sides and routed: like a child eating the middle part of a cake and not eating from the edges, which were thrown away. ”

He tried a second time and made a second mistake. He began operations from the frontiers and conquered several states, but neglected to post garrisons to hold his conquests.

On his third try he succeeded, posting garrisons along the way. He conquered Pataliputra in a great battle, seized the government of Magadha and put its king, Dhanananda, to death.

The Jain version of this campaign reads:

“Like a child burning his finger which he greedily puts in the middle of a dish, instead of eating from the outer part which was cool, Chanakya had been defeated because he had not secured the surrounding country before attacking the stronghold of the enemy. Profiting by this advice, Chanakya went to Himatvatuka and entered into an alliance with Parvataka, the king of the place . . . . They opened the campaign by reducing the provinces. ”

The kingdom of Magadha, now ruled by Chandragupta, extended roughly from the Punjab to Bihar and as far south as the Tinnevelli district. Tamil tradition speaks of a “Mauryan upstart” who advanced that far.

In 304 B. C. Seleukos, one of Alexander’s generals, tried to reconquer India. Chandragupta defeated him in battle and in the treaty of peace acquired Parapondisadae (Kabul), Aria (Herat), Arachosia (Kandahar) and Gedrosia (part of Afghanistan and modern Baluchistan). For his part, Seleukos acquired 500 elephants and was authorised to place a Greek ambassador named Megasthenes in the court of Chandragupta.

Between the writings of Chanakya and Megasthenes, we are given a a fairly clear picture of India during the early years of the Mauryan Empire. (Only fragments of Megasthenes’ writings are extant, but he was widely quoted by other later writers. )The kingdom was divided into provinces, each with its own adhipati (governor). The smallest unit of government was the grama (village) ruled by a gramani and groups of 10, 20, 100, and 1,000 villages were ruled by dasi, vimsi, satesa and sahasresa. These officials collected revenue and enforced the laws. The villages were largely self-governing and functioned like republics. Every ten villages were served by a market town called a samgrahana, and every 300 or 400 villages had their county towns called kharvataka and dronamukha.

Megasthenes gave a vivid description of the city of Pataliputra and said that the king was carried in a golden palanquin adorned with tassels of pearls. He was attended by armed female guards.

The principal royal sport was the hunt, and popular sports consisted of fights of bulls, rams, elephants, rhinos and ox races. The reign of Chandragupta lasted about 24 years. According to Jain tradition, toward the end Chandragupta abdicated, converted to the religion of Mahavira and lived out his last days in Sravana Belgola in Karnataka. This tradition is contradicted by Greek writers who say he never lost his taste for the hunt.

He died in 296 B. C. and was succeeded by his son, Bindusara, known to the Greeks as Amitraghata, “the Slayer of Foes”.

Chandragupta was the first ruler to bring much of India into one kingdom, but his mighty empire would last only a few generations.

Suggested Further Reading

  • McCrindle, John Watson, 1825-1913.
    Ancient India as described in the classical literature. — Westminster : Constable, 1901.
    xii, 226 p. ; 23 cm.
  • Nilakanta Sastri, Kallidaikurichi Ayah Aiyar.
    The age of the Nandas and the Mauryas. — Banaras: Motilal Banarsidas, 1952.
    xii, 438 p. : plates, fold. maps ; 23 cm.

Be the first to comment - What do you think?  Posted by admin - at 12:24 pm

Categories: History   Tags: ,


356-323 B. C.

Alexander III, king of Macedonia, was born in 356 B. C. at Pella in Macedonia. He died thirty-three years later (13 June 323) in Persia and is known to history as Alexander the Great.

As a teenager his tutor was Aristotle who imbued him with a love of Greek culture which never left him. He won his first battle at the age of 14, and when 16 he commanded forces of his father’s army at the Battle of Chaeronea which was won by Macedonia.

His father, Philip II, was assassinated in 336, and Alexander succeeded to the throne with the support of the army. He then engaged on a career of conquest which took him through Persia, to Egypt and ultimately to India. For the purposes here, the concern is his activities in India.

Alexander fought four great battles. At Granicus (334) he defeated the Persians, at Issus (333) he defeated Darius and his Persian army, at Gaugamela (331) he defeated them again, and finally at the Jhelum River (326) he defeated King Porus and his Indian army in what is known as the Battle of the Hydaspes.

Alexander had left Bactra in 327 and proceeded through what is present day Afghanistan. He crossed the Hindu Kush and invaded India, but to secure his lines of communication he had established garrisons near modern Kabul. He spent the winter of 327-326 fighting tribes in the Kunar and Swat Valleys and eventually conquered the city of Nyasa.

At Taxila he met Raja Ambhi with whom he arranged for support in the form of elephants and troops in return for aid against Taxiles’ enemy Porus.

Prior to the battle Alexander was on the east bank on the Jhelum and Porus on the west. The monsoons had begun, and Porus did not believe Alexander would attack until after the monsoons were over because he thought the river was unfordable, which it was. However, Alexander found a place about twenty-two kilometres north, and crossed at the point. He then attacked Porus in a ferocious battle during which Porus’ elephants panicked and trampled friend and foe alike.

According to Plutarch, after the battle Alexander asked Porus how he wished to be treated; and Porus answered: “As a king. “This so impressed Alexander that he made Porus satrap of his Indian conquests.

Alexander wished to push farther east at this point, but his troops, who were weary of battle and not a little homesick, came close to mutiny. He decided to return to Persia. He went by land with part of his army while his admiral, Nearchus, went by sea with the remainder of the army.

Alexander’s last years were spent consolidating his empire and trying to solve problems which had remained unsolved while he was busy fighting battles. That he cried because he had no more worlds to conquer is probably more apocryphal than true.

Alexander’s influence on world history is difficult to underestimate. The period which followed his death is known as the Hellenistic Age.

When it was over, the Age of Rome took its place. Greek had become the lingua franca of the Mediterranean region, and this facilitated the spread of Christianity there.

It cannot be said that Alexander the Great’s influence in India was great. The extent to which he may have influenced Indian political and social institutions is negligible, and the same can probably be said of Greek influence on Indian learning. To quote the French scholar Sylvain Levy, “The name of Alexander the Great which has maintained the same prestige in the traditions of the Near East as in those of the West has not yet been discovered even in a single Indian text. ”

However, in Gandhara and Taxila are found works which combine the best of Indian art with the best of Greek art.

Can this be the only legacy of Alexander in Greater India?

— Henry Scholberg

Suggested Further Readings

  • M’Crindle, John Watson, 1825-1913.
    The invasion of India by Alexander the Great . . . — New York : Barnes & Noble, [1939]
    xxxix, 432 p. : ill. , maps ; 23 cm.
    Reprint of 1896 ed.
  • Tarn, William Woodthorpe, Sir, 1869-1957.
    Alexander the Great. — Cambridge (England) : University Press, 1948.
    2 v. : fold. map ; 23 cm.

Be the first to comment - What do you think?  Posted by admin - at 12:24 pm

Categories: History   Tags: ,


॥ श्रीहनुमद्रक्षास्तोत्रम् ॥


वामे करे वैरिभिदं वहन्तं शैलं परे शृङ्खलहारटङ्कम् ।
ददानमच्छाच्छसुवर्णवर्णं भजे ज्वलत्कुण्डलमाञ्जनेयम् ॥ १ ॥
पद्मरागमणिकुण्डलत्विषा पाटलीकृतकपोलमस्तकम् ।
दिव्यहेमकदलीवनान्तरे भावयामि पवमाननन्दनम् ॥ २ ॥
उद्यदादित्यसङ्काशमुदारभुजविक्रमम् ।
कन्दर्पकोटिलावण्यं सर्वविद्याविशारदम् ॥ ३ ॥
श्रीरामहृदयानन्दं भक्तकल्पमहीरुहम् ।
अभयं वरदं दोर्भ्यां कलये मारुतात्मजम् ॥ ४ ॥
वामहस्ते महाकृच्छ्रदशास्यकरमर्दनम् ।
उद्यद्वीक्षणकोदण्डं हनूमन्तं विचिन्तयेत् ॥ ५ ॥
स्फटिकाभं स्वर्णकान्तिं द्विभुजं च कृताञ्जलिम् ।
कुण्डलद्वयसंशोभिमुखाम्भोजं हरिं भजे ॥ ६ ॥
From Hanumat stuti manjari

Be the first to comment - What do you think?  Posted by admin - at 12:14 pm

Categories: Stotra   Tags: , ,


॥ श्रीहनुमद्वन्दनम् ॥
अञ्जनानन्दनं वीरं जानकीशोकनाशनम् ।
कपीशमक्षहन्तारं वन्दे लङ्काभयङ्करम् ॥ १ ॥
अञ्जनीगर्भसम्भूत कपीन्द्रसचिवोत्तम ।
रामप्रिय नमस्तुभ्यं हनूमन् रक्ष सर्वदा ॥ २ ॥
अतुलितबलधामं स्वर्णशैलाभदेहं
दनुजवनकृशानुं ज्ञानिनामग्रगण्यम् ।
सकलगुणनिधानं वानराणामधीशं
रघुपतिप्रियभक्तं वातजातं नमामि ॥ ३ ॥
अपराजित पिङ्गाक्ष नमस्ते राजपूजित ।
दीने मयि दयां कृत्वा मम दुःखं विनाशय ॥ ४ ॥
अशेषलङ्कापतिसैन्यहन्ता श्रीरामसेवाचरणैककर्ता ।
अनेकदुःखाहतलोकगोप्ता त्वसौ हनूमान्मम सौख्यकर्ता ॥ ५ ॥
आञ्जनेयं पाटलास्यं स्वर्णाद्रिसमविग्रहम् ।
पारिजातद्रुमूलस्थं वन्दे साधकनन्दनम् ॥ ६ ॥
आञ्जनेयमतिपाटलाननं काञ्चनाद्रिकमनीयविग्रहम् ।
पारिजाततरुमूलवासिनं भावयामि पवमाननन्दनम् ॥ ७ ॥
आधिव्याधिमहामारिग्रहपीडापहारिणे ।
प्राणापहर्त्रे दैत्यानां रामप्राणात्मने नमः ॥ ८ ॥
आपन्नाखिललोकार्तिहारिणे श्रीहनूमते ।
अकस्मादागतोत्पातनाशनाय नमोऽस्तु ते ॥ ९ ॥
उद्यत्कोट्यर्कसङ्काशं जगत्प्रक्षोभहारकम् ।
श्रीरामाङ्घ्रिध्याननिष्ठं सुग्रीवप्रमुखार्चितम् ।
वित्रासयन्तं नादेन राक्षसान् मारुतिं भजे ॥ १० ॥
उद्यदादित्यसङ्काशमुदारभुजविक्रमम् ।
कन्दर्पकोटिलावण्यं सर्वविद्याविशारदम् ॥ ११ ॥
श्रीरामहृदयानन्दं भक्तकल्पमहीरुहम् ।
अभयं वरदं दोर्भ्यां कलये मारुतात्मजम् ॥ १२ ॥
उद्यन्मार्तण्डकोटिप्रकटरुचियुतं चारुवीरासनस्थं
मौञ्जीयज्ञोपवीतारुणरुचिरशिखाशोभनं कुण्डलाङ्कम् ।
भक्तानामिष्टदं तं प्रणतमुनिजनं मेघनादप्रमोदं
वन्दे देवं विधेयं प्लवगकुलपतिं गोष्पदीभूतवार्धिम् ॥ १३ ॥
उल्लङ्घ्य सिन्धोः सलिलं सलीलं यः शोकवह्निं जनकात्मजायाः ।
आदाय तेनैव ददाह लङ्कां नमामि तं प्राञ्जलिराञ्जनेयम् ॥ १४ ॥
कदापि शुभ्रैर्वरचामरैः प्रभुं गायन् गुणान् वीजयति स्थितोऽग्रतः ।
कदाप्युपश्लोकयति स्वनिर्मितैः स्तवैः शुभैः श्रीहनुमान् कृताञ्जलिः ॥ १५ ॥
करात्तशैलशस्त्राय द्रुमशस्त्राय ते नमः ।
बालैकब्रह्मचर्याय रुद्रमूर्तिधराय च ॥ १६ ॥
कारागृहे प्रयाणे च सङ्ग्रामे देशविप्लवे ।
स्मरन्ति त्वां हनूमन्तं तेषां नास्ति विपत्तदा ॥ १७ ॥
कृतक्रोधे यस्मिन्नमरनगरी मङ्गलरवा
नवातङ्का लङ्का समजनि वनं वृश्चति सति ।
सदा सीताकान्तप्रणतिमतिविख्यातमहिमा
हनूमानव्यान्नः कपिकुलशिरोमण्डनमणिः ॥ १८ ॥
गोष्पदीकृतवाराशिं मशकीकृतराक्षसम् ।
रामायणमहामालारत्नं वन्देऽनिलात्मजम् । १९
जानुस्थवामबाहुं च ज्ञानमुद्रापरं हरिम् ।
अध्यात्मचित्तमासीनं कदलीवनमध्यगम् ।
बालार्ककोटिप्रतिमं वन्दे ज्ञानप्रदं हरिम् ॥ २० ॥
ज्वलत्काञ्चनवर्णाय दीर्घलाङ्गूलधारिणे ।
सौमित्रिजयदात्रे च रामदूताय ते नमः ॥ २१ ॥
तप्तचामीकरनिभं भीघ्नं संविहिताञ्जलिम् ।
चलत्कुण्डलदीप्तास्यं पद्माक्षं मारुतिं भजे ॥ २२ ॥
द्विभुजं स्वर्णवर्णाभं रामसेवापरायणम् ।
मौञ्जीकौपीनसहितं तं वन्दे रामसेवकम् ॥ २३ ॥
दहनतप्तसुवर्णसमप्रभं भयहरं हृदये विहिताञ्जलिम् ।
श्रवणकुण्डलशोभिमुखाम्बुजं नमत वानरराजमिहाद्भुतम् ॥ २४ ॥
नखायुधाय भीमाय दन्तायुधधराय च ।
विहङ्गाय च शर्वाय वज्रदेहाय ते नमः ॥ २५ ॥
नादबिन्दुकलातीतं उत्पत्तिस्थितिवर्जितम् ।
साक्षादीश्वरसद्रूपं हनूमन्तं भजाम्यहम् ॥ २६ ॥
पञ्चास्यमच्युतमनेकविचित्रवर्णवक्त्रं शशाङ्कशेखरं कपिराजवर्यम् ।
पीताम्बरादिमुकुटैरुपशोभिताङ्गं पिङ्गाक्षमाद्यमनिशं मनसा स्मरामि ॥ २७ ॥
पद्मरागमणिकुण्डलत्विषा पाटलीकृतकपोलमण्डलम् ।
दिव्यहेमकदलीवनान्तरे भावयामि पवमाननन्दनम् ॥ २८ ॥
प्रतप्तस्वर्णवर्णाभं संरक्तारुणलोचनम् ।
सुग्रीवादियुतं वन्दे पीताम्बरसमावृतम् ।
गोष्पदीकृतवारीशं (राशिं) पुच्छमस्तकमीश्वरम्
ज्ञानमुद्रां च बिभ्राणं सर्वालङ्कारभूषितम् ॥ २९ ॥
बुद्धिर्बलं यशो धैर्यं निर्भयत्वमरोगता ।
अजाड्यं वाक्पटुत्वं च हनूमत्स्मरणाद्भवेत् ॥ ३० ॥
भान्विन्दूचरणारविन्दयुगलं कौपीनमौञ्जीधरं
काञ्चिश्रेणिधरं दुकूलवसनं यज्ञोपवीताजिनम् ।
हस्ताभ्यां धृतपुस्तकं च विलसद्धारावलिं कुण्डलं
खेचालं विशिखं प्रसन्नवदनं श्रीवायुपुत्रं भजे ॥ ३१ ॥
मनोजवं मारुततुल्यवेगं जितेन्द्रियं बुद्धिमतां वरिष्ठम् ।
वातात्मजं वानरयूथमुख्यं श्रीरामदूतं शिरसा नमामि ॥ ३२ ॥
मरुत्सुतं रामपदारविन्दवन्दारुबृन्दारकमाशु वन्दे ।
धीशक्तिभक्तिद्युतिसिद्धयो यं कान्तं स्वकान्ता इव कामयन्ते ॥ ३३ ॥
मर्कटेश महोत्साह सर्वशत्रुहरोत्तम ।
शत्रुं सम्हर मां रक्ष श्रीमन्नापद उद्धर ॥ ३४ ॥
मर्कटेश महोत्साह सर्वातङ्कनिवारक ।
अरीन्सम्हर मां रक्ष सुखं दापय मे प्रभो ॥ ३५ ॥
महाशैलं समुत्पाट्य धावन्तं रावणं प्रति ।
तिष्ठ तिष्ठ रणे दुष्ट घोररावं समुच्चरन् ॥ ३६ ॥
लाक्षारसारुणं वन्दे कालान्तकयमोपमम् ।
ज्वलदग्निलसन्नेत्रं सूर्यकोटिसमप्रभम् ।
अङ्गदाद्यैर्महावीरैर्वेष्टितं रुद्ररूपिणम् ॥ ३७ ॥
मारुतिं वीरवज्राङ्गं भक्तरक्षणदीक्षितम् ।
हनूमन्तं सदा वन्दे राममन्त्रप्रचारकम् ॥ ३८ ॥
यत्र यत्र रघुनाथकीर्तनं तत्र तत्र कृतमस्तकाञ्जलिम् ।
बाष्पवारिपरिपूर्णलोचनं मारुतिं नमत राक्षसान्तकम् ॥ ३९ ॥
यो वारांनिधिमल्पपल्वलमिवोल्लङ्घ्य प्रतापान्वितो
वैदेहीघनशोकवह्निहरणो वैकुण्ठभक्तप्रियः ।
अक्षाद्यर्जितराक्षसेश्वरमहादर्पापहारी रणे
सोऽयं वानरपुङ्गवोऽवतु सदा चास्मान् समीरात्मजः ॥ ४० ॥
राजद्वारि बिलद्वारि प्रवेशे भूतसङ्कुले ।
गजसिम्हमहाव्याघ्रचौरभीषणकानने । ४१
शरणाय शरण्याय वातात्मज नमोस्तु ते ।
नमः प्लवगसैन्यानां प्राणभूतात्मने नमः ॥ ४२ ॥
रामेष्टं करुणापूर्णं हनूमन्तं भयापहम् ।
शत्रुनाशकरं भीमं सर्वाभीष्टफलप्रदम् ॥ ४३ ॥
प्रदोषे त्वां प्रभाते वा ये स्मरन्त्यञ्जनासुतम् ।
अर्थसिद्धिं यशःपूर्तिं प्राप्नुवन्ति न संशयः ॥ ४४ ॥
लाक्षारसारुणं वन्दे कालान्तकयमोपमम् ।
ज्वलदग्निलसन्नेत्रं सूर्यकोटिसमप्रभम् ।
अङ्गदाद्यैर्महावीरैर्वेष्टितं रुद्ररूपिणम् ॥ ४५ ॥
वज्रदेहाय कालाग्निरुद्रायामिततेजसे ।
ब्रह्मास्त्रस्तम्भनायास्मै नमः श्रीरुद्रमूर्तये ॥ ४६ ॥
वज्राङ्गं पिङ्गकेशाढ्यं स्वर्णकुण्डलमण्डितम् ।
नियुद्धमुपसङ्क्रम्य पारावारपराक्रमम् ॥ ४७ ॥
वामहस्तगदायुक्तं पाशहस्तकमण्डलुम् ।
उद्यद्दक्षिणदोर्दण्डं हनूमन्तं विचिन्तये ॥ ४८ ॥
वज्राङ्गं पद्मनेत्रं कनकमयलसत्कुण्डलाक्रान्तगण्डं
दम्भोलिस्तम्भसारप्रहरणसुवशीभूतरक्षोऽधिनाथम् ।
उद्यल्लाङ्गूलसप्ताचलविचलकरं भीममूर्तिं कपीन्द्रं
वन्दे तं रामचन्द्रप्रमुखदृढतरं सत्प्रसारं प्रसन्नम् ॥ ४९ ॥
वन्दे बालदिवाकरद्युतिनिभं देवारिदर्पापहं
देवेन्द्रप्रमुखैःप्रशस्तयशसं देदीप्यमानं रुचा ।
सुग्रीवादिसमस्तवानरयुतं सुव्यक्ततत्त्वप्रियं
संरक्तारुणलोचनं पवनजं पीताम्बरालङ्कृतम् ॥ ५० ॥
वन्दे रणे हनुमन्तं कपिकोटिसमन्वितम् ।
धावन्तं रावणं जेतुं दृष्ट्वा सत्वरमुत्थितम् ॥ ५१ ॥
लक्ष्मणं च महावीरं पतितं रणभूतले ।
गुरुं च क्रोधमुत्पाद्य गृहीत्वा गुरुपर्वतम् ॥ ५२ ॥
हाहाकारैः सदर्पैश्च कम्पयन्तं जगत्त्रयम् ।
ब्रह्माण्डं स समावाप्य कृत्वा भीमकलेवरम् ॥ ५३ ॥
वन्दे वानरसिम्हखगराट् क्रोडाश्ववक्त्रान्वितं
दिव्यालङ्करणं त्रिपञ्चनयनं देदीप्यमानं रुचा ।
हस्ताब्जैरसिखेटपुस्तकसुधाकुम्भाङ्कुशाद्रीन् हलं
खट्वाङ्गं फणिभूरुहं दशभुजं सर्वारिवीरापहम् ॥ ५४ ॥
वामहस्ते महावृक्षं दशास्यकरखण्डनम् ।
उद्यद्दक्षिणदोर्दण्डं हनूमन्तं विचिन्तये ॥ ५५ ॥
वामे करे वैरिभिदं वहन्तं शैलं परे शृङ्खलहारटङ्कम् ।
दधानमच्छच्छवियज्ञसूत्रं भजे ज्वलत्कुण्डलमाञ्जनेयम् ॥ ५६ ॥
वामे जानुनि वामबाहुमपरं तं ज्ञानमुद्रायुतं
हृद्देशे कलयन् वृतो मुनिगणैरध्यात्मदत्तेक्षणः ।
आसीनः कदलीवने मणिमये बालार्ककोटिप्रभो
ध्यायन् ब्रह्म परं करोतु मनसः सिद्धिं हनूमान्मम ॥ ५७ ॥
वामे शैलं वैरिभिदं विशुद्धं टङ्कमन्यतः ।
दधानं स्वर्णवर्णं च वन्दे कुण्डलिनं हरिम् ॥ ५८ ॥
सदा राम रामेति नामामृतं तं सदा राममानन्दनिष्यन्दकन्दम् ।
पिबन्तं नमन्तं सुदन्तं हसन्तं हनूमन्तमन्तर्भजे तं नितान्तम् ॥ ५९ ॥
सपीतकौपीनमुदञ्चिताङ्गुलिम् समुज्ज्वलन्मौञ्ज्यजिनोपवीतिनम् ।
सकुण्डलं लम्बशिखासमावृतं तमाञ्जनेयं शरणं प्रपद्ये ॥ ६० ॥
सर्वारिष्टनिवारकं शुभकरं पिङ्गाक्षमक्षापहं
सीतान्वेषणतत्परं कपिवरं कोटीन्दुसूर्यप्रभम् ।
लङ्काद्वीपभयङ्करं सकलदं सुग्रीवसम्मानितं
देवेन्द्रादिसमस्तदेवविनुतं काकुत्स्थदूतं भजे ॥ ६१ ॥
संसारसागरावर्तकर्तव्यभ्रान्तचेतसाम् ।
शरणागतमर्त्यानां शरण्याय नमोऽस्तु ते ॥ ६२ ॥
सीतारामपदाम्बुजे मधुपवद्यन्मानसं लीयते
सीतारामगुणावली निशि दिवा यज्जिह्वया पीयते ।
सीतारामविचित्ररूपमनिशं यच्चक्षुषोर्भूषणं
सीतारामसुनामधामनिरतं तं सद्गुरुं तं भजे ॥ ६३ ॥
सीतावियुक्तश्रीरामशोकदुःखभयापह ।
तापत्रितयसम्हारिन्नाञ्जनेय नमोऽस्तु ते ॥ ६४ ॥
सीताशीर्वादसंपन्न समस्तावयवाक्षत ।
लोललाङ्गूलपातेन ममारातीन्निवारय ॥ ६५ ॥
स्फटिकाभं स्वर्णकान्तिं द्विभुजं च कृताञ्जलिम् ।
कुण्डलद्वयसंशोभिमुखाम्बुजमहं भजे ॥ ६६ ॥
स्वानन्दहेतोर्भजतां जनानां मग्नः सदा रामकथासुधायाम् ।
असाविदानीं च निषेवमाणो रामं पतिं किम्पुरुषे किलास्ते ॥ ६७ ॥
हनुमन्तं महावीरं वायुतुल्यपराक्रमम् ।
ममाभीष्टार्थसिद्धयर्थं प्रणमामि मुहुर्मुहुः ॥ ६८ ॥
हनूमान् रामपादाब्जसङ्गी वर्णिवरः शुचिः ।
सञ्जीवनोपहर्ता मे दीर्घमायुर्ददात्विह ॥ ६९ ॥

From Hanumat stuti manjari

Be the first to comment - What do you think?  Posted by admin - at 12:11 pm

Categories: Stotra   Tags: , ,


॥ श्री हनुमद्वाडवानलस्तोत्रम् ॥
श्रीगणेशाय नमः ।
ॐ अस्य श्रीहनुमद्वाडवानलस्तोत्रमन्त्रस्य
श्रीरामचन्द्र ऋषिः, श्रीवडवानलहनुमान् देवता,
मम समस्तरोगप्रशमनार्थं, आयुरारोग्यैश्वर्याभिवृद्ध्यर्थं,
समस्तपापक्षयार्थं, सीतारामचन्द्रप्रीत्यर्थं च
हनुमद्वाडवानलस्तोत्रजपमहं करिष्ये ॥
ॐ ह्रां ह्रीं ॐ नमो भगवते श्री महाहनुमते प्रकटपराक्रम
सकलदिङ्मण्डलयशोवितानधवलीकृतजगत्त्रितय वज्रदेह
रुद्रावतार लङ्कापुरीदहन उमाअमलमन्त्र उदधिबन्धन
दशशिरःकृतान्तक सीताश्वसन वायुपुत्र अञ्जनीगर्भसम्भूत
श्रीरामलक्ष्मणानन्दकर कपिसैन्यप्राकार सुग्रीवसाह्य
रणपर्वतोत्पाटन कुमारब्रह्मचारिन् गभीरनाद
सर्वपापग्रहवारण सर्वज्वरोच्चाटन डाकिनीविध्वंसन
ॐ ह्रां ह्रीं ॐ नमो भगवते महावीरवीराय सर्वदुःखनिवारणाय
सन्तापज्वरविषमज्वरतापज्वरमाहेश्वरवैष्णवज्वरान् छिन्धि छिन्धि
यक्षब्रह्मराक्षसभूतप्रेतपिशाचान् उच्चाटय उच्चाटय
ॐ ह्रां ह्रीं ॐ नमो भगवते श्रीमहाहनुमते
ॐ ह्रां ह्रीं ह्रूं ह्रैं ह्रौं ह्रः आं हां हां हां औं सौं एहि एहि एहि
ॐहं ॐहं ॐहं ॐहं ॐनमो भगवते श्रीमहाहनुमते
श्रवणचक्षुर्भूतानां शाकिनीडाकिनीनां विषमदुष्टानां
सर्वविषं हर हर आकाशभुवनं भेदय भेदय छेदय छेदय
मारय मारय शोषय शोषय मोहय मोहय ज्वालय ज्वालय
प्रहारय प्रहारय सकलमायां भेदय भेदय
ॐ ह्रां ह्रीं ॐ नमो भगवते महाहनुमते सर्व ग्रहोच्चाटन
परबलं क्षोभय क्षोभय सकलबन्धनमोक्षणं कुरु कुरु
शिरःशूलगुल्मशूलसर्वशूलान्निर्मूलय निर्मूलय
सर्वान्निर्विषं कुरु कुरु स्वाहा ॥
राजभयचोरभयपरमन्त्रपरयन्त्रपरतन्त्रपरविद्याच्छेदय छेदय
स्वमन्त्रस्वयन्त्रस्वतन्त्रस्वविद्याः प्रकटय प्रकटय
सर्वारिष्टान्नाशय नाशय सर्वशत्रून्नाशय नाशय
असाध्यं साधय साधय हुं फट् स्वाहा ॥
॥ इति श्रीविभीषणकृतं हनुमद्वाडवानलस्तोत्रं सम्पूर्णम् ॥
As the stotra itself says it is helpful in the control of all illness and
enhances wealth. It can be recited by women. The only strange thing I heard
about it is that it is not to be recited on hanumAna’s regular days ie.
Tuesdays and Saturdays. It is to be recited on Wednesdays. But I have not come
across this in any written book, just hearsay.
To be under a “protective cover” I would suggest panchamukhI hanumat kavacham
and ekAdasha mukhI hanumat kavacham


Be the first to comment - What do you think?  Posted by admin - at 12:09 pm

Categories: Stotra   Tags: , ,

Meaning of Hanuman Chalisa in English

[ad name=”HTML”]

.. हनुमान चालीसा – अर्थ ..
With the dust of Guru’s lotus feet, I fiirst clean the mirror of my heart
and then narrrate the sacred glory of Sri Ramachandra,
the supreme among the Raghu dynasty,
the giver of four fold attainments of life.
(The fourfold attainments are Kama, Artha,
Dharma, Moksha i.e. pleasure, wealth, religious-merit and salvation.)

Knowing myself to be ignorant, I urge you, O Hanuman, the
son of Pavan (wind god)! O Lord! Bestow on me strength, wisdom and
knowledge, taking away all my miseries and blemishes.
Victory to Thee, O Hanuman, ocean of wisdom and virtue, victory to the Lord
of monkeys who is well known in all the three worlds.

You, the messenger of Ram and repository of immeasurable strength, are also
known as Anjaniputra (son of Anjani) and Pavanaputra.

Mighty, powerful and strong, as lightning, O Mahaveer, you being the
companion of wisdom, dispel dark and evil thoughts.

O! golden hued Hanuman, you look beautiful with ear-studs and curly hair.

You hold the mace of lightning and a flag in your hands with the sacred thread
of Munja grass adorning your shoulder.

Reincarnation of Lord Shankar and the son of Kesari, your lustre and glory
is praised by the whole world.

The master of all knowledge, full of virtue and wisdom, you are always
eager to serve Lord Ram.

Immersed in listening to hymns on Lord, in your cherished heart do, Ram,
Laxman, and Sita dwell.

While you presented your humble form to Mother Sita,
you assumed demonic size and burnt the city of Lanka.

In your colossal manifestation, you killed the demons, fulfilling
your Lord’s mission.

You revived Laxman with the Sanjivani (nectarine herb, said to revive
the dead) you brought and Sri Ramachandra embraced you in deep joy.

Sri Ramachandra said you were as dear as his brother Bharat and praised
you highly.

The lord of Lakshmi (Sri Ram) embraced you saying that Sheshanaga (the thousand
hooded divine serpant carrying earth’s weight on his hoods)
sings your glory.

Not only Sheshanaga but also Sanaka, Brahma (the creator of the universe) and
other gods, Narad, Sharada (the goddess of knowledge) and other sages
eternally sing your praise.

What to speak of poet and seers!, even Yama (the god of death), Kuber
(the god of wealth), and Digpal (the god(s) of directions) have no
words to praise your glory.

You helped Sugriva (brother of Vali who with the help of Rama was crowned
as king of Kishkindha)
win back his crown with the blessings of Rama.

Vibhishana (brother of Ravana, crowned as king of Lanka after Ravana’s
death), accepting your counsel, became the king of Lanka, is known
throughout the world.

You swallowed the sun, millions of miles away, taking it to be a
sweet fruit.

Keeping the Lord’s ring in your mouth, you conquered the mighty ocean (in
search of Sita.)

With your grace all the impediments and the difficulties in the world
can be overcome easily.

No one can enter Rama’s abode without your consent, O sentinel of the Lord.

By your grace, one can enjoy all happiness and one need not have
any fear under your protection.

When you roar, all the three worlds tremble, and only you can control
your might.

Evil spirits cannot come near your devotees, Lord Mahaveer, who chants your

Chanting your name constantly, O Hanuman, one can be
cured of all disease and pains.

Hanuman keeps one, who has him in his heart, deed, word and meditation,
free from all troubles.

The ascetic king Sri Ram is the ruler of all and you even
accomplished all his missions.

Whoever comes to you for fulfilment of any desire, achieves great fruition in
his life.

Your glory is acclaimed in four Yugas (satayug, dvapar, treta, and kalyug)
and your radiance is spread all over the cosmos.

Sri Ram has great affection for you, O Mahaveer, the
decapitator of evil spirits and protector of saints.

You are blessed by mother Janaki (Sita) to grant anyone with any of
eight siddhis and nine nidhis.

You, with the ambrocia that is Ram, are always in the service
of Lord Raghupati (king of Raghu dynasty i.e. Ram.)

One can reach Ram chanting your name and become free from sufferings of
many lives.

After death, he enters the eternal abode (Vaikunth) of Sri Ram and remains
a devotee of him, whenever, taking a new birth on earth.

Other gods may not care to take heed, but one
who serves you, O Hanuman, enjoys all pleasures.

Sri Hanuman, the mighty God, remove all the problems and pains of
those who invoke you.

Hail, thee Hanuman, be as compassionate to me as my Supreme teacher.

He who chants this prayer a hundred times, is liberated from earthly bondage
and enjoys the highest bliss.

He who reads these forty verses as, Lord Shankar witnesses, overcome all

Tulsidas (writer of these verses) is an eternal devotee of Lord Hari.
O Hanuman, kindly reside in my heart forever.


O Sri Hanuman, the son of Pavana, savior, the embodiment of blessings,
reside in my heart together with Sri Ram, Laxman, and Sita.
Sri Hanuman chalisa is full of devotion, sacrifice and dedication.
To achieve any objective and in times of distress one goes in the
shelter of Hanuman — “Ram-Bhakta”.

Meaning of Hanuman Chalisa in English
what does the hanuman chalisa mean
hanuman chalisa transliteration
hanuman chalisa in hindi text
hanuman chalisa lyrics english with meaning
hanuman chalisa in english text
hanuman chalisa in english pdf
hanuman chalisa english version


Be the first to comment - What do you think?  Posted by admin - at 12:05 pm

Categories: Uncategorized   Tags: , , ,

« Previous PageNext Page »

© 2010 Chalisa and Aarti Sangrah in Hindi

Visits: 180 Today: 0 Total: 904190