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The Hanuman Chalisa (Hindi pronunciation: [ɦənʊmaːn tʃaːliːsaː]; literally Forty chaupais on Hanuman) is a Hindu devotional hymn (stotra) addressed to Lord Hanuman.^[2][3] It is traditionally believed to have been authored by 16th-century poet Tulsidas in the Awadhi language,^[2] and is his best known text apart from the Ramcharitmanas.^[4][5] The word 'chālīsā' is derived from 'chālīs', which means the number forty in Hindi, as the Hanuman Chalisa has 40 verses (excluding the couplets at the beginning and at the end).^[2]

Hanuman is a vanara (Forest Man), a devotee of Ram, and one of the central characters in the Indian epic, the Ramayan. According to some Shaivite beliefs, Lord Hanuman is also an incarnation of Lord Shiva. Folk tales acclaim the powers of Hanuman.^[6] The qualities of Hanuman – his strength, courage, wisdom, celibacy, devotion to Lord Rama and the many names by which he was known – are detailed in the Hanuman Chalisa.^[6] Recitation or chanting of the Hanuman Chalisa is a common religious practice.^[7] The Hanuman Chalisa is the most popular hymn in praise of Lord Hanuman, and is recited by millions of Hindus every day.^[8]

• 1About the work
• 2Text
• 4In popular culture
• 7References

About the work[edit]

The authorship of the Hanuman Chalisa is attributed to Tulsidas, a poet-saint who lived in the 16th century CE. He says in the last stanza of the Chalisa that whoever chants it with full devotion to Hanuman, will have Hanuman's grace. Among Hindus worldwide, it is a very popular belief that chanting the Chalisa invokes Hanuman's divine intervention in grave problems, including those concerning evil spirits.

Author[edit]

Tulsidas^[9] (1497/1532–1623) was a Hindu poet-saint, reformer and philosopher renowned for his devotion for Rama. A composer of several popular works, he is best known for being the author of the epic Ramcharitmanas, a retelling of the Ramayana in the vernacular Awadhi language. Tulsidas was acclaimed in his lifetime to be a reincarnation of Valmiki, the composer of the original Ramayan in Sanskrit.^[10] Tulsidas lived in the city of Varanasi until his death.^[11] The Tulsi Ghat in Varnasi is named after him.^[9] He founded the Sankat Mochan Hanuman Temple dedicated to Hanuman in Varanasi, believed to stand at the place where he had the sight of Hanuman.^[12] Tulsidas started the Ramlila plays, a folk-theatre adaption of the Ramayan.^[13] He has been acclaimed as one of the greatest poets in Hindi, Indian, and World literature.^{[14][15][16][17]} The impact of Tulsidas and his works on the art, culture and society in India is widespread and is seen to date in vernacular language, Ramlila plays, Hindustani classical music, popular music, and television series.^{[13][18][19][20]}

Language[edit]

There are 2 couplets in the beginning and one couplet at the ending between the 40 verses of Chalisa.^[21] The Chalisa detail in the order of his knowledge, devotion to Rama and man without any desire.^[22] As with the case of devotional literature, Tulsidas starts the poem with two couplets praising his Guru (teacher).^[23] The language of Chalisa is in the refined Awadhi language.^[24]

Deity[edit]

The Hindu deity to whom the prayer is addressed, Hanuman, is an ardent devotee of Ram (the seventh avatar of Vishnu) and a central character in the Ramayana. Lord Hanuman is also one of the powerful incarnation of Lord Shiva. A general among the vanaras, Hanuman is a disciple of Lord Ram in the war against the demon king Ravan. Hanuman's exploits are much celebrated in a variety of religious and cultural traditions,^[25] particularly in Hinduism, to the extent that he is often the object of worship according to some bhakti traditions,^[26] and is the prime deity in many temples known as Hanuman Mandirs. He is one of seven chiranjeevs (immortals) as per sanatan Dharma. Hanuman also appears in Mahabharata on Arjuna's chariot as 'dhwaj' (a kind of flag).

Text[edit]

The work consists of forty-three verses – two introductory Dohas, forty Chaupais and one Doha in the end.^[2] The first introductory Doha begins with the word shrī, which refers to Sita, who is considered the Guru of Hanuman.^[27] The auspicious form, knowledge, virtues, powers and bravery of Hanuman are described in the first ten Chaupais.^[28][29][30] Chaupais eleven to twenty describe the acts of Hanuman in his service to Ram, with the eleventh to fifteenth Chaupais describing the role of Hanuman in bringing back Lakshman to consciousness.^[28] From the twenty-first Chaupai, Tulsidas describes the need of Hanuman's Kripa.^[31] At the end, Tulsidas greets Lord Hanuman with subtle devotion^[32] and requests him to reside in his heart and in the heart of Vaishnavs.^[33] The concluding Doha again requests Hanuman to reside in the heart, along with Ram, Lakshman and Sita.^[34]

The translation below follows the English and Hindi translations by Gita Press, Rao, Mehta and Rambhadracharya.^{[35][36][29][37][38]}

Introductory Dohas[edit]

Cleansing the mirror in the form of my mind with the pollen of the lotus-feet of the Guru, I describe the unblemished glory of Rama, which bestows the four fruits.^[27][39]

Gita Press translation interprets the four fruits as the four Puruṣārthas – Dharma, Artha, Kāma, and Mokṣa.^[39] Rambhadracharya comments that the four fruits refer to any of the following

1. The four Puruṣārthas – Dharma, Artha, Kāma, Mokṣa
2. The four types of Mukti – Sālokya, Sāmīpya, Sāyujya, Sārūpya
3. Dharma, Jñāna, Yoga, Japa

Knowing my body to be devoid of intelligence, I remember Hanuman, the son of Vāyu. Give me strength, intelligence and knowledge and remove all ailments (kalesa) and impurities (bikāra).^{[29][39][37][40]}

Gita Press interprets kalesa as bodily ailments and bikāra as mental maladies.^[39] Rambhadracharya comments that kalesa (Sanskrit kleśa) refers to the five afflictions (Avidyā, Asmitā, Rāga, Dveṣa, and Abhiniveśa) as described in the Yoga Sutras, and bikāra (Sanskrit vikāra) refers to the six impurities of the mind (Kāma, Krodha, Lobha, Moha, Mada, and Mātsarya).^[40] Rambhadracharya adds that these five afflictions and six impurities are the eleven enemies, and Hanuman is capable of removing them as he is the incarnation of the eleven Rudras.^[40]

The Chalisa[edit]

O Hanuman, the ocean of knowledge and virtues, may you be victorious. O the chief amongst Vanaras famous across the three Lokas (Pātāla, Prithvi (earth) and Svarga), may you be victorious.^[30][39][41]

Rambhadracharya comments that Hanuman is called ocean of knowledge by Tulsidas as the Valmiki Ramayana describes him as one who knows the three Vedas (Ṛgveda, Yajurveda, and Sāmaveda) and Vyākaraṇa.^[41]

You are the trusted messenger of Rama and you are the abode of incomparable strength. You are known by the names of Anjaniputra (son of Anjana) and Pavanasuta (son of Vāyu).^[29][30][42]

Hanuman is called Anjaniputra as he was born from the womb of Anjana, who was an Apsara with the name Puñjikasthalā and was born as a Vanara by the curse of Agastya.^[42] Hanuman is called Pavanasuta since Vāyu carried the divine power of Shiva into Anjana's womb, and since the Valmiki Ramayana calls Hanuman as Vāyu's own son (mārutasyaurasaḥ putraḥ).^[42][43]

You are the great hero, you are endowed with valour, your body is as strong as Indra's Vajra. You are the destroyer of vile intellect, and you are the companion of one whose intellect is pure.^[29][30][44]

Rambhadracharya explains the word bajarangī to come from Sanskrit Vajrāṅgī and gives two meanings of the word bikrama based on the root kram in Sanskrit and usage of the verb form vikramasva in Valmiki Ramayana –^[44]

1. Hanuman is endowed with special progression of sādhanā (penance).
2. Hanuman is endowed with the special action of going over or across, i.e. the crossing of the ocean

Your complexion is that of molten gold, and you are resplendent in your handsome form. You wear Kundalas (small earrings worn in old times by Hindus) in your ears and your hair is curly.^[45]

Noting that in the Ramcharitmanas Tulsidas calls Hanuman as Subeṣa (one with a handsome form), Rambhadracharya comments that this verse describes the form of Hanuman when he took the appearance of a Brahmin, which happens three times in the Ramcharitmanas.^[45]

You have the Vajra and the flag in your hands, and the sacred-thread (Yajnopavita) made of the Munja grass adorns your shoulder.^[46]

Rambhadracharya gives two meanings for the first half of the verse –^[46]

1. The flag signifying the victory of Rama shines forth in Hanuman's Vajra-like powerful hand
2. The Vajra-like powerful Gadā and the victory flag of Rama shine forth in Hanuman's hands

He also gives the variant reading chhājai (छाजै) instead of sājai (साजै) in the second half.^[46]

O embodiment of Shiva (or son of Vāyu carrying the power of Shiva), the delighter of Kesari, your aura and majesty is great and is revered by the whole world.^[29][30][43]

Rao and Mehta explain the first half as Hanuman is the son of Kesari and Shiva.^[29][30] Rambhadracharya gives two variant readings for the first part–^[43]

1. shankara svayam which is explained as Hanuman is Shiva himself, as Vāyu carried the power of Shiva himself in Anjana's womb from which Hanuman was born. Tulsidas mentions Hanuman as an Avatar of Shiva in the Vinayapatrika.
2. shankara suvana which is explained as Hanuman is the son of Vāyu, who is one of the eight manifestations of Shiva as per Kalidasa. An alternate explanation is that the word suvana is used in the sense of Aṃśa as per the Puranic narrative of Vāyu carrying Shivas power to Anjana's womb.

Rambhadracharya explains kesarī nandana as the Kṣetraja son of Kesari, which is one of the twelve kinds of offspring recognized in the ancient Hindu law.^[43]

You are the praiseworthy abode of the eighteen types of Vidyā (knowledge), all virtues reside in you, and you are exceedingly clever.^[47]You are ever eager to perform tasks for Rama.^[47]

You delight in listening to the acts of Rama (Ramayana).^[48]Rama, Lakshmana and Sita reside in your mind.^[48] Alternately, you reside in the minds of Rama, Lakshmana and Sita [owing to their affection towards you].^[48]

You assumed an extremely minute form and appeared to Sita in the Ashok Vatika. You assumed a very large and scary form and burnt the city of Lanka.^[49]

You assumed a frightening form and destroyed the demons [in the army of Ravana]. You carried out all the tasks of Rama.^[50]

Rambhadracharya comments that the word bhīma is an allusion to the event in the Mahabharata when Hanuman showed the same frightening form to Bhima.^[50]

You brought the Sanjivini, the life saving herb from Dronagiri in Himalayas, and revitalized Lakshman. Out of elation, Rama embraced you.^[29][51][52]

Rama, the chief among Raghu's descendants, praised you profusely saying 'You are dear to me like my brother Bharata.^[29][51][53]

Rambhadracharya associates the term bhāī with bharata.^[53] In contrast, Rao and Mehta interpret the second half as Rama said that you (Hanuman) are my dear brother, like Bharata.^[29][51]

Rao and Mehta's translation – Rama also added that a thousand people will praise Hanuman's glory and embraced him again.^[29][51]

Rambhadracharya interprets sahasa badana as the thousand-hooded serpent Shesha.^[54] His translation is The serpent Shesha, who has a thousand mouths, sings and will sing your glory, saying thus Rama embraces Hanuman again and again.^[54]

Rao and Mehta translate the two verses as Saints like Sanka, Bramha, Munisa, Narad, Sarad, Sahit and Ahisa have blessed Hanuman; Yama (God of death), Kubera (God of wealth), Dikpala (Gods of eight directions), Kavis (poets), Kovidas (folk singers) cannot describe Hanuman's reputation.^[29][51] Rambhadracharya associates the verb gāvai in verse 13 with verse 14 and first half of verse 15 also, interprets ahīsā as standing for both Shiva and Vishnu, and kovida as one who knows Vedas.^[28] His translation reads The celibate Rishis like Sanaka, the Devatas like Brahma, Narada the best among Munis (sages), Saraswati with Shiva and Vishnu, the eight Dikpalas including Yama and Kubera – all these will sing your glory. To what extent can the mortal poets and scholars of Vedas speak about your infinite glory?^[28]

You did Sugriva a great favour by making him meet Rama and bestowing on him the kingdom of Kishkindha.^[29][51][55]

Your Mantra was accepted by Vibishana, as a result of which he became the king of Lanka.^[29][51][56]The whole world knows this.^[56]

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The Surya, sun situated {1 Yug = 12,000 unit 1 Sahastra = 1000, 1 Yojan = 8 Miles^{[57][Note 1]}, (Yug x Sahastra x Yojan) = 12,000x1,000x8

miles =96 ,000,000 miles. (1 mile=1.6km) ;96,000,000 miles = 96,000,000* 1.6 km = 1536,00,000 km^{[Note 2]} from the earth, was swallowed by you after you assumed him to be a sweet fruit The distance can vary within a limit as the orbit of revolution is not purely circle but elliptical ..^[58]

It refers that hanuman has swallowed sun by travelling this distance from earth. Though Hanuman does not end up swallowing the Surya in Valmiki's Ramayana, the narrative is referred to by Tulsidas in the Vinayapatrika.^[58]. Rambhadracharya discribes the differences in the narration by Valmiki and Tulsidas to the difference in the Kalpas.^[58]

O Lord, placing the ring given by Rama in your mouth, you leaped across the ocean – there is no wonder here.^[59]

All the unattainable tasks in the world become easily attainable with your grace.^[31]

You are the doorkeeper and protector of the door to Rama's court. Without your command, nobody can enter the abode of Rama.^[60]

Rambhadracharya explains paisāre as the Tadbhava form of Sanskrit padasāra.^[60]

Once in your refuge, a Sādhaka obtains all the pleasures. You are the protector, and there is nothing to be afraid of.^[61]

When you roar, after remembering your powers, the three worlds tremble with fear.^[62]

Rambhadracharya comments that this verse refers to the narrative of Jambavan reminding Hanuman of his powers in the Kishkindha Kanda of Ramayana.^[62]

Evil spirits (bhūta) and meat-eating ghosts (pishācha) do not come near those chant the Mahāvira name of yours.^[63]

The brave Hanuman, when invoked incessantly by the means of Japa, destroys all ailments and removes all sufferings.^[64]

Hanuman extricates those from all adversities who remember him (or contemplate upon him) in their heart, by their actions and by their words.^[29][65][66]

Rama is the supreme God and a king with Tapas, and yet you executed all his tasks.^[29][65][67]

Rambhadracharya explains that the word saba para is from Sanskrit sarvapara, meaning supreme. A variant reading of this verse is sabapara rāma rāya siratājā, on which Rambhadracharya's commentary says Rama is the supreme God and king of kings.^[67]

And whoever comes to you with any wish, that wish is fulfilled beyond limits (literally, 'they obtain the unlimited fruit of the wish') in this very birth.^[29][65][68]

A variant reading is soī amita jīvana phala pāvai.^[68]

Your glory is famous in all the four Yugas, and illuminates the whole world.^[29][69][70]

Rambharacharya adds that this verse refers to the Immortality and Glory of Lord Hanuman in all the four Yugas.

You are the protector of Sadhus (good people or ascetics) and Sants (saints). You are the destroyer of demons and dear as a son to Rama.^[71]

Rambhadracharya interprets the word sādhu as Bhaktas who are performing sādhanā and the word santa as Bhaktas whose sādhanā is complete.^[71]

You are the bestower the eight Siddhis (supernatural powers named Aṇimā, Garimā, Mahimā, Laghimā, Prāpti, Prākāmya, Īśitva, and Vaśitva) and the nine Nidhis (divine treasures named Mahāpadma, Padma, Śaṅkha, Makara, Kacchapa, Mukunda, Kunda, Nīla and Kharva). Mother Sita, the daughter of Janaka, has granted you this boon.^[72]

You have the treasure of Rama's Bhakti (rāma rasāyana) with you. You are, respectfully, the servant of Raghupati (Shri Raam).^[73]

Rambhadracharya explains the term rāma rasāyana in two ways –^[73]

1. The treasure of love (Bhakti) towards Rama, with rasa meaning devotion and āyana meaning repository
2. The abode of devotion to Rama (i.e. Ramāyana), with rasa meaning devotion and āyana meaning a house or edifice

The second half has variant readings including sadā raho and sādara tuma instead of sādara ho^[74]

Singing of you (Hanuman), a Bhakta obtains Rama and forgets the adversities and afflictions of many births.^[75]

Rambhadracharya explains using verses from Ramcharitmanas and Kavitavali, that as per Tulsidas Jñāna and Vairāgya are the two means to obtain Rama, and Hanuman is both Jñāna and Vairāgya incarnate.^[75] Hence serving Hanuman leads to Rama.^[75]

As a result of devotion to you, a Bhakta goes to Sāketa Loka (raghubara pura) at the time of their end (physical death). Once the Bhakta reaches Sāketa, wherever they take birth, they are known as the Bhaktas of Hari.^[76]

Rambhadracharya interprets this verse to mean that the Bhakta, even discards the blissful Moksha to take birth again in this world as a devotee of Hari, as Tulsidas says in the fourth book of Ramcharitmanas.^[76]

Even one who does not contemplate on any other Devatas in their mind and only serves Hanuman, achieves all favourable bliss in this world and the next.^[77]

Rambhadracharya explains that as per Bhagavad Gita, only Devatas can grant the desired results of actions, but even if one serves Hanuman and no other Devata, they obtain all worldly and other-worldly bliss.^[77]

Whoever remembers the brave and mighty Hanuman gets free of all adversities and relief from all pains.^[29][65][78]

O Hanuman, the master of senses, may you be victorious, may you be victorious, may you be victorious. May you shower your grace lovingly, as a Guru does, and reveal to me the knowledge of devotion to Rama.^[29][32][65]

Rambhadracharya interprets the three utterances of jaya to mean that Hanuman is sat-cit-ānanda.^[32]

One who recites Hanuman Chalisa a hundred times (or for hundred days) is released from bondage and obtains great bliss'.^[29][79][80]

Rambhadracharya interprets shata as standing for the number 108 and bāra (Sanskrit vāra) to mean a day.^[80] He explains the words to mean that one who recites the Hanuman Chalisa 108 times daily for 108 days will be released from the bondages of this world and the next, and will obtain great bliss.^[80]

One who reads this Hanuman Chalisa obtains Siddhi (accomplishment or liberation). Shiva himself bears witness to this statement.^[81]

Rao and Mehta explain this as 'One who reads Hanuman Chalisa attains siddhis of God Shiva and becomes his friend.'^[29][79]

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Tulsidas is always a devotee of Hari. O Lord, make my heart your abode.^[29][79]

Rambhadracharya offers three explanations for this verse in accordance with three different Anvayas (connection of words)^[33] –

1. O Hanuman, the lord of Vanaras, you are always in the service of Hari (Rama), may you reside in the heart of Tulsidas.
2. Tulsidas says O Lord Hanuman, may you ever reside in the heart of the devotees who serve Hari (Rama).
3. Tulsidas is ever the servant of Hari (Hanuman, as Hari also means Vanara in Sanskrit), may you reside in my heart.

Concluding Doha[edit]

O Son of Vāyu, remover of adversities, one with an auspicious form, and the chief among all Devas, may you reside in our hearts along with Rama, Lakshman and Sita.^[29][34][79]

Rambhadracharya explains that Tulsidas addresses Hanuman with four adjectives in this final verse to indicate that Hanuman helps cleanse the mind (Manas), intellect (Buddhi), heart (Citta) and ego (Ahaṅkāra), and by asking him to reside in the heart of the devotee, Tulsidas ends the work by implying that the refuge of Hanuman is the supreme pursuit.^[34]

Commentaries[edit]

Till the 1980s, no commentary had been composed on the Hanuman Chalisa, which Rambhadracharya attributes to the work not being included in printed editions of collected works of Tulsidas.^[2] Indubhushan Ramayani authored the first brief commentary on Hanuman Chalisa.^[2] Rambhadracharya's Mahaviri commentary in Hindi, authored in 1983,^[2] was called the best commentary on Hanuman Chalisa by Ram Chandra Prasad.^[82]

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Review[edit]

Swami Karpatri considered Hanuman Chalisa to be a supreme Pramana, omnipotent and capable of fulfilling all wishes, like the Vedic Mantras.^[2] Rambhadracharya called it full of auspiciousness and a jewel amongst Stotras, and said that he had witnessed and heard of many instances where the wishes of people reciting the Chalisa with faith were granted.^[2]

Ujjain based Pt.Vijay Shankar Mehta a columnist with Dainik Bhaskar of Jeevan prabhan samooh teaches life management through Hanuman Chalisa . He has also developed a course on meditation through Hanuman Chalisa and conduct these seminar across india regularly.

In popular culture[edit]

The Hanuman Chalisa is recited by millions of Hindus every day,^[8] and most practising Hindus in India know its text by heart.^[83] The work is known to popular among people from diverse educational, social, linguistic, musical, and geographical groups.^[83]

Classical and folk music[edit]

The Hanuman Chalisa is one of the best selling Hindu religious books and has been sung by many popular bhajan, classical and folk singers.^[83] The rendition of Hanuman Chalisa by Hari Om Sharan, originally released in 1974 by the Gramophone Company of India and re-released in 1995 by Super Cassettes Industries,^[84] is one of the most popular, and is regularly played at temples and homes across Northern India.^[83][85] This rendition is based on traditional melodies in the Mishra Khamaj, a raga belonging to the KhamajThat,^[84] with the base note taken at the second black key (kali do) of the harmonium.^[84] A recording based on the same traditional melodies was released in 1992 by Super Cassettes Industries, with Hariharan as the singer and Gulshan Kumar as the artiste.^[84] Other notable renditions include those by bhajan singers Anup Jalota and Ravindra Jain, Hindustani vocalists Pandit Jasraj and Rajan and Sajan Mishra, and the Carnatic vocalist M.S. Subbulakshmi.^[84] The renditions by Unni Krishnan, Nithyasree Mahadevan, Pandit Bhimsen Joshi, Ganapathi Sachchidananda Swamiji and Morari Bapu are also popular.^{[citation needed]}

Popular movies[edit]

In the Hindi movie 1920, released on September 2008, there is a scene where the protagonist Arjun Singh Rathod, played by Rajneesh Duggal recites the Hanuman Chalisa in full.

Popular music[edit]

Popular playback singers who have sung the Hanuman Chalisa include Lata Mangeshkar, Mahendra Kapoor, S.P.Balasubramaniam, Shankar Mahadevan and Udit Narayan^[83] A song from a Bollywood movie London Dreams, starring Salman Khan and Ajay Devgan, and movie Vaah! Life Ho Toh Aisi! starring Shahid Kapoor, Amrita Rao, Sanjay Dutt and Arshad Warsi.^{[citation needed]} It is also used in Kabhi Khushi Kabhi Gham as a short song.^{[citation needed]} In the movie 1920 (directed by Vikram Bhatt), Hanuman Chalisa is frequently used in different scenes.^{[citation needed]} Also used for the song 'Selfie Le Le Re' in Bajrangi Bhaijaan.^{[citation needed]} These movies have a part/or the entirety of the Hanuman Chalisa.^{[citation needed]} The Hanuman Chalisa has been sung by Amitabh Bachchan in chorus with twenty other singers.^[83] This recording was released as a part of the 'Shri Hanuman Chalisa' album in 2011 and received an unprecedented response by the releasing music label during November 2011.^[86]

See also[edit]

Notes[edit]

1. ^The length of Yojana varies from 5-8 miles depending on its usage. The value of 5 miles is taken from its usage in Surya Siddhanta and Aryabhatiya.
2. ^The units of measurement are taken to be miles (or km) ignoring the multiplication of distance and time, for the sake of meaning. The distance of Sun from Earth deduced here is not to be taken literally, but rather to be indicative of the enormity of the distance in a poetic sense.

References[edit]

1. ^Nityanand Misra 2015, p. xviii.
2. ^ ^abcdefghiRambhadradas 1984, pp. 1–8.
3. ^'Hanuman Chalisa in digital version'. The Hindu Business Line. 26 February 2003. Retrieved 25 June 2011.
4. ^'Book Review / Language Books : Epic of Tulasidas'. The Hindu. 3 January 2006. Retrieved 25 June 2011.
5. ^'Lineage shows'. The Hindu. 29 November 2002. Retrieved 25 June 2011.
6. ^ ^abPeebles 1986, p. 100
7. ^Peebles 1986, p. 99
8. ^ ^abKaran Singh, in Nityanand Misra 2015, p. xvi.
9. ^ ^abde Bruyn 2010, p. 471
10. ^Lutgendorf 2007, p. 293.
11. ^Prasad 2008, p. 857, quoting Mata Prasad Gupta: Although he paid occasional visits to several places of pilgrimage associated with Rama, his permanent residence was in Kashi.
12. ^Callewaert 2000, p. 90
13. ^ ^abHandoo 1964, p. 128: ... this book ... is also a drama, because Goswami Tulasidasa started his Ram Lila on the basis of this book, which even now is performed in the same manner everywhere.
14. ^Prasad 2008, p. xii: He is not only the supreme poet, but the unofficial poet-laureate of India.
15. ^Prasad 2008, p. xix: Of Tulsidas's place among the major Indian poets there can be no question: he is as sublime as Valmiki and as elegant as Kalidasa in his handling of the theme.
16. ^Jones 2007, p. 456
17. ^Sahni 2000, pp. 78–80
18. ^Lutgendorf 1991, p. 11: ... – scores of lines from the Rāmcaritmānas have entered folk speech as proverbs – ...
19. ^Mitra 2002, p. 216
20. ^Subramanian 2008, p. inside cover
21. ^Mehta 2007, p. xxv
22. ^Mehta 2007, p. xxvii
23. ^Mehta 2007, p. xxxi
24. ^Mehta 2007, p. xxxvix
25. ^Orlando O. Espín, James B. Nickoloff An introductory dictionary of theology and religious studies. 2007, page 537
26. ^Rosen, Steven. Essential Hinduism. 2006, page 67-8
27. ^ ^abRambhadradas 1984, pp. 11–14
28. ^ ^abcdRambhadradas 1984, pp. 46–47, 48–49
29. ^ ^{abcdefghijklmnopqrstuvwx}Rao 2009, pp. 393–397
30. ^ ^abcdefMehta 2007, p. xv
31. ^ ^abRambhadradas 1984, pp. 56–57
32. ^ ^abcRambhadradas 1984, pp. 78–79Archived 3 February 2014 at the Wayback Machine
33. ^ ^abRambhadradas 1984, pp. 81–82
34. ^ ^abcRambhadradas 1984, pp. 83–84Archived 3 February 2014 at the Wayback Machine
35. ^'Hanuman Chalisa With Meaning (English)'. Hanuman Chalisa | All About Hanuman. 7 June 2017. Retrieved 15 June 2017.
36. ^'1528_Hanuman_Chalisa_Web.pdf'. Google Docs. Retrieved 15 June 2017.
37. ^ ^abMehta 2007, p. xiii
38. ^Rambhadradas 1984, pp. 17–82
39. ^ ^abcdeŚrī Hanumānacālīsā(PDF). Gorakhpur, Uttar Pradesh, India: Gita Press. Retrieved 4 June 2013.
40. ^ ^abcRambhadradas 1984, pp. 15–16
41. ^ ^abRambhadradas 1984, pp. 17–19
42. ^ ^abcRambhadradas 1984, pp. 20–21
43. ^ ^abcdRambhadradas 1984, pp. 29–31
44. ^ ^abRambhadradas 1984, pp. 22–25
45. ^ ^abRambhadradas 1984, pp. 26–27
46. ^ ^abcRambhadradas 1984, p. 28
47. ^ ^abRambhadradas 1984, pp. 32–34
48. ^ ^abcRambhadradas 1984, pp. 34–36
49. ^Rambhadradas 1984, pp. 37–38
50. ^ ^abRambhadradas 1984, pp. 39–42
51. ^ ^abcdefgMehta 2007, p. xvi
52. ^Rambhadradas 1984, p. 43
53. ^ ^abRambhadradas 1984, pp. 44–45
54. ^ ^abRambhadradas 1984, pp. 45–46
55. ^Rambhadradas 1984, pp. 49–50
56. ^ ^abRambhadradas 1984, pp. 51–52
57. ^Richard Thompson (1997), 'Planetary Diameters in the Surya-Siddhanta', Journal of Scientific Exploration, 11 (2): 193–200 [196]
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59. ^Rambhadradas 1984, p. 55
60. ^ ^abRambhadradas 1984, pp. 57–60
61. ^Rambhadradas 1984, p. 61
62. ^ ^abRambhadradas 1984, p. 62–63
63. ^Rambhadradas 1984, pp. 63–64
64. ^Rambhadradas 1984, p. 64
65. ^ ^abcdeMehta 2007, p. xix
66. ^Rambhadradas 1984, p. 65
67. ^ ^abRambhadradas 1984, pp. 66–67
68. ^ ^abRambhadradas 1984, pp. 67–68
69. ^Mehta 2007, p. xxi
70. ^Rambhadradas 1984, pp. 68–69
71. ^ ^abRambhadradas 1984, p. 70
72. ^Rambhadradas 1984, pp. 71–72
73. ^ ^abRambhadradas 1984, pp. 72–73
74. ^Nityanand Misra 2015, pp. 139, 182.
75. ^ ^abcRambhadradas 1984, pp. 73–74
76. ^ ^abRambhadradas 1984, pp. 74–75
77. ^ ^abRambhadradas 1984, pp. 76–77
78. ^Rambhadradas 1984, pp. 77–78
79. ^ ^abcdMehta 2007, p. xxiii
80. ^ ^abcRambhadradas 1984, pp. 79–80
81. ^Rambhadradas 1984, pp. 80–81
82. ^Prasad, Ram Chandra (1999) [First published 1991]. Sri Ramacaritamanasa The Holy Lake of the Acts of Rama (Illustrated, reprint ed.). Delhi, India: Motilal Banarsidass. ISBN978-81-208-0443-2. Retrieved 7 June 2013. श्रीहनुमानचालीसा की सर्वश्रेष्ठ व्याख्या के लिए देखें महावीरी व्याख्या, जिसके लेखक हैं प्रज्ञाचक्षु आचार्य श्रीरामभद्रदासजी। श्रीहनुमानचालीसा के प्रस्तुत भाष्य का आधार श्रीरामभद्रदासजी की ही वैदुष्यमंडित टीका है। इसके लिए मैं आचार्यप्रवर का ऋणी हूँ। [For the best explanation of Śrīhanumānacālīsā, refer the Mahāvīrī commentary, whose author is the visually-disabled Ācārya Śrīrāmabhadradāsa. The base for the commentary on Śrīhanumānacālīsā being presented is the commentary by Śrīrāmabhadradāsa, which is adorned with erudition. For this, I am indebted to the eminent Ācārya.]
83. ^ ^abcdefNityanand Misra 2015, pp. xvii–xxi.
84. ^ ^abcdeNityanand Misra 2015, pp. 199–212.
85. ^Manuel, Peter (1993). Cassette Culture: Popular Music and Technology in North India – Chicago Studies in Ethnomusicology (2, illustrated ed.). University of Chicago Press. p. 117. ISBN9780226504018.
86. ^'All in praise of the Almighty'. The Times of India. 6 November 2011. Retrieved 10 June 2012.

Bibliography[edit]

• Kumar, Chandra Shekhar (4 November 2015). Unlocking Hanuman Chalisa : Revelations of a Householder Mystic (हनुमान चालीसा कुंजिका : एक रहस्यवादी गृहस्थ का आत्मपुंज) (in Hindi and English). Bangalore, India: Ancient Kriya Yoga Mission.
• Rambhadradas (8 June 1984). श्रीहनुमानचालीसा (महावीरी व्याख्या सहित) [Shri Hanuman Chalisa (with the Mahaviri commentary)] (in Hindi). New Delhi, India: Krishnadas Charitable Trust. Retrieved 29 May 2013.
• Misra, Nityanand (September 2015). Mahāvīrī: Hanumān-Cālīsā Demystified. Mumbai, India: Niraamaya Publishing Services Pvt Ltd. ISBN9788193114407.
• Callewaert, Winand M.; Schilder, Robert (2000). Banaras: Vision of a Living Ancient Tradition. New Delhi, India: Hemkunt Press. p. 90. ISBN9788170103028.
• Chaturvedi, B.K. (1994), Shri Hanuman Chalisa, India: Diamond Pocket Books, ISBN81-288-0865-6
• Chaturvedi, B.K. (1994), Shri Hanuman Chalisa (Roman), New Delhi: Diamond Pocket Books (P) Ltd, ISBN81-7182-395-5.
• Misra, Munindra (2015), Shri Hanuman Chalisa in English Rhyme with original text - FREE, U.S.: Osmora Inc.d, ISBN9782765913702.
• de Bruyn, Pippa; Bain, Dr. Keith; Allardice, David; Joshi, Shonar (2010). Frommer's India. Hoboken, New Jersey, United States of America: John Wiley and Sons. p. 471. ISBN9780470602645..
• Jones, Constance; Ryan, James D. (2007). Encyclopedia of Hinduism (Encyclopedia of World Religions) (Hardbound, Illustrated ed.). New York City, United States of America: Infobase Publishing. p. 456. ISBN9780816054589. It can be said without reservation that Tulsidas is the greatest poet to write in the Hindi language. Tulsidas was a Brahmin by birth and was believed to be a reincarnation of the author of the Sanskrit Ramayana, Valmiki.
• Mehta, Pt. Vijay Shankar (2007), Kripa Karahu Guru Dev Ki Naain, New Delhi: Radhakrishnan Prakashan (P) Ltd, ISBN978-81-8361-041-4(Second edition).
• Mitra, Swati (5 May 2002). Good Earth Varanasi City Guide. New Delhi, India: Eicher Goodearth Limited. p. 216. ISBN9788187780045.
• Peebles, Patrick (1986). Voices of South Asia: Essential Readings from Antiquity to the Present. USA: M.E. Sharpe Inc. p. 216. ISBN978-0-7656-3480-1.
• Rao, Cheeni (2009), In Hanuman's Hands: A Memoir, USA: Harper Collins Publishers, ISBN978-0-06-073662-0(First edition).
• Sahni, Bhisham (2000). Nilu, Nilima, Nilofara (in Hindi). New Delhi, India: Rajkamal Prakashan Pvt Ltd. pp. 78–80. ISBN9788171789603. हिन्दी का सौभाग्य है कि उसके काव्यकुंज की तुलसी-मंजरी की जैसी सुगंध संसार की साहित्य वाटिका में शायद कहीं नहीं। ... आकर्षण दोनों में अत्यधिक है अपने-अपने ढंग पर दोनों ही बहुत बड़े हैं, पर फिर भी सब तरफ़ से केवल काव्य के सौंदर्य पर विचार करने पर तुलसीदास ही बड़े ठहरते हैं – भाषा साहित्य में रवीन्द्रनाथ के संबंध में कहना पड़ता है कि भ्रम त्रुटियाँ मिल सकती हैं पर तुलसीदास के संबंध में कोई शायद ही मिले। ... और यही कारण है निराला जी तुलसीदास को कालिदास, व्यास, वाल्मीकि, होमर, गेटे और शेक्सपियर के समकक्ष रखकर उनके महत्त्व का आकलन करते हैं।
• Subramanian, Vadakaymadam Krishnier (2008). Hymns of Tulsidas. New Delhi, India: Abhinav Publications. p. Inside Cover. ISBN9788170174967. Famous classical singers like Paluskar, Anoop Jalota and MS Subbulakshmi have popularised Tulsidas's hymns among the people of India.

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