Chaupais 25–32 turn from Hanuman's heroic deeds to the significance of his devotion as a path. The name chanted continuously, total attention across thought, action, and word, the glory that spans all four yugas — these verses describe what Hanuman's presence means for those who turn toward him. The section also contains two verses of great theological depth: Hanuman as holder of the Ram-rasayan (the elixir of bhakti) and the detail that the boon to grant all siddhis and nidhis was given to Hanuman by Sita herself.
📖 Composed by Tulsidas (16th century)
Chaupai 25
नासै रोग हरै सब पीरा ।
जपत निरंतर हनुमत बीरा ॥
Naasai rog harai sab peeraa.
Japat nirantar Hanumat beeraa.
नासै
are destroyed, perish
रोग
ailments, sickness
हरै
is removed, is taken away
सब पीरा
all suffering and pain
जपत
by the repeated chanting
निरंतर
continuously, without break
हनुमत बीरा
of the heroic Hanuman's name
Tulsidas now turns to the fruit of devotion. Continuously chanting the name of heroic Hanuman, he says, destroys ailments and removes all suffering. This is the belief of the tradition — not a medical claim but a statement of devotional faith carried across centuries. The key word is nirantar: not once, but continuously. The name as a practice, not just an utterance.
Chaupai 26
संकट तें हनुमान छुड़ावै ।
मन क्रम बचन ध्यान जो लावै ॥
Sankat ten Hanumaan chhudaavai.
Man kram bachan dhyaan jo laavai.
संकट तें
from crisis, from difficulty
हनुमान छुड़ावै
Hanuman frees
मन क्रम बचन
in thought, in action, in word
ध्यान जो लावै
whoever brings dhyan — deep, devoted attention
The verse names three levels of devotion: thought, action, and word — man, karm, vachan. Whoever brings all three into alignment and turns that full attention toward Hanuman, Tulsidas says, is freed from crisis. The depth of the commitment matters. A divided mind, partial devotion — these are not what is being described. This is the ideal of total, undivided attention to one's chosen deity.
Chaupai 27
सब पर राम तपस्वी राजा ।
तिन के काज सकल तुम साजा ॥
Sab par Raam tapasvi raajaa.
Tin ke kaaj sakal tum saajaa.
सब पर
above all, supreme among all
राम
Shri Rama
तपस्वी राजा
the king who is also a great ascetic
तिन के काज
his tasks, his purposes
सकल
all, every one
तुम साजा
you accomplished, you set right
Tulsidas places Rama at the summit: supreme above all, a king who is simultaneously a great ascetic. And then he names Hanuman's complete record: every single task of that king — you, Hanuman, accomplished every one. The word sakala means all, without exception. This is the completeness of Hanuman's service.
Chaupai 28
और मनोरथ जो कोई लावै ।
सोइ अमित जीवन फल पावै ॥
Aur manorath jo koee laavai.
Soi amit jeevan phal paavai.
और मनोरथ
any wish, any longing of the heart
जो कोई लावै
whoever brings it
सोइ
that person
अमित
immeasurable, boundless
जीवन फल
the fruit of life, life's fulfilment
पावै
receives
Whoever comes to Hanuman carrying any wish or longing — whatever it may be — receives immeasurable fulfilment. Tulsidas says jeevan phal: the fruit of life itself. This is not a small claim; it is the poetic articulation of faith that the devotee's deepest purpose is met when they approach Hanuman sincerely.
Chaupai 29
चारों जुग परताप तुम्हारा ।
है परसिद्ध जगत उजियारा ॥
Chaaron jug partaap tumhaaraa.
Hai parsiddha jagat ujiyaaraa.
चारों जुग
in all four yugas (cosmic ages)
परताप
glory, radiant power
तुम्हारा
yours
परसिद्ध
renowned, well established
जगत उजियारा
the one who illumines the world
Hanuman's glory is not limited to one era. It spans all four yugas — Satya, Treta, Dvapara, and Kali — the entire cycle of cosmic time. He is the one who illumines the world, and this illumination, the verse says, is already well established and known. The Chalisa itself is part of that illumination, bringing Hanuman's story to every household in every era.
Chaupai 30
साधु-संत के तुम रखवारे ।
असुर निकंदन राम दुलारे ॥
Saadhu-sant ke tum rakhvaare.
Asur nikandan Raam dulaare.
साधु-संत के
of the sadhus and sants (ascetics and holy persons)
तुम रखवारे
you are the protector
असुर निकंदन
destroyer of asuras
राम दुलारे
the beloved, the cherished one of Shri Rama
Three qualities in one verse: protector of the holy, destroyer of the wicked, and beloved of Rama. These three together define the role Hanuman plays in the world — the guardian of dharma who is himself held dear by the one whose dharma he upholds. The word dularey — the cherished one — is remarkably tender for a verse about a cosmic destroyer.
Chaupai 31
अष्ट सिद्धि नौ निधि के दाता ।
अस बर दीन जानकी माता ॥
Asht siddhi nau nidhi ke daataa.
As bar deen Jaanaki maataa.
अष्ट सिद्धि
the eight siddhis — supernatural abilities
नौ निधि
the nine nidhis — great treasures
के दाता
the giver of
अस बर
this boon
दीन
was granted
जानकी माता
by mother Janaki — Sita
The eight siddhis are the eight classical supernatural powers — the ability to become minute, to become enormous, to become weightless, and so on. The nine nidhis are the great cosmic treasures. Hanuman is the giver of both. But here Tulsidas adds a detail of enormous significance: it was Sita — mother Janaki — who granted this power to Hanuman. The boon came from the very one Hanuman had risked everything to find.
Chaupai 32
राम रसायन तुम्हरे पासा ।
सदा रहो रघुपति के दासा ॥
Raam rasaayan tumhare paasaa.
Sadaa raho Raghupati ke daasaa.
राम रसायन
the elixir of Ram-devotion, the nectar of bhakti to Rama
तुम्हरे पासा
is with you, is in your keeping
सदा रहो
may you always remain
रघुपति के दासा
the servant of Raghupati — Shri Rama
Ram-rasayan is one of the most beloved phrases in the Chalisa. Rasayan means elixir — the alchemical substance that transforms. Tulsidas says that the elixir of devotion to Rama is held by Hanuman. If you want that devotion, come to the one who embodies it completely. The verse closes with a prayer that Hanuman may always remain in his chosen identity: the servant of Shri Rama.
References
Hanuman Chalisa · 4 / 5