हनुमान बाहुक Hanumān Bāhuk

He who crossed the ocean, who dispelled Sita's grief, whose body shines like the rising sun, whose arms are mighty, whose form is formidable — like Death to Death itself. He who fearlessly burnt the dense forests and the city of Lanka, whose brows are curved (in resolve), the son of the Wind who crushed the pride and arrogance of the powerful demons. Tulsidas says: he is easily served, ever near for the welfare of his servants — by counting his virtues, bowing to him, remembering him, and chanting his name, all grave calamities are dispelled.

When the agreeable words of Jambavan were heard, Hanuman's heart was filled with joy. Hanuman's body then became agitated with eagerness; in his mind his attachment to Rama's feet blazed up. Listen, O Lord, my distress is very great; my unsteady mind runs about pondering virtues and faults. Who is as foolish as the ten-headed Ravana among our foes? Who is as wicked as him in the world? Tulsidas says: he who worships with devotion for Rama's sake is always freed from bondage. Those who daily recite the Hanuman Bahuk — all obstacles are removed for them.

O mind, worship the gracious Ramachandra, the remover of the terrible fear of worldly existence — whose eyes are like new lotuses, whose face is like a lotus, whose hands and feet are lotus-red. His beauty surpasses Kamadeva (the god of love) beyond all counting, dark and tender like a new blue lotus, wearing yellow silk like a brilliant flash of lightning; I bow to that pure one, the chosen husband of Janaka's daughter (Sita). This verse in the Jhulna meter serves as an inner meditation within the Bahuk, shifting briefly to praise of Rama himself through whose grace Hanuman operates.

Tulsidas acknowledges himself as cowardly, impotent, of uncertain character, confronting the hardness of the fearful Kali age — overcome by mighty warriors of lust, anger, and intoxicated pride — great and terrible soldiers of ego. He is frightened by worldly existence, afflicted by the fierce pain of samsara, surrounded by formidable foes. The Hanuman Bahuk is for the removal of Tulsidas's fear — this is its very purpose. This sets the tone for the Ghanakshari section: Tulsidas's self-deprecating opening of his inner battlefield and his appeal to Hanuman.

I fall at Hanuman's feet again and again, knowing it to be for my own good. Why does Tulsidas not feel shame in speaking of his own inner secrets (of suffering and weakness)? I beg for the company of good souls who have attained holy birth in the world, for devotion to Rama, for Hanuman's grace, and for auspicious colour upon my face (i.e., joy and dignity). This verse marks Tulsidas's complete surrender — the abandonment of false pride, the willingness to lay open his vulnerability before Hanuman and the world.

Those men and women who count the stars of the sky of Rama's name — without accounting for their strength, all the means of happiness are mere words. For liberation from worldly bondage in every way, Hanuman is the ally; without him, Tulsidas has no daily guide or protector. The metaphor of stars in the sky for the names of Rama is characteristic of Tulsidas's lyrical genius — each name is a star in the infinite heaven of divine consciousness.

Obstacles increase in many ways but do not diminish even once. For Tulsidas's heart — without Hanuman — who is there to be a helper? There is no refuge in either of the two worlds (this world and the next) when one sees the great majesty (of the Lord). When one remembers Sugriva, the friend of Sugriva — Rama the king — comes. The verse echoes the story of Hanuman as the one who first connected Rama to Sugriva, and who therefore stands as the essential bridge between the devotee's cry and Rama's grace.

You who are resplendent with the strength of your arms, the hero who conquers the world, Rama's messenger of beautiful form, of fierce and mighty power — it is well-known that Hanuman is the cause of crossing over worldly existence. May Tulsidas's body and mind be joyful, and his fear of samsara humbled. The verse uses the word bidita (well-known, famous) — Hanuman's power to help devotees cross samsara is not a private secret but a publicly known, established truth of the devotional tradition.

Those who are bound (in worldly bondage), who seek beautiful conduct (good character), who know (the truth), who are born as devotees, who are pure and famous throughout the world — Tulsidas is the servant of Raghunath (Rama), know him as your own. Do not forsake him, do not abandon him, knowing this, O great Hanuman. This is one of the most direct and tender petitions in the Bahuk — Tulsidas asks Hanuman explicitly not to abandon him, claiming the relationship of personal belonging.

Knowing this in the heart, I, Tulsidas, make it known: I sing the form and virtues of Rama, I call myself the servant of (his) servants. Looking to the right (auspicious) side, with vows of ten-day fasting — in both existences in the world (this world and the next), know that Hanuman is the one who grants these. The 'servant of servants' trope is central to Tulsidas's theology: approaching Rama through Hanuman, who is the ideal servant, makes the devotee a servant of the servant — a humbler but therefore more powerful position.

Tulsidas's body is fatigued, afflicted with the pain and burning heat of fever; the mind is intoxicated with lust, anger, and pride, seized by the thief of greed. Gain and loss happen in many ways as destiny wills — but with Hanuman as ally, his servant (who) recites (this stotra will be protected). This verse explicitly names the physical ailment (dāha — burning, jvara — fever) that was the immediate catalyst for the composition, alongside the spiritual afflictions of the inner life.

Pain in the arms, pain in the abdomen, terrible pain in the limbs — the single merciful one for the removal of all pain is Hanuman. O Tulsidas, there is no shame (left), no task to accomplish, no honour today — O Tulsidas, abandon all outer adornments and worship the great Hanuman. This is the most raw and personal verse of the Bahuk — the explicit mention of bāhu-pīra (arm pain) gives the poem its very name. Tulsidas strips himself of all pretensions and lays bare his suffering, holding out only Hanuman as the sole remedy.

Falling at your feet and calling out, for the sake of the life dearest to me — preserve Tulsidas's honour, O Hanuman, the bridge (between the devotee and Rama). The king Rama, whose fame is known throughout the world, who delights the minds of devotees — preserve my devotion, give me strength; such is the supplication that comes to you. Hanuman as setu (bridge) is one of the most theologically resonant epithets in the poem — just as the physical bridge to Lanka allowed Rama's army to cross the sea, Hanuman as the spiritual bridge allows the devotee's prayer to cross the ocean of samsara.

Subduer of Ravana, doer of Rama's work, rich in steadfastness — the true one who found news of Sita, the heroic, excellent warrior. Compassionate to the lowly and poor, (I am) the servant — Tulsidas is suffering. With shame (i.e., do not shame me by refusing), claim me as your own, knowing (me as) your devotee, O joyful Hanuman. The three descriptors of Hanuman — Ravana's subduer, Sita's news-finder, and hero of Rama's mission — compress the entire Ramayana narrative into three tight epithets.

For Hanuman's good, for Rama's good, for the welfare of devotees — always doing good, the pure and auspicious treasury. May this body of Tulsidas, know it to be for your own good, remain (under your protection) — as long as the taste of Rama's name remains settled in the mind. Tulsidas offers his own body as an instrument of devotion and asks Hanuman to protect it only as long as it serves the purpose of Rama-nama-rasa — the nectar-flavour of Rama's name. It is a remarkably non-attached prayer: protect me only so far as I serve devotion.

You who know the virtues and faults of devotees and yet do not stay far away — you who fulfil desires and purify devotees, the hero of servants. The great reputation of Hanuman the mighty hero, the strength of his great renown — O ocean of compassion, grant (your) forces to this servant Tulsidas. The word birada means reputation or sworn vow — Hanuman's reputation as protector of devotees is itself a force, a binding commitment that Tulsidas invokes here.

In your refuge, taking your name daily — seeing the devotee-class as favourable, become pleased. Tulsidas's hope: remove the great calamity; whatever fear weighs upon him, remove that very fear far away. The verse is built on the logic of bhakti: the relationship of refuge (śaraṇa) creates obligation on the one who accepts the surrender. Tulsidas positions himself as one who has already taken shelter and already chants the name — Hanuman's reciprocal obligation is therefore to act.

Victory, victory, victory to Hanuman of unfathomable strength! Victory, victory, victory to the world's protector who keeps all well at all times! Leader of monkeys, steadfast in battle, of great strength — O great one, ferry Tulsidas across (samsara), taking pride in claiming this servant. The triple jaya (victory) is a formal devotional salutation signalling a shift in the poem's emotional register — from personal petition to exultant praise — even as the petition itself continues.

Fallen under the power of time and karma, body and mind are full of grief. Without Hanuman, no one stands guard. For the sake of Tulsidas the servant, for Rama's work — O Lord who frees from bondage, bring about removal (of all obstacles). The phrase kāla-karama-basa (under the power of time and karma) encapsulates the traditional Hindu understanding of suffering as embedded in the cosmic mechanism — not random misfortune but the weight of accumulated karma operating through time.

Burner of Lanka, for the purpose of finding news of Sita — he who seized the sun (in his childhood, thinking it a fruit), victor over excellent warriors in battle. Easily served, always working for the Master's good — may the terrible suffering of servant Tulsidas be driven far away. The reference to Hanuman seizing the sun (bāla-līlā — the childhood sport of trying to swallow the sun) anchors the verse in the mythological biography of Hanuman, establishing his cosmic power from birth.

Form of the world's auspiciousness, delighter of devotees' minds — steadfast in war, breaker of excellent warriors in battle. Drive far away Tulsidas's fear and faults, O great Hanuman — grant me contentment. The phrase jaga-maṃgala-rūpa (form of the world's auspiciousness) inverts the martial imagery of Hanuman's power: the same force that destroys enemies in battle is, from the devotee's perspective, simply auspiciousness radiating outward.

For the purpose of singing and remembering the form and virtues of Rama — the remover of sins, the bridge for crossing worldly existence. Tulsidas says: destroy the calamity, O Hanuman Bahuk — fulfil the desire (of liberation and healing). This verse names the poem itself — Hanuman Bahuk — within its own verses, a self-referential moment that marks the work's climactic turn toward conclusion and confident affirmation.

Those men and women who will read the Hanuman Bahuk — they will shed lust, anger, pride, greed, and delusion, all of them. Those who will hear it with devotion, holding to the daily discipline — for them all sorrows and calamities will be erased by Hari. This verse pivots from self-petition to general declaration of the stotra's benefits for all future reciters — the shift from 'I' to 'they' marks the transition toward the closing phala-shruti-style verses.

Whoever recites this with discipline for forty days — in that person's home, happiness and prosperity will arrive through Hanuman's grace. Disease, grief, calamity, and obstacles will be driven far away. The Bahuk composed by Tulsidas is a helper to those who serve (recite it). The forty-day vow (cālīsa-divasa vrata) referenced here has become an established devotional practice — devotees undertake a continuous forty-day recitation of the Hanuman Bahuk with dietary and behavioural discipline.

Why do you weep, brother? Why do you worry? Why are you afraid? Hear my words! By taking one single refuge you will obtain everything — Hanuman stands firm for all. Rama's messenger protects Tulsidas at every moment (or: from every assault). The shift to second person address — why do you weep, brother? — is striking and unusual in a stotra. Tulsidas steps outside his own suffering to address the reader/listener directly, turning his personal experience into universal counsel.

Compassionate to the lowly, helper to those who take refuge — of great reputation, strength, and arrows, the hero of good people, the excellent warrior. The four Vedas and Puranas declare it, for the welfare of all people: chant Hanuman's name and cross the ocean of worldly existence abundantly (or: quickly). The testimony of the four Vedas and Puranas is invoked as the highest possible scriptural authority — chanting Hanuman's name is not a minor practice but one endorsed by the whole of the sacred canon.

Tulsidas's desire — the hope of seeing Rama. O treasury of grace, Hanuman — know this servant. Grant pure devotion, grant fierce strength. Drive far away the terrible suffering, O formidable Hanuman. The longing for Rama-darshana (the vision/sight of Rama) is declared as Tulsidas's ultimate desire — the physical healing requested throughout the poem is ultimately in service of this one aspiration: to be able to continue the devotional life and arrive at Rama's direct presence.

Show Tulsidas the path of devotion to Rama — O Hanuman, for the welfare of devotees, the bridge for crossing worldly existence. Remover of arm-disease, the great ocean of compassion — Hanuman who is established (confirmed/forged) in the form of the remover of calamities. This verse contains the most direct reference to the arm disease (bāhu-roga) of the poem's title alongside the most condensed theological statement: Hanuman is the Sankat Mochan, the remover of calamities — a title by which Hanuman is worshipped across North India, most famously at the Sankatmochan temple in Varanasi.

Hear Tulsidas's supplication, O compassionate one — great giver of joy to servants, greatly merciful. Remove the obstacles of worldly existence, O Hanuman who is favourable — victory, victory, victory to the Bahuk, the shield that is Rama's messenger. The final Savaiya verse ends on the same triple jaya that appeared mid-poem, forming a formal bracket. The stotra itself (the Bahuk) is called a ḍhāla (shield) — the text is not merely a prayer but a protective armour.

I speak to Hanuman the wise, through Rama the king — O protector of the afflicted, O treasury of grace, with this cry of distress. Before gods, demons, humans, birds, animals, and all creatures — remove Tulsidas's suffering, O Hanuman, from this very day. The phrase āja soṃ — 'from this day' — is urgent and immediate. Tulsidas does not ask for eventual relief but for healing beginning now. The witnessing of all creatures (gods through animals) frames this as a cosmic declaration, not a private prayer.