Saturday, January 25, 2025

Bhagavad Gita: Chapter 2, Verse 23

 

Bhagavad Gita: Chapter 2, Verse 23

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावक: |
न चैनं क्लेदयन्त्यापो न शोषयति मारुत: || 23||

nainaṁ chhindanti śhastrāṇi nainaṁ dahati pāvakaḥ
na chainaṁ kledayantyāpo na śhoṣhayati mārutaḥ

na—not; enam—this soul; chhindanti—shred; śhastrāṇi—weapons; na—nor; enam—this soul; dahati—burns; pāvakaḥ—fire; na—not; cha—and; enam—this soul; kledayanti—moisten; āpaḥ—water; na—nor; śhoṣhayati—dry; mārutaḥ—wind

nainam chhindanti shastrani nainam dahati pavakah
na chainam kledayantyapo na shoshayati marutah

Translation

BG 2.23: Weapons cannot shred the soul, nor can fire burn it. Water cannot wet it, nor can the wind dry it.

Commentary

Consciousness, which is the symptom of the soul, can be perceived by material instruments, but the soul itself cannot be contacted by any material object. This is so only because the soul is divine, and hence beyond the interactions of material objects. Shree Krishna expresses this vividly by saying that wind cannot wither the soul, nor can water moisten it or fire burn it.

Watch Swamiji Explain This Verse

Bhagavad Gita: Chapter 2, Verse 47

 

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन |
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि || 47 ||

karmaṇy-evādhikāras te mā phaleṣhu kadāchana
mā karma-phala-hetur bhūr mā te saṅgo ’stvakarmaṇi

karmaṇi—in prescribed duties; eva—only; adhikāraḥ—right; te—your; mā—not; phaleṣhu—in the fruits; kadāchana—at any time; mā—never; karma-phala—results of the activities; hetuḥ—cause; bhūḥ—be; mā—not; te—your; saṅgaḥ—attachment; astu—must be; akarmaṇi—in inaction

karmany-evadhikaras te ma phaleshu kadachana
ma karma-phala-hetur bhur ma te sango ’stvakarmani

Translation

BG 2.47: You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction.

Commentary

This is an extremely popular verse of the Bhagavad Gita, so much so that even most school children in India are familiar with it. It offers deep insight into the proper spirit of work and is often quoted whenever the topic of karm yog is discussed. The verse gives four instructions regarding the science of work: 1) Do your duty, but do not concern yourself with the results. 2) The fruits of your actions are not for your enjoyment. 3) Even while working, give up the pride of doership. 4) Do not be attached to inaction.

Do your duty, but do not concern yourself with the results. We have the right to do our duty, but the results are not dependent only upon our efforts. A number of factors come into play in determining the results—our efforts, destiny (our past karmas), the will of God, the efforts of others, the cumulative karmas of the people involved, the place and situation (a matter of luck), etc. Now if we become anxious for results, we will experience anxiety whenever they are not according to our expectations. So Shree Krishna advises Arjun to give up concern for the results and instead focus solely on doing a good job. The fact is that when we are unconcerned about the results, we are able to focus entirely on our efforts, and the result is even better than before.

A humorous acronym for this is NATO or Not Attached to Outcome. Consider its application to a simple everyday activity such as playing golf. When people play golf, they are engrossed in the fruits—whether their score is under par, over par, etc. Now if they could merely focus on playing the shots to the best of their ability, they would find it the most enjoyable game of golf they have ever played. Additionally, with their complete focus on the shot being played, their game would be raised to a higher level.

The fruits of your actions are not for your enjoyment. To perform actions is an integral part of human nature. Having come into this world, we all have various duties determined by our family situation, social position, occupation, etc. While performing these actions, we must remember that we are not the enjoyers of the results—the results are meant for the pleasure of God. The individual soul is a tiny part of God (verse 15.7), and hence our inherent nature is to serve him through all our actions.

dāsa bhūtamidaṁ tasya jagatsthāvara jangamam
śhrīmannārāyaṇa swāmī jagatāṁprabhurīśhwaraḥ (Padma Puran)[v40]

“God is the Master of the entire creation; all moving and non-moving beings are his servants.” Material consciousness is characterized by the following manner of thoughts, “I am the proprietor of all that I possess. It is all meant for my enjoyment. I have the right to enhance my possessions and maximize my enjoyment.” The reverse of this is Spiritual consciousness, which is characterized by thoughts such as, “God is the owner and enjoyer of this entire world. I am merely his selfless servant. I must use all that I have in the service of God.” Accordingly, Shree Krishna instructs Arjun not to think of himself as the enjoyer of the fruits of his actions.

Even while working, give up the pride of doership. Shree Krishna wants Arjun to give up kartritwābhimān, or the ego of being the doer. He instructs Arjun never to chase after preconceived motives attached to his actions nor consider himself as the cause of the results of his actions. However, when we perform actions, then why should we not consider ourselves as the doers of those actions? The reason is that our senses, mind, and intellect are inert; God energizes them with his power and puts them at our disposal. As a result, only with the help of the power we receive from him, are we able to work. For example, the tongs in the kitchen are inactive by themselves, but they get energized by someone’s hand, and then they perform even difficult tasks, such as lifting burning coal, etc. Now if we say that the tongs are the doers of actions, it will be inaccurate. If the hand did not energize them, what would they be able to do? They would merely lie inert on the table. Similarly, if God did not supply our body-mind-soul mechanism with the power to perform actions, we could have done nothing. Thus, we must give up the ego of doing, remembering that God is the only source of the power by which we perform all our actions.

All the above thoughts are very nicely summarized in the following popular Sanskrit verse:

yatkṛitaṁ yatkariṣhyāmi tatsarvaṁ na mayā kṛitam
tvayā kṛitaṁ tu phalabhuk tvameva madhusūdana [v41]

“Whatever I have achieved and whatever I wish to achieve, I am not the doer of these. O Madhusudan, you are the real doer, and you alone are the enjoyer of their results.”

Do not be attached to inaction. Although the nature of the living being is to work, often situations arise where work seems burdensome and confusing. In such cases, instead of running away from it, we must understand and implement the proper science of work, as explained by Shree Krishna to Arjun. However, it is highly inappropriate if we consider work as laborious and burdensome, and resort to inaction. Becoming attached to inaction is never the solution and is clearly condemned by Shree Krishna.

Watch Swamiji Explain This Verse

Wednesday, January 15, 2025

Bhagavad Gita and the Ramayana

There is no difference between Bhagavad Gita and the Ramayana
Bhagavad Gita is like classroom textbook study of Shakespeare's King Lear
Ramayana is like the stage performance in a theater of the Shakespeare's King Lear play

Gita is made to be transformational, inspirational - the teaching of Lord Krishna to Arjuna unable to fight

Contradiction/  suka/ duka happiness/sadness (duality in which we all found ourselves)
Arjuna crying/Krishna Laughing

Geeta 700 verses - 18 Chapter and it

Karma  6 chapters
Bakti  6 chapters
Gyaan  6 chapters

I've been thru the Geeta 100 times , but home many times the Gita been thru you?
assimilate this principles into our lives
blowing of trumpets and commence of war .. 
Krishna had this moment to teach of transformation of personality  of Arjuna 
Bhagwat gita comes from Mahabharata 100,000 verses and 18 parva 
the 6th parva is call Beeshma parva
in Beeshma parva the 3rd canto from chapter 23 to 40 (18 chapter) 
comprise of the Bhagwat Gita.. 


700 verses
Chapter 15 of Bhagwat Geeta 20 verses- 700 syllables\  you will complete the whole gita
1 verse in 18th chapter   (self transformation)


सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ १८-६६॥

sarvadharmān parityajya māmekaṃ śaraṇaṃ vraja
ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ 18-66


Abandoning all DHARMAS, (of the body, mind, and intellect) , take refuge in Me alone; I will liberate thee from all sins; grieve not.

sarvadharmān = all varieties of religion; 
parityajya = abandoning; 
māṃ = unto Me; 
ekaṃ = only; 
śaraṇaṃ = for surrender; 
vraja = go; 
ahaṃ = I; 
tvāṃ = you; 
sarva = all; 
pāpebhyaḥ = from sinful reactions;
mokṣayiṣyāmi = will deliver; 
mā = do not; 
śucaḥ = worry.;

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: || 66||

sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ

sarva-dharmān—all varieties of dharmas; parityajya—abandoning; mām—unto me; ekam—only; śharaṇam—take refuge; vraja—take; aham—I; tvām—you; sarva—all; pāpebhyaḥ—from sinful reactions; mokṣhayiṣhyāmi—shall liberate; mā—do not; śhuchaḥ—fear

sarva-dharman parityajya mam ekam sharanam vraja
aham tvam sarva-papebhyo mokshayishyami ma shuchah

Translation

BG 18.66: Abandon all varieties of dharmas and simply surrender unto Me alone. I shall liberate you from all sinful reactions; do not fear.

Commentary

All along, Shree Krishna had been asking Arjun to do two things simultaneously—engage his mind in devotion, and engage his body in fulfilling his material duty as a warrior. He thus wanted Arjun not to give up his Kshatriya dharma, but to do devotion alongside with it. This is the principle of karm yog. Now, Shree Krishna reverses this teaching by saying that here is no need to fulfill even material dharma. Arjun can renounce all material duties and simply surrender to God. This is the principle of karm sanyās. Here, one may question that if we give up all our material dharmas will we not incur sin? Shree Krishna tells Arjun not to fear; he will absolve him from all sins, and liberate him from material existence.

To comprehend this instruction of Shree Krishna, we need to understand the term dharma. It comes from the root word dhṛi, which means dhāraṇ karane yogya, or “responsibilities, duties, thoughts, and actions that are appropriate for us.” There are actually two kinds of dharmas—material dharma and spiritual dharma. These two kinds of dharma are based upon two different understandings of the “self.” When we identify ourselves as the body, then our dharma is determined in accordance with our bodily designations, obligations, duties, and norms. Hence, serving the bodily parents, fulfilling the responsibilities to society, nation, etc. are all bodily dharma. This is also called apara dharma or material dharma. This includes the dharma as a Brahmin, Kshatriya, etc. However, when we identify ourselves as the soul, we have no material designations of varṇa (social class) and āśhram (status in life). The soul’s Father, Mother, Friend, Beloved, and resting place are all God. Hence our one and only dharma becomes loving devotional service to God. This is also called para dharma or spiritual dharma.

If one leaves the material dharma it is considered a sin due to dereliction of duty. But if one leaves material dharma and takes the shelter of spiritual dharma, it is not a sin. The Śhrīmad Bhāgavatam states:

devarṣhi-bhūtāpta-nṛiṇāṁ pitṝīṇāṁ na kiṅkaro nāyam ṛiṇī cha rājan
sarvātmanā yaḥ śharaṇaṁ śharaṇyaṁ gato mukundaṁ parihṛitya kartam 
(11.5.41)[v37]

This verse explains that for those who do not surrender to God, there are five debts—to the celestial gods, to the sages, to the ancestors, to other humans, and to other living beings. The varṇāśhram system includes various procedures for releasing ourselves from these five kinds of debts. However, when we surrender to God, we are automatically released from all these debts, just as by watering the roots of a tree, all its branches, twigs, leaves, flowers, and fruit automatically get watered. Similarly, by fulfilling our duty to God, we automatically fulfill our duty to everyone. Hence, there is no sin in renouncing material dharma if we are properly situated in spiritual dharma. In fact, the ultimate goal is to engage completely and wholeheartedly in spiritual dharma. The Śhrīmad Bhāgavatam states:

ājñāyaivaṁ guṇān doṣhān mayādiṣhṭān api svakān
dharmān santyajya yaḥ sarvān māṁ bhajeta sa tu sattamaḥ 
(11.11.32) [v38]

“I have given innumerable instructions regarding the performance of bodily dharma in the Vedas. But those who realize the shortcomings in these, and renounce all prescribed duties, to simply engage in my devotional service, I consider them to be the best sādhaks.” In the Ramayan, we read how Lakshman renounced all material duties to accompany Lord Ram in the forest. He said:

guru pitu mātu na jānahu kāhū, kahahu subhāū nātha patiyāū
more sabahiñ eka tumha swāmī, dinabhandhu ura antarayamī 
[v39]

“O Lord, please believe me, I do not know any teacher, father, mother, etc. As far as I am concerned, you, the savior of the fallen and the knower of the heart, are my Master and my everything.” Similarly, Prahlad said:

mātā nāsti pitā na ’sti na ’sti me swajano janaḥ [v40]

“I do not know any mother, father, or relative (God is everything to me).”

In the Bhagavad Gita, Shree Krishna gave Arjun sequentially higher instructions. Initially, he instructed Arjun to do karm, i.e. his material dharma as a warrior (verse 2.31). But material dharma does not result in God-realization; it leads to the celestial abodes, and once the pious merits are depleted one has to come back. Hence, Shree Krishna next instructed Arjun to do karm yog, i.e. his material dharma with the body and spiritual dharma with the mind. He asked Arjun to fight the war with the body and remember God with the mind (verse 8.7). This instruction of karm yog forms the major portion of the Bhagavad Gita. Now in the very end, Shree Krishna instructs Arjun to practice karm sanyās, i.e. renounce all material dharma and simply adopt spiritual dharma, which is love for God. He should thus fight, not because it is his duty as a warrior, but because God wants him to do so.

But why did Shree Krishna not give this instruction to Arjun earlier? Why did he seem to clearly extol just the reverse in verse 5.2 when he stated karm yog superior as to karm sanyās? Lord Krishna clearly explains this in the next verse.




==============================================================


Chapter 2


कार्पण्यदोषोपहतस्वभाव:
पृच्छामि त्वां धर्मसम्मूढचेता: |
यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् || 7||

kārpaṇya-doṣhopahata-svabhāvaḥ
pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ
yach-chhreyaḥ syānniśhchitaṁ brūhi tanme
śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam

kārpaṇya-doṣha—the flaw of cowardice; upahata—besieged; sva-bhāvaḥ—nature; pṛichchhāmi—I am asking; tvām—to you; dharma—duty; sammūḍha—confused; chetāḥ—in heart; yat—what; śhreyaḥ—best; syāt—may be; niśhchitam—decisively; brūhi—tell; tat—that; me—to me; śhiṣhyaḥ—disciple; te—your; aham—I; śhādhi—please instruct; mām—me; tvām—unto you; prapannam—surrendered

karpanya-doshopahata-svabhavah
prichchhami tvam dharma-sammudha-chetah
yach-chhreyah syannishchitam bruhi tanme
shishyaste ’ham shadhi mam tvam prapannam


BG 2.7: I am confused about my duty, and am besieged with anxiety and faintheartedness. I am Your disciple, and am surrendered to You. Please instruct me for certain what is best for me.

This is a great moment in the Bhagavad Gita, when for the first time Arjun, who is Shree Krishna’s friend and cousin, requests him to be his Guru. Arjun pleads to Shree Krishna that he has been overpowered by kārpaṇya doṣh, or the flaw of cowardice in behavior, and so he requests the Lord to become his Guru and instruct him about the path of auspiciousness.

All the Vedic scriptures declare in unison that it is through the medium of a Spiritual Master that we receive divine knowledge for our eternal welfare:

tadvijñānārthaṁ sa gurumevābhigachchhet samitpāṇiḥ śhrotriyaṁ brahmaniṣhṭham (Muṇḍakopaniṣhad 1.2.12) [v4]

“To know the Absolute Truth, approach a Guru who is both a knower of the scriptures and is practically situated on the platform of God-realization.”

tasmād guruṁ prapadyeta jijñāsuḥ śhreya uttamam
śhābde pare cha niṣhṇātaṁ brahmaṇy upaśhamāśhrayam
(Bhāgavatam 11.3.21) [v5]

“Seekers of the Truth should surrender themselves to a Spiritual Master who has understood the conclusion of the scriptures and taken complete shelter of God, leaving aside all material considerations.”

The Ramayan states:

guru binu bhava nidhi tarai na koī, jauṅ biranchi sankara sama hoī. [v6]

“Not even the most elevated of spiritual aspirants can cross over the material ocean without the grace of the Guru.” Shree Krishna states this himself in the Bhagavad Gita in verse 4.34: “Learn the truth by approaching a spiritual master. Inquire from him with reverence and render service unto him. Such an enlightened Saint can impart knowledge unto you because he has seen the truth.”

To demonstrate the need for accepting a Guru to gain knowledge, Shree Krishna himself took this step. In his youth, he went to the hermitage of Sandipani Muni to learn sixty-four sciences from him. His classmate, Sudama, remarked regarding this:

yasya chchhando mayaṁ brahma deha āvapanaṁ vibho
śhreyasāṁ tasya guruṣhu vāso ’tyanta viḍambanam
(Bhāgavatam 10.80.45) [v7]

“O Shree Krishna, the Vedas are like your body, manifested from the knowledge that you possess (hence, what requirement do you have for making a Guru). Yet, you too pretend you need to learn from a Guru; this is only your divine leela (pastime).” Shree Krishna is in fact the first Guru of the world, because he is the Guru of Brahma, the first-born in this material world. He performed this leela for our benefit, to teach by his example that we souls, who are under the influence of Maya, will need a Guru to dispel our ignorance. In this verse, Arjun takes the step of surrendering to Shree Krishna as his disciple, and requests his Guru to enlighten him regarding the proper course of action.

Day: 9

Chapter 2 verse 10 and 11, 12


तमुवाच हृषीकेश: प्रहसन्निव भारत |
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वच: || 10||

tam-uvācha hṛiṣhīkeśhaḥ prahasanniva bhārata
senayorubhayor-madhye viṣhīdantam-idaṁ vachaḥ

tam—to him; uvācha—said; hṛiṣhīkeśhaḥ—Shree Krishna, Master of mind and senses; prahasan—smilingly; iva—as if; bhārata—Dhritarashtra, descendant of Bharat; senayoḥ—of the armies; ubhayoḥ—of both; madhye—in the midst of; viṣhīdantam—to the grief-stricken; idam—this; vachaḥ—words

tam-uvacha hrishikeshah prahasanniva bharata
senayorubhayor-madhye vishidantam-idam vachah

Translation

BG 2.10: O Dhritarashtra, thereafter, in the midst of both the armies, Shree Krishna smilingly spoke the following words to the grief-stricken Arjun.

श्रीभगवानुवाच |
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे |
गतासूनगतासूंश्च नानुशोचन्ति पण्डिता: || 11||

śhrī bhagavān uvācha
aśhochyān-anvaśhochas-tvaṁ prajñā-vādānśh cha bhāṣhase
gatāsūn-agatāsūnśh-cha nānuśhochanti paṇḍitāḥ

śhrī-bhagavān uvācha—the Supreme Lord said; aśhochyān—not worthy of grief; anvaśhochaḥ—are mourning; tvam—you; prajñā-vādān—words of wisdom; cha—and; bhāṣhase—speaking; gata āsūn—the dead; agata asūn—the living; cha—and; na—never; anuśhochanti—lament; paṇḍitāḥ—the wise

shri bhagavan uvacha
ashochyan-anvashochas-tvam prajna-vadansh cha bhashase
gatasun-agatasunsh-cha nanushochanti panditah

Chida name roop pam shivo ham shivo ham 

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः |
न चैव न भविष्याम: सर्वे वयमत: परम् || 12||

na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ
na chaiva na bhaviṣhyāmaḥ sarve vayamataḥ param

na—never; tu—however; eva—certainly; aham—I; jātu—at any time; na—nor; āsam—exist; na—nor; tvam—you; na—nor; ime—these; jana-adhipāḥ—kings; na—never; cha—also; eva—indeed; na bhaviṣhyāmaḥ—shall not exist; sarve vayam—all of us; ataḥ—from now; param—after

na tvevaham jatu nasam na tvam neme janadhipah
na chaiva na bhavishyamah sarve vayamatah param

Translation

BG 2.12: Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

Sunday, December 29, 2024

Hanuman Chalisa

 Hanuman Chalisa (हनुमान चालीसा)


Lyrics:

श्रीगुरु चरन सरोज रज,   निज मनु मुकुरु सुधारि।

बरनऊं रघुबर बिमल जसु,  जो दायकु फल चारि।। 

बुद्धिहीन तनु जानिके,  सुमिरौं पवन-कुमार।

बल बुद्धि बिद्या देहु मोहिं,  हरहु कलेस बिकार।।


सियावर रामचंद्र की जय

उमापति  महादेव की जय

पवनसूत हनुमान की जय 

बोलो रे भाई सब संतन की जय 

बोलो बजरंगबली की जय

पवनपुत्र हनुमान की जय


1. जय हनुमान ज्ञान गुन सागर।  जय कपीस तिहुं लोक उजागर।।

 Jay Hanumaan gyaan gun saagar. Jay kapees tihun lok ujaagar..


2. रामदूत अतुलित बल धामा।  अंजनि-पुत्र पवनसुत नामा।।

 raamadoot atulit bal dhaama. anjani-putr pavanasut naama..


3. महाबीर बिक्रम बजरंगी।  कुमति निवार सुमति के संगी।।

 mahaabeer bikram bajarangee. kumati nivaar sumati ke sangee..


4. कंचन बरन बिराज सुबेसा।  कानन कुंडल कुंचित केसा।।

 

5. हाथ बज्र औ ध्वजा बिराजै।  कांधे मूंज जनेऊ साजै।

 

6. संकर सुवन केसरीनंदन। तेज प्रताप महा जग बन्दन।।

 

7. विद्यावान गुनी अति चातुर। राम काज करिबे को आतुर।।

 

8. प्रभु चरित्र सुनिबे को रसिया। राम लखन सीता मन बसिया।।

 

9. सूक्ष्म रूप धरि सियहिं दिखावा। बिकट रूप धरि लंक जरावा।।

 

10.  भीम रूप धरि असुर संहारे।  रामचंद्र के काज संवारे।।

 bheem roop dhari asur sanhaare. raamachandr ke kaaj sanvaare..


11. लाय सजीवन लखन जियाये। श्रीरघुबीर हरषि उर लाये।।

 

12. रघुपति कीन्ही बहुत बड़ाई। तुम मम प्रिय भरतहि सम भाई।।

 

13. सहस बदन तुम्हरो जस गावैं। अस कहि श्रीपति कंठ लगावैं।।

 

14.  सनकादिक ब्रह्मादि मुनीसा। नारद सारद सहित अहीसा।।

 

15. जम कुबेर दिगपाल जहां ते। कबि कोबिद कहि सके कहां ते।।

 

16. तुम उपकार सुग्रीवहिं कीन्हा।  राम मिलाय राज पद दीन्हा।।


17. तुम्हरो मंत्र बिभीषन माना।  लंकेस्वर भए सब जग जाना।।

 

18.  जुग सहस्र जोजन पर भानू।  लील्यो ताहि मधुर फल जानू।।

 

19. प्रभु मुद्रिका मेलि मुख माहीं। जलधि लांघि गये अचरज नाहीं।।

 

20. दुर्गम काज जगत के जेते। सुगम अनुग्रह तुम्हरे तेते।।

 

21. राम दुआरे तुम रखवारे। होत न आज्ञा बिनु पैसारे।।

 

22. सब सुख लहै तुम्हारी सरना। तुम रक्षक काहू को डर ना।।

 

23. आपन तेज सम्हारो आपै। तीनों लोक हांक तें कांपै।।

 

24. भूत पिसाच निकट नहिं आवै। महाबीर जब नाम सुनावै।।

 

25. नासै रोग हरै सब पीरा। जपत निरंतर हनुमत बीरा।।

 

26. संकट तें हनुमान छुड़ावै। मन क्रम बचन ध्यान जो लावै।।

 

27. सब पर राम तपस्वी राजा। तिन के काज सकल तुम साजा।

 

28. और मनोरथ जो कोई लावै। सोइ अमित जीवन फल पावै।।

 

29. चारों जुग परताप तुम्हारा। है परसिद्ध जगत उजियारा।।

 

30. साधु-संत के तुम रखवारे। असुर निकंदन राम दुलारे।।

 

31. अष्ट सिद्धि नौ निधि के दाता। अस बर दीन जानकी माता।।

 

32. राम रसायन तुम्हरे पासा। सदा रहो रघुपति के दासा।।

 

33. तुम्हरे भजन राम को पावै। जनम-जनम के दुख बिसरावै।।

 

34. अन्तकाल रघुबर पुर जाई।  जहां जन्म हरि-भक्त कहाई।।

 

35. और देवता चित्त न धरई। हनुमत सेइ सर्ब सुख करई।।

 

36. संकट कटै मिटै सब पीरा। जो सुमिरै हनुमत बलबीरा।।

 

37. जै जै जै हनुमान गोसाईं।  कृपा करहु गुरुदेव की नाईं।।

 

38. जो सत बार पाठ कर कोई।  छूटहि बंदि महा सुख होई।।

 

39. जो यह पढ़ै हनुमान चालीसा।  होय सिद्धि साखी गौरीसा।।

 

40. तुलसीदास सदा हरि चेरा।  कीजै नाथ हृदय मंह डेरा।। 

 

दोहा :  Doha

 

पवन तनय संकट हरन, मंगल मूरति रूप।

राम लखन सीता सहित, हृदय बसहु सुर भूप।।


सियावर रामचंद्र की जय

पवनसूत हनुमान की जय 

उमापति  महादेव की जय



हनुमान चालीसा | हिंदी | हमारो रामजी को राम राम राम, कहियौ जी हनुमान


Its a beautiful bhajan, aarti of God. Listening to it produces devotion towards the God. Daily Listening to this prayer of God gives peace, satisfaction, happiness in life.