Aarti Kije Hanuman Lala Ki

Verse 1 — the opening

आरती कीजै हनुमान लला की। दुष्ट दलन रघुनाथ कला की॥ āratī kījai hanumāna lalā kī, duṣṭa dalana raghunātha kalā kī Perform the aarti of the dear boy Hanuman — crusher of the wicked, the very power of Raghunatha. (Lala is an affectionate term for a small boy, and it sits oddly and deliberately beside crusher of the wicked.)

Verse 2 — strength, and the text's claim

जाके बल से गिरिवर कांपे। रोग दोष जाके निकट न झांपे॥ jāke bala se girivara kā̃pe, roga doṣa jāke nikaṭa na jhā̃pe At whose strength the great mountains tremble; near whom disease and defect do not come. (The second half is the text's own claim, in the standard idiom of the genre.)

Verse 3 — parentage and service

अंजनि पुत्र महा बलदाई। संतन के प्रभु सदा सहाई॥ añjani putra mahā baladāī, santana ke prabhu sadā sahāī Son of Anjani, giver of great strength; lord of the holy, and their help always.

Verse 4 — the errand

दे बीरा रघुनाथ पठाए। लंका जारि सिया सुधि लाए॥ de bīrā raghunātha paṭhāe, laṅkā jāri siyā sudhi lāe Raghunatha gave him the betel leaf and sent him; he burned Lanka and brought back word of Sita. (The bīrā, a folded betel leaf, is the formal token of a task accepted — the idiom is of a commission taken up, not an order obeyed.)

Verse 5 — the crossing

लंका सो कोट समुद्र सी खाई। जात पवनसुत बार न लाई॥ laṅkā so koṭa samudra sī khāī, jāta pavanasuta bāra na lāī A fortress like Lanka, with an ocean for its moat; and the son of the wind, going, took no time at all.

Verse 6 — the burning

लंका जारि असुर संहारे। सियारामजी के काज संवारे॥ laṅkā jāri asura saṁhāre, siyārāmajī ke kāja sam̐vāre He burned Lanka and destroyed the demons, and set the work of Sita and Rama in order.

Verse 7 — the herb mountain

लक्ष्मण मूर्छित पड़े सकारे। आनि संजीवन प्राण उबारे॥ lakṣmaṇa mūrchita paṛe sakāre, āni sañjīvana prāṇa ubāre Lakshmana lay unconscious at dawn; he brought the sanjivani and saved his life. (Unable to identify the herb, Hanuman carries the whole mountain — the episode's point is that he does not stop to be certain.)

Verse 8 — the underworld, and the problem

पैठि पताल तोरि जम कारे। अहिरावण की भुजा उखारे॥ paiṭhi patāla tori jama kāre, ahirāvaṇa kī bhujā ukhāre He entered the underworld, broke the dark work of death, and tore away Ahiravana's arms. (This episode is not in the Ramcharitmanas. It belongs to later and regional Ramayana traditions — which sits awkwardly with the aarti's closing signature. See the discussion below.)

Verse 9 — the two arms

बाईं भुजा असुर दल मारे। दाहिनी भुजा संतजन तारे॥ bāī̃ bhujā asura dala māre, dāhinī bhujā santajana tāre The left arm strikes down the ranks of demons; the right arm carries the holy across.

Verse 10 — everyone performs it

सुर नर मुनि जन आरती उतारें। जय जय जय हनुमान उचारें॥ sura nara muni jana āratī utārẽ, jaya jaya jaya hanumāna ucārẽ Gods, humans and sages perform the aarti; they call out victory, victory, victory to Hanuman.

Verse 11 — Anjana performs the aarti

कंचन थार कपूर लौ छाई। आरती करत अंजना माई॥ kañcana thāra kapūra lau chāī, āratī karata añjanā māī A golden tray, the camphor flame spreading; and mother Anjana performing the aarti. (Compare verse eight of Jai Ambe Gauri, which uses almost the same phrase for the tray.)

Verse 12 — the phalashruti

जो हनुमानजी की आरती गावै। बसि बैकुंठ परमपद पावै॥ jo hanumānajī kī āratī gāvai, basi baikuṇṭha paramapada pāvai Whoever sings the aarti of Hanuman dwells in Vaikuntha and attains the highest state. (The text's own claim, in the genre's standard convention.)

Verse 13 — the signature

लंक विध्वंस किए रघुराई। तुलसीदास स्वामी कीरति गाई॥ laṅka vidhvaṁsa kie raghurāī, tulasīdāsa svāmī kīrati gāī Raghurai destroyed Lanka; Tulsidas has sung the master's glory. (The bhaṇitā — the poet naming himself in the closing verse — exactly as the Hanuman Chalisa does at chaupai forty.)

What does Aarti Kije Hanuman Lala Ki mean?

Perform the aarti of the dear boy Hanuman. The first line continues: crusher of the wicked, the very power of Raghunatha. Lala is an affectionate word for a small boy, and it sits directly beside an epithet of destruction, which is characteristic of how Hanuman is addressed in North Indian devotion.

Who wrote the Hanuman aarti?

The closing line names Tulsidas, using the same signature convention that closes the Hanuman Chalisa. But the aarti narrates Hanuman's descent to the underworld to destroy Ahiravana, and that episode is not in the Ramcharitmanas. A text signed with Tulsidas's name containing an episode Tulsidas did not tell is in tension with itself, and the attribution should be treated as traditional rather than established.

What is the Ahiravana story?

Ahiravana, a brother or kinsman of Ravana ruling the underworld, abducts Rama and Lakshmana; Hanuman descends after them and destroys him. It is a widely loved episode carried in later and regional Ramayana traditions, and it is absent from both Valmiki's Sanskrit epic and Tulsidas's Ramcharitmanas.

Is this aarti related to the Hanuman Chalisa?

In practice, closely — it is most often sung immediately after a Chalisa recitation, as the closing item. Both carry a Tulsidas signature, though the Chalisa's attribution is secure in a way this one's is not. Reading them together gives the same figure at two very different lengths.

What does 'de bira raghunath pathae' mean?

Raghunatha gave the betel leaf and sent him. A folded betel leaf accepted in open assembly is the formal token of taking on a task that others have declined. The idiom is of a commission voluntarily undertaken rather than an order obeyed, which is how the tradition consistently frames Hanuman's service.

What is the sanjivani episode?

Lakshmana lies unconscious in battle and a healing herb, the sanjivani, is needed before dawn. Unable to identify it on the mountain, Hanuman carries the entire mountain back. In the tradition the point is not his strength but his refusal to gamble on being right when a life is at stake.

What does the verse about the two arms mean?

The left arm strikes down the ranks of demons; the right arm carries the holy across. One line, two functions, exactly balanced. It is the aarti's sharpest formulation and explains why Hanuman is invoked both against fear and for the protection of the devout without any sense of contradiction.

Why does Hanuman's mother appear in the aarti?

The eleventh verse has Anjana holding the golden tray and circling the camphor flame — a figure from the story performing the very ceremony taking place in the room while the line is sung. Jai Ambe Gauri does the same thing in its eighth verse, turning for one verse from the deity to the ritual.

Does singing this aarti protect against illness?

The second verse says that disease and defect do not come near him, and the twelfth that whoever sings it dwells in Vaikuntha and attains the highest state. Those are the song's own words, in the fruit-of-recitation convention that closes nearly every poem in this genre. We report what the text claims and do not restate it as an outcome.

When is the Hanuman aarti sung?

After a Hanuman Chalisa or Sundar Kand recitation; on Tuesdays and Saturdays, the days customarily kept for Hanuman; at Hanuman Jayanti; and at the very large number of small roadside Hanuman shrines across North India, where a short evening aarti is often the whole of the day's worship.

Is the Ahiravana episode in the Ramayana?

It depends which Ramayana. It is not in Valmiki's Sanskrit epic and not in Tulsidas's Ramcharitmanas. It is carried in later and regional traditions, including the Ananda Ramayana and a range of folk and vernacular retellings. There is no single Ramayana, and asking which one an episode belongs to is basic literacy in this material.

What language is the Hanuman aarti in?

Hindi with Awadhi inflection — jhampe, ubare, ukhare and similar forms belong to the older vernacular register rather than to modern standard Hindi. It is neither Sanskrit nor contemporary Hindi, which is typical of the aarti repertoire generally.