Hanuman Aarti: Complete Lyrics, Meaning & Daily Routine

The Hanuman Aarti (Aarti Kijiye Hanuman Lala Ki) is a devotional song performed at the close of Hanuman Puja, after the Hanuman Chalisa recitation. It celebrates Hanuman's divine form, his role as Ram Bhakt (devoted servant of Rama), and his power to bless devotees with protection and strength. The Aarti is sung while circling a lamp (diya) clockwise before Hanuman's image — the fire of the lamp represents the devotee's offering of their limited ego-self to the deity's infinite light. Use the birth chart calculator to see how this plays out in your personal Vedic chart.

Reviewed by Dr. Meenakshi Sharma, M.A. Sanskrit & Vedic Studies, Varanasi — as of May 2026.

The Hanuman Aarti is distinct from the Hanuman Chalisa in purpose and position: the Chalisa is the prayer of praise and petition; the Aarti is the ceremonial closure that seals the Puja and releases the devotee back into daily life with Hanuman's blessings formally invoked. The Puja Vidhi texts are clear that both should be performed together for a complete Hanuman worship session. Before establishing your practice, check your planetary periods with the Dasha Calculator to understand which planets most benefit from regular Hanuman worship.

The complete Aarti Kijiye Hanuman Lala Ki in standard Devanagari text:

आरती कीजै हनुमान लला की। दुष्ट दलन रघुनाथ कला की॥

जाके बल से गिरिवर काँपे। रोग दोष जाके निकट न झाँपे॥

अंजनिपुत्र महा बलदाई। संतन के प्रभु सदा सहाई॥

दे बीड़ा रघुपति मुस्काई। अंगद-श्याम-शेष गुन गाई॥

लंका विध्वंस कीन्ह रघुराई। तुलसीदास प्रभु कीर्ति गाई॥

आरती कीजै हनुमान लला की। दुष्ट दलन रघुनाथ कला की॥

Aarti Kijiye Hanuman Lala Ki.

Dusht Dalan Raghunaath Kala Ki.

Jake Bal Se Girivar Kanpe.

Rog Dosh Jake Nikat Na Jhanpe.

Anjaniputra Maha Baldai.

Santan Ke Prabhu Sada Sahai.

De Bida Raghupati Muskai.

Angad Shyam Shesh Gun Gai.

Lanka Vidhvans Keen Raghurai.

Tulsidas Prabhu Kirti Gai.

Aarti Kijiye Hanuman Lala Ki.

Dusht Dalan Raghunaath Kala Ki.

The Hanuman Aarti is brief — six couplets — but each line carries precise theological content drawn from the Valmiki Ramayana and the Tulsidas tradition.

Line 1–2: Aarti Kijiye Hanuman Lala Ki, Dusht Dalan Raghunaath Kala Ki "Perform the Aarti of young Hanuman — who is the destroyer of the wicked and the ultimate skill (kala) of Lord Rama."

The word kala (skill, art form) is significant here. It establishes Hanuman not merely as Rama's servant but as the very art-form through which Rama's power expresses itself in the world. The Advaita commentators read this as Hanuman being the active, dynamic aspect of Rama's transcendent consciousness — an interpretation supported in the Yoga Vasishtha.

Line 3–4: Jake Bal Se Girivar Kanpe, Rog Dosh Jake Nikat Na Jhanpe "Through whose strength the mountains tremble, and near whom diseases and defects dare not approach."

The first half refers to Hanuman lifting the Dronagiri mountain during the Lakshmana rescue episode (Valmiki Ramayana, Yuddha Kanda 74). The second half is the Aarti's direct claim about disease removal — rog (physical disease) and dosh (defects, including astrological doshas). This line is the Aarti equivalent of verse 25 of the Hanuman Chalisa.

Line 5–6: Anjaniputra Maha Baldai, Santan Ke Prabhu Sada Sahai "Son of Anjana, the great giver of strength — always the helper of the saints and devotees."

Anjaniputra (son of Anjana) is one of Hanuman's primary names, establishing his human mother Anjana who was blessed with him through prayer to Vayu (the Wind God). Santan Ke Prabhu identifies Hanuman specifically as the Lord of those who are on a spiritual path (santas) — making him particularly relevant for devotional practitioners of all traditions.

Line 7–8: De Bida Raghupati Muskai, Angad Shyam Shesh Gun Gai "Smiling, Raghupati (Rama) gave him the betel leaf — and Angad, Shyam (Shri Krishna), and Shesha sang his praises."

This line captures the specific moment of Vidai (farewell) in Valmiki's Ramayana when Rama sent Hanuman as the first messenger to Lanka. Rama's smiling gesture (muskaai) as he entrusted Hanuman represents the divine sanction and blessing that devotees invoke when they begin their own missions. The reference to Shyam (Krishna) and Shesha (the cosmic serpent on which Vishnu rests) confirms Hanuman's cross-avatar status — respected across all Vaishnava lineages.

Line 9–10: Lanka Vidhvans Keen Raghurai, Tulsidas Prabhu Kirti Gai "The destruction of Lanka was accomplished by Raghurai (Rama), and Tulsidas sings the glory of this Lord."

The final couplet is Tulsidas's signature — a convention in classical devotional compositions where the poet names himself in the closing verse. This line also encodes a theological point: the destruction of Lanka (Lanka Vidhvans) was accomplished by Rama's authority (Raghurai), while Hanuman was the instrument. This divine-instrument relationship is the model the Aarti offers to the devotee — act as Hanuman did, as an instrument of the divine will rather than an independent agent.

The correct procedure for Hanuman Aarti has seven steps drawn from the Puja Vidhi tradition: light the diya (5-wick ghee lamp is ideal, but a single wick is sufficient for daily practice), hold the lamp plate (thali) with both hands, begin circling the lamp clockwise in front of the deity image, sing or recite the Aarti with devotion, make three full clockwise circles for each verse, ring the bell (if available) throughout the Aarti, and at the end bring the flame close to your face and touch the warmth (not the flame) to both eyes — this receives Hanuman's light into the body.

The five-wick lamp significance: Five wicks represent the five elements (Pancha Bhuta): earth, water, fire, air, and space. Offering all five elements to Hanuman completes the elemental offering. If a five-wick lamp is not available, a single ghee lamp is fully acceptable.

Clockwise circling direction: The clockwise movement (Pradakshina) represents circumambulating the deity — the same motion as walking clockwise around a temple. It enacts the devotee's intention to keep the deity at the centre of their life, rather than treating the sacred as peripheral.

The Hanuman Chalisa is a 40-verse prayer that takes 8–10 minutes to recite and constitutes the main body of Hanuman worship. The Hanuman Aarti is a brief 6-couplet song that takes 2–3 minutes and forms the ceremonial closure of the Puja. In formal Puja sequence: 1) Invocation and lamp lighting, 2) Offering of flowers and incense, 3) Hanuman Chalisa recitation, 4) Hanuman Aarti (with circling lamp), 5) Prasad offering and prayer-close.

The Aarti also has a different tonal quality from the Chalisa. The Chalisa uses the chaupai metre and carries a measured, contemplative rhythm. The Aarti is typically sung in a faster, more celebratory tempo — it is designed to create a peak of emotional devotion at the close of the Puja, building to a natural release of the concentrated energy of the session.

A sustainable daily Hanuman Puja routine takes 15–20 minutes total and follows this structure: wake at or before sunrise (5 minutes for washing), light the diya and offer flowers (2 minutes), recite the Hanuman Chalisa once (8–10 minutes), sing the Hanuman Aarti with lamp-circling (3 minutes), and close with Pranam and 2 minutes of silence. This complete practice delivers the full range of benefits — Chalisa for protection and planetary remedy, Aarti for sealing and energizing the day.

For people with less time, the minimum viable practice is: light the lamp, touch it in Pranam before Hanuman's image, and recite the Aarti once while circling. This 3-minute version maintains the devotional relationship even on the most pressured days.

The Hanuman Aarti provides three specific benefits beyond the Chalisa alone: it seals the protective energy invoked during the Chalisa, it activates Hanuman's tejas (divine radiance) through the flame offering, and it creates an energetic marker that distinguishes the sacred time of Puja from ordinary daily time. This third benefit is underappreciated — the transition from Aarti back into daily life, when done consciously, carries Hanuman's protective awareness into your active hours in a way that recitation alone does not.

Classical texts describe the Aarti's flame as Hanuman's tejas made visible. Passing your hands over the flame (and briefly touching the warmth to your face and head) transfers this tejas to the devotee — energizing the ajna chakra (third eye, seat of discrimination) and sahasrara (crown, seat of divine connection).

Sankat Mochan means "remover of difficulties" (sankat = difficulty, crisis; mochan = one who liberates, removes). The full title Sankat Mochan Hanuman Aarti refers to an extended or alternative Aarti specifically invoking this aspect of Hanuman. It is used when the practitioner faces an acute crisis — illness, financial emergency, legal trouble, or extreme fear.

The standard Aarti Kijiye Hanuman Lala Ki is appropriate for daily practice. The Sankat Mochan Aarti is the crisis-specific version, similar to how the Bajrang Baan is the crisis-specific version of the Hanuman Chalisa. Both have the same object of worship (Hanuman) but different emotional registers: daily Aarti is joyful and celebratory, Sankat Mochan Aarti is urgent and petitioning.

Singing the Hanuman Aarti correctly requires three elements: the correct tune (traditionally the Bhairavi or Bhairav raga), the correct tempo (moderate to fast — not slow and meditative), and the physical lamp-circling movement synchronized with the singing. If you cannot carry a tune, reciting in a clear, steady voice is fully valid — the bhakti tradition consistently prioritizes sincerity over technical performance.

The most widely known melody for Aarti Kijiye Hanuman Lala Ki is the Gulshan Kumar version (popularized through the T-Series recordings of the 1990s and still the standard reference for pronunciation and melody). For daily home practice, any consistent melodic pattern that maintains the metre of the verses is appropriate.