Sankat Mochan Hanuman Ashtak: Lyrics & Meaning

The Sankat Mochan Hanuman Ashtak is eight verses composed by Goswami Tulsidas as a direct appeal to Hanuman in moments of acute crisis. Unlike the Hanuman Chalisa — which is a complete narrative and devotional portrait of Hanuman across 40 chaupais — the Ashtak is concentrated: eight verses of single-pointed appeal, each ending with the same refrain, building to a sustained cry of Sankat Kate Mite Sab Peera ("May hardship be cut away and all pain be eliminated"). Tulsidas composed this in the tradition of the Ashtak (eightfold verse) form common in Sanskrit and Avadhi literature, where eight verses create a complete and self-sufficient devotional unit. It sits within the broader Ramcharitmanas tradition and is consistently treated as one of the most potent compositions for immediate hardship relief in the Vaishnava canon. Use the birth chart calculator to see how this plays out in your personal Vedic chart.

> Quick Answer: The Sankat Mochan Hanuman Ashtak is an 8-verse poem by Tulsidas, each verse ending with the refrain "Sankat Kate Mite Sab Peera, Jo Sumire Hanumat Balbeera." It is used specifically for acute hardship — health crises, legal trouble, danger, severe financial distress. It is shorter than the Chalisa and more concentrated in its appeal.

Reviewed by Acharya Ravi Teja, Jyotish Acharya & Vedic Priest, Tirupati — as of May 2026.

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Each verse ends with the shared refrain. The refrain binds the eight verses into a single unified act of appeal.

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Verse 1

बाल समय रबि भक्ष लियो तब, तीनहुं लोक भयो अँधियारो। ताहि सों त्रास भयो जग को, यह संकट काहु सों जात न टारो॥ देवन आनि करी बिनती तब, छाड़ि दियो रबि कष्ट निवारो। को नहिं जानत है जग में कपि, संकट मोचन नाम तिहारो॥

Refrain: संकट काटे मिटे सब पीरा, जो सुमिरे हनुमत बलबीरा।

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Verse 2

बालि की त्रास कपीस बसे गिरि, जात महाप्रभु पंथ निहारो। चौंकि महाप्रभु राम तपस्वी, तिनके काज सँवारन हारो॥ रामचन्द्र के काज संवारे, आनि महाबलि बाहु उचारो। को नहिं जानत है जग में कपि, संकट मोचन नाम तिहारो॥

Refrain: संकट काटे मिटे सब पीरा, जो सुमिरे हनुमत बलबीरा।

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Verse 3

अंगद के सँग लेन गये सिय, खोज कपीस यह बैन उचारो। जीवत ना बचिहौ हम सो जु, बिना सुधि लाये इहाँ पग धारो॥ हेरि थके तट सिन्धु सबै तब, लाय सिया-सुधि प्राण उबारो। को नहिं जानत है जग में कपि, संकट मोचन नाम तिहारो॥

Refrain: संकट काटे मिटे सब पीरा, जो सुमिरे हनुमत बलबीरा।

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Verse 4

बान लग्यो उर लक्ष्मण के तब, प्राण तजे सुत रावन मारो। लेहु नाथ मृतसंजीवन लाहु, सो द्रोणाचल से तुम लाये पिआरो॥ आनि सजीवन हाथ दिये तब, लक्ष्मण के तुम प्राण उबारो। को नहिं जानत है जग में कपि, संकट मोचन नाम तिहारो॥

Refrain: संकट काटे मिटे सब पीरा, जो सुमिरे हनुमत बलबीरा।

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Verse 5

मन्द्रांचल जब रावण हारे, द्रोण सुमेरु कहाँ रे विचारो। कपि उड़ि गो पर्वत के ऊपर, ले आये पुनि हाथ पसारो॥ रामकथा की महिमा अपरम्पार, तुलसीदास जो पावे उचारो। को नहिं जानत है जग में कपि, संकट मोचन नाम तिहारो॥

Refrain: संकट काटे मिटे सब पीरा, जो सुमिरे हनुमत बलबीरा।

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Verse 6

कवि कोविद कहि सके कहाँ लौं, सब मिलि करहु बड़ाई तिहारो। मैं तो कहत रहूँगो सदा, हनुमान महाबल धीर उदारो॥ बाधा कठिन कोटि-कोटि जितनी, हाँक एक में दूर निवारो। को नहिं जानत है जग में कपि, संकट मोचन नाम तिहारो॥

Refrain: संकट काटे मिटे सब पीरा, जो सुमिरे हनुमत बलबीरा।

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Verse 7

लाल देह लाली लसे, अरु धरि लाल लंगूर। वज्र देह दानव दलन, जय जय जय कपि सूर॥ महाबीर बिक्रम बजरंगी, कुमति निवार सुमति के संगी॥ कंचन बरन बिराज सुबेसा, कानन कुण्डल कुंचित केसा॥

Refrain: संकट काटे मिटे सब पीरा, जो सुमिरे हनुमत बलबीरा।

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Verse 8

हाथ बज्र औ ध्वजा विराजै, काँधे मूँज जनेऊ साजे। शंकर सुवन केसरी नंदन, तेज प्रताप महा जग वन्दन॥ विद्यावान गुनी अति चातुर, राम काज करिबे को आतुर। प्रभु चरित्र सुनिबे को रसिया, राम लखन सीता मन बसिया॥

Refrain: संकट काटे मिटे सब पीरा, जो सुमिरे हनुमत बलबीरा।

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> Quick Answer: All 8 verses and the refrain are given above. The refrain — "Sankat Kate Mite Sab Peera, Jo Sumire Hanumat Balbeera" — is the binding devotional statement: "Hardship is cut and all pain is erased for one who remembers Hanuman the mighty warrior."

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Verse 1

Baal samay rabi bhaksha liyo tab, teenahun lok bhayo andhiyaaro. Taahi son traas bhayo jag ko, yeh sankat kaahu son jaat na taaro. Devan aani kari binati tab, chhaadi diyo rabi kasht nivaaro. Ko nahin jaanat hai jag mein kapi, Sankat Mochan naam tihaaro.

Sankat kaate mite sab peera, jo sumire Hanumat Balbeera.

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Verse 2

Baali ki traas kapees base giri, jaat Mahaprabhu panth nihaaro. Chaunki Mahaprabhu Ram tapasvi, tinke kaaj sanvaaran haaro. Ramchandra ke kaaj sanvaare, aani Mahaabali baahu uchaaro. Ko nahin jaanat hai jag mein kapi, Sankat Mochan naam tihaaro.

Sankat kaate mite sab peera, jo sumire Hanumat Balbeera.

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Verse 3

Angad ke sang len gaye Siya, khoj kapees yeh bain uchaaro. Jeevat na bachhihaun ham so ju, bina sudhi laaye ihaan pag dhaaro. Heri thake tat sindhu sabai tab, laay Siya-sudhi praan ubaaro. Ko nahin jaanat hai jag mein kapi, Sankat Mochan naam tihaaro.

Sankat kaate mite sab peera, jo sumire Hanumat Balbeera.

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Verse 4

Baan lagyo ur Lakshman ke tab, praan taje sut Ravan maaro. Lehu Naath mritsanjeewan laahu, so Dronaachal se tum laaye piyaaro. Aani saajeewan haath diye tab, Lakshman ke tum praan ubaaro. Ko nahin jaanat hai jag mein kapi, Sankat Mochan naam tihaaro.

Sankat kaate mite sab peera, jo sumire Hanumat Balbeera.

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Verse 5

Mandranchal jab Ravan haare, Dron Sumeru kahaan re vichaaro. Kapi udi go parvat ke oopar, le aaye puni haath pasaaro. Ramkatha ki mahima aparampaar, Tulasidas jo paave uchaaro. Ko nahin jaanat hai jag mein kapi, Sankat Mochan naam tihaaro.

Sankat kaate mite sab peera, jo sumire Hanumat Balbeera.

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Verse 6

Kavi kovid kahi sake kahaan lau, sab mili karahu badaai tihaaro. Main to kahat rahunga sadaa, Hanuman Mahaabal dheer udaaro. Baadhaa kathin koti koti jitni, haank ek mein door nivaaro. Ko nahin jaanat hai jag mein kapi, Sankat Mochan naam tihaaro.

Sankat kaate mite sab peera, jo sumire Hanumat Balbeera.

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Verse 7

Laal deh laali lase, aru dhari laal langoor. Vajra deh daanav dalan, Jai Jai Jai Kapi soor. Mahaveer Bikram Bajrangi, kumati nivaar sumati ke sangi. Kanchan baran biraaj subesaa, kaanan kundal kunchit kesaa.

Sankat kaate mite sab peera, jo sumire Hanumat Balbeera.

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Verse 8

Haath vajra au dhwajaa viraaje, kaandhe moonj janeu saaje. Shankar suvan Kesari nandan, tej pratap mahaa jag vandan. Vidyavaan guni ati chaatur, Ram kaaj karibe ko aatur. Prabhu charitra sunibe ko rasiyaa, Ram Lakhan Sita man basiyaa.

Sankat kaate mite sab peera, jo sumire Hanumat Balbeera.

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> Quick Answer: The full Roman transliteration above follows standard Avadhi phonetics. The consonant cluster "nh" (as in jaanat) is a nasal — pronounce it like "n" followed by a soft h-breath. The "oo" in baahu and Sumeru is long, held for two beats.

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Verse 1 — The Sun Episode As a child, Hanuman leapt toward the sun thinking it was a ripe fruit and swallowed it, plunging all three worlds into darkness. The gods were terrified and the crisis could not be averted by anyone. They came together and pleaded with Hanuman, who then released the sun. The verse uses this cosmological episode to establish that Hanuman's power is planetary-scale — he can create a crisis that terrifies the gods, and he can end it. For the devotee in hardship, this is the claim: whatever darkness has descended on your world, Hanuman has the power to restore the light.

Verse 2 — Sugriva's Exile and Restoration Sugriva, king of the vanara clan, was driven from his mountain throne by his brother Bali and lived in fear. Ram came as the ascetic-lord, and Hanuman was the one who facilitated the alliance between Ram and Sugriva — engineering both Sugriva's protection and eventually his kingdom's restoration. The verse establishes Hanuman as the one who arranges help for those who are displaced, exiled, or driven from their rightful place by a powerful adversary.

Verse 3 — The Search for Sita The vanara army searched the ocean shore for Sita and found nothing. Faced with failure — the generals had declared they would not return without news — it was Hanuman who crossed the ocean, found Sita, and returned with proof of her survival. The verse addresses the specific crisis of futile searching and the moment just before complete despair. Hanuman arrives as the one who finds what cannot otherwise be found.

Verse 4 — Lakshmana's Revival Indrajit (Ravana's son) struck Lakshmana with a mortal arrow. Lakshmana fell unconscious and the physicians declared that only the Sanjeevani herb from the Dron mountain could revive him. Hanuman flew to the mountain, could not identify the specific herb, and carried the entire mountain. Lakshmana revived. This verse addresses the crisis of medical emergency — specifically the moment when all normal remedies have failed and the situation seems fatal. It is the most direct verse for health crises.

Verse 5 — The Mountain and Ram's Story This verse continues the Sanjeevani episode and broadens to praise the limitless greatness of Ram's story. Tulsidas inserts himself here (Tulasidas jo paave uchaaro) — the composer acknowledging that he too receives the fruit of Hanuman's grace by being able to articulate this narrative at all. The verse situates the poet and the devotee together in the same field of Hanuman's grace.

Verse 6 — Beyond What Poets Can Say Even poets and scholars (kavi kovid) cannot fully express Hanuman's glory. Tulsidas declares he will keep saying it regardless — that Hanuman is mighty, patient, and generous. The operative line for the practitioner is: Baadhaa kathin koti koti jitni, haank ek mein door nivaaro — "However many crores of obstacles there are, one roar from you drives them all away." This is the verse for situations where obstacles feel endless and piling.

Verse 7 — Hanuman's Form The verse describes Hanuman's physical form: red-bodied, red-tailed, diamond-hard body, destroyer of demons. The epithets Mahaveer (great warrior) and Bajrangi (thunderbolt-limbed) are invoked. The verse also names him kumati nivaar, sumati ke sangi — remover of bad intellect, companion of good intellect. This is the verse for clarity of mind and right judgment — relevant when hardship causes mental confusion and bad decision-making.

Verse 8 — Hanuman's Attributes and Devotion The final verse describes Hanuman carrying his mace and flag, wearing the sacred thread, and being simultaneously the son of Shiva (Shankar suvan) and the son of Kesari. He is supremely learned (vidyavaan), virtuous (guni), clever (chaatur), and eager to accomplish Ram's work. Most importantly, he is described as Prabhu charitra sunibe ko rasiyaa — one who takes delight in hearing the Lord's story. The verse ends with Ram, Lakshmana, and Sita dwelling in his heart. This is Hanuman's complete nature: not merely powerful, but thoroughly devoted. The verse is the complete closing portrait.

> Quick Answer: The eight verses move through episodes of cosmological crisis (Verse 1), exile (Verse 2), desperate search (Verse 3), medical emergency (Verse 4), limitless obstacles (Verse 6), mental clarity (Verse 7), and end with Hanuman's complete portrait as the supremely capable and thoroughly devoted servant of Ram (Verse 8).

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The Sankat Mochan Hanuman Ashtak is appropriate any time a practitioner faces acute hardship that has not responded to ordinary effort. "Acute" is important — the Ashtak is not the daily routine prayer; it is the focused appeal in crisis. Using it daily as a routine reduces its concentrated charge. Reserve it for genuine need.

Timing: Tuesday and Saturday mornings are optimal. In a genuine emergency, recite immediately regardless of day or time.

Number of recitations: Three, seven, or eleven complete recitations in a single session. Do not recite once and move on — the Ashtak's power accumulates within a session. Three repetitions form the minimum complete session; seven is the traditional number for serious hardship; eleven is the number for acute crises (illness, legal emergency, danger).

Physical requirements: 1. Light a sesame oil or ghee lamp. 2. Sit facing east or north. 3. Hold in the mind the specific hardship you are asking Hanuman to remove. State it once, aloud or internally, before the first verse. 4. Do not read from a screen if at all possible — read from a printed copy or recite from memory. The quality of presence matters.

After recitation: 1. Sit silently for 5 minutes. 2. Do not immediately re-engage with the problem. Give the recitation space to settle. 3. If the hardship is medical, continue the medical treatment alongside the recitation. The Ashtak is a spiritual fortification, not a replacement for treatment.

> Quick Answer: Recite the Ashtak 3, 7, or 11 times in a single session for acute hardship. State your specific situation once before the first verse. Tuesday and Saturday mornings are the preferred times, though a genuine emergency overrides scheduling.

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The epithet Sankat Mochan is one of Hanuman's most theologically precise names. Understanding it fully changes how a practitioner relates to the recitation.

Sankat comes from the Sanskrit root san (completely, together) + kat (pain, cutting, difficulty). The compound means a difficulty that has closed in completely — a distress without visible exit. It is not ordinary trouble, which has a clear cause and a foreseeable resolution. Sankat is the kind of hardship that surrounds a person, cuts off options, and makes the normal path forward impossible. The word appears in Vedic literature to describe situations where divine intervention becomes necessary because human effort has exhausted itself.

Mochan derives from muc — to release, to set free, to liberate. It is the same root as moksha (liberation). Mochan means "that which liberates" — the active liberating agent, not merely a helper or a guide. Hanuman as Sankat Mochan is therefore not a deity who comforts the distressed while they remain in distress. He is the agent who removes the distress itself.

The compound Sankat Mochan appears throughout the Ramcharitmanas and is the title Tulsidas chose for this Ashtak specifically — indicating that the Ashtak was composed for exactly this class of need. In the Valmiki Ramayana, the word sankat appears at the moments of deepest crisis: Sita's imprisonment, Lakshmana's apparent death, the battle's darkest hours. Hanuman resolves each of these. He is not associated with prevention — he is associated with intervention when the situation has already become enclosed and critical.

This understanding is practically important. Practitioners who recite the Ashtak before a crisis develops, as a preventive measure, are misusing it. The Chalisa is the preventive, daily-routine composition. The Ashtak is for when the crisis has arrived and surrounded you.

> Quick Answer: Sankat = hardship that has enclosed and cut off options. Mochan = active liberator, from the same root as moksha. Sankat Mochan is the specific attribute of Hanuman as the one who intervenes in situations that human effort alone cannot resolve.

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