अरण्यकाण्ड

Aranya Kanda

Aranya Kanda covers Rama's forest wanderings, encounter with sages, battle with Khara-Dushana, Sita's abduction, Jatayu's sacrifice, meeting Shabari, and the teachings on devotion and Maya. Contains all Dohas with associated Chaupais and verses.

66 verses

॥

ShlokaShloka 1

मूलं धर्मतरोर्विवेकजलधेः पूर्णेन्दुमानन्ददं
वैराग्याम्बुजभास्करं ह्यघघनध्वान्तापहं तापहम्‌।
मोहाम्भोधरपूगपाटनविधौ स्वःसम्भवं शङ्करं
वन्दे ब्रह्मकुलं कलङ्कशमनं श्रीरामभूपप्रियम्‌॥ १ ॥

सान्द्रानन्दपयोदसौभगतनुं पीताम्बरं सुन्दरं
पाणौ बाणशरासनं कटिलसत्तृणीरभारं वरम्‌।
राजीबायतलोचनं धृतजटाजूटेन संशोभितं
सीतालक्ष्मणसंयुतं पथिगतं रामाभिरामं भजे॥ २॥

अरुण नयन राजीव सुवेशं। सीता नयन चकोर निशेशं॥
हर हृदि मानस बाल मरालं। नौमि राम उर बाहु विशालं॥

संशय सर्प ग्रसन उरगादः। शमन सुकर्कश तर्क विषादः॥
भव भंजन रंजन सुर यूथः। त्रातु सदा नो कृपा वरूथः॥

निर्गुण सगुण विषम सम रूपं। ज्ञान गिरा गोतीतमनूपं॥
अमलमखिलमनवद्यमपारं। नौमि राम भंजन महि भारं॥

भक्त कल्पपादप आरामः। तर्जन क्रोध लोभ मद कामः॥
अति नागर भव सागर सेतुः। त्रातु सदा दिनकर कुल केतुः॥

अतुलित भुज प्रताप बल धामः। कलि मल विपुल विभंजन नामः॥
धर्म वर्म नर्मद गुण ग्रामः। संतत शं तनोतु मम रामः॥

जदपि बिरज ब्यापक अबिनासी। सब के हृदये निरंतर बासी॥
तदपि अनुज श्री सहित खरारी। बसतु मनसि मम काननचारी॥

जे जानहिं ते जानहुँ स्वामी। सगुन अगुन उर अंतरजामी॥
जो कोसलपति राजिव नयना। करउ सो राम हृदय मम अयना॥

अस अभिमान जाइ जनि भोरे। मैं सेवक रघुपति पति मोरे॥

Moolan dharmatarorvivekajaladheh poornendumaanandadan
Vairaagyaambujabhaaskaran hyaghaghanadhvaantaapahan taapaham‌
Mohaambhodharapoogapaatanavidhau svahsambhavan shangkaran
Vande brahmakulan kalangkashamanan shreeraamabhoopapriyam‌ (1)

Saandraanandapayodasaubhagatanun peetaambaran sundaran
Paanau baanasharaasanan katilasattrineerabhaaran varam‌
Raajeebaayatalochanan dhritajataajooten sanshobhitan
Seetaalakshmanasanyutan pathigatan raamaabhiraaman bhaje (2)

Arun nayan raajeev suveshan. seetaa nayan chakor nisheshan
Har hridi maanas baal maraalan. naumi raam ura baahu vishaalan

Sanshay sarp grasan uragaadah. shaman sukarkash tark vishaadah
Bhav bhanjan ranjan sur yoothah. traatu sadaa no kripaa varoothah

Nirgun sagun visham sam roopan. jnyaan giraa goteetamanoopan
Amalamakhilamanavadyamapaaran. naumi raam bhanjan mahi bhaaran

Bhakt kalpapaadap aaraamah. tarjan krodh lobh mad kaamah
Ati naagar bhav saagar setuh. traatu sadaa dinakar kul ketuh

Atulit bhuj prataap bal dhaamah. kali mal vipul vibhanjan naamah
Dharm varm narmad gun graamah. santat shan tanotu mam raamah

Jadapi biraj byaapak abinaasee. sab ke hridaye nirantar baasee
Tadapi anuj shree sahit kharaaree. basatu manasi mam kaananachaaree

Je jaanahin te jaanahun svaamee. sagun agun ura antarajaamee
Jo kosalapati raajiv nayanaa. karau so raam hriday mam ayanaa

Asa abhimaan jaai jani bhore. main sevak raghupati pati more

Root of dharma's tree, | moon of wisdom's sea so bright,

Sun to renunciation's bloom, | scattering sin's dark night—

I bow to Shankara divine, | Rama's beloved, ever blessed,

And Rama walking forest paths | with Sita at his chest.

I bow to Lord Shankara— the root of dharma's tree, the full moon that delights the ocean of discernment, the sun that opens the lotus of renunciation, destroyer of the dense darkness of sin, remover of the three afflictions.

He is the wind born of heaven who scatters the clouds of delusion, descended from Brahma's line, destroyer of all stains, beloved of King Rama.

I worship Rama, most beautiful— his body like rain-laden clouds, dense with bliss, wearing lovely yellow garments, bow and arrow in his hands, waist adorned with quiver's weight.

His eyes are wide as lotus petals, his head crowned with matted locks. Walking the forest path with Sita and Lakshmana, he is the delight of all who see him.

His eyes are red lotus, his form most fair— moon to the chakora birds of Sita's eyes, a young swan on the Manasa lake of Shiva's heart. I bow to Rama of broad chest and mighty arms.

He is Garuda who devours the serpent of doubt, who destroys the grief born of harsh reasoning. He ends the cycle of birth, he delights the gods— may that host of mercy ever protect us.

Formless yet formed, unequal yet equal, beyond knowledge, speech, and senses—incomparable! Pure, complete, faultless, infinite— I bow to Rama who lightens earth's burden.

A garden of wish-trees for his devotees, terror to anger, greed, pride, and lust, supremely wise, the bridge across existence's ocean— may the Sun-dynasty's banner protect me always.

His arms' glory and strength are matchless, his Name destroys Kali's vast impurities, armor of dharma, his virtues bring joy— may Rama ever expand my welfare.

Though stainless, all-pervading, imperishable, dwelling always in every heart— yet O Slayer of Khara, with Sita and brother, dwell in my heart as the forest-wanderer!

Let those who know you know you, Lord, as formed, formless, the inner knower of hearts. But let Rama of lotus-eyes, Kosala's king, make my heart his dwelling place.

May this pride never leave me, even by error: I am the servant, Raghupati is my master.

Commentary & Notes ↓

Poddarji's Commentary

धर्मरूपी वृक्षके मूल, विवेकरूपी समुद्रको आनन्द देनेवाले पूर्णचन्द्र, वैराग्यरूपी कमलके विकसित करनेवाले सूर्य, पापरूपी घोर अन्धकारको निश्चय ही मिटानेवाले, तीनों तापोंको हरनेवाले, मोहरूपी बादलोंके समूहको छिन्न-भिन्न करनेको विधि में आकाशसे उत्पन्न पवनस्वरूप, ब्रह्माजीके वंशज तथा कलङ्कनाशक महाराज श्रीरामचन्द्रजीके प्रिय श्रीशङ्करजीकी मैं वन्दना करता हूँ। जिनका शरीर जलयुक्त मेघोंके समान सुन्दर श्यामवर्ण एवं आनन्दघन है, जो सुन्दर पीतवस्त्र धारण किये हैं, जिनके हाथोंमें बाण और धनुष हैं, कमर उत्तम तरकशके भारसे सुशोभित है, कमलके समान विशाल नेत्र हैं और मस्तकपर जटाजूट धारण किये हैं, उन अत्यन्त शोभायमान श्रीसीताजी और लक्ष्मणजीसहित मार्गमें चलते हुए आनन्द देनेवाले श्रीरामचन्द्रजीको मैं भजता हूँ।

Notes

These opening shlokas invoke Lord Shiva and then describe Rama wandering in the forest with Sita and Lakshmana. Poddarji notes that even as the omnipresent Lord, Rama is asked to dwell specifically in the devotee's heart in his form as the forest-wandering exile. The final lines express the essential attitude: 'I am the servant, Raghupati is my master.'

SorthaSortha 1

सो०—उमा राम गुन गूढ़ पंडित मुनि पावहिं बिरति।
पावहिं मोह बिमूढ़ जे हरि बिमुख न धर्म रति॥

So0—umaa raam gun goodh pandit muni paavahin birati
Paavahin moh bimoodh je hari bimukh na dharm rati

Deep are Rama's virtues— | scholars and sages gain release;

but fools who spurn the Lord | find only dark increase.

Shiva speaks to Uma:

Rama's virtues are deep and subtle. When wise ones and sages hear them, they gain detachment from the world.

But the foolish who turn away from Hari, who have no love for dharma— hearing these same glories, they sink deeper into delusion.

The same sun that ripens fruit also scorches the desert. It is not the light that differs, but what it falls upon.

Commentary & Notes ↓

Poddarji's Commentary

हे पार्वती! श्रीरामजीके गुण गूढ़ हैं। पण्डित और मुनि उन्हें सुनकर वैराग्य प्राप्त करते हैं। परन्तु जो भगवान्से विमुख हैं और जिनका धर्ममें प्रेम नहीं है, वे महामूढ़ उन्हें सुनकर मोहको प्राप्त होते हैं।

Notes

Poddarji explains this paradox: the same divine qualities that liberate the devoted only confuse those who are turned away from God. The teaching works like medicine—it heals the willing patient but has no effect on one who refuses to take it.

DohaDoha 1

दो०—अति कृपाल रघुनायक सदा दीन पर नेह।
ता सन आइ कीन्ह छलु मूरख अवगुन गेह॥ १॥

Do0—ati kripaal raghunaayak sadaa deen par neh
Taa san aai keenh chhalu moorakh avagun geh (1)

Most merciful is Raghu's Lord, | whose love for the lowly stays—

yet Jayanta, fool of faults, | came to deceive his grace.

The Lord of Raghus is supremely merciful— his love for the lowly never fails.

Yet even with him, that storehouse of faults, the fool Jayanta, came and practiced deceit.

How strange that anyone would scheme against the very source of compassion! Like a moth attacking the moon, like a beggar robbing the wish-tree— such is the madness of the wicked.

Commentary & Notes ↓

Poddarji's Commentary

श्रीरघुनाथजी अत्यन्त ही कृपालु हैं और उनका दीनोंपर सदा प्रेम रहता है। उनसे भी उस अवगुणोंके घर मूर्ख जयन्तने आकर छल किया। (यह जयन्त की कथा का आरंभ है जो अयोध्याकाण्ड के अंत में आरंभ हुई थी।)

Notes

This begins the story of Jayanta (Indra's son) who had wounded Sita's foot with his crow-beak. Poddarji emphasizes the supreme folly of deceiving One whose nature is pure compassion. The narrative continues from where Ayodhya Kanda left off.

ChaupaiChaupai 1a

प्रेरित मंत्र ब्रह्मसर धावा। चला भाजि बायस भय पावा॥
धरि निज रूप गयउ पितु पाहीं। राम बिमुख राखा तेहि नाहीं॥
भा निरास उपजी मन त्रासा। जथा चक्र भय रिषि दुर्बासा॥
ब्रह्मा बिष्नु रुद्र मुनि जाए। सभा कीन्हि सुर सब मिलि आए॥
सबहिं सुनाइ सकल निज करनी। करत बिचार बिबिध बिधि बरनी॥
कोउ न बचन कहइ सुर त्रासा। तब बायस भइ बहुत निरासा॥
संकर कीन्ह कृपा जब जाई। तब आयउ रघुनाथ दोहाई॥
सरन गाहि पावा प्रभु जहवाँ। पुनि सीताँ राखेउ निज बहवाँ॥

Prerit mantr brahmasar dhaavaa. chalaa bhaaji baayas bhay paavaa
Dhari nij roop gayau pitu paaheen. raam bimukh raakhaa tehi naaheen
Bhaa niraas upajee man traasaa. jathaa chakr bhay rishi durbaasaa
Brahmaa bishnu rudr muni jaae. sabhaa keenhi sur sab mili aae
Sabahin sunaai sakal nij karanee. karat bichaar bibidh bidhi baranee
Kou na bachan kahai sur traasaa. tab baayas bhai bahut niraasaa
Sankar keenh kripaa jab jaaee. tab aayau raghunaath dohaaee
Saran gaahi paavaa prabhu jahavaan. puni seetaan raakheu nij bahavaan

The arrow flew by Brahma's word, the crow fled filled with dread,

To father, Brahma, Vishnu, gods—but none would give him stead.

When Shankara showed mercy's way, he came to Rama's feet,

And Sita whom he'd harmed before gave refuge pure and sweet.

Propelled by the mantra, the divine arrow flew. The crow fled in terror— but where can one flee from the Lord's weapon?

Taking his true form, Jayanta went to his father Indra, but Indra, himself afraid of opposing Rama, would not shelter his son.

Despair arose in Jayanta's heart, fear gripped him— just as fear once seized the sage Durvasa when he fled from Vishnu's discus.

He went to Brahma, to Vishnu, to Rudra, to the sages and seers. All the gods assembled in council. He told everyone his deed, seeking advice in many ways.

But none would speak a word— all feared the arrow's maker. Then the crow fell into deepest despair.

When Shankara showed mercy and gave him wise counsel, Jayanta came crying Raghunath's name.

He reached where the Lord was and fell at his refuge. Then Sita herself took him in her arms— the very one he had harmed now became his protector.

Commentary & Notes ↓

Poddarji's Commentary

जयन्तकी कथा: ब्रह्मास्त्ररूपी मंत्रसे प्रेरित बाण दौड़ा। कौआ (जयन्त) भयभीत होकर भागा। अपना असली रूप धारण करके पिता इन्द्रके पास गया, परन्तु श्रीरामजीसे विमुख होनेके कारण इन्द्रने उसे शरण नहीं दी। जैसे चक्रके भयसे दुर्वासा ऋषि निराश हुए थे, वैसे ही उसके मनमें निराशा और भय उत्पन्न हुआ। वह ब्रह्मा, विष्णु, रुद्र और मुनियोंके पास गया। सब देवता मिलकर सभा में आये। सबको अपनी करनी सुनाकर बहुत प्रकारसे विचार कराया। देवताओंके भयसे कोई कुछ नहीं कहता। तब कौआ बहुत निराश हुआ। जब शंकरजीने कृपा की, तब वह श्रीरघुनाथजीकी दोहाई लेकर आया। जहाँ प्रभु थे वहाँ जाकर शरणमें पड़ा। फिर सीताजीने उसे अपनी बाँहमें रख लिया।

Notes

Poddarji highlights the supreme irony: Jayanta wounded Sita's foot, and it is Sita herself who finally shelters him. This is the nature of divine compassion—the injured party becomes the protector. Shiva's counsel to seek Rama's shelter is the universal remedy for all sins.

DohaDoha 2

दो०—राम चरन पंकज उर धरे प्रगट भा प्रेमु।
सुमिरत सावज सुख कर नख सीतल मंजु समेमु॥

Do0—raam charan pankaj ura dhare pragat bhaa premu
Sumirat saavaj sukh kar nakh seetal manju samemu

Holding Rama's lotus feet | within his heart so deep,

love dawned in the crow's heart— | those feet, so cool and sweet.

Holding Rama's lotus feet within his heart, love dawned in the crow.

Those feet— when remembered, they bring joy to all beings. Even their toenails are cool and beautiful, refreshing like moonbeams.

This is the power of the Lord's feet: the greatest sinner, once surrendered, becomes a vessel of pure devotion. The touch that could have destroyed instead transformed.

Commentary & Notes ↓

Poddarji's Commentary

श्रीरामजीके चरणकमलोंको हृदयमें धारण करनेसे प्रेम प्रकट हुआ। स्मरण करनेमें सब प्राणियोंको सुख देनेवाले, नखोंसहित शीतल और सुन्दर।

Notes

Poddarji notes that even the crow's nails had wounded Sita, yet when he held Rama's feet in his heart, those same feet—with their cool, beautiful nails—gave him peace. What was intended to punish became the means of salvation through surrender.

SorthaSortha 2

सो०—कलिमल समन दमन मन राम सुजस सुखमूल।
सादर सुनहिं जे तिन्ह पर राम रहहिं अनुकूल॥

So0—kalimal saman daman man raam sujas sukhamool
Saadar sunahin je tinh par raam rahahin anukool

Rama's fame destroys Kali's sin, | tames the mind, brings bliss—

who hears with love, on them | falls Rama's gracious kiss.

Rama's beautiful fame— it destroys the sins of Kali Yuga, it tames the restless mind, it is the very root of happiness.

Those who listen to it with reverence— Rama remains ever gracious to them.

What medicine is this! The diseased age finds its cure, the wild mind finds its master, the seeking soul finds its home.

Commentary & Notes ↓

Poddarji's Commentary

श्रीरामचन्द्रजीका सुन्दर यश कलियुगके पापोंका नाश करनेवाला, मनको वश में करनेवाला और सुखका मूल है। जो लोग इसे आदरपूर्वक सुनते हैं, उनपर श्रीरामजी प्रसन्न रहते हैं।

Notes

Poddarji emphasizes the special potency of hearing Rama's glories in Kali Yuga. Unlike other ages where elaborate practices were required, in this age simply listening with love and reverence is enough to win the Lord's favor.

DohaDoha 3

दो०—देखि राम मुख पंकज मुनिबर लोचन भृंग।
सावधान मन ते चले रहे प्रेम बस संग॥

Do0—dekhi raam mukh pankaj munibar lochan bhring
Saavadhaan man te chale rahe prem bas sang

Seeing Rama's lotus face, | the sages' bee-like eyes

stayed fixed with full attention, | bound by love's sweet ties.

Beholding Rama's lotus face, the great sages' eyes became like bees—

Wherever the Lord went, their eyes followed, never closing, never blinking, drawn by that beauty as bees are drawn to nectar.

Attentive, alert, bound by love, they walked alongside him.

What a procession— the Supreme walking the forest paths surrounded by souls drunk on his beauty!

Commentary & Notes ↓

Poddarji's Commentary

जहाँ-जहाँ देव श्रीरघुनाथजी जाते हैं वहाँ-वहाँ उनके दर्शनके लोभी मुनिगण साथ-साथ चलते हैं। श्रीरामजीके मुखकमलको देखकर श्रेष्ठ मुनियोंके नेत्ररूपी भ्रमर सावधान रहते हैं और प्रेमवश साथ-साथ चलते रहते हैं।

Notes

Poddarji describes how wherever Rama went in the forest, enlightened sages would join his company. Their eyes, like bees finding an extraordinary lotus, could not look away. This is the natural response of the awakened soul to divine beauty.

DohaDoha 4

दो०—अत्रि कहिक कथा सुनाइ जो मैं करउँ बखानि।
सतिअनुसूया चरित सुनु परम पुनीत प्रमानि॥

Do0—atri kahik kathaa sunaai jo main karaun bakhaani
Satianusooyaa charit sunu param puneet pramaani

Atri told the tale that I | shall now relate to you—

of Sati Anasuya, | pure and proven true.

Atri spoke, and I shall now relate what he told of Sati Anasuya's story— that most holy tale, that proven truth.

The sage's wife, Anasuya, whose very name means 'free from envy'— hear her sacred story, purest of the pure, attested by the wise.

Commentary & Notes ↓

Poddarji's Commentary

अत्रि मुनिने कथा सुनाई जो मैं वर्णन करता हूँ। सती अनसूयाका चरित्र सुनो जो परम पवित्र और प्रमाणित है।

Notes

Poddarji notes that Anasuya's name itself reveals her nature—'without jealousy.' Her story demonstrates the power of a devoted wife's virtue. She is one of the great pativratas whose blessing Sita receives.

DohaDoha 5

दो०—सीता अनुज समेत प्रभु नील जलद तनु स्याम।
मम हिय गगन इंदु इव बसहु सदा निष्काम॥

Do0—seetaa anuj samet prabhu neel jalad tanu syaam
Mam hiy gagan indu iva basahu sadaa nishkaam

With Sita and your brother, Lord, | dark cloud your body's hue—

dwell in my heart's sky like the moon, | desireless and true.

O Lord, with Sita and younger brother, your body dark as rain-filled clouds—

dwell always in the sky of my heart like the desireless moon!

Not waxing, not waning, not moved by any longing— simply present, simply radiant, filling the inner darkness with light.

This is the boon I ask: not heaven, not liberation, but You, forever present in the small sky of my heart.

Commentary & Notes ↓

Poddarji's Commentary

सीताजी और छोटे भाई लक्ष्मणजीसहित प्रभु, जिनका नीले जलयुक्त मेघके समान श्याम शरीर है, निष्काम (स्थिर) होकर मेरे हृदयरूपी आकाशमें चन्द्रमाकी भाँति सदा निवास कीजिये।

Notes

Poddarji highlights this as the quintessential devotee's prayer: asking not for worldly boons but for the Lord's permanent residence in the heart. The comparison to the moon suggests cool, soothing, constant presence—not the demanding heat of worldly desires.

DohaDoha 6

दो०—निसिचर हीन करउँ महि भुज उठाइ पन कीन्ह।
सकल मुनिन्ह के आश्रमन्हि जाइ जाइ सुख दीन्ह॥

Do0—nisichar heen karaun mahi bhuj uthaai pan keenh
Sakal muninh ke aashramanhi jaai jaai sukh deenh

'I'll free this earth of demons!'— | arm raised, the Lord vowed so,

then visiting each hermitage, | brought joy where'er he'd go.

'I will free this earth of demons!'— raising his arm, Rama made this vow.

Then going from hermitage to hermitage, he gave joy to all the sages.

Where fear had reigned, peace descended. Where demons had prowled, safety bloomed. The Lord himself visited their homes— what greater blessing could they receive?

His raised arm was their protection, his vow was their liberation, his presence was their heaven on earth.

Commentary & Notes ↓

Poddarji's Commentary

मैं पृथ्वीको राक्षसोंसे रहित करूँगा—भुजा उठाकर श्रीरामजीने यह प्रतिज्ञा की। उन्होंने समस्त मुनियोंके आश्रमों में जा-जाकर सुख दिया।

Notes

Poddarji emphasizes that Rama's vow (pratijña) is infallible—he never fails to fulfill what he promises. This vow to protect the sages and destroy the demons sets in motion the events that will culminate in the battle with Ravana.

DohaDoha 7

दो०—तब मुनि हृदय धीर धरि गहि पद बारहिं बार।
निज आश्रम प्रभु आनि करि पूजा बिबिध प्रकार॥

Do0—tab muni hriday dheer dhari gahi pad baarahin baar
Nij aashram prabhu aani kari poojaa bibidh prakaar

The sage steadied his trembling heart, | grasped the Lord's feet with love,

brought him home and worshipped him | with all gifts below, above.

The sage Sutikshna steadied his heart, then seized the Lord's feet again and again.

He brought the Lord to his hermitage and worshipped him in countless ways— with water, flowers, forest fruits, with hymns and prostrations, with tears of overwhelming joy.

How does one worship the Infinite? The sage did his humble best, and the Infinite accepted it as though it were everything.

Commentary & Notes ↓

Poddarji's Commentary

तब मुनि सुतीक्ष्णजीने हृदयमें धैर्य धारण करके बार-बार प्रभुके चरण पकड़े। अपने आश्रममें प्रभुको लाकर उन्होंने विविध प्रकारसे पूजा की।

Notes

Poddarji describes Sutikshna's ecstasy at hosting the Lord. Despite knowing Rama's supreme nature, he performed elaborate worship—demonstrating that knowledge and devotion complement rather than replace each other.

DohaDoha 8

दो०—अनुज जानकी सहित प्रभु चाप बान धर राम।
मम हिय गगन इंदु इव बसहु सदा निष्काम॥ ८॥

Do0—anuj jaanakee sahit prabhu chaap baan dhar raam
Mam hiy gagan indu iva basahu sadaa nishkaam (8)

With brother, Janaki, bow and arrow, | Lord Rama, hear my plea:

dwell in my heart-sky like the moon, | desireless and free.

The sage Sutikshna asks his boon:

O Lord Rama, bearing bow and arrow, with Janaki and your younger brother—

dwell always in the sky of my heart like the desireless moon!

Not the moon that waxes and wanes, but a moon forever full, forever cooling, forever bright.

Stay with me, Lord— not as a visitor but as a permanent resident in this small temple of my heart.

Commentary & Notes ↓

Poddarji's Commentary

हे प्रभो! हे श्रीरामजी! छोटे भाई लक्ष्मणजी और सीताजीसहित धनुष-बाणधारी आप निष्काम (स्थिर) होकर मेरे हृदयरूपी आकाशमें चन्द्रमाकी भाँति सदा निवास कीजिये।

Notes

Poddarji notes this verse mirrors the earlier prayer—showing that this is the universal prayer of all devotees. The moon symbolizes cool, gentle presence without the burning heat of worldly agitation.

DohaDoha 9

दो०—मुनि समूह महँ बैठे सन्मुख सब की ओर।
सरद इंदु तन चितवत मानहुँ निकर चकोर॥ ९॥

Do0—muni samooh mahan baithe sanmukh sab kee or
Sarad indu tan chitavat maanahun nikar chakor (9)

Seated midst the sages' throng, | facing each one's way—

like chakora birds who watch | the autumn moon's full ray.

Seated among the assembly of sages, Rama faced everyone at once— each sage saw the Lord looking directly at them alone.

It was like a flock of chakora birds gazing at the autumn moon: every bird feels the moon is shining just for them.

Such is the miracle of the Lord's presence— infinite, yet intimate. He is all things to all beings, yet wholly present to each one.

Commentary & Notes ↓

Poddarji's Commentary

मुनियोंके समूहमें श्रीरामचन्द्रजी सबकी ओर सम्मुख होकर बैठे हैं (अर्थात् प्रत्येक मुनिको श्रीरामजी अपने ही सामने मुख करके बैठे दिखायी देते हैं)। ऐसा जान पड़ता है मानो चकोरोंका समुदाय शरत्पूर्णिमाके चन्द्रमाकी ओर देख रहा हो।

Notes

Poddarji highlights this beautiful image: Rama simultaneously faces every direction, so each sage sees him front-facing. This illustrates his omnipresence—he is fully available to every devotee simultaneously, just as the moon seems to follow every watcher.

DohaDoha 10

दो०—गीधराज सैं भेंट भइ बहु बिधि प्रीति बढ़ाइ।
गोदावरी निकट प्रभु रहे परन गृह छाइ॥ १०॥

Do0—geedharaaj sain bhent bhai bahu bidhi preeti badhaai
Godaavaree nikat prabhu rahe paran grih chhaai (10)

He met the vulture-king with love, | their friendship growing deep,

near Godavari he built | a leaf-hut there to keep.

There the Lord met Jatayu, king of vultures, and increased their friendship in many ways.

Near the Godavari river, the Lord made a hut of leaves and dwelt there.

An old vulture became the Lord's friend— what barriers exist for divine love? Not species, not form, not worldly station.

Under the thatched roof, by the sacred river, the King of Kings lived simply, his friends the birds and beasts and sages.

Commentary & Notes ↓

Poddarji's Commentary

वहाँ गृध्रराज जटायुसे भेंट हुई। उसके साथ बहुत प्रकारसे प्रेम बढ़ाकर प्रभु श्रीरामचन्द्रजी गोदावरीजीके समीप पर्णकुटी छाकर रहने लगे।

Notes

Poddarji emphasizes that Jatayu, though a mere vulture (a creature considered inauspicious by some), became Rama's dear friend. This shows the Lord's complete freedom from worldly distinctions—he loves those who love him, regardless of form.

DohaDoha 11

दो०—ईस्वर जीव भेद प्रभु सकल कहौ समुझाइ।
जातें होइ चरन रति सोक मोह भ्रम जाइ॥ ११॥

Do0—eesvar jeev bhed prabhu sakal kahau samujhaai
Jaaten hoi charan rati sok moh bhram jaai (11)

Tell me, Lord, of God and soul, | explain their difference clear—

that love may rise for your feet | and grief and doubt disappear.

Lakshmana asked:

O Lord, please explain fully the difference between God and soul.

Through such knowledge, may love for your feet arise in me, may grief, delusion, and confusion depart forever.

I ask not from mere curiosity, but from hunger for liberation. Teach me, Lord— not as student and master, but as brother to brother, heart to heart.

Commentary & Notes ↓

Poddarji's Commentary

हे प्रभो! ईश्वर और जीवका भेद भी सब समझाकर कहिये, जिससे आपके चरणोंमें मेरी प्रीति हो और शोक, मोह तथा भ्रम नष्ट हो जाय।

Notes

Poddarji notes that Lakshmana's question springs from genuine spiritual thirst. He asks specifically for knowledge that will increase devotion—showing that true jnana (knowledge) serves bhakti (devotion), not the other way around.

DohaDoha 12

दो०—माया ईस न आपु कहुँ जान कहिअ सो जीव।
बंध मोच्छ प्रद सर्बपर माया प्रेरक सीव॥ १२॥

Do0—maayaa eesa na aapu kahun jaan kahia so jeev
Bandh mochchh prad sarbapar maayaa prerak seev (12)

Who knows not Maya, God, or Self— | that soul is called 'jiva';

who grants both bond and freedom's grace | is Ishvara, Lord Shiva.

Rama teaches:

One who knows not Maya, knows not the Lord, knows not even his own true Self— that one is called 'jiva,' the bound soul.

But He who grants bondage and liberation according to one's deeds, who is beyond all yet directs Maya— He is Ishvara, the Lord Supreme.

The jiva dreams within Maya's net. The Lord holds the net in his hand. The dreamer does not know he dreams. The Lord is ever awake.

Commentary & Notes ↓

Poddarji's Commentary

जो मायाको, ईश्वरको और अपने स्वरूपको नहीं जानता, उसे जीव कहना चाहिये। जो कर्मानुसार बन्धन और मोक्ष देनेवाला, सबसे परे और मायाका प्रेरक है वह ईश्वर है।

Notes

Poddarji explains this crucial distinction: the jiva is defined by ignorance of three things—Maya, Ishvara, and the Self. The Lord, by contrast, is the master of Maya, never its victim. This knowledge frees the soul.

DohaDoha 13

दो०—बचन कर्म मन मोरि गति भजनु करहिं निःकाम।
तिन्ह के हृदय कमल महुँ करउँ सदा बिश्राम॥ १३॥

Do0—bachan karm man mori gati bhajanu karahin nihkaam
Tinh ke hriday kamal mahun karaun sadaa bishraam (13)

In word and deed and mind whose goal | is Me, with no desire—

I rest forever in the lotus | of their hearts' sweet fire.

Rama speaks:

Those whose words, deeds, and minds have Me alone as their goal, who worship Me with no selfish desire—

in the lotus of their hearts I make my constant home.

Not as a guest who comes and goes, but as one who has found his resting place. Their heart is my temple, their love is my worship, their surrender is my throne.

Commentary & Notes ↓

Poddarji's Commentary

जिनकी वचन, कर्म और मनसे मेरी ही गति है और जो निष्काम भावसे मेरा भजन करते हैं, उनके हृदय-कमलमें मैं सदा विश्राम किया करता हूँ।

Notes

Poddarji highlights this as one of the most beautiful promises in scripture: the Lord himself seeks a resting place in the hearts of selfless devotees. The infinite God finds his home in the finite heart—if that heart is offered without reservation.

DohaDoha 14

दो०—लछिमन अति लाघवँ सो नाक कान बिनु कीन्हि।
ताके कर रावन कहूँ मनौ चुनौती दीन्हि॥ १४॥

Do0—lachhiman ati laaghavan so naak kaan binu keenhi
Taake kar raavan kahoon manau chunautee deenhi (14)

Swift Lakshmana cut nose and ears— | through her, to Ravana

he seemed to send a challenge bold: | 'Come face your hour!'

Lakshmana, with lightning speed, made her noseless, earless.

It was as though her very hands carried a challenge to Ravana: 'Come and face your doom!'

The demoness who came to seduce left bearing the marks of justice. Her wounds would speak louder than words, summoning the great war to come.

In cutting her flesh, Lakshmana cut the thread that would unravel Lanka's might.

Commentary & Notes ↓

Poddarji's Commentary

लक्ष्मणजीने बड़ी फुर्तीसे उसको बिना नाक-कानके कर दिया। मानो उसके हाथ रावणको चुनौती दी हो।

Notes

Poddarji explains that this disfigurement of Shurpanakha was the immediate trigger for the Rama-Ravana conflict. In her wounded form, she became an unwitting messenger of destiny, carrying the challenge that would ultimately destroy Lanka.

DohaDoha 15

दो०—सावधान होइ धाए जानि सबल आराति।
लागे बरषन राम पर अस्त्र सस्त्र बहुभाँति॥ १५॥

Do0—saavadhaan hoi dhaae jaani sabal aaraati
Laage barashan raam par astr sastr bahubhaanti (15)

Knowing the foe was mighty, | they charged with weapons keen,

raining on Rama arrows thick | as none had ever seen.

Knowing their enemy was mighty, the demons rallied and charged with care.

On Rama they rained weapons of every kind— swords and spears and arrows, clubs and discuses and axes.

The sky grew dark with missiles. The earth shook with their war cries. Fourteen thousand demons against one man alone.

And that one man smiled.

Commentary & Notes ↓

Poddarji's Commentary

शत्रुको बलवान जानकर वे सावधान होकर दौड़े और श्रीरामचन्द्रजीके ऊपर बहुत प्रकारके अस्त्र-शस्त्र बरसाने लगे।

Notes

Poddarji notes the contrast: an entire demon army attacking one apparently solitary prince. Yet that prince is the Lord of the universe. Their careful preparation and vast numbers only highlight the coming miracle.

ChaupaiChaupai 15-1

तब चले बान कराल। फुंकरत जनु बहु ब्याल॥
कोपेउ समर श्रीराम। चले बिसिख निसित निकाम॥
अवलोकि खरतर तीर। मुरि चले निसिचर बीर॥
भए क्रुद्ध तीनिउ भाइ। जो भागि रन ते जाइ॥
तेहि बधब हम निज पानि। फिरे मरन मन महुँ ठानि॥
आयुध अनेक प्रकार। सनमुख ते करहि प्रहार॥
रिपु परम कोपे जानि। प्रभु धनुष सर संधानि॥
छाडे बिपुल नाराच। लगे कटन बिकट पिसाच॥

Tab chale baan karaal. phunkarat janu bahu byaal
Kopeu samar shreeraam. chale bisikh nisit nikaam
Avaloki kharatar teer. muri chale nisichar beer
Bhae kruddh teeniu bhaai. jo bhaagi ran te jaai
Tehi badhab ham nij paani. phire maran man mahun thaani
Aayudh anek prakaar. sanamukh te karahi prahaar
Ripu param kope jaani. prabhu dhanush sar sandhaani
Chhaade bipul naaraach. lage katan bikat pisaach

Then arrows flew like hissing snakes, | Rama's wrath arose in war,

the demons fled but brothers cried: | 'Flee and die for sure!'

They turned to fight with every blade, | the Lord drew shaft to string,

and countless demons fell that day | before the arrows' sting.

Then flew the terrible arrows, hissing like countless serpents. In battle, Shri Rama grew wrathful— his sharp shafts flew unceasingly.

Seeing those razor arrows, the demon heroes turned and fled. But the three brothers grew enraged: 'Whoever flees this fight, we will slay with our own hands!'

Resolving to die, the fleeing demons turned back, facing forward, striking with weapons of every kind. Knowing his foes were furious, the Lord fitted arrows to his bow.

He released countless shafts— the terrible demons began to fall.

Commentary & Notes ↓

Poddarji's Commentary

तब भयानक बाण ऐसे चले मानो फुफकारते हुए बहुत-से सर्प जा रहे हैं। श्रीरामचन्द्रजी संग्राममें क्रुद्ध हुए और अत्यन्त तीक्ष्ण बाण चले। अत्यन्त तीक्ष्ण बाणोंको देखकर राक्षस वीर पीठ दिखाकर भाग चले। तब खर, दूषण और त्रिशिरा तीनों भाई क्रुद्ध होकर बोले-जो रणसे भागकर जायगा, उसका हम अपने हाथों वध करेंगे। तब मनमें मरना ठानकर भागते हुए राक्षस लौट पड़े और सामने होकर वे अनेकों प्रकारके हथियारोंसे श्रीरामजीपर प्रहार करने लगे। शत्रुको अत्यन्त कुपित जानकर प्रभुने धनुषपर बाण चढ़ाकर बहुत-से बाण छोड़े, जिनसे भयानक राक्षस कटने लगे।

Notes

Poddarji describes the intensity of the Khara-Dushana battle. The demons, despite their vast numbers, could not withstand Rama's arrows. The three demon brothers threatened death to any who fled, forcing their army to face certain destruction.

ChaupaiChaupai 15-2

उर सीस भुज कर चरन। जहँ तहँ लगे महि परन॥
चिक्करत लागत बान। धर परत कुधर समान॥
भट कटत तन सत खंड। पुनि उठत करि पाषंड॥
नभ उड़त बहु भुज मुंड। बिनु मौलि धावत रुंड॥
खग कंक काक सृगाल। कटकटहिं कठिन कराल॥

Ura sees bhuj kar charan. jahan tahan lage mahi paran
Chikkarat laagat baan. dhar parat kudhar samaan
Bhat katat tan sat khand. puni uthat kari paashand
Nabh udat bahu bhuj mund. binu mauli dhaavat rund
Khag kank kaak srigaal. katakatahin kathin karaal

Heads and arms and legs fell down | scattered on the ground,

like elephants they trumpeted | at every arrow's wound.

Cut to pieces, still they rose | by demon sorcery,

headless trunks ran through the field | in ghastly revelry.

Chests, heads, arms, hands, and feet fell scattered everywhere on earth. Struck by arrows, they trumpeted like elephants— their torsos fell like crashing mountains.

Warriors were cut into a hundred pieces, yet by sorcery they rose again! Arms and heads flew through the sky, headless trunks ran on.

Vultures, kites, crows, and jackals made harsh and terrible sounds.

Commentary & Notes ↓

Poddarji's Commentary

उनकी छाती, सिर, भुजा, हाथ और पैर जहाँ-तहाँ पृथ्वीपर गिरने लगे। बाण लगते ही वे हाथीकी तरह चिंग्घाड़ते हैं। उनके पहाड़के समान धड़ कट-कटकर गिर रहे हैं। योद्धाओंके शरीर कटकर सैकड़ों टुकड़े हो जाते हैं। वे फिर माया करके उठ खड़े होते हैं। आकाशमें बहुत-सी भुजाएँ और सिर उड़ रहे हैं तथा बिना सिरके धड़ दौड़ रहे हैं। चील, कौए आदि पक्षी और सियार कठोर और भयंकर कट-कट शब्द कर रहे हैं।

Notes

Poddarji describes the supernatural horror of this battle. The demons, using their maya, would rise even after being cut to pieces. This terrified onlookers but could not stop the inexorable advance of Rama's arrows.

DohaDoha 16

दो०—राम राम कहि तनु तजहिँ पावहिं पद निर्बान।
करि उपाय रिपु मारे छन महुँ कृपानिधान॥ १६॥

Do0—raam raam kahi tanu tajahin paavahin pad nirbaan
Kari upaay ripu maare chhan mahun kripaanidhaan (16)

Crying 'Rama! Rama!' they died | and found the highest state—

the Lord of Mercy killed his foes | in moments, small and great.

Calling 'Rama! Rama!' they died— each demon saw every other as Rama, and striking at him, attained liberation!

What strange device the Lord employed! His enemies killed each other, crying his name, and gained the supreme state.

The Ocean of Mercy destroyed his foes yet gave them the highest reward. Even his wrath is a blessing. Even his killing is grace.

Commentary & Notes ↓

Poddarji's Commentary

सब 'यही राम है, इसे मारो' इस प्रकार राम-राम कहकर शरीर छोड़ते हैं और निर्वाण (मोक्ष) पद पाते हैं। कृपानिधान श्रीरामजीने यह उपाय करके क्षणभरमें शत्रुओंको मार डाला।

Notes

Poddarji marvels at this profound mystery: the demons, striking each other while seeing each as Rama, died with the Lord's name on their lips—and attained liberation! The Lord's compassion finds ways to save even those who oppose him.

ChaupaiChaupai 16-1

हरषित बरषहिं सुमन सुर बाजहिं गगन निसान।
अस्तुति करि करि सब चले सोभित बिबिध बिमान॥
जीते सकल सुभट रघुबीरा। नृप मुनि सुर सब भए अपीरा॥
तब लछिमन सीतहि लै आए। प्रभु पद परत हृदयँ हरषाए॥
सीता चितव स्याम मृदु गाता। परम प्रेम लोचन न अघाता॥
पंचवटी बसि श्रीरघुनायक। करत चरित सुर मुनि सुखदायक॥

Harashit barashahin suman sur baajahin gagan nisaan
Astuti kari kari sab chale sobhit bibidh bimaan
Jeete sakal subhat raghubeeraa. nrip muni sur sab bhae apeeraa
Tab lachhiman seetahi lai aae. prabhu pad parat hridayan harashaae
Seetaa chitav syaam mridu gaataa. param prem lochan na aghaataa
Panchavatee basi shreeraghunaayak. karat charit sur muni sukhadaayak

Gods rained flowers, drums resounded, | praise rose on every side,

then Lakshmana brought Sita back | to Rama, joy and pride.

She gazed upon his tender form | with love that knew no end,

at Panchavati they dwelt in peace | while gods their blessings send.

Delighted, the gods rained flowers, celestial drums sounded in the sky. Offering praise, they departed in their various shining vehicles.

Raghuvira conquered all the mighty warriors— kings, sages, and gods were freed from fear. Then Lakshmana brought Sita back. Falling at the Lord's feet, their hearts rejoiced.

Sita gazed at his dark, tender form with supreme love—her eyes could not be satisfied. Dwelling at Panchavati, the Lord of Raghus performed deeds that delighted gods and sages.

Commentary & Notes ↓

Poddarji's Commentary

देवता हर्षित होकर फूल बरसा रहे हैं तथा आकाशमें नगाड़े बज रहे हैं। सब देवता स्तुति करके विविध विमानोंपर सवार होकर शोभा पाते हुए चले गये। श्रीरघुवीरने शत्रुओंको जीत लिया तथा देवता, मनुष्य और मुनि सबके भय नष्ट हो गये। तब लक्ष्मणजी सीताजीको ले आये। चरणोंमें पड़ते हुए उनको प्रभुने प्रसन्नतापूर्वक उठाकर हृदयसे लगा लिया। सीताजी श्रीरामजीके श्याम और कोमल शरीरको परम प्रेमके साथ देख रही हैं, नेत्र अघाते नहीं हैं। इस प्रकार पञ्चवटीमें बसकर श्रीरघुनाथजी देवताओं और मुनियोंको सुख देनेवाले चरित्र करने लगे।

Notes

Poddarji describes the aftermath of the great battle. The gods celebrate, fear vanishes, and Sita is reunited with Rama. Her loving gaze upon his form is described as never being satisfied—this is the nature of devotional love.

ChaupaiChaupai 16-2

थुआँ देखि खरदूषन केरा। जाइ सुपनखाँ रावन प्रेरा॥
बोली बचन क्रोध करि भारी। देस कोस कै सुरति बिसारी॥
करसि पान सोवसि दिनु राती। सुधि नहिं तव सिर पर आराती॥

Thuaan dekhi kharadooshan keraa. jaai supanakhaan raavan preraa
Bolee bachan krodh kari bhaaree. des kos kai surati bisaaree
Karasi paan sovasi dinu raatee. sudhi nahin tav sir par aaraatee

Seeing Khara's fall, Shurpanakha | went to rouse the king:

'You drink and sleep while enemies | their deadly arrows bring!'

Seeing the destruction of Khara and Dushana, Shurpanakha went to incite Ravana. She spoke with great anger: 'You have forgotten your kingdom and treasury!

You drink and sleep day and night— you do not know an enemy stands over your head!'

Commentary & Notes ↓

Poddarji's Commentary

खर-दूषणका विध्वंस देखकर शूर्पणखाने जाकर रावणको भड़काया। वह बड़ा क्रोध करके वचन बोली--तूने देश और खजानेकी सुधि ही भुला दी। शराब पी लेता है और दिन-रात पड़ा सोता रहता है। तुझे खबर नहीं है कि शत्रु तेरे सिरपर खड़ा है।

Notes

Poddarji notes how Shurpanakha's fury sets the stage for Ravana's doom. Her anger, though born of personal humiliation, becomes the instrument of cosmic destiny. Lanka's fall begins with this taunt.

DohaDoha 17

दो०—लछिमन गए बनहिं जब लेन मूल फल कंद।
जनकसुता सन बोले बिहसि कृपा सुख बृंद॥ १७॥

Do0—lachhiman gae banahin jab len mool phal kand
Janakasutaa san bole bihasi kripaa sukh brind (17)

When Lakshmana went to gather food | in forest's leafy shade,

the Lord of bliss smiled soft and spoke | to the Janaki, the maid.

When Lakshmana had gone to the forest to gather roots and fruits and tubers,

then Rama—that ocean of mercy and bliss— smiled and spoke to Janaki.

What was this smile? Knowing what was to come, seeing the great drama about to unfold, he prepared his beloved for her role in the cosmic play.

The Lord who knows the end from the beginning smiled— for even sorrow serves the story.

Commentary & Notes ↓

Poddarji's Commentary

लक्ष्मणजी जब कन्द-मूल-फल लेनेके लिये बनमें गये, तब कृपा और सुखके समूह श्रीरामचन्द्रजी हँसकर जानकीजीसे बोले।

Notes

Poddarji notes that this is the moment when Rama, knowing that Ravana's deception was imminent, prepared Sita for her part in the divine drama. His smile contains infinite knowledge and infinite compassion.

ChaupaiChaupai 17-1

सुनहु प्रिया ब्रत रुचिर सुसीला। मैं कछु करबि ललित नरलीला॥
तुम्ह पावक महुँ करहु निवासा। जौ लगि करौं निसाचर नासा॥
जबहिं राम सब कहा बखानी। प्रभु पद धरि हियँ अनल समानी॥
निज प्रतिबिंब राखि तहँ सीता। तैसइ सील रूप सुबिनीता॥

Sunahu priyaa brat ruchir suseelaa. main kachhu karabi lalit naraleelaa
Tumh paavak mahun karahu nivaasaa. jau lagi karaun nisaachar naasaa
Jabahin raam sab kahaa bakhaanee. prabhu pad dhari hiyan anal samaanee
Nij pratibimb raakhi tahan seetaa. taisai seel roop subineetaa

O virtuous one, hear my word: | I'll play a human role—

dwell in fire till demons die, | protect your sacred soul.

She entered fire, left her shade | of equal grace and form,

the shadow-Sita faced the trial, | the true one, safe and warm.

Rama speaks to Sita:

'Listen, beloved, O virtuous keeper of vows! I shall now perform a beautiful human drama. Until I destroy the demons, dwell within the fire.

As soon as Rama explained everything, Sita held his feet in her heart and entered into the fire.

She left behind her shadow-form— identical in virtue, beauty, and humility. This phantom Sita would endure the abduction, while the true Sita waited, hidden in flame.

Commentary & Notes ↓

Poddarji's Commentary

हे प्रिये! हे सुन्दर पातिव्रत-धर्मका पालन करनेवाली सुशीले! सुनो! मैं अब कुछ मनोहर मनुष्यलीला करूँगा। इसलिये जबतक मैं राक्षसोंका नाश करूँ, तबतक तुम अग्निमें निवास करो। श्रीरामजीने ज्यों ही सब समझाकर कहा त्यों ही श्रीसीताजी चरणोंको हृदयमें भरकर अग्निमें समा गयीं। सीताजीने अपनी ही छायामूर्ति वहाँ रख दी जो उनके जैसे ही शील-स्वभाव और रूपवाली तथा वैसे ही विनम्र थी।

Notes

Poddarji explains this crucial episode: the real Sita enters the fire for protection while her shadow-form (chaya-Sita) is what Ravana abducts. This is why the fire-test after the war was not a test of purity but a reunion—the true Sita emerging from the fire where she had always been.

DohaDoha 18

दो०—करि पूजा मारीच तब सादर पूछी बात।
कवन हेतु मन ब्यग्र अति अकसर आयहु तात॥ १८॥

Do0—kari poojaa maareech tab saadar poochhee baat
Kavan hetu man byagr ati akasar aayahu taat (18)

Maricha worshipped, then with care | asked why the king had come:

'What agitates your mind, my lord? | Why come here alone?'

Maricha received Ravana with worship, then respectfully asked:

'Father, what troubles you so? Why is your mind so disturbed? And why have you come alone?'

The demon sage saw through the pretense. He knew why the ten-headed one had come. Yet courtesy required the question.

What Ravana was about to ask would seal both their fates.

Commentary & Notes ↓

Poddarji's Commentary

तब मारीचने उसकी पूजा करके आदरपूर्वक बात पूछी—हे तात! आपका मन किस कारण इतना अधिक व्यग्र है और आप अकेले आये हैं?

Notes

Poddarji explains that Maricha, though a demon, was wise and had learned from his previous encounter with Rama. He knew Ravana's scheme would bring destruction. Yet bound by demon hospitality, he asked the formal question.

DohaDoha 19

दो०—जेहिं ताड़का सुबाहु हति खंडेउ हर कोदंड।
खर दूषन तिसिरा बधेउ मनुज कि अस बरिबंड॥ १९॥

Do0—jehin taadakaa subaahu hati khandeu har kodand
Khar dooshan tisiraa badheu manuj ki asa bariband (19)

Who slew Tadaka, broke Shiva's bow, | killed Khara's demon band—

can any human wield such might? | Think well before you stand.

Maricha warns Ravana:

He who killed Tadaka and Subahu, who broke the bow of Shiva, who slew Khara, Dushana, and Trishira—

can such tremendous power belong to a mere mortal?

I know that prince, O king. When he was but a boy, his arrow hurled me a hundred leagues. I am not eager to feel such power again.

Commentary & Notes ↓

Poddarji's Commentary

जिसने ताड़का और सुबाहुको मारकर शिवजीका धनुष तोड़ दिया और खर, दूषण और त्रिशिराका वध कर डाला, ऐसा प्रचण्ड बली भी कहीं मनुष्य हो सकता है?

Notes

Poddarji notes that Maricha speaks from bitter personal experience. He alone among the demons truly understood Rama's nature. His warning to Ravana contains both wisdom and fear—but Ravana is beyond heeding counsel.

ChaupaiChaupai 19-1

अस जानि दसानन संगा। चला राम पद प्रेम अभंगा॥
मन अति हरष न तेहि प्रगटाई। आजु देखिहउँ परम सनेही॥

Asa jaani dasaanan sangaa. chalaa raam pad prem abhangaa
Man ati harash na tehi pragataaee. aaju dekhihaun param sanehee

Knowing his fate, he went along | with Ravana, yet inside

his heart held love for Rama's feet— | a joy he chose to hide.

Knowing this, Maricha went with the ten-headed one, but unbroken love for Rama's feet filled his heart. Great joy arose within him, but he did not reveal it to Ravana.

'Today I shall see my most beloved Lord!'

Commentary & Notes ↓

Poddarji's Commentary

ऐसा जानकर मारीच रावणके साथ चल पड़ा, परन्तु उसके हृदयमें श्रीरामजीके चरणोंमें अखण्ड प्रेम था। मनमें बहुत हर्ष था पर उसने रावणको यह हर्ष नहीं जताया। सोचा कि आज मैं परम स्नेही प्रभुको देखूँगा।

Notes

Poddarji reveals Maricha's hidden devotion. Though appearing to assist Ravana, his heart yearned only for Rama's darshan. His participation in the scheme was actually his path to liberation.

DohaDoha 20

दो०—मम पाछें धर धावत हरि सरासन बान।
फिरि फिरि प्रभुहि बिलोकिहउँ धन्य न मो सम आन॥ २०॥

Do0—mam paachhen dhar dhaavat hari saraasan baan
Phiri phiri prabhuhi bilokihaun dhany na mo sam aan (20)

Behind me on the earth he'll run, | bow and arrow bright—

I'll turn and turn to see him chase: | none blessed as I in sight!

Maricha's secret thought:

Running behind me on the ground, bow and arrow in hand, Hari will chase me!

Again and again I'll turn back to look— and see the Lord himself pursuing!

Who is as blessed as I? I'll die by his arrow, seeing his beautiful face, hearing him call after me.

What devotees pray for lifetimes to receive— his darshan, his attention— I'll have in my final moments.

Commentary & Notes ↓

Poddarji's Commentary

धनुष-बाण धारण किये मेरे पीछे-पीछे पृथ्वीपर पकड़नेके लिये दौड़ते हुए प्रभुको मैं फिर-फिरकर देखूँगा। मेरे समान धन्य दूसरा कोई नहीं है।

Notes

Poddarji highlights this remarkable turn: Maricha transforms his doom into a spiritual opportunity. Rather than lamenting his fate, he sees the blessing hidden within it—the chance to see the Lord, to be pursued by God himself. This is the alchemy of devotion.

ChaupaiChaupai 20-1

तेहि बन निकट दसानन गयऊ। तब मारीच कपटमृग भयऊ॥
अति बिचित्र कछु बरनि न जाई। कनक देह मनि रचित बनाई॥
सीता परम रुचिर मृग देखा। अंग अंग सुमनोहर बेषा॥
सुनहु देव रघुबीर कृपाला। एहि मृग कर अति सुंदर छाला॥

Tehi ban nikat dasaanan gayaoo. tab maareech kapatamrig bhayaoo
Ati bichitr kachhu barani na jaaee. kanak deh mani rachit banaaee
Seetaa param ruchir mrig dekhaa. ang ang sumanohar beshaa
Sunahu dev raghubeer kripaalaa. ehi mrig kar ati sundar chhaalaa

Near the forest came Ravana, | and Maricha took deer-form—

a golden body gemmed and bright | beyond description's norm.

Sita saw the wondrous beast | and asked with eager eyes:

'O Lord, this deer's skin is so fair!' | beneath enchanted skies.

When Ravana came near that forest, Maricha became the magic deer— so wondrous it defied description, a golden body studded with gems.

Sita saw that most beautiful deer, every limb enchantingly adorned. She said: 'Listen, Lord, merciful Raghuvira! This deer has such a lovely hide!'

Commentary & Notes ↓

Poddarji's Commentary

जब रावण उस वनके निकट पहुँचा, तब मारीच कपटमृग बन गया। वह अत्यन्त ही विचित्र था, कुछ वर्णन नहीं किया जा सकता। सोनेका शरीर मणियोंसे जड़कर बनाया था। सीताजीने उस परम सुन्दर हिरनको देखा, जिसके अंग-अंगकी छटा अत्यन्त मनोहर थी। वे कहने लगीं--हे देव! हे कृपालु रघुवीर! सुनिये। इस मृगकी छाल बहुत ही सुन्दर है।

Notes

Poddarji describes the golden deer as a masterpiece of maya—so beautiful that even the divine Sita was drawn to it. This is the beginning of the great separation that will lead to Lanka's destruction.

ChaupaiChaupai 20-2

सत्यसंध प्रभु बधि करि एही। आनहु चर्म कहति बैदेही॥
तब रघुपति जानत सब कारन। उठे हरषि सुर काजु सँवारन॥
मृग बिलोकि कटि परिकर बाँधा। करतल चाप रुचिर सर साँधा॥
प्रभु लछिमनहि कहा समुझाई। फिरत बिपिन निसिचर बहु भाई॥
सीता केरि करेहु रखवारी। बुधि बिबेक बल समय बिचारी॥

Satyasandh prabhu badhi kari ehee. aanahu charm kahati baidehee
Tab raghupati jaanat sab kaaran. uthe harashi sur kaaju sanvaaran
Mrig biloki kati parikar baandhaa. karatal chaap ruchir sar saandhaa
Prabhu lachhimanahi kahaa samujhaaee. phirat bipin nisichar bahu bhaaee
Seetaa keri karehu rakhavaaree. budhi bibek bal samay bichaaree

Said Sita: 'Slay this deer and bring | its lovely skin to me!'

The Lord arose, though knowing all, | to serve divinity.

He told Lakshmana: 'Guard her well | with wisdom, strength, and care—

many demons roam these woods, | be watchful everywhere.'

Vaidehi said: 'O Lord of true vows, kill this deer and bring its skin!'

Then Raghupati, knowing all causes, rose joyfully to serve the gods' purpose. Seeing the deer, he tied his waist-cloth, took up his bow and fitted a beautiful arrow.

The Lord advised Lakshmana: 'Brother, many demons roam this forest. Guard Sita with wisdom and discernment, considering your strength and the moment.'

Commentary & Notes ↓

Poddarji's Commentary

जानकीजीने कहा--हे सत्यप्रतिज्ञ प्रभो! इसको मारकर इसका चमड़ा ला दीजिये। तब श्रीरघुनाथजी सब कारण जानते हुए भी, देवताओंका कार्य बनानेके लिये हर्षित होकर उठे। हिरनको देखकर श्रीरामजीने कमरमें फेंटा बाँधा और हाथमें धनुष लेकर उसपर सुन्दर बाण चढ़ाया। फिर प्रभुने लक्ष्मणजीको समझाकर कहा--हे भाई! वनमें बहुत-से राक्षस फिरते हैं। तुम बुद्धि और विवेकके द्वारा बल और समयका विचार करके सीताकी रखवाली करना।

Notes

Poddarji emphasizes that Rama knew the deer was Maricha, yet he played his human role perfectly. His instructions to Lakshmana show both the divine play and genuine care for Sita's protection.

ChaupaiChaupai 20-3

प्रभुहि बिलोकि चला मृग भाजी। धाए रामु सरासन साजी॥
निगम नेति सिव ध्यान न पावा। मायामृग पाछें सो धावा॥
कबहुँ निकट पुनि दूरि पराई। कबहुँक प्रगट कबहुँ छपाई॥
प्रगटत दुरत करत छल भूरी। एहि बिधि प्रभुहि गयउ लै दूरी॥

Prabhuhi biloki chalaa mrig bhaajee. dhaae raamu saraasan saajee
Nigam neti siv dhyaan na paavaa. maayaamrig paachhen so dhaavaa
Kabahun nikat puni doori paraaee. kabahunk pragat kabahun chhapaaee
Pragatat durat karat chhal bhooree. ehi bidhi prabhuhi gayau lai dooree

The deer fled and Rama chased | with ready bow in hand—

He whom the Vedas cannot find | ran on that forest land.

Now near, now far, now seen, now hid, | with tricks beyond compare,

the maya-deer led the Lord | deeper in forest's snare.

Seeing the Lord, the deer fled. Rama chased, bow ready in hand.

He whom the Vedas cannot reach with 'not this, not this,' whom Shiva cannot find even in deep meditation— that same Lord now ran after a deer of maya!

Sometimes near, then far again, now visible, now hidden— appearing, vanishing, playing countless tricks, the deer led the Lord far away.

Commentary & Notes ↓

Poddarji's Commentary

प्रभुको देखकर मृग भाग चला। श्रीरामचन्द्रजी भी धनुष चढ़ाकर उसके पीछे दौड़े। वेद जिनके विषयमें 'नेति-नेति' कहकर रह जाते हैं और शिवजी भी जिन्हें ध्यानमें नहीं पा सकते, वे ही श्रीरामजी मायासे बने हुए मृगके पीछे दौड़ रहे हैं। वह कभी निकट आ जाता, कभी दूर भाग जाता। कभी तो प्रकट हो जाता है और कभी छिप जाता है। इस प्रकार प्रकट होता और छिपता हुआ तथा बहुतेरे छल करता हुआ वह प्रभुको दूर ले गया।

Notes

Poddarji marvels at this divine paradox: the infinite Lord whom scriptures cannot describe, whom Shiva seeks in meditation, now chases a magical deer through the forest. This is the wonder of divine lila—the Absolute playing the role of the limited.

ChaupaiChaupai 20-4

तब तकि राम कठिन सर मारा। धरनि परेउ करि घोर पुकारा॥
लछिमन कर प्रथमहिं लै नामा। पाछें सुमिरेसि मन महुँ रामा॥
प्रान तजत प्रगटेसि निज देहा। सुमिरेसि रामु समेत सनेहा॥
अंतर प्रेम तासु पहिचाना। मुनि दुर्लभ गति दीन्हि सुजाना॥

Tab taki raam kathin sar maaraa. dharani pareu kari ghor pukaaraa
Lachhiman kar prathamahin lai naamaa. paachhen sumiresi man mahun raamaa
Praan tajat pragatesi nij dehaa. sumiresi raamu samet sanehaa
Antar prem taasu pahichaanaa. muni durlabh gati deenhi sujaanaa

Rama aimed and shot his shaft, | the deer fell with a cry,

calling first on Lakshmana's name, | then Rama as he died.

Revealing his true demon form, | with love he thought of Ram—

the Lord gave him that rare state | beyond all sage and psalm.

Then Rama took aim and shot a deadly arrow. The deer fell to earth with a terrible cry.

First calling Lakshmana's name aloud, then in his mind he remembered Rama. As he died, he revealed his true demon form, remembering Rama with love.

The all-knowing Lord recognized the love hidden in his heart, and gave him the state rare even for sages.

Commentary & Notes ↓

Poddarji's Commentary

तब श्रीरामचन्द्रजीने तककर कठोर बाण मारा, जिसके लगते ही वह घोर शब्द करके पृथ्वीपर गिर पड़ा। पहले लक्ष्मणजीका नाम लेकर उसने पीछे मनमें श्रीरामजीका स्मरण किया। प्राण त्याग करते समय उसने अपना राक्षसी शरीर प्रकट किया और प्रेमसहित श्रीरामजीका स्मरण किया। सुजान श्रीरामजीने उसके हृदयके प्रेमको पहचानकर उसे वह गति दे दी जो मुनियोंको भी दुर्लभ है।

Notes

Poddarji explains that Maricha's cry of 'Ha Lakshmana!' was the trick to draw Lakshmana away, but his inner remembrance of Rama was genuine devotion. The Lord, who sees the heart, rewarded that hidden love with liberation.

DohaDoha 21

दो०—बिपुल सुमन सुर बरषहिं गावहिं प्रभु गुन गाथ।
निज पद दीन्ह असुर कहुँ दीनबंधु रघुनाथ॥ २१॥

Do0—bipul suman sur barashahin gaavahin prabhu gun gaath
Nij pad deenh asur kahun deenabandhu raghunaath (21)

Gods rained flowers, sang his praise: | 'See what the Lord has done!

Dinabandhu gave his state | even to a demon son.'

The gods showered abundant flowers and sang praises of the Lord's glory:

'Look what the Friend of the Fallen has done! He gave his supreme state even to a demon!'

Dina-bandhu—'Friend of the lowly'— this is Raghu's Lord. Even his enemies he raises up. Even those who scheme against him he lifts to his own abode.

Such mercy has no measure, such grace defies all logic. The demons die chanting his name and reach where sages strive to go.

Commentary & Notes ↓

Poddarji's Commentary

देवता बहुत-से फूल बरसा रहे हैं और प्रभुके गुणोंकी गाथाएँ (स्तुतियाँ) गा रहे हैं कि श्रीरघुनाथजी ऐसे दीनबन्धु हैं कि उन्होंने असुरको भी अपना परम पद दे दिया।

Notes

Poddarji explains that Maricha, dying while remembering Rama, attained liberation—the 'supreme state.' This shows the Lord's boundless compassion: even apparent punishment becomes the highest blessing when it connects the soul to God.

DohaDoha 22

दो०—सूपनखहि समुझाइ करि बल बोलेसि बहु भाँति।
गयउ भवन अति सोचबस नीद परइ नहिं राति॥ २२॥

Do0—soopanakhahi samujhaai kari bal bolesi bahu bhaanti
Gayau bhavan ati sochabas need parai nahin raati (22)

He soothed Shurpanakha, boasting proud | of his strength and might,

but worry-filled he went to bed— | no sleep came that night.

Ravana consoled Shurpanakha and boasted of his might in many ways— 'I'll avenge you! I'll destroy those princes!'

But inwardly consumed with worry, he went to his palace. All night sleep would not come.

The mighty Ravana, terror of three worlds, lay awake thinking of two young men living simply in the forest. His bravado was for show. His heart knew fear.

Commentary & Notes ↓

Poddarji's Commentary

उसने शूर्पणखाको समझाकर बहुत प्रकारसे अपने बलका बखान किया, किन्तु मनमें वह अत्यन्त चिन्तावश होकर अपने महलमें गया, उसे रातभर नींद नहीं पड़ी।

Notes

Poddarji points out the contradiction between Ravana's public boasting and private worry. Despite his immense power, something in him recognized that these were no ordinary princes. His sleeplessness betrays his subconscious knowledge of impending doom.

DohaDoha 22a

दो०—क्रोधवंत तब रावन लीन्हिसि रथ बैठाइ।
चला गगनपथ आतुर भयँ रथ हाँकि न जाइ॥

Do0—krodhavant tab raavan leenhisi rath baithaai
Chalaa gaganapath aatur bhayan rath haanki na jaai

Then Ravana, filled with wrath, | took Sita in his car,

flew the sky-path hurriedly— | yet fear held him from afar.

Then Ravana, filled with rage, seated Sita in his chariot.

He flew through the sky path in great haste— yet fear gripped him so tightly that he could not drive the chariot properly.

The mighty demon who terrorized the three worlds now trembled as he fled. His hands shook on the reins. Something in him knew he was not stealing a woman— he was sealing his own doom.

Commentary & Notes ↓

Poddarji's Commentary

फिर क्रोधमें भरकर रावणने सीताजीको रथपर बैठा लिया और वह बड़ी उतावलीके साथ आकाशमार्गसे चला; किन्तु डरके मारे उससे रथ हाँका नहीं जाता था।

Notes

Poddarji observes the irony: the fearless Ravana who had conquered the gods now trembles while abducting Sita. His body knew what his pride refused to acknowledge—that this act would bring the destruction of his entire race.

ChaupaiChaupai 22-1

सूपनखहि समुझाइ करि बल बोलेसि बहु भाँति।
सुनत सभासद उठे अकुलाई। समुझाई गहि बाँह उठाई॥
कह लंकेस कहसि निज बाता। केइँ तव नासा कान निपाता॥
अवध नृपति दसरथ के जाए। पुरुष सिंघ बन खेलन आए॥
समुझि परी मोहि उन्ह कै करनी। रहित निसाचर करिहहिं धरनी॥

Soopanakhahi samujhaai kari bal bolesi bahu bhaanti
Sunat sabhaasad uthe akulaaee. samujhaaee gahi baanh uthaaee
Kah lankes kahasi nij baataa. kein tav naasaa kaan nipaataa
Avadh nripati dasarath ke jaae. purush singh ban khelan aae
Samujhi paree mohi unh kai karanee. rahit nisaachar karihahin dharanee

Ravana boasted, calmed his sister's | wrath with prideful word,

the court arose alarmed to hear | the tale they now had heard.

'Who did this?' the demon king | asked with darkening face—

'Dasharatha's lion-sons,' she said, | 'will cleanse demons from this place.'

He consoled Shurpanakha, boasting of his might. Hearing her words, the courtiers rose alarmed. They grasped her arm, helped her up, consoled her.

The Lord of Lanka asked: 'Tell your tale— who cut off your nose and ears?'

She said: 'Sons of Dasharatha, king of Ayodhya, lions among men, have come to hunt in the forest. I sense their purpose clearly— they will rid the earth of demons.'

Commentary & Notes ↓

Poddarji's Commentary

उसने शूर्पणखाको समझाकर बहुत प्रकारसे अपने बलका बखान किया। शूर्पणखाके वचन सुनते ही सभासद् अकुला उठे। उन्होंने शूर्पणखाकी बाँह पकड़कर उसे उठाया और समझाया। लङ्कापति रावणने कहा--अपनी बात तो बता, किसने तेरे नाक-कान काट लिये? वह बोली--अयोध्याके राजा दशरथके पुत्र, जो पुरुषोंमें सिंहके समान हैं, वनमें शिकार खेलने आये हैं। मुझे उनकी करनी ऐसी समझ पड़ी है कि वे पृथ्वीको राक्षसोंसे रहित कर देंगे।

Notes

Poddarji describes Ravana's court scene. Despite his boasting, Shurpanakha's words plant seeds of unease. Her prophecy—that these princes will rid earth of demons—is more accurate than she knows.

ChaupaiChaupai 22-2

जिन्ह कर भुजबल पाइ दसानन। अभय भए बिचरत मुनि कानन॥
देखत बालक काल समाना। परम धीर धन्वी गुन नाना॥
अतुलित बल प्रताप द्वौ भ्राता। खल बध रत सुर मुनि सुखदाता॥
सोभा धाम राम अस नामा। तिनह के संग नारि एक स्यामा॥
रूप रासि बिधि जारि संवारी। रति सत कोटि तासु बलिहारी॥

Jinh kar bhujabal paai dasaanan. abhay bhae bicharat muni kaanan
Dekhat baalak kaal samaanaa. param dheer dhanvee gun naanaa
Atulit bal prataap dvau bhraataa. khal badh rat sur muni sukhadaataa
Sobhaa dhaam raam asa naamaa. tinah ke sang naari eka syaamaa
Roop raasi bidhi jaari sanvaaree. rati sat koti taasu balihaaree

Since they came, sages roam free, | though young, they equal Death,

great archers, matchless in glory, | slaying evil with each breath.

With them is a woman dark, | beauty's very throne—

a billion Ratis would bow to her, | such splendor she has shown.

Since those brothers came, O ten-headed one, sages roam the forest fearlessly. They look like boys but are Death himself— most steadfast, supreme archers, endless virtues.

Their strength and glory are beyond compare. They slay the wicked, give joy to gods and sages. They are beauty's dwelling—Rama is the name. With them is a dark-hued woman.

The Creator fashioned her as beauty's treasury— a hundred million Ratis would bow to her.

Commentary & Notes ↓

Poddarji's Commentary

जिनकी भुजाओंका बल पाकर हे दशमुख! मुनिलोग वनमें निर्भय होकर विचरने लगे हैं। वे देखनेमें तो बालक हैं, पर हैं कालके समान। वे परम धीर, श्रेष्ठ धनुर्धर और अनेकों गुणोंसे युक्त हैं। दोनों भाइयोंका बल और प्रताप अतुलनीय है। वे दुष्टोंके वध करनेमें लगे हैं और देवता तथा मुनियोंको सुख देनेवाले हैं। वे शोभाके धाम हैं, 'राम' ऐसा उनका नाम है। उनके साथ एक श्यामवर्ण स्त्री है। विधाताने उस स्त्रीको ऐसी रूपकी राशि बनाया है कि सौ करोड़ रति उसपर निछावर हैं।

Notes

Poddarji notes Shurpanakha's unwitting praise of Rama and Sita. Even in her anger, she cannot help describing their divine qualities. Her description of Sita's beauty will inflame Ravana's desire—and seal his fate.

DohaDoha 23

दो०—हारि परा खल बहु बिधि भय अरु प्रीति देखाइ।
तब असोक पादप तर राखिसि जतन कराइ॥ २३॥

Do0—haari paraa khal bahu bidhi bhay aru preeti dekhaai
Tab asok paadap tar raakhisi jatan karaai (23)

When threats and love had both failed, | the villain, giving in,

placed her beneath the Ashoka tree | with care arranged within.

The wicked one tried everything— threats and enticements, fear and flattery— but when all his efforts failed,

he placed Sita beneath the Ashoka tree, arranging every comfort.

Ashoka means 'without sorrow'— yet beneath that tree the Mother of the World performed the play of grief.

She who could destroy Lanka with a glance chose to wait, to weep, to trust her Lord's plan.

Commentary & Notes ↓

Poddarji's Commentary

सीताजीको बहुत प्रकारसे भय और प्रीति दिखलाकर जब वह दुष्ट हार गया, तब उन्हें यत्न कराके (सब व्यवस्था ठीक कराके) अशोक-वृक्षके नीचे रख दिया।

Notes

Poddarji notes the beautiful irony: Sita is placed under the Ashoka tree—'the tree of no sorrow'—yet there she enacts divine sorrow. She is not truly bound; she plays her role in Rama's cosmic drama, awaiting the hour of liberation.

ChaupaiChaupai 23-1

जेहि बिधि कपट कुरंग सँग धाइ चले श्रीराम।
सो छबि सीता राखि उर रटति रहति हरिनाम॥
गीधराज सुनि आरत बानी। रघुकुलतिलक नारि पहिचानी॥
अधम निसाचर लीन्हैं जाई। जिमि मलेछ बस कपिला गाई॥

Jehi bidhi kapat kurang sang dhaai chale shreeraam
So chhabi seetaa raakhi ura ratati rahati harinaam
Geedharaaj suni aarat baanee. raghukulatilak naari pahichaanee
Adham nisaachar leenhain jaaee. jimi malechh bas kapilaa gaaee

That vision of Rama chasing deer | she held within her heart,

chanting his name without a pause, | though torn by grief apart.

Jatayu heard her cries of woe | and knew the Lord's own bride—

a sacred cow in villain's hands, | he could not let this slide.

Just as Rama had chased the magic deer, that image Sita held in her heart, continuously chanting Hari's name.

The vulture-king heard her anguished voice and recognized her as the wife of Rama, ornament of Raghu's line.

A vile demon was carrying her away— like a sacred cow fallen to a barbarian's hands.

Commentary & Notes ↓

Poddarji's Commentary

जिस प्रकार कपटमृगके साथ श्रीरामजी दौड़ चले थे, उसी छविको हृदयमें रखकर वे हरिनाम रटती रहती हैं। गृध्रराज जटायुने सीताजीकी दुःखभरी वाणी सुनकर पहचान लिया कि ये रघुकुलतिलक श्रीरामचन्द्रजीकी पत्नी हैं। नीच राक्षस इनको बुरी तरह लिये जा रहा है, जैसे कपिला गाय म्लेच्छके पाले पड़ गयी हो।

Notes

Poddarji describes Sita's devotion even in captivity—she remembered Rama's beautiful form as he chased the deer, and chanted his name ceaselessly. Jatayu's recognition of her sets the stage for his heroic sacrifice.

ChaupaiChaupai 23-2

सीते पुत्रि करसि जनि त्रासा। करिहउं जातुधान कर नासा॥
धावा क्रोधवंत खग कैसें। छूटइ पबि परबत कहुँ जैसें॥
रे रे दुष्ट ठाढ़ किन होही। निर्भय चलेसि न जानेहि मोही॥
आवत देखि कृतांत समाना। फिरि दसकंधर कर अनुमाना॥

Seete putri karasi jani traasaa. karihaun jaatudhaan kar naasaa
Dhaavaa krodhavant khag kaisen. chhootai pabi parabat kahun jaisen
Re re dusht thaadh kin hohee. nirbhay chalesi na jaanehi mohee
Aavat dekhi kritaant samaanaa. phiri dasakandhar kar anumaanaa

'Fear not, daughter!' the vulture cried, | 'This demon I shall slay!'

He charged like thunderbolt at rock | to block Ravana's way.

'Stop, villain! Know you not my might?' | he called with righteous ire—

Ravana turned and wondered then | at this old bird's fierce fire.

He called: 'Sita, daughter, fear not! I shall destroy this demon!'

The bird charged, filled with rage— like a thunderbolt hurled at a mountain.

'Hey villain! Why don't you stop? You dare to go so fearlessly? Do you not know who I am?'

Seeing him come like Death himself, Ravana turned and wondered in his mind.

Commentary & Notes ↓

Poddarji's Commentary

वह बोला--हे सीते पुत्री! भय मत कर। मैं इस राक्षसका नाश करूँगा। यह कहकर वह पक्षी क्रोधमें भरकर कैसे दौड़ा, जैसे पर्वतकी ओर वज्र छूटता हो। उसने ललकारकर कहा--रेरे दुष्ट! खड़ा क्यों नहीं होता? निडर होकर चल दिया! मुझे तूने नहीं जाना? उसको यमराजके समान आता हुआ देखकर रावण घूमकर मनमें अनुमान करने लगा।

Notes

Poddarji describes Jatayu's heroic intervention. The old vulture, knowing he faced certain death, nevertheless attacked the mighty Ravana to save Sita. This is the nature of true devotion—it counts no cost.

ChaupaiChaupai 23-3

धरि कच बिरथ कीन्ह महि गिरा। सीतहि राखि गीध पुनि फिरा॥
चोचन्ह मारि बिदारेसि देही। दंड एक भइ मुरुछा तेही॥
तब सक्रोध निसिचर खिसिआना। काढ़ेसि परम कराल कृपाना॥
काटेसि पंख परा खग धरनी। सुमिरि राम करि अदभुत करनी॥

Dhari kach birath keenh mahi giraa. seetahi raakhi geedh puni phiraa
Chochanh maari bidaaresi dehee. dand eka bhai muruchhaa tehee
Tab sakrodh nisichar khisiaanaa. kaadhesi param karaal kripaanaa
Kaatesi pankh paraa khag dharanee. sumiri raam kari adabhut karanee

He seized Ravana's hair and threw | the demon to the ground,

set Sita safe, attacked again | with beak both fierce and sound.

But then the demon drew his sword | and cut the vulture's wings—

remembering Rama's deeds divine, | he fell, that lord of wings.

Grasping Ravana's hair, he pulled him from the chariot. Ravana fell to earth. The vulture set Sita aside and returned to attack— tearing Ravana's body with his beak. For a full hour, the demon lay unconscious.

Then the enraged demon drew his terrible, gleaming sword and cut off the vulture's wings.

The bird fell to earth, remembering Rama's wondrous deeds.

Commentary & Notes ↓

Poddarji's Commentary

उसने रावणके बाल पकड़कर उसे रथके नीचे उतार लिया, रावण पृथ्वीपर गिर पड़ा। गीध सीताजीको एक ओर बैठाकर फिर लौटा और चोंचोंसे मार-मारकर रावणके शरीरको विदीर्ण कर डाला। इससे उसे एक घड़ीके लिये मूर्छा हो गयी। तब खिसियाये हुए रावणने क्रोधयुक्त होकर अत्यन्त भयानक कटार निकाली और उससे जटायुके पंख काट डाले। पक्षी जटायु श्रीरामजीकी अद्भुत लीलाका स्मरण करके पृथ्वीपर गिर पड़ा।

Notes

Poddarji describes Jatayu's valiant fight. Despite his age, he managed to wound Ravana and knock him unconscious. When finally struck down, his last thoughts were of Rama—ensuring his liberation.

DohaDoha 24

दो०—कर सरोज सिर परसेउ कृपासिंधु रघुबीर।
निरखि राम छबि धाम मुख बिगत भई सब पीर॥ २४॥

Do0—kar saroj sir paraseu kripaasindhu raghubeer
Nirakhi raam chhabi dhaam mukh bigat bhaee sab peer (24)

The Lord of mercy touched his head | with hand like lotus flower—

seeing that face of beauty bright, | all pain fled in that hour.

The Ocean of Mercy, Raghu's hero, touched Jatayu's head with his lotus hand.

Seeing the Lord's face— that treasury of beauty— all pain departed from the vulture.

What medicine is the Master's touch! What healing in his glance! The dying bird forgot his wounds, forgot his failing breath, knew only the cool sweetness of that divine hand upon his head, those eyes gazing down with love.

Commentary & Notes ↓

Poddarji's Commentary

कृपासागर श्रीरघुवीरने अपने करकमलसे उसके सिरका स्पर्श किया (उसके सिरपर कर-कमल फेर दिया)। शोभाधाम श्रीरामजीका परम सुन्दर मुख देखकर उसकी सब पीड़ा जाती रही।

Notes

Poddarji describes this as one of the most tender moments in the epic. Jatayu, mortally wounded defending Sita, receives the ultimate blessing—the Lord's touch and the vision of his face. Physical death becomes spiritual liberation.

DohaDoha 24a

दो०—सीता हरन तात जनि कहहु पिता सन जाइ।
जौं मैं राम त कुल सहित कहिहि दसानन आइ॥

Do0—seetaa haran taat jani kahahu pitaa san jaai
Jaun main raam ta kul sahit kahihi dasaanan aai

Tell not your father, Taat, | of Sita's taking away—

if I am Rama true, then Ravana | with his clan will come to pay.

Rama speaks to the dying Jatayu:

O Father, when you go to your father in heaven, do not speak of Sita's abduction.

If I am truly Rama, then Dashanan himself will come— along with his entire clan— to tell the tale.

The Lord speaks with quiet confidence. He does not rage or lament. He knows what is to come: Ravana's whole lineage will be erased from existence. The kidnapper will become the funeral pyre's fuel.

Commentary & Notes ↓

Poddarji's Commentary

हे तात! आप अपने पिताके पास जाकर सीताजीके हरणकी बात मत कहियेगा। यदि मैं राम हूँ तो दशानन स्वयं अपने कुलसहित आकर [अपना हाल] कहेगा।

Notes

Poddarji highlights the profound calm in Rama's words. Rather than lamenting or vowing revenge loudly, he simply states a truth: if he is truly Rama, Ravana will come of his own accord to meet his fate. This is not arrogance but divine certainty.

DohaDoha 25

दो०—अबिरल भगति मागि बर गीध गयउ हरिधाम।
तेहि की क्रिया जथोचित निज कर कीन्हि राम॥ २५॥

Do0—abiral bhagati maagi bar geedh gayau haridhaam
Tehi kee kriyaa jathochit nij kar keenhi raam (25)

Asking for unbroken love, | the vulture went to heaven—

and Rama with his own two hands | performed the rites then given.

Asking for the boon of unbroken devotion, the vulture king went to Hari's supreme abode.

And Rama—the Lord of all creation— performed Jatayu's final rites with his own hands.

Think of it: God cremating a bird. The Master of ceremonies performing last rites for one the world would call worthless.

But what the world calls worthless the Lord calls dear. He who served was served in turn. He who gave his life received the gift of eternal life.

Commentary & Notes ↓

Poddarji's Commentary

अखण्ड भक्तिका वर माँगकर गृध्रराज जटायु श्रीहरिके परमधामको चला गया। श्रीरामचन्द्रजीने उसकी दाहकर्म आदि सारी क्रियाएँ यथायोग्य अपने हाथोंसे कीं।

Notes

Poddarji highlights the extraordinary honor: Rama himself performed Jatayu's cremation rites—something typically done by sons for fathers. The Lord treated the humble vulture as his own father, elevating him above kings and sages.

DohaDoha 26

दो०—मन क्रम बचन कपट तजि जो कर भूसुर सेव।
मोहि समेत बिरंचि सिव बस ताकें सब देव॥ २६॥

Do0—man kram bachan kapat taji jo kar bhoosur sev
Mohi samet biranchi siv bas taaken sab dev (26)

Who serves the Brahmins with pure heart, | in deed and word and mind—

all gods, with Me, come to his will: | Brahma, Shiva combined.

Rama teaches:

One who serves the earth-gods—the Brahmins— with mind, word, and deed, abandoning all deceit—

all the gods come under his sway: Brahma, Shiva, and I myself.

Not through mantras or rituals, not through austerity or knowledge, but through sincere, selfless service to the learned and holy— this is the path that conquers heaven.

Commentary & Notes ↓

Poddarji's Commentary

मन, वचन और कर्मसे कपट छोड़कर जो भूदेव ब्राह्मणोंकी सेवा करता है, मुझसमेत ब्रह्मा, शिव आदि सब देवता उसके वशमें हो जाते हैं।

Notes

Poddarji explains that this teaching came after the Kabandha episode. The Lord emphasizes that genuine service—without hidden motives—to the learned is supremely powerful. Even the gods cannot resist such pure devotion.

DohaDoha 27

दो०—कंद मूल फल सुरस अति दिए राम कहुँ आनि।
प्रेम सहित प्रभु खाए बारंबार बखानि॥ २७॥

Do0—kand mool phal suras ati die raam kahun aani
Prem sahit prabhu khaae baarambaar bakhaani (27)

She brought roots and fruits so sweet | to lay before her Lord—

he ate them lovingly and praised | each morsel at her board.

Shabari brought tubers, roots, and fruits— supremely delicious— and offered them to Rama.

The Lord ate them with love, praising them again and again: 'What sweetness! What flavor! How blessed these offerings!'

The God who creates countless worlds delighted in a forest-woman's roots. Her love was the real sweetness. Her devotion was the real offering. The fruit could have been bitter— her love made it nectar.

Commentary & Notes ↓

Poddarji's Commentary

उन्होंने अत्यन्त रसीले और स्वादिष्ट कन्द, मूल और फल लाकर श्रीरामजीको दिये। प्रभुने बार-बार प्रशंसा करके उन्हें प्रेमसहित खाया।

Notes

Poddarji emphasizes that Rama's genuine enjoyment of Shabari's simple offerings demonstrates that God is won by love, not luxury. The quality of the gift matters nothing; the quality of devotion is everything.

ChaupaiChaupai 27-1

पानि जोरि आगें भइ ठाढ़ी। प्रभुहि बिलोकि प्रीति अति बाढ़ी॥
केहि बिधि अस्तुति करौं तुम्हारी। अधम जाति मैं जड़मति भारी॥
अधम ते अधम अधम अति नारी। तिन्ह महुँ मैं मतिमंद अघारी॥
कह रघुपति सुनु भामिनि बाता। मानउँ एक भगति कर नाता॥

Paani jori aagen bhai thaadhee. prabhuhi biloki preeti ati baadhee
Kehi bidhi astuti karaun tumhaaree. adham jaati main jadamati bhaaree
Adham te adham adham ati naaree. tinh mahun main matimand aghaaree
Kah raghupati sunu bhaamini baataa. maanaun eka bhagati kar naataa

She stood with folded hands in prayer, | love flooding all her heart:

'How can I praise? I'm lowly born, | of dullest mind in part.'

'Listen,' said Rama, 'I know one bond | that matters in my sight—

the tie of bhakti, nothing else | determines wrong or right.'

She stood before him with folded hands. Seeing the Lord, her love overflowed.

'How can I praise you?' she asked. 'I am of low caste, dim-witted. Among the lowest of the low are women, and among them, I am the dullest, O Destroyer of sins!'

Raghupati replied: 'Listen, dear lady, I recognize only one relationship— the bond of devotion.'

Commentary & Notes ↓

Poddarji's Commentary

फिर वे हाथ जोड़कर आगे खड़ी हो गयीं। प्रभुको देखकर उनका प्रेम अत्यन्त बढ़ गया। उन्होंने कहा--मैं किस प्रकार आपकी स्तुति करूं? मैं नीच जातिकी और अत्यन्त मूढ़बुद्धि हूँ। जो अधमसे भी अधम हैं, स्त्रियाँ उनमें भी अत्यन्त अधम हैं; और उनमें भी हे पापनाशन! मैं मन्दबुद्धि हूँ। श्रीरघुनाथजीने कहा--हे भामिनि! मेरी बात सुन। मैं तो केवल एक भक्तिका सम्बन्ध मानता हूँ।

Notes

Poddarji highlights Shabari's humility—she considers herself the lowest of the low. But Rama's response revolutionizes spiritual understanding: caste, gender, intelligence mean nothing; only the bond of devotion (bhakti ka nata) matters to God.

ChaupaiChaupai 27-2

जाति पाति कुल धर्म बड़ाई। धन बल परिजन गुन चतुराई॥
भगति हीन नर सोहइ कैसा। बिनु जल बारिद देखिअ जैसा॥
नवधा भगति कहउं तोहि पाहीं। सावधान सुनु धरु मन माहीं॥
प्रथम भगति संतन्ह कर संगा। दूसरि रति मम कथा प्रसंगा॥

Jaati paati kul dharm badaaee. dhan bal parijan gun chaturaaee
Bhagati heen nar sohai kaisaa. binu jal baarid dekhia jaisaa
Navadhaa bhagati kahaun tohi paaheen. saavadhaan sunu dharu man maaheen
Pratham bhagati santanh kar sangaa. doosari rati mam kathaa prasangaa

Caste and clan and wealth and wit— | without bhakti, what are these?

Like clouds that hold no rain at all, | blown empty on the breeze.

Hear now the nine forms of love | that I shall share with you:

first, satsang with the saints; | second, my tales pursued.

'Caste, lineage, family, dharma, fame, wealth, strength, relatives, virtues, cleverness— without devotion, what is a man? Like a cloud without water.

I shall tell you my nine forms of devotion. Listen attentively, hold them in your heart.

First: the company of saints. Second: love for hearing my stories.'

Commentary & Notes ↓

Poddarji's Commentary

जाति, पाति, कुल, धर्म, बड़ाई, धन, बल, कुटुम्ब, गुण और चतुरता--इन सबके होते हुए भी भक्तिसे रहित मनुष्य कैसा लगता है, जैसे जलहीन बादल शोभाहीन दिखायी पड़ता है। मैं तुझसे अब अपनी नवधा भक्ति कहता हूँ। तू सावधान होकर सुन और मनमें धारण कर। पहली भक्ति है संतोंका सत्संग। दूसरी भक्ति है मेरे कथा-प्रसंगमें प्रेम।

Notes

Poddarji explains this is the beginning of the famous Navadha Bhakti teaching. All worldly accomplishments are like waterless clouds without devotion. The first two forms: satsang (company of saints) and love for hearing divine narratives.

ChaupaiChaupai 27-3

गुर पद पंकज सेवा तीसरि भगति अमान।
चौथि भगति मम गुन गन करइ कपट तजि गान॥
मंत्र जाप मम दृढ़ बिस्वासा। पंचम भजन सो बेद प्रकासा॥
छठ दम सील बिरति बहु करमा। निरत निरंतर सज्जन धरमा॥

Gur pad pankaj sevaa teesari bhagati amaan
Chauthi bhagati mam gun gan karai kapat taji gaan
Mantr jaap mam dridh bisvaasaa. pancham bhajan so bed prakaasaa
Chhath dam seel birati bahu karamaa. nirat nirantar sajjan dharamaa

Third: serve the Guru's feet | without a trace of pride,

fourth: sing my praise with honest heart, | no falsehood there to hide.

Fifth: chant my name with steadfast faith | as Vedas clearly say,

sixth: restraint and pure conduct, | the saints' unbroken way.

'Third: serving the Guru's lotus feet without pride. Fourth: singing my glories without deceit.

Fifth: chanting my mantra with firm faith— this is proclaimed in the Vedas.

Sixth: self-control, good conduct, detachment from many activities, constantly engaged in the dharma of the good.'

Commentary & Notes ↓

Poddarji's Commentary

तीसरी भक्ति है अभिमानरहित होकर गुरुके चरणकमलोंकी सेवा और चौथी भक्ति यह है कि कपट छोड़कर मेरे गुणसमूहोंका गान करे। मेरे राम-मन्त्रका जाप और मुझमें दृढ़ विश्वास--यह पाँचवीं भक्ति है, जो वेदोंमें प्रसिद्ध है। छठी भक्ति है इन्द्रियोंका निग्रह, शील, बहुत कार्योंसे वैराग्य और निरंतर संत पुरुषोंके धर्म में लगे रहना।

Notes

Poddarji continues the Navadha Bhakti: third through sixth forms—Guru-seva (without ego), singing God's glories (with sincerity), mantra-japa (with faith), and the sixfold discipline of self-control, good character, detachment, and following saintly conduct.

ChaupaiChaupai 27-4

सातवँ सम मोहि मय जग देखा। मोतें संत अधिक करि लेखा॥
आठवँ जथालाभ संतोषा। सपनेहुँ नहिं देखइ परदोषा॥
नवम सरल सब सन छलहीना। मम भरोस हियँ हरष न दीना॥
नव महुँ एकउ जिन्ह कें होई। नारि पुरुष सचराचर कोई॥

Saatavan sam mohi may jag dekhaa. moten sant adhik kari lekhaa
Aathavan jathaalaabh santoshaa. sapanehun nahin dekhai paradoshaa
Navam saral sab san chhalaheenaa. mam bharos hiyan harash na deenaa
Nav mahun ekau jinh ken hoee. naari purush sacharaachar koee

Seventh: see the world as Me, | saints higher than I stand,

eighth: content with what you have, | no faults in others scanned.

Ninth: be simple, free from guile, | trust Me in your heart—

who has but one of these nine ways | is never far apart.

'Seventh: seeing the world filled with Me, regarding saints as even greater than Me.

Eighth: contentment with whatever comes, never seeing others' faults, even in dreams.

Ninth: simplicity, dealing without deceit, trust in Me within the heart, neither elation nor depression in any state.

Whoever has even one of these nine— woman or man, moving or still—'

Commentary & Notes ↓

Poddarji's Commentary

सातवीं भक्ति है जगत्भरको समभावसे मुझमें ओतप्रोत देखना और संतोंको मुझसे भी अधिक करके मानना। आठवीं भक्ति है जो कुछ मिल जाय उसीमें संतोष करना और स्वप्नमें भी पराये दोषोंको न देखना। नवीं भक्ति है सरलता और सबके साथ कपटरहित बर्ताव करना, हृदयमें मेरा भरोसा रखना और किसी भी अवस्थामें हर्ष और विषादका न होना। इन नवोंमेंसे जिनके एक भी होती है, वह स्त्री-पुरुष, जड़-चेतन कोई भी हो--

Notes

Poddarji completes the Navadha Bhakti: seventh through ninth—seeing God everywhere (yet honoring saints above), contentment and non-judgment, and guileless simplicity with unwavering trust. Even one of these nine is sufficient for liberation.

ChaupaiChaupai 27-5

सोइ अतिसय प्रिय भामिनि मोरें। सकल प्रकार भगति दृढ़ तोरें॥
जोगि बृंद दुरलभ गति जोई। तो कहुँ आजु सुलभ भइ सोई॥
मम दरसन फल परम अनूपा। जीव पाव निज सहज सरूपा॥

Soi atisay priy bhaamini moren. sakal prakaar bhagati dridh toren
Jogi brind duralabh gati joee. to kahun aaju sulabh bhai soee
Mam darasan phal param anoopaa. jeev paav nij sahaj saroopaa

Who has but one is dear to Me— | but you have all the nine!

What yogis struggle hard to gain | is now, today, all thine.

The fruit of seeing Me supreme: | the soul finds its true form—

your own eternal nature pure, | beyond all worldly storm.

'—that one is supremely dear to Me. And you, dear lady, have all forms of devotion firm!

The state that hosts of yogis find hard to reach— that state has become easy for you today.

The supreme, matchless fruit of seeing Me is that the soul attains its own true nature.'

Commentary & Notes ↓

Poddarji's Commentary

हे भामिनि! मुझे वही अत्यन्त प्रिय है। फिर तुझमें तो सभी प्रकारकी भक्ति दृढ़ है। अतएव जो गति योगियोंको भी दुर्लभ है, वही आज तेरे लिये सुलभ हो गयी है। मेरे दर्शनका परम अनुपम फल यह है कि जीव अपने सहज स्वरूपको प्राप्त हो जाता है।

Notes

Poddarji highlights the climax: Shabari possesses all nine forms of bhakti, so the state yogis strive for lifetimes to reach is easily hers. The fruit of divine darshan is Self-realization—the soul recognizing its own eternal nature.

DohaDoha 28

दो०—गुर पद पंकज सेवा भगति अमान।
चौथि भगति मम गुन गन करइ कपट तजि गान॥ २८॥

Do0—gur pad pankaj sevaa bhagati amaan
Chauthi bhagati mam gun gan karai kapat taji gaan (28)

Third is serving Guru's feet | without a prideful mind,

fourth is singing of my praise | with heart of honest kind.

Rama teaches the nine forms of devotion:

First: the company of saints. Second: love for hearing my stories.

Third: serving the Guru's lotus feet without a trace of pride. Fourth: singing my virtues with a heart free from deceit.

[Fifth: chanting my mantra with faith. Sixth: self-control and good conduct. Seventh: seeing the world filled with Me. Eighth: accepting what comes, finding no fault. Ninth: simple, guileless dealing with all.]

Any one of these, in any being— woman or man, moving or still— makes that soul dear to Me.

Commentary & Notes ↓

Poddarji's Commentary

तीसरी भक्ति है अभिमानरहित होकर गुरुके चरणकमलोंकी सेवा और चौथी भक्ति यह है कि कपट छोड़कर मेरे गुणसमूहोंका गान करे।

Notes

Poddarji notes that these nine forms of bhakti (Navadha Bhakti) constitute one of the most famous teachings in the Manas. Even one of these practiced sincerely guarantees spiritual progress. This teaching to Shabari is Rama's gift to all seekers.

DohaDoha 29

दो०—बिरह बिकल बलहीन मोहि जानेसि निपट अकेल।
सहित बिपिन मधुकर खग मदन कीन्ह बगमेल॥ २९॥

Do0—birah bikal balaheen mohi jaanesi nipat akel
Sahit bipin madhukar khag madan keenh bagamel (29)

Seeing me weak with separation, | alone without defense,

Kama attacked with forest, birds, | and bees in swarms immense.

Rama speaks of his apparent distress:

Seeing me distraught with separation, weakened, utterly alone— Kamadeva attacked!

With the forest as his army, the bees as his bugles, the birds as his warriors— the God of Love launched his assault.

[This is divine play— the Lord who is beyond all disturbance enacts the drama of a man tormented by love's separation. He shows what lovers feel so lovers know he understands.]

Commentary & Notes ↓

Poddarji's Commentary

मुझे विरहसे व्याकुल, बलहीन और बिलकुल अकेला जानकर कामदेवने वन, भौंरों और पक्षियोंको साथ लेकर मुझपर धावा बोल दिया।

Notes

Poddarji explains that Rama, though beyond all disturbance, performs this lila of separation to teach and to sanctify human emotions. When devotees feel separated from God, they can know that God himself has experienced this anguish—and transformed it.

DohaDoha 30

दो०—तात तीनि अति प्रबल खल काम क्रोध अरु लोभ।
मुनि बिग्यान धाम मन करहिं निमिष महुँ छोभ॥ ३०॥

Do0—taat teeni ati prabal khal kaam krodh aru lobh
Muni bigyaan dhaam man karahin nimish mahun chhobh (30)

Three enemies are mighty, taat: | lust, wrath, and greed for gain—

they shake even the wisest sage's | mind in moments twain.

Rama teaches Lakshmana:

Brother, there are three most powerful enemies: lust, anger, and greed.

Even the minds of sages— those treasuries of wisdom— can be disturbed by these in a single moment.

The sage who meditated for centuries falls to one glance of desire. The ascetic of perfect calm erupts in a moment's anger. The renunciate who owns nothing grasps at one more thing.

Never underestimate these three. They wait for their moment.

Commentary & Notes ↓

Poddarji's Commentary

हे तात! काम, क्रोध और लोभ—ये तीन अत्यन्त प्रबल दुष्ट हैं। ये विज्ञानके धाम मुनियोंके भी मनोंको पलभरमें क्षुब्ध कर देते हैं।

Notes

Poddarji emphasizes that this warning applies to everyone, even the most advanced. These three—kama, krodha, lobha—are repeatedly identified in scripture as the gates to destruction. Vigilance is the only protection.

DohaDoha 31

दो०—पुरइनि सघन ओट जल बेगि न पाइअ मर्म।
मायाछन्न न देखिअ जैसें निर्गुन ब्रह्म॥ ३१॥

Do0—puraini saghan ota jal begi na paaia marm
Maayaachhann na dekhia jaisen nirgun brahm (31)

Dense lotus leaves hide water's depth— | hard to find its form;

so Maya veils the formless Truth, | concealing Brahman's norm.

Like water hidden beneath dense lotus leaves— you know it's there, but cannot quickly find it—

so the formless Brahman remains unseen, veiled by Maya.

The lake is full, yet the leaves conceal it. The Truth is everywhere, yet illusion covers it.

Lift the leaves, and water appears. Pierce Maya, and Brahman shines forth. The concealment is real, but the Concealed is more real still.

Commentary & Notes ↓

Poddarji's Commentary

घनी पुरइनों (कमलके पत्तों)-की आड़में जलका जल्दी पता नहीं मिलता। जैसे मायासे ढके रहनेके कारण निर्गुण ब्रह्म नहीं दीखता।

Notes

Poddarji uses this beautiful analogy: just as a lake full of water seems waterless when covered by lotus leaves, so the omnipresent Brahman seems absent when Maya covers the seeker's vision. Remove the covering, and fullness appears.

DohaDoha 32

दो०—फल भारन नमि बिटप सब रहे भूमि निअराइ।
पर उपकारी पुरुष जिमि नवहिं सुसंपति पाइ॥ ३२॥

Do0—phal bhaaran nami bitap sab rahe bhoomi niaraai
Par upakaaree purush jimi navahin susampati paai (32)

Trees heavy-laden with their fruit | bow low toward the ground—

like generous souls with great wealth | in humbleness are found.

All the trees, heavy with fruit, bend low, nearly touching the earth—

like generous souls who, upon receiving great wealth, bow with humility.

The more fruit they bear, the lower they bow. The more they have to give, the more humble they become.

This is nature's teaching: abundance and arrogance were never meant to go together.

Commentary & Notes ↓

Poddarji's Commentary

फलोंके बोझसे झुककर सारे वृक्ष पृथ्वीके पास आ लगे हैं, जैसे परोपकारी पुरुष बड़ी सम्पत्ति पाकर विनयसे झुक जाते हैं।

Notes

Poddarji highlights this natural metaphor: fruitfulness produces humility. Trees that give the most bend the lowest. So too, the truly wealthy in spirit are marked by their lowliness, not their pride.

DohaDoha 33

दो०—नाना बिधि बिनती करे प्रभु प्रसन्न जिय जानि।
नारद बोले बचन तब जोरि सरोरुह पानि॥ ३३॥

Do0—naanaa bidhi binatee kare prabhu prasann jiy jaani
Naarad bole bachan tab jori saroruh paani (33)

After many a humble plea, | knowing the Lord was pleased,

Narada spoke with folded hands | like lotus flowers creased.

After pleading in many ways, knowing the Lord was pleased within, Narada spoke— his lotus-like hands joined in supplication:

The celestial sage, who had seen the Lord's maya firsthand, who had been saved from delusion's pit— now stood before his Savior to ask a final boon.

His folded hands were like flowers. His words were like offerings. His heart was like a temple where only Rama was enshrined.

Commentary & Notes ↓

Poddarji's Commentary

बहुत प्रकारसे विनती करके और प्रभुको मनमें प्रसन्न जानकर तब नारदजी कमलके समान हाथोंको जोड़कर वचन बोले।

Notes

Poddarji notes that Narada had earlier suffered through the Lord's maya when he desired to marry. Now, purified by that experience, he approaches Rama with perfect understanding. His 'lotus hands' symbolize the purity of his current request.

DohaDoha 34

दो०—राका रजनी भगति तव राम नाम सोइ सोम।
अपर नाम उडगन बिमल बसहुँ भगत उर ब्योम॥ ३४॥

Do0—raakaa rajanee bhagati tav raam naam soi som
Apar naam udagan bimal basahun bhagat ura byom (34)

May your bhakti be the full-moon night, | your name 'Rama' be the moon,

your other names the star-host bright | in devotees' hearts' boon.

Narada's request:

May your devotion be the full-moon night. May your name 'Rama' be the moon itself. May all your other names be stars.

And may they dwell in the pure sky of your devotees' hearts!

What a sky that would be— lit by the moon of Rama, surrounded by countless star-names, filling the inner darkness with silver light.

Commentary & Notes ↓

Poddarji's Commentary

आपकी भक्ति पूर्णिमाकी रात्रि है; उसमें 'राम' नाम यही पूर्ण चन्द्रमा होकर और अन्य सब नाम तारागण होकर भक्तोंके हृदयरूपी निर्मल आकाशमें निवास करें।

Notes

Poddarji explains this beautiful metaphor: devotion is like the full-moon night, the name 'Rama' is the central moon, and all of God's other names (Hari, Govinda, etc.) are the surrounding stars. Together they illuminate the devotee's heart.

DohaDoha 34a

दो०—एवमस्तु मुनि सन कहेउ कृपासिंधु रघुनाथ।
तब नारद मन हरष अति प्रभु पद नायउ माथ॥ ४२ (ख)॥

Do0—evamastu muni san kaheu kripaasindhu raghunaath
Tab naarad man harash ati prabhu pad naayau maath. 42 (kha)

'So be it!' the Lord declared | to the sage with mercy's grace—

then Narada, joy-filled heart, | bowed low before his face.

The Ocean of Mercy, Raghunath, said to the sage: 'Evam astu'—'So be it!'

Then Narada's heart overflowed with joy. He bowed his head at the Lord's feet.

With two simple words the Lord granted everything: the Name supreme among names, the moon of devotion, the starfield of divine epithets shining forever in devotees' hearts.

'So be it'— and so it was, and so it is, and so it shall ever be.

Commentary & Notes ↓

Poddarji's Commentary

कृपासागर श्रीरघुनाथजीने मुनिसे 'एवमस्तु' (ऐसा ही हो) कहा। तब नारदजीने मनमें अत्यन्त हर्षित होकर प्रभुके चरणोंमें मस्तक नवाया।

Notes

Poddarji notes the profound simplicity of the Lord's response: 'Evam astu'—just two words that grant Narada's entire request. This is the nature of divine grace—complete, immediate, and overflowing. The sage's joy at receiving this boon is immeasurable.

DohaDoha 35

दो०—काम क्रोध लोभादि मद प्रबल मोह कै धारि।
तिन्ह महुँ अति दारुन दुखद मायारूपी नारि॥ ३५॥

Do0—kaam krodh lobhaadi mad prabal moh kai dhaari
Tinh mahun ati daarun dukhad maayaaroopee naari (35)

Lust, wrath, greed, pride—all strong, | delusion's army vast;

but woman, Maya's very form, | brings the direst pain at last.

Lust, anger, greed, and pride— these are delusion's mighty army.

But among them all, most terrible, most painful, is woman as Maya incarnate.

[Note: This is the Lord speaking not of women as souls— souls have no gender— but of the attachment to female form that binds the male seeker.

The same could be said in reverse: for women seekers, attachment to male form is equally binding.

The teaching is about attachment, not about beings.]

Commentary & Notes ↓

Poddarji's Commentary

काम, क्रोध, लोभ और मद आदि मोह (अज्ञान) की प्रबल सेना है। इनमें मायारूपिणी (मायाकी साक्षात् मूर्ति) स्त्री तो अत्यन्त दारुण दुःख देनेवाली है।

Notes

Poddarji clarifies this verse carefully: it is not a condemnation of women but a warning to male aspirants about the power of attraction. For women, the same warning applies to attachment to men. The point is about breaking free from binding attraction, not about the worth of either gender.

DohaDoha 35a

दो०—अवगुन मूल सूलप्रद प्रमदा सब दुख खानि।
ताते कीन्ह निवारन मुनि मैं यह जिय जानि॥ ४४॥

Do0—avagun mool soolaprad pramadaa sab dukh khaani
Taate keenh nivaaran muni main yah jiy jaani (44)

Woman is faults' root, pain's giver, | the mine of every woe—

knowing this, O sage, I stopped | your marriage long ago.

Rama explains to Narada:

A young woman is the root of faults, the giver of pain, the mine of all sorrows.

Knowing this in my heart, O sage, I prevented your marriage.

[This teaching is given to explain why the Lord once stopped Narada from marrying.

It speaks not of women's nature but of attachment's danger for the male renunciate.

The Lord protected his devotee from a path that would have bound him.]

Commentary & Notes ↓

Poddarji's Commentary

युवती स्त्री अवगुणोंकी मूल, पीड़ा देनेवाली और सब दुःखोंकी खान है। इसलिये हे मुनि! मैंने जीमें ऐसा जानकर तुमको विवाह करनेसे रोका था।

Notes

Poddarji explains this is Rama's answer to Narada's earlier question about why the Lord had prevented his marriage during the Vishwamohini episode. The teaching is contextual—meant for renunciates whose path requires freedom from household life. It is not a universal condemnation.

DohaDoha 36

दो०—जाति हीन अघ जन्म महि मुक्त कीन्हि असि नारि।
महामद मन सुख चहसि ऐसे प्रभुहि बिसारि॥ ३६॥

Do0—jaati heen agha janm mahi mukt keenhi asi naari
Mahaamad man sukh chahasi aise prabhuhi bisaari (36)

A low-caste woman, sin's birthplace— | such a one he freed!

Fool-mind! Forgetting such a Lord, | you chase the world's vain seed?

She was of lowly caste, her life a field where sins had grown— yet such a woman He set free!

O foolish mind, great fool! Forgetting such a Lord, you seek happiness elsewhere?

He who liberates the lowest, who makes saints of sinners, who ignores all worldly status and sees only the heart's devotion—

you would forget HIM? And chase shadows instead?

Commentary & Notes ↓

Poddarji's Commentary

जो नीच जातिकी और पापोंकी जन्मभूमि थी, ऐसी स्त्रीको भी जिन्होंने मुक्त कर दिया, अरे महादुर्बुद्धि मन! तू ऐसे प्रभुको भूलकर सुख चाहता है?

Notes

Poddarji addresses the mind directly: Shabari was considered the lowest of the low by worldly standards, yet Rama liberated her. What more proof do we need that the Lord judges by love, not by birth? Yet the foolish mind still wanders away from such a Master.

DohaDoha 37

दो०—गुनागार संसार दुख रहित बिगत संदेह।
तजि मम चरन सरोज प्रिय तिन्ह कहुँ देह न गेह॥ ३७॥

Do0—gunaagaar sansaar dukh rahit bigat sandeh
Taji mam charan saroj priy tinh kahun deh na geh (37)

Virtue's treasure, free from grief, | beyond all doubt they stand—

save my feet, they love no form, | no home in any land.

Saints are treasure-houses of virtues, free from worldly sorrows, completely beyond doubt.

Except for my lotus feet, neither body nor home is dear to them.

They have no attachment to their own flesh, no clinging to any dwelling. Only those feet matter— the rest is dust.

Such souls walk through the world as flames walk through dry grass: touching all, bound by nothing.

Commentary & Notes ↓

Poddarji's Commentary

वे गुणोंके भण्डार, संसारके दुःखोंसे रहित और सन्देहोंसे सर्वथा छूटे हुए होते हैं। मेरे चरणकमलोंको छोड़कर उनको न देह ही प्रिय होती है, न घर ही।

Notes

Poddarji describes the marks of true saints: they possess all virtues, experience no worldly suffering (inner freedom), harbor no doubts about the Truth, and their only attachment is to the Lord's feet. Body and home mean nothing to them.

DohaDoha 38

दो०—रावनारि जसु पावन गावहिं सुनहिं जे लोग।
राम भगति दृढ़ पावहिं बिनु बिराग जप जोग॥ ३८ (क)॥

दीप सिखा सम जुबति तन मन जनि होसि पतंग।
भजहि राम तजि काम मद करहि सदा सतसंग॥ ३८ (ख)॥

Do0—raavanaari jasu paavan gaavahin sunahin je log
Raam bhagati dridh paavahin binu biraag jap jog. 38 (ka)

Deep sikhaa sam jubati tan man jani hosi patang
Bhajahi raam taji kaam mad karahi sadaa satasang. 38 (kha)

Who sing Rama's holy fame, | who hear it—they will find

firm bhakti without hard rites. | O mind, be not moth-blind!

Woman's form is flame's bright tip— | flee lust, worship Ram,

keep the saints' company always | and find your resting calm.

Those who sing and hear the sacred glory of Rama, enemy of Ravana— they will attain firm devotion to Rama without austerity, without mantra, without yoga!

Simply singing. Simply listening. This is the easy path for Kali Yuga.

And O mind, one final warning: A young woman's body is like a lamp's flame. Do not become the moth!

Abandon lust and pride, worship Rama, keep always the company of the good.

This is the summary of the forest book: Trust in Rama's name. Flee from attachment. Seek the saints. All else is decoration.

Commentary & Notes ↓

Poddarji's Commentary

जो लोग रावणके शत्रु श्रीरामजीका पवित्र यश गावेंगे और सुनेंगे, वे वैराग्य, जप और योगके बिना ही श्रीरामजीकी दृढ़ भक्ति पावेंगे। युवती स्त्रियोंका शरीर दीपककी लौके समान है, हे मन! तू उसका पतिंगा न बन। काम और मदको छोड़कर श्रीरामचन्द्रजीका भजन कर और सदा सत्संग कर।

Notes

Poddarji concludes Aranya Kanda with this powerful summary: the path of the Name surpasses all other practices. And the final warning to the mind—'be not the moth to beauty's flame'—applies to all seekers. The cure is simple: bhajan (worship), satsang (holy company), and the Name.

Ayodhya Kanda

Kishkindha Kanda