राम

4

किष्किन्धाकाण्ड

Kishkindha Kanda

The alliance with Sugriva, Hanuman's devotion, Bali's defeat, the search for Sita.

61 verses

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कुन्देन्दीवरसुन्दरावतिबलौ विज्ञानधामावुभौ

शोभाढ्यौ वरधन्विनौ श्रुतिनुतौ गोविप्रवृन्दप्रियौ।

मायामानुषरूपिणौ रघुवरौ सद्धर्मवर्मौं हितौ

सीतान्वेषणतत्परौ पथिगतौ भक्तिप्रदौ तौ हि नः।।1।।

ब्रह्माम्भोधिसमुद्भवं कलिमलप्रध्वंसनं चाव्ययं

श्रीमच्छम्भुमुखेन्दुसुन्दरवरे संशोभितं सर्वदा।

संसारामयभेषजं सुखकरं श्रीजानकीजीवनं

धन्यास्ते कृतिनः पिबन्ति सततं श्रीरामनामामृतम्।।2।।

Kundendeevarasundaraavatibalau vijnyaanadhaamaavubhau

Shobhaadhyau varadhanvinau shrutinutau govipravrindapriyau

Maayaamaanusharoopinau raghuvarau saddharmavarmaun hitau

Seetaanveshanatatparau pathigatau bhaktipradau tau hi nah (1)

Brahmaambhodhisamudbhavan kalimalapradhvansanan chaavyayan

Shreemachchhambhumukhendusundaravare sanshobhitan sarvadaa

Sansaaraamayabheshajan sukhakaran shreejaanakeejeevanan

Dhanyaaste kritinah pibanti satatan shreeraamanaamaamritam (2)

श्लोक 2

Fair as jasmine, strong as mountains | wisdom's twin repositories

Seeking Sita on the pathway | grant us pure devotion's treasures

Beautiful as jasmine and blue lotus, mighty beyond measure, both Rama and Lakshmana are twin repositories of divine wisdom.

Radiant bearers of noble bows, praised in the Vedas, beloved of all gentle creatures and the learned.

Appearing in human form through maya, these finest sons of Raghu's line are armored in dharma, friends to all beings, intent upon finding Sita, traveling the forest path. May they both grant us the treasure of devotion. (1)

That which is born from the ocean of Brahman, which destroys the impurities of the Kali age, which is imperishable, which is forever adorned in the beautiful moon-face of Shambhu.

That which is the one remedy for the sickness of worldly existence, the giver of bliss, the very life-breath of Janaki.

Blessed are those who drink ceaselessly of the nectar of Sri Rama's holy name. (2)

Commentary & Notes ↓

Notes

Opening shloka of the Kishkindha Kanda. Tulsidas invokes Rama and Lakshmana as they begin their search for Sita after the events of Aranya Kanda. The first verse (1) paints the two brothers as divine beings veiled in human form, emphasizing their beauty, strength, and scriptural glory, yet walking the hard forest floor as wanderers. The plea 'bhaktipradau tau hi nah' (may they grant us devotion) sets the devotional key for the entire kanda. The second verse (2) turns to the name of Rama itself, tracing its origin to Brahman, its eternal presence on Shiva's lips, and its power to heal the whole sickness of samsara. Poddarji reads these twin invocations as a complete frame: the Lord in bodily form, and the Lord as nama (name). Both are paths to liberation. [Source: Ramcharitmanas, Kishkindha Kanda, Mangalacharan Shlokas 1-2; Poddarji commentary]

मुक्ति जन्म महि जानि ग्यान खानि अघ हानि कर

जहँ बस संभु भवानि सो कासी सेइअ कस न।।

जरत सकल सुर बृंद बिषम गरल जेहिं पान किय।

तेहि न भजसि मन मंद को कृपाल संकर सरिस।।

Mukti janm mahi jaani gyaan khaani agha haani kar

Jahan bas sambhu bhavaani so kaasee seia kas n

Jarat sakal sur brind bisham garal jehin paan kiy

Tehi na bhajasi man mand ko kripaal sankar saris

दोहा 1क

Bali said: "Timid love, | hear what I say;

Raghu's Lord sees all alike | in equal way.

If perchance he slays me, | blessed I'll be;

at last I'll have a Master, | finally free!"

Know Kashi as the land of liberation, the mine of wisdom, the destroyer of sin, for Shambhu and Bhavani dwell there. Why would one not serve such a place?

When all the gods were burning from the terrible poison, Shankara drank it without hesitation. O dull mind, who is as compassionate as Shankara? Why do you not worship him?

Commentary & Notes ↓

Poddarji's Commentary

बालिने कहा-हे भीरु! (डरपोक) प्रिये! सुनो, श्रीरघुनाथजी समदर्शी हैं। जो कदाचित्‌ वे मुझे मारेंगे ही तो मैं सनाथ हो जाऊँगा (परमपद पा जाऊँगा)॥

Notes

The first doha of Kishkindha Kanda. Tulsidas here invokes Kashi and Shankara before the narrative begins. Kashi is praised as mukti janma mahi (the very soil of liberation) and gyaan khaani (mine of knowledge). Then the poet turns to Shiva's drinking of the halahala poison during the churning of the ocean, calling the listener's mind 'mand' (dull) for neglecting such a compassionate Lord. Poddarji connects this to Bali's words to Tara: even facing death, Bali recognizes Rama's impartiality. To die at the Lord's hand is to become 'sanatha' (one who has found a master). The doha thus weaves together Shiva's grace and Rama's justice as two faces of the same divine compassion. [Source: Ramcharitmanas, Kishkindha Kanda, Doha 1; Poddarji commentary]

चौपाई 1
आगें चले बहुरि रघुराया। रिष्यमूक परवत निअराया।।

Aagen chale bahuri raghuraayaa. rishyamook paravat niaraayaa

Lord Raghunatha then proceeded forward and approached the Rishyamook mountain.

तहँ रह सचिव सहित सुग्रीवा। आवत देखि अतुल बल सींवा।।

Tahan rah sachiv sahit sugreevaa. aavat dekhi atul bal seenvaa

There dwelt Sugriva with his ministers, who saw approaching those two heroes of immeasurable strength.

अति सभीत कह सुनु हनुमाना। पुरुष जुगल बल रूप निधाना।।

Ati sabheet kah sunu hanumaanaa. purush jugal bal roop nidhaanaa

Greatly frightened, he said to Hanuman: 'Listen, these two men are treasures of strength and beauty.'

धरि बटु रूप देखु तैं जाई। कहेसु जानि जियँ सयन बुझाई।।

Dhari batu roop dekhu tain jaaee. kahesu jaani jiyan sayan bujhaaee

Take the form of a student and go see them, then return and tell me what you learn in your heart.

पठए बालि होहिं मन मैला। भागौं तुरत तजौं यह सैला।।

Pathae baali hohin man mailaa. bhaagaun turat tajaun yah sailaa

If Bali has sent them with evil intent, I shall immediately flee and abandon this mountain.

बिप्र रूप धरि कपि तहँ गयऊ। माथ नाइ पूछत अस भयऊ।।

Bipr roop dhari kapi tahan gayaoo. maath naai poochhat asa bhayaoo

The monkey took the form of a Brahmin and went there, bowing his head and asking thus:

को तुम्ह स्यामल गौर सरीरा। छत्री रूप फिरहु बन बीरा।।

Ko tumh syaamal gaur sareeraa. chhatree roop phirahu ban beeraa

Who are you with dark and fair complexions, wandering the forest in the form of warriors?

कठिन भूमि कोमल पद गामी। कवन हेतु बिचरहु बन स्वामी।।

Kathin bhoomi komal pad gaamee. kavan hetu bicharahu ban svaamee

Your tender feet walk upon the hard ground - for what purpose do you wander in the forest, O lords?

मृदुल मनोहर सुंदर गाता। सहत दुसह बन आतप बाता।।

Mridul manohar sundar gaataa. sahat dusah ban aatap baataa

Your bodies are gentle, charming and beautiful, yet you endure the unbearable heat and wind of the forest.

की तुम्ह तीनि देव महँ कोऊ। नर नारायन की तुम्ह दोऊ।।

Kee tumh teeni dev mahan kooo. nar naaraayan kee tumh dooo

Are you one of the three gods, or are you both Nara and Narayana?

Commentary & Notes ↓

Poddarji's Commentary

मनको हरण करनेवाले आपके सुन्दर, कोमल अंग हैं, और आप वनके दुःसह धूप और वायुको सह रहे हैं। क्या आप ब्रह्मा, विष्णु, महेश-इन तीन देवताओंमें से कोई हैं, या आप दोनों नर और नारायण हैं॥ अंगद ने कहा;सुनो हनुमान! हे बलवान! चुप क्यों साधे हो? पवन के पुत्र, पवन के समान बल, बुद्धि-विवेक-विज्ञान के निधान! जगत में कौन सा काम कठिन है जो हे तात! तुमसे न हो? श्रीरामजी के कार्य के लिए ही तो तुम्हारा अवतार हुआ है। यह सुनते ही हनुमानजी पर्वत के आकार के हो गए।

Notes

The first chaupai of the Kishkindha Kanda. This is the sacred first encounter between Hanuman and Rama. Sugriva, living in exile on Rishyamook mountain under Bali's shadow, sees two figures of extraordinary beauty and power approaching and sends Hanuman in disguise to investigate. The ten lines move from fear to wonder: Sugriva's terror gives way to Hanuman's magnificent questioning. Disguised as a Brahmin, Hanuman addresses the strangers with a cascade of increasingly exalted possibilities. He notes the paradox of soft feet on hard earth, of delicate bodies enduring forest hardships. His questions rise from 'warriors' to 'gods' to 'Nara and Narayana.' Poddarji observes that Hanuman's scriptural knowledge shines through every question; he immediately senses divinity behind the human guise. This moment is the hinge of the entire kanda: from it will flow the friendship of Rama and Sugriva, the search for Sita, and Hanuman's leap across the ocean. [Source: Ramcharitmanas, Kishkindha Kanda, Chaupai 1; Poddarji commentary]

जग कारन तारन भव भंजन धरनी भार।

की तुम्ह अकिल भुवन पति लीन्ह मनुज अवतार।।1।।

Jag kaaran taaran bhav bhanjan dharanee bhaar

Kee tumh akil bhuvan pati leenh manuj avataar (1)

दोहा 1ख

World's cause, who frees from | birth's vast ocean wide,

who lifts earth's burden; | Lord in man-form's guide?

Or are you the very cause of all creation, the one who ferries souls across the ocean of worldly existence, who destroys the burden of the earth?

Are you the Lord of all the worlds, who has taken birth in human form?

Commentary & Notes ↓

Poddarji's Commentary

अथवा आप जगत्के मूल कारण और सम्पूर्ण लोकोंके स्वामी स्वयं भगवान्‌ हैं, जिन्होंने लोगोंको भवसागरसे पार उतारने तथा पृथ्वीका भार नष्ट करनेके लिये मनुष्य-रूपमें अवतार लिया है?

Notes

Doha 2 continues Hanuman's questioning from the preceding chaupai, now reaching its highest pitch. Having considered the trinity and the sage-pair Nara-Narayana, Hanuman now dares the supreme possibility: are you the Lord of all creation himself, descended as a man? The words 'jag kaaran' (cause of the world), 'taaran bhav' (who ferries across existence), and 'bhanjan dharanee bhaar' (who breaks the earth's burden) compress three cosmic functions into a single couplet. Poddarji explains that Hanuman systematically exhausts every theological possibility, arriving at last at the highest truth. His humility and his wisdom are inseparable; the more he knows, the more reverently he asks. [Source: Ramcharitmanas, Kishkindha Kanda, Doha 2; Poddarji commentary]

चौपाई 2
कोसलेस दसरथ के जाए । हम पितु बचन मानि बन आए।।

Kosales dasarath ke jaae . ham pitu bachan maani ban aae

We are the sons of Dasharatha, king of Kosala. We came to the forest in obedience to our father's word.

नाम राम लछिमन दौउ भाई। संग नारि सुकुमारि सुहाई।।

Naam raam lachhiman dauu bhaaee. sang naari sukumaari suhaaee

Our names are Rama and Lakshmana, two brothers. With us is a tender and beautiful woman.

इहाँ हरि निसिचर बैदेही। बिप्र फिरहिं हम खोजत तेही।।

Ihaan hari nisichar baidehee. bipr phirahin ham khojat tehee

Here a demon has taken away Vaidehi (Sita). O Brahmin, we wander searching for her.

आपन चरित कहा हम गाई। कहहु बिप्र निज कथा बुझाई।।

Aapan charit kahaa ham gaaee. kahahu bipr nij kathaa bujhaaee

We have told you our story in brief. Now tell us, O Brahmin, your own tale clearly.

प्रभु पहिचानि परेउ गहि चरना। सो सुख उमा नहिं बरना।।

Prabhu pahichaani pareu gahi charanaa. so sukh umaa nahin baranaa

Recognizing his Lord, he fell and grasped His feet. That joy, Uma, cannot be described.

पुलकित तन मुख आव न बचना। देखत रुचिर बेष कै रचना।।

Pulakit tan mukh aava na bachanaa. dekhat ruchir besh kai rachanaa

His body thrilled with emotion and words would not come to his mouth, seeing the beautiful arrangement of that disguise.

पुनि धीरजु धरि अस्तुति कीन्ही। हरष हृदयँ निज नाथहि चीन्ही।।

Puni dheeraju dhari astuti keenhee. harash hridayan nij naathahi cheenhee

Then gathering courage, he offered praise, his heart rejoicing at recognizing his Master.

मोर न्याउ मैं पूछा साईं। तुम्ह पूछहु कस नर की नाईं।।

Mor nyaau main poochhaa saaeen. tumh poochhahu kas nar kee naaeen

It is not proper for me to question You, my Lord. Why do You ask like an ordinary man?

तव माया बस फिरउँ भुलाना। ता ते मैं नहिं प्रभु पहिचाना।।

Tav maayaa bas phiraun bhulaanaa. taa te main nahin prabhu pahichaanaa

Under the influence of Your Maya, I wander deluded. Therefore I did not recognize You, my Lord.

Commentary & Notes ↓

Poddarji's Commentary

[श्रीरामचन्द्रजीने कहा--] हम कोसलराज दशरथजीके पुत्र हैं और पिताका वचन मानकर वन आये हैं। हमारे राम-लक्ष्मण नाम हैं, हम दोनों भाई हैं। हमारे साथ सुन्दर सुकुमारी स्त्री थी। यहाँ (वनमें) राक्षसने [मेरी पत्नी] जानकीको हर लिया। हे ब्राह्मण! हम उसे ही खोजते फिरते हैं। हमने तो अपना चरित्र कह सुनाया। अब हे ब्राह्मण! अपनी कथा समझाकर कहिये॥ प्रभुको पहचानकर हनुमानजी उनके चरण पकड़कर पृथ्वीपर गिर पड़े (उन्होंने साष्टाङ्ग दण्डवत्‌-प्रणाम किया)। [शिवजी कहते हैं-] हे पार्वती! वह सुख वर्णन नहीं किया जा सकता। शरीर पुलकित है, मुखसे वचन नहीं निकलता। वे प्रभुके सुन्दर वेषकी रचना देख रहे हैं। फिर धीरज धरकर स्तुति की। अपने नाथको पहचान लेनेसे हृदयमें हर्ष हो रहा है। [फिर हनुमानजीने कहा--] हे स्वामी! मैंने जो पूछा वह मेरा पूछना तो न्याय था, परन्तु आप मनुष्यकी तरह कैसे पूछ रहे हैं? मैं तो आपकी मायाके वश भूला फिरता हूँ; इसीसे मैंने अपने स्वामी (आप) को नहीं पहचाना॥ [श्रीरामजी कहते हैं--] हे लक्ष्मण! देखो, बादलोंको देखकर मोरोंके झुंड नाच रहे हैं। जैसे विष्णुभक्तको देखकर वैराग्यमें रत गृहस्थको हर्ष होता है॥ हे लक्ष्मण! देखो, वर्षा बीत गयी और परम सुन्दर शरद्‌-ऋतु आ गयी। फूले हुए काससे सारी पृथ्वी छा गयी॥

Notes

The second chaupai contains two of the most moving moments in the Manas. First, Rama's reply: though he is the Lord of all worlds, he introduces himself with breathtaking simplicity as a son who honored his father's word. He does not claim divinity; he speaks of loss and longing. Second, the instant of Hanuman's recognition (prabhu pahichaani): the devoted servant sees through the disguise and collapses at his Master's feet. Tulsidas tells us through Shiva's own voice to Parvati that this bliss is beyond language. Hanuman's body trembles, his voice fails, and he can only gaze. When speech returns, it carries a gentle reproach born of intimacy: 'Why do You ask like an ordinary man?' And then the tender confession: 'Your maya kept me wandering; that is why I did not know You.' Poddarji calls this the holiest meeting in the Manas, the moment when the servant and the Lord find each other at last. [Source: Ramcharitmanas, Kishkindha Kanda, Chaupai 2; Poddarji commentary]

एकु मैं मंद मोहबस कुटिल हृदय अग्यान।

पुनि प्रभु मोहि बिसारेउ दीनबंधु भगवान।।2।।

Eku main mand mohabas kutil hriday agyaan

Puni prabhu mohi bisaareu deenabandhu bhagavaan (2)

दोहा 2

I'm dull, deluded, crooked | heart and mind;

yet Lord of lowly ones, | you left me behind!

First, I am dull by nature. Second, I am caught in delusion's grip. Third, my heart is crooked and ignorant.

And then, O Lord, friend of the lowly, even You forgot me!

Commentary & Notes ↓

Poddarji's Commentary

एक तो मैं यों ही मन्द हूँ, दूसरे मोहके वश हूँ, तीसरे हृदयका कुटिल और अज्ञान हूँ। और फिर हे दीनबन्धु भगवान्‌! आपने भी मुझे भुला दिया।

Notes

Doha 3. Hanuman's tender complaint to Rama. He lists his own four disqualifications with disarming honesty: dullness, delusion, crookedness of heart, and ignorance. Then, with the fearless intimacy that only a true lover of God possesses, he turns the charge around: 'And You, Deenabandhu Bhagavan, You also forgot me!' Poddarji reads this as the very essence of devotional relationship. The devotee does not hide his faults; he lays them before the Lord. But he also refuses to let the Lord off easily. If I am lost, he says, You are partly to blame, because You are the friend of the lowly and yet You let me wander. This loving accusation reveals the depth of Hanuman's trust: only one who is absolutely certain of being loved can complain so freely. [Source: Ramcharitmanas, Kishkindha Kanda, Doha 3; Poddarji commentary]

चौपाई 3
जदपि नाथ बहु अवगुन मोरें। सेवक प्रभुहि परै जनि भोरें।।

Jadapi naath bahu avagun moren. sevak prabhuhi parai jani bhoren

Though I have many faults, O Lord, may the servant not be forgotten by his master.

नाथ जीव तव मायाँ मोहा। सो निस्तरइ तुम्हारेहिं छोहा।।

Naath jeev tav maayaan mohaa. so nistarai tumhaarehin chhohaa

O Lord, the soul is deluded by Your maya, and it can only be liberated through Your grace.

ता पर मैं रघुबीर दोहाई। जानउँ नहिं कछु भजन उपाई।।

Taa par main raghubeer dohaaee. jaanaun nahin kachhu bhajan upaaee

Moreover, I invoke Raghuvira's name - I know no other method of devotion.

सेवक सुत पति मातु भरोसें। रहइ असोच बनइ प्रभु पोसें।।

Sevak sut pati maatu bharosen. rahai asoch banai prabhu posen

A servant, son, husband, or mother remains carefree, trusting in their lord's protection and care.

अस कहि परेउ चरन अकुलाई। निज तनु प्रगटि प्रीति उर छाई।।

Asa kahi pareu charan akulaaee. nij tanu pragati preeti ura chhaaee

Saying this, he fell at His feet in distress, revealing his true form with love filling his heart.

तब रघुपति उठाइ उर लावा। निज लोचन जल सींचि जुड़ावा।।

Tab raghupati uthaai ura laavaa. nij lochan jal seenchi judaavaa

Then Raghupati lifted him to His chest and cooled him by sprinkling the water of His own eyes.

सुनु कपि जियँ मानसि जनि ऊना। तैं मम प्रिय लछिमन ते दूना।।

Sunu kapi jiyan maanasi jani oonaa. tain mam priy lachhiman te doonaa

Listen, monkey, do not feel inferior in your heart - you are twice as dear to Me as Lakshmana.

समदरसी मोहि कह सब कोऊ। सेवक प्रिय अनन्यगति सोऊ।।

Samadarasee mohi kah sab kooo. sevak priy ananyagati sooo

Everyone calls Me impartial, but a devoted servant with single-minded devotion is especially dear.

Commentary & Notes ↓

Poddarji's Commentary

हे नाथ! यद्यपि मुझमें बहुत-से अवगुण हैं, तथापि सेवक स्वामीकी विस्मृतिमें न पड़े (आप उसे न भूल जायें) हे नाथ! जीव आपकी मायासे मोहित है। वह आपहीकी कृपासे निस्तार पा सकता है। उसपर हे रघुवीर! मैं आपको दुहाई (शपथ) देकर कहता हूँ कि मैं भजन-साधन कुछ नहीं जानता। सेवक स्वामीके और पुत्र माताके भरोसे निश्चिन्त रहता है। प्रभुको सेवकका पालन-पोषण करते ही बनता है। ऐसा कहकर हनुमानजी अकुलाकर प्रभुके चरणोंपर गिर पड़े, उन्होंने अपना असली शरीर प्रकट कर दिया। उनके हृदयमें प्रेम छा गया। तब श्रीरघुनाथजीने उन्हें उठाकर हृदयसे लगा लिया और अपने नेत्रोंके जलसे सींचकर शीतल किया। [फिर कहा--] हे कपि! सुनो, मनमें ग्लानि मत मानना (मन छोटा न करना)। तुम मुझे लक्ष्मणसे भी दूने प्रिय हो। सब कोई मुझे समदर्शी कहते हैं (मेरे लिये न कोई प्रिय है न अप्रिय) पर मुझको सेवक प्रिय है, क्योंकि वह अनन्यगति होता है (मुझे छोड़कर उसको कोई दूसरा सहारा नहीं होता)। [सुग्रीवने कहा--] हे नाथ! बालि और मैं दो भाई हैं। हम दोनोंमें ऐसी प्रीति थी कि वर्णन नहीं की जा सकती। हे प्रभो! मय दानवका एक पुत्र था, उसका नाम मायावी था। एक बार वह हमारे गाँवमें आया। उसने आधी रातको नगरके फाटकपर आकर पुकारा (ललकारा)। बालि शत्रुके बल (ललकार) को सह नहीं सका। वह दौड़ा, उसे देखकर मायावी भागा। मैं भी भाईके सङ्ग लगा चला गया। वह मायावी एक पर्वतकी गुफामें जा घुसा। तब बालिने मुझे समझाकर कहा-तुम एक पखवाड़े (पंद्रह दिन) तक मेरी बाट देखना। यदि मैं उतने दिनोंमें न आऊँ तो जान लेना कि मैं मारा गया। हे खरारि! मैं एक महीना वहाँ रहा। तब वहाँ से रुधिरकी बड़ी भारी धार निकली। तब [मैंने समझा कि] उसने बालिको मार डाला, अब आकर मुझे मारेगा। इसलिये मैं वहाँ (गुफाके द्वारपर) एक शिला लगाकर भाग आया।

Notes

The third chaupai is the summit of Hanuman's surrender and Rama's response. Hanuman declares three things: do not forget me; I can only be saved by Your grace; and I know no technique of worship. The image of the servant resting in the master's care, the child trusting the mother, captures the entire philosophy of prapatti (self-surrender). Then Tulsidas gives us the physical language of divine love: Hanuman falls at Rama's feet, Rama lifts him to His chest, and the Lord's own tears fall upon His devotee. Rama's declaration, 'You are twice as dear to Me as Lakshmana,' is extraordinary. And his definition of the ananya devotee (one with no other refuge) overturns the idea of divine impartiality: the Lord is equal to all, yet the one who depends solely on Him holds a special place. Poddarji calls this the secret heart of the Manas: the Lord cannot resist the helpless devotee. [Source: Ramcharitmanas, Kishkindha Kanda, Chaupai 3; Poddarji commentary]

सो अनन्य जाकें असि मति न टरइ हनुमंत।

मैं सेवक सचराचर रूप स्वामि भगवंत।।3।।

So anany jaaken asi mati na tarai hanumant

Main sevak sacharaachar roop svaami bhagavant (3)

दोहा 3

Ananya is the one whose | mind stays true:

'I serve;all worlds are | God in every hue.'

O Hanuman, truly devoted is the one whose understanding never wavers:

'I am the servant, and all this world of moving and still creation is the form of my Lord, the Supreme.'

Commentary & Notes ↓

Poddarji's Commentary

और हे हनुमान्‌! अनन्य वही है जिसकी ऐसी बुद्धि कभी नहीं टलती कि मैं सेवक हूँ और यह चराचर (जड़-चेतन) जगत्‌ मेरे स्वामी भगवान्‌का रूप है॥

Notes

Doha 4. Rama now defines ananya-bhakti (exclusive devotion). The ananya devotee is not one who merely worships with great intensity. It is one whose understanding (mati) never shifts from two certainties: 'I am the servant' and 'All that exists, moving and unmoving, is the form of my Lord.' This vision transforms every encounter into darshan and every act into seva. Poddarji explains that this doha is the Manas's most concise statement of the devotee's complete worldview. When one sees God in everything, separateness dissolves, and what remains is unbroken service. The mind that holds this truth without wavering is the mind Rama calls 'ananya.' [Source: Ramcharitmanas, Kishkindha Kanda, Doha 4; Poddarji commentary]

चौपाई 4
देखि पवन सुत पति अनुकूला। हृदयँ हरष बीती सब सूला।।

Dekhi pavan sut pati anukoolaa. hridayan harash beetee sab soolaa

Seeing the son of the wind god favorable to his master, Hanuman's heart filled with joy and all his sorrows vanished.

नाथ सैल पर कपिपति रहई। सो सुग्रीव दास तव अहई।।

Naath sail par kapipati rahaee. so sugreev daas tav ahaee

O Lord, on this mountain dwells the king of monkeys, Sugriva, who is your devoted servant.

तेहि सन नाथ मयत्री कीजे। दीन जानि तेहि अभय करीजे।।

Tehi san naath mayatree keeje. deen jaani tehi abhay kareeje

Make friendship with him, O Lord, and knowing him to be afflicted, grant him fearlessness.

सो सीता कर खोज कराइहि। जहँ तहँ मरकट कोटि पठाइहि।।

So seetaa kar khoj karaaihi. jahan tahan marakat koti pathaaihi

He will arrange the search for Sita and send millions of monkeys in all directions.

एहि बिधि सकल कथा समुझाई। लिए दुऔ जन पीठि चढ़ाई।।

Ehi bidhi sakal kathaa samujhaaee. lie duau jan peethi chadhaaee

Having explained the entire story in this manner, Hanuman took both brothers on his back.

जब सुग्रीवँ राम कहुँ देखा। अतिसय जन्म धन्य करि लेखा।।

Jab sugreevan raam kahun dekhaa. atisay janm dhany kari lekhaa

When Sugriva beheld Rama, he considered his birth supremely blessed and fortunate.

सादर मिलेउ नाइ पद माथा। भैंटेउ अनुज सहित रघुनाथा।।

Saadar mileu naai pad maathaa. bhainteu anuj sahit raghunaathaa

He respectfully met them, bowing his head at their feet, and Raghunatha embraced him along with his younger brother.

कपि कर मन बिचार एहि रीती। करिहहिं बिधि मो सन ए प्रीती।।

Kapi kar man bichaar ehi reetee. karihahin bidhi mo san e preetee

The monkey's mind pondered in this way: 'How will Providence make these noble ones love me?'

Commentary & Notes ↓

Poddarji's Commentary

स्वामीको अनुकूल (प्रसन्न) देखकर पवनकुमार हनुमान्‌जीके हृदयमें हर्ष छा गया और उनके सब दुःख जाते रहे। [उन्होंने कहा-] हे नाथ! इस पर्वतपर वानरराज सुग्रीव रहता है, वह आपका दास है। हे नाथ! उससे मित्रता कीजिये और उसे दीन जानकर निर्भय कर दीजिये। वह सीताजीकी खोज करावेगा और जहाँ-तहाँ करोड़ों वानरोंको भेजेगा। इस प्रकार सब बातें समझाकर हनुमान्‌जीने (श्रीराम-लक्ष्मण) दोनों जनोंको पीठपर चढ़ा लिया। जब सुग्रीवने श्रीरामचन्द्रजीको देखा तो अपने जन्मको अत्यन्त धन्य समझा। उसने आदरपूर्वक चरणोंमें मस्तक नवाकर मिले। छोटे भाईसहित श्रीरघुनाथजीने उसे गले लगा लिया। वानर (सुग्रीव) के मनमें इस प्रकार विचार हुआ कि विधाता क्या मुझसे इनकी प्रीति करायेगा? अंगद ने चरणों में मस्तक नवाकर कहा;हे नाथ! हमने कोई अपराध नहीं किया। हे देव! आपकी माया अत्यंत प्रबल है, श्रीरामजी यदि दया करें तो छूटे। चरणों में सिर नवाकर हाथ जोड़कर कहा;हे नाथ! मुझे कुछ भी दोष नहीं है। हे स्वामी! देवता, मनुष्य और मुनि सब विषयों के वश में हैं, मैं तो पामर पशु और अत्यंत कामी वानर हूँ। स्त्री का नयन-बाण जिसे नहीं लगा, जो घोर क्रोध की अंधेरी रात में जागता रहा, और लोभ की फाँसी ने जिसका गला नहीं बाँधा;हे रघुराय! वह पुरुष तो आपके ही समान है।

Notes

The fourth chaupai moves from the private ecstasy of Hanuman's meeting with Rama to the public unfolding of the divine plan. Hanuman becomes the sakha (friend-minister), introducing Sugriva to Rama, vouching for his devotion, and proposing the alliance that will lead to Sita's rescue. The image of Hanuman carrying both brothers on his back is quietly profound: the servant literally bears his Lord. Sugriva's darshan of Rama produces immediate gratitude (janma dhanya), and the embrace from Raghunatha seals a bond that is at once political and spiritual. Yet Sugriva's wondering thought, 'Will they truly love me?', reveals the vulnerability of the soul seeking God's acceptance. Poddarji observes that Hanuman is the perfect intermediary: he does not seek credit, only connection. His whole purpose is to bring the devotee and the Lord together. [Source: Ramcharitmanas, Kishkindha Kanda, Chaupai 4; Poddarji commentary]

तब हनुमंत उभय दिसि की सब कथा सुनाइ।।

पावक साखी देइ करि जोरी प्रीती दृढ़ाइ।।4।।

Tab hanumant ubhay disi kee sab kathaa sunaai

Paavak saakhee dei kari joree preetee dridhaai (4)

दोहा 4

Then Hanuman told both | their stories true,

with fire as witness | sealed their friendship new.

Then Hanuman narrated each side's story to the other. With fire as witness, he bound their friendship firm, making it unshakable.

Commentary & Notes ↓

Poddarji's Commentary

तब हनुमान्‌जीने दोनों ओरकी सब कथा सुनाकर अग्निको साक्षी देकर परस्पर दृढ़ करके प्रीति जोड़ दी (अर्थात्‌ अग्निकी साक्षी देकर प्रतिज्ञापूर्वक उनकी मैत्री करवा दी)॥

Notes

Doha 5. Hanuman serves as the sutradhara (thread-holder) of the sacred friendship between Rama and Sugriva. He tells each one the other's story, ensuring complete transparency, and then invokes agni (fire) as witness to seal the bond. Poddarji explains the significance of agni-sakshi: in the Vedic tradition, fire is the divine witness to all sacred covenants, from marriage to friendship. By choosing this ancient form, Hanuman elevates what could be a mere political alliance into a dharmic pact. The fire stands as a reminder that this friendship is not born of convenience but of destiny. From this moment forward, Rama's cause and Sugriva's cause become one. [Source: Ramcharitmanas, Kishkindha Kanda, Doha 5; Poddarji commentary]

चौपाई 5
कीन्ही प्रीति कछु बीच न राखा। लछमिन राम चरित सब भाषा।।

Keenhee preeti kachhu beech na raakhaa. lachhamin raam charit sab bhaashaa

Hanuman showed complete love without keeping any distance. Lakshmana narrated all of Rama's story to him.

कह सुग्रीव नयन भरि बारी। मिलिहि नाथ मिथिलेसकुमारी।।

Kah sugreev nayan bhari baaree. milihi naath mithilesakumaaree

Sugriva said with eyes filled with tears, 'O Lord, you will surely find the daughter of Mithila.'

मंत्रिन्ह सहित इहाँ एक बारा। बैठ रहेउँ मैं करत बिचारा।।

Mantrinh sahit ihaan eka baaraa. baith raheun main karat bichaaraa

Once I was sitting here with my ministers, engaged in contemplation.

गगन पंथ देखी मैं जाता। परबस परी बहुत बिलपाता।।

Gagan panth dekhee main jaataa. parabas paree bahut bilapaataa

I saw someone going through the sky path, crying helplessly in great distress.

राम राम हा राम पुकारी। हमहि देखि दीन्हेउ पट डारी।।

Raam raam haa raam pukaaree. hamahi dekhi deenheu pat daaree

Calling out 'Rama, Rama, O Rama!' she threw down a cloth bundle upon seeing us.

मागा राम तुरत तेहिं दीन्हा। पट उर लाइ सोच अति कीन्हा।।

Maagaa raam turat tehin deenhaa. pat ura laai soch ati keenhaa

When Rama asked for it, she immediately gave it. Pressing the cloth to his heart, he grieved greatly.

कह सुग्रीव सुनहु रघुबीरा। तजहु सोच मन आनहु धीरा।।

Kah sugreev sunahu raghubeeraa. tajahu soch man aanahu dheeraa

Sugriva said, 'Listen, O hero of Raghu's line, abandon your sorrow and bring courage to your mind.'

सब प्रकार करिहउँ सेवकाई। जेहि बिधि मिलिहि जानकी आई।।

Sab prakaar karihaun sevakaaee. jehi bidhi milihi jaanakee aaee

I will serve you in every way possible, so that Janaki may be found and returned.

Commentary & Notes ↓

Poddarji's Commentary

दोनोंने [हृदयसे] प्रीति की, कुछ भी अन्तर नहीं रखा। तब लक्ष्मणजीने श्रीरामचन्द्रजीका सारा इतिहास कहा। सुग्रीवने नेत्रोंमें जल भरकर कहा-हे नाथ! मिथिलेशकुमारी जानकीजी मिल जायेगी। श्रीरामजीने [सीताजीके वस्त्र] माँगा, तब सुग्रीवने तुरंत ही दे दिया। वस्त्रको हृदयसे लगाकर श्रीरामचन्द्रजीने बहुत ही सोच किया। मैं एक बार यहाँ मन्त्रियोंके साथ बैठा हुआ कुछ विचार कर रहा था। तब मैंने पराये (शत्रु) के वशमें पड़ी बहुत विलाप करती हुई सीताजीको आकाशमार्गसे जाते देखा था। 'राम! राम! हा राम!' पुकारकर हमें देखकर उन्होंने वस्त्र गिरा दिया था। मन्त्रियोंने नगरको बिना स्वामी (राजा) का देखा, तो मुझको जबर्दस्ती राज्य दे दिया। बालि उसे मारकर घर आ गया। मुझे [राजसिंहासनपर] देखकर उसने जीमें भेद बढ़ाया (बहुत ही विरोध माना)। [उसने समझा कि यह राज्यके लोभसे ही गुफाके द्वारपर शिला दे आया था, जिससे मैं बाहर न निकल सकूँ; और यहाँ आकर राजा बन बैठा।] उसने मुझे शत्रुके समान बहुत अधिक मारा और मेरा सर्वस्व तथा मेरी स्त्रीको भी छीन लिया। हे कृपालु रघुवीर! मैं उसके भयसे समस्त लोकोंमें बेहाल होकर फिरता रहा। वह शापके कारण यहाँ नहीं आता, तो भी मैं मनमें भयभीत रहता हूँ। सेवकका दुःख सुनकर दीनोंपर दया करनेवाले श्रीरघुनाथजीकी दोनों विशाल भुजाएँ फड़क उठीं। [उन्होंने कहा--] हे सुग्रीव! सुनो, मैं एक ही बाणसे बालिको मार डालूँगा। ब्रह्मा और रुद्रकी शरणमें जानेपर भी उसके प्राण न बचेंगे। बहुत प्रकारसे सीताजीको समझाना और मेरा बल तथा विरह कहकर तुम शीघ्र लौट आना। हनुमानजीने अपना जन्म सफल माना और कृपानिधान प्रभुको हृदय में धारण करके चले। विंध्याचल पार करके प्रभु-प्रेरित वानर खेलते मिले। सबने अपने-अपने बल का अनुमान किया और विचार करके अपने नियम निश्चित किए। पर्वत से उतरकर पवनपुत्र आए और सबको लेकर वह गुफा दिखाई। आगे हनुमानजी को रखकर गुफा में घुसे, देर नहीं की। श्रीरामजीके चरणोंमें दृढ़ प्रीति करके बालिने शरीरको वैसे ही (आसानीसे) त्याग दिया जैसे हाथी अपने गलेसे फूलोंकी मालाका गिरना न जाने॥

Notes

Chaupai 5 of the Kishkindha Kanda. This passage carries the weight of two griefs meeting: Sugriva's exile and Rama's separation from Sita. Lakshmana narrates everything openly (kachhu beech na raakhaa), establishing the transparency that marks sacred friendship. Then Sugriva offers his own testimony: he once saw Sita being carried through the sky by Ravana, crying 'Rama, Rama, O Rama!' and throwing down her cloth as a desperate signal. When Rama receives that garment and clutches it to his chest, Tulsidas shows us the Lord in his most human anguish. Poddarji observes that Rama, who sustains all worlds, weeps holding his beloved's cloth; this is the sweetness of his human lila (play). Sugriva's response, 'Cast away your sorrow,' is the first act of his seva. He does not yet have the strength to fulfill his promise, but the willingness itself is devotion. The verse pivots from grief to resolve, from longing to loyalty. [Source: Ramcharitmanas, Kishkindha Kanda, Chaupai 5; Poddarji commentary]

सखा बचन सुनि हरषे कृपासिधु बलसींव।

कारन कवन बसहु बन मोहि कहहु सुग्रीव ।।5।।

Sakhaa bachan suni harashe kripaasidhu balaseenv

Kaaran kavan basahu ban mohi kahahu sugreev (5)

दोहा 5

The ocean of mercy, | strength's very bound,

heard his friend's words | with joy profound.

"Tell me, Sugriva, | why live in wild?

What brings you here, | O forest's child?"

Hearing his friend's words, the ocean of compassion and the very boundary of strength, Shri Rama, was gladdened.

'Tell me, Sugriva, for what reason do you dwell in this forest?'

Commentary & Notes ↓

Poddarji's Commentary

कृपाके समुद्र और बलकी सीमा श्रीरामजी सखा सुग्रीवके वचन सुनकर हर्षित हुए। [और बोले-] हे सुग्रीव! मुझे बताओ, तुम वनमें किस कारण रहते हो?

Notes

Doha 5 (sortOrder 11). Two titles frame Rama in a single line: kripaasindhu (ocean of mercy) and balaseenv (the farthest limit of strength). He who holds all power is moved not by force but by a friend's sincerity. Poddarji observes that Rama's question, 'Why do you live in the forest?', is not born of ignorance. The omniscient Lord asks so that Sugriva may find comfort in telling his own sorrow. This is the tender courtesy of God toward the grieving soul: he invites you to speak, not because he does not know, but because speaking to him is itself a balm. [Source: Ramcharitmanas, Kishkindha Kanda, Doha 5; Poddarji commentary]

चौपाई 6
नात बालि अरु मैं द्वौ भाई। प्रीति रही कछु बरनि न जाई।।

Naat baali aru main dvau bhaaee. preeti rahee kachhu barani na jaaee

Bali and I were two brothers who shared an indescribable love and affection.

मय सुत मायावी तेहि नाऊँ। आवा सो प्रभु हमरें गाऊँ।।

May sut maayaavee tehi naaoon. aavaa so prabhu hamaren gaaoon

Maya's son named Mayavi came to our city, O Lord.

अर्ध राति पुर द्वार पुकारा। बाली रिपु बल सहै न पारा।।

Ardh raati pur dvaar pukaaraa. baalee ripu bal sahai na paaraa

At midnight he called out at the city gates, for Bali could not bear the enemy's strength unchallenged.

धावा बालि देखि सो भागा। मैं पुनि गयउँ बंधु सँग लागा।।

Dhaavaa baali dekhi so bhaagaa. main puni gayaun bandhu sang laagaa

Bali rushed forth and seeing him, the demon fled, and I followed my brother.

गिरिबर गुहाँ पैठ सो जाई। तब बालीं मोहि कहा बुझाई।।

Giribar guhaan paith so jaaee. tab baaleen mohi kahaa bujhaaee

He entered a mountain cave, and then Bali instructed me wisely.

परिखेसु मोहि एक पखवारा। नहिं आवौं तब जानेसु मारा।।

Parikhesu mohi eka pakhavaaraa. nahin aavaun tab jaanesu maaraa

Guard me for a fortnight, and if I do not return, then know that I am slain.

मास दिवस तहँ रहेउँ खरारी। निसरी रुधिर धार तहँ भारी।।

Maas divas tahan raheun kharaaree. nisaree rudhir dhaar tahan bhaaree

O enemy of demons, I remained there for a month, and a heavy stream of blood flowed out.

बालि हतेसि मोहि मारिहि आई। सिला देइ तहँ चलेउँ पराई।।

Baali hatesi mohi maarihi aaee. silaa dei tahan chaleun paraaee

Thinking Bali was killed and the demon would come to slay me, I placed a stone there and fled.

मंत्रिन्ह पुर देखा बिनु साईं। दीन्हेउ मोहि राज बरिआई।।

Mantrinh pur dekhaa binu saaeen. deenheu mohi raaj bariaaee

The ministers, seeing the city without a master, reluctantly gave me the kingdom.

बालि ताहि मारि गृह आवा। देखि मोहि जियँ भेद बढ़ावा।।

Baali taahi maari grih aavaa. dekhi mohi jiyan bhed badhaavaa

Bali returned after killing the demon, and seeing me, his heart filled with suspicion.

रिपु सम मोहि मारेसि अति भारी। हरि लीन्हेसि सर्बसु अरु नारी।।

Ripu sam mohi maaresi ati bhaaree. hari leenhesi sarbasu aru naaree

He beat me severely like an enemy and took away all my wealth and wife.

ताकें भय रघुबीर कृपाला। सकल भुवन मैं फिरेउँ बिहाला।।

Taaken bhay raghubeer kripaalaa. sakal bhuvan main phireun bihaalaa

In fear of him, O gracious Raghubir, I have wandered distressed through all the worlds.

इहाँ साप बस आवत नाहीं। तदपि सभीत रहउँ मन माहीं।।

Ihaan saap bas aavat naaheen. tadapi sabheet rahaun man maaheen

Though he cannot come here due to a curse, still I remain fearful in my heart.

सुनि सेवक दुख दीनदयाला। फरकि उठीं द्वै भुजा बिसाला।।

Suni sevak dukh deenadayaalaa. pharaki utheen dvai bhujaa bisaalaa

Hearing of His devotee's sorrow, the compassionate Lord's mighty arms trembled with emotion.

Commentary & Notes ↓

Poddarji's Commentary

उसी समय एक बड़ा गीध आया। सब वानरों को देखकर सबको खाने के लिए डेरा डाला। अंगद ने कहा;हे प्राणों के नाथ! सब मिलकर चलो, इसे मारो। वानरों ने गीधराज की वाणी सुनी, जो सुनी-सुनाई न थी। बहुत दिन हो गए रघुनाथजी से बिछड़े। अनेक प्रकार के यत्न करते रहे। वानरों ने गीध की बहुत बातें सुनीं और अंगद के हृदय में आशा जागी। कभी-कभी प्रबल वायु बहने लगती है, जिससे बादल जहाँ-तहाँ गायब हो जाते हैं। जैसे कुपुत्रके उत्पन्न होनेसे कुलके उत्तम धर्म नष्ट हो जाते हैं॥ बाणके लगते ही बालि व्याकुल होकर पृथ्वीपर गिर पड़ा। किन्तु प्रभु श्रीरामचन्द्रजीको आगे देखकर वह फिर उठ बैठा। भगवान्‌का श्याम शरीर है, सिरपर जटा बनाये हैं, लाल नेत्र हैं, बाण लिये हैं और धनुष चढ़ाये हैं। बालिने बार-बार भगवान्‌की ओर देखकर चित्तको उनके चरणोंमें लगा दिया। प्रभुको पहचानकर उसने अपना जन्म सफल माना। उसके हृदयमें प्रीति थी, पर मुखमें कठोर वचन थे। वह श्रीरामजीकी ओर देखकर बोला- गोसाईं! आपने धर्मकी रक्षाके लिये अवतार लिया है और मुझे व्याधकी तरह (छिपकर) मारा? मैं वैरी और सुग्रीव प्यारा? हे नाथ! किस दोषसे आपने मुझे मारा? [श्रीरामजीने कहा-] हे मूर्ख! सुन, छोटे भाईकी स्त्री, बहिन, पुत्रकी स्त्री और कन्या-ये चारों समान हैं। इनको जो कोई बुरी दृष्टिसे देखता है, उसे मारनेमें कुछ भी पाप नहीं होता।

Notes

Chaupai 6 is Sugriva's full confession, the story of broken brotherhood. What begins as perfect love (preeti rahee kachhu barani na jaaee) is shattered by a chain of misunderstandings: Mayavi's midnight challenge, the cave, the blood, the sealed boulder, and Bali's furious return. Sugriva does not excuse himself; he simply narrates. Poddarji highlights the critical moment when Sugriva saw the river of blood and assumed his brother was dead. Fear, not malice, drove his decision to seal the cave. Yet Bali could not see it that way. The result: exile, loss, and unending terror. The chaupai closes with one of the Manas's most visceral images of divine compassion. Hearing of injustice done to his devotee, Rama's arms physically tremble (pharaki utheen dvai bhujaa bisaalaa). Poddarji explains that this is the Lord's nature: he cannot bear his servant's suffering. His body responds before his lips speak. [Source: Ramcharitmanas, Kishkindha Kanda, Chaupai 6; Poddarji commentary]

सुनु सुग्रीव मारिहउँ बालिहि एकहिं बान।

ब्रम्ह रुद्र सरनागत गएँ न उबरिहिं प्रान।।6।।

Sunu sugreev maarihaun baalihi ekahin baan

Bramh rudr saranaagat gaen na ubarihin praan (6)

दोहा 6

Then joyfully Sugriva went | with Angad and his band,

with Rama's brother leading | them across the land.

They came to where the Lord | of Raghu's line did stay,

the monkeys following close | along the way.

'Listen, Sugriva. I shall slay Bali with a single arrow.

Even if he takes refuge with Brahma and Rudra, his life shall not be spared.'

Commentary & Notes ↓

Poddarji's Commentary

तब अंगद आदि वानरोंको साथ लेकर और श्रीरामजीके छोटे भाई लक्ष्मणजीको आगे करके सुग्रीव हर्षित होकर चले और जहाँ रघुनाथजी थे वहाँ आये॥

Notes

Doha 6. Rama's promise is absolute and unconditional: ekahin baan, a single arrow. Poddarji explains this as the Lord's unconditional vow to his devotee. Once Rama gives his word, all the gods combined cannot alter the outcome. The mention of Brahma and Rudra is not rhetorical excess; it is theological precision. No shelter in any corner of creation can override the Lord's resolve to protect the one who has sought him. This doha is the hinge of the entire Bali episode: from this moment, the outcome is sealed. [Source: Ramcharitmanas, Kishkindha Kanda, Doha 6; Poddarji commentary]

चौपाई 7
जे न मित्र दुख होहिं दुखारी। तिन्हहि बिलोकत पातक भारी।।

Je na mitr dukh hohin dukhaaree. tinhahi bilokat paatak bhaaree

Those who do not feel sorrow when their friends are in distress, it is a great sin even to look upon them.

निज दुख गिरि सम रज करि जाना। मित्रक दुख रज मेरु समाना।।

Nij dukh giri sam raj kari jaanaa. mitrak dukh raj meru samaanaa

One should consider their own mountain-like suffering as mere dust, while a friend's dust-like suffering should be seen as Mount Meru.

जिन्ह कें असि मति सहज न आई। ते सठ कत हठि करत मिताई।।

Jinh ken asi mati sahaj na aaee. te sath kat hathi karat mitaaee

Those who do not naturally possess such understanding, why do those fools stubbornly insist on making friendships?

कुपथ निवारि सुपंथ चलावा। गुन प्रगटे अवगुनन्हि दुरावा।।

Kupath nivaari supanth chalaavaa. gun pragate avagunanhi duraavaa

A true friend turns one away from the wrong path and guides them on the right path, reveals good qualities and conceals faults.

देत लेत मन संक न धरई। बल अनुमान सदा हित करई।।

Det let man sank na dharaee. bal anumaan sadaa hit karaee

In giving and receiving, they harbor no suspicion in their mind, and always act for one's welfare according to their ability.

बिपति काल कर सतगुन नेहा। श्रुति कह संत मित्र गुन एहा।।

Bipati kaal kar satagun nehaa. shruti kah sant mitr gun ehaa

In times of calamity, their love increases sevenfold - the scriptures declare these to be the qualities of a saintly friend.

आगें कह मृदु बचन बनाई। पाछें अनहित मन कुटिलाई।।

Aagen kah mridu bachan banaaee. paachhen anahit man kutilaaee

One who speaks sweet words to your face but harbors ill-will and deceit in their heart behind your back.

जा कर चित अहि गति सम भाई। अस कुमित्र परिहरेहि भलाई।।

Jaa kar chit ahi gati sam bhaaee. asa kumitr pariharehi bhalaaee

Brother, one whose heart moves like a serpent's gait - it is good to abandon such a false friend.

सेवक सठ नृप कृपन कुनारी। कपटी मित्र सूल सम चारी।।

Sevak sath nrip kripan kunaaree. kapatee mitr sool sam chaaree

A foolish servant, a miserly king, a wicked woman, and a deceitful friend - all four are like thorns.

सखा सोच त्यागहु बल मोरें। सब बिधि घटब काज मैं तोरें।।

Sakhaa soch tyaagahu bal moren. sab bidhi ghatab kaaj main toren

Friend, abandon your worry by my strength - I shall accomplish your task in every way.

कह सुग्रीव सुनहु रघुबीरा। बालि महाबल अति रनधीरा।।

Kah sugreev sunahu raghubeeraa. baali mahaabal ati ranadheeraa

Sugriva said, 'Listen, O hero of Raghu's line! Bali is extremely powerful and very brave in battle.'

दुंदुभी अस्थि ताल देखराए। बिनु प्रयास रघुनाथ ढहाए।।

Dundubhee asthi taal dekharaae. binu prayaas raghunaath dhahaae

He showed the bones and palm trees of Dundubhi, which Raghunath effortlessly knocked down.

देखि अमित बल बाढ़ी प्रीती। बालि बधब इन्ह भइ परतीती।।

Dekhi amit bal baadhee preetee. baali badhab inh bhai parateetee

Seeing the immeasurable strength, love increased, and he gained confidence that this one would surely kill Bali.

बार बार नावइ पद सीसा। प्रभुहि जानि मन हरष कपीसा।।

Baar baar naavai pad seesaa. prabhuhi jaani man harash kapeesaa

Again and again bowing his head at the feet, the monkey king rejoiced in his heart, recognizing him as the Lord.

उपजा ग्यान बचन तब बोला। नाथ कृपाँ मन भयउ अलोला।।

Upajaa gyaan bachan tab bolaa. naath kripaan man bhayau alolaa

Then wisdom arose and he spoke these words: 'Lord, by your grace my mind has become steady.'

सुख संपति परिवार बड़ाई। सब परिहरि करिहउँ सेवकाई।।

Sukh sampati parivaar badaaee. sab parihari karihaun sevakaaee

Abandoning all happiness, wealth, family and honor, I shall perform service.

ए सब रामभगति के बाधक। कहहिं संत तब पद अवराधक।।

E sab raamabhagati ke baadhak. kahahin sant tab pad avaraadhak

All these are obstacles to devotion to Rama, say the saints who worship at his feet.

सत्रु मित्र सुख दुख जग माहीं। माया कृत परमारथ नाहीं।।

Satru mitr sukh dukh jag maaheen. maayaa krit paramaarath naaheen

Enemy, friend, happiness, sorrow in this world - all are created by Maya and have no ultimate reality.

बालि परम हित जासु प्रसादा। मिलेहु राम तुम्ह समन बिषादा।।

Baali param hit jaasu prasaadaa. milehu raam tumh saman bishaadaa

Bali was supremely beneficial, by whose grace I have met you, Rama, the destroyer of sorrow.

सपनें जेहि सन होइ लराई। जागें समुझत मन सकुचाई।।

Sapanen jehi san hoi laraaee. jaagen samujhat man sakuchaaee

Just as one who fights with someone in a dream feels embarrassed upon waking and understanding.

अब प्रभु कृपा करहु एहि भाँती। सब तजि भजनु करौं दिन राती।।

Aba prabhu kripaa karahu ehi bhaantee. sab taji bhajanu karaun din raatee

Now Lord, show grace in this way - that abandoning everything, I may worship you day and night.

सुनि बिराग संजुत कपि बानी। बोले बिहँसि रामु धनुपानी।।

Suni biraag sanjut kapi baanee. bole bihansi raamu dhanupaanee

Hearing the monkey's words filled with detachment, Rama, holding his bow, smiled and spoke.

जो कछु कहेहु सत्य सब सोई। सखा बचन मम मृषा न होई।।

Jo kachhu kahehu saty sab soee. sakhaa bachan mam mrishaa na hoee

Whatever you have said is all true, friend - my words are never false.

नट मरकट इव सबहि नचावत। रामु खगेस बेद अस गावत।।

Nat marakat iva sabahi nachaavat. raamu khages bed asa gaavat

Rama makes everyone dance like an actor makes monkeys dance - thus sing the Vedas, O Garuda.

लै सुग्रीव संग रघुनाथा। चले चाप सायक गहि हाथा।।

Lai sugreev sang raghunaathaa. chale chaap saayak gahi haathaa

Taking Sugriva with him, Raghunath proceeded, holding bow and arrows in his hands.

तब रघुपति सुग्रीव पठावा। गर्जेसि जाइ निकट बल पावा।।

Tab raghupati sugreev pathaavaa. garjesi jaai nikat bal paavaa

Then Raghupati sent Sugriva forth, who went and roared loudly, having gained strength.

सुनत बालि क्रोधातुर धावा। गहि कर चरन नारि समुझावा।।

Sunat baali krodhaatur dhaavaa. gahi kar charan naari samujhaavaa

Hearing this, Bali rushed forth in fury, but his wife grasped his feet and tried to counsel him.

सुनु पति जिन्हहि मिलेउ सुग्रीवा। ते द्वौ बंधु तेज बल सींवा।।

Sunu pati jinhahi mileu sugreevaa. te dvau bandhu tej bal seenvaa

Listen husband, those with whom Sugriva has allied are two brothers, the very limits of power and strength.

कोसलेस सुत लछिमन रामा। कालहु जीति सकहिं संग्रामा।।

Kosales sut lachhiman raamaa. kaalahu jeeti sakahin sangraamaa

The sons of Kosala's king - Rama and Lakshmana - they can conquer even Death in battle.

Commentary & Notes ↓

Poddarji's Commentary

जो लोग मित्रके दुःखसे दुःखी नहीं होते, उन्हें देखनेसे ही बड़ा पाप लगता है। अपने पर्वतके समान दुःखको धूलके समान और मित्रके धूलके समान दुःखको सुमेरु (बड़े भारी पर्वत) के समान जाने। जिन्हें स्वभावसे ही ऐसी बुद्धि प्राप्त नहीं है, वे मूर्ख हठ करके क्यों किसीसे मित्रता करते हैं? मित्रका धर्म है कि वह मित्रको बुरे मार्गसे रोककर अच्छे मार्गपर चलावे। उसके गुण प्रकट करे और अवगुणोंको छिपावे। देने-लेनेमें मनमें शंका न रखे। अपने बलके अनुसार सदा हित ही करता रहे। विपत्तिके समयमें तो सदा सौगुना स्नेह करे। वेद कहते हैं कि संत (श्रेष्ठ) मित्रके गुण (लक्षण) ये हैं। जो सामने तो बना-बनाकर कोमल वचन कहता है और पीठ-पीछे बुराई करता है तथा मनमें कुटिलता रखता है-हे भाई! [इस तरह] जिसका मन साँपकी चालके समान टेढ़ा है, ऐसे कुमित्रको तो त्यागनेमें ही भलाई है। मूर्ख सेवक, कंजूस राजा, कुलटा स्त्री और कपटी मित्र-ये चारों शूलके समान [पीड़ा देनेवाले] हैं। हे सखा! मेरे बलपर अब तुम चिन्ता छोड़ दो। मैं सब प्रकारसे तुम्हारे काम आऊँगा (तुम्हारी सहायता करूँगा)। सुग्रीवने कहा-हे रघुवीर! सुनिये, बालि महान्‌ बलवान्‌ और अत्यन्त रणधीर है। फिर सुग्रीवने श्रीरामजीको दुन्दुभि राक्षसकी हड्डियाँ और तालके वृक्ष दिखलाये। श्रीरघुनाथजीने उन्हें बिना ही परिश्रमके (आसानीसे) ढहा दिया। श्रीरामजीका अपरिमित बल देखकर सुग्रीवकी प्रीति बढ़ गयी और उन्हें विश्वास हो गया कि ये बालिका वध अवश्य करेंगे। वे बार-बार चरणोंमें सिर नवाने लगे। प्रभुको पहचानकर सुग्रीव मनमें हर्षित हो रहे थे। जब ज्ञान उत्पन्न हुआ तब वे ये वचन बोले कि हे नाथ! आपकी कृपासे अब मेरा मन स्थिर हो गया। सुख, सम्पत्ति, परिवार और बड़ाई (बड़प्पन) सबको त्यागकर मैं आपकी सेवा ही करूँगा। क्योंकि आपके चरणोंकी आराधना करनेवाले संत कहते हैं कि ये सब (सुख-सम्पत्ति आदि) रामभक्तिके विरोधी हैं। जगत्में जितने भी शत्रु-मित्र और सुख-दुःख [आदि द्वन्द्व] हैं, सब-के-सब मायारचित हैं, परमार्थतः (वास्तवमें) नहीं हैं। हे श्रीरामजी! बालि तो मेरा परम हितकारी है, जिसकी कृपासे शोकका नाश करनेवाले आप मुझे मिले; और जिसके साथ अब स्वप्नमें भी लड़ाई हो तो जागनेपर उसे समझकर मनमें संकोच होगा [कि स्वप्नमें भी मैं उससे क्यों लड़ा]। हे प्रभो! अब तो इस प्रकार कृपा कीजिये कि सब छोड़कर दिन-रात मैं आपका भजन ही करूँ। सुग्रीवकी वैराग्ययुक्त वाणी सुनकर (उसके क्षणिक वैराग्यको देखकर) हाथमें धनुष धारण करनेवाले श्रीरामजी मुसकराकर बोले- तुमने जो कुछ कहा है, वह सभी सत्य है; परन्तु हे सखा! मेरा वचन मिथ्या नहीं होता। [काकभुशुण्डिजी कहते हैं कि] हे पक्षियोंके राजा गरुड़! नट (मदारी) के बंदरकी तरह श्रीरामजी सबको नचाते हैं, वेद ऐसा कहते हैं। बालिकी अत्यन्त कोमल वाणी सुनकर श्रीरामजीने उसके सिरको अपने हाथसे स्पर्श किया [और कहा--] मैं तुम्हारे शरीरको अचल कर दूँ, तुम प्राणोंको रखो। बालिने कहा- हे कृपानिधान! सुनिये-- मुनिगण जन्म-जन्ममें (प्रत्येक जन्ममें) [उनचालीस प्रकारका] साधन करते रहते हैं। फिर भी अन्तकालमें उन्हें 'राम' नहीं कह आता (उनके मुखसे रामनाम नहीं निकलता)। जिनके नामके बलसे शंकरजी काशीमें सबको समानरूपसे अविनाशिनी गति (मुक्ति) देते हैं। वे श्रीरामजी स्वयं मेरे नेत्रोंके सामने आ गये हैं। हे प्रभो! ऐसा संयोग क्या फिर कभी बन पड़ेगा? सुग्रीवने बहुत-से छल-बल किये, किन्तु [अन्तमें] भय मानकर हृदयसे हार गया। तब श्रीरामजीने तानकर बालिके हृदयमें बाण मारा॥

Notes

Chaupai 7 is the longest and richest passage in this set, a tapestry woven from Rama's teaching on friendship, Sugriva's spiritual awakening, and the march toward Bali's destruction. Rama's discourse on maitri (friendship) is among the most celebrated in the Manas. The true friend holds his own grief as dust and his companion's dust as Meru. He gives freely, conceals faults, reveals virtues, and multiplies his love a hundredfold in crisis. The false friend, by contrast, is a serpent: smooth on the surface, crooked underneath. After Rama demonstrates his strength by toppling the sal trees, Sugriva's heart undergoes a double transformation: faith in Rama's power and vairagya (dispassion) toward worldly attachments. He declares Bali his greatest benefactor, for Bali's persecution led him to Rama. He compares his former enmity to a dream-fight that shames the dreamer upon waking. Poddarji notes Rama's gentle, knowing smile at this sudden renunciation. The Lord sees that Sugriva's vairagya is born of relief rather than deep realization, yet he does not dismiss it. Instead, he simply affirms his promise. The Veda-image of God as the nat (entertainer) who makes all beings dance like markata (monkeys) adds a layer of cosmic humor: even Sugriva's wavering is part of the Lord's choreography. Then the narrative gathers speed. Sugriva roars, Bali charges, and Tara, wise and clear-eyed, grasps her husband's feet in a final attempt to save him. Her warning names Rama and Lakshmana as beings who can defeat Death itself. [Source: Ramcharitmanas, Kishkindha Kanda, Chaupai 7; Poddarji commentary]

कह बालि सुनु भीरु प्रिय समदरसी रघुनाथ।

जौं कदाचि मोहि मारहिं तौ पुनि होउँ सनाथ।।7।।

Kah baali sunu bheeru priy samadarasee raghunaath

Jaun kadaachi mohi maarahin tau puni houn sanaath (7)

दोहा 7

Bearing Rama's command | upon her head,

holding his lotus feet | where she was led,

those feet which Brahma | and Shiva adore;

she went to Badrikashram's | sacred shore.

Bali replied, 'Listen, dear fearful one. Raghunatha sees all beings equally.

If by some chance he should slay me, then all the more shall I become sanaatha, one who has found his true Master.'

Commentary & Notes ↓

Poddarji's Commentary

प्रभुकी आज्ञा सिरपर धारणकर और श्रीरामजीके युगल चरणोंको, जिनकी ब्रह्मा और महेश भी वन्दना करते हैं, हृदयमें धारणकर वह स्वयंप्रभा बदरिकाश्रमको चली गयी॥

Notes

Doha 7. Bali's answer to Tara is one of the most startling declarations in the Manas. He calls Rama samadarasi (one who sees all equally), which could be read as dismissal or as profound faith. Poddarji reads it as both at once: Bali's pride makes him think Rama would not take sides, yet underneath that pride lies a deeper knowing. The word sanaatha (one who has found a lord, a protector) transforms the entire meaning. If Rama kills me, Bali says, then I become his own. Death at the Lord's hand is not punishment; it is adoption. Poddarji calls this the most paradoxical expression of bhakti in the Kishkindha Kanda: the warrior who walks toward his own destruction is, at the deepest level, walking toward liberation. [Source: Ramcharitmanas, Kishkindha Kanda, Doha 7; Poddarji commentary]

चौपाई 8
अस कहि चला महा अभिमानी। तृन समान सुग्रीवहि जानी।।

Asa kahi chalaa mahaa abhimaanee. trin samaan sugreevahi jaanee

Saying this, the greatly arrogant Bali departed, considering Sugriva as insignificant as a blade of grass.

भिरे उभौ बाली अति तर्जा । मुठिका मारि महाधुनि गर्जा।।

Bhire ubhau baalee ati tarjaa . muthikaa maari mahaadhuni garjaa

Both clashed together as Bali roared fiercely, striking with his fists and thundering mightily.

तब सुग्रीव बिकल होइ भागा। मुष्टि प्रहार बज्र सम लागा।।

Tab sugreev bikal hoi bhaagaa. mushti prahaar bajr sam laagaa

Then Sugriva became distressed and fled, as the blows of fists struck him like thunderbolts.

मैं जो कहा रघुबीर कृपाला। बंधु न होइ मोर यह काला।।

Main jo kahaa raghubeer kripaalaa. bandhu na hoi mor yah kaalaa

Rama, the compassionate Lord of the Raghus, said 'I did not help because this dark one is not your brother.'

एकरूप तुम्ह भ्राता दोऊ। तेहि भ्रम तें नहिं मारेउँ सोऊ।।

Ekaroop tumh bhraataa dooo. tehi bhram ten nahin maareun sooo

You two brothers are identical in form, and due to that confusion I did not shoot him.

कर परसा सुग्रीव सरीरा। तनु भा कुलिस गई सब पीरा।।

Kar parasaa sugreev sareeraa. tanu bhaa kulis gaee sab peeraa

Rama touched Sugriva's body with His hand, and his form became strong as diamond while all pain departed.

मेली कंठ सुमन कै माला। पठवा पुनि बल देइ बिसाला।।

Melee kanth suman kai maalaa. pathavaa puni bal dei bisaalaa

He placed a garland of flowers around his neck and then sent him forth, bestowing great strength.

पुनि नाना बिधि भई लराई। बिटप ओट देखहिं रघुराई।।

Puni naanaa bidhi bhaee laraaee. bitap ota dekhahin raghuraaee

Again the battle commenced in various ways, while Lord Rama watched from behind the trees.

Commentary & Notes ↓

Poddarji's Commentary

ऐसा कहकर वह महान्‌ अभिमानी बालि सुग्रीवको तिनकेके समान जानकर चला। दोनों भिड़ गये। बालिने सुग्रीवको बहुत धमकाया और घूँसा मारकर बड़े जोरसे गरजा। तब सुग्रीव व्याकुल होकर भागा। घूँसेकी चोट उसे वज्रके समान लगी। [सुग्रीवने आकर कहा--] हे कृपालु रघुवीर! मैंने आपसे पहले ही कहा था कि बालि मेरा भाई नहीं है-काल है। [श्रीरामजीने कहा-] तुम दोनों भाइयोंका एक-सा ही रूप है। मैंने उसको इसी भ्रमसे नहीं मारा! फिर श्रीरामजीने सुग्रीवके शरीरको हाथसे स्पर्श किया, जिससे उसका शरीर वज्रके समान हो गया और सारी पीड़ा जाती रही। तब श्रीरामजीने सुग्रीवके गलेमें फूलोंकी माला डाल दी और फिर उसे बड़ा भारी बल देकर भेजा। दोनोंमें पुनः अनेक प्रकारसे युद्ध हुआ। श्रीरघुनाथजी वृक्षकी आड़से देख रहे थे।

Notes

Chaupai 8 narrates the first, failed encounter between Bali and Sugriva. Bali's contempt is vivid: trin samaan, no more than a blade of grass. The physical combat is brutal. Sugriva returns battered and accusing: 'He is not my brother, he is Kala!' Rama's explanation is disarmingly practical: the brothers look identical and he could not risk striking the wrong one. Poddarji explains that the flower garland Rama places on Sugriva's neck serves a double purpose. Outwardly, it is identification so the Lord can distinguish between the two fighters. Inwardly, it is a mark of divine election. And Rama's touch transforms Sugriva's body to kulis (vajra, diamond). The one who was beaten like straw now carries the Lord's own strength in his limbs. This is the pattern of grace throughout the Manas: first the devotee is broken, then the Lord rebuilds him. [Source: Ramcharitmanas, Kishkindha Kanda, Chaupai 8; Poddarji commentary]

बहु छल बल सुग्रीव कर हियँ हारा भय मानि।

मारा बालि राम तब हृदय माझ सर तानि।।8।।

Bahu chhal bal sugreev kar hiyan haaraa bhay maani

Maaraa baali raam tab hriday maajh sar taani (8)

दोहा 8

Through forests, rivers, | lakes, and mountain caves,

they searched with minds like | devoted slaves.

Absorbed in Rama's work | they did not care

for their own bodies; | forgot them there.

Sugriva tried many tricks and displayed great strength, but at last his heart gave way and fear overcame him.

Then Rama drew his bow and drove the arrow straight into Bali's heart.

Commentary & Notes ↓

Poddarji's Commentary

सब वानर वन, नदी, तालाब, पर्वत और पर्वतोंकी कन्दराओंमें खोजते हुए चले जा रहे हैं। मन श्रीरामजीके कार्यमें लवलीन है। शरीरतकका प्रेम भूल गया है॥

Notes

Doha 8. The fatal moment arrives in two compact lines. Sugriva's courage falters (hiyan haaraa bhay maani), and at the instant of his devotee's collapse, Rama acts. The arrow strikes the center of Bali's chest (hriday maajh). Poddarji notes the divine timing: Rama waited until every human resource was exhausted. Only when Sugriva had truly nothing left did the Lord intervene. This is not cruelty; it is the economy of grace. The arrow is not merely physical; it carries Bali to liberation. [Source: Ramcharitmanas, Kishkindha Kanda, Doha 8; Poddarji commentary]

चौपाई 9
परा बिकल महि सर के लागें। पुनि उठि बैठ देखि प्रभु आगें।।

Paraa bikal mahi sar ke laagen. puni uthi baith dekhi prabhu aagen

He fell to the ground in agony from the arrow's strike, then rose and sat up, looking toward the Lord.

स्याम गात सिर जटा बनाएँ। अरुन नयन सर चाप चढ़ाएँ।।

Syaam gaat sir jataa banaaen. arun nayan sar chaap chadhaaen

He saw the dark-complexioned one with matted hair, red eyes, and bow drawn with arrow ready.

पुनि पुनि चितइ चरन चित दीन्हा। सुफल जन्म माना प्रभु चीन्हा।।

Puni puni chitai charan chit deenhaa. suphal janm maanaa prabhu cheenhaa

Again and again he gazed at the Lord's feet, fixing his mind upon them, considering his life fulfilled having recognized the Lord.

हृदयँ प्रीति मुख बचन कठोरा। बोला चितइ राम की ओरा।।

Hridayan preeti mukh bachan kathoraa. bolaa chitai raam kee oraa

With love in his heart but harsh words on his lips, he spoke while looking toward Rama.

धर्म हेतु अवतरेहु गोसाई। मारेहु मोहि ब्याध की नाई।।

Dharm hetu avatarehu gosaaee. maarehu mohi byaadh kee naaee

O Lord, You have incarnated for the sake of dharma, yet You have killed me like a hunter.

मैं बैरी सुग्रीव पिआरा। अवगुन कबन नाथ मोहि मारा।।

Main bairee sugreev piaaraa. avagun kaban naath mohi maaraa

I am an enemy while Sugriva is dear to You - what fault of mine, O Lord, caused You to kill me?

अनुज बधू भगिनी सुत नारी। सुनु सठ कन्या सम ए चारी।।

Anuj badhoo bhaginee sut naaree. sunu sath kanyaa sam e chaaree

Listen, O foolish one - younger brother's wife, sister, son's wife, and daughter - these four are equal to one's own daughter.

इन्हहि कुद्दष्टि बिलोकइ जोई। ताहि बधें कछु पाप न होई।।

Inhahi kuddashti bilokai joee. taahi badhen kachhu paap na hoee

One who looks upon these with evil intent - there is no sin in killing such a person.

मुढ़ तोहि अतिसय अभिमाना। नारि सिखावन करसि न काना।।

Mudh tohi atisay abhimaanaa. naari sikhaavan karasi na kaanaa

You fool, you have excessive pride and do not heed the counsel of women.

मम भुज बल आश्रित तेहि जानी। मारा चहसि अधम अभिमानी।।

Mam bhuj bal aashrit tehi jaanee. maaraa chahasi adham abhimaanee

Knowing her to be under the protection of My arm's strength, you wicked and arrogant one, you sought to kill her.

Commentary & Notes ↓

Poddarji's Commentary

हे मूढ़! तुझे अत्यन्त अभिमान है। तूने अपनी स्त्रीकी सीखपर भी कान (ध्यान) नहीं दिया। सुग्रीवको मेरी भुजाओंके बलका आश्रित जानकर भी अरे अधम अभिमानी! तूने उसको मारना चाहा!

Notes

Chaupai 9 is the great confrontation between Bali and Rama, a passage that has stirred commentators for centuries. Bali falls, yet the sight of the Lord pulls him back to seated awareness. Tulsidas paints Rama in full iconic detail: shyaam gaat, jataa, arun nayan, drawn bow. Bali's reaction is extraordinary. His heart is drenched in love (hridayan preeti), yet his mouth delivers the sharpest challenge in the Manas: 'You came for dharma, yet you killed me like a vyaadh (hunter)!' Poddarji explains that Bali's harsh words mask profound devotion. Even as he argues, his eyes never leave Rama's feet. This is the intimacy of bhakti: one can even question God. Rama's reply is direct and unflinching. He lists four categories of women who are to be regarded as one's own daughter. Bali violated this code by taking his younger brother's wife. He compounded the sin with overweening pride and by ignoring Tara's wise warning. Poddarji notes that Rama addresses three distinct faults: moral transgression, arrogance, and willful disregard of good counsel. The Lord does not apologize for the manner of the killing; he explains the justice behind it. [Source: Ramcharitmanas, Kishkindha Kanda, Chaupai 9; Poddarji commentary]

सुनहु राम स्वामी सन चल न चातुरी मोरि।

प्रभु अजहूँ मैं पापी अंतकाल गति तोरि।।9।।

Sunahu raam svaamee san chal na chaaturee mori

Prabhu ajahoon main paapee antakaal gati tori (9)

दोहा 9

"Hear me, Rama;my | tricks can't work with you,

my Master sees through | all I say or do.

At death's own hour I've | found your shelter true;

am I still sinner, Lord? | Please tell me true!"

Bali replied, 'Listen, O Rama. My cleverness cannot prevail against my Master.

O Lord, at the very hour of death I have found refuge in you. Am I still a sinner even now?'

Commentary & Notes ↓

Poddarji's Commentary

[बालिने कहा--] हे श्रीरामजी! सुनिये, स्वामी (आप) से मेरी चतुराई नहीं चल सकती। हे प्रभो! अन्तकालमें आपकी गति (शरण) पाकर मैं अब भी पापी ही रहा?

Notes

Doha 9. Bali's final words are among the most moving in the entire Manas. All argument falls away. The warrior who challenged God now calls him Svaami (Master) and admits that no chaaturee (cleverness) can work against the Lord. Then comes the question that burns at the center of devotional theology: at the hour of my death, I have found your gati (refuge, shelter). After all I have done, am I still a paapee (sinner)? Poddarji reveals that Bali's earlier questioning was only a device to draw out Rama's grace. Now the mask drops completely. This is pure sharanagati (surrender). The answer, though unstated in this doha, resounds through all of Tulsidas's poetry: the one who finds the Lord at the moment of death is freed from all sin. Bali, who walked to his destruction with the half-knowing words 'I shall become sanaatha,' now discovers the full truth of what he said. He has indeed found his Master. [Source: Ramcharitmanas, Kishkindha Kanda, Doha 9; Poddarji commentary]

चौपाई 10
सुनत राम अति कोमल बानी। बालि सीस परसेउ निज पानी।।

Sunat raam ati komal baanee. baali sees paraseu nij paanee

Hearing Rama's extremely gentle words, Bali touched his own head with his hands in reverence.

अचल करौं तनु राखहु प्राना। बालि कहा सुनु कृपानिधाना।।

Achal karaun tanu raakhahu praanaa. baali kahaa sunu kripaanidhaanaa

Bali said, 'Make my body motionless but preserve my life, O treasure of compassion, listen to what I say.'

जन्म जन्म मुनि जतनु कराहीं। अंत राम कहि आवत नाहीं।।

Janm janm muni jatanu karaaheen. ant raam kahi aavat naaheen

For birth after birth, sages make great efforts, yet at the end they cannot achieve the utterance of Rama's name.

जासु नाम बल संकर कासी। देत सबहि सम गति अविनासी।।

Jaasu naam bal sankar kaasee. det sabahi sam gati avinaasee

By whose name's power Shankara grants the same imperishable state of liberation to all in Kashi.

मम लोचन गोचर सोइ आवा। बहुरि कि प्रभु अस बनिहि बनावा।।

Mam lochan gochar soi aavaa. bahuri ki prabhu asa banihi banaavaa

That same Lord has come before my eyes - will such fortune ever be created again, O Master?

Commentary & Notes ↓

Poddarji's Commentary

यह सुनते ही वीर का बल बहुत बढ़ गया। सहज शरीर विस्तृत हो गया। मुख अरुण हो गया, आँखें लाल हो गईं। सिंधु के सामने विधाता की तरह गए। राम के आयुध अंकित भुजाएँ लेकर, प्रणाम करके भीम-गिरि पर धीर होकर चढ़े। पर्वत शिखर पर चढ़कर उड़कर जाना चाहते हैं। प्रभु की मुद्रिका मुख में रखकर। सब सिद्धियाँ मेरे हाथ में रहती हैं, मुझे आलसी को सुध नहीं। मेरा भक्त जानकर उसे सीताजी दी। यद्यपि यह कथा सब जग में विख्यात है। सुनो वानर! तुम्हारे समान उपकारी कोई देवता, मनुष्य या मुनि नहीं है। प्रभु ने सत्य कहा है हे पवनकुमार! हृदय में रघुनायक के द्वार को लाओ।

Notes

Bali's dying words carry the full weight of Tulasidas's theology. The one whom sages pursue across lifetimes has appeared before a warrior in his final breath. Bali's question is rhetorical and overflowing with gratitude: such grace will never come again. The reference to Shankara granting moksha through Rama's name in Kashi (the taraka mantra) anchors this verse in the Shaiva-Vaishnava harmony that runs through the Manas. Poddarji describes Hanuman's transformation elsewhere in this passage, from humble servant to cosmic hero, as the awakening of dormant shakti.

छन्द 2
सो नयन गोचर जासु गुन नित नेति कहि श्रुति गावहीं।

जिति पवन मन गो निरस करि मुनि ध्यान कबहुँक पावहीं।।

मोहि जानि अति अभिमान बस प्रभु कहेउ राखु सरीरही।

अस कवन सठ हठि काटि सुरतरु बारि करिहि बबूरही।।1।।

अब नाथ करि करुना बिलोकहु देहु जो बर मागऊँ।

जेहिं जोनि जन्मौं कर्म बस तहँ राम पद अनुरागऊँ।।

यह तनय मम सम बिनय बल कल्यानप्रद प्रभु लीजिऐ।

गहि बाहँ सुर नर नाह आपन दास अंगद कीजिऐ।।2।।

So nayan gochar jaasu gun nit neti kahi shruti gaavaheen

Jiti pavan man go niras kari muni dhyaan kabahunk paavaheen

Mohi jaani ati abhimaan bas prabhu kaheu raakhu sareerahee

Asa kavan sath hathi kaati surataru baari karihi baboorahee (1)

Aba naath kari karunaa bilokahu dehu jo bar maagaoon

Jehin joni janmaun karm bas tahan raam pad anuraagaoon

Yah tanay mam sam binay bal kalyaanaprad prabhu leejiai

Gahi baahan sur nar naah aapan daas angad keejiai (2)

The One whom Vedas praise with 'neti, neti' ever more,

whom sages glimpse in trance, conquering mind and senses' store;

that Lord now stands before my eyes, in form I see!

You bid me keep this body? Lord, how can that be?

What fool cuts down the wishing-tree so rare

to plant a thorny hedge with babul's snare?

That One whose glories the Shrutis sing forever, saying 'Neti, neti, not this, not this.' Whom the munis, conquering prana and mind, making the senses dry of worldly pleasure, sometimes glimpse in the deepest dhyana.

That very Lord now stands visible before my eyes. Knowing me too proud, You said, 'Keep your body.' But what fool would cut down the Kalpavriksha, the wish-fulfilling tree, to plant a thorny babool hedge in its place? (1)

Now, O Natha, look upon me with karuna and grant the boon I ask. In whatever womb I may be born by the force of karma, let me always hold love for the feet of Rama. This is my son, equal to me in humility and strength. O Prabhu, bestower of kalyana, please accept him. Take Angada by the arm, O Lord of devas and men, and make him Your own servant. (2)

Commentary & Notes ↓

Poddarji's Commentary

श्रुतियाँ 'नेति-नेति' कहकर निरन्तर जिनका गुणगान करती रहती हैं, तथा प्राण और मनको जीतकर एवं इन्द्रियोंको [विषयोंके रससे सर्वथा] नीरस बनाकर मुनिगण ध्यानमें जिनकी कभी क्वचित्‌ ही झलक पाते हैं, वे ही प्रभु (आप) साक्षात्‌ मेरे सामने प्रकट हैं। आपने मुझे अत्यन्त अभिमानवश जानकर यह कहा कि तुम शरीर रख लो। परन्तु ऐसा मूर्ख कौन होगा जो हठपूर्वक कल्पवृक्षको काटकर उससे बबूलके बाड़ लगावेगा (अर्थात्‌ पूर्णकाम बना देनेवाले आपको छोड़कर आपसे इस नश्वर शरीरको रक्षा चाहेगा)?

Notes

Poddarji considers this among the most sublime verses in the entire Manas. Bali's spiritual realization at the moment of death surpasses the attainments of lifelong ascetics. The Kalpavriksha metaphor is unforgettable: who would trade the Lord Himself for a few more years of mortal breath? Bali asks only two things: devotion in every future birth, and Rama's protection for his son Angada. This is the perfection of surrender.

राम चरन दृढ़ प्रीति करि बालि कीन्ह तनु त्याग।

सुमन माल जिमि कंठ ते गिरत न जानइ नाग।।10।।

Raam charan dridh preeti kari baali keenh tanu tyaag

Suman maal jimi kanth te girat na jaanai naag (10)

दोहा 10

"Like crossing a stream;so shall I cross this sea!

I am Hanuman, Sugriva's servant free!"

Raising tail and arms, he made his leap,

the Wind-god's son, whose vow to keep.

Strength, wisdom, light, and dharma's ways;

Victory to Hanuman! All glory, praise!

Fixing firm priti, steadfast love, upon the feet of Rama, Bali relinquished his body. As a garland of flowers slips from the neck of a naga, and the serpent does not even notice it falling.

Commentary & Notes ↓

Poddarji's Commentary

जैसे वानर खरे नारे (छोटे नाले) को लाँघ जाते हैं, वैसे ही खेल में समुद्र को पार कर जाऊँगा। मैं सुग्रीव का सेवक हनुमान हूँ। प्रभु से दूर होने से मैंने बाण छोड़ा। पूँछ उठाकर भुजदंडों से कूदे। पवनसुत का प्रयाण अखंड है। बल, बुद्धि, तेज और धर्म की करनी;जय हो कपीश्वर की! जय जय हनुमान की!

Notes

The simile is exquisite. The great serpent does not feel the flower garland slide away. So too, Bali, absorbed in Rama, did not feel the body depart. Death, for one whose gaze is fixed on the Lord, is as weightless as petals falling from a neck. Tulasidas condenses the entire teaching of the Gita's 'sthitaprajna' into a single doha.

चौपाई 11
राम बालि निज धाम पठावा। नगर लोग सब ब्याकुल धावा।।

Raam baali nij dhaam pathaavaa. nagar log sab byaakul dhaavaa

Rama sent Bali to his eternal abode, and all the people of the city ran about in distress.

नाना बिधि बिलाप कर तारा। छूटे केस न देह सँभारा।।

Naanaa bidhi bilaap kar taaraa. chhoote kes na deh sanbhaaraa

Tara lamented in various ways, her hair disheveled and body uncared for in grief.

तारा बिकल देखि रघुराया । दीन्ह ग्यान हरि लीन्ही माया।।

Taaraa bikal dekhi raghuraayaa . deenh gyaan hari leenhee maayaa

Seeing Tara distressed, Lord Raghunatha gave her divine knowledge and removed her delusion.

छिति जल पावक गगन समीरा। पंच रचित अति अधम सरीरा।।

Chhiti jal paavak gagan sameeraa. panch rachit ati adham sareeraa

This lowly body is composed of five elements - earth, water, fire, sky, and air.

प्रगट सो तनु तव आगें सोवा। जीव नित्य केहि लगि तुम्ह रोवा।।

Pragat so tanu tav aagen sovaa. jeev nity kehi lagi tumh rovaa

That body which lies before you is manifest matter; the eternal soul is different - why do you weep for it?

उपजा ग्यान चरन तब लागी। लीन्हेसि परम भगति बर मागी।।

Upajaa gyaan charan tab laagee. leenhesi param bhagati bar maagee

When knowledge arose, she fell at His feet and asked for the supreme boon of devotion.

उमा दारु जोषित की नाई। सबहि नचावत रामु गोसाई।।

Umaa daaru joshit kee naaee. sabahi nachaavat raamu gosaaee

O Uma, like a puppeteer with wooden dolls, Lord Rama makes everyone dance according to His will.

तब सुग्रीवहि आयसु दीन्हा। मृतक कर्म बिधिबत सब कीन्हा।।

Tab sugreevahi aayasu deenhaa. mritak karm bidhibat sab keenhaa

Then Rama gave orders to Sugriva, who performed all the funeral rites according to proper ritual.

राम कहा अनुजहि समुझाई। राज देहु सुग्रीवहि जाई।।

Raam kahaa anujahi samujhaaee. raaj dehu sugreevahi jaaee

Rama instructed His younger brother Lakshmana, saying 'Go and give the kingdom to Sugriva.'

रघुपति चरन नाइ करि माथा। चले सकल प्रेरित रघुनाथा।।

Raghupati charan naai kari maathaa. chale sakal prerit raghunaathaa

Bowing their heads at Lord Raghupati's feet, all departed as directed by Raghunatha.

Commentary & Notes ↓

Poddarji's Commentary

तब दयाकी सीमा श्रीरघुनाथजीने छोटे भाई लक्ष्मणजीको समझाया कि हे तात! सखा सुग्रीवको केवल भय दिखलाकर ले आओ॥

Notes

Rama's instruction to Tara is pure Vedanta delivered with perfect compassion. He does not dismiss her grief. He meets her where she is and gently lifts the veil. The five-element teaching (pancha-bhuta) echoes the Upanishadic understanding of the body as a temporary vessel. Tara's response is the ideal one: she does not ask for her husband back, nor for worldly comfort. She asks for bhakti. Tulasidas then steps back to address Uma directly, reminding us that all of this is the Lord's lila, His cosmic play, in which every being moves like a puppet on His stage.

लछिमन तुरत बोलाए पुरजन बिप्र समाज।

राजु दीन्ह सुग्रीव कहँ अंगद कहँ जुबराज।।11।।

Lachhiman turat bolaae purajan bipr samaaj

Raaju deenh sugreev kahan angad kahan jubaraaj (11)

दोहा 11

Swift Lakshmana called the people | Brahmins and the city's throng

Crowned Sugriva as their ruler | Angada as heir made strong

Lakshmana at once summoned the citizens and the assembly of Brahmins. He bestowed the kingdom upon Sugriva and made Angada the yuvaraja, the crown prince.

Commentary & Notes ↓

Notes

With a single doha, Tulasidas settles the political order of Kishkindha. Lakshmana acts as Rama's executive arm, ensuring that Bali's dying wish for Angada is honored. The new order is legitimate because it flows from Rama's command, through proper ritual, and with the consent of the people and the priestly assembly.

चौपाई 12
उमा राम सम हित जग माहीं। गुरु पितु मातु बंधु प्रभु नाहीं।।

Umaa raam sam hit jag maaheen. guru pitu maatu bandhu prabhu naaheen

O Uma, there is no one in this world as beneficial as Rama - not guru, father, mother, brother, or lord.

सुर नर मुनि सब कै यह रीती। स्वारथ लागि करहिं सब प्रीती।।

Sur nar muni sab kai yah reetee. svaarath laagi karahin sab preetee

This is the way of all gods, men, and sages - they all show love only for their own benefit.

बालि त्रास ब्याकुल दिन राती। तन बहु ब्रन चिंताँ जर छाती।।

Baali traas byaakul din raatee. tan bahu bran chintaan jar chhaatee

Tormented by fear of Bali day and night, his body bore many wounds and his chest burned with anxiety.

सोइ सुग्रीव कीन्ह कपिराऊ। अति कृपाल रघुबीर सुभाऊ।।

Soi sugreev keenh kapiraaoo. ati kripaal raghubeer subhaaoo

That same Sugriva was made king of the monkeys - such is the supremely compassionate nature of Raghubir.

जानतहुँ अस प्रभु परिहरहीं। काहे न बिपति जाल नर परहीं।।

Jaanatahun asa prabhu pariharaheen. kaahe na bipati jaal nar paraheen

Even knowing such a Lord, people abandon Him - why then should they not fall into the snare of misfortune?

पुनि सुग्रीवहि लीन्ह बोलाई। बहु प्रकार नृपनीति सिखाई।।

Puni sugreevahi leenh bolaaee. bahu prakaar nripaneeti sikhaaee

Then calling Sugriva again, He taught him royal policy in many ways.

कह प्रभु सुनु सुग्रीव हरीसा। पुर न जाउँ दस चारि बरीसा।।

Kah prabhu sunu sugreev hareesaa. pur na jaaun das chaari bareesaa

The Lord said, 'Listen Sugriva, chief of monkeys, I shall not enter the city for fourteen or fifteen years.'

गत ग्रीषम बरषा रितु आई। रहिहउँ निकट सैल पर छाई।।

Gat greesham barashaa ritu aaee. rahihaun nikat sail par chhaaee

Summer has passed and the rainy season has come; I shall stay nearby, sheltered on the mountain.

अंगद सहित करहु तुम्ह राजू। संतत हृदय धरेहु मम काजू।।

Angad sahit karahu tumh raajoo. santat hriday dharehu mam kaajoo

You rule with Angada, and constantly keep My work in your heart.

जब सुग्रीव भवन फिरि आए। रामु प्रबरषन गिरि पर छाए।।

Jab sugreev bhavan phiri aae. raamu prabarashan giri par chhaae

When Sugriva returned to his palace, Rama took shelter on the mountain during the rainy season.

Commentary & Notes ↓

Poddarji's Commentary

बलिके बाँधते समय प्रभु इतने बढ़े कि उस शरीरका वर्णन नहीं हो सकता, किन्तु मैंने दो ही घड़ीमें दौड़कर उस शरीरकी सात प्रदक्षिणाएँ कर लीं॥

Notes

This is one of the great theological declarations of the Manas. Tulasidas, speaking through Shiva to Parvati, makes a claim that would have startled his contemporaries: no relationship in the world, not even guru or mother, is as selflessly beneficial as the Lord's grace. Everyone else, even devas and sages, acts from self-interest. Only Rama gives freely. The proof is Sugriva himself: a fugitive riddled with wounds, elevated to a throne. And yet people turn away from such a Lord. The teaching on nripaniti before departure shows Rama's thoroughness. He does not simply install a king and leave. He prepares Sugriva for the weight of rule.

प्रथमहिं देवन्ह गिरि गुहा राखेउ रुचिर बनाइ।

राम कृपानिधि कछु दिन बास करहिंगे आइ।।12।।

Prathamahin devanh giri guhaa raakheu ruchir banaai

Raam kripaanidhi kachhu din baas karahinge aai (12)

दोहा 12

On Pravarshan's heights so fair and bright,

Rama dwells through day and night.

The gods prepared this cave so fine,

knowing mercy's Lord would here recline.

The forest blooms, the bees all sing,

since came to dwell the Lord, our King.

On crystal rock the brothers rest,

while Rama speaks of ways most blessed.

Long before, the devas had prepared a beautiful cave in the mountain, knowing that Rama Kripanidhi, the treasure of mercy, would come to dwell there for some days.

Commentary & Notes ↓

Poddarji's Commentary

प्रवर्षण पर्वत सुखद और शोभायमान है। वहाँ श्रीरामजी अनुज लक्ष्मणजी और सीताजी की याद में रह रहे हैं। पहले ही देवताओंने इस पर्वत की गुफा को सुंदर बनाकर रख दिया था कि कृपानिधान श्रीरामजी कुछ दिन यहाँ आकर निवास करेंगे। सुंदर वन फूलों से अत्यंत शोभित है। मधु के लोभी भौंरों के झुंड गुंजार कर रहे हैं। जबसे प्रभु यहाँ आए हैं, कंद, मूल, फल और पत्ते सुहावने हो गए हैं। अनुपम मनोहर पर्वत देखकर देवताओं के स्वामी श्रीरामजी छोटे भाई सहित वहीं रहने लगे। देवता, सिद्ध और मुनि मधुमक्खी, पक्षी और मृगों का शरीर धारण करके प्रभु की सेवा करते हैं। जबसे रमापति ने वहाँ निवास किया तबसे वन मंगलरूप हो गया। वहाँ एक अत्यंत उज्ज्वल सुहावनी स्फटिक शिला है। वहाँ दोनों भाई सुखपूर्वक विराजमान हैं। श्रीरामजी छोटे भाई से भक्ति, वैराग्य, राजनीति और विवेक की अनेक कथाएँ कह रहे हैं। वर्षाकाल में आकाश में बादल छा गए हैं और गरजने लगे हैं, जो अत्यंत सुहावने लग रहे हैं।

Notes

A lovely detail of divine foreknowledge. The gods, aware that the Lord would walk the earth as a man, quietly furnished a mountain cave in advance. It is a small but radiant image: heaven preparing a home for God in exile. The term Kripanidhi, treasure of mercy, gathers special warmth here, for the Lord who has just shown compassion to Bali, Tara, Sugriva, and Angada now quietly retires to a cave the cosmos made ready for Him.

चौपाई 13
सुंदर बन कुसुमित अति सोभा। गुंजत मधुप निकर मधु लोभा।।

Sundar ban kusumit ati sobhaa. gunjat madhup nikar madhu lobhaa

The beautiful forest was abundantly blooming with great splendor. Swarms of bees hummed, attracted by the honey.

कंद मूल फल पत्र सुहाए। भए बहुत जब ते प्रभु आए ।।

Kand mool phal patr suhaae. bhae bahut jab te prabhu aae

The roots, fruits, leaves and flowers became beautiful and plentiful ever since the Lord arrived there.

देखि मनोहर सैल अनूपा। रहे तहँ अनुज सहित सुरभूपा।।

Dekhi manohar sail anoopaa. rahe tahan anuj sahit surabhoopaa

Seeing the enchanting and incomparable mountain, the Lord of gods remained there with His younger brother.

मधुकर खग मृग तनु धरि देवा। करहिं सिद्ध मुनि प्रभु कै सेवा।।

Madhukar khag mrig tanu dhari devaa. karahin siddh muni prabhu kai sevaa

Gods, taking the forms of bees, birds and deer, along with accomplished sages, serve the Lord.

मंगलरुप भयउ बन तब ते । कीन्ह निवास रमापति जब ते।।

Mangalarup bhayau ban tab te . keenh nivaas ramaapati jab te

The forest became auspicious and blessed from the time when the Lord of Lakshmi made His dwelling there.

फटिक सिला अति सुभ्र सुहाई। सुख आसीन तहाँ द्वौ भाई।।

Phatik silaa ati subhr suhaaee. sukh aaseen tahaan dvau bhaaee

On a crystal rock, extremely white and beautiful, the two brothers sat comfortably.

कहत अनुज सन कथा अनेका। भगति बिरति नृपनीति बिबेका।।

Kahat anuj san kathaa anekaa. bhagati birati nripaneeti bibekaa

He spoke many stories to His younger brother about devotion, detachment, royal policy and wisdom.

बरषा काल मेघ नभ छाए। गरजत लागत परम सुहाए।।

Barashaa kaal megh nabh chhaae. garajat laagat param suhaae

The rainy season arrived with clouds covering the sky, thundering and appearing supremely beautiful.

Commentary & Notes ↓

Poddarji's Commentary

सब प्रभु के पास आकर सिर नवाए। कृपानिधान प्रभु ने सबको बुलाकर पाया। सबको देखकर श्रीरामजी अत्यंत शोभायमान हुए और सबको सुखपूर्वक आसन दिए। हे उमा! मैंने वानरों की सेना देखी, जो उसकी गिनती करना चाहे वह मूर्ख है। सुग्रीव ने सबको बुलाया, सब श्रीरामजी के पास आकर बैठे। यह श्रीरामजी का काम है और मेरा निहोरा (अनुरोध) है, वानरों के दल चारों ओर जाओ। जनक-सुता सीताजी को खोजकर आओ, एक महीने में लौट आना भाई।

Notes

This is the threshold of the famous Varsha Ritu Varnan, Rama's monsoon reflections, one of the most celebrated nature passages in all of Hindi literature. Every detail of the forest transforms in the Lord's presence: the roots sweeten, the flowers multiply, the forest itself becomes 'mangalarupa.' The crystal rock where the brothers sit becomes a throne of intimacy. Rama speaks of the four pillars of wisdom: bhakti (devotion), vairagya (detachment), nripaniti (statecraft), and viveka (discernment). Tulasidas shows us that the Lord's exile is not empty waiting but a continuous outpouring of teaching.

लछिमन देखु मोर गन नाचत बारिद पैखि।

गृही बिरति रत हरष जस बिष्नु भगत कहुँ देखि।।13।।

Lachhiman dekhu mor gan naachat baarid paikhi

Grihee birati rat harash jas bishnu bhagat kahun dekhi (13)

दोहा 13

See my warriors dance with joy | at the monsoon's blessed sight

As householders find pure bliss | meeting Vishnu's devotees bright

"Lakshmana, see how my peacocks dance at the sight of the rain clouds, just as householders devoted to vairagya rejoice when they behold a true bhakta of Vishnu."

Commentary & Notes ↓

Notes

Rama draws a simile between nature's instinctive joy and spiritual recognition. The peacock does not reason about the clouds; it dances. So too, a grihastha (householder) who holds vairagya in the heart feels spontaneous delight upon meeting a Vishnu-bhakta. The comparison dignifies the householder's path: one need not renounce the world to recognize and celebrate holiness when it appears.

चौपाई 14
घन घमंड नभ गरजत घोरा। प्रिया हीन डरपत मन मोरा।।

Ghan ghamand nabh garajat ghoraa. priyaa heen darapat man moraa

Dark clouds thunder terribly in the sky with great pride. My heart trembles with fear, being separated from my beloved.

दामिनि दमक रह न घन माहीं। खल कै प्रीति जथा थिर नाहीं।।

Daamini damak rah na ghan maaheen. khal kai preeti jathaa thir naaheen

Lightning flashes but does not remain steady within the clouds, just as the friendship of wicked people is never stable.

बरषहिं जलद भूमि निअराएँ। जथा नवहिं बुध बिद्या पाएँ।।

Barashahin jalad bhoomi niaraaen. jathaa navahin budh bidyaa paaen

The clouds rain down upon the earth in torrents, just as learned scholars pour forth knowledge after acquiring wisdom.

बूँद अघात सहहिं गिरि कैंसें । खल के बचन संत सह जैसें।।

Boond aghaat sahahin giri kainsen . khal ke bachan sant sah jaisen

How do the mountains endure the assault of raindrops? Just as saints patiently bear the harsh words of the wicked.

छुद्र नदीं भरि चलीं तोराई। जस थोरेहुँ धन खल इतराई।।

Chhudr nadeen bhari chaleen toraaee. jas thorehun dhan khal itaraaee

Small streams swell and flow with great force, just as wicked people become arrogant even with little wealth.

भूमि परत भा ढाबर पानी। जनु जीवहि माया लपटानी।।

Bhoomi parat bhaa dhaabar paanee. janu jeevahi maayaa lapataanee

The water becomes muddy upon touching the ground, just as maya (illusion) clings to the soul.

समिटि समिटि जल भरहिं तलावा। जिमि सदगुन सज्जन पहिं आवा।।

Samiti samiti jal bharahin talaavaa. jimi sadagun sajjan pahin aavaa

Water gathers and fills the ponds drop by drop, just as good qualities accumulate in noble souls.

सरिता जल जलनिधि महुँ जाई। होई अचल जिमि जिव हरि पाई।।

Saritaa jal jalanidhi mahun jaaee. hoee achal jimi jiv hari paaee

River water flows into the ocean and becomes still, just as the soul finds peace upon reaching God.

Commentary & Notes ↓

Poddarji's Commentary

आकाश में बादल घुमड़-घुमड़कर घोर गर्जना कर रहे हैं। प्रिया (सीताजी) के बिना मेरा मन डर रहा है। बिजली की चमक बादलों में ठहरती नहीं, जैसे दुष्ट की प्रीति स्थिर नहीं रहती। बादल भूमि के निकट आकर बरसते हैं, जैसे विद्या पाकर विद्वान् झुक जाते हैं। पर्वत बूँदों की मार कैसे सहते हैं;जैसे संत दुष्टों के वचन सहते हैं। छोटी नदियाँ भरकर किनारे तोड़ती हुई चली हैं, जैसे थोड़े धन से भी दुष्ट इतरा जाते हैं। पृथ्वी पर गिरते ही पानी गंदला हो गया है, जैसे जीव के माया लिपट गई हो। सात लहरें इकट्ठी होकर चलीं अपार, जैसे राजा की सेना संग्राम के लिए चली। नदियों का जल समुद्र में जा मिला, जैसे जीव अपने मूल में लौट आया। सौ योजन उलाँघकर जाना, वहाँ सब भाइयो सीताजी को देखना। रावण ने अशोक वाटिका में रखा है। न आभूषण शोभित हैं, न फटे वस्त्र हैं। जप-तप करती दिन-रात रहती हैं। त्रिजटा नाम की राक्षसी साथी है।

Notes

This is the heart of the Varsha Ritu Varnan, and it is one of Tulasidas's supreme achievements. Every image from the monsoon landscape becomes a spiritual parable. Thunder is pride. Lightning is the fickle friendship of the wicked. The rain that makes scholars bow is humility born of true learning. Mountains enduring raindrops are saints bearing insults. Swollen streams are petty arrogance. Muddy water is the soul entangled in maya. Ponds filling drop by drop are virtues accumulating in a good heart. And the final image, the river merging into the ocean and becoming still, is the soul's return to God. Rama speaks all of this from the ache of separation from Sita, which means every metaphor is also a love poem.

हरित भूमि तृन संकुल समुझि परहिं नहिं पंथ।

जिमि पाखंड बाद तें गुप्त होहिं सदग्रंथ।।14।।

Harit bhoomi trin sankul samujhi parahin nahin panth

Jimi paakhand baad ten gupt hohin sadagranth (14)

दोहा 14

Green grass hides the pathways clear | as earth grows thick and wild

As false debates obscure the truth | of scriptures pure and mild

The earth grows green and thick with grass, so that paths can no longer be found.

Just so, the sacred scriptures (sadgranth) become hidden when covered over by the noise of paakhand (hypocrisy).

Commentary & Notes ↓

Notes

Doha 14. Tulsidas draws a striking parallel between the monsoon landscape and the condition of true knowledge in the world. When wild grass (trin) covers the ground, the traveler cannot find the path. In the same way, when hollow arguments and sectarian posturing multiply, the genuine teachings of the saints become obscured. The verse is a quiet warning: seek the path while it is still visible, and do not mistake the overgrowth of clever debate for the path itself. [Source: Ramcharitmanas, Kishkindha Kanda, Doha 14; Poddarji commentary]

चौपाई 15
दादुर धुनि चहु दिसा सुहाई। बेद पढ़हिं जनु बटु समुदाई।।

Daadur dhuni chahu disaa suhaaee. bed padhahin janu batu samudaaee

The melodious sound of frogs echoes in all four directions, as if groups of students are chanting the Vedas.

नव पल्लव भए बिटप अनेका। साधक मन जस मिलें बिबेका।।

Nav pallav bhae bitap anekaa. saadhak man jas milen bibekaa

Countless trees have sprouted new leaves, just as a seeker's mind gains discrimination and wisdom.

अर्क जबास पात बिनु भयऊ। जस सुराज खल उद्यम गयऊ।।

Ark jabaas paat binu bhayaoo. jas suraaj khal udyam gayaoo

The swallow-wort plant has become leafless, just as the wicked lose their efforts when good governance prevails.

खोजत कतहुँ मिलइ नहिं धूरी। करइ क्रोध जिमि धरमहि दूरी।।

Khojat katahun milai nahin dhooree. karai krodh jimi dharamahi dooree

Dust cannot be found anywhere, just as anger drives righteousness far away.

ससि संपन्न सोह महि कैसी। उपकारी कै संपति जैसी।।

Sasi sampann soh mahi kaisee. upakaaree kai sampati jaisee

The earth appears beautiful adorned with moonlight, like the prosperity of a benefactor.

निसि तम घन खद्योत बिराजा। जनु दंभिन्ह कर मिला समाजा।।

Nisi tam ghan khadyot biraajaa. janu dambhinh kar milaa samaajaa

Fireflies shine in the dark night clouds, like a gathering of hypocrites coming together.

महाबृष्टि चलि फूटि किआरीं । जिमि सुतंत्र भएँ बिगरहिं नारीं।।

Mahaabrishti chali phooti kiaareen . jimi sutantr bhaen bigarahin naareen

Heavy rains have broken and flooded the garden beds, just as women become spoiled when given too much freedom.

कृषी निरावहिं चतुर किसाना। जिमि बुध तजहिं मोह मद माना।।

Krishee niraavahin chatur kisaanaa. jimi budh tajahin moh mad maanaa

Wise farmers are weeding their crops, just as the enlightened abandon delusion, pride, and ego.

देखिअत चक्रबाक खग नाहीं। कलिहि पाइ जिमि धर्म पराहीं।।

Dekhiat chakrabaak khag naaheen. kalihi paai jimi dharm paraaheen

The chakravaka birds are nowhere to be seen, just as righteousness flees when the age of Kali arrives.

ऊषर बरषइ तृन नहिं जामा। जिमि हरिजन हियँ उपज न कामा।।

Ooshar barashai trin nahin jaamaa. jimi harijan hiyan upaj na kaamaa

Rain falls on barren land where no grass grows, just as desire does not arise in the hearts of devotees of Hari.

बिबिध जंतु संकुल महि भ्राजा। प्रजा बाढ़ जिमि पाइ सुराजा।।

Bibidh jantu sankul mahi bhraajaa. prajaa baadh jimi paai suraajaa

The earth teems with various creatures in abundance, just as people multiply when they have good governance.

जहँ तहँ रहे पथिक थकि नाना। जिमि इंद्रिय गन उपजें ग्याना।।

Jahan tahan rahe pathik thaki naanaa. jimi indriy gan upajen gyaanaa

Weary travelers of all kinds have taken shelter here and there, just as the senses become controlled when knowledge arises.

Commentary & Notes ↓

Poddarji's Commentary

पृथ्वी विविध जंतुओं से भरी हुई शोभायमान है, जैसे सुराज्य पाकर प्रजा बढ़ती है। जहाँ-तहाँ अनेक पथिक थक कर रुके हुए हैं, जैसे ज्ञान उत्पन्न होने पर इंद्रियाँ शिथिल हो जाती हैं। कहीं-कहीं अनिष्ट सब प्रकार से भारी हो गई है, सब विधि से खरी खेती खल नारी। चतुर किसान खेतों को निराते हैं, जैसे विद्वान मोह, मद और मान को त्याग देते हैं। मदार और जवासा बिना पत्तों के हो गए, जैसे सुराज्य में दुष्टों का उद्यम जाता रहता है। धूल कहीं खोजने पर भी नहीं मिलती, जैसे क्रोध धर्म को दूर कर देता है। अन्न से संपन्न पृथ्वी कैसी शोभित है, जैसी उपकारी की संपत्ति। रात के घने अंधकार में जुगनू शोभा पा रहे हैं, मानो दंभियों का समाज इकट्ठा हो गया हो। भारी वर्षा से खेतों की क्यारियाँ फूट चलीं, जैसे स्वतंत्र होने से स्त्रियाँ बिगड़ जाती हैं। चतुर किसान खेतों को निरा रहे हैं, जैसे विद्वान मोह, मद और मान को त्याग देते हैं। चक्रवाक पक्षी दिखाई नहीं दे रहे, जैसे कलियुग में धर्म भाग जाते हैं। ऊसर में वर्षा होती है पर घास नहीं उगती, जैसे हरिभक्त के हृदय में काम नहीं उपजता। उनका सोनेका-सा रंग है, शरीरपर तेज सुशोभित है, मानो दूसरा पर्वतोंका राजा सुमेरु हो। हनुमानजीने बार-बार सिंहनाद किया॥

Notes

Chaupai 15. This magnificent twelve-couplet chaupai continues the Varsha Ritu (monsoon season) description. Every image drawn from the rain-soaked landscape becomes a spiritual teaching. The frogs sound like Vedic students, fresh leaves mirror viveka, the weeding farmer symbolizes the seeker uprooting ego. Two images stand out for their tenderness: the barren ground on which rain falls uselessly mirrors the purified heart of a Hari-bhakta where lust simply cannot germinate; and the tired travelers settling down mirror the senses becoming calm when gyaana dawns. Tulsidas weaves nature and spirit into a single cloth. [Source: Ramcharitmanas, Kishkindha Kanda, Chaupai 15; Poddarji commentary]

कबहुँ प्रबल बह मारुत जहँ तहँ मेघ बिलाहिं।

जिमि कपूत के उपजें कुल सद्धर्म नसाहिं।।15(क)।।

कबहुँ दिवस महँ निबिड़ तम कबहुँक प्रगट पतंग।

बिनसइ उपजइ ग्यान जिमि पाइ कुसंग सुसंग।।15(ख)।।

Kabahun prabal bah maarut jahan tahan megh bilaahin

Jimi kapoot ke upajen kul saddharm nasaahin.15(ka)

Kabahun divas mahan nibid tam kabahunk pragat patang

Binasai upajai gyaan jimi paai kusang susang.15(kha)

दोहा 16क

Sometimes dark clouds fill | the day with gloom,

sometimes the sun breaks through | dispelling doom.

So wisdom fades away | through company ill,

and wisdom grows again | through good friends' will.

Sometimes a fierce wind blows and the clouds scatter in every direction, just as the noble dharma of a family is destroyed when a worthless son (kapoot) is born.

Sometimes thick darkness fills the day; sometimes the sun blazes forth. Just so, wisdom (gyaan) is destroyed by bad company (kusang) and born again through good company (susang).

Commentary & Notes ↓

Poddarji's Commentary

कभी दिनमें घोर अन्धकार छा जाता है और कभी सूर्य प्रकट हो जाते हैं। जैसे कुसंग पाकर ज्ञान नष्ट हो जाता है और सुसंग पाकर उत्पन्न हो जाता है॥

Notes

Doha 15 (ka and kha). A double doha. The first half uses the image of storm-winds scattering clouds to illustrate how a single unworthy heir can undo generations of family dharma. The second half is one of the Manas's most quoted teachings on satsang: the sun appearing and disappearing behind monsoon clouds is a perfect image for wisdom rising through good company and vanishing through bad. Poddarji emphasizes that this is a central pillar of Tulsidas's teaching: our associations shape our spiritual destiny more powerfully than any personal effort alone. [Source: Ramcharitmanas, Kishkindha Kanda, Doha 15 ka-kha; Poddarji commentary]

चौपाई 16
बरषा बिगत सरद रितु आई। लछिमन देखहु परम सुहाई।।

Barashaa bigat sarad ritu aaee. lachhiman dekhahu param suhaaee

The rainy season has passed and the beautiful autumn season has arrived. Lakshmana, behold how supremely lovely it is.

फूलें कास सकल महि छाई। जनु बरषाँ कृत प्रगट बुढ़ाई।।

Phoolen kaas sakal mahi chhaaee. janu barashaan krit pragat budhaaee

The kasa grass has bloomed and covered the entire earth, as if the rains have revealed their old age through white flowers.

उदित अगस्ति पंथ जल सोषा। जिमि लोभहि सोषइ संतोषा।।

Udit agasti panth jal soshaa. jimi lobhahi soshai santoshaa

The star Agastya has risen and dried up the water from the paths, just as contentment dries up greed.

सरिता सर निर्मल जल सोहा। संत हृदय जस गत मद मोहा।।

Saritaa sar nirmal jal sohaa. sant hriday jas gat mad mohaa

The rivers and lakes shine with clear, pure water, like the heart of a saint freed from pride and delusion.

रस रस सूख सरित सर पानी। ममता त्याग करहिं जिमि ग्यानी।।

Ras ras sookh sarit sar paanee. mamataa tyaag karahin jimi gyaanee

The water of rivers and lakes is gradually drying up, just as the wise gradually abandon attachment.

जानि सरद रितु खंजन आए। पाइ समय जिमि सुकृत सुहाए।।

Jaani sarad ritu khanjan aae. paai samay jimi sukrit suhaae

Knowing the autumn season has come, the wagtails have arrived, just as good deeds appear beautiful when the right time comes.

पंक न रेनु सोह असि धरनी। नीति निपुन नृप कै जसि करनी।।

Pank na renu soh asi dharanee. neeti nipun nrip kai jasi karanee

The earth appears beautiful without mud or dust, like the conduct of a king skilled in righteousness.

जल संकोच बिकल भइँ मीना। अबुध कुटुंबी जिमि धनहीना।।

Jal sankoch bikal bhain meenaa. abudh kutumbee jimi dhanaheenaa

The fish have become distressed due to the shrinking of water, like an ignorant householder without wealth.

बिनु धन निर्मल सोह अकासा। हरिजन इव परिहरि सब आसा।।

Binu dhan nirmal soh akaasaa. harijan iva parihari sab aasaa

The sky appears pure and clear without clouds, like a devotee of Hari who has abandoned all desires.

कहुँ कहुँ बृष्टि सारदी थोरी। कोउ एक पाव भगति जिमि मोरी।।

Kahun kahun brishti saaradee thoree. kou eka paav bhagati jimi moree

Here and there falls a little autumn rain, like someone occasionally receiving a drop of my devotion.

Commentary & Notes ↓

Poddarji's Commentary

अगस्त्य तारा उदय हुआ और उसने मार्ग का जल सोख लिया, जैसे संतोष लोभ के सुख को सोख लेता है। नदियाँ और तालाब निर्मल जल से शोभित हैं, जैसे मद और मोह से रहित संत का हृदय। रस-रस करके नदियों और तालाबों का पानी सूख रहा है, जैसे ज्ञानी ममता का त्याग करते हैं। शरद ऋतु जानकर खंजन पक्षी आ गए, जैसे समय पाकर सुंदर सुकृत (पुण्य) आते हैं। कीचड़ नहीं है, धूल नहीं है, ऐसी पृथ्वी शोभित है, जैसी नीति-निपुण राजा की करनी। जल के संकोच से मछलियाँ व्याकुल हो गईं, जैसे धनहीन मूर्ख कुटुंबी। बादलों के बिना निर्मल आकाश शोभित है, जैसे सब आशा छोड़कर हरिभक्त। कहीं-कहीं थोड़ी शरद की वर्षा होती है, जैसे कोई एक ही मेरी भक्ति पाता है।

Notes

Chaupai 16. Rama speaks to Lakshmana, pointing to each autumn phenomenon as a living parable. The Sharad Ritu is the season of clarity: rivers run clear like a saint's heart, Agastya (the star whose rising marks the end of rains) dries the paths as contentment dries greed, and the sky without clouds mirrors a devotee without desires. The last couplet is especially poignant: the rare scattering of autumn rain is compared to the rarity of true bhakti in this world. 'Kohu ek paava bhagati jimi mori.' Barely one soul receives My devotion. A tender, humbling confession placed in the Lord's own mouth. [Source: Ramcharitmanas, Kishkindha Kanda, Chaupai 16; Poddarji commentary]

चले हरषि तजि नगर नृप तापस बनिक भिखारि।

जिमि हरिभगत पाइ श्रम तजहि आश्रमी चारि।।16।।

Chale harashi taji nagar nrip taapas banik bhikhaari

Jimi haribhagat paai shram tajahi aashramee chaari (16)

दोहा 16ख

All classes left their homes with joy | kings, sages, merchants, poor

As Hari's devotees find rest | beyond life's stages four

Kings, ascetics, merchants, and beggars all set out from their cities with great joy, just as devotees of Hari, upon finding true peace, joyfully go beyond the four ashramas (stages of life).

Commentary & Notes ↓

Notes

Doha 16. After the monsoon confines everyone indoors, autumn's arrival sets all people free to travel. Tulsidas lists four types: kings (nrip), ascetics (taapas), merchants (banik), and beggars (bhikhaari), covering the full range of worldly stations. Their shared joy mirrors the universal freedom that comes from devotion to Hari. When bhakti dawns, the formal boundaries of the four life-stages dissolve in the delight of surrender. [Source: Ramcharitmanas, Kishkindha Kanda, Doha 16; Poddarji commentary]

चौपाई 17
सुखी मीन जे नीर अगाधा। जिमि हरि सरन न एकउ बाधा।।

Sukhee meen je neer agaadhaa. jimi hari saran na ekau baadhaa

The fish are happy in the deep waters, just as those who take refuge in Hari face no obstacles.

फूलें कमल सोह सर कैसा। निर्गुन ब्रम्ह सगुन भएँ जैसा।।

Phoolen kamal soh sar kaisaa. nirgun bramh sagun bhaen jaisaa

The lotus flowers bloom beautifully in the lake, just as the formless Brahman appears with form.

गुंजत मधुकर मुखर अनूपा। सुंदर खग रव नाना रूपा।।

Gunjat madhukar mukhar anoopaa. sundar khag rav naanaa roopaa

The bees hum melodiously and various beautiful birds sing in different ways.

चक्रबाक मन दुख निसि पैखी। जिमि दुर्जन पर संपति देखी।।

Chakrabaak man dukh nisi paikhee. jimi durjan par sampati dekhee

The chakravaka birds feel sorrow seeing the night, just as the wicked feel pain seeing others' prosperity.

चातक रटत तृषा अति ओही। जिमि सुख लहइ न संकरद्रोही।।

Chaatak ratat trishaa ati ohee. jimi sukh lahai na sankaradrohee

The chataka bird cries out in extreme thirst, just as one who opposes Shankara finds no happiness.

सरदातप निसि ससि अपहरई। संत दरस जिमि पातक टरई।।

Saradaatap nisi sasi apaharaee. sant daras jimi paatak taraee

The autumn moon removes the heat of night, just as the sight of saints destroys sins.

देखि इंदु चकोर समुदाई। चितवतहिं जिमि हरिजन हरि पाई।।

Dekhi indu chakor samudaaee. chitavatahin jimi harijan hari paaee

Seeing the moon, flocks of chakor birds gaze at it, just as devotees of Hari look upon finding Hari.

मसक दंस बीते हिम त्रासा। जिमि द्विज द्रोह किएँ कुल नासा।।

Masak dans beete him traasaa. jimi dvij droh kien kul naasaa

Mosquitoes and flies perish from the fear of cold, just as opposing brahmins destroys one's lineage.

Commentary & Notes ↓

Poddarji's Commentary

वह सुध सुनकर मन निराश हुआ। वानरों ने विचार किया कि रास्ते में बहुत विघ्न हैं। सबने देखा कि समुद्र का अंत नहीं पाया। वानरों ने बड़ी मछली देखी। भूख-प्यास से मरना, यह अति दुःखकारी है। कौन है जो समुद्र के पार जा सके? इस प्रकार मरना और असफल होना;उपाय बताओ जिससे निवारण हो। मैं सागर के पार जानता हूँ, परन्तु व्याकुल वानरों को देख नहीं सकता।

Notes

Chaupai 17. The autumn nature-metaphors continue, each couplet pairing an observation from the natural world with a spiritual truth. Two images carry special devotional weight: the lotus blooming on the lake is likened to nirgun Brahman becoming sagun, the formless taking form. This is Tulsidas's gentle but firm teaching that the personal, loving Lord and the impersonal Absolute are one reality. The chakor gazing at the moon is one of the most beloved images of bhakti in all of Indian poetry: the devotee can do nothing but look upon the Lord with adoring eyes. [Source: Ramcharitmanas, Kishkindha Kanda, Chaupai 17; Poddarji commentary]

भूमि जीव संकुल रहे गए सरद रितु पाइ।

सदगुर मिले जाहिं जिमि संसय भ्रम समुदाइ।।17।।

Bhoomi jeev sankul rahe gae sarad ritu paai

Sadagur mile jaahin jimi sansay bhram samudaai (17)

दोहा 17

As autumn clears the crowded earth | so true guru clears the mind,

Dispelling doubt and delusion's host | when the seeker's grace can find.

The earth had teemed with countless creatures, but they vanished when the autumn season came.

Just so, all doubts and delusions (sansay, bhram) vanish the moment one meets a true guru (sadguru).

Commentary & Notes ↓

Notes

Doha 17. A simple, luminous image. The monsoon earth swarms with insects and small creatures; autumn quietly clears them away. In the same way, the seeker's mind teems with doubts, confusions, and false certainties, until the moment of meeting a sadguru. That single meeting is like a change of season: what once seemed an inescapable condition of the mind simply disappears. Poddarji calls this one of the clearest statements on the transforming power of the guru in the entire Manas. [Source: Ramcharitmanas, Kishkindha Kanda, Doha 17; Poddarji commentary]

चौपाई 18
बरषा गत निर्मल रितु आई। सुधि न तात सीता कै पाई।।

Barashaa gat nirmal ritu aaee. sudhi na taat seetaa kai paaee

The rainy season has passed and the clear autumn has arrived, yet I have received no news of Sita, dear brother.

एक बार कैसेहुँ सुधि जानौं। कालहु जीत निमिष महुँ आनौं।।

Eka baar kaisehun sudhi jaanaun. kaalahu jeet nimish mahun aanaun

If I could somehow learn of her whereabouts, I would conquer even Death himself in an instant and bring her back.

कतहुँ रहउ जौं जीवति होई। तात जतन करि आनेउँ सोई।।

Katahun rahau jaun jeevati hoee. taat jatan kari aaneun soee

Wherever she may be, if she is still alive, I will make every effort to bring her back, dear brother.

सुग्रीवहुँ सुधि मोरि बिसारी। पावा राज कोस पुर नारी।।

Sugreevahun sudhi mori bisaaree. paavaa raaj kos pur naaree

Sugriva too has forgotten me after gaining his kingdom, treasury, city and wives.

जेहिं सायक मारा मैं बाली। तेहिं सर हतौं मूढ़ कहँ काली।।

Jehin saayak maaraa main baalee. tehin sar hataun moodh kahan kaalee

With the same arrow that I used to kill Bali, I shall slay that fool tomorrow.

जासु कृपाँ छूटहीं मद मोहा। ता कहुँ उमा कि सपनेहुँ कोहा।।

Jaasu kripaan chhootaheen mad mohaa. taa kahun umaa ki sapanehun kohaa

O Uma, can there ever be anger, even in dreams, toward one by whose grace pride and delusion are destroyed?

जानहिं यह चरित्र मुनि ग्यानी। जिन्ह रघुबीर चरन रति मानी।।

Jaanahin yah charitr muni gyaanee. jinh raghubeer charan rati maanee

Only those wise sages who have devoted love for Lord Raghuvira's feet understand this divine play.

लछिमन क्रोधवंत प्रभु जाना। धनुष चढ़ाइ गहे कर बाना।।

Lachhiman krodhavant prabhu jaanaa. dhanush chadhaai gahe kar baanaa

Lakshmana recognized that his Lord was filled with anger and took up his bow, grasping an arrow in his hand.

Commentary & Notes ↓

Poddarji's Commentary

तब लक्ष्मणजीने धनुष चढ़ाकर कहा कि नगरको जलाकर अभी राख कर दूँगा। तब नगरभरको व्याकुल देखकर बालिपुत्र अंगद उनके पास आये॥

Notes

Chaupai 18. The narrative shifts powerfully from nature-painting to drama. Rama voices his anguish over Sita's absence and his frustration with Sugriva's delay. Yet Tulsidas immediately steps outside the story through the voice of Shiva speaking to Uma: 'Can the Lord who frees all beings from pride and delusion ever truly be angry?' This is the key: Rama's apparent anger is leela, divine play, staged for Sugriva's spiritual benefit. Only those sages who love Raghuvira's feet from the depths of their being (rati maani) can read the performance correctly. Lakshmana, the ideal sevak (servant), does not question. He simply picks up his bow. [Source: Ramcharitmanas, Kishkindha Kanda, Chaupai 18; Poddarji commentary]

तब अनुजहि समुझावा रघुपति करुना सींव।।

भय देखाइ लै आवहु तात सखा सुग्रीव।।18।।

Tab anujahi samujhaavaa raghupati karunaa seenv

Bhay dekhaai lai aavahu taat sakhaa sugreev (18)

दोहा 18

From far they bowed;she heard their tale,

"Drink water, eat these fruits without fail."

They bathed and ate, then gathered near,

she told her story, crystal clear.

"Close your eyes, leave this cave behind,

you'll find Sita;peace of mind."

Eyes closed;and lo, the heroes stood

upon the shore, as if by magic's good!

Then Raghupati, the very ocean of compassion (karuna), gently calmed His younger brother and said:

"Go, dear brother. Show Sugriva what is at stake, and bring our friend back with you."

Commentary & Notes ↓

Poddarji's Commentary

दूर से ही सबने उसे सिर नवाया और पूछने पर अपना वृत्तांत कह सुनाया। तब उसने कहा;जलपान करो और भाँति-भाँति के रसीले सुंदर फल खाओ। स्नान किया, मधुर फल खाए, फिर सब उसके पास आए। उसने अपनी सब कथा सुनाई और कहा;मैं अब वहाँ जाऊँगी जहाँ रघुनाथजी हैं। आँखें बंद करो और गुफा से बाहर निकल जाओ। सीताजी को पा जाओगे, पछताना मत। आँखें बंद करके फिर देखते हैं कि वीर समुद्र के किनारे खड़े हैं।

Notes

Doha 18. After the surge of apparent fury in the previous chaupai, Rama's true nature reasserts itself in a single couplet. He is called 'karuna seenv,' the boundary-line of compassion, meaning compassion reaches its furthest shore in Him. His instruction to Lakshmana is measured: show Sugriva the gravity of the situation (bhay dekhaai), but bring him as a friend (sakhaa). The word 'taat' (dear one) frames the command in tenderness. Even correction, in Rama's hands, is an act of love. [Source: Ramcharitmanas, Kishkindha Kanda, Doha 18; Poddarji commentary]

चौपाई 19
इहाँ पवनसुत हृदयँ बिचारा। राम काजु सुग्रीवँ बिसारा।।

Ihaan pavanasut hridayan bichaaraa. raam kaaju sugreevan bisaaraa

Here the son of the wind god reflected in his heart that Sugriva had forgotten Rama's work due to his absorption in pleasures.

निकट जाइ चरनन्हि सिरु नावा। चारिहु बिधि तेहि कहि समुझावा।।

Nikat jaai charananhi siru naavaa. chaarihu bidhi tehi kahi samujhaavaa

Going near, he bowed his head at Sugriva's feet and explained the matter to him in all four ways.

सुनि सुग्रीवँ परम भय माना। बिषयँ मोर हरि लीन्हेउ ग्याना।।

Suni sugreevan param bhay maanaa. bishayan mor hari leenheu gyaanaa

Hearing this, Sugriva felt great fear, realizing that sensual pleasures had stolen away his wisdom.

अब मारुतसुत दूत समूहा। पठवहु जहँ तहँ बानर जूहा।।

Aba maarutasut doot samoohaa. pathavahu jahan tahan baanar joohaa

Now, O son of the wind god, send messenger groups of monkeys everywhere in all directions.

कहहु पाख महुँ आव न जोई। मोरें कर ता कर बध होई।।

Kahahu paakh mahun aava na joee. moren kar taa kar badh hoee

Tell them that whoever does not come within a fortnight will be killed by my hand.

तब हनुमंत बोलाए दूता। सब कर करि सनमान बहूता।।

Tab hanumant bolaae dootaa. sab kar kari sanamaan bahootaa

Then Hanuman called the messengers and honored them all greatly.

भय अरु प्रीति नीति देखाई। चले सकल चरनन्हि सिर नाई।।

Bhay aru preeti neeti dekhaaee. chale sakal charananhi sir naaee

Showing them both fear and love with proper guidance, they all departed bowing their heads at his feet.

एहि अवसर लछिमन पुर आए। क्रोध देखि जहँ तहँ कपि धाए।।

Ehi avasar lachhiman pur aae. krodh dekhi jahan tahan kapi dhaae

At this time Lakshmana came to the city, and seeing his anger, the monkeys fled in all directions.

Commentary & Notes ↓

Poddarji's Commentary

सुग्रीवके वचन सुनते ही सब वानर तुरंत जहाँ-तहाँ चल दिये। तब सुग्रीवने अंगद, नल, हनुमान्‌ आदि प्रधान-प्रधान योद्धाओंको बुलाया॥

Notes

Chaupai 19. The narrative pace quickens. Hanuman, the perfect devotee-diplomat, does not wait for a crisis. He goes to Sugriva on his own initiative, bows in humility, and yet delivers the hard truth using all four methods of statecraft (chaarihu bidhi: saam, daam, dand, bhed). Sugriva's honest self-reckoning is immediate: 'vishayan mor hari leenheu gyaana,' pleasures have stolen my wisdom. This confession, rather than any punishment, is what restores him. Hanuman then organizes the search with both authority and affection, honoring each messenger before sending them out. The chapter closes with dramatic timing: Lakshmana arrives bow in hand just as the messengers are already departing. [Source: Ramcharitmanas, Kishkindha Kanda, Chaupai 19; Poddarji commentary]

धनुष चढ़ाइ कहा तब जारि करउँ पुर छार।

ब्याकुल नगर देखि तब आयउ बालिकुमार।।19।।

Dhanush chadhaai kahaa tab jaari karaun pur chhaar

Byaakul nagar dekhi tab aayau baalikumaar (19)

दोहा 19

With bow drawn tight, Lord Rama vowed | to turn the city into dust,

Till Angada saw the people's plight | and came with princely trust.

Then stringing His bow, Rama declared, 'I shall burn this city to ashes!' Seeing the capital in such distress, the young prince Angada came forth.

Commentary & Notes ↓

Notes

Doha 19. Lakshmana's wrathful arrival at Kishkindha. Angada (Bali's son) emerges to placate him. 'Bali-kumara' = son of Bali = Angada.

चौपाई 20
चरन नाइ सिरु बिनती कीन्ही। लछिमन अभय बाँह तेहि दीन्ही।।

Charan naai siru binatee keenhee. lachhiman abhay baanh tehi deenhee

Bowing his head at Lakshmana's feet, he made a humble request. Lakshmana extended his protective arm to him.

क्रोधवंत लछिमन सुनि काना। कह कपीस अति भयँ अकुलाना।।

Krodhavant lachhiman suni kaanaa. kah kapees ati bhayan akulaanaa

Hearing that Lakshmana was wrathful, the monkey king spoke with great fear and distress.

सुनु हनुमंत संग लै तारा। करि बिनती समुझाउ कुमारा।।

Sunu hanumant sang lai taaraa. kari binatee samujhaau kumaaraa

Listen Hanuman, take Tara with you and through humble entreaty, pacify the prince.

तारा सहित जाइ हनुमाना। चरन बंदि प्रभु सुजस बखाना।।

Taaraa sahit jaai hanumaanaa. charan bandi prabhu sujas bakhaanaa

Hanuman went with Tara, bowed at his feet, and praised the Lord's noble qualities.

करि बिनती मंदिर लै आए। चरन पखारि पलँग बैठाए।।

Kari binatee mandir lai aae. charan pakhaari palang baithaae

Making humble entreaties, they brought him to the palace, washed his feet and seated him on a bed.

तब कपीस चरनन्हि सिरु नावा। गहि भुज लछिमन कंठ लगावा।।

Tab kapees charananhi siru naavaa. gahi bhuj lachhiman kanth lagaavaa

Then the monkey king bowed his head at his feet, and Lakshmana embraced him affectionately.

नाथ बिषय सम मद कछु नाहीं। मुनि मन मोह करइ छन माहीं।।

Naath bishay sam mad kachhu naaheen. muni man moh karai chhan maaheen

O Lord, there is no intoxication like that of sensual pleasures, which can delude even a sage's mind in an instant.

सुनत बिनीत बचन सुख पावा। लछिमन तेहि बहु बिधि समुझावा।।

Sunat bineet bachan sukh paavaa. lachhiman tehi bahu bidhi samujhaavaa

Hearing these humble words, Lakshmana felt joy and counseled him in many ways.

पवन तनय सब कथा सुनाई। जेहि बिधि गए दूत समुदाई।।

Pavan tanay sab kathaa sunaaee. jehi bidhi gae doot samudaaee

The son of the wind god narrated the entire story of how the messengers had departed.

Commentary & Notes ↓

Poddarji's Commentary

जाम्बवान्के सुन्दर वचन सुनकर हनुमान्जीके हृदयको बहुत ही भाये। हे भाई! तुमलोग तबतक मेरी राह देखना॥

Notes

Chaupai 20. Angada placates Lakshmana, Tara and Hanuman escort him to the palace, Sugriva confesses the power of Maya. 'Pavan-tanay' = son of Vayu = Hanuman. 'Kapisah' = lord of monkeys = Sugriva.

हरषि चले सुग्रीव तब अंगदादि कपि साथ।

रामानुज आगें करि आए जहँ रघुनाथ।।20।।

Harashi chale sugreev tab angadaadi kapi saath

Raamaanuj aagen kari aae jahan raghunaath (20)

दोहा 20

With Angada and monkey host | Sugriva marched in joy complete,

Lakshmana leading their procession | to Lord Rama's blessed feet.

Then Sugriva departed with great joy, accompanied by Angada and the other monkeys. Placing Lakshmana at the forefront, they came to where Lord Raghunath awaited.

Commentary & Notes ↓

Notes

Doha 20. Sugriva's joyful procession to meet Rama. 'Ramanuj' = Rama's younger brother = Lakshmana. 'Raghunath' = Lord of the Raghu dynasty = Rama.

चौपाई 21
नाइ चरन सिरु कह कर जोरी। नाथ मोहि कछु नाहिन खोरी।।

Naai charan siru kah kar joree. naath mohi kachhu naahin khoree

Bowing his head at Rama's feet and joining his palms, Sugriva said, 'O Lord, I have no fault or deficiency in me.'

अतिसय प्रबल देव तब माया। छूटइ राम करहु जौं दाया।।

Atisay prabal dev tab maayaa. chhootai raam karahu jaun daayaa

The divine Maya (illusion) is exceedingly powerful, O Lord; it can only be dispelled if Rama shows compassion.

बिषय बस्य सुर नर मुनि स्वामी। मैं पावँर पसु कपि अति कामी।।

Bishay basy sur nar muni svaamee. main paavanr pasu kapi ati kaamee

Gods, men, and sages are all enslaved by sensual pleasures, O Master; I am a wretched beast, a monkey extremely lustful.

नारि नयन सर जाहि न लागा। घोर क्रोध तम निसि जो जागा।।

Naari nayan sar jaahi na laagaa. ghor krodh tam nisi jo jaagaa

One who is not pierced by the arrows of women's glances, who remains awake in the terrible darkness of anger,

लोभ पाँस जेहिं गर न बँधाया। सो नर तुम्ह समान रघुराया।।

Lobh paans jehin gar na bandhaayaa. so nar tumh samaan raghuraayaa

Whose neck is not bound by the noose of greed - such a person is like You, O Raghunatha.

यह गुन साधन तें नहिं होई। तुम्हरी कृपाँ पाव कोइ कोई।।

Yah gun saadhan ten nahin hoee. tumharee kripaan paav koi koee

This virtue cannot be attained through spiritual practices; only a rare few obtain it by Your grace.

तब रघुपति बोले मुसकाई। तुम्ह प्रिय मोहि भरत जिमि भाई।।

Tab raghupati bole musakaaee. tumh priy mohi bharat jimi bhaaee

Then Raghupati spoke with a smile, 'You are dear to me like my brother Bharata.'

अब सोइ जतनु करहु मन लाई। जेहि बिधि सीता कै सुधि पाई।।

Aba soi jatanu karahu man laaee. jehi bidhi seetaa kai sudhi paaee

Now apply your mind and make that effort by which we may obtain news of Sita.

Commentary & Notes ↓

Poddarji's Commentary

तब श्रीरघुनाथजी मुस्कुराकर बोले;तुम मुझे भरत के समान ही प्रिय हो। अब हे सखा! वही करो जिससे सीताजी की खबर मिल जाए। इस प्रकार सब कथा समझाकर आज्ञा दी और वानरों की सभा बुलाई। सब वानर आकर श्रीरामजी को जोहारने लगे। प्रभु ने 'साधु साधु' कहकर सबको सुख दिया। अनेक रंगों के भालू और वानर आज्ञा सुनकर सब हर्षित हुए। जगतमें कौन-सा ऐसा कठिन काम है जो हे तात! तुमसे न हो सके। श्रीरामजीके कार्यके लिये ही तो तुम्हारा अवतार हुआ है॥

Notes

Chaupai 21. Sugriva's confession of weakness and Rama's gracious response. Key teaching: liberation from kama (lust), krodha (anger), and lobha (greed) comes only by divine grace. 'Raghuraya' = king of the Raghu line = Rama.

एहि बिधि होत बतकही आए बानर जूथ।

नाना बरन सकल दिसि देखिअ कीस बरुथ।।21।।

Ehi bidhi hot batakahee aae baanar jooth

Naanaa baran sakal disi dekhia kees baruth (21)

दोहा 21

While thus they spoke, the | monkey hosts arrived,

from every direction | the troops derived.

Of many colors were | the monkeys seen,

in all directions | covering the scene.

While such conversation was going on, troops of monkeys began to arrive. Multitudes of monkeys of every color could be seen in all directions.

Commentary & Notes ↓

Poddarji's Commentary

इस प्रकार बातचीत हो रही थी कि वानरोंके यूथ आ गये। अनेक रंगोंके वानरोंके दल सब दिशाओंमें दिखायी देने लगे॥

Notes

Doha 21. The gathering of the great monkey army, described in vivid imagery of numberless hosts.

चौपाई 22
बानर कटक उमा में देखा। सो मूरुख जो करन चह लेखा।।

Baanar katak umaa men dekhaa. so moorukh jo karan chah lekhaa

Uma, I saw the monkey army - only a fool would attempt to count them.

आइ राम पद नावहिं माथा। निरखि बदनु सब होहिं सनाथा।।

Aai raam pad naavahin maathaa. nirakhi badanu sab hohin sanaathaa

They came and bowed their heads at Rama's feet, and seeing His face, all felt blessed and protected.

अस कपि एक न सेना माहीं। राम कुसल जेहि पूछी नाहीं।।

Asa kapi eka na senaa maaheen. raam kusal jehi poochhee naaheen

There was not a single monkey in that army who did not inquire about Rama's welfare.

यह कछु नहिं प्रभु कइ अधिकाई। बिस्वरूप ब्यापक रघुराई।।

Yah kachhu nahin prabhu kai adhikaaee. bisvaroop byaapak raghuraaee

This is nothing extraordinary for the Lord's power - Raghurai is the universal form that pervades everywhere.

ठाढ़े जहँ तहँ आयसु पाई। कह सुग्रीव सबहि समुझाई।।

Thaadhe jahan tahan aayasu paaee. kah sugreev sabahi samujhaaee

Standing here and there, having received orders, Sugriva addressed all, explaining to them.

राम काजु अरु मोर निहोरा। बानर जूथ जाहु चहुँ ओरा।।

Raam kaaju aru mor nihoraa. baanar jooth jaahu chahun oraa

For Rama's work and my earnest request, O monkey troops, go in all four directions.

जनकसुता कहुँ खोजहु जाई। मास दिवस महँ आएहु भाई।।

Janakasutaa kahun khojahu jaaee. maas divas mahan aaehu bhaaee

Go and search for Janaka's daughter, and return within a month, O brothers.

अवधि मेटि जो बिनु सुधि पाएँ। आवइ बनिहि सो मोहि मराएँ।।

Avadhi meti jo binu sudhi paaen. aavai banihi so mohi maraaen

Whoever exceeds the time limit and returns without news will be killed by me.

Commentary & Notes ↓

Poddarji's Commentary

हे नाथ! अब मुझपर दयादृष्टि कीजिये और मैं जो वर माँगता हूँ उसे दीजिये। मैं कर्मवश जिस योनिमें जन्म लूँ, वहीं श्रीरामजी (आप) के चरणोंमें प्रेम करूँ! हे कल्याणप्रद प्रभो! यह मेरा पुत्र अंगद विनय और बलमें मेरे ही समान है, इसे स्वीकार कीजिये। और हे देवता और मनुष्योंके नाथ! बाँह पकड़कर इसे अपना दास बनाइये।

Notes

Chaupai 22. Shiva narrates to Parvati (Uma) the vastness of the monkey army. Sugriva dispatches search parties in four directions with a strict one-month deadline. 'Raghurai' = Rama. 'Janaki' = daughter of Janaka = Sita.

बचन सुनत सब बानर जहँ तहँ चले तुरंत ।

तब सुग्रीवँ बोलाए अंगद नल हनुमंत।।22।।

Bachan sunat sab baanar jahan tahan chale turant

Tab sugreevan bolaae angad nal hanumant (22)

दोहा 22

South they went;Jambavan, Angad, Hanuman,

the heroes bowed: "By grace we'll do all we can."

Truly blessed is one who loves the Lord's feet,

remembering Rama, their joy was complete.

Last bowed Hanuman;the Lord called him near,

touched his head, gave his ring so dear.

Hearing his words, all the monkeys set out at once in every direction. Then Sugriva specially called Angada, Nala, and Hanuman.

Commentary & Notes ↓

Poddarji's Commentary

दक्षिण दिशा में सबको भेजा;जाम्बवान्, अंगद, और हनुमान्। सब वीरों ने मिलकर प्रणाम किया। प्रभु की अनुग्रह से सब कार्य सिद्ध होंगे। सद्गुणों को पहचानने वाला और बड़भागी वही है जो श्रीरघुवीर के चरणों का अनुरागी है। आज्ञा माँगकर और चरणों में सिर नवाकर श्रीरघुनाथजी का स्मरण करते हुए सब हर्षित होकर चले। सबके पीछे पवनसुत हनुमानजी ने सिर नवाया। कार्य का विचार करके प्रभु ने उन्हें अपने पास बुलाया। अपने कर-कमल से उनके सिर का स्पर्श किया और अपना सेवक जानकर उन्हें अपनी अँगूठी उतारकर दी।

Notes

Doha 22. Sugriva singles out the southern search party with the key heroes. 'Nala' = the vanara architect who later builds the bridge to Lanka.

चौपाई 23
सुनहु नील अंगद हनुमाना। जामवंत मतिधीर सुजाना।।

Sunahu neel angad hanumaanaa. jaamavant matidheer sujaanaa

Listen, Nila, Angada, Hanuman, and Jambavan, the wise and intelligent one with steady mind.

सकल सुभट मिलि दच्छिन जाहू। सीता सुधि पूँछेउ सब काहू।।

Sakal subhat mili dachchhin jaahoo. seetaa sudhi poonchheu sab kaahoo

All you brave warriors go together to the south and inquire about Sita from everyone.

मन क्रम बचन सो जतन बिचारेहु। रामचंद्र कर काजु सँवारेहु।।

Man kram bachan so jatan bichaarehu. raamachandr kar kaaju sanvaarehu

Consider this task carefully with mind, action and speech, and accomplish the work of Ramchandra.

भानु पीठि सेइअ उर आगी। स्वामिहि सर्ब भाव छल त्यागी।।

Bhaanu peethi seia ura aagee. svaamihi sarb bhaav chhal tyaagee

Serve with your back to the sun and fire in your heart, abandoning all deceit and cunning toward your master.

तजि माया सेइअ परलोका। मिटहिं सकल भव संभव सोका।।

Taji maayaa seia paralokaa. mitahin sakal bhav sambhav sokaa

Abandoning illusion, serve the next world, and all sorrows of worldly existence will be destroyed.

देह धरे कर यह फलु भाई। भजिअ राम सब काम बिहाई।।

Deh dhare kar yah phalu bhaaee. bhajia raam sab kaam bihaaee

Brother, this is the fruit of taking human form - to worship Rama, abandoning all other desires.

सोइ गुनग्य सोई बड़भागी । जो रघुबीर चरन अनुरागी।।

Soi gunagy soee badabhaagee . jo raghubeer charan anuraagee

He alone is virtuous and greatly fortunate who is devoted to the feet of Raghuvira.

आयसु मागि चरन सिरु नाई। चले हरषि सुमिरत रघुराई।।

Aayasu maagi charan siru naaee. chale harashi sumirat raghuraaee

Taking permission and bowing their heads at his feet, they departed joyfully, remembering Raghurai.

पाछें पवन तनय सिरु नावा। जानि काज प्रभु निकट बोलावा।।

Paachhen pavan tanay siru naavaa. jaani kaaj prabhu nikat bolaavaa

Later, the son of wind bowed his head, and knowing the task, the Lord called him near.

परसा सीस सरोरुह पानी। करमुद्रिका दीन्हि जन जानी।।

Parasaa sees saroruh paanee. karamudrikaa deenhi jan jaanee

He touched his head with his lotus hand and gave him his ring, recognizing him as his devotee.

बहु प्रकार सीतहि समुझाएहु। कहि बल बिरह बेगि तुम्ह आएहु।।

Bahu prakaar seetahi samujhaaehu. kahi bal birah begi tumh aaehu

Console Sita in many ways, tell her of my strength and separation, and return quickly.

हनुमत जन्म सुफल करि माना। चलेउ हृदयँ धरि कृपानिधाना।।

Hanumat janm suphal kari maanaa. chaleu hridayan dhari kripaanidhaanaa

Hanuman considered his birth fruitful and departed, holding the compassionate Lord in his heart.

जद्यपि प्रभु जानत सब बाता। राजनीति राखत सुरत्राता।।

Jadyapi prabhu jaanat sab baataa. raajaneeti raakhat suratraataa

Although the Lord knows all matters, the protector of gods maintains royal protocol.

Commentary & Notes ↓

Poddarji's Commentary

लक्ष्मणजी गरजे;हे कपिराज! सुनो, नेत्र खोलो और प्रभु का काम करो। लक्ष्मणजी के विपरीत वचन सुनकर तारा हँसकर नीति-न्याय की बातें कहने लगी। कपीश को निहारना उचित है, सखा ने देखा नहीं और न राजा ने विचार किया। ये सब वानर शाखामृग (बंदर) हैं, राजकाज अत्यंत कठिन होता है। आपके प्रभु का सारा काम संभाल लूँगा, मेरे समान प्रिय सखा और कोई नहीं। लक्ष्मणजी के आने पर कपिपति ने जाना और प्रणाम करके अपने भवन को गया। विष्णुभक्त बैठकर रह गए। हे कृपासिंधु! मेरी माता ने कहा।

Notes

Chaupai 23. The great commission of the southern search party. Rama gives Hanuman His signet ring (karamudrika) as a token for Sita. Contains Tulsidas's devotional teaching: the body's purpose is to worship Rama. 'Pavan-tanay' = Hanuman. 'Raghuvira' / 'Raghurai' = Rama. 'Kripanidhana' = treasury of compassion = Rama.

चले सकल बन खोजत सरिता सर गिरि खोह।

राम काज लयलीन मन बिसरा तन कर छोह।।23।।

Chale sakal ban khojat saritaa sar giri khoh

Raam kaaj layaleen man bisaraa tan kar chhoh (23)

दोहा 23

Inside they found a | garden fair and bright,

a lake with lotuses | in full bloom's light.

A lovely temple stood | upon that ground,

where sat a woman | in whom penance was found.

They all set forth, searching through forests, rivers, lakes, mountains, and caves. Their minds were so absorbed in Rama's work that all care for the body was forgotten.

Commentary & Notes ↓

Poddarji's Commentary

अंदर जाकर उन्होंने एक उत्तम उपवन और तालाब देखा, जिसमें बहुत-से कमल खिले हुए हैं। वहीं एक सुन्दर मन्दिर है, जिसमें एक तपोमूर्ति स्त्री बैठी है॥

Notes

Doha 23. The search party's single-pointed devotion. 'Rama-kaj' = Rama's task. 'Tan kar chhoh' = attachment to the body.

चौपाई 24
कतहुँ होइ निसिचर सैं भेटा। प्रान लेहिं एक एक चपेटा।।

Katahun hoi nisichar sain bhetaa. praan lehin eka eka chapetaa

Wherever they encountered demons, each one would take their lives with a single blow.

बहु प्रकार गिरि कानन हेरहिं। कोउ मुनि मिलत ताहि सब घेरहिं।।

Bahu prakaar giri kaanan herahin. kou muni milat taahi sab gherahin

They searched mountains and forests in many ways, and whenever they met a sage, they would all surround him to inquire.

लागि तृषा अतिसय अकुलाने। मिलइ न जल घन गहन भुलाने।।

Laagi trishaa atisay akulaane. milai na jal ghan gahan bhulaane

Overcome by extreme thirst, they became greatly distressed, unable to find water even in the dense clouds above.

मन हनुमान कीन्ह अनुमाना। मरन चहत सब बिनु जल पाना।।

Man hanumaan keenh anumaanaa. maran chahat sab binu jal paanaa

Hanuman realized in his mind that all were about to die without finding water.

चढ़ि गिरि सिखर चहूँ दिसि देखा। भूमि बिबिर एक कौतुक पेखा।।

Chadhi giri sikhar chahoon disi dekhaa. bhoomi bibir eka kautuk pekhaa

Climbing to a mountain peak, he looked in all four directions and saw a wonderful cave opening in the earth.

चक्रबाक बक हंस उड़ाहीं। बहुतक खग प्रबिसहिं तेहि माहीं।।

Chakrabaak bak hans udaaheen. bahutak khag prabisahin tehi maaheen

Chakravaka birds, herons, and swans were flying about, and many birds were entering into that cave.

गिरि ते उतरि पवनसुत आवा। सब कहुँ लै सोइ बिबर देखावा।।

Giri te utari pavanasut aavaa. sab kahun lai soi bibar dekhaavaa

The son of the wind god descended from the mountain and came to show that cave to all.

आगें कै हनुमंतहि लीन्हा। पैठे बिबर बिलंबु न कीन्हा।।

Aagen kai hanumantahi leenhaa. paithe bibar bilambu na keenhaa

Taking Hanuman as their leader, they entered the cave without delay.

Commentary & Notes ↓

Notes

Chaupai 24. The desperate search and the discovery of the enchanted cave. 'Chakravaka' = ruddy shelduck, a bird of Indian poetry associated with devotion. 'Pavan-sut' = Hanuman.

दीख जाइ उपवन बर सर बिगसित बहु कंज।

मंदिर एक रुचिर तहँ बैठि नारि तप पुंज।।24।।

Deekh jaai upavan bar sar bigasit bahu kanj

Mandir eka ruchir tahan baithi naari tap punj (24)

दोहा 24

A garden fair with lotus lake | and temple graced their wondering sight,

Where sat a lady, tapas-blessed | in meditation's holy light.

Going inside, they beheld a beautiful garden with a lake where many lotuses bloomed. There stood a lovely temple, and within it sat a woman who was the very embodiment of tapas.

Commentary & Notes ↓

Notes

Doha 24. Discovery of the enchanted subterranean garden and the ascetic woman Swayamprabha. 'Tap punj' = embodiment of austerity/tapas.

चौपाई 25
दूरि ते ताहि सबन्हि सिर नावा। पूछें निज बृत्तांत सुनावा।।

Doori te taahi sabanhi sir naavaa. poochhen nij brittaant sunaavaa

From afar, all the monkeys bowed their heads to her. When she asked, they narrated their own story.

तेहिं तब कहा करहु जल पाना। खाहु सुरस सुंदर फल नाना।।

Tehin tab kahaa karahu jal paanaa. khaahu suras sundar phal naanaa

She then said to them, 'Drink water and eat these various beautiful and delicious fruits.'

मज्जनु कीन्ह मधुर फल खाए। तासु निकट पुनि सब चलि आए।।

Majjanu keenh madhur phal khaae. taasu nikat puni sab chali aae

They bathed and ate the sweet fruits, then all came near to her again.

तेहिं सब आपनि कथा सुनाई। मैं अब जाब जहाँ रघुराई।।

Tehin sab aapani kathaa sunaaee. main aba jaab jahaan raghuraaee

She told them all her story, saying 'Now I shall go to where Lord Rama is.'

मूदहु नयन बिबर तजि जाहू। पैहहु सीतहि जनि पछिताहू।।

Moodahu nayan bibar taji jaahoo. paihahu seetahi jani pachhitaahoo

Close your eyes and leave this cave, you will find Sita and need not regret.

नयन मूदि पुनि देखहिं बीरा। ठाढ़े सकल सिंधु कें तीरा।।

Nayan moodi puni dekhahin beeraa. thaadhe sakal sindhu ken teeraa

The brave ones closed their eyes and when they looked again, they all stood on the shore of the ocean.

सो पुनि गई जहाँ रघुनाथा। जाइ कमल पद नाएसि माथा।।

So puni gaee jahaan raghunaathaa. jaai kamal pad naaesi maathaa

She then went to where Lord Rama was, and bowing her head at His lotus feet.

नाना भाँति बिनय तेहिं कीन्ही। अनपायनी भगति प्रभु दीन्ही।।

Naanaa bhaanti binay tehin keenhee. anapaayanee bhagati prabhu deenhee

She offered various humble prayers, and the Lord granted her unwavering devotion.

Commentary & Notes ↓

Poddarji's Commentary

श्रीरघुवीरका यश भवरोगकी औषधि है। जो पुरुष और स्त्री इसे सुनेंगे, त्रिशिराके शत्रु श्रीरामजी उनके सब मनोरथोंको सिद्ध करेंगे॥

Notes

Chaupai 25. Swayamprabha feeds the monkeys, tells her story, magically transports them to the ocean shore, and departs for Rama's darshan. 'Anapayini bhakti' = devotion that never fades.

बदरीबन कहुँ सो गई प्रभु अग्या धरि सीस ।

उर धरि राम चरन जुग जे बंदत अज ईस।।25।।

Badareeban kahun so gaee prabhu agyaa dhari sees

Ura dhari raam charan jug je bandat aja ees (25)

दोहा 25

To Badri's realm she went with grace | bowing to her Lord's decree,

With Rama's feet within her heart | that gods themselves revere.

To Badrikashram she departed, bowing to the Lord's command, holding in her heart those twin lotus feet of Rama which even Brahma and Shiva worship with reverence.

Commentary & Notes ↓

Notes

Doha 25. Swayamprabha goes to Badrikashram (Badrinath). 'Aj' = Brahma (the unborn). 'Ish' = Shiva (the Lord). The image of Rama's feet surpassing even the worship of the highest gods underscores bhakti's supremacy.

चौपाई 26
इहाँ बिचारहिं कपि मन माहीं। बीती अवधि काज कछु नाहीं।।

Ihaan bichaarahin kapi man maaheen. beetee avadhi kaaj kachhu naaheen

Here the monkeys deliberate in their minds, realizing that the time limit has passed and no task has been accomplished.

सब मिलि कहहिं परस्पर बाता। बिनु सुधि लएँ करब का भ्राता।।

Sab mili kahahin paraspar baataa. binu sudhi laen karab kaa bhraataa

All gathering together, they speak among themselves, wondering what they can do without obtaining any news, O brother.

कह अंगद लोचन भरि बारी। दुहुँ प्रकार भइ मृत्यु हमारी।।

Kah angad lochan bhari baaree. duhun prakaar bhai mrityu hamaaree

Angada spoke with eyes filled with tears, saying that death has come to them in both ways.

इहाँ न सुधि सीता कै पाई। उहाँ गएँ मारिहि कपिराई।।

Ihaan na sudhi seetaa kai paaee. uhaan gaen maarihi kapiraaee

Here we have not found any news of Sita, and if we return there, the monkey king will kill us.

पिता बधे पर मारत मोही। राखा राम निहोर न ओही।।

Pitaa badhe par maarat mohee. raakhaa raam nihor na ohee

After killing my father, he would kill me too, for Rama's protection means nothing to him.

पुनि पुनि अंगद कह सब पाहीं। मरन भयउ कछु संसय नाहीं।।

Puni puni angad kah sab paaheen. maran bhayau kachhu sansay naaheen

Again and again Angada spoke to all, saying that death has certainly come, there is no doubt.

अंगद बचन सुनत कपि बीरा। बोलि न सकहिं नयन बह नीरा।।

Angad bachan sunat kapi beeraa. boli na sakahin nayan bah neeraa

Hearing Angada's words, the brave monkeys could not speak, with tears flowing from their eyes.

छन एक सोच मगन होइ रहे। पुनि अस वचन कहत सब भए।।

Chhan eka soch magan hoi rahe. puni asa vachan kahat sab bhae

For a moment they remained absorbed in sorrow, then all began speaking such words.

हम सीता कै सुधि लिन्हें बिना। नहिं जैंहैं जुबराज प्रबीना।।

Ham seetaa kai sudhi linhen binaa. nahin jainhain jubaraaj prabeenaa

We will not return, O wise prince, without obtaining news of Sita.

अस कहि लवन सिंधु तट जाई। बैठे कपि सब दर्भ डसाई।।

Asa kahi lavan sindhu tat jaaee. baithe kapi sab darbh dasaaee

Saying this, they went to the shore of the salt ocean and all the monkeys sat spreading sacred grass.

जामवंत अंगद दुख देखी। कहिं कथा उपदेस बिसेषी।।

Jaamavant angad dukh dekhee. kahin kathaa upades biseshee

Seeing the sorrow of Angada, Jambavan spoke a special story of instruction.

तात राम कहुँ नर जनि मानहु। निर्गुन ब्रम्ह अजित अज जानहु।।

Taat raam kahun nar jani maanahu. nirgun bramh ajit aja jaanahu

O son, do not consider Rama as merely human; know Him as the attributeless Brahman, unconquerable and unborn.

हम सब सेवक अति बड़भागी। संतत सगुन ब्रह्म अनुरागी।।

Ham sab sevak ati badabhaagee. santat sagun brahm anuraagee

We are all servants, greatly fortunate, constantly devoted to the manifest Brahman.

Commentary & Notes ↓

Poddarji's Commentary

जब तक सीताजी को देखकर आऊँ, कार्य हो जाएगा, मुझे विशेष हर्ष है। यह कहकर और सबको मस्तक नवाकर श्रीरघुनाथजी को हृदय में धारण करके हर्षित होकर चले। समुद्र के तीर पर एक सुंदर पर्वत था। कौतुक से कूदकर उस पर चढ़ गए। बार-बार रघुवीर को स्मरण करके भारी बल से पवनतनय उड़े। जिस पर्वत पर हनुमानजी ने चरण रखा वह तुरंत पाताल में चला गया। हे उमा! वानर की कोई अधिकाई नहीं है, यह प्रभु का प्रताप है जो काल को भी खा जाता है।

Notes

Chaupai 26. The monkeys' despair at the ocean shore. Angada's grief over the impossible situation. Jambavan's teaching: Rama is not merely a mortal king but Nirguna Brahman who has taken saguna form out of love. 'Darbha' = kusha grass, laid for ritual fasting unto death (prayopavesha). 'Kapirai' = Sugriva.

निज इच्छा प्रभु अवतरइ सुर महि गो द्विज लागि।

सगुन उपासक संग तहँ रहहिं मोच्छ सब त्यागि।।26।।

Nij ichchhaa prabhu avatarai sur mahi go dvij laagi

Sagun upaasak sang tahan rahahin mochchh sab tyaagi (26)

दोहा 26

By his own will the Lord | comes to this earth,

for gods and cows and | brahmins' worth.

His devotees who worship | his sacred form

abandon liberation | to stay with him warm.

By His own sweet will the Lord incarnates for the sake of the gods, the earth, the cows, and the devoted. Those who worship His manifest form stay with Him forever, renouncing even liberation itself.

Commentary & Notes ↓

Poddarji's Commentary

देवता, पृथ्वी, गौ और ब्राह्मणोंके लिये प्रभु अपनी इच्छासे अवतार लेते हैं। वहाँ सगुणोपासक भक्तगण सब प्रकारके मोक्षोंको त्यागकर उनकी सेवामें साथ रहते हैं॥

Notes

Doha 26. Jambavan's teaching continues: saguna bhakti surpasses even moksha. 'Dvij' = the twice-born, here meaning the devoted/learned. 'Saguna upasaka' = devotees of the Lord's personal, manifest form. 'Mochha' = moksha/liberation.

चौपाई 27
एहि बिधि कथा कहहि बहु भाँती गिरि कंदराँ सुनी संपाती।।

Ehi bidhi kathaa kahahi bahu bhaantee giri kandaraan sunee sampaatee

In this manner, Sampati heard the monkeys telling various stories in the mountain caves.

बाहेर होइ देखि बहु कीसा। मोहि अहार दीन्ह जगदीसा।।

Baaher hoi dekhi bahu keesaa. mohi ahaar deenh jagadeesaa

Coming outside and seeing many monkeys, he thought the Lord had provided him food.

आजु सबहि कहँ भच्छन करऊँ। दिन बहु चले अहार बिनु मरऊँ।।

Aaju sabahi kahan bhachchhan karaoon. din bahu chale ahaar binu maraoon

Today I shall devour them all, for many days have passed without food and I am dying.

कबहुँ न मिल भरि उदर अहारा। आजु दीन्ह बिधि एकहिं बारा।।

Kabahun na mil bhari udar ahaaraa. aaju deenh bidhi ekahin baaraa

Never before have I had my fill of food, but today Providence has given it all at once.

डरपे गीध बचन सुनि काना। अब भा मरन सत्य हम जाना।।

Darape geedh bachan suni kaanaa. aba bhaa maran saty ham jaanaa

The monkeys were frightened hearing the vulture's words, knowing now that death was certain for them.

कपि सब उठे गीध कहँ देखी। जामवंत मन सोच बिसेषी।।

Kapi sab uthe geedh kahan dekhee. jaamavant man soch biseshee

All the monkeys rose up seeing the vulture, and Jambavan was especially worried in his mind.

कह अंगद बिचारि मन माहीं। धन्य जटायू सम कोउ नाहीं।।

Kah angad bichaari man maaheen. dhany jataayoo sam kou naaheen

Angada said, reflecting in his mind, 'Blessed is Jatayu - there is none like him.'

राम काज कारन तनु त्यागी । हरि पुर गयउ परम बड़ भागी।।

Raam kaaj kaaran tanu tyaagee . hari pur gayau param bad bhaagee

He sacrificed his body for Rama's work and went to Hari's abode, most fortunate indeed.

सुनि खग हरष सोक जुत बानी । आवा निकट कपिन्ह भय मानी।।

Suni khag harash sok jut baanee . aavaa nikat kapinh bhay maanee

Hearing these words mixed with joy and sorrow, the bird came near the monkeys with fear.

तिन्हहि अभय करि पूछेसि जाई। कथा सकल तिन्ह ताहि सुनाई।।

Tinhahi abhay kari poochhesi jaaee. kathaa sakal tinh taahi sunaaee

Giving them assurance, he went and asked them, and they told him the entire story.

सुनि संपाति बंधु कै करनी। रघुपति महिमा बधुबिधि बरनी।।

Suni sampaati bandhu kai karanee. raghupati mahimaa badhubidhi baranee

Hearing of his brother's deeds, Sampati praised Raghupati's glory in many ways.

Commentary & Notes ↓

Notes

Chaupai 27. Sampati's appearance and transformation. He first sees the monkeys as prey, but hearing of his brother Jatayu's sacrifice for Rama, he is moved to devotion instead. 'Jatayu' = the heroic vulture who died fighting Ravana. 'Sampati' = Jatayu's elder brother. 'Jagadisha' = Lord of the world.

मोहि लै जाहु सिंधुतट देउँ तिलांजलि ताहि ।

बचन सहाइ करवि मैं पैहहु खोजहु जाहि ।।27।।

Mohi lai jaahu sindhutat deun tilaanjali taahi

Bachan sahaai karavi main paihahu khojahu jaahi (27)

दोहा 27

"Take me to the ocean's | shore, I pray,

to offer water rites | for him today.

I'll help you with my words; | go search and find,

you'll surely reach your goal | if you are kind."

'Take me to the ocean shore; I will offer water oblations to my brother. I will help you with my words. Go, search, and you will surely find her.'

Commentary & Notes ↓

Poddarji's Commentary

मुझे समुद्रके तीरपर ले जाओ, मैं उसे (अपने भाई जटायुको) तिलांजलि दूँ। मैं वचनोंसे तुम्हारी सहायता करूँगा। जाओ खोजो, तुम पा जाओगे॥

Notes

Doha 27. Sampati offers tilanjali (water-and-sesame oblation) for Jatayu and promises to help the monkeys with vital intelligence about Sita's location.

चौपाई 28
अनुज क्रिया करि सागर तीरा। कहि निज कथा सुनहु कपि बीरा।।

Anuj kriyaa kari saagar teeraa. kahi nij kathaa sunahu kapi beeraa

After performing the funeral rites for his younger brother at the ocean shore, Sampati said, 'Listen to my story, O brave monkey.'

हम द्वौ बंधु प्रथम तरुनाई । गगन गए रबि निकट उडाई।।

Ham dvau bandhu pratham tarunaaee . gagan gae rabi nikat udaaee

We two brothers in our early youth flew up to the sky, soaring near the sun.

तेज न सहि सक सो फिरि आवा । मै अभिमानी रबि निअरावा ।।

Tej na sahi sak so phiri aavaa . mai abhimaanee rabi niaraavaa

Unable to bear the intense heat, my brother returned, but I in my pride flew closer to the sun.

जरे पंख अति तेज अपारा । परेउँ भूमि करि घोर चिकारा ।।

Jare pankh ati tej apaaraa . pareun bhoomi kari ghor chikaaraa

My wings were burned by the immense blazing heat, and I fell to earth with a terrible cry.

मुनि एक नाम चंद्रमा ओही। लागी दया देखी करि मोही।।

Muni eka naam chandramaa ohee. laagee dayaa dekhee kari mohee

A sage named Chandrama saw me and was moved to compassion upon seeing my condition.

बहु प्रकार तेंहि ग्यान सुनावा । देहि जनित अभिमानी छड़ावा ।।

Bahu prakaar tenhi gyaan sunaavaa . dehi janit abhimaanee chhadaavaa

He imparted spiritual wisdom to me in many ways and freed me from the pride born of my physical form.

त्रेताँ ब्रह्म मनुज तनु धरिही। तासु नारि निसिचर पति हरिही।।

Tretaan brahm manuj tanu dharihee. taasu naari nisichar pati harihee

He said, 'In Treta Yuga, Brahman will take human form, and a demon king will abduct His wife.'

तासु खोज पठइहि प्रभू दूता। तिन्हहि मिलें तैं होब पुनीता।।

Taasu khoj pathaihi prabhoo dootaa. tinhahi milen tain hob puneetaa

The Lord will send messengers to search for her, and meeting them, you will be purified.

जमिहहिं पंख करसि जनि चिंता । तिन्हहि देखाइ देहेसु तैं सीता।।

Jamihahin pankh karasi jani chintaa . tinhahi dekhaai dehesu tain seetaa

Your wings will grow back, so do not worry. You will show them Sita and give them guidance.

मुनि कइ गिरा सत्य भइ आजू । सुनि मम बचन करहु प्रभु काजू।।

Muni kai giraa saty bhai aajoo . suni mam bachan karahu prabhu kaajoo

The sage's words have proven true today. Hearing my words, accomplish your Lord's mission.

गिरि त्रिकूट ऊपर बस लंका । तहँ रह रावन सहज असंका ।।

Giri trikoot oopar bas lankaa . tahan rah raavan sahaj asankaa

Lanka is situated atop Mount Trikuta, where Ravana dwells in natural fearlessness.

तहँ असोक उपबन जहँ रहई ।। सीता बैठि सोच रत अहई।।

Tahan asok upaban jahan rahaee . seetaa baithi soch rat ahaee

There in the Ashoka garden, Sita sits absorbed in sorrow and grief.

Commentary & Notes ↓

Notes

Chaupai 28. Sampati's backstory: his flight toward the sun, his fall, and the sage Chandrama's prophecy. He reveals Sita's location in the Ashoka Vatika in Lanka on Mount Trikuta. 'Trivikrama' = Vamana avatar who measured the three worlds. 'Trikuta' = three-peaked mountain on which Lanka stands.

मैं देखउँ तुम्ह नाहि गीघहि दष्टि अपार।।

बूढ भयउँ न त करतेउँ कछुक सहाय तुम्हार।।28।।

Main dekhaun tumh naahi geeghahi dashti apaar

Boodh bhayaun na ta karateun kachhuk sahaay tumhaar (28)

दोहा 28

"I see her there, though | you cannot see;

a vulture's sight is | vast and free.

But I am old now; | what can I do?

Else I would surely | have helped you through."

'I can see her, though you cannot, for a vulture's vision reaches beyond all measure. But I have grown old now. Otherwise I would certainly have come to your aid.'

Commentary & Notes ↓

Poddarji's Commentary

मैं उन्हें देख रहा हूँ, तुम नहीं देख सकते; क्योंकि गीधकी दृष्टि अपार होती है। क्या करूँ? मैं बूढ़ा हो गया, नहीं तो तुम्हारी कुछ तो सहायता अवश्य करता॥

Notes

Doha 28. Sampati confirms he can see Sita across the ocean with his far-reaching vulture's gaze but is too old to fly there himself.

चौपाई 29
जो नाघइ सत जोजन सागर । करइ सो राम काज मति आगर ।।

Jo naaghai sat jojan saagar . karai so raam kaaj mati aagar

He who can leap across the hundred-yojana ocean, being wise, should accomplish Rama's task.

मोहि बिलोकि धरहु मन धीरा । राम कृपाँ कस भयउ सरीरा।।

Mohi biloki dharahu man dheeraa . raam kripaan kas bhayau sareeraa

Looking at me, take courage in your heart - how has this body become so by Rama's grace?

पापिउ जा कर नाम सुमिरहीं। अति अपार भवसागर तरहीं।।

Paapiu jaa kar naam sumiraheen. ati apaar bhavasaagar taraheen

Even sinners who remember His name cross the boundless ocean of worldly existence.

तासु दूत तुम्ह तजि कदराई। राम हृदयँ धरि करहु उपाई।।

Taasu doot tumh taji kadaraaee. raam hridayan dhari karahu upaaee

You are His messenger - abandon hesitation, keep Rama in your heart and find a way.

अस कहि गरुड़ गीध जब गयऊ। तिन्ह कें मन अति बिसमय भयऊ।।

Asa kahi garud geedh jab gayaoo. tinh ken man ati bisamay bhayaoo

When Garuda spoke thus and departed, great wonder arose in their minds.

निज निज बल सब काहूँ भाषा। पार जाइ कर संसय राखा।।

Nij nij bal sab kaahoon bhaashaa. paar jaai kar sansay raakhaa

Each one spoke of their own strength, but all remained doubtful about crossing over.

जरठ भयउँ अब कहइ रिछेसा। नहिं तन रहा प्रथम बल लेसा।।

Jarath bhayaun aba kahai richhesaa. nahin tan rahaa pratham bal lesaa

Rikshesa said, 'I have grown old now, not even a trace of my former strength remains in this body.'

जबहिं त्रिबिक्रम भए खरारी। तब मैं तरुन रहेउँ बल भारी।।

Jabahin tribikram bhae kharaaree. tab main tarun raheun bal bhaaree

When Trivikrama became the enemy of demons, then I remained young with great strength.

Commentary & Notes ↓

Notes

Chaupai 29. Sampati departs; the monkeys debate who can leap across the ocean. Jambavan recalls his youth during the Vamana avatar (Trivikrama). 'Sat yojana' = one hundred yojanas, the width of the ocean to Lanka. 'Garuda-gidh' = king of vultures (Sampati). 'Richhesha' = lord of bears = Jambavan. 'Kharaari' = slayer of Khara (a demon), epithet of Rama in Vamana form here meaning Vishnu.

बलि बाँधत प्रभु बाढेउ सो तनु बरनि न जाई।

उभय धरी महँ दीन्ही सात प्रदच्छिन धाइ।।29।।

Bali baandhat prabhu baadheu so tanu barani na jaaee

Ubhay dharee mahan deenhee saat pradachchhin dhaai (29)

दोहा 29

When Vamana bound demon Bali | His cosmic form beyond all measure,

Seven times I circled round | that universal treasure.

When the Lord was binding Bali, His form grew to proportions beyond all description. I ran seven full circles around that form while He held both earth and heaven in His hands.

Commentary & Notes ↓

Notes

Doha 29. The final verse of Kishkindha Kanda. Jambavan recalls the Lord's cosmic Vamana/Trivikrama form. 'Bali' here is King Bali (Mahabali), not the vanara Bali. The Kanda concludes at a pivot point: Jambavan is about to remind Hanuman of his own forgotten strength, launching Sundara Kanda.