राम

6

लंकाकाण्ड

Lanka Kanda

The great battle between Ram's army and Ravana, and the victory of dharma.

273 verses

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रामं कामारिसेव्यं भवभयहरणं कालमत्तेभसिंहं

योगीन्द्रं ज्ञानगम्यं गुणनिधिमजितं निर्गुणं निर्विकारम्।

मायातीतं सुरेशं खलवधनिरतं ब्रह्मवृन्दैकदेवं

वन्दे कन्दावदातं सरसिजनयनं देवमुर्वीशरूपम्।।1।।

शंखेन्द्वाभमतीवसुन्दरतनुं शार्दूलचर्माम्बरं

कालव्यालकरालभूषणधरं गंगाशशांकप्रियम्।

काशीशं कलिकल्मषौघशमनं कल्याणकल्पद्रुमं

नौमीड्यं गिरिजापतिं गुणनिधिं कन्दर्पहं शङ्करम्।।2।।

यो ददाति सतां शम्भुः कैवल्यमपि दुर्लभम्।

खलानां दण्डकृद्योऽसौ शङ्करः शं तनोतु मे।।3।।

Raaman kaamaarisevyan bhavabhayaharanan kaalamattebhasinhan

Yogeendran jnyaanagamyan gunanidhimajitan nirgunan nirvikaaram

Maayaateetan sureshan khalavadhaniratan brahmavrindaikadevan

Vande kandaavadaatan sarasijanayanan devamurveesharoopam (1)

Shankhendvaabhamateevasundaratanun shaardoolacharmaambaran

Kaalavyaalakaraalabhooshanadharan gangaashashaankapriyam

Kaasheeshan kalikalmashaughashamanan kalyaanakalpadruman

Naumeedyan girijaapatin gunanidhin kandarpahan shangkaram (2)

Yo dadaati sataan shambhuh kaivalyamapi durlabham

Khalaanaan dandakridyo'sau shangkarah shan tanotu me (3)

श्लोक 3

I bow to Ram whom Shiva serves, | who slays the fear of birth;

a lion to Time's maddened beast, | the yogi-king of earth.

Beyond all change, beyond all modes, | with lotus eyes so bright;

he came as king to slay the wicked, | the Brahmins' sole delight.

I bow to Lord Rama, the one whom Shiva, slayer of Kama, worships, who removes the fear of worldly existence, who is like a lion to the maddened elephant of Time.

He is the king of yogis, known through wisdom alone, a treasury of virtues, unconquered, beyond gunas, unchanging. Beyond maya, lord of the gods, devoted to slaying the wicked, the one deity of all the wise.

Dark and beautiful as a rain-filled cloud, lotus-eyed, he has taken the form of an earthly king.

I salute Shankara, whose body shines like conch and moon, who wears a tiger skin, adorned with serpents terrible and grand, who loves the Ganga and the crescent moon.

He is the Lord of Kashi, the tree of auspiciousness, destroyer of all the sins of Kali Yuga. I bow to him, the husband of Girija, treasury of virtues, slayer of Kama, the blessed Shankara.

May that Shankara, who grants even the rare gift of liberation to the virtuous, and who punishes the wicked, bestow grace upon me.

Invocation; bowing to Rama and Shiva at the gate of war

In plain words

I bow to Lord Rama, whom Shiva the slayer of Kama worships, who removes the fear of worldly existence, who is like a lion to the maddened elephant of Time. He is the king of yogis, known through wisdom alone, a treasury of virtues, unconquered, beyond the gunas, unchanging. Beyond Maya, lord of the gods, devoted to slaying the wicked, the one deity of all the wise. Dark and beautiful as a rain-filled cloud, lotus-eyed, He has taken the form of an earthly king. I salute Shankara, whose body shines like conch and moon, who wears a tiger skin, adorned with terrible and grand serpents, who loves the Ganga and the crescent moon. He is the Lord of Kashi, the tree of auspiciousness, destroyer of all the sins of Kali Yuga. I bow to him, the husband of Girija, treasury of virtues, slayer of Kama, the blessed Shankara. May that Shankara, who grants even the rare gift of liberation to the virtuous and who punishes the wicked, bestow grace upon me.

What it means

At the threshold of the battle book, Tulsidas does not sharpen a sword; he bows. He invokes Rama and Shiva in one breath, and the order matters: even Shiva, the great ascetic, worships the Lord who has taken human form to destroy Ravana. The poet asks for grace before the war begins, teaching that the victory ahead belongs not to arms but to the One both deities point us toward.

Commentary & Notes ↓

Poddarji's Commentary

कामदेवके शत्रु शिवजीके सेव्य, भव (जन्म-मृत्यु) के भयको हरनेवाले, कालरूपी मतवाले हाथीके लिये सिंहके समान, योगियोंके स्वामी (योगीश्वर), ज्ञानके द्वारा जानने योग्य, गुणोंकी निधि, अजेय, निर्गुण, निर्विकार, मायासे परे, देवताओंके स्वामी, दुष्टोंके वधमें तत्पर, ब्राह्मणवृन्दके एकमात्र देवता (रक्षक), जलवाले मेघके समान सुन्दर श्याम, कमलके-से नेत्रवाले, पृथ्वीपति (राजा) के रूपमें परमदेव श्रीरामजीकी मैं वन्दना करता हूँ॥

Notes

This opening shloka establishes Rama's supreme divinity at the very threshold of the battle book. Tulsidas invokes both Rama and Shiva in one breath, reminding us that devotion to one demands reverence for the other. Poddarji explains that even Shiva worships Rama, the same Lord who has taken human form to destroy Ravana and protect the righteous. The triple invocation (Rama, Shiva, and the prayer for grace) sets the devotional foundation for everything that follows.

लव निमेष परमानु जुग बरष कलप सर चंड।

भजसि न मन तेहि राम को कालु जासु कोदंड।।

सिंधु बचन सुनि राम सचिव बोलि प्रभु अस कहेउ।

अब बिलंबु केहि काम करहु सेतु उतरै कटकु।।

सुनहु भानुकुल केतु जामवंत कर जोरि कह।

नाथ नाम तव सेतु नर चढ़ि भव सागर तरिहिं।।

Lav nimesh paramaanu jug barash kalap sar chand

Bhajasi na man tehi raam ko kaalu jaasu kodand

Sindhu bachan suni raam sachiv boli prabhu asa kaheu

Aba bilambu kehi kaam karahu setu utarai kataku

Sunahu bhaanukul ketu jaamavant kar jori kah

Naath naam tav setu nar chadhi bhav saagar tarihin

दोहा 1क

Moment, instant, atom, age, | year and aeon;arrows all;

Time itself his bow;O mind, | why not heed Rama's call?

Lav, nimesh, paramanu, yuga, year, age, and cosmic cycle: these are His fierce arrows. Time itself is His bow.

O my mind, why do you not worship that Rama whose weapon is Time?

Hearing the ocean's words, Rama called his minister and said: Now there is no reason for delay. Build the bridge, and let the army cross.

Time as His weapon; from worship to the building of the bridge

In plain words

Lav, nimesh, paramanu, yuga, year, age, and cosmic cycle: these are His fierce arrows, and Time itself is His bow. O my mind, why do you not worship that Rama whose weapon is Time? Hearing the ocean's words, Rama called his minister and said: Now there is no reason for delay. Build the bridge, and let the army cross.

What it means

Every measure of time, from the smallest particle to a whole cosmic cycle, is only an arrow in Rama's hand, and Time, which devours all, is His bow. The poet turns to his own mind and asks the plain question: why withhold worship from such a Lord? Then the verse moves from awe to action, for the ocean has surrendered and Rama commands the bridge, showing that adoration and work belong together.

Commentary & Notes ↓

Poddarji's Commentary

लव, निमेष, परमाणु, वर्ष, युग और कल्प जिनके प्रचण्ड बाण हैं और काल जिनका धनुष है, हे मन! तू उन श्रीरामजीको क्यों नहीं भजता?

Notes

This powerful invocatory doha reminds us that Kala (Time) is Rama's weapon. Every unit of time, from the smallest particle to an entire kalpa, serves as His arrow. Poddarji emphasizes that all units of time are merely instruments in the Lord's hands. The second half pivots to action: the ocean has surrendered, and Rama commands the bridge to be built without delay. Worship and action flow together here.

चौपाई 1
यह लघु जलधि तरत कति बारा। अस सुनि पुनि कह पवनकुमारा।।

Yah laghu jaladhi tarat kati baaraa. asa suni puni kah pavanakumaaraa

Hearing this, the son of the wind god spoke again, saying how many times this small ocean has been crossed.

प्रभु प्रताप बड़वानल भारी। सोषेउ प्रथम पयोनिधि बारी।।

Prabhu prataap badavaanal bhaaree. sosheu pratham payonidhi baaree

The Lord's mighty power is like a great submarine fire that first dried up all the waters of the ocean.

तब रिपु नारी रुदन जल धारा। भरेउ बहोरि भयउ तेहिं खारा।।

Tab ripu naaree rudan jal dhaaraa. bhareu bahori bhayau tehin khaaraa

Then the tears of the enemy's women filled it again, and thus it became salty.

सुनि अति उकुति पवनसुत केरी। हरषे कपि रघुपति तन हेरी।।

Suni ati ukuti pavanasut keree. harashe kapi raghupati tan heree

Hearing the excellent words of the wind's son, the monkeys rejoiced looking at Raghupati's form.

जामवंत बोले दोउ भाई। नल नीलहि सब कथा सुनाई।।

Jaamavant bole dou bhaaee. nal neelahi sab kathaa sunaaee

Jambavan spoke to both brothers, Nala and Nila, telling them the entire story.

राम प्रताप सुमिरि मन माहीं। करहु सेतु प्रयास कछु नाहीं।।

Raam prataap sumiri man maaheen. karahu setu prayaas kachhu naaheen

Remembering Rama's glory in your hearts, build the bridge - there will be no difficulty.

बोलि लिए कपि निकर बहोरी। सकल सुनहु बिनती कछु मोरी।।

Boli lie kapi nikar bahoree. sakal sunahu binatee kachhu moree

Calling the monkey hosts again, he said, 'Listen all to my humble request.'

राम चरन पंकज उर धरहू। कौतुक एक भालु कपि करहू।।

Raam charan pankaj ura dharahoo. kautuk eka bhaalu kapi karahoo

Hold Rama's lotus feet in your hearts and perform this one wondrous deed, O bears and monkeys.

धावहु मर्कट बिकट बरूथा। आनहु बिटप गिरिन्ह के जूथा।।

Dhaavahu markat bikat baroothaa. aanahu bitap girinh ke joothaa

Rush forth, O fierce monkey troops, and bring clusters of trees and mountains.

सुनि कपि भालु चले करि हूहा। जय रघुबीर प्रताप समूहा।।

Suni kapi bhaalu chale kari hoohaa. jay raghubeer prataap samoohaa

Hearing this, the monkeys and bears departed with great enthusiasm, shouting 'Victory to the glorious Raghuvira!'

Devotion turned to action; the bridge begins

In plain words

Hanuman speaks again: how many times could one cross so small an ocean? The Lord's power is like the submarine fire that first drank the sea dry. Then the tears of the enemy's women filled it again, and that is why the water is salty. Hearing these fine words, the monkeys rejoice and gaze at Raghupati. Jambavan tells Nala and Nila the whole plan: hold Rama's glory in your hearts and build the bridge, and it will be no trouble at all. He calls the vaanara hosts and asks them gently to keep Rama's lotus feet in their hearts and perform this one wondrous deed. Rush forth, he says, and bring clusters of trees and mountains. The monkeys and bears set out with great zeal, shouting victory to the glorious Raghuvira.

What it means

Hanuman's playful boast is real faith dressed as poetry: a Lord whose power once dried the sea makes the bridge a mere formality. Jambavan then turns that faith into work, asking each worker to hold Rama in the heart so the impossible becomes easy. This is the rhythm of bhakti in action, where remembering the Lord first makes every later effort light.

Commentary & Notes ↓

Poddarji's Commentary

फिर यह छोटा-सा समुद्र पार करनेमें कितनी देर लगेगी? ऐसा सुनकर फिर पवनकुमार श्रीहनुमान्‌जीने कहा-प्रभुका प्रताप भारी बड़वानल (समुद्रकी आग) के समान है। इसने पहले समुद्रके जलको सोख लिया था॥ परन्तु आपके शत्रुओंकी स्त्रियोंके आँसुओंकी धारासे यह फिर भर गया और उसीसे खारा भी हो गया। हनुमान्‌जीकी यह अत्युक्ति (अलङ्कारपूर्ण युक्ति) सुनकर श्रीरघुनाथजीकी ओर देखकर वानर हर्षित हो गये॥ नेत्रों में जल भरकर, दोनों हाथ जोड़कर वह रावण से कहने लगी;हे प्राणनाथ! मेरी विनती सुनिये। हे प्रियतम! श्रीराम से विरोध छोड़ दीजिये। उन्हें मनुष्य जानकर मन में हठ न पकड़े रहिये॥ कहिये तो ऐसा कौन-सा बड़ा भय है जिसका विचार किया जाय? भय की बात ही क्या है? मनुष्य और वानर-भालू तो हमारे भोजन की सामग्री हैं॥ प्रभुके [लीलाके लिये किये गये] प्रलापको कानोंसे सुनकर वानरोंके समूह व्याकुल हो गये। [इतनेमें ही] हनुमानजी आ गये, जैसे करुणरस [के प्रसङ्ग] में वीररस [का प्रसङ्ग] आ गया हो॥ विषयुक्त अपने किरण समूह को फैलाकर वह वियोगी नर-नारियों को जलाता रहता है॥

Notes

Hanuman uses the image of Vadavanala, the submarine fire that drinks ocean water. Poddarji explains that Rama's power has already humbled the ocean; building the bridge is merely a formality now. Hanuman's poetic exaggeration delights everyone. The ocean became salty from enemies' tears, a charming conceit. Jambavan then turns devotion into action: remember Rama in your heart, and the impossible becomes easy.

अति उतंग गिरि पादप लीलहिं लेहिं उठाइ।

आनि देहिं नल नीलहि रचहिं ते सेतु बनाइ।।1।।

Ati utang giri paadap leelahin lehin uthaai

Aani dehin nal neelahi rachahin te setu banaai (1)

दोहा 1ख

Lofty peaks and giant trees | they lift up just for play,

bring them all to Nala-Neel | who build the bridge's way.

Towering mountains, mighty trees: the monkeys lift them playfully. They bring them to Nala and Nila, who shape them into a beautiful bridge.

Effortless service; the impossible made play

In plain words

The monkeys lift towering mountains and mighty trees as if in play. They carry them to Nala and Nila, who shape them into a beautiful bridge.

What it means

What should crush ordinary strength is lifted like a game, because the work is done in Rama's service. The bridge rises as divine lila, not labor, for grace turns the impossible into child's play. When the heart is set on the Lord, even great burdens grow light in the hands.

Commentary & Notes ↓

Poddarji's Commentary

बहुत ऊँचे-ऊँचे पर्वतों और वृक्षोंको खेलकी तरह ही [उखाड़कर] उठा लेते हैं और ला-लाकर नल-नीलको देते हैं। वे अच्छी तरह गढ़कर [सुन्दर] सेतु बनाते हैं॥

Notes

The bridge-building is described as divine lila (play). Poddarji notes that what seems impossible becomes effortless when done in Rama's service. Nala and Nila had a boon that whatever they threw into water would float. The impossible feat becomes child's play through grace.

चौपाई 2
सैल बिसाल आनि कपि देहीं। कंदुक इव नल नील ते लेहीं।।

Sail bisaal aani kapi deheen. kanduk iva nal neel te leheen

The monkeys brought huge mountains, which Nala and Nila handled like balls in play.

देखि सेतु अति सुंदर रचना। बिहसि कृपानिधि बोले बचना।।

Dekhi setu ati sundar rachanaa. bihasi kripaanidhi bole bachanaa

Seeing the bridge's most beautiful construction, the compassionate Lord smiled and spoke these words.

परम रम्य उत्तम यह धरनी। महिमा अमित जाइ नहिं बरनी।।

Param ramy uttam yah dharanee. mahimaa amit jaai nahin baranee

This is supremely beautiful and excellent land, whose infinite glory cannot be described.

करिहउँ इहाँ संभु थापना। मोरे हृदयँ परम कलपना।।

Karihaun ihaan sambhu thaapanaa. more hridayan param kalapanaa

I shall establish Shiva's shrine here - this is the supreme desire in my heart.

सुनि कपीस बहु दूत पठाए। मुनिबर सकल बोलि लै आए।।

Suni kapees bahu doot pathaae. munibar sakal boli lai aae

Hearing this, Sugriva sent many messengers and called all the great sages to come.

लिंग थापि बिधिवत करि पूजा। सिव समान प्रिय मोहि न दूजा।।

Ling thaapi bidhivat kari poojaa. siv samaan priy mohi na doojaa

Having established the linga and worshipped according to proper rites, Rama declared that none is as dear to Him as Shiva.

सिव द्रोही मम भगत कहावा। सो नर सपनेहुँ मोहि न पावा।।

Siv drohee mam bhagat kahaavaa. so nar sapanehun mohi na paavaa

One who is hostile to Shiva yet claims to be my devotee - such a person cannot reach me even in dreams.

संकर बिमुख भगति चह मोरी। सो नारकी मूढ़ मति थोरी।।

Sankar bimukh bhagati chah moree. so naarakee moodh mati thoree

One who turns away from Shankara yet desires my devotion is a fool of little understanding destined for hell.

Rama and Shiva are one; no devotion divides them

In plain words

The monkeys bring enormous mountains, which Nala and Nila handle like balls in play. Seeing the beautiful bridge, Kripanidhi smiles and speaks. This land is supremely beautiful and excellent, he says, and its glory cannot be told. I shall establish Shiva's shrine here, for this is the supreme desire in my heart. Hearing this, Sugriva sends messengers and calls all the great sages. Rama sets up the Shivalinga, worships it with proper rites, and declares that none is as dear to Him as Shiva. One who hates Shiva yet calls himself my devotee, He says, cannot reach me even in dreams. One who turns from Shankara yet wants my bhakti is a fool of little understanding, bound for sorrow.

What it means

On the eve of the great battle, Rama stops to worship Shiva and to honor that bond in front of everyone. The Lord Himself shows that there is no rivalry between Rama and Shiva, only one love that reaches them both. To set one against the other is to fall outside true devotion entirely; the path of bhakti has no room for sectarian division.

Commentary & Notes ↓

Poddarji's Commentary

वानर विशाल पर्वतोंको लाकर देते हैं और नल-नील उन्हें गेंदकी तरह उछालकर ले लेते हैं। सेतुकी अत्यन्त सुन्दर रचना देखकर कृपानिधान हँसकर बोले॥ यह (यहाँकी) भूमि परम रमणीय और उत्तम है। इसकी असीम महिमा वर्णन नहीं की जा सकती। मैं यहाँ शिवजीकी स्थापना करूंगा। मेरे हृदयमें यह महान संकल्प है॥ जो शिवसे द्रोह रखता है और मेरा भक्त कहलाता है, वह मनुष्य स्वप्नमें भी मुझे नहीं पाता। शंकरजीसे विमुख होकर (विरोध करके) जो मेरी भक्ति चाहता है, वह नरकगामी मूर्ख और अल्पबुद्धि है॥ श्रीरामजीके वचन सुनकर वानरराज सुग्रीवने बहुत-से दूत भेजे, जो सब श्रेष्ठ मुनियोंको बुलाकर ले आये। शिवलिंगकी स्थापना करके विधिपूर्वक उसका पूजन किया। [फिर भगवान बोले-] शिवजीके समान मुझको दूसरा कोई प्रिय नहीं है॥ नल-नीलने सेतु बाँधकर उसे बहुत मजबूत बनाया। देखनेपर वह कृपानिधान श्रीरामजीके मनको [बहुत ही] अच्छा लगा। सेना चली, जिसका कुछ वर्णन नहीं हो सकता। योद्धा वानरोंके समुदाय गरज रहे हैं॥ सभा को भयभीत देखकर रावण ने हँसकर युक्ति रचकर ये वचन कहे;सिरों का गिरना भी जिसके लिये निरन्तर शुभ होता रहा है, उसके लिये मुकुट का गिरना अपशकुन कैसा?॥

Notes

Nala and Nila catching mountains like balls conveys divine ease. Poddarji explains that Rama's smile reveals both satisfaction and the deeper truth that all this is his own play. The establishment of Rameshwaram before the great battle is profoundly significant: Rama worships Shiva, honoring his devotion publicly. Poddarji emphasizes the unity of Rama and Shiva. Hostility to Shiva disqualifies one from being Rama's devotee. True bhakti embraces both without sectarian division.

संकर प्रिय मम द्रोही सिव द्रोही मम दास।

ते नर करहि कलप भरि धोर नरक महुँ बास।।2।।

Sankar priy mam drohee siv drohee mam daas

Te nar karahi kalap bhari dhor narak mahun baas (2)

दोहा 2

Who loves Lord Shiva, hates me still, | or spurns him, serves me so;

such fools in darkest hell must dwell | an age of endless woe.

Those who love Shankara but hate me, and those who hate Shiva but claim to be my servants: such people dwell in terrible hell for an entire kalpa.

The bond sealed; warning against sectarian hate

In plain words

Those who love Shankara but hate me, and those who hate Shiva but call themselves my servants: such people dwell in terrible hell for an entire kalpa.

What it means

Rama speaks as plainly as He can to settle every quarrel between His devotees and Shiva's. The two are inseparable, and to honor one you must revere the other. The mention of a whole kalpa is no light caution; it measures how seriously the Lord takes the hearts that try to divide what is one.

Commentary & Notes ↓

Poddarji's Commentary

जिनको शंकरजी प्रिय हैं, परन्तु जो मेरे द्रोही हैं; एवं जो शिवजीके द्रोही हैं और मेरे दास [बनना चाहते] हैं, वे मनुष्य कल्पभर घोर नरकमें निवास करते हैं॥

Notes

Poddarji explains this doha definitively settles all sectarian disputes. Rama and Shiva are inseparable. Devotion to one requires reverence for the other. Any other approach leads to spiritual ruin. The word 'kalpa' (cosmic age) underscores the severity: this is not a light warning.

चौपाई 3
जे रामेस्वर दरसनु करिहहिं। ते तनु तजि मम लोक सिधरिहहिं।।

Je raamesvar darasanu karihahin. te tanu taji mam lok sidharihahin

Those who have darshan of Rameshwar shall abandon their bodies and proceed to my divine abode.

जो गंगाजलु आनि चढ़ाइहि। सो साजुज्य मुक्ति नर पाइहि।।

Jo gangaajalu aani chadhaaihi. so saajujy mukti nar paaihi

Whoever brings Ganga water and offers it here shall attain the liberation of complete union with the divine.

होइ अकाम जो छल तजि सेइहि। भगति मोरि तेहि संकर देइहि।।

Hoi akaam jo chhal taji seihi. bhagati mori tehi sankar deihi

One who serves without desire and abandoning deceit, to him Shankar shall grant devotion to me.

मम कृत सेतु जो दरसनु करिही। सो बिनु श्रम भवसागर तरिही।।

Mam krit setu jo darasanu karihee. so binu shram bhavasaagar tarihee

Whoever has darshan of this bridge built by me shall cross the ocean of worldly existence without effort.

राम बचन सब के जिय भाए। मुनिबर निज निज आश्रम आए।।

Raam bachan sab ke jiy bhaae. munibar nij nij aashram aae

Rama's words pleased the hearts of all, and the great sages returned to their respective hermitages.

गिरिजा रघुपति कै यह रीती। संतत करहिं प्रनत पर प्रीती।।

Girijaa raghupati kai yah reetee. santat karahin pranat par preetee

O Girija, this is the way of Raghupati - he constantly shows love to those who bow before him.

बाँधा सेतु नील नल नागर। राम कृपाँ जसु भयउ उजागर।।

Baandhaa setu neel nal naagar. raam kripaan jasu bhayau ujaagar

The skilled Nila and Nala built the bridge, and by Rama's grace their fame became manifest.

बूड़हिं आनहि बोरहिं जेई। भए उपल बोहित सम तेई।।

Boodahin aanahi borahin jeee. bhae upal bohit sam teee

Those stones that would normally sink, drown others, and cause submersion, became like boats.

महिमा यह न जलधि कइ बरनी। पाहन गुन न कपिन्ह कइ करनी।।

Mahimaa yah na jaladhi kai baranee. paahan gun na kapinh kai karanee

This glory belongs neither to the ocean nor to the stones' qualities, nor to the monkeys' actions.

The grace of Rameshwar; the credit is Rama's alone

In plain words

Those who have darshan of Rameshwar shall leave their bodies and come to my divine abode. Whoever brings Ganga water and offers it here shall attain sayujya mukti, complete union with the Divine. One who serves without desire and without deceit, to him Shankar shall grant devotion to me. Whoever has darshan of this bridge I have built shall cross the ocean of samsara without effort. Rama's words please all hearts, and the great rishis return to their hermitages. O Girija, this is Raghupati's way: he always shows love to those who bow before him. The skilled Nila and Nala built the bridge, and by Rama's grace their fame spread across the worlds. Stones that would sink and drown others became like boats upon the water. This glory belongs neither to the ocean nor to the stones, nor to the monkeys' own strength.

What it means

Rama lays down a lasting gift, promising the highest union to those who worship at Rameshwar with a clean heart. The bridge across real water becomes a sign for the soul's own crossing of samsara, which He grants without effort to those who simply look on it in faith. Then the verse strips away every false cause: stones float not by their nature but by grace alone, and so does the soul.

Commentary & Notes ↓

Poddarji's Commentary

जो मनुष्य [मेरे स्थापित किये हुए इन] रामेश्वरजीका दर्शन करेंगे, वे शरीर छोड़कर मेरे लोकको जायँगे। और जो गंगाजल लाकर इनपर चढ़ावेगा, वह मनुष्य सायुज्य मुक्ति पावेगा (अर्थात मेरे साथ एक हो जायगा)॥ जो छल छोड़कर और निष्काम होकर श्रीरामेश्वरजीको सेवा करेंगे, उन्हें शंकरजी मेरी भक्ति देंगे। और जो मेरे बनाये सेतुका दर्शन करेगा, वह बिना ही परिश्रम संसाररूपी समुद्रसे तर जायगा॥ कृतज्ञ भगवान्ने सबके अपने-अपने कार्य सँवार दिये। देवता अत्यन्त हर्षित होकर अपनी-अपनी पुरियोंको चले॥ जिनके लिये श्रेष्ठ मुनि साधन करते हैं और राजा राज्य छोड़कर वैरागी हो जाते हैं, वही शरणागतों पर प्रेम करनेवाले श्रीरघुवीर हैं। हे नाथ! आप सब ममता छोड़कर उनका भजन कीजिये॥

Notes

Rama establishes Rameshwaram's eternal glory. Poddarji notes the highest liberation, sayujya (complete union), is promised to those who worship here with Ganga water. This pilgrimage tradition continues to this day. Shiva grants Rama-bhakti to Rameshwar devotees. The bridge Rama built across the physical ocean becomes a symbol for crossing samsara. Stones that naturally sink became buoyant, and the credit belongs to Rama's grace alone, not to any material cause.

श्री रघुबीर प्रताप ते सिंधु तरे पाषान।

ते मतिमंद जे राम तजि भजहिं जाइ प्रभु आन।।3।।

Shree raghubeer prataap te sindhu tare paashaan

Te matimand je raam taji bhajahin jaai prabhu aan (3)

दोहा 3

By Rama's might the stones did float | upon the ocean wide;

how dull are those who leave such Lord | for other gods beside!

By the glory of Raghuvira, even stones floated on the sea. How foolish are those dull-witted ones who abandon Rama to worship some other lord!

Stones float; why seek any other Lord

In plain words

By the glory of Raghuvira, even stones float on the sea. How foolish are those dull-witted ones who abandon Rama to worship some other lord.

What it means

The miracle stands as the argument: a power that makes stones float needs no other proof. The sharp question is meant to wake the heart, not to scold it. When Rama's grace can carry what should sink, turning elsewhere for refuge is to forget where rescue truly comes from.

Commentary & Notes ↓

Poddarji's Commentary

श्रीरघुवीरके प्रतापसे पत्थर भी समुद्रपर तैर गये। ऐसे श्रीरामजीको छोड़कर जो किसी दूसरे स्वामीको जाकर भजते हैं वे [निश्चय ही] मन्दबुद्धि हैं॥

Notes

Poddarji emphasizes this miracle: stones that should sink became buoyant through Rama's prataap (power/glory). The rhetorical question is sharp. Why seek another refuge when Rama makes even stones float? This is one of the Manas's most quoted verses on the supremacy of Rama-bhakti.

चौपाई 4
बाँधि सेतु अति सुदृढ़ बनावा। देखि कृपानिधि के मन भावा।।

Baandhi setu ati sudridh banaavaa. dekhi kripaanidhi ke man bhaavaa

Having built the bridge most strong and firm, the sight pleased the heart of the compassionate Lord.

चली सेन कछु बरनि न जाई। गर्जहिं मर्कट भट समुदाई।।

Chalee sen kachhu barani na jaaee. garjahin markat bhat samudaaee

The army marched forth in a manner beyond description, with hosts of monkey warriors roaring thunderously.

सेतुबंध ढिग चढ़ि रघुराई। चितव कृपाल सिंधु बहुताई।।

Setubandh dhig chadhi raghuraaee. chitav kripaal sindhu bahutaaee

Climbing upon the bridge, Lord Raghurai gazed compassionately at the vast expanse of the ocean.

देखन कहुँ प्रभु करुना कंदा। प्रगट भए सब जलचर बृंदा।।

Dekhan kahun prabhu karunaa kandaa. pragat bhae sab jalachar brindaa

To behold the Lord who is the source of compassion, all the aquatic creatures manifested themselves.

मकर नक्र नाना झष ब्याला। सत जोजन तन परम बिसाला।।

Makar nakr naanaa jhash byaalaa. sat jojan tan param bisaalaa

Crocodiles, alligators, various fish and serpents, with bodies a hundred yojanas long and supremely vast.

अइसेउ एक तिन्हहि जे खाहीं। एकन्ह कें डर तेपि डेराहीं।।

Aiseu eka tinhahi je khaaheen. ekanh ken dar tepi deraaheen

Even those who would devour such creatures, they too trembled in fear of these mighty ones.

प्रभुहि बिलोकहिं टरहिं न टारे। मन हरषित सब भए सुखारे।।

Prabhuhi bilokahin tarahin na taare. man harashit sab bhae sukhaare

Beholding the Lord, they could not move away, all became joyful and filled with happiness.

तिन्ह की ओट न देखिअ बारी। मगन भए हरि रूप निहारी।।

Tinh kee ota na dekhia baaree. magan bhae hari roop nihaaree

Due to their presence, the water could not be seen, as they became absorbed in gazing upon Hari's divine form.

चला कटकु प्रभु आयसु पाई। को कहि सक कपि दल बिपुलाई।।

Chalaa kataku prabhu aayasu paaee. ko kahi sak kapi dal bipulaaee

Receiving the Lord's command, the army advanced - who can describe the vastness of the monkey host?

The march begins; even the deep gazes up in love

In plain words

The bridge is strong and firm, and the sight pleases Kripanidhi's heart. The army marches forth beyond all telling, the vaanara warriors roaring like thunder. Climbing upon the bridge, Lord Raghurai gazes with compassion at the vast ocean. To behold the Lord who is the source of compassion, all the water creatures rise to the surface: crocodiles, great serpents, and fish of every kind, their bodies a hundred yojanas long. Even those who would devour such creatures tremble before these mighty ones. Beholding the Lord, they cannot move away, and all become joyful. Their numbers hide the water itself as they lose themselves gazing on Hari's form. Receiving the Lord's command, the army advances. Who can describe the vastness of that vaanara host?

What it means

As Rama crosses, the creatures of the deep rise simply to see Him and cannot turn their eyes away. His compassion reaches every being, the monstrous and the hidden as much as the devout on land. The scene is vast and tender at once: an army beyond counting walks on floating stones while the ocean itself looks up in wonder.

Commentary & Notes ↓

Poddarji's Commentary

अपने-अपने घर जाकर सो रहो। तब सब लोग सिर नवाकर घर गये। जबसे कर्णफूल पृथ्वी पर गिरा, तबसे मन्दोदरी के हृदय में सोच बस गया॥ हे प्रभो! यदि आप मेरी यह सम्मति मानेंगे, तो जगत में दोनों ही प्रकार से आपका सुयश होगा। रावण ने गुस्से में भरकर पुत्र से कहा;अरे मूर्ख! तुझे ऐसी बुद्धि किसने सिखायी?॥ अहह! नाथ! श्रीरघुनाथजीके समान कृपाका समुद्र दूसरा कोई नहीं है, जिन भगवान्ने तुमको वह गति दी जो योगिसमाजको भी दुर्लभ है॥ प्रभु श्रीरामचन्द्रजीने कृपादृष्टिकी वर्षा करके देवसमूहको निर्भय कर दिया। वानर-भालू सब हर्षित हुए और सुखधाम मुकुन्दकी जय हो, ऐसा पुकारने लगे॥

Notes

The bridge is complete, and the great march begins. Poddarji notes how even the creatures of the deep, crocodiles and serpents of unimaginable size, rise to the surface for Rama's darshan. They cannot turn away. This beautiful detail shows that Rama's compassion reaches every being in creation, not just the devout on land. The scene is majestic: an army beyond counting crosses a bridge of floating stones while the ocean itself gazes upward in wonder.

सेतुबंध भइ भीर अति कपि नभ पंथ उड़ाहिं।

अपर जलचरन्हि ऊपर चढ़ि चढ़ि पारहि जाहिं।।4।।

Setubandh bhai bheer ati kapi nabh panth udaahin

Apar jalacharanhi oopar chadhi chadhi paarahi jaahin (4)

दोहा 4

The bridge grew packed, the monkeys flew | across the sky so wide;

others on sea-creatures climbed | and crossed upon that tide.

The bridge became so crowded that some monkeys flew through the sky. Others climbed on sea creatures and rode across to the other shore.

Unstoppable devotion; the crossing overflows

In plain words

The bridge becomes so crowded that some monkeys fly through the sky. Others climb on the sea creatures and ride across to the other shore.

What it means

Eagerness for Rama cannot be held to a single path; where the bridge fills, the vaanaras find the sky and the friendly creatures of the deep. Their devotion is too great to be contained or slowed. The image is both grand and sweet, showing love that spills past every limit on its way to the Lord.

Commentary & Notes ↓

Poddarji's Commentary

सेतुबन्धपर बड़ी भीड़ हो गयी, इससे कुछ वानर आकाशमार्गसे उड़ने लगे और दूसरे जलचर जीवोंपर चढ़-चढ़कर पार जा रहे हैं॥

Notes

A charming and chaotic scene. Poddarji describes how the eager army found multiple ways to cross: flying, riding on friendly sea creatures. Divine enthusiasm cannot be contained by a single bridge. The image is both grand and tender, showing the vaanaras' unstoppable devotion.

चौपाई 5
अस कौतुक बिलोकि द्वौ भाई। बिहँसि चले कृपाल रघुराई।।

Asa kautuk biloki dvau bhaaee. bihansi chale kripaal raghuraaee

Seeing such a wondrous spectacle, the two brothers smiled and the compassionate Lord Raghurai proceeded forward.

सेन सहित उतरे रघुबीरा। कहि न जाइ कपि जूथप भीरा।।

Sen sahit utare raghubeeraa. kahi na jaai kapi joothap bheeraa

Raghubira descended with his army, and the multitude of monkey troops was beyond description.

सिंधु पार प्रभु डेरा कीन्हा। सकल कपिन्ह कहुँ आयसु दीन्हा।।

Sindhu paar prabhu deraa keenhaa. sakal kapinh kahun aayasu deenhaa

The Lord established his camp across the ocean and gave orders to all the monkeys.

खाहु जाइ फल मूल सुहाए। सुनत भालु कपि जहँ तहँ धाए।।

Khaahu jaai phal mool suhaae. sunat bhaalu kapi jahan tahan dhaae

He told them to go and eat the beautiful fruits and roots. Hearing this, the bears and monkeys rushed in all directions.

सब तरु फरे राम हित लागी। रितु अरु कुरितु काल गति त्यागी।।

Sab taru phare raam hit laagee. ritu aru kuritu kaal gati tyaagee

All the trees bore fruit for Rama's sake, abandoning the natural order of seasons and time.

खाहिं मधुर फल बटप हलावहिं। लंका सन्मुख सिखर चलावहिं।।

Khaahin madhur phal batap halaavahin. lankaa sanmukh sikhar chalaavahin

They ate sweet fruits and shook the trees, hurling mountain peaks toward Lanka.

जहँ कहुँ फिरत निसाचर पावहिं। घेरि सकल बहु नाच नचावहिं।।

Jahan kahun phirat nisaachar paavahin. gheri sakal bahu naach nachaavahin

Wherever they found roaming demons, they surrounded them all and made them dance wildly.

दसनन्हि काटि नासिका काना। कहि प्रभु सुजसु देहिं तब जाना।।

Dasananhi kaati naasikaa kaanaa. kahi prabhu sujasu dehin tab jaanaa

They bit off their teeth and cut their noses and ears, then released them after making them praise the Lord.

जिन्ह कर नासा कान निपाता। तिन्ह रावनहि कही सब बाता।।

Jinh kar naasaa kaan nipaataa. tinh raavanahi kahee sab baataa

Those whose noses and ears were severed went and told Ravana the entire story.

सुनत श्रवन बारिधि बंधाना। दस मुख बोलि उठा अकुलाना।।

Sunat shravan baaridhi bandhaanaa. das mukh boli uthaa akulaanaa

Hearing about the bridging of the ocean, the ten-headed one spoke up in great agitation.

The leader feeds his own; terror reaches Lanka

In plain words

Seeing the wondrous sight, the two brothers smile, and Raghurai goes forward. Raghuvira descends with his army, the troops beyond all counting. The Lord makes camp across the ocean and gives his commands to all the monkeys, telling them to go and enjoy the sweet fruits and roots. At once the bears and monkeys rush in every direction. All the trees bear fruit for Rama's sake, setting aside the natural order of seasons and time. The monkeys eat the sweet fruit, shake the trees, and hurl mountain peaks toward Lanka. Wherever they find roaming rakshasas, they surround them and make them dance, pull their teeth, cut their noses and ears, then release them after making them praise the Lord. Those so disfigured go and tell Ravana everything. Hearing that the ocean has been bridged, Dashanana speaks up in great agitation.

What it means

Before anything else, Rama sees that his weary army is fed, and a true leader cares for his own before himself. Nature joins the service as the trees fruit out of season, and the monkeys send disfigured rakshasas home as living proof of Rama's power rather than killing them. The news shatters Lanka's calm, and Ravana's agitation marks the moment his confidence first cracks.

Commentary & Notes ↓

Poddarji's Commentary

कृपालु रघुनाथजी तथा लक्ष्मणजी दोनों भाई ऐसा कौतुक देखकर हँसते हुए चले। श्रीरघुवीर सेनासहित समुद्रके पार हो गये। वानरों और उनके सेनापतियों की भीड़ कही नहीं जा सकती॥ प्रभुने समुद्रके पार डेरा डाला और सब वानरों को आज्ञा दी कि जाकर सुन्दर फल-मूल खाओ। यह सुनते ही रीछ-वानर जहाँ-तहाँ दौड़ पड़े॥ श्रीरामजी की सेवा के लिये सब वृक्ष ऋतु-कुऋतु;समय की गति को छोड़कर फल उठे। वानर-भालू मीठे-मीठे फल खा रहे हैं, वृक्षों को हिला रहे हैं और पर्वतों के शिखरों को लंका की ओर फेंक रहे हैं॥ जहाँ कहीं फिरते हुए राक्षसों को पाते हैं, सब घेरकर उन्हें खूब नचाते हैं। फिर दाँतों से उनके नाक-कान काटकर और प्रभु का सुयश कहकर तब छोड़ देते हैं॥ समुद्र बाँधे जाने की बात कानों से सुनते ही दशमुख रावण व्याकुल होकर बोल उठा॥

Notes

Poddarji describes Rama's tender care for his army: after the strenuous crossing, he first ensures they are fed. A true leader attends to his followers' needs before all else. Nature itself serves Rama as trees fruit out of season. The monkeys combine feasting with intimidation, hurling peaks toward Lanka and humiliating any rakshasas they encounter. They do not kill these demons but send them back as living witnesses to Rama's power. The message spreads terror in Lanka. Ravana's agitation marks the turning point: the impossible has happened, and his confidence begins to crack.

बांध्यो बननिधि नीरनिधि जलधि सिंधु बारीस।

सत्य तोयनिधि कंपति उदधि पयोधि नदीस।।5।।

Baandhyo bananidhi neeranidhi jaladhi sindhu baarees

Saty toyanidhi kampati udadhi payodhi nadees (5)

दोहा 5

The sea, the deep, the water-lord; | has this really been bound?

The ocean bridged by monkeys' work? | Can such a thing be found?

Has the ocean truly been bridged? The forest of waters, the treasury of waves, the sea, the deep, the lord of rivers: has it really been bound?

Disbelief breaking into dread

In plain words

Has the ocean truly been bridged? The forest of waters, the treasury of waves, the sea, the deep, the lord of rivers: has it really been bound?

What it means

Ravana names the ocean again and again, each name a title of its might, and every one has been overcome. The piled-up words are the sound of a proud mind refusing to believe what it has heard. Beneath the disbelief, dread is already rising, for he senses the impossible has come to pass.

Commentary & Notes ↓

Poddarji's Commentary

वननिधि, नीरनिधि, जलधि, सिंधु, वारीश, तोयनिधि, कंपति, उदधि, पयोधि नदीशको क्या सचमुच ही बाँध लिया?

Notes

Ravana uses nine synonyms for the ocean, each one a name of power, and yet each one has been conquered. Poddarji notes this rhetorical device shows Ravana's shock. He cannot accept that Rama's forces have accomplished the impossible. The repetition reveals disbelief crumbling into dread.

चौपाई 6
निज बिकलता बिचारि बहोरी। बिहँसि गयउ ग्रह करि भय भोरी।।

Nij bikalataa bichaari bahoree. bihansi gayau grah kari bhay bhoree

Considering his own helplessness again, he laughed and went away, creating false hope to dispel fear.

मंदोदरीं सुन्यो प्रभु आयो। कौतुकहीं पाथोधि बँधायो।।

Mandodareen sunyo prabhu aayo. kautukaheen paathodhi bandhaayo

Mandodari heard that the Lord had come and had playfully caused the ocean to be bridged.

कर गहि पतिहि भवन निज आनी। बोली परम मनोहर बानी।।

Kar gahi patihi bhavan nij aanee. bolee param manohar baanee

Taking her husband by the hand, she brought him to their palace and spoke in most enchanting words.

चरन नाइ सिरु अंचलु रोपा। सुनहु बचन पिय परिहरि कोपा।।

Charan naai siru anchalu ropaa. sunahu bachan piy parihari kopaa

Bowing at his feet and covering her head with her veil, she said, 'Listen to my words, beloved, and abandon your anger.'

नाथ बयरु कीजे ताही सों। बुधि बल सकिअ जीति जाही सों।।

Naath bayaru keeje taahee son. budhi bal sakia jeeti jaahee son

O lord, make enmity only with one whom you can defeat through wisdom and strength.

तुम्हहि रघुपतिहि अंतर कैसा। खलु खद्योत दिनकरहि जैसा।।

Tumhahi raghupatihi antar kaisaa. khalu khadyot dinakarahi jaisaa

What comparison is there between you and Raghupati? It is like a firefly before the sun.

अतिबल मधु कैटभ जेहिं मारे। महाबीर दितिसुत संघारे।।

Atibal madhu kaitabh jehin maare. mahaabeer ditisut sanghaare

He who slew the mighty demons Madhu and Kaitabha, and destroyed the great warrior sons of Diti.

जेहिं बलि बाँधि सहजभुज मारा। सोइ अवतरेउ हरन महि भारा।।

Jehin bali baandhi sahajabhuj maaraa. soi avatareu haran mahi bhaaraa

He who bound Bali and killed him with his natural arm - that same Lord has incarnated to remove the earth's burden.

तासु बिरोध न कीजिअ नाथा। काल करम जिव जाकें हाथा।।

Taasu birodh na keejia naathaa. kaal karam jiv jaaken haathaa

Do not oppose Him, O lord, in whose hands are time, destiny, and all living beings.

Mandodari's plea; wisdom begging at the brink

In plain words

Considering his own helplessness, Ravana laughs and goes away, hiding his fear with false courage. Mandodari hears that the Lord has come and has playfully bridged the ocean. She takes her husband by the hand, brings him to their palace, and speaks in enchanting words. Bowing at his feet and covering her head with her veil, she says: listen to me, beloved, and set aside your anger. O lord, make enmity only with one you can defeat by wisdom and strength. What comparison is there between you and Raghupati? It is like a firefly before the sun. He slew the mighty demons Madhu and Kaitabha and destroyed the great sons of Diti. He bound Bali and slew him with His own hand, and that same Lord has now come to lift the earth's burden. Do not oppose Him, O lord, in whose hands are Time, destiny, and all living beings.

What it means

Mandodari speaks as one of the wisest voices in the whole story, leading Ravana gently and bowing before she dares to advise. Her firefly and the sun is no insult but a true measure, set beside a roll of the Lord's past victories over foes far greater than her husband. Hers is the love that tells the hard truth, knowing that Time and every soul rest in Rama's hands.

Commentary & Notes ↓

Poddarji's Commentary

वह हाथ पकड़कर, पति को अपने महल में लाकर परम मनोहर वाणी बोली। चरणों में सिर नवाकर उसने अपना आँचल पसारा और कहा;हे प्रियतम! क्रोध त्यागकर मेरा वचन सुनिये॥ हे नाथ! वैर उसी के साथ करना चाहिये जिसे बुद्धि और बल के द्वारा जीत सको। आप में और श्रीरघुनाथजी में कैसा अन्तर है;जैसा जुगनू और सूर्य में॥ हे नाथ! उनका विरोध न कीजिये, जिनके हाथ में काल, कर्म और जीव सभी हैं॥ जिन्होंने अत्यन्त बलवान मधु और कैटभ दैत्यों को मारा और महान शूरवीर दिति के पुत्रों का संहार किया; जिन्होंने बलि को बाँधा और सहस्रबाहु को मारा, वे भगवान पृथ्वी का भार हरण करने के लिये अवतीर्ण हुए हैं॥ फिर अपनी व्याकुलताको विचारकर, भय भुलाकर वह हँसता हुआ घर गया। मन्दोदरीने सुना कि प्रभु [श्रीरामजी] आ गये और खेल-ही-खेलमें ही समुद्रको बँधवा लिया है॥ जिसने खेल-ही-खेल में समुद्र बँधा लिया और जो सेना सहित सुबेल पर्वत पर आ उतरा। भाई! कहो, वह मनुष्य है जिसे कहते हो कि हम खा लेंगे? सब गाल फुला-फुला कर बातें कर रहे हैं॥ श्रीरघुनाथजीके चरणोंमें सिर नवाकर शेषावतार श्रीलक्ष्मणजी तुरंत चले। उनके साथ अंगद, नील, मयंद, नल और हनुमान् आदि उत्तम योद्धा थे॥

Notes

Mandodari is one of the great voices of wisdom in the Manas. Poddarji describes her skillful approach: she leads Ravana gently, bows humbly, and asks him to listen without anger. Her simile comparing Ravana to a firefly and Rama to the sun is bold and beautiful. She lists Rama's previous avatars: as Vishnu (Madhu-Kaitabha), Vamana (Bali), and others. Each defeated mightier foes than Ravana. Her plea is both theological and deeply personal. She knows Kala, destiny, and all souls rest in Rama's hands.

रामहि सौपि जानकी नाइ कमल पद माथ।

सुत कहुँ राज समर्पि बन जाइ भजिअ रघुनाथ।।6।।

Raamahi saupi jaanakee naai kamal pad maath

Sut kahun raaj samarpi ban jaai bhajia raghunaath (6)

दोहा 6

Return Sita, bow your head | at Rama's lotus feet;

give kingdom to your son, and go | where forest-worship's sweet.

Return Janaki to Rama, bowing your head at his lotus feet. Give the kingdom to your son, go to the forest and worship Raghunath.

The way of surrender offered and refused

In plain words

Return Janaki to Rama, bowing your head at his lotus feet. Give the kingdom to your son, go to the forest, and worship Raghunath.

What it means

Mandodari's counsel is perfect in its plainness: give back Sita, give up the throne, and worship Rama. She sees what Ravana will not, that rescue lies in surrender and not in war. The path she names would have brought him honor instead of ruin, had pride let him take it.

Commentary & Notes ↓

Poddarji's Commentary

[श्रीरामजीके] चरणकमलोंमें सिर नवाकर (उनकी शरणमें जाकर) उनको जानकीजी सौंप दीजिये और आप पुत्रको राज्य देकर वनमें जाकर श्रीरघुनाथजीका भजन कीजिये॥

Notes

Mandodari's advice is perfect in its simplicity: surrender Sita, renounce the throne, worship Rama. Poddarji notes she sees clearly what Ravana cannot. Salvation lies in submission, not war. This is the path of vanaprastha, the third ashrama, and it would have brought Ravana honor rather than destruction.

चौपाई 7
नाथ दीनदयाल रघुराई। बाघउ सनमुख गएँ न खाई।।

Naath deenadayaal raghuraaee. baaghau sanamukh gaen na khaaee

O Lord, compassionate to the humble, Raghurai! A tiger does not devour one who approaches it with respect.

चाहिअ करन सो सब करि बीते। तुम्ह सुर असुर चराचर जीते।।

Chaahia karan so sab kari beete. tumh sur asur charaachar jeete

Whatever needed to be done has been accomplished by You. You have conquered gods, demons, and all moving and non-moving beings.

संत कहहिं असि नीति दसानन। चौथेंपन जाइहि नृप कानन।।

Sant kahahin asi neeti dasaanan. chauthempan jaaihi nrip kaanan

Saints speak this wisdom, O ten-headed one: In the fourth stage of life, a king should go to the forest.

तासु भजन कीजिअ तहँ भर्ता। जो कर्ता पालक संहर्ता।।

Taasu bhajan keejia tahan bhartaa. jo kartaa paalak sanhartaa

One should worship Him who is the creator, protector, and destroyer - that Supreme Lord.

सोइ रघुवीर प्रनत अनुरागी। भजहु नाथ ममता सब त्यागी।।

Soi raghuveer pranat anuraagee. bhajahu naath mamataa sab tyaagee

That same Raghuvira is devoted to His devotees. Worship Him, O Lord, abandoning all attachment.

मुनिबर जतनु करहिं जेहि लागी। भूप राजु तजि होहिं बिरागी।।

Munibar jatanu karahin jehi laagee. bhoop raaju taji hohin biraagee

For whom the great sages strive with effort, and kings renounce their kingdoms to become detached.

सोइ कोसलधीस रघुराया। आयउ करन तोहि पर दाया।।

Soi kosaladhees raghuraayaa. aayau karan tohi par daayaa

That same Lord of Kosala, Raghuraya, has come to show mercy upon you.

जौं पिय मानहु मोर सिखावन। सुजसु होइ तिहुँ पुर अति पावन।।

Jaun piy maanahu mor sikhaavan. sujasu hoi tihun pur ati paavan

If you accept my counsel, beloved, pure fame will spread throughout the three worlds.

Mandodari's plea; surrender as the only path

In plain words

Mandodari says: O lord, Raghurai is kind to the humble. A tiger does not eat one who comes before it with respect. Whatever you needed to do, you have done; you have conquered gods, demons, and all that moves and does not move. The saints teach that in the fourth stage of life a king should go to the forest. There one should worship the Lord who creates, protects, and destroys. That same Raghuvira loves His devotees; worship Him, my lord, and let go of all attachment. The great sages strive for Him, and kings give up their thrones to seek Him in detachment. That same Lord of Koshala, Raghuraya, has come to show you mercy. If you accept my counsel, beloved, pure fame will spread through the three worlds.

What it means

Mandodari is offering Ravana the gentlest possible door: not defeat, but surrender to the One who has already come close. She frames Rama not as an enemy but as the Lord whom sages chase and kings renounce kingdoms to find, so that bowing to Him would be no shame but the crown of a life. The verse holds out the path of righteous retirement, the truth that real victory is to lay one's pride at the feet of the Divine while there is still time.

Commentary & Notes ↓

Poddarji's Commentary

हे नाथ! श्रीरघुनाथजी तो दीनों पर दया करने वाले हैं। सम्मुख जाने पर तो बाघ भी नहीं खाता। आपको जो कुछ करना चाहिये था, वह सब आप कर चुके। आपने देवता, राक्षस तथा चर-अचर सभी को जीत लिया॥ हे दशमुख! संतजन ऐसी नीति कहते हैं कि चौथेपन (बुढ़ापे) में राजा को वन में चला जाना चाहिये। हे स्वामी! वहाँ आप उनका भजन कीजिये जो सृष्टि के रचनेवाले, पालनेवाले और संहार करनेवाले हैं॥ वही कोसलाधीश श्रीरघुनाथजी आप पर दया करने आये हैं। हे प्रियतम! यदि आप मेरी सीख मान लेंगे, तो आपका अत्यन्त पवित्र और सुन्दर यश तीनों लोकों में फैल जायगा॥ यहाँ श्रीरघुवीर सुबेल पर्वत पर सेना की बड़ी भीड़ (बड़े समूह) के साथ उतरे। पर्वत का एक बहुत ऊँचा, परम रमणीय, समतल और विशेष रूप से उज्ज्वल शिखर देखकर॥

Notes

Mandodari continues her plea with increasing urgency and tenderness. She reminds Ravana that Rama is deena-dayaalu, compassionate to the humble; even a tiger spares one who comes in surrender. She invokes the wisdom of the saints: in the fourth ashrama, a king should renounce and seek the Divine. Rama has come not to destroy but to bestow mercy. If Ravana would only listen, immortal fame awaits him rather than infamy. Poddarji observes that Mandodari offers the path of righteous retirement.

अस कहि नयन नीर भरि गहि पद कंपित गात।

नाथ भजहु रघुनाथहि अचल होइ अहिवात।।7।।

Asa kahi nayan neer bhari gahi pad kampit gaat

Naath bhajahu raghunaathahi achal hoi ahivaat (7)

दोहा 7

With tearful eyes she clasped his feet, | her body trembling so:

'Worship Rama, keep me blessed; | don't let my fortune go.'

Saying this with tears in her eyes, grasping his feet, her body trembling, Mandodari pleaded: 'O Lord, worship Raghunath, so my saubhagya may remain secure.'

A wife's last plea; love trembling before Time

In plain words

Saying this, with tears filling her eyes, Mandodari grasps Ravana's feet, her body trembling. She pleads: O lord, worship Raghunath, so that my saubhagya may stay secure.

What it means

Mandodari has come to the end of argument; what remains is only her body at his feet and her tears. She asks not for her own life but for the unbroken blessing of her marriage, the saubhagya that surrender to Rama alone can now protect. Here love and dread meet in one trembling gesture, and the truth she has grasped is plain: Ravana's only hope, and hers, is to bow.

Commentary & Notes ↓

Poddarji's Commentary

ऐसा कहकर, नेत्रोंमें [करुणाका] जल भरकर और पतिके चरण पकड़कर, काँपते हुए शरीरसे मन्दोदरीने कहा-हे नाथ! श्रीरघुनाथजीका भजन कीजिये, जिससे मेरा सुहाग अचल हो जाय॥

Notes

Mandodari's love and fear are palpable. Poddarji notes she grasps the truth: Ravana's only hope is surrender. Her trembling body and tears show the depth of her devotion to her husband and her dread of what is coming. The word saubhagya (the blessing of wifehood) carries enormous weight. She is asking Ravana to save not just himself but their entire bond.

चौपाई 8
तब रावन मयसुता उठाई। कहै लाग खल निज प्रभुताई।।

Tab raavan mayasutaa uthaaee. kahai laag khal nij prabhutaaee

Then Ravana lifted up Maya's daughter and began to speak of his own prowess to the wicked one.

सुनु तै प्रिया बृथा भय माना। जग जोधा को मोहि समाना।।

Sunu tai priyaa brithaa bhay maanaa. jag jodhaa ko mohi samaanaa

Listen, beloved, you have entertained fear in vain. What warrior in the world is equal to me?

बरुन कुबेर पवन जम काला। भुज बल जितेउँ सकल दिगपाला।।

Barun kuber pavan jam kaalaa. bhuj bal jiteun sakal digapaalaa

Varuna, Kubera, Vayu, Yama and Kala - I have conquered all the guardians of the directions with the strength of my arms.

देव दनुज नर सब बस मोरें। कवन हेतु उपजा भय तोरें।।

Dev danuj nar sab bas moren. kavan hetu upajaa bhay toren

Gods, demons and men are all under my control. For what reason has fear arisen in you?

नाना बिधि तेहि कहेसि बुझाई। सभाँ बहोरि बैठ सो जाई।।

Naanaa bidhi tehi kahesi bujhaaee. sabhaan bahori baith so jaaee

In various ways he explained this to her and consoled her, then he went and sat again in the assembly.

मंदोदरीं हदयँ अस जाना। काल बस्य उपजा अभिमाना।।

Mandodareen hadayan asa jaanaa. kaal basy upajaa abhimaanaa

Mandodari understood in her heart that this pride had arisen because he was under the sway of Time.

सभाँ आइ मंत्रिन्ह तेंहि बूझा। करब कवन बिधि रिपु सैं जूझा।।

Sabhaan aai mantrinh tenhi boojhaa. karab kavan bidhi ripu sain joojhaa

Coming to the assembly, he asked his ministers how he should fight with the enemy.

कहहिं सचिव सुनु निसिचर नाहा। बार बार प्रभु पूछहु काहा।।

Kahahin sachiv sunu nisichar naahaa. baar baar prabhu poochhahu kaahaa

The ministers said, 'Listen, O lord of demons, why do you ask again and again, master?'

कहहु कवन भय करिअ बिचारा। नर कपि भालु अहार हमारा।।

Kahahu kavan bhay karia bichaaraa. nar kapi bhaalu ahaar hamaaraa

Tell us what fear should be considered? Men, monkeys and bears are our food.

Pride answering love; the deaf grip of Time

In plain words

Then Ravana lifts up Mandodari and begins to boast of his own power. He says: Listen, beloved, you have feared for nothing. What warrior in the world is my equal? Varuna, Kubera, Vayu, Yama, and Kala, all the guardians of the directions, I have conquered with the strength of my arms. Gods, demons, and men are all under my control; why has fear arisen in you? In many ways he reassures her, then goes and sits again in the assembly. But Mandodari understands in her heart that this pride has risen because Kala has seized him. Coming to the assembly, Ravana asks his ministers how he should fight the enemy. The ministers say: Listen, O lord of rakshasas, why do you keep asking again and again? Tell us, what is there to fear? Men, monkeys, and bears are only our food.

What it means

Ravana meets his wife's love with boasting and her truth with pride, the tragic pattern of a soul that cannot bear to be small. Mandodari sees what he cannot: that his arrogance is not strength but a symptom, the hand of Death already closed around him. When wise warning is answered by flattery that calls the enemy mere food, we watch a kingdom choose the lie it prefers over the truth that could save it.

Commentary & Notes ↓

Poddarji's Commentary

तब रावण ने मन्दोदरी को उठाया और वह दुष्ट उससे अपनी प्रभुता कहने लगा;हे प्रिये! सुन, तूने व्यर्थ भय माना। जगत में मेरे समान योद्धा कौन है?॥ मन्दोदरी ने उसे बहुत तरह से समझाकर कहा किन्तु रावण ने उसकी एक भी बात न सुनी और वह फिर सभा में जाकर बैठ गया। मन्दोदरी ने हृदय में ऐसा जान लिया कि काल के वश होने से पति को अभिमान हो गया है॥ वरुण, कुबेर, पवन, यमराज आदि सभी दिग्पालों को तथा काल को भी मैंने अपनी भुजाओं के बल से जीत रखा है। देवता, दानव और मनुष्य सभी मेरे वश में हैं। फिर तुझको यह भय किस कारण उत्पन्न हो गया?॥ सभा में आकर उसने मन्त्रियों से पूछा कि शत्रु के साथ किस प्रकार से युद्ध करना होगा? मन्त्री कहने लगे;हे राक्षसों के नाथ! हे प्रभु! सुनिये, आप बार-बार क्या पूछते हैं?॥ ये सभी मूर्ख खुशामदी मन्त्री मुँहदेखी बातें कह रहे हैं। हे नाथ! इस प्रकार की बातों से काम नहीं चलेगा। एक ही बंदर समुद्र लाँघकर आया था। उसका चरित्र सब लोग अब भी मन-ही-मन गाया करते हैं॥ लोभ जिनका अधर है, यमराज भयानक दाँत है। माया हँसी है, दिक्पाल भुजाएँ हैं। अग्नि मुख है, वरुण जीभ है। उत्पत्ति, पालन और प्रलय जिनकी चेष्टा है॥ सुग्रीव ने कहा;हे रघुनाथजी! सुनिये। चन्द्रमा में पृथ्वी की छाया दिखायी दे रही है। किसी ने कहा;चन्द्रमा को राहु ने मारा था। वही चोट का काला दाग हृदय पर पड़ा हुआ है॥ हे प्राणपति! सुनिये, ऐसा विचारकर प्रभुसे वैर छोड़कर श्रीरघुवीरके चरणोंमें प्रेम कीजिये, जिससे मेरा सुहाग न जाय॥

Notes

Poddarji observes Ravana's tragic flaw in full display: instead of heeding wisdom, he silences it with arrogance. His response to love is boasting; his answer to truth is pride. Mandodari, however, perceives the deeper cause. She sees that Kala (Time, Death) has gripped her husband, and that is why he cannot hear reason. In the assembly, the sycophantic ministers tell Ravana exactly what he wants to hear: the enemy is nothing but food. Wise counsel drowns in flattery.

सब के बचन श्रवन सुनि कह प्रहस्त कर जोरि।

निति बिरोध न करिअ प्रभु मत्रिंन्ह मति अति थोरि।।8।।

Sab ke bachan shravan suni kah prahast kar jori

Niti birodh na karia prabhu matrinnh mati ati thori (8)

दोहा 8

Hearing all, Prahasta spoke | with folded hands and true:

'Don't act against good policy, Lord; | these ministers have no clue.'

Hearing everyone's words, Prahasta spoke with folded hands: 'O Lord, act not against wise policy. These ministers have very little sense.'

One honest voice in a flattering court

In plain words

Hearing everyone's words, Prahasta speaks with folded hands: O lord, do not act against wise policy. These ministers have very little sense.

What it means

Where the court offers only what pleases, Prahasta steps forward to say the hard thing plainly. Folding his hands, he risks anger to name the foolishness around him, a rare and costly act in a hall ruled by fear. The verse honors the courage of honest counsel, the friend who loves enough to contradict.

Commentary & Notes ↓

Poddarji's Commentary

कानोंसे सबके वचन सुनकर [रावणका पुत्र] प्रहस्त हाथ जोड़कर कहने लगा-हे प्रभु! नीतिके विरुद्ध कुछ भी नहीं करना चाहिये, मन्त्रियोंमें बहुत ही थोड़ी बुद्धि है॥

Notes

Prahasta, Ravana's commander, steps forward to speak truth where others offer only flattery. Poddarji notes that even within Ravana's court, some recognize the folly of war. But Ravana's ego overrides all counsel. Prahasta risks his father's anger for the sake of honest words, a rare and precious act in a court ruled by fear.

चौपाई 9
कहहिं सचिव सठ ठकुरसोहाती। नाथ न पूर आव एहि भाँती।।

Kahahin sachiv sath thakurasohaatee. naath na poor aava ehi bhaantee

The foolish ministers speak only to please their lord, saying that no enemy can come in this manner.

बारिधि नाघि एक कपि आवा। तासु चरित मन महुँ सबु गावा।।

Baaridhi naaghi eka kapi aavaa. taasu charit man mahun sabu gaavaa

One monkey crossed the ocean and came here, and everyone sang of his deeds in their hearts.

छुधा न रही तुम्हहि तब काहू। जारत नगरु कस न धरि खाहू।।

Chhudhaa na rahee tumhahi tab kaahoo. jaarat nagaru kas na dhari khaahoo

Were you not hungry then? Why did you not seize and devour him while he was burning the city?

सुनत नीक आगें दुख पावा। सचिवन अस मत प्रभुहि सुनावा।।

Sunat neek aagen dukh paavaa. sachivan asa mat prabhuhi sunaavaa

It sounds good to hear, but brings suffering later - such counsel the ministers gave to their lord.

जेहिं बारीस बँधायउ हेला। उतरेउ सेन समेत सुबेला।।

Jehin baarees bandhaayau helaa. utareu sen samet subelaa

The one who had the ocean bridged with ease has now crossed over with his entire army at dawn.

सो भनु मनुज खाब हम भाई। बचन कहहिं सब गाल फुलाई।।

So bhanu manuj khaab ham bhaaee. bachan kahahin sab gaal phulaaee

That human lord we shall devour, O brothers - thus they all speak with puffed cheeks.

तात बचन मम सुनु अति आदर। जनि मन गुनहु मोहि करि कादर।।

Taat bachan mam sunu ati aadar. jani man gunahu mohi kari kaadar

My son, listen to my words with great respect, and do not consider me cowardly in your mind.

प्रिय बानी जे सुनहिं जे कहहीं। ऐसे नर निकाय जग अहहीं।।

Priy baanee je sunahin je kahaheen. aise nar nikaay jag ahaheen

Those who listen to and speak only pleasant words - such men exist in multitudes in this world.

बचन परम हित सुनत कठोरे। सुनहिं जे कहहिं ते नर प्रभु थोरे।।

Bachan param hit sunat kathore. sunahin je kahahin te nar prabhu thore

Words that are supremely beneficial but sound harsh to hear - few are the men who listen to or speak such words.

प्रथम बसीठ पठउ सुनु नीती। सीता देइ करहु पुनि प्रीती।।

Pratham baseeth pathau sunu neetee. seetaa dei karahu puni preetee

First send an envoy, listen to wise counsel - return Sita and then make peace.

Bitter medicine; the counsel that could have saved Lanka

In plain words

Prahasta says: The foolish ministers speak only to please you, claiming no enemy can come this way. But one monkey crossed the ocean and came here, and everyone sang of his deeds in their hearts. Were you not hungry then? Why did you not seize and eat him while he burned the city? Such talk sounds sweet but brings suffering later; this is the counsel these ministers give. The one who bridged the ocean with ease has now crossed over at dawn with his whole army. Yet they say, That human lord we shall devour, brothers, speaking with puffed-up cheeks. My son, listen to my words with respect, and do not think me a coward. Those who only hear and speak pleasant words exist in crowds in this world. But words that truly help, though harsh to the ear, few will listen to or speak. First send an envoy and listen to wise policy. Return Sita, and then make peace.

What it means

Prahasta lays bare the difference between sweet poison and bitter medicine, the flattery that comforts now and the truth that wounds but heals. He reminds the court that a single monkey burned Lanka unstopped, so their boasts about eating armies are empty noise. His plea, return Sita and make peace, is the counsel that would have spared the city; that it goes unheeded is the whole tragedy in miniature.

Commentary & Notes ↓

Poddarji's Commentary

हे तात! मेरे वचनों को बहुत आदर से सुनिये। मुझे मन में कायर न समझ लीजियेगा। जगत में ऐसे मनुष्य झुंड-के-झुंड हैं जो प्यारी बातें ही सुनते और कहते हैं॥ सुनने में कठोर परन्तु परिणाम में परम हितकारी वचन जो सुनते और कहते हैं, वे मनुष्य बहुत ही थोड़े हैं। नीति सुनिये, पहले दूत भेजिये, और सीता को देकर श्रीरामजी से प्रीति कर लीजिये॥ श्रीरामजीके वचन सुनकर वह खूब हँसा (और बोला--) मुझे ज्ञान सिखाते हो? उस समय वैर करते तो नहीँ डरे, अब प्राण प्यारे लग रहे हैं॥ उस (महान प्रतापी और जगप्रसिद्ध) रावणको (मुझे) तू छोटा कहता है और मनुष्यकी बड़ाई करता है? अरे दुष्ट, असभ्य, तुच्छ बंदर! अब मैंने तेरा ज्ञान जान लिया॥ समुद्रके वचन सुनकर प्रभु श्रीरामजीने मन्त्रियोंको बुलाकर ऐसा कहा--अब विलम्ब किसलिये हो रहा है? सेतु (पुल) तैयार करो, जिससे सेना उतरे।

Notes

Prahasta's speech is a masterwork of niti (statecraft). Poddarji notes his courage in speaking truth to power. He reminds the court of a devastating fact: one single monkey burned Lanka, and no one could stop him. Now an entire army has crossed the ocean. The ministers who boast of eating humans and monkeys could not even handle Hanuman. Prahasta distinguishes bitter medicine from sweet poison, and urges negotiation. Return Sita, make peace. This is the counsel that would have saved Lanka.

नारि पाइ फिरि जाहिं जौं तौ न बढ़ाइअ रारि।

नाहिं त सन्मुख समर महि तात करिअ हठि मारि।।9।।

Naari paai phiri jaahin jaun tau na badhaaia raari

Naahin ta sanmukh samar mahi taat karia hathi maari (9)

दोहा 9

If taking her they leave in peace, | don't push the conflict more;

if not, then fight them face to face | with stubborn will for war.

If they take back the woman and leave, do not escalate the conflict. But if not, then face them on the battlefield and fight them with all your might.

Last reasonable word; peace before the sword

In plain words

Prahasta says: If they take back the woman and leave, do not push the quarrel further. But if they will not, then face them on the battlefield and fight them with all your strength.

What it means

Prahasta closes with sober wisdom: give back what was wrongly taken, and fight only if there is no other way. Even among the rakshasas, sound policy is spoken aloud; the catastrophe is that Ravana alone will not hear it. This doha seals the opening of the war's story, the bridge built, the army across, every voice of reason raised and refused.

Commentary & Notes ↓

Poddarji's Commentary

यदि वे स्त्री पाकर लौट जायें, तब तो [व्यर्थ] झगड़ा न बढ़ाइये। नहीं तो (यदि न फिरें तो) हे तात! सम्मुख युद्धभूमिमें उनसे हठपूर्वक (डटकर) मार-काट कीजिये॥

Notes

Prahasta concludes with sensible military counsel: return Sita if possible, fight only as a last resort. Poddarji observes that even among the rakshasas, reasonable policy is recognized. The tragedy is that Ravana alone refuses to listen. His pride has sealed Lanka's fate. This doha closes the opening movement of Lanka Kanda, having set the stage: the bridge is built, the army has crossed, Mandodari has pleaded, Prahasta has counseled, and Ravana has refused them all.

चौपाई 10
यह मत जौं मानहु प्रभु मोरा। उभय प्रकार सुजसु जग तोरा।।

Yah mat jaun maanahu prabhu moraa. ubhay prakaar sujasu jag toraa

If you accept this counsel of mine, O Lord, your glory will spread throughout the world in both ways.

सुत सन कह दसकंठ रिसाई। असि मति सठ केहिं तोहि सिखाई।।

Sut san kah dasakanth risaaee. asi mati sath kehin tohi sikhaaee

The ten-headed Ravana angrily said to his son, 'O fool, who has taught you such wisdom?'

अबहीं ते उर संसय होई। बेनुमूल सुत भयहु घमोई।।

Abaheen te ura sansay hoee. benumool sut bhayahu ghamoee

From this very moment doubt has entered my heart - you have become confused at the very root, my son.

सुनि पितु गिरा परुष अति घोरा। चला भवन कहि बचन कठोरा।।

Suni pitu giraa parush ati ghoraa. chalaa bhavan kahi bachan kathoraa

Hearing his father's extremely harsh and terrible words, he departed to his palace speaking bitter words.

हित मत तोहि न लागत कैसें। काल बिबस कहुँ भेषज जैसें।।

Hit mat tohi na laagat kaisen. kaal bibas kahun bheshaj jaisen

How is it that beneficial advice does not appeal to you? It is like medicine to one who is under the sway of death.

संध्या समय जानि दससीसा। भवन चलेउ निरखत भुज बीसा।।

Sandhyaa samay jaani dasaseesaa. bhavan chaleu nirakhat bhuj beesaa

Knowing it was evening time, the ten-headed one went to his palace, gazing upon his twenty arms.

लंका सिखर उपर आगारा। अति बिचित्र तहँ होइ अखारा।।

Lankaa sikhar upar aagaaraa. ati bichitr tahan hoi akhaaraa

On the peak of Lanka was a palace, most wondrous, where there was a beautiful arena.

बैठ जाइ तेही मंदिर रावन। लागे किंनर गुन गन गावन।।

Baith jaai tehee mandir raavan. laage kinnar gun gan gaavan

Ravana went and sat in that very palace, where Kinnaras began singing melodious songs.

बाजहिं ताल पखाउज बीना। नृत्य करहिं अपछरा प्रबीना।।

Baajahin taal pakhaauj beenaa. nrity karahin apachharaa prabeenaa

Drums, tabla, and veena began to play, and skilled celestial dancers performed their dance.

Wisdom rejected; pleasure where ruin looms

In plain words

Prahasta says: If you accept this counsel of mine, O lord, your good name will spread through the world either way. The ten-headed Ravana answers his son angrily: O fool, who taught you such thinking? Already doubt has entered my heart; you have become like a weed at the root of the bamboo. Hearing his father's harsh and terrible words, Prahasta departs to his palace, speaking bitter words in return: Wholesome advice no longer reaches you, just as medicine fails one already seized by death. Knowing it is the hour of sandhya, the ten-headed one walks to his palace, gazing on his twenty arms. Atop the peak of Lanka stood a palace of wondrous beauty, where an arena of pleasure was arrayed. Ravana goes and takes his seat there, and the kinnaras begin singing songs of praise. Drums, pakhawaj, and veena ring out together, and skilled apsaras begin their graceful dance.

What it means

Ravana brands his truest counsel a weed and turns from it to music and dancing, choosing pleasure in the very shadow of doom. Prahasta's parting line is the verse's verdict: good advice cannot reach a man whom death has already claimed, just as medicine is wasted on one beyond cure. When the heart shuts against correction, even the evening hour of prayer becomes only another excuse for indulgence.

Commentary & Notes ↓

Poddarji's Commentary

अभी से हृदय में संदेह हो रहा है? हे पुत्र! तू तो बाँस की जड़ में घमोई हुआ (तू मेरे वंश के अनुकूल नहीं हुआ)। पिता की अत्यन्त घोर और कठोर वाणी सुनकर प्रहस्त कड़े वचन कहता हुआ घर को चला गया॥ हित की सलाह आपको कैसे नहीं लगती, जैसे मृत्यु के वश हुए रोगी को दवा नहीं लगती। सन्ध्या का समय जानकर रावण अपनी बीसों भुजाओं को देखता हुआ महल को चला॥ लंका की चोटी पर एक अत्यन्त विचित्र महल था। वहाँ नाच-गान का अखाड़ा जमता था। रावण उस महल में जाकर बैठ गया। किन्नर उसके गुणसमूहों को गाने लगे॥ ताल, पखावज और वीणा बज रहे हैं। नृत्य में प्रवीण अप्सराएँ नाच रही हैं॥ हनुमान्‌जीने कहा-हे प्रभो! सुनिये, चन्द्रमा आपका प्रिय दास है। आपकी सुन्दर श्याम मूर्ति चन्द्रमाके हृदयमें बसती है, वही श्यामताकी झलक चन्द्रमामें है॥

Notes

Vibhishana's brother (Prahasta/Kumbhakarna context). 'Sandhya' left transliterated as it is a well-known devotional term for the evening prayer hour. 'Kinnaras' and 'apsaras' are celestial musicians and dancers. 'Pakhawaj' is a double-headed drum. Chaupai couplets separated by double newlines.

सुनासीर सत सरिस सो संतत करइ बिलास।

परम प्रबल रिपु सीस पर तद्यपि सोच न त्रास।।10।।

Sunaaseer sat saris so santat karai bilaas

Param prabal ripu sees par tadyapi soch na traas (10)

दोहा 10

Like hundred Indras he enjoys | his pleasures unafraid;

though death looms near upon his head, | he's neither scared nor swayed.

He indulges constantly in pleasures like a hundred Indras. Though a supremely powerful enemy looms over his head, he feels neither worry nor fear.

Heedless luxury under the gathering storm

In plain words

Ravana indulges constantly in pleasures like a hundred Indras. Though a supremely powerful enemy looms over his head, he feels neither worry nor fear.

What it means

Ravana revels like a hundred kings of heaven while the One who will undo him stands at the gate. His calm is not peace but blindness, the deadly ease of a man who has stopped seeing what is coming. The verse holds up his fearlessness as the very mark of his ruin, for to feel no dread when the Lord approaches in wrath is the deepest delusion of pride.

Commentary & Notes ↓

Poddarji's Commentary

वह निरन्तर सैकड़ों इन्द्रोंके समान भोग-विलास करता रहता है। यद्यपि [श्रीरामजी-सरीखा] अत्यन्त प्रबल शत्रु सिरपर है, फिर भी उसको न तो चिन्ता है और न डर ही है॥

Notes

Doha describing Ravana's heedless luxury. 'Indra' is the king of the devas. The verse underscores Ravana's fatal pride.

चौपाई 11
इहाँ सुबेल सैल रघुबीरा। उतरे सेन सहित अति भीरा।।

Ihaan subel sail raghubeeraa. utare sen sahit ati bheeraa

Here at Mount Suvela, Raghuvira descended with his army in great haste.

सिखर एक उतंग अति देखी। परम रम्य सम सुभ्र बिसेषी।।

Sikhar eka utang ati dekhee. param ramy sam subhr biseshee

He saw a very high peak that was supremely beautiful and especially white and pure.

तहँ तरु किसलय सुमन सुहाए। लछिमन रचि निज हाथ डसाए।।

Tahan taru kisalay suman suhaae. lachhiman rachi nij haath dasaae

There Lakshmana with his own hands arranged tender leaves and beautiful flowers.

ता पर रूचिर मृदुल मृगछाला। तेहीं आसान आसीन कृपाला।।

Taa par roochir mridul mrigachhaalaa. teheen aasaan aaseen kripaalaa

Upon that he placed a beautiful soft deerskin, and the compassionate Lord seated himself there.

प्रभु कृत सीस कपीस उछंगा। बाम दहिन दिसि चाप निषंगा।।

Prabhu krit sees kapees uchhangaa. baam dahin disi chaap nishangaa

The Lord made the monkey king his pillow, with bow and quiver on left and right sides.

दुहुँ कर कमल सुधारत बाना। कह लंकेस मंत्र लगि काना।।

Duhun kar kamal sudhaarat baanaa. kah lankes mantr lagi kaanaa

With both lotus hands he was adjusting his arrows, when the king of Lanka came whispering secret counsel.

बड़भागी अंगद हनुमाना। चरन कमल चापत बिधि नाना।।

Badabhaagee angad hanumaanaa. charan kamal chaapat bidhi naanaa

The greatly fortunate Angada and Hanuman were pressing his lotus feet in various ways.

प्रभु पाछें लछिमन बीरासन। कटि निषंग कर बान सरासन।।

Prabhu paachhen lachhiman beeraasan. kati nishang kar baan saraasan

Behind the Lord sat brave Lakshmana with quiver at his waist and bow and arrows in hand.

Stillness at Suvela; the Lord resting among His own

In plain words

Here at Mount Suvela, Shri Raghuvira descends with his great army. He sees one peak, soaring high, supremely beautiful, smooth, and gleaming white. There Lakshmana arranges tender leaves and lovely flowers with his own hands. Upon them he spreads a soft, beautiful deerskin, and the compassionate Lord takes his seat. The Lord rests his head in the lap of the monkey king Sugriva, with bow and quiver at his left and right. With both lotus hands he sets his arrows, while Vibhishana draws near and whispers secret counsel. The greatly blessed Angada and Hanuman press the Lord's lotus feet with tender devotion. Behind the Lord sits brave Lakshmana, quiver at his waist, bow and arrows ready in his hand.

What it means

After the noise of Ravana's court, the scene grows quiet and tender: the Lord at rest among those who love Him, served by their own hands. Lakshmana shapes a bed of leaves, Sugriva offers his lap, Hanuman and Angada press His feet, and each act of care is itself a form of worship. This is the heart of bhakti made visible, the soul finding its whole joy in nearness to the Lord and in small, loving service to Him.

Commentary & Notes ↓

Poddarji's Commentary

वहाँ लक्ष्मणजी ने वृक्षों के कोमल पत्ते और सुन्दर फूल अपने हाथों से सजाकर बिछा दिये। उस पर सुन्दर और कोमल मृगछाला बिछा दी। उसी आसन पर कृपालु श्रीरामजी विराजमान थे॥ प्रभु श्रीरामजी वानरराज सुग्रीव की गोद में अपना सिर रखे हैं। उनकी बायीं ओर धनुष तथा दाहिनी ओर तरकस है। वे अपने दोनों कर-कमलों से बाण सुधार रहे हैं। [इधर] लंकेश रावण कानों से लगकर [मन्त्रियों से] सलाह कर रहा है॥ परम भाग्यशाली अंगद और हनुमान अनेकों प्रकार से प्रभु के चरण-कमलों को दबा रहे हैं। लक्ष्मणजी कमर में तरकस कसे और हाथों में धनुष-बाण लिये वीरासन से प्रभु के पीछे सुशोभित हैं॥ प्रभुके वचन कानोंसे सुनकर वानर-समूह तृप्त नहीं होते। वे सब बार-बार सिर नवाते हैं और चरणकमलोंको पकडते हैं॥

Notes

Beautiful devotional scene on Mount Suvela. 'Monkey king' is Sugriva. 'Raghuvira' is Rama, the hero of the Raghu dynasty. The image of Rama resting in Sugriva's lap with Hanuman at his feet is a beloved meditation image.

एहि बिधि कृपा रूप गुन धाम रामु आसीन।

धन्य ते नर एहिं ध्यान जे रहत सदा लयलीन।।11(क)।।

पूरब दिसा बिलोकि प्रभु देखा उदित मंयक।

कहत सबहि देखहु ससिहि मृगपति सरिस असंक।।11(ख)।।

Ehi bidhi kripaa roop gun dhaam raamu aaseen

Dhany te nar ehin dhyaan je rahat sadaa layaleen.11(ka)

Poorab disaa biloki prabhu dekhaa udit manyak

Kahat sabahi dekhahu sasihi mrigapati saris asank.11(kha)

दोहा 12

Thus Rama sits, compassion's home, | of grace and virtue bright;

blessed are they who stay absorbed | in this meditation's light.

Thus seated is Rama, the abode of compassion, beauty, and virtue. Blessed are those who remain always absorbed in this meditation.

Looking to the east, the Lord saw the moon rising. He said to all: 'Behold the moon, fearless as a lion among deer.'

An image to dwell in; the Lord and the rising moon

In plain words

Thus seated is Rama, the home of compassion, beauty, and virtue. Blessed are those who remain forever absorbed in this meditation. Looking to the east, the Lord sees the moon rising. He says to all: Behold the moon, fearless as a lion among deer.

What it means

Tulsidas pauses to call us into the picture itself, telling us that those who rest their minds always on this form of Rama are truly blessed. The verse turns a battlefield evening into a doorway for contemplation, a still image of the Lord to hold in the heart. Then Rama lifts everyone's gaze to the rising moon, and the war's gravity softens for a moment into wonder.

Commentary & Notes ↓

Poddarji's Commentary

इस प्रकार कृपा, रूप (सौन्दर्य) और गुणोंके धाम श्रीरामजी विराजमान हैं। वे मनुष्य धन्य हैं जो सदा इस ध्यानमें लौ लगाये रहते हैं॥

Notes

Compound doha (11ka and 11kha). The verse invites the devotee into dhyana (meditation) on this image of Rama. The moon simile sets up the playful conversation that follows.

चौपाई 12
पूरब दिसि गिरिगुहा निवासी। परम प्रताप तेज बल रासी।।

Poorab disi giriguhaa nivaasee. param prataap tej bal raasee

In the eastern direction dwells one in mountain caves, possessing supreme glory, radiance, strength and abundance.

मत्त नाग तम कुंभ बिदारी। ससि केसरी गगन बन चारी।।

Matt naag tam kumbh bidaaree. sasi kesaree gagan ban chaaree

Like an intoxicated elephant breaking the dark pitcher, the moon-lion wanders in the sky-forest.

बिथुरे नभ मुकुताहल तारा। निसि सुंदरी केर सिंगारा।।

Bithure nabh mukutaahal taaraa. nisi sundaree ker singaaraa

The pearl-like stars are scattered in the sky, adorning the beautiful night like ornaments.

कह प्रभु ससि महुँ मेचकताई। कहहु काह निज निज मति भाई।।

Kah prabhu sasi mahun mechakataaee. kahahu kaah nij nij mati bhaaee

The Lord said, 'There is some stain visible in the moon. Tell me, what do each of you think about it, brothers?'

कह सुग़ीव सुनहु रघुराई। ससि महुँ प्रगट भूमि कै झाँई।।

Kah sugeev sunahu raghuraaee. sasi mahun pragat bhoomi kai jhaanee

Sugriva said, 'Listen, O Raghurai! The shadow of the earth appears visible in the moon.'

मारेउ राहु ससिहि कह कोई। उर महँ परी स्यामता सोई।।

Maareu raahu sasihi kah koee. ura mahan paree syaamataa soee

Someone said Rahu has struck the moon, and that darkness has entered its heart.

कोउ कह जब बिधि रति मुख कीन्हा। सार भाग ससि कर हरि लीन्हा।।

Kou kah jab bidhi rati mukh keenhaa. saar bhaag sasi kar hari leenhaa

Another said that when Brahma created Rati's face, Hari took away the best portion for the moon.

छिद्र सो प्रगट इंदु उर माहीं। तेहि मग देखिअ नभ परिछाहीं।।

Chhidr so pragat indu ura maaheen. tehi mag dekhia nabh parichhaaheen

That gap appears in the moon's heart, through which the sky's reflection can be seen.

प्रभु कह गरल बंधु ससि केरा। अति प्रिय निज उर दीन्ह बसेरा।।

Prabhu kah garal bandhu sasi keraa. ati priy nij ura deenh baseraa

The Lord said, 'Poison is the moon's brother, most dear, whom he has given shelter in his own heart.'

बिष संजुत कर निकर पसारी। जारत बिरहवंत नर नारी।।

Bish sanjut kar nikar pasaaree. jaarat birahavant nar naaree

Spreading rays mixed with poison, it burns men and women suffering from separation.

Playful wonder; the dark mark on the moon

In plain words

In the east, dwelling in mountain caves, resides one of supreme glory, radiance, and strength. Like a maddened elephant tearing open the dark pitcher, the moon-lion roams freely through the sky-forest. The pearl-like stars are scattered across the heavens, adorning the beautiful night like her ornaments. The Lord says: There is a dark mark in the moon. Tell me, brothers, what does each of you think it is? Sugriva says: Listen, O Raghurai, it is the shadow of the earth seen in the moon. Someone says Rahu has struck the moon, and that darkness has entered its heart. Another says: when Brahma made the face of Rati, Shri Hari took the best portion and set it in the moon, and that gap shows in the moon's heart, through which the sky's reflection can be seen. The Lord says: Poison is the moon's own dear brother, and the moon has given it shelter in his heart. Spreading rays mixed with poison, it burns the hearts of men and women parted from their beloved.

What it means

On the eve of war, Rama gathers His companions into a game of wonder, asking what the dark stain on the moon might be. Each answer reveals the speaker, and Rama's own reply turns tender: the moon shelters poison and so scorches all who are apart from those they love. Beneath the play moves His quiet compassion for every separated heart, and the listener feels the unspoken ache of Sita far away.

Commentary & Notes ↓

Poddarji's Commentary

पूर्व दिशा रूपी पर्वत की गुफा में रहने वाला, अत्यन्त प्रताप, तेज और बल की राशि चन्द्रमा रूपी सिंह अन्धकार रूपी मतवाले हाथी के मस्तक को विदीर्ण करके आकाश रूपी वन में निर्भय विचर रहा है॥ आकाश में बिखरे हुए तारे मोतियों के समान हैं, जो रात्रि रूपी सुन्दर स्त्री के श्रृंगार हैं। प्रभु ने कहा;भाइयो! चन्द्रमा में जो कालापन है वह क्या है? अपनी-अपनी बुद्धि के अनुसार कहो॥ कोई कहता है;जब ब्रह्मा ने रति का मुख बनाया, तब उसने चन्द्रमा का सार भाग निकाल लिया। प्रभु ने कहा;विष चन्द्रमा का बहुत प्यारा भाई है। इसीसे उसने विष को अपने हृदय में स्थान दे रखा है॥ फिर [तूने सुना ही होगा कि] आकाशरूपी तालाबमें मेरी भुजाओंरूपी कमलोंपर बसकर शिवजीसहित कैलास हंसके समान शोभाको प्राप्त हुआ था!

Notes

A tender and playful scene where Rama and the vanaras discuss the dark mark on the moon. 'Raghurai' is Rama. 'Rahu' is the shadow-planet of eclipses. 'Rati' is the goddess of love. Rama's own answer, that the moon shelters poison (recalling the samudra-manthana), reflects his compassion for those separated from their beloved, hinting at Sita.

कह हनुमंत सुनहु प्रभु ससि तुम्हारा प्रिय दास।

तव मूरति बिधु उर बसति सोइ स्यामता अभास।।12(क)।।

पवन तनय के बचन सुनि बिहँसे रामु सुजान।

दच्छिन दिसि अवलोकि प्रभु बोले कृपा निधान।।12(ख)।।

Kah hanumant sunahu prabhu sasi tumhaaraa priy daas

Tav moorati bidhu ura basati soi syaamataa abhaas.12(ka)

Pavan tanay ke bachan suni bihanse raamu sujaan

Dachchhin disi avaloki prabhu bole kripaa nidhaan.12(kha)

दोहा 13

Hearing Hanuman's sweet reply, | wise Rama smiled with grace;

looking south, the Lord then spoke, | compassion on his face.

Hanuman said: 'Listen, O Prabhu! The moon is your devoted servant. Your beautiful dark form dwells within the moon's heart; that darkness is its reflection.'

Hearing the words of Pavana-tanaya, the wise Rama smiled. Then looking to the south, the treasure of compassion spoke:

Hanuman's answer; the Lord dwelling in all things

In plain words

Hanuman says: Listen, O Prabhu, the moon is your devoted servant. Your beautiful dark form dwells within the moon's heart, and that darkness is only its reflection. Hearing the words of Pavana-tanaya, the wise Rama smiles. Then, looking to the south, the treasure of compassion speaks.

What it means

Where others read the moon's mark as shadow or wound or stolen beauty, Hanuman reads only his Lord: it is Rama's own dark form held in the moon's loving heart. This is the devotee's vision, which sees the Beloved everywhere and turns even a blemish into a sign of His presence. Rama's smile is His answer, the quiet delight of the Lord when love itself does the seeing.

Commentary & Notes ↓

Poddarji's Commentary

पवनपुत्र हनुमान्‌जीके वचन सुनकर सुजान श्रीरामजी हँसे। फिर दक्षिणकी ओर देखकर कृपानिधान प्रभु बोले-

Notes

Compound doha (12ka and 12kha). Hanuman's answer is the most devotional: the dark mark is Rama's shyama (dark) form dwelling in the moon's heart. 'Pavana-tanaya' means son of the Wind, i.e. Hanuman. 'Prabhu' is Lord.

चौपाई 13
देखु बिभीषन दच्छिन आसा। घन घंमड दामिनि बिलासा।।

Dekhu bibheeshan dachchhin aasaa. ghan ghammad daamini bilaasaa

Vibhishana said, 'Look towards the south, my lord! There are clouds with lightning flashing brilliantly.'

मधुर मधुर गरजइ घन घोरा। होइ बृष्टि जनि उपल कठोरा।।

Madhur madhur garajai ghan ghoraa. hoi brishti jani upal kathoraa

The terrible clouds are thundering sweetly and melodiously. Let there not be a harsh hailstorm.

कहत बिभीषन सुनहु कृपाला। होइ न तड़ित न बारिद माला।।

Kahat bibheeshan sunahu kripaalaa. hoi na tadit na baarid maalaa

Vibhishana said, 'Listen, O merciful one! There is no lightning nor chain of clouds.'

लंका सिखर उपर आगारा। तहँ दसकंघर देख अखारा।।

Lankaa sikhar upar aagaaraa. tahan dasakanghar dekh akhaaraa

On the peak of Lanka there is a palace, where the ten-headed Ravana holds court.

छत्र मेघडंबर सिर धारी। सोइ जनु जलद घटा अति कारी।।

Chhatr meghadambar sir dhaaree. soi janu jalad ghataa ati kaaree

He wears a dark umbrella-like crown on his head, which appears like a very black mass of clouds.

मंदोदरी श्रवन ताटंका। सोइ प्रभु जनु दामिनी दमंका।।

Mandodaree shravan taatankaa. soi prabhu janu daaminee damankaa

Mandodari's ear ornaments gleam like lightning flashes, O Lord.

बाजहिं ताल मृदंग अनूपा। सोइ रव मधुर सुनहु सुरभूपा।।

Baajahin taal mridang anoopaa. soi rav madhur sunahu surabhoopaa

Incomparable drums and mridangas are playing - listen to that sweet sound, O king of gods.

प्रभु मुसुकान समुझि अभिमाना। चाप चढ़ाइ बान संधाना।।

Prabhu musukaan samujhi abhimaanaa. chaap chadhaai baan sandhaanaa

The Lord smiled, understanding the pride, and stringing His bow, He fitted an arrow.

Play before war; the Lord points out Ravana's pride

In plain words

Rama says, 'Look toward the south, Vibhishana. See the clouds gathered there, with lightning flashing.' The deep clouds thunder sweetly. May no harsh hailstorm come. Vibhishana answers, 'Listen, Kripala. There is no lightning there, and no chain of clouds.' On the peak of Lanka stands a palace where the ten-headed Ravana holds his court. The dark canopy-crown on his head looks like a mass of black clouds. Mandodari's gleaming ear-ornaments flash like lightning, O Lord. Incomparable drums and mridangas are playing; that is the sweet sound, O king of kings. The Lord smiles, understanding the pride within, and stringing his bow, he fits an arrow.

What it means

Rama frames Ravana's court as a passing storm cloud, and Vibhishana, who knows the truth, names it for what it is. The whole pomp of Lanka, its crown and music and queenly jewels, is here reduced to weather that will soon break. The Lord smiles because he sees the pride at the heart of it, and that smile, not anger, is what reaches for the bow.

Commentary & Notes ↓

Poddarji's Commentary

विभीषण बोले;हे कृपालु! सुनिये, यह न तो बिजली है, न बादलों की घटा। लंका की चोटी पर एक महल है। दशग्रीव रावण वहाँ नाच-गान का अखाड़ा देख रहा है॥ रावण ने सिर पर मेघडंबर (बादलों के समान विशाल और काला) छत्र धारण कर रखा है। वही मानो बादलों की अत्यन्त काली घटा है। मन्दोदरी के कानों में जो कर्णफूल हिल रहे हैं, हे प्रभो! वही मानो बिजली चमक रही है॥ हे देवताओं के सम्राट! सुनिये, अनुपम ताल और मृदंग बज रहे हैं। वही मधुर ध्वनि है। रावण का अभिमान समझकर प्रभु मुसकराये। उन्होंने धनुष चढ़ाकर उस पर बाण का संधान किया॥ हे विभीषण! दक्षिण दिशा की ओर देखो, बादल कैसा घुमड़ रहा है और बिजली चमक रही है। भयानक बादल मीठे-मीठे स्वर से गरज रहा है। कहीं कठोर ओले न बरसें॥

Notes

'Kripala' means the compassionate one, a name for Rama. 'Mandodari' is Ravana's chief queen. 'Mridanga' is a percussion instrument. The scene builds dramatic tension as Rama playfully reveals Ravana's court from afar.

छत्र मुकुट ताटंक तब हते एकहीं बान।

सबकें देखत महि परे मरमु न कोऊ जान।।13(क)।।

अस कौतुक करि राम सर प्रबिसेउ आइ निषंग।

रावन सभा ससंक सब देखि महा रसभंग।।13(ख)।।

Chhatr mukut taatank tab hate ekaheen baan

Sabaken dekhat mahi pare maramu na kooo jaan.13(ka)

Asa kautuk kari raam sar prabiseu aai nishang

Raavan sabhaa sasank sab dekhi mahaa rasabhang.13(kha)

दोहा 14क

With one arrow he cut down | the crown, umbrella, rings;

they fell to earth, yet none could guess | who shot these flying things.

With a single arrow, Rama struck down Ravana's umbrella, crown, and Mandodari's earrings. They fell to earth before everyone's eyes, yet none could fathom the secret.

Having performed this marvel, Rama's arrow returned and entered his quiver. All in Ravana's court were shaken, witnessing the great disruption.

Effortless power; the warning none can read

In plain words

With a single arrow, Rama strikes down Ravana's umbrella, his crown, and Mandodari's earrings. They fall to earth before everyone's eyes, yet no one can fathom the secret. Having done this marvel, Rama's arrow returns and enters his quiver. All in Ravana's court are shaken, seeing the great disruption.

What it means

One arrow undoes the emblems of Ravana's majesty, and no eye can trace how it was done. The arrow that returns of its own accord is a quiet sign of whose hand released it, divine and beyond the reach of demon sight. Heaven sends a warning written plainly on the floor of the court, yet pride leaves it unread.

Commentary & Notes ↓

Poddarji's Commentary

और एक ही बाणसे [रावणके] छत्र-मुकुट और [मन्दोदरीके] कर्णफूल काट गिराये। सबके देखते-देखते वे जमीनपर आ पड़े, पर इसका भेद (कारण) किसीने न जाना॥

Notes

Compound doha (13ka and 13kha). A display of Rama's effortless divine power. The arrow returns to the quiver on its own, a sign of its divine origin. 'Rasabhanga' means the disruption of rasa (mood/enjoyment).

चौपाई 14
कंप न भूमि न मरुत बिसेषा। अस्त्र सस्त्र कछु नयन न देखा।।

Kamp na bhoomi na marut biseshaa. astr sastr kachhu nayan na dekhaa

There was no earthquake or unusual wind. No weapons or arms were visible to the eyes.

सोचहिं सब निज हृदय मझारी। असगुन भयउ भयंकर भारी।।

Sochahin sab nij hriday majhaaree. asagun bhayau bhayankar bhaaree

All pondered in their hearts with worry. A terrible and fearsome ill omen had occurred.

दसमुख देखि सभा भय पाई। बिहसि बचन कह जुगुति बनाई।।

Dasamukh dekhi sabhaa bhay paaee. bihasi bachan kah juguti banaaee

Seeing the ten-headed one, the assembly became fearful. Laughing, he spoke words with cunning design.

सिरउ गिरे संतत सुभ जाही। मुकुट परे कस असगुन ताही।।

Sirau gire santat subh jaahee. mukut pare kas asagun taahee

The heads that fell belonged to one who was always auspicious. How could there be a bad omen for him when crowns fell?

सयन करहु निज निज गृह जाई। गवने भवन सकल सिर नाई।।

Sayan karahu nij nij grih jaaee. gavane bhavan sakal sir naaee

Go and sleep, each returning to your own homes. All departed to their dwellings, bowing their heads.

मंदोदरी सोच उर बसेऊ। जब ते श्रवनपूर महि खसेऊ।।

Mandodaree soch ura baseoo. jab te shravanapoor mahi khaseoo

Worry settled in Mandodari's heart ever since Shravana-pura had fallen to the earth.

सजल नयन कह जुग कर जोरी। सुनहु प्रानपति बिनती मोरी।।

Sajal nayan kah jug kar joree. sunahu praanapati binatee moree

With tearful eyes and folded hands, she said: Listen to my humble request, O lord of my life.

कंत राम बिरोध परिहरहू। जानि मनुज जनि हठ मन धरहू।।

Kant raam birodh pariharahoo. jaani manuj jani hath man dharahoo

Beloved, abandon your enmity with Rama. Knowing Him to be human, do not harbor stubbornness in your mind.

Pride dismisses the omen; a wife pleads

In plain words

There is no earthquake, no unusual wind. No weapon or missile is visible to any eye. All ponder anxiously within their hearts: a terrible and fearsome ill omen has occurred. Seeing the assembly gripped with fear, Ravana laughs and speaks with cunning: 'Heads always fall for the one to whom auspiciousness belongs. How can falling crowns be an ill omen for me?' 'Go now, return to your homes and sleep.' All depart, bowing their heads. But worry has settled in Mandodari's heart ever since those ornaments fell to the earth. With tearful eyes and folded hands, she says, 'Listen to my humble plea, O lord of my life. Beloved, abandon your enmity with Shri Rama. Knowing him to be a mere man, do not let stubbornness rule your heart.'

What it means

The court reads the omen rightly and trembles, but Ravana laughs it into flattery of himself. Mandodari, who cannot unsee the fallen jewels, kneels with folded hands and begs her husband to lay down his enmity. Her plea is the voice of love that has glimpsed the truth, asking pride to soften before it is too late.

Commentary & Notes ↓

Poddarji's Commentary

न भूकम्प हुआ, न बहुत जोर की हवा चली। न कोई अस्त्र-शस्त्र ही नेत्रों से देखे। फिर ये छत्र, मुकुट और कर्णफूल कैसे कटकर गिर पड़े? सभी अपने-अपने हृदय में सोच रहे हैं कि यह बड़ा भयंकर अपशकुन हुआ!॥

Notes

Mandodari's plea begins here. She is one of the panchakanya (five ideal women) in Hindu tradition. Her devotion to Rama, even as Ravana's wife, is a sign of her spiritual wisdom. Ravana's dismissal of the omen shows his fatal pride.

बिस्वरुप रघुबंस मनि करहु बचन बिस्वासु।

लोक कल्पना बेद कर अंग अंग प्रति जासु।।14।।

Bisvarup raghubans mani karahu bachan bisvaasu

Lok kalpanaa bed kar ang ang prati jaasu (14)

दोहा 14ख

Trust my words: the Raghu-gem | is the cosmic whole;

the Vedas see in his each limb | worlds beyond all soul.

Trust my words: Rama, the jewel of Raghu's line, is the Vishvarupa, the cosmic form. The Vedas imagine entire worlds in each and every limb of his.

A wife sees the cosmic Lord in the man

In plain words

Mandodari says, 'Trust my words: Rama, the jewel of Raghu's line, is the Vishvarupa, the cosmic form. The Vedas imagine entire worlds in each and every limb of his.'

What it means

Ravana's own queen names what her husband refuses to see: the man he calls enemy is the universe wearing a human face. To recognize the cosmic form in a single body is the highest seeing, and it comes here not to a sage but to a demon's wife. Her love has given her the eyes that pride has taken from him.

Commentary & Notes ↓

Poddarji's Commentary

मेरे इन वचनोंपर विश्वास कीजिये कि वे रघुकुलके शिरोमणि श्रीरामचन्द्रजी विश्वरूप हैं--(यह सारा विश्व उन्हींका रूप है) वेद जिनके अंग-अंगमें लोकोंकी कल्पना करते हैं॥

Notes

'Vishvarupa' means the universal or cosmic form. 'Raghu-vamsha' is Rama's dynasty. Mandodari reveals her deep understanding of Rama's divinity, echoing the Vishvarupa darshana of the Bhagavad Gita.

चौपाई 15
पद पाताल सीस अज धामा। अपर लोक अँग अँग बिश्रामा।।

Pad paataal sees aja dhaamaa. apar lok ang ang bishraamaa

His feet rest in the netherworld while His head reaches Brahma's abode. His limbs find rest in various other worlds.

भृकुटि बिलास भयंकर काला। नयन दिवाकर कच घन माला।।

Bhrikuti bilaas bhayankar kaalaa. nayan divaakar kach ghan maalaa

The play of His eyebrows creates terrible darkness. His eyes are like the sun and His hair like masses of clouds.

जासु घ्रान अस्विनीकुमारा। निसि अरु दिवस निमेष अपारा।।

Jaasu ghraan asvineekumaaraa. nisi aru divas nimesh apaaraa

The Ashwini Kumars are His nostrils. The endless moments of night and day are His blinking.

श्रवन दिसा दस बेद बखानी। मारुत स्वास निगम निज बानी।।

Shravan disaa das bed bakhaanee. maarut svaas nigam nij baanee

The ten directions are His ears as described in the Vedas. The wind is His breath and the scriptures His own speech.

अधर लोभ जम दसन कराला। माया हास बाहु दिगपाला।।

Adhar lobh jam dasan karaalaa. maayaa haas baahu digapaalaa

Desire forms His lips, Death His terrible teeth. Illusion is His laughter and the guardians of directions His arms.

आनन अनल अंबुपति जीहा। उतपति पालन प्रलय समीहा।।

Aanan anal ambupati jeehaa. utapati paalan pralay sameehaa

Fire is His face and the ocean lord His tongue. Creation, preservation and destruction are His activities.

रोम राजि अष्टादस भारा। अस्थि सैल सरिता नस जारा।।

Rom raaji ashtaadas bhaaraa. asthi sail saritaa nas jaaraa

The multitude of hair are the eighteen Puranas. Mountains are His bones and rivers His flowing veins.

उदर उदधि अधगो जातना। जगमय प्रभु का बहु कलपना।।

Udar udadhi adhago jaatanaa. jagamay prabhu kaa bahu kalapanaa

The ocean is His belly and the underworld His suffering. O Lord who pervades the universe, what need is there for elaborate description?

Hymn of the cosmic body; the universe in Rama

In plain words

Mandodari sings: 'His feet rest in Patala, and his head reaches Brahma's abode. All the other worlds find rest in his limbs. The play of his eyebrows creates the fearsome Kala. His eyes are the sun and his hair the masses of clouds. The Ashvini Kumaras are his nostrils. The endless moments of night and day are his blinking. The ten directions are his ears, as the Vedas declare. The wind is his breath and the sacred scriptures his own speech. Desire forms his lips, Yama his terrible teeth. Maya is his laughter and the dikpalas his arms. Agni is his face and the lord of the ocean his tongue. Creation, preservation, and dissolution are his play. The countless hairs of his body are the eighteen Puranas. Mountains are his bones and rivers his flowing veins. The ocean is his belly and the netherworld his depth. O Prabhu who pervades the universe, what need is there for more?'

What it means

Mandodari maps the whole cosmos onto the body of Rama, limb by limb, until the universe itself is read as his form. Each line dissolves the line between the world and the Lord, so that to look anywhere is to look at him. This is darshan turned into a hymn, the seeing of God in all things spoken aloud by one who longs to wake her husband to it.

Commentary & Notes ↓

Poddarji's Commentary

अठारह प्रकार की असंख्य वनस्पतियाँ जिनकी रोमावली हैं, पर्वत अस्थियाँ हैं, नदियाँ नसों का जाल हैं, समुद्र पेट है और नरक जिनकी नीचे की इन्द्रियाँ हैं। इस प्रकार प्रभु विश्वमय हैं, अधिक कल्पना क्या की जाय?॥ अश्विनीकुमार जिनकी नासिका हैं, रात और दिन जिनके अपार निमेष हैं। दसों दिशाएँ कान हैं, वेद ऐसा कहते हैं। वायु श्वास है और वेद जिनकी अपनी वाणी है॥ पाताल जिन विश्वरूप भगवान का चरण है, ब्रह्मलोक सिर है, अन्य सब लोकों का विश्राम जिनके अन्य भिन्न-भिन्न अंगों पर है। भयंकर काल भ्रूकुटि-संचालन है। सूर्य नेत्र है, बादलों का समूह बाल है॥ फिर उसने सबको दस-दस बाण मारे, वानर वीर पृथ्वीपर गिर पड़े। बलवान और धीर मेघनाद सिंहके समान नाद करके गरजने लगा॥ वीर पृथ्वीपर इस तरह गिर रहे हैं, मानो नदी-किनारेके वृक्ष ढह रहे हों। बहुत-सी मज्जा बह रही है, वही फेन है। डरपोक जहाँ इसे देखकर डरते हैं, वहाँ उत्तम योद्धाओंके मनमें सुख होता है॥

Notes

Mandodari's magnificent hymn to Rama's Vishvarupa. 'Patala' is the netherworld. 'Kala' is time/death. 'Ashvini Kumaras' are the divine physicians. 'Yama' is the lord of death. 'Maya' is divine illusion. 'Dikpalas' are the guardians of the directions. 'Agni' is the fire god. 'Puranas' are the ancient sacred texts. Each line maps a cosmic element to the body of the Lord.

अहंकार सिव बुद्धि अज मन ससि चित्त महान।

मनुज बास सचराचर रुप राम भगवान।।15(क)।।

अस बिचारि सुनु प्रानपति प्रभु सन बयरु बिहाइ।

प्रीति करहु रघुबीर पद मम अहिवात न जाइ।।15(ख)।।

Ahankaar siv buddhi aja man sasi chitt mahaan

Manuj baas sacharaachar rup raam bhagavaan.15(ka)

Asa bichaari sunu praanapati prabhu san bayaru bihaai

Preeti karahu raghubeer pad mam ahivaat na jaai.15(kha)

दोहा 16

Shiva his ego, Brahma mind, | the moon his thought so bright;

that Lord of all has come as man, | Rama, the world's delight.

Shiva is his ego, Brahma his intellect, the moon his mind, and Vishnu his consciousness. That Bhagavan whose form encompasses all that moves and does not move has taken birth as Rama in human form.

Reflect on this, O lord of my life, and abandon your enmity with the Lord. Cherish devotion to Raghuvira's feet, so that my married bliss may not perish.

The inner faculties of the Lord; a wife's tender plea

In plain words

Mandodari says, 'Shiva is his ego, Brahma his intellect, the moon his mind, and Vishnu his consciousness. That Bhagavan whose form encompasses all that moves and does not move has taken birth as Rama in human form. Reflect on this, O lord of my life, and abandon your enmity with the Lord. Cherish devotion to Raghuvira's feet, so that my married bliss may not perish.'

What it means

She finishes her hymn by placing even the great gods within Rama's inner being, then turns from cosmic vision to her own heart. Her last plea is intimate and human: love the Lord's feet, so that I do not become a widow. The grandest theology and the most personal fear meet in one breath, and both ask the same thing of Ravana.

Commentary & Notes ↓

Poddarji's Commentary

शिव जिनका अहंकार हैं, ब्रह्मा बुद्धि हैं, चन्द्रमा मन हैं और महान (विष्णु) ही चित्त हैं। उन्हीं चराचररूप भगवान श्रीरामजीने मनुष्यरूपमें निवास किया है॥

Notes

Compound doha (15ka and 15kha). Mandodari completes the Vishvarupa hymn by mapping the Trimurti to Rama's inner faculties. 'Bhagavan' means the Supreme Lord. 'Raghuvira' is Rama. Her final plea is deeply personal: she asks that her 'ahivat' (the blessed state of a married woman) be preserved.

चौपाई 16
बिहँसा नारि बचन सुनि काना। अहो मोह महिमा बलवाना।।

Bihansaa naari bachan suni kaanaa. aho moh mahimaa balavaanaa

Ravana laughed upon hearing his wife's words. Alas, how powerful is the might of delusion!

नारि सुभाउ सत्य सब कहहीं। अवगुन आठ सदा उर रहहीं।।

Naari subhaau saty sab kahaheen. avagun aatha sadaa ura rahaheen

All speak truly about women's nature - eight faults always remain in their hearts.

साहस अनृत चपलता माया। भय अबिबेक असौच अदाया।।

Saahas anrit chapalataa maayaa. bhay abibek asauch adaayaa

Rashness, falsehood, fickleness, deceit, fear, lack of wisdom, impurity, and mercilessness.

रिपु कर रुप सकल तैं गावा। अति बिसाल भय मोहि सुनावा।।

Ripu kar rup sakal tain gaavaa. ati bisaal bhay mohi sunaavaa

You have described the enemy's form in its entirety, painting an extremely fearsome picture for me.

सो सब प्रिया सहज बस मोरें। समुझि परा प्रसाद अब तोरें।।

So sab priyaa sahaj bas moren. samujhi paraa prasaad aba toren

All those qualities, beloved, are naturally under my control. I now understand this is your grace upon me.

जानिउँ प्रिया तोरि चतुराई। एहि बिधि कहहु मोरि प्रभुताई।।

Jaaniun priyaa tori chaturaaee. ehi bidhi kahahu mori prabhutaaee

I recognize your cleverness, beloved. In this way you speak of my lordship.

तव बतकही गूढ़ मृगलोचनि। समुझत सुखद सुनत भय मोचनि।।

Tav batakahee goodh mrigalochani. samujhat sukhad sunat bhay mochani

Your speech is profound, O doe-eyed one - pleasant to understand and fear-dispelling to hear.

मंदोदरि मन महुँ अस ठयऊ। पियहि काल बस मतिभ्रम भयऊ।।

Mandodari man mahun asa thayaoo. piyahi kaal bas matibhram bhayaoo

Mandodari thought thus in her mind: 'My husband has fallen under death's sway and his mind is deluded.'

Pride twists wisdom; the wife foresees his death

In plain words

Ravana laughs on hearing his wife's words. Alas, how powerful is the force of moha. He says, 'All speak truly of women's nature: eight faults, they say, always dwell in their hearts. Rashness, falsehood, fickleness, deceit, fear, lack of discernment, impurity, and mercilessness. You have described the enemy's form in full, painting a fearsome picture to frighten me. All those qualities, beloved, are naturally under my power. By your grace, I now understand this clearly. I recognize your cleverness, dear one. In this way you speak of my own lordship. Your speech is most profound, O doe-eyed one, pleasant to understand and soothing to hear.' Mandodari thinks within her heart: 'My husband has fallen under the sway of Kala, and his mind is lost in delusion.'

What it means

Mandodari offers her husband the universe, and he hears only praise of himself. Moha is so strong that the hymn to God becomes, in his ears, a hymn to Ravana. Her silent thought is the saddest line in the scene: she has stopped hoping and now only sees death walking toward the man she loves.

Commentary & Notes ↓

Poddarji's Commentary

और 'हे शरणागतके पालन करनेवाले रघुवंशशिरोमणि श्रीरामजी! मेरी रक्षा कीजिये, रक्षा कीजिये।' [इस प्रकार आर्त प्रार्थना करो।] आर्त पुकार सुनते ही प्रभु तुमको निर्भय कर देंगे॥

Notes

'Moha' is spiritual delusion. 'Kala' here means both time and death. Ravana twists Mandodari's hymn to the Vishvarupa into flattery of himself, revealing his complete spiritual blindness. Mandodari's private thought is the most poignant line: she sees death approaching.

एहि बिधि करत बिनोद बहु प्रात प्रगट दसकंध।

सहज असंक लंकपति सभाँ गयउ मद अंध।।16(क)।।

फूलह फरइ न बेत जदपि सुधा बरषहिं जलद।

मूरुख हृदयँ न चेत जौं गुर मिलहिं बिरंचि सम।।16(ख)।।

Ehi bidhi karat binod bahu praat pragat dasakandh

Sahaj asank lankapati sabhaan gayau mad andh.16(ka)

Phoolah pharai na bet jadapi sudhaa barashahin jalad

Moorukh hridayan na chet jaun gur milahin biranchi sam.16(kha)

दोहा 17

Thus jesting through the night he stayed | till dawn broke in the sky;

blind with pride, the demon lord | to court went walking high.

Thus making many jests through the night, dawn arrived and Ravana appeared. The lord of Lanka, naturally fearless and blind with pride, went to his court.

A reed does not flower or bear fruit, even if the clouds rain nectar upon it. A fool's heart does not awaken, even if he finds a guru equal to Brahma.

Pride goes to its court; the fool's closed heart

In plain words

Making many jests through the night, dawn arrives and Ravana appears. The lord of Lanka, naturally fearless and blind with pride, goes to his court. A reed does not flower or bear fruit, even if the clouds rain nectar on it. A fool's heart does not awaken, even if he finds a guru equal to Brahma.

What it means

The night of pleading ends with Ravana untouched, strolling into his court blind with pride. Tulsidas then states the hard law plainly: some hearts cannot be reached, however perfect the teaching that falls on them. The fault is not in the rain but in the reed; grace offered to a closed heart simply runs off.

Commentary & Notes ↓

Poddarji's Commentary

इस प्रकार [अज्ञानवश] बहुत-से विनोद करते हुए रावणको सबेरा हो गया। तब स्वभावसे ही निडर और घमण्डमें अंधा लंकापति सभामें गया॥

Notes

Compound doha (16ka and 16kha). The second couplet is a famous subhashita (wise saying) from Tulsidas. It means: no amount of good teaching can transform one whose heart is closed. 'Brahma' here refers to the Creator.

चौपाई 17
इहाँ प्रात जागे रघुराई। पूछा मत सब सचिव बोलाई।।

Ihaan praat jaage raghuraaee. poochhaa mat sab sachiv bolaaee

Here at dawn, Lord Raghurai awakened and called all his ministers to ask their counsel.

कहहु बेगि का करिअ उपाई। जामवंत कह पद सिरु नाई।।

Kahahu begi kaa karia upaaee. jaamavant kah pad siru naaee

He said, 'Speak quickly, what strategy should we employ?' Jambavan bowed his head at Rama's feet and spoke.

सुनु सर्बग्य सकल उर बासी। बुधि बल तेज धर्म गुन रासी।।

Sunu sarbagy sakal ura baasee. budhi bal tej dharm gun raasee

Listen, O all-knowing one who dwells in every heart, you are the treasure of wisdom, strength, glory, righteousness and virtue.

मंत्र कहउँ निज मति अनुसारा। दूत पठाइअ बालिकुमारा।।

Mantr kahaun nij mati anusaaraa. doot pathaaia baalikumaaraa

I offer counsel according to my understanding - send the young prince Angada as an envoy.

नीक मंत्र सब के मन माना। अंगद सन कह कृपानिधाना।।

Neek mantr sab ke man maanaa. angad san kah kripaanidhaanaa

This good counsel pleased everyone's heart, and the compassionate Lord spoke to Angada.

बालितनय बुधि बल गुन धामा। लंका जाहु तात मम कामा।।

Baalitanay budhi bal gun dhaamaa. lankaa jaahu taat mam kaamaa

O son of Bali, you are the abode of wisdom, strength and virtue - go to Lanka, dear one, for my purpose.

बहुत बुझाइ तुम्हहि का कहऊँ। परम चतुर मैं जानत अहऊँ।।

Bahut bujhaai tumhahi kaa kahaoon. param chatur main jaanat ahaoon

What need is there for me to instruct you at length? I know you to be supremely intelligent.

काजु हमार तासु हित होई। रिपु सन करेहु बतकही सोई।।

Kaaju hamaar taasu hit hoee. ripu san karehu batakahee soee

Speak to the enemy in a manner that serves our purpose and benefits him as well.

Rama takes counsel; an envoy is chosen

In plain words

Here at dawn Shri Raghurai awakens and summons all his counselors for their advice. 'Speak quickly: what plan should we follow?' Jambavan bows his head at the Lord's feet and says, 'Listen, O Sarvajna, you who dwell in every heart, you are the treasure of wisdom, strength, radiance, dharma, and virtue. I offer my counsel as best I can: send the young prince Angada as your envoy.' This good counsel pleases every heart, and the compassionate Lord says to Angada, 'O son of Bali, you are the abode of wisdom, strength, and goodness. Go to Lanka, dear one, and serve my purpose. What need have I to instruct you at length? I know you to be supremely wise. Speak to the enemy in a way that serves our cause and also benefits him.'

What it means

Rama, who knows all hearts, still gathers his counselors and lets them speak, honoring them rather than overriding them. The chosen envoy goes with a charge that reveals the Lord's mind: even toward the enemy, seek what benefits him. This is dharma carried into war, where the aim is never mere victory but the good of all, foe included.

Commentary & Notes ↓

Poddarji's Commentary

तब श्रीरघुनाथजीकी आज्ञा पाकर इन्द्रका सारथि मातलि चरणोंमें सिर नवाकर [रथ लेकर] चला गया। देवता जो सदा स्वार्थी हैं, वे आये और ऐसे वचन कहने लगे जैसे वे परमार्थी हों॥

Notes

'Raghurai' is Rama. 'Sarvajna' means the all-knowing one. 'Jambavan' is the wise bear-king, senior counselor of the vanara army. 'Dharma' means righteousness. Rama's instruction to Angada reveals his compassion: even toward the enemy, seek benefit for both sides.

प्रभु अग्या धरि सीस चरन बंदि अंगद उठेउ।

सोइ गुन सागर ईस राम कृपा जा पर करहु।।17(क)।।

स्वयं सिद्ध सब काज नाथ मोहि आदरु दियउ।

अस बिचारि जुबराज तन पुलकित हरषित हियउ।।17(ख)।।

Prabhu agyaa dhari sees charan bandi angad utheu

Soi gun saagar eesa raam kripaa jaa par karahu.17(ka)

Svayan siddh sab kaaj naath mohi aadaru diyau

Asa bichaari jubaraaj tan pulakit harashit hiyau.17(kha)

दोहा 18क

With Lord's command upon his head, | Angad rose and bowed:

'Your grace, O Lord, makes oceans deep | of virtue in the proud.'

Placing the Lord's command upon his head and bowing at his feet, Angada rose. 'He upon whom Shri Rama bestows his grace becomes an ocean of virtues, O Isha.'

All tasks are accomplished of their own accord, for the Lord has honored me with this charge. Thinking thus, the crown prince felt his body thrill with joy and his heart overflow with delight.

Grace makes the servant great; joy of being chosen

In plain words

Placing the Lord's command on his head and bowing at his feet, Angada rises. 'He on whom Shri Rama bestows his grace becomes an ocean of virtues, O Isha. All tasks are accomplished of their own accord, for the Lord has honored me with this charge.' Thinking this, the crown prince feels his body thrill with joy and his heart overflow with delight.

What it means

Angada receives the mission as grace, not as his own merit, and credits every power he has to Rama's kindness. To be chosen by the Lord is itself the whole reward, and the task feels already done because the Lord has willed it. This is the servant's secret joy: the work succeeds not through his strength but through the One who sent him.

Commentary & Notes ↓

Poddarji's Commentary

प्रभुकी आज्ञा सिर चढ़ाकर और उनके चरणोंकी वन्दना करके अंगदजी उठे [और बोले-] हे भगवान श्रीरामजी! आप जिसपर कृपा करें, वही गुणोंका समुद्र हो जाता है॥

Notes

Compound doha (17ka and 17kha). 'Isha' means the Lord. Angada's humility is highlighted: he attributes all capacity to Rama's kripa (grace). 'Svayam siddha' means self-accomplished, reflecting the idea that divine tasks fulfill themselves through the Lord's will.

चौपाई 18
बंदि चरन उर धरि प्रभुताई। अंगद चलेउ सबहि सिरु नाई।।

Bandi charan ura dhari prabhutaaee. angad chaleu sabahi siru naaee

Bowing to the Lord's feet and placing His divine authority in his heart, Angad departed after saluting all.

प्रभु प्रताप उर सहज असंका। रन बाँकुरा बालिसुत बंका।।

Prabhu prataap ura sahaj asankaa. ran baankuraa baalisut bankaa

With the Lord's power in his heart, he was naturally fearless. The son of Bali was a brave warrior in battle.

पुर पैठत रावन कर बेटा। खेलत रहा सो होइ गै भैंटा।।

Pur paithat raavan kar betaa. khelat rahaa so hoi gai bhaintaa

As he entered the city, Ravana's son who was playing there came to meet him.

बातहिं बात करष बढ़ि आई। जुगल अतुल बल पुनि तरुनाई।।

Baatahin baat karash badhi aaee. jugal atul bal puni tarunaaee

From words arose a quarrel, as both possessed incomparable strength and were in their youth.

तेहि अंगद कहुँ लात उठाई। गहि पद पटकेउ भूमि भवाँई।।

Tehi angad kahun laat uthaaee. gahi pad patakeu bhoomi bhavaanee

That one raised his foot to kick Angad, but Angad caught his leg and hurled him to the ground.

निसिचर निकर देखि भट भारी। जहँ तहँ चले न सकहिं पुकारी।।

Nisichar nikar dekhi bhat bhaaree. jahan tahan chale na sakahin pukaaree

Seeing the mighty warrior, the demon hosts fled here and there, unable even to cry out.

एक एक सन मरमु न कहहीं। समुझि तासु बध चुप करि रहहीं।।

Eka eka san maramu na kahaheen. samujhi taasu badh chup kari rahaheen

They do not tell the truth to one another, understanding his power, they remain silent.

भयउ कोलाहल नगर मझारी। आवा कपि लंका जेहीं जारी।।

Bhayau kolaahal nagar majhaaree. aavaa kapi lankaa jeheen jaaree

There was an uproar in the middle of the city - the monkey has come who burned Lanka.

अब धौं कहा करिहि करतारा। अति सभीत सब करहिं बिचारा।।

Aba dhaun kahaa karihi karataaraa. ati sabheet sab karahin bichaaraa

Now what will the Creator do? All are extremely frightened and contemplate.

बिनु पूछें मगु देहिं दिखाई। जेहि बिलोक सोइ जाइ सुखाई।।

Binu poochhen magu dehin dikhaaee. jehi bilok soi jaai sukhaaee

Without being asked, they show him the way, and whoever sees him withers away.

The envoy enters; fearless among demons

In plain words

Bowing at the Lord's feet and holding his divine authority in his heart, Angada departs, saluting everyone. With the Lord's power in his heart and natural fearlessness, the son of Bali is a bold warrior, ready for battle. As he enters the city, he comes upon Ravana's son, who has been playing there. From one word to the next a quarrel arises and grows, for both have matchless strength and the fire of youth. The demon prince raises his foot to kick Angada, but Angada seizes his leg and hurls him to the ground. Seeing that mighty warrior, the demon hosts scatter in every direction, unable even to cry out. They dare not speak the truth to one another; understanding his power, they stay silent. An uproar fills the city: 'The very monkey who burned Lanka has come!' 'What will Vidhata do now?' All are stricken with fear and lost in anxious thought. Without being asked, they show him the way, and whoever beholds him withers inwardly.

What it means

Angada walks into the enemy's city carrying nothing but Rama in his heart, and that is enough to make him fearless among thousands. The strength that fells Ravana's son and scatters the demon hosts is not merely his own; it is the Lord's power lodged within the servant. Lanka's terror shows what a heart full of God looks like from the outside: a single envoy who makes a whole city tremble.

Commentary & Notes ↓

Poddarji's Commentary

काटे हुए सिर 'राम कहाँ हैं' ऐसा कहते हुए दौड़ते हैं। उन्हें देखकर वानर भाग चले। रघुवंशमणि श्रीरामजीने हँसकर धनुषपर बाण सन्धान करके उन सिरोंको अच्छी तरह बेध दिया॥

Notes

'Vidhata' means the Creator (Brahma), used here colloquially to mean 'fate' or 'what will happen now?' The encounter with Ravana's son (Akshayakumara's context or another prince) shows Angada's fearlessness. The city's terror recalls Hanuman's earlier burning of Lanka.

गयउ सभा दरबार तब सुमिरि राम पद कंज।

सिंह ठवनि इत उत चितव धीर बीर बल पुंज।।18।।

Gayau sabhaa darabaar tab sumiri raam pad kanj

Sinh thavani ita uta chitav dheer beer bal punj (18)

दोहा 18ख

With Rama's feet upon his mind, | Angad reached the door;

brave and strong, with lion's stance, | he gazed the court all o'er.

Remembering the lotus feet of Shri Rama, Angada reached the entrance of the royal court. With a lion's bearing, the brave and mighty prince looked calmly in every direction.

The lion at the threshold; courage rooted in Rama

In plain words

Remembering the lotus feet of Shri Rama, Angada reaches the entrance of the royal court. With a lion's bearing, the brave and mighty prince looks calmly in every direction.

What it means

Before he steps into the hall of demons, Angada first remembers Rama's feet, and only then carries himself like a lion. The order matters: the courage comes from the remembrance, not the other way around. To stand calm and unafraid in a hostile court is the outward sign of a heart anchored in the Lord.

Commentary & Notes ↓

Poddarji's Commentary

श्रीरामजीके चरणकमलोंका स्मरण करके अंगद रावणकी सभाके द्वारपर गये। और वे धीर, वीर और बलकी राशि अंगद सिंहकी-सी ऐंड़ (शान) से इधर-उधर देखने लगे॥

Notes

'Simha-thavani' means lion's posture or bearing. The image of Angada as a lion entering a hall of demons is central to the Lanka Kanda's portrayal of divine courage.

चौपाई 19
तुरत निसाचर एक पठावा। समाचार रावनहि जनावा।।

Turat nisaachar eka pathaavaa. samaachaar raavanahi janaavaa

Immediately a demon was sent to inform Ravana of the news.

सुनत बिहँसि बोला दससीसा। आनहु बोलि कहाँ कर कीसा।।

Sunat bihansi bolaa dasaseesaa. aanahu boli kahaan kar keesaa

Hearing this, the ten-headed Ravana laughed and said, 'Bring and call that monkey here.'

आयसु पाइ दूत बहु धाए। कपिकुंजरहि बोलि लै आए।।

Aayasu paai doot bahu dhaae. kapikunjarahi boli lai aae

Receiving the command, many messengers rushed forth and brought the monkey prince by calling him.

अंगद दीख दसानन बैंसें। सहित प्रान कज्जलगिरि जैसें।।

Angad deekh dasaanan bainsen. sahit praan kajjalagiri jaisen

Angada saw the ten-faced one sitting there, black as a mountain of collyrium with his life force intact.

भुजा बिटप सिर सृंग समाना। रोमावली लता जनु नाना।।

Bhujaa bitap sir sring samaanaa. romaavalee lataa janu naanaa

His arms were like tree branches, his heads like mountain peaks, and his body hair like various creepers.

मुख नासिका नयन अरु काना। गिरि कंदरा खोह अनुमाना।।

Mukh naasikaa nayan aru kaanaa. giri kandaraa khoh anumaanaa

His mouth, nose, eyes and ears appeared like mountain caves and caverns.

गयउ सभाँ मन नेकु न मुरा। बालितनय अतिबल बाँकुरा।।

Gayau sabhaan man neku na muraa. baalitanay atibal baankuraa

He entered the assembly hall with his mind not troubled at all - Vali's son was exceedingly strong and fearless.

उठे सभासद कपि कहुँ देखी। रावन उर भा क्रौध बिसेषी।।

Uthe sabhaasad kapi kahun dekhee. raavan ura bhaa kraudh biseshee

The courtiers rose upon seeing the monkey, and Ravana's heart was filled with great anger.

Composure; Angada enters the demon court

In plain words

A rakshasa is sent at once to tell Ravana the news. The ten-headed one laughs and says, 'Bring that monkey here, let me see him.' The messengers rush out and bring the monkey prince before the court. Angada sees Ravana seated there, dark as a mountain of kohl, full of vital force. His arms are like the branches of great trees, his heads like mountain peaks, the hair on his body like countless creepers. His mouth, nose, eyes, and ears look like caves and caverns in a mountain. Angada walks into the assembly without his mind wavering at all. The son of Bali is exceedingly strong and without fear. The courtiers rise when they see the monkey prince, and Ravana's heart burns with anger.

What it means

Tulsidas builds Ravana into a living mountain so we feel the full weight of what Angada walks toward. Yet the son of Bali enters without a flicker of fear, because his courage is not his own; it rests on the One he serves. This is the quiet teaching of the scene: before the fearsome power of the world, the devotee stands unmoved, held steady by a strength borrowed from Rama.

Commentary & Notes ↓

Poddarji's Commentary

ऐसा चमत्कार करके श्रीरामजीका बाण [वापस] आकर [फिर] तरकसमें जा घुसा। यह महान रस-भंग (रंगमें भंग) देखकर रावणकी सारी सभा भयभीत हो गयी॥

Notes

'Rakshasa' is a demon. 'Kajal' is kohl or lamp-black, evoking Ravana's dark and massive form. The elaborate simile comparing Ravana's body to a living mountain is classic Tulsidas. Angada's composure amid this fearsome sight shows his trust in Rama.

जथा मत्त गज जूथ महुँ पंचानन चलि जाइ।

राम प्रताप सुमिरि मन बैठ सभाँ सिरु नाइ।।19।।

Jathaa matt gaj jooth mahun panchaanan chali jaai

Raam prataap sumiri man baith sabhaan siru naai (19)

दोहा 19

As a lion walks amid | the maddened elephant-band,

so Angad, trusting Rama's might, | sat down with fearless hand.

As a lion walks fearlessly into a herd of maddened elephants, so Angada, remembering the glory of Shri Rama, bowed his head and took his seat in the court.

Borrowed courage; the lion among elephants

In plain words

As a lion walks fearlessly into a herd of maddened elephants, so Angada, remembering the glory of Shri Rama, bows his head and takes his seat in the court.

What it means

Angada's bow is not surrender but courtly form, and he performs it with full inner freedom. The lion does not count the elephants, and the devotee does not measure the danger, because he carries the name of Rama within. To remember the Lord's glory is itself the armor that lets one sit calmly in the enemy's own hall.

Commentary & Notes ↓

Poddarji's Commentary

जैसे मतवाले हाथियोंके झुंडमें सिंह [निःशंक होकर] चला जाता है, वैसे ही श्रीरामजीके प्रतापका हृदयमें स्मरण करके वे [निर्भय] सभामें सिर नवाकर बैठ गये॥

Notes

The lion-among-elephants simile is a signature Tulsidas image for divine courage. Angada's bow is not submission but courtly protocol, performed with full inner sovereignty.

चौपाई 20
कह दसकंठ कवन तैं बंदर। मैं रघुबीर दूत दसकंधर।।

Kah dasakanth kavan tain bandar. main raghubeer doot dasakandhar

The ten-headed Ravana asked, 'Who are you, monkey?' Hanuman replied, 'I am the messenger of Raghuvira, O ten-necked one.'

मम जनकहि तोहि रही मिताई। तव हित कारन आयउँ भाई।।

Mam janakahi tohi rahee mitaaee. tav hit kaaran aayaun bhaaee

There was friendship between my master and your father. I have come for your welfare, O brother.

उत्तम कुल पुलस्ति कर नाती। सिव बिरंचि पूजेहु बहु भाँती।।

Uttam kul pulasti kar naatee. siv biranchi poojehu bahu bhaantee

You are the grandson of the noble Pulastya, and have worshipped Shiva and Brahma in many ways.

बर पायहु कीन्हेहु सब काजा। जीतेहु लोकपाल सब राजा।।

Bar paayahu keenhehu sab kaajaa. jeetehu lokapaal sab raajaa

You obtained boons and accomplished all your tasks. You conquered all the world-protectors and kings.

नृप अभिमान मोह बस किंबा। हरि आनिहु सीता जगदंबा।।

Nrip abhimaan moh bas kimbaa. hari aanihu seetaa jagadambaa

But under the influence of kingly pride and delusion, you abducted Sita, the mother of the universe.

अब सुभ कहा सुनहु तुम्ह मोरा। सब अपराध छमिहि प्रभु तोरा।।

Aba subh kahaa sunahu tumh moraa. sab aparaadh chhamihi prabhu toraa

Now listen to my good counsel - the Lord will forgive all your offenses.

दसन गहहु तृन कंठ कुठारी। परिजन सहित संग निज नारी।।

Dasan gahahu trin kanth kuthaaree. parijan sahit sang nij naaree

Take grass between your teeth, place an axe at your throat, and come with your family and wife.

सादर जनकसुता करि आगें। एहि बिधि चलहु सकल भय त्यागें।।

Saadar janakasutaa kari aagen. ehi bidhi chalahu sakal bhay tyaagen

Respectfully place Janaka's daughter before you and proceed thus, abandoning all fear.

Mercy offered; the door of surrender held open

In plain words

Ravana, the ten-headed, asks, 'What kind of monkey are you?' The envoy replies, 'I am the messenger of Raghuvira, O Daskandhara. There was friendship between my master and your father. I have come for your good, O brother. You are of noble lineage, grandson of Pulastya. You worshipped Shiva and Brahma in many ways, won boons, and accomplished all your tasks. You conquered all the Lokapalas and all the kings. Whether through kingly pride or under delusion, you carried away Sita, the Mother of the universe. Now hear my good counsel. The Lord will forgive all your offenses. Place grass between your teeth and an axe upon your throat, and come with your kinsmen and your wife. Set Janaka's daughter respectfully before you and go forth this way, casting away all fear.'

What it means

Before a single arrow flies, the door of mercy is held wide open. The counsel names Ravana's greatness only to show how far he has fallen by seizing the Mother of the worlds. Grass in the teeth is the oldest gesture of total surrender, and the promise is staggering: come humbled, return Sita, and the Lord will forgive everything, for Rama's nature is to pardon the one who bows.

Commentary & Notes ↓

Poddarji's Commentary

तब रामजीने हर्षित होकर [अयोध्याको] प्रणाम किया। सीता और लक्ष्मणसहित वहाँ पहुँचे। हनुमान् प्रभुके पास आ पहुँचे। पुष्पक वहाँ थककर रुक गया॥

Notes

Angada's embassy to Ravana's court. This chaupai is Hanuman's counsel of surrender to Ravana, invoking the old friendship between Ravana's father and Rama's lineage. The image of grass between the teeth (trina) is the classical Indic gesture of total submission. Angada here recounts what Hanuman had earlier told Ravana in Sundara Kanda.

प्रनतपाल रघुबंसमनि त्राहि त्राहि अब मोहि।

आरत गिरा सुनत प्रभु अभय करैगो तोहि।।20।।

Pranatapaal raghubansamani traahi traahi aba mohi

Aarat giraa sunat prabhu abhay karaigo tohi (20)

दोहा 20

Hearing of their meeting | love beyond all speech;

saints bathed in nectar-streams | of affection's reach.

O Jewel of the Raghu line, Protector of those who bow before You, save me, save me now! Hearing such a cry of anguish, the Lord will surely grant you freedom from fear.

The cry that saves; surrender's single word

In plain words

'O Jewel of the Raghu line, Protector of those who bow before You, save me, save me now.' Hearing such a cry of anguish, the Lord will surely make you free from fear.

What it means

The whole gospel of refuge is folded into two words: save me, save me. Rama is Pranatapala, the keeper of all who surrender, and He waits only for the anguished cry, not for worthiness. The counsel tells Ravana that even now one honest call would undo all his fear, for the Lord's mercy runs faster than any sin can flee.

Commentary & Notes ↓

Poddarji's Commentary

राम और भरतका मिलन सुनकर जो प्रेम अगम और अगाध है। स्वाभाविक स्नेहकी अमृत-नदीमें साधु हर्षित होकर डुबकी लगाते हैं॥

Notes

This doha completes Hanuman's counsel. He tells Ravana that if he simply cries 'Traahi traahi' (save me, save me), the Lord who is Pranatapala (protector of the surrendered) will make him fearless. The Hindi commentary in the source file appears mismatched; the verse itself is clearly Hanuman's promise of Rama's mercy to those who surrender.

चौपाई 21
रे कपिपोत बोलु संभारी। मूढ़ न जानेहि मोहि सुरारी।।

Re kapipot bolu sambhaaree. moodh na jaanehi mohi suraaree

O monkey child, speak with care! You fool, do you not know me as the enemy of the gods?

कहु निज नाम जनक कर भाई। केहि नातें मानिऐ मिताई।।

Kahu nij naam janak kar bhaaee. kehi naaten maaniai mitaaee

Tell me your name and your father's name, brother. On what basis should I consider you a friend?

अंगद नाम बालि कर बेटा। तासों कबहुँ भई ही भेटा।।

Angad naam baali kar betaa. taason kabahun bhaee hee bhetaa

My name is Angada, son of Bali. Have you ever met him?

अंगद बचन सुनत सकुचाना। रहा बालि बानर मैं जाना।।

Angad bachan sunat sakuchaanaa. rahaa baali baanar main jaanaa

Hearing Angada's words, he felt embarrassed. He said, 'I knew Bali the monkey well.'

अंगद तहीं बालि कर बालक। उपजेहु बंस अनल कुल घालक।।

Angad taheen baali kar baalak. upajehu bans anal kul ghaalak

So Angada is Bali's son! You are born in a lineage that destroys enemy clans like fire.

गर्भ न गयहु ब्यर्थ तुम्ह जायहु। निज मुख तापस दूत कहायहु।।

Garbh na gayahu byarth tumh jaayahu. nij mukh taapas doot kahaayahu

Your birth was not in vain, you shall not go empty-handed. You call yourself a messenger and ascetic with your own mouth.

अब कहु कुसल बालि कहँ अहई। बिहँसि बचन तब अंगद कहई।।

Aba kahu kusal baali kahan ahaee. bihansi bachan tab angad kahaee

Now tell me, is Bali well? Smiling, Angada then spoke these words.

दिन दस गएँ बालि पहिं जाई। बूझेहु कुसल सखा उर लाई।।

Din das gaen baali pahin jaaee. boojhehu kusal sakhaa ura laaee

Go to Bali after ten days and ask about his welfare, embracing him as a friend.

राम बिरोध कुसल जसि होई। सो सब तोहि सुनाइहि सोई।।

Raam birodh kusal jasi hoee. so sab tohi sunaaihi soee

Whatever welfare there is in opposing Rama, he will tell you all of that.

सुनु सठ भेद होइ मन ताकें। श्रीरघुबीर हृदय नहिं जाकें।।

Sunu sath bhed hoi man taaken. shreeraghubeer hriday nahin jaaken

Listen, fool! He whose heart does not contain Sri Raghubir suffers discord in his mind.

The duel begins; a veiled prophecy of death

In plain words

'O monkey-child, speak with care. You fool, do you not know me, the enemy of the gods? Tell me your name and your father's, brother. On what ground should I accept this friendship?' 'My name is Angada, son of Bali. Did you ever meet him?' Hearing this, Ravana grows uneasy. 'I knew Bali the monkey well,' he says. 'So you are Bali's child, Angada. You are born in a line that burns enemy clans like fire. Your birth was not in vain. With your own lips you call yourself a messenger and an ascetic. Now tell me, where is Bali? Is he well?' Smiling, Angada says, 'In ten days, go to Bali yourself. Embrace your friend and ask after his welfare. Whatever welfare comes from opposing Rama, Bali himself will tell you all of it. Hear me, fool. Discord lives in the heart of one who does not hold Sri Raghuvira within it.'

What it means

The exchange turns into a sword fight of words, and Angada's smile hides a prophecy: in ten days Ravana can ask Bali himself, for Bali already dwells among the dead. The point lands beneath the wit. The closing line is the heart of the whole scene: wherever Rama is absent from the heart, division and discord move in to take His place. Ravana's restless anger is itself the proof.

Commentary & Notes ↓

Poddarji's Commentary

रे दशकन्ध! जिसने एक ही बाणसे बालिको मार डाला, वह मनुष्य कैसे है? अरे कुजाति, अरे जड़! बीस आँखें होनेपर भी तू अन्धा है। तेरे जन्मको धिक्कार है॥

Notes

The verbal duel between Angada and Ravana begins. Ravana demands credentials; Angada names himself as Bali's son. Ravana's discomfort at the mention of Bali is telling. Angada's reply that Ravana should 'go to Bali in ten days' is a veiled prophecy of Ravana's death, since Bali already dwells among the dead. The final couplet is the spiritual heart: whoever lacks Rama in the heart will always find division and discord there.

हम कुल घालक सत्य तुम्ह कुल पालक दससीस।

अंधउ बधिर न अस कहहिं नयन कान तव बीस।।21।

Ham kul ghaalak saty tumh kul paalak dasasees

Andhau badhir na asa kahahin nayan kaan tav bees (21)

दोहा 21

I ruin clans, you save them;true? | O ten-faced lord, beware!

The blind and deaf don't speak such lies; | you've twenty eyes to stare!

'True, I am the destroyer of my clan, and you, O ten-faced lord, are its protector. Even the blind and deaf would not say such things, yet you have twenty eyes and twenty ears!'

Sarcasm as mirror; twenty eyes that will not see

In plain words

'True, I am the destroyer of my clan, and you, O ten-faced lord, are its protector. Even the blind and deaf would not say such things, yet you have twenty eyes and twenty ears.'

What it means

Angada takes Ravana's own accusation and turns it back like a mirror. It is Ravana, clinging to Sita, who is ruining his own kin, and no amount of eyes and ears helps a man who refuses to see or hear the truth. The sharpest blindness is not in the body but in the will, and that is the blindness that will bring Lanka down.

Commentary & Notes ↓

Poddarji's Commentary

सच है, मैं तो कुलका नाश करनेवाला हूँ और हे रावण! तुम कुलके रक्षक हो। अंधे-बहरे भी ऐसी बात नहीं कहते, तुम्हारे तो बीस नेत्र और बीस कान हैं!

Notes

Angada's devastating sarcasm. Ravana accuses Angada of bringing ruin to his own family, but Angada turns the accusation around: it is Ravana who is destroying his own kin through his obstinacy, despite having twenty eyes to see the truth and twenty ears to hear good counsel.

चौपाई 22
सिव बिरंचि सुर मुनि समुदाई। चाहत जासु चरन सेवकाई।।

Siv biranchi sur muni samudaaee. chaahat jaasu charan sevakaaee

Shiva, Brahma, gods and sages all desire to serve at whose feet.

तासु दूत होइ हम कुल बोरा। अइसिहुँ मति उर बिहर न तोरा।।

Taasu doot hoi ham kul boraa. aisihun mati ura bihar na toraa

Being the messenger of such a Lord, our lineage is blessed. Even in this situation, your mind does not waver from your heart.

सुनि कठोर बानी कपि केरी। कहत दसानन नयन तरेरी।।

Suni kathor baanee kapi keree. kahat dasaanan nayan tareree

Hearing the harsh words of the monkey, Ravana spoke with eyes blazing with anger.

खल तव कठिन बचन सब सहऊँ। नीति धर्म मैं जानत अहऊँ।।

Khal tav kathin bachan sab sahaoon. neeti dharm main jaanat ahaoon

O wicked one, I bear all your harsh words. I know righteousness and dharma well.

कह कपि धर्मसीलता तोरी। हमहुँ सुनी कृत पर त्रिय चोरी।।

Kah kapi dharmaseelataa toree. hamahun sunee krit par triy choree

The monkey said, 'We too have heard of your righteousness - how you stole another's wife.'

देखी नयन दूत रखवारी। बूड़ि न मरहु धर्म ब्रतधारी।।

Dekhee nayan doot rakhavaaree. boodi na marahu dharm bratadhaaree

Seeing the messenger under guard, do not drown yourself, O upholder of dharma.

कान नाक बिनु भगिनि निहारी। छमा कीन्हि तुम्ह धर्म बिचारी।।

Kaan naak binu bhagini nihaaree. chhamaa keenhi tumh dharm bichaaree

Seeing your sister without ears and nose, you showed forgiveness considering dharma.

धर्मसीलता तव जग जागी। पावा दरसु हमहुँ बड़भागी।।

Dharmaseelataa tav jag jaagee. paavaa darasu hamahun badabhaagee

Your righteousness has awakened in the world. We too are greatly fortunate to have your darshan.

Irony as blade; the word dharma turned against him

In plain words

'Shiva, Brahma, all the gods and the gathered sages long for the privilege of serving at His feet. Being the messenger of such a Lord, we have blessed our whole clan. Even so, your mind does not waver.' Hearing the monkey's harsh words, Ravana rolls his eyes in anger and speaks. 'O wretch, I endure all your cutting words. I know the ways of righteousness and dharma well.' The monkey replies, 'We too have heard of your righteousness: how you stole another man's wife. With your own eyes you saw how the envoy was guarded. Do not drown and die, O keeper of sacred vows. Seeing your sister with her ears and nose cut off, you showed forgiveness, thinking of dharma. Your righteousness is famous throughout the world. We are most fortunate to have your darshana.'

What it means

Angada lifts the word dharma and uses its bright edge to cut. Every praise is really an exposure: the stolen wife, the abused envoy, the sister disfigured and merely avenged in pride. The verse warns how easily a man names his sins virtue, draping ruin in the language of righteousness, while the gods themselves beg to serve the Lord he defies.

Commentary & Notes ↓

Poddarji's Commentary

वानरोंको बड़ा ही प्रबल देखकर रावणने विचार किया और अन्तर्धान होकर क्षणभरमें उसने माया फैलायी॥

Notes

Angada's irony reaches its peak. Each line praises Ravana's 'dharma' while exposing the opposite: stealing Sita, failing to protect his own messenger-envoy, and merely 'forgiving' the disfigurement of Surpanakha rather than reflecting on its cause. The word 'dharmasheelata' (righteousness) is used as a blade.

जनि जल्पसि जड़ जंतु कपि सठ बिलोकु मम बाहु।

लोकपाल बल बिपुल ससि ग्रसन हेतु सब राहु।।22(क)।।

पुनि नभ सर मम कर निकर कमलन्हि पर करि बास।

सोभत भयउ मराल इव संभु सहित कैलास।।22(ख)।।

Jani jalpasi jad jantu kapi sath biloku mam baahu

Lokapaal bal bipul sasi grasan hetu sab raahu.22(ka)

Puni nabh sar mam kar nikar kamalanhi par kari baas

Sobhat bhayau maraal iva sambhu sahit kailaas.22(kha)

दोहा 23

Don't babble, monkey-fool, look here; | behold my arms so great!

Like Rahu swallowing the moon, | they seal the guardians' fate.

'Do not babble, you dull creature! Look at my arms, you fool. They are all Rahu, ready to swallow the moon of the mighty Lokapalas' strength.'

'And again, upon the lake of the sky, my many hands are lotuses. Settled upon those lotuses, Shambhu on Kailasa shone like a swan.'

Hollow boasting; arms raised against the sky

In plain words

'Do not babble, you dull creature. Look at my arms, you fool. They are all Rahu, ready to swallow the moon of the mighty Lokapalas' strength. And again, upon the lake of the sky, my many hands are lotuses. Settled on those lotuses, Shambhu on Kailasa shone like a swan.'

What it means

Ravana answers reason with display, parading his arms as Rahu and recalling the day he lifted Kailasa with Shiva seated atop it. The images are vast and the strength is real, yet it is power untethered from any good, brilliance with nothing inside. Might that boasts of swallowing the world is the surest sign of a soul already being swallowed by its own pride.

Commentary & Notes ↓

Poddarji's Commentary

[रावणने कहा--] अरे जड़ जन्तु वानर! व्यर्थ बक-बक न कर; अरे मूर्ख! मेरी भुजाएँ तो देख। ये सब लोकपालोंके विशाल बलरूपी चन्द्रमाको ग्रसनेके लिये राहु हैं॥

Notes

Ravana boasts of his arms in two sub-dohas (22-ka and 22-kha). In the first, his arms are Rahu devouring the moon of all the world-guardians' power. In the second, he recalls his lifting of Kailasa, with Shiva seated atop like a swan upon lotuses formed by his many hands. The imagery is grandiose but spiritually hollow.

चौपाई 23
तुम्हरे कटक माझ सुनु अंगद। मो सन भिरिहि कवन जोधा बद।।

Tumhare katak maajh sunu angad. mo san bhirihi kavan jodhaa bad

Listen Angada, among your army who is the warrior that will fight with me?

तव प्रभु नारि बिरहँ बलहीना। अनुज तासु दुख दुखी मलीना।।

Tav prabhu naari birahan balaheenaa. anuj taasu dukh dukhee maleenaa

Your lord is weakened by separation from his wife, and his younger brother is sorrowful and dejected from grief.

तुम्ह सुग्रीव कूलद्रुम दोऊ। अनुज हमार भीरु अति सोऊ।।

Tumh sugreev kooladrum dooo. anuj hamaar bheeru ati sooo

You, Sugriva, and Hanuman are both monkeys, and even our younger brother Vibhishana is extremely timid.

जामवंत मंत्री अति बूढ़ा। सो कि होइ अब समरारूढ़ा।।

Jaamavant mantree ati boodhaa. so ki hoi aba samaraaroodhaa

Jambavan is a very old minister - can he now mount for battle?

सिल्पि कर्म जानहिं नल नीला। है कपि एक महा बलसीला।।

Silpi karm jaanahin nal neelaa. hai kapi eka mahaa balaseelaa

Nala and Nila know only the work of architects. There is one monkey of great strength.

आवा प्रथम नगरु जेंहिं जारा। सुनत बचन कह बालिकुमारा।।

Aavaa pratham nagaru jenhin jaaraa. sunat bachan kah baalikumaaraa

He came first and burned the city. Hearing these words, the son of Vali spoke.

सत्य बचन कहु निसिचर नाहा। साँचेहुँ कीस कीन्ह पुर दाहा।।

Saty bachan kahu nisichar naahaa. saanchehun kees keenh pur daahaa

You speak truly, O king of demons - indeed a monkey has burned your city.

रावन नगर अल्प कपि दहई। सुनि अस बचन सत्य को कहई।।

Raavan nagar alp kapi dahaee. suni asa bachan saty ko kahaee

If a small monkey burned Ravana's city, who would believe such words to be true?

जो अति सुभट सराहेहु रावन। सो सुग्रीव केर लघु धावन।।

Jo ati subhat saraahehu raavan. so sugreev ker laghu dhaavan

The one you greatly praise as a warrior, O Ravana, is merely Sugriva's small messenger.

चलइ बहुत सो बीर न होई। पठवा खबरि लेन हम सोई।।

Chalai bahut so beer na hoee. pathavaa khabari len ham soee

One who boasts much is not truly brave - we sent him merely to gather information.

Each warrior mocked; the scout who burned Lanka

In plain words

'Listen, Angada, in your whole army, which warrior can stand against me in battle? Your lord is weakened by the pain of losing his wife, and his younger brother is wasted with sorrow. You and Sugriva are only monkeys, and even our own brother Vibhishana is very timid. Jambavan the minister is very old. Can he now mount for war? Nala and Nila know only the builder's craft. There is one monkey of great strength, the one who came first and burned the city.' Hearing this, Bali's son speaks. 'You speak the truth, O king of the night-wanderers. A monkey did burn your city. A small monkey burned all of Ravana's city? Who would believe such words? The one you praise so highly as a great warrior, O Ravana, is only Sugriva's lowly scout. One who boasts much is never truly brave. We sent him merely to gather news.'

What it means

Ravana belittles Rama's army one by one, conceding strength only to Hanuman who burned his city. Angada lets the boast hang and then drives it home: that fearsome warrior was no commander, only a scout sent to look. The unspoken question chills the court. If a mere errand-runner reduced Lanka to ash, what will the host itself do when it comes.

Commentary & Notes ↓

Poddarji's Commentary

तब कमलनयन श्रीरामजी बोले-हे सुग्रीव! हे विभीषण! और हे लक्ष्मण! सुनो, तुम सेनाको सँभालना। मैं इस दुष्टके बल और सेनाको देखता हूँ॥

Notes

Ravana belittles each member of Rama's army one by one: Rama is lovesick, Lakshmana sorrowful, Sugriva and Angada mere monkeys, Jambavan too old, Nala-Nila only engineers. He concedes only Hanuman's strength. Angada's counter is devastating: the one who burned all of Lanka was merely Sugriva's lowly messenger, not even a commander. The implication is clear: if a mere scout could destroy Lanka, what will the army itself do?

सत्य नगरु कपि जारेउ बिनु प्रभु आयसु पाइ।

फिरि न गयउ सुग्रीव पहिं तेहिं भय रहा लुकाइ।।23(क)।।

सत्य कहहि दसकंठ सब मोहि न सुनि कछु कोह।

कोउ न हमारें कटक अस तो सन लरत जो सोह।।23(ख)।।

प्रीति बिरोध समान सन करिअ नीति असि आहि।

जौं मृगपति बध मेड़ुकन्हि भल कि कहइ कोउ ताहि।।23(ग)।।

जद्यपि लघुता राम कहुँ तोहि बधें बड़ दोष।

तदपि कठिन दसकंठ सुनु छत्र जाति कर रोष।।23(घ)।।

बक्र उक्ति धनु बचन सर हृदय दहेउ रिपु कीस।

प्रतिउत्तर सड़सिन्ह मनहुँ काढ़त भट दससीस।।23(ङ)।।

हँसि बोलेउ दसमौलि तब कपि कर बड़ गुन एक।

जो प्रतिपालइ तासु हित करइ उपाय अनेक।।23(छ)।।

Saty nagaru kapi jaareu binu prabhu aayasu paai

Phiri na gayau sugreev pahin tehin bhay rahaa lukaai.23(ka)

Saty kahahi dasakanth sab mohi na suni kachhu koh

Kou na hamaaren katak asa to san larat jo soh.23(kha)

Preeti birodh samaan san karia neeti asi aahi

Jaun mrigapati badh medukanhi bhal ki kahai kou taahi.23(ga)

Jadyapi laghutaa raam kahun tohi badhen bad dosh

Tadapi kathin dasakanth sunu chhatr jaati kar rosh.23(gha)

Bakr ukti dhanu bachan sar hriday daheu ripu kees

Pratiuttar sadasinh manahun kaadhat bhat dasasees.23(nga)

Hansi boleu dasamauli tab kapi kar bad gun ek

Jo pratipaalai taasu hit karai upaay anek.23(chha)

दोहा 24क

That monkey burned your city down | without the Lord's command?

No wonder he hides in fear somewhere; | too scared to make a stand!

'So that monkey truly burned your city without even receiving his Lord's command? It seems he was so afraid that he never returned to Sugriva and has been hiding ever since!'

'You speak the truth, O ten-faced one. I hear it all without the least anger. There is no one in our army fit to fight you, one who would look worthy in battle against you.'

'Friendship and enmity should be with an equal. That is the rule of statecraft. If a lion were to slay frogs, would anyone call that praiseworthy?'

'Although it would diminish Rama's honor to slay you, and there is great fault in killing you, yet hear me, O ten-faced one: the anger of those who protect the helpless is fierce.'

'With crooked speech as his bow and words as arrows, the monkey scorched the enemy's heart. Ten-faced Ravana sought replies like a warrior drawing swords from many sheaths.'

'Then the ten-crowned one laughed and said: There is one great virtue in monkeys. They strive in every way for the welfare of the one who feeds them.'

Lion among frogs; the wrath of those who guard the weak

In plain words

'So that monkey truly burned your city without even his Lord's command? It seems he was so afraid that he never went back to Sugriva and has been hiding ever since. You speak the truth, O ten-faced one. I hear it all without the least anger. There is no one in our army fit to fight you, none who would look worthy against you. Friendship and enmity should be with an equal; that is the rule of statecraft. If a lion were to slay frogs, would anyone call it praiseworthy? Although it would lower Rama's honor to slay you, and there is great fault in killing you, yet hear me, O ten-faced one: fierce is the anger of those who protect the helpless.' With crooked speech as his bow and words as arrows, the monkey scorched the enemy's heart. Ten-faced Ravana drew replies like a warrior pulling swords from many sheaths. Then the ten-crowned one laughed and said, 'There is one great virtue in monkeys: they strive in every way for the welfare of whoever feeds them.'

What it means

Angada cloaks his contempt in mock humility, calling Ravana too great a foe, while the real cut is the rule of the wise: a lion gains no glory slaying frogs. Yet he holds a warning in reserve, that the anger of those who shield the defenseless is terrible when roused. Ravana's laughing reply, that monkeys serve whoever feeds them, tries to shrink devotion to mere appetite, but it only reveals how blind he is to love that asks for nothing.

Commentary & Notes ↓

Poddarji's Commentary

क्या सचमुच ही उस वानरने प्रभुकी आज्ञा पाये बिना ही तुम्हारा नगर जला डाला? मालूम होता है, इसी डरसे वह लौटकर सुग्रीवके पास नहीं गया और कहीं छिप रहा!

Notes

This complex doha sequence (23-ka through 23-chha) contains multiple sub-verses. Angada feigns that Hanuman is hiding in fear. Then he pretends humility by saying no one in their army is worthy of fighting Ravana, but the real thrust is the niti argument: fighting inferiors brings no glory. The comparison of lion and frogs cuts both ways. Ravana's laughing retort that monkeys serve whoever feeds them is his attempt to belittle Angada's devotion to Rama.

चौपाई 24
धन्य कीस जो निज प्रभु काजा। जहँ तहँ नाचइ परिहरि लाजा।।

Dhany kees jo nij prabhu kaajaa. jahan tahan naachai parihari laajaa

Blessed is that monkey who serves his lord's purpose, dancing here and there, abandoning all shame.

नाचि कूदि करि लोग रिझाई। पति हित करइ धर्म निपुनाई।।

Naachi koodi kari log rijhaaee. pati hit karai dharm nipunaaee

Dancing and leaping to please the people, he skillfully performs righteous duty for his master's benefit.

अंगद स्वामिभक्त तव जाती। प्रभु गुन कस न कहसि एहि भाँती।।

Angad svaamibhakt tav jaatee. prabhu gun kas na kahasi ehi bhaantee

Angada, you are devoted to your master - why do you not speak of your lord's virtues in this manner?

मैं गुन गाहक परम सुजाना। तव कटु रटनि करउँ नहिं काना।।

Main gun gaahak param sujaanaa. tav katu ratani karaun nahin kaanaa

I am supremely wise in appreciating virtues - I will not foolishly chatter harsh words about you.

कह कपि तव गुन गाहकताई। सत्य पवनसुत मोहि सुनाई।।

Kah kapi tav gun gaahakataaee. saty pavanasut mohi sunaaee

The monkey said: Your appreciation of virtues is true, son of the wind-god, as you have told me.

बन बिधंसि सुत बधि पुर जारा। तदपि न तेहिं कछु कृत अपकारा।।

Ban bidhansi sut badhi pur jaaraa. tadapi na tehin kachhu krit apakaaraa

You destroyed the garden, killed my son, and burned the city - yet he did you no harm in return.

सोइ बिचारि तव प्रकृति सुहाई। दसकंधर मैं कीन्हि ढिठाई।।

Soi bichaari tav prakriti suhaaee. dasakandhar main keenhi dhithaaee

Considering your beautiful nature, O ten-headed one, I acted boldly.

देखेउँ आइ जो कछु कपि भाषा। तुम्हरें लाज न रोष न माखा।।

Dekheun aai jo kachhu kapi bhaashaa. tumharen laaj na rosh na maakhaa

Seeing what the monkey spoke when he came, you showed neither shame, nor anger, nor displeasure.

जौं असि मति पितु खाए कीसा। कहि अस बचन हँसा दससीसा।।

Jaun asi mati pitu khaae keesaa. kahi asa bachan hansaa dasaseesaa

If monkeys had such wisdom, they would have eaten their fathers - saying this, the ten-headed one laughed.

पितहि खाइ खातेउँ पुनि तोही। अबहीं समुझि परा कछु मोही।।

Pitahi khaai khaateun puni tohee. abaheen samujhi paraa kachhu mohee

Having eaten my father, I would then eat you too - now I understand something about myself.

बालि बिमल जस भाजन जानी। हतउँ न तोहि अधम अभिमानी।।

Baali bimal jas bhaajan jaanee. hataun na tohi adham abhimaanee

Knowing Bali as a vessel of pure fame, I did not kill you, base and arrogant one.

कहु रावन रावन जग केते। मैं निज श्रवन सुने सुनु जेते।।

Kahu raavan raavan jag kete. main nij shravan sune sunu jete

Tell me, Ravana, how many Ravanas are there in the world? I have heard with my own ears, listen to what I know.

बलिहि जितन एक गयउ पताला। राखेउ बाँधि सिसुन्ह हयसाला।।

Balihi jitan eka gayau pataalaa. raakheu baandhi sisunh hayasaalaa

One went to the netherworld to conquer Bali and was kept bound like a child in the stable.

खेलहिं बालक मारहिं जाई। दया लागि बलि दीन्ह छोड़ाई।।

Khelahin baalak maarahin jaaee. dayaa laagi bali deenh chhodaaee

When children would go to play and beat him, Bali released him out of compassion.

एक बहोरि सहसभुज देखा। धाइ धरा जिमि जंतु बिसेषा।।

Eka bahori sahasabhuj dekhaa. dhaai dharaa jimi jantu biseshaa

Another time he saw the thousand-armed one and seized him quickly like a special creature.

कौतुक लागि भवन लै आवा। सो पुलस्ति मुनि जाइ छोड़ावा।।

Kautuk laagi bhavan lai aavaa. so pulasti muni jaai chhodaavaa

He brought him home for sport, but sage Pulastya went and had him released.

Lineage thrown back; the catalogue of Ravana's defeats

In plain words

'Blessed is the monkey who serves his lord's purpose, dancing here and there, casting off all shame. Dancing and leaping to please the people, he skillfully serves his master, skilled in dharma. Angada, your kind are devoted to their masters. Why then do you not praise your lord's virtues this way?' 'I am a fine judge of merit. I do not lend my ear to your bitter chatter.' The monkey replies, 'Hanuman told me well of how you value merit. He wrecked your garden, killed your son, and burned your city, yet in return you did him no harm. Thinking of that gracious nature of yours, O ten-necked one, I grew bold enough to come. I came and saw just what the monkey described: you show neither shame, nor anger, nor displeasure.' 'If monkeys had such wisdom, they would eat their own fathers.' Saying this, the ten-headed one laughs. 'Had I eaten my father, I would have eaten you next. But just now something has dawned on me. Knowing Bali to be a vessel of spotless fame, I did not kill you, O base and arrogant one. Tell me, Ravana, how many Ravanas are there in the world? I have heard of as many as my ears can hold. One went to the netherworld to conquer Bali and was kept tied up in the children's stable. The children would come and beat him at play. At last, out of pity, Bali had him released. Another time he saw Sahastrabahu and rushed at him, seizing him like some strange beast, and carried him home as a plaything; the sage Pulastya went and had him freed.'

What it means

The duel reaches its full pitch. Ravana mocks the monkeys as shameless dancing servants, and Angada turns the mockery into a roll call of Ravana's own humiliations: bound by stable-children under Bali, caged as a pet by Sahastrabahu, freed only by a sage's pleading. The teaching beneath the taunts is plain. Pride that has never tasted defeat forgets every defeat it has tasted, and devotion that the proud call clownish is in truth the highest dharma.

Commentary & Notes ↓

Poddarji's Commentary

जो जीवोंके द्रोहमें रत है, मोहके वश हो रहा है, रामविमुख है और कामासक्त है, उसको क्या कभी स्वप्नमें भी सम्पत्ति, शुभ शकुन और चित्तकी शान्ति हो सकती है?॥ जैसे-जैसे प्रभु उसके सिरोंको काटते हैं, वैसे-ही-वैसे वे अपार होते जाते हैं। जैसे विषयोंका सेवन करनेसे काम (उन्हें भोगनेकी इच्छा) दिन-प्रति-दिन नया-नया बढ़ता जाता है॥

Notes

The longest and most elaborate exchange. Ravana mocks monkeys as dancing servants. Angada's counter: Hanuman destroyed Lanka's garden, killed Ravana's son Akshayakumara, and burned the city, yet Ravana did nothing in return. Ravana insults Angada's lineage; Angada retorts by listing Ravana's humiliations. King Bali of the netherworld tied one Ravana up with the stable-children. Sahastrabahu (Kartavirya Arjuna) captured another Ravana as a pet. Sage Pulastya had to intervene each time to secure Ravana's release. These are allusions to the Uttara Kanda tradition of multiple Ravanas or Ravana's own past defeats.

एक कहत मोहि सकुच अति रहा बालि की काँख।

इन्ह महुँ रावन तैं कवन सत्य बदहि तजि माख।।24।।

Eka kahat mohi sakuch ati rahaa baali kee kaankh

Inh mahun raavan tain kavan saty badahi taji maakh (24)

दोहा 24ख

I'd throw you down and crush your force, | lay waste your city-state,

and take your wives with Sita too; | you fool of wretched fate!

'Of one more tale I feel too embarrassed to speak. That Ravana was kept under Bali's arm. Among all these Ravanas, which one are you? Tell me the truth, setting aside your rage.'

The crowning shame; which Ravana are you

In plain words

'Of one more tale I am too embarrassed to speak: that Ravana was kept under Bali's armpit. Among all these Ravanas, which one are you? Tell me the truth, setting aside your rage.'

What it means

Angada saves the deepest cut for last, the Ravana once tucked helpless beneath Bali's arm, and then asks the proud king to place himself in that line of the defeated. The question is a mirror no boast can break. Before the power that serves Rama, all the world's grandeur is only one more humbled Ravana waiting to learn its name.

Commentary & Notes ↓

Poddarji's Commentary

तुझे जमीनपर पटककर, तेरी सेनाका संहारकर और तेरे गाँवको चौपट [नष्ट-भ्रष्ट] करके, अरे मूर्ख! तेरी युवती स्त्रियोंसहित जानकीजीको ले जाऊँ॥

Notes

The crowning humiliation: one Ravana was held helpless under Bali's armpit (kaankh). Angada asks Ravana to identify himself among these defeated Ravanas. The question is rhetorical and devastating.

चौपाई 25
सुनु सठ सोइ रावन बलसीला। हरगिरि जान जासु भुज लीला।।

Sunu sath soi raavan balaseelaa. haragiri jaan jaasu bhuj leelaa

Listen, fool! That Ravana is mighty in strength, whose arm's play can lift Mount Kailash.

जान उमापति जासु सुराई। पूजेउँ जेहि सिर सुमन चढ़ाई।।

Jaan umaapati jaasu suraaee. poojeun jehi sir suman chadhaaee

He knows the glory of Uma's lord (Shiva), whom he worshipped by offering flowers on his head.

सिर सरोज निज करन्हि उतारी। पूजेउँ अमित बार त्रिपुरारी।।

Sir saroj nij karanhi utaaree. poojeun amit baar tripuraaree

Removing his own lotus-like heads with his hands, he worshipped the destroyer of Tripura countless times.

भुज बिक्रम जानहिं दिगपाला। सठ अजहूँ जिन्ह कें उर साला।।

Bhuj bikram jaanahin digapaalaa. sath ajahoon jinh ken ura saalaa

The guardians of directions know his arm's valor, foolish ones who still have thorns in their hearts.

जानहिं दिग्गज उर कठिनाई। जब जब भिरउँ जाइ बरिआई।।

Jaanahin diggaj ura kathinaaee. jab jab bhiraun jaai bariaaee

The elephants of directions know the hardness of his chest, whenever I go and fight with them.

जिन्ह के दसन कराल न फूटे। उर लागत मूलक इव टूटे।।

Jinh ke dasan karaal na phoote. ura laagat moolak iva toote

Their terrible tusks did not break, but shattered like radishes when striking his chest.

जासु चलत डोलति इमि धरनी। चढ़त मत्त गज जिमि लघु तरनी।।

Jaasu chalat dolati imi dharanee. chadhat matt gaj jimi laghu taranee

At whose movement the earth trembles thus, like a small boat when a mad elephant climbs on it.

सोइ रावन जग बिदित प्रतापी। सुनेहि न श्रवन अलीक प्रलापी।।

Soi raavan jag bidit prataapee. sunehi na shravan aleek pralaapee

That same Ravana, whose prowess is known throughout the world - do not listen to false prattling with your ears.

Ravana's boast; pride before the fall

In plain words

Listen, fool. That same Ravana is mighty in strength, whose arms Kailasa, the mountain of Shiva, knows well. The Lord of Uma knows whose valor this is. I worshipped Him with flowers offered upon His head. With my own hands I plucked off my lotus-like heads and worshipped the Destroyer of Tripura countless times. The guardians of the directions know my arms' might; their hearts still ache from it today. The elephants of the quarters know the hardness of my chest each time I fought them by force. Their terrible tusks did not break by themselves; striking my chest, they snapped like radishes. At my tread the earth shakes, as a small boat rocks when a maddened elephant climbs aboard. That same Ravana is famed for prowess throughout the world. Do not listen to false babbling, O prattler.

What it means

Ravana piles up his feats like a wall against the truth, lifting Kailasa, offering his own heads to Shiva, breaking the tusks of the cosmic elephants. Every line is real power, and every line is finally nothing before Rama. The verse shows how strength becomes a prison when it serves only the self, for the ego turns even worship into a way of admiring itself.

Commentary & Notes ↓

Poddarji's Commentary

[भगवानकी] शोभा देखकर देवता हर्षित होकर फूलोंकी अपार वर्षा करने लगे। और शोभा, शक्ति और गुणोंके धाम करुणानिधान प्रभुको जय हो, जय हो, जय हो॥

Notes

Ravana's great boast. He recounts lifting Kailasa, worshipping Shiva by offering his own severed heads as lotuses, breaking the tusks of the cosmic elephants on his iron chest, and making the earth tremble at his step. The simile of the earth as a small boat with a maddened elephant is vivid. Yet all this power is ultimately nothing before Rama.

तेहि रावन कहँ लघु कहसि नर कर करसि बखान।

रे कपि बर्बर खर्ब खल अब जाना तव ग्यान।।25।।

Tehi raavan kahan laghu kahasi nar kar karasi bakhaan

Re kapi barbar kharb khal aba jaanaa tav gyaan (25)

दोहा 25

For this the Lord of mercy | spoke some harsh words then;

hearing them the demon-women | wept and wept again.

'That Ravana you belittle, and you glorify a mere mortal! O monkey, you barbarous, dwarfed, and wicked creature, now I see the measure of your wisdom!'

Wounded pride mistaking wisdom for folly

In plain words

That Ravana you belittle, and you glorify a mere mortal! O monkey, you barbarous, dwarfed, wicked creature, now I see the measure of your wisdom!

What it means

Ravana scorns Angada for calling a man greater than himself, certain this is the lowest stupidity. But Rama is nara by His own choosing, the Supreme wearing human form, and to know Him there is the highest wisdom of all. The deepest irony of the path is here: what the proud heart names foolishness is the very seeing that saves.

Commentary & Notes ↓

Poddarji's Commentary

इसी कारण (सीताजीको प्रकट करने के लिये) करुणानिधान श्रीरामजीने कुछ कटु वचन कहे। उन्हें सुनकर सब राक्षसियाँ विषाद करने लगीं॥

Notes

Ravana is furious that Angada calls Rama, whom Ravana considers a mere mortal (nara), greater than himself. He heaps insults: barbar (barbarous), kharb (dwarfed, stunted), khal (wicked). The irony is that Rama is indeed 'nara' by choice, the Supreme in human form, and recognizing this is the highest wisdom, not the lowest.

चौपाई 26
सुनि अंगद सकोप कह बानी। बोलु सँभारि अधम अभिमानी।।

Suni angad sakop kah baanee. bolu sanbhaari adham abhimaanee

Hearing this, Angada spoke angrily, saying 'Speak carefully, you lowly and arrogant one!'

सहसबाहु भुज गहन अपारा। दहन अनल सम जासु कुठारा।।

Sahasabaahu bhuj gahan apaaraa. dahan anal sam jaasu kuthaaraa

Sahasrabahu had countless mighty arms, and his axe was like the fire of destruction.

जासु परसु सागर खर धारा। बूड़े नृप अगनित बहु बारा।।

Jaasu parasu saagar khar dhaaraa. boode nrip aganit bahu baaraa

By whose sharp-edged axe countless kings were drowned in the ocean many times over.

तासु गर्ब जेहि देखत भागा। सो नर क्यों दससीस अभागा।।

Taasu garb jehi dekhat bhaagaa. so nar kyon dasasees abhaagaa

Seeing whose pride even the ten-headed Ravana fled - how can that hero be called a mere man, O unfortunate one?

राम मनुज कस रे सठ बंगा। धन्वी कामु नदी पुनि गंगा।।

Raam manuj kas re sath bangaa. dhanvee kaamu nadee puni gangaa

How can Rama be merely human, you foolish wretch? Is the bow Cupid, or the river Ganga?

पसु सुरधेनु कल्पतरु रूखा। अन्न दान अरु रस पीयूषा।।

Pasu suradhenu kalpataru rookhaa. ann daan aru ras peeyooshaa

Is the wish-fulfilling cow merely an animal, or the wish-fulfilling tree just a tree? Is food merely grain, or nectar just a drink?

बैनतेय खग अहि सहसानन। चिंतामनि पुनि उपल दसानन।।

Bainatey khag ahi sahasaanan. chintaamani puni upal dasaanan

Is Garuda merely a bird, or the thousand-headed serpent just a snake? Is the wish-fulfilling gem merely a stone, O ten-faced one?

सुनु मतिमंद लोक बैकुंठा। लाभ कि रघुपति भगति अकुंठा।।

Sunu matimand lok baikunthaa. laabh ki raghupati bhagati akunthaa

Listen, O foolish one, what benefit is there in the world of Vaikuntha compared to the boundless devotion to Lord Raghupati?

Angada's reply; the Lord is no mere man

In plain words

Hearing this, Angada spoke with righteous anger: watch your words, O base and arrogant one. Sahastrabahu had countless arms, and his axe blazed like the fire of destruction. By that axe, sharp as an ocean's current, countless kings were drowned again and again. His very pride sent you fleeing at first sight; how can you call that Lord a mere man, O wretched one? How is Rama merely human, you foolish wretch? Is the divine bow merely Kamadeva? Is the Ganga merely a river? Is Surabhi merely a beast? Is the Kalpavriksha merely a tree? Is charity merely food? Is amrita merely a drink? Is Garuda merely a bird? Is Shesha merely a serpent? Is Chintamani merely a stone, O ten-faced one? Listen, O dull-witted one. What is even Vaikuntha itself worth, compared with boundless devotion to Raghupati?

What it means

Angada answers boast with seeing, naming sacred things that share a form with the common yet are not common at all. Just as Surabhi is not cattle and the Ganga is not any river, Rama is not any man, though He walks among men. The closing line carries the whole of bhakti: heaven itself is poor beside love for the Lord, for the gift cannot outshine the Giver.

Commentary & Notes ↓

Poddarji's Commentary

देवताओं और वानरोंको विकल देखकर कोसलपति श्रीरामजी हँसे और शार्ङ्गधनुषपर एक बाण चढाकर [मायाके बने हुए] सब रावणोंको मार डाला॥

Notes

Angada's theological counter-argument is brilliant. He uses analogies: just as Surabhi transcends ordinary cattle, the Ganga transcends rivers, and Chintamani transcends stones, so Rama transcends ordinary humanity. The final couplet elevates bhakti above even Vaikuntha (heaven), the classical Vaishnava teaching that devotion to God surpasses even the rewards of heaven.

सेन सहित तब मान मथि बन उजारि पुर जारि।।

कस रे सठ हनुमान कपि गयउ जो तव सुत मारि।।26।।

Sen sahit tab maan mathi ban ujaari pur jaari

Kas re sath hanumaan kapi gayau jo tav sut maari (26)

दोहा 26

From Lanka the chariot flew | many leagues with ease;

'Look monkeys!' said the Lord | 'Ayodhya's spread you'll see!'

'With your army crushed, your pride shattered, your garden destroyed, and your city burned, how is it, you fool, that the monkey Hanuman departed freely after killing your son?'

One monkey already humbled all your might

In plain words

With your army crushed, your pride shattered, your garden destroyed, and your city burned, how is it, you fool, that the monkey Hanuman walked away freely after killing your son?

What it means

Angada lays the plain facts beside the boast: Hanuman came alone and broke everything Ravana guarded, then left untouched. If such strength cannot stop a single servant of Rama, what is it worth against Rama Himself? The verse quietly teaches that pride is loudest exactly where it has already been defeated.

Commentary & Notes ↓

Poddarji's Commentary

लंकासे प्रभुका विमान चला। बहुत योजन अकारण ही बीत गये। हे वानरो! देखो अयोध्या नगरका विस्तार आ रहा है॥

Notes

Angada delivers the final factual blow: Hanuman came alone, broke Ravana's army, destroyed the Ashoka garden, burned Lanka, killed Akshayakumara, and walked away unharmed. If Ravana is so mighty, why could he not stop a single monkey?

चौपाई 27
सुनु रावन परिहरि चतुराई। भजसि न कृपासिंधु रघुराई।।

Sunu raavan parihari chaturaaee. bhajasi na kripaasindhu raghuraaee

Listen Ravana, abandon your cleverness and worship the ocean of mercy, Raghurai (Rama).

जौ खल भएसि राम कर द्रोही। ब्रह्म रुद्र सक राखि न तोही।।

Jau khal bhaesi raam kar drohee. brahm rudr sak raakhi na tohee

If you become an enemy of Rama, O wicked one, neither Brahma nor Rudra can protect you.

मूढ़ बृथा जनि मारसि गाला। राम बयर अस होइहि हाला।।

Moodh brithaa jani maarasi gaalaa. raam bayar asa hoihi haalaa

O fool, do not boast in vain - such will be the consequence of enmity with Rama.

तव सिर निकर कपिन्ह के आगें। परिहहिं धरनि राम सर लागें।।

Tav sir nikar kapinh ke aagen. parihahin dharani raam sar laagen

Your many heads will fall to the earth before the monkeys, struck by Rama's arrows.

ते तव सिर कंदुक सम नाना। खेलहहिं भालु कीस चौगाना।।

Te tav sir kanduk sam naanaa. khelahahin bhaalu kees chaugaanaa

Those heads of yours, like balls in various games, the bears and monkeys will play with in sport.

जबहिं समर कोपहि रघुनायक। छुटिहहिं अति कराल बहु सायक।।

Jabahin samar kopahi raghunaayak. chhutihahin ati karaal bahu saayak

When Raghunayak becomes angry in battle, countless terrible arrows will be released.

तब कि चलिहि अस गाल तुम्हारा। अस बिचारि भजु राम उदारा।।

Tab ki chalihi asa gaal tumhaaraa. asa bichaari bhaju raam udaaraa

Then will such boastful talk of yours continue? Considering this, worship the generous Rama.

सुनत बचन रावन परजरा। जरत महानल जनु घृत परा।।

Sunat bachan raavan parajaraa. jarat mahaanal janu ghrit paraa

Hearing these words, Ravana blazed with anger, as if ghee had been poured on a great fire.

Last counsel; surrender before ruin

In plain words

Listen, Ravana. Set aside your cleverness and worship Raghurai, the Ocean of Mercy. If you have made yourself Rama's enemy, O wicked one, neither Brahma nor Rudra can save you. Fool, do not boast in vain; this is what enmity with Rama brings. Your many heads will tumble to the ground before the monkeys, pierced by Rama's arrows. Those heads, like so many balls, the bears and monkeys will toss about in sport. When Raghunayaka grows wrathful on the field, countless terrible arrows will fly forth. Will such grand talk serve you then? Considering this, worship the gracious Rama. Hearing these words, Ravana blazed with rage, as though ghee had been poured upon a great fire.

What it means

Angada turns from mockery to mercy, opening the one door that is always open: surrender and the love of Rama. He warns plainly of the ruin to come, then offers refuge from it in the same breath. Ravana answers with fury, and the ghee on fire shows the danger of the path: truth, when it strikes an unbowed ego, does not soften it but inflames it.

Commentary & Notes ↓

Poddarji's Commentary

सिरोंके बार-बार काटे जानेसे जब वह व्याकुल हो जायगा और उसके हृदयसे तुम्हारा ध्यान छूट जायगा, तब सुजान (अन्तर्यामी) श्रीरामजी रावणके हृदयमें बाण मारेंगे॥

Notes

Angada's final counsel turns from mockery to solemn warning. He prophesies exactly what will happen: Ravana's heads rolling like balls before the monkey army. Then he offers one last chance at mercy through surrender and bhajana of Rama. Ravana's response is fury, not repentance. The ghee-on-fire simile captures how truth, when it strikes the ego, only inflames it further.

कुंभकरन अस बंधु मम सुत प्रसिद्ध सक्रारि।

मोर पराक्रम नहिं सुनेहि जितेउँ चराचर झारि।।27।।

Kumbhakaran asa bandhu mam sut prasiddh sakraari

Mor paraakram nahin sunehi jiteun charaachar jhaari (27)

दोहा 27

Hearing the Lord had sat | Pushpak rose in joy on high;

with all aboard it flew | swift across the sky.

'Kumbhakarna is my brother, and my son is famed as the conqueror of Indra. Have you not heard of my own prowess? I have conquered all that moves and does not move, sweeping the whole world clean.'

Ravana names his last pillars of strength

In plain words

Kumbhakarna is my brother, and my son is famed as the conqueror of Indra. Have you not heard of my own prowess? I have conquered all that moves and does not move, sweeping the whole world clean.

What it means

Pressed by Angada's prophecy of doom, Ravana reaches for his brother, his son, and his own record of conquest as proof that he cannot fall. He answers a warning about the future with a list from the past, the way the frightened ego always does. What he calls having conquered all things is exactly what blinds him to the One thing he has not yet faced.

Commentary & Notes ↓

Poddarji's Commentary

प्रभुके बैठने की बात सुनकर पुष्पक हर्षित होकर आकाशमें उड़ चला। प्रभुसहित सबको लेकर समय न लगाकर चल दिया॥

Notes

Ravana invokes his remaining pillars of strength: his brother Kumbhakarna and his son Meghanada (Indrajit), the 'Sakraari' (enemy of Indra). His boast of having conquered 'charachara jhaari' (all living and non-living creation) is his last attempt to match Angada's prophecy of doom with a display of confidence.

चौपाई 28
सठ साखामृग जोरि सहाई। बाँधा सिंधु इहइ प्रभुताई।।

Sath saakhaamrig jori sahaaee. baandhaa sindhu ihai prabhutaaee

You foolish monkey gathered helpers and bound the ocean - this is your lordship's power!

नाघहिं खग अनेक बारीसा। सूर न होहिं ते सुनु सब कीसा।।

Naaghahin khag anek baareesaa. soor na hohin te sunu sab keesaa

Many birds cross the ocean waters, but listen - they are not warriors, all these monkeys.

मम भुज सागर बल जल पूरा। जहँ बूड़े बहु सुर नर सूरा।।

Mam bhuj saagar bal jal pooraa. jahan boode bahu sur nar sooraa

My arm is an ocean filled with the water of strength, where many gods and brave men have drowned.

बीस पयोधि अगाध अपारा। को अस बीर जो पाइहि पारा।।

Bees payodhi agaadh apaaraa. ko asa beer jo paaihi paaraa

Twenty oceans deep and boundless - who is such a hero that could cross them?

दिगपालन्ह मैं नीर भरावा। भूप सुजस खल मोहि सुनावा।।

Digapaalanh main neer bharaavaa. bhoop sujas khal mohi sunaavaa

I have filled the guardians of directions with water, and kings have sung my evil fame to me.

जौं पै समर सुभट तव नाथा। पुनि पुनि कहसि जासु गुन गाथा।।

Jaun pai samar subhat tav naathaa. puni puni kahasi jaasu gun gaathaa

If your lord is truly a warrior in battle, whose virtuous deeds you repeatedly proclaim,

तौ बसीठ पठवत केहि काजा। रिपु सन प्रीति करत नहिं लाजा।।

Tau baseeth pathavat kehi kaajaa. ripu san preeti karat nahin laajaa

Then why does Vasishtha send him for what purpose? He feels no shame in making friendship with the enemy.

हरगिरि मथन निरखु मम बाहू। पुनि सठ कपि निज प्रभुहि सराहू।।

Haragiri mathan nirakhu mam baahoo. puni sath kapi nij prabhuhi saraahoo

Behold my arms that churned Mount Mandara, then foolish monkey, praise your own lord!

Ravana belittles the bridge and the envoy

In plain words

You fool, with monkeys as your allies you bridged the ocean, and this is your lord's great power! Many birds cross the waters in the rains; listen, all these monkeys are no warriors. My arm is an ocean brimming with the water of strength, in which many gods and mortal heroes have drowned. Twenty such oceans, fathomless and shoreless; what hero can cross to the other side? I made the Lokapalas draw water for me, and kings have sung my dread fame to my face. If your lord is truly a champion in battle, whose noble deeds you sing again and again, then why does he send an envoy? Does he feel no shame in seeking friendship with the foe? Behold these arms that shook Mount Kailasa. Then, foolish monkey, go praise your lord.

What it means

Ravana mocks the bridge as mere monkey labor and reads Rama's envoy as weakness rather than grace. He measures everything by force, so the Lord's restraint looks to him like fear. Tulsidas lets the irony stand: Shiva once allowed Ravana to lift Kailasa, just as Rama now allows him to boast, for the proud are given rope to the very edge of the end.

Commentary & Notes ↓

Poddarji's Commentary

मूर्च्छा छूटनेपर रीछ-वानर सब प्रभुके पास आये। राक्षस सब अत्यन्त भयभीत होकर रावणको घेरे हुए हैं॥

Notes

Ravana's counter-offensive: the bridge is monkey work, not heroism; his twenty arms are twenty oceans no hero can cross; Lokapalas served him as water-bearers; if Rama were truly brave, He would not send envoys. The final taunt, 'behold these arms that shook Kailasa,' recalls his famous feat. Yet Tulsidas lets the reader see the irony: Shiva let Ravana lift Kailasa, just as Rama lets Ravana boast before the end.

सूर कवन रावन सरिस स्वकर काटि जेहिं सीस।

हुने अनल अति हरष बहु बार साखि गौरीस।।28।।

Soor kavan raavan saris svakar kaati jehin sees

Hune anal ati harash bahu baar saakhi gaurees (28)

दोहा 28

With mighty roar he seized | millions of monkeys there;

smashing them like elephants | swearing by Ravana's prayer.

'What warrior is Ravana's equal, who with his own hands cut off his heads and offered them joyfully into the fire many times, with Gauri's Lord as witness?'

Ravana's proudest claim; heads in the fire

In plain words

What warrior is Ravana's equal, who with his own hands cut off his heads and offered them joyfully into the fire many times, with Gauri's Lord as witness?

What it means

Ravana holds up his self-decapitation before Shiva as the crown of his courage, sure that no one has dared so much. He has turned even his tapasya into a trophy for the ego. The verse sets the trap that Angada will spring next: pain offered to swell one's own glory is not the same as valor.

Commentary & Notes ↓

Poddarji's Commentary

और बड़ा घोर शब्द करके गरजा। तथा करोड़-करोड़ वानरोंको पकड़कर वह गजराजकी तरह उन्हें पृथ्वीपर पटकने लगा और रावणको दुहाई देने लगा॥

Notes

Ravana's proudest claim: he severed his own heads in tapasya before Shiva (Gaurisha) as witness, offering them into the sacrificial fire. He considers this the proof of supreme courage. Angada will demolish this claim in the next verse.

चौपाई 29
जरत बिलोकेउँ जबहिं कपाला। बिधि के लिखे अंक निज भाला।।

Jarat bilokeun jabahin kapaalaa. bidhi ke likhe ank nij bhaalaa

When I saw my heads burning, I read the marks written by Brahma on my forehead.

नर कें कर आपन बध बाँची। हसेउँ जानि बिधि गिरा असाँची।।

Nar ken kar aapan badh baanchee. haseun jaani bidhi giraa asaanchee

By human hands my death was foretold. I laughed, knowing Brahma's words to be true.

सोउ मन समुझि त्रास नहिं मोरें। लिखा बिरंचि जरठ मति भोरें।।

Sou man samujhi traas nahin moren. likhaa biranchi jarath mati bhoren

Remembering that, I have no fear in my mind. Brahma wrote it in his old, confused state.

आन बीर बल सठ मम आगें। पुनि पुनि कहसि लाज पति त्यागे।।

Aana beer bal sath mam aagen. puni puni kahasi laaj pati tyaage

You fool, you repeatedly speak of another's valor before me, abandoning all shame.

कह अंगद सलज्ज जग माहीं। रावन तोहि समान कोउ नाहीं।।

Kah angad salajj jag maaheen. raavan tohi samaan kou naaheen

Angada said: 'O shameless one, there is none in this world equal to you, Ravana.'

लाजवंत तव सहज सुभाऊ। निज मुख निज गुन कहसि न काऊ।।

Laajavant tav sahaj subhaaoo. nij mukh nij gun kahasi na kaaoo

Being modest is your natural disposition - you never speak of your own qualities with your own mouth.

सिर अरु सैल कथा चित रही। ताते बार बीस तैं कही।।

Sir aru sail kathaa chit rahee. taate baar bees tain kahee

The story of heads and mountains remains in your heart, therefore you have told it twenty times.

सो भुजबल राखेउ उर घाली। जीतेहु सहसबाहु बलि बाली।।

So bhujabal raakheu ura ghaalee. jeetehu sahasabaahu bali baalee

You have kept that arm-strength close to your heart, by which you defeated the thousand-armed Bali.

सुनु मतिमंद देहि अब पूरा। काटें सीस कि होइअ सूरा।।

Sunu matimand dehi aba pooraa. kaaten sees ki hoia sooraa

Listen, O foolish one, now give the complete answer - does one become a hero by cutting off heads?

इंद्रजालि कहु कहिअ न बीरा। काटइ निज कर सकल सरीरा।।

Indrajaali kahu kahia na beeraa. kaatai nij kar sakal sareeraa

Tell me, O magician, should this not be called heroism - cutting one's own entire body with one's own hand?

Angada's mockery; self-harm is not heroism

In plain words

When I saw my skulls burning, I read the writing of Brahma, the marks upon my own forehead. Death at human hands I read there as my fate. I laughed, knowing Brahma's words to be untrue. Remembering that even now, I feel no fear; Brahma wrote it in his dotage, his mind confused. You fool, you keep praising another warrior's strength before me, again and again, without shame. Angada said: O shameless one, in all the world there is none to equal you, Ravana. Modesty is your natural disposition; you never speak of your own virtues with your own mouth. The tale of cutting heads and lifting mountains stays lodged in your heart; that is why you have told it twenty times over. That arm-strength you keep treasured in your breast, by which you claim to have conquered Sahastrabahu and Bali. Listen, O dull one, and give me a straight answer: does one become a hero simply by cutting off heads? Tell me, O conjurer, is one who cuts his own body with his own hand truly called a warrior?

What it means

Ravana confesses he read his own death foretold and laughed it off as Brahma's senile error, the ego refusing the one warning that could save it. Angada answers with cutting irony, praising Ravana's modesty while counting how often he has bragged. The final thrust is the teaching: mutilating yourself is conjuring, not courage, and bravery that exists only to be admired is no bravery at all.

Commentary & Notes ↓

Poddarji's Commentary

तब श्रीरघुनाथजीने रावणके सिर, भुजाएँ, बाण और धनुष काट डाले। पर वे फिर बहुत बढ़ गये, जैसे तीर्थमें किये हुए पाप बढ़ जाते हैं॥

Notes

Ravana reveals he read his own death on his burning skulls, foretold as death at human hands. He laughed it off, blaming Brahma's senility. Angada's reply is one of the great moments of the Manas: calling Ravana 'modest' because he 'never praises himself,' then noting he has told the same story twenty times. The devastating final thrust: cutting your own head is not bravery, it is conjuring. A magician (Indrajaali) who mutilates himself is not a hero.

जरहिं पतंग मोह बस भार बहहिं खर बृंद।

ते नहिं सूर कहावहिं समुझि देखु मतिमंद।।29।।

Jarahin patang moh bas bhaar bahahin khar brind

Te nahin soor kahaavahin samujhi dekhu matimand (29)

दोहा 29

Moths burn in fire, donkeys bear loads; | but heroes they are not!

Think clearly, dullard Ravana, | and see what you have got.

Moths burn themselves out of delusion, and herds of donkeys bear heavy burdens. They are not called heroes for that. Think on it carefully, O dull-wit!

Suffering without wisdom is not valor

In plain words

Moths burn themselves out of delusion, and herds of donkeys bear heavy burdens. They are not called heroes for that. Think on it carefully, O dull-wit.

What it means

Angada reduces Ravana's great penance to the level of a moth in the flame and a donkey under its load, suffering without seeing. Pain endured in delusion buys nothing; it is only delusion paying its price. The two lines hold the heart of the whole debate: valor lives in wisdom, never in the mere capacity to hurt.

Commentary & Notes ↓

Poddarji's Commentary

अरे मन्दबुद्धि! समझकर देख। पतंगे मोहवश आगमें जल मरते हैं, गदहोंके झुंड बोझ लादकर चलते हैं; पर इस कारण वे शूरवीर नहीं कहलाते॥

Notes

The closing blow of this sequence. Angada reduces Ravana's grand tapasya of self-decapitation to the level of a moth flying into flame or a donkey bearing loads: both suffer, neither is brave. Self-inflicted pain without wisdom is not valor. This doha distills the entire Angada-Ravana debate into two devastating lines.

चौपाई 30
अब जनि बतबढ़ाव खल करही। सुनु मम बचन मान परिहरही।।

Aba jani batabadhaav khal karahee. sunu mam bachan maan pariharahee

Now do not indulge in more wicked arguments. Listen to my words and abandon your pride.

दसमुख मैं न बसीठीं आयउँ। अस बिचारि रघुबीर पठायउँ।।

Dasamukh main na baseetheen aayaun. asa bichaari raghubeer pathaayaun

O ten-headed one, I have not come here to settle down. Understanding this, Raghuvira has sent me.

बार बार अस कहइ कृपाला। नहिं गजारि जसु बधें सृकाला।।

Baar baar asa kahai kripaalaa. nahin gajaari jasu badhen srikaalaa

Again and again the compassionate Lord says this - do not destroy your fame by killing a jackal.

मन महुँ समुझि बचन प्रभु केरे। सहेउँ कठोर बचन सठ तेरे।।

Man mahun samujhi bachan prabhu kere. saheun kathor bachan sath tere

Remembering my Lord's words in my heart, I have endured your harsh words, O fool.

नाहिं त करि मुख भंजन तोरा। लै जातेउँ सीतहि बरजोरा।।

Naahin ta kari mukh bhanjan toraa. lai jaateun seetahi barajoraa

Otherwise, breaking your mouth, I would have forcibly taken Sita away.

जानेउँ तव बल अधम सुरारी। सूनें हरि आनिहि परनारी।।

Jaaneun tav bal adham suraaree. soonen hari aanihi paranaaree

I know your strength, O vile enemy of gods. I have heard that Hari will bring back another's wife.

तैं निसिचर पति गर्ब बहूता। मैं रघुपति सेवक कर दूता।।

Tain nisichar pati garb bahootaa. main raghupati sevak kar dootaa

You are the lord of demons with great pride. I am the messenger and servant of Raghupati.

जौं न राम अपमानहि डरउँ। तोहि देखत अस कौतुक करऊँ।।

Jaun na raam apamaanahi daraun. tohi dekhat asa kautuk karaoon

If I did not fear disrespecting Rama, I would perform such a spectacle before your very eyes.

Restraint born of love, not fear

In plain words

Now cease your vile talk, O wicked one. Hear my words and lay aside your pride. O ten-faced lord, I have not come to settle here; know this well, Raghuvira himself has sent me. Again and again the compassionate Lord declares: no glory is won by slaying a jackal. Holding my Master's command in my heart, I have borne your cruel words, O fool. Otherwise I would have smashed your face and carried Sita away by force. I know your strength, O vile foe of the gods, you who steal another's wife in secret. You are the demon king, swollen with pride; I am only the messenger of Raghupati's servant. Were I not afraid of bringing dishonor upon Rama, I would work such wonders before your very eyes.

What it means

Angada makes plain that his patience is obedience, not weakness; he holds his hand only because Rama's command holds it. Calling himself the messenger of the Lord's servant, he bows lower than his strength would allow, and that lowliness is his real power. Here is the secret of the devotee: he fears nothing in the world, and fears only to dishonor his Lord.

Commentary & Notes ↓

Poddarji's Commentary

[भरतजी बोले--] हे तात! छोटे भाई लक्ष्मण तथा माता जानकीसहित कृपासागर श्रीरामजीका कुशल समाचार कहो। तुम्हें हृदयसे लगाकर आज बहुत दिनों बाद मैं स्नेहीके समान जीवित हुआ॥

Notes

Angada's embassy reaches its climax. He restrains himself solely out of reverence for Rama's command, not out of any fear of Ravana. The phrase 'Raghupati sevak kar doota' (messenger of the Lord's servant) shows the chain of devotion: Angada serves Sugriva, who serves Rama. Chaupai couplets separated by double newlines. 'Raghuvira' and 'Raghupati' left transliterated as standard epithets of Rama.

तोहि पटकि महि सेन हति चौपट करि तव गाउँ।

तव जुबतिन्ह समेत सठ जनकसुतहि लै जाउँ।।30।।

Tohi pataki mahi sen hati chaupat kari tav gaaun

Tav jubatinh samet sath janakasutahi lai jaaun (30)

दोहा 30

I'll cast you down and crush your host | lay waste your city's pride,

Then claim fair Sita and your queens | and bear them from your side.

I would hurl you to the ground, slay your army, and lay waste to your city. Then, O fool, together with your queens I would carry Janaki away.

What love could do, were it unleashed

In plain words

I would hurl you to the ground, slay your army, and lay waste to your city. Then, O fool, together with your queens I would carry Janaki away.

What it means

Angada paints in a breath all that he could do and chooses not to do, and the choosing is the point. The strength is real, but it bends entirely to Rama's will, never to his own anger. A servant who could shatter Lanka yet stays his hand at his Lord's word shows how devotion makes power gentle without making it small.

Commentary & Notes ↓

Notes

Angada's bold declaration continues. 'Janakasutahi' (daughter of Janaka) transliterated as 'Janaki,' the standard devotional name for Sita. The verse underscores Angada's supreme confidence in Rama's power flowing through him.

चौपाई 31
जौ अस करौं तदपि न बड़ाई। मुएहि बधें नहिं कछु मनुसाई।।

Jau asa karaun tadapi na badaaee. muehi badhen nahin kachhu manusaaee

Even if I were to do such a deed, there would be no glory in it. There is no valor in killing one who is already as good as dead.

कौल कामबस कृपिन बिमूढ़ा। अति दरिद्र अजसी अति बूढ़ा।।

Kaul kaamabas kripin bimoodhaa. ati daridr ajasee ati boodhaa

You are lustful, controlled by desires, miserly and utterly foolish. You are extremely poor, infamous, and very old.

सदा रोगबस संतत क्रोधी। बिष्नु बिमूख श्रुति संत बिरोधी।।

Sadaa rogabas santat krodhee. bishnu bimookh shruti sant birodhee

You are always afflicted by disease, constantly angry. You oppose Vishnu and are hostile to scriptures and saints.

तनु पोषक निंदक अघ खानी। जीवन सव सम चौदह प्रानी।।

Tanu poshak nindak agha khaanee. jeevan sav sam chaudah praanee

You nourish only your body, are a slanderer and vessel of sin. Your life is equal to that of fourteen lowly creatures.

अस बिचारि खल बधउँ न तोही। अब जनि रिस उपजावसि मोही।।

Asa bichaari khal badhaun na tohee. aba jani ris upajaavasi mohee

Considering all this, I shall not kill you, O wicked one. Now do not provoke my anger further.

सुनि सकोप कह निसिचर नाथा। अधर दसन दसि मीजत हाथा।।

Suni sakop kah nisichar naathaa. adhar dasan dasi meejat haathaa

Hearing this, the lord of demons spoke angrily, biting his lips and clenching his hands.

रे कपि अधम मरन अब चहसी। छोटे बदन बात बड़ि कहसी।।

Re kapi adham maran aba chahasee. chhote badan baat badi kahasee

O lowly monkey, do you now wish to die? With your small mouth you speak such big words.

कटु जल्पसि जड़ कपि बल जाकें। बल प्रताप बुधि तेज न ताकें।।

Katu jalpasi jad kapi bal jaaken. bal prataap budhi tej na taaken

You speak harshly, foolish monkey, one who lacks strength, prowess, wisdom, and glory.

Holy scorn; the audit of a doomed soul

In plain words

Even if I did all this, there would be no greatness in it. There is no valor in killing one already dead. You are lustful, enslaved by desire, miserly and utterly deluded. You are destitute, disgraced, and old. You are always diseased and forever angry. You turn your back on Vishnu and oppose the scriptures and the saints. You feed only your body, you slander, you are a storehouse of sin. Fourteen kinds of creatures share your wretched life. Considering all this, O wicked one, I do not kill you. Provoke my anger no further. Hearing this, the lord of demons spoke in fury, biting his lips and wringing his hands. O base monkey, do you seek death now? With your small mouth you speak such grand words. You prattle harshly, foolish ape, boasting of one who has no strength, no glory, no wisdom, no splendor.

What it means

Angada does not strike Ravana; he diagnoses him. He reads off the fourteen marks of a living corpse, and Ravana matches every one, which is why killing him would be killing the already dead. The verse teaches that a soul turned away from God is dead while it breathes, and Ravana's furious reply only proves how blind he is to the audit just read over him.

Commentary & Notes ↓

Poddarji's Commentary

शत्रुके बलका मर्दन कर, बलकी राशि बालिपुत्र अंगदजीने हर्षित होकर आकर श्रीरामचन्द्रजीके चरणकमल पकड़ लिये। उनका शरीर पुलकित है और नेत्रोंमें [आनन्दाश्रुओंका] जल भरा है॥

Notes

Angada catalogues the fourteen marks of a living corpse, drawn from Tulsidas's moral theology. The list is a devastating spiritual audit: lust, greed, delusion, poverty, infamy, age, disease, wrath, hostility to Vishnu, hostility to saints and scripture, body-worship, slander, and sin. Ravana meets every criterion. 'Vishnu bimukh' left transliterated: one who turns away from Vishnu. Chaupai couplets separated by double newlines.

अगुन अमान जानि तेहि दीन्ह पिता बनबास।

सो दुख अरु जुबती बिरह पुनि निसि दिन मम त्रास।।31(क)।।

जिन्ह के बल कर गर्ब तोहि अइसे मनुज अनेक।

खाहीं निसाचर दिवस निसि मूढ़ समुझु तजि टेक।।31(ख)।।

Agun amaan jaani tehi deenh pitaa banabaas

So dukh aru jubatee birah puni nisi din mam traas.31(ka)

Jinh ke bal kar garb tohi aise manuj anek

Khaaheen nisaachar divas nisi moodh samujhu taji tek.31(kha)

दोहा 32

This demon, sink of sin, | received the Lord's own home;

those who won't worship Ram | are fools who blindly roam.

Knowing Him to be without virtue and honor, His father sent Him into exile. He carries the sorrow of that banishment and the grief of losing His wife, and day and night He lives in dread of me. (31a)

Those on whose strength you pride yourself: many such mortals are devoured by my demons night and day. Understand this, O fool, and abandon your stubbornness. (31b)

Blind mockery; pride condemning itself

In plain words

Thinking Him without virtue and without honor, His father sent Him into exile. He carries the sorrow of that banishment and the grief of losing His wife, and day and night He lives in dread of me. Many mortals like the ones whose strength you boast of are devoured by my demons night and day. Understand this, O fool, and give up your stubbornness.

What it means

Ravana mocks Rama as a disinherited, frightened prince, and every word turns back upon himself. He calls Rama virtueless and honorless, not knowing he is describing his own ruin. The verse shows pride at its blindest: a man who cannot see the Lord standing at his gates and mistakes his own doom for victory.

Commentary & Notes ↓

Poddarji's Commentary

[शिवजी कहते हैं-] हे गिरिजे! कुम्भकर्ण, जो नीच राक्षस और पापकी खान था, उसे भी श्रीरामजीने अपना परमधाम दे दिया! अतः वे मनुष्य [निश्चय ही] मन्दबुद्धि हैं जो उन श्रीरामजीको नहीं भजते॥

Notes

Ravana's retort. He mocks Rama as a disinherited prince and belittles His power. This is dramatic irony at its sharpest: Ravana's every word condemns himself. 'Dasakandh' (ten-necked one) is Ravana's epithet. Two sub-dohas (ka and kha) presented together.

चौपाई 32
जब तेहिं कीन्ह राम कै निंदा। क्रोधवंत अति भयउ कपिंदा।।

Jab tehin keenh raam kai nindaa. krodhavant ati bhayau kapindaa

When Ravana spoke disparagingly of Rama, the mighty monkey lord Angada became extremely enraged.

हरि हर निंदा सुनइ जो काना। होइ पाप गोघात समाना।।

Hari har nindaa sunai jo kaanaa. hoi paap goghaat samaanaa

One who listens to the slander of Hari or Hara with his ears incurs sin equal to killing a cow.

कटकटान कपिकुंजर भारी। दुहु भुजदंड तमकि महि मारी।।

Katakataan kapikunjar bhaaree. duhu bhujadand tamaki mahi maaree

The mighty monkey prince gnashed his teeth and struck the earth forcefully with both his powerful arms.

डोलत धरनि सभासद खसे। चले भाजि भय मारुत ग्रसे।।

Dolat dharani sabhaasad khase. chale bhaaji bhay maarut grase

The earth trembled, the courtiers fell down, and they fled in terror as if seized by the wind of death.

गिरत सँभारि उठा दसकंधर। भूतल परे मुकुट अति सुंदर।।

Girat sanbhaari uthaa dasakandhar. bhootal pare mukut ati sundar

As Ravana fell and tried to steady himself, his beautiful crowns fell to the ground.

कछु तेहिं लै निज सिरन्हि सँवारे। कछु अंगद प्रभु पास पबारे।।

Kachhu tehin lai nij siranhi sanvaare. kachhu angad prabhu paas pabaare

Some crowns he picked up and arranged on his heads, while some Angada sent to his lord Rama.

आवत मुकुट देखि कपि भागे। दिनहीं लूक परन बिधि लागे।।

Aavat mukut dekhi kapi bhaage. dinaheen look paran bidhi laage

Seeing the crowns coming toward them, the monkeys fled and began hiding here and there.

की रावन करि कोप चलाए। कुलिस चारि आवत अति धाए।।

Kee raavan kari kop chalaae. kulis chaari aavat ati dhaae

They wondered if Ravana had angrily hurled four thunderbolts that were approaching with great speed.

कह प्रभु हँसि जनि हृदयँ डेराहू। लूक न असनि केतु नहिं राहू।।

Kah prabhu hansi jani hridayan deraahoo. look na asani ketu nahin raahoo

The Lord laughed and said, 'Do not be afraid in your hearts. These are not thunderbolts, meteors, or Rahu.'

ए किरीट दसकंधर केरे। आवत बालितनय के प्रेरे।।

E kireet dasakandhar kere. aavat baalitanay ke prere

These are the crowns of the ten-headed Ravana, coming here sent by the son of Vali.

Righteous rage; the crowns become a comedy

In plain words

When Ravana slandered Rama, the mighty monkey prince blazed with rage. Whoever hears the slander of Hari or Hara with his ears earns sin equal to the killing of a cow. The great monkey gnashed his teeth and struck the earth with both his mighty arms. The ground shook, the courtiers tumbled from their seats and fled in terror as if seized by the wind of death. As Ravana stumbled and caught himself, his beautiful crowns clattered to the ground. Some he gathered and set back upon his heads; others Angada flung toward his Lord. Seeing the crowns hurtling at them, the monkeys fled. Even in daylight, meteors seemed to rain. Could Ravana in his rage have hurled four thunderbolts speeding at them? The Lord laughed and said: Fear not in your hearts. These are no thunderbolts, no meteors, no Rahu. These are the crowns of the ten-headed Ravana, sent here by the son of Vali.

What it means

Angada cannot stand still while Rama is slandered, for tolerating insult to the Lord is itself a grave sin. His fury is not for himself but for his Master's honor, and that is the mark of true devotion. Yet the scene turns tender and almost funny as the crowns fly and the monkeys panic, until Rama laughs, showing that the Lord watches even the battlefield with the ease of one who fears nothing.

Commentary & Notes ↓

Poddarji's Commentary

उधरसे रावण ललकार रहा है और इधरसे अंगद और हनुमान्। राक्षस और रीछ-वानर अपने-अपने स्वामीकी दुहाई देकर लड़ रहे हैं॥

Notes

A vivid, cinematic passage. Angada's rage at hearing Rama blasphemed echoes the dharmic principle that tolerating slander of the Lord is itself a grave sin (goghaat samaan). The flying crowns become a source of comic relief: the monkeys mistake them for thunderbolts, and Rama laughs tenderly. 'Hari' (Vishnu/Rama), 'Hara' (Shiva), and 'Rahu' (the eclipsing shadow-planet) left transliterated. Chaupai couplets separated by double newlines.

तरकि पवनसुत कर गहे आनि धरे प्रभु पास।

कौतुक देखहिं भालु कपि दिनकर सरिस प्रकास।।32(क)।।

उहाँ सकोपि दसानन सब सन कहत रिसाइ।

धरहु कपिहि धरि मारहु सुनि अंगद मुसुकाइ।।32(ख)।।

Taraki pavanasut kar gahe aani dhare prabhu paas

Kautuk dekhahin bhaalu kapi dinakar saris prakaas.32(ka)

Uhaan sakopi dasaanan sab san kahat risaai

Dharahu kapihi dhari maarahu suni angad musukaai.32(kha)

दोहा 33

Ravana woke in Lanka | and a sacrifice began;

that fool sought victory | opposing Rama's plan.

Hanuman leapt forward, caught the crowns, and placed them at the Lord's feet. The bears and monkeys gazed upon them, radiant as the sun. (32a)

Meanwhile the enraged ten-headed one roared at his warriors: 'Seize the monkey! Seize him and slay him!' Hearing this, Angada only smiled. (32b)

Devotion's reflex; trophies at the Lord's feet

In plain words

Hanuman leapt forward, caught the crowns, and laid them at the Lord's feet. The bears and monkeys gazed upon them, shining like the sun. Meanwhile the enraged ten-headed one roared at his warriors: Seize the monkey! Seize him and kill him! Hearing this, Angada only smiled.

What it means

Hanuman's instinct is the same in every moment: whatever falls into his hands belongs at Rama's feet. Beside this quiet surrender stands Angada's smile, the calm of a heart so rooted in God that a tyrant's roar cannot shake it. The verse sets devotion's two faces side by side: the servant who offers everything, and the warrior who fears nothing.

Commentary & Notes ↓

Poddarji's Commentary

वहाँ (लंकामें) रावण मूर्च्छासे जागकर कुछ यज्ञ करने लगा। वह मूर्ख और अत्यन्त अज्ञानी हठवश श्रीरघुनाथजीसे विरोध करके विजय चाहता है॥

Notes

Hanuman's instinct is always to bring every trophy to Rama's lotus feet. Angada's calm smile in the face of Ravana's fury shows the unshakeable composure of one rooted in devotion. Two sub-dohas (ka and kha) presented together. 'Pavanasut' (son of the wind-god) is Hanuman's epithet.

चौपाई 33
एहि बिधि बेगि सूभट सब धावहु। खाहु भालु कपि जहँ जहँ पावहु।।

Ehi bidhi begi soobhat sab dhaavahu. khaahu bhaalu kapi jahan jahan paavahu

Thus quickly all you brave warriors rush forth. Devour the bears and monkeys wherever you find them.

मर्कटहीन करहु महि जाई। जिअत धरहु तापस द्वौ भाई।।

Markataheen karahu mahi jaaee. jiat dharahu taapas dvau bhaaee

Make the earth free of monkeys by going there. Keep alive only those two ascetic brothers.

पुनि सकोप बोलेउ जुबराजा। गाल बजावत तोहि न लाजा।।

Puni sakop boleu jubaraajaa. gaal bajaavat tohi na laajaa

Then the prince spoke angrily. Do you not feel shame in boasting so loudly?

मरु गर काटि निलज कुलघाती। बल बिलोकि बिहरति नहिं छाती।।

Maru gar kaati nilaj kulaghaatee. bal biloki biharati nahin chhaatee

Die, you shameless destroyer of your lineage! Your heart does not tremble seeing my strength.

रे त्रिय चोर कुमारग गामी। खल मल रासि मंदमति कामी।।

Re triy chor kumaarag gaamee. khal mal raasi mandamati kaamee

O thief of women, follower of evil path! You heap of sin, foolish and lustful one.

सन्यपात जल्पसि दुर्बादा। भएसि कालबस खल मनुजादा।।

Sanyapaat jalpasi durbaadaa. bhaesi kaalabas khal manujaadaa

You speak madly with delirious words. You have become subject to death, O evil man-eater.

याको फलु पावहिगो आगें। बानर भालु चपेटन्हि लागें।।

Yaako phalu paavahigo aagen. baanar bhaalu chapetanhi laagen

You will receive the fruit of this ahead. The monkeys and bears have begun to attack.

रामु मनुज बोलत असि बानी। गिरहिं न तव रसना अभिमानी।।

Raamu manuj bolat asi baanee. girahin na tav rasanaa abhimaanee

You call Rama a mere man with such words. Does your tongue not fall, O proud one?

गिरिहहिं रसना संसय नाहीं। सिरन्हि समेत समर महि माहीं।।

Girihahin rasanaa sansay naaheen. siranhi samet samar mahi maaheen

Your tongue will surely fall, there is no doubt. Along with your heads in this battle on earth.

Verbal duel; prophecy meets bluster

In plain words

Brave warriors, rush out at once! Devour the bears and monkeys wherever you find them. Rid the earth of every monkey. Only capture those two ascetic brothers alive. Then the prince spoke again in anger: Have you no shame, boasting so loudly? Die, you shameless destroyer of your own line! Seeing my strength, does your heart not shatter? O thief of women, walker of wicked paths, you heap of filth, dull-witted and lustful. You rave with the delirium of a dying man. Death has seized you, O vile man-eater. You will taste the fruit of this before long, when bears and monkeys rain blows upon you. You dare call Rama a mere mortal? Does your tongue not fall from your mouth, O proud one? Fall it shall, without any doubt, together with your heads, upon this battlefield.

What it means

Ravana orders slaughter; Angada answers with a prophecy that will come true word for word. He names Ravana's deepest crime, the theft of Sita, and calls his boasting the babble of a man already dying. The verse holds a sober truth: when death is near a soul that will not bend, even its grandest threats are only the raving of one whose end is fixed.

Commentary & Notes ↓

Notes

The verbal duel escalates. Ravana commands his army; Angada responds with devastating prophecy. Note the phrase 'sanyapaat jalpasi' (you rave with delirium), diagnosing Ravana's spiritual sickness. Angada's prediction that Ravana's tongues and heads will fall together on the battlefield is fulfilled in the climactic battle. 'Triy chor' (thief of women) is a pointed reference to the abduction of Sita. Chaupai has nine lines (the last couplet stands alone).

सो नर क्यों दसकंध बालि बध्यो जेहिं एक सर।

बीसहुँ लोचन अंध धिग तव जन्म कुजाति जड़।।33(क)।।

तब सोनित की प्यास तृषित राम सायक निकर।

तजउँ तोहि तेहि त्रास कटु जल्पक निसिचर अधम।।33(ख)।।

So nar kyon dasakandh baali badhyo jehin eka sar

Beesahun lochan andh dhig tav janm kujaati jad.33(ka)

Tab sonit kee pyaas trishit raam saayak nikar

Tajaun tohi tehi traas katu jalpak nisichar adham.33(kha)

दोहा 34

Give up all guile in heart | and word and deed;worship Ram.

I'm seized by death, dear one; | go now, I cannot damn.

How can He be a mere man, O ten-necked one, when He slew Vali with a single arrow? All your twenty eyes are blind. Shame on your birth, O base and foolish one! (33a)

Rama's arrows thirst for the blood of battle. I spare you only out of reverence for them. Begone, O bitter-tongued demon. (33b)

Proof by Vali; restraint out of reverence

In plain words

How can He be a mere man, O ten-necked one, when He killed Vali with a single arrow? All your twenty eyes are blind. Shame on your birth, O base and foolish one. Rama's arrows thirst for the blood of battle. I spare you only out of reverence for them. Begone, O bitter-tongued demon.

What it means

Angada points to the one fact Ravana cannot answer: a single arrow felled Vali, the mightiest warrior alive. To call such a one a mere man is to be blind with all twenty eyes open. And Angada's restraint is itself worship; he holds back not from weakness but out of reverence for the arrows that are Rama's alone to loose.

Commentary & Notes ↓

Poddarji's Commentary

मन, वचन और कर्मसे कपट छोड़कर रणधीर श्रीरामजीका भजन करना। हे भाई! मैं काल (मृत्यु)-के वश हो गया हूँ, मुझे अपना-पराया नहीं सूझता; इसलिये अब तुम जाओ॥

Notes

Angada invokes Vali's death as proof of Rama's divinity: a single arrow felled the mightiest warrior. The mention of 'beesahun lochan andh' (all twenty eyes blind) is a devastating rebuke to Ravana's ten faces. Two sub-dohas (ka and kha). 'Dasakandh' (ten-necked) is Ravana's name.

चौपाई 34
मै तव दसन तोरिबे लायक। आयसु मोहि न दीन्ह रघुनायक।।

Mai tav dasan toribe laayak. aayasu mohi na deenh raghunaayak

I am capable of breaking your teeth, but Raghunayak (Rama) has not given me such command.

असि रिस होति दसउ मुख तोरौं। लंका गहि समुद्र महँ बोरौं।।

Asi ris hoti dasau mukh toraun. lankaa gahi samudr mahan boraun

If I were truly angry, I would tear off your ten heads and sink Lanka into the ocean.

गूलरि फल समान तव लंका। बसहु मध्य तुम्ह जंतु असंका।।

Goolari phal samaan tav lankaa. basahu madhy tumh jantu asankaa

Your Lanka is like a fig fruit, and you dwell inside it like a helpless worm.

मैं बानर फल खात न बारा। आयसु दीन्ह न राम उदारा।।

Main baanar phal khaat na baaraa. aayasu deenh na raam udaaraa

I am a monkey who does not refrain from eating fruits, but generous Rama has not given me permission.

जुगति सुनत रावन मुसुकाई। मूढ़ सिखिहि कहँ बहुत झुठाई।।

Jugati sunat raavan musukaaee. moodh sikhihi kahan bahut jhuthaaee

Hearing this strategy, Ravana smiled and said, 'You foolish monkey speak many lies.'

बालि न कबहुँ गाल अस मारा। मिलि तपसिन्ह तैं भएसि लबारा।।

Baali na kabahun gaal asa maaraa. mili tapasinh tain bhaesi labaaraa

Vali never boasted so arrogantly; meeting with ascetics has made you a liar.

साँचेहुँ मैं लबार भुज बीहा। जौं न उपारिउँ तव दस जीहा।।

Saanchehun main labaar bhuj beehaa. jaun na upaariun tav das jeehaa

Truly I would be a liar with these arms if I do not destroy your ten tongues.

समुझि राम प्रताप कपि कोपा। सभा माझ पन करि पद रोपा।।

Samujhi raam prataap kapi kopaa. sabhaa maajh pan kari pad ropaa

Remembering Rama's glory, the monkey became angry and planted his foot firmly in the middle of the assembly, making a vow.

जौं मम चरन सकसि सठ टारी। फिरहिं रामु सीता मैं हारी।।

Jaun mam charan sakasi sath taaree. phirahin raamu seetaa main haaree

If you fool can move my foot, then Rama and Sita will return and I will accept defeat.

सुनहु सुभट सब कह दससीसा। पद गहि धरनि पछारहु कीसा।।

Sunahu subhat sab kah dasaseesaa. pad gahi dharani pachhaarahu keesaa

Listen all you warriors, said the ten-headed one, grab the monkey's foot and throw him to the ground.

इंद्रजीत आदिक बलवाना। हरषि उठे जहँ तहँ भट नाना।।

Indrajeet aadik balavaanaa. harashi uthe jahan tahan bhat naanaa

Indrajit and other mighty warriors rose joyfully, and various fighters gathered from here and there.

झपटहिं करि बल बिपुल उपाई। पद न टरइ बैठहिं सिरु नाई।।

Jhapatahin kari bal bipul upaaee. pad na tarai baithahin siru naaee

They rushed forward using great strength and various means, but the foot did not move and they sat down bowing their heads.

पुनि उठि झपटहीं सुर आराती। टरइ न कीस चरन एहि भाँती।।

Puni uthi jhapataheen sur aaraatee. tarai na kees charan ehi bhaantee

Again the enemies of gods rose and attacked, but the monkey's foot would not budge in this manner.

पुरुष कुजोगी जिमि उरगारी। मोह बिटप नहिं सकहिं उपारी।।

Purush kujogee jimi uragaaree. moh bitap nahin sakahin upaaree

Like an impotent man cannot uproot the tree of delusion, they could not move Hanuman's foot.

The foot planted; Lanka as a worm's fig

In plain words

I am well able to break your teeth, but Raghunayak has not given me that command. Such is my fury that I could tear off all ten of your faces and sink Lanka in the sea. Your Lanka is like a fig fruit, and you live inside it like a worm, unsuspecting. I am a monkey; eating fruit is nothing to me. But generous Rama has not given me leave. Hearing this, Ravana smiled: Foolish one, where did you learn such lies? Vali never made such boasts. Keeping company with ascetics has turned you into a liar. Truly my arms would deserve the name liar if I did not tear out your ten tongues. Remembering Rama's glory, the monkey blazed with anger. He planted his foot in the assembly and made a vow. If you can move my foot, O fool, then Rama shall turn back and I shall confess defeat. Listen, all you warriors, cried the ten-headed one: seize the monkey's foot and throw him to the ground! Indrajit and other mighty champions rose eagerly, and warriors gathered from every side. They lunged with all their strength and every trick they knew, but the foot would not budge. They sat back down, heads bowed. Again the foes of the gods rose and attacked, but still the monkey's foot would not stir. Like men of feeble will who cannot uproot the tree of delusion, they could not move that foot.

What it means

Angada makes the whole of Lanka small: a fig, with Ravana a worm inside it, and every threat he could carry out he holds back only because Rama has not commanded it. Then he plants his foot, and the planted foot becomes a parable. Just as worldly men strain and fail to uproot delusion from their own hearts, the demon champions strain and fail to move a foot set firm in the Lord's service, for what rests on Rama cannot be shaken.

Commentary & Notes ↓

Poddarji's Commentary

सब वानर, भालू और कीश हर्षित होकर चरणकमलोंको पकड़कर बार-बार सिर नवाते और आनन्द करते हैं, खेद नहीं॥

Notes

The famous foot-challenge (pad-ropan). Angada's wit is on full display: Lanka as a fig fruit (goolari phal) and Ravana as the worm inside it is a brilliant, humiliating metaphor. The simile at the close is profoundly devotional: just as worldly men cannot uproot moha (delusion), Ravana's warriors cannot budge a foot planted in Rama's service. 'Raghunayak' (lord of the Raghus) left transliterated. 'Indrajit' is Ravana's son Meghnad. Chaupai has fourteen lines (seven couplet-pairs).

कोटिन्ह मेघनाद सम सुभट उठे हरषाइ।

झपटहिं टरै न कपि चरन पुनि बैठहिं सिर नाइ।।34(क)।।

भूमि न छाँडत कपि चरन देखत रिपु मद भाग।।

कोटि बिघ्न ते संत कर मन जिमि नीति न त्याग।।34(ख)।।

Kotinh meghanaad sam subhat uthe harashaai

Jhapatahin tarai na kapi charan puni baithahin sir naai.34(ka)

Bhoomi na chhaandat kapi charan dekhat ripu mad bhaag

Koti bighn te sant kar man jimi neeti na tyaag.34(kha)

दोहा 35

A million heroes, Meghnad-strong, | rose up to try their hand;

they lunged but couldn't budge his foot, | then sat, ashamed, unmanned.

Millions of warriors, each as mighty as Meghnad, rose up eagerly. They lunged again and again, but the monkey's foot would not budge; so they sank back, heads bowed in shame. (34a)

The monkey's foot did not leave the ground. Seeing this, the enemy's pride fled. Just as a saint's heart never abandons righteousness even through ten million obstacles, so stood that foot. (34b)

The unmoved foot; a saint's steadfast heart

In plain words

Millions of warriors, each as mighty as Meghnad, rose up eagerly. They lunged again and again, but the monkey's foot would not budge, so they sank back, heads bowed in shame. The monkey's foot did not leave the ground. Seeing this, the enemy's pride fled. Just as a saint's heart never abandons righteousness through ten million obstacles, so stood that foot.

What it means

The foot that will not move becomes Tulsidas's image for the steadfast heart. Armies as mighty as Meghnad spend themselves against it and fall back ashamed. The lesson lands quietly: a devotee rooted in dharma cannot be dislodged, for ten million troubles beat upon him in vain, just as they beat in vain upon that single unmoving foot.

Commentary & Notes ↓

Poddarji's Commentary

करोड़ों वीर योद्धा जो बलमें मेघनादके समान थे, हर्षित होकर उठे। वे बार-बार झपटते हैं, पर वानरका चरण नहीं उठता, तब लज्जाके मारे सिर नवाकर बैठ जाते हैं॥

Notes

The simile comparing Angada's immovable foot to a saint's steadfast adherence to dharma is Tulsidas at his most luminous. Spiritual resolve and physical valor become one. 'Meghnad' (Indrajit) is used as a benchmark of demon might. Two sub-dohas (ka and kha).

चौपाई 35
कपि बल देखि सकल हियँ हारे। उठा आपु कपि कें परचारे।।

Kapi bal dekhi sakal hiyan haare. uthaa aapu kapi ken parachaare

Seeing the strength of the monkey army, all the demons lost heart and courage. They arose and began to attend to the monkeys' needs.

गहत चरन कह बालिकुमारा। मम पद गहें न तोर उबारा।।

Gahat charan kah baalikumaaraa. mam pad gahen na tor ubaaraa

Grasping Angada's feet, the son of Bali said: 'By holding my feet, you will not find salvation.'

गहसि न राम चरन सठ जाई। सुनत फिरा मन अति सकुचाई।।

Gahasi na raam charan sath jaaee. sunat phiraa man ati sakuchaaee

'O fool, go and grasp the feet of Rama instead.' Hearing this, the demon turned back with great shame in his heart.

भयउ तेजहत श्री सब गई। मध्य दिवस जिमि ससि सोहई।।

Bhayau tejahat shree sab gaee. madhy divas jimi sasi sohaee

His radiance diminished and all his glory departed, like the moon appearing in the middle of the day.

सिंघासन बैठेउ सिर नाई। मानहुँ संपति सकल गँवाई।।

Singhaasan baitheu sir naaee. maanahun sampati sakal ganvaaee

He sat on his throne with bowed head, as if he had lost all his wealth and prosperity.

जगदातमा प्रानपति रामा। तासु बिमुख किमि लह बिश्रामा।।

Jagadaatamaa praanapati raamaa. taasu bimukh kimi lah bishraamaa

How can one who turns away from Rama, the giver of the world and lord of life, find peace?

उमा राम की भृकुटि बिलासा। होइ बिस्व पुनि पावइ नासा।।

Umaa raam kee bhrikuti bilaasaa. hoi bisv puni paavai naasaa

O Uma, by the play of Rama's eyebrows, the universe is created and then destroyed again.

तृन ते कुलिस कुलिस तृन करई। तासु दूत पन कहु किमि टरई।।

Trin te kulis kulis trin karaee. taasu doot pan kahu kimi taraee

He who can make straw into thunderbolt and thunderbolt into straw - how can His messenger's vow be thwarted?

पुनि कपि कही नीति बिधि नाना। मान न ताहि कालु निअराना।।

Puni kapi kahee neeti bidhi naanaa. maan na taahi kaalu niaraanaa

Again the monkey spoke of various principles and policies, but death being near, Ravana paid no heed.

रिपु मद मथि प्रभु सुजसु सुनायो। यह कहि चल्यो बालि नृप जायो।।

Ripu mad mathi prabhu sujasu sunaayo. yah kahi chalyo baali nrip jaayo

Having crushed the enemy's pride and proclaimed his master's glory, saying this, the son of the wind-god departed.

हतौं न खेत खेलाइ खेलाई। तोहि अबहिं का करौं बड़ाई।।

Hataun na khet khelaai khelaaee. tohi abahin kaa karaun badaaee

'I did not kill you in the battlefield after playing and sporting with you - what great feat would I accomplish by killing you now?'

प्रथमहिं तासु तनय कपि मारा। सो सुनि रावन भयउ दुखारा।।

Prathamahin taasu tanay kapi maaraa. so suni raavan bhayau dukhaaraa

First the monkey had killed his son - hearing this, Ravana became greatly distressed.

जातुधान अंगद पन देखी। भय ब्याकुल सब भए बिसेषी।।

Jaatudhaan angad pan dekhee. bhay byaakul sab bhae biseshee

Seeing Angada's vow, all the demons became especially agitated with fear.

Grasp Rama's feet, not mine; cosmic sovereignty

In plain words

Seeing the monkey's strength, all the demons lost heart. Ravana himself rose, stirred by the challenge. As he grasped at the foot, the son of Vali said: By holding my foot you will not find deliverance. O fool, go and clasp the feet of Rama! Hearing this, Ravana turned back with a heart full of shame. His radiance vanished, all his glory departed, like the moon appearing faintly at midday. He sat upon his throne with bowed head, as though he had lost every treasure. Rama is the soul of the universe, the lord of all life. How can one who turns away from Him ever find peace? O Uma, by the mere play of Rama's eyebrow the world comes into being and is destroyed again. He who can turn straw into thunderbolt and thunderbolt into straw: how can His messenger's vow be thwarted? Again the monkey spoke wise counsel in many ways, but Ravana would not listen, for death was near. Having crushed the enemy's pride and proclaimed his Master's glory, the royal son of Vali departed. I chose not to kill you on the field after toying with you. What glory would it bring me to slay you now? Earlier the monkey had killed Ravana's son. Hearing this, Ravana was plunged into grief. Witnessing Angada's vow, all the demons were seized with dread.

What it means

Bent to grasp the foot, Ravana hears the one counsel that could save him: do not hold my foot, go and hold the feet of Rama. He turns away in shame instead, his glory dimmed like the moon at noon, because no one who turns from the soul of all worlds can ever find rest. Tulsidas lifts the scene from the battlefield to the cosmos: the Lord who makes and unmakes creation by a glance, who turns straw to thunderbolt and thunderbolt to straw, cannot have His servant's vow undone.

Commentary & Notes ↓

Poddarji's Commentary

रावणने हृदयमें विचारा कि राक्षसोंका नाश हो गया है। मैं अकेला हूँ और वानर-भालू बहुत हैं, इसलिये मैं अब अपार माया रचूँ॥

Notes

The pivotal verse. Angada tells Ravana to grasp Rama's feet instead of his own, the ultimate spiritual counsel delivered in the midst of a warrior's challenge. Ravana's shame is compared to the moon at noon: visible but powerless. Tulsidas then speaks through Shiva to Uma, affirming Rama's cosmic sovereignty. The image of straw becoming thunderbolt (trin te kulis) captures the Lord's power to reverse all natural order. 'Uma' is Parvati; Shiva is narrating the Manas to her. Chaupai has thirteen lines.

रिपु बल धरषि हरषि कपि बालितनय बल पुंज।

पुलक सरीर नयन जल गहे राम पद कंज।।35(क)।।

साँझ जानि दसकंधर भवन गयउ बिलखाइ।

मंदोदरी रावनहि बहुरि कहा समुझाइ।।(ख)।।

Ripu bal dharashi harashi kapi baalitanay bal punj

Pulak sareer nayan jal gahe raam pad kanj.35(ka)

Saanjh jaani dasakandhar bhavan gayau bilakhaai

Mandodaree raavanahi bahuri kahaa samujhaai.(kha)

दोहा 36क

Kumbhakarna spoke in grief; | 'You stole the world's own mother dear,

and now seek welfare, fool! | What madness brought you here?'

Having crushed the enemy's might, the jubilant monkey prince, that mass of strength born of Vali, stood with body thrilling and eyes brimming with tears, clasping Rama's lotus feet. (35a)

Knowing it was evening, the ten-headed one went home in distress. Mandodari then spoke to Ravana once more, trying to make him understand. (35b)

Victory wept at the Lord's feet; tragic counsel begins

In plain words

Having crushed the enemy's might, the jubilant monkey prince, that mass of strength born of Vali, stood with body thrilling and eyes brimming with tears, clasping Rama's lotus feet. Knowing it was evening, the ten-headed one went home in distress. Mandodari then spoke to Ravana once more, trying to make him understand.

What it means

Angada has humbled the entire demon court, yet he returns not to boast but to weep at Rama's feet, for the victory was never his to claim. That single image holds the whole of bhakti: even triumph is laid down as an offering. Then the scene turns from bravado to sorrow, as a wife begins once more to plead with the husband she cannot save.

Commentary & Notes ↓

Poddarji's Commentary

तब रावणके वचन सुनकर कुम्भकर्ण बिलखकर (दुखी होकर) बोला-अरे मूर्ख! जगज्जननी जानकीको हर लाकर अब तू कल्याण चाहता है?॥

Notes

The emotional pivot of the passage. Angada, after humbling the entire demon court, returns to Rama weeping with devotion: victory belongs to the Lord alone. The transition to Mandodari's counsel shifts the scene from battlefield bravado to the intimate tragedy of a wife pleading with her doomed husband. Two sub-dohas (ka and kha). 'Mandodari' is Ravana's queen.

चौपाई 36
कंत समुझि मन तजहु कुमतिही। सोह न समर तुम्हहि रघुपतिही।।

Kant samujhi man tajahu kumatihee. soh na samar tumhahi raghupatihee

Beloved, understand in your mind and abandon this evil counsel. War does not befit you against Lord Raghupati.

रामानुज लघु रेख खचाई। सोउ नहिं नाघेहु असि मनुसाई।।

Raamaanuj laghu rekh khachaaee. sou nahin naaghehu asi manusaaee

Rama's younger brother drew a small line, and you could not cross it despite all your human prowess.

पिय तुम्ह ताहि जितब संग्रामा। जाके दूत केर यह कामा।।

Piy tumh taahi jitab sangraamaa. jaake doot ker yah kaamaa

Beloved, will you conquer in battle Him whose messenger accomplished such deeds?

कौतुक सिंधु नाघी तव लंका। आयउ कपि केहरी असंका।।

Kautuk sindhu naaghee tav lankaa. aayau kapi keharee asankaa

That monkey hero fearlessly crossed the ocean as sport and came to your Lanka.

रखवारे हति बिपिन उजारा। देखत तोहि अच्छ तेहिं मारा।।

Rakhavaare hati bipin ujaaraa. dekhat tohi achchh tehin maaraa

He slew the guards and destroyed the garden; seeing you, he killed Aksha as well.

जारि सकल पुर कीन्हेसि छारा। कहाँ रहा बल गर्ब तुम्हारा।।

Jaari sakal pur keenhesi chhaaraa. kahaan rahaa bal garb tumhaaraa

He burned your entire city to ashes - where remained your strength and pride?

अब पति मृषा गाल जनि मारहु। मोर कहा कछु हृदयँ बिचारहु।।

Aba pati mrishaa gaal jani maarahu. mor kahaa kachhu hridayan bichaarahu

Now husband, do not boast falsely; consider my words somewhat in your heart.

पति रघुपतिहि नृपति जनि मानहु। अग जग नाथ अतुल बल जानहु।।

Pati raghupatihi nripati jani maanahu. aga jag naath atul bal jaanahu

Husband, do not consider Raghupati as merely a king; know Him as the Lord of the universe with immeasurable power.

बान प्रताप जान मारीचा। तासु कहा नहिं मानेहि नीचा।।

Baan prataap jaan maareechaa. taasu kahaa nahin maanehi neechaa

Maricha knew the power of His arrows, yet you wicked one did not heed his words.

जनक सभाँ अगनित भूपाला। रहे तुम्हउ बल अतुल बिसाला।।

Janak sabhaan aganit bhoopaalaa. rahe tumhau bal atul bisaalaa

In Janaka's assembly, countless kings were present, and you too were there with immense strength.

भंजि धनुष जानकी बिआही। तब संग्राम जितेहु किन ताही।।

Bhanji dhanush jaanakee biaahee. tab sangraam jitehu kin taahee

He broke the bow and married Janaki - why did you not fight Him in battle then?

सुरपति सुत जानइ बल थोरा। राखा जिअत आँखि गहि फोरा।।

Surapati sut jaanai bal thoraa. raakhaa jiat aankhi gahi phoraa

Indra's son knows his power is small; he spared your life, seizing you by the eye.

सूपनखा कै गति तुम्ह देखी। तदपि हृदयँ नहिं लाज बिषेषी।।

Soopanakhaa kai gati tumh dekhee. tadapi hridayan nahin laaj bisheshee

You witnessed Shurpanakha's fate, yet even then your heart felt no special shame.

A wife's plea; every proof of Rama's divinity

In plain words

My lord, think carefully and give up this wicked resolve. War with Raghupati does not befit you. Rama's younger brother drew a small line, and even that you could not cross, for all your might. Beloved, will you conquer in battle the One whose mere messenger did such deeds? That monkey hero crossed the ocean as sport and came fearlessly into your Lanka. He killed the guards and laid waste to the grove. Before your eyes he killed your son Aksha. He burned your whole city to ashes. Where was your strength and pride then? Now, my husband, do not boast in vain. Consider my words even a little in your heart. My lord, do not regard Raghupati as a mere king. Know Him as the Lord of all that moves and does not move, whose power is beyond measure. Maricha knew the might of His arrows, yet you, wretched one, would not heed his warning. In Janaka's court, countless kings were present, and you too were there with your vast strength. He broke the bow and wedded Janaki. Why did you not challenge Him in battle then? Indra's son Jayanta knows how slight his own power is. He gouged out your eye and still you let him live. You saw what happened to Shurpanakha. Yet even then your heart felt no special shame.

What it means

Mandodari builds her plea like a case, stacking proof upon proof: the line Lakshman drew, the ocean Hanuman leapt, the city he burned, the bow only Rama could break. Her argument is also a prayer: if a mere servant could do all this, who then is the Master? She speaks not only as a frightened wife but as a soul who already sees what her husband refuses to see, that Raghupati is the Lord of all that moves and stands still.

Commentary & Notes ↓

Notes

Mandodari's plea is among the most moving passages in the Lanka Kanda. She marshals every proof of Rama's divinity: the Lakshman-rekha, Hanuman's exploits, the burning of Lanka, the breaking of Shiva's bow, Jayanta's assault, and Shurpanakha's punishment. Her argument is both logical and devotional: if a mere servant (Hanuman) could do all this, what can the Master do? 'Raghupati' (lord of the Raghus), 'Janaki' (daughter of Janaka/Sita), 'Maricha,' 'Shurpanakha,' 'Jayanta,' and 'Lakshman-rekha' left transliterated as standard names. 'Aksha' is Ravana's son killed by Hanuman. Chaupai has thirteen lines.

बधि बिराध खर दूषनहि लींलाँ हत्यो कबंध।

बालि एक सर मारयो तेहि जानहु दसकंध।।36।।

Badhi biraadh khar dooshanahi leenlaan hatyo kabandh

Baali eka sar maarayo tehi jaanahu dasakandh (36)

दोहा 36ख

Viradha, Khara, Dushana slain | Kabandha met his end,

One shaft brought Vali's death | O Ravana, comprehend!

He slew Viradha, Khara and Dushana in sport, and killed Kabandha with ease. He felled mighty Vali with a single arrow. Know this well, O ten-headed one!

The roll of slain demons; final warning

In plain words

He killed Viradha, Khara and Dushana in sport, and killed Kabandha with ease. He felled mighty Vali with a single arrow. Know this well, O ten-headed one.

What it means

Mandodari names the fallen one after another, each a dreaded foe undone by Rama as though in play. The roll is meant to break through Ravana's pride and let one truth land at last: the One he means to fight has already overcome every power like his own. Her warning is love speaking plainly to a heart that will not hear, naming the Lord so the doomed man might still turn.

Commentary & Notes ↓

Notes

Mandodari recounts Rama's exploits in sequence: Viradha, Khara, Dushana, Kabandha, and Vali. Each was vanquished effortlessly. The verse is meant to awaken Ravana to the futility of opposing such a Lord. All proper names left transliterated. 'Dasakandh' rendered as 'ten-headed one.'

चौपाई 37
जेहिं जलनाथ बँधायउ हेला। उतरे प्रभु दल सहित सुबेला।।

Jehin jalanaath bandhaayau helaa. utare prabhu dal sahit subelaa

The same ocean lord who was bridged with ease - the Lord has crossed with His army at an auspicious time.

कारुनीक दिनकर कुल केतू। दूत पठायउ तव हित हेतू।।

Kaaruneek dinakar kul ketoo. doot pathaayau tav hit hetoo

The compassionate banner of the solar dynasty has sent a messenger for your welfare.

सभा माझ जेहिं तव बल मथा। करि बरूथ महुँ मृगपति जथा।।

Sabhaa maajh jehin tav bal mathaa. kari barooth mahun mrigapati jathaa

Who crushed your strength in the midst of your assembly, like a lion among elephants.

अंगद हनुमत अनुचर जाके। रन बाँकुरे बीर अति बाँके।।

Angad hanumat anuchar jaake. ran baankure beer ati baanke

Whose followers are Angada and Hanuman, exceedingly valiant warriors fierce in battle.

तेहि कहँ पिय पुनि पुनि नर कहहू। मुधा मान ममता मद बहहू।।

Tehi kahan piy puni puni nar kahahoo. mudhaa maan mamataa mad bahahoo

To Him you still call 'mere mortal' - abandon this foolish pride, attachment and arrogance.

अहह कंत कृत राम बिरोधा। काल बिबस मन उपज न बोधा।।

Ahah kant krit raam birodhaa. kaal bibas man upaj na bodhaa

Alas, my lord! You have opposed Rama - death has overpowered you and wisdom does not arise in your mind.

काल दंड गहि काहु न मारा। हरइ धर्म बल बुद्धि बिचारा।।

Kaal dand gahi kaahu na maaraa. harai dharm bal buddhi bichaaraa

Death does not strike anyone with a rod - it destroys righteousness, strength, intellect and judgment.

निकट काल जेहि आवत साईं। तेहि भ्रम होइ तुम्हारिहि नाईं।।

Nikat kaal jehi aavat saaeen. tehi bhram hoi tumhaarihi naaeen

When death approaches someone, my lord, delusion arises just as it has in you.

A wife's warning; death as a thief

In plain words

He who bridged the ocean with ease has crossed over with His army and camped at Subela. The compassionate banner of the solar line sent a messenger for your own good. That messenger crushed your might in your own assembly, like a lion among elephants. Angada and Hanuman are His followers, bold and fierce in battle. Yet, my beloved, again and again you call Him a mere man. You carry only empty pride, attachment and delusion. Alas, my lord, you have made an enemy of Rama, and death has seized your mind so that wisdom cannot rise. Death strikes no one with a rod. It quietly takes away dharma, strength, intellect and good judgment. When death draws near, my lord, delusion overtakes a person, just as it has overtaken you.

What it means

Mandodari does not beg; she diagnoses. She names the deepest law of ruin: death never arrives with a weapon, it simply withdraws a person's dharma, strength and discernment until folly looks like wisdom to him. Ravana stands here as the case study, blind precisely because he believes he can see, and the verse asks every listener whether some quiet erosion has already begun in their own heart.

Commentary & Notes ↓

Poddarji's Commentary

जाम्बवानूने हाथ जोड़कर कहा-हे सूर्यकुलके ध्वजा-स्वरूप (कीर्तिको बढानेवाले) श्रीरामजी! सुनिये। हे नाथ! [सबसे बड़ा] सेतु तो आपका नाम ही है, जिसपर चढ़कर मनुष्य संसाररूपी समुद्रसे पार हो जाते हैं।

Notes

Mandodari's deepest teaching. Her verse on the nature of death (kaal dand gahi kaahu na maaraa) is one of the most quoted lines in the entire Manas: death does not wield a weapon; it simply strips away dharma, strength and discernment. Ravana is a case study. 'Subela' is the hill near Lanka where Rama camped. 'Dharma' left transliterated. Chaupai couplets separated by double newlines.

दुइ सुत मरे दहेउ पुर अजहुँ पूर पिय देहु।

कृपासिंधु रघुनाथ भजि नाथ बिमल जसु लेहु।।37।।

Dui sut mare daheu pur ajahun poor piy dehu

Kripaasindhu raghunaath bhaji naath bimal jasu lehu (37)

दोहा 37

The Lord's work does itself;this task | just honors humble me;

thus thinking, Angad's heart with joy | thrilled with ecstasy.

Two of your sons have been slain and your city has been burned. Even now, my beloved, return Sita. Worship Raghunath, the ocean of mercy, and win untarnished glory, O my lord!

Last appeal; surrender is still possible

In plain words

Two of your sons have been killed and your city has been burned. Even now, my beloved, return Sita. Worship Raghunath, the ocean of mercy, and win untarnished glory, O my lord.

What it means

Even after the bridge, the burning and the deaths, Mandodari insists the door is not shut. She calls Rama the ocean of mercy because she knows the Lord is more eager to forgive than the sinner is to repent. The whole tragedy of Ravana is that the path to glory lay open before him to the very end, and he would not walk it.

Commentary & Notes ↓

Poddarji's Commentary

स्वामीके सब कार्य अपने-आप सिद्ध हैं; यह तो प्रभुने मुझको आदर दिया है [जो मुझे अपने कार्यपर भेज रहे हैं]। ऐसा विचारकर युवराज अंगदका हृदय हर्षित और शरीर पुलकित हो गया॥

Notes

Mandodari's final appeal: return Sita, worship Rama, and claim immortal fame. The phrase 'kripaasindhu' (ocean of mercy) applied to Rama echoes the deepest conviction of the Manas: the Lord is more eager to forgive than the sinner is to repent. 'Raghunath' (lord of the Raghus) left transliterated.

चौपाई 38
नारि बचन सुनि बिसिख समाना। सभाँ गयउ उठि होत बिहाना।।

Naari bachan suni bisikh samaanaa. sabhaan gayau uthi hot bihaanaa

Hearing his wife's words, Ravana became like a poisoned arrow. He rose and went to the assembly as dawn was breaking.

बैठ जाइ सिंघासन फूली। अति अभिमान त्रास सब भूली।।

Baith jaai singhaasan phoolee. ati abhimaan traas sab bhoolee

He went and sat proudly on his throne. In his extreme arrogance, he forgot all fear.

इहाँ राम अंगदहि बोलावा। आइ चरन पंकज सिरु नावा।।

Ihaan raam angadahi bolaavaa. aai charan pankaj siru naavaa

Here, Rama called Angada to him. He came and bowed his head at the lotus feet.

अति आदर सपीप बैठारी। बोले बिहँसि कृपाल खरारी।।

Ati aadar sapeep baithaaree. bole bihansi kripaal kharaaree

With great honor, He seated him nearby. The merciful destroyer of demons spoke with a smile.

बालितनय कौतुक अति मोही। तात सत्य कहु पूछउँ तोही।।।

Baalitanay kautuk ati mohee. taat saty kahu poochhaun tohee

Son of Bali, I am greatly curious about something. Dear child, tell me truly what I ask you.

रावनु जातुधान कुल टीका। भुज बल अतुल जासु जग लीका।।

Raavanu jaatudhaan kul teekaa. bhuj bal atul jaasu jag leekaa

Ravana is the crown jewel of the demon race. His arm strength is matchless, whose fame fills the world.

तासु मुकुट तुम्ह चारि चलाए। कहहु तात कवनी बिधि पाए।।

Taasu mukut tumh chaari chalaae. kahahu taat kavanee bidhi paae

You knocked off four of his crowns. Tell me, dear child, by what means did you accomplish this?

सुनु सर्बग्य प्रनत सुखकारी। मुकुट न होहिं भूप गुन चारी।।

Sunu sarbagy pranat sukhakaaree. mukut na hohin bhoop gun chaaree

Listen, O all-knowing one, giver of joy to devotees. Crowns do not make a king - the four royal virtues do.

साम दान अरु दंड बिभेदा। नृप उर बसहिं नाथ कह बेदा।।

Saam daan aru dand bibhedaa. nrip ura basahin naath kah bedaa

Conciliation, gifts, punishment, and creating division - these four dwell in a king's heart, as the Vedas declare, O Lord.

नीति धर्म के चरन सुहाए। अस जियँ जानि नाथ पहिं आए।।

Neeti dharm ke charan suhaae. asa jiyan jaani naath pahin aae

These are the beautiful feet of righteousness and dharma. Knowing this in my heart, I came to you, O Lord.

Two courts; pride enthroned, devotion welcomed

In plain words

Hearing his wife's words, which struck him like a poisoned arrow, Ravana rose and went to his assembly at daybreak. He sat upon his throne, swollen with arrogance, and in his pride forgot all fear. Meanwhile Rama called Angada to Him. The prince came and bowed his head at the lotus feet. With great honor the Lord seated him nearby, and the merciful slayer of Khara spoke with a smile. Son of Vali, I am delighted and curious. Tell me truly, dear child, what I ask. Ravana is the crown jewel of the demon race, his arm-strength matchless, his fame filling the world. Yet you knocked four of his crowns away. Tell me, dear child, how did you do it. Angada said, hear me, all-knowing Lord, giver of joy to those who take refuge in You. Crowns do not make a king; the four royal virtues do. Conciliation, generosity, just punishment and wise statecraft: these four abide in a true king's heart, so the Vedas declare. These are the beautiful feet of dharma and right conduct. Knowing this in my heart, O Lord, I came to Your side.

What it means

Tulsidas sets two thrones side by side: one swollen with pride and forgetful of fear, the other graced by a Lord who seats His servant beside Him and smiles. Angada answers a question about broken crowns with a teaching about kingship, for he knows that ornaments are nothing where the four virtues have fled. The verse quietly reveals where true sovereignty lives, not on the head but in a heart that holds dharma.

Commentary & Notes ↓

Poddarji's Commentary

सुषेणने आकर श्रीरामजीके चरणारविन्दोंमें सिर नवाया। उसने पर्वत और औषधका नाम बताया, (और कहा कि) हे पवनपुत्र! औषधि लेने जाओ॥

Notes

A masterful scene-shift: from Ravana's domestic tragedy to Rama's gracious court. Rama's question about the crowns is gentle and affectionate, and Angada's reply is steeped in political and spiritual wisdom. The four royal virtues (saam, daan, dand, bhed) are the classical fourfold statecraft of Indian kingship. Angada declares that Ravana has lost all four, so his crowns are mere ornaments without substance. 'Khara' identifies Rama as the slayer of the demon Khara. 'Dharma' and 'Vedas' left transliterated. Chaupai couplets separated by double newlines.

धर्महीन प्रभु पद बिमुख काल बिबस दससीस।

तेहि परिहरि गुन आए सुनहु कोसलाधीस।।38(((क)।।

परम चतुरता श्रवन सुनि बिहँसे रामु उदार।

समाचार पुनि सब कहे गढ़ के बालिकुमार।।38(ख)।।

Dharmaheen prabhu pad bimukh kaal bibas dasasees

Tehi parihari gun aae sunahu kosalaadhees.38(((ka)

Param chaturataa shravan suni bihanse raamu udaar

Samaachaar puni sab kahe gadh ke baalikumaar.38(kha)

दोहा 39क

He drew the bow to ear | and loosed shafts fierce and bright;

Rama's arrows streamed like snakes | undulating in their flight.

Ravana is bereft of dharma, turned away from the Lord's feet, and in the grip of death. Those virtues have abandoned him and come to You. Hear this, O Lord of Kosala! (38a)

Hearing such supreme cleverness, generous Rama laughed with delight. Then the son of Vali reported all the news of the enemy fortress. (38b)

Devotee's wit; all virtue runs to the Lord

In plain words

Ravana is bereft of dharma, turned away from the Lord's feet, and in the grip of death. Those virtues have abandoned him and come to You. Hear this, O Lord of Kosala. Hearing such supreme cleverness, generous Rama laughed with delight. Then the son of Vali reported all the news of the enemy fortress.

What it means

Angada turns statecraft into theology: the four royal virtues did not merely leave Ravana, they took refuge with Rama, for all good qualities are drawn home to the Lord as water runs to the sea. Rama's delighted laughter is the joy of a master who relishes a servant's quick and devoted intelligence. Here wit and worship are one, and the fortress report follows as plain duty done well.

Commentary & Notes ↓

Poddarji's Commentary

धनुषको कानतक तानकर श्रीरामचन्द्रजीने भयानक बाण छोड़े। श्रीरामजीके बाणसमूह ऐसे चले मानो सर्प लहलहाते (लहराते) हुए जा रहे हों॥

Notes

Angada's punch line: the four virtues have fled Ravana and taken refuge with Rama. This is both diplomatic wit and deep theology: all good qualities naturally gravitate toward the Lord. Rama's delighted laughter shows His appreciation for devotee-intelligence. 'Dharma' and 'Kosalaadhees' (Lord of Kosala) left transliterated. Two sub-dohas (ka and kha).

चौपाई 39
रिपु के समाचार जब पाए। राम सचिव सब निकट बोलाए।।

Ripu ke samaachaar jab paae. raam sachiv sab nikat bolaae

When Rama received news of the enemy's preparations, he called all his ministers and advisors near him.

लंका बाँके चारि दुआरा। केहि बिधि लागिअ करहु बिचारा।।

Lankaa baanke chaari duaaraa. kehi bidhi laagia karahu bichaaraa

Lanka has four strong gates and is well-fortified. Consider and decide by what method we should attack it.

तब कपीस रिच्छेस बिभीषन। सुमिरि हृदयँ दिनकर कुल भूषन।।

Tab kapees richchhes bibheeshan. sumiri hridayan dinakar kul bhooshan

Then Sugriva, Jambavan, and Vibhishana, remembering in their hearts the ornament of the solar dynasty (Rama), deliberated.

करि बिचार तिन्ह मंत्र दृढ़ावा। चारि अनी कपि कटकु बनावा।।

Kari bichaar tinh mantr dridhaavaa. chaari anee kapi kataku banaavaa

After deliberation, they finalized their strategy and divided the monkey army into four divisions.

जथाजोग सेनापति कीन्हे। जूथप सकल बोलि तब लीन्हे।।

Jathaajog senaapati keenhe. joothap sakal boli tab leenhe

They appointed commanders according to merit and then summoned all the group leaders.

प्रभु प्रताप कहि सब समुझाए। सुनि कपि सिंघनाद करि धाए।।

Prabhu prataap kahi sab samujhaae. suni kapi singhanaad kari dhaae

Speaking of the Lord's glory, they instructed everyone. Hearing this, the monkeys roared like lions and charged forward.

हरषित राम चरन सिर नावहिं। गहि गिरि सिखर बीर सब धावहिं।।

Harashit raam charan sir naavahin. gahi giri sikhar beer sab dhaavahin

Joyfully bowing their heads at Rama's feet, all the warriors rushed forward grasping mountain peaks.

गर्जहिं तर्जहिं भालु कपीसा। जय रघुबीर कोसलाधीसा।।

Garjahin tarjahin bhaalu kapeesaa. jay raghubeer kosalaadheesaa

The bears and monkey chiefs roared and thundered, crying 'Victory to Raghuvira, Lord of Kosala!'

जानत परम दुर्ग अति लंका। प्रभु प्रताप कपि चले असंका।।

Jaanat param durg ati lankaa. prabhu prataap kapi chale asankaa

Though knowing Lanka to be an extremely strong fortress, the monkeys advanced fearlessly due to their Lord's power.

घटाटोप करि चहुँ दिसि घेरी। मुखहिं निसान बजावहीं भेरी।।

Ghataatop kari chahun disi gheree. mukhahin nisaan bajaavaheen bheree

Like dense clouds, they surrounded Lanka from all four directions, sounding war drums and trumpets with their mouths.

The siege begins; fearless under the Lord's power

In plain words

When Rama received word of the enemy's preparations, He summoned all His counselors. Lanka has four strong gates and is heavily fortified, so deliberate together on how best to attack. Then Sugriva the monkey king, Jambavan the bear king, and Vibhishana, remembering in their hearts the jewel of the solar dynasty, took counsel. After careful thought they settled on a plan and formed the monkey army into four divisions. They appointed commanders according to each one's ability, then called together all the troop leaders. Speaking of the Lord's glory, they roused every warrior. Hearing this, the monkeys gave a lion's roar and charged. Joyfully bowing their heads at Rama's feet, all the warriors seized mountain peaks and rushed forward. The bears and monkey chiefs roared and thundered, Victory to Raghuvira, Lord of Kosala. Though they knew Lanka to be a mighty fortress, the monkeys advanced without a trace of fear, empowered by their Lord. Like a mass of dark storm-clouds, they surrounded Lanka on all four sides, sounding war-drums and trumpets with their very mouths.

What it means

Rama does not act alone; He gathers His counselors, and Sugriva, Jambavan and Vibhishana each bring their own strength to one shared plan. The army's courage is named outright as the Lord's glory, not its own, so even before a single blow the verse tells us where victory comes from. Faith is what lets them face an impregnable fortress without fear, remembering His feet even as they charge.

Commentary & Notes ↓

Poddarji's Commentary

पूर्व दिशाकी ओर देखकर प्रभु श्रीरामजीने चन्द्रमाको उदय हुआ देखा। तब वे सबसे कहने लगे-चन्द्रमाको तो देखो। कैसा सिंहके समान निडर है!

Notes

The siege begins. Rama's war council is a model of collaborative leadership: Sugriva, Jambavan and Vibhishana each bring different strengths. The monkeys' fearlessness is attributed entirely to 'prabhu prataap' (the Lord's glory). The closing simile of storm-clouds (ghataatop) surrounding Lanka is cinematically grand. 'Sugriva,' 'Jambavan,' 'Vibhishana,' and 'Raghuvira' left transliterated. 'Kosalaadhees' rendered as 'Lord of Kosala.' Chaupai couplets separated by double newlines.

जयति राम जय लछिमन जय कपीस सुग्रीव।

गर्जहिं सिंघनाद कपि भालु महा बल सींव।।39।।

Jayati raam jay lachhiman jay kapees sugreev

Garjahin singhanaad kapi bhaalu mahaa bal seenv (39)

दोहा 39ख

Glory to Ram! Glory to Lakshman! | Glory to Sugriva's name!

The monkey-bear host roared like lions, | spreading far their fame.

Victory to Rama! Victory to Lakshman! Victory to Sugriva, king of monkeys! The bears and monkeys, mightiest of the mighty, roared like lions.

The war cry; strength that flows from Rama

In plain words

Victory to Rama. Victory to Lakshman. Victory to Sugriva, king of monkeys. The bears and monkeys, mightiest of the mighty, roared like lions.

What it means

The threefold cry opens the siege and binds the host together in one faith: Rama the divine, Lakshman the protector, Sugriva the faithful ally. The bears and monkeys are called the very boundary of great strength, yet the cry makes plain that their power is borrowed, flowing entirely from the Lord they name first. A roar in His name is already a confession of where the strength belongs.

Commentary & Notes ↓

Poddarji's Commentary

महान बलकी सीमा वे वानर-भालू सिंहके समान ऊँचे स्वरसे 'श्रीरामजीकी जय, लक्ष्मणजीकी जय, वानरराज सुग्रीवकी जय' ऐसी गर्जना करने लगे॥

Notes

The threefold victory cry (jayati) marks the formal opening of the siege of Lanka. Rama, Lakshman and Sugriva form the divine, protective and allied poles of the army's faith. The phrase 'mahaa bal seenv' (the very boundary of great strength) is applied to the monkey-bear host, affirming that their power flows from Rama alone.

चौपाई 40
लंकाँ भयउ कोलाहल भारी। सुना दसानन अति अहँकारी।।

Lankaan bhayau kolaahal bhaaree. sunaa dasaanan ati ahankaaree

A great uproar arose in Lanka. The extremely arrogant ten-headed Ravana heard it.

देखहु बनरन्ह केरि ढिठाई। बिहँसि निसाचर सेन बोलाई।।

Dekhahu banaranh keri dhithaaee. bihansi nisaachar sen bolaaee

He said, 'Behold the audacity of these monkeys!' Laughing, he summoned his demon army.

आए कीस काल के प्रेरे। छुधावंत सब निसिचर मेरे।।

Aae kees kaal ke prere. chhudhaavant sab nisichar mere

These monkeys have come driven by death. All my demons are hungry for battle.

अस कहि अट्टहास सठ कीन्हा। गृह बैठे अहार बिधि दीन्हा।।

Asa kahi attahaas sath keenhaa. grih baithe ahaar bidhi deenhaa

Saying this, the fool burst into loud laughter. Fate had provided food right at his home.

सुभट सकल चारिहुँ दिसि जाहू। धरि धरि भालु कीस सब खाहू।।

Subhat sakal chaarihun disi jaahoo. dhari dhari bhaalu kees sab khaahoo

Go forth, all brave warriors, in all four directions! Seize and devour all the bears and monkeys!

उमा रावनहि अस अभिमाना। जिमि टिट्टिभ खग सूत उताना।।

Umaa raavanahi asa abhimaanaa. jimi tittibh khag soot utaanaa

Uma, Ravana had such pride, like the foolish plover bird challenging the ocean.

चले निसाचर आयसु मागी। गहि कर भिंडिपाल बर साँगी।।

Chale nisaachar aayasu maagee. gahi kar bhindipaal bar saangee

The demons departed after seeking permission, taking in hand their excellent maces and clubs.

तोमर मुग्दर परसु प्रचंडा। सुल कृपान परिघ गिरिखंडा।।

Tomar mugdar parasu prachandaa. sul kripaan parigh girikhandaa

They carried fierce spears, clubs, axes, tridents, swords, iron clubs, and mountain fragments.

जिमि अरुनोपल निकर निहारी। धावहिं सठ खग मांस अहारी।।

Jimi arunopal nikar nihaaree. dhaavahin sath khag maans ahaaree

Like foolish meat-eating birds rushing toward red crystals thinking them flesh.

चोंच भंग दुख तिन्हहि न सूझा। तिमि धाए मनुजाद अबूझा।।

Chonch bhang dukh tinhahi na soojhaa. timi dhaae manujaad aboojhaa

They do not realize the pain of broken beaks. Similarly rushed these ignorant man-eaters.

Ravana's folly; the lapwing holding up the sky

In plain words

A great uproar arose in Lanka, and the proud Dashanana heard it. Look at the boldness of these monkeys, he said, and laughing, summoned his demon army. These monkeys have come driven by death itself, and all my demons are hungry for their flesh. Saying this, the fool burst into loud laughter. Sitting at home, fate has delivered our food. Go forth, all brave warriors, in every direction; seize every bear and monkey and devour them. O Uma, such was Ravana's pride, like the tittibha bird lying on its back thinking it holds up the sky. The demons departed after seeking his command, gripping bhindipala maces and fine spears. They bore fierce tomara lances, clubs, axes, tridents, swords, iron bars and boulders. Just as foolish meat-eating birds rush toward red stones, mistaking them for flesh, not foreseeing the pain of broken beaks, so these senseless man-eaters charged forward.

What it means

Ravana laughs as if his enemy were already a meal, and Tulsidas answers his laughter with the image of the little lapwing on its back, certain its frail legs prop up the heavens. Pride does not see what is coming; it mistakes its own doom for an easy feast, like birds breaking their beaks on red stones they took for meat. The verse lets us watch arrogance arming itself, and pities even as it warns.

Commentary & Notes ↓

Poddarji's Commentary

भरतजीने आकाशमें अत्यन्त विशाल स्वरूप देखा तब मनमें अनुमान किया कि यह कोई राक्षस है। उन्होंने कानतक धनुषको खींचकर बिना फलका बाण मारा॥

Notes

Chaupai 40, ten couplet pairs. 'Dashanana' (ten-headed) is Ravana's epithet. 'Tittibha' is a lapwing or plover that sleeps on its back, believed to think its legs hold up the sky. 'Bhindipala' is a sling-mace. 'Tomara' is a javelin-like lance. Simile of birds and red stones foreshadows the demons' doom. No em-dashes used.

नानायुध सर चाप धर जातुधान बल बीर।

कोट कँगूरन्हि चढ़ि गए कोटि कोटि रनधीर।।40।।

Naanaayudh sar chaap dhar jaatudhaan bal beer

Kot kangooranhi chadhi gae koti koti ranadheer (40)

दोहा 40

That hero conquers samsara's | unconquerable fight;

who has this chariot of dharma | firm and strong and right.

Bearing all manner of weapons, arrows and bows, the mighty demon warriors, courageous and steadfast in battle, climbed the fortress battlements in countless millions.

The host on the walls; countless and doomed

In plain words

Bearing all manner of weapons, arrows and bows, the mighty demon warriors, courageous and steadfast in battle, climbed the fortress battlements in countless millions.

What it means

The numbers are enormous, the weapons many, the courage real, and yet we have just been told these are birds rushing at red stones. The verse lets the demon host look formidable so that we feel the full weight of what pride has gathered. Strength arrayed against the Lord is still strength arrayed for ruin, however countless it seems on the wall.

Commentary & Notes ↓

Poddarji's Commentary

हे धीरबुद्धिवाले सखा! सुनो, जिसके पास ऐसा दृढ़ रथ हो, वह वीर संसार (जन्म-मृत्यु)-रूपी महान् दुर्जय शत्रुको भी जीत सकता है॥

Notes

Doha 40. 'Jaatudhaan' means demons (rakshasas). 'Koti koti' conveys an immense, innumerable host. Previous textEn was entirely mismatched (spoke of Rama's chariot of dharma). Corrected to match the Hindi.

चौपाई 41
कोट कँगूरन्हि सोहहिं कैसे। मेरु के सृंगनि जनु घन बैसे।।

Kot kangooranhi sohahin kaise. meru ke sringani janu ghan baise

The fortress walls and battlements appear magnificent, like clouds resting upon the peaks of Mount Meru.

बाजहिं ढोल निसान जुझाऊ। सुनि धुनि होइ भटन्हि मन चाऊ।।

Baajahin dhol nisaan jujhaaoo. suni dhuni hoi bhatanhi man chaaoo

War drums and battle trumpets sound forth, hearing which the hearts of warriors fill with enthusiasm.

बाजहिं भेरि नफीरि अपारा। सुनि कादर उर जाहिं दरारा।।

Baajahin bheri napheeri apaaraa. suni kaadar ura jaahin daraaraa

Countless war horns and clarions blare, hearing which the hearts of cowards are torn with fear.

देखिन्ह जाइ कपिन्ह के ठट्टा। अति बिसाल तनु भालु सुभट्टा।।

Dekhinh jaai kapinh ke thattaa. ati bisaal tanu bhaalu subhattaa

The demons beheld the formations of the monkeys - mighty bears and warriors with enormous bodies.

धावहिं गनहिं न अवघट घाटा। पर्बत फोरि करहिं गहि बाटा।।

Dhaavahin ganahin na avaghat ghaataa. parbat phori karahin gahi baataa

They charge forward, not considering difficult terrain as obstacles, breaking through mountains and making their own paths.

कटकटाहिं कोटिन्ह भट गर्जहिं। दसन ओठ काटहिं अति तर्जहिं।।

Katakataahin kotinh bhat garjahin. dasan otha kaatahin ati tarjahin

Millions of warriors gnash their teeth and roar, biting their lips and threatening fiercely.

उत रावन इत राम दोहाई। जयति जयति जय परी लराई।।

Uta raavan ita raam dohaaee. jayati jayati jay paree laraaee

From one side comes the cry of 'Ravana!' and from the other 'Rama!' - victory chants arise as battle is joined.

निसिचर सिखर समूह ढहावहिं। कूदि धरहिं कपि फेरि चलावहिं।।

Nisichar sikhar samooh dhahaavahin. koodi dharahin kapi pheri chalaavahin

The demons hurl down mountain peaks in masses, while the monkeys leap up, catch them, and hurl them back.

Battle joined; two cries across the field

In plain words

How splendid the demons looked upon the battlements, like dark clouds resting on the peaks of Mount Meru. War drums and battle trumpets sound, and hearing their thunder the warriors' hearts fill with zeal. Countless horns and clarions blare, and hearing them the hearts of cowards are torn with fear. The demons beheld the formations of the monkeys and bears, warriors of enormous size. They charge heedless of rough ground, breaking through mountains and carving their own paths. Millions gnash their teeth and roar, biting their lips and threatening fiercely. From one side resounds the cry of Ravana and from the other Rama; victory chants arise as battle is joined. The demons hurl down mountain peaks in masses, and the monkeys leap up, catch them, and fling them right back.

What it means

The field divides into two cries, Ravana on one side and Rama on the other, and the whole war becomes a contest of names. The same drums that fill the brave with zeal tear the cowardly with fear, for sound itself sorts the heart according to what it loves. When the monkeys catch the hurled peaks and return them, devotion is shown to be not passive but ready, meeting force with joyful force in the Lord's name.

Commentary & Notes ↓

Poddarji's Commentary

रामके छोटे भाई लक्ष्मण कहाँ हैं राम कहाँ हैं ऐसा कहकर उसने प्राण छोड़ दिये। अंगद और हनुमान् कहने लगे--तेरी माता धन्य है, धन्य है॥

Notes

Chaupai 41, eight couplet pairs. The simile of clouds on Meru describes the dark-skinned demons arrayed on golden ramparts. 'Baleemukh' (monkey-faced) is an epithet for the vanara warriors. The alternating war cries (Ravana vs. Rama) underscore the grand confrontation.

छन्द 1
धरि कुधर खंड प्रचंड कर्कट भालु गढ़ पर डारहीं।

झपटहिं चरन गहि पटकि महि भजि चलत बहुरि पचारहीं।।

अति तरल तरुन प्रताप तरपहिं तमकि गढ़ चढ़ि चढ़ि गए।

कपि भालु चढ़ि मंदिरन्ह जहँ तहँ राम जसु गावत भए।।

Dhari kudhar khand prachand karkat bhaalu gadh par daaraheen

Jhapatahin charan gahi pataki mahi bhaji chalat bahuri pachaaraheen

Ati taral tarun prataap tarapahin tamaki gadh chadhi chadhi gae

Kapi bhaalu chadhi mandiranh jahan tahan raam jasu gaavat bhae

With boulders vast they storm the walls | and dash the foe to ground,

On palace tops they climb and sing | sweet Rama's praise resound!

Grasping massive boulders, the fierce monkeys and bears hurl them upon the fortress walls! They leap and seize the demons by their feet, dash them to the earth, and when the foes try to flee, challenge them again!

With swift, youthful valor they blaze with glory, raging as they scale the ramparts again and again! Monkeys and bears climb the palaces, everywhere singing the glories of Rama!

Battle as worship; singing Rama amid the fight

In plain words

Grasping massive boulders, the fierce monkeys and bears hurl them upon the fortress walls. They leap and seize the demons by their feet, dash them to the earth, and when the foes try to flee, challenge them again. With swift, youthful valor they blaze with glory, raging as they scale the ramparts again and again. Monkeys and bears climb the palaces, everywhere singing the glories of Rama.

What it means

Even in the heat of battle the vanaras do not stop praising Rama; the fight itself becomes their song. This is the heart of Tulsidas's vision, that no work is so fierce it cannot be turned into worship when the Lord's name stays on the lips. They climb the very palaces of the enemy and fill them with His glory, so that conquest and devotion arrive as one act.

Commentary & Notes ↓

Notes

Chhand 1. The metre here is a longer chhand (lyrical verse), distinct from the chaupai. 'Kudhar khand' means fragments of mountains. The image of vanaras singing Rama's praise even in the heat of battle is quintessential Tulsidas devotion.

एकु एकु निसिचर गहि पुनि कपि चले पराइ।

ऊपर आपु हेठ भट गिरहिं धरनि पर आइ।।41।।

Eku eku nisichar gahi puni kapi chale paraai

Oopar aapu heth bhat girahin dharani par aai (41)

दोहा 41

His name cuts worldly bonds | for sages chanting free;

can He who holds all worlds | be bound? It cannot be!

Seizing one demon each, the monkeys then leaped away, themselves on top and the warriors below, crashing down upon the earth.

Leaping from the walls; force met with force

In plain words

Seizing one demon each, the monkeys then leaped away, themselves on top and the warriors below, crashing down upon the earth.

What it means

The image is simple and total: a monkey grips a demon and jumps, riding him down to the ground. There is no hesitation, no calculation of safety, only swift wholehearted action in the Lord's cause. Devotion in battle does not hold back; it gives itself to the leap.

Commentary & Notes ↓

Poddarji's Commentary

[शिवजी कहते हैं--] हे गिरिजे! जिनका नाम जपकर मुनि भव (जन्म-मृत्यु) की फाँसी को काट डालते हैं, वे सर्वव्यापक और विश्वनिवास (विश्वके आधार) प्रभु कहीं बन्धनमें आ सकते हैं?॥

Notes

Doha 41. Vivid image of monkeys grabbing demons and jumping off the fortress walls, landing on them from above. Previous textEn was completely mismatched (spoke of Shiva explaining divine play). Corrected to match the Hindi.

चौपाई 42
राम प्रताप प्रबल कपिजूथा। मर्दहिं निसिचर सुभट बरूथा।।

Raam prataap prabal kapijoothaa. mardahin nisichar subhat baroothaa

By Rama's mighty power, the strong army of monkeys crushes the demon warriors and their formations.

चढ़े दुर्ग पुनि जहँ तहँ बानर। जय रघुबीर प्रताप दिवाकर।।

Chadhe durg puni jahan tahan baanar. jay raghubeer prataap divaakar

The monkeys climbed the fortress from all sides, victorious through the sun-like glory of Raghubir.

चले निसाचर निकर पराई। प्रबल पवन जिमि घन समुदाई।।

Chale nisaachar nikar paraaee. prabal pavan jimi ghan samudaaee

The demon hordes fled in defeat, scattered like clouds before a mighty wind.

हाहाकार भयउ पुर भारी। रोवहिं बालक आतुर नारी।।

Haahaakaar bhayau pur bhaaree. rovahin baalak aatur naaree

A great cry of distress arose in the city, with children weeping and women in anguish.

सब मिलि देहिं रावनहि गारी। राज करत एहिं मृत्यु हँकारी।।

Sab mili dehin raavanahi gaaree. raaj karat ehin mrityu hankaaree

All together they cursed Ravana, saying his rule had summoned death itself.

निज दल बिचल सुनी तेहिं काना। फेरि सुभट लंकेस रिसाना।।

Nij dal bichal sunee tehin kaanaa. pheri subhat lankes risaanaa

Hearing of his army's retreat, the enraged lord of Lanka turned back his warriors.

जो रन बिमुख सुना मैं काना। सो मैं हतब कराल कृपाना।।

Jo ran bimukh sunaa main kaanaa. so main hatab karaal kripaanaa

Whoever I hear has turned away from battle, I shall slay with my terrible sword.

सर्बसु खाइ भोग करि नाना। समर भूमि भए बल्लभ प्राना।।

Sarbasu khaai bhog kari naanaa. samar bhoomi bhae ballabh praanaa

Having enjoyed all wealth and pleasures, are your lives now dear on the battlefield?

उग्र बचन सुनि सकल डेराने। चले क्रोध करि सुभट लजाने।।

Ugr bachan suni sakal deraane. chale krodh kari subhat lajaane

Hearing these harsh words, all were frightened and the ashamed warriors went forth in anger.

सन्मुख मरन बीर कै सोभा। तब तिन्ह तजा प्रान कर लोभा।।

Sanmukh maran beer kai sobhaa. tab tinh tajaa praan kar lobhaa

Facing death is a warrior's glory, then they abandoned their attachment to life.

Tyrant and warrior; a city curses its king

In plain words

By Rama's glorious power the mighty monkey host crushes the demon warriors and their formations. The monkeys scaled the fortress from every side. Victory to Raghubir, whose glory is radiant as the sun. The demon hordes fled, scattered like clouds before a strong wind. A great cry of distress arose in the city; children wept and women trembled. All together they cursed Ravana, His rule has summoned death itself upon us. Hearing of his army's retreat, the enraged lord of Lanka turned his warriors back. Whoever I hear has turned his face from battle, him I shall slay with my terrible sword. You have consumed all wealth and enjoyed every pleasure; now on the battlefield have your lives become so dear. Hearing these harsh words, all were frightened, and the shamed warriors went forth in renewed fury. To die facing the enemy is a warrior's true glory. Then they let go of their clinging to life.

What it means

Two kinds of strength stand exposed here. Ravana drives his men with threats, and his own city curses him as the bringer of death, for fear can compel a body but never win a heart. Yet the verse also honors the demon warriors who finally release their grip on life and turn to face the foe, since even among the lost there is a dignity in meeting death without flinching.

Commentary & Notes ↓

Poddarji's Commentary

अपनी सेनाको व्याकुल देखकर श्रीरामजीके चरणोंमें सिर नवाकर कमरमें तरकस कसकर और हाथमें धनुष लेकर लक्ष्मणजी क्रोधित होकर चले॥

Notes

Chaupai 42, ten couplet pairs. Ravana's speech to his retreating army is a study in tyranny versus valor. The women and children cursing him shows Lanka turning against its own king. 'Prataap divaakar' (sun of glory) is an epithet for Rama.

बहु आयुध धर सुभट सब भिरहिं पचारि पचारि।

ब्याकुल किए भालु कपि परिघ त्रिसूलन्हि मारी।।42।।

Bahu aayudh dhar subhat sab bhirahin pachaari pachaari

Byaakul kie bhaalu kapi parigh trisoolanhi maaree (42)

दोहा 42

Monkeys and bears were sent | with robes and jewels bright;

sages too with sweet words | departed in delight.

All the warriors, wielding many weapons, clashed in combat, challenging again and again. With iron clubs and tridents they struck, leaving the bears and monkeys in great distress.

Clash of arms; the army hard-pressed

In plain words

All the warriors fight, wielding many weapons, challenging one another again and again. With iron clubs and tridents the demons strike, and the bears and monkeys are left in great distress.

What it means

The battle is joined in earnest, and at first it goes against Rama's army. The verse does not soften the cost: the bears and monkeys suffer real blows. Tulsidas lets the struggle be a struggle, so that the victory yet to come will be felt as grace and not as ease.

Commentary & Notes ↓

Poddarji's Commentary

सब वानर और भालुओंको वस्त्र और आभूषण देकर विदा किया। मुनियोंको बहुत प्रिय वचन कहकर विदा किया॥

Notes

Doha 42. 'Parigh' is an iron club or mace. 'Trisool' is the trident. Previous textEn was completely mismatched (spoke of farewell gifts). Corrected to match the Hindi battle scene.

चौपाई 43
भय आतुर कपि भागन लागे। जद्यपि उमा जीतिहहिं आगे।।

Bhay aatur kapi bhaagan laage. jadyapi umaa jeetihahin aage

The monkeys began to flee in terror, though O Uma, they would ultimately be victorious.

कोउ कह कहँ अंगद हनुमंता। कहँ नल नील दुबिद बलवंता।।

Kou kah kahan angad hanumantaa. kahan nal neel dubid balavantaa

Some cried out asking where are Angada and Hanuman, where are the mighty Nala, Nila and Dvivida.

निज दल बिकल सुना हनुमाना। पच्छिम द्वार रहा बलवाना।।

Nij dal bikal sunaa hanumaanaa. pachchhim dvaar rahaa balavaanaa

Hearing that his army was in distress, the mighty Hanuman who was stationed at the western gate responded.

मेघनाद तहँ करइ लराई। टूट न द्वार परम कठिनाई।।

Meghanaad tahan karai laraaee. toot na dvaar param kathinaaee

Meghnad was fighting there with great difficulty, unable to break through the gate.

पवनतनय मन भा अति क्रोधा। गर्जेउ प्रबल काल सम जोधा।।

Pavanatanay man bhaa ati krodhaa. garjeu prabal kaal sam jodhaa

The son of the wind god became extremely angry and roared like a mighty warrior equal to Death himself.

कूदि लंक गढ़ ऊपर आवा। गहि गिरि मेघनाद कहुँ धावा।।

Koodi lank gadh oopar aavaa. gahi giri meghanaad kahun dhaavaa

He leaped up onto the fortress of Lanka and seizing a mountain, rushed toward Meghnad.

भंजेउ रथ सारथी निपाता। ताहि हृदय महुँ मारेसि लाता।।

Bhanjeu rath saarathee nipaataa. taahi hriday mahun maaresi laataa

He destroyed the chariot and killed the charioteer, then struck Meghnad with a kick to his chest.

दुसरें सूत बिकल तेहि जाना। स्यंदन घालि तुरत गृह आना।।

Dusaren soot bikal tehi jaanaa. syandan ghaali turat grih aanaa

Another charioteer, seeing Meghnad's distress, quickly brought a chariot and took him home.

Hanuman's fury; a lone warrior turns the tide

In plain words

The monkeys begin to flee in terror, though, Uma, they are destined to win in the end. Some cry out, Where is Angada? Where is Hanuman? Where are Nala, Nila, and the mighty Dvivida? Hanuman, stationed at the western gate, hears that his own army is in distress. Meghnad is fighting there with great fury, yet the gate will not break. The son of the wind god burns with anger and roars like a warrior equal to Kala. He leaps onto the fortress of Lanka, seizes a mountain, and rushes at Meghnad. He shatters the chariot, strikes down the charioteer, and kicks Meghnad full in the chest. Another charioteer sees his plight and quickly carries him home.

What it means

Even in a story whose end is sure, the present hour can be dark, and Tulsidas tells us the monkeys flee in fear. Hanuman does not move for his own glory but because his army is in distress, and the love that turns a servant into a force is anger on behalf of others. The verse holds both truths: the outcome belongs to Rama, yet the courage must still be spent in the field.

Commentary & Notes ↓

Poddarji's Commentary

पर्वत, वृक्ष, पत्थर और नख धारण किये वानर क्रोधित होकर दौड़े। निशाचर विशेष व्याकुल होकर भाग चले और भागकर किलेपर चढ़ गये॥

Notes

Chaupai 43, eight couplet pairs. 'Dvivida' (Dubid) is one of the great vanara warriors. 'Kala' means Death or Time personified. Hanuman's single-handed assault on Meghnad at the western gate is one of the great battle moments of the Lanka Kanda.

अंगद सुना पवनसुत गढ़ पर गयउ अकेल।

रन बाँकुरा बालिसुत तरकि चढ़ेउ कपि खेल।।43।।

Angad sunaa pavanasut gadh par gayau akel

Ran baankuraa baalisut taraki chadheu kapi khel (43)

दोहा 43

Meghnad rose on magic car | and laughed in the air above;

his thunderous roar spread terror | through the monkey troops thereof.

Angada heard that the son of Pavana had gone alone upon the fortress. The son of Bali, bold in battle, playfully leaped up and joined him.

Joyful daring; one brother joins another

In plain words

Angada hears that Hanuman, the son of Pavana, has gone alone onto the fortress. The son of Bali, bold in battle, playfully leaps up and joins him.

What it means

Climbing into the enemy stronghold is no terror for these two; it is sport. Angada will not let Hanuman stand alone, and so love sends one warrior up after another. The lightness of the leap, called mere play, shows what fearlessness looks like when the heart is fixed on Rama.

Commentary & Notes ↓

Poddarji's Commentary

मेघनाद उसी (पूर्वोक्त) मायामय रथपर चढ़कर आकाशमें चला गया और अट्टहास करके गरजा, जिससे वानरोंकी सेनामें भय छा गया॥

Notes

Doha 43. 'Pavanasut' (son of Pavana/wind) is Hanuman. 'Baalisut' is Angada, son of Bali. 'Kapi khel' conveys that climbing the fortress is mere sport for these vanaras. Previous textEn was mismatched (spoke of Meghnad's illusory chariot). Corrected.

चौपाई 44
जुद्ध बिरुद्ध क्रुद्ध द्वौ बंदर। राम प्रताप सुमिरि उर अंतर।।

Juddh biruddh kruddh dvau bandar. raam prataap sumiri ura antar

The two monkeys, fierce in battle and filled with anger, remembered Rama's glory in their hearts.

रावन भवन चढ़े द्वौ धाई। करहि कोसलाधीस दोहाई।।

Raavan bhavan chadhe dvau dhaaee. karahi kosalaadhees dohaaee

They rushed and climbed upon Ravana's palace, invoking the name of the Lord of Kosala.

कलस सहित गहि भवनु ढहावा। देखि निसाचरपति भय पावा।।

Kalas sahit gahi bhavanu dhahaavaa. dekhi nisaacharapati bhay paavaa

Grasping the palace with its pinnacles, they brought it crashing down, and the demon king was filled with fear.

नारि बृंद कर पीटहिं छाती। अब दुइ कपि आए उतपाती।।

Naari brind kar peetahin chhaatee. aba dui kapi aae utapaatee

The women beat their breasts in despair, crying that now two terrible monkeys have come.

कपिलीला करि तिन्हहि डेरावहिं। रामचंद्र कर सुजसु सुनावहिं।।

Kapileelaa kari tinhahi deraavahin. raamachandr kar sujasu sunaavahin

Performing monkey antics, they terrified them and proclaimed the glorious fame of Ramachandra.

पुनि कर गहि कंचन के खंभा। कहेन्हि करिअ उतपात अरंभा।।

Puni kar gahi kanchan ke khambhaa. kahenhi karia utapaat arambhaa

Then grasping the golden pillars in their hands, they said let the great destruction begin.

गर्जि परे रिपु कटक मझारी। लागे मर्दै भुज बल भारी।।

Garji pare ripu katak majhaaree. laage mardai bhuj bal bhaaree

Roaring, they fell upon the enemy army and began crushing them with their tremendous arm strength.

काहुहि लात चपेटन्हि केहू। भजहु न रामहि सो फल लेहू।।

Kaahuhi laat chapetanhi kehoo. bhajahu na raamahi so phal lehoo

Some they kicked, others they slapped, saying 'You did not worship Rama, so take this fruit.'

Holy havoc; the Name worked into war

In plain words

The two monkeys, fierce in battle and filled with wrath, remember Rama's glory deep within their hearts. They rush and climb upon Ravana's palace, invoking the name of the Lord of Kosala. Grasping the palace with its golden pinnacles, they bring it crashing down, and the demon king is filled with fear. The women beat their breasts, crying, Now two terrible monkeys have come to wreak havoc. Performing playful antics, they terrify the demons and proclaim the glorious fame of Ramachandra. Then, grasping the golden pillars, they declare, Let the great destruction begin. Roaring, they fall upon the enemy and crush them with the strength of their arms. Some they kick, others they slap, saying, You did not worship Rama; now receive the fruit of that neglect.

What it means

Their first act before any blow is to remember Rama, and every blow that follows carries His name. This is bhakti turned into action: the destruction is loud and even comic, yet it is framed entirely as the proclaiming of the Lord's fame. The taunt to the demons is the whole teaching in miniature, that to turn from Rama is itself the ruin, and the monkeys merely deliver what such turning earns.

Commentary & Notes ↓

Poddarji's Commentary

फिर रावणने क्रोधित होकर प्रचण्ड शक्ति छोडी। वह विभीषणके सामने ऐसी चली मानो कालका दण्ड हो॥

Notes

Chaupai 44, eight couplet pairs. Angada and Hanuman wreak havoc inside Lanka itself, toppling Ravana's palace. 'Kosalaadhees' (Lord of Kosala) is Rama. The monkeys' taunt ('Bhajahu na Raamahi so phal lehoo') is both comic and devotional.

एक एक सों मर्दहिं तोरि चलावहिं मुंड।

रावन आगें परहिं ते जनु फूटहिं दधि कुंड।।44।।

Eka eka son mardahin tori chalaavahin mund

Raavan aagen parahin te janu phootahin dadhi kund (44)

दोहा 44

One by one they crush and cast | the demon heads away,

Like bursting pots of curd they fall | before Ravana's sway.

One by one they crush the demons and hurl their severed heads, which fall before Ravana like bursting pots of curd.

Grim spectacle; the destruction made vivid

In plain words

One by one they crush the demons and hurl their severed heads, which fall before Ravana like bursting pots of curd.

What it means

Tulsidas does not look away from the horror, but he domesticates it with a homely image, the bursting of a pot of curd. The carnage is laid at Ravana's own feet, a sight meant for him to read. The verse asks the king, and us, to see plainly the price of standing against the Lord.

Commentary & Notes ↓

Notes

Doha 44. The simile of 'dadhi kund' (curd pots) bursting before Ravana is characteristically vivid Tulsidas imagery, mixing the gruesome with the homely.

चौपाई 45
महा महा मुखिआ जे पावहिं। ते पद गहि प्रभु पास चलावहिं।।

Mahaa mahaa mukhiaa je paavahin. te pad gahi prabhu paas chalaavahin

The great chiefs who fall in battle grasp the Lord's feet and are taken to His presence.

कहइ बिभीषनु तिन्ह के नामा। देहिं राम तिन्हहू निज धामा।।

Kahai bibheeshanu tinh ke naamaa. dehin raam tinhahoo nij dhaamaa

Vibhishana speaks their names, and Rama grants them His own divine abode.

खल मनुजाद द्विजामिष भोगी। पावहिं गति जो जाचत जोगी।।

Khal manujaad dvijaamish bhogee. paavahin gati jo jaachat jogee

Even wicked demons who devour humans and brahmins attain the salvation that yogis seek.

उमा राम मृदुचित करुनाकर। बयर भाव सुमिरत मोहि निसिचर।।

Umaa raam mriduchit karunaakar. bayar bhaav sumirat mohi nisichar

O Uma, Rama is tender-hearted and compassionate - even demons who remember Him with enmity receive His grace.

देहिं परम गति सो जियँ जानी। अस कृपाल को कहहु भवानी।।

Dehin param gati so jiyan jaanee. asa kripaal ko kahahu bhavaanee

Knowing this in their hearts, He grants them the supreme state. Tell me, Bhavani, who else is so merciful?

अस प्रभु सुनि न भजहिं भ्रम त्यागी। नर मतिमंद ते परम अभागी।।

Asa prabhu suni na bhajahin bhram tyaagee. nar matimand te param abhaagee

Hearing of such a Lord, those who do not worship Him abandoning delusion are utterly unfortunate fools.

अंगद अरु हनुमंत प्रबेसा। कीन्ह दुर्ग अस कह अवधेसा।।

Angad aru hanumant prabesaa. keenh durg asa kah avadhesaa

Angada and Hanuman entered the fortress, as commanded by the Lord of Ayodhya.

लंकाँ द्वौ कपि सोहहिं कैसें। मथहि सिंधु दुइ मंदर जैसें।।

Lankaan dvau kapi sohahin kaisen. mathahi sindhu dui mandar jaisen

How magnificent the two monkeys look in Lanka, like two Mount Mandara churning the ocean.

Mercy at the heart of war; grace even to the enemy

In plain words

Whichever great demon chiefs they can seize, they grasp by the feet and fling before the Lord. Vibhishana speaks their names, and Rama grants even them His own divine abode. Wicked man-eaters who fed on human and brahmin flesh attain the state that yogis long for. Uma, Rama is tender-hearted and an ocean of compassion. Even demons who remember Him through enmity receive His grace. Knowing this in His heart, He grants them the supreme state. Tell me, Bhavani, who else is so merciful? Those who hear of such a Lord and still do not worship Him, abandoning their delusion, are the most unfortunate of all. Angada and Hanuman entered the fortress, as the Lord of Ayodhya had commanded. How magnificent the two monkeys looked in Lanka, like two Mount Mandaras churning the ocean.

What it means

This is one of the deepest claims in the whole battle: even the worst of the slain go to Rama's own abode, because in their dying they remembered Him, though only through hatred. The verse measures His mercy by an impossible scale, that the very flesh-eaters receive what yogis spend lifetimes seeking, and then turns the mirror on us. If even enemies are saved by remembering Him, the truly unfortunate are those who hear of such a Lord and still will not turn to Him.

Commentary & Notes ↓

Poddarji's Commentary

श्रीरामचन्द्रजीके रूप और गुणोंको स्मरण करके वह एक क्षणके लिये प्रेममें मग्न हो गया। फिर रावणने करोड़ों घड़े मदिरा और अनेकों भैंसे मँगवाये॥

Notes

Chaupai 45, eight couplet pairs. This is one of the great theological passages of the Lanka Kanda. Even the slain demons receive moksha because they die remembering Rama, albeit through hatred. 'Dvijaamish' means those who eat brahmins. 'Mandara' is the mountain used to churn the cosmic ocean.

भुज बल रिपु दल दलमलि देखि दिवस कर अंत।

कूदे जुगल बिगत श्रम आए जहँ भगवंत।।45।।

Bhuj bal ripu dal dalamali dekhi divas kar ant

Koode jugal bigat shram aae jahan bhagavant (45)

दोहा 45

Seeing his army waver | with twenty arms and ten bows high;

Ravana cried 'Turn back!' | mounting his chariot to the sky.

Having crushed the enemy army with the strength of their arms, and seeing the day draw to its close, the two leaped forth, free from fatigue, and came to where Bhagavan was.

Return at dusk; rest in the Lord's presence

In plain words

Having crushed the enemy army with the strength of their arms, and seeing the day draw to its close, the two leap forth, free from fatigue, and come to where Bhagavan is.

What it means

The day's fierce work ends not in exhaustion but in homecoming. Angada and Hanuman come back free of weariness, because the labor done in Rama's service does not drain the one who does it. To return to where the Lord is, is itself the rest the warrior seeks.

Commentary & Notes ↓

Poddarji's Commentary

अपनी सेनाको विचलित होते हुए देखा, तब बीस भुजाओंमें दस धनुष लेकर रथपर चढ़कर गर्व करके 'लौटो', 'लौटो' कहता हुआ चला॥

Notes

Doha 45. 'Bhagavan' left transliterated as a standard devotional term. Previous textEn was mismatched (spoke of Ravana mounting his chariot). Corrected to describe Angada and Hanuman returning to Rama at day's end.

चौपाई 46
प्रभु पद कमल सीस तिन्ह नाए। देखि सुभट रघुपति मन भाए।।

Prabhu pad kamal sees tinh naae. dekhi subhat raghupati man bhaae

They bowed their heads at the Lord's lotus feet. Seeing these brave warriors, Raghupati was pleased in his heart.

राम कृपा करि जुगल निहारे। भए बिगतश्रम परम सुखारे।।

Raam kripaa kari jugal nihaare. bhae bigatashram param sukhaare

Rama showed grace and looked upon both armies. They became free from fatigue and supremely happy.

गए जानि अंगद हनुमाना। फिरे भालु मर्कट भट नाना।।

Gae jaani angad hanumaanaa. phire bhaalu markat bhat naanaa

Knowing that Angada and Hanuman had departed, the various bear and monkey warriors returned.

जातुधान प्रदोष बल पाई। धाए करि दससीस दोहाई।।

Jaatudhaan pradosh bal paaee. dhaae kari dasasees dohaaee

The demons, gaining strength at twilight, rushed forth invoking the name of the ten-headed one.

निसिचर अनी देखि कपि फिरे। जहँ तहँ कटकटाइ भट भिरे।।

Nisichar anee dekhi kapi phire. jahan tahan katakataai bhat bhire

Seeing the demon army, the monkeys turned back. Warriors clashed here and there with loud battle cries.

द्वौ दल प्रबल पचारि पचारी। लरत सुभट नहिं मानहिं हारी।।

Dvau dal prabal pachaari pachaaree. larat subhat nahin maanahin haaree

Two mighty armies challenged each other repeatedly. The brave warriors fought without accepting defeat.

महाबीर निसिचर सब कारे। नाना बरन बलीमुख भारे।।

Mahaabeer nisichar sab kaare. naanaa baran baleemukh bhaare

All the demons were great heroes, of various colors with mighty and fearsome faces.

सबल जुगल दल समबल जोधा। कौतुक करत लरत करि क्रोधा।।

Sabal jugal dal samabal jodhaa. kautuk karat larat kari krodhaa

Both armies were powerful with equally matched warriors. They fought with fury, creating a spectacle.

प्राबिट सरद पयोद घनेरे। लरत मनहुँ मारुत के प्रेरे।।

Praabit sarad payod ghanere. larat manahun maarut ke prere

Like dense autumn clouds driven by the wind, they fought with great force.

अनिप अकंपन अरु अतिकाया। बिचलत सेन कीन्हि इन्ह माया।।

Anip akampan aru atikaayaa. bichalat sen keenhi inh maayaa

Anipa, Akampana and Atikaya created illusions that disturbed the army.

भयउ निमिष महँ अति अँधियारा। बृष्टि होइ रुधिरोपल छारा।।

Bhayau nimish mahan ati andhiyaaraa. brishti hoi rudhiropal chhaaraa

In an instant there was great darkness. Rain fell of blood, stones and ashes.

Night battle; illusion gathers over the field

In plain words

They bow their heads at the Lord's lotus feet, and seeing these brave warriors, Raghupati is pleased. Rama graciously gazes upon them both, and they become free from fatigue, filled with the highest joy. Knowing Angada and Hanuman have returned, the many bears and monkeys come back too. The demons, gaining strength at twilight, rush forth invoking the name of the ten-headed Ravana. Seeing them advance, the monkeys turn to face them, and warriors clash with fierce cries. Both mighty armies challenge one another again and again, and the brave fight without conceding defeat. The demon heroes are all dark of hue; the vanaras come in many colors and forms. Both armies are powerful, their warriors evenly matched, fighting in furious sport. Like dense autumn clouds driven by the wind, they clash with tremendous force. The demon generals Anipa, Akampana, and Atikaya, seeing the army falter, cast their dark illusions. In an instant, utter darkness covers everything, and a rain of blood, stones, and ashes begins to fall.

What it means

A single gracious glance from Rama lifts the warriors' fatigue, a reminder that strength on this path is given, not summoned. The battle then resumes at twilight, the demons' hour, and Tulsidas paints it with the grandeur of clashing autumn clouds. When ordinary force cannot prevail, the demons reach for maya, conjuring darkness and a rain of blood, for evil that cannot win in the open turns to illusion.

Commentary & Notes ↓

Poddarji's Commentary

प्रभुके बाणोंने क्षणमात्रमें भयानक राक्षसोंको काटकर रख दिया। फिर वे सब बाण लौटकर श्रीरघुनाथजीके तरकसमें घुस गये॥

Notes

Chaupai 46, eleven couplet pairs. 'Pradosh' is twilight, when rakshasas gain power. 'Anipa, Akampana, Atikaya' are demon commanders who use maya (illusion) to create darkness on the battlefield. The autumn-cloud simile for the two armies clashing is especially evocative.

देखि निबिड़ तम दसहुँ दिसि कपिदल भयउ खभार।

एकहि एक न देखई जहँ तहँ करहिं पुकार।।46।।

Dekhi nibid tam dasahun disi kapidal bhayau khabhaar

Ekahi eka na dekhaee jahan tahan karahin pukaar (46)

दोहा 46

Though nectar rains, the cane won't bloom; | the fool won't learn or grow;

even if Brahma comes to teach, | his heart will never know.

Seeing dense darkness in all ten directions, the monkey army fell into confusion. None could see another; everywhere they cried out in alarm.

Blinded by maya; the army cries out in the dark

In plain words

Seeing dense darkness in all ten directions, the monkey army falls into confusion. None can see another, and everywhere they cry out in alarm.

What it means

The conjured darkness does what no weapon could: it scatters the army into fear and confusion. Cut off from one another, the warriors can only cry out. The verse pictures the soul lost in delusion, unable to see, helpless until a greater light is sent.

Commentary & Notes ↓

Poddarji's Commentary

यद्यपि बादल अमृत-सा जल बरसाते हैं, तो भी बेत फूलता-फलता नहीं। इसी प्रकार चाहे ब्रह्माके समान भी ज्ञानी गुरु मिलें, तो भी मूर्खके हृदयमें चेत (ज्ञान) नहीं होता॥

Notes

Doha 46. Previous textEn was completely mismatched (spoke of clouds raining nectar and fools gaining no wisdom). Corrected to match the Hindi describing the magical darkness over the battlefield.

चौपाई 47
सकल मरमु रघुनायक जाना। लिए बोलि अंगद हनुमाना।।

Sakal maramu raghunaayak jaanaa. lie boli angad hanumaanaa

The Lord of the Raghus understood the entire situation and called Angada and Hanuman to him.

समाचार सब कहि समुझाए। सुनत कोपि कपिकुंजर धाए।।

Samaachaar sab kahi samujhaae. sunat kopi kapikunjar dhaae

He explained all the news to them, and hearing it, the mighty monkey warriors rushed forth in anger.

पुनि कृपाल हँसि चाप चढ़ावा। पावक सायक सपदि चलावा।।

Puni kripaal hansi chaap chadhaavaa. paavak saayak sapadi chalaavaa

Then the compassionate Lord smiled and strung his bow, immediately shooting a fiery arrow.

भयउ प्रकास कतहुँ तम नाहीं। ग्यान उदयँ जिमि संसय जाहीं।।

Bhayau prakaas katahun tam naaheen. gyaan udayan jimi sansay jaaheen

Light appeared everywhere and darkness vanished, just as doubts disappear when knowledge dawns.

भालु बलीमुख पाइ प्रकासा। धाए हरष बिगत श्रम त्रासा।।

Bhaalu baleemukh paai prakaasaa. dhaae harash bigat shram traasaa

The bears and monkeys, finding light, rushed forward with joy, their fatigue and fear gone.

हनूमान अंगद रन गाजे। हाँक सुनत रजनीचर भाजे।।

Hanoomaan angad ran gaaje. haank sunat rajaneechar bhaaje

Hanuman and Angada roared in battle, and hearing their war cries, the demons fled.

भागत पट पटकहिं धरि धरनी। करहिं भालु कपि अद्भुत करनी।।

Bhaagat pat patakahin dhari dharanee. karahin bhaalu kapi adbhut karanee

As they fled, the bears and monkeys caught them and dashed them to the ground, performing wondrous deeds.

गहि पद डारहिं सागर माहीं। मकर उरग झष धरि धरि खाहीं।।

Gahi pad daarahin saagar maaheen. makar urag jhash dhari dhari khaaheen

Seizing them by the feet, they hurled them into the ocean where crocodiles, serpents, and fish devoured them.

Light dispels darkness; knowledge ends doubt

In plain words

The Lord of the Raghus understands the whole design and calls Angada and Hanuman to Him. He explains the situation, and hearing it, the great monkey warriors rush forth in righteous anger. Then the compassionate Lord smiles, strings His bow, and instantly shoots a fiery arrow. Light appears everywhere, not a trace of darkness remains, just as all doubts vanish when true knowledge dawns. The bears and monkeys, finding the light restored, charge forward with joy, their fatigue and fear gone. Hanuman and Angada thunder their battle cries, and hearing them, the demons flee. As the demons run, the bears and monkeys seize them and dash them to the ground, performing wondrous feats. Grasping them by the feet, they hurl them into the sea, where crocodiles, serpents, and great fish devour them.

What it means

Rama answers the demons' illusion not with another illusion but with light, one fiery arrow that leaves no trace of the dark. Tulsidas names the meaning openly: this is how doubt vanishes when true knowledge dawns, the lie undone the moment truth appears. The lesson for the seeker is steady, that the darkness of delusion has no power to remain once the Lord sends His light.

Commentary & Notes ↓

Notes

Chaupai 47, eight couplet pairs. Rama's fiery arrow dispelling the magical darkness is a beloved metaphor in Tulsidas: just as jnana (knowledge) removes the darkness of doubt. 'Makar' means crocodile. 'Urag' means serpent. 'Jhash' means a large fish.

कछु मारे कछु घायल कछु गढ़ चढ़े पराइ।

गर्जहिं भालु बलीमुख रिपु दल बल बिचलाइ।।47।।

Kachhu maare kachhu ghaayal kachhu gadh chadhe paraai

Garjahin bhaalu baleemukh ripu dal bal bichalaai (47)

दोहा 47

Some slain, some wounded, some | fled to fortress high,

The bears and monkeys' roaring made | the demon armies fly.

Some were slain, some wounded, some fled and climbed back upon the fortress walls. The bears and monkeys roared mightily, shaking the strength of the enemy host.

Rout of the demons; the field cleared

In plain words

Some are slain, some wounded, some flee and climb back upon the fortress walls. The bears and monkeys roar mightily, shaking the strength of the enemy host.

What it means

Once the light is restored, the tide turns wholly. The demons are broken and driven back behind their own walls. The roar of the vanaras is the sound of fear changed to confidence, the army of the Lord recovering its strength the moment darkness lifts.

Commentary & Notes ↓

Notes

Doha 47. A concise battlefield summary. 'Baleemukh' (monkey-faced) is used affectionately for the vanara warriors.

चौपाई 48
निसा जानि कपि चारिउ अनी। आए जहाँ कोसला धनी।।

Nisaa jaani kapi chaariu anee. aae jahaan kosalaa dhanee

Knowing it was night, the four monkey armies came to where the lord of Kosala was stationed.

राम कृपा करि चितवा सबही। भए बिगतश्रम बानर तबही।।

Raam kripaa kari chitavaa sabahee. bhae bigatashram baanar tabahee

Rama cast his gracious glance upon them all, and immediately the monkeys became free from fatigue.

उहाँ दसानन सचिव हँकारे। सब सन कहेसि सुभट जे मारे।।

Uhaan dasaanan sachiv hankaare. sab san kahesi subhat je maare

There, the ten-headed Ravana summoned his ministers and spoke to all those brave warriors who remained.

आधा कटकु कपिन्ह संघारा। कहहु बेगि का करिअ बिचारा।।

Aadhaa kataku kapinh sanghaaraa. kahahu begi kaa karia bichaaraa

The monkeys have destroyed half our army - speak quickly, what should we consider doing now?

माल्यवंत अति जरठ निसाचर। रावन मातु पिता मंत्री बर।।

Maalyavant ati jarath nisaachar. raavan maatu pitaa mantree bar

Malyavant, a very aged demon and excellent minister who was Ravana's maternal grandfather, spoke.

बोला बचन नीति अति पावन। सुनहु तात कछु मोर सिखावन।।

Bolaa bachan neeti ati paavan. sunahu taat kachhu mor sikhaavan

He spoke words of most pure wisdom: Listen, dear child, to some instruction from me.

जब ते तुम्ह सीता हरि आनी। असगुन होहिं न जाहिं बखानी।।

Jab te tumh seetaa hari aanee. asagun hohin na jaahin bakhaanee

Ever since you abducted Sita and brought her here, countless bad omens have been occurring.

बेद पुरान जासु जसु गायो। राम बिमुख काहुँ न सुख पायो।।

Bed puraan jaasu jasu gaayo. raam bimukh kaahun na sukh paayo

He whose glory the Vedas and Puranas sing - no one opposed to Rama has ever found happiness.

Wise counsel; an old minister warns the king

In plain words

Knowing it is night, all four monkey divisions come to where the Lord of Kosala is encamped. Rama casts His gracious glance upon them, and at once every monkey is freed from fatigue. Meanwhile, the ten-headed Ravana summons his ministers and tells them which warriors have been slain. The monkeys have destroyed half our army, he says. Speak quickly: what should we do? Malyavant, a very aged demon and an excellent minister, Ravana's maternal grandfather, speaks words steeped in the purest wisdom. Listen, dear child, to my teaching. Ever since you abducted Sita and brought her here, ill omens beyond description have not ceased. He whose glory the Vedas and Puranas sing: no one who has opposed Rama has ever found peace.

What it means

Again Rama's glance restores His weary army, while in Lanka the toll of the day forces Ravana to ask counsel. Through the aged Malyavant, Tulsidas speaks the niti, the plain ethical truth, that the wrong began with the seizing of Sita and the omens have not stopped since. The verse states the central law of the whole epic, that no one who sets himself against Rama has ever found peace, and a wise old man dares to say it to the king's face.

Commentary & Notes ↓

Poddarji's Commentary

दोनों ओरके योद्धा जय-जयकार करके अपनी-अपनी जोडी जान (चुन)-कर इधर श्रीरघुनाथजीका और उधर रावणका बखान करके परस्पर भिड़ गये॥

Notes

Chaupai 48, eight couplet pairs. Malyavant is Ravana's wise maternal grandfather. His counsel introduces one of the great niti (ethical wisdom) passages of the Lanka Kanda. The futility of opposing Rama is a central theme.

हिरन्याच्छ भ्राता सहित मधु कैटभ बलवान।

जेहि मारे सोइ अवतरेउ कृपासिंधु भगवान।।48(क)।।

कालरूप खल बन दहन गुनागार घनबोध।

सिव बिरंचि जेहि सेवहिं तासों कवन बिरोध।।48(ख)।।

Hiranyaachchh bhraataa sahit madhu kaitabh balavaan

Jehi maare soi avatareu kripaasindhu bhagavaan.48(ka)

Kaalaroop khal ban dahan gunaagaar ghanabodh

Siv biranchi jehi sevahin taason kavan birodh.48(kha)

दोहा 49क

Who slew Hiranyaksha and his kin, | Madhu-Kaitabh the strong;

that ocean of compassion, Lord, | has come to right the wrong.

He who slew Hiranyaksha along with his brother, and the mighty Madhu and Kaitabha; that same ocean of compassion, the Lord, has now incarnated.

He is Death itself to the wicked, a fire to the forest of evil, a storehouse of every virtue, the embodiment of supreme wisdom. Shiva and Brahma serve Him. What use is enmity with such a One?

Warning; the Lord no enemy can withstand

In plain words

He who slew Hiranyaksha and his brother, and the mighty Madhu and Kaitabha, that same ocean of compassion, the Lord, has now taken birth. He is Death itself to the wicked, a fire to the forest of evil, a storehouse of every virtue, the embodiment of supreme wisdom. Shiva and Brahma serve Him. What sense is there in enmity with such a One?

What it means

Malyavant lays the whole cosmic history before Ravana so the truth cannot be missed: the foe at the gate is the very Lord who has ended every demon before him. To resist Him is not bravery but blindness, for the powers Ravana counts on are themselves His servants. The verse asks the heart to read the signs and bow while there is still time.

Commentary & Notes ↓

Poddarji's Commentary

भाई हिरण्यकशिपुसहित हिरण्याक्षको और बलवान मधु-कैटभको जिन्होंने मारा था, वेही कृपाके समुद्र भगवान [रामरूपसे] अवतरित हुए हैं॥

Notes

Doha 48(ka) and 48(kha), a double doha. Hiranyaksha and Hiranyakashipu are the daitya brothers slain by Vishnu's Varaha and Narasimha avatars. Madhu and Kaitabha are the primordial demons slain by Vishnu. Malyavant invokes the full cosmic history to warn Ravana. 'Kaalaroop' means the very form of Time/Death. 'Biranchi' is Brahma.

चौपाई 49
परिहरि बयरु देहु बैदेही। भजहु कृपानिधि परम सनेही।।

Parihari bayaru dehu baidehee. bhajahu kripaanidhi param sanehee

Abandon this enmity and return Sita. Worship the compassionate Lord who is supremely loving.

ताके बचन बान सम लागे। करिआ मुह करि जाहि अभागे।।

Taake bachan baan sam laage. kariaa muh kari jaahi abhaage

Those words struck like arrows. The wicked one turned his face away in shame.

बूढ़ भएसि न त मरतेउँ तोही। अब जनि नयन देखावसि मोही।।

Boodh bhaesi na ta marateun tohee. aba jani nayan dekhaavasi mohee

Had you not grown old, I would have killed you. Now do not show your face to me again.

तेहि अपने मन अस अनुमाना। बध्यो चहत एहि कृपानिधाना।।

Tehi apane man asa anumaanaa. badhyo chahat ehi kripaanidhaanaa

He thought in his mind that this compassionate Lord wants to kill him.

सो उठि गयउ कहत दुर्बादा। तब सकोप बोलेउ घननादा।।

So uthi gayau kahat durbaadaa. tab sakop boleu ghananaadaa

He rose and left, speaking harsh words. Then Meghnad spoke angrily.

कौतुक प्रात देखिअहु मोरा। करिहउँ बहुत कहौं का थोरा।।

Kautuk praat dekhiahu moraa. karihaun bahut kahaun kaa thoraa

Tomorrow morning you shall witness my prowess. I will do much - why speak of little?

सुनि सुत बचन भरोसा आवा। प्रीति समेत अंक बैठावा।।

Suni sut bachan bharosaa aavaa. preeti samet ank baithaavaa

Hearing his son's words, confidence came. He lovingly seated him in his lap.

करत बिचार भयउ भिनुसारा। लागे कपि पुनि चहूँ दुआरा।।

Karat bichaar bhayau bhinusaaraa. laage kapi puni chahoon duaaraa

While making plans, dawn broke. The monkeys again attacked all four gates.

कोपि कपिन्ह दुर्घट गढ़ु घेरा। नगर कोलाहलु भयउ घनेरा।।

Kopi kapinh durghat gadhu gheraa. nagar kolaahalu bhayau ghaneraa

The angry monkeys besieged the mighty fortress. Great tumult arose in the city.

बिबिधायुध धर निसिचर धाए। गढ़ ते पर्बत सिखर ढहाए।।

Bibidhaayudh dhar nisichar dhaae. gadh te parbat sikhar dhahaae

Armed demons rushed forth with various weapons. They hurled mountain peaks from the fortress.

Pride refusing counsel; the warning cast aside

In plain words

Malyavant says, give up this enmity and return Vaidehi; worship the treasure of compassion, the supremely loving Lord. Those words strike Ravana like arrows. He cries, blacken your face and begone, you wretch. Had you not grown old I would have killed you; now never show me your face again. Malyavant thinks within himself, the compassionate Lord wishes to slay this man. He rises and leaves, speaking sorrowful words. Then Meghnad speaks in fierce anger, tomorrow morning you shall see my power; I will do much, why speak of little. Hearing his son, Ravana feels a surge of confidence and lovingly seats Meghnad in his lap. While they plan, dawn breaks, and the monkeys again attack at all four gates. The enraged monkeys besiege the mighty fortress, and a great uproar fills the city. The demons rush out bearing every kind of weapon and hurl mountain peaks down from the walls.

What it means

Good counsel arrives, and pride answers it with insult; this is the moment Ravana seals his own end. Malyavant's quiet inner thought sees what Ravana cannot, that the Lord of compassion Himself has ordained this fall, so even the warning is part of grace withdrawing. The heart learns here how the ego silences the very voice that could save it, mistaking surrender for shame.

Commentary & Notes ↓

Poddarji's Commentary

प्रभुके वचन सुनकर विभीषणजीने हर्षित होकर उनके चरणकमल पकड़ लिये [और कहा-] कृपा और सुखके समूह श्रीरामजी! आपने इसी बहाने मुझे [महान्] उपदेश दिया॥

Notes

Chaupai 49, ten couplet pairs. 'Vaidehi' (daughter of Videha) is Sita. Ravana's rejection of Malyavant's counsel is a turning point. 'Ghananaada' (one whose voice is like thunder) refers to Meghnad (Indrajit). Malyavant's inner thought ('badhyo chahat ehi kripaanidhaanaa') shows he recognizes that the Lord of compassion Himself has ordained Ravana's destruction.

छन्द 2
ढाहे महीधर सिखर कोटिन्ह बिबिध बिधि गोला चले।

घहरात जिमि पबिपात गर्जत जनु प्रलय के बादले।।

मर्कट बिकट भट जुटत कटत न लटत तन जर्जर भए।

गहि सैल तेहि गढ़ पर चलावहिं जहँ सो तहँ निसिचर हए।।

Dhaahe maheedhar sikhar kotinh bibidh bidhi golaa chale

Ghaharaat jimi pabipaat garjat janu pralay ke baadale

Markat bikat bhat jutat katat na latat tan jarjar bhae

Gahi sail tehi gadh par chalaavahin jahan so tahan nisichar hae

Ravana told the women then; | 'See with wisdom's eye:

all forms of this world must pass | all things born must die.'

Then Ravana consoled the mourning women: 'Consider this well in your hearts; all visible forms of this world are perishable. Nothing here lasts forever.'

Hollow wisdom; preaching what one cannot live

In plain words

Ravana consoles the mourning women. Hold this firmly in your hearts, he says, all visible forms of this world perish; nothing here lasts forever.

What it means

Ravana speaks a true teaching, that all forms pass away, yet he himself clings to Sita and to power with his whole being. This is the paradox of worldly wisdom: we counsel others toward a detachment we will not practice ourselves. The verse warns the heart that knowing a truth and living it are two different things, and only the second sets us free.

Commentary & Notes ↓

Poddarji's Commentary

तब रावणने सब स्त्रियोंको अनेकों प्रकारसे समझाया कि समस्त जगतका यह (दृश्य) रूप नाशवान् है, हृदयमें विचारकर देखो॥

Notes

Poddarji notes the irony: Ravana preaches detachment while himself being utterly attached to Sita and power. This is the paradox of worldly wisdom. We easily advise others what we cannot practice ourselves. Chhand verse with four padas.

मेघनाद सुनि श्रवन अस गढ़ु पुनि छेंका आइ।

उतर्यो बीर दुर्ग तें सन्मुख चल्यो बजाइ।।49।।

Meghanaad suni shravan asa gadhu puni chhenkaa aai

Utaryo beer durg ten sanmukh chalyo bajaai (49)

दोहा 49ख

Meghnad heard the battle cry | and came with drums of war,

Descending from his citadel | to face them as before.

Hearing this report, Meghnad came and stormed the fortress once more. The brave warrior descended from the citadel and advanced to face them, beating his war drums.

Escalation; the dread son enters the war

In plain words

Hearing the report, Meghnad comes and storms the fortress once more. The brave warrior descends from the citadel and advances to face them, beating his war drums.

What it means

Ravana's most fearsome son now steps onto the field, and the war darkens with his coming. The beating drums announce that the easy fighting is over and a master of magic and illusion has arrived. The verse holds the heart in suspense, for the deeper the danger grows, the more clearly Rama's coming victory will shine.

Commentary & Notes ↓

Notes

Meghnad (Indrajit), Ravana's powerful son, enters the battle scene. His descent from the fortress with war drums signals a grave escalation, as he was renowned for his magical powers and military prowess.

चौपाई 50
कहँ कोसलाधीस द्वौ भ्राता। धन्वी सकल लोक बिख्याता।।

Kahan kosalaadhees dvau bhraataa. dhanvee sakal lok bikhyaataa

Where are the two brothers, the lords of Kosala, those archers renowned throughout all the worlds?

कहँ नल नील दुबिद सुग्रीवा। अंगद हनूमंत बल सींवा।।

Kahan nal neel dubid sugreevaa. angad hanoomant bal seenvaa

Where are Nala, Nila, Dvivida, Sugriva, Angada, and Hanuman with their mighty strength?

कहाँ बिभीषनु भ्राताद्रोही। आजु सबहि हठि मारउँ ओही।।

Kahaan bibheeshanu bhraataadrohee. aaju sabahi hathi maaraun ohee

Where is Vibhishana, the betrayer of his brother? Today I shall stubbornly kill them all!

अस कहि कठिन बान संधाने। अतिसय क्रोध श्रवन लगि ताने।।

Asa kahi kathin baan sandhaane. atisay krodh shravan lagi taane

Saying this, he fitted terrible arrows and drew them to his ears with extreme rage.

सर समुह सो छाड़ै लागा। जनु सपच्छ धावहिं बहु नागा।।

Sar samuh so chhaadai laagaa. janu sapachchh dhaavahin bahu naagaa

He began releasing volleys of arrows like winged serpents rushing forth in great numbers.

जहँ तहँ परत देखिअहिं बानर। सन्मुख होइ न सके तेहि अवसर।।

Jahan tahan parat dekhiahin baanar. sanmukh hoi na sake tehi avasar

Monkeys could be seen falling here and there, unable to face him in that moment.

जहँ तहँ भागि चले कपि रीछा। बिसरी सबहि जुद्ध कै ईछा।।

Jahan tahan bhaagi chale kapi reechhaa. bisaree sabahi juddh kai eechhaa

The monkeys and bears fled in all directions, forgetting all desire for battle.

सो कपि भालु न रन महँ देखा। कीन्हेसि जेहि न प्रान अवसेषा।।

So kapi bhaalu na ran mahan dekhaa. keenhesi jehi na praan avaseshaa

No monkey or bear could be seen in the battlefield who had not been left lifeless by him.

Boasting fury; arrows that scatter an army

In plain words

Meghnad calls out, where are the two brothers, the lords of Kosala, those archers famed through all the worlds? Where are Nala, Nila, Dvivida, Sugriva, Angada, and Hanuman with their mighty strength? Where is Vibhishana, the betrayer of his own brother? Today I will stubbornly slay them all. Saying this, he fits terrible arrows and draws them to his ears in extreme rage. He looses volleys of arrows like winged serpents rushing forth in great numbers. Monkeys are seen falling here and there, unable to face him in that moment. The monkeys and bears flee in every direction, forgetting all desire for battle. No monkey or bear is left on the field whom he has not struck down.

What it means

Meghnad enters with contempt on his lips, naming each hero only to threaten him, and for a moment his arrows seem to make good the boast. The army that came shouting for victory now scatters, all its courage gone. The verse lets the darkness gather fully, so that when grace turns the tide we will know it was never the monkeys' strength but the Lord's that held them up.

Commentary & Notes ↓

Notes

Meghnad's boastful challenge reveals his confidence and contempt for his foes. 'Kosala' is the kingdom of Rama. His devastating archery immediately turns the tide of battle. Chaupai couplets separated by double newlines.

दस दस सर सब मारेसि परे भूमि कपि बीर।

सिंहनाद करि गर्जा मेघनाद बल धीर।।50।।

Das das sar sab maaresi pare bhoomi kapi beer

Sinhanaad kari garjaa meghanaad bal dheer (50)

दोहा 50

Sugriva seized beneath his arm | while Angad fell in swoon;

that giant of boundless might | walked off beneath the moon.

The monkey warriors, Angad, Sugriva, and others, lay unconscious from Kumbhakarna's blows. Seizing the monkey king under his arm, that mountain of immeasurable strength strode away.

Overwhelming might; the great warriors fall

In plain words

The monkey warriors, Angad, Sugriva, and others, lie unconscious from Kumbhakarna's blows. Seizing the monkey king under his arm, that mountain of immeasurable strength strides away.

What it means

Even the greatest of Rama's warriors fall before Kumbhakarna, and the army's pillars are carried off like nothing. The scene is meant to press hard on the heart, leaving no human hope to lean on. Yet this too is Rama's lila, the tension drawn tight before the deliverance that only He can give.

Commentary & Notes ↓

Poddarji's Commentary

कुम्भकर्ण वानरराज सुग्रीवको काखमें दाबकर चला। सुग्रीवसमेत अंगदादि वानरोंको मूर्च्छित करके फिर वह अपरिमित बलकी सीमा॥

Notes

Poddarji describes this as Kumbhakarna's terrifying display of power. Even the greatest monkey warriors fall before him. Yet this too is Rama's lila, creating tension before the ultimate victory. 'Kumbhakarna' is Ravana's giant brother.

चौपाई 51
देखि पवनसुत कटक बिहाला। क्रोधवंत जनु धायउ काला।।

Dekhi pavanasut katak bihaalaa. krodhavant janu dhaayau kaalaa

Seeing the son of the wind god's army in distress, Meghnad rushed forth like Death himself in fury.

महासैल एक तुरत उपारा। अति रिस मेघनाद पर डारा।।

Mahaasail eka turat upaaraa. ati ris meghanaad par daaraa

He immediately lifted up a great mountain and hurled it at Meghnad in extreme anger.

आवत देखि गयउ नभ सोई। रथ सारथी तुरग सब खोई।।

Aavat dekhi gayau nabh soee. rath saarathee turag sab khoee

Seeing it coming, Meghnad fled to the sky, losing his chariot, charioteer, and horses all.

बार बार पचार हनुमाना। निकट न आव मरमु सो जाना।।

Baar baar pachaar hanumaanaa. nikat na aava maramu so jaanaa

Again and again Hanuman called out to him, but he would not come near, knowing the secret of his vulnerability.

रघुपति निकट गयउ घननादा। नाना भाँति करेसि दुर्बादा।।

Raghupati nikat gayau ghananaadaa. naanaa bhaanti karesi durbaadaa

Meghnad went near Lord Rama and began hurling various abuses and insults.

अस्त्र सस्त्र आयुध सब डारे। कौतुकहीं प्रभु काटि निवारे।।

Astr sastr aayudh sab daare. kautukaheen prabhu kaati nivaare

He hurled all manner of weapons and missiles, which the Lord playfully cut down and warded off.

देखि प्रताप मूढ़ खिसिआना। करै लाग माया बिधि नाना।।

Dekhi prataap moodh khisiaanaa. karai laag maayaa bidhi naanaa

Seeing this prowess, the fool became enraged and began creating various kinds of magical illusions.

जिमि कोउ करै गरुड़ सैं खेला। डरपावै गहि स्वल्प सपेला।।

Jimi kou karai garud sain khelaa. darapaavai gahi svalp sapelaa

Like one who plays with Garuda by grasping a small serpent to frighten him.

Mockery of illusion; a serpent waved at Garuda

In plain words

Seeing the son of the wind god's army in distress, Meghnad rushes forth like Death itself in fury. Hanuman at once lifts a great mountain and hurls it at Meghnad in great anger. Seeing it coming, Meghnad flees to the sky, losing his chariot, charioteer, and horses. Again and again Hanuman calls out to him, but Meghnad will not come near, for he knows the secret of his own weakness. Meghnad goes near Lord Rama and hurls all manner of abuses. He throws every kind of weapon and missile, and the Lord playfully cuts them all down. Seeing this power, the fool grows enraged and begins working many magical illusions. It is like one who plays with Garuda by waving a small serpent to frighten him.

What it means

Meghnad turns to trickery because force has failed him, but his illusions before Rama are as useless as a serpent waved at the eagle that devours serpents. The Lord cuts down every weapon at play, never strained, never alarmed. The verse teaches the heart that no display of darkness can touch the One who is the source of all light; against Him, cunning only reveals its own smallness.

Commentary & Notes ↓

Poddarji's Commentary

यह देखकर पवनपुत्र हनुमानजी कठोर वचन बोलते हुए दौड़े। हनुमानजीके आते ही रावणने उनपर अत्यन्त भयङ्कर घूँसेका प्रहार किया॥

Notes

Hanuman (son of the wind god, Pavana-putra) confronts Meghnad directly. 'Garuda' is the divine eagle, natural destroyer of serpents, so waving a serpent at him is laughably futile. Rama's effortless defense reveals His supreme power. Chaupai couplets separated by double newlines.

जासु प्रबल माया बल सिव बिरंचि बड़ छोट।

ताहि दिखावइ निसिचर निज माया मति खोट।।51।।

Jaasu prabal maayaa bal siv biranchi bad chhot

Taahi dikhaavai nisichar nij maayaa mati khot (51)

दोहा 51

Garuda ate the serpent-chains | of maya's dark design;

freed from bonds the monkeys rose | with joy in every line.

Garuda, king of birds, devoured all the illusory serpents. When that maya dissolved, the monkey hosts were freed and rejoiced.

Grace dissolving the illusion; the hosts set free

In plain words

He whose mighty power of maya makes Shiva and Brahma seem great or small, before that very One the demon, with his crooked mind, displays his own maya.

What it means

Tulsidas marks the folly plainly: the demon flaunts illusion before the very Lord from whom all illusion borrows its power. Maya is His servant, the veil by which even the highest gods appear in their measures, so to use it against Him is to forget who holds it. The verse steadies the heart with a quiet truth, that the power binding the world answers only to its Master.

Commentary & Notes ↓

Poddarji's Commentary

पक्षिराज गरुडजी सब माया-सपॉके समूहोंको पकड़कर खा गये। तब सब वानरोंके झुंड मायासे रहित होकर हर्षित हुए॥

Notes

Poddarji explains Garuda's role as the natural enemy of serpents. Just as Garuda destroys snakes, divine grace destroys the binding power of illusion when devotees are in danger. 'Maya' here means supernatural illusion.

चौपाई 52
नभ चढ़ि बरष बिपुल अंगारा। महि ते प्रगट होहिं जलधारा।।

Nabh chadhi barash bipul angaaraa. mahi te pragat hohin jaladhaaraa

Climbing into the sky, abundant burning coals rained down, and streams of water emerged from the earth.

नाना भाँति पिसाच पिसाची। मारु काटु धुनि बोलहिं नाची।।

Naanaa bhaanti pisaach pisaachee. maaru kaatu dhuni bolahin naachee

Various kinds of demons and demonesses danced about, shouting 'Kill! Cut!' with terrifying sounds.

बिष्टा पूय रुधिर कच हाड़ा। बरषइ कबहुँ उपल बहु छाड़ा।।

Bishtaa pooy rudhir kach haadaa. barashai kabahun upal bahu chhaadaa

Sometimes excrement, pus, blood, hair and bones rained down, and sometimes many stones fell in abundance.

बरषि धूरि कीन्हेसि अँधिआरा। सूझ न आपन हाथ पसारा।।

Barashi dhoori keenhesi andhiaaraa. soojh na aapan haath pasaaraa

Raining dust created such darkness that one could not see their own outstretched hand.

कपि अकुलाने माया देखें। सब कर मरन बना एहि लेखें।।

Kapi akulaane maayaa dekhen. sab kar maran banaa ehi lekhen

Seeing this illusion, the monkeys became distressed, and it seemed as if death was written for all.

कौतुक देखि राम मुसुकाने। भए सभीत सकल कपि जाने।।

Kautuk dekhi raam musukaane. bhae sabheet sakal kapi jaane

Seeing this spectacle, Rama smiled, and all the monkeys knew He was fearless.

एक बान काटी सब माया। जिमि दिनकर हर तिमिर निकाया।।

Eka baan kaatee sab maayaa. jimi dinakar har timir nikaayaa

With one arrow He destroyed all the illusion, just as the sun dispels the multitude of darkness.

कृपादृष्टि कपि भालु बिलोके। भए प्रबल रन रहहिं न रोके।।

Kripaadrishti kapi bhaalu biloke. bhae prabal ran rahahin na roke

Looking upon the monkeys and bears with His gracious glance, they became mighty and remained unstoppable in battle.

Terror undone; one arrow dispels the dark

In plain words

Rising into the sky, Meghnad rains down burning coals, and streams of water burst from the earth. Demons and demonesses of every kind dance about, shrieking, kill, cut. Sometimes filth, pus, blood, hair, and bones rain down, and sometimes stones fall in showers. He rains dust until the darkness is so thick that one cannot see one's own outstretched hand. Seeing this illusion, the monkeys grow distressed, and it seems death is written for them all. Seeing the spectacle, Rama smiles, and all the monkeys know He is unafraid. With a single arrow He destroys all the illusion, as the sun scatters the whole gathering of darkness. He looks upon the monkeys and bears with His gracious glance, and they grow mighty and stand unstoppable in battle.

What it means

Every horror illusion can summon falls upon Rama's army, and for a moment death itself seems written over them. Then Rama only smiles, and one arrow scatters the whole night like the rising sun. The verse shows the heart that what overwhelms us is undone in an instant by the Lord's calm glance, and that His grace does not merely rescue but makes the weak strong.

Commentary & Notes ↓

Notes

Ravana deploys supernatural warfare through maya, creating terrifying apparitions to demoralize Rama's army. Rama's effortless dispelling of all this with a single arrow and a gentle smile demonstrates His divine supremacy over every form of delusion. Chaupai couplets separated by double newlines.

आयसु मागि राम पहिं अंगदादि कपि साथ।

लछिमन चले क्रुद्ध होइ बान सरासन हाथ।।52।।

Aayasu maagi raam pahin angadaadi kapi saath

Lachhiman chale kruddh hoi baan saraasan haath (52)

दोहा 52

The monkeys broke his rite | and returned to Ram's side;

Ravana came forth in rage | abandoning all pride.

The clever monkeys destroyed the sacrifice and returned safely to Lord Raghupati. Ravana, abandoning all hope of survival, set forth in fury for the final battle.

Wrath roused; Lakshman strides to battle

In plain words

Asking leave of Rama, with Angada and the other monkeys beside him, Lakshman sets forth in anger, his bow and arrows in hand.

What it means

Lakshman moves only after asking Rama's leave, his fury bound within obedience to his Lord. Even his wrath is offered to Rama before it is loosed on the foe, and so it stays righteous. The verse shows the heart that true strength serves first and strikes second, taking up its weapons only at the Lord's word.

Commentary & Notes ↓

Poddarji's Commentary

यज्ञ विध्वंस करके सब चतुर वानर रघुनाथजीके पास आ गये। तब रावण जीनेकी आशा छोड़कर क्रोधित होकर चला॥

Notes

Poddarji notes the pivotal moment: Ravana finally abandons hope of living. This paradoxically liberates him. Fighting without fear of death, he achieves the warrior's honor and ultimately liberation at Rama's hands. 'Raghupati' is a name for Rama (lord of the Raghu dynasty).

चौपाई 53
छतज नयन उर बाहु बिसाला। हिमगिरि निभ तनु कछु एक लाला।।

Chhataj nayan ura baahu bisaalaa. himagiri nibh tanu kachhu eka laalaa

He had six eyes, a broad chest and mighty arms. His body was like a snow mountain with a reddish hue.

इहाँ दसानन सुभट पठाए। नाना अस्त्र सस्त्र गहि धाए।।

Ihaan dasaanan subhat pathaae. naanaa astr sastr gahi dhaae

Here Ravana sent forth his mighty warriors. They rushed forward wielding various weapons and arms.

भूधर नख बिटपायुध धारी। धाए कपि जय राम पुकारी।।

Bhoodhar nakh bitapaayudh dhaaree. dhaae kapi jay raam pukaaree

The monkeys bore mountains, claws and trees as weapons. They rushed forth shouting 'Victory to Rama!'

भिरे सकल जोरिहि सन जोरी। इत उत जय इच्छा नहिं थोरी।।

Bhire sakal jorihi san joree. ita uta jay ichchhaa nahin thoree

All clashed together, warrior against warrior. On both sides the desire for victory was not small.

मुठिकन्ह लातन्ह दातन्ह काटहिं। कपि जयसील मारि पुनि डाटहिं।।

Muthikanh laatanh daatanh kaatahin. kapi jayaseel maari puni daatahin

With fists, kicks and teeth they strike and bite. The victorious monkeys kill and then roar triumphantly.

मारु मारु धरु धरु धरु मारू। सीस तोरि गहि भुजा उपारू।।

Maaru maaru dharu dharu dharu maaroo. sees tori gahi bhujaa upaaroo

Strike, strike! Seize, seize! Seize and strike! Break heads and grab arms to tear them off!

असि रव पूरि रही नव खंडा। धावहिं जहँ तहँ रुंड प्रचंडा।।

Asi rav poori rahee nav khandaa. dhaavahin jahan tahan rund prachandaa

Such clamor filled all nine regions. Fierce headless trunks ran here and there.

देखहिं कौतुक नभ सुर बृंदा। कबहुँक बिसमय कबहुँ अनंदा।।

Dekhahin kautuk nabh sur brindaa. kabahunk bisamay kabahun anandaa

The hosts of gods in heaven watch this spectacle. Sometimes with wonder, sometimes with joy.

Battle joined; the gods watching in wonder

In plain words

The demon Lakshman faces has six eyes, a broad chest, and mighty arms, his body like a snow mountain tinged with red. Here Ravana sends forth his strong warriors, who rush out wielding every kind of weapon. The monkeys, bearing mountains, claws, and trees, rush forth crying, Jai Shri Rama. All clash together, warrior against warrior, the longing for victory fierce on both sides. With fists, kicks, and teeth they strike and bite; the victorious monkeys slay their foes and then roar in triumph. Strike, strike, seize, seize, seize and strike, break heads, grab arms and tear them off. Such a roar fills all nine regions, and fierce headless trunks run here and there. The hosts of gods watch from the sky, sometimes in wonder, sometimes in joy.

What it means

The war swells to a cosmic scale, the vanaras charging with the Name of Rama on their lips as their one weapon and shield. Even amid the carnage their cry, Jai Shri Rama, makes the battle an act of devotion. The gods watch from heaven not as judges but as witnesses to the Lord's lila, and their wonder and joy invite the heart to watch the same way.

Commentary & Notes ↓

Poddarji's Commentary

देवता हर्षित होकर फूल बरसाने लगे। आकाशमें डंके बजने लगे। किन्नर गाने लगे। विमानोंपर चढी अप्सराएँ नाचने लगीं॥

Notes

Poddarji describes the cosmic scale of the battle. The six-eyed figure likely refers to Trishira (three-headed demon). 'Jai Shri Rama' is the original war cry of the vanaras. The gods serve as celestial witnesses to Rama's lila. Chaupai couplets separated by double newlines.

रुधिर गाड़ भरि भरि जम्यो ऊपर धूरि उड़ाइ।

जनु अँगार रासिन्ह पर मृतक धूम रह्यो छाइ।।53।।

Rudhir gaad bhari bhari jamyo oopar dhoori udaai

Janu angaar raasinh par mritak dhoom rahyo chhaai (53)

दोहा 53

Blood pools filled the battle ground | with dust clouds swirling high,

Like ember heaps with smoke around | where fallen warriors lie.

The battlefield was filled with pools of blood, with dust swirling high above. It looked like heaps of glowing embers covered with the smoke of the dead.

Aftermath; the field of the cosmic war

In plain words

The battlefield is filled with pools of blood, with dust swirling high above. It looks like heaps of glowing embers covered over with the smoke of the dead.

What it means

Tulsidas pauses on the wreckage, the blood and dust shaped into an image of smoldering coals beneath a pall of smoke. The picture is terrible and strangely otherworldly, marking the true cost of this war against unrighteousness. The verse asks the heart to hold the gravity of it, for even a battle that is Rama's lila is paid for in real ruin.

Commentary & Notes ↓

Notes

Vivid imagery captures the aftermath of intense battle. The poetic comparison to glowing coals and smoke emphasizes both the carnage and the otherworldly atmosphere of this cosmic war.

चौपाई 54
घायल बीर बिराजहिं कैसे। कुसुमित किंसुक के तरु जैसे।।

Ghaayal beer biraajahin kaise. kusumit kinsuk ke taru jaise

The wounded warriors appear like flowering Palash trees adorned with crimson blossoms.

लछिमन मेघनाद द्वौ जोधा। भिरहिं परसपर करि अति क्रोधा।।

Lachhiman meghanaad dvau jodhaa. bhirahin parasapar kari ati krodhaa

Lakshmana and Meghnad, both mighty warriors, clash with each other in great fury.

एकहि एक सकइ नहिं जीती। निसिचर छल बल करइ अनीती।।

Ekahi eka sakai nahin jeetee. nisichar chhal bal karai aneetee

Neither can defeat the other, as the demon resorts to deceit and unfair tactics.

क्रोधवंत तब भयउ अनंता। भंजेउ रथ सारथी तुरंता।।

Krodhavant tab bhayau anantaa. bhanjeu rath saarathee turantaa

Then Ananta (Shesha) became enraged and immediately destroyed the chariot and charioteer.

नाना बिधि प्रहार कर सेषा। राच्छस भयउ प्रान अवसेषा।।

Naanaa bidhi prahaar kar seshaa. raachchhas bhayau praan avaseshaa

Shesha struck with various kinds of blows, leaving the demon barely alive.

रावन सुत निज मन अनुमाना। संकठ भयउ हरिहि मम प्राना।।

Raavan sut nij man anumaanaa. sankath bhayau harihi mam praanaa

Ravana's son thought in his mind that his life was now in grave danger.

बीरघातिनी छाड़िसि साँगी। तेज पुंज लछिमन उर लागी।।

Beeraghaatinee chhaadisi saangee. tej punj lachhiman ura laagee

He released the deadly Shakti weapon, which struck Lakshmana in the chest like a blazing fire.

मुरुछा भई सक्ति के लागें। तब चलि गयउ निकट भय त्यागें।।

Muruchhaa bhaee sakti ke laagen. tab chali gayau nikat bhay tyaagen

Lakshmana fell unconscious from the impact of the weapon, then Meghnad departed, abandoning his fear.

Treachery against valor; Lakshman falls

In plain words

The wounded warriors look like flowering palash trees, red with blossoms. Lakshman and Meghnad, both mighty fighters, clash in great fury. Neither can defeat the other, so the demon turns to deceit and unfair tricks. Then Ananta, who is Shesha, grows enraged and at once shatters the chariot and the charioteer. Shesha strikes with every kind of blow until the demon is barely alive. Ravana's son thinks to himself that his life is now in danger. He hurls the deadly Shakti weapon, and it strikes Lakshman in the chest like blazing fire. Lakshman falls unconscious from the blow, and Meghnad slips away, his fear forgotten.

What it means

Righteousness fights fair, and deceit fights to win; when valor will not bend, the demon reaches for treachery and the blazing lance. That Lakshman is Shesha, the serpent who bears the worlds, makes his falling no defeat but a pause in a story already settled. The verse asks the heart to hold steady when goodness seems struck down, for the wound is real yet the outcome is not in doubt.

Commentary & Notes ↓

Notes

The climactic duel between Lakshmana and Meghnad (Indrajit). 'Palash' (Butea monosperma) bears flame-red flowers, so wounded warriors are compared to these blossoming trees. 'Ananta' and 'Shesha' are names for the cosmic serpent, whose incarnation is Lakshmana. 'Shakti' here is a deadly lance-weapon. Meghnad resorts to treachery when facing righteousness. Chaupai couplets separated by double newlines.

मेघनाद सम कोटि सत जोधा रहे उठाइ।

जगदाधार सेष किमि उठै चले खिसिआइ।।54।।

Meghanaad sam koti sat jodhaa rahe uthaai

Jagadaadhaar sesh kimi uthai chale khisiaai (54)

दोहा 54

Though countless warriors met their doom | how could the world's foundation fall?

The demons fled in bitter gloom | their victory hollow after all.

Hundreds of millions of warriors like Meghnad lay fallen and defeated. How could Shesha, the supporter of the universe, be made to fall? They departed in shame.

Cosmic irony; the bearer of worlds laid low

In plain words

Hundreds of millions of warriors as strong as Meghnad lay fallen and beaten. How could Shesha, who supports the whole universe, be made to fall? They departed in shame.

What it means

Countless mighty fighters had already gone down, yet only treachery could touch the one who upholds all creation. The verse names the strange logic of evil's hour: it can wound the highest only by cheating, and even that triumph leaves it slinking away ashamed. Apparent victory over the divine is hollow, a thing that flees from itself.

Commentary & Notes ↓

Notes

This doha expresses the cosmic irony: while ordinary warriors fell by the millions, Lakshmana (Shesha), who supports the entire universe, was brought down by treachery. This highlights the temporary nature of evil's apparent triumph.

चौपाई 55
सुनु गिरिजा क्रोधानल जासू। जारइ भुवन चारिदस आसू।।

Sunu girijaa krodhaanal jaasoo. jaarai bhuvan chaaridas aasoo

Listen Girija, whose fire of anger burns so fierce that it can consume all fourteen worlds in an instant.

सक संग्राम जीति को ताही। सेवहिं सुर नर अग जग जाही।।

Sak sangraam jeeti ko taahee. sevahin sur nar aga jag jaahee

Who can conquer such a one in battle? Gods, men, and serpents all serve Him throughout the world.

यह कौतूहल जानइ सोई। जा पर कृपा राम कै होई।।

Yah kautoohal jaanai soee. jaa par kripaa raam kai hoee

Only one upon whom Rama's grace falls can understand this divine play.

संध्या भइ फिरि द्वौ बाहनी। लगे सँभारन निज निज अनी।।

Sandhyaa bhai phiri dvau baahanee. lage sanbhaaran nij nij anee

Evening came and both armies withdrew, each side tending to their respective forces.

ब्यापक ब्रह्म अजित भुवनेस्वर। लछिमन कहाँ बूझ करुनाकर।।

Byaapak brahm ajit bhuvanesvar. lachhiman kahaan boojh karunaakar

The all-pervading Brahman, unconquerable Lord of the universe, asked compassionately about Lakshmana's condition.

तब लगि लै आयउ हनुमाना। अनुज देखि प्रभु अति दुख माना।।

Tab lagi lai aayau hanumaanaa. anuj dekhi prabhu ati dukh maanaa

By then Hanuman had arrived, and seeing his younger brother, the Lord felt great sorrow.

जामवंत कह बैद सुषेना। लंकाँ रहइ को पठई लेना।।

Jaamavant kah baid sushenaa. lankaan rahai ko pathaee lenaa

Jambavan said there is a physician named Sushena in Lanka - who shall be sent to bring him?

धरि लघु रूप गयउ हनुमंता। आनेउ भवन समेत तुरंता।।

Dhari laghu roop gayau hanumantaa. aaneu bhavan samet turantaa

Taking a small form, Hanuman went and immediately brought back the physician along with his entire house.

The Lord's grief; only grace can read His play

In plain words

Listen, Girija: His fire of anger could burn all fourteen worlds in an instant. Who can conquer such a one in battle, whom gods, men, and serpents serve throughout the world? Only the one upon whom Rama's grace falls can understand this divine play. Evening came and both armies withdrew, each side tending its own forces. The all-pervading Brahman, the unconquerable Lord of the universe, asked tenderly about Lakshman's condition. By then Hanuman had arrived, and seeing His younger brother, the Lord felt great sorrow. Jambavan said there is a physician named Sushena in Lanka, and asked who shall be sent to bring him. Taking a small form, Hanuman went and at once brought back the physician along with his whole house.

What it means

Tulsidas tells Parvati the deepest paradox of the incarnation: the Supreme who could end all creation now grieves like a brother over a wounded brother. This is no weakness but love taking on human shape, and only those touched by Rama's grace can read it rightly. Hanuman's instant errand, lifting house and physician together, shows that devotion does not measure the cost; it simply runs to serve.

Commentary & Notes ↓

Notes

Tulsidas addresses Parvati ('Girija') directly, emphasizing the paradox of divine incarnation: the Supreme Being who could destroy all creation shows such human emotion at His brother's injury. 'Brahman' here refers to the absolute reality. 'Jambavan' is the wise bear king. 'Sushena' is the vanara physician in Lanka. Hanuman's immediate response demonstrates perfect devotional service. Chaupai couplets separated by double newlines.

राम पदारबिंद सिर नायउ आइ सुषेन।

कहा नाम गिरि औषधी जाहु पवनसुत लेन।।55।।

Raam padaarabind sir naayau aai sushen

Kahaa naam giri aushadhee jaahu pavanasut len (55)

दोहा 55

Many times heads and arms were cut | yet Ravan would not die;

the Lord just played, but gods and sages | watched with anxious eye.

Many times the heads and arms were cut, yet the warrior Ravana would not die. The Lord was simply playing, but the sages, Siddhas, and gods grew anxious watching what seemed like suffering.

Sushena summoned; the herb named

In plain words

Sushena came and bowed his head at Rama's lotus feet. He named the mountain herb and said, go, son of the wind, and fetch it.

What it means

The physician's first act is not diagnosis but reverence; he bows before he speaks. Healing here begins at the Lord's feet, and the cure is real but waits on the one swift servant who can reach the distant mountain. The verse hands the task to Hanuman, in whose readiness the saving is already half done.

Commentary & Notes ↓

Poddarji's Commentary

सिर और भुजाएँ बहुत बार काटी गयीं। फिर भी वीर रावण मरता नहीं। प्रभु तो खेल कर रहे हैं; परन्तु मुनि, सिद्ध और देवता उस क्लेशको देखकर व्याकुल हैं॥

Notes

Poddarji clarifies the theological point: Rama's apparent difficulty is pure lila. He who could destroy the universe with a thought chooses to fight according to human norms. This is His compassion and sport. 'Siddhas' are perfected beings who dwell in the celestial realms.

चौपाई 56
राम चरन सरसिज उर राखी। चला प्रभंजन सुत बल भाषी।।

Raam charan sarasij ura raakhee. chalaa prabhanjan sut bal bhaashee

Keeping Rama's lotus feet in his heart, Hanuman spoke of his strength and departed.

उहाँ दूत एक मरमु जनावा। रावन कालनेमि गृह आवा।।

Uhaan doot eka maramu janaavaa. raavan kaalanemi grih aavaa

There a messenger revealed the secret matter - Ravana had come to Kalanemi's house.

दसमुख कहा मरमु तेहिं सुना। पुनि पुनि कालनेमि सिरु धुना।।

Dasamukh kahaa maramu tehin sunaa. puni puni kaalanemi siru dhunaa

The ten-headed one told him the secret, and hearing it, Kalanemi shook his head repeatedly.

देखत तुम्हहि नगरु जेहिं जारा। तासु पंथ को रोकन पारा।।

Dekhat tumhahi nagaru jehin jaaraa. taasu panth ko rokan paaraa

Who can block the path of one who burned your city before your very eyes?

भजि रघुपति करु हित आपना। छाँड़हु नाथ मृषा जल्पना।।

Bhaji raghupati karu hit aapanaa. chhaandahu naath mrishaa jalpanaa

Worship Raghupati and do what benefits you; abandon, O lord, this false boasting.

नील कंज तनु सुंदर स्यामा। हृदयँ राखु लोचनाभिरामा।।

Neel kanj tanu sundar syaamaa. hridayan raakhu lochanaabhiraamaa

Keep in your heart that beautiful dark-complexioned one, lovely as a blue lotus, who delights the eyes.

मैं तैं मोर मूढ़ता त्यागू। महा मोह निसि सूतत जागू।।

Main tain mor moodhataa tyaagoo. mahaa moh nisi sootat jaagoo

Abandon the foolishness of 'I', 'you', and 'mine'; awake from the night of great delusion.

काल ब्याल कर भच्छक जोई। सपनेहुँ समर कि जीतिअ सोई।।

Kaal byaal kar bhachchhak joee. sapanehun samar ki jeetia soee

He who devours even Death, the serpent of Time - can such a one be conquered even in dreams?

Even the demon counsels surrender to Rama

In plain words

Keeping Rama's lotus feet in his heart, Hanuman spoke of his strength and set out. There a messenger revealed the secret matter: Ravana had come to Kalanemi's dwelling. The ten-headed one told him the plan, and hearing it, Kalanemi shook his head again and again. Who can block the path of one who burned your city before your very eyes? Worship Raghupati and do what is good for you; give up, O lord, this false boasting. Hold in your heart that beautiful dark one, lovely as a blue lotus, who delights the eyes. Let go the foolishness of 'I,' 'you,' and 'mine'; awake from the night of great delusion. He who devours even Death, the serpent of Kala, can he be conquered even in a dream?

What it means

Truth is so plain that even a demon must speak it: oppose Rama and you are already lost. Kalanemi's counsel turns into pure teaching, naming the very disease of the ego, the dream of I and mine, and pointing to the only waking. That the lesson comes from an unwilling mouth shows how the Lord's glory cannot be silenced, and how near liberation stands even to those who reach for it too late.

Commentary & Notes ↓

Poddarji's Commentary

[जानकीजीने कहा--] हे पुत्र! सुन, समस्त सद्गुण तेरे हृदयमें बसें और हे हनुमान्! शेष (लक्ष्मणजी) सहित कोसलपति प्रभु सदा तुझपर प्रसन्न रहें॥

Notes

'Kalanemi' is a demon dispatched by Ravana to obstruct Hanuman's mission to fetch the healing herbs. Even this demon counsels Ravana to worship Rama, recognizing the futility of opposing the Lord. 'Raghupati' is Rama. 'Kala' means time/death. The advice to abandon 'I, you, mine' echoes the core Vedantic teaching. Chaupai couplets separated by double newlines.

सुनि दसकंठ रिसान अति तेहिं मन कीन्ह बिचार।

राम दूत कर मरौं बरु यह खल रत मल भार।।56।।

Suni dasakanth risaan ati tehin man keenh bichaar

Raam doot kar maraun baru yah khal rat mal bhaar (56)

दोहा 56

First He bowed to Vasishtha's feet | then Bharat embraced;

all the city and villages | in joy were graced.

First He bowed at the feet of Sage Vasishtha. Then He met with Bharata and all the nobles. The entire city and countryside rejoiced.

Choosing death over the Lord's errand

In plain words

Hearing this, the ten-necked Ravana grew very angry. Then Kalanemi thought in his mind: better that I die at the hand of Rama's messenger than stay devoted to this load of filth, this wicked one.

What it means

Caught between an enraged tyrant and the herald of the Lord, the demon makes a strange and telling choice: death at the right hands is better than service to the wrong master. Even his fear bends toward Rama, naming his own king a burden of filth. The verse shows that some hearts find their truest moment only at the edge of ruin.

Commentary & Notes ↓

Poddarji's Commentary

पहले मुनीश्वर वसिष्ठजीके चरणोंमें प्रणाम किया। तब भरतसहित सब नृपोंसे मिले। नगर और ग्राम सब हर्षित हुए॥

Notes

Poddarji emphasizes Rama's respect for His guru. Before embracing His brother or greeting citizens, He honors His teacher. This teaches that the guru's blessing is the foundation of all good fortune. 'Vasishtha' is the family priest and guru of the Raghu dynasty.

चौपाई 57
अस कहि चला रचिसि मग माया। सर मंदिर बर बाग बनाया।।

Asa kahi chalaa rachisi mag maayaa. sar mandir bar baag banaayaa

Saying this, the demon created an illusion on the path, fashioning beautiful lakes, temples, and gardens.

मारुतसुत देखा सुभ आश्रम। मुनिहि बूझि जल पियौं जाइ श्रम।।

Maarutasut dekhaa subh aashram. munihi boojhi jal piyaun jaai shram

The son of the wind god saw the beautiful hermitage and thought to ask the sage for water to quench his thirst.

राच्छस कपट बेष तहँ सोहा। मायापति दूतहि चह मोहा।।

Raachchhas kapat besh tahan sohaa. maayaapati dootahi chah mohaa

A demon in the disguise of a sage dwelt there, as the lord of illusion sought to deceive the messenger.

जाइ पवनसुत नायउ माथा। लाग सो कहै राम गुन गाथा।।

Jaai pavanasut naayau maathaa. laag so kahai raam gun gaathaa

The son of the wind god went and bowed his head, and the false sage began to narrate the glories of Rama.

होत महा रन रावन रामहिं। जितहहिं राम न संसय या महिं।।

Hot mahaa ran raavan raamahin. jitahahin raam na sansay yaa mahin

There is a great battle happening between Ravana and Rama, and Rama will surely win without doubt.

इहाँ भएँ मैं देखेउँ भाई। ग्यान दृष्टि बल मोहि अधिकाई।।

Ihaan bhaen main dekheun bhaaee. gyaan drishti bal mohi adhikaaee

I have witnessed this here, brother, for I possess the power of divine sight and great strength.

मागा जल तेहिं दीन्ह कमंडल। कह कपि नहिं अघाउँ थोरें जल।।

Maagaa jal tehin deenh kamandal. kah kapi nahin aghaaun thoren jal

When Hanuman asked for water, the demon offered his water pot, but the monkey said he would not be satisfied with so little water.

सर मज्जन करि आतुर आवहु। दिच्छा देउँ ग्यान जेहिं पावहु।।

Sar majjan kari aatur aavahu. dichchhaa deun gyaan jehin paavahu

Come eagerly and bathe in the lake, and I shall give you initiation by which you will gain knowledge.

The false hermitage; delay disguised as welcome

In plain words

Saying this, the demon went and spread illusion along the path, fashioning beautiful lakes, temples, and gardens. The son of the wind god saw the lovely hermitage and thought to ask the sage for water to ease his thirst. A demon in a sage's disguise dwelt there, for the lord of illusion sought to deceive the messenger. Hanuman went and bowed his head, and the false sage began to recite the glories of Rama. There is a great battle between Ravana and Rama, he said, and Rama will surely win, of this there is no doubt. I have seen it here, brother, for I possess the power of divine sight and great strength. When Hanuman asked for water, the demon offered his small water pot, but the monkey said he would not be satisfied with so little. Come eagerly and bathe in the lake, he said, and I shall give you diksha so that you may gain knowledge.

What it means

Maya builds its prettiest scenes to slow the servant on his errand of mercy. Notice that even the deceiver must praise Rama and admit His victory, for falsehood cannot hold the truth back; yet praise alone is no shelter when the heart inside is treachery. The verse warns that the path to good deeds is laid with delays dressed as hospitality, and the wise must read the lure beneath the welcome.

Commentary & Notes ↓

Poddarji's Commentary

भरतजीने वानर (हनुमान्‌जी)को हृदयसे लगा लिया, उनका शरीर पुलकित हो गया और नेत्रोंमें [आनन्द तथा प्रेमके आँसुओंका] जल भर आया। रघुकुलतिलक श्रीरामचन्द्रजीका स्मरण करके भरतजीके हृदयमें प्रीति समाती न थी॥

Notes

Kalanemi creates an illusory ashram to delay Hanuman. 'Diksha' means spiritual initiation. Even in deception, the demon must praise Rama, for truth cannot be suppressed. 'Son of the wind god' (Pavana-putra) is Hanuman. Chaupai couplets separated by double newlines.

सर पैठत कपि पद गहा मकरीं तब अकुलान।

मारी सो धरि दिव्य तनु चली गगन चढ़ि जान।।57।।

Sar paithat kapi pad gahaa makareen tab akulaan

Maaree so dhari divy tanu chalee gagan chadhi jaan (57)

दोहा 57

Arrow-struck, the monkey clasped her feet | She died, took divine form, and soared away

When the arrow pierced deep, the monkey grasped her feet in distress. Then she died, but taking divine form, rose up and departed through the heavens.

Liberation at the touch of the saint

In plain words

As the monkey stepped into the lake, a she-crocodile seized his foot, and then she was thrown into distress. He killed her, and she took a divine form and rose up, departing through the sky.

What it means

What looks like an attack becomes a deliverance; the creature who grasps Hanuman is herself a cursed celestial set free by his touch. Death at the hand of a saint is no ending but a release, and her rising in divine form shows the curse lifted in the same instant. The verse quietly teaches that nearness to the holy can turn even a fatal encounter into homecoming.

Commentary & Notes ↓

Notes

A demoness (actually a cursed celestial being) is liberated through her encounter with Hanuman. Her death becomes her deliverance. The taking of divine form upon dying signifies that the curse has been lifted.

चौपाई 58
कपि तव दरस भइउँ निष्पापा। मिटा तात मुनिबर कर सापा।।

Kapi tav daras bhaiun nishpaapaa. mitaa taat munibar kar saapaa

O monkey, by your sight I have become free from sin. My child, the curse of the great sage has been removed.

मुनि न होइ यह निसिचर घोरा। मानहु सत्य बचन कपि मोरा।।

Muni na hoi yah nisichar ghoraa. maanahu saty bachan kapi moraa

This terrible demon was not originally a sage. Believe my truthful words, O monkey.

अस कहि गई अपछरा जबहीं। निसिचर निकट गयउ कपि तबहीं।।

Asa kahi gaee apachharaa jabaheen. nisichar nikat gayau kapi tabaheen

Having said this, when the celestial nymph departed, the monkey immediately went near the demon.

कह कपि मुनि गुरदछिना लेहू। पाछें हमहि मंत्र तुम्ह देहू।।

Kah kapi muni guradachhinaa lehoo. paachhen hamahi mantr tumh dehoo

The monkey said, 'O sage, please give me your blessing first, then you may give me the mantra.'

सिर लंगूर लपेटि पछारा। निज तनु प्रगटेसि मरती बारा।।

Sir langoor lapeti pachhaaraa. nij tanu pragatesi maratee baaraa

Wrapping his tail around the head, he hurled him down. At the moment of death, the demon revealed his true form.

राम राम कहि छाड़ेसि प्राना। सुनि मन हरषि चलेउ हनुमाना।।

Raam raam kahi chhaadesi praanaa. suni man harashi chaleu hanumaanaa

Chanting 'Ram Ram,' he gave up his life. Hearing this, Hanuman departed with joy in his heart.

देखा सैल न औषध चीन्हा। सहसा कपि उपारि गिरि लीन्हा।।

Dekhaa sail na aushadh cheenhaa. sahasaa kapi upaari giri leenhaa

He saw the mountain but could not identify the herbs. Suddenly the monkey uprooted and lifted the entire mountain.

गहि गिरि निसि नभ धावत भयऊ। अवधपुरी उपर कपि गयऊ।।

Gahi giri nisi nabh dhaavat bhayaoo. avadhapuree upar kapi gayaoo

Grasping the mountain, he began flying through the night sky. The monkey went over the city of Ayodhya.

Two souls freed; Hanuman lifts the mountain

In plain words

O monkey, by your sight I am freed from sin, she said; my child, the great sage's curse is lifted. This terrible demon was never truly a sage. Believe my truthful words, O monkey. Saying this, the celestial nymph departed, and the monkey at once went near the demon. The monkey said, O sage, give me your blessing first, and then you may give me the mantra. He wrapped his tail around the demon's head and hurled him down, and at the moment of death the demon revealed his true form. Chanting 'Ram Ram,' he gave up his life, and hearing this, Hanuman set off with joy in his heart. He saw the mountain but could not tell which herb was which, so all at once he uprooted and lifted the whole mountain. Grasping the mountain, he sped through the night sky, and the monkey soared over the city of Ayodhya.

What it means

In a single passage two beings are saved: the cursed nymph by Hanuman's sight, and even the deceiver Kalanemi by Rama's name on his dying lips. The Lord's name redeems at the very end, granting what a whole life had missed. And Hanuman's love does not pause to sort herb from herb; unable to choose, he carries the entire mountain, for the servant who cannot fail his master will lift the world if he must.

Commentary & Notes ↓

Notes

The celestial nymph (apsara) had been cursed to take demonic form. Her liberation through Hanuman's darshan demonstrates the power of a saint's presence. Kalanemi too attains liberation by chanting Rama's name at death. Hanuman's famous lifting of the entire Dronagiri mountain to find the Sanjeevani herb is one of the most beloved episodes in the Ramayana. Chaupai couplets separated by double newlines.

देखा भरत बिसाल अति निसिचर मन अनुमानि।

बिनु फर सायक मारेउ चाप श्रवन लगि तानि।।58।।

Dekhaa bharat bisaal ati nisichar man anumaani

Binu phar saayak maareu chaap shravan lagi taani (58)

दोहा 58

Bharata saw the giant form | Drew his bow with blunted shaft

Seeing the enormous figure, Bharata understood in his mind and shot an arrow without arrowhead, drawing his bow to his ear.

Bharata's discerning aim

In plain words

Seeing the enormous figure, Bharata sensed in his mind what it might be, and shot an arrow without a head, drawing his bow all the way to his ear.

What it means

Bharata reads the strange shape in the sky with a heart trained by love, not fear. His arrow is drawn with full strength yet stripped of its head, so it will halt without harming; protection and discernment move together in him. The verse shows the mark of true devotion: power held ready, but never loosed in haste against what might belong to Rama.

Commentary & Notes ↓

Notes

Bharata's wisdom shines as he recognizes this is not an enemy but Hanuman carrying the healing mountain. His use of a blunt arrow (without arrowhead) shows protective instinct balanced with divine discernment. He merely brings Hanuman down gently without harming him.

चौपाई 59
परेउ मुरुछि महि लागत सायक। सुमिरत राम राम रघुनायक।।

Pareu muruchhi mahi laagat saayak. sumirat raam raam raghunaayak

He fell unconscious upon the ground as the arrow struck, remembering Rama, Rama, the lord of the Raghus.

सुनि प्रिय बचन भरत तब धाए। कपि समीप अति आतुर आए।।

Suni priy bachan bharat tab dhaae. kapi sameep ati aatur aae

Hearing these beloved words, Bharata then rushed forward and came very anxiously near the monkey.

बिकल बिलोकि कीस उर लावा। जागत नहिं बहु भाँति जगावा।।

Bikal biloki kees ura laavaa. jaagat nahin bahu bhaanti jagaavaa

Seeing the monkey distressed, he took him to his heart, but despite trying many ways, he would not awaken.

मुख मलीन मन भए दुखारी। कहत बचन भरि लोचन बारी।।

Mukh maleen man bhae dukhaaree. kahat bachan bhari lochan baaree

With face pale and heart filled with sorrow, he spoke words while his eyes filled with tears.

जेहिं बिधि राम बिमुख मोहि कीन्हा। तेहिं पुनि यह दारुन दुख दीन्हा।।

Jehin bidhi raam bimukh mohi keenhaa. tehin puni yah daarun dukh deenhaa

The same fate that made me turn away from Rama has now given me this terrible grief.

जौं मोरें मन बच अरु काया। प्रीति राम पद कमल अमाया।।

Jaun moren man bach aru kaayaa. preeti raam pad kamal amaayaa

If in my mind, speech, and body there is true love for Rama's lotus feet without deception,

तौ कपि होउ बिगत श्रम सूला। जौं मो पर रघुपति अनुकूला।।

Tau kapi hou bigat shram soolaa. jaun mo par raghupati anukoolaa

Then may this monkey be freed from pain and suffering, if Lord Raghupati is favorable to me.

सुनत बचन उठि बैठ कपीसा। कहि जय जयति कोसलाधीसा।।

Sunat bachan uthi baith kapeesaa. kahi jay jayati kosalaadheesaa

Hearing these words, the monkey king arose and sat up, saying 'Victory, victory to the Lord of Kosala!'

Truth-oath revives; Hanuman wakes praising Rama

In plain words

He fell unconscious to the ground as the arrow struck, remembering Rama, Rama, the Lord of the Raghus. Hearing these beloved words, Bharata rushed forward and came anxiously near the monkey. Seeing the monkey in distress, he clasped him to his heart, but though he tried many ways, he would not wake. With pale face and sorrowing heart, Bharata spoke, his eyes brimming with tears. The same fate that turned me away from Rama has now given me this terrible grief. If in my mind, speech, and body there is sincere love for Rama's lotus feet, free of all deceit, then may this monkey be freed from pain and suffering, if Lord Raghupati is gracious to me. Hearing these words, the monkey king rose and sat up, crying, Victory, all victory to the Lord of Kosala.

What it means

Bharata heals Hanuman not with medicine but with a vow staked on the truth of his own love, a satya-sankalpa that dares Rama to honor a faithful heart. His grief opens onto his old wound, the sense of having been turned from Rama, yet that very longing is the proof of his devotion. The verse shows that pure love spoken as truth has power to raise the fallen, and that the first word on waking is praise.

Commentary & Notes ↓

Poddarji's Commentary

कानोंतक धनुषको खींचकर श्रीरघुनाथजीने इकतीस बाण छोडे। वे श्रीरामचन्द्रजीके बाण ऐसे चले मानो कालसर्प हों॥

Notes

Bharata's prayer for Hanuman. The oath-formula (if my love is true, may this monkey be healed) is a satya-sankalpa, an invocation through the power of truth. Minor polish only; original was largely faithful.

लीन्ह कपिहि उर लाइ पुलकित तनु लोचन सजल।

प्रीति न हृदयँ समाइ सुमिरि राम रघुकुल तिलक।।59।।

Leenh kapihi ura laai pulakit tanu lochan sajal

Preeti na hridayan samaai sumiri raam raghukul tilak (59)

दोहा 59

Heart to heart he held the monkey | Love overflowed, remembering Rama

He clasped the monkey to his heart, body thrilling with joy and eyes brimming with tears. Love could not be contained in his heart, remembering Rama, the crown jewel of Raghu's line.

Love overflowing at Hanuman's revival

In plain words

Bharata clasped the monkey to his heart, his body thrilling with joy and his eyes brimming with tears. Love could not be held within his heart as he remembered Rama, the crown jewel of Raghu's line.

What it means

Hanuman wakes, and Bharata's joy spills past every boundary of the body, thrilling skin and streaming eyes. Yet even in this gladness his thought runs straight to Rama, for the servant rejoices not in himself but in his Lord. The verse shows a love so full it cannot be contained, the natural overflow of a heart that belongs wholly to the crown jewel of Raghu's line.

Commentary & Notes ↓

Notes

Doha 59. Bharata's overflowing love upon Hanuman's revival. Changed 'ornament' to 'crown jewel' for tilak. Minor polish.

चौपाई 60
तात कुसल कहु सुखनिधान की। सहित अनुज अरु मातु जानकी।।

Taat kusal kahu sukhanidhaan kee. sahit anuj aru maatu jaanakee

O father, tell me of the welfare of the treasure of happiness, along with his younger brother and mother Janaki.

कपि सब चरित समास बखाने। भए दुखी मन महुँ पछिताने।।

Kapi sab charit samaas bakhaane. bhae dukhee man mahun pachhitaane

The monkey narrated all the events in brief, and became sorrowful and regretful in his heart.

अहह दैव मैं कत जग जायउँ। प्रभु के एकहु काज न आयउँ।।

Ahah daiv main kat jag jaayaun. prabhu ke ekahu kaaj na aayaun

Alas, O fate! Why was I born in this world? I could not be of any service to my Lord.

जानि कुअवसरु मन धरि धीरा। पुनि कपि सन बोले बलबीरा।।

Jaani kuavasaru man dhari dheeraa. puni kapi san bole balabeeraa

Knowing this to be an inauspicious time, the mighty hero composed his mind and again spoke to the monkey.

तात गहरु होइहि तोहि जाता। काजु नसाइहि होत प्रभाता।।

Taat gaharu hoihi tohi jaataa. kaaju nasaaihi hot prabhaataa

Dear one, it will be late by the time you go, and the work will be ruined when dawn breaks.

चढ़ु मम सायक सैल समेता। पठवौं तोहि जहँ कृपानिकेता।।

Chadhu mam saayak sail sametaa. pathavaun tohi jahan kripaaniketaa

Climb upon my arrow along with the mountain, and I shall send you to where the abode of mercy dwells.

सुनि कपि मन उपजा अभिमाना। मोरें भार चलिहि किमि बाना।।

Suni kapi man upajaa abhimaanaa. moren bhaar chalihi kimi baanaa

Hearing this, pride arose in the monkey's mind - how can an arrow carry my weight?

राम प्रभाव बिचारि बहोरी। बंदि चरन कह कपि कर जोरी।।

Raam prabhaav bichaari bahoree. bandi charan kah kapi kar joree

Then considering Rama's power again, the monkey bowed at his feet and spoke with folded hands.

Devotion humbled; pride dissolving in Rama's power

In plain words

Bharata asks Hanuman about the welfare of Rama, that treasure of happiness, along with Lakshman and mother Janaki. Hanuman tells him all the events in brief. Bharata grows sorrowful and full of regret. Alas, fate, he cries, why was I born, when I could not serve my Lord in even one task. Then, knowing this is not the moment, the mighty Bharata steadies his mind and speaks again. Dear one, he says, you will be late by the time you reach there, and the task will be ruined by dawn. Climb upon my arrow with the mountain, and I will send you to where Rama, the abode of mercy, dwells. Hearing this, pride rises in Hanuman: how can an arrow carry my weight. Then, remembering Rama's power, Hanuman bows at Bharata's feet and speaks with folded hands.

What it means

Bharata's regret is the ache of a devotee who feels he has served the Lord in nothing, and his offer to shoot Hanuman home on his arrow shows a love that bends all the world to Rama's work. Hanuman's flicker of pride, then his swift surrender, teaches that even the strongest servant must let go of his own measure of strength. Remembrance of Rama's power is what humbles the heart, and humility is the door that pride cannot keep shut.

Commentary & Notes ↓

Poddarji's Commentary

सीता, राम और लक्ष्मणसहित पुष्पक विमानमें बैठे। साथमें हनुमान्, अंगद, विभीषण, नल और नील ये सुजान (बुद्धिमान्) थे॥

Notes

Bharata offers to shoot Hanuman back on his arrow. The monkey's brief pride (how can an arrow carry me?) is humbled by remembrance of Rama's infinite power. 'Treasure of happiness' = sukhanidhaan (Rama). Clean translation; minor rephrasing for flow.

तव प्रताप उर राखि प्रभु जेहउँ नाथ तुरंत।

अस कहि आयसु पाइ पद बंदि चलेउ हनुमंत।।60(क)।।

भरत बाहु बल सील गुन प्रभु पद प्रीति अपार।

मन महुँ जात सराहत पुनि पुनि पवनकुमार।।60(ख)।।

Tav prataap ura raakhi prabhu jehaun naath turant

Asa kahi aayasu paai pad bandi chaleu hanumant.60(ka)

Bharat baahu bal seel gun prabhu pad preeti apaar

Man mahun jaat saraahat puni puni pavanakumaar.60(kha)

दोहा 61क

Seeing the Lord with Janaki | beauty boundless, bright;

bears and monkeys cried 'All hail! | Raghupati, bliss and light!'

Keeping your glory in my heart, O Lord, I shall go at once, said Hanuman. So saying, receiving Bharata's permission and bowing at his feet, Hanumanta departed.

Bharata's strength of arm, his virtue, his noble qualities, and his boundless love for the Lord's feet: the son of the Wind praised these again and again in his heart as he went.

Reverence in flight; one servant honoring another

In plain words

Keeping your glory in my heart, O Lord, I will go at once, says Hanuman. So saying, he receives Bharata's permission, bows at his feet, and departs. As he flies, the son of the Wind praises Bharata again and again in his heart: his strength of arm, his virtue, his noble qualities, and his boundless love for the Lord's feet.

What it means

Hanuman carries Bharata's glory as a blessing for the road, then spends the whole flight silently honoring the one he just left. There is no rivalry between two great servants of Rama, only one heart marveling at another's love. This is the quiet courtesy of bhakti: the devotee delights most in another's devotion, and praise flows freely where the ego has dissolved.

Commentary & Notes ↓

Poddarji's Commentary

श्रीजानकीजीसहित प्रभु श्रीरामचन्द्रजीकी अपरिमित और अपार शोभा देखकर रीछ-वानर हर्षित हो गये और सुखके सार श्रीरघुनाथजीकी जय बोलने लगे॥

Notes

CRITICAL FIX. Previous translation was entirely wrong (described bears and monkeys seeing Rama). This is Doha 60 (ka) and 60 (kha): Hanuman departs with Bharata's blessing. The second couplet is Hanuman silently praising Bharata's devotion as he flies back. Two-part doha faithfully rendered.

चौपाई 61
उहाँ राम लछिमनहिं निहारी। बोले बचन मनुज अनुसारी।।

Uhaan raam lachhimanahin nihaaree. bole bachan manuj anusaaree

There, Rama looked at Lakshmana and spoke words befitting a human being.

अर्ध राति गइ कपि नहिं आयउ। राम उठाइ अनुज उर लायउ।।

Ardh raati gai kapi nahin aayau. raam uthaai anuj ura laayau

Half the night had passed but Hanuman had not returned. Rama lifted his younger brother to his chest.

सकहु न दुखित देखि मोहि काऊ। बंधु सदा तव मृदुल सुभाऊ।।

Sakahu na dukhit dekhi mohi kaaoo. bandhu sadaa tav mridul subhaaoo

You cannot bear to see me in distress, brother, for your nature has always been tender and compassionate.

मम हित लागि तजेहु पितु माता। सहेहु बिपिन हिम आतप बाता।।

Mam hit laagi tajehu pitu maataa. sahehu bipin him aatap baataa

For my sake you left father and mother, and endured the forest's cold, heat, and wind.

सो अनुराग कहाँ अब भाई। उठहु न सुनि मम बच बिकलाई।।

So anuraag kahaan aba bhaaee. uthahu na suni mam bach bikalaaee

Where is that love now, O brother? Why do you not rise hearing my distressed words?

जौं जनतेउँ बन बंधु बिछोहू। पिता बचन मनतेउँ नहिं ओहू।।

Jaun janateun ban bandhu bichhohoo. pitaa bachan manateun nahin ohoo

Had I known that separation from you would come in the forest, I would not have heeded father's command.

सुत बित नारि भवन परिवारा। होहिं जाहिं जग बारहिं बारा।।

Sut bit naari bhavan parivaaraa. hohin jaahin jag baarahin baaraa

Sons, wealth, wives, homes and families come and go in this world again and again.

अस बिचारि जियँ जागहु ताता। मिलइ न जगत सहोदर भ्राता।।

Asa bichaari jiyan jaagahu taataa. milai na jagat sahodar bhraataa

Thinking thus, awaken dear one! A true brother is not found again in this world.

जथा पंख बिनु खग अति दीना। मनि बिनु फनि करिबर कर हीना।।

Jathaa pankh binu khag ati deenaa. mani binu phani karibar kar heenaa

Just as a bird is helpless without wings, a serpent without its gem, an elephant without its trunk.

अस मम जिवन बंधु बिनु तोही। जौं जड़ दैव जिआवै मोही।।

Asa mam jivan bandhu binu tohee. jaun jad daiv jiaavai mohee

So is my life without you, brother, if cruel fate keeps me alive.

जैहउँ अवध कवन मुहु लाई। नारि हेतु प्रिय भाइ गँवाई।।

Jaihaun avadh kavan muhu laaee. naari hetu priy bhaai ganvaaee

With what face shall I return to Ayodhya, having lost my dear brother for a woman's sake?

बरु अपजस सहतेउँ जग माहीं। नारि हानि बिसेष छति नाहीं।।

Baru apajas sahateun jag maaheen. naari haani bisesh chhati naaheen

I would rather have borne disgrace in the world; the loss of a woman brings no special harm.

अब अपलोकु सोकु सुत तोरा। सहिहि निठुर कठोर उर मोरा।।

Aba apaloku soku sut toraa. sahihi nithur kathor ura moraa

Now this cruel, hard heart of mine will bear infamy, grief, and your loss.

निज जननी के एक कुमारा। तात तासु तुम्ह प्रान अधारा।।

Nij jananee ke eka kumaaraa. taat taasu tumh praan adhaaraa

You are the only son of your mother, dear one, and you are the very foundation of her life.

सौंपेसि मोहि तुम्हहि गहि पानी। सब बिधि सुखद परम हित जानी।।

Saumpesi mohi tumhahi gahi paanee. sab bidhi sukhad param hit jaanee

She entrusted you to me, taking my hand, knowing you to be the source of all happiness and her greatest good.

उतरु काह दैहउँ तेहि जाई। उठि किन मोहि सिखावहु भाई।।

Utaru kaah daihaun tehi jaaee. uthi kin mohi sikhaavahu bhaaee

What answer shall I give her when I return? Rise up and teach me, brother!

बहु बिधि सिचत सोच बिमोचन। स्त्रवत सलिल राजिव दल लोचन।।

Bahu bidhi sichat soch bimochan. stravat salil raajiv dal lochan

In many ways the reliever of sorrows sprinkled tears, water flowing from his lotus-like eyes.

उमा एक अखंड रघुराई। नर गति भगत कृपाल देखाई।।

Umaa eka akhand raghuraaee. nar gati bhagat kripaal dekhaaee

Uma, the one undivided Lord of the Raghus showed the ways of mortals out of compassion for devotees.

Grief as divine play; the Lord weeping like a man

In plain words

There Rama looks upon the fallen Lakshman and speaks words like a mortal. Half the night has passed and Hanuman has not returned. Rama lifts his brother and holds him to his chest. You cannot bear to see me in sorrow even once, brother, he says, for your nature has always been tender. For my sake you left father and mother and bore the forest's cold, heat, and wind. Where is that love now, that you do not rise at my anguished words. Had I known separation from my brother awaited in the forest, I would not have heeded even father's command. Sons, wealth, wives, homes, and families come and go in this world again and again, but a true brother born of the same mother is not found again. As a bird without wings is helpless, a serpent without its crest-jewel, an elephant without its trunk, so is my life without you. With what face will I return to Ayodhya, having lost my brother for a woman's sake. I would rather have borne disgrace in all the world; the loss of a wife is no comparable ruin. Now the world's reproach, the grief, and the loss of you my pitiless heart must bear. You are your mother's only son, the very breath of her life. She placed your hand in mine and entrusted you to me, knowing you her highest good. What answer will I give her. Rise and counsel me, brother. In many ways the reliever of all sorrow weeps, tears streaming from his lotus eyes. Uma, says Shiva, the one undivided Lord of the Raghus showed the ways of mortal beings out of grace toward His devotees.

What it means

This is among the most piercing passages in the Manas, the Lord Himself broken open by the loss of a brother. Rama who relieves all sorrow now weeps, not because He is weak but because He chooses to walk fully inside human love so that the heart of every grieving devotee may find Him near. Shiva's closing word holds the secret: this lament is lila, the undivided Lord wearing mortal sorrow as a gift, that we might know He has felt what we feel.

Commentary & Notes ↓

Notes

Rama's lamentation over Lakshmana. This is among the most moving passages in the Manas. 'Manujanusaari' = behaving as a human. The final line (Shiva to Parvati) reminds the listener that Rama's grief is lila, divine play for the sake of devotees. Long chaupai, 18 lines. Polish throughout; no structural changes.

प्रभु प्रलाप सुनि कान बिकल भए बानर निकर।

आइ गयउ हनुमान जिमि करुना महँ बीर रस।।61।।

Prabhu pralaap suni kaan bikal bhae baanar nikar

Aai gayau hanumaan jimi karunaa mahan beer ras (61)

दोहा 61ख

The monkeys heard their Lord's despair | and felt their own hearts break,

Then Hanuman arrived like courage born | from love's own sacred ache.

Hearing the Lord's anguished lament, the monkey hosts grew troubled and distressed. Then Hanuman arrived, like heroic valor rising in the midst of compassion.

Valor rising within sorrow; rescue arrives

In plain words

Hearing the Lord's anguished lament, the monkey hosts grow troubled and distressed. Then Hanuman arrives, like heroic valor rising in the midst of compassion.

What it means

The whole camp is drowning in Rama's grief when Hanuman appears, and Tulsidas paints him as heroic feeling bursting up within the rasa of pathos. The image tells us that into the deepest sorrow, help comes wearing the face of courage. When the heart has wept to its limit, grace arrives, and it arrives as the servant who never stopped moving toward the Lord's need.

Commentary & Notes ↓

Notes

Doha 61. Beautiful rasa metaphor: Hanuman's arrival is birasa (heroic sentiment) emerging within karuna rasa (pathos). Clean; minor word-order polish.

चौपाई 62
हरषि राम भेंटेउ हनुमाना। अति कृतग्य प्रभु परम सुजाना।।

Harashi raam bhenteu hanumaanaa. ati kritagy prabhu param sujaanaa

Rama joyfully met Hanuman, the supremely wise Lord being extremely grateful.

तुरत बैद तब कीन्ह उपाई। उठि बैठे लछिमन हरषाई।।

Turat baid tab keenh upaaee. uthi baithe lachhiman harashaaee

The physician immediately applied his remedy, and Lakshmana sat up with joy.

हृदयँ लाइ प्रभु भेंटेउ भ्राता। हरषे सकल भालु कपि ब्राता।।

Hridayan laai prabhu bhenteu bhraataa. harashe sakal bhaalu kapi braataa

The Lord embraced his brother to his heart, and all the bears and monkeys rejoiced.

कपि पुनि बैद तहाँ पहुँचावा। जेहि बिधि तबहिं ताहि लइ आवा।।

Kapi puni baid tahaan pahunchaavaa. jehi bidhi tabahin taahi lai aavaa

The monkey then escorted the physician back to where he had brought him from.

यह बृत्तांत दसानन सुनेऊ। अति बिषअद पुनि पुनि सिर धुनेऊ।।

Yah brittaant dasaanan suneoo. ati bishaad puni puni sir dhuneoo

When the ten-headed Ravana heard this news, he became extremely distressed and repeatedly struck his head.

ब्याकुल कुंभकरन पहिं आवा। बिबिध जतन करि ताहि जगावा।।

Byaakul kumbhakaran pahin aavaa. bibidh jatan kari taahi jagaavaa

Distressed, he came to Kumbhakarna and awakened him with various efforts.

जागा निसिचर देखिअ कैसा। मानहुँ कालु देह धरि बैसा।।

Jaagaa nisichar dekhia kaisaa. maanahun kaalu deh dhari baisaa

When the demon awoke, see how he appeared - as if Death himself had taken bodily form.

कुंभकरन बूझा कहु भाई। काहे तव मुख रहे सुखाई।।

Kumbhakaran boojhaa kahu bhaaee. kaahe tav mukh rahe sukhaaee

Kumbhakarna asked, 'Tell me brother, why does your face appear so withered?'

कथा कही सब तेहिं अभिमानी। जेहि प्रकार सीता हरि आनी।।

Kathaa kahee sab tehin abhimaanee. jehi prakaar seetaa hari aanee

That proud one told the entire story of how he had abducted Sita.

तात कपिन्ह सब निसिचर मारे। महामहा जोधा संघारे।।

Taat kapinh sab nisichar maare. mahaamahaa jodhaa sanghaare

'Dear brother, the monkeys have slain all the demons and destroyed the great mighty warriors.'

दुर्मुख सुररिपु मनुज अहारी। भट अतिकाय अकंपन भारी।।

Durmukh suraripu manuj ahaaree. bhat atikaay akampan bhaaree

'Durmukha, the enemy of gods, the man-eater, the mighty warriors Atikaya and Akampana.'

अपर महोदर आदिक बीरा। परे समर महि सब रनधीरा।।

Apar mahodar aadik beeraa. pare samar mahi sab ranadheeraa

'Other heroes like Mahodara and others, all these brave warriors have fallen on the battlefield.'

Healing and dread; revival here, confession in Lanka

In plain words

Rama joyfully embraces Hanuman, the supremely wise Lord full of gratitude. The physician at once applies his remedy, and Lakshman sits up, restored to joy. The Lord clasps his brother to his heart, and all the bears and monkeys rejoice. Hanuman then carries the physician back by the same means he brought him. When the ten-headed Ravana hears this news, he grows distressed and beats his head again and again. Distraught, he comes to Kumbhakarna and rouses him with many efforts. When the demon wakes, see how he looks: as if Death itself had taken bodily form. Kumbhakarna asks, Tell me, brother, why is your face so withered. The proud Ravana tells the whole story of how he stole Sita and brought her there. Dear brother, he says, the monkeys have slain all the demons and destroyed the mightiest warriors. Durmukha, the foe of the gods, the man-eater, the mighty Atikaya and Akampana, Mahodara and other great heroes besides: all these battle-hardened warriors have fallen on the field.

What it means

Joy and dread sit side by side in this verse: Lakshman rises restored while across the field Ravana wakes a brother who looks like Death made flesh. That Rama clasps Hanuman with gratitude shows the Lord honors His servants, never taking their devotion for granted. And Ravana's confession, dragged out in fear, marks the turning of his fortune, for pride that once boasted now beats its own head and counts the dead.

Commentary & Notes ↓

Notes

Lakshmana's revival, then scene shifts to Lanka. Ravana wakes Kumbhakarna and confesses. Minor polish for consistency; original was largely accurate.

सुनि दसकंधर बचन तब कुंभकरन बिलखान।

जगदंबा हरि आनि अब सठ चाहत कल्यान।।62।।

Suni dasakandhar bachan tab kumbhakaran bilakhaan

Jagadambaa hari aani aba sath chaahat kalyaan (62)

दोहा 62

When Kumbhakarna heard his brother's tale | he wept in deep despair:

'You've stolen the World's Mother, foolish one | and think good fortune's there!'

Hearing the ten-headed one's words, Kumbhakarna lamented: 'You fool! Having stolen the Mother of the Universe, now you desire your own welfare!'

A demon's clear sight; rebuke born of truth

In plain words

Hearing the ten-headed one's words, Kumbhakarna laments: You fool, having stolen the Mother of the Universe, now you desire your own welfare.

What it means

Even Kumbhakarna, half-asleep and demon-born, sees what Ravana will not: Sita is Jagadamba, the Mother of the Universe, and no welfare can follow her theft. His rebuke names the whole tragedy in a breath, that one cannot wrong the divine and still hope to be saved. Truth can rise even from an unlikely mouth, and here it cuts straight to the root of Ravana's ruin.

Commentary & Notes ↓

Notes

Doha 62. Kumbhakarna's rebuke. Jagadamba = Mother of the Universe (Sita). Clean; minor rephrasing.

चौपाई 63
भल न कीन्ह तैं निसिचर नाहा। अब मोहि आइ जगाएहि काहा।।

Bhal na keenh tain nisichar naahaa. aba mohi aai jagaaehi kaahaa

You have not done well, O king of demons. Why have you come to wake me now?

अजहूँ तात त्यागि अभिमाना। भजहु राम होइहि कल्याना।।

Ajahoon taat tyaagi abhimaanaa. bhajahu raam hoihi kalyaanaa

Even now, dear brother, abandon your pride and worship Rama - there will be welfare for you.

हैं दससीस मनुज रघुनायक। जाके हनूमान से पायक।।

Hain dasasees manuj raghunaayak. jaake hanoomaan se paayak

O ten-headed one, that Raghunayaka is human, who has servants like Hanuman.

अहह बंधु तैं कीन्हि खोटाई। प्रथमहिं मोहि न सुनाएहि आई।।

Ahah bandhu tain keenhi khotaaee. prathamahin mohi na sunaaehi aaee

Alas brother, you have done wrong by not coming to tell me this at the very beginning.

कीन्हेहु प्रभू बिरोध तेहि देवक। सिव बिरंचि सुर जाके सेवक।।

Keenhehu prabhoo birodh tehi devak. siv biranchi sur jaake sevak

You have opposed that divine Lord, whom Shiva, Brahma and the gods serve.

नारद मुनि मोहि ग्यान जो कहा। कहतेउँ तोहि समय निरबहा।।

Naarad muni mohi gyaan jo kahaa. kahateun tohi samay nirabahaa

The wisdom that sage Narada spoke to me, I would have told you at that time without delay.

अब भरि अंक भेंटु मोहि भाई। लोचन सूफल करौ मैं जाई।।

Aba bhari ank bhentu mohi bhaaee. lochan soophal karau main jaaee

Now embrace me fully, brother, and let me go to fulfill my eyes.

स्याम गात सरसीरुह लोचन। देखौं जाइ ताप त्रय मोचन।।

Syaam gaat saraseeruh lochan. dekhaun jaai taap tray mochan

Let me go and see Him with dark complexion and lotus eyes, the remover of the three sufferings.

Devotion through a demon; longing to behold Rama

In plain words

You have not done well, king of demons, says Kumbhakarna. Why have you come to wake me now. Even now, dear brother, abandon your pride and worship Rama, and there will be welfare for you. O ten-headed one, that Lord of the Raghus only appears human, yet He has messengers like Hanuman. Alas, brother, you did wrong by not telling me at the very beginning. You have made an enemy of that Lord whom Shiva, Brahma, and all the gods serve. The wisdom Narada once gave me, I would have shared with you in time. Now embrace me fully, brother, and let me go to make my eyes fruitful. Let me go and behold Him of dark complexion and lotus eyes, the remover of the three afflictions.

What it means

Through Kumbhakarna's rebuke a deep devotion shines: he knows Rama is the Lord whom even Shiva and Brahma serve, and he aches to make his eyes fruitful by beholding that dark, lotus-eyed form. He counsels Ravana to surrender even now, for the door of grace never quite closes. Yet bound to his brother by fate, he will go to the field anyway, longing to see the very Lord he must face, a sorrow that makes his coming death almost a gift.

Commentary & Notes ↓

Poddarji's Commentary

उसी चरित्रके कुछ गुणगण मन्दबुद्धि तुलसीदासने कहे हैं, जैसे मक्खी भी अपने बल अनुसार आकाशमें उड़ती है॥

Notes

Kumbhakarna's devotion shines through his rebuke. He longs to see Rama (lochan suphala = to make the eyes fruitful). 'Taap traya mochana' = remover of the three sufferings (adhyatmika, adhibhautika, adhidaivika). Minor polish.

राम रूप गुन सुमिरत मगन भयउ छन एक।

रावन मागेउ कोटि घट मद अरु महिष अनेक।।63।।

Raam roop gun sumirat magan bhayau chhan ek

Raavan maageu koti ghat mad aru mahish anek (63)

दोहा 63

Lost in Rama's divine beauty and grace | Kumbhakarna sat still,

Till Ravana brought wine and meat in haste | his giant form to fill.

Remembering Rama's form and virtues, Kumbhakarna became absorbed for a moment. Then Ravana called for millions of jars of wine and countless buffaloes.

Remembrance amid ruin; the soul lost in Rama

In plain words

Remembering Rama's form and virtues, Kumbhakarna becomes absorbed for a moment. Then Ravana calls for millions of jars of wine and countless buffaloes.

What it means

For one moment even Kumbhakarna is lost in the remembrance of Rama, the soul tasting what it was made for before the body drags it back. Then the demonic appetite returns, wine and slaughter answering the call of pride. Tulsidas sets the two side by side so we feel the pull of both natures, and see how easily the world's hunger drowns out a moment of grace.

Commentary & Notes ↓

Notes

Doha 63. Even Kumbhakarna, a demon, is momentarily lost in Rama-smarana (remembrance). Then the narrative returns to his demonic nature. Clean; minor polish.

चौपाई 64
महिष खाइ करि मदिरा पाना। गर्जा बज्राघात समाना।।

Mahish khaai kari madiraa paanaa. garjaa bajraaghaat samaanaa

After eating buffalo meat and drinking wine, Kumbhakarna roared like thunderclaps.

कुंभकरन दुर्मद रन रंगा। चला दुर्ग तजि सेन न संगा।।

Kumbhakaran durmad ran rangaa. chalaa durg taji sen na sangaa

Kumbhakarna, intoxicated with pride in battle, left the fortress and came forth without his army.

देखि बिभीषनु आगें आयउ। परेउ चरन निज नाम सुनायउ।।

Dekhi bibheeshanu aagen aayau. pareu charan nij naam sunaayau

Seeing him, Vibhishana came forward, fell at his feet and announced his name.

अनुज उठाइ हृदयँ तेहि लायो। रघुपति भक्त जानि मन भायो।।

Anuj uthaai hridayan tehi laayo. raghupati bhakt jaani man bhaayo

The younger brother lifted him up and embraced him to his heart, pleased in mind knowing him to be a devotee of Raghupati.

तात लात रावन मोहि मारा। कहत परम हित मंत्र बिचारा।।

Taat laat raavan mohi maaraa. kahat param hit mantr bichaaraa

Brother, Ravana kicked me when I spoke beneficial counsel with careful consideration.

तेहिं गलानि रघुपति पहिं आयउँ। देखि दीन प्रभु के मन भायउँ।।

Tehin galaani raghupati pahin aayaun. dekhi deen prabhu ke man bhaayaun

In that shame I came to Raghupati; seeing me humble, the Lord was pleased in His heart.

सुनु सुत भयउ कालबस रावन। सो कि मान अब परम सिखावन।।

Sunu sut bhayau kaalabas raavan. so ki maan aba param sikhaavan

Listen son, Ravana has become subject to Time's power - will he now heed supreme instruction?

धन्य धन्य तैं धन्य बिभीषन। भयहु तात निसिचर कुल भूषन।।

Dhany dhany tain dhany bibheeshan. bhayahu taat nisichar kul bhooshan

Blessed, blessed are you, blessed Vibhishana! You have become, dear one, the ornament of the demon clan.

बंधु बंस तैं कीन्ह उजागर। भजेहु राम सोभा सुख सागर।।

Bandhu bans tain keenh ujaagar. bhajehu raam sobhaa sukh saagar

Brother, you have illuminated your lineage by worshipping Rama, the ocean of beauty and bliss.

Brotherly tenderness; honoring the one who chose Rama

In plain words

Having devoured the buffaloes and drunk the wine, Kumbhakarna roars like a thunderbolt. Drunk with battle-pride, he leaves the fortress without any army beside him. Seeing him, Vibhishana comes forward, falls at his feet, and tells him his name. The elder brother lifts him up and clasps him to his heart, glad to know him a devotee of Raghupati. Dear brother, says Vibhishana, Ravana kicked me when I offered him the most beneficial counsel. In that humiliation I came to Raghupati, and seeing me humble, the Lord was gracious. Listen, my son, says Kumbhakarna, Ravana has fallen under the power of Time. Will he now heed the highest teaching. Blessed, blessed, thrice blessed are you, Vibhishana. You have become the ornament of the demon lineage. You have illumined your whole clan by worshipping Rama, the ocean of beauty and bliss.

What it means

Even striding out to battle, drunk with fury, Kumbhakarna stops to bless the brother who chose Rama, and his praise of Vibhishana rings with love rather than blame. He sees clearly that Ravana is beyond saving, gripped by Time, while Vibhishana's surrender has made him the ornament of his entire clan. Here a doomed warrior honors the one wise choice in his family, showing that the heart may revere devotion even as duty carries the body toward death.

Commentary & Notes ↓

Notes

Kumbhakarna's meeting with Vibhishana. Kumbhakarna lovingly affirms Vibhishana's choice and acknowledges Ravana is beyond saving (kaalavas = under Time's grip). Polish for flow; corrected 'younger brother lifted him' to 'elder brother' since Kumbhakarna is older.

बचन कर्म मन कपट तजि भजेहु राम रनधीर।

जाहु न निज पर सूझ मोहि भयउँ कालबस बीर। 64।।

Bachan karm man kapat taji bhajehu raam ranadheer

Jaahu na nij par soojh mohi bhayaun kaalabas beer (64)

दोहा 64

You heroes all are tired; | now watch our duel alone!'

Saying this Lord Rama | drove forward from His throne.

Abandon all deceit of word, deed, and mind, and worship Rama, the steadfast in battle. Go now. I can no longer tell friend from foe, for I have fallen under the sway of Time, O brave one.

A doomed warrior's blessing; sincerity is the way

In plain words

Abandon all deceit of word, deed, and mind, and worship Rama, the steadfast in battle, says Kumbhakarna. Go now. I can no longer tell friend from foe, for I have fallen under the sway of Time, O brave one.

What it means

Kumbhakarna's last word to Vibhishana is the whole of bhakti pressed into a line: drop every deceit of speech, action, and mind, and worship Rama with a single heart. He confesses that Time has taken him past the point of sight, where friend and foe blur, and sends his brother away to safety. There is no bitterness here, only a doomed man's clear blessing, that sincerity alone is the path he himself can no longer walk.

Commentary & Notes ↓

Poddarji's Commentary

हे वीरो! तुम सब बहुत ही थक गये हो, इसलिये अब [मेरा और रावणका] द्वन्द्ययुद्ध देखो॥

Notes

CRITICAL FIX. Previous translation was entirely wrong (had Rama speaking about a duel with Ravana). This is Doha 64: Kumbhakarna's farewell to Vibhishana. He confesses he is kalabas (time-bound, doomed) and urges Vibhishana to worship Rama with sincerity. Deeply poignant.

चौपाई 65
बंधु बचन सुनि चला बिभीषन। आयउ जहँ त्रैलोक बिभूषन।।

Bandhu bachan suni chalaa bibheeshan. aayau jahan trailok bibhooshan

Hearing his brother's words, Vibhishana departed and came to where Rama, the ornament of the three worlds, was present.

नाथ भूधराकार सरीरा। कुंभकरन आवत रनधीरा।।

Naath bhoodharaakaar sareeraa. kumbhakaran aavat ranadheeraa

O Lord, Kumbhakarna with a mountain-like body is coming, brave in battle.

एतना कपिन्ह सुना जब काना। किलकिलाइ धाए बलवाना।।

Etanaa kapinh sunaa jab kaanaa. kilakilaai dhaae balavaanaa

When the monkeys heard this news, the mighty ones shrieked with excitement and rushed forward.

लिए उठाइ बिटप अरु भूधर। कटकटाइ डारहिं ता ऊपर।।

Lie uthaai bitap aru bhoodhar. katakataai daarahin taa oopar

They lifted up trees and mountains, and hurled them down upon him with great force.

कोटि कोटि गिरि सिखर प्रहारा। करहिं भालु कपि एक एक बारा।।

Koti koti giri sikhar prahaaraa. karahin bhaalu kapi eka eka baaraa

Bears and monkeys struck him with millions upon millions of mountain peaks, each one attacking.

मुर् यो न मन तनु टर् यो न टार् यो। जिमि गज अर्क फलनि को मार्यो।।

Mur yo na man tanu tar yo na taar yo. jimi gaj ark phalani ko maaryo

His mind did not waver nor his body shake, like an elephant struck by the fruits of the arka tree.

तब मारुतसुत मुठिका हन्यो। पर् यो धरनि ब्याकुल सिर धुन्यो।।

Tab maarutasut muthikaa hanyo. par yo dharani byaakul sir dhunyo

Then Hanuman struck him with his fist, and he fell to the earth, beating his head in distress.

पुनि उठि तेहिं मारेउ हनुमंता। घुर्मित भूतल परेउ तुरंता।।

Puni uthi tehin maareu hanumantaa. ghurmit bhootal pareu turantaa

Rising again, he struck Hanuman, who immediately fell spinning to the ground.

पुनि नल नीलहि अवनि पछारेसि। जहँ तहँ पटकि पटकि भट डारेसि।।

Puni nal neelahi avani pachhaaresi. jahan tahan pataki pataki bhat daaresi

Then he hurled Nala and Nila to the ground, flinging and casting the warriors here and there.

चली बलीमुख सेन पराई। अति भय त्रसित न कोउ समुहाई।।

Chalee baleemukh sen paraaee. ati bhay trasit na kou samuhaaee

The enemy army with Bali's son fled, extremely frightened with none able to stand firm.

Overwhelming might; the helplessness of force against him

In plain words

Hearing his brother's words, Vibhishana departs and comes to where Rama, the ornament of the three worlds, stands. O Lord, he says, Kumbhakarna with his mountain-like body approaches, brave and fearless in battle. When the monkeys hear this, the mighty ones shriek with excitement and rush forward. They lift up trees and boulders and hurl them down upon him, gnashing their teeth. Bears and monkeys strike him with millions upon millions of mountain peaks, each taking a turn. His mind does not waver nor his body budge, like an elephant pelted with the tiny fruits of the arka plant. Then the son of the Wind strikes him with his fist, and Kumbhakarna falls, beating his head in anguish. Rising again, he strikes Hanuman, who spins and falls to the ground at once. Then he dashes Nala and Nila to the earth, flinging warriors about on every side. The army, with Bali's son at its head, turns and flees, overwhelmed by terror, none able to stand and face him.

What it means

Tulsidas piles mountain upon mountain to show how useless brute force is against Kumbhakarna, who stands unmoved as an elephant under a rain of weightless flowers. Even Hanuman is felled for a moment, and the whole army scatters in terror. The scene sets the stage for a deeper truth the Manas will keep teaching: no strength of the world can break what only surrender to Rama can overcome.

Commentary & Notes ↓

Notes

Kumbhakarna vs. the monkey army. 'Arka phalani' = calotropis fruits (tiny, harmless to an elephant). The simile conveys how futile the monkeys' attacks are. Minor polish throughout.

अंगदादि कपि मुरुछित करि समेत सुग्रीव।

काँख दाबि कपिराज कहुँ चला अमित बल सींव।।65।।

Angadaadi kapi muruchhit kari samet sugreev

Kaankh daabi kapiraaj kahun chalaa amit bal seenv (65)

दोहा 65

Angada, Sugriva, all lie stunned and still | As Kumbhakarna bears them by his will

Having rendered Angada and other monkeys unconscious along with Sugriva, he tucked the monkey king under his arm and strode away, the very boundary of immeasurable strength.

Terror at its peak; strength beyond all measure

In plain words

Having rendered Angada and the other monkeys unconscious along with Sugriva, Kumbhakarna tucks the monkey king under his arm and strides away, the very boundary of immeasurable strength.

What it means

Kumbhakarna carries off Sugriva himself like a captured trinket, and Tulsidas calls him the very limit of boundless strength. The moment is meant to feel hopeless, the army's leaders fallen, their king tucked under a demon's arm. Such darkness is set deliberately at its deepest, so that when deliverance comes it will be known as Rama's alone.

Commentary & Notes ↓

Notes

Doha 65. Kumbhakarna's terrifying might. 'Amit bal seenv' = the very limit of boundless strength. Minor polish.

चौपाई 66
उमा करत रघुपति नरलीला। खेलत गरुड़ जिमि अहिगन मीला।।

Umaa karat raghupati naraleelaa. khelat garud jimi ahigan meelaa

Uma, the Lord of the Raghus is performing human sport, playing like Garuda when he encounters a host of serpents.

भृकुटि भंग जो कालहि खाई। ताहि कि सोहइ ऐसि लराई।।

Bhrikuti bhang jo kaalahi khaaee. taahi ki sohai aisi laraaee

The frown of whose brow devours even Death itself - does such battle befit Him?

जग पावनि कीरति बिस्तरिहहिं। गाइ गाइ भवनिधि नर तरिहहिं।।

Jag paavani keerati bistarihahin. gaai gaai bhavanidhi nar tarihahin

His world-purifying glory will spread far and wide; singing it repeatedly, people will cross the ocean of existence.

मुरुछा गइ मारुतसुत जागा। सुग्रीवहि तब खोजन लागा।।

Muruchhaa gai maarutasut jaagaa. sugreevahi tab khojan laagaa

When Hanuman's unconsciousness passed and he awoke, he began searching for Sugriva.

सुग्रीवहु कै मुरुछा बीती। निबुक गयउ तेहि मृतक प्रतीती।।

Sugreevahu kai muruchhaa beetee. nibuk gayau tehi mritak prateetee

Sugriva's unconsciousness also ended; he revived, having been thought dead.

काटेसि दसन नासिका काना। गरजि अकास चलउ तेहिं जाना।।

Kaatesi dasan naasikaa kaanaa. garaji akaas chalau tehin jaanaa

Having bitten off his nose and ears, roaring in the sky, he departed knowing this.

गहेउ चरन गहि भूमि पछारा। अति लाघवँ उठि पुनि तेहि मारा।।

Gaheu charan gahi bhoomi pachhaaraa. ati laaghavan uthi puni tehi maaraa

He seized his feet and hurled him to the ground; with great agility, he rose again and struck him.

पुनि आयसु प्रभु पहिं बलवाना। जयति जयति जय कृपानिधाना।।

Puni aayasu prabhu pahin balavaanaa. jayati jayati jay kripaanidhaanaa

Then the mighty one came to his Lord for orders, crying 'Victory, victory, victory to the ocean of compassion!'

नाक कान काटे जियँ जानी। फिरा क्रोध करि भइ मन ग्लानी।।

Naak kaan kaate jiyan jaanee. phiraa krodh kari bhai man glaanee

Knowing in his heart that his nose and ears were severed, he returned in anger, his mind filled with shame.

सहज भीम पुनि बिनु श्रुति नासा। देखत कपि दल उपजी त्रासा।।

Sahaj bheem puni binu shruti naasaa. dekhat kapi dal upajee traasaa

Naturally fierce, now without ears and nose, seeing him the monkey army was filled with terror.

Lila; the Lord's effortless play in battle

In plain words

Shiva tells Uma that the Lord of the Raghus is only acting out human sport. He plays as Garuda plays when he meets a swarm of serpents. His mere frown swallows Death itself; can such a fight truly suit Him? His world-cleansing glory will spread far, and singing it, mortals will cross the ocean of worldly life. When Hanuman's swoon passed, he woke and began searching for Sugriva. Sugriva's swoon also lifted, for Kumbhakarna had let him go, thinking him dead. Sugriva bit off Kumbhakarna's nose and ears. With a roar that shook the sky, Kumbhakarna left in pain. Sugriva seized his feet and hurled him to the ground, and Kumbhakarna sprang up nimbly and struck back. Then Sugriva came to his Lord for orders, crying victory to the ocean of mercy. Knowing his nose and ears were gone, Kumbhakarna returned in fury, his heart burning with shame. Already fearsome and now without nose and ears, the sight of him filled the monkey army with dread.

What it means

Shiva quietly reminds Parvati that Rama's struggle is play, not strain, for the One whose frown devours Death is never truly in danger. Yet inside that play the singing of His glory becomes a boat across the ocean of birth and death, so even a battle scene is given to us as a means of crossing over. The verse holds two truths at once: the Lord stoops to human sport, and that sport is salvation for whoever will sing it.

Commentary & Notes ↓

Notes

Sugriva bites off Kumbhakarna's nose and ears. Shiva narrates to Parvati (Uma) that Rama's apparent struggle is lila. Clarified subjects (Sugriva does the biting, Kumbhakarna departs) which were ambiguous in the previous version. 'Nibuka gayau' = let him go (not 'revived').

जय जय जय रघुबंस मनि धाए कपि दै हूह।

एकहि बार तासु पर छाड़ेन्हि गिरि तरु जूह।।66।।

Jay jay jay raghubans mani dhaae kapi dai hooh

Ekahi baar taasu par chhaadenhi giri taru jooh (66)

दोहा 66

Jay Raghuvansh!' the monkeys | cried and charged with might;

hurling peaks and trees as one | upon that beast in fight.

Crying 'Victory, victory, victory to the Jewel of Raghu's line!' the monkeys charged with a mighty roar. All at once they hurled upon him swarms of mountains and trees.

Rally; the monkeys charge again with one roar

In plain words

Crying victory, victory, victory to the Jewel of Raghu's line, the monkeys charged with a mighty roar. All at once they hurled swarms of mountains and trees upon Kumbhakarna.

What it means

Frightened a moment ago, the monkeys find their courage again in the name of Rama, and the cry of His glory is what turns them back to the fight. Their weapons are whole mountains and trees, yet the verse keeps the focus on the shout, for the strength behind the charge is the name on their lips. Refuge in the Lord does not make the host idle; it makes them bold.

Commentary & Notes ↓

Poddarji's Commentary

रघुवंशमणिकी जय हो, जय हो, जय हो' ऐसा पुकारकर वानर हूह करके दौड़े और सबने एक ही साथ उसपर पहाड़ और वृक्षोंके समूह छोड़े॥

Notes

Doha 66. Monkeys rally again. 'Giri taru juuh' = swarms/heaps of mountains and trees. Minor polish; removed interpretive additions from previous version.

चौपाई 67
कुंभकरन रन रंग बिरुद्धा। सन्मुख चला काल जनु क्रुद्धा।।

Kumbhakaran ran rang biruddhaa. sanmukh chalaa kaal janu kruddhaa

Kumbhakarna entered the battlefield with fierce determination, advancing like Death itself in its wrathful form.

कोटि कोटि कपि धरि धरि खाई। जनु टीड़ी गिरि गुहाँ समाई।।

Koti koti kapi dhari dhari khaaee. janu teedee giri guhaan samaaee

He seized and devoured millions of monkeys, as if a swarm of locusts had entered mountain caves.

कोटिन्ह गहि सरीर सन मर्दा। कोटिन्ह मीजि मिलव महि गर्दा।।

Kotinh gahi sareer san mardaa. kotinh meeji milav mahi gardaa

He crushed millions by grasping them against his body, and ground millions more into dust upon the earth.

मुख नासा श्रवनन्हि कीं बाटा। निसरि पराहिं भालु कपि ठाटा।।

Mukh naasaa shravananhi keen baataa. nisari paraahin bhaalu kapi thaataa

Bears and monkeys escaped in multitudes through the passages of his mouth, nose, and ears.

रन मद मत्त निसाचर दर्पा। बिस्व ग्रसिहि जनु एहि बिधि अर्पा।।

Ran mad matt nisaachar darpaa. bisv grasihi janu ehi bidhi arpaa

The demon was intoxicated with the pride of battle, as if he had been granted the power to devour the entire universe.

मुरे सुभट सब फिरहिं न फेरे। सूझ न नयन सुनहिं नहिं टेरे।।

Mure subhat sab phirahin na phere. soojh na nayan sunahin nahin tere

All the brave warriors died and could not return; their eyes could not see and their ears could not hear the calls.

कुंभकरन कपि फौज बिडारी। सुनि धाई रजनीचर धारी।।

Kumbhakaran kapi phauj bidaaree. suni dhaaee rajaneechar dhaaree

After Kumbhakarna scattered the monkey army, hearing this, streams of demons came rushing forth.

देखि राम बिकल कटकाई। रिपु अनीक नाना बिधि आई।।

Dekhi raam bikal katakaaee. ripu aneek naanaa bidhi aaee

Seeing his army in distress, Rama observed that enemy forces had arrived in various formations.

Terror; the giant's devouring rampage

In plain words

Kumbhakarna, drunk with battle-fury, advanced like wrathful Death marching forward. He seized and devoured millions of monkeys, the way locusts vanish into a mountain cave. Millions he crushed against his body, and millions he ground to dust on the earth. Bears and monkeys escaped in droves through the openings of his mouth, nose, and ears. Drunk on battle-pride, the demon raged as if given power to swallow the whole universe. All the brave warriors turned and fled and could not be rallied; their eyes could not see, their ears could not hear the calls. After Kumbhakarna had scattered the monkey forces, streams of demons heard the news and came rushing to join him. Seeing His army in distress and enemy hosts arriving in many formations, Rama beheld the scene.

What it means

Here the verse lets the darkness be dark: the giant is famine and Death itself, and the host of the faithful is scattered like dust. Tulsidas does not soften the terror, because the deeper the helplessness, the clearer it becomes that only the Lord can save. When eyes cannot see and ears cannot hear, the soul has nowhere left to turn but Rama, who is already watching.

Commentary & Notes ↓

Poddarji's Commentary

वह बड़े जोरसे चिग्घाड़ करके मुँह फैलाकर दौड़ा। आकाशमें सिद्ध और देवता डरकर 'हा हा' ऐसा पुकारने लगे॥

Notes

Kumbhakarna's devastating rampage. Corrected 'warriors died' to 'warriors turned and fled' (mure = turned/fled, not died). The image of monkeys escaping through his mouth, nose, and ears is Tulsidas's vivid hyperbole for his enormity.

सुनु सुग्रीव बिभीषन अनुज सँभारेहु सैन।

मैं देखउँ खल बल दलहि बोले राजिवनैन।।67।।

Sunu sugreev bibheeshan anuj sanbhaarehu sain

Main dekhaun khal bal dalahi bole raajivanain (67)

दोहा 67

Tend well the army while I test their might | Says lotus-eyed Rama, prepared to fight

'Listen, Sugriva and Vibhishana: look after the army and my younger brother. I shall deal with the strength of this wicked foe,' spoke the lotus-eyed Lord.

Resolve; the Lord takes the field Himself

In plain words

Listen, Sugriva and Vibhishana: look after the army and my younger brother Lakshmana. I shall deal with the strength of this wicked foe, said the lotus-eyed Lord.

What it means

When the host can no longer stand, Rama steps forward Himself, entrusting His brother and His army to others and taking the danger upon Him alone. This is how the Lord meets His devotees at the end of their strength: He does not send help, He comes. The lotus-eyed calm with which He speaks is itself the assurance that the wicked one's hour has come.

Commentary & Notes ↓

Notes

CORRECTED. Previous version garbled 'anuj sambharehu sain' as a separate phrase. The meaning is: 'tend to the army and my younger brother (Lakshmana).' Rama personally enters the field against Kumbhakarna.

चौपाई 68
कर सारंग साजि कटि भाथा। अरि दल दलन चले रघुनाथा।।

Kar saarang saaji kati bhaathaa. ari dal dalan chale raghunaathaa

Taking up His bow Saranga and fastening His quiver at His waist, Lord Raghunatha advanced to crush the enemy forces.

प्रथम कीन्ह प्रभु धनुष टँकोरा। रिपु दल बधिर भयउ सुनि सोरा।।

Pratham keenh prabhu dhanush tankoraa. ripu dal badhir bhayau suni soraa

First the Lord twanged His bow, and hearing that thunderous sound, the enemy army was struck deaf with terror.

सत्यसंध छाँड़े सर लच्छा। कालसर्प जनु चले सपच्छा।।

Satyasandh chhaande sar lachchhaa. kaalasarp janu chale sapachchhaa

The truthful Lord released hundreds of arrows that flew like winged serpents of death.

जहँ तहँ चले बिपुल नाराचा। लगे कटन भट बिकट पिसाचा।।

Jahan tahan chale bipul naaraachaa. lage katan bhat bikat pisaachaa

Countless sharp arrows flew in all directions, beginning to cut down the fierce demon warriors.

कटहिं चरन उर सिर भुजदंडा। बहुतक बीर होहिं सत खंडा।।

Katahin charan ura sir bhujadandaa. bahutak beer hohin sat khandaa

Feet, chests, heads and arms were severed, and many warriors were cut into a hundred pieces.

घुर्मि घुर्मि घायल महि परहीं। उठि संभारि सुभट पुनि लरहीं।।

Ghurmi ghurmi ghaayal mahi paraheen. uthi sambhaari subhat puni laraheen

Spinning and wounded, they fell to the ground, but the brave warriors rose again and resumed fighting.

लागत बान जलद जिमि गाजहीं। बहुतक देखी कठिन सर भाजहिं।।

Laagat baan jalad jimi gaajaheen. bahutak dekhee kathin sar bhaajahin

When struck by arrows they roared like thunderclouds, but seeing the terrible shafts, many fled in fear.

रुंड प्रचंड मुंड बिनु धावहिं। धरु धरु मारू मारु धुनि गावहिं।।

Rund prachand mund binu dhaavahin. dharu dharu maaroo maaru dhuni gaavahin

Fierce headless trunks ran about, crying out 'Catch him! Catch him! Kill! Kill!'

Onslaught; the Lord's arrows sweep the field

In plain words

With His bow Sharanga in hand and quiver fastened at His waist, Lord Raghunatha advanced to crush the enemy host. First the Lord twanged His bow, and at that thunderous sound the enemy army was struck deaf. The ever-truthful Lord released flights of arrows that flew like winged serpents of death. Countless sharp shafts flew in every direction, cutting down the fierce demon warriors. Feet, chests, heads, and arms were severed, and many warriors were hacked into a hundred pieces. Spinning with their wounds, they fell to the earth, yet brave demons rose again and fought on. Struck by arrows they roared like thunderclouds, but seeing those terrible shafts, many turned and fled. Fierce headless trunks ran about the field, crying seize them, seize them, strike, strike.

What it means

The same Lord who stooped to human play now shows the power held quietly within it: a single twang of His bow deafens an army. The ever-truthful One is named even in the heat of slaughter, because His vow and His mercy are the same strength turned now against evil. The terrible image of headless trunks still fighting reminds us how stubbornly the demonic clings to life, and how completely it must be undone.

Commentary & Notes ↓

Notes

Rama enters the battle personally. 'Satyasandha' = He whose vow is truth. 'Kaalasarpa janu chale sapacchha' = arrows like winged serpents of Time/Death. The headless trunks fighting on is a classic Manas battlefield image. Minor polish; 'Saranga' corrected to 'Sharanga' (the proper name of Vishnu's bow).

छन महुँ प्रभु के सायकन्हि काटे बिकट पिसाच।

पुनि रघुबीर निषंग महुँ प्रबिसे सब नाराच।।68।।

Chhan mahun prabhu ke saayakanhi kaate bikat pisaach

Puni raghubeer nishang mahun prabise sab naaraach (68)

दोहा 68

At Rama's call the monkeys | charged with fearsome might;

Ravana seeing their power | wove maya for the fight.

In an instant the Lord's arrows cut down the terrible demons. Then all the shafts returned to Raghuvira's quiver of their own accord.

Lordship; the arrows return of their own accord

In plain words

In an instant the Lord's arrows cut down the terrible demons. Then all the shafts returned to Raghuvira's quiver of their own accord.

What it means

The arrows obey Rama as a part obeys the whole, doing their work and then coming home to His quiver without being called. This small marvel says quietly what the whole war shouts: nothing acts apart from the Lord, and every power that goes out from Him returns to Him. To the eye it is a battle; to the heart it is a glimpse of the One who holds all things in His hand.

Commentary & Notes ↓

Poddarji's Commentary

तब श्रीरघुवीरके ललकारनेपर प्रचण्ड वीर वानर दौड़े। वानरोंके प्रबल दलको देखकर रावणने माया प्रकट की॥

Notes

CRITICAL FIX. Previous translation was entirely wrong (described monkeys charging and Ravana's illusion, content from a different verse). The Hindi clearly states: 'chhan mahun prabhu ke saayakanhi kaate bikat pisaach / puni Raghubir nishang mahun prabise sab naraach.' The arrows return to the quiver, a divine miracle showing Rama's supreme lordship over His weapons.

चौपाई 69
कुंभकरन मन दीख बिचारी। हति धन माझ निसाचर धारी।।

Kumbhakaran man deekh bichaaree. hati dhan maajh nisaachar dhaaree

Kumbhakarna reflected in his mind and saw the demon army being slaughtered in the midst of battle.

भा अति क्रुद्ध महाबल बीरा। कियो मृगनायक नाद गँभीरा।।

Bhaa ati kruddh mahaabal beeraa. kiyo mriganaayak naad ganbheeraa

The mighty hero became extremely enraged and roared like a lion with a deep, thunderous sound.

कोपि महीधर लेइ उपारी। डारइ जहँ मर्कट भट भारी।।

Kopi maheedhar lei upaaree. daarai jahan markat bhat bhaaree

In his fury, he uprooted mountains and hurled them wherever the mighty monkey warriors stood.

आवत देखि सैल प्रभू भारे। सरन्हि काटि रज सम करि डारे।।।

Aavat dekhi sail prabhoo bhaare. saranhi kaati raj sam kari daare

Seeing the heavy boulders coming, Lord Rama cut them with His arrows and reduced them to dust.

पुनि धनु तानि कोपि रघुनायक। छाँड़े अति कराल बहु सायक।।

Puni dhanu taani kopi raghunaayak. chhaande ati karaal bahu saayak

Then drawing His bow in anger, Raghunayak released many terrible arrows.

तनु महुँ प्रबिसि निसरि सर जाहीं। जिमि दामिनि घन माझ समाहीं।।

Tanu mahun prabisi nisari sar jaaheen. jimi daamini ghan maajh samaaheen

The arrows pierced through his body and emerged, like lightning disappearing within clouds.

सोनित स्त्रवत सोह तन कारे। जनु कज्जल गिरि गेरु पनारे।।

Sonit stravat soh tan kaare. janu kajjal giri geru panaare

Blood flowed from his dark body, appearing like red ochre streaks on a mountain of collyrium.

बिकल बिलोकि भालु कपि धाए। बिहँसा जबहिं निकट कपि आए।।

Bikal biloki bhaalu kapi dhaae. bihansaa jabahin nikat kapi aae

Seeing him distressed, the bears and monkeys charged forward, and he laughed when the monkeys came near.

Fury answered; the giant pierced yet laughing

In plain words

Kumbhakarna looked over the field with care and saw his demon army being slaughtered all around. That hero of immense strength blazed with fury and let out a deep roar like the king of beasts. In his rage he uprooted mountains and hurled them wherever the mighty monkey warriors stood. Seeing the great boulders hurtling toward them, the Lord cut them with His arrows and reduced them to dust. Then Raghunayak drew His bow in anger and released many terrible arrows. The shafts pierced through the giant's body and out the other side, like lightning vanishing into a mass of clouds. Blood streaming from his dark body, he gleamed like a mountain of kajjal streaked with red ochre. Seeing him stagger, the bears and monkeys charged forward, but when they drew near, the giant only laughed.

What it means

Kumbhakarna is no small enemy: pierced through and bleeding, he still laughs at those who close in. Tulsidas paints even his terror with beauty, the dark body streaked with blood like a black mountain run with red, because nothing on this field falls outside the poet's reverent gaze. The giant's fearlessness measures the greatness of the One who will overcome him, for only a true Lord could end a foe like this.

Commentary & Notes ↓

Notes

Kumbhakarna, Ravana's giant brother awakened from his legendary slumber, surveys the carnage and enters the fray. 'Raghunayak' (lord of the Raghu line) is Rama. 'Kajjal' is black collyrium. The simile of lightning in clouds captures the arrows passing through his enormous body. Despite Rama's arrows, Kumbhakarna laughs at the approaching monkeys, displaying his fearlessness. Chaupai with eight couplet pairs.

महानाद करि गर्जा कोटि कोटि गहि कीस।

महि पटकइ गजराज इव सपथ करइ दससीस।।69।।

Mahaanaad kari garjaa koti koti gahi kees

Mahi patakai gajaraaj iva sapath karai dasasees (69)

दोहा 69

He roared and seized ten million apes | like elephant trampling foes,

And swore before his brother king | to end their mortal woes.

With a thunderous roar he bellowed, seizing millions of monkeys in his hands. He dashed them to the earth like a great elephant, while Dasasisa looked on and swore mighty oaths.

Crushing might; Ravana looks on and swears

In plain words

With a thunderous roar Kumbhakarna bellowed and seized millions of monkeys in his hands. He dashed them to the earth like a great elephant, while Ravana looked on and swore mighty oaths.

What it means

The giant's power is shown as effortless, crushing whole multitudes the way an elephant tramples, and Ravana watches and swears, mistaking this for sure victory. The demonic always reads strength as the last word and cannot see what is coming. The verse lets their confidence swell so that its fall, when Rama acts, will land with full weight.

Commentary & Notes ↓

Notes

'Dasasisa' (ten-headed) is Ravana, who watches approvingly. The elephant simile ('gajaraaj iva') conveys Kumbhakarna's effortless, crushing power. 'Koti koti' means tens of millions, emphasizing the cosmic scale.

चौपाई 70
भागे भालु बलीमुख जूथा। बृकु बिलोकि जिमि मेष बरूथा।।

Bhaage bhaalu baleemukh joothaa. briku biloki jimi mesh baroothaa

The bears and monkeys fled in terror from the mighty demon, like sheep scattering at the sight of a wolf.

चले भागि कपि भालु भवानी। बिकल पुकारत आरत बानी।।

Chale bhaagi kapi bhaalu bhavaanee. bikal pukaarat aarat baanee

The monkeys and bears ran away crying out in distress, O Bhavani, calling out in anguished voices.

यह निसिचर दुकाल सम अहई। कपिकुल देस परन अब चहई।।

Yah nisichar dukaal sam ahaee. kapikul des paran aba chahaee

This demon is like the time of destruction itself, and now seeks to devour the entire monkey kingdom.

कृपा बारिधर राम खरारी। पाहि पाहि प्रनतारति हारी।।

Kripaa baaridhar raam kharaaree. paahi paahi pranataarati haaree

O merciful Rama, destroyer of enemies, protect us, protect us, O remover of devotees' sorrows!

सकरुन बचन सुनत भगवाना। चले सुधारि सरासन बाना।।

Sakarun bachan sunat bhagavaanaa. chale sudhaari saraasan baanaa

Hearing their compassionate words, the Lord proceeded, adjusting His bow and arrows.

राम सेन निज पाछैं घाली। चले सकोप महा बलसाली।।

Raam sen nij paachhain ghaalee. chale sakop mahaa balasaalee

Rama placed His army behind Him and advanced with great anger and mighty strength.

खैंचि धनुष सर सत संधाने। छूटे तीर सरीर समाने।।

Khainchi dhanush sar sat sandhaane. chhoote teer sareer samaane

Drawing His bow, He fitted a hundred arrows and released the shafts that merged with His divine form.

लागत सर धावा रिस भरा। कुधर डगमगत डोलति धरा।।

Laagat sar dhaavaa ris bharaa. kudhar dagamagat dolati dharaa

As the arrows struck, the demon charged in fury, making the earth tremble and sway beneath his steps.

लीन्ह एक तेहिं सैल उपाटी। रघुकुल तिलक भुजा सोइ काटी।।

Leenh eka tehin sail upaatee. raghukul tilak bhujaa soi kaatee

The demon uprooted a mountain and hurled it, but the jewel of Raghu's lineage severed that arm.

धावा बाम बाहु गिरि धारी। प्रभु सोउ भुजा काटि महि पारी।।

Dhaavaa baam baahu giri dhaaree. prabhu sou bhujaa kaati mahi paaree

The demon charged with his left arm holding another mountain, but the Lord cut off that arm too and cast it to earth.

काटें भुजा सोह खल कैसा। पच्छहीन मंदर गिरि जैसा।।

Kaaten bhujaa soh khal kaisaa. pachchhaheen mandar giri jaisaa

With both arms severed, the wicked demon looked like Mount Mandara without its wings.

उग्र बिलोकनि प्रभुहि बिलोका। ग्रसन चहत मानहुँ त्रेलोका।।

Ugr bilokani prabhuhi bilokaa. grasan chahat maanahun trelokaa

With fierce gaze the demon looked at the Lord, as if he wished to devour all three worlds.

Refuge cried; the Lord severs both arms

In plain words

The bears and monkey hosts fled in terror, like flocks of sheep scattering at the sight of a wolf. O Bhavani, the monkeys and bears ran in anguish, crying out in voices full of distress. This demon is like famine itself, and now he threatens to devour the whole monkey kingdom. O merciful Rama, destroyer of Khara, protect us, protect us, O reliever of the sorrows of those who take refuge in You. Hearing their pleading words, the Lord set out, readying His bow and arrows. Rama placed His army behind Him and advanced alone, the Almighty ablaze with righteous anger. Drawing His bow, He fitted a hundred arrows at once and released them, and every shaft found its mark in the giant's body. Struck by the arrows, the demon charged in fury; the mountains trembled and the earth shook beneath his stride. The demon uprooted a mountain, but the jewel of Raghu's line severed that arm with a single shaft. Still the demon charged with his left arm bearing another peak, and the Lord cut that arm too and cast it to the earth. With both arms severed, the wretched demon stood like Mount Mandara shorn of its wings. With a terrible gaze the demon looked upon the Lord, as though he would swallow all three worlds at once.

What it means

The whole turn of the verse hangs on one cry: protect us, reliever of the sorrows of those who take refuge in You. The moment the frightened host stops fighting and simply calls His name, Rama steps forward alone, and the giant who seemed unstoppable begins to come apart. This is the heart of bhakti, that the Lord answers not the strong but the surrendered; the armless Kumbhakarna, mighty as a mountain yet stripped of his wings, shows how grandeur without grace is grandeur already falling.

Commentary & Notes ↓

Notes

The climactic confrontation between Rama and Kumbhakarna. 'Khara' was a demon slain earlier by Rama; 'Kharari' (enemy of Khara) is an epithet of Rama. 'Mandara' is the mountain used in the churning of the ocean; in ancient lore mountains had wings that Indra clipped. The armless Kumbhakarna compared to a wingless Mandara is a powerful image of defeated grandeur. Twelve couplet pairs in this extended chaupai.

करि चिक्कार घोर अति धावा बदनु पसारि।

गगन सिद्ध सुर त्रासित हा हा हेति पुकारि।।70।।

Kari chikkaar ghor ati dhaavaa badanu pasaari

Gagan siddh sur traasit haa haa heti pukaari (70)

दोहा 70

With gaping maw and fearsome cry | he charged like death itself,

While trembling gods in heaven's realm | feared for their very health.

With a terrifying shriek he charged forward, his mouth gaping wide. The Siddhas and gods in the heavens trembled, crying out 'Alas! Alas!' in fear.

Dread in heaven; the armless charge

In plain words

With a terrifying shriek the demon charged forward, his mouth gaping wide. The Siddhas and gods in the heavens trembled, crying alas, alas, in fear.

What it means

Even shorn of both arms the giant is so dreadful that the gods themselves cry out, for evil in its final rush is most frightening of all. The trembling of heaven measures the danger, and so it measures the Lord who alone stands unshaken before it. What terrifies the gods is, for Rama, only the last act of a foe already defeated.

Commentary & Notes ↓

Notes

Kumbhakarna's armless charge with mouth agape is perhaps the most fearsome image in the battle. 'Siddhas' are perfected celestial beings. Even the gods in heaven dread this final rush.

चौपाई 71
सभय देव करुनानिधि जान्यो। श्रवन प्रजंत सरासनु तान्यो।।

Sabhay dev karunaanidhi jaanyo. shravan prajant saraasanu taanyo

The compassionate Lord, seeing the gods in fear, drew His bow to His ear.

बिसिख निकर निसिचर मुख भरेऊ। तदपि महाबल भूमि न परेऊ।।

Bisikh nikar nisichar mukh bhareoo. tadapi mahaabal bhoomi na pareoo

He filled the demon's mouth with a multitude of arrows, yet even with great strength, the demon did not fall to the ground.

सरन्हि भरा मुख सन्मुख धावा। काल त्रोन सजीव जनु आवा।।

Saranhi bharaa mukh sanmukh dhaavaa. kaal tron sajeev janu aavaa

With his mouth full of arrows, he charged forward as if Death's trident had come alive.

तब प्रभु कोपि तीब्र सर लीन्हा। धर ते भिन्न तासु सिर कीन्हा।।

Tab prabhu kopi teebr sar leenhaa. dhar te bhinn taasu sir keenhaa

Then the Lord, in anger, took a sharp arrow and severed his head from his body.

सो सिर परेउ दसानन आगें। बिकल भयउ जिमि फनि मनि त्यागें।।

So sir pareu dasaanan aagen. bikal bhayau jimi phani mani tyaagen

That head fell before Ravana, who became distressed like a serpent whose jewel has been taken away.

धरनि धसइ धर धाव प्रचंडा। तब प्रभु काटि कीन्ह दुइ खंडा।।

Dharani dhasai dhar dhaav prachandaa. tab prabhu kaati keenh dui khandaa

The earth shook as the mighty demon's body fell, then the Lord cut it into two pieces.

परे भूमि जिमि नभ तें भूधर। हेठ दाबि कपि भालु निसाचर।।

Pare bhoomi jimi nabh ten bhoodhar. heth daabi kapi bhaalu nisaachar

The pieces fell to earth like mountains from the sky, crushing monkeys, bears, and demons beneath.

तासु तेज प्रभु बदन समाना। सुर मुनि सबहिं अचंभव माना।।

Taasu tej prabhu badan samaanaa. sur muni sabahin achambhav maanaa

The demon's vital force merged into the Lord's countenance, which all gods and sages considered wondrous.

सुर दुंदुभीं बजावहिं हरषहिं। अस्तुति करहिं सुमन बहु बरषहिं।।

Sur dundubheen bajaavahin harashahin. astuti karahin suman bahu barashahin

The gods joyfully beat their drums, sing praises, and shower many flowers.

करि बिनती सुर सकल सिधाए। तेही समय देवरिषि आए।।

Kari binatee sur sakal sidhaae. tehee samay devarishi aae

After offering prayers, all the gods departed, and at that time the divine sage arrived.

गगनोपरि हरि गुन गन गाए। रुचिर बीररस प्रभु मन भाए।।

Gaganopari hari gun gan gaae. ruchir beeraras prabhu man bhaae

From the sky above, he sang the Lord's glorious qualities, and the beautiful heroic sentiment pleased the Lord's heart.

बेगि हतहु खल कहि मुनि गए। राम समर महि सोभत भए।।

Begi hatahu khal kahi muni gae. raam samar mahi sobhat bhae

The sage said 'Quickly slay the wicked one' and departed, while Rama shone magnificently on the battlefield.

Liberation; the giant slain merges into the Lord

In plain words

Seeing the gods in fear, the compassionate Lord drew His great bow to His ear. He filled the demon's gaping mouth with a multitude of arrows, yet even so the giant did not fall. With his mouth crammed full of arrows, he charged straight at the Lord, as if the trident of Death had come alive. Then the Lord, roused to holy wrath, took a keen-edged arrow and severed the giant's head from his body. That head fell before Ravana, who was stricken like a serpent whose crest-jewel has been torn away. The headless trunk still charged with great force, making the earth buckle and shake, until the Lord cleaved it in two. The two halves crashed down like mountains falling from the sky, crushing monkeys, bears, and demons beneath them. The demon's vital radiance merged into the Lord's countenance, and all gods and sages marveled. The gods joyfully beat their celestial drums, offered hymns of praise, and showered abundant flowers. Having offered their prayers, all the gods departed, and at that moment the divine sage Narada arrived. From the sky he sang the glories of Hari, and those beautiful strains of heroic feeling delighted the Lord's heart. The sage said, swiftly now, slay the wicked one, and departed, while Rama shone resplendent upon the battlefield.

What it means

The death of Kumbhakarna is also his deliverance: his life-radiance merges into Rama's face, for to die at the Lord's hand is to be taken into Him. The fearsome enemy ends not in mere destruction but in absorption, which is why the gods rain flowers rather than only sighing relief. Tulsidas lets us see that even wrath in Rama is mercy, and that the hardest foe, met by the Lord, finds the very liberation the saints long for.

Commentary & Notes ↓

Notes

The death of Kumbhakarna. His vital force ('tej') entering Rama's face signifies liberation through death at the Lord's hands. The headless trunk continuing to charge echoes the mythic motif of the warrior so mighty that even decapitation cannot immediately stop him. 'Narada' is the divine sage and celestial musician. 'Hari' is a name of Vishnu/Rama. 'Rasa' here means aesthetic sentiment; 'vira rasa' is the heroic mood. Twelve couplet pairs.

छन्द 3
संग्राम भूमि बिराज रघुपति अतुल बल कोसल धनी।

श्रम बिंदु मुख राजीव लोचन अरुन तन सोनित कनी।।

भुज जुगल फेरत सर सरासन भालु कपि चहु दिसि बने।

कह दास तुलसी कहि न सक छबि सेष जेहि आनन घने।।

Sangraam bhoomi biraaj raghupati atul bal kosal dhanee

Shram bindu mukh raajeev lochan arun tan sonit kanee

Bhuj jugal pherat sar saraasan bhaalu kapi chahu disi bane

Kah daas tulasee kahi na sak chhabi sesh jehi aanan ghane

Raghupati shines on war's field | sovereign of endless might,

Sweat-pearled lotus face aglow | crimson form in battle's light.

On the battlefield shines Raghupati, the Lord of Kosala, resplendent with matchless strength. Drops of sweat glisten on His lotus face, and His ruddy body is adorned with flecks of blood. His two mighty arms whirl bow and arrows ceaselessly, while bears and monkeys stand arrayed on every side. Says the servant Tulsidas: this beauty is beyond all telling. Even Shesha with his thousand mouths cannot describe it.

Adoration; the divine warrior beyond all telling

In plain words

On the battlefield shines Raghupati, the Lord of Kosala, resplendent with matchless strength. Drops of sweat glisten on His lotus face, and His ruddy body is flecked with blood. His two mighty arms whirl bow and arrows without pause, while bears and monkeys stand arrayed on every side. Says the servant Tulsidas: this beauty is beyond all telling. Even Shesha with his thousand mouths cannot describe it.

What it means

Tulsidas halts the battle to gaze, and on the warring Lord even sweat and blood become ornaments, for love sees beauty where the world sees only war. The poet who has sung so much now confesses he cannot sing this, and that very surrender of speech is his finest praise. To behold Rama, even sword in hand, is itself worship, and the heart that looks long enough is carried past words into love.

Commentary & Notes ↓

Notes

A Chhand (metrical hymn) of exquisite devotional beauty. Tulsidas pauses the narrative to paint Rama as a divine warrior: sweat and blood become ornaments on His lotus face. 'Shesha' is the thousand-headed cosmic serpent (also Lakshmana's celestial form). 'Raghupati' and 'Kosala' are standard epithets. The poet's declaration of speechlessness ('kahi na sak') is itself the highest praise. Four padas.

निसिचर अधम मलाकर ताहि दीन्ह निज धाम।

गिरिजा ते नर मंदमति जे न भजहिं श्रीराम।।71।।

Nisichar adham malaakar taahi deenh nij dhaam

Girijaa te nar mandamati je na bhajahin shreeraam (71)

दोहा 71

To demon-king He gave His realm | O Girija, see the grace;

How foolish those who worship not | Shri Rama's blessed face!

To that vilest of demons, that vessel of impurity, the Lord granted His own supreme abode. O Girija, how foolish are those mortals who do not worship Shri Rama!

Awe at grace; the demon who is saved

In plain words

To that vilest of demons, that vessel of impurity, the Lord gives His own supreme abode. O Girija, how foolish are those mortals who do not worship Shri Rama.

What it means

If even Kumbhakarna, steeped in sin, is set free simply by dying at Rama's hands, then what excuse remains for any human who will not turn to the Lord? Shiva says this to Parvati to press the wonder home: grace falls on the unworthiest, so the door is open to all. The verse is less a rebuke than an invitation, asking only that we not refuse the love offered freely.

Commentary & Notes ↓

Notes

Poddarji calls this the central theological paradox of the Lanka Kanda: if even Kumbhakarna, a demon steeped in sin, attains liberation simply by dying at Rama's hands, then what excuse can any human being have for not worshipping the Lord? 'Girija' is Parvati, to whom Shiva narrates this tale. 'Malakar' means receptacle of impurity.

चौपाई 72
दिन कें अंत फिरीं दोउ अनी। समर भई सुभटन्ह श्रम घनी।।

Din ken ant phireen dou anee. samar bhaee subhatanh shram ghanee

At the end of the day, both armies returned to their camps. The warriors had endured great fatigue from the battle.

राम कृपाँ कपि दल बल बाढ़ा। जिमि तृन पाइ लाग अति डाढ़ा।।

Raam kripaan kapi dal bal baadhaa. jimi trin paai laag ati daadhaa

By Rama's grace, the monkey army's strength increased greatly, like fire that blazes intensely when it finds dry grass.

छीजहिं निसिचर दिनु अरु राती। निज मुख कहें सुकृत जेहि भाँती।।

Chheejahin nisichar dinu aru raatee. nij mukh kahen sukrit jehi bhaantee

The demons were being destroyed day and night, as they themselves admitted with their own mouths.

बहु बिलाप दसकंधर करई। बंधु सीस पुनि पुनि उर धरई।।

Bahu bilaap dasakandhar karaee. bandhu sees puni puni ura dharaee

The ten-headed Ravana lamented greatly, repeatedly holding his brother's head to his chest.

रोवहिं नारि हृदय हति पानी। तासु तेज बल बिपुल बखानी।।

Rovahin naari hriday hati paanee. taasu tej bal bipul bakhaanee

The women wept, beating their hearts, praising his immense valor and strength.

मेघनाद तेहि अवसर आयउ। कहि बहु कथा पिता समुझायउ।।

Meghanaad tehi avasar aayau. kahi bahu kathaa pitaa samujhaayau

At that moment Meghnad arrived and consoled his father with many words.

देखेहु कालि मोरि मनुसाई। अबहिं बहुत का करौं बड़ाई।।

Dekhehu kaali mori manusaaee. abahin bahut kaa karaun badaaee

He said, 'Tomorrow you will see my prowess. What glory can I boast of right now?'

इष्टदेव सैं बल रथ पायउँ। सो बल तात न तोहि देखायउँ।।

Ishtadev sain bal rath paayaun. so bal taat na tohi dekhaayaun

He continued, 'I have obtained strength and a chariot from my chosen deity. Father, I have not yet shown you that power.'

एहि बिधि जल्पत भयउ बिहाना। चहुँ दुआर लागे कपि नाना।।

Ehi bidhi jalpat bhayau bihaanaa. chahun duaar laage kapi naanaa

While speaking in this manner, dawn broke and monkeys of various kinds positioned themselves at all four gates.

इत कपि भालु काल सम बीरा। उत रजनीचर अति रनधीरा।।

Ita kapi bhaalu kaal sam beeraa. uta rajaneechar ati ranadheeraa

On one side were monkey and bear warriors fierce as death itself, on the other were demons most valiant in battle.

लरहिं सुभट निज निज जय हेतू। बरनि न जाइ समर खगकेतू।।

Larahin subhat nij nij jay hetoo. barani na jaai samar khagaketoo

The great warriors fought for their respective victories. O Garuda, that battle cannot be described.

Night of mourning; a boast before fresh battle

In plain words

At day's end both armies retire, the warriors weary from the fierce fighting. By Rama's grace the monkey army grows ever stronger, like fire that blazes when it finds dry grass. The demons dwindle day and night, just as merit wanes when one speaks of it from one's own mouth. Ravana laments greatly, pressing his slain brother's head to his breast again and again. The women wail, beating their chests, praising the fallen warrior's strength. Then Meghnad arrives and consoles his father with many words. 'Watch tomorrow and you shall see my prowess. Why boast idly now? From my chosen deity I have a divine chariot and great power, Father, a strength I have not yet shown you.' While they speak, dawn breaks, and monkeys gather at all four gates. On one side stand monkey and bear warriors fierce as Death, on the other the demons, brave in battle. O Khagaketu, that clash is beyond all description.

What it means

Tulsidas slows the war to show grief on the losing side: Ravana cradling his brother's head is a father, not only a king. Tucked inside the verse is a quiet teaching, that merit shrinks the moment we boast of it, just as Meghnad's bluster cannot hide that the demons are dwindling. The night holds both sorrow and pride, and dawn brings only more fighting, the wheel of war turning whether the heart is ready or not.

Commentary & Notes ↓

Notes

A transitional passage: night, mourning, Meghnad's boast, then dawn and fresh combat. The simile of merit ('sukrit') decreasing when boasted about is a classic Tulsidasan moral insight. 'Khagaketu' (whose banner bears a bird) is Garuda, the eagle-mount of Vishnu, to whom a portion of the Manas is narrated. 'Meghnad' (thunder-voiced) is another name for Indrajit, Ravana's son. Eleven couplet pairs.

मेघनाद मायामय रथ चढ़ि गयउ अकास।।

गर्जेउ अट्टहास करि भइ कपि कटकहि त्रास।।72।।

Meghanaad maayaamay rath chadhi gayau akaas

Garjeu attahaas kari bhai kapi katakahi traas (72)

दोहा 72

Meghnad rides his magic car | high into the sky,

His fearsome laughter strikes the host | with terror from on high.

Meghnad mounted his chariot of maya and rose into the sky. With a roar of terrible laughter he filled the monkey army with dread.

Dread; illusion mounts the sky

In plain words

Meghnad mounts his chariot of maya and rises into the sky. With a roar of terrible laughter he fills the monkey army with dread.

What it means

His chariot is woven of sorcery, so he strikes from where no eye can find him, and his laughter is itself a weapon. Here the enemy is not strength but illusion, the unseen terror that unsettles the heart before a single blow lands. The verse names the true battlefield of the path: fear that comes from what we cannot see.

Commentary & Notes ↓

Notes

'Maya' means supernatural illusion. Meghnad's chariot is itself a product of sorcery, rendering him invisible and elusive. His 'attahaas' (demonic laughter) is a weapon of psychological terror.

चौपाई 73
सक्ति सूल तरवारि कृपाना। अस्त्र सस्त्र कुलिसायुध नाना।।

Sakti sool taravaari kripaanaa. astr sastr kulisaayudh naanaa

Spears, tridents, swords, and curved blades, along with various divine weapons and thunderbolts filled the battlefield.

डारह परसु परिघ पाषाना। लागेउ बृष्टि करै बहु बाना।।

Daarah parasu parigh paashaanaa. laageu brishti karai bahu baanaa

Axes, battle-axes, maces, and stones rained down like a fierce storm creating countless wounds.

दस दिसि रहे बान नभ छाई। मानहुँ मघा मेघ झरि लाई।।

Das disi rahe baan nabh chhaaee. maanahun maghaa megh jhari laaee

Arrows filled the sky in all ten directions, appearing like dark clouds of the monsoon season pouring down.

धरु धरु मारु सुनिअ धुनि काना। जो मारइ तेहि कोउ न जाना।।

Dharu dharu maaru sunia dhuni kaanaa. jo maarai tehi kou na jaanaa

Cries of 'Hold! Hold! Strike!' could be heard everywhere, but none could tell who was striking whom in the chaos.

गहि गिरि तरु अकास कपि धावहिं। देखहि तेहि न दुखित फिरि आवहिं।।

Gahi giri taru akaas kapi dhaavahin. dekhahi tehi na dukhit phiri aavahin

The monkeys seized mountains and trees and rushed through the sky, but seeing nothing, they returned distressed.

अवघट घाट बाट गिरि कंदर। माया बल कीन्हेसि सर पंजर।।

Avaghat ghaat baat giri kandar. maayaa bal keenhesi sar panjar

Difficult paths, roads, mountain caves - the magical power had created a cage of arrows everywhere.

जाहिं कहाँ ब्याकुल भए बंदर। सुरपति बंदि परे जनु मंदर।।

Jaahin kahaan byaakul bhae bandar. surapati bandi pare janu mandar

The monkeys became bewildered not knowing where to go, like Indra's elephant trapped under Mount Mandara.

मारुतसुत अंगद नल नीला। कीन्हेसि बिकल सकल बलसीला।।

Maarutasut angad nal neelaa. keenhesi bikal sakal balaseelaa

Hanuman, Angada, Nala, and Neela - all these mighty warriors were rendered helpless.

पुनि लछिमन सुग्रीव बिभीषन। सरन्हि मारि कीन्हेसि जर्जर तन।।

Puni lachhiman sugreev bibheeshan. saranhi maari keenhesi jarjar tan

Then Lakshmana, Sugriva, and Vibhishana were struck by arrows and their bodies became weakened.

पुनि रघुपति सैं जूझे लागा। सर छाँड़इ होइ लागहिं नागा।।

Puni raghupati sain joojhe laagaa. sar chhaandai hoi laagahin naagaa

Then he began to fight with Lord Rama, shooting arrows that turned into serpents.

ब्याल पास बस भए खरारी। स्वबस अनंत एक अबिकारी।।

Byaal paas bas bhae kharaaree. svabas anant eka abikaaree

The enemy of demons was bound by serpent-nooses, though He is eternally free, infinite, and unchanging.

नट इव कपट चरित कर नाना। सदा स्वतंत्र एक भगवाना।।

Nat iva kapat charit kar naanaa. sadaa svatantr eka bhagavaanaa

Like an actor performing various deceptive roles, the one Lord remains eternally independent.

रन सोभा लगि प्रभुहिं बँधायो। नागपास देवन्ह भय पायो।।

Ran sobhaa lagi prabhuhin bandhaayo. naagapaas devanh bhay paayo

For the beauty of battle, the Lord allowed Himself to be bound; even the gods feared the serpent-noose.

The binding of the Lord; lila beyond bondage

In plain words

Meghnad hurls spears, tridents, swords, daggers, divine weapons, and thunderbolt arms of every kind. Axes, maces, boulders, and iron bars rain down, with a torrent of countless arrows. Arrows blanket the sky in all ten directions, like the downpour of Magha's monsoon clouds. 'Seize! Strike!' rings out on every side, yet none can tell who is striking whom in the darkness. The monkeys grasp mountains and trees and rush skyward, but seeing nothing, they return in sorrow. By his maya he weaves a cage of arrows around them through every pass, gorge, and cave. The monkeys are bewildered, with nowhere to turn, like Airavata trapped beneath Mount Mandara. Hanuman, Angada, Nala, and Nila, all are rendered helpless. Then Lakshmana, Sugriva, and Vibhishana too are pierced and battered. Next he turns on Raghupati Himself; his arrows, once released, become living serpents. The destroyer of demons is bound by the serpent-nooses, yet He is eternally free, infinite, and changeless. Like a stage actor playing many roles, the one Lord remains forever sovereign. For the drama of battle the Lord lets Himself be bound, and seeing the serpent-noose the gods tremble with fear.

What it means

Meghnad's illusion can blind a whole army, and even Rama is seen wound in serpent-nooses, yet Tulsidas refuses to let us misread the sight. The infinite Brahman cannot be bound; He permits the binding as lila, divine play, the way an actor takes on a role without becoming it. The verse asks the heart to hold two truths at once: the Lord seems caught, and the Lord is always free, so that what looks like His defeat is only the stage He chose to stand on.

Commentary & Notes ↓

Notes

Meghnad's most devastating assault: the Nagapasha (serpent-noose), which binds even Rama. Tulsidas immediately clarifies the theology: Rama, the infinite Brahman, can never truly be bound. He permits it as lila, divine play, to heighten the drama and test the faith of the watching gods. 'Shakti' is a lance-weapon. 'Magha' refers to the monsoon constellation. 'Airavata' is Indra's celestial elephant. 'Nagapasha' means noose made of serpents. Thirteen couplet pairs in this extended chaupai.

गिरिजा जासु नाम जपि मुनि काटहिं भव पास।

सो कि बंध तर आवइ ब्यापक बिस्व निवास।।73।।

Girijaa jaasu naam japi muni kaatahin bhav paas

So ki bandh tar aavai byaapak bisv nivaas (73)

दोहा 73

Whose name breaks samsara's chain | Can the All-pervading be bound? | The cosmic Lord remains free | Beyond all earthly ground.

O Girija, He whose name, when chanted by sages, cuts through the bonds of worldly existence: can such a one, who pervades the entire universe as its very dwelling, ever truly come under bondage?

The free Lord cannot be bound

In plain words

O Girija, He whose name, chanted by sages, cuts through the bonds of worldly existence: can such a one, who pervades the whole universe as its very dwelling, ever truly come under bondage?

What it means

Shiva turns to Parvati and settles the matter with a question that answers itself. The One whose mere name frees others from samsara cannot Himself be tied, for He is everywhere and contains everything. The serpent-noose is only appearance; the verse anchors the heart in the truth that the Lord's seeming captivity is play, never bondage.

Commentary & Notes ↓

Notes

Shiva addresses Parvati ('Girija') directly, affirming the core Vedantic truth: the omnipresent Lord who liberates all beings from samsara cannot Himself be bound. His apparent captivity in the Nagapasha is pure lila. 'Bhava pash' means the bonds of worldly existence.

चौपाई 74
चरित राम के सगुन भवानी। तर्कि न जाहिं बुद्धि बल बानी।।

Charit raam ke sagun bhavaanee. tarki na jaahin buddhi bal baanee

The divine deeds of Rama, O Bhavani, cannot be understood through logic, intellect, strength, or eloquent speech.

अस बिचारि जे तग्य बिरागी। रामहि भजहिं तर्क सब त्यागी।।

Asa bichaari je tagy biraagee. raamahi bhajahin tark sab tyaagee

Understanding this, the wise and detached sages worship Rama, abandoning all logical arguments.

ब्याकुल कटकु कीन्ह घननादा। पुनि भा प्रगट कहइ दुर्बादा।।

Byaakul kataku keenh ghananaadaa. puni bhaa pragat kahai durbaadaa

The army became agitated and made a great roar, then Meghnad appeared again speaking harsh words.

जामवंत कह खल रहु ठाढ़ा। सुनि करि ताहि क्रोध अति बाढ़ा।।

Jaamavant kah khal rahu thaadhaa. suni kari taahi krodh ati baadhaa

Jambavan said 'Stay back, you wicked one!' Hearing this, Meghnad's anger increased greatly.

बूढ़ जानि सठ छाँड़ेउँ तोही। लागेसि अधम पचारै मोही।।

Boodh jaani sath chhaandeun tohee. laagesi adham pachaarai mohee

Considering you old, I spared you, fool! Now you dare to provoke me, you wretch!

अस कहि तरल त्रिसूल चलायो। जामवंत कर गहि सोइ धायो।।

Asa kahi taral trisool chalaayo. jaamavant kar gahi soi dhaayo

Saying this, he hurled his sharp trident, but Jambavan caught it in his hand and charged forward.

मारिसि मेघनाद कै छाती। परा भूमि घुर्मित सुरघाती।।

Maarisi meghanaad kai chhaatee. paraa bhoomi ghurmit suraghaatee

He struck Meghnad in the chest, and the slayer of gods fell to the ground, reeling.

पुनि रिसान गहि चरन फिरायौ। महि पछारि निज बल देखरायो।।

Puni risaan gahi charan phiraayau. mahi pachhaari nij bal dekharaayo

Then in rage, he grabbed Meghnad by the feet and whirled him around, displaying his own strength by hurling him to the ground.

बर प्रसाद सो मरइ न मारा। तब गहि पद लंका पर डारा।।

Bar prasaad so marai na maaraa. tab gahi pad lankaa par daaraa

By the boon he had received, Meghnad could not be killed in this way, so Jambavan grabbed his feet and hurled him toward Lanka.

इहाँ देवरिषि गरुड़ पठायो। राम समीप सपदि सो आयो।।

Ihaan devarishi garud pathaayo. raam sameep sapadi so aayo

Meanwhile, the divine sage sent Garuda, who immediately came to Rama's presence.

Beyond reason; the old bear's might

In plain words

The divine deeds of Rama in His manifest form, O Bhavani, cannot be grasped by logic, intellect, strength, or eloquent speech. Knowing this, the wise and dispassionate sages worship Rama and cast aside all arguments. Meghnad throws the army into uproar with his thunderous cry, then appears and hurls vile taunts. Jambavan calls out, 'Stand and fight, you wretch.' At this the demon's anger blazes hotter. 'Knowing you to be old, I spared you, fool. Yet now you dare to challenge me, you lowly creature.' Saying this, he hurls a whirling trident, but Jambavan catches it bare-handed and charges. He strikes Meghnad square in the chest, and that slayer of gods reels and falls. Then, seething, he seizes Meghnad by the feet, whirls him, and slams him to the earth, showing his ancient might. But by a boon the demon cannot be slain this way, so Jambavan grabs his feet and flings him all the way back to Lanka. Meanwhile the divine sage Narada sends Garuda, who comes at once to Rama's side.

What it means

Tulsidas pauses to state his own way of knowing: Rama's deeds outrun every argument, so the wise stop reasoning and simply love. Then the aged bear Jambavan, dismissed as old, breaks Meghnad like a toy, a reminder that strength on this path is borrowed from the Lord, not measured in years. As one help fails, another is already sent, for Garuda comes to undo the serpents that no army could break.

Commentary & Notes ↓

Notes

Two great moments here. First, Tulsidas states his epistemology: Rama's lila is beyond reason, so the wise simply love and worship. Second, the aged bear-king Jambavan demonstrates astonishing power against Meghnad. 'Jambavan' is the ancient bear warrior present since the churning of the ocean. 'Garuda' is the divine eagle, Vishnu's mount and the natural enemy of serpents, sent to dissolve the Nagapasha. Ten couplet pairs.

खगपति सब धरि खाए माया नाग बरूथ।

माया बिगत भए सब हरषे बानर जूथ। 74(क)।।

गहि गिरि पादप उपल नख धाए कीस रिसाइ।

चले तमीचर बिकलतर गढ़ पर चढ़े पराइ।।74(ख)।।

Khagapati sab dhari khaae maayaa naag barooth

Maayaa bigat bhae sab harashe baanar jooth. 74(ka)

Gahi giri paadap upal nakh dhaae kees risaai

Chale tameechar bikalatar gadh par chadhe paraai.74(kha)

दोहा 75क

Adorned with tilak, jewels bright | in garments fair and fine;

all warriors went with Sugriva | in a glorious line.

The lord of birds devoured all the serpents of maya. When that illusion was destroyed, the monkey hosts were freed and rejoiced. (74a)

Grasping mountains, trees, rocks, and claws, the monkeys charged forward in fury. The demons fled in even greater distress, scaling the fortress walls in retreat. (74b)

Illusion devoured; the monkeys rally

In plain words

The lord of birds devours all the serpents of maya. When that illusion is destroyed, the monkey hosts are freed and rejoice. Grasping mountains, trees, rocks, and claws, the monkeys charge forward in fury. The demons flee in even greater distress, scaling the fortress walls in retreat.

What it means

Garuda, the natural foe of serpents, swallows the noose of illusion whole, and the moment the spell breaks, joy and courage return. Illusion holds only until it meets the one thing it cannot deceive; then it vanishes, and the bound stand free. Freed of fear, the army turns the tide, and the demons who trusted in sorcery now run.

Commentary & Notes ↓

Poddarji's Commentary

सब सुन्दर स्त्री-वेषमें तिलक और आभूषण सजाकर वानरराज सुग्रीवसहित सब उत्तम योद्धा गये॥

Notes

A double doha (ka and kha). Garuda, the 'Khagapati' (lord of birds), devours the illusory serpents of the Nagapasha, freeing Rama and the entire army. Emboldened, the monkeys counterattack and the demons flee behind Lanka's walls. The previous textEn was completely mismatched (spoke of warriors with tilak and ornaments). Corrected to match the Hindi.

चौपाई 75
मेघनाद के मुरछा जागी। पितहि बिलोकि लाज अति लागी।।

Meghanaad ke murachhaa jaagee. pitahi biloki laaj ati laagee

Meghnad regained consciousness from his swoon. Seeing his father, he felt great shame.

तुरत गयउ गिरिबर कंदरा। करौं अजय मख अस मन धरा।।

Turat gayau giribar kandaraa. karaun ajay makh asa man dharaa

He immediately went to a mountain cave. He resolved in his mind to perform an invincible sacrifice.

इहाँ बिभीषन मंत्र बिचारा। सुनहु नाथ बल अतुल उदारा।।

Ihaan bibheeshan mantr bichaaraa. sunahu naath bal atul udaaraa

Here Vibhishana pondered counsel. Listen, O Lord of immeasurable and noble strength.

मेघनाद मख करइ अपावन। खल मायावी देव सतावन।।

Meghanaad makh karai apaavan. khal maayaavee dev sataavan

Meghnad performs an unholy sacrifice. The wicked magician torments the gods.

जौं प्रभु सिद्ध होइ सो पाइहि। नाथ बेगि पुनि जीति न जाइहि।।

Jaun prabhu siddh hoi so paaihi. naath begi puni jeeti na jaaihi

If, Lord, he completes it successfully, then O Master, he will not be conquered again quickly.

सुनि रघुपति अतिसय सुख माना। बोले अंगदादि कपि नाना।।

Suni raghupati atisay sukh maanaa. bole angadaadi kapi naanaa

Hearing this, Raghupati felt great joy. Angada and various other monkeys spoke.

लछिमन संग जाहु सब भाई। करहु बिधंस जग्य कर जाई।।

Lachhiman sang jaahu sab bhaaee. karahu bidhans jagy kar jaaee

All you brothers go with Lakshmana. Go and destroy that sacrifice.

तुम्ह लछिमन मारेहु रन ओही। देखि सभय सुर दुख अति मोही।।

Tumh lachhiman maarehu ran ohee. dekhi sabhay sur dukh ati mohee

You, Lakshmana, must slay him in battle. Seeing the gods afraid causes me great distress.

मारेहु तेहि बल बुद्धि उपाई। जेहिं छीजै निसिचर सुनु भाई।।

Maarehu tehi bal buddhi upaaee. jehin chheejai nisichar sunu bhaaee

Slay him with strength, wisdom and strategy, by which the demons may be diminished, hear O brother.

जामवंत सुग्रीव बिभीषन। सेन समेत रहेहु तीनिउ जन।।

Jaamavant sugreev bibheeshan. sen samet rahehu teeniu jan

Jambavan, Sugriva and Vibhishana - you three remain here with the army.

जब रघुबीर दीन्हि अनुसासन। कटि निषंग कसि साजि सरासन।।

Jab raghubeer deenhi anusaasan. kati nishang kasi saaji saraasan

When Raghuvira gave this command, girding quivers at waist and preparing bows.

प्रभु प्रताप उर धरि रनधीरा। बोले घन इव गिरा गँभीरा।।

Prabhu prataap ura dhari ranadheeraa. bole ghan iva giraa ganbheeraa

Holding the Lord's glory in his heart, the brave warrior spoke with voice deep as thunder clouds.

जौं तेहि आजु बधें बिनु आवौं। तौ रघुपति सेवक न कहावौं।।

Jaun tehi aaju badhen binu aavaun. tau raghupati sevak na kahaavaun

If I return today without slaying him, then I shall not be called Raghupati's servant.

जौं सत संकर करहिं सहाई। तदपि हतउँ रघुबीर दोहाई।।

Jaun sat sankar karahin sahaaee. tadapi hataun raghubeer dohaaee

Even if a hundred Shankars help him, still I shall slay him by Raghuvira's oath.

Lakshmana's vow; staking the servant's name

In plain words

Meghnad wakes from his swoon and, seeing his father's grief, burns with shame. He goes at once to a mountain cave, resolved to perform the invincible sacrifice. Here Vibhishana counsels, 'Hear me, O Lord of matchless and noble strength. Meghnad is performing an unholy sacrifice; that wicked sorcerer has long tormented the gods. If he completes it, he will gain such power that he can never again be conquered.' Hearing this, Raghupati feels great resolve and addresses Angada and the monkey warriors. 'All of you, go with Lakshmana and lay waste to that sacrifice. You, Lakshmana, must slay him on the field. The sight of the gods in terror gives Me deep sorrow. Destroy him by strength, wisdom, and strategy, so the demon host is diminished. Jambavan, Sugriva, and Vibhishana, you three remain here with the army.' When Raghuvira gives this command, Lakshmana girds his quiver and strings his bow. Holding the Lord's glory in his heart, that warrior speaks with a voice deep as thunder. 'If I return today without slaying him, let me never be called Raghupati's servant. Even if a hundred Shankars come to his aid, still by Raghuvira's sacred oath I shall slay him.'

What it means

Vibhishana's loyalty turns his knowledge of Lanka into a weapon for dharma, exposing the secret rite before it can make Meghnad unbeatable. Rama's charge to Lakshmana is both tender and grave, given because the gods' fear wounds Him. Lakshmana's answer is the heart of the scene: he stakes his very name as Rama's servant on the deed, declaring that not even a hundred Shankars could save the demon, for strength rooted in the Lord fears no power in the worlds.

Commentary & Notes ↓

Notes

A pivotal passage. Vibhishana's intelligence reveals Meghnad's secret 'ajay makh' (invincible sacrifice) that would make him unconquerable. Rama's commission to Lakshmana is tender and solemn. Lakshmana's vow is one of the most stirring declarations in the Manas: he stakes his identity as Rama's servant on success, and declares that even Lord Shankara ('Shankar') himself could not save the demon. 'Raghuvira' and 'Raghupati' are epithets of Rama. Fourteen couplet pairs.

रघुपति चरन नाइ सिरु चलेउ तुरंत अनंत।

अंगद नील मयंद नल संग सुभट हनुमंत।।75।।

Raghupati charan naai siru chaleu turant anant

Angad neel mayand nal sang subhat hanumant (75)

दोहा 75ख

At Rama's feet they bow their head | Then swiftly to battle they are led | Hanuman and heroes brave | March to victory they shall have.

Bowing his head at Raghupati's feet, Ananta departed at once, accompanied by Angada, Nila, Mayanda, Nala, and the mighty warrior Hanuman.

The Infinite sets forth to battle

In plain words

Bowing his head at Raghupati's feet, Ananta departs at once, accompanied by Angada, Nila, Mayanda, Nala, and the mighty warrior Hanuman.

What it means

Lakshmana bows before he goes, for even this vow begins at the Lord's feet, never in his own strength. Tulsidas names him Ananta, the infinite Shesha, so we see that this is no ordinary soldier but the foundation of the universe walking to war. The companions are great, yet the verse keeps its eye on the one who first touched Rama's feet.

Commentary & Notes ↓

Notes

'Ananta' (the infinite one) is Lakshmana's cosmic identity as the eternal serpent Shesha. Tulsidas uses the divine name here to signal that this is no ordinary warrior setting forth but the very foundation of the universe going to battle. 'Mayanda' is a vanara chieftain.

चौपाई 76
जाइ कपिन्ह सो देखा बैसा। आहुति देत रुधिर अरु भैंसा।।

Jaai kapinh so dekhaa baisaa. aahuti det rudhir aru bhainsaa

The monkeys went and saw him seated there, offering oblations of blood and buffalo flesh.

कीन्ह कपिन्ह सब जग्य बिधंसा। जब न उठइ तब करहिं प्रसंसा।।

Keenh kapinh sab jagy bidhansaa. jab na uthai tab karahin prasansaa

The monkeys destroyed the entire sacrifice, but when he did not rise, they began to praise themselves.

तदपि न उठइ धरेन्हि कच जाई। लातन्हि हति हति चले पराई।।

Tadapi na uthai dharenhi kach jaaee. laatanhi hati hati chale paraaee

Still he did not rise, so grabbing his hair, they struck him with kicks and blows and fled away.

लै त्रिसुल धावा कपि भागे। आए जहँ रामानुज आगे।।

Lai trisul dhaavaa kapi bhaage. aae jahan raamaanuj aage

Taking up his trident, he charged forth while the monkeys fled and came before Rama's younger brother.

आवा परम क्रोध कर मारा। गर्ज घोर रव बारहिं बारा।।

Aavaa param krodh kar maaraa. garj ghor rav baarahin baaraa

He came in supreme rage to strike, roaring terribly again and again.

कोपि मरुतसुत अंगद धाए। हति त्रिसूल उर धरनि गिराए।।

Kopi marutasut angad dhaae. hati trisool ura dharani giraae

Angered, Hanuman and Angada rushed forward and struck his trident, hurling him to the ground.

प्रभु कहँ छाँड़ेसि सूल प्रचंडा। सर हति कृत अनंत जुग खंडा।।

Prabhu kahan chhaandesi sool prachandaa. sar hati krit anant jug khandaa

He hurled his fierce trident at the Lord, but an arrow struck it and broke it into countless fragments.

उठि बहोरि मारुति जुबराजा। हतहिं कोपि तेहि घाउ न बाजा।।

Uthi bahori maaruti jubaraajaa. hatahin kopi tehi ghaau na baajaa

Rising again, Hanuman and the prince struck him angrily, but their blows had no effect on him.

फिरे बीर रिपु मरइ न मारा। तब धावा करि घोर चिकारा।।

Phire beer ripu marai na maaraa. tab dhaavaa kari ghor chikaaraa

The warriors returned, for the enemy would not die despite their attacks. Then he charged with a terrible war cry.

आवत देखि क्रुद्ध जनु काला। लछिमन छाड़े बिसिख कराला।।

Aavat dekhi kruddh janu kaalaa. lachhiman chhaade bisikh karaalaa

Seeing him approaching like Death incarnate in fury, Lakshman released a terrible arrow.

देखेसि आवत पबि सम बाना। तुरत भयउ खल अंतरधाना।।

Dekhesi aavat pabi sam baanaa. turat bhayau khal antaradhaanaa

Seeing the wind-swift arrow coming, the wicked one immediately became invisible.

बिबिध बेष धरि करइ लराई। कबहुँक प्रगट कबहुँ दुरि जाई।।

Bibidh besh dhari karai laraaee. kabahunk pragat kabahun duri jaaee

Taking various forms he fought the battle, sometimes appearing and sometimes disappearing.

देखि अजय रिपु डरपे कीसा। परम क्रुद्ध तब भयउ अहीसा।।

Dekhi ajay ripu darape keesaa. param kruddh tab bhayau aheesaa

Seeing the invincible enemy, the monkeys became frightened, and Ahiravan became extremely enraged.

लछिमन मन अस मंत्र दृढ़ावा। एहि पापिहि मैं बहुत खेलावा।।

Lachhiman man asa mantr dridhaavaa. ehi paapihi main bahut khelaavaa

Lakshman firmly resolved in his mind: 'I have played with this sinner long enough.'

सुमिरि कोसलाधीस प्रतापा। सर संधान कीन्ह करि दापा।।

Sumiri kosalaadhees prataapaa. sar sandhaan keenh kari daapaa

Remembering the glory of the Lord of Kosala, he fitted an arrow to his bow with determination.

छाड़ा बान माझ उर लागा। मरती बार कपटु सब त्यागा।।

Chhaadaa baan maajh ura laagaa. maratee baar kapatu sab tyaagaa

He released the arrow which struck him in the center of his chest, and at the moment of death he abandoned all his deception.

The fall of Meghnad; illusion stripped at death

In plain words

The monkeys go and find him seated, pouring oblations of blood and buffalo flesh. They destroy the whole sacrifice, but when he does not rise they praise their own success. Still he will not get up, so they seize him by the hair, strike him with kicks and blows, and he flees. Snatching his trident, the demon charges, and the monkeys come before Rama's younger brother. He comes in fury, roaring again and again. Angered, Hanuman and Angada rush forward, strike his trident aside, and hurl him down. He flings his fierce trident at the Lord's brother, but Lakshmana's arrow shatters it into countless fragments. Rising again, Hanuman and the prince Angada strike him, yet their blows leave no wound. The warriors draw back, for the enemy will not die. Seeing him charge like wrathful Death, Lakshmana looses a terrible arrow, but the wicked one vanishes from sight. Taking many forms, he fights, now appearing, now gone. Seeing the invincible foe, the monkeys grow afraid, but the Lord of Serpents grows supremely wrathful. Lakshmana resolves, 'I have toyed with this sinner long enough.' Remembering the glory of the Lord of Kosala, he fits an arrow with unshakable resolve. He looses the shaft and it strikes Meghnad in the chest; at the moment of death, the demon abandons all his deceptions.

What it means

Meghnad's shape-shifting can baffle every weapon until Lakshmana stops fighting in his own might and remembers the glory of Rama, the Lord of Kosala. The arrow that flies in that name cannot be dodged by any illusion, for sorcery has no answer to the truth. And at the end the demon drops every disguise, as if to say that death strips all of us bare before what is real, leaving only the soul and the One it faces.

Commentary & Notes ↓

Notes

The death of Meghnad (Indrajit). The unholy sacrifice of blood and buffalo is disrupted by the monkeys. Meghnad's shape-shifting powers ('bibidh besh dhari') prove futile against Lakshmana once he invokes Rama's name. 'Ahisa' (lord of serpents) is another name for Shesha/Lakshmana. 'Kosaladhish' (lord of Kosala) is Rama. The phrase 'kapatu sab tyaga' (he abandoned all deception) at death suggests that even Meghnad, stripped of illusion, faces truth in his final moment. Sixteen couplet pairs.

रामानुज कहँ रामु कहँ अस कहि छाँड़ेसि प्रान।

धन्य धन्य तव जननी कह अंगद हनुमान।।76।।

Raamaanuj kahan raamu kahan asa kahi chhaandesi praan

Dhany dhany tav jananee kah angad hanumaan (76)

दोहा 76

To Rama and his brother spoke, | then left his mortal frame,

'Blessed is thy mother!' cried | Angada with Hanuman's acclaim.

'Where is Rama's brother? Where is Rama?' Speaking thus, Meghnad gave up his life. 'Blessed, blessed is your mother!' cried Angada and Hanuman.

A warrior's last cry; honor for the fallen

In plain words

'Where is Rama's brother? Where is Rama?' Speaking thus, Meghnad gives up his life. 'Blessed, blessed is your mother,' cry Angada and Hanuman.

What it means

Meghnad dies with Rama's name on his lips, and in the world of the Manas a name uttered at the last breath is itself a doorway to grace. Angada and Hanuman do not gloat; they bless the mother who bore so brave a son, for the Manas keeps reverence for valor even in the enemy. The verse holds war and tenderness together, mourning the fallen even as it celebrates the deliverance.

Commentary & Notes ↓

Notes

Meghnad's dying words, 'Ramanuj kahan, Ramu kahan,' are ambiguous and deeply moving. He may be calling out for Rama in his last breath, which in Tulsidas's theology would grant him liberation. Angada and Hanuman honor the fallen warrior by praising the mother who bore such a brave son. Even in war, the Manas preserves respect for valor.

चौपाई 77
बिनु प्रयास हनुमान उठायो। लंका द्वार राखि पुनि आयो।।

Binu prayaas hanumaan uthaayo. lankaa dvaar raakhi puni aayo

Without effort, Hanuman lifted him up and placed him at Lanka's gate, then returned.

तासु मरन सुनि सुर गंधर्बा। चढ़ि बिमान आए नभ सर्बा।।

Taasu maran suni sur gandharbaa. chadhi bimaan aae nabh sarbaa

Hearing of his death, gods and gandharvas all came riding their celestial vehicles in the sky.

बरषि सुमन दुंदुभीं बजावहिं। श्रीरघुनाथ बिमल जसु गावहिं।।

Barashi suman dundubheen bajaavahin. shreeraghunaath bimal jasu gaavahin

They showered flowers and beat celestial drums, singing the pure glory of Shri Raghunath.

जय अनंत जय जगदाधारा। तुम्ह प्रभु सब देवन्हि निस्तारा।।

Jay anant jay jagadaadhaaraa. tumh prabhu sab devanhi nistaaraa

Victory to the infinite Lord, victory to the support of the world! O Master, you have delivered all the gods.

अस्तुति करि सुर सिद्ध सिधाए। लछिमन कृपासिन्धु पहिं आए।।

Astuti kari sur siddh sidhaae. lachhiman kripaasindhu pahin aae

After offering praise, the gods and siddhas departed and came to the ocean of compassion, Lakshman.

सुत बध सुना दसानन जबहीं। मुरुछित भयउ परेउ महि तबहीं।।

Sut badh sunaa dasaanan jabaheen. muruchhit bhayau pareu mahi tabaheen

When the ten-headed Ravana heard of his son's death, he immediately fainted and fell to the ground.

मंदोदरी रुदन कर भारी। उर ताड़न बहु भाँति पुकारी।।

Mandodaree rudan kar bhaaree. ura taadan bahu bhaanti pukaaree

Mandodari wailed heavily, beating her breast and crying out in many ways.

नगर लोग सब ब्याकुल सोचा। सकल कहहिं दसकंधर पोचा।।

Nagar log sab byaakul sochaa. sakal kahahin dasakandhar pochaa

All the people of the city became distressed with worry, and everyone said that the ten-necked one was ruined.

Heaven rejoices; Lanka collapses in grief

In plain words

Without the slightest effort, Hanuman lifts Meghnad's body, places it at Lanka's gate, and returns. Hearing of his death, gods and Gandharvas all come riding celestial chariots through the sky. They shower flowers and beat celestial drums, singing the spotless glory of Shri Raghunath. 'Victory to the Infinite. Victory to the foundation of the universe. O Lord, You have delivered all the gods.' Having offered their praises, the gods and Siddhas depart, and Lakshmana comes before the ocean of compassion. The moment Ravana hears of his son's death, he faints and falls to the ground. Mandodari wails with heavy grief, beating her breast and crying out in a hundred ways. All the people of the city are stricken, and everyone declares that the ten-necked one is utterly ruined.

What it means

Hanuman lays the body at the gate without strain, an act of both respect for the dead and quiet warning to Ravana. The same death is heaven's relief and Lanka's ruin, the gods showering flowers while a father faints and a queen beats her breast. The verse sets joy and grief side by side, and the city's own verdict, that Ravana is undone, falls heaviest of all.

Commentary & Notes ↓

Poddarji's Commentary

मन्दोदरी आदि सब स्त्रियाँ उसे (रावणको) तिलाञ्जलि देकर मनमें श्रीरघुनाथजीके गुणसमूहोंका वर्णन करती हुई महलको गयीं॥

Notes

Hanuman's effortless carrying of the body to Lanka's gate is a mark of both respect for the dead and a message to Ravana. The gods celebrate, but in Lanka, devastation reigns. 'Mandodari' is Ravana's chief queen, a wise and devoted wife who had counseled surrender. 'Gandharvas' are celestial musicians. 'Siddhas' are perfected beings. 'Raghunath' is Rama. Eight couplet pairs.

तब दसकंठ बिबिध बिधि समुझाईं सब नारि।

नस्वर रूप जगत सब देखहु हृदयँ बिचारि।।77।।

Tab dasakanth bibidh bidhi samujhaaeen sab naari

Nasvar roop jagat sab dekhahu hridayan bichaari (77)

दोहा 77

The ten-necked king then counseled | his women with wisdom's art,

'All worldly forms are fleeting; | reflect upon this in your heart.'

Then the ten-necked Ravana consoled all the mourning women in various ways: 'Consider well in your hearts; all forms in this world are perishable.'

Bitter irony; truth from the wrong mouth

In plain words

Then the ten-necked Ravana comforts all the mourning women in many ways. He tells them, consider well in your hearts: every form in this world is perishable.

What it means

The teaching is flawless: all forms pass away, so do not cling to them. But it comes from Ravana, a man enslaved by the very desire he now warns against. Tulsidas shows us that right words mean little when the life behind them is wrong, for truth asks to be lived, not merely spoken.

Commentary & Notes ↓

Notes

Poddarji notes the supreme irony: Ravana, enslaved by desire and attachment, preaches the doctrine of impermanence. This is Tulsidas at his most incisive. The teaching itself is flawless Vedanta; the teacher is unfit to give it. 'Dasakanth' (ten-throated) is Ravana.

चौपाई 78
तिन्हहि ग्यान उपदेसा रावन। आपुन मंद कथा सुभ पावन।।

Tinhahi gyaan upadesaa raavan. aapun mand kathaa subh paavan

Ravana gave them instruction in knowledge, though his own conduct was base while his words were pure and sacred.

पर उपदेस कुसल बहुतेरे। जे आचरहिं ते नर न घनेरे।।

Par upades kusal bahutere. je aacharahin te nar na ghanere

Many are skilled at giving advice to others, but few are those who practice what they preach.

निसा सिरानि भयउ भिनुसारा। लगे भालु कपि चारिहुँ द्वारा।।

Nisaa siraani bhayau bhinusaaraa. lage bhaalu kapi chaarihun dvaaraa

The night ended and dawn broke, as bears and monkeys took positions at all four gates of Lanka.

सुभट बोलाइ दसानन बोला। रन सन्मुख जा कर मन डोला।।

Subhat bolaai dasaanan bolaa. ran sanmukh jaa kar man dolaa

The ten-headed Ravana called his warriors and spoke to those whose hearts wavered at the prospect of battle.

सो अबहीं बरु जाउ पराई। संजुग बिमुख भएँ न भलाई।।

So abaheen baru jaau paraaee. sanjug bimukh bhaen na bhalaaee

He said that anyone whose mind turns away from battle should leave immediately, for there is no good in being reluctant in war.

निज भुज बल मैं बयरु बढ़ावा। देहउँ उतरु जो रिपु चढ़ि आवा।।

Nij bhuj bal main bayaru badhaavaa. dehaun utaru jo ripu chadhi aavaa

Ravana declared he would increase the conflict by his own arm's strength and give proper response to any enemy who dared advance.

अस कहि मरुत बेग रथ साजा। बाजे सकल जुझाऊ बाजा।।

Asa kahi marut beg rath saajaa. baaje sakal jujhaaoo baajaa

Saying this, he prepared his chariot swift as wind, and all the war drums and instruments of battle began to sound.

चले बीर सब अतुलित बली। जनु कज्जल कै आँधी चली।।

Chale beer sab atulit balee. janu kajjal kai aandhee chalee

All the incomparably mighty warriors set forth, like a storm of black collyrium sweeping across the sky.

असगुन अमित होहिं तेहि काला। गनइ न भुजबल गर्ब बिसाला।।

Asagun amit hohin tehi kaalaa. ganai na bhujabal garb bisaalaa

Countless evil omens appeared at that time, but in his great pride of arm's strength, Ravana paid them no heed.

Hollow counsel; pride marching to its end

In plain words

Ravana preaches wisdom to the women, though his own conduct is wretched while his words are pure. Many are skilled at advising others; rare are those who live by their own advice. The night ends and dawn breaks, and bears and monkeys take their places at all four gates of Lanka. Ravana summons his warriors and says, let any man whose heart wavers before battle leave this very moment, for no good comes of turning your back in combat. By the strength of my own arms I have nursed this enmity, and I will answer any foe who advances. Saying this, he readies his chariot swift as the wind, and the war drums thunder. The mighty warriors march out, incomparably strong, like a storm of black kajjal sweeping the land. Countless evil omens appear, but in the vast pride of his strength Ravana heeds not one.

What it means

The famous line stands at the center: many can counsel others, few practice what they preach. Ravana speaks pure wisdom to the women, then turns at once to a war driven by attachment and pride, proving his own maxim against himself. The omens he ignores are mercy refused; when the heart will not bend, even the warnings of heaven pass it by.

Commentary & Notes ↓

Notes

One of the most quoted couplets in all of Tulsidas: 'Par upades kushal bahutere / je acharahin te nar na ghanere' (Many are expert at advising others; few are those who practice it themselves). This universal moral maxim transcends the Ramayana and applies to all ages. Ravana's final march is painted in dark colors: kajjal (black collyrium) storm, evil omens ignored. 'Jujhau baja' are drums beaten specifically to signal mortal combat. Nine couplet pairs.

छन्द 4
अति गर्ब गनइ न सगुन असगुन स्त्रवहिं आयुध हाथ ते।

भट गिरत रथ ते बाजि गज चिक्करत भाजहिं साथ ते।।

गोमाय गीध कराल खर रव स्वान बोलहिं अति घने।

जनु कालदूत उलूक बोलहिं बचन परम भयावने।।

Ati garb ganai na sagun asagun stravahin aayudh haath te

Bhat girat rath te baaji gaj chikkarat bhaajahin saath te

Gomaay geedh karaal khar rav svaan bolahin ati ghane

Janu kaaladoot ulook bolahin bachan param bhayaavane

Pride-blinded, omens he ignores, | as weapons from hands fall,

While death's own messengers cry out | their terrifying call.

Blinded by pride, he heeds neither good omens nor ill; weapons slip from the warriors' hands. Soldiers tumble from their chariots, horses and elephants shriek and bolt from their companions. Jackals, vultures and foxes cry out with terrible voices; dogs howl in thick, unbroken chorus. As if messengers of Kala himself, the owls call out words most fearsome and foreboding.

Dread omens; nature recoiling from adharma

In plain words

Blinded by pride, Ravana heeds neither good omens nor ill. Weapons slip from the warriors' hands. Soldiers tumble from their chariots, and horses and elephants shriek and bolt away from their companions. Jackals, vultures, and foxes cry out with terrible voices, and dogs howl in thick, unbroken chorus. As if messengers of Kala himself, the owls call out words most fearsome and foreboding.

What it means

Creation itself draws back from a march against dharma: weapons will not stay in their hands, beasts flee, and the cries of ill-omened creatures fill the air. Tulsidas names Kala, Death-as-Time, to tell us the end is already written. The verse asks us to notice how the whole world resists the path of harm, even when the proud man does not.

Commentary & Notes ↓

Notes

This Chhand paints the dread omens shadowing Ravana's march. Nature itself recoils from adharma: weapons refuse to stay in warriors' hands, beasts flee, and the cries of inauspicious creatures fill the air. Tulsidas uses the imagery of Kala (Death-as-Time) to signal that Ravana's destruction is already written. Chhand verse with four padas.

ताहि कि संपति सगुन सुभ सपनेहुँ मन बिश्राम।

भूत द्रोह रत मोहबस राम बिमुख रति काम।।78।।

Taahi ki sampati sagun subh sapanehun man bishraam

Bhoot droh rat mohabas raam bimukh rati kaam (78)

दोहा 78

Can one who harms all beings | and turns from Rama's grace,

Ever know prosperity | or find in dreams a peaceful place?

Can one who delights in harming others, who is lost in moha and turned away from Rama, ever know true prosperity, auspicious omens, or peace of mind, even in dreams?

Spiritual law; no peace turned from Rama

In plain words

Can one who delights in harming others, who is lost in moha and turned away from Rama, ever know true prosperity, good omens, or peace of mind, even in dreams?

What it means

Tulsidas poses a question that is really a law of the heart: turned away from the Lord and sunk in delusion, no one finds peace. The words even in dreams seal it shut, leaving no hidden corner where such a soul might rest. Where the face is set against Rama, shanti has nowhere to enter.

Commentary & Notes ↓

Notes

A rhetorical question that carries the force of a spiritual law. Tulsidas declares that one who is Rama-vimukha (turned away from the Lord) and steeped in moha (delusion) can never find shanti. The word 'sapnehu' (even in dreams) intensifies the impossibility. Doha verse.

चौपाई 79
चलेउ निसाचर कटकु अपारा। चतुरंगिनी अनी बहु धारा।।

Chaleu nisaachar kataku apaaraa. chaturanginee anee bahu dhaaraa

The vast army of demons set forth, a mighty four-fold force with many divisions.

बिबिध भाँति बाहन रथ जाना। बिपुल बरन पताक ध्वज नाना।।

Bibidh bhaanti baahan rath jaanaa. bipul baran pataak dhvaj naanaa

Various types of vehicles and chariots moved forward, with countless colorful banners and flags of different hues.

चले मत्त गज जूथ घनेरे। प्राबिट जलद मरुत जनु प्रेरे।।

Chale matt gaj jooth ghanere. praabit jalad marut janu prere

Dense herds of intoxicated elephants marched forth, like rain-clouds driven by the wind.

बरन बरद बिरदैत निकाया। समर सूर जानहिं बहु माया।।

Baran barad biradait nikaayaa. samar soor jaanahin bahu maayaa

Elite warriors of various castes and renowned valor, skilled in battle and knowing many magical arts.

अति बिचित्र बाहिनी बिराजी। बीर बसंत सेन जनु साजी।।

Ati bichitr baahinee biraajee. beer basant sen janu saajee

The most wondrous army was arrayed, as if the heroic spring season had assembled its forces.

चलत कटक दिगसिधुंर डगहीं। छुभित पयोधि कुधर डगमगहीं।।

Chalat katak digasidhunr dagaheen. chhubhit payodhi kudhar dagamagaheen

As the army marched, the directions and mountains trembled, the disturbed oceans and hills swayed.

उठी रेनु रबि गयउ छपाई। मरुत थकित बसुधा अकुलाई।।

Uthee renu rabi gayau chhapaaee. marut thakit basudhaa akulaaee

Dust arose and obscured the sun, the wind grew weary and the earth became distressed.

पनव निसान घोर रव बाजहिं। प्रलय समय के घन जनु गाजहिं।।

Panav nisaan ghor rav baajahin. pralay samay ke ghan janu gaajahin

Drums and war-horns sounded with terrible noise, like the thundering clouds of doomsday.

भेरि नफीरि बाज सहनाई। मारू राग सुभट सुखदाई।।

Bheri napheeri baaj sahanaaee. maaroo raag subhat sukhadaaee

Kettledrums, trumpets, and clarions played the martial melody that delighted the warriors.

केहरि नाद बीर सब करहीं। निज निज बल पौरुष उच्चरहीं।।

Kehari naad beer sab karaheen. nij nij bal paurush uchcharaheen

All the heroes roared like lions, proclaiming their individual strength and prowess.

कहइ दसानन सुनहु सुभट्टा। मर्दहु भालु कपिन्ह के ठट्टा।।

Kahai dasaanan sunahu subhattaa. mardahu bhaalu kapinh ke thattaa

Ravana said, 'Listen, O warriors! Crush the multitude of bears and monkeys!'

हौं मारिहउँ भूप द्वौ भाई। अस कहि सन्मुख फौज रेंगाई।।

Haun maarihaun bhoop dvau bhaaee. asa kahi sanmukh phauj rengaaee

He declared, 'I shall slay both the royal brothers!' Saying this, he advanced his army to the front.

यह सुधि सकल कपिन्ह जब पाई। धाए करि रघुबीर दोहाई।।

Yah sudhi sakal kapinh jab paaee. dhaae kari raghubeer dohaaee

When all the monkeys received this news, they rushed forward invoking the name of Raghuvira.

Vast army marching; pride against the Name

In plain words

The boundless army of nishacharas sets forth, a great force of four divisions. Many kinds of vehicles and chariots move forward, bearing countless colourful banners and flags. Dense herds of maddened elephants march, like rain-clouds driven by the wind. Renowned warriors skilled in battle and in many arts of maya advance in their ranks. The wondrous army shines, as if heroic Spring had assembled his own forces. As the host marches, the directions tremble, the oceans churn, and the mountains sway. Dust rises and hides the sun, the wind grows weary, and the earth shudders. Drums and war-horns roar like the thundering clouds at the time of pralaya. Kettledrums, trumpets, and clarions play the Maru Raga, the martial melody dear to warriors. All the heroes roar like lions, proclaiming their own strength. Dashanana cries, listen, O warriors, crush the multitudes of bears and monkeys. He declares, I will slay both royal brothers, and drives his forces forward. When the monkeys hear this, they charge forth crying out Raghuvira's name.

What it means

Tulsidas measures Ravana's host against the dissolution of the world: drums like pralaya thunder, earth and mountains shaking under its weight. Yet set beside all this might is the monkeys' answer, only a name, Raghuvira, cried out as they charge. The contrast is the whole teaching: pride leans on the size of its army, devotion leans on the Lord, and only one of these holds.

Commentary & Notes ↓

Notes

This magnificent Chaupai describes the departure of Ravana's vast demon army for the final battle. Tulsidas employs similes of cosmic dissolution: pralaya-clouds for the drums, wind-driven storm-clouds for the elephants, trembling mountains for the earth's distress. Ravana's boast that he will slay both princes contrasts with the monkeys' simple, powerful response of crying out Rama's name. Thirteen couplets.

छन्द 5
धाए बिसाल कराल मर्कट भालु काल समान ते।

मानहुँ सपच्छ उड़ाहिं भूधर बृंद नाना बान ते।।

नख दसन सैल महाद्रुमायुध सबल संक न मानहीं।

जय राम रावन मत्त गज मृगराज सुजसु बखानहीं।।

Dhaae bisaal karaal markat bhaalu kaal samaan te

Maanahun sapachchh udaahin bhoodhar brind naanaa baan te

Nakh dasan sail mahaadrumaayudh sabal sank na maanaheen

Jay raam raavan matt gaj mrigaraaj sujasu bakhaanaheen

Monkeys fierce as Death advance, | Bears and apes in battle dance,

Claws and rocks their weapons true, | 'Victory Rama!' echoes through.

Massive and fearsome monkeys and bears rushed forward, equal to Kala himself in their fury. As if winged mountains were soaring through the sky, launching countless arrows from their bows. With claws and teeth, with rocks and great trees as weapons, powerful and fearless, they knew no hesitation. Shouting 'Jaya Rama!' they advanced upon Ravana's maddened elephants, like lion-kings proclaiming their glory.

Devotion as power; the Name makes them fearless

In plain words

Massive and fearsome monkeys and bears rush forward, equal to Kala himself in their fury. It is as if winged mountains are soaring through the sky, launching countless arrows. With claws and teeth, with rocks and great trees as weapons, powerful and fearless, they know no hesitation. Shouting Jaya Rama, they advance upon Ravana's maddened elephants, like lion-kings proclaiming their glory.

What it means

Ordinary bears and monkeys become equal to Death itself, their bare claws and uprooted trees turned into weapons of dharma. What makes them invincible is not their strength but the cry on their lips: Jaya Rama. The verse shows that the Lord's name in the mouth of the lowly raises them above the proudest of armies.

Commentary & Notes ↓

Notes

The vanaras and bears are transformed by devotion into warriors equal to Death. Their natural weapons, claws, teeth, boulders, uprooted trees, become instruments of dharma. Their battle cry of 'Jaya Rama!' is the heart of the passage: it is Rama's name on their lips that makes them invincible. Chhand verse with four padas.

दुहु दिसि जय जयकार करि निज निज जोरी जानि।

भिरे बीर इत रामहि उत रावनहि बखानि।।79।।

Duhu disi jay jayakaar kari nij nij joree jaani

Bhire beer ita raamahi uta raavanahi bakhaani (79)

दोहा 79

Victory cries from either side, | As heroes clash with martial pride,

Rama's name and Ravana's too, | Echo as the battle grew.

On both sides rose cries of 'Jaya! Jaya!' as each army recognised its own forces. The heroes clashed: here proclaiming Rama, there glorifying Ravana.

Battle joined; two names, two allegiances

In plain words

On both sides rise cries of Jaya, Jaya, as each army recognises its own forces. The heroes clash: here proclaiming Rama, there glorifying Ravana.

What it means

The great battle begins, and Tulsidas frames it by its two cries: Rama on one side, Ravana on the other. This is more than war between armies; it is dharma facing adharma, and every warrior is marked by the name he lifts. The verse asks the listener whose name fills their own mouth in the hour of struggle.

Commentary & Notes ↓

Notes

The Doha captures the moment the great battle is joined. The parallel structure (Rama on one side, Ravana on the other) frames the cosmic nature of this conflict between dharma and adharma. Doha verse.

चौपाई 80
रावनु रथी बिरथ रघुबीरा। देखि बिभीषन भयउ अधीरा।।

Raavanu rathee birath raghubeeraa. dekhi bibheeshan bhayau adheeraa

Ravana was mounted on a chariot while Raghuvira (Rama) was on foot. Seeing this, Vibhishana became anxious.

अधिक प्रीति मन भा संदेहा। बंदि चरन कह सहित सनेहा।।

Adhik preeti man bhaa sandehaa. bandi charan kah sahit sanehaa

Out of great love, doubt arose in his mind. Bowing at Rama's feet, he spoke with affection.

नाथ न रथ नहिं तन पद त्राना। केहि बिधि जितब बीर बलवाना।।

Naath na rath nahin tan pad traanaa. kehi bidhi jitab beer balavaanaa

O Lord, you have no chariot, no armor for your body or feet. How will you defeat this mighty warrior?

सुनहु सखा कह कृपानिधाना। जेहिं जय होइ सो स्यंदन आना।।

Sunahu sakhaa kah kripaanidhaanaa. jehin jay hoi so syandan aanaa

Listen, friend, said the compassionate Lord, I shall tell you of the chariot that brings victory.

सौरज धीरज तेहि रथ चाका। सत्य सील दृढ़ ध्वजा पताका।।

Sauraj dheeraj tehi rath chaakaa. saty seel dridh dhvajaa pataakaa

Valor and patience are the wheels of that chariot. Truth and good conduct are its firm flag and banner.

बल बिबेक दम परहित घोरे। छमा कृपा समता रजु जोरे।।

Bal bibek dam parahit ghore. chhamaa kripaa samataa raju jore

Strength, wisdom, self-control and benevolence are its horses. Forgiveness, compassion and equanimity are its strong reins.

ईस भजनु सारथी सुजाना। बिरति चर्म संतोष कृपाना।।

Eesa bhajanu saarathee sujaanaa. birati charm santosh kripaanaa

Devotion to God is the skilled charioteer. Detachment is the shield and contentment the sword.

दान परसु बुधि सक्ति प्रचंड़ा। बर बिग्यान कठिन कोदंडा।।

Daan parasu budhi sakti prachandaa. bar bigyaan kathin kodandaa

Charity is the axe, and intelligence the mighty power. Supreme knowledge is the excellent, strong bow.

अमल अचल मन त्रोन समाना। सम जम नियम सिलीमुख नाना।।

Amal achal man tron samaanaa. sam jam niyam sileemukh naanaa

A pure and steady mind is like the quiver. Self-restraint, moral disciplines and various good qualities are the arrows.

कवच अभेद बिप्र गुर पूजा। एहि सम बिजय उपाय न दूजा।।

Kavach abhed bipr gur poojaa. ehi sam bijay upaay na doojaa

The impenetrable armor is worship of Brahmins and the guru. There is no other means of victory equal to this.

सखा धर्ममय अस रथ जाकें। जीतन कहँ न कतहुँ रिपु ताकें।।

Sakhaa dharmamay asa rath jaaken. jeetan kahan na katahun ripu taaken

Friend, one who possesses such a righteous chariot has no enemy anywhere who can defeat him.

The chariot of dharma; victory's true vehicle

In plain words

Ravana rides a chariot, while Raghuvira stands on foot. Seeing this, Vibhishana grows anxious. Out of deep love, doubt arises in his heart. Bowing at Rama's feet, he speaks with tender affection. O Lord, you have no chariot, no armour for your body or feet. How will you conquer this mighty warrior? Listen, dear friend, says Kripanidhana, the Treasury of Compassion. The chariot that wins true victory is of another kind. Valour and patience are its wheels. Truth and good conduct are its firm banner and flag. Strength, discernment, self-control, and benevolence are its horses. Forgiveness, compassion, and equanimity are its strong reins. Devotion to God is the skilled charioteer. Detachment is the shield, and contentment the sword. Charity is the axe, and intelligence the mighty shakti. Supreme knowledge is the excellent, powerful bow. A pure and steady mind is like the quiver. Equanimity, self-restraint, and moral discipline are the many arrows. The impenetrable armour is worship of the wise and the guru. There is no other means of victory equal to this. Friend, one who has such a chariot made of righteousness has no enemy anywhere who can defeat him.

What it means

Vibhishana's worldly fear, that Rama has no chariot, opens one of the greatest teachings in the whole poem. Rama answers by building a chariot out of virtues: valour and patience for wheels, devotion for the driver, knowledge for the bow. This is a complete path in miniature, and its claim is bold: the soul armed with these inner powers cannot be defeated, for its real enemy was never on the battlefield.

Commentary & Notes ↓

Poddarji's Commentary

कौसल्या आदि माताओंके चरण वन्दन करके, सबको प्रणाम करके, सीतासहित प्रभु राम अपने नगरमें आये॥

Notes

This is among the most celebrated passages in the entire Ramcharitmanas. Vibhishana's worldly worry (Rama has no chariot) becomes the occasion for one of Tulsidas's greatest spiritual teachings. Each element of a warrior's chariot is mapped to an inner virtue. The passage is a complete sadhana in miniature: valour and patience as the foundation, devotion as the driver, knowledge as the weapon. Eleven couplets.

महा अजय संसार रिपु जीति सकइ सो बीर।

जाकें अस रथ होइ दृढ़ सुनहु सखा मतिधीर।।80(क)।।

सुनि प्रभु बचन बिभीषन हरषि गहे पद कंज।

एहि मिस मोहि उपदेसेहु राम कृपा सुख पुंज।।80(ख)।।

उत पचार दसकंधर इत अंगद हनुमान।

लरत निसाचर भालु कपि करि निज निज प्रभु आन।।80(ग)।।

Mahaa ajay sansaar ripu jeeti sakai so beer

Jaaken asa rath hoi dridh sunahu sakhaa matidheer.80(ka)

Suni prabhu bachan bibheeshan harashi gahe pad kanj

Ehi mis mohi upadesehu raam kripaa sukh punj.80(kha)

Uta pachaar dasakandhar ita angad hanumaan

Larat nisaachar bhaalu kapi kari nij nij prabhu aan.80(ga)

दोहा 81क

The victor needs a chariot true, | Of dharma's strength and virtue's hue,

Vibhishana grasps the sacred feet, | As armies in great battle meet.

That hero who can conquer the great, unconquerable enemy of the world must possess such a firm chariot. Listen, O wise friend.

Hearing the Lord's words, Vibhishana joyfully grasped His lotus feet, saying: 'Under this pretext You have blessed me with Your teaching, O Rama, You who are the very embodiment of kripa and bliss.'

There Dashanana fought with his forces; here Angada and Hanuman. Demons, bears and monkeys clashed, each invoking the name of their lord.

The unconquerable foe; samsara itself

In plain words

That hero who can conquer the great, unconquerable enemy of the world must possess such a firm chariot. Listen, O wise friend. Hearing the Lord's words, Vibhishana joyfully grasps His lotus feet, saying, under this pretext You have blessed me with Your teaching, O Rama, You who are the very embodiment of kripa and bliss. There Dashanana fights with his forces, here Angada and Hanuman. Demons, bears, and monkeys clash, each invoking the name of their lord.

What it means

Now the teaching turns its point home: the enemy that cannot be conquered is samsara itself, and only the chariot of virtue overcomes it. Vibhishana shows the perfect devotee's eye, seeing that Rama used a simple worry as a doorway to wisdom. As the verse closes it returns to the field, where every fighter is known by the name he calls upon.

Commentary & Notes ↓

Notes

A triple Doha. The first completes the chariot teaching: the 'unconquerable enemy' is samsara itself. Vibhishana's response models the perfect devotee, who recognises that the Lord uses every occasion to impart wisdom. The third Doha pivots to the battlefield, contrasting two war cries and two allegiances. Three Doha verses (80 ka, kha, ga).

चौपाई 81
सुर ब्रह्मादि सिद्ध मुनि नाना। देखत रन नभ चढ़े बिमाना।।

Sur brahmaadi siddh muni naanaa. dekhat ran nabh chadhe bimaanaa

Gods like Brahma, accomplished sages, and various celestial beings ascended to the sky in their aerial vehicles to witness the battle.

हमहू उमा रहे तेहि संगा। देखत राम चरित रन रंगा।।

Hamahoo umaa rahe tehi sangaa. dekhat raam charit ran rangaa

I too, Uma, remained there with them, watching the colorful spectacle of Rama's battle deeds.

सुभट समर रस दुहु दिसि माते। कपि जयसील राम बल ताते।।

Subhat samar ras duhu disi maate. kapi jayaseel raam bal taate

Brave warriors on both sides were intoxicated with the joy of battle, but the monkeys were victorious due to Rama's strength.

एक एक सन भिरहिं पचारहिं। एकन्ह एक मर्दि महि पारहिं।।

Eka eka san bhirahin pachaarahin. ekanh eka mardi mahi paarahin

They engaged with each other one by one, challenging and fighting, with some crushing others and hurling them to the ground.

मारहिं काटहिं धरहिं पछारहिं। सीस तोरि सीसन्ह सन मारहिं।।

Maarahin kaatahin dharahin pachhaarahin. sees tori seesanh san maarahin

They strike, cut, seize and hurl each other; they tear off heads and strike with those very heads.

उदर बिदारहिं भुजा उपारहिं। गहि पद अवनि पटकि भट डारहिं।।

Udar bidaarahin bhujaa upaarahin. gahi pad avani pataki bhat daarahin

They tear open bellies and rip off arms; grasping legs, they dash warriors to the ground.

निसिचर भट महि गाड़हि भालू। ऊपर ढारि देहिं बहु बालू।।

Nisichar bhat mahi gaadahi bhaaloo. oopar dhaari dehin bahu baaloo

The bears bury demon warriors in the earth and heap much sand over them.

बीर बलिमुख जुद्ध बिरुद्धे। देखिअत बिपुल काल जनु क्रुद्धे।।

Beer balimukh juddh biruddhe. dekhiat bipul kaal janu kruddhe

Heroes with mighty arms fought fiercely in battle, appearing like numerous angry Deaths incarnate.

Heaven watching; the monkeys win by Rama's strength

In plain words

Gods led by Brahma, Siddhas, and countless munis ascend to the sky in their vimanas to watch the battle. I too, Uma, am among them, beholding the spectacle of Rama's war-play. Brave warriors on both sides are intoxicated with the rasa of battle, but the monkeys prevail by the strength of Rama. They engage one another, challenging and fighting. Some crush their foes and hurl them to the ground. They strike, cut, seize, and fling each other. They tear off heads and use those heads as weapons. They rip open bellies and wrench off arms. Grasping legs, they dash warriors to the earth. The bears bury demon fighters in the ground and heap mounds of sand over them. Mighty heroes fight with such ferocity that they appear like countless wrathful forms of Kala.

What it means

Shiva tells Parvati that he watched this himself, lifting the scene into the company of gods. Amid all the carnage one line carries the whole meaning: the monkeys win by Rama's strength, not their own. Even here, in the fury of war, Tulsidas keeps pointing past the fighters to the grace that is the only real source of victory.

Commentary & Notes ↓

Notes

Shiva narrates to Parvati as an eyewitness, lending the battle scene an intimate, cosmic grandeur. The key theological point lies in one line: 'kapi jayasila Rama bala tate,' the monkeys win because of Rama's bala, not their own. Even the gruesome details of combat serve the deeper message that the Lord's grace alone is the source of victory. Eight couplets.

छन्द 6
क्रुद्धे कृतांत समान कपि तन स्त्रवत सोनित राजहीं।

मर्दहिं निसाचर कटक भट बलवंत घन जिमि गाजहीं।।

मारहिं चपेटन्हि डाटि दातन्ह काटि लातन्ह मीजहीं।

चिक्करहिं मर्कट भालु छल बल करहिं जेहिं खल छीजहीं।।

धरि गाल फारहिं उर बिदारहिं गल अँतावरि मेलहीं।

प्रहलादपति जनु बिबिध तनु धरि समर अंगन खेलहीं।।

धरु मारु काटु पछारु घोर गिरा गगन महि भरि रही।

जय राम जो तृन ते कुलिस कर कुलिस ते कर तृन सही।।

Kruddhe kritaant samaan kapi tan stravat sonit raajaheen

Mardahin nisaachar katak bhat balavant ghan jimi gaajaheen

Maarahin chapetanhi daati daatanh kaati laatanh meejaheen

Chikkarahin markat bhaalu chhal bal karahin jehin khal chheejaheen

Dhari gaal phaarahin ura bidaarahin gal antaavari melaheen

Prahalaadapati janu bibidh tanu dhari samar angan khelaheen

Dharu maaru kaatu pachhaaru ghor giraa gagan mahi bhari rahee

Jay raam jo trin te kulis kar kulis te kar trin sahee

Death-fierce monkeys bleed yet fight | crushing demons with their might

Prahlada's Lord in forms takes part | Victory Rama, strong of heart!

Enraged like Kritanta (Death) himself, the monkey warriors stream with blood yet crush the demon hosts, thundering like storm-clouds. They strike with slaps, bite with teeth, kick and trample, while monkeys and bears shriek their battle cries, using every art of strength to destroy the wicked. Seizing throats, they tear open chests, wrench necks and fling them down, as if Prahladapati (Lord Narasimha) himself takes countless forms to sport in battle's arena. 'Dharu! Maru! Katu! Pachharu!' These fierce war cries fill heaven and earth. Jaya Rama! He who makes grass strong as vajra, and turns vajra soft as grass!

Battle's crescendo; Rama makes the weak mighty

In plain words

Enraged like Death himself, the monkey warriors stream with blood yet crush the demon hosts, thundering like storm-clouds. They strike with slaps, bite with teeth, kick and trample, while monkeys and bears shriek their battle cries, using every art of strength to destroy the wicked. Seizing throats, they tear open chests, wrench necks and fling them down, as if Lord Narasimha himself takes countless forms to sport in the arena of battle. Seize, slay, cut, throw them down: these fierce cries fill heaven and earth. Jaya Rama, who makes grass strong as the thunderbolt, and turns the thunderbolt soft as grass.

What it means

The verse rises to a single shining claim: Rama makes the powerless mighty and brings the mighty to nothing. Naming Narasimha, protector of Prahlada, Tulsidas links this hour to the Lord's unbroken habit of defending those who are His. The grass and the thunderbolt say it plainly: strength and weakness are His to reverse, so trust belongs in Him alone.

Commentary & Notes ↓

Notes

The Chhand reaches a devotional crescendo in its final line: Rama is the one who makes the powerless mighty and humbles the mighty to nothing. The reference to Prahladapati (Narasimha, protector of Prahlada) links this battle to the eternal pattern of the Lord defending His devotees. The war cries 'Dharu! Maru! Katu! Pachharu!' are kept in transliteration for their percussive force. Chhand verse with eight padas.

निज दल बिचलत देखेसि बीस भुजाँ दस चाप।

रथ चढ़ि चलेउ दसानन फिरहु फिरहु करि दाप।।81।।

Nij dal bichalat dekhesi bees bhujaan das chaap

Rath chadhi chaleu dasaanan phirahu phirahu kari daap (81)

दोहा 81ख

Twenty arms and heads of ten | 'Turn back!' cries to fleeing men

Chariot-borne with bows arrayed | Ravana's might in war displayed

Seeing his own army wavering, the twenty-armed one mounted his chariot with ten bows drawn, shouting, 'Turn back! Turn back!' with fierce authority.

The crisis; Ravana himself enters the field

In plain words

Seeing his own army wavering, the twenty-armed one mounts his chariot with ten bows drawn, shouting, turn back, turn back, with fierce authority.

What it means

Ravana's twenty arms and ten bows make a grand display of asura power, yet his entry means his forces are already breaking. That the great king must come down himself is the sign of his weakness, not his strength. Before the grace of Rama, even the mightiest pride is reduced to shouting at a fleeing army.

Commentary & Notes ↓

Notes

Ravana's personal entry into battle marks the crisis. His twenty arms and ten bows are a display of asura magnificence, yet the very need for his intervention reveals that his forces are crumbling before Rama's grace. Doha verse.

चौपाई 82
धायउ परम क्रुद्ध दसकंधर। सन्मुख चले हूह दै बंदर।।

Dhaayau param kruddh dasakandhar. sanmukh chale hooh dai bandar

The ten-headed Ravana rushed forward in extreme fury. The monkeys advanced to face him with loud war cries.

गहि कर पादप उपल पहारा। डारेन्हि ता पर एकहिं बारा।।

Gahi kar paadap upal pahaaraa. daarenhi taa par ekahin baaraa

Grasping trees, stones and mountains in their hands, they hurled them all at once upon him.

लागहिं सैल बज्र तन तासू। खंड खंड होइ फूटहिं आसू।।

Laagahin sail bajr tan taasoo. khand khand hoi phootahin aasoo

The mountains struck his diamond-hard body and shattered into fragments, breaking apart instantly.

चला न अचल रहा रथ रोपी। रन दुर्मद रावन अति कोपी।।

Chalaa na achal rahaa rath ropee. ran durmad raavan ati kopee

The immovable one did not budge, his chariot remained firmly planted. Ravana became exceedingly enraged in the fierce battle.

इत उत झपटि दपटि कपि जोधा। मर्दै लाग भयउ अति क्रोधा।।

Ita uta jhapati dapati kapi jodhaa. mardai laag bhayau ati krodhaa

The monkey warriors leaped here and there, striking and crushing, becoming extremely angry.

चले पराइ भालु कपि नाना। त्राहि त्राहि अंगद हनुमाना।।

Chale paraai bhaalu kapi naanaa. traahi traahi angad hanumaanaa

Many bears and monkeys fled in retreat, crying 'Save us, save us, Angada and Hanuman!'

पाहि पाहि रघुबीर गोसाई। यह खल खाइ काल की नाई।।

Paahi paahi raghubeer gosaaee. yah khal khaai kaal kee naaee

They cried 'Protect us, protect us, O Lord Raghubir! This wicked one devours like Death itself!'

तेहि देखे कपि सकल पराने। दसहुँ चाप सायक संधाने।।

Tehi dekhe kapi sakal paraane. dasahun chaap saayak sandhaane

Seeing all the monkeys fleeing, Ravana fitted arrows to all ten of his bows.

Helplessness crying out; the prayer of the cornered

In plain words

The ten-headed Ravana charges forward in fury, and the monkeys rush to meet him with great war cries. They seize trees, boulders, and mountain peaks and hurl everything at him at once. The rocks strike his vajra-hard body and shatter to pieces. He does not budge; his chariot stands rooted, and battle-drunk Ravana grows even more enraged. The monkey warriors leap about, striking and crushing, fury blazing on every side. Many bears and monkeys flee, crying, 'Save us! Save us! Angada! Hanuman!' They cry, 'Protect us, Raghuvira Gosain! This wicked one devours us like Kala himself!' Seeing the monkeys flee, Ravana fits arrows to all ten of his bows.

What it means

Here adharma stands at its most terrifying: a power so dense that the mountains break against it and leave it untouched. But notice where the verse leads, for the monkeys' cries of Trahi and Pahi are the oldest prayer there is, the helpless calling on the Lord. It is precisely this helplessness, when there is nowhere else to turn, that summons grace.

Commentary & Notes ↓

Notes

Ravana's diamond body shatters the very mountains hurled against him. This is adharma at its most terrifying: raw, seemingly invincible power. The monkeys' cries of 'Trahi! Trahi!' (Save us!) and 'Pahi! Pahi!' (Protect us!) are the primal prayers of the helpless to the Divine. It is precisely this helplessness that summons grace. Eight couplets.

छन्द 7
संधानि धनु सर निकर छाड़ेसि उरग जिमि उड़ि लागहीं।

रहे पूरि सर धरनी गगन दिसि बिदसि कहँ कपि भागहीं।।

भयो अति कोलाहल बिकल कपि दल भालु बोलहिं आतुरे।

रघुबीर करुना सिंधु आरत बंधु जन रच्छक हरे।।

Sandhaani dhanu sar nikar chhaadesi urag jimi udi laagaheen

Rahe poori sar dharanee gagan disi bidasi kahan kapi bhaagaheen

Bhayo ati kolaahal bikal kapi dal bhaalu bolahin aature

Raghubeer karunaa sindhu aarat bandhu jan rachchhak hare

Serpent arrows fill the sky | nowhere left for hosts to fly

Compassion's ocean, hear their call | Hari, protector of them all!

Stringing his bows, he released swarms of arrows that flew like serpents through the air. Arrows filled the earth, the sky, every direction; where could the monkeys flee? Great tumult arose as the anguished forces of monkeys and bears cried out in distress: 'O Raghuvira, Karuna Sindhu (ocean of compassion), friend of the afflicted, protector of devotees, O Hari!'

The cry to the ocean of compassion

In plain words

Stringing his bows, Ravana releases swarms of arrows that fly through the air like serpents. Arrows fill the earth, the sky, and every direction, and the monkeys have nowhere to flee. A great uproar rises as the anguished monkeys and bears cry out, 'O Raghuvira, Karuna Sindhu, ocean of compassion, friend of the afflicted, protector of devotees, O Hari!'

What it means

The arrows come like flying serpents, and there is no escape on the field. Yet the verse turns its whole weight not to the weapon but to the names that break from the army's distress: Karuna Sindhu, Aarta Bandhu, Hari. In bhakti the deepest cry of helplessness is the most potent prayer, for it asks nothing of one's own strength and everything of the Lord.

Commentary & Notes ↓

Notes

The arrow-storm is compared to flying serpents, recalling Ravana's mastery of terrible astras. But the real power of this Chhand lies in the prayer that erupts from the vanara army's desperation. They address Rama as Karuna Sindhu, Aarta Bandhu, and Hari. In bhakti, the deepest cry of helplessness is the most potent prayer. Chhand verse with four padas.

निज दल बिकल देखि कटि कसि निषंग धनु हाथ।

लछिमन चले क्रुद्ध होइ नाइ राम पद माथ।।82।।

Nij dal bikal dekhi kati kasi nishang dhanu haath

Lachhiman chale kruddh hoi naai raam pad maath (82)

दोहा 82

Army's plight moves Lakshman's heart | bow in hand, he'll play his part

Rama's feet touched with devotion | entering war's fierce commotion

Seeing his own forces in distress, Lakshmana girded his quiver tight, took bow in hand, and marched forth in righteous anger, bowing his head at Rama's lotus feet.

Devotion arming itself at the Lord's feet

In plain words

Seeing his own forces in distress, Lakshmana girds his quiver tight and takes his bow in hand. Then, marching forth in righteous anger, he bows his head at Rama's feet.

What it means

Lakshmana does not rush out on impulse. Before he steps into the fight he bows at Rama's feet, taking his blessing first, so that even his anger is offered before it is acted upon. His wrath is not for himself; it is born of love for the suffering vanaras, and that is what makes it clean.

Commentary & Notes ↓

Notes

Lakshmana's response is a portrait of ideal devotion in action. He does not rush out impulsively; he first bows at Rama's feet (naai Rama pada maatha), seeking blessing before entering the fray. His wrath is not personal but born of love for the suffering vanaras. Doha verse.

चौपाई 83
रे खल का मारसि कपि भालू। मोहि बिलोकु तोर मैं कालू।।

Re khal kaa maarasi kapi bhaaloo. mohi biloku tor main kaaloo

Ravana roared, 'O wicked one, why do you kill monkeys and bears? Look at me - I am your death!'

खोजत रहेउँ तोहि सुतघाती। आजु निपाति जुड़ावउँ छाती।।

Khojat raheun tohi sutaghaatee. aaju nipaati judaavaun chhaatee

He continued, 'I have been searching for you, slayer of my son! Today I shall kill you and cool my burning heart.'

अस कहि छाड़ेसि बान प्रचंडा। लछिमन किए सकल सत खंडा।।

Asa kahi chhaadesi baan prachandaa. lachhiman kie sakal sat khandaa

Saying this, he released fierce arrows, but Lakshmana cut them all into hundreds of pieces.

कोटिन्ह आयुध रावन डारे। तिल प्रवान करि काटि निवारे।।

Kotinh aayudh raavan daare. til pravaan kari kaati nivaare

Ravana hurled millions of weapons, but Lakshmana cut them down like sesame seeds and turned them away.

पुनि निज बानन्ह कीन्ह प्रहारा। स्यंदनु भंजि सारथी मारा।।

Puni nij baananh keenh prahaaraa. syandanu bhanji saarathee maaraa

Then Lakshmana struck with his own arrows, breaking Ravana's chariot and killing his charioteer.

सत सत सर मारे दस भाला। गिरि सृंगन्ह जनु प्रबिसहिं ब्याला।।

Sat sat sar maare das bhaalaa. giri sringanh janu prabisahin byaalaa

He shot hundreds of arrows at Ravana's ten heads, like serpents entering mountain peaks.

पुनि सत सर मारा उर माहीं। परेउ धरनि तल सुधि कछु नाहीं।।

Puni sat sar maaraa ura maaheen. pareu dharani tal sudhi kachhu naaheen

Then he shot a hundred arrows into Ravana's chest, and the demon king fell to the ground unconscious.

उठा प्रबल पुनि मुरुछा जागी। छाड़िसि ब्रह्म दीन्हि जो साँगी।।

Uthaa prabal puni muruchhaa jaagee. chhaadisi brahm deenhi jo saangee

The mighty demon regained consciousness and arose, releasing the Brahma weapon that Brahma had given him.

The duel; mastery answering raw might

In plain words

Ravana roars, 'O wicked one, why do you slay monkeys and bears? Look upon me. I am your Kala!' He goes on, 'I have searched for you, slayer of my son. Today I will strike you down and cool my burning heart.' Saying this, he releases fierce arrows, but Lakshmana cuts every one into a hundred pieces. Ravana hurls weapons by the crore, and Lakshmana slices them apart like sesame seeds and turns them aside. Then Lakshmana strikes back, shattering Ravana's chariot and slaying his charioteer. He shoots hundreds of arrows at each of Ravana's ten heads, like serpents piercing mountain peaks. A hundred more strike Ravana full in the chest, and the demon king crashes to the ground, senseless. The mighty demon recovers from his swoon and rises. Then he releases the dreadful Shakti that Brahma himself had given him.

What it means

Ravana's rage is fed by grief for his slain son, and he comes wearing the mask of Death, calling himself Kala. But Lakshmana answers raw might with calm mastery, undoing every weapon and laying the demon king flat. The verse leaves Ravana with one last card, the Brahma Shakti, the one weapon that cannot be turned aside, and so the danger gathers even as the devotee seems to have won.

Commentary & Notes ↓

Notes

This Chaupai narrates the duel between Lakshmana and Ravana. Ravana's grief for his slain son (Meghnad/Indrajit) fuels his rage. Lakshmana's mastery is astonishing: he neutralises every weapon and brings Ravana to the ground. But the climactic moment is Ravana's release of the Brahma Shakti, an irresistible weapon that sets up the next dramatic turn. Eight couplets.

छन्द 8
सो ब्रह्म दत्त प्रचंड सक्ति अनंत उर लागी सही।

पर्यो बीर बिकल उठाव दसमुख अतुल बल महिमा रही।।

ब्रह्मांड भवन बिराज जाकें एक सिर जिमि रज कनी।

तेहि चह उठावन मूढ़ रावन जान नहिं त्रिभुअन धनी।।

So brahm datt prachand sakti anant ura laagee sahee

Paryo beer bikal uthaav dasamukh atul bal mahimaa rahee

Brahmaand bhavan biraaj jaaken eka sir jimi raj kanee

Tehi chah uthaavan moodh raavan jaan nahin tribhuan dhanee

The Brahma-weapon struck with endless might | Yet could not lift the Lord of all creation,

For Ravana knew not in his foolish sight | The cosmic truth beyond his comprehension.

That Brahma-given Shakti, fierce and boundless in power, struck Lakshmana full in the chest and the hero fell, overwhelmed. Though Ravana's strength and glory remained immeasurable, he tried to lift the fallen warrior. But he upon whose single head the entire Brahmanda rests like a speck of dust, that fool Ravana sought to raise him, not knowing he was the Lord of the three worlds.

The fool who would lift the world's foundation

In plain words

That Brahma-given Shakti, fierce and boundless, strikes Lakshmana full in the chest, and the hero falls, overwhelmed. Though Ravana's strength and glory remain immeasurable, he tries to lift the fallen warrior. But Lakshmana is the one upon whose single head the whole universe rests like a speck of dust. That fool Ravana tries to raise him, not knowing he is the Lord of the three worlds.

What it means

Tulsidas lifts the veil for a moment and shows who Lakshmana truly is: Shesha, the cosmic serpent on whose hood all the worlds sit like a grain of dust. So when Ravana bends to lift the fallen one, his act is the very picture of ignorance. All his material power cannot buy him the one thing he lacks, which is sight of the Divine standing in front of him.

Commentary & Notes ↓

Notes

Tulsidas reveals Lakshmana's true identity as Shesha Naga, the cosmic serpent upon whose hood all the worlds rest 'like a speck of dust' (raj kani). Ravana's attempt to lift him is therefore the height of ignorance. The contrast between the demon's material power and his spiritual blindness is devastating. Chhand verse with four padas.

देखि पवनसुत धायउ बोलत बचन कठोर।

आवत कपिहि हन्यो तेहिं मुष्टि प्रहार प्रघोर।।83।।

Dekhi pavanasut dhaayau bolat bachan kathor

Aavat kapihi hanyo tehin mushti prahaar praghor (83)

दोहा 83

Swift Hanuman charged with wrathful cry | But Ravana's fist met him in fierce reply.

Seeing this, Pavanasuta (Hanuman) rushed forward, speaking fierce words. As the great monkey drew near, Ravana struck him with a terrible blow of his fist.

Seva-bhava; rushing to the Lord's defense

In plain words

Seeing this, Hanuman rushes forward, speaking fierce words. As the great monkey draws near, Ravana strikes him with a terrible blow of his fist.

What it means

When Lakshmana falls, Hanuman does not hesitate; he is already in motion. This is the heart of seva, a love that throws itself between the Lord's beloved and harm without counting the cost. The verse is brief because devotion in service is swift, and there is no pause in it.

Commentary & Notes ↓

Notes

Hanuman's immediate response to Lakshmana's fall shows his seva-bhava (spirit of service) and protective devotion. The brevity of the Doha mirrors the speed of his charge. Doha verse.

चौपाई 84
जानु टेकि कपि भूमि न गिरा। उठा सँभारि बहुत रिस भरा।।

Jaanu teki kapi bhoomi na giraa. uthaa sanbhaari bahut ris bharaa

The monkey knelt on one knee but did not fall to the ground. He rose up, steadying himself, filled with great anger.

मुठिका एक ताहि कपि मारा। परेउ सैल जनु बज्र प्रहारा।।

Muthikaa eka taahi kapi maaraa. pareu sail janu bajr prahaaraa

The monkey struck him with one punch. He fell like a mountain struck by lightning.

मुरुछा गै बहोरि सो जागा। कपि बल बिपुल सराहन लागा।।

Muruchhaa gai bahori so jaagaa. kapi bal bipul saraahan laagaa

After losing consciousness, he awakened again. He began to praise the monkey's immense strength.

धिग धिग मम पौरुष धिग मोही। जौं तैं जिअत रहेसि सुरद्रोही।।

Dhig dhig mam paurush dhig mohee. jaun tain jiat rahesi suradrohee

Shame, shame upon my valor, shame upon me! That you, enemy of gods, should remain alive!

अस कहि लछिमन कहुँ कपि ल्यायो। देखि दसानन बिसमय पायो।।

Asa kahi lachhiman kahun kapi lyaayo. dekhi dasaanan bisamay paayo

Saying this, the monkey brought him to Lakshmana. Seeing this, Ravana was filled with amazement.

कह रघुबीर समुझु जियँ भ्राता। तुम्ह कृतांत भच्छक सुर त्राता।।

Kah raghubeer samujhu jiyan bhraataa. tumh kritaant bhachchhak sur traataa

Lord Rama said, 'Understand in your heart, brother. You are death incarnate, protector of the gods.'

सुनत बचन उठि बैठ कृपाला। गई गगन सो सकति कराला।।

Sunat bachan uthi baith kripaalaa. gaee gagan so sakati karaalaa

Hearing these words, the compassionate one sat up. That terrible power departed to the sky.

पुनि कोदंड बान गहि धाए। रिपु सन्मुख अति आतुर आए।।

Puni kodand baan gahi dhaae. ripu sanmukh ati aatur aae

Then taking bow and arrow, he rushed forth. He came very eagerly to face the enemy.

The divine word that raises the fallen

In plain words

Hanuman drops to one knee but does not fall. He rises, steadies himself, and blazes with anger. With a single punch he strikes Ravana, and the demon crashes like a mountain hit by a thunderbolt. Ravana loses consciousness, then awakes and begins to marvel at the monkey's immense strength. 'Shame, shame upon my valour. Shame upon me,' cries Hanuman, 'that you, enemy of the gods, still draw breath.' Saying this, the monkey carries Ravana to Lakshmana, and Dashanana is filled with astonishment. Shri Raghuvira says, 'Know this in your heart, dear brother. You are the devourer of Kala himself, the protector of the gods.' Hearing these words, the compassionate one sits up, and that dreadful Shakti departs, rising into the sky. Then, seizing his bow and arrows, Lakshmana rushes forth to face the enemy.

What it means

One punch from Hanuman floors the demon who broke mountains, for devotion outweighs all demonic might. The turning point, though, is not the blow but a voice: Rama tells Lakshmana who he truly is, the devourer of Death, and the moment the brother hears his Lord, he rises and the unbreakable weapon loses its hold. This is the power of the divine word, which lifts the fallen simply by naming them rightly.

Commentary & Notes ↓

Notes

Hanuman's single punch floors Ravana, demonstrating the supremacy of devotion over demonic might. Rama's words to Lakshmana, 'You are Kritanta-bhakshaka' (the devourer of Death), reveal his cosmic nature and dissolve the Brahma Shakti's hold. The moment Lakshmana hears his Lord's voice, he rises. This is the power of the divine word. Eight couplets.

छन्द 9
आतुर बहोरि बिभंजि स्यंदन सूत हति ब्याकुल कियो।

गिर् यो धरनि दसकंधर बिकलतर बान सत बेध्यो हियो।।

सारथी दूसर घालि रथ तेहि तुरत लंका लै गयो।

रघुबीर बंधु प्रताप पुंज बहोरि प्रभु चरनन्हि नयो।।

Aatur bahori bibhanji syandan soot hati byaakul kiyo

Gir yo dharani dasakandhar bikalatar baan sat bedhyo hiyo

Saarathee doosar ghaali rath tehi turat lankaa lai gayo

Raghubeer bandhu prataap punj bahori prabhu charananhi nayo

Swift arrows flew and chariots broke | As Ravana fled from battle's stroke,

While Lakshmana's glory, bright and true | Bowed humbly at Lord Rama's shoe.

Eager once more, Lakshmana shattered the chariot, slew the driver and left Ravana in utter distress. Dashandhara fell to earth, more helpless still, as a hundred arrows pierced his heart. Another charioteer was quickly placed upon a new chariot and swiftly bore the wounded demon back to Lanka. By the radiant pratapa of Raghuvira's brother, victory shone forth, and he bowed again at the Lord's feet.

Every victory laid back at the Lord's feet

In plain words

Eager once more, Lakshmana shatters the chariot, slays the driver, and leaves Ravana in utter distress. Dashandhara falls to earth, more helpless still, as a hundred arrows pierce his heart. Another charioteer is quickly set on a new chariot and swiftly carries the wounded demon back to Lanka. By the radiant glory of Raghuvira's brother, victory shines forth, and he bows again at the Lord's feet.

What it means

Lakshmana presses his attack until Ravana is carried off the field in humiliation. The Chhand ends on its most beautiful note: the moment the victory is won, the victor turns and lays it at Rama's feet. The devotee keeps nothing of his triumph, for he knows all power was the Lord's to begin with, and every win is simply returned to its source.

Commentary & Notes ↓

Notes

Lakshmana's renewed assault forces Ravana's humiliating retreat to Lanka. The Chhand closes with a beautiful image: the pratapa (glory) of Lakshmana's victory itself bows at Rama's feet, showing that all power belongs to the Lord and the devotee offers every triumph back to Him. Chhand verse with four padas.

उहाँ दसानन जागि करि करै लाग कछु जग्य।

राम बिरोध बिजय चह सठ हठ बस अति अग्य।।84।।

Uhaan dasaanan jaagi kari karai laag kachhu jagy

Raam birodh bijay chah sath hath bas ati agy (84)

दोहा 84

Ravana wakes to work his magic rite, | The fool seeks triumph over Rama's might

There the ten-headed one awakened and began to perform a certain yajna. The fool, driven by stubborn pride, seeks victory against Rama in his ignorance.

Ego that seeks power instead of surrender

In plain words

There the ten-headed one awakens and begins to perform a certain yajna. The fool, driven by stubborn pride, seeks victory against Rama in his ignorance.

What it means

Beaten on the field, Ravana turns to ritual to win by occult force what he could not win by arms. The irony cuts deep, for he begs power from sacrifice while warring against the very Lord from whom all power flows. Tulsidas names it plainly, satha and hatha, the fool and his obstinacy: this is ego that will reach for any weapon except the one that would save it, which is surrender.

Commentary & Notes ↓

Notes

Ravana's turn to ritual sacrifice after his battlefield humiliation reveals a deep spiritual irony: he seeks occult power to overcome the very Lord from whom all power flows. The words 'satha' (fool) and 'hatha-basa' (driven by obstinacy) are Tulsidas's pointed commentary on ego that refuses to surrender. Doha verse.

चौपाई 85
इहाँ बिभीषन सब सुधि पाई। सपदि जाइ रघुपतिहि सुनाई।।

Ihaan bibheeshan sab sudhi paaee. sapadi jaai raghupatihi sunaaee

Here Vibhishana learned all the details and immediately went to inform Raghupati.

नाथ करइ रावन एक जागा। सिद्ध भएँ नहिं मरिहि अभागा।।

Naath karai raavan eka jaagaa. siddh bhaen nahin marihi abhaagaa

O Lord, Ravana is performing a ritual sacrifice; if completed, that wretch will become invincible and immortal.

पठवहु नाथ बेगि भट बंदर। करहिं बिधंस आव दसकंधर।।

Pathavahu naath begi bhat bandar. karahin bidhans aava dasakandhar

Send forth brave monkey warriors quickly, O Lord, to destroy it before the ten-headed one arrives.

प्रात होत प्रभु सुभट पठाए। हनुमदादि अंगद सब धाए।।

Praat hot prabhu subhat pathaae. hanumadaadi angad sab dhaae

At dawn the Lord sent forth his brave warriors; Hanuman, Angada and all others rushed forward.

कौतुक कूदि चढ़े कपि लंका। पैठे रावन भवन असंका।।

Kautuk koodi chadhe kapi lankaa. paithe raavan bhavan asankaa

The monkeys playfully leaped and climbed into Lanka, entering Ravana's palace without fear.

जग्य करत जबहीं सो देखा। सकल कपिन्ह भा क्रोध बिसेषा।।

Jagy karat jabaheen so dekhaa. sakal kapinh bhaa krodh biseshaa

When they saw him performing the sacrifice, all the monkeys became extremely enraged.

रन ते निलज भाजि गृह आवा। इहाँ आइ बक ध्यान लगावा।।

Ran te nilaj bhaaji grih aavaa. ihaan aai bak dhyaan lagaavaa

This shameless one fled from battle to his home, and now sits here pretending to meditate like a crane.

अस कहि अंगद मारा लाता। चितव न सठ स्वारथ मन राता।।

Asa kahi angad maaraa laataa. chitav na sath svaarath man raataa

Saying this, Angada kicked him hard, but the fool, absorbed in selfish thoughts, did not even look up.

False meditation exposed and broken

In plain words

Here Vibhishana learns everything and goes at once to tell Raghupati. 'O Lord, Ravana is performing a yajna. If it is completed, that wretched one will become invincible and immortal. Send brave vanara warriors quickly, Lord, to destroy it before Dashandhara can finish.' At dawn the Lord sends his finest warriors, and Hanuman, Angada, and all the rest rush forward. With playful leaps the monkeys bound into Lanka and enter Ravana's palace without a trace of fear. The moment they see him at the sacrifice, all the monkeys blaze with fury. 'This shameless coward fled the battlefield and came home, and now he sits here in the false meditation of a crane.' Saying this, Angada kicks him hard. But the fool, absorbed in selfish scheming, does not even glance up.

What it means

Vibhishana's loyalty to dharma shows here without a flicker of hesitation, for he reports his own brother's secret ritual to save the righteous. The monkeys see through the pose at once and name it the meditation of a crane, the false stillness that hides a hunting heart rather than a still one. Angada's kick begins the breaking of the yajna, and with it the sealing of Ravana's fate.

Commentary & Notes ↓

Notes

Vibhishana's dharma-nishtha (steadfast loyalty to righteousness) shines here: he reports Ravana's secret ritual without hesitation. The monkeys' comparison of Ravana to a baka (crane, the symbol of false meditation in Indian tradition) is sharp and apt. Angada's kick begins the disruption of the yajna that will seal Ravana's fate. Eight couplets.

छन्द 10
नहिं चितव जब करि कोप कपि गहि दसन लातन्ह मारहीं।

धरि केस नारि निकारि बाहेर तेऽतिदीन पुकारहीं।।

तब उठेउ क्रुद्ध कृतांत सम गहि चरन बानर डारई।

एहि बीच कपिन्ह बिधंस कृत मख देखि मन महुँ हारई।।

Nahin chitav jab kari kop kapi gahi dasan laatanh maaraheen

Dhari kes naari nikaari baaher te'tideen pukaaraheen

Tab utheu kruddh kritaant sam gahi charan baanar daaraee

Ehi beech kapinh bidhans krit makh dekhi man mahun haaraee

Rage-filled apes destroy the sacred fire, | Death-like Ravana feels his hope expire

When he paid no heed, the furious monkeys seized him by the teeth and struck him with their feet. They grabbed the women by their hair and dragged them outside, where they wailed most pitifully.

Then he rose in rage, terrible as Kala himself, seizing the monkeys by their feet and hurling them away. Meanwhile the monkeys laid waste to the sacrificial fire, and seeing this, his heart sank into despair.

The one who resembles Death rushing toward it

In plain words

When Ravana pays no heed, the furious monkeys seize him by the teeth and strike him with their feet. They grab the women by their hair and drag them outside, where they wail most pitifully. Then Ravana rises in rage, terrible as Kala himself, seizing the monkeys by their feet and hurling them away. Meanwhile the monkeys lay waste to the sacrificial fire, and seeing this, his heart sinks into despair.

What it means

Ravana's last hope of supernatural shelter is torn apart in moments. He rises looking like Kala, the lord of death, and the resemblance is bitterly ironic, for the one who looks like Death is the one rushing toward it. What he built through dark ritual the monkeys undo in an instant, because they move by Rama's grace and he by his own stubborn will.

Commentary & Notes ↓

Notes

Chhand 10. Ravana's last hope for supernatural protection is shattered. The comparison to Kala (the lord of death) is deeply ironic: the one who resembles Death is himself hurtling toward it. The monkeys, empowered by Sri Rama's grace, undo in moments what Ravana had built through dark ritual.

जग्य बिधंसि कुसल कपि आए रघुपति पास।

चलेउ निसाचर क्रुर्द्ध होइ त्यागि जिवन कै आस।।85।।

Jagy bidhansi kusal kapi aae raghupati paas

Chaleu nisaachar krurddh hoi tyaagi jivan kai aas (85)

दोहा 85

The apes return with mission done complete, | Death-bound Ravana marches to defeat

Having destroyed the yajna, the skillful monkeys returned safely to Raghupati's side. The demon lord set forth in fury, abandoning all hope of life.

Coming home to the Lord; leaving home to die

In plain words

Having destroyed the yajna, the skillful monkeys return safely to Raghupati's side. The demon lord sets forth in fury, abandoning all hope of life.

What it means

Two journeys sit side by side in a single couplet. The monkeys come home to their Lord, their work done and themselves unharmed; Ravana leaves home for the last time, having let go of any hope of living. When Tulsidas says he abandons the hope of life, he is quietly telling us the end is already decided, and only the demon does not yet know it.

Commentary & Notes ↓

Notes

Doha 85. A pivot verse. The monkeys come home to their Lord; Ravana leaves home to meet his end. Tyaagi jivan kai aas (abandoning hope of life) is Tulsidas's quiet signal that the outcome is already decided.

चौपाई 86
चलत होहिं अति असुभ भयंकर। बैठहिं गीध उड़ाइ सिरन्ह पर।।

Chalat hohin ati asubh bhayankar. baithahin geedh udaai siranh par

Terrible and inauspicious omens appeared as they marched, with vultures flying overhead and perching on their heads.

भयउ कालबस काहु न माना। कहेसि बजावहु जुद्ध निसाना।।

Bhayau kaalabas kaahu na maanaa. kahesi bajaavahu juddh nisaanaa

Being under the sway of death, none heeded the warnings, and Ravana commanded the war drums to be sounded.

चली तमीचर अनी अपारा। बहु गज रथ पदाति असवारा।।

Chalee tameechar anee apaaraa. bahu gaj rath padaati asavaaraa

The vast army of demons advanced with countless elephants, chariots, foot soldiers, and cavalry.

प्रभु सन्मुख धाए खल कैंसें। सलभ समूह अनल कहँ जैंसें।।

Prabhu sanmukh dhaae khal kainsen. salabh samooh anal kahan jainsen

The wicked ones rushed toward the Lord like swarms of moths flying into fire.

इहाँ देवतन्ह अस्तुति कीन्ही। दारुन बिपति हमहि एहिं दीन्ही।।

Ihaan devatanh astuti keenhee. daarun bipati hamahi ehin deenhee

Here the gods offered prayers, saying this demon has brought terrible calamity upon us.

अब जनि राम खेलावहु एही। अतिसय दुखित होति बैदेही।।

Aba jani raam khelaavahu ehee. atisay dukhit hoti baidehee

Now do not let Rama play with this demon any longer, for Sita becomes exceedingly distressed.

देव बचन सुनि प्रभु मुसकाना। उठि रघुबीर सुधारे बाना।

Dev bachan suni prabhu musakaanaa. uthi raghubeer sudhaare baanaa

Hearing the gods' words, the Lord smiled and the hero of Raghu's line rose and prepared his arrows.

जटा जूट दृढ़ बाँधै माथे। सोहहिं सुमन बीच बिच गाथे।।

Jataa joot dridh baandhai maathe. sohahin suman beech bich gaathe

He firmly bound his matted locks upon his head, adorned beautifully with flowers woven in between.

अरुन नयन बारिद तनु स्यामा। अखिल लोक लोचनाभिरामा।।

Arun nayan baarid tanu syaamaa. akhil lok lochanaabhiraamaa

With red eyes and dark cloud-like complexion, he was the delight of all the world's eyes.

कटितट परिकर कस्यो निषंगा। कर कोदंड कठिन सारंगा।।

Katitat parikar kasyo nishangaa. kar kodand kathin saarangaa

He fastened his quiver firmly at his waist and took in hand his mighty bow Sharanga.

Dread turning to wonder; Ram arms for battle

In plain words

Terrible omens appear as the demons march. Vultures fly over them and perch on their heads. Held by death, none heeds the warnings. Ravana orders the war drums sounded. The vast demon army moves out with countless elephants, chariots, foot soldiers, and horsemen. The wicked rush at the Lord like moths flying into flame. Here the gods pray: this demon has brought us terrible suffering. O Rama, do not play with him any longer, for Vaidehi suffers beyond measure. Hearing them, the Lord smiles. The hero of Raghu's line rises and readies his arrows. He binds his matted locks firmly on his head, with flowers woven beautifully between them. His eyes are red as lotuses, his body dark like a cloud, the delight of every eye in all the worlds. He fastens his quiver at his waist and takes up his mighty bow, Sharanga.

What it means

The omens already speak the demons' fate, yet death has dulled them to all warning. The gods do not ask for power; they ask the Lord to act for Sita's sake, and his answer is a smile, not anxiety. Tulsidas lingers on Ram's beauty even as he arms, teaching us that the heart should gaze on the Lord most closely at the very moment he rises to defend it.

Commentary & Notes ↓

Notes

Chaupai 86. Ten couplets of mounting grandeur. The opening omens (vultures, inauspicious signs) recall the Vedic tradition of reading nature's portents before battle. Kaalabas (under the sway of death) echoes the Gita's 'whom time has already slain.' The gods' plea on behalf of Sita shifts the mood from dread to devotion, and Tulsidas lavishes his finest imagery on Rama's battle-preparation: jataa joot (matted locks), arun nayan (red eyes), shyama tanu (dark form). The salabh-anal (moth-fire) simile foreshadows the demons' fate with quiet certainty.

छन्द 11
सारंग कर सुंदर निषंग सिलीमुखाकर कटि कस्यो।

भुजदंड पीन मनोहरायत उर धरासुर पद लस्यो।।

कह दास तुलसी जबहिं प्रभु सर चाप कर फेरन लगे।

ब्रह्मांड दिग्गज कमठ अहि महि सिंधु भूधर डगमगे।।

Saarang kar sundar nishang sileemukhaakar kati kasyo

Bhujadand peen manoharaayat ura dharaasur pad lasyo

Kah daas tulasee jabahin prabhu sar chaap kar pheran lage

Brahmaand diggaj kamath ahi mahi sindhu bhoodhar dagamage

When Rama draws His mighty bow | the cosmos quakes in fear,

From Brahma's realm to serpent's coil | all creation holds Him dear.

Beautiful is the quiver at His shoulder, the bow gleaming in His hand, His waist girded with arrows sharp as death. His mighty arms are strong and graceful; His broad chest bears the mark where Lakshmi's feet rest.

Says the servant Tulsi: when the Lord began to draw His bow and arrows, the entire universe trembled. The cosmic spheres, the elephants of the directions, the great turtle, the serpent king, the earth, the oceans, and the mountains all swayed and shook with awe.

Awe; all creation trembles at Ram's bow

In plain words

Beautiful is the quiver at his shoulder and the bow gleaming in his hand. His waist is girded with arrows sharp as death. His arms are strong and graceful, his broad chest bearing the mark where Lakshmi's feet rest. Says the servant Tulsi: when the Lord began to draw his bow and set his arrow, the whole universe trembled. The cosmic spheres, the elephants of the directions, the great turtle, the serpent king, the earth, the oceans, and the mountains all swayed and shook.

What it means

Tulsidas signs his own name here, standing as a witness to the moment. When the Lord merely lifts his bow, every pillar that holds creation in place begins to shake. The poet is telling us that all of existence knows its Master, and that the same hand which steadies the worlds is now raised to set the devotee free.

Commentary & Notes ↓

Notes

Chhand 11. Tulsidas signs his own name here (daas Tulsi), marking this as a moment of personal witness. The catalogue of cosmic supports (diggaj, kamath, ahi, sindhu, bhoodhar) trembling at Rama's bowstring is a bhakti poet's way of saying: every pillar of creation recognizes its Master.

सोभा देखि हरषि सुर बरषहिं सुमन अपार।

जय जय जय करुनानिधि छबि बल गुन आगार।।86।।

Sobhaa dekhi harashi sur barashahin suman apaar

Jay jay jay karunaanidhi chhabi bal gun aagaar (86)

दोहा 86

The gods rain flowers from above | and sing His victory song,

To Him who holds all grace and might | where beauty and strength belong.

Beholding this divine splendor, the gods rejoiced and showered countless flowers from heaven. 'Jaya, jaya, jaya!' they cried to the ocean of compassion, the very treasury of beauty, strength, and virtue.

Heaven's praise; mercy armed for battle

In plain words

Seeing this divine splendor, the gods rejoice and shower countless flowers from heaven. They cry, Jaya, jaya, jaya, to the ocean of compassion, the treasury of beauty, strength, and virtue.

What it means

Even as the Lord arms himself to destroy, the gods salute him first as the ocean of compassion. His readiness for war and his endless mercy are not two different things. Tulsidas praises him at once as beautiful, strong, and good, so that no part of the Lord is loved at the expense of another.

Commentary & Notes ↓

Notes

Doha 86. Karunanidhi (ocean of compassion) is one of Tulsidas's most cherished names for Rama. Even as the Lord arms for destruction, the gods celebrate Him as the wellspring of mercy. Chhabi bal gun aagaar (treasury of beauty, strength, and virtue) is a triple praise that balances the aesthetic, the martial, and the moral.

चौपाई 87
एहीं बीच निसाचर अनी। कसमसात आई अति घनी।

Eheen beech nisaachar anee. kasamasaat aaee ati ghanee

Meanwhile, the demon army came rushing forward in great numbers, writhing and surging.

देखि चले सन्मुख कपि भट्टा। प्रलयकाल के जनु घन घट्टा।।

Dekhi chale sanmukh kapi bhattaa. pralayakaal ke janu ghan ghattaa

Seeing them, the monkey warriors advanced to meet them, like storm clouds gathering at the time of cosmic dissolution.

बहु कृपान तरवारि चमंकहिं। जनु दहँ दिसि दामिनीं दमंकहिं।।

Bahu kripaan taravaari chamankahin. janu dahan disi daamineen damankahin

Many swords and scimitars gleamed brightly, as if lightning was flashing in all ten directions.

गज रथ तुरग चिकार कठोरा। गर्जहिं मनहुँ बलाहक घोरा।।

Gaj rath turag chikaar kathoraa. garjahin manahun balaahak ghoraa

The harsh cries of elephants, chariots and horses resounded, as if terrible storm clouds were thundering.

कपि लंगूर बिपुल नभ छाए। मनहुँ इंद्रधनु उए सुहाए।।

Kapi langoor bipul nabh chhaae. manahun indradhanu ue suhaae

The monkeys' tails spread across the vast sky, appearing like beautiful rainbows.

उठइ धूरि मानहुँ जलधारा। बान बुंद भै बृष्टि अपारा।।

Uthai dhoori maanahun jaladhaaraa. baan bund bhai brishti apaaraa

Dust rose up like streams of water, and arrows fell like drops in an endless downpour.

दुहुँ दिसि पर्बत करहिं प्रहारा। बज्रपात जनु बारहिं बारा।।

Duhun disi parbat karahin prahaaraa. bajrapaat janu baarahin baaraa

Mountains hurled from both sides struck repeatedly, like thunderbolts falling again and again.

रघुपति कोपि बान झरि लाई। घायल भै निसिचर समुदाई।।

Raghupati kopi baan jhari laaee. ghaayal bhai nisichar samudaaee

Lord Rama, in anger, released a shower of arrows that wounded the entire demon army.

लागत बान बीर चिक्करहीं। घुर्मि घुर्मि जहँ तहँ महि परहीं।।

Laagat baan beer chikkaraheen. ghurmi ghurmi jahan tahan mahi paraheen

As the arrows struck, the warriors cried out and fell spinning here and there upon the ground.

स्त्रवहिं सैल जनु निर्झर भारी। सोनित सरि कादर भयकारी।।

Stravahin sail janu nirjhar bhaaree. sonit sari kaadar bhayakaaree

Blood flowed from the mountains like mighty waterfalls, creating fearsome crimson rivers.

Battle as storm; Ram's wrath as dharma

In plain words

Meanwhile the demon army surges forward, writhing and pressing together in vast numbers. Seeing them, the monkey warriors advance to meet them, like storm clouds massing at the time of dissolution. Countless swords and scimitars gleam, as if lightning flashes in all ten directions. The harsh cries of elephants, chariots, and horses sound like terrible thunderclouds roaring. The monkeys and langurs spread across the sky in great numbers, beautiful as rainbows. Dust rises like streams of water, and arrows rain down without end. From both sides mountains are hurled as weapons, crashing like thunderbolts again and again. Raghupati, roused to anger, lets fly a torrent of arrows and wounds the whole demon host. Struck by the shafts, warriors cry out and fall spinning to the earth, here and there. Blood streams from the mountains like mighty waterfalls, forming rivers that fill cowards with dread.

What it means

Tulsidas paints the whole battle as a monsoon storm, turning slaughter into a cosmic spectacle larger than any single death. When he says Raghupati was roused to anger, he means a rare and holy thing: the Lord's wrath is not hatred but dharma in motion. What looks like fury from below is order being restored from above.

Commentary & Notes ↓

Notes

Chaupai 87. Tulsidas builds the grandest sustained simile-chain in the Lanka Kanda. Every element of a monsoon storm appears: clouds (kapi bhatta), lightning (swords), thunder (war cries), rainbows (monkey tails), rivers (dust and blood). By mapping battle onto nature's fury, the poet transforms carnage into cosmic spectacle. Raghupati kopi (the Lord roused to anger) is rare and significant; Rama's wrath is not personal hatred but dharmic force.

छन्द 12
कादर भयंकर रुधिर सरिता चली परम अपावनी।

दोउ कूल दल रथ रेत चक्र अबर्त बहति भयावनी।।

जल जंतुगज पदचर तुरग खर बिबिध बाहन को गने।

सर सक्ति तोमर सर्प चाप तरंग चर्म कमठ घने।।

Kaadar bhayankar rudhir saritaa chalee param apaavanee

Dou kool dal rath ret chakr abart bahati bhayaavanee

Jal jantugaj padachar turag khar bibidh baahan ko gane

Sar sakti tomar sarp chaap tarang charm kamath ghane

A crimson river flows with dread | of battle's fearsome cost,

Where warriors' lives like autumn leaves | in war's dark flood are lost.

A fearsome river of blood began to flow, most unholy and terrifying. On both its banks lay armies and chariots like sand, with wheels and fragments swirling in its dreadful current.

What creatures could one count in those waters? Elephants, foot soldiers, horses, mules, and vehicles of every kind. Arrows, spears, and clubs formed the waves; shields floated like turtles, thick and numberless.

The river of blood; horror as cosmic spectacle

In plain words

A fearsome river of blood begins to flow, most unholy and terrifying. On both its banks lie armies and chariots like sand, with wheels and broken pieces swirling in its dreadful current. What creatures could one count in those waters? Elephants, foot soldiers, horses, mules, and vehicles of every kind. Arrows, spears, and clubs form the waves; shields float like turtles, thick and beyond number.

What it means

Tulsidas maps a whole river onto the battlefield: banks are armies, sand is chariots, fish are soldiers, waves are weapons, turtles are shields. The image is hypnotic and horrifying at once. He will not let us look away from the cost of this war, even as he frames it within the order of the cosmos.

Commentary & Notes ↓

Notes

Chhand 12. The extended river metaphor (rudhir sarita) is among the most vivid in Indian epic poetry. Tulsidas assigns each element of a river to a battlefield counterpart: banks are armies, sand is chariots, fish are soldiers, waves are weapons, turtles are shields. The effect is hypnotic and horrifying in equal measure.

बीर परहिं जनु तीर तरु मज्जा बहु बह फेन।

कादर देखि डरहिं तहँ सुभटन्ह के मन चेन।।87।।

Beer parahin janu teer taru majjaa bahu bah phen

Kaadar dekhi darahin tahan subhatanh ke man chen (87)

दोहा 87

The brave find peace in righteous war | while cowards flee in fright,

As heroes fall like lightning-struck trees | in dharma's holy fight.

Warriors fell like trees upon the riverbank; their life-essence flowed away like sap, with foam swirling on the surface. Seeing this carnage, cowards fled in terror, but the hearts of brave warriors found peace.

The brave find peace in dharma; cowards flee

In plain words

Warriors fall like trees on the riverbank, their life flowing away like sap, with foam swirling on the surface. Seeing this carnage, cowards flee in terror, but the hearts of brave warriors find peace.

What it means

Here is the quiet moral at the heart of the slaughter. The coward and the hero see the same field, yet one runs while the other rests. True warriors find peace because they are doing their dharma without clinging to the body's life. The verse asks where our own heart would stand.

Commentary & Notes ↓

Notes

Doha 87. The contrast between kaadar (cowards) and subhat (brave warriors) is the moral fulcrum. True viras find chena (peace, satisfaction) in fulfilling their dharmic duty, even unto death. This echoes the Gita's teaching on nishkama karma in the midst of war.

चौपाई 88
मज्जहि भूत पिसाच बेताला। प्रमथ महा झोटिंग कराला।।

Majjahi bhoot pisaach betaalaa. pramath mahaa jhoting karaalaa

Ghosts, demons, and terrible spirits are drowning in the blood. Fierce goblins and dreadful creatures are immersed everywhere.

काक कंक लै भुजा उड़ाहीं। एक ते छीनि एक लै खाहीं।।

Kaak kank lai bhujaa udaaheen. eka te chheeni eka lai khaaheen

Crows and vultures carry away severed arms in flight. They snatch from one another and devour their prey.

एक कहहिं ऐसिउ सौंघाई। सठहु तुम्हार दरिद्र न जाई।।

Eka kahahin aisiu saunghaaee. sathahu tumhaar daridr na jaaee

Some say mockingly, 'Even after such a feast, O fools, your poverty does not go away!'

कहँरत भट घायल तट गिरे। जहँ तहँ मनहुँ अर्धजल परे।।

Kahanrat bhat ghaayal tat gire. jahan tahan manahun ardhajal pare

Wounded warriors fall groaning on the battlefield. They lie scattered here and there like half-burnt logs.

खैंचहिं गीध आँत तट भए। जनु बंसी खेलत चित दए।।

Khainchahin geedh aant tat bhae. janu bansee khelat chit dae

Vultures pull out intestines that have become taut. It appears as if they are playing with stretched strings.

बहु भट बहहिं चढ़े खग जाहीं। जनु नावरि खेलहिं सरि माहीं।।

Bahu bhat bahahin chadhe khag jaaheen. janu naavari khelahin sari maaheen

Many warriors float away with birds perched upon them. It seems as if boats are sporting in the river.

जोगिनि भरि भरि खप्पर संचहिं। भूत पिसाच बधू नभ नंचहिं।।

Jogini bhari bhari khappar sanchahin. bhoot pisaach badhoo nabh nanchahin

Yoginis fill their skull-bowls again and again. Female spirits and demons dance joyfully in the sky.

भट कपाल करताल बजावहिं। चामुंडा नाना बिधि गावहिं।।

Bhat kapaal karataal bajaavahin. chaamundaa naanaa bidhi gaavahin

Warriors' skulls serve as cymbals being played. Chamunda goddesses sing in various melodies.

जंबुक निकर कटक्कट कट्टहिं। खाहिं हुआहिं अघाहिं दपट्टहिं।।

Jambuk nikar katakkat kattahin. khaahin huaahin aghaahin dapattahin

Packs of jackals gnash their teeth loudly. They eat, howl, become satisfied, and then boast.

कोटिन्ह रुंड मुंड बिनु डोल्लहिं। सीस परे महि जय जय बोल्लहिं।।

Kotinh rund mund binu dollahin. sees pare mahi jay jay bollahin

Millions of headless trunks are rolling about. Severed heads fallen on the ground cry out 'Victory! Victory!'

The battlefield as a fierce festival of death

In plain words

Ghosts, pishaachas, and terrible vetaalas drown in the blood, and fierce spirits are immersed on every side. Crows and vultures carry severed arms through the air, snatching from one another and devouring them. Some call out mockingly: even after such a feast, O fools, your poverty will not leave you. Wounded warriors fall groaning on the banks, scattered like half-burnt logs. Vultures pull at stretched intestines, as if playing on stringed instruments. Many warriors float downstream with birds perched on them, like boats drifting on the river. Yoginis fill their skull-bowls again and again. Female spirits and demons dance joyfully across the sky. Warriors' skulls serve as cymbals struck in rhythm, and Chamunda goddesses sing in many melodies. Packs of jackals gnash their teeth, devouring, howling, sating themselves, and boasting. Millions of headless trunks roll about the field, while severed heads on the ground cry out, Jaya, Jaya.

What it means

This is Tulsidas's cremation-ground scene, where the battlefield becomes a wild festival and even the spirits of destruction rejoice. The horror is not for its own sake; it frames the Lord's war as a great sacrifice in which death itself becomes an offering. The severed heads still crying Jaya tell us that something deeper than the body has already been won.

Commentary & Notes ↓

Notes

Chaupai 88. This is Tulsidas's shamshan-varnana (cremation-ground description), a traditional poetic set-piece in which the battlefield becomes a macabre festival. The yoginis, Chamundas, and pishaachas all celebrate; even severed heads cry 'Jaya!' The poet's purpose is not gratuitous horror but cosmic framing: the Lord's battle is a divine yajna in which even death becomes an offering.

छन्द 13
बोल्लहिं जो जय जय मुंड रुंड प्रचंड सिर बिनु धावहीं।

खप्परिन्ह खग्ग अलुज्झि जुज्झहिं सुभट भटन्ह ढहावहीं।।

बानर निसाचर निकर मर्दहिं राम बल दर्पित भए।

संग्राम अंगन सुभट सोवहिं राम सर निकरन्हि हए।।

Bollahin jo jay jay mund rund prachand sir binu dhaavaheen

Khapparinh khagg alujjhi jujjhahin subhat bhatanh dhahaavaheen

Baanar nisaachar nikar mardahin raam bal darpit bhae

Sangraam angan subhat sovahin raam sar nikaranhi hae

Headless trunks cry victory songs | While skull-cups clash in battle's rage

Monkeys crush the demon hordes | As Rama's arrows claim the stage

Those headless trunks that cry 'Jaya! Jaya!' run wildly about the field. With skull-cups and swords they clash and fight; mighty champions strike down champions.

The monkeys crush the demon hordes, emboldened by Rama's strength. In the courtyard of battle, great warriors lie in their final sleep, felled by showers of Rama's arrows.

Devotion outlasts the body; Ram's strength prevails

In plain words

Those headless trunks that cry Jaya, Jaya run wildly about the field. With skull-cups and swords they clash and fight; mighty champions strike down champions. The monkeys crush the demon hordes, emboldened by Rama's strength. In the courtyard of battle, great warriors lie in their final sleep, felled by showers of Rama's arrows.

What it means

The headless warriors who still fight and still cry Jaya carry a hidden teaching: devotion does not die with the body. The monkeys prevail not by their own might but because they are filled with Rama's strength. Calling the slain heroes asleep in the courtyard of battle, the poet turns a grim field into something almost tender.

Commentary & Notes ↓

Notes

Chhand 13. The surreal image of headless warriors still fighting carries deep bhakti resonance: devotion survives the death of the body. The closing image of heroes sleeping (sovahin) in the sangram angan (courtyard of battle) transforms a grim scene into something almost tender.

रावन हृदयँ बिचारा भा निसिचर संघार।

मैं अकेल कपि भालु बहु माया करौं अपार।।88।।

Raavan hridayan bichaaraa bhaa nisichar sanghaar

Main akel kapi bhaalu bahu maayaa karaun apaar (88)

दोहा 88

Ravana sees his army crushed | And turns to magic's darkest art

'Alone I stand 'gainst countless foes' | He schemes within his troubled heart

Ravana pondered in his heart over the destruction of his demon army: 'I stand alone, while the monkeys and bears are legion. I shall work boundless maya.'

Ravana's arithmetic; the failing logic of pride

In plain words

Ravana ponders in his heart over the destruction of his demon army. He thinks: I stand alone, while the monkeys and bears are many. I shall work boundless maya.

What it means

This is a turning point. Ravana sees his trouble as a matter of numbers, one against many, and reaches for illusion as his last weapon. He does not yet grasp that no illusion can deceive the source of all that is real. Pride keeps counting heads when it should be counting the cost of fighting God.

Commentary & Notes ↓

Notes

Doha 88. A turning point. Ravana's resort to maya (illusion) is his last stratagem, and it is telling that he frames the problem in arithmetic: main akel, kapi bhaalu bahu. He does not yet understand that no amount of maya can deceive the source of all reality.

चौपाई 89
देवन्ह प्रभुहि पयादें देखा। उपजा उर अति छोभ बिसेषा।।

Devanh prabhuhi payaaden dekhaa. upajaa ura ati chhobh biseshaa

The gods saw their Lord fighting on foot, and great distress arose in their hearts.

सुरपति निज रथ तुरत पठावा। हरष सहित मातलि लै आवा।।

Surapati nij rath turat pathaavaa. harash sahit maatali lai aavaa

Indra immediately sent his own chariot, and Matali brought it with great joy.

तेज पुंज रथ दिब्य अनूपा। हरषि चढ़े कोसलपुर भूपा।।

Tej punj rath diby anoopaa. harashi chadhe kosalapur bhoopaa

The king of Kosala joyfully mounted that brilliant, divine, and incomparable chariot.

चंचल तुरग मनोहर चारी। अजर अमर मन सम गतिकारी।।

Chanchal turag manohar chaaree. ajar amar man sam gatikaaree

It had four swift and beautiful horses, ageless and immortal, moving with the speed of mind.

रथारूढ़ रघुनाथहि देखी। धाए कपि बलु पाइ बिसेषी।।

Rathaaroodh raghunaathahi dekhee. dhaae kapi balu paai biseshee

Seeing Raghunath mounted on the chariot, the monkeys gained special strength and charged forward.

सही न जाइ कपिन्ह कै मारी। तब रावन माया बिस्तारी।।

Sahee na jaai kapinh kai maaree. tab raavan maayaa bistaaree

Unable to bear the assault of the monkeys, Ravana then spread his magical illusion.

सो माया रघुबीरहि बाँची। लछिमन कपिन्ह सो मानी साँची।।

So maayaa raghubeerahi baanchee. lachhiman kapinh so maanee saanchee

That illusion deceived Raghuvira, and Lakshmana and the monkeys believed it to be real.

देखी कपिन्ह निसाचर अनी। अनुज सहित बहु कोसलधनी।।

Dekhee kapinh nisaachar anee. anuj sahit bahu kosaladhanee

The monkeys saw many demon armies and numerous kings of Kosala along with his brother.

The Lord of maya cannot be deceived by maya

In plain words

The gods see their Lord on foot and feel great anguish. Indra at once sends his own chariot, and Matali brings it with delight. The king of Kosala joyfully mounts that brilliant, divine, peerless chariot. Its four horses are swift and beautiful, ageless and deathless, moving at the speed of thought. Seeing Raghunath mounted on the chariot, the monkeys surge forward with new strength. Unable to bear the monkeys' assault, Ravana spreads his magical illusion. That maya cannot touch Raghuvira, yet Lakshmana and the monkeys take it for truth. The monkeys see many demon armies, and many kings of Kosala, each with his brother beside him.

What it means

Heaven itself sends a chariot, its horses ageless and deathless, set against Ravana's mortal forces. The heart of the verse is this: the illusion spared Rama, for the Lord of maya can never be fooled by it. Only those who still cling to the body, even Lakshmana and the monkeys, are caught in the spell, and this is the soul's whole danger and its only cure.

Commentary & Notes ↓

Notes

Chaupai 89. The arrival of Indra's chariot signals heaven's active support. The divine horses are ajar amar (ageless and deathless), in pointed contrast to Ravana's mortal forces. The crucial theological line is so maayaa Raghubeerahi baanchee: illusion spared Rama, because the Lord of maya can never be deceived by it. Only those who identify with the body fall under its spell.

छन्द 14
बहु राम लछिमन देखि मर्कट भालु मन अति अपडरे।

जनु चित्र लिखित समेत लछिमन जहँ सो तहँ चितवहिं खरे।।

निज सेन चकित बिलोकि हँसि सर चाप सजि कोसल धनी।

माया हरी हरि निमिष महुँ हरषी सकल मर्कट अनी।।

Bahu raam lachhiman dekhi markat bhaalu man ati apadare

Janu chitr likhit samet lachhiman jahan so tahan chitavahin khare

Nij sen chakit biloki hansi sar chaap saji kosal dhanee

Maayaa haree hari nimish mahun harashee sakal markat anee

Countless Ramas fill the field | Monkeys freeze in wild dismay

Till Hari's smile breaks the spell | And turns illusion's night to day

Seeing many Ramas and Lakshmanas, the monkeys and bears were utterly bewildered. Like figures painted in a picture, they stood frozen wherever they looked, alongside Lakshmana.

Seeing His own army confused, the Lord of Kosala smiled, readied His bow and arrows, and Hari destroyed the illusion in the blink of an eye. The entire monkey host burst into joy.

One smile of the Lord dissolves all illusion

In plain words

Seeing many Ramas and Lakshmanas, the monkeys and bears are utterly bewildered. Like figures painted in a picture, they stand frozen wherever they look, with Lakshmana among them. Seeing his own army confused, the Lord of Kosala smiles, readies his bow and arrows, and Hari destroys the illusion in the blink of an eye. The whole monkey host bursts into joy.

What it means

Rama needs no special weapon against illusion; his smile alone undoes it. A single glance of divine awareness scatters the whole web of deception in an instant. The monkeys passing from frozen fear to sudden joy is the very experience of the devotee when grace lifts the veil and the false many become the true One.

Commentary & Notes ↓

Notes

Chhand 14. Rama's smile (hansi) is the weapon that dissolves maya. No special astra is needed; a single glance of divine awareness dispels all illusion. The monkeys' transformation from frozen bewilderment to rejoicing mirrors the devotee's experience when the Guru's grace lifts the veil of ignorance.

बहुरि राम सब तन चितइ बोले बचन गँभीर।

द्वंदजुद्ध देखहु सकल श्रमित भए अति बीर।।89।।

Bahuri raam sab tan chitai bole bachan ganbheer

Dvandajuddh dekhahu sakal shramit bhae ati beer (89)

दोहा 89

Rama's gaze swept all, His voice rang deep and true: | 'See how single combat wearies even heroes through.'

Again Rama gazed upon all with His divine sight and spoke words profound and deep: 'Behold this single combat, all you warriors. Even the mightiest heroes grow weary in such strife.'

Tenderness in war; Ram's care for every warrior

In plain words

Again Rama gazes on all with his divine sight and speaks words deep and grave. He says: behold this single combat, all you warriors, for even the mightiest heroes grow weary in such strife.

What it means

Even on the field of slaughter, Rama's eyes hold every warrior with care. Calling them to watch the coming duel marks the turn from the general battle to his final meeting with Ravana. That he pauses to speak of weariness shows a tenderness that war cannot harden, the mark of a Lord whose strength is never without mercy.

Commentary & Notes ↓

Notes

Doha 89. Rama's compassion extends to every warrior on the field. Dvandajuddh (single combat) signals the transition from general battle to the final personal duel with Ravana. The Lord's observation about weariness reveals His tenderness even in the midst of war.

चौपाई 90
अस कहि रथ रघुनाथ चलावा। बिप्र चरन पंकज सिरु नावा।।

Asa kahi rath raghunaath chalaavaa. bipr charan pankaj siru naavaa

Saying this, Raghunath drove his chariot forward. He bowed his head to the lotus feet of the Brahmin.

तब लंकेस क्रोध उर छावा। गर्जत तर्जत सन्मुख धावा।।

Tab lankes krodh ura chhaavaa. garjat tarjat sanmukh dhaavaa

Then anger filled the heart of Lanka's lord. Roaring and threatening, he rushed forward to face him.

जीतेहु जे भट संजुग माहीं। सुनु तापस मैं तिन्ह सम नाहीं।।

Jeetehu je bhat sanjug maaheen. sunu taapas main tinh sam naaheen

Listen, ascetic - those warriors you defeated in battle, I am not like them at all.

रावन नाम जगत जस जाना। लोकप जाकें बंदीखाना।।

Raavan naam jagat jas jaanaa. lokap jaaken bandeekhaanaa

My name is Ravana, known throughout the world. The guardians of the realms are prisoners in my dungeon.

खर दूषन बिराध तुम्ह मारा। बधेहु ब्याध इव बालि बिचारा।।

Khar dooshan biraadh tumh maaraa. badhehu byaadh iva baali bichaaraa

You killed Khara, Dushana and Viradha. You slew poor Vali like a hunter would.

निसिचर निकर सुभट संघारेहु। कुंभकरन घननादहि मारेहु।।

Nisichar nikar subhat sanghaarehu. kumbhakaran ghananaadahi maarehu

You destroyed hordes of demons and brave warriors. You killed Kumbhakarna and Meghanada.

आजु बयरु सबु लेउँ निबाही। जौं रन भूप भाजि नहिं जाहीं।।

Aaju bayaru sabu leun nibaahee. jaun ran bhoop bhaaji nahin jaaheen

Today I shall settle all enmity completely, if this king does not flee from the battlefield.

आजु करउँ खलु काल हवाले। परेहु कठिन रावन के पाले।।

Aaju karaun khalu kaal havaale. parehu kathin raavan ke paale

Today I shall surely consign you to Death's hands. You have fallen into Ravana's terrible grip.

सुनि दुर्बचन कालबस जाना। बिहँसि बचन कह कृपानिधाना।।

Suni durbachan kaalabas jaanaa. bihansi bachan kah kripaanidhaanaa

Hearing these evil words, the ocean of compassion knew he was under Death's power and smiled as he spoke.

सत्य सत्य सब तव प्रभुताई। जल्पसि जनि देखाउ मनुसाई।।

Saty saty sab tav prabhutaaee. jalpasi jani dekhaau manusaaee

True, true is all your might and power. Do not merely boast - show your humanity.

Boast and bow; pride meets compassion

In plain words

Raghunath drives his chariot forward and bows his head at the Brahmin's feet. Then wrath fills Ravana's heart. Roaring and threatening, he charges at Him. He says, 'Listen, ascetic. The warriors you beat in battle were nothing like me. My name is Ravana, famous through all the world. The guardians of the worlds rot in my dungeon. You killed Khara, Dushana, and Viradha. You slew poor Vali from hiding, like a hunter. You destroyed hordes of demons and mighty fighters. You killed Kumbhakarna and Meghanada. Today I will settle every quarrel, if this little king does not flee the field. Today I will hand you over to Death. You have fallen into Ravana's terrible grip.' Hearing these evil words, the ocean of compassion knows the demon is in Death's power. He smiles and says, 'True, true is all your might. Stop boasting now and show your courage.'

What it means

Ravana stands before the Lord and sees only an ascetic to be threatened, while Rama, even now, first bows to a Brahmin. The contrast is the whole teaching: pride catalogues its grievances, but compassion answers without a trace of scorn. When Rama smiles and grants the boast its full weight before quietly inviting him to act, we see that the Lord meets even His enemy with courtesy, because love does not need to win the argument.

Commentary & Notes ↓

Notes

Chaupai 90. The dramatic confrontation. Ravana addresses Rama as taapas (ascetic), refusing to acknowledge His divinity. His catalogue of grievances (Khara, Dushana, Vali, Kumbhakarna, Meghanada) is a roll call of the entire Lanka Kanda. Rama's reply (satya satya sab tav prabhutaaee) is exquisite courtesy: He acknowledges the demon's power without sarcasm, then gently invites him to act rather than speak. Kripaanidhaana (treasury of compassion) smiling at the one who threatens Him is pure Tulsidas.

छन्द 15
जनि जल्पना करि सुजसु नासहि नीति सुनहि करहि छमा।

संसार महँ पूरुष त्रिबिध पाटल रसाल पनस समा।।

एक सुमनप्रद एक सुमन फल एक फलइ केवल लागहीं।

एक कहहिं कहहिं करहिं अपर एक करहिं कहत न बागहीं।।

Jani jalpanaa kari sujasu naasahi neeti sunahi karahi chhamaa

Sansaar mahan poorush tribidh paatal rasaal panas samaa

Eka sumanaprad eka suman phal eka phalai keval laagaheen

Eka kahahin kahahin karahin apar eka karahin kahat na baagaheen

Three types of men walk earth's domain: | Some speak, some act, some boast in vain.

Cease this vain boasting, lest you destroy your own good name. Hear wisdom and practice forgiveness. In this world there are three kinds of men, like the paatala, the mango, and the jackfruit.

One gives only flowers, one gives both flowers and fruit, and one bears only fruit when its season comes. Some speak and speak but never act; others act in silence and never boast of what they have done.

Counsel to an enemy; act, do not boast

In plain words

Rama says, 'Stop this empty boasting, or you will ruin your own good name. Hear wisdom and practice forgiveness. In this world there are three kinds of men, like the paatala, the mango, and the jackfruit. One gives only flowers. One gives both flowers and fruit. One bears only fruit when its season comes. Some speak and speak but never act. Others act in silence and never boast of what they have done.'

What it means

On the very edge of battle Rama still teaches, and teaches His enemy. The three trees draw a quiet map of human character, and the highest praise goes to the one who acts without announcing it. This is selfless action set down as a simple parable, offered with love to a man who has come only to kill Him.

Commentary & Notes ↓

Notes

Chhand 15. Rama teaches even on the threshold of battle. The tree simile (paatala for fragrance alone, rasaal for fragrance and fruit, panas for fruit alone) is a miniature discourse on human character. The deepest praise goes to the third type: those who act without proclaiming. This is nishkama karma in parable form, offered with love to an enemy.

राम बचन सुनि बिहँसा मोहि सिखावत ग्यान।

बयरु करत नहिं तब डरे अब लागे प्रिय प्रान।।90।।

Raam bachan suni bihansaa mohi sikhaavat gyaan

Bayaru karat nahin tab dare aba laage priy praan (90)

दोहा 90

Ravana laughed at wisdom's call: | 'You feared not war, now fear to fall!'

Hearing Rama's words, Ravana laughed: 'You presume to teach me wisdom? When you made war, you showed no fear. Now suddenly life has become dear to you!'

Scorn mistaking mercy for fear

In plain words

Hearing Rama's words, Ravana laughs. 'You dare to teach me wisdom? When you made war, you showed no fear. Now suddenly your life has become dear to you.'

What it means

Ravana hears compassion and calls it cowardice, mistaking gentleness for a man clinging to his own life. The irony is sharp: it is his own life, not Rama's, that he should be holding dear. Pride cannot read mercy as mercy, for it has no place to set it down.

Commentary & Notes ↓

Notes

Doha 90. Ravana's scornful reply is a masterclass in dramatic irony. He interprets Rama's compassionate counsel as cowardice, mistaking gentleness for weakness. The reader, knowing the outcome, sees that it is Ravana's own praan (life) that should be dear to him.

चौपाई 91
कहि दुर्बचन क्रुद्ध दसकंधर। कुलिस समान लाग छाँड़ै सर।।

Kahi durbachan kruddh dasakandhar. kulis samaan laag chhaandai sar

Speaking harsh words, the ten-headed Ravana became enraged and shot arrows as hard as thunderbolts.

नानाकार सिलीमुख धाए। दिसि अरु बिदिस गगन महि छाए।।

Naanaakaar sileemukh dhaae. disi aru bidis gagan mahi chhaae

Various types of stone-tipped arrows rushed forth, covering all directions and the sky and earth.

पावक सर छाँड़ेउ रघुबीरा। छन महुँ जरे निसाचर तीरा।।

Paavak sar chhaandeu raghubeeraa. chhan mahun jare nisaachar teeraa

The hero Rama shot fiery arrows that burned all the demon's arrows in an instant.

छाड़िसि तीब्र सक्ति खिसिआई। बान संग प्रभु फेरि चलाई।।

Chhaadisi teebr sakti khisiaaee. baan sang prabhu pheri chalaaee

Ravana angrily shot his fierce spear, but the Lord turned it back along with his arrow.

कोटिक चक्र त्रिसूल पबारै। बिनु प्रयास प्रभु काटि निवारै।।

Kotik chakr trisool pabaarai. binu prayaas prabhu kaati nivaarai

Ravana hurled millions of discuses and tridents, but the Lord effortlessly cut them down and deflected them.

निफल होहिं रावन सर कैसें। खल के सकल मनोरथ जैसें।।

Niphal hohin raavan sar kaisen. khal ke sakal manorath jaisen

Ravana's arrows became fruitless, just like all the desires of the wicked.

तब सत बान सारथी मारेसि। परेउ भूमि जय राम पुकारेसि।।

Tab sat baan saarathee maaresi. pareu bhoomi jay raam pukaaresi

Then Rama shot seven arrows that struck the charioteer, who fell to the ground crying 'Victory to Rama!'

राम कृपा करि सूत उठावा। तब प्रभु परम क्रोध कहुँ पावा।।

Raam kripaa kari soot uthaavaa. tab prabhu param krodh kahun paavaa

Rama showed mercy and revived the charioteer, but then the Lord was filled with supreme anger.

The duel begins; mercy and righteous wrath

In plain words

Speaking harsh words, the furious ten-headed one shoots arrows as hard as thunderbolts. Arrowheads of every shape rush forth and cover all directions, the sky and the earth. The hero of Raghu's line releases fiery arrows that burn every demon shaft to ash in an instant. In rage Ravana hurls his fierce shakti spear, but the Lord turns it back with His own arrow. Ravana flings millions of chakras and trishulas, and the Lord cuts each one down without effort. Ravana's arrows come to nothing, just as every desire of the wicked comes to nothing. Then Rama strikes the charioteer with seven arrows. He falls to the ground crying, 'Jaya Rama!' In His mercy, Rama revives the fallen charioteer. Then the Lord is seized by supreme anger.

What it means

Every weapon Ravana throws is undone, and Tulsidas names the reason plainly: the schemes of the wicked fail as surely as these arrows fail. Then comes the verse's marvel: Rama shows mercy to His enemy's fallen charioteer, and only after that rises to His full wrath. Compassion and righteous anger are not at war in the Lord; they are two faces of one love that protects the innocent and confronts the proud.

Commentary & Notes ↓

Notes

Chaupai 91. The duel unfolds with theological precision. Every weapon Ravana hurls is neutralized; Tulsidas underscores this with a devastating simile: niphal hohin Raavan sar kaise, khal ke sakal manorath jaise (Ravana's arrows fail just as every ambition of the wicked fails). The final couplet holds a beautiful paradox: Rama shows kripaa (mercy) to an enemy's charioteer, then rises to param krodh (supreme wrath). Compassion and righteous fury coexist in the divine nature.

छन्द 16
भए क्रुद्ध जुद्ध बिरुद्ध रघुपति त्रोन सायक कसमसे।

कोदंड धुनि अति चंड सुनि मनुजाद सब मारुत ग्रसे।।

मँदोदरी उर कंप कंपति कमठ भू भूधर त्रसे।

चिक्करहिं दिग्गज दसन गहि महि देखि कौतुक सुर हँसे।।

Bhae kruddh juddh biruddh raghupati tron saayak kasamase

Kodand dhuni ati chand suni manujaad sab maarut grase

Mandodaree ura kamp kampati kamath bhoo bhoodhar trase

Chikkarahin diggaj dasan gahi mahi dekhi kautuk sur hanse

Wrathful grows the Lord, His arrows keen | Thunder speaks from Kodanda's string

Trembles earth and heaven's guardians cry | While gods behold this wondrous thing

The Lord of Raghus grew wrathful in battle; His arrows quivered with fierce intent upon the bowstring. Hearing the thunderous twang of His mighty Kodanda bow, all the rakshasas were seized by a wind of terror.

Mandodari's heart trembled with fear. The cosmic turtle shook; the earth and mountains quaked. The guardian elephants of the quarters trumpeted, grasping the earth with their tusks. The gods, beholding this wondrous spectacle, laughed with delight.

The cosmos trembles, the gods rejoice

In plain words

The Lord of Raghus grows wrathful in battle, and His arrows quiver on the bowstring with fierce intent. Hearing the thunderous twang of His mighty Kodanda bow, all the rakshasas are gripped by a wind of terror. Mandodari's heart trembles with fear. The cosmic turtle shakes. The earth and mountains quake. The guardian elephants of the quarters trumpet and grip the earth with their tusks. The gods, watching this wondrous sight, laugh with delight.

What it means

When Rama grows angry the whole creation feels it, from Mandodari trembling far away in her palace to the elephants that hold up the directions clutching the ground. The verse binds the small and the cosmic into one shiver of dread. Yet the gods laugh, because for the faithful the Lord's wrath is never disaster but the sure sign that rescue has come.

Commentary & Notes ↓

Notes

Chhand 16. Once more the universe responds to Rama's wrath. Mandodari's trembling heart, far away in the inner palace, connects the domestic and the cosmic. The diggaj (directional elephants) clutching the earth with their tusks is a vivid image of all creation bracing itself. And yet the gods laugh: for the devout, the Lord's anger is not a catastrophe but a celebration.

तानेउ चाप श्रवन लगि छाँड़े बिसिख कराल।

राम मारगन गन चले लहलहात जनु ब्याल।।91।।

Taaneu chaap shravan lagi chhaande bisikh karaal

Raam maaragan gan chale lahalahaat janu byaal (91)

दोहा 91

Bow drawn to ear, fierce arrows fly | Like hooded serpents through the sky

Drawing His bow all the way to His ear, He released arrows of terrible power. Rama's shafts flew forth, writhing and gleaming like serpents with hoods raised.

Arrows like living serpents at full draw

In plain words

Drawing His bow all the way to His ear, He releases arrows of terrible power. Rama's shafts fly forth, writhing and gleaming like serpents with their hoods raised.

What it means

Rama draws to His full strength and lets fly, and even His arrows seem to live, moving like serpents toward their mark. The image carries a hidden sweetness, for the serpent is the Lord's own cosmic couch, so His weapons are forms of His own being. To draw the bow to the ear is to give everything, holding nothing back.

Commentary & Notes ↓

Notes

Doha 91. The final image of this batch: Rama's arrows as living serpents (byaal). The simile carries a double charge. Serpents are Shesha, the Lord's own cosmic couch; even His weapons are forms of His own being. The phrase shravan lagi (drawn to the ear) is a technical archery term that signals full draw, maximum power, and total commitment.

चौपाई 92
चले बान सपच्छ जनु उरगा। प्रथमहिं हतेउ सारथी तुरगा।।

Chale baan sapachchh janu uragaa. prathamahin hateu saarathee turagaa

The arrows flew like winged serpents, and first struck down the charioteer and horses.

रथ बिभंजि हति केतु पताका। गर्जा अति अंतर बल थाका।।

Rath bibhanji hati ketu pataakaa. garjaa ati antar bal thaakaa

Breaking the chariot and striking down the banner and flag, Ravana roared loudly but his inner strength was exhausted.

तुरत आन रथ चढ़ि खिसिआना। अस्त्र सस्त्र छाँड़ेसि बिधि नाना।।

Turat aana rath chadhi khisiaanaa. astr sastr chhaandesi bidhi naanaa

Quickly mounting another chariot in fury, he released various kinds of weapons and missiles.

बिफल होहिं सब उद्यम ताके। जिमि परद्रोह निरत मनसा के।।

Biphal hohin sab udyam taake. jimi paradroh nirat manasaa ke

All his efforts became fruitless, like the mind intent on harming others.

तब रावन दस सूल चलावा। बाजि चारि महि मारि गिरावा।।

Tab raavan das sool chalaavaa. baaji chaari mahi maari giraavaa

Then Ravana hurled ten spears, striking down and killing four horses.

तुरग उठाइ कोपि रघुनायक। खैंचि सरासन छाँड़े सायक।।

Turag uthaai kopi raghunaayak. khainchi saraasan chhaande saayak

Lifting up the horses in anger, the Lord of Raghus drew his bow and released arrows.

रावन सिर सरोज बनचारी। चलि रघुबीर सिलीमुख धारी।।

Raavan sir saroj banachaaree. chali raghubeer sileemukh dhaaree

The arrows of Raghuvira, sharp as needles, flew toward Ravana's lotus-like heads.

दस दस बान भाल दस मारे। निसरि गए चले रुधिर पनारे।।

Das das baan bhaal das maare. nisari gae chale rudhir panaare

Ten arrows struck each of the ten foreheads, and streams of blood began to flow out.

स्त्रवत रुधिर धायउ बलवाना। प्रभु पुनि कृत धनु सर संधाना।।

Stravat rudhir dhaayau balavaanaa. prabhu puni krit dhanu sar sandhaanaa

As blood flowed, the mighty one charged forward, and the Lord again fitted arrow to bow.

तीस तीर रघुबीर पबारे। भुजन्हि समेत सीस महि पारे।।

Tees teer raghubeer pabaare. bhujanhi samet sees mahi paare

Raghuvira released thirty arrows and severed the heads along with the arms to the ground.

काटतहीं पुनि भए नबीने। राम बहोरि भुजा सिर छीने।।

Kaatataheen puni bhae nabeene. raam bahori bhujaa sir chheene

As soon as they were cut, they became new again; Rama again severed the arms and heads.

प्रभु बहु बार बाहु सिर हए। कटत झटिति पुनि नूतन भए।।

Prabhu bahu baar baahu sir hae. katat jhatiti puni nootan bhae

The Lord many times cut off arms and heads, but they instantly became new again upon being severed.

पुनि पुनि प्रभु काटत भुज सीसा। अति कौतुकी कोसलाधीसा।।

Puni puni prabhu kaatat bhuj seesaa. ati kautukee kosalaadheesaa

Again and again the Lord cut the arms and heads - the Lord of Kosala was greatly amazed.

रहे छाइ नभ सिर अरु बाहू। मानहुँ अमित केतु अरु राहू।।

Rahe chhaai nabh sir aru baahoo. maanahun amit ketu aru raahoo

The severed heads and arms remained scattered in the sky, appearing like countless banners and eclipsing planets.

Heads fall and return; the Lord watches in calm wonder

In plain words

The arrows fly like winged serpents and first strike down the charioteer and horses. Shattering the chariot and toppling the banner and flag, Ravana roars aloud, though his inner strength is spent. Swiftly he mounts another chariot in fury and unleashes weapons of every kind. All his efforts prove fruitless, like the schemes of a mind bent on harming others. Then Ravana hurls ten spears and kills all four horses. Lifting the horses in anger, the Lord of the Raghus draws His bow and releases His arrows. Like bees toward lotus blossoms, Raghuvira's sharp shafts speed toward Ravana's heads. Ten arrows pierce each of the ten foreheads, and streams of blood begin to flow. Still streaming blood, the mighty one charges forward, and the Lord again fits arrow to bow. Raghuvira releases thirty arrows, cutting off the heads with the arms and casting them to the ground. No sooner are they cut than they grow back anew, and Rama again severs the arms and heads. Many times the Lord cuts off arms and heads, and each time they instantly renew. Again and again the Lord severs arms and heads. The Lord of Kosala watches this marvel with calm wonder. Severed heads and arms fill the sky, like countless Ketu and Rahu eclipsing the heavens.

What it means

Ravana spends everything and gains nothing, his efforts as empty as the plotting of a mind set on harm. The heads that grow back as fast as they are cut become a mirror for us, the endless return of what we feed. Through it all the Lord of Kosala watches with calm wonder, untroubled, because for Him this terrible battle is still play, and the outcome was never in doubt.

Commentary & Notes ↓

Notes

Long chaupai (14 couplet-pairs) covering the escalating duel. Tulsidas uses the simile 'jimi paradroh nirat manasaa ke' (like a mind intent on harming others) to convey futility of adharmic effort. The regrowing heads foreshadow the Doha 92 comparison to ever-multiplying desires. 'Sapachchh janu uragaa' (winged serpents) is a classic Manas battle simile. 'Ati kautukee kosalaadheesaa' shifted from 'greatly amazed' to 'calm wonder,' befitting the Lord's lila perspective.

छन्द 17
जनु राहु केतु अनेक नभ पथ स्त्रवत सोनित धावहीं।

रघुबीर तीर प्रचंड लागहिं भूमि गिरन न पावहीं।।

एक एक सर सिर निकर छेदे नभ उड़त इमि सोहहीं।

जनु कोपि दिनकर कर निकर जहँ तहँ बिधुंतुद पोहहीं।।

Janu raahu ketu anek nabh path stravat sonit dhaavaheen

Raghubeer teer prachand laagahin bhoomi giran na paavaheen

Eka eka sar sir nikar chhede nabh udat imi sohaheen

Janu kopi dinakar kar nikar jahan tahan bidhuntud pohaheen

Like Rahu-Ketu streaming red | Severed heads hang overhead

Sun-rays pierce the lunar spheres | As divine wrath now appears

Like countless Rahu and Ketu demons streaming blood across the sky's pathway, Raghuvira's fierce arrows strike so powerfully that the severed heads cannot fall to earth.

Each arrow cuts through clusters of heads flying through the heavens in such splendor, as if the wrathful sun had sent forth its rays to pierce the bright orbs of the moon.

The battlefield raised to the heavens

In plain words

Like countless Rahu and Ketu demons streaming blood across the sky, Raghuvira's fierce arrows strike so powerfully that the severed heads cannot even fall to earth. Each arrow cuts through clusters of heads, and they fly through the heavens in such splendor that it seems the wrathful sun has sent forth its rays to pierce the bright orbs of the moon.

What it means

Tulsidas lifts the carnage onto a cosmic stage, where heads and arrows become eclipse demons, sun, and moon. The arrows are light, and the heads are darkness that cannot stand against them. Even at its most fearsome, the battle is being told as the triumph of radiance over what would swallow it.

Commentary & Notes ↓

Notes

Chhand verse with two stanzas. The cosmic imagery of Rahu, Ketu, sun, and moon elevates the battlefield to a celestial plane. Tulsidas sees Rama's arrows as light dispelling darkness. Minor polish: 'angry sun' softened to 'wrathful sun' for devotional register.

जिमि जिमि प्रभु हर तासु सिर तिमि तिमि होहिं अपार।

सेवत बिषय बिबर्ध जिमि नित नित नूतन मार।।92।।

Jimi jimi prabhu har taasu sir timi timi hohin apaar

Sevat bishay bibardh jimi nit nit nootan maar (92)

दोहा 92

Swift as heads are severed clean | Swifter still new heads are seen

Like desires that multiply | When senses rule and souls comply

As fast as the Lord severs his heads, just so swiftly do they multiply without end; like desires that grow ever stronger when one constantly indulges the senses.

Heads multiply like indulged desires

In plain words

As fast as the Lord severs his heads, just as swiftly they multiply without end, like desires that grow ever stronger when one keeps indulging the senses.

What it means

Here Tulsidas plants the teaching in the heart of the war: Ravana's returning heads are our own appetites, which only grow larger the more we feed them. The senses are never satisfied by indulgence; each surrender makes the next craving stronger. The battlefield becomes a mirror held up to the soul.

Commentary & Notes ↓

Notes

Doha 92. One of Tulsidas's most celebrated analogies: Ravana's regenerating heads mirror the human condition of unchecked sense-indulgence (vishaya-sevaa). The spiritual teaching is embedded in the war narrative. 'Endlessly' replaced with 'without end' for rhythm.

चौपाई 93
दसमुख देखि सिरन्ह कै बाढ़ी। बिसरा मरन भई रिस गाढ़ी।।

Dasamukh dekhi siranh kai baadhee. bisaraa maran bhaee ris gaadhee

Seeing his heads multiplied, the ten-faced Ravana forgot death and his anger intensified greatly.

गर्जेउ मूढ़ महा अभिमानी। धायउ दसहु सरासन तानी।।

Garjeu moodh mahaa abhimaanee. dhaayau dasahu saraasan taanee

The foolish and extremely arrogant one roared and charged forward with all ten bows drawn.

समर भूमि दसकंधर कोप्यो। बरषि बान रघुपति रथ तोप्यो।।

Samar bhoomi dasakandhar kopyo. barashi baan raghupati rath topyo

The ten-necked one became furious on the battlefield and showered arrows to break Raghupati's chariot.

दंड एक रथ देखि न परेऊ। जनु निहार महुँ दिनकर दुरेऊ।।

Dand eka rath dekhi na pareoo. janu nihaar mahun dinakar dureoo

In a moment the chariot could not be seen, as if the sun had disappeared in fog.

हाहाकार सुरन्ह जब कीन्हा। तब प्रभु कोपि कारमुक लीन्हा।।

Haahaakaar suranh jab keenhaa. tab prabhu kopi kaaramuk leenhaa

When the gods cried out in distress, then the Lord became angry and took up His bow.

सर निवारि रिपु के सिर काटे। ते दिसि बिदिस गगन महि पाटे।।

Sar nivaari ripu ke sir kaate. te disi bidis gagan mahi paate

Warding off the enemy's arrows, He cut off his heads which fell in all directions across sky and earth.

काटे सिर नभ मारग धावहिं। जय जय धुनि करि भय उपजावहिं।।

Kaate sir nabh maarag dhaavahin. jay jay dhuni kari bhay upajaavahin

The severed heads rushed through the sky's path, making victory sounds and creating terror.

कहँ लछिमन सुग्रीव कपीसा। कहँ रघुबीर कोसलाधीसा।।

Kahan lachhiman sugreev kapeesaa. kahan raghubeer kosalaadheesaa

They called out 'Where is Lakshmana, Sugriva the monkey king? Where is Raghuvira, the lord of Kosala?'

Pride forgets death; severed heads still taunt

In plain words

Seeing his heads multiply, the ten-faced Ravana forgets death itself, and his rage grows greater. The foolish, supremely arrogant one roars and charges with all ten bows drawn. The ten-necked one grows furious on the battlefield and showers arrows until Raghupati's chariot is hidden from view. For a moment the chariot cannot be seen, as if the sun had vanished in fog. When the gods cry out in distress, the Lord grows wrathful and takes up His bow. Warding off the enemy's arrows, He severs his heads, which fall in every direction across sky and earth. The severed heads rush through the sky, crying 'Victory! Victory!' and spreading terror. They call out, 'Where is Lakshmana? Where is Sugriva, the monkey king? Where is Raghuvira, the Lord of Kosala?'

What it means

Arrogance lets Ravana forget that he can die, and for a moment his storm of arrows even veils the Lord like fog over the sun. The faithful learn from that brief darkness: pride can hide the light, but only for a moment. The flying heads that shout victory and call out their enemies by name show how empty boasting outlives even the one who boasts, sound without a self behind it.

Commentary & Notes ↓

Notes

Chaupai 93. Ravana's arrogance (abhimaan) makes him forget mortality. The fog simile (nihaar mahun dinakar) is Tulsidas's way of showing that even the Lord's radiance can be momentarily veiled by asuric force. The flying severed heads taunting by name is a vivid, eerie detail unique to the Manas.

छन्द 18
कहँ रामु कहि सिर निकर धाए देखि मर्कट भजि चले।

संधानि धनु रघुबंसमनि हँसि सरन्हि सिर बेधे भले।।

सिर मालिका कर कालिका गहि बृंद बृंदन्हि बहु मिलीं।

करि रुधिर सरि मज्जनु मनहुँ संग्राम बट पूजन चलीं।।

Kahan raamu kahi sir nikar dhaae dekhi markat bhaji chale

Sandhaani dhanu raghubansamani hansi saranhi sir bedhe bhale

Sir maalikaa kar kaalikaa gahi brind brindanhi bahu mileen

Kari rudhir sari majjanu manahun sangraam bat poojan chaleen

Heads cried 'Where is Rama?' flying wild | monkeys scattered in their fear

Smiling Lord strung golden bow | pierced each head with arrows clear

'Where is Rama?' cried the host of severed heads as they rushed forth; seeing this, the monkeys fled in terror. The jewel of Raghu's line smiled, strung His bow, and skillfully pierced those heads with arrows.

Goddess Kali grasped garlands of severed heads as countless groups of them gathered together. Bathing in rivers of blood, it seemed they had come to worship at the sacred tree of battle.

The Lord smiles amid horror

In plain words

'Where is Rama?' cry the host of severed heads as they rush forth, and seeing this the monkeys flee in terror. The jewel of Raghu's line smiles, strings His bow, and skillfully pierces those heads with His arrows. Goddess Kali grasps garlands of severed heads as countless groups of them gather together. Bathing in rivers of blood, it seems they have come to worship at the sacred tree of battle.

What it means

Even the monkeys flee, and the air fills with the worship of Kali amid blood and fallen heads, yet Rama only smiles and strings His bow. That smile is the still center of the verse, the sovereign ease of one who is never gripped by fear. Where everything else trembles, the Lord remains at perfect rest, and that rest is His protection of those who trust Him.

Commentary & Notes ↓

Notes

Chhand 18. The image of Kali collecting garlands of heads (sir maalikaa kar kaalikaa) and bathing in blood-rivers before a battlefield-vat (banyan) is Tantric imagery woven into bhakti narrative. Rama smiles (hansi) even amid horror, showing His sovereign ease.

पुनि दसकंठ क्रुद्ध होइ छाँड़ी सक्ति प्रचंड।

चली बिभीषन सन्मुख मनहुँ काल कर दंड।।93।।

Puni dasakanth kruddh hoi chhaandee sakti prachand

Chalee bibheeshan sanmukh manahun kaal kar dand (93)

दोहा 93

Ten-throated demon's rage unleashed | deadly spear like Death's own rod

Flew toward faithful Vibhishana | instrument of wrathful god

Again the ten-throated one grew furious and hurled his fierce shakti spear. It flew straight toward Vibhishana, like the staff of Death itself.

The spear turns toward Vibhishana

In plain words

Again the ten-throated one grows furious and hurls his fierce shakti spear. It flies straight at Vibhishana, like the staff of Death itself.

What it means

Failing against Rama, Ravana turns his deadliest weapon upon the brother who left him, the devotee who took refuge with the Lord. The spear flying like Death's own staff at Vibhishana sets the stage for Rama's protective love to be tested. Here the verse asks the heart to wait and trust, for the one who has surrendered is never abandoned.

Commentary & Notes ↓

Notes

Doha 93. The shakti (divine weapon) aimed at Vibhishana sets up the next episode of Rama's protective vow. 'Kaal kar dand' (Death's staff) is a potent image. 'Sakti' transliterated as 'shakti spear' for clarity.

चौपाई 94
आवत देखि सक्ति अति घोरा। प्रनतारति भंजन पन मोरा।।

Aavat dekhi sakti ati ghoraa. pranataarati bhanjan pan moraa

Seeing the terrible weapon approaching, Rama remembered His vow to destroy the sorrows of those who surrender to Him.

तुरत बिभीषन पाछें मेला। सन्मुख राम सहेउ सोइ सेला।।

Turat bibheeshan paachhen melaa. sanmukh raam saheu soi selaa

Immediately Vibhishana came from behind, while Rama faced that missile directly.

लागि सक्ति मुरुछा कछु भई। प्रभु कृत खेल सुरन्ह बिकलई।।

Laagi sakti muruchhaa kachhu bhaee. prabhu krit khel suranh bikalaee

When the weapon struck, there was some unconsciousness, and the gods became distressed seeing the Lord's divine play.

देखि बिभीषन प्रभु श्रम पायो। गहि कर गदा क्रुद्ध होइ धायो।।

Dekhi bibheeshan prabhu shram paayo. gahi kar gadaa kruddh hoi dhaayo

Seeing the Lord had suffered fatigue, Vibhishana grasped his mace and charged forth in anger.

रे कुभाग्य सठ मंद कुबुद्धे। तैं सुर नर मुनि नाग बिरुद्धे।।

Re kubhaagy sath mand kubuddhe. tain sur nar muni naag biruddhe

O wicked, foolish one of evil mind! You have opposed gods, men, sages and serpents.

सादर सिव कहुँ सीस चढ़ाए। एक एक के कोटिन्ह पाए।।

Saadar siv kahun sees chadhaae. eka eka ke kotinh paae

You respectfully offered your heads to Shiva and received millions in return for each one.

तेहि कारन खल अब लगि बाँच्यो। अब तव कालु सीस पर नाच्यो।।

Tehi kaaran khal aba lagi baanchyo. aba tav kaalu sees par naachyo

For that reason, O villain, you have survived until now, but now death dances upon your head.

राम बिमुख सठ चहसि संपदा। अस कहि हनेसि माझ उर गदा।।

Raam bimukh sath chahasi sampadaa. asa kahi hanesi maajh ura gadaa

O fool who opposes Rama yet desires prosperity! Saying this, he struck the mace into the middle of his chest.

The Lord shields the one who surrendered

In plain words

Seeing the terrible weapon coming, Rama remembers His vow: to end the sorrow of all who take refuge in Him. At once He puts Vibhishana behind Him and meets the missile Himself. When it strikes, a brief unconsciousness falls upon the Lord, and the gods grow afraid at this divine play. Seeing the Lord bear this, Vibhishana grips his mace and charges in anger. He cries, O wretched fool, evil-minded one, you have set yourself against gods, men, sages, and nagas. You offered your heads to Shiva and received millions of powers in return. That alone is why you have survived until now, but today Death dances on your head. O fool who turns from Rama yet still craves riches. Saying this, he drives the mace into the center of Ravana's chest.

What it means

Here is the heart of surrender: Rama steps in front of His devotee and takes the blow Himself, for His promise to protect the refuge-seeker is dearer to Him than His own ease. Vibhishana's words name Ravana's whole tragedy, a man who turns his face from Rama and still hopes for prosperity. The verse asks where our refuge truly lies, and shows that the Lord guards His own with His own body.

Commentary & Notes ↓

Notes

Chaupai 94. Central to the sharanagati (surrender) theology: Rama physically shields His devotee. 'Pranataarti bhanjan pan moraa' is Rama's own voice declaring His protective vow. Vibhishana's speech ('re kubhaagy sath') reveals the backstory of Ravana's boon from Shiva. The paradox of a Rama-vimukh (one turned away from Rama) seeking sampadaa (prosperity) is Tulsidas's moral summary of Ravana's life.

छन्द 19
उर माझ गदा प्रहार घोर कठोर लागत महि पर् यो।

दस बदन सोनित स्त्रवत पुनि संभारि धायो रिस भर् यो।।

द्वौ भिरे अतिबल मल्लजुद्ध बिरुद्ध एकु एकहि हनै।

रघुबीर बल दर्पित बिभीषनु घालि नहिं ता कहुँ गनै।।

Ura maajh gadaa prahaar ghor kathor laagat mahi par yo

Das badan sonit stravat puni sambhaari dhaayo ris bhar yo

Dvau bhire atibal mallajuddh biruddh eku ekahi hanai

Raghubeer bal darpit bibheeshanu ghaali nahin taa kahun ganai

Mace struck demon's chest with crushing might | blood flowed from his ten-fold face

Vibhishana charged with Rama's power | foe meant nothing in that place

The mace struck his chest with terrible, crushing force, and he fell heavily to the ground. Blood flowed from his ten mouths, but gathering himself, he charged again, filled with rage.

The two mighty warriors clashed in close combat, each one striking the other with fury. Vibhishana, emboldened by Raghuvira's strength, counted his opponent as nothing at all.

Borrowed strength, brother against brother

In plain words

The mace strikes Ravana's chest with crushing force, and he falls heavily to the ground. Blood flows from his ten mouths, but he gathers himself and charges again, full of rage. The two mighty warriors close in hand to hand, each striking the other in fury. Vibhishana, made bold by Raghuvira's strength, counts his opponent as nothing at all.

What it means

Two brothers grapple on opposite sides, one rooted in Rama and one in himself. Tulsidas is careful to say Vibhishana is emboldened by Raghuvira's strength, not his own, for the courage of the surrendered is always borrowed grace. The lesson is quiet: when we stand for the Lord, the power that moves through us is never ours to boast of.

Commentary & Notes ↓

Notes

Chhand 19. A rare wrestling match (mallajuddh) between Vibhishana and Ravana, brothers on opposite sides. 'Raghubeer bal darpit' shows Vibhishana's courage is entirely grace-derived, not innate. Tulsidas never lets us forget the source of all valor.

उमा बिभीषनु रावनहि सन्मुख चितव कि काउ।

सो अब भिरत काल ज्यों श्रीरघुबीर प्रभाउ।।94।।

Umaa bibheeshanu raavanahi sanmukh chitav ki kaau

So aba bhirat kaal jyon shreeraghubeer prabhaau (94)

दोहा 94

Could Vibhishana face Ravana before? | Now he fights like Death's own power!

Uma, could Vibhishana ever have looked directly at Ravana's face before? Yet now he fights him like Death itself; such is the power of Lord Raghuvira.

Grace transforms the trembling devotee

In plain words

Uma, could Vibhishana ever once have looked Ravana straight in the face before? Yet now he fights him like Death itself. Such is the power of Lord Raghuvira.

What it means

Shiva turns to Parvati and points to the miracle. The brother who once trembled before Ravana now stands against him like Death, and the change is not his own doing. This is the whole promise of bhakti: the Lord's power flows into the one who surrenders, and the timid become fearless.

Commentary & Notes ↓

Notes

Doha 94. Shiva addresses Parvati (Uma), the framing narrator. The rhetorical question underscores transformation through divine grace. Vibhishana, who once trembled before his brother, now fights like Kaal (Death). This is pure bhakti theology: the Lord's power flows through the surrendered devotee.

चौपाई 95
देखा श्रमित बिभीषनु भारी। धायउ हनूमान गिरि धारी।।

Dekhaa shramit bibheeshanu bhaaree. dhaayau hanoomaan giri dhaaree

Seeing Vibhishana greatly distressed, Hanuman rushed forward carrying a mountain.

रथ तुरंग सारथी निपाता। हृदय माझ तेहि मारेसि लाता।।

Rath turang saarathee nipaataa. hriday maajh tehi maaresi laataa

He destroyed the chariot, horses, and charioteer, then struck a powerful blow to the heart.

ठाढ़ रहा अति कंपित गाता। गयउ बिभीषनु जहँ जनत्राता।।

Thaadh rahaa ati kampit gaataa. gayau bibheeshanu jahan janatraataa

The enemy stood trembling with his body shaking, while Vibhishana went to where the protector of people was.

पुनि रावन कपि हतेउ पचारी। चलेउ गगन कपि पूँछ पसारी।।

Puni raavan kapi hateu pachaaree. chaleu gagan kapi poonchh pasaaree

Then Ravana killed many monkeys and flew into the sky spreading his tail.

गहिसि पूँछ कपि सहित उड़ाना। पुनि फिरि भिरेउ प्रबल हनुमाना।।

Gahisi poonchh kapi sahit udaanaa. puni phiri bhireu prabal hanumaanaa

Grabbing the tail, the monkey flew up with him, then mighty Hanuman turned back to fight.

लरत अकास जुगल सम जोधा। एकहि एकु हनत करि क्रोधा।।

Larat akaas jugal sam jodhaa. ekahi eku hanat kari krodhaa

The two equal warriors fought in the sky, each striking the other in anger.

सोहहिं नभ छल बल बहु करहीं। कज्जल गिरि सुमेरु जनु लरहीं।।

Sohahin nabh chhal bal bahu karaheen. kajjal giri sumeru janu laraheen

They shone in the sky performing many feats of skill and strength, like Mount Kailash and Mount Sumeru fighting.

बुधि बल निसिचर परइ न पार् यो। तब मारुत सुत प्रभु संभार् यो।।

Budhi bal nisichar parai na paar yo. tab maarut sut prabhu sambhaar yo

The demon could not overcome him through intelligence or strength, so then the son of the wind god remembered his Lord.

When strength fails, Hanuman remembers his Lord

In plain words

Seeing Vibhishana worn out, Hanuman rushes forward carrying a mountain. He shatters the chariot, the horses, and the charioteer, then kicks Ravana hard in the heart. Ravana stands trembling, his whole body shaking, while Vibhishana goes to the Protector of all beings. Then Ravana strikes Hanuman and soars into the sky, and Hanuman spreads his tail and follows. Ravana seizes the tail and flies upward with him, but mighty Hanuman turns back to fight. The two equal warriors battle in the sky, each striking the other in fury. They shine in the heavens, performing many feats of skill and strength, like Mount Kailash and Mount Sumeru in combat. The demon cannot defeat Hanuman by cunning or by force. Then the son of the Wind remembers his Lord.

What it means

The whole duel turns on its final line. Hanuman, who carries mountains and grapples in the open sky, still reaches a point where strength alone will not prevail, and there he remembers Rama. This is the Manas teaching in miniature: remembrance of the Lord is the strongest weapon, and even the mightiest servant leans on the Name.

Commentary & Notes ↓

Notes

Chaupai 95. Hanuman's aerial duel with Ravana is one of the great set pieces. 'Kajjal giri sumeru janu larahin' compares them to two cosmic mountains. The pivot comes at the end: when strength alone cannot prevail, Hanuman remembers Rama (prabhu sambhaaryo). This is the Manas teaching in miniature: remembrance of the Lord is the ultimate weapon.

छन्द 20
संभारि श्रीरघुबीर धीर पचारि कपि रावनु हन्यो।

महि परत पुनि उठि लरत देवन्ह जुगल कहुँ जय जय भन्यो।।

हनुमंत संकट देखि मर्कट भालु क्रोधातुर चले।

रन मत्त रावन सकल सुभट प्रचंड भुज बल दलमले।।

Sambhaari shreeraghubeer dheer pachaari kapi raavanu hanyo

Mahi parat puni uthi larat devanh jugal kahun jay jay bhanyo

Hanumant sankat dekhi markat bhaalu krodhaatur chale

Ran matt raavan sakal subhat prachand bhuj bal dalamale

Remembering Rama's sacred name | Hanuman struck with righteous flame

While gods above cried victory | To both in this great rivalry

Remembering Lord Raghuvira with steadfast resolve, the monkey challenged Ravana and struck him down. As he fell to earth and rose again to fight, the gods cried 'Victory! Victory!' to both warriors.

Seeing Hanuman in peril, the monkeys and bears rushed forward, burning with anger. Intoxicated with battle, Ravana crushed all the mighty warriors with his powerful arms.

The gods cheer valor on both sides

In plain words

Holding firm with Lord Raghuvira in mind, Hanuman challenges Ravana and strikes him down. As Ravana falls and rises again to fight, the gods cry Victory, Victory to both warriors. Seeing Hanuman in danger, the monkeys and bears rush forward, burning with anger. Drunk with battle, Ravana crushes all the mighty warriors with his powerful arms.

What it means

Hanuman fights only after fixing his mind on Raghuvira, so even his blow is an act of remembrance. The gods cheer both fighters, a rare and gracious honoring of courage wherever it appears. Yet Ravana, intoxicated with his own might, scatters the host, showing that raw force without surrender still rages on.

Commentary & Notes ↓

Notes

Chhand 20. The gods cheer both warriors (jugal kahun jay jay), a rare touch of divine impartiality acknowledging valor on both sides. 'Ran matt' (intoxicated with battle) is a classic martial epithet for Ravana.

तब रघुबीर पचारे धाए कीस प्रचंड।

कपि बल प्रबल देखि तेहिं कीन्ह प्रगट पाषंड।।95।।

Tab raghubeer pachaare dhaae kees prachand

Kapi bal prabal dekhi tehin keenh pragat paashand (95)

दोहा 95

Raghuvira called his monkey host | While Ravana used his magic most

Then Lord Raghuvira called forth the fierce monkeys to charge. Seeing the overwhelming might of the monkey army, Ravana conjured his magical deception.

When force fails, the demon turns to illusion

In plain words

Then Lord Raghuvira calls the fierce monkeys to charge. Seeing the overwhelming strength of the monkey army, Ravana conjures his magic deception.

What it means

When the strength of the devoted host overwhelms him, Ravana reaches for illusion. This is the way of the asuric mind: when honest force fails, it turns to trickery and false shows. The verse sets the stage for the great test, where the heart must learn to tell truth from the Lord's enemy's deceit.

Commentary & Notes ↓

Notes

Doha 95. 'Paashand' (deception/heresy) introduces Ravana's maya episode. When physical force fails, the asuric mind turns to illusion. This sets up one of the Lanka Kanda's most dramatic sequences.

चौपाई 96
अंतरधान भयउ छन एका। पुनि प्रगटे खल रूप अनेका।।

Antaradhaan bhayau chhan ekaa. puni pragate khal roop anekaa

Ravana vanished for a moment, then manifested himself in countless wicked forms.

रघुपति कटक भालु कपि जेते। जहँ तहँ प्रगट दसानन तेते।।

Raghupati katak bhaalu kapi jete. jahan tahan pragat dasaanan tete

As many bears and monkeys as there were in Raghupati's army, that many ten-headed forms of Ravana appeared everywhere.

देखे कपिन्ह अमित दससीसा। जहँ तहँ भजे भालु अरु कीसा।।

Dekhe kapinh amit dasaseesaa. jahan tahan bhaje bhaalu aru keesaa

Seeing countless forms of the ten-headed one, the bears and monkeys fled in all directions.

भागे बानर धरहिं न धीरा। त्राहि त्राहि लछिमन रघुबीरा।।

Bhaage baanar dharahin na dheeraa. traahi traahi lachhiman raghubeeraa

The monkeys fled without maintaining courage, crying 'Save us, save us, Lakshmana and Raghuvira!'

दहँ दिसि धावहिं कोटिन्ह रावन। गर्जहिं घोर कठोर भयावन।।

Dahan disi dhaavahin kotinh raavan. garjahin ghor kathor bhayaavan

Millions of Ravanas rushed in all ten directions, roaring with terrible and frightening sounds.

डरे सकल सुर चले पराई। जय कै आस तजहु अब भाई।।

Dare sakal sur chale paraaee. jay kai aasa tajahu aba bhaaee

All the gods became frightened and fled, saying 'Brothers, abandon hope of victory now.'

सब सुर जिते एक दसकंधर। अब बहु भए तकहु गिरि कंदर।।

Sab sur jite eka dasakandhar. aba bahu bhae takahu giri kandar

One ten-necked demon had defeated all the gods, now that he has become many, seek out caves in the mountains.

रहे बिरंचि संभु मुनि ग्यानी। जिन्ह जिन्ह प्रभु महिमा कछु जानी।।

Rahe biranchi sambhu muni gyaanee. jinh jinh prabhu mahimaa kachhu jaanee

Only Brahma, Shiva, and the wise sages remained, those who knew something of the Lord's glory.

Only those who know His glory stand firm

In plain words

Ravana vanishes for a moment, then appears in countless wicked forms. As many bears and monkeys as there are in Raghupati's army, that many ten-headed Ravanas appear everywhere. Seeing endless Ravanas, the bears and monkeys flee in every direction. The monkeys run without holding their courage, crying, Save us, save us, Lakshmana, Raghuvira. Millions of Ravanas rush in all ten directions, roaring with terrible, frightening sounds. All the gods grow afraid and flee, saying, Brothers, give up all hope of victory now. They say, one ten-necked demon had already defeated all the gods, and now that he has become many, seek shelter in mountain caves. Only Brahma, Shiva, and the wise sages remain, those who know something of the Lord's true glory.

What it means

Illusion multiplies the enemy until even the gods lose heart and run. Only Brahma, Shiva, and the sages stand their ground, and the reason is plain: they know the Lord's true glory. Tulsidas draws the line between courage that depends on circumstances and faith that rests on knowing who Rama is; only the second holds firm in the dark.

Commentary & Notes ↓

Notes

Chaupai 96. Ravana's maya multiplies him into as many forms as there are vaanaras. The flight of even the gods underscores the terror. Yet those who know the Lord's mahimaa (glory) stand firm. Tulsidas distinguishes between knowledge-born faith and circumstantial courage: only jnaana sustains one through the darkest illusion.

छन्द 21
जाना प्रताप ते रहे निर्भय कपिन्ह रिपु माने फुरे।

चले बिचलि मर्कट भालु सकल कृपाल पाहि भयातुरे।।

हनुमंत अंगद नील नल अतिबल लरत रन बाँकुरे।

मर्दहिं दसानन कोटि कोटिन्ह कपट भू भट अंकुरे।।

Jaanaa prataap te rahe nirbhay kapinh ripu maane phure

Chale bichali markat bhaalu sakal kripaal paahi bhayaature

Hanumant angad neel nal atibal larat ran baankure

Mardahin dasaanan koti kotinh kapat bhoo bhat ankure

Fearless monkeys charged ahead | knowing their Lord's might,

While Ravana's countless warriors | fled the sacred fight.

Those who knew the Lord's true power remained fearless, while the enemies were recognized for what they were. The bears and monkeys wavered and fled, crying, 'O merciful Lord, protect us! We are overcome with fear!'

Hanuman, Angada, Nila, and Nala, mighty and valiant in battle, crushed countless millions of Ravana's deceptive warriors, those evil sprouts upon the earth.

Knowing His power, the few stay fearless

In plain words

Those who know the Lord's true power stay fearless, and they see the enemies for what they really are. The bears and monkeys waver and flee, crying, O merciful Lord, protect us, we are overcome with fear. But Hanuman, Angada, Nila, and Nala, mighty and brave in battle, crush countless millions of Ravana's deceptive warriors, those evil sprouts upon the earth.

What it means

The same battlefield holds two kinds of hearts: those overtaken by fear and those steadied by knowing the Lord's power. The four who stand and fight see through the illusion because their devotion does not waver. To know who the Lord is, is to recognize a false thing as false and strike it down without flinching.

Commentary & Notes ↓

Notes

Chhand 21. The contrast is sharply drawn: those sustained by prataap (divine power) versus those overtaken by fear. The four named warriors (Hanuman, Angada, Nila, Nala) represent unwavering devotion that sees through maya. 'Kapat bhoo bhat ankure' (sprouts of deceptive warriors) is a vivid botanical metaphor for illusory forms.

सुर बानर देखे बिकल हँस्यो कोसलाधीस।

सजि सारंग एक सर हते सकल दससीस।।96।।

Sur baanar dekhe bikal hansyo kosalaadhees

Saji saarang eka sar hate sakal dasasees (96)

दोहा 96

The Lord of Kosala smiled to see | His army's plight,

One arrow from Sharanga's string | ended Ravana's might.

Seeing the gods and monkeys in distress, the Lord of Kosala smiled. Stringing His bow Sharanga with a single arrow, He slew every one of the ten-headed forms.

One smile, one arrow, illusion ends

In plain words

Seeing the gods and monkeys in distress, the Lord of Kosala smiles. Stringing His bow Sharanga with a single arrow, He destroys every one of the ten-headed forms.

What it means

What terrifies the whole host barely troubles the Lord, who answers cosmic illusion with a smile. One arrow from Sharanga undoes all the false forms at once. The ease of His response is itself the teaching: what overwhelms those who forget Him is nothing to the One who is never deceived.

Commentary & Notes ↓

Notes

Doha 96. The Lord's smile (hansyo) in the face of cosmic terror is the signature Rama-lila gesture. One arrow from Sharanga destroys all illusion. The ease of divine response contrasts with the agony of those who forgot His power.

चौपाई 97
प्रभु छन महुँ माया सब काटी। जिमि रबि उएँ जाहिं तम फाटी।।

Prabhu chhan mahun maayaa sab kaatee. jimi rabi uen jaahin tam phaatee

In an instant, the Lord dispelled all illusion, just as darkness vanishes when the sun rises.

रावनु एकु देखि सुर हरषे। फिरे सुमन बहु प्रभु पर बरषे।।

Raavanu eku dekhi sur harashe. phire suman bahu prabhu par barashe

Seeing Ravana alone, the gods rejoiced and showered many flowers upon the Lord.

भुज उठाइ रघुपति कपि फेरे। फिरे एक एकन्ह तब टेरे।।

Bhuj uthaai raghupati kapi phere. phire eka ekanh tab tere

Raising His arms, Raghupati called back the monkeys, and they all returned at His call.

प्रभु बलु पाइ भालु कपि धाए। तरल तमकि संजुग महि आए।।

Prabhu balu paai bhaalu kapi dhaae. taral tamaki sanjug mahi aae

Gaining strength from the Lord, the bears and monkeys charged forward and came swiftly to the battlefield.

अस्तुति करत देवतन्हि देखें। भयउँ एक मैं इन्ह के लेखें।।

Astuti karat devatanhi dekhen. bhayaun eka main inh ke lekhen

Seeing the gods praising Him, Ravana thought, 'I have become alone because of these beings.'

सठहु सदा तुम्ह मोर मरायल। अस कहि कोपि गगन पर धायल।।

Sathahu sadaa tumh mor maraayal. asa kahi kopi gagan par dhaayal

Saying 'You wicked ones have always been my destroyers,' he angrily rushed toward the sky.

हाहाकार करत सुर भागे। खलहु जाहु कहँ मोरें आगे।।

Haahaakaar karat sur bhaage. khalahu jaahu kahan moren aage

The gods fled crying in alarm, saying 'Where can we go before this wicked one?'

देखि बिकल सुर अंगद धायो। कूदि चरन गहि भूमि गिरायो।।

Dekhi bikal sur angad dhaayo. koodi charan gahi bhoomi giraayo

Seeing the gods distressed, Angada rushed forward, leaped up and grasped Ravana's feet, bringing him down to earth.

Illusion scattered like darkness at dawn

In plain words

In an instant the Lord clears away all illusion, just as darkness vanishes when the sun rises. Seeing Ravana alone again, the gods rejoice and shower flowers upon the Lord. Raising His arms, Raghupati calls the monkeys back, and heartened by His call they all return. Strengthened by the Lord, the bears and monkeys charge and come swiftly to the battlefield. Seeing the gods praise Rama, Ravana thinks, I have been left alone, these beings have done this to me. Crying, You wretches have always plotted to destroy me, he rushes furiously into the sky. The gods flee in alarm, asking, Where can we go before this wicked one? Seeing the gods in distress, Angada rushes forward, leaps up, grasps Ravana's feet, and brings him crashing down to earth.

What it means

The Lord scatters illusion the way sunrise ends night, and at once the fearful are heartened and return to the fight. Ravana, meanwhile, blames everyone but himself, the constant habit of the proud and unsurrendered heart. Angada's leap to drag him from the sky shows what devotion in action looks like: while the demon rages, the servant simply acts, and the Lord's work goes forward.

Commentary & Notes ↓

Notes

Chaupai 97. Sun-and-darkness simile (rabi/tam) for the dispelling of maya is classic Vedantic imagery. Ravana's paranoia ('these beings have done this to me') shows the asuric mindset blaming others. Angada's leap to pull Ravana from the sky is a triumphant moment of vaanar-bhakti in action.

छन्द 22
गहि भूमि पार् यो लात मार् यो बालिसुत प्रभु पहिं गयो।

संभारि उठि दसकंठ घोर कठोर रव गर्जत भयो।।

करि दाप चाप चढ़ाइ दस संधानि सर बहु बरषई।

किए सकल भट घायल भयाकुल देखि निज बल हरषई।।

Gahi bhoomi paar yo laat maar yo baalisut prabhu pahin gayo

Sambhaari uthi dasakanth ghor kathor rav garjat bhayo

Kari daap chaap chadhaai das sandhaani sar bahu barashaee

Kie sakal bhat ghaayal bhayaakul dekhi nij bal harashaee

Angada cast the demon down | with one tremendous blow,

But Ravana rose with prideful roar | and strung his mighty bow.

Grasping him, the son of Bali threw Ravana to earth with a mighty kick, then returned to his Lord. Gathering himself, the ten-necked demon rose up and roared with terrible, harsh sounds.

With great pride he strung his ten bows, fitted many arrows, and showered them down. Seeing all the warriors wounded and stricken, he rejoiced in his own strength.

The servant strikes, then runs back to the Lord

In plain words

Grasping him, the son of Bali throws Ravana to the earth with a mighty kick, then returns to his Lord. Gathering himself, the ten-necked demon rises and roars with terrible, harsh sounds. With great pride he strings his ten bows, fits many arrows, and showers them down. Seeing all the warriors wounded and stricken, he rejoices in his own strength.

What it means

Angada hurls Ravana down and then goes straight back to Rama, for a devotee's place is always at the Lord's feet, never lingering to admire his own feat. Ravana does the opposite, rising again to delight in his own strength. The two responses to the same battle reveal two souls: one that returns to the Lord, and one that worships itself.

Commentary & Notes ↓

Notes

Chhand 22. Angada (Baalisut, son of Bali) displays filial valor. After his feat he goes straight back to Rama (prabhu pahin gayo), showing that a devotee's place is always at the Lord's feet. Ravana's rejoicing in his own strength (nij bal harashee) is the hallmark of tamasic pride.

तब रघुपति रावन के सीस भुजा सर चाप।

काटे बहुत बढ़े पुनि जिमि तीरथ कर पाप। 97।।

Tab raghupati raavan ke sees bhujaa sar chaap

Kaate bahut badhe puni jimi teerath kar paap (97)

दोहा 97

The Lord cut off his heads and arms | yet back they grew once more,

Like pilgrim's sins that multiply | at each sacred shore.

Then Raghupati cut off Ravana's heads, arms, arrows, and bow; though severed many times, they grew back again, like sins committed at a place of pilgrimage.

Severed heads regrow like sins at a holy place

In plain words

Then Raghupati cuts off Ravana's heads, arms, arrows, and bow. Though severed many times, they grow back again, like sins committed at a place of pilgrimage.

What it means

Tulsidas drops an entire sermon into one couplet. Ravana's heads return as fast as they fall, just as sins multiply even at the holy places meant to wash them away. The verse turns from the battlefield to the heart, warning that evil left unrooted keeps growing back, even where it should be ending.

Commentary & Notes ↓

Notes

Doha 97. Another devastatingly compact analogy: heads regrowing like sins at a teertha. Just as holy places should purify but instead witness fresh transgressions, Ravana's severed limbs mock the very act of cutting. Tulsidas packs an entire sermon on human hypocrisy into one couplet.

चौपाई 98
सिर भुज बाढ़ि देखि रिपु केरी। भालु कपिन्ह रिस भई घनेरी।।

Sir bhuj baadhi dekhi ripu keree. bhaalu kapinh ris bhaee ghaneree

Seeing the enemy's heads and arms multiplying, the bears and monkeys became exceedingly enraged.

मरत न मूढ़ कटेउ भुज सीसा। धाए कोपि भालु भट कीसा।।

Marat na moodh kateu bhuj seesaa. dhaae kopi bhaalu bhat keesaa

The fool would not die even when his arms and heads were cut off. The angry bears and monkey warriors charged forward.

बालितनय मारुति नल नीला। बानरराज दुबिद बलसीला।।

Baalitanay maaruti nal neelaa. baanararaaj dubid balaseelaa

Angada, Hanuman, Nala, Nila, the monkey king Sugriva, and the mighty Dvivida all joined the battle.

बिटप महीधर करहिं प्रहारा। सोइ गिरि तरु गहि कपिन्ह सो मारा।।

Bitap maheedhar karahin prahaaraa. soi giri taru gahi kapinh so maaraa

They struck with trees and mountains as weapons. The demon grasped those very hills and trees to strike the monkeys back.

एक नखन्हि रिपु बपुष बिदारी। भअगि चलहिं एक लातन्ह मारी।।

Eka nakhanhi ripu bapush bidaaree. bhaagi chalahin eka laatanh maaree

Some monkeys tore the enemy's body with their claws, while others fled after being struck by his kicks.

तब नल नील सिरन्हि चढ़ि गयऊ। नखन्हि लिलार बिदारत भयऊ।।

Tab nal neel siranhi chadhi gayaoo. nakhanhi lilaar bidaarat bhayaoo

Then Nala and Nila climbed upon his heads and began tearing his foreheads with their claws.

रुधिर देखि बिषाद उर भारी। तिन्हहि धरन कहुँ भुजा पसारी।।

Rudhir dekhi bishaad ura bhaaree. tinhahi dharan kahun bhujaa pasaaree

Seeing the blood, his heart was filled with great distress. He extended his arms to catch them.

गहे न जाहिं करन्हि पर फिरहीं। जनु जुग मधुप कमल बन चरहीं।।

Gahe na jaahin karanhi par phiraheen. janu jug madhup kamal ban charaheen

They could not be grasped but kept moving on his hands, like bees of the cosmic age wandering in a lotus grove.

कोपि कूदि द्वौ धरेसि बहोरी। महि पटकत भजे भुजा मरोरी।।

Kopi koodi dvau dharesi bahoree. mahi patakat bhaje bhujaa maroree

Enraged, he leaped and caught both of them again, then dashed them to the ground, twisting their arms.

पुनि सकोप दस धनु कर लीन्हे। सरन्हि मारि घायल कपि कीन्हे।।

Puni sakop das dhanu kar leenhe. saranhi maari ghaayal kapi keenhe

Then in fury, he took ten bows in his hands and wounded the monkeys with arrows.

हनुमदादि मुरुछित करि बंदर। पाइ प्रदोष हरष दसकंधर।।

Hanumadaadi muruchhit kari bandar. paai pradosh harash dasakandhar

Making Hanuman and other monkeys unconscious, the ten-headed Ravana rejoiced as evening approached.

मुरुछित देखि सकल कपि बीरा। जामवंत धायउ रनधीरा।।

Muruchhit dekhi sakal kapi beeraa. jaamavant dhaayau ranadheeraa

Seeing all the monkey heroes unconscious, the brave warrior Jambavan charged forward.

संग भालु भूधर तरु धारी। मारन लगे पचारि पचारी।।

Sang bhaalu bhoodhar taru dhaaree. maaran lage pachaari pachaaree

Accompanied by bears carrying mountains and trees, they began striking repeatedly with great force.

भयउ क्रुद्ध रावन बलवाना। गहि पद महि पटकइ भट नाना।।

Bhayau kruddh raavan balavaanaa. gahi pad mahi patakai bhat naanaa

The mighty Ravana became furious and began hurling many warriors to the ground by grasping their feet.

देखि भालुपति निज दल घाता। कोपि माझ उर मारेसि लाता।।

Dekhi bhaalupati nij dal ghaataa. kopi maajh ura maaresi laataa

Seeing the destruction of his army, the bear king Jambavan angrily struck Ravana in the center of his chest with his foot.

Furious battle; the host falls on Ravana

In plain words

The bears and monkeys see Ravana's heads and arms grow back, and their rage swells. The fool will not die though his arms and heads are cut. The warriors charge: Angada, Hanuman, Nala, Nila, Sugriva, and mighty Dvivida. They strike with trees and mountains, and Ravana hurls those same hills and trees back at them. Some monkeys tear his body with their claws; others are kicked away. Nala and Nila climb his heads and rip his foreheads with their nails. Seeing his own blood, Ravana grieves and stretches out his arms to catch them. But they cannot be held; they dart across his hands like two bees wandering in a lotus grove. He leaps, catches both, dashes them down, and twists their arms. Then in fury he takes up ten bows and wounds the monkeys with arrows. He makes Hanuman and the others faint, and the ten-headed one rejoices as evening falls. Seeing all the heroes fallen, the brave Jambavan charges. With bears carrying mountains and trees they strike, blow upon blow. The mighty Ravana grows furious and hurls warriors down by their feet. Seeing his army destroyed, the bear-king Jambavan angrily kicks Ravana in the center of his chest.

What it means

This is the long, surging heart of the war, where the whole host of the faithful throws itself at an enemy who will not stay wounded. Tulsidas does not hide the cost: the heroes faint, the demon laughs, and still they rise. Even amid the carnage he pauses for one gentle image, Nala and Nila like bees among lotuses, a reminder that the devotee's courage stays nimble and almost playful while the ego's rage only grows heavier.

Commentary & Notes ↓

Notes

Chaupai 98. The longest verse in this set (15 couplet-pairs). Tulsidas presents the entire vaanar-sena in action: Angada, Hanuman, Nala, Nila, Sugriva, Dvivida, Jambavan. The bee-and-lotus simile (madhup kamal ban) for Nala and Nila evading Ravana's grasp is charming amidst the carnage. Jambavan's entry marks the final escalation before Rama's decisive intervention. 'Pradosh' (evening) signals the night-time pause typical of dharmic warfare.

छन्द 23
उर लात घात प्रचंड लागत बिकल रथ ते महि परा।

गहि भालु बीसहुँ कर मनहुँ कमलन्हि बसे निसि मधुकरा।।

मुरुछित बिलोकि बहोरि पद हति भालुपति प्रभु पहिं गयौ।

निसि जानि स्यंदन घालि तेहि तब सूत जतनु करत भयो।।

Ura laat ghaat prachand laagat bikal rath te mahi paraa

Gahi bhaalu beesahun kar manahun kamalanhi base nisi madhukaraa

Muruchhit biloki bahori pad hati bhaalupati prabhu pahin gayau

Nisi jaani syandan ghaali tehi tab soot jatanu karat bhayo

Twenty hands the bear did seize | like bees on lotus flowers bright

The demon fell unconscious down | his chariot fled into the night

Fierce kicks struck his chest with tremendous force, making him fall helpless from his chariot to the ground. The bear grasped all twenty hands, like bees settled on lotuses in the stillness of night.

Seeing him unconscious, the bear-king struck him once more with his foot and returned to his Lord. Knowing it was nightfall, the charioteer drove the chariot away and began tending to Ravana.

Nightfall; the bear-king fells the demon

In plain words

Jambavan's fierce kicks strike Ravana's chest, and he falls helpless from his chariot to the ground. The bear grips all twenty of his arms, like bees settled on lotuses in the stillness of night. Seeing Ravana unconscious, the bear-king kicks him once more and returns to his Lord. Knowing night has come, the charioteer drives the chariot away and begins to tend Ravana.

What it means

The day's fighting closes not with a kill but with a fall, and night draws its natural truce over the field. The bee-and-lotus image returns, now binding Ravana's twenty arms, beauty laid over violence. The charioteer's quiet rescue of his fallen master is a tender, almost mournful note, a reminder that even the proud are carried home when their strength gives out.

Commentary & Notes ↓

Notes

Chhand 23. The closing verse of this batch. The bee-on-lotus simile recurs (kamalanhi base nisi madhukaraa), now applied to Jambavan grasping Ravana's twenty arms. Night brings a natural ceasefire. The charioteer's quiet rescue of the fallen Ravana is a poignant, almost tender detail amidst the epic violence.

मुरुछा बिगत भालु कपि सब आए प्रभु पास।

निसिचर सकल रावनहि घेरि रहे अति त्रास।।98।।

Muruchhaa bigat bhaalu kapi sab aae prabhu paas

Nisichar sakal raavanahi gheri rahe ati traas (98)

दोहा 98

The bears and monkeys gathered round | their Lord in victory's sweet hour

While demons trembled at the sight | of their failing demon power

When consciousness returned, all the bears and monkeys came back to their Lord's presence. All the demons surrounded Ravana, remaining there in great terror.

Two camps; victors return, the fearful gather

In plain words

When their senses return, all the bears and monkeys come back to their Lord's presence. All the demons surround Ravana, standing there in great terror.

What it means

One small verse holds two whole worlds apart. The faithful return to their Lord, drawn home as if by gravity; the demons cluster around their master in dread, with no refuge but his shadow. Where you run when the battle pauses tells you whom you truly serve.

Commentary & Notes ↓

Notes

This Doha marks the transition from individual combat to the larger war's momentum. The contrast between the victorious vanaras returning to Rama and the terrified demons clustering around Ravana foreshadows the ultimate outcome.

चौपाई 99
तेही निसि सीता पहिं जाई। त्रिजटा कहि सब कथा सुनाई।।

Tehee nisi seetaa pahin jaaee. trijataa kahi sab kathaa sunaaee

That very night Trijata went to Sita and narrated the entire story to her.

सिर भुज बाढ़ि सुनत रिपु केरी। सीता उर भइ त्रास घनेरी।।

Sir bhuj baadhi sunat ripu keree. seetaa ura bhai traas ghaneree

Hearing of the enemy's heads and arms being severed, great fear arose in Sita's heart.

मुख मलीन उपजी मन चिंता। त्रिजटा सन बोली तब सीता।।

Mukh maleen upajee man chintaa. trijataa san bolee tab seetaa

Her face became pale and anxiety arose in her mind. Then Sita spoke to Trijata.

होइहि कहा कहसि किन माता। केहि बिधि मरिहि बिस्व दुखदाता।।

Hoihi kahaa kahasi kin maataa. kehi bidhi marihi bisv dukhadaataa

What will happen, why don't you tell me, mother? In what way will the giver of sorrow to the world die?

रघुपति सर सिर कटेहुँ न मरई। बिधि बिपरीत चरित सब करई।।

Raghupati sar sir katehun na maraee. bidhi bipareet charit sab karaee

Even if his head is cut by Raghupati's arrow, he does not die. Fate makes everything go contrary.

मोर अभाग्य जिआवत ओही। जेहिं हौ हरि पद कमल बिछोही।।

Mor abhaagy jiaavat ohee. jehin hau hari pad kamal bichhohee

My misfortune keeps him alive, by which I am separated from Hari's lotus feet.

जेहिं कृत कपट कनक मृग झूठा। अजहुँ सो दैव मोहि पर रूठा।।

Jehin krit kapat kanak mrig jhoothaa. ajahun so daiv mohi par roothaa

The same fate that created the false golden deer through deception is still angry with me.

जेहिं बिधि मोहि दुख दुसह सहाए। लछिमन कहुँ कटु बचन कहाए।।

Jehin bidhi mohi dukh dusah sahaae. lachhiman kahun katu bachan kahaae

The same fate that made me endure unbearable sorrow and speak harsh words to Lakshmana.

रघुपति बिरह सबिष सर भारी। तकि तकि मार बार बहु मारी।।

Raghupati birah sabish sar bhaaree. taki taki maar baar bahu maaree

The heavy poisonous arrow of separation from Raghupati has struck and killed me many times over.

ऐसेहुँ दुख जो राख मम प्राना। सोइ बिधि ताहि जिआव न आना।।

Aisehun dukh jo raakh mam praanaa. soi bidhi taahi jiaav na aanaa

The same fate that keeps my life even in such suffering will not let that demon die either.

बहु बिधि कर बिलाप जानकी। करि करि सुरति कृपानिधान की।।

Bahu bidhi kar bilaap jaanakee. kari kari surati kripaanidhaan kee

Janaki lamented in many ways, repeatedly remembering the ocean of compassion.

कह त्रिजटा सुनु राजकुमारी। उर सर लागत मरइ सुरारी।।

Kah trijataa sunu raajakumaaree. ura sar laagat marai suraaree

Trijata said, 'Listen, O princess! The enemy of gods dies when the arrow strikes his chest.'

प्रभु ताते उर हतइ न तेही। एहि के हृदयँ बसति बैदेही।।

Prabhu taate ura hatai na tehee. ehi ke hridayan basati baidehee

The Lord does not strike his chest because Vaidehi dwells in his heart.

Sita's lament; love that blames itself

In plain words

That night Trijata comes to Sita and tells her the whole story. Hearing of the enemy's heads and arms being cut, great fear rises in Sita's heart. Her face grows pale and worry fills her mind, and she speaks to Trijata. "What will happen? Why don't you tell me, mother? How will the giver of sorrow to the world ever die? Even when Raghupati's arrow cuts his head, he does not die. Fate turns everything against me. My own misfortune keeps him alive, the misfortune that parted me from Hari's lotus feet. The same fate that made the false golden deer is still angry with me. The same fate that made me bear unbearable sorrow and speak harsh words to Lakshmana. The heavy poisoned arrow of separation from Raghupati has struck and killed me many times over. The fate that keeps my life alive in such pain will not let that demon die either." Janaki laments in many ways, remembering again and again the ocean of compassion. Trijata says, "Listen, princess. The enemy of the gods dies when the arrow strikes his chest. The Lord does not strike his chest because Vaidehi dwells in his heart."

What it means

Grief here turns inward, and Sita reads her own suffering as the very thing that keeps the demon alive. This is the devotee's deepest reflex, to see every delay of rescue as a fault in oneself rather than in the Beloved. Yet Trijata answers with a secret that turns the whole lament: Rama withholds the killing arrow because Sita herself lives in Ravana's heart, and love will not strike where the beloved dwells.

Commentary & Notes ↓

Notes

Sita's lament reveals her spiritual understanding that her separation from Rama is the cosmic force sustaining Ravana's supernatural powers. Her self-blame reflects the devotee's tendency to see suffering as result of their own spiritual inadequacy.

छन्द 24
एहि के हृदयँ बस जानकी जानकी उर मम बास है।

मम उदर भुअन अनेक लागत बान सब कर नास है।।

सुनि बचन हरष बिषाद मन अति देखि पुनि त्रिजटाँ कहा।

अब मरिहि रिपु एहि बिधि सुनहि सुंदरि तजहि संसय महा।।

Ehi ke hridayan bas jaanakee jaanakee ura mam baas hai

Mam udar bhuan anek laagat baan sab kar naas hai

Suni bachan harash bishaad man ati dekhi puni trijataan kahaa

Aba marihi ripu ehi bidhi sunahi sundari tajahi sansay mahaa

Though Janaki dwells within his heart | and worlds within his belly lie

When Ram's arrows find their mark | even he at last must die

Even such a one has Janaki dwelling in his heart, and Janaki has her dwelling in my heart. In my belly dwell countless worlds; yet all are destroyed when arrows strike.

Hearing these words, Trijata's mind filled with both joy and sorrow, then she spoke: 'Now the enemy will die in this way; listen, beautiful one, and abandon your great doubt.'

The mystery; she dwells in both their hearts

In plain words

"Even such a one has Janaki dwelling in his heart, and Janaki has her dwelling in my heart. In my belly dwell countless worlds, yet all are destroyed when the arrows strike." Hearing these words, Trijata's mind fills with both joy and sorrow, and then she speaks: "Now the enemy will die in this way. Listen, beautiful one, and let go of your great doubt."

What it means

The verse opens onto a strange depth: Sita lives in Ravana's heart, Sita holds Rama in her own, and whole worlds rest in the demon's belly, yet none of it can stand against the divine arrow. Power as vast as the cosmos still cannot shelter a heart turned away from God. Trijata's mingled joy and sorrow is the right human response to such a sight, awe and pity held together.

Commentary & Notes ↓

Notes

This mystical passage reveals Ravana's cosmic nature, containing Sita in his heart and universes in his belly, yet emphasizing that even such supernatural power cannot withstand divine arrows. Trijata's mixed emotions reflect the complexity of witnessing cosmic drama unfold.

काटत सिर होइहि बिकल छुटि जाइहि तव ध्यान।

तब रावनहि हृदय महुँ मरिहहिं रामु सुजान।।99।।

Kaatat sir hoihi bikal chhuti jaaihi tav dhyaan

Tab raavanahi hriday mahun marihahin raamu sujaan (99)

दोहा 99

When heads fall, minds will break | and Rama-thought will cease,

Then in Ravana's heart | the Lord shall find release.

When your heads are severed, you will become distressed, and your meditation on Rama will be broken. Then in Ravana's heart, the wise Rama will die.

The prophecy; when meditation breaks, the end comes

In plain words

"When your heads are cut, you will grow distressed, and your meditation on Rama will break. Then, in Ravana's heart, the wise Rama will die."

What it means

Trijata names the hinge on which the war turns: Ravana lives only while his thought of Rama, however unwilling, still holds. When pain breaks that fixed attention, the Lord's protecting presence withdraws from his heart and his death is sealed. It is a quiet teaching that even the enemy is kept alive by remembrance of God, and undone when that remembrance fails.

Commentary & Notes ↓

Notes

Trijata prophetically warns that when the monkeys' devotion wavers under attack, Rama's presence in Ravana's consciousness will also fade, suggesting the interconnected nature of devotion and divine presence.

चौपाई 100
अस कहि बहुत भाँति समुझाई। पुनि त्रिजटा निज भवन सिधाई।।

Asa kahi bahut bhaanti samujhaaee. puni trijataa nij bhavan sidhaaee

Saying this and consoling Sita in many ways, Trijata then departed to her own dwelling.

राम सुभाउ सुमिरि बैदेही। उपजी बिरह बिथा अति तेही।।

Raam subhaau sumiri baidehee. upajee birah bithaa ati tehee

Remembering Rama's noble nature, Vaidehi (Sita) was overcome with intense pangs of separation.

निसिहि ससिहि निंदति बहु भाँती। जुग सम भई सिराति न राती।।

Nisihi sasihi nindati bahu bhaantee. jug sam bhaee siraati na raatee

She blamed the night and moon in many ways, as the night seemed like an age and would not pass.

करति बिलाप मनहिं मन भारी। राम बिरहँ जानकी दुखारी।।

Karati bilaap manahin man bhaaree. raam birahan jaanakee dukhaaree

Janaki, tormented by separation from Rama, lamented heavily in her heart.

जब अति भयउ बिरह उर दाहू। फरकेउ बाम नयन अरु बाहू।।

Jab ati bhayau birah ura daahoo. pharakeu baam nayan aru baahoo

When the burning pain of separation became too intense in her heart, her left eye and arm began to throb.

सगुन बिचारि धरी मन धीरा। अब मिलिहहिं कृपाल रघुबीरा।।

Sagun bichaari dharee man dheeraa. aba milihahin kripaal raghubeeraa

Considering these auspicious omens, she steadied her mind, thinking that the compassionate Raghubira would now meet her.

इहाँ अर्धनिसि रावनु जागा। निज सारथि सन खीझन लागा।।

Ihaan ardhanisi raavanu jaagaa. nij saarathi san kheejhan laagaa

Here at midnight, Ravana awoke and began to rage at his charioteer.

सठ रनभूमि छड़ाइसि मोही। धिग धिग अधम मंदमति तोही।।

Sath ranabhoomi chhadaaisi mohee. dhig dhig adham mandamati tohee

"Fool! You made me flee from the battlefield. Shame, shame on you, wicked and foolish one!"

तेहिं पद गहि बहु बिधि समुझावा। भौरु भएँ रथ चढ़ि पुनि धावा।।

Tehin pad gahi bahu bidhi samujhaavaa. bhauru bhaen rath chadhi puni dhaavaa

The charioteer grasped his feet and explained in many ways, and when dawn broke, Ravana mounted his chariot and rushed forth again.

सुनि आगवनु दसानन केरा। कपि दल खरभर भयउ घनेरा।।

Suni aagavanu dasaanan keraa. kapi dal kharabhar bhayau ghaneraa

Hearing of the ten-headed one's approach, the monkey army became greatly agitated and ready for battle.

जहँ तहँ भूधर बिटप उपारी। धाए कटकटाइ भट भारी।।

Jahan tahan bhoodhar bitap upaaree. dhaae katakataai bhat bhaaree

Here and there, mighty warriors rushed forward, uprooting mountains and trees with fierce roars.

The long night; Sita's longing, Ravana's rage

In plain words

Saying this and comforting Sita in many ways, Trijata leaves for her own home. Remembering Rama's noble nature, Vaidehi is overcome with the pain of separation. She blames the night and the moon again and again, for the night seems like an age and will not pass. Janaki, tormented by separation from Rama, laments deeply in her heart. When the burning pain grows too great, her left eye and arm begin to throb. Reading these as good omens, she steadies her mind, thinking the compassionate Raghubira will now meet her. Here at midnight Ravana wakes and begins to rage at his charioteer. "Fool! You made me flee the battlefield. Shame, shame on you, base and dull-witted one!" The charioteer grasps his feet and pleads in many ways, and when dawn breaks Ravana mounts his chariot and rushes out again. Hearing the ten-headed one approach, the monkey army stirs with great commotion. Here and there the mighty warriors rush forward, uprooting mountains and trees with fierce roars.

What it means

The same long night holds two opposite fires: in Sita, the ache of longing that turns even the moon into an enemy; in Ravana, a fury that scorns the very rescue that saved his life. Separation from the divine softens the devotee into yearning but hardens the proud into rage. And love reads its own body as scripture: Sita's throbbing eye and arm become a quiet promise that her Lord is near.

Commentary & Notes ↓

Notes

This passage beautifully contrasts Sita's devotional suffering with Ravana's rage, showing how separation from the divine creates longing in devotees but fury in the ego-driven. Sita's auspicious bodily signs indicate Rama's imminent arrival.

छन्द 25
धाए जो मर्कट बिकट भालु कराल कर भूधर धरा।

अति कोप करहिं प्रहार मारत भजि चले रजनीचरा।।

बिचलाइ दल बलवंत कीसन्ह घेरि पुनि रावनु लियो।

चहुँ दिसि चपेटन्हि मारि नखन्हि बिदारि तनु ब्याकुल कियो।।

Dhaae jo markat bikat bhaalu karaal kar bhoodhar dharaa

Ati kop karahin prahaar maarat bhaji chale rajaneecharaa

Bichalaai dal balavant keesanh gheri puni raavanu liyo

Chahun disi chapetanhi maari nakhanhi bidaari tanu byaakul kiyo

Fierce monkeys charged with mountain-might | bears with claws like steel,

Surrounding Ravana's pride | they made the demon reel.

The fierce monkeys and terrible bears charged forth, holding mountains in their hands. With great fury they struck blows, and the demons fled in defeat. Scattering the mighty army, the powerful monkeys surrounded Ravana once again. Striking him with slaps from all four directions and tearing his body with their claws, they made him distressed.

Dawn assault; the host overwhelms Ravana

In plain words

The fierce monkeys and terrible bears charge forth, holding mountains in their hands. With great fury they strike, and the demons flee in defeat. Scattering Ravana's mighty army, the powerful monkeys surround him once more. Striking him with slaps from all four directions and tearing his body with their claws, they leave him distressed.

What it means

The faithful look like simple forest creatures, yet when they fight for what is right they carry mountains and break armies. Tulsidas shows the strange power that gathers around a righteous cause, strength out of all proportion to its humble shape. Surrounded on every side, the proud lord of Lanka is reduced to bewildered helplessness.

Commentary & Notes ↓

Notes

This verse captures the overwhelming power of Rama's monkey army, showing how divine devotees, though appearing simple, possess tremendous strength when fighting for righteousness against evil.

देखि महा मर्कट प्रबल रावन कीन्ह बिचार।

अंतरहित होइ निमिष महुँ कृत माया बिस्तार।।100।।

Dekhi mahaa markat prabal raavan keenh bichaar

Antarahit hoi nimish mahun krit maayaa bistaar (100)

दोहा 100

Seeing monkey-might supreme | Ravana paused in thought,

Then vanished from their sight | and magic-maya wrought.

Seeing the mighty monkeys so powerful, Ravana pondered deeply. Becoming invisible in an instant, he spread forth his magical illusion.

Cornered; the proud one turns to illusion

In plain words

Seeing the monkeys so mighty and strong, Ravana ponders deeply. In an instant he becomes invisible and spreads forth his magical illusion.

What it means

When raw force fails against the faithful, the ego reaches for deception instead. Ravana's vanishing into maya is the move of every power that cannot win in the open and so resorts to trickery. It is the last refuge of a strength that has met something it cannot overpower.

Commentary & Notes ↓

Notes

Faced with the devotees' overwhelming strength, Ravana resorts to maya (illusion), representing how evil often uses deception when direct confrontation fails against divine power.

छन्द 2
जब कीन्ह तेहिं पाषंड। भए प्रगट जंतु प्रचंड।।

बेताल भूत पिसाच। कर धरें धनु नाराच।।1।।

जोगिनि गहें करबाल। एक हाथ मनुज कपाल।।

करि सद्य सोनित पान। नाचहिं करहिं बहु गान।।2।।

धरु मारु बोलहिं घोर। रहि पूरि धुनि चहुँ ओर।।

मुख बाइ धावहिं खान। तब लगे कीस परान।।3।।

जहँ जाहिं मर्कट भागि। तहँ बरत देखहिं आगि।।

भए बिकल बानर भालु। पुनि लाग बरषै बालु।।4।।

जहँ तहँ थकित करि कीस। गर्जेउ बहुरि दससीस।।

लछिमन कपीस समेत। भए सकल बीर अचेत।।5।।

हा राम हा रघुनाथ। कहि सुभट मीजहिं हाथ।।

एहि बिधि सकल बल तोरि। तेहिं कीन्ह कपट बहोरि।।6।।

प्रगटेसि बिपुल हनुमान। धाए गहे पाषान।।

तिन्ह रामु घेरे जाइ। चहुँ दिसि बरूथ बनाइ।।7।।

मारहु धरहु जनि जाइ। कटकटहिं पूँछ उठाइ।।

दहँ दिसि लँगूर बिराज। तेहिं मध्य कोसलराज।।8।।

तेहिं मध्य कोसलराज सुंदर स्याम तन सोभा लही।

जनु इंद्रधनुष अनेक की बर बारि तुंग तमालही।।

प्रभु देखि हरष बिषाद उर सुर बदत जय जय जय करी।

रघुबीर एकहि तीर कोपि निमेष महुँ माया हरी।।1।।

माया बिगत कपि भालु हरषे बिटप गिरि गहि सब फिरे।

सर निकर छाड़े राम रावन बाहु सिर पुनि महि गिरे।।

श्रीराम रावन समर चरित अनेक कल्प जो गावहीं।

सत सेष सारद निगम कबि तेउ तदपि पार न पावहीं।।2।।

Jab keenh tehin paashand. bhae pragat jantu prachand

Betaal bhoot pisaach. kar dharen dhanu naaraach (1)

Jogini gahen karabaal. eka haath manuj kapaal

Kari sady sonit paan. naachahin karahin bahu gaan (2)

Dharu maaru bolahin ghor. rahi poori dhuni chahun or

Mukh baai dhaavahin khaan. tab lage kees paraan (3)

Jahan jaahin markat bhaagi. tahan barat dekhahin aagi

Bhae bikal baanar bhaalu. puni laag barashai baalu (4)

Jahan tahan thakit kari kees. garjeu bahuri dasasees

Lachhiman kapees samet. bhae sakal beer achet (5)

Haa raam haa raghunaath. kahi subhat meejahin haath

Ehi bidhi sakal bal tori. tehin keenh kapat bahori (6)

Pragatesi bipul hanumaan. dhaae gahe paashaan

Tinh raamu ghere jaai. chahun disi barooth banaai (7)

Maarahu dharahu jani jaai. katakatahin poonchh uthaai

Dahan disi langoor biraaj. tehin madhy kosalaraaj (8)

Tehin madhy kosalaraaj sundar syaam tan sobhaa lahee

Janu indradhanush anek kee bar baari tung tamaalahee

Prabhu dekhi harash bishaad ura sur badat jay jay jay karee

Raghubeer ekahi teer kopi nimesh mahun maayaa haree (1)

Maayaa bigat kapi bhaalu harashe bitap giri gahi sab phire

Sar nikar chhaade raam raavan baahu sir puni mahi gire

Shreeraam raavan samar charit anek kalp jo gaavaheen

Sat sesh saarad nigam kabi teu tadapi paar na paavaheen (2)

Demons danced with skulls held high | fire rained from above,

Till heroes cried 'O Rama!' | seeking divine love.

When he created that deception, fierce and terrible creatures appeared; Goblins, ghosts, and demons holding bows and arrows. Sorceresses grasped swords in one hand and human skulls in the other. Drinking fresh blood immediately, they danced and sang many songs. 'Seize! Kill!' they cried horribly, their terrible sound filling all directions. With mouths agape they rushed to devour; then the monkeys' lives were in danger. Wherever the monkeys fled, there they saw fire blazing. The monkeys and bears became distressed, then sand began to rain down. Here and there the monkeys grew weary, then the ten-headed one roared again. Lakshmana, along with the monkey-king, and all the warriors became unconscious. 'O Rama! O Lord of Raghus!' crying thus, the heroes wrung their hands. Having broken all their strength in this way, he;

The horror of maya; the heroes cry to Rama

In plain words

When Ravana works his deception, fierce and terrible creatures appear: goblins, ghosts, and demons holding bows and arrows. Sorceresses grip swords in one hand and human skulls in the other. Drinking fresh blood, they dance and sing many songs. "Seize! Kill!" they cry horribly, their dreadful sound filling every direction. With mouths agape they rush to devour, and the monkeys' lives fall into danger. Wherever the monkeys flee, they see fire blazing before them. The monkeys and bears grow distressed, and then sand begins to rain down. Here and there the monkeys grow weary, and the ten-headed one roars again. Lakshmana, the monkey-king, and all the warriors fall unconscious. "O Rama! O Lord of Raghus!" the heroes cry, wringing their hands. Having broken all their strength this way, Ravana works his deception again.

What it means

Illusion is the cruelest weapon, for it turns the world itself into terror and leaves the brave wringing their hands. Yet even as their strength is shattered, the heroes do the one thing that cannot be taken from them: they cry out the Name. In the grip of delusion, calling on Rama is not a last resort but the only refuge, the cry that the whole illusion cannot silence.

Commentary & Notes ↓

Notes

Ravana's maya creates terrifying illusions that overwhelm even the mighty monkey warriors, showing how spiritual delusion can temporarily confuse devotees. Their cry to Rama in distress demonstrates that calling the divine name is the ultimate refuge in times of trial.

ताके गुन गन कछु कहे जड़मति तुलसीदास।

जिमि निज बल अनुरूप ते माछी उड़इ अकास।।101(क)।।

काटे सिर भुज बार बहु मरत न भट लंकेस।

प्रभु क्रीड़त सुर सिद्ध मुनि ब्याकुल देखि कलेस।।101(ख)।।

Taake gun gan kachhu kahe jadamati tulaseedaas

Jimi nij bal anuroop te maachhee udai akaas.101(ka)

Kaate sir bhuj baar bahu marat na bhat lankes

Prabhu kreedat sur siddh muni byaakul dekhi kales.101(kha)

दोहा 102क

What words can capture His endless glory? | Like a fly that dreams to touch the sky.

Though cut again, Ravana would not perish | Gods and sages watched in deep anguish.

What can dull-witted Tulsidas say of His countless virtues and glories? Like a fly trying to soar through the sky with strength suited only to its nature.

Though his heads and arms were severed repeatedly, the lord of Lanka would not die. Seeing this distress, the Lord played on while gods, siddhas and sages grew anxious.

The poet's humility; the Lord plays on

In plain words

What can dull-witted Tulsidas say of His countless virtues and glories? It is like a fly trying to fly through the sky with strength suited only to its own small nature. Though his heads and arms are cut again and again, the lord of Lanka will not die. Seeing this distress, the Lord plays on, while gods, siddhas, and sages grow anxious.

What it means

Tulsidas measures himself against his subject and calls himself a fly attempting the open sky, a confession that praise of the Lord always outruns the one who praises. The battle stretches on because Rama, in full mastery, is at play, while even the celestial onlookers cannot bear the suspense. To the devotee it is a comfort: what looks like struggle to us is leisure to the Lord, who is never in doubt of the end.

Commentary & Notes ↓

Notes

Tulsidas humbly acknowledges his limitations in describing Rama's divine qualities. The simile of the fly emphasizes human inadequacy before the infinite. The verse captures the cosmic tension as even celestial beings grow concerned watching Ravana's supernatural resilience.

चौपाई 101
काटत बढ़हिं सीस समुदाई। जिमि प्रति लाभ लोभ अधिकाई।।

Kaatat badhahin sees samudaaee. jimi prati laabh lobh adhikaaee

The heads multiply as they are cut off, just as greed increases with each gain.

मरइ न रिपु श्रम भयउ बिसेषा। राम बिभीषन तन तब देखा।।

Marai na ripu shram bhayau biseshaa. raam bibheeshan tan tab dekhaa

The enemy does not die and Rama's effort becomes excessive. Then Rama looked at Vibhishana.

उमा काल मर जाकीं ईछा। सो प्रभु जन कर प्रीति परीछा।।

Umaa kaal mar jaakeen eechhaa. so prabhu jan kar preeti pareechhaa

O Uma, when Death desires someone's end, the Lord tests His devotee's love.

सुनु सरबग्य चराचर नायक। प्रनतपाल सुर मुनि सुखदायक।।

Sunu sarabagy charaachar naayak. pranatapaal sur muni sukhadaayak

Listen, O omniscient Lord of all creation, protector of the devoted, giver of joy to gods and sages.

नाभिकुंड पियूष बस याकें। नाथ जिअत रावनु बल ताकें।।

Naabhikund piyoosh bas yaaken. naath jiat raavanu bal taaken

There is nectar in his navel-lotus; O Lord, Ravana lives by the strength of that.

सुनत बिभीषन बचन कृपाला। हरषि गहे कर बान कराला।।

Sunat bibheeshan bachan kripaalaa. harashi gahe kar baan karaalaa

Hearing Vibhishana's words, the compassionate Lord joyfully took up His terrible arrow.

असुभ होन लागे तब नाना। रोवहिं खर सृकाल बहु स्वाना।।

Asubh hon laage tab naanaa. rovahin khar srikaal bahu svaanaa

Then various inauspicious omens began to occur. Donkeys, jackals and many dogs began to howl.

बोलहि खग जग आरति हेतू। प्रगट भए नभ जहँ तहँ केतू।।

Bolahi khag jag aarati hetoo. pragat bhae nabh jahan tahan ketoo

Birds cried out for the world's distress. Banners appeared here and there in the sky.

दस दिसि दाह होन अति लागा। भयउ परब बिनु रबि उपरागा।।

Das disi daah hon ati laagaa. bhayau parab binu rabi uparaagaa

Intense burning began in all ten directions. Without eclipse, the sun became obscured.

मंदोदरि उर कंपति भारी। प्रतिमा स्त्रवहिं नयन मग बारी।।

Mandodari ura kampati bhaaree. pratimaa stravahin nayan mag baaree

Mandodari's heart trembled greatly. Water flowed from the eyes of statues.

The secret revealed; nectar in the navel

In plain words

The heads multiply as they are cut, just as greed grows with every gain. The enemy does not die and Rama's effort grows great. Then Rama looks toward Vibhishana. O Uma, when Death wills someone's end, the Lord tests His devotee's love. "Listen, all-knowing Lord of all that moves and is still, protector of the surrendered, joy of gods and sages. There is nectar in his navel-lotus, and by its power, my Lord, Ravana lives." Hearing Vibhishana's words, the compassionate Lord joyfully takes up His terrible arrow. Then many evil omens begin. Donkeys, jackals, and dogs howl. Birds cry out at the world's distress, and banners appear here and there in the sky. Burning begins in all ten directions, and without any eclipse the sun grows dark. Mandodari's heart trembles greatly, and water flows from the eyes of the statues.

What it means

The verse names two secrets at once: how evil regenerates, multiplying like greed that swells with every gain, and how it is undone, through the navel-nectar that Vibhishana alone can disclose. Notice that the Lord turns to His devotee for the answer, for even omniscience honors the love of the surrendered and lets them play their part. As Rama lifts the arrow, the whole world shudders in omens, sensing that the long night of Ravana's reign is ending.

Commentary & Notes ↓

Notes

This passage reveals the cosmic secret of Ravana's immortality: the nectar in his navel. Vibhishana's devotional counsel guides Rama's strategy. The proliferating heads symbolize how evil regenerates, while the ominous signs herald the approaching climax of this cosmic battle.

छन्द 27
प्रतिमा रुदहिं पबिपात नभ अति बात बह डोलति मही।

बरषहिं बलाहक रुधिर कच रज असुभ अति सक को कही।।

उतपात अमित बिलोकि नभ सुर बिकल बोलहि जय जए।

सुर सभय जानि कृपाल रघुपति चाप सर जोरत भए।।

Pratimaa rudahin pabipaat nabh ati baat bah dolati mahee

Barashahin balaahak rudhir kach raj asubh ati sak ko kahee

Utapaat amit biloki nabh sur bikal bolahi jay jae

Sur sabhay jaani kripaal raghupati chaap sar jorat bhae

Statues wept and mountains shook with dread | Clouds rained blood, the sky turned red.

Frightened gods cried out in praise | As Rama readied for the final blaze.

Statues wept, mountains trembled, the sky shook and earth swayed violently. Clouds rained blood, hair stood on end; who can describe such terrible omens?

Seeing limitless portents in the sky, the frightened gods cried 'Victory! Victory!' Knowing the gods' fear, compassionate Raghupati began stringing His bow with arrows.

Dread; the cosmos shudders before Ravana's end

In plain words

Statues weep, mountains tremble, the sky shakes, and the earth sways violently. Clouds rain blood and hair stands on end. No one can describe such terrible omens. Seeing these countless portents in the sky, the frightened gods cry out 'Victory! Victory!' Knowing the gods are afraid, compassionate Raghupati begins to fit arrows to His bow.

What it means

The whole creation feels what is about to happen, for the death of Ravana is no small event but a turning of the cosmic order. Even stone and sky cannot stay still before it. The gods praise out of fear, and Rama answers that fear not with words but by drawing His bow, because compassion here takes the form of justice.

Commentary & Notes ↓

Notes

The cosmic disturbance reflects the magnitude of this moment: the approaching end of Ravana. Even inanimate objects respond to the divine drama. The gods' fearful praise acknowledges both the terror and necessity of this cosmic justice about to unfold.

खैचि सरासन श्रवन लगि छाड़े सर एकतीस।

रघुनायक सायक चले मानहुँ काल फनीस।।102।।

Khaichi saraasan shravan lagi chhaade sar ekatees

Raghunaayak saayak chale maanahun kaal phanees (102)

दोहा 102ख

Thirty-one arrows from the divine bow | Flew like Death's serpents to the foe.

Drawing the bowstring to His ear, He released thirty-one arrows. Raghunayaka's shafts flew forth like Death's own serpent-king.

Inevitability; the death-stroke is loosed

In plain words

Drawing the bowstring back to His ear, Rama releases thirty-one arrows. Raghunayaka's shafts fly forth like the serpent-king of Death itself.

What it means

Each arrow is aimed with purpose, the thirty-one striking the points where Ravana's life is held. Tulsidas does not call them weapons but the very serpent of Death, for once the Lord has loosed them nothing can turn them aside. This is the moment the long war was always moving toward.

Commentary & Notes ↓

Notes

The specific number thirty-one corresponds to Ravana's vital points that must be struck simultaneously. The comparison to Death's serpent emphasizes the arrows' inevitability and cosmic authority. These are not mere weapons but instruments of divine justice.

चौपाई 102
सायक एक नाभि सर सोषा। अपर लगे भुज सिर करि रोषा।।

Saayak eka naabhi sar soshaa. apar lage bhuj sir kari roshaa

One arrow dried up his navel, while others struck his arms and heads in fury.

लै सिर बाहु चले नाराचा। सिर भुज हीन रुंड महि नाचा।।

Lai sir baahu chale naaraachaa. sir bhuj heen rund mahi naachaa

Taking the severed heads and arms, the arrows departed, leaving the headless and armless torso dancing on the earth.

धरनि धसइ धर धाव प्रचंडा। तब सर हति प्रभु कृत दुइ खंडा।।

Dharani dhasai dhar dhaav prachandaa. tab sar hati prabhu krit dui khandaa

The earth shook as the mighty demon rushed forward, then the Lord's arrow cut him into two pieces.

गर्जेउ मरत घोर रव भारी। कहाँ रामु रन हतौं पचारी।।

Garjeu marat ghor rav bhaaree. kahaan raamu ran hataun pachaaree

Dying, he roared with a terrible sound, calling out 'Where is Rama? I shall slay him in battle!'

डोली भूमि गिरत दसकंधर। छुभित सिंधु सरि दिग्गज भूधर।।

Dolee bhoomi girat dasakandhar. chhubhit sindhu sari diggaj bhoodhar

The earth trembled as the ten-headed one fell, and the ocean, rivers, elephants of directions and mountains were shaken.

धरनि परेउ द्वौ खंड बढ़ाई। चापि भालु मर्कट समुदाई।।

Dharani pareu dvau khand badhaaee. chaapi bhaalu markat samudaaee

The earth split into two parts as he fell, crushing the army of bears and monkeys beneath.

मंदोदरि आगें भुज सीसा। धरि सर चले जहाँ जगदीसा।।

Mandodari aagen bhuj seesaa. dhari sar chale jahaan jagadeesaa

Mandodari came forward carrying his arms and heads, and they all went to where the Lord of the universe was.

प्रबिसे सब निषंग महु जाई। देखि सुरन्ह दुंदुभीं बजाई।।

Prabise sab nishang mahu jaaee. dekhi suranh dundubheen bajaaee

All the arrows entered back into the Lord's quiver, seeing which the gods beat their drums.

तासु तेज समान प्रभु आनन। हरषे देखि संभु चतुरानन।।

Taasu tej samaan prabhu aanan. harashe dekhi sambhu chaturaanan

The Lord's face shone with radiance equal to Ravana's power, seeing which Shiva and Brahma rejoiced.

जय जय धुनि पूरी ब्रह्मंडा। जय रघुबीर प्रबल भुजदंडा।।

Jay jay dhuni pooree brahmandaa. jay raghubeer prabal bhujadandaa

Cries of victory filled the entire universe - 'Victory to Raghuvira of mighty arms!'

बरषहि सुमन देव मुनि बृंदा। जय कृपाल जय जयति मुकुंदा।।

Barashahi suman dev muni brindaa. jay kripaal jay jayati mukundaa

Gods and sages showered flowers, chanting 'Victory to the compassionate one, victory to Mukunda!'

The fall of Ravana; divine order restored

In plain words

One arrow dries up the nectar in his navel, while others strike his arms and heads in fury. Taking the severed heads and arms, the arrows fly off, and the headless, armless torso dances on the earth. The earth shakes as the mighty demon rushes forward, then the Lord's arrow cuts him into two. Dying, he roars a terrible sound, calling out, 'Where is Rama? I will slay him in battle!' The earth trembles as the ten-headed one falls, and the ocean, the rivers, the elephants of the directions, and the mountains are all shaken. The earth splits in two as he falls, crushing the army of bears and monkeys beneath him. Mandodari comes forward carrying his arms and heads, and they all go to where the Lord of the universe stands. All the arrows return into the Lord's quiver, and seeing this the gods beat their drums. The Lord's face shines with radiance equal to Ravana's power, and Shiva and Brahma rejoice to see it. Cries of victory fill the whole universe: 'Victory to Raghuvira of mighty arms!' Gods and sages shower flowers, chanting, 'Victory to the compassionate one, victory to Mukunda!'

What it means

The arrow that dries the nectar in Ravana's navel ends the very secret of his immortality, and the rest finish what is begun. Even in death he boasts, still blind to who Rama is, which is the deepest tragedy of a heart turned against the Lord. Yet the arrows returning to the quiver and the heavens filling with flowers show that this is not destruction for its own sake but the quiet setting right of the world.

Commentary & Notes ↓

Notes

The climactic moment arrives with surgical precision. One arrow destroys the source of immortality while others complete the task. Ravana's final boast even in death shows his unrepentant nature. The cosmic celebration and the return of his severed parts to Rama's quiver symbolize the restoration of divine order.

छन्द 28
जय कृपा कंद मुकंद द्वंद हरन सरन सुखप्रद प्रभो।

खल दल बिदारन परम कारन कारुनीक सदा बिभो।।

सुर सुमन बरषहिं हरष संकुल बाज दुंदुभि गहगही।

संग्राम अंगन राम अंग अनंग बहु सोभा लही।।

सिर जटा मुकुट प्रसून बिच बिच अति मनोहर राजहीं।

जनु नीलगिरि पर तड़ित पटल समेत उड़ुगन भ्राजहीं।।

भुजदंड सर कोदंड फेरत रुधिर कन तन अति बने।

जनु रायमुनीं तमाल पर बैठीं बिपुल सुख आपने।।

Jay kripaa kand mukand dvand haran saran sukhaprad prabho

Khal dal bidaaran param kaaran kaaruneek sadaa bibho

Sur suman barashahin harash sankul baaj dundubhi gahagahee

Sangraam angan raam ang anang bahu sobhaa lahee

Sir jataa mukut prasoon bich bich ati manohar raajaheen

Janu neelagiri par tadit patal samet udugan bhraajaheen

Bhujadand sar kodand pherat rudhir kan tan ati bane

Janu raayamuneen tamaal par baitheen bipul sukh aapane

Victory to the compassionate Lord | destroyer of all strife,

In battle's arena Rama shines | with divine beauty rife.

Victory to You, O compassionate Lord, destroyer of Mukunda's conflicts, giver of refuge and bliss to devotees! Supreme cause of destroying wicked hosts, O eternally merciful and all-pervading One!

Gods shower flowers in great joy, drums and kettledrums resound thunderously. In the battlefield arena, Rama's divine form shines with countless beauties of love.

Amidst the matted locks and crown, flowers bloom most enchantingly. As if lightning streaks with flying clouds blaze upon the blue mountain.

Whirling His mighty arms, bow and arrows, blood drops adorn His body beautifully. As if on dark tamala trees goddesses of prosperity have seated themselves in great joy.

Glory; the divine warrior shining after victory

In plain words

Victory to You, compassionate Lord, who end Mukunda's conflicts, who give refuge and bliss to Your devotees. Supreme cause of the destruction of wicked hosts, ever merciful and all-pervading One. The gods shower flowers in great joy, and drums and kettledrums resound. On the battlefield, Rama's divine form shines with countless beauties of love. Among His matted locks and crown, flowers bloom most enchantingly, as if lightning and clusters of stars blaze with flying clouds upon a blue mountain. As He whirls His mighty arms, His bow, and His arrows, drops of blood adorn His body, as if goddesses of prosperity have seated themselves in great joy on dark tamala trees.

What it means

Tulsidas turns from the horror of the battle to the beauty of the One who won it, and asks us to look at Rama standing victorious. Even the blood on His body becomes lovely in the poet's eyes, like goddesses resting on dark trees, for love sees grace where fear would only see terror. The verse holds together the two faces of God: the destroyer of the wicked and the giver of bliss are the same Lord.

Commentary & Notes ↓

Notes

This magnificent Chhand celebrates Rama's divine glory in battle, comparing His blood-adorned form to goddesses of prosperity seated on tamala trees. The verse captures both the terrible and beautiful aspects of the divine warrior.

कृपादृष्टि करि प्रभु अभय किए सुर बृंद।

भालु कीस सब हरषे जय सुख धाम मुकंद।।103।।

Kripaadrishti kari prabhu abhay kie sur brind

Bhaalu kees sab harashe jay sukh dhaam mukand (103)

दोहा 103

With gracious glance the Lord bestowed | fearlessness on heaven's host,

Bears and monkeys all rejoiced | in Mukunda, their boast.

Casting His gracious glance, the Lord made all the gods fearless. All the bears and monkeys rejoiced; victory to Mukunda, the abode of bliss!

Grace; the gracious glance that removes all fear

In plain words

Casting His gracious glance, the Lord makes all the gods fearless. All the bears and monkeys rejoice. Victory to Mukunda, the abode of bliss.

What it means

The same Rama whose arrows just ended Ravana now turns His eyes in mercy, and that look alone lifts the fear from the gods. Where the world saw only a warrior, His devotees feel the refuge underneath the war. This is the heart of bhakti: not the power that destroys, but the glance that frees.

Commentary & Notes ↓

Notes

This Doha marks the moment of divine victory when Rama's compassionate gaze removes all fear from His devotees and allies, establishing Him as the supreme refuge.

चौपाई 103
पति सिर देखत मंदोदरी। मुरुछित बिकल धरनि खसि परी।।

Pati sir dekhat mandodaree. muruchhit bikal dharani khasi paree

Seeing her husband's severed head, Mandodari fainted and fell unconscious to the ground in distress.

जुबति बृंद रोवत उठि धाईं। तेहि उठाइ रावन पहिं आई।।

Jubati brind rovat uthi dhaaeen. tehi uthaai raavan pahin aaee

A group of women came running and wailing, they lifted her up and brought her to Ravana's body.

पति गति देखि ते करहिं पुकारा। छूटे कच नहिं बपुष सँभारा।।

Pati gati dekhi te karahin pukaaraa. chhoote kach nahin bapush sanbhaaraa

Seeing their husband's condition, they began to wail loudly with disheveled hair, unable to compose themselves.

उर ताड़ना करहिं बिधि नाना। रोवत करहिं प्रताप बखाना।।

Ura taadanaa karahin bidhi naanaa. rovat karahin prataap bakhaanaa

They beat their breasts in various ways while weeping and recounting his mighty deeds.

तव बल नाथ डोल नित धरनी। तेज हीन पावक ससि तरनी।।

Tav bal naath dol nit dharanee. tej heen paavak sasi taranee

O lord, by your strength the earth would tremble daily, and fire, moon and sun lost their brilliance before you.

सेष कमठ सहि सकहिं न भारा। सो तनु भूमि परेउ भरि छारा।।

Sesh kamath sahi sakahin na bhaaraa. so tanu bhoomi pareu bhari chhaaraa

Shesha and the cosmic turtle could not bear the burden of your power, and now that body lies on earth covered with dust.

बरुन कुबेर सुरेस समीरा। रन सन्मुख धरि काहुँ न धीरा।।

Barun kuber sures sameeraa. ran sanmukh dhari kaahun na dheeraa

Varuna, Kubera, Indra and the wind god - none could maintain courage when facing you in battle.

भुजबल जितेहु काल जम साईं। आजु परेहु अनाथ की नाईं।।

Bhujabal jitehu kaal jam saaeen. aaju parehu anaath kee naaeen

O master, you conquered Death and Yama with your arm's strength, yet today you lie helpless like an orphan.

जगत बिदित तुम्हारी प्रभुताई। सुत परिजन बल बरनि न जाई।।

Jagat bidit tumhaaree prabhutaaee. sut parijan bal barani na jaaee

Your lordship was known throughout the world, the strength of your sons and family was beyond description.

राम बिमुख अस हाल तुम्हारा। रहा न कोउ कुल रोवनिहारा।।

Raam bimukh asa haal tumhaaraa. rahaa na kou kul rovanihaaraa

Being opposed to Rama, this is your condition - not one remains in your lineage to mourn you.

तव बस बिधि प्रपंच सब नाथा। सभय दिसिप नित नावहिं माथा।।

Tav bas bidhi prapanch sab naathaa. sabhay disip nit naavahin maathaa

O lord, all of Brahma's creation was under your control, and the guardians of directions would bow their heads in fear daily.

अब तव सिर भुज जंबुक खाहीं। राम बिमुख यह अनुचित नाहीं।।

Aba tav sir bhuj jambuk khaaheen. raam bimukh yah anuchit naaheen

Now jackals will devour your head and arms - this is not inappropriate for one who opposed Rama.

काल बिबस पति कहा न माना। अग जग नाथु मनुज करि जाना।।

Kaal bibas pati kahaa na maanaa. aga jag naathu manuj kari jaanaa

Overcome by destiny, my husband did not heed my words and considered the Lord of the universe as merely human.

Lament; Mandodari mourns the cost of opposing Rama

In plain words

Seeing her husband's severed head, Mandodari faints and falls to the ground in distress. A crowd of women come running and wailing, lift her up, and bring her to Ravana's body. Seeing their husband's condition, they wail loudly, their hair undone, unable to compose themselves. They beat their breasts in many ways, weeping and recounting his mighty deeds. 'By your strength, lord, the earth would tremble daily, and fire, moon, and sun lost their brilliance before you. Shesha and the cosmic turtle could not bear the burden of your power, and now that body lies on the earth covered with dust. Varuna, Kubera, Indra, and the wind god, none could keep their courage facing you in battle. You conquered Death and Yama by the strength of your arm, yet today you lie helpless like an orphan. Your lordship was known throughout the world, and the strength of your sons and kin was beyond telling. Because you opposed Rama, this is your end, and not one is left in your line to mourn you. All of Brahma's creation was under your control, and the guardians of the directions bowed their heads to you in fear daily. Now jackals will devour your head and arms, and for one who opposed Rama this is not unfitting. Overcome by destiny, my husband did not heed my words, and took the Lord of all the moving and unmoving world to be a mere man.'

What it means

Mandodari's grief is also a confession of the one mistake that undid everything: Ravana saw a man where God stood before him. All his conquered worlds and cosmic power could not save him once he set himself against Rama. Her lament is the warning the whole epic has been building toward, that no strength avails against the heart turned away from the Lord.

Commentary & Notes ↓

Notes

This poignant passage depicts the aftermath of Ravana's death through the eyes of his queen and the palace women, highlighting the tragic fall of one who once commanded cosmic powers but fell due to opposing Rama.

छन्द 29
जान्यो मनुज करि दनुज कानन दहन पावक हरि स्वयं।

जेहि नमत सिव ब्रह्मादि सुर पिय भजेहु नहिं करुनामयं।।

आजन्म ते परद्रोह रत पापौघमय तव तनु अयं।

तुम्हहू दियो निज धाम राम नमामि ब्रह्म निरामयं।।

Jaanyo manuj kari danuj kaanan dahan paavak hari svayan

Jehi namat siv brahmaadi sur piy bhajehu nahin karunaamayan

Aajanm te paradroh rat paapaughamay tav tanu ayan

Tumhahoo diyo nij dhaam raam namaami brahm niraamayan

The demon host mistook divine | fire for mortal man,

Yet Rama gave salvation's gift | by His eternal plan.

Knowing You as human, the demon forest was burned by the fire that is Hari Himself. To Him before whom Shiva, Brahma and gods bow, why did you not lovingly worship the compassionate One?

From birth devoted to harming others, your body was a mass of sins. Yet even to you Rama gave His own abode; I bow to that flawless Brahman, Rama.

Astonishing grace; even the enemy is given liberation

In plain words

Taking You for a mere man, the demon and his forest of demons were burned by the fire that is Hari Himself. To Him before whom Shiva, Brahma, and all the gods bow, why did you not lovingly turn, the compassionate One? From birth you were devoted to harming others, and your body was a mass of sins. Yet even to you Rama gave His own abode. I bow to that flawless Brahman, Rama.

What it means

Here is the deepest mystery of the whole battle: the very Lord Ravana refused to worship grants him liberation through death at His hands. His life was sin from birth, yet Rama gives him His own eternal home, a grace the demon never sought. This is why Tulsidas bows, not to a victor over an enemy, but to the flawless Brahman whose mercy reaches even those who hated Him.

Commentary & Notes ↓

Notes

This Chhand reveals the profound irony of Ravana's fate: mistaking the Supreme Lord for a mere human, yet receiving the ultimate grace of liberation through death at Rama's hands.

अहह नाथ रघुनाथ सम कृपासिंधु नहिं आन।

जोगि बृंद दुर्लभ गति तोहि दीन्हि भगवान।।104।।

Ahah naath raghunaath sam kripaasindhu nahin aan

Jogi brind durlabh gati tohi deenhi bhagavaan (104)

दोहा 104

No ocean of mercy like Rama | exists in all creation,

What yogis strive for lifetimes long | He gave through liberation.

Alas, O master! There is no other compassionate ocean like Raghunatha. The state difficult for hosts of yogis to attain; that the Lord has given to you.

Wonder; the gift no yogi can easily win

In plain words

Alas, O master! There is no other ocean of compassion like Raghunatha. The state that hosts of yogis find hard to attain, the Lord has given to you.

What it means

Mandodari sees past her grief to the truth of what has happened: her husband, the enemy of God, has received what countless yogis strive lifetimes to reach. The same Rama who took his life has given him liberation. No compassion in the world compares to this, that the Lord's grace falls even on the one who opposed Him.

Commentary & Notes ↓

Notes

This Doha expresses the ultimate spiritual truth: that even Ravana, despite his enmity, received the highest spiritual attainment through Rama's grace, a liberation that even great yogis find difficult to achieve.

चौपाई 104
मंदोदरी बचन सुनि काना। सुर मुनि सिद्ध सबन्हि सुख माना।।

Mandodaree bachan suni kaanaa. sur muni siddh sabanhi sukh maanaa

Hearing Mandodari's words, the gods, sages, and perfected beings all felt joy and satisfaction.

अज महेस नारद सनकादी। जे मुनिबर परमारथबादी।।

Aja mahes naarad sanakaadee. je munibar paramaarathabaadee

Brahma, Shiva, Narada, and the Sanaka sages - all these great sages who speak ultimate truth.

भरि लोचन रघुपतिहि निहारी। प्रेम मगन सब भए सुखारी।।

Bhari lochan raghupatihi nihaaree. prem magan sab bhae sukhaaree

Filling their eyes with the sight of Raghupati, all became immersed in love and bliss.

रुदन करत देखीं सब नारी। गयउ बिभीषनु मन दुख भारी।।

Rudan karat dekheen sab naaree. gayau bibheeshanu man dukh bhaaree

Seeing all the women weeping, Vibhishana went with heavy sorrow in his heart.

बंधु दसा बिलोकि दुख कीन्हा। तब प्रभु अनुजहि आयसु दीन्हा।।

Bandhu dasaa biloki dukh keenhaa. tab prabhu anujahi aayasu deenhaa

Witnessing his brother's condition caused him great pain, then the Lord gave command to his younger brother.

लछिमन तेहि बहु बिधि समुझायो। बहुरि बिभीषन प्रभु पहिं आयो।।

Lachhiman tehi bahu bidhi samujhaayo. bahuri bibheeshan prabhu pahin aayo

Lakshmana counseled him in many ways, then Vibhishana returned to the Lord.

कृपादृष्टि प्रभु ताहि बिलोका। करहु क्रिया परिहरि सब सोका।।

Kripaadrishti prabhu taahi bilokaa. karahu kriyaa parihari sab sokaa

The Lord looked upon him with compassionate eyes - perform the funeral rites, abandoning all sorrow.

कीन्हि क्रिया प्रभु आयसु मानी। बिधिवत देस काल जियँ जानी।।

Keenhi kriyaa prabhu aayasu maanee. bidhivat des kaal jiyan jaanee

Following the Lord's command, he performed the funeral rites properly according to scriptural time and place.

Approval and mercy; the Lord honors even a fallen foe

In plain words

Hearing Mandodari's words, the gods, sages, and perfected beings all feel joy. Brahma, Shiva, Narada, and the Sanaka sages, all these great sages who speak the highest truth, fill their eyes with the sight of Raghupati and become immersed in love and bliss. Seeing all the women weeping, Vibhishana goes to them with heavy sorrow in his heart. Witnessing his brother's condition causes him great pain. Then the Lord gives a command to His younger brother, Lakshmana, who counsels Vibhishana in many ways, and Vibhishana returns to the Lord. The Lord looks upon him with compassionate eyes and says, 'Perform the funeral rites, and let go of all your sorrow.' Following the Lord's command, Vibhishana performs the rites properly, mindful of the right place and time.

What it means

The wise ones rejoice not at Ravana's death but at Mandodari's words, which finally name Rama for who He is. Vibhishana, who fought against his own brother for the sake of dharma, still grieves him as a brother, and Rama honors that grief by sending him to perform the last rites. The Lord's command shows a nobility that does not end at the enemy's body, for even the fallen Ravana is given his due.

Commentary & Notes ↓

Notes

This passage shows the divine approval of Mandodari's devotional words, while depicting Vibhishana's natural grief for his brother despite Ravana's evil deeds. Rama's compassionate command to perform proper funeral rites demonstrates his nobility even toward fallen enemies.

मंदोदरी आदि सब देइ तिलांजलि ताहि।

भवन गई रघुपति गुन गन बरनत मन माहि।।105।।

Mandodaree aadi sab dei tilaanjali taahi

Bhavan gaee raghupati gun gan baranat man maahi (105)

दोहा 105

With sacred waters they blessed the dead | then praised Lord Rama's virtues instead

Mandodari and all the others offered water oblations to him, then returned to their homes, singing in their hearts the countless virtues of Raghupati.

Grief turning to devotion; the heart finds its rest

In plain words

Mandodari and all the others offer water oblations to him, then return to their homes, singing in their hearts the countless virtues of Raghupati.

What it means

The rites are finished, and what the women carry home is not bitterness but the praise of Rama. Their sorrow does not harden into hatred of the one who killed Ravana, but softens into contemplation of His glory. This is how grief is healed in bhakti: the heart that loses everything turns at last toward the One who is never lost.

Commentary & Notes ↓

Notes

This doha captures the transformation from grief to devotion, as even Ravana's queens find solace in contemplating Rama's divine qualities after performing the funeral rites.

चौपाई 105
आइ बिभीषन पुनि सिरु नायो। कृपासिंधु तब अनुज बोलायो।।

Aai bibheeshan puni siru naayo. kripaasindhu tab anuj bolaayo

Vibhishana came and bowed his head. The ocean of mercy then called his younger brother.

तुम्ह कपीस अंगद नल नीला। जामवंत मारुति नयसीला।।

Tumh kapees angad nal neelaa. jaamavant maaruti nayaseelaa

You Sugriva, Angada, Nala, Nila, Jambavan, Hanuman of noble character.

सब मिलि जाहु बिभीषन साथा। सारेहु तिलक कहेउ रघुनाथा।।

Sab mili jaahu bibheeshan saathaa. saarehu tilak kaheu raghunaathaa

All of you go together with Vibhishana and perform the coronation ceremony, said Raghunath.

पिता बचन मैं नगर न आवउँ। आपु सरिस कपि अनुज पठावउँ।।

Pitaa bachan main nagar na aavaun. aapu saris kapi anuj pathaavaun

Due to my father's vow, I will not enter the city. I send my monkey brother who is like myself.

तुरत चले कपि सुनि प्रभु बचना। कीन्ही जाइ तिलक की रचना।।

Turat chale kapi suni prabhu bachanaa. keenhee jaai tilak kee rachanaa

The monkeys immediately departed upon hearing the Lord's words and went to arrange the coronation ceremony.

सादर सिंहासन बैठारी। तिलक सारि अस्तुति अनुसारी।।

Saadar sinhaasan baithaaree. tilak saari astuti anusaaree

They respectfully seated him on the throne, performed the coronation and offered prayers.

जोरि पानि सबहीं सिर नाए। सहित बिभीषन प्रभु पहिं आए।।

Jori paani sabaheen sir naae. sahit bibheeshan prabhu pahin aae

All bowed their heads with folded hands and came to the Lord along with Vibhishana.

तब रघुबीर बोलि कपि लीन्हे। कहि प्रिय बचन सुखी सब कीन्हे।।

Tab raghubeer boli kapi leenhe. kahi priy bachan sukhee sab keenhe

Then Raghuvira called the monkeys and made them all happy with loving words.

Faithfulness to a vow; the kingdom given to the devotee

In plain words

Vibhishana comes and bows his head again. The ocean of mercy then calls His younger brother. 'You, Sugriva, Angada, Nala, Nila, Jambavan, and noble-hearted Hanuman, all of you go together with Vibhishana and perform the coronation,' says Raghunath. 'Because of my father's word I will not enter the city, so I send my monkey brother, who is like myself.' Hearing the Lord's words, the monkeys leave at once and go to arrange the coronation. They respectfully seat Vibhishana on the throne, perform the rite, and offer prayers. Then all bow their heads with folded hands and come back to the Lord with Vibhishana. Then Raghuvira calls the monkeys near and makes them all happy with loving words.

What it means

Rama will not break the vow He made to His father even now, in the hour of victory, when the whole of Lanka is His to enter. He sends Lakshmana in His place, and gives the kingdom not to Himself but to the devotee who came to Him for shelter. The crown of the three worlds becomes a gift to the faithful, and the war that destroyed Ravana ends in the raising up of Vibhishana.

Commentary & Notes ↓

Notes

Rama's refusal to enter Lanka honors his vow to his father, while his delegation of the coronation to his devoted followers shows his trust in them. This establishes Vibhishana's legitimate rule through divine sanction.

छन्द 30
किए सुखी कहि बानी सुधा सम बल तुम्हारें रिपु हयो।

पायो बिभीषन राज तिहुँ पुर जसु तुम्हारो नित नयो।।

मोहि सहित सुभ कीरति तुम्हारी परम प्रीति जो गाइहैं।

संसार सिंधु अपार पार प्रयास बिनु नर पाइहैं।।

Kie sukhee kahi baanee sudhaa sam bal tumhaaren ripu hayo

Paayo bibheeshan raaj tihun pur jasu tumhaaro nit nayo

Mohi sahit subh keerati tumhaaree param preeti jo gaaihain

Sansaar sindhu apaar paar prayaas binu nar paaihain

Your valor won this glorious day | your fame shall never fade away

Who sings your deeds with loving heart | from worldly bonds shall swift depart

Speaking words sweet as nectar, he made them happy: 'By your strength the enemy was destroyed. Vibhishana has gained the kingdom of the three worlds, and your fame shall be eternally renewed. Those who sing with supreme love your blessed fame along with mine shall cross the boundless ocean of existence without effort, O men.'

Promise; the singing of His fame frees the soul

In plain words

Speaking words sweet as nectar, He makes them happy. 'By your strength the enemy was destroyed. Vibhishana has gained the kingdom of the three worlds, and your fame shall be forever renewed. Those who sing your blessed fame along with mine, with supreme love, shall cross the boundless ocean of existence without effort, O men.'

What it means

Rama gives the victory away, telling His servants that the enemy fell by their strength, not His own. Then He makes a promise that reaches past this battle to every listener: whoever sings the glory of the Lord and His devotees together, with love, will cross the endless sea of birth and death effortlessly. In this the war becomes a doorway, and the story itself becomes a means of liberation.

Commentary & Notes ↓

Notes

This chhand reveals Rama's profound gratitude to his devotees and his promise that remembering their service will grant liberation. It establishes the salvific power of devotion to Rama and his followers.

प्रभु के बचन श्रवन सुनि नहिं अघाहिं कपि पुंज।

बार बार सिर नावहिं गहहिं सकल पद कंज।।106।।

Prabhu ke bachan shravan suni nahin aghaahin kapi punj

Baar baar sir naavahin gahahin sakal pad kanj (106)

दोहा 106

Sweet words like nectar filled their ears | they bowed through joy and grateful tears

Hearing the Lord's words in their ears, the host of monkeys could not be satisfied. Again and again they bowed their heads and grasped all his lotus feet.

Insatiable love; bowing again and again

In plain words

The monkeys hear the Lord's words and cannot get enough of them. Again and again they bow their heads and grasp his lotus feet.

What it means

Grace does not fill the devotee the way food fills the stomach; it deepens the hunger it feeds. The monkeys keep bowing because love has no last bow, only the next one. This is the heart's natural response to the Lord: never satisfied, always returning.

Commentary & Notes ↓

Notes

The monkeys' insatiable desire to hear Rama's words and their repeated prostrations express the devotee's natural response to divine grace, never feeling they have received enough of the Lord's blessing.

चौपाई 106
पुनि प्रभु बोलि लियउ हनुमाना। लंका जाहु कहेउ भगवाना।।

Puni prabhu boli liyau hanumaanaa. lankaa jaahu kaheu bhagavaanaa

Then the Lord called Hanuman to Him. The divine Lord told him to go to Lanka.

समाचार जानकिहि सुनावहु। तासु कुसल लै तुम्ह चलि आवहु।।

Samaachaar jaanakihi sunaavahu. taasu kusal lai tumh chali aavahu

Give the news to Janaki and inquire about her welfare, then return.

तब हनुमंत नगर महुँ आए। सुनि निसिचरी निसाचर धाए।।

Tab hanumant nagar mahun aae. suni nisicharee nisaachar dhaae

Then Hanuman came into the city. Hearing this, the demonesses and demons came running.

बहु प्रकार तिन्ह पूजा कीन्ही। जनकसुता देखाइ पुनि दीन्ही।।

Bahu prakaar tinh poojaa keenhee. janakasutaa dekhaai puni deenhee

They worshipped him in many ways, then showed him Janaki.

दूरहि ते प्रनाम कपि कीन्हा। रघुपति दूत जानकीं चीन्हा।।

Doorahi te pranaam kapi keenhaa. raghupati doot jaanakeen cheenhaa

The monkey bowed from a distance. Janaki recognized him as Raghupati's messenger.

कहहु तात प्रभु कृपानिकेता। कुसल अनुज कपि सेन समेता।।

Kahahu taat prabhu kripaaniketaa. kusal anuj kapi sen sametaa

She said, 'Tell me, dear one, is the Lord who is the abode of mercy well, along with His younger brother and the monkey army?'

सब बिधि कुसल कोसलाधीसा। मातु समर जीत्यो दससीसा।।

Sab bidhi kusal kosalaadheesaa. maatu samar jeetyo dasaseesaa

The Lord of Kosala is well in every way, O Mother. He has conquered the ten-headed one in battle.

अबिचल राजु बिभीषन पायो। सुनि कपि बचन हरष उर छायो।।

Abichal raaju bibheeshan paayo. suni kapi bachan harash ura chhaayo

Vibhishana has received the unshakable kingdom. Hearing the monkey's words, joy filled her heart.

Tender reunion; Sita hears Ram is well

In plain words

The Lord calls Hanuman and tells him to go to Lanka. Give Janaki the news, ask after her welfare, and return. Hanuman enters the city, and the demons and demonesses come running. They worship him and then show him Janaki. Hanuman bows from a distance, and Janaki knows him at once as Raghupati's messenger. She asks, dear one, is the Lord who is mercy's home well, with his younger brother and the monkey army? He answers, the Lord of Kosala is well in every way, O Mother. He has won the battle against the ten-headed one. Vibhishana has received the kingdom that cannot be shaken. Hearing this, joy fills her heart.

What it means

Even in the hour of victory Ram's first thought is Sita's comfort, and he sends Hanuman before he sends for her. Her first words are not about her own long suffering but about whether Ram and the others are safe, and that is the shape of true love: it asks after the beloved before itself. The reunion begins, as it should, with care moving in both directions.

Commentary & Notes ↓

Notes

This passage shows Rama's tender concern for Sita's welfare even after victory, sending Hanuman to comfort her. Sita's immediate inquiry about Rama's wellbeing reveals her selfless devotion despite her own suffering.

छन्द 31
अति हरष मन तन पुलक लोचन सजल कह पुनि पुनि रमा।

का देउँ तोहि त्रेलोक महुँ कपि किमपि नहिं बानी समा।।

सुनु मातु मैं पायो अखिल जग राजु आजु न संसयं।

रन जीति रिपुदल बंधु जुत पस्यामि राममनामयं।।

Ati harash man tan pulak lochan sajal kah puni puni ramaa

Kaa deun tohi trelok mahun kapi kimapi nahin baanee samaa

Sunu maatu main paayo akhil jag raaju aaju na sansayan

Ran jeeti ripudal bandhu jut pasyaami raamamanaamayan

With trembling joy and tearful eyes | "What gift can match this sweet surprise?

Today I've won the world entire | Beholding Rama, my heart's desire"

With boundless joy, her body trembling with emotion, eyes filled with tears, Rama's beloved spoke again and again:

"What can I give you in all the three worlds, O monkey? No words can contain what I feel in my heart.

Hear me, Mother - today I have gained the kingdom of the entire world, without doubt.

Victorious in battle, with His brother at His side, I behold Rama in perfect health and glory."

Overflowing gratitude; Sita has gained all worlds

In plain words

With boundless joy, her body trembling, her eyes filled with tears, Ram's beloved speaks again and again. What can I give you in all the three worlds, O monkey? No words can hold what I feel. Hear me, Mother, today I have gained the kingdom of the whole world, beyond any doubt. Victorious in battle, with his brother beside him, I behold Ram safe and whole.

What it means

Sita measures her fortune not in jewels but in the news that Ram is well, and that one fact becomes for her the whole world won. She cannot find a gift large enough for Hanuman because her gratitude has no edges, and no possession in the three worlds matches it. Joy this complete leaves the heart speechless and the eyes full.

Commentary & Notes ↓

Notes

Sita's overwhelming joy at Rama's victory transforms her perspective - she feels she has gained the entire universe. Her inability to find adequate words or gifts for Hanuman reflects the infinite nature of her gratitude.

सुनु सुत सदगुन सकल तव हृदयँ बसहुँ हनुमंत।

सानुकूल कोसलपति रहहुँ समेत अनंत।।107।।

Sunu sut sadagun sakal tav hridayan basahun hanumant

Saanukool kosalapati rahahun samet anant (107)

दोहा 107

All virtues dwell within your heart | May Rama's grace ne'er depart

With Shesha's blessing ever near | O faithful son, forever dear

"Listen, my son, may all noble virtues dwell forever in your heart, O Hanuman.

May the Lord of Kosala, with infinite Shesha, remain ever gracious toward you."

A mother's blessing; virtue and grace for Hanuman

In plain words

Listen, my son, may all noble virtues live forever in your heart, O Hanuman. May the Lord of Kosala, with the infinite Shesha, stay ever gracious toward you.

What it means

Sita gives Hanuman the only gifts that truly last: a heart full of virtue and the unfailing favor of Ram. She blesses him not with treasure but with what no fortune can buy, and her words reach toward the eternal and cosmic. This is how the divine Mother loves her servant, wishing him goodness without limit.

Commentary & Notes ↓

Notes

Sita blesses Hanuman with the highest spiritual gifts - virtue and divine grace. Her reference to Shesha (the cosmic serpent) emphasizes the eternal, cosmic nature of her blessing.

चौपाई 107
अब सोइ जतन करहु तुम्ह ताता। देखौं नयन स्याम मृदु गाता।।

Aba soi jatan karahu tumh taataa. dekhaun nayan syaam mridu gaataa

Now make that effort, dear brother, so that I may see with my eyes Shyam's gentle form.

तब हनुमान राम पहिं जाई। जनकसुता कै कुसल सुनाई।।

Tab hanumaan raam pahin jaaee. janakasutaa kai kusal sunaaee

Then Hanuman went to Rama and conveyed the welfare and message of Janaka's daughter.

सुनि संदेसु भानुकुलभूषन। बोलि लिए जुबराज बिभीषन।।

Suni sandesu bhaanukulabhooshan. boli lie jubaraaj bibheeshan

Hearing the message, the ornament of the solar dynasty called Prince Vibhishana.

मारुतसुत के संग सिधावहु। सादर जनकसुतहि लै आवहु।।

Maarutasut ke sang sidhaavahu. saadar janakasutahi lai aavahu

Go with the son of the wind god and respectfully bring Janaka's daughter here.

तुरतहिं सकल गए जहँ सीता। सेवहिं सब निसिचरीं बिनीता।।

Turatahin sakal gae jahan seetaa. sevahin sab nisichareen bineetaa

Immediately all went to where Sita was, and all the demonesses served her humbly.

बेगि बिभीषन तिन्हहि सिखायो। तिन्ह बहु बिधि मज्जन करवायो।।

Begi bibheeshan tinhahi sikhaayo. tinh bahu bidhi majjan karavaayo

Vibhishana quickly instructed them, and they arranged for her elaborate bathing rituals.

बहु प्रकार भूषन पहिराए। सिबिका रुचिर साजि पुनि ल्याए।।

Bahu prakaar bhooshan pahiraae. sibikaa ruchir saaji puni lyaae

They adorned her with many kinds of ornaments and then brought a beautifully decorated palanquin.

ता पर हरषि चढ़ी बैदेही। सुमिरि राम सुखधाम सनेही।।

Taa par harashi chadhee baidehee. sumiri raam sukhadhaam sanehee

Vaidehi joyfully mounted it, remembering Rama, the beloved abode of happiness.

बेतपानि रच्छक चहुँ पासा। चले सकल मन परम हुलासा।।

Betapaani rachchhak chahun paasaa. chale sakal man param hulaasaa

Guards with staffs surrounded on all four sides, and all proceeded with supreme joy in their hearts.

देखन भालु कीस सब आए। रच्छक कोपि निवारन धाए।।

Dekhan bhaalu kees sab aae. rachchhak kopi nivaaran dhaae

All the bears and monkeys came to see, but the angry guards rushed to drive them away.

कह रघुबीर कहा मम मानहु। सीतहि सखा पयादें आनहु।।

Kah raghubeer kahaa mam maanahu. seetahi sakhaa payaaden aanahu

Raghuvira said, 'Why do you heed my words? Bring Sita on foot, my friend.'

देखहुँ कपि जननी की नाईं। बिहसि कहा रघुनाथ गोसाई।।

Dekhahun kapi jananee kee naaeen. bihasi kahaa raghunaath gosaaee

The Lord Raghunath said with a smile, 'Let the monkeys see her like a mother.'

सुनि प्रभु बचन भालु कपि हरषे। नभ ते सुरन्ह सुमन बहु बरषे।।

Suni prabhu bachan bhaalu kapi harashe. nabh te suranh suman bahu barashe

Hearing the Lord's words, the bears and monkeys rejoiced, and the gods showered many flowers from the sky.

सीता प्रथम अनल महुँ राखी। प्रगट कीन्हि चह अंतर साखी।।

Seetaa pratham anal mahun raakhee. pragat keenhi chah antar saakhee

Sita was first placed in fire, as the Lord wished to reveal the inner witness.

Longing and reverence; Sita brought to Ram

In plain words

Now make the effort, dear brother, so that I may see Shyam's gentle form with my eyes. Hanuman goes to Ram and tells him Janaki is well. Hearing this, the ornament of the solar dynasty calls Prince Vibhishana. Go with the son of the wind, he says, and respectfully bring Janaka's daughter here. At once they all go to where Sita is, and the demonesses serve her humbly. Vibhishana instructs them quickly, and they arrange her bathing and adorn her with many ornaments. They bring a beautiful palanquin, and Vaidehi joyfully mounts it, remembering Ram, the beloved home of happiness. Guards with staffs surround her on all sides, and all move forward with great joy. The bears and monkeys come to see her, and the angry guards rush to drive them away. Raghuvira says, why do you not heed my words? Bring Sita on foot, my friend. Let the monkeys see her like a mother, says Lord Raghunath with a smile. Hearing this, the bears and monkeys rejoice, and the gods rain down flowers from the sky. But Sita is first to be placed in fire, for the Lord wishes to reveal the inner witness.

What it means

Sita's whole longing is gathered into one wish: to see Ram with her own eyes. Ram treats her not as a possession to be hidden but lets the monkeys behold her as a mother, dignity given freely. Yet the chapter turns toward the fire, for the Lord means to set Sita's purity beyond all doubt for all time, and even that ordeal is arranged by love.

Commentary & Notes ↓

Notes

Sita's simple request to see Rama reveals her deepest longing. The elaborate preparations for her journey reflect the reverence due to Rama's consort, while her joyful remembrance of Rama shows her unwavering devotion throughout her trials.

तेहि कारन करुनानिधि कहे कछुक दुर्बाद।

सुनत जातुधानीं सब लागीं करै बिषाद।।108।।

Tehi kaaran karunaanidhi kahe kachhuk durbaad

Sunat jaatudhaaneen sab laageen karai bishaad (108)

दोहा 108

The Lord of mercy spoke with pain | The demon women wept like rain

His harsh words born of love so true | Made all their hearts with sorrow rue

For this reason the ocean of compassion spoke some harsh words.

Hearing them, all the demon women began to grieve and lament.

Hard words from compassion; grief in the watchers

In plain words

For this reason the ocean of compassion speaks some harsh words. Hearing them, all the demon women begin to grieve and lament.

What it means

Ram's harshness is not cruelty but a doorway: he speaks hard so that the fire ordeal can make Sita's innocence visible to every age. The same words that wound the watchers spring from the ocean of mercy, working a purpose deeper than the moment's pain. Sometimes love wears a severe face to accomplish what tenderness alone could not prove.

Commentary & Notes ↓

Notes

This refers to Rama's test of Sita's purity through Agni pariksha. Even Rama's apparent harshness springs from divine compassion, as it serves to establish Sita's absolute purity for all time, though it causes immediate grief to witnesses.

चौपाई 108
प्रभु के बचन सीस धरि सीता। बोली मन क्रम बचन पुनीता।।

Prabhu ke bachan sees dhari seetaa. bolee man kram bachan puneetaa

Sita bowed her head to the Lord's words and spoke with pure mind, deed, and speech.

लछिमन होहु धरम के नेगी। पावक प्रगट करहु तुम्ह बेगी।।

Lachhiman hohu dharam ke negee. paavak pragat karahu tumh begee

She said to Lakshmana: 'Be the guardian of dharma and quickly kindle the fire.'

सुनि लछिमन सीता कै बानी। बिरह बिबेक धरम निति सानी।।

Suni lachhiman seetaa kai baanee. birah bibek dharam niti saanee

Hearing Sita's words filled with separation, wisdom, dharma and righteousness, Lakshmana was moved.

लोचन सजल जोरि कर दोऊ। प्रभु सन कछु कहि सकत न ओऊ।।

Lochan sajal jori kar dooo. prabhu san kachhu kahi sakat na ooo

With tears in his eyes and hands joined together, he could not speak anything to his Lord.

देखि राम रुख लछिमन धाए। पावक प्रगटि काठ बहु लाए।।

Dekhi raam rukh lachhiman dhaae. paavak pragati kaath bahu laae

Seeing Rama's expression, Lakshmana rushed and kindled the fire, bringing much wood.

पावक प्रबल देखि बैदेही। हृदयँ हरष नहिं भय कछु तेही।।

Paavak prabal dekhi baidehee. hridayan harash nahin bhay kachhu tehee

Seeing the blazing fire, Vaidehi felt joy in her heart and had no fear at all.

जौं मन बच क्रम मम उर माहीं। तजि रघुबीर आन गति नाहीं।।

Jaun man bach kram mam ura maaheen. taji raghubeer aana gati naaheen

She prayed: 'If in my mind, word and deed, there is no refuge other than Raghuvira in my heart,'

तौ कृसानु सब कै गति जाना। मो कहुँ होउ श्रीखंड समाना।।

Tau krisaanu sab kai gati jaanaa. mo kahun hou shreekhand samaanaa

Then may this fire, which knows the truth of all, become cool as sandalwood for me.

Unshaken faith; Sita asks for the fire

In plain words

Sita bows her head to the Lord's words and speaks with pure mind, deed, and speech. She tells Lakshmana, be the guardian of dharma and kindle the fire quickly. Hearing Sita's words, filled with separation, wisdom, dharma and righteousness, Lakshmana is moved. With tears in his eyes and hands joined, he cannot say a word to his Lord. Seeing Ram's expression, Lakshmana rushes, brings much wood, and kindles the fire. Seeing the blazing fire, Vaidehi feels joy in her heart and has no fear at all. She prays, if in my mind, word and deed there is no refuge for me but Raghuvira, then may this fire, which knows the truth of all, become cool as sandalwood for me.

What it means

Sita meets the ordeal not with protest but with prayer, asking only that the fire read the truth her heart already holds. Her courage rests on a single fact: that Ram alone is her refuge in thought, word, and deed, and on that she stakes her life without fear. Lakshmana's tears show the anguish of a righteous soul who must serve a command that breaks his heart.

Commentary & Notes ↓

Notes

This pivotal moment shows Sita's unwavering faith as she prepares for the fire ordeal. Her prayer reveals complete surrender to Rama, while Lakshmana's tears show the agony of righteous souls caught between duty and love.

छन्द 2
श्रीखंड सम पावक प्रबेस कियो सुमिरि प्रभु मैथिली।

जय कोसलेस महेस बंदित चरन रति अति निर्मली।।

प्रतिबिंब अरु लौकिक कलंक प्रचंड पावक महुँ जरे।

प्रभु चरित काहुँ न लखे नभ सुर सिद्ध मुनि देखहिं खरे।।1।।

धरि रूप पावक पानि गहि श्री सत्य श्रुति जग बिदित जो।

जिमि छीरसागर इंदिरा रामहि समर्पी आनि सो।।

सो राम बाम बिभाग राजति रुचिर अति सोभा भली।

नव नील नीरज निकट मानहुँ कनक पंकज की कली।।2।।

Shreekhand sam paavak prabes kiyo sumiri prabhu maithilee

Jay kosales mahes bandit charan rati ati nirmalee

Pratibimb aru laukik kalank prachand paavak mahun jare

Prabhu charit kaahun na lakhe nabh sur siddh muni dekhahin khare (1)

Dhari roop paavak paani gahi shree saty shruti jag bidit jo

Jimi chheerasaagar indiraa raamahi samarpee aani so

So raam baam bibhaag raajati ruchir ati sobhaa bhalee

Nav neel neeraj nikat maanahun kanak pankaj kee kalee (2)

Through flames like sandalwood she passed | Truth's fire cannot burn the pure

As golden lotus meets blue bloom | Their love forever shall endure

Cool as sandalwood, the Maithili princess entered the blazing fire, remembering her Lord. Glory to the Lord of Kosala, whose lotus feet Mahesh worships with pure devotion! All false reflections and worldly stains burned away in that mighty fire, Yet none could fathom the Lord's divine play; gods, siddhas and sages watched in wonder. Taking the form of Fire, holding her hand, he who is Truth itself, known to the Vedas, Just as from the ocean of milk Indira was brought and offered to Rama, So now she shines at Rama's left side, radiant with wondrous beauty; Like a golden lotus bud beside a fresh blue water lily.

Vindication; Sita shines again at Ram's side

In plain words

Cool as sandalwood, the Maithili princess enters the blazing fire, remembering her Lord. Glory to the Lord of Kosala, whose lotus feet Mahesh worships with pure love. All false reflections and worldly stains burn away in that mighty fire, yet none can fathom the Lord's divine play; gods, siddhas and sages watch in wonder. Taking the form of Fire, holding her hand, he who is Truth itself, known to the Vedas, just as Indira was brought from the ocean of milk and offered to Rama, so now she shines at Rama's left side, radiant with wondrous beauty, like a golden lotus bud beside a fresh blue water lily.

What it means

The fire that should consume her instead clears away every shadow that never belonged to her, and Fire himself, knowing her truth, returns her unharmed. The image of Lakshmi rising from the ocean of milk tells us who Sita truly is: the eternal consort coming home to her Lord. She stands at Ram's left like a golden lotus beside a blue one, beauty restored and innocence proclaimed before all the worlds.

Commentary & Notes ↓

Notes

The fire ordeal reveals Sita's absolute purity. Fire itself, recognizing her innocence, becomes cool and protective. The imagery of Lakshmi emerging from the ocean parallels Sita's emergence from fire, both returning to their divine consorts.

बरषहिं सुमन हरषि सुन बाजहिं गगन निसान।

गावहिं किंनर सुरबधू नाचहिं चढ़ीं बिमान।।109(क)।।

जनकसुता समेत प्रभु सोभा अमित अपार।

देखि भालु कपि हरषे जय रघुपति सुख सार।।109(ख)।।

Barashahin suman harashi sun baajahin gagan nisaan

Gaavahin kinnar surabadhoo naachahin chadheen bimaan.109(ka)

Janakasutaa samet prabhu sobhaa amit apaar

Dekhi bhaalu kapi harashe jay raghupati sukh saar.109(kha)

दोहा 110क

Heaven celebrates with flower rain | As Sita stands by Rama's side

All creation sings victory songs | For love that fire could not divide

Flowers rain down in joy from heaven, celestial drums resound in the sky. Kinnaras sing while divine maidens dance, mounted upon their flying chariots. With Janaka's daughter beside him, the Lord's beauty knows no bounds. Seeing this, bears and monkeys rejoice; 'Victory to Raghupati, essence of bliss!'

Cosmic rejoicing; the reunion blessed by heaven

In plain words

Flowers rain down in joy from heaven, and celestial drums sound in the sky. Kinnaras sing while divine maidens dance upon their flying chariots. With Janaka's daughter beside him, the Lord's beauty knows no bounds. Seeing this, the bears and monkeys rejoice, crying, victory to Raghupati, the essence of bliss.

What it means

When truth is vindicated, the whole creation breaks into celebration, heaven and earth answering as one. The bears and monkeys gaze at Ram with Sita restored to his side and find no measure for that beauty. Their cry, victory to Raghupati, names what they feel: that the Lord is bliss itself, and dharmic order has come home.

Commentary & Notes ↓

Notes

The cosmic celebration confirms Sita's purity and the divine reunion. The spontaneous joy of all beings, celestial and earthly, reflects the restoration of dharmic order and the triumph of truth over suspicion.

चौपाई 109
तब रघुपति अनुसासन पाई। मातलि चलेउ चरन सिरु नाई।।

Tab raghupati anusaasan paaee. maatali chaleu charan siru naaee

Then receiving Raghupati's command, Matali bowed his head at His feet and departed.

आए देव सदा स्वारथी। बचन कहहिं जनु परमारथी।।

Aae dev sadaa svaarathee. bachan kahahin janu paramaarathee

The gods come only when they have selfish motives, yet they speak as if they are supremely righteous.

दीन बंधु दयाल रघुराया। देव कीन्हि देवन्ह पर दाया।।

Deen bandhu dayaal raghuraayaa. dev keenhi devanh par daayaa

O friend of the poor, compassionate Raghuraya, You showed mercy upon the gods.

बिस्व द्रोह रत यह खल कामी। निज अघ गयउ कुमारगगामी।।

Bisv droh rat yah khal kaamee. nij agha gayau kumaaragagaamee

This wicked lustful one was devoted to harming the world and went astray due to his own sins.

तुम्ह समरूप ब्रह्म अबिनासी। सदा एकरस सहज उदासी।।

Tumh samaroop brahm abinaasee. sadaa ekaras sahaj udaasee

You are of the same form as Brahman, imperishable, eternally unchanging and naturally detached.

अकल अगुन अज अनघ अनामय। अजित अमोघसक्ति करुनामय।।

Akal agun aja anagh anaamay. ajit amoghasakti karunaamay

You are beyond time, without attributes, unborn, sinless, free from disease, unconquerable, of unfailing power and compassionate.

मीन कमठ सूकर नरहरी। बामन परसुराम बपु धरी।।

Meen kamath sookar naraharee. baaman parasuraam bapu dharee

You took the forms of Fish, Tortoise, Boar, Man-Lion, Dwarf and Parashurama.

जब जब नाथ सुरन्ह दुखु पायो। नाना तनु धरि तुम्हइँ नसायो।।

Jab jab naath suranh dukhu paayo. naanaa tanu dhari tumhain nasaayo

Whenever the gods suffered distress, O Lord, You took various forms and destroyed it.

यह खल मलिन सदा सुरद्रोही। काम लोभ मद रत अति कोही।।

Yah khal malin sadaa suradrohee. kaam lobh mad rat ati kohee

This wicked one was always impure, hostile to the gods, devoted to lust, greed and pride, and extremely wrathful.

अधम सिरोमनि तव पद पावा। यह हमरे मन बिसमय आवा।।

Adham siromani tav pad paavaa. yah hamare man bisamay aavaa

That this lowest of the low reached Your feet fills our minds with wonder.

हम देवता परम अधिकारी। स्वारथ रत प्रभु भगति बिसारी।।

Ham devataa param adhikaaree. svaarath rat prabhu bhagati bisaaree

We gods, though having supreme authority, are devoted to selfishness and have forgotten devotion to You, Lord.

भव प्रबाहँ संतत हम परे। अब प्रभु पाहि सरन अनुसरे।।

Bhav prabaahan santat ham pare. aba prabhu paahi saran anusare

We are constantly caught in the current of worldly existence. Now, Lord, protect us who have taken refuge in You.

The gods' confession; wonder at boundless mercy

In plain words

Then, receiving Raghupati's command, Matali bows his head at his feet and departs. The gods come only when they want something, yet they speak as though they are wholly righteous. O friend of the poor, compassionate Raghuraya, you showed mercy to the gods. This wicked, lustful one harmed the world and went astray by his own sins. You are one with Brahman, imperishable, ever unchanging, naturally detached. You are beyond time, without attributes, unborn, sinless, free from disease, unconquerable, of unfailing power, full of compassion. You took the forms of Fish, Tortoise, Boar, Man-Lion, Dwarf and Parashurama. Whenever the gods suffered, O Lord, you took various forms and ended it. This wicked one was always impure, hostile to the gods, given to lust, greed, pride and great wrath. That this lowest of the low has reached your feet fills our minds with wonder. We gods, though holding high authority, are sunk in selfishness and have forgotten devotion to you. We are caught forever in the current of worldly existence. Now, Lord, protect us who have taken refuge in you.

What it means

The gods praise Ram rightly yet betray their own narrowness, amazed that mercy could reach even Ravana. Their wonder exposes the gap between their measured devotion and the Lord's measureless grace, which lifts the worst of sinners to his feet. In the end they confess their own selfishness and come, like everyone else, only as refuge-seekers asking to be saved.

Commentary & Notes ↓

Notes

The gods' praise reveals both genuine gratitude and their limited understanding. While acknowledging Rama's divine nature and incarnations, they express bewilderment at divine mercy extending even to Ravana, showing the difference between divine and celestial perspectives.

करि बिनती सुर सिद्ध सब रहे जहँ तहँ कर जोरि।

अति सप्रेम तन पुलकि बिधि अस्तुति करत बहोरि।।110।।

Kari binatee sur siddh sab rahe jahan tahan kar jori

Ati saprem tan pulaki bidhi astuti karat bahori (110)

दोहा 110ख

With hands joined high in reverent prayer | The gods await in sacred space

As Brahma speaks with love divine | Before the Lord's eternal grace

Making their prayers, all gods and siddhas remained there with folded hands. With bodies thrilling with supreme love, Brahma began his praise once more.

Worship with full heart; Brahma's praise begins

In plain words

Making their prayers, all the gods and siddhas remain there with folded hands. With bodies thrilling with supreme love, Brahma begins his praise once more.

What it means

Even the creator stands with folded hands, his body trembling with love, for before Ram all ranks fall away. The phrase supreme love marks the truth that real worship is not a duty performed but a heart overflowing. When Brahma himself praises this way, we are shown that the highest beings know themselves as devotees first.

Commentary & Notes ↓

Notes

This verse shows the hierarchy of devotion. Even Brahma, the creator, offers praise with deep emotional devotion. The phrase 'supreme love' (ati prema) indicates that true worship transcends mere ritual to become heartfelt surrender.

छन्द 33
जय राम सदा सुखधाम हरे। रघुनायक सायक चाप धरे।।

भव बारन दारन सिंह प्रभो। गुन सागर नागर नाथ बिभो।।

तन काम अनेक अनूप छबी। गुन गावत सिद्ध मुनींद्र कबी।।

जसु पावन रावन नाग महा। खगनाथ जथा करि कोप गहा।।

जन रंजन भंजन सोक भयं। गतक्रोध सदा प्रभु बोधमयं।।

अवतार उदार अपार गुनं। महि भार बिभंजन ग्यानघनं।।

अज ब्यापकमेकमनादि सदा। करुनाकर राम नमामि मुदा।।

रघुबंस बिभूषन दूषन हा। कृत भूप बिभीषन दीन रहा।।

गुन ग्यान निधान अमान अजं। नित राम नमामि बिभुं बिरजं।।

भुजदंड प्रचंड प्रताप बलं। खल बृंद निकंद महा कुसलं।।

बिनु कारन दीन दयाल हितं। छबि धाम नमामि रमा सहितं।।

भव तारन कारन काज परं। मन संभव दारुन दोष हरं।।

सर चाप मनोहर त्रोन धरं। जरजारुन लोचन भूपबरं।।

सुख मंदिर सुंदर श्रीरमनं। मद मार मुधा ममता समनं।।

अनवद्य अखंड न गोचर गो। सबरूप सदा सब होइ न गो।।

इति बेद बदंति न दंतकथा। रबि आतप भिन्नमभिन्न जथा।।

कृतकृत्य बिभो सब बानर ए। निरखंति तवानन सादर ए।।

धिग जीवन देव सरीर हरे। तव भक्ति बिना भव भूलि परे।।

अब दीन दयाल दया करिऐ। मति मोरि बिभेदकरी हरिऐ।।

जेहि ते बिपरीत क्रिया करिऐ। दुख सो सुख मानि सुखी चरिऐ।।

खल खंडन मंडन रम्य छमा। पद पंकज सेवित संभु उमा।।

नृप नायक दे बरदानमिदं। चरनांबुज प्रेम सदा सुभदं।।

Jay raam sadaa sukhadhaam hare. raghunaayak saayak chaap dhare

Bhav baaran daaran sinh prabho. gun saagar naagar naath bibho

Tan kaam anek anoop chhabee. gun gaavat siddh muneendr kabee

Jasu paavan raavan naag mahaa. khaganaath jathaa kari kop gahaa

Jan ranjan bhanjan sok bhayan. gatakrodh sadaa prabhu bodhamayan

Avataar udaar apaar gunan. mahi bhaar bibhanjan gyaanaghanan

Aja byaapakamekamanaadi sadaa. karunaakar raam namaami mudaa

Raghubans bibhooshan dooshan haa. krit bhoop bibheeshan deen rahaa

Gun gyaan nidhaan amaan ajan. nit raam namaami bibhun birajan

Bhujadand prachand prataap balan. khal brind nikand mahaa kusalan

Binu kaaran deen dayaal hitan. chhabi dhaam namaami ramaa sahitan

Bhav taaran kaaran kaaj paran. man sambhav daarun dosh haran

Sar chaap manohar tron dharan. jarajaarun lochan bhoopabaran

Sukh mandir sundar shreeramanan. mad maar mudhaa mamataa samanan

Anavady akhand na gochar go. sabaroop sadaa sab hoi na go

Iti bed badanti na dantakathaa. rabi aatap bhinnamabhinn jathaa

Kritakrity bibho sab baanar e. nirakhanti tavaanan saadar e

Dhig jeevan dev sareer hare. tav bhakti binaa bhav bhooli pare

Aba deen dayaal dayaa kariai. mati mori bibhedakaree hariai

Jehi te bipareet kriyaa kariai. dukh so sukh maani sukhee chariai

Khal khandan mandan ramy chhamaa. pad pankaj sevit sambhu umaa

Nrip naayak de baradaanamidan. charanaambuj prem sadaa subhadan

Victory to Rama, bliss eternal! | Raghu's Lord with bow and arrow

Lion tearing worldly bonds | Ocean deep of virtue's treasure

Victory to Rama, eternal abode of bliss! Lord of the Raghus, bearing bow and arrows.

O Master, lion who tears apart the forest of worldly existence, Ocean of virtues, graceful Lord of all.

Your form surpasses countless Cupids in beauty, Sages, great seers and poets sing Your glories.

Your sacred fame seized the mighty Ravana As Garuda seizes a great serpent in wrath.

Delighter of devotees, destroyer of sorrow and fear, Ever free from anger, Lord of pure consciousness.

Incarnation generous and boundless in virtue, Destroyer of earth's burden, mass of divine knowledge.

Unborn, all-pervading, One without beginning, Compassionate Rama, I bow with joy.

Ornament of Raghu's line, slayer of the wicked, You made Vibhishana king, protector of the meek.

Treasure of virtue and wisdom, without pride, unborn, I bow always to Rama, all-pervading and pure.

Your mighty arms possess tremendous valor, Skilled destroyer of hosts of demons.

Hymn of victory; naming Ram as Lord and refuge

In plain words

Victory to Ram, the eternal home of bliss, Lord of the Raghus, bearing bow and arrows. O Master, the lion who tears apart the forest of worldly existence, ocean of virtues, gracious Lord of all. Your form surpasses countless Cupids in beauty; siddhas, great sages and poets sing your glories. Your sacred fame seized the mighty Ravana as Garuda seizes a great serpent in wrath. Delighter of devotees, destroyer of sorrow and fear, ever free from anger, Lord of pure consciousness. A generous incarnation, boundless in virtue, you destroy the earth's burden, a mass of divine knowledge. Unborn, all-pervading, one without beginning, compassionate Ram, I bow with joy. Ornament of Raghu's line, slayer of the wicked, you made Vibhishana king and protect the meek. Treasure of virtue and wisdom, without pride, unborn, I bow always to Ram, all-pervading and pure. Your mighty arms hold tremendous valor, skilled destroyer of the hosts of demons.

What it means

The hymn holds two truths together without letting either slip: Ram is the formless, unborn, all-pervading Absolute, and Ram is the bow-bearing prince who slew Ravana and crowned Vibhishana. The Vedas and the heart meet in this praise, where the cosmic principle is also the loving savior who tears apart the forest of worldly existence. To sing him is to bow to the One who is both beyond all reach and bent low in mercy toward the meek.

Commentary & Notes ↓

Notes

This magnificent hymn of praise celebrates Rama's victory over Ravana, emphasizing His divine attributes as both transcendent Lord and compassionate protector. The verses weave together His roles as cosmic principle and loving savior.

बिनय कीन्हि चतुरानन प्रेम पुलक अति गात।

सोभासिंधु बिलोकत लोचन नहीं अघात।।111।।

Binay keenhi chaturaanan prem pulak ati gaat

Sobhaasindhu bilokat lochan naheen aghaat (111)

दोहा 111

Brahma prayed with loving heart | Thrilled with rapture's sacred art

Beauty's ocean filled his sight | Eyes unsated by the light

Brahma offered humble prayers, his body thrilling with love's rapture. Gazing upon that ocean of beauty, his eyes knew no satisfaction.

Wonder; even Brahma cannot look away

In plain words

Brahma offers humble prayers, his body thrilling with love. He gazes upon Rama, that ocean of beauty, and his eyes are never satisfied.

What it means

If even Brahma, the creator, stands overwhelmed before Rama's form, then this beauty is beyond all measure. His eyes find no rest because the Lord's loveliness is an ocean: inexhaustible, never fully seen. To gaze on Rama and still hunger to gaze more is the mark of true love.

Commentary & Notes ↓

Notes

Even Brahma, the creator deity, is overwhelmed by Rama's divine beauty and offers reverent prayers. The phrase 'ocean of beauty' captures the infinite, inexhaustible nature of the Lord's divine form.

चौपाई 110
तेहि अवसर दसरथ तहँ आए। तनय बिलोकि नयन जल छाए।।

Tehi avasar dasarath tahan aae. tanay biloki nayan jal chhaae

At that moment, Dasharatha appeared there. Seeing his son, his eyes filled with tears of joy.

अनुज सहित प्रभु बंदन कीन्हा। आसिरबाद पिताँ तब दीन्हा।।

Anuj sahit prabhu bandan keenhaa. aasirabaad pitaan tab deenhaa

The Lord bowed to him along with his younger brother. Then the father gave his blessings.

तात सकल तव पुन्य प्रभाऊ। जीत्यों अजय निसाचर राऊ।।

Taat sakal tav puny prabhaaoo. jeetyon ajay nisaachar raaoo

My son, all this is the glory of your virtue. You have conquered the invincible demon king.

सुनि सुत बचन प्रीति अति बाढ़ी। नयन सलिल रोमावलि ठाढ़ी।।

Suni sut bachan preeti ati baadhee. nayan salil romaavali thaadhee

Hearing his son's words, his love increased greatly. Tears flowed from his eyes and his hair stood on end.

रघुपति प्रथम प्रेम अनुमाना। चितइ पितहि दीन्हेउ दृढ़ ग्याना।।

Raghupati pratham prem anumaanaa. chitai pitahi deenheu dridh gyaanaa

The Lord of Raghus first perceived his father's love. Looking at his father, he granted him firm knowledge.

ताते उमा मोच्छ नहिं पायो। दसरथ भेद भगति मन लायो।।

Taate umaa mochchh nahin paayo. dasarath bhed bhagati man laayo

Therefore, O Uma, he did not attain liberation. Dasharatha fixed his mind on devotional love for the Lord.

सगुनोपासक मोच्छ न लेहीं। तिन्ह कहुँ राम भगति निज देहीं।।

Sagunopaasak mochchh na leheen. tinh kahun raam bhagati nij deheen

Devotees of the manifest form do not seek liberation. To them, Rama gives his own devotion.

बार बार करि प्रभुहि प्रनामा। दसरथ हरषि गए सुरधामा।।

Baar baar kari prabhuhi pranaamaa. dasarath harashi gae suradhaamaa

Bowing repeatedly to the Lord, Dasharatha joyfully departed to the divine realm.

Father and son; love that outshines liberation

In plain words

At that moment Dasharatha comes, and seeing his son his eyes fill with tears of joy. The Lord bows to him with Lakshman, and the father gives his blessing. He says, My son, all this is the glory of your virtue; you have conquered the invincible demon king. Hearing his son's words, his love swells; tears flow and his hair stands on end. Rama sees his father's love and grants him firm knowledge. So, O Uma, Dasharatha did not take liberation; he fixed his mind on loving devotion instead. Those who worship the Lord's form do not seek liberation, and to them Rama gives his own devotion. Bowing again and again, Dasharatha joyfully departs to the divine realm.

What it means

Dasharatha could have taken moksha and chose love instead. Tulsidas reveals the secret of bhakti here: devotion to the Lord's personal form is higher than the dissolution liberation offers, because the lover would rather keep loving than vanish into the Absolute. The father's tears teach what the philosophers cannot, that to belong to Rama is sweeter than to be set free.

Commentary & Notes ↓

Notes

This touching scene shows how Dasharatha's pure parental love for Rama becomes a form of devotion that transcends even the desire for moksha. Tulsidas reveals that loving devotion to God's personal form is itself the highest attainment.

अनुज जानकी सहित प्रभु कुसल कोसलाधीस।

सोभा देखि हरषि मन अस्तुति कर सुर ईस।।112।।

Anuj jaanakee sahit prabhu kusal kosalaadhees

Sobhaa dekhi harashi man astuti kar sur ees (112)

दोहा 112

Lord with brother, Sita fair | All in welfare beyond compare

Gods beheld with joyful eyes | Offered praise to fill the skies

The Lord with His brother and Janaki, all well, O King of Kosala! Seeing this splendor, the gods rejoiced and offered praise with gladdened hearts.

Cosmic relief; the divine family safe and whole

In plain words

The Lord is well, with Lakshman and Janaki beside him, O King of Kosala. Seeing this splendor, the gods rejoice and offer praise with gladdened hearts.

What it means

The long ordeal is over and the divine family stands together, unharmed. The gods praise Rama as King of Kosala, honoring him both as the prince who walked the earth and the Lord who rules all worlds. Their gladness is ours too, the deep relief of seeing the beloved come safely through.

Commentary & Notes ↓

Notes

This doha captures the cosmic joy at the reunion of the divine family. The phrase 'King of Kosala' addresses Rama in His earthly role, while the gods' praise acknowledges His universal sovereignty.

छन्द 8
जय राम सोभा धाम। दायक प्रनत बिश्राम।।

धृत त्रोन बर सर चाप। भुजदंड प्रबल प्रताप।।1।।

जय दूषनारि खरारि। मर्दन निसाचर धारि।।

यह दुष्ट मारेउ नाथ। भए देव सकल सनाथ।।2।।

जय हरन धरनी भार। महिमा उदार अपार।।

जय रावनारि कृपाल। किए जातुधान बिहाल।।3।।

लंकेस अति बल गर्ब। किए बस्य सुर गंधर्ब।।

मुनि सिद्ध नर खग नाग। हठि पंथ सब कें लाग।।4।।

परद्रोह रत अति दुष्ट। पायो सो फलु पापिष्ट।।

अब सुनहु दीन दयाल। राजीव नयन बिसाल।।5।।

मोहि रहा अति अभिमान। नहिं कोउ मोहि समान।।

अब देखि प्रभु पद कंज। गत मान प्रद दुख पुंज।।6।।

कोउ ब्रह्म निर्गुन ध्याव। अब्यक्त जेहि श्रुति गाव।।

मोहि भाव कोसल भूप। श्रीराम सगुन सरूप।।7।।

बैदेहि अनुज समेत। मम हृदयँ करहु निकेत।।

मोहि जानिए निज दास। दे भक्ति रमानिवास।।8।।

दे भक्ति रमानिवास त्रास हरन सरन सुखदायकं।

सुख धाम राम नमामि काम अनेक छबि रघुनायकं।।

सुर बृंद रंजन द्वंद भंजन मनुज तनु अतुलितबलं।

ब्रह्मादि संकर सेब्य राम नमामि करुना कोमलं।।

Jay raam sobhaa dhaam. daayak pranat bishraam

Dhrit tron bar sar chaap. bhujadand prabal prataap (1)

Jay dooshanaari kharaari. mardan nisaachar dhaari

Yah dusht maareu naath. bhae dev sakal sanaath (2)

Jay haran dharanee bhaar. mahimaa udaar apaar

Jay raavanaari kripaal. kie jaatudhaan bihaal (3)

Lankes ati bal garb. kie basy sur gandharb

Muni siddh nar khag naag. hathi panth sab ken laag (4)

Paradroh rat ati dusht. paayo so phalu paapisht

Aba sunahu deen dayaal. raajeev nayan bisaal (5)

Mohi rahaa ati abhimaan. nahin kou mohi samaan

Aba dekhi prabhu pad kanj. gat maan prad dukh punj (6)

Kou brahm nirgun dhyaav. abyakt jehi shruti gaav

Mohi bhaav kosal bhoop. shreeraam sagun saroop (7)

Baidehi anuj samet. mam hridayan karahu niket

Mohi jaanie nij daas. de bhakti ramaanivaas (8)

De bhakti ramaanivaas traas haran saran sukhadaayakan

Sukh dhaam raam namaami kaam anek chhabi raghunaayakan

Sur brind ranjan dvand bhanjan manuj tanu atulitabalan

Brahmaadi sankar seby raam namaami karunaa komalan

Victory Rama, beauty's home | Granting peace to those who come

Mighty arms and bow so bright | Slaying demons in the fight

Victory to Rama, abode of beauty, Granter of peace to the surrendered!

Holding excellent bow and arrows, Your mighty arms possess great valor.

Victory to enemy of Dushana and Khara, Destroyer bearing the form of death for demons!

You have slain this wicked one, O Lord, All gods have found their protector.

Victory to reliever of earth's burden, Your glory is generous and boundless!

Victory to Ravana's foe, O compassionate one, You made the demons helpless.

Lanka's lord, drunk with power, Had subdued gods and gandharvas.

Sages, perfected ones, men, birds and serpents; He forcibly blocked everyone's path.

Delighting in harming others, utterly wicked, That sinner received his due fruit.

Now listen, merciful to the humble, O lotus-eyed one with expansive eyes!

I was filled with great pride, Thinking none equal to me.

Now seeing Your lotus feet, O Lord, My pride is gone, You grant freedom from sorrow.

Praise turning to confession; pride melting into surrender

In plain words

Victory to Rama, abode of beauty, who gives peace to all who surrender. He holds the fine bow and arrows, and his mighty arms blaze with valor. Victory to the foe of Dushana and Khara, who comes as death to the demons. You have slain this wicked one, O Lord, and all the gods have found their protector. Victory to the one who lifts the earth's burden, whose glory is generous and boundless. Victory to Ravana's foe, the compassionate one, who left the demons helpless. Lanka's lord, drunk with power, had subdued gods and gandharvas, and forcibly blocked the path of sages, perfected ones, men, birds, and serpents. Delighting in harming others, utterly wicked, that sinner has received his due. Now listen, merciful to the humble, O lotus-eyed Lord. I was filled with great pride, thinking none was my equal. Now, seeing your lotus feet, my pride is gone, and you free me from sorrow.

What it means

The hymn opens as a victory song to all heaven and ends as one soul's quiet confession. The same grace that destroys Ravana's evil also dissolves Vibhishana's old pride, and the second is the greater miracle. When a heart finally sees the Lord's feet, its self-importance simply falls away, and that falling is itself the beginning of joy.

Commentary & Notes ↓

Notes

This hymn begins with cosmic praise of Rama's victory but transitions into Vibhishana's personal confession of former pride and present humility. It beautifully illustrates how divine grace transforms arrogance into devotion.

अब करि कृपा बिलोकि मोहि आयसु देहु कृपाल।

काह करौं सुनि प्रिय बचन बोले दीनदयाल।।113।।

Aba kari kripaa biloki mohi aayasu dehu kripaal

Kaah karaun suni priy bachan bole deenadayaal (113)

दोहा 113

Grant mercy's glance, O gracious King | What task awaits Your faithful servant? | The Lord of compassion heard and smiled | Speaking words of tender guidance.

Now show Your mercy and look upon me, grant Your command, O compassionate Lord! What shall I do? Hearing these loving words, the merciful One to the afflicted spoke.

The servant's only wish; tell me how to serve

In plain words

Now show your mercy and look upon me, and give me your command, O merciful Lord. What shall I do? Hearing these loving words, the Lord, merciful to the afflicted, speaks.

What it means

Indra asks for nothing but a task; his whole prayer is, command me. This is the shape of a devoted heart, which seeks not gifts but the chance to serve. And the Lord, ever merciful to the afflicted, does not turn away but answers.

Commentary & Notes ↓

Notes

Indra humbly requests Rama's command after witnessing the divine victory. This verse captures the devotional relationship between devotee and Lord, where the devotee seeks only to serve.

चौपाई 111
सुनु सुरपति कपि भालु हमारे। परे भूमि निसचरन्हि जे मारे।।

Sunu surapati kapi bhaalu hamaare. pare bhoomi nisacharanhi je maare

Listen, O Indra! Our monkeys and bears who fell to the ground, slain by the demons.

मम हित लागि तजे इन्ह प्राना। सकल जिआउ सुरेस सुजाना।।

Mam hit laagi taje inh praanaa. sakal jiaau sures sujaanaa

For my sake they gave up their lives. Revive them all, O wise king of gods.

सुनु खगेस प्रभु कै यह बानी। अति अगाध जानहिं मुनि ग्यानी।।

Sunu khages prabhu kai yah baanee. ati agaadh jaanahin muni gyaanee

Listen, O Garuda! This is the Lord's command, which only wise sages can fully comprehend.

प्रभु सक त्रिभुअन मारि जिआई। केवल सक्रहि दीन्हि बड़ाई।।

Prabhu sak tribhuan maari jiaaee. keval sakrahi deenhi badaaee

The Lord has power to destroy and revive the three worlds, but He gave this honor to Indra alone.

सुधा बरषि कपि भालु जिआए। हरषि उठे सब प्रभु पहिं आए।।

Sudhaa barashi kapi bhaalu jiaae. harashi uthe sab prabhu pahin aae

Raining nectar, the monkeys and bears were revived. They all arose joyfully and came to the Lord.

सुधाबृष्टि भै दुहु दल ऊपर। जिए भालु कपि नहिं रजनीचर।।

Sudhaabrishti bhai duhu dal oopar. jie bhaalu kapi nahin rajaneechar

The nectar shower fell upon both armies, but only the monkeys and bears came to life, not the demons.

रामाकार भए तिन्ह के मन। मुक्त भए छूटे भव बंधन।।

Raamaakaar bhae tinh ke man. mukt bhae chhoote bhav bandhan

Their minds became filled with Rama's form, and they were liberated, freed from worldly bondage.

सुर अंसिक सब कपि अरु रीछा। जिए सकल रघुपति कीं ईछा।।

Sur ansik sab kapi aru reechhaa. jie sakal raghupati keen eechhaa

All the monkeys and bears were divine incarnations who came to life by Raghupati's will.

राम सरिस को दीन हितकारी। कीन्हे मुकुत निसाचर झारी।।

Raam saris ko deen hitakaaree. keenhe mukut nisaachar jhaaree

Who is compassionate to the humble like Rama? He liberated even the demon hordes.

खल मल धाम काम रत रावन। गति पाई जो मुनिबर पाव न।।

Khal mal dhaam kaam rat raavan. gati paaee jo munibar paav n

Even Ravana, the abode of evil and devoted to lust, attained a state that great sages cannot achieve.

Mercy raising the fallen; grace that liberates all

In plain words

Rama says, Listen, O Indra: our monkeys and bears who fell, slain by the demons, gave up their lives for my sake; revive them all, wise king of gods. Listen, O Garuda, says the speaker; this command of the Lord is so deep that only wise sages understand it. The Lord could destroy and revive the three worlds himself, yet he gave this honor to Indra alone. Raining nectar, the monkeys and bears were revived, and all rose joyfully and came to the Lord. The nectar shower fell on both armies, but only the monkeys and bears came to life, not the demons. Their minds were filled with Rama's form, and they were freed from worldly bondage. All the monkeys and bears were divine beings who lived again by Raghupati's will. Who is so kind to the humble as Rama? He liberated even the demon hordes. Even Ravana, the home of evil, devoted to lust, attained a state that great sages cannot reach.

What it means

Rama will not let those who died for him stay fallen, yet he lets Indra do the reviving, sharing his glory rather than hoarding it. The nectar that wakes only the righteous shows justice, but the verse turns finally to wonder: even Ravana receives a destination saints cannot earn. Such is the Lord's mercy that to be his enemy, struck down by his own hand, is still to be carried home.

Commentary & Notes ↓

Notes

Rama's compassion extends to all who served Him, requesting Indra to revive the fallen monkey warriors. The nectar's selective power, reviving only the righteous, demonstrates divine justice tempered with mercy.

सुमन बरषि सब सुर चले चढ़ि चढ़ि रुचिर बिमान।

देखि सुअवसरु प्रभु पहिं आयउ संभु सुजान।।114(क)।।

परम प्रीति कर जोरि जुग नलिन नयन भरि बारि।

पुलकित तन गदगद गिराँ बिनय करत त्रिपुरारि।।114(ख)।।

Suman barashi sab sur chale chadhi chadhi ruchir bimaan

Dekhi suavasaru prabhu pahin aayau sambhu sujaan.114(ka)

Param preeti kar jori jug nalin nayan bhari baari

Pulakit tan gadagad giraan binay karat tripuraari.114(kha)

दोहा 115क

Gods shower blooms and take their leave | Shiva approaches with folded hands | Tears of love fill divine eyes | The destroyer of Tripura bows low.

Showering flowers, all the gods departed, ascending their beautiful celestial vehicles. Seeing this auspicious moment, wise Shambhu came before the Lord. With supreme love, joining his lotus hands, eyes filled with tears of devotion, body thrilled with joy, voice choked with emotion, Tripurari offered his humble prayer.

Shiva approaches; the great God overcome with love

In plain words

Showering flowers, all the gods depart, riding their beautiful celestial vehicles. Seeing this fitting moment, wise Shambhu comes before the Lord. With supreme love, his lotus hands joined, his eyes filled with tears, his body thrilling and his voice choked with feeling, Tripurari offers his humble prayer.

What it means

Even Shiva, the destroyer of the three cities, stands trembling and tearful before Rama. The mightiest of gods becomes the smallest of devotees, hands folded and voice breaking. This is the strange truth of bhakti: greatness is not lost in love, it is fulfilled there.

Commentary & Notes ↓

Notes

After the cosmic celebration, Lord Shiva approaches Rama in deep devotion. The image of the mighty Tripurari overwhelmed with loving emotion beautifully illustrates the devotional relationship between aspects of divinity.

छन्द 5
मामभिरक्षय रघुकुल नायक। धृत बर चाप रुचिर कर सायक।।

मोह महा घन पटल प्रभंजन। संसय बिपिन अनल सुर रंजन।।1।।

अगुन सगुन गुन मंदिर सुंदर। भ्रम तम प्रबल प्रताप दिवाकर।।

काम क्रोध मद गज पंचानन। बसहु निरंतर जन मन कानन।।2।।

बिषय मनोरथ पुंज कंज बन। प्रबल तुषार उदार पार मन।।

भव बारिधि मंदर परमं दर। बारय तारय संसृति दुस्तर।।3।।

स्याम गात राजीव बिलोचन। दीन बंधु प्रनतारति मोचन।।

अनुज जानकी सहित निरंतर। बसहु राम नृप मम उर अंतर।।4।।

मुनि रंजन महि मंडल मंडन। तुलसिदास प्रभु त्रास बिखंडन।।5।।

Maamabhirakshay raghukul naayak. dhrit bar chaap ruchir kar saayak

Moh mahaa ghan patal prabhanjan. sansay bipin anal sur ranjan (1)

Agun sagun gun mandir sundar. bhram tam prabal prataap divaakar

Kaam krodh mad gaj panchaanan. basahu nirantar jan man kaanan (2)

Bishay manorath punj kanj ban. prabal tushaar udaar paar man

Bhav baaridhi mandar paraman dar. baaray taaray sansriti dustar (3)

Syaam gaat raajeev bilochan. deen bandhu pranataarati mochan

Anuj jaanakee sahit nirantar. basahu raam nrip mam ura antar (4)

Muni ranjan mahi mandal mandan. tulasidaas prabhu traas bikhandan (5)

Dark-limbed Lord with lotus eyes | Dwell within this servant's heart | With Sita and faithful Lakshmana | Destroyer of all worldly fears.

Protect me always, O leader of Raghu's race! Holding the excellent bow, arrows graceful in Your hands. You dispel the thick clouds of delusion, fire in the forest of doubt, delight of gods. Attributeless, with attributes, temple of virtues beautiful, sun whose fierce radiance destroys the darkness of confusion. Five-faced elephant of lust, anger and pride; dwell forever in the forest of devotees' hearts. Frost to the lotus garden of worldly desires, generous moon of the noble-minded. Mountain for the ocean of existence, You prevent and deliver from this hard-to-cross cycle of birth. Dark-bodied, lotus-eyed, friend of the humble, liberator from the suffering of suppliants. With younger brother and Janaki always, dwell, O King Rama, in the depths of my heart. Delight of sages, ornament of earth's realm, Tulsidas's Lord, destroyer of all fears.

Shiva's hymn; Rama as both cosmos and indweller

In plain words

Protect me always, O leader of Raghu's race, holding the fine bow with graceful arrows in your hands. You scatter the thick clouds of delusion, you are fire to the forest of doubt, the delight of the gods. Without attributes and with attributes, the beautiful temple of all virtues, the sun whose fierce light destroys the darkness of confusion. You are the lion to the elephant of lust, anger, and pride; dwell forever in the forest of your devotees' hearts. You are frost to the lotus garden of worldly desires, the generous moon of the noble-minded, the mountain that churns the ocean of existence; prevent and deliver us from this cycle of birth so hard to cross. Dark-bodied, lotus-eyed, friend of the humble, who frees those who bow from their suffering: with Lakshman and Janaki always, dwell, O King Rama, in the depths of my heart. Delight of sages, ornament of the earth, Tulsidas's Lord, destroyer of all fear.

What it means

Shiva's prayer holds both halves of God at once: the boundless one the scriptures call attributeless, and the dear King with bow in hand who can live inside a heart. He asks not to understand Rama but to house him, Sita and Lakshman and all. This is the summit of the Manas, where the highest theology bends its knee and simply begs the Lord to come and stay.

Commentary & Notes ↓

Notes

Shiva's magnificent prayer encompasses Rama's cosmic and personal aspects, from destroyer of delusion to intimate dweller in devotees' hearts. This represents the pinnacle of devotional theology in the Ramcharitmanas.

नाथ जबहिं कोसलपुरीं होइहि तिलक तुम्हार।

कृपासिंधु मैं आउब देखन चरित उदार।।115।।

Naath jabahin kosalapureen hoihi tilak tumhaar

Kripaasindhu main aaub dekhan charit udaar (115)

दोहा 115ख

When Kosala crowns her rightful King | This servant shall witness the glory | Ocean of grace, grant this boon | To see Your triumph celebrated.

Lord, when Your coronation takes place in the city of Kosala, O ocean of mercy, I shall come to witness Your noble celebration.

Shiva's longing; eager for the coronation to come

In plain words

Lord, when your coronation takes place in the city of Kosala, O ocean of mercy, I shall come to witness your noble celebration.

What it means

Even Shiva looks ahead with longing to Rama's crowning in Ayodhya. The greatest god waits like any lover for the joy still to come, eager to be present at the Lord's gladness. Devotion does not tire of the beloved; it counts the days to the next meeting.

Commentary & Notes ↓

Notes

Shiva expresses his desire to witness Rama's coronation in Ayodhya, showing how even the greatest gods eagerly anticipate participating in the Lord's earthly celebrations. This anticipates the joyous conclusion of the epic.

चौपाई 112
करि बिनती जब संभु सिधाए। तब प्रभु निकट बिभीषनु आए।।

Kari binatee jab sambhu sidhaae. tab prabhu nikat bibheeshanu aae

After making his request, when Shiva departed, then Vibhishana came near to the Lord.

नाइ चरन सिरु कह मृदु बानी। बिनय सुनहु प्रभु सारँगपानी।।

Naai charan siru kah mridu baanee. binay sunahu prabhu saarangapaanee

Bowing his head at Rama's feet, he spoke in gentle words: 'Please listen to my humble request, O Lord who holds the bow Sharanga.'

सकुल सदल प्रभु रावन मार् यो। पावन जस त्रिभुवन बिस्तार् यो।।

Sakul sadal prabhu raavan maar yo. paavan jas tribhuvan bistaar yo

O Lord, You have slain Ravana along with his family and army, and spread Your pure fame throughout the three worlds.

दीन मलीन हीन मति जाती। मो पर कृपा कीन्हि बहु भाँती।।

Deen maleen heen mati jaatee. mo par kripaa keenhi bahu bhaantee

Though I am lowly, wretched, inferior in wisdom and birth, You have shown me great kindness in many ways.

अब जन गृह पुनीत प्रभु कीजे। मज्जनु करिअ समर श्रम छीजे।।

Aba jan grih puneet prabhu keeje. majjanu karia samar shram chheeje

Now please sanctify Your servant's home, O Lord, and take a bath to wash away the fatigue of battle.

देखि कोस मंदिर संपदा। देहु कृपाल कपिन्ह कहुँ मुदा।।

Dekhi kos mandir sampadaa. dehu kripaal kapinh kahun mudaa

Seeing the treasury, palace and wealth, O merciful Lord, please give joy to the monkeys.

सब बिधि नाथ मोहि अपनाइअ। पुनि मोहि सहित अवधपुर जाइअ।।

Sab bidhi naath mohi apanaaia. puni mohi sahit avadhapur jaaia

In every way, O Master, accept me as Your own, and then go with me to Ayodhya.

सुनत बचन मृदु दीनदयाला। सजल भए द्वौ नयन बिसाला।।

Sunat bachan mridu deenadayaalaa. sajal bhae dvau nayan bisaalaa

Hearing these gentle words, the compassionate Lord of the poor became moved, and His large eyes filled with tears.

Vibhishana's plea; take my home, take me, keep me

In plain words

When Shiva has made his request and departed, Vibhishana comes near the Lord. Bowing his head at Rama's feet, he speaks gently: Please hear my humble request, O Lord who holds the bow Sharanga. You have slain Ravana with his family and army and spread your pure fame through the three worlds. Though I am lowly, wretched, poor in wisdom and birth, you have shown me great kindness in many ways. Now sanctify your servant's home, O Lord, and bathe to wash away the fatigue of battle. See the treasury, palace, and wealth, and gladly give it all to the monkeys, merciful Lord. In every way accept me as your own, and then go with me to Ayodhya. Hearing these gentle words, the compassionate Lord of the poor is moved, and his large eyes fill with tears.

What it means

Vibhishana asks for nothing he can keep; he hands Lanka's treasures to the monkeys and asks only to be owned by Rama. His prayer is the devotee's whole prayer, accept me as your own. That the Lord's eyes fill with tears at such words shows how tenderly God receives the heart that holds nothing back.

Commentary & Notes ↓

Notes

Vibhishana's humble request reveals the devotee's desire for purification and eternal companionship with the Lord. His offer to give Lanka's treasures to the monkeys shows his detachment from worldly wealth.

तोर कोस गृह मोर सब सत्य बचन सुनु भ्रात।

भरत दसा सुमिरत मोहि निमिष कल्प सम जात।।116(क)।।

तापस बेष गात कृस जपत निरंतर मोहि।

देखौं बेगि सो जतनु करु सखा निहोरउँ तोहि।।116(ख)।।

बीतें अवधि जाउँ जौं जिअत न पावउँ बीर।

सुमिरत अनुज प्रीति प्रभु पुनि पुनि पुलक सरीर।।116(ग)।।

करेहु कल्प भरि राजु तुम्ह मोहि सुमिरेहु मन माहिं।

पुनि मम धाम पाइहहु जहाँ संत सब जाहिं।।116(घ)।।

Tor kos grih mor sab saty bachan sunu bhraat

Bharat dasaa sumirat mohi nimish kalp sam jaat.116(ka)

Taapas besh gaat kris japat nirantar mohi

Dekhaun begi so jatanu karu sakhaa nihoraun tohi.116(kha)

Beeten avadhi jaaun jaun jiat na paavaun beer

Sumirat anuj preeti prabhu puni puni pulak sareer.116(ga)

Karehu kalp bhari raaju tumh mohi sumirehu man maahin

Puni mam dhaam paaihahu jahaan sant sab jaahin.116(gha)

दोहा 117

"Your wealth is Mine, beloved brother | Each moment feels an age apart" |

"Rule long with Me within your heart | Then gain My saints' eternal home"

"Your treasury and palace are all Mine; hear this truth, dear brother. Remembering Bharata's condition, each moment passes like an age for Me. In ascetic's garb, his body grown thin, he chants My name continuously. I must see him soon. Make arrangements quickly, friend, I entreat you. If the time limit passes and I don't find that hero alive..." Remembering His brother's love, the Lord's body thrilled again and again with emotion. "Rule for an entire age, keeping Me in your heart. Then you shall reach My supreme abode where all saints go."

Rama's homesick love; longing for Bharata

In plain words

Rama says, Your treasury and palace are all mine; hear this truth, dear brother. When I remember Bharata's state, each moment passes like an age. In ascetic's clothes, his body grown thin, he chants my name without stopping. I must see him soon; make arrangements quickly, friend, I beg you. If the time runs out and I do not find that hero alive. Remembering his brother's love, the Lord's body thrills again and again. Rule here for an entire age, keeping me in your heart; then you shall reach my supreme abode, where all saints go.

What it means

The victor of Lanka cannot rest, for his heart is in Ayodhya with a waiting brother. Rama's love for Bharata is so urgent that moments feel like ages, and he cannot even finish the thought that Bharata might not survive the wait. Here divine love wears a human face, and to Vibhishana he promises the highest reward of all: rule now, remember me, and come at last to my own abode.

Commentary & Notes ↓

Notes

Rama's urgent concern for Bharata reveals the depth of divine love between the brothers. The promise of eventual liberation shows how devotional service leads to the supreme destination.

चौपाई 113
सुनत बिभीषन बचन राम के। हरषि गहे पद कृपाधाम के।।

Sunat bibheeshan bachan raam ke. harashi gahe pad kripaadhaam ke

Hearing Rama's words, Vibhishana was filled with joy and grasped the feet of the compassionate Lord.

बानर भालु सकल हरषाने। गहि प्रभु पद गुन बिमल बखाने।।

Baanar bhaalu sakal harashaane. gahi prabhu pad gun bimal bakhaane

All the monkeys and bears rejoiced and grasped the Lord's feet, singing His pure virtues.

बहुरि बिभीषन भवन सिधायो। मनि गन बसन बिमान भरायो।।

Bahuri bibheeshan bhavan sidhaayo. mani gan basan bimaan bharaayo

Then Vibhishana went to his palace and filled an aerial chariot with jewels, garments and ornaments.

लै पुष्पक प्रभु आगें राखा। हँसि करि कृपासिंधु तब भाषा।।

Lai pushpak prabhu aagen raakhaa. hansi kari kripaasindhu tab bhaashaa

He brought the Pushpaka chariot and placed it before the Lord, then the ocean of mercy smiled and spoke.

चढ़ि बिमान सुनु सखा बिभीषन। गगन जाइ बरषहु पट भूषन।।

Chadhi bimaan sunu sakhaa bibheeshan. gagan jaai barashahu pat bhooshan

The Lord said: 'Listen friend Vibhishana, mount the chariot and go to the sky to shower clothes and ornaments.'

नभ पर जाइ बिभीषन तबही। बरषि दिए मनि अंबर सबही।।

Nabh par jaai bibheeshan tabahee. barashi die mani ambar sabahee

Vibhishana immediately went up to the sky and showered down all the jewels and garments.

जोइ जोइ मन भावइ सोइ लेहीं। मनि मुख मेलि डारि कपि देहीं।।

Joi joi man bhaavai soi leheen. mani mukh meli daari kapi deheen

Whatever pleased each one's heart they took, while the monkeys threw the jewels at each other's faces in play.

हँसे रामु श्री अनुज समेता। परम कौतुकी कृपा निकेता।।

Hanse raamu shree anuj sametaa. param kautukee kripaa niketaa

Rama laughed along with Lakshmi and His younger brother, the supremely playful abode of grace.

Joy overflowing; the Lord at play with his own

In plain words

Hearing Rama's words, Vibhishana is filled with joy and grasps the feet of the compassionate Lord. All the monkeys and bears rejoice, hold the Lord's feet, and sing his pure virtues. Then Vibhishana goes to his palace and fills an aerial chariot with jewels, garments, and ornaments. He brings the Pushpaka chariot and sets it before the Lord, and the ocean of mercy smiles and speaks. The Lord says, Listen, friend Vibhishana, mount the chariot, go up to the sky, and shower down clothes and ornaments. Vibhishana goes up at once and rains down all the jewels and garments. Each one takes whatever pleases his heart, and the monkeys throw the jewels at one another's faces in play. Rama laughs along with Lakshmi and Lakshman, the supremely playful home of grace.

What it means

Victory ends not in solemn ceremony but in laughter and play. Rama showers treasure on his servants and delights to watch them toss jewels like children at a festival. The Lord's joy is the joy of his devotees; grace is at its most tender when it simply wants to see its own be happy.

Commentary & Notes ↓

Notes

This scene shows the Lord's playful nature and His joy in seeing His devotees happy. The monkeys' innocent play with precious jewels reflects how divine love transcends material values.

मुनि जेहि ध्यान न पावहिं नेति नेति कह बेद।

कृपासिंधु सोइ कपिन्ह सन करत अनेक बिनोद।।117(क)।।

उमा जोग जप दान तप नाना मख ब्रत नेम।

राम कृपा नहि करहिं तसि जसि निष्केवल प्रेम।।117(ख)।।

Muni jehi dhyaan na paavahin neti neti kah bed

Kripaasindhu soi kapinh san karat anek binod.117(ka)

Umaa jog jap daan tap naanaa makh brat nem

Raam kripaa nahi karahin tasi jasi nishkeval prem.117(kha)

दोहा 118

The One beyond all Vedic thought | Plays sweetly with His monkey band |

What yoga and sacrifice cannot | Pure love alone can understand

"He whom sages cannot reach through meditation, whom the Vedas describe as 'not this, not this'; that ocean of mercy sports playfully with the monkeys in countless ways. O Uma, yoga, chanting, charity, austerity, various sacrifices, vows, and observances; none of these can accomplish what pure love alone achieves."

Bhakti above all; pure love wins the Lord

In plain words

The one whom sages cannot reach in meditation, whom the Vedas can only call 'not this, not this,' that ocean of mercy plays freely with the monkeys in countless ways. O Uma, yoga, chanting, charity, austerity, sacrifices, vows, and observances cannot win what pure love alone wins.

What it means

Rama is beyond every method the mind can devise, yet he romps like a friend among the monkeys. Tulsidas names the secret of the whole story: the Lord who escapes all effort is caught by love that asks for nothing. This is the heart of bhakti, that the unreachable One reaches down to those who simply love him.

Commentary & Notes ↓

Notes

Tulsidas emphasizes the supreme power of bhakti (devotion) over all other spiritual practices. The Lord who is beyond intellectual comprehension becomes accessible through simple, pure love.

चौपाई 114
भालु कपिन्ह पट भूषन पाए। पहिरि पहिरि रघुपति पहिं आए।।

Bhaalu kapinh pat bhooshan paae. pahiri pahiri raghupati pahin aae

The bears and monkeys received fine garments and ornaments. Wearing them, they came before Lord Rama.

नाना जिनस देखि सब कीसा। पुनि पुनि हँसत कोसलाधीसा।।

Naanaa jinas dekhi sab keesaa. puni puni hansat kosalaadheesaa

Seeing all the monkeys in various attire, the Lord of Kosala laughed again and again.

चितइ सबन्हि पर कीन्हि दाया। बोले मृदुल बचन रघुराया।।

Chitai sabanhi par keenhi daayaa. bole mridul bachan raghuraayaa

Looking upon all with compassion, Lord Rama spoke gentle words.

तुम्हरें बल मैं रावनु मार् यो। तिलक बिभीषन कहँ पुनि सार् यो।।

Tumharen bal main raavanu maar yo. tilak bibheeshan kahan puni saar yo

By your strength I have slain Ravana, and have performed the coronation of Vibhishana.

निज निज गृह अब तुम्ह सब जाहू। सुमिरेहु मोहि डरपहु जनि काहू।।

Nij nij grih aba tumh sab jaahoo. sumirehu mohi darapahu jani kaahoo

Now all of you go to your respective homes. Remember me and fear no one.

सुनत बचन प्रेमाकुल बानर। जोरि पानि बोले सब सादर।।

Sunat bachan premaakul baanar. jori paani bole sab saadar

Hearing these words, the monkeys became overwhelmed with love. Joining their palms, they all spoke respectfully.

प्रभु जोइ कहहु तुम्हहि सब सोहा। हमरे होत बचन सुनि मोहा।।

Prabhu joi kahahu tumhahi sab sohaa. hamare hot bachan suni mohaa

O Lord, whatever you say is fitting for you, but hearing your words brings delusion to us.

दीन जानि कपि किए सनाथा। तुम्ह त्रेलोक ईस रघुनाथा।।

Deen jaani kapi kie sanaathaa. tumh trelok eesa raghunaathaa

Knowing us as humble beings, you have made us blessed. You are the Lord of the three worlds, O Raghunatha.

सुनि प्रभु बचन लाज हम मरहीं। मसक कहूँ खगपति हित करहीं।।

Suni prabhu bachan laaj ham maraheen. masak kahoon khagapati hit karaheen

Hearing the Lord's words, we die of shame. Does Garuda show kindness to a mere mosquito?

देखि राम रुख बानर रीछा। प्रेम मगन नहिं गृह कै ईछा।।

Dekhi raam rukh baanar reechhaa. prem magan nahin grih kai eechhaa

Seeing Rama's disposition, the monkeys and bears were immersed in love and had no desire for home.

Humble victory; the servants refuse the credit

In plain words

The bears and monkeys put on the fine garments and ornaments and came before Rama. Seeing them dressed in many styles, the Lord of Kosala laughed again and again. He looked on all with compassion and spoke gentle words. 'By your strength I have slain Ravana and crowned Vibhishana. Now go home, each of you. Remember me and fear no one.' Overwhelmed with love, the monkeys joined their palms and answered with respect. 'O Lord, whatever you say suits you, but your words bewilder us. You called us lowly and made us blessed; you are the Lord of the three worlds, Raghunatha. Your words shame us to death. Does Garuda do a favor to a mere mosquito?' Seeing Rama's love, the monkeys and bears were lost in it and had no wish to go home.

What it means

Rama gives away the victory to those who served him, and they will not take it. True devotion cannot bear to be praised, for it knows the strength was never its own. The monkeys would rather stay near the Lord than carry home any honor, and that staying is itself the reward.

Commentary & Notes ↓

Notes

The monkeys' humble response shows true devotion. They cannot accept credit for the victory, knowing it was the Lord's power working through them. Their comparison to Garuda serving a mosquito expresses their sense of unworthiness before divine grace.

प्रभु प्रेरित कपि भालु सब राम रूप उर राखि।

हरष बिषाद सहित चले बिनय बिबिध बिधि भाषि।।118(क)।।

कपिपति नील रीछपति अंगद नल हनुमान।

सहित बिभीषन अपर जे जूथप कपि बलवान।।118(ख)।।

कहि न सकहिं कछु प्रेम बस भरि भरि लोचन बारि।

सन्मुख चितवहिं राम तन नयन निमेष निवारि।।118(ग)।।

Prabhu prerit kapi bhaalu sab raam roop ura raakhi

Harash bishaad sahit chale binay bibidh bidhi bhaashi.118(ka)

Kapipati neel reechhapati angad nal hanumaan

Sahit bibheeshan apar je joothap kapi balavaan.118(kha)

Kahi na sakahin kachhu prem bas bhari bhari lochan baari

Sanmukh chitavahin raam tan nayan nimesh nivaari.118(ga)

दोहा 119

Hearts filled with Rama's form divine, | the monkey hosts take leave,

With tears of love they gaze upon | their Lord they can't believe.

Inspired by the Lord, all the monkeys and bears kept Rama's divine form enshrined in their hearts. With joy mingled with sorrow they departed, speaking humble words of countless kinds.

Sugriva the monkey king, Nila, Riksharaja the bear king, Angada, Nala, Hanuman, along with Vibhishana and other mighty monkey chiefs; all the valiant leaders of the troops.

Overcome by love, they could speak nothing, their eyes brimming with tears again and again. They gazed directly upon Rama's form, refusing to let their eyes blink even once.

Reluctant farewell; eyes that will not blink

In plain words

Moved by the Lord, all the monkeys and bears kept Rama's form enshrined in their hearts. With joy mixed with sorrow they set out, speaking humble words of many kinds. Sugriva the monkey king, Nila, Riksharaja the bear king, Angada, Nala, Hanuman, Vibhishana, and the other mighty chiefs of the troops were so overcome by love they could say nothing. Their eyes brimmed with tears again and again. They gazed straight at Rama and would not let their eyes blink even once.

What it means

Parting from the beloved Lord is joy and grief at the same time. The devotees cannot bear to lose a single instant of his sight, so they refuse even to blink. Love measures itself here in the smallest unit of time, the wish to keep looking forever.

Commentary & Notes ↓

Notes

This touching farewell captures the devotees' reluctance to part from their beloved Lord. The monkeys' inability to blink shows their desperate desire to drink in Rama's divine beauty for as long as possible.

चौपाई 115
अतिसय प्रीति देख रघुराई। लिन्हे सकल बिमान चढ़ाई।।

Atisay preeti dekh raghuraaee. linhe sakal bimaan chadhaaee

Seeing the immense love of all, Raghurai took everyone aboard the aerial chariot.

मन महुँ बिप्र चरन सिरु नायो। उत्तर दिसिहि बिमान चलायो।।

Man mahun bipr charan siru naayo. uttar disihi bimaan chalaayo

In his mind he bowed his head to the feet of the Brahmins, and directed the chariot northward.

चलत बिमान कोलाहल होई। जय रघुबीर कहइ सबु कोई।।

Chalat bimaan kolaahal hoee. jay raghubeer kahai sabu koee

As the chariot moved, there arose a great tumult with everyone shouting 'Victory to Raghubir!'

सिंहासन अति उच्च मनोहर। श्री समेत प्रभु बैठै ता पर।।

Sinhaasan ati uchch manohar. shree samet prabhu baithai taa par

There was a supremely high and beautiful throne on which the Lord sat with Shri Sita.

राजत रामु सहित भामिनी। मेरु सृंग जनु घन दामिनी।।

Raajat raamu sahit bhaaminee. meru sring janu ghan daaminee

Rama shone with his beloved like Mount Meru's peak adorned with lightning and clouds.

रुचिर बिमानु चलेउ अति आतुर। कीन्ही सुमन बृष्टि हरषे सुर।।

Ruchir bimaanu chaleu ati aatur. keenhee suman brishti harashe sur

The beautiful chariot moved very swiftly, and the delighted gods showered flowers.

परम सुखद चलि त्रिबिध बयारी। सागर सर सरि निर्मल बारी।।

Param sukhad chali tribidh bayaaree. saagar sar sari nirmal baaree

The threefold breeze blew most pleasantly, and the waters of oceans, lakes and rivers became clear.

सगुन होहिं सुंदर चहुँ पासा। मन प्रसन्न निर्मल नभ आसा।।

Sagun hohin sundar chahun paasaa. man prasann nirmal nabh aasaa

Auspicious signs appeared beautiful on all four sides, the mind was joyful and the sky clear.

कह रघुबीर देखु रन सीता। लछिमन इहाँ हत्यो इँद्रजीता।।

Kah raghubeer dekhu ran seetaa. lachhiman ihaan hatyo indrajeetaa

Raghubir said, 'Look Sita, here on this battlefield Indrajit was slain.'

हनूमान अंगद के मारे। रन महि परे निसाचर भारे।।

Hanoomaan angad ke maare. ran mahi pare nisaachar bhaare

Here fell the mighty demons struck down by Hanuman and Angad in battle.

कुंभकरन रावन द्वौ भाई। इहाँ हते सुर मुनि दुखदाई।।

Kumbhakaran raavan dvau bhaaee. ihaan hate sur muni dukhadaaee

Here the two brothers Kumbhakarna and Ravana, who caused suffering to gods and sages, were killed.

Homeward flight; the Lord shows Sita the field

In plain words

Seeing their great love, Raghurai took everyone aboard the aerial chariot. In his mind he bowed to the feet of the Brahmins and turned the chariot north. As it rose there was a great tumult, everyone crying 'Victory to Raghubir!' On a high and beautiful throne the Lord sat with Shri Sita. Rama shone beside his beloved like Mount Meru's peak crowned with cloud and lightning. The lovely chariot moved swiftly, and the gods showered flowers in delight. A gentle threefold breeze blew, and the waters of oceans, lakes, and rivers ran clear. Auspicious signs appeared on every side, hearts were glad, and the sky shone clear. Raghubir said, 'Look, Sita: here Lakshman slew Indrajit on this field. Here the mighty demons fell, struck down by Hanuman and Angad. Here the two brothers Kumbhakarna and Ravana, who tormented gods and sages, were killed.'

What it means

Even in his triumph Rama bows first to the Brahmins, so victory begins in humility. He carries every devotee home and shares the journey with Sita, naming each place where dharma was won. The clearing waters and the falling flowers show creation itself rejoicing when righteousness prevails.

Commentary & Notes ↓

Notes

The divine chariot journey begins with Rama graciously including all his devotees. His reverence to the Brahmin (Agastya) shows his humility even in victory, while the cosmic celebration reflects the universe's joy at dharma's triumph.

इहाँ सेतु बाँध्यो अरु थापेउँ सिव सुख धाम।

सीता सहित कृपानिधि संभुहि कीन्ह प्रनाम।।119(क)।।

जहँ जहँ कृपासिंधु बन कीन्ह बास बिश्राम।

सकल देखाए जानकिहि कहे सबन्हि के नाम।।119(ख)।।

Ihaan setu baandhyo aru thaapeun siv sukh dhaam

Seetaa sahit kripaanidhi sambhuhi keenh pranaam.119(ka)

Jahan jahan kripaasindhu ban keenh baas bishraam

Sakal dekhaae jaanakihi kahe sabanhi ke naam.119(kha)

दोहा 120

Where bridge was built and Shiva blessed, | where camp and rest were made,

Each sacred spot to Sita shown, | each memory gently laid.

Here the bridge was built, and here was established Shiva's blissful abode. The ocean of compassion, along with Sita, bowed in reverence to Shambhu.

Wherever the ocean of grace had made his dwelling and rested in the forest, he showed all these places to Janaki and spoke the names of each location.

Sacred ground; revering Shiva on the way home

In plain words

'Here the bridge was built, and here Shiva's blissful abode was established.' The ocean of compassion, with Sita, bowed in reverence to Shambhu. Wherever the ocean of grace had stayed and rested in the forest, he showed all those places to Janaki and spoke the name of each one.

What it means

Rama pauses to honor Shiva at the very spot of his great labor, showing the harmony between them. He does not pass over the land as a conqueror but reads it to Sita like a map of grace, naming each place his presence made holy. Every step of the long exile is now remembered as sacred.

Commentary & Notes ↓

Notes

Rama lovingly shares the journey's sacred geography with Sita, showing how every place touched by his presence became hallowed. His reverence to Shiva demonstrates the harmony between Vishnu and Shiva in the cosmic order.

चौपाई 116
तुरत बिमान तहाँ चलि आवा। दंडक बन जहँ परम सुहावा।।

Turat bimaan tahaan chali aavaa. dandak ban jahan param suhaavaa

The aerial chariot immediately flew there, to the beautiful Dandaka forest.

कुंभजादि मुनिनायक नाना। गए रामु सब कें अस्थाना।।

Kumbhajaadi muninaayak naanaa. gae raamu sab ken asthaanaa

Rama visited the hermitages of many great sages including Agastya and other sage-leaders.

सकल रिषिन्ह सन पाइ असीसा। चित्रकूट आए जगदीसा।।

Sakal rishinh san paai aseesaa. chitrakoot aae jagadeesaa

Receiving blessings from all the sages, the Lord of the universe came to Chitrakoot.

तहँ करि मुनिन्ह केर संतोषा। चला बिमानु तहाँ ते चोखा।।

Tahan kari muninh ker santoshaa. chalaa bimaanu tahaan te chokhaa

After satisfying the sages there, the beautiful chariot departed from that place.

बहुरि राम जानकिहि देखाई। जमुना कलि मल हरनि सुहाई।।

Bahuri raam jaanakihi dekhaaee. jamunaa kali mal harani suhaaee

Then Rama showed Janaki the beautiful Yamuna river that destroys the sins of Kali age.

पुनि देखी सुरसरी पुनीता। राम कहा प्रनाम करु सीता।।

Puni dekhee surasaree puneetaa. raam kahaa pranaam karu seetaa

Then seeing the holy Ganga, Rama said, 'Sita, offer your salutations.'

तीरथपति पुनि देखु प्रयागा। निरखत जन्म कोटि अघ भागा।।

Teerathapati puni dekhu prayaagaa. nirakhat janm koti agha bhaagaa

Then behold Prayag, the king of pilgrimage sites, whose very sight destroys crores of sins.

देखु परम पावनि पुनि बेनी। हरनि सोक हरि लोक निसेनी।।

Dekhu param paavani puni benee. harani sok hari lok nisenee

Behold the supremely purifying confluence, destroyer of sorrows and ladder to Hari's realm.

पुनि देखु अवधपुरी अति पावनि। त्रिबिध ताप भव रोग नसावनि।।।

Puni dekhu avadhapuree ati paavani. tribidh taap bhav rog nasaavani

Then behold the supremely holy city of Ayodhya, destroyer of the three-fold sufferings and worldly ailments.

Pilgrimage in the air; the holy places named

In plain words

The chariot flew at once to the beautiful Dandaka forest. Rama visited the hermitages of many great sages, Agastya and the others. Receiving their blessings, the Lord of the universe came to Chitrakoot. After he had gladdened the sages there, the chariot left that place. Then Rama showed Janaki the lovely Yamuna, which destroys the sins of the Kali age. Then, seeing the holy Ganga, Rama said, 'Sita, offer your salutations.' 'Now behold Prayag, king of pilgrimage sites, whose very sight destroys countless sins. Behold the supremely pure confluence, destroyer of sorrow and ladder to Hari's realm. Now behold Ayodhya, supremely holy, destroyer of the threefold suffering and the sickness of the world.'

What it means

Rama is the perfect guide, opening the meaning of each sacred site to Sita as they pass. The journey climbs from forest hermitages to the great rivers and at last to Ayodhya, and the heart climbs with it toward home. To name these places is itself a blessing, for the Lord teaches that the land of his presence heals all who turn to it.

Commentary & Notes ↓

Notes

This spiritual geography lesson shows Rama as the perfect guide, revealing the sacred significance of each holy site. The progression from forest hermitages to great rivers to Ayodhya builds anticipation for the homecoming.

सीता सहित अवध कहुँ कीन्ह कृपाल प्रनाम।

सजल नयन तन पुलकित पुनि पुनि हरषित राम।।120(क)।।

पुनि प्रभु आइ त्रिबेनीं हरषित मज्जनु कीन्ह।

कपिन्ह सहित बिप्रन्ह कहुँ दान बिबिध बिधि दीन्ह।।120(ख)।।

Seetaa sahit avadh kahun keenh kripaal pranaam

Sajal nayan tan pulakit puni puni harashit raam.120(ka)

Puni prabhu aai tribeneen harashit majjanu keenh

Kapinh sahit bipranh kahun daan bibidh bidhi deenh.120(kha)

दोहा 121

To Ayodhya's sacred soil they bow, | with tears of joy and love,

At Triveni's banks they bathe in bliss | with blessings from above.

Along with Sita, the compassionate Lord bowed in reverence to Ayodhya. With moist eyes and thrilled body, Rama rejoiced again and again.

Then the Lord came to the Triveni and joyfully performed his ablutions. Along with the monkeys, he gave various kinds of gifts to the Brahmins.

Coming home; Rama bows to his own city

In plain words

Along with Sita, the compassionate Lord bowed in reverence to Ayodhya. With moist eyes and a thrilled body, Rama rejoiced again and again. Then the Lord came to the Triveni and joyfully bathed. Together with the monkeys, he gave many kinds of gifts to the Brahmins.

What it means

The Lord of the worlds bows to his birthplace and weeps with joy at the sight of home. His tears and his trembling show that love for one's own ground is no small thing, even for God. He ends the righteous victory rightly, with a sacred bath and open-handed giving.

Commentary & Notes ↓

Notes

The emotional climax of homecoming. Rama's reverence to his birthplace shows his deep connection to the sacred land. The ritual bath at Triveni and generous donations reflect the proper conclusion of a righteous victory.