राम

5

सुन्दरकाण्ड

Sundara Kanda

Hanuman's journey to Lanka: his leap across the ocean, finding Sita, burning Lanka.

121 verses

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शान्तं शाश्वतमप्रमेयमनघं निर्वाणशान्तिप्रदं

ब्रह्माशम्भुफणीन्द्रसेव्यमनिशं वेदान्तवेद्यं विभुम् ।

रामाख्यं जगदीश्वरं सुरगुरुं मायामनुष्यं हरिं

वन्देऽहं करुणाकरं रघुवरं भूपालचूड़ामणिम्।।1।।

नान्या स्पृहा रघुपते हृदयेऽस्मदीये

सत्यं वदामि च भवानखिलान्तरात्मा।

भक्तिं प्रयच्छ रघुपुङ्गव निर्भरां मे

कामादिदोषरहितं कुरु मानसं च।।2।।

अतुलितबलधामं हेमशैलाभदेहं

दनुजवनकृशानुं ज्ञानिनामग्रगण्यम्।

सकलगुणनिधानं वानराणामधीशं

रघुपतिप्रियभक्तं वातजातं नमामि।।3।।

Shaantan shaashvatamaprameyamanaghan nirvaanashaantipradan

Brahmaashambhuphaneendrasevyamanishan vedaantavedyan vibhum

Raamaakhyan jagadeeshvaran suragurun maayaamanushyan harin

Vande'han karunaakaran raghuvaran bhoopaalachoodaamanim (1)

Naanyaa sprihaa raghupate hridaye'smadeeye

Satyan vadaami cha bhavaanakhilaantaraatmaa

Bhaktin prayachchh raghupungav nirbharaan me

Kaamaadidosharahitan kuru maanasan ch (2)

Atulitabaladhaaman hemashailaabhadehan

Danujavanakrishaanun jnyaaninaamagraganyam

Sakalagunanidhaanan vaanaraanaamadheeshan

Raghupatipriyabhaktan vaatajaatan namaami (3)

श्लोक 3

To peaceful, timeless, boundless, sinless Lord I bow;

who grants the peace of final freedom here and now.

Served by Brahma, Shiva, Shesha evermore,

known through Vedanta, pervading every shore.

Chief of gods, in human form by Maya's play,

remover of all sins who lights the way.

Ocean of mercy, Raghu's crown and pride,

crown-jewel of kings;in Him I now confide.

I bow to the Lord of the universe, known as Rama: peaceful, eternal, beyond all measure, sinless, bestower of the supreme peace of liberation.

He is served ceaselessly by Brahma, Shambhu, and Shesha; knowable through Vedanta, all-pervading, chief among the gods, appearing in human form through Maya.

To that Hari, ocean of compassion, jewel of the Raghu line, crown-gem of kings, I offer my humble salutations.

O Raghupati, I have no other desire in my heart. I speak the truth, and You are the inner Self of all. Grant me, O best of the Raghus, deep and overflowing bhakti, untainted by the fleeting pleasures of the world.

I know no other means, nor mantra, nor any practice. O Rama, compassionate to the humble, I simply take refuge at Your lotus feet.

Invocation; refuge and the prayer for pure bhakti

In plain words

I bow to the Lord of the universe, known as Rama: peaceful, eternal, beyond all measure, sinless, giver of the supreme peace of liberation. Brahma, Shambhu, and Shesha serve Him without rest. He is known through Vedanta, all-pervading, chief among the gods, appearing in human form through Maya. To that Hari, ocean of compassion, jewel of the Raghu line, crown-gem of kings, I offer my salutations. O Raghupati, I have no other desire in my heart. I speak the truth, and You are the inner Self of all. Grant me, best of the Raghus, deep and overflowing bhakti, untouched by the fleeting pleasures of the world. I know no other means, no mantra, no practice. O Rama, kind to the humble, I simply take refuge at Your lotus feet.

What it means

Sundara Kanda opens with a bow, naming Rama as both the Brahman of Vedanta and the compassionate Lord in human form. Tulsidas asks for one thing only, bhakti unmixed with worldly craving, and confesses he has no other method than to fall at the feet of the Lord who is the Self within all. This is the ground of every devotional path: not technique but surrender, not many desires but one.

Commentary & Notes ↓

Poddarji's Commentary

शान्त, सनातन, अप्रमेय (प्रमाणोंसे परे), निष्पाप, मोक्षरूप परमशान्ति देनेवाले, ब्रह्मा, शम्भु और शेषजीसे निरन्तर सेवित, वेदान्तके द्वारा जाननेयोग्य, सर्वव्यापक, देवताओंमें सबसे बड़े, मायासे मनुष्यरूपमें दीखनेवाले, समस्त पापोंको हरनेवाले, करुणाकी खान, रघुकुलश्रेष्ठ, राजाओंके शिरोमणि श्रीरामजीको मैं प्रणाम करता हूँ॥

Notes

This opening shloka invokes Lord Rama in His transcendent aspect. Tulsidas declares that Rama is both the supreme Brahman and the compassionate Lord who takes human form. The second and third stanzas are a direct, personal prayer: grant me nirmal bhakti, love uncolored by worldly attachment. The invocation sets the sacred mood for Sundara Kanda.

चौपाई 1
जामवंत के बचन सुहाए। सुनि हनुमंत हृदय अति भाए।।

Jaamavant ke bachan suhaae. suni hanumant hriday ati bhaae

Hearing Jambavan's sweet and encouraging words, Hanuman's heart was greatly pleased and filled with joy.

तब लगि मोहि परिखेहु तुम्ह भाई। सहि दुख कंद मूल फल खाई।।

Tab lagi mohi parikhehu tumh bhaaee. sahi dukh kand mool phal khaaee

Hanuman said to his companions: 'Wait for me here, brothers, sustaining yourselves on roots and fruits despite hardships.'

जब लगि आवौं सीतहि देखी। होइहि काजु मोहि हरष बिसेषी।।

Jab lagi aavaun seetahi dekhee. hoihi kaaju mohi harash biseshee

'When I return after seeing Sita, our mission will be accomplished and I shall have great joy.'

यह कहि नाइ सबन्हि कहुँ माथा। चलेउ हरषि हियँ धरि रघुनाथा।।

Yah kahi naai sabanhi kahun maathaa. chaleu harashi hiyan dhari raghunaathaa

Saying this, Hanuman bowed his head to all and departed joyfully, keeping Raghunath (Rama) in his heart.

सिंधु तीर एक भूधर सुंदर। कौतुक कूदि चढ़ेउ ता ऊपर।।

Sindhu teer eka bhoodhar sundar. kautuk koodi chadheu taa oopar

On the seashore stood a beautiful mountain, upon which Hanuman playfully leaped and climbed.

बार बार रघुबीर सँभारी। तरकेउ पवनतनय बल भारी।।

Baar baar raghubeer sanbhaaree. tarakeu pavanatanay bal bhaaree

Remembering Raghuvira (Rama) again and again, the mighty son of the wind god prepared to leap with great strength.

जेहिं गिरि चरन देइ हनुमंता। चलेउ सो गा पाताल तुरंता।।

Jehin giri charan dei hanumantaa. chaleu so gaa paataal turantaa

The mountain on which Hanuman placed his feet immediately sank down to the netherworld under the force.

जिमि अमोघ रघुपति कर बाना। एही भाँति चलेउ हनुमाना।।

Jimi amogh raghupati kar baanaa. ehee bhaanti chaleu hanumaanaa

Just as Raghupati's (Rama's) arrow never fails its target, in the same manner Hanuman set forth on his journey.

जलनिधि रघुपति दूत बिचारी। तैं मैनाक होहि श्रमहारी।।

Jalanidhi raghupati doot bichaaree. tain mainaak hohi shramahaaree

The ocean, recognizing Raghupati's messenger, thought: 'Let Mainaka mountain arise to give him rest from his exertion.'

The hero sets out; strength held in the Name

In plain words

Hearing Jambavan's sweet words, Hanuman's heart is greatly pleased. He tells his companions to wait for him, living on roots and fruits through their hardship. When he returns after seeing Sita, the mission will be done and his joy will be great. Saying this, he bows his head to all and sets off joyfully, holding Raghunath in his heart. On the seashore stands a beautiful mountain. Hanuman playfully leaps and climbs upon it. Remembering Raghuvir again and again, he launches himself with tremendous force. The mountain where he places his feet sinks at once down to Patala under his power. Just as Raghupati's arrow never misses its mark, so Hanuman sets forth on his journey. The ocean, recognizing Raghupati's messenger, raises Mainaka mountain to offer him a place of rest.

What it means

Hanuman's confidence wakes the moment he holds Raghunath in his heart, not before; his power is borrowed from love, not pride. Tulsidas likens his flight to Rama's own arrow, the messenger as unerring as the Lord who sends him. Even the ocean rises to serve, showing that when one moves wholly for the Lord, all of nature bends to help the work.

Commentary & Notes ↓

Poddarji's Commentary

जाम्बवान्‌के सुन्दर वचन सुनकर हनुमान्‌जीके हृदयको बहुत ही भाये। वे बोले;हे भाई! तुमलोग दुःख सहकर, कन्द-मूल-फल खाकर तबतक मेरी राह देखना, जबतक मैं सीताजीको देखकर लौट न आऊँ। काम अवश्य होगा, क्योंकि मुझे बड़ा ही हर्ष हो रहा है। यह कहकर और सबको मस्तक नवाकर तथा हृदयमें श्रीरघुनाथजीको धारण करके हनुमान्‌जी हर्षित होकर चले॥ समुद्रके तीरपर एक सुन्दर पर्वत था। हनुमान्‌जी खेलसे ही कूदकर उसके ऊपर जा चढ़े और बार-बार श्रीरघुवीरका स्मरण करके अत्यन्त बलवान्‌ हनुमान्‌जी उसपरसे बड़े वेगसे उछले। जिस पर्वतपर हनुमान्‌जी पैर रखकर चले, वह तुरंत ही पातालमें धँस गया। जैसे श्रीरघुनाथजीका अमोघ बाण चलता है, उसी तरह हनुमान्‌जी चले॥ समुद्रने उन्हें श्रीरघुनाथजीका दूत समझकर मैनाक पर्वतसे कहा कि हे मैनाक! तू इनकी थकावट दूर करनेवाला हो। हनुमान्‌जीने उसे हाथसे छू दिया, फिर प्रणाम करके कहा;भाई! श्रीरामचन्द्रजीका काम किये बिना मुझे विश्राम कहाँ?॥ हनुमान्‌जीके प्रेमयुक्त वचन सुनकर सीताजीके मनमें विश्वास उत्पन्न हो गया। उन्होंने जान लिया कि यह मन, वचन और कर्मसे कृपासागर श्रीरघुनाथजीका दास है॥ तब हनुमान्‌जीने हृदयमें विचारकर सीताजीके सामने अँगूठी डाल दी, मानो अशोकने अङ्गारा दे दिया। यह समझकर सीताजीने हर्षित होकर उठकर उसे हाथमें ले लिया॥

Notes

Sundara Kanda begins. Jambavan has just reminded Hanuman of his forgotten powers. Hanuman's confidence comes not from ego but from holding Raghunath in his heart. The simile of Rama's arrow is exquisite: Hanuman flies with the same unerring certainty. The mountain sinking shows his immense shakti. The ocean's gesture toward Mainaka reveals that even nature serves the Lord's cause.

हनूमान तेहि परसा कर पुनि कीन्ह प्रनाम।

राम काजु कीन्हें बिनु मोहि कहाँ बिश्राम।।1।।

Hanoomaan tehi parasaa kar puni keenh pranaam

Raam kaaju keenhen binu mohi kahaan bishraam (1)

दोहा 1

When Brahma's weapon was aimed | Hanuman thought with care:

"If I dishonor this great dart | its endless glory I'd impair."

Hanuman touched Mainaka with his hand and then offered his pranaam. "Without completing Rama's work, how can I find any rest?"

Selfless service; no rest until the work is done

In plain words

Hanuman touches Mainaka with his hand and then offers his pranaam. Without completing Rama's work, he says, how can I find any rest?

What it means

Mainaka rises in kindness to offer rest, and Hanuman honors the gesture with a touch and a bow, refusing nothing but the rest itself. His single answer holds the whole spirit of true service: the beloved's work comes first, and the servant's comfort can wait. This is the mark of the ideal devotee, who will not pause for himself while his Lord's errand is undone.

Commentary & Notes ↓

Poddarji's Commentary

अन्तमें उसने ब्रह्मास्त्रका सन्धान किया। तब हनुमान्‌जीने मनमें विचार किया कि यदि ब्रह्मास्त्रको नहीं मानता हूँ तो उसकी अपार महिमा मिट जायगी॥

Notes

Mainaka mountain rises from the ocean to offer Hanuman a resting place. Hanuman's response is a model of nishkama seva, selfless service. He acknowledges the kindness with a gentle touch and a bow, but he cannot pause. His single-pointed devotion to Rama's mission is the hallmark of the ideal bhakta.

चौपाई 2
जात पवनसुत देवन्ह देखा। जानैं कहुँ बल बुद्धि बिसेषा।।

Jaat pavanasut devanh dekhaa. jaanain kahun bal buddhi biseshaa

As the son of the wind god was going, the gods saw him and wanted to test his exceptional strength and wisdom.

सुरसा नाम अहिन्ह कै माता। पठइन्हि आइ कही तेहिं बाता।।

Surasaa naam ahinh kai maataa. pathainhi aai kahee tehin baataa

There was a demoness named Surasa, mother of serpents, whom they sent with these instructions.

आजु सुरन्ह मोहि दीन्ह अहारा। सुनत बचन कह पवनकुमारा।।

Aaju suranh mohi deenh ahaaraa. sunat bachan kah pavanakumaaraa

She said, 'Today the gods have given me food.' Hearing these words, the son of the wind god replied.

राम काजु करि फिरि मैं आवौं। सीता कइ सुधि प्रभुहि सुनावौं।।

Raam kaaju kari phiri main aavaun. seetaa kai sudhi prabhuhi sunaavaun

After completing Rama's work, I shall return and give my Lord news of Sita.

तब तव बदन पैठिहउँ आई। सत्य कहउँ मोहि जान दे माई।।

Tab tav badan paithihaun aaee. saty kahaun mohi jaan de maaee

Then I will come and enter your mouth. I speak the truth, O mother, let me go now.

कबनेहुँ जतन देइ नहिं जाना। ग्रससि न मोहि कहेउ हनुमाना।।

Kabanehun jatan dei nahin jaanaa. grasasi na mohi kaheu hanumaanaa

By no means will I let you go without entering, she will not release me, said Hanuman.

जोजन भरि तेहिं बदनु पसारा। कपि तनु कीन्ह दुगुन बिस्तारा।।

Jojan bhari tehin badanu pasaaraa. kapi tanu keenh dugun bistaaraa

She spread her mouth a full yojana wide, and the monkey made his body twice as large.

सोरह जोजन मुख तेहिं ठयऊ। तुरत पवनसुत बत्तिस भयऊ।।

Sorah jojan mukh tehin thayaoo. turat pavanasut battis bhayaoo

When her mouth became sixteen yojanas, the son of the wind god instantly became thirty-two.

जस जस सुरसा बदनु बढ़ावा। तासु दून कपि रूप देखावा।।

Jas jas surasaa badanu badhaavaa. taasu doon kapi roop dekhaavaa

As much as Surasa enlarged her mouth, the monkey showed double that form.

सत जोजन तेहिं आनन कीन्हा। अति लघु रूप पवनसुत लीन्हा।।

Sat jojan tehin aanan keenhaa. ati laghu roop pavanasut leenhaa

When she made her mouth a hundred yojanas, the son of the wind god took an extremely small form.

बदन पइठि पुनि बाहेर आवा। मागा बिदा ताहि सिरु नावा।।

Badan paithi puni baaher aavaa. maagaa bidaa taahi siru naavaa

He entered her mouth and came out again, then bowed his head and asked for permission to leave.

मोहि सुरन्ह जेहि लागि पठावा। बुधि बल मरमु तोर मै पावा।।

Mohi suranh jehi laagi pathaavaa. budhi bal maramu tor mai paavaa

The purpose for which the gods sent me to you, I have understood the secret of your wisdom and strength.

Tested in flight; wit answering strength

In plain words

As the son of Pavan flies onward, the devas decide to test his strength and wisdom. They send Surasa, mother of the nagas. She comes and says the gods have given her a meal today. Hanuman replies, "Once Rama's work is done, I will return and enter your mouth. I speak the truth, mother. Let me go now." But she will not release him. She opens her mouth a yojana wide, and Hanuman makes his body twice as large. Her mouth grows to sixteen yojanas; he becomes thirty-two. As much as Surasa widens her mouth, he doubles his form. When she stretches it a hundred yojanas wide, Hanuman shrinks to a tiny shape. He darts into her mouth and out again, then bows his head and asks her leave to go. Surasa says, "The devas sent me for just this purpose. I have seen your wisdom and your strength."

What it means

The devas do not doubt Hanuman's power; they need to see his intelligence, for Rama's delicate mission in Lanka cannot be won by brute force alone. His answer is elegant: he keeps his promise by entering her mouth, yet keeps his freedom by becoming small. The lesson is that knowing when to shrink is as great a strength as knowing how to grow.

Commentary & Notes ↓

Poddarji's Commentary

तब मैं आकर तुम्हारे मुँहमें घुस जाऊँगा। हे माता! मैं सत्य कहता हूँ, अभी मुझे जाने दे। जब किसी भी उपायसे उसने जाने नहीं दिया, तब हनुमान्‌जीने कहा;तो फिर मुझे खा न ले। उसने योजनभर मुँह फैलाया। तब हनुमान्‌जीने अपने शरीरको उससे दूना बढ़ा लिया। उसने सोलह योजनका मुख किया। हनुमान्‌जी तुरंत ही बत्तीस योजनके हो गये॥ जैसे-जैसे सुरसा मुखका विस्तार बढ़ाती थी, हनुमान्‌जी उसका दूना रूप दिखलाते थे। उसने सौ योजनका मुख किया। तब हनुमान्‌जीने बहुत ही छोटा रूप धारण कर लिया और वे उसके मुखमें घुसकर तुरंत फिर बाहर निकल आये और उसे सिर नवाकर विदा माँगने लगे। उसने कहा;मैंने तुम्हारे बुद्धि-बलका भेद पा लिया, जिसके लिये देवताओंने मुझे भेजा था॥ देवताओंने पवनपुत्र हनुमान्‌जीको जाते हुए देखा। उनकी विशेष बल-बुद्धिको जाननेके लिये उन्होंने सुरसा नामक साँपोंकी माताको भेजा। उसने आकर हनुमान्‌जीसे कहा कि आज देवताओंने मुझे भोजन दिया है। यह वचन सुनकर पवनकुमार हनुमान्‌जीने कहा;श्रीरामजीका कार्य करके मैं लौट आऊँ और सीताजीकी खबर प्रभुको सुना दूँ॥ हे माता! सुनो, वानरोंमें बहुत बल-बुद्धि नहीं होती। परन्तु प्रभुके प्रतापसे बहुत छोटा सर्प भी गरुड़को खा सकता है॥ सीताजीके ये वचन सुनते ही वह मारने दौड़ा। तब मय दानवकी पुत्री मन्दोदरीने नीति कहकर उसे समझाया। तब रावणने सब राक्षसियोंको बुलाकर कहा कि जाकर सीताको बहुत प्रकारसे डराओ। बहुसंख्यक रखवालोंको देखकर हनुमान्‌जीने मनमें विचार किया कि अत्यन्त छोटा रूप धरूं और रातके समय नगरमें प्रवेश करूं॥ उन्होंने (विभीषणने) रामनामका स्मरण (उच्चारण) किया। हनुमान्‌जीने उन्हें सज्जन जाना और हृदयमें हर्षित हुए। हनुमान्‌जीने विचार किया कि इनसे हठ करके (अपनी ओरसे ही) परिचय करूँगा, क्योंकि साधुसे कार्यकी हानि नहीं होती। जो मनुष्य अपने अहितका अनुमान करके शरणमें आये हुएको त्याग कर देते हैं, वे पामर हैं, पापमय हैं; उन्हें देखनेमें भी हानि है॥

Notes

This episode is a test of buddhi, not bal. The devas needed to verify that Hanuman possessed the intelligence to match his physical power. A mere brute could not accomplish Rama's delicate mission in Lanka. Hanuman's solution is elegant: he fulfills his promise (entering her mouth) while preserving his freedom (by becoming tiny). The power to become small is as great as the power to become vast.

राम काजु सबु करिहहु तुम्ह बल बुद्धि निधान।

आसिष देह गई सो हरषि चलेउ हनुमान।।2।।

Raam kaaju sabu karihahu tumh bal buddhi nidhaan

Aasish deh gaee so harashi chaleu hanumaan (2)

दोहा 2

All Rama's work you'll do | O treasury of might and mind;

She blessed and went her way | Hanuman flew on, joy-enshrined.

"You will accomplish all of Rama's work, for you are a treasury of strength and wisdom."

Giving this blessing, Surasa departed. Hanuman flew onward with great joy.

Blessing on the way; strength and wisdom named

In plain words

Surasa says, "You will accomplish all of Rama's work, for you are a treasury of strength and wisdom." Giving this blessing, she departs, and Hanuman flies onward with great joy.

What it means

What looked like an obstacle was a divine examiner, and she leaves not as an enemy but as one who blesses. Her words name Hanuman's whole nature, strength joined to wisdom, and they have stayed with him as a beloved epithet ever since. A heart sent on the Lord's errand passes its tests and is sent forward lighter, not heavier.

Commentary & Notes ↓

Poddarji's Commentary

तुम श्रीरामचन्द्रजीका सब कार्य करोगे क्योंकि तुम बल-बुद्धिके भण्डार हो। यह आशीर्वाद देकर वह चली गयी, तब हनुमान्‌जी हर्षित होकर चले॥

Notes

Surasa's blessing confirms Hanuman's dual nature: bal (strength) and buddhi (wisdom). She was never truly an obstacle but a divine examiner. Her parting words, 'bal buddhi nidhaan,' became one of Hanuman's most beloved epithets.

चौपाई 3
निसिचरि एक सिंधु महुँ रहई। करि माया नभु के खग गहई।।

Nisichari eka sindhu mahun rahaee. kari maayaa nabhu ke khag gahaee

A demoness lived in the ocean who would use magic to seize birds flying in the sky.

जीव जंतु जे गगन उड़ाहीं। जल बिलोकि तिन्ह कै परिछाहीं।।

Jeev jantu je gagan udaaheen. jal biloki tinh kai parichhaaheen

Whatever creatures flew through the sky, she would catch them by grasping their shadows reflected in the water.

गहइ छाहँ सक सो न उड़ाई। एहि बिधि सदा गगनचर खाई।।

Gahai chhaahan sak so na udaaee. ehi bidhi sadaa gaganachar khaaee

Whoever's shadow she could grasp could not fly away, and thus she always devoured sky-travelers.

सोइ छल हनूमान कहँ कीन्हा। तासु कपटु कपि तुरतहिं चीन्हा।।

Soi chhal hanoomaan kahan keenhaa. taasu kapatu kapi turatahin cheenhaa

She tried the same trick on Hanuman, but the clever monkey immediately recognized her deception.

ताहि मारि मारुतसुत बीरा। बारिधि पार गयउ मतिधीरा।।

Taahi maari maarutasut beeraa. baaridhi paar gayau matidheeraa

The brave son of the wind god killed her and crossed the ocean with steady mind.

तहाँ जाइ देखी बन सोभा। गुंजत चंचरीक मधु लोभा।।

Tahaan jaai dekhee ban sobhaa. gunjat chanchareek madhu lobhaa

Going there, he saw the beauty of the forest, with bees humming greedily for honey.

नाना तरु फल फूल सुहाए। खग मृग बृंद देखि मन भाए।।

Naanaa taru phal phool suhaae. khag mrig brind dekhi man bhaae

Various trees with beautiful fruits and flowers pleased his mind as he saw flocks of birds and herds of deer.

सैल बिसाल देखि एक आगें। ता पर धाइ चढेउ भय त्यागें।।

Sail bisaal dekhi eka aagen. taa par dhaai chadheu bhay tyaagen

Seeing a huge mountain ahead, he ran and climbed it, abandoning all fear.

उमा न कछु कपि कै अधिकाई। प्रभु प्रताप जो कालहि खाई।।

Umaa na kachhu kapi kai adhikaaee. prabhu prataap jo kaalahi khaaee

O Uma, this was not the monkey's own power, but the Lord's glory that even devours death.

गिरि पर चढि लंका तेहिं देखी। कहि न जाइ अति दुर्ग बिसेषी।।

Giri par chadhi lankaa tehin dekhee. kahi na jaai ati durg biseshee

Climbing the mountain, he saw Lanka, whose extraordinary fortification cannot be described.

अति उतंग जलनिधि चहु पासा। कनक कोट कर परम प्रकासा।।

Ati utang jalanidhi chahu paasaa. kanak kot kar param prakaasaa

Extremely high with the ocean on all four sides, its golden ramparts shone with supreme brilliance.

Shadow-catcher slain; the Lord's glory at work

In plain words

A demoness lives in the ocean who uses her maya to seize birds flying in the sky. She catches creatures by grasping the shadows they cast on the water. Whoever's shadow she holds cannot fly away, and so she always devours the sky-travelers. She tries this trick on Hanuman, but the clever monkey recognizes her deception at once. The brave son of Marut kills her and crosses the ocean with a steady, fearless mind. Going on, he sees the beauty of forests and groves, bees humming over fragrant blossoms, trees laden with lovely fruit and flowers, flocks of birds and herds of deer. Seeing a great mountain ahead, he runs and climbs it without hesitation. O Uma, this was not the monkey's own power; it was the Lord's pratap, His glory, which devours even death itself. Climbing the mountain, he sees Lanka, whose fortifications defy all description, rising immensely high, the ocean on all four sides, its golden ramparts blazing with brilliance.

What it means

The shadow-catcher is maya itself, the illusion that binds souls by their shadows, the worldly attachments that are not the real Self. Hanuman's instant recognition is viveka, the discrimination that sees through the trap and slips free. Shiva pauses to remind Parvati that none of this is the monkey's doing: every power Hanuman shows flows from Rama's grace, the glory before which even death is consumed.

Commentary & Notes ↓

Poddarji's Commentary

समुद्रमें एक राक्षसी रहती थी। वह माया करके आकाशमें उड़ते हुए पक्षियोंको पकड़ लेती थी। आकाशमें जो जीव-जन्तु उड़ा करते थे, वह जलमें उनकी परछाईं देखकर उस परछाईंको पकड़ लेती थी, जिससे वे उड़ नहीं सकते थे। इस प्रकार वह सदा आकाशमें उड़नेवाले जीवोंको खाया करती थी। उसने वही छल हनुमान्‌जीसे भी किया। हनुमान्‌जीने तुरंत ही उसका कपट पहचान लिया॥ पवनपुत्र धीरबुद्धि वीर श्रीहनुमान्‌जी उसको मारकर समुद्रके पार गये। वहाँ जाकर उन्होंने वनकी शोभा देखी। मधुके लोभसे भौरे गुञ्जार कर रहे थे। अनेकों प्रकारके वृक्ष फल-फूलसे शोभित हैं। पक्षी और पशुओंके समूहको देखकर वे मनमें बहुत ही प्रसन्न हुए। सामने एक विशाल पर्वत देखकर हनुमान्‌जी भय त्यागकर उसपर दौड़कर जा चढ़े॥ शिवजी कहते हैं;हे उमा! इसमें वानर हनुमान्‌की कुछ बड़ाई नहीं है। यह प्रभुका प्रताप है, जो कालको भी खा जाता है। पर्वतपर चढ़कर उन्होंने लंका देखी। बहुत ही बड़ा किला है, कुछ कहा नहीं जाता। वह अत्यन्त ऊँचा है, उसके चारों ओर समुद्र है। सोनेके परकोटेका परम प्रकाश हो रहा है॥ सीताजीके वचन सुनकर त्रिजटाने चरण पकड़कर उन्हें समझाया और प्रभुका प्रताप, बल और सुयश सुनाया। उसने कहा;हे सुकुमारी! सुनो, रात्रिके समय आग नहीं मिलेगी। ऐसा कहकर वह अपने घर चली गयी।

Notes

Simhika's power of catching shadows represents maya: the illusion that binds souls through worldly attachments, the shadows of the real Self. Hanuman's instant recognition shows viveka (discrimination). After killing Simhika, the scene shifts to beauty: the forests of Lanka. The epithet 'mati-dhira' (steady-minded) is significant. Shiva reminds Parvati that all of Hanuman's power flows from Rama's pratap, not from the monkey himself.

छन्द 1
कनक कोट बिचित्र मनि कृत सुंदरायतना घना।

चउहट्ट हट्ट सुबट्ट बीथीं चारु पुर बहु बिधि बना।।

गज बाजि खच्चर निकर पदचर रथ बरूथिन्ह को गनै।।

बहुरूप निसिचर जूथ अतिबल सेन बरनत नहिं बनै।।

बन बाग उपबन बाटिका सर कूप बापीं सोहहीं।

नर नाग सुर गंधर्ब कन्या रूप मुनि मन मोहहीं।।

कहुँ माल देह बिसाल सैल समान अतिबल गर्जहीं।

नाना अखारेन्ह भिरहिं बहु बिधि एक एकन्ह तर्जहीं।।

करि जतन भट कोटिन्ह बिकट तन नगर चहुँ दिसि रच्छहीं।

कहुँ महिष मानषु धेनु खर अज खल निसाचर भच्छहीं।।

एहि लागि तुलसीदास इन्ह की कथा कछु एक है कही।

रघुबीर सर तीरथ सरीरन्हि त्यागि गति पैहहिं सही।।

Kanak kot bichitr mani krit sundaraayatanaa ghanaa

Chauhatt hatt subatt beetheen chaaru pur bahu bidhi banaa

Gaj baaji khachchar nikar padachar rath baroothinh ko ganai

Bahuroop nisichar jooth atibal sen baranat nahin banai

Ban baag upaban baatikaa sar koop baapeen sohaheen

Nar naag sur gandharb kanyaa roop muni man mohaheen

Kahun maal deh bisaal sail samaan atibal garjaheen

Naanaa akhaarenh bhirahin bahu bidhi eka ekanh tarjaheen

Kari jatan bhat kotinh bikat tan nagar chahun disi rachchhaheen

Kahun mahish maanashu dhenu khar aja khal nisaachar bhachchhaheen

Ehi laagi tulaseedaas inh kee kathaa kachhu eka hai kahee

Raghubeer sar teerath sareeranhi tyaagi gati paihahin sahee

Demons are but moths, and Rama's | arrows are the flame;

Mother, hold your heart in courage | burnt already is their name.

Golden ramparts studded with wondrous gems, beautiful, spacious mansions everywhere.

Four-way crossroads, bustling markets, splendid lanes, the city adorned in countless ways.

Elephants, horses, mules in droves, foot-soldiers and fine chariots beyond counting.

Hosts of demons in many forms, an army of overwhelming power that words cannot capture.

Forests, gardens, groves, and flower beds, ponds, wells, and step-wells shining beautifully.

The daughters of naras, nagas, suras, and gandharvas, whose beauty would enchant even the minds of munis.

Some with garlands upon their massive forms, tall as mountains, some slender and fair, of every shape and kind.

Hanuman saw Lanka, that wondrous city of Ravana, and yet no fear or awe arose in his heart.

Lanka's dazzling splendor; the devotee unshaken

In plain words

Golden ramparts studded with wondrous gems, beautiful spacious mansions everywhere. Four-way crossroads, busy markets, splendid lanes, the city adorned in countless ways. Elephants, horses, and mules in droves, foot-soldiers and fine chariots beyond counting. Hosts of demons in many forms, an army of overwhelming power that words cannot capture. Forests, gardens, groves, and flower beds, ponds, wells, and step-wells shining beautifully. The daughters of naras, nagas, suras, and gandharvas, whose beauty would enchant even the minds of munis. Some wear garlands on massive forms tall as mountains; some are slender and fair, of every shape and kind. Hanuman sees Lanka, that wondrous city of Ravana, and yet no fear or awe arises in his heart.

What it means

Tulsidas lavishes detail on Lanka's gold, gems, armies, and unearthly beauty to show the sheer scale of what Hanuman faces. The whole splendor is set up only to be answered by a single line: in the heart of Rama's devotee, not one ripple of fear stirs. A city that would overawe a lesser being cannot touch the soul that carries the Lord within.

Commentary & Notes ↓

Poddarji's Commentary

राक्षसोंके समूह पतंगोंके समान और श्रीरघुनाथजीके बाण अग्निके समान हैं। हे माता! हृदयमें धैर्य धारण करो और राक्षसोंको जला ही समझो॥

Notes

This chhand paints Lanka in all its dazzling splendor: gold, gems, armies, unearthly beauty. Tulsidas lavishes poetic detail on the city to show the scale of what Hanuman faces. Yet the final note is Hanuman's complete composure. The city that would overawe a lesser being does not stir even a ripple of fear in Rama's devotee.

पुर रखवारे देखि बहु कपि मन कीन्ह बिचार।

अति लघु रूप धरौं निसि नगर करौं पइसार।।3।।

Pur rakhavaare dekhi bahu kapi man keenh bichaar

Ati laghu roop dharaun nisi nagar karaun paisaar (3)

दोहा 3

"Your name guards her night and day | Your thought, the door so strong,

her eyes locked on her feet;how can | her life-breath go along?"

Seeing the many guards throughout the city, the monkey reflected in his mind: "I shall take a very small form and enter the city under cover of night."

Quiet entry; power choosing discretion

In plain words

Seeing the many guards throughout the city, the monkey reflects in his mind, "I shall take a very small form and enter the city under cover of night."

What it means

With all his immense power, Hanuman does not charge in; he chooses to slip in small and unseen. True strength holds within it the wisdom to know when restraint serves better than force. This quiet decision is the very buddhi that Surasa had tested and blessed, now shown in action.

Commentary & Notes ↓

Poddarji's Commentary

आपका नाम रात-दिन पहरा देनेवाला है, आपका ध्यान ही किंवाड़ है। नेत्रोंको अपने चरणोंमें लगाये रहती हैं, यही ताला लगा है; फिर प्राण जायँ तो किस मार्गसे?॥

Notes

Hanuman does not charge in recklessly despite his immense power. True strength includes knowing when to use discretion. This small decision, to enter Lanka quietly and in tiny form, reveals the intelligence that Surasa had tested and blessed. It is buddhi in action.

चौपाई 4
मसक समान रूप कपि धरी। लंकहि चलेउ सुमिरि नरहरी।।

Masak samaan roop kapi dharee. lankahi chaleu sumiri naraharee

Taking the form of a mosquito, the monkey proceeded to Lanka, remembering Lord Narasimha.

नाम लंकिनी एक निसिचरी। सो कह चलेसि मोहि निंदरी।।

Naam lankinee eka nisicharee. so kah chalesi mohi nindaree

A demoness named Lankini said, 'Where are you going, you despicable one?'

जानेहि नहीं मरमु सठ मोरा। मोर अहार जहाँ लगि चोरा।।

Jaanehi naheen maramu sath moraa. mor ahaar jahaan lagi choraa

You foolish one, you do not know my secret - all thieves here become my food.

मुठिका एक महा कपि हनी। रुधिर बमत धरनीं ढनमनी।।

Muthikaa eka mahaa kapi hanee. rudhir bamat dharaneen dhanamanee

The great monkey struck her with one blow of his fist, and she fell to the ground vomiting blood.

पुनि संभारि उठि सो लंका। जोरि पानि कर बिनय संसका।।

Puni sambhaari uthi so lankaa. jori paani kar binay sansakaa

Then recovering and rising, that Lankini folded her hands and spoke with humble reverence.

जब रावनहि ब्रह्म बर दीन्हा। चलत बिरंचि कहा मोहि चीन्हा।।

Jab raavanahi brahm bar deenhaa. chalat biranchi kahaa mohi cheenhaa

When Brahma gave the boon to Ravana, the Creator told me a sign while departing.

बिकल होसि तैं कपि कें मारे। तब जानेसु निसिचर संघारे।।

Bikal hosi tain kapi ken maare. tab jaanesu nisichar sanghaare

You will be defeated by a monkey's blow - then know that the demons' destruction is near.

तात मोर अति पुन्य बहूता। देखेउँ नयन राम कर दूता।।

Taat mor ati puny bahootaa. dekheun nayan raam kar dootaa

My lord, my great fortune is abundant - I have seen with my eyes Rama's messenger.

The gatekeeper falls; a guardian turned devotee

In plain words

Taking a form the size of a mosquito, the monkey sets out for Lanka, remembering Narhari. A demoness named Lankini says, "Where do you think you are going, you wretched fool? You do not know my secret. All thieves here become my food." The great monkey strikes her with a single blow of his fist. She falls to the ground, vomiting blood. Then, recovering herself, Lankini rises, folds her hands, and speaks with humility. "When Brahma granted his boon to Ravana, the Creator told me this sign as he left: the day a monkey's blow defeats you, know that the destruction of the demons is near. My lord, my fortune overflows. I have seen with my own eyes the messenger of Rama."

What it means

Hanuman's tiny mosquito-form holds infinite power; one blow topples the gatekeeper of Lanka. Lankini is the ego that guards the gates of illusion, and her turn from fierce guard to folded-hand devotee is instant. Brahma's hidden prophecy reveals that the demons' invincibility always carried an expiry date, and her fall is the first crack in Lanka's defenses.

Commentary & Notes ↓

Poddarji's Commentary

हनुमान्‌जी मच्छरके समान छोटा-सा रूप धारण कर नररूपसे लीला करनेवाले भगवान्‌ श्रीरामचन्द्रजीका स्मरण करके लंकाको चले। लंकाके द्वारपर लंकिनी नामकी एक राक्षसी रहती थी। वह बोली;मेरा निरादर करके कहाँ चला जा रहा है? हे मूर्ख! तूने मेरा भेद नहीं जाना? जहाँतक जितने चोर हैं, वे सब मेरे आहार हैं। महाकपि हनुमान्‌जीने उसे एक घूँसा मारा, जिससे वह खूनको उलटी करती हुई पृथ्वीपर लुढ़क पड़ी॥ वह लंकिनी फिर अपनेको संभालकर उठी और डरके मारे हाथ जोड़कर विनती करने लगी। जब रावणको ब्रह्माजीने वर दिया था, तब चलते समय उन्होंने मुझे यह पहचान बता दी थी कि;जब तू बंदरके मारनेसे व्याकुल हो जाय, तब तू राक्षसोंका संहार हुआ जान लेना। हे तात! मेरे बड़े पुण्य हैं, जो मैं श्रीरामचन्द्रजीके दूत को नेत्रोंसे देख पायी॥ स्वप्नमें मैंने देखा कि एक बंदरने लङ्का जला दी। राक्षसोंकी सारी सेना मार डाली गयी। रावण नंगा है और गदहेपर सवार है। उसके सिर मुँडे हुए हैं, बीसों भुजाएँ कटी हुई हैं।

Notes

Hanuman's tiny form contains infinite power: one blow topples Lankini. She represents the ego guarding the gates of illusion. Her transformation from fierce guardian to humble devotee is instantaneous. Brahma's embedded prophecy shows that the demons' invincibility always had an expiration date. Lankini's fall is the first crack in Lanka's defenses.

तात स्वर्ग अपबर्ग सुख धरिअ तुला एक अंग।

तूल न ताहि सकल मिलि जो सुख लव सतसंग।।4।।

Taat svarg apabarg sukh dharia tulaa eka ang

Tool na taahi sakal mili jo sukh lav satasang (4)

दोहा 4

All heaven's bliss and freedom's joy | place on one side to weigh;

they can't match what satsang brings | in but a moment's stay.

O dear one, place all the joys of heaven and liberation on one side of the scale. Even together, they cannot equal the happiness found in a single moment of satsang.

Satsang weighed against heaven itself

In plain words

O dear one, place all the joys of heaven and liberation on one side of the scale. Even together they cannot equal the happiness found in a single moment of satsang.

What it means

This is one of the most celebrated verses of the whole Ramcharitmanas: the company of the holy outweighs even moksha. Lankini received only one moment in the presence of Hanuman, a true saint, and in it she found her liberation. Tulsidas places the supreme good not in any attainment we grasp for ourselves, but in the blessing of a saint's company.

Commentary & Notes ↓

Poddarji's Commentary

हे तात! स्वर्ग और मोक्षके सब सुखोंको तराजूके एक पलड़ेमें रखा जाय, तो भी वे सब मिलकर दूसरे पलड़ेपर रखे हुए उस सुखके बराबर नहीं हो सकते, जो लव (क्षण) मात्रके सत्संगसे होता है॥

Notes

One of the most celebrated verses in all of Ramcharitmanas. Satsang, the company of the holy, surpasses even moksha. Lankini received just one moment in the presence of Hanuman, a true sant, and found her liberation. This is Tulsidas's supreme teaching: no spiritual attainment outweighs the blessing of a saint's company.

चौपाई 5
प्रबिसि नगर कीजे सब काजा। हृदयँ राखि कौसलपुर राजा।।

Prabisi nagar keeje sab kaajaa. hridayan raakhi kausalapur raajaa

Enter the city and accomplish all tasks, keeping the king of Kosala (Rama) in your heart.

गरल सुधा रिपु करहिं मिताई। गोपद सिंधु अनल सितलाई।।

Garal sudhaa ripu karahin mitaaee. gopad sindhu anal sitalaaee

Poison becomes nectar and enemies become friends; the ocean becomes a puddle and fire becomes cool.

गरुड़ सुमेरु रेनू सम ताही। राम कृपा करि चितवा जाही।।

Garud sumeru renoo sam taahee. raam kripaa kari chitavaa jaahee

Garuda and Mount Sumeru become like dust particles for one upon whom Rama casts His gracious glance.

अति लघु रूप धरेउ हनुमाना। पैठा नगर सुमिरि भगवाना।।

Ati laghu roop dhareu hanumaanaa. paithaa nagar sumiri bhagavaanaa

Hanuman assumed a very small form and entered the city, remembering the Lord.

मंदिर मंदिर प्रति करि सोधा। देखे जहँ तहँ अगनित जोधा।।

Mandir mandir prati kari sodhaa. dekhe jahan tahan aganit jodhaa

He searched palace after palace and saw countless warriors everywhere.

गयउ दसानन मंदिर माहीं। अति बिचित्र कहि जात सो नाहीं।।

Gayau dasaanan mandir maaheen. ati bichitr kahi jaat so naaheen

He went into Ravana's palace, which was so wonderfully beautiful that it cannot be described.

सयन किए देखा कपि तेही। मंदिर महुँ न दीखि बैदेही।।

Sayan kie dekhaa kapi tehee. mandir mahun na deekhi baidehee

The monkey saw him sleeping there, but Sita was not visible in that palace.

भवन एक पुनि दीख सुहावा। हरि मंदिर तहँ भिन्न बनावा।।

Bhavan eka puni deekh suhaavaa. hari mandir tahan bhinn banaavaa

Then he saw another beautiful mansion where a temple of Hari was built separately.

Rama in the heart; the impossible dissolves

In plain words

Enter the city and accomplish all tasks, keeping the King of Kosalapuri in your heart. Poison becomes nectar, enemies become friends, the ocean shrinks to a cow's hoofprint, and fire grows cool. Garuda and Mount Sumeru become like specks of dust for the one upon whom Rama casts His gracious glance. Hanuman takes a very small form and enters the city, remembering Bhagavan. He searches palace after palace and sees countless warriors stationed everywhere. He goes into Ravana's palace, whose wondrous beauty cannot be described. The monkey sees Ravana sleeping there, but Sita is nowhere to be found in that palace. Then he notices another beautiful mansion where a temple of Hari has been built apart from the rest.

What it means

Keep Rama in the heart and every impossibility loosens its grip: poison turns to nectar, the ocean to a puddle, fire to coolness. Hanuman's careful search through Lanka rests on this single principle, that nothing is too hard for the one Rama looks upon with grace. The surprise of a Hari temple amid demon halls says that devotion can take root even in the most hostile ground.

Commentary & Notes ↓

Poddarji's Commentary

उन्होंने एक-एक (प्रत्येक) महलकी खोज की। जहाँ-तहाँ असंख्य योद्धा देखे। फिर वे रावणके महलमें गये। वह अत्यन्त विचित्र था, जिसका वर्णन नहीं हो सकता। हनुमान्‌जीने उस (रावण) को शयन किये देखा; परन्तु महलमें जानकीजी नहीं दिखायी दीं। फिर एक सुन्दर महल दिखायी दिया। वहाँ (उसमें) भगवान्‌का एक अलग मन्दिर बना हुआ था। और हे गरुड़जी! सुमेरु पर्वत उसके लिये रजके समान हो जाता है, जिसे श्रीरामचन्द्रजीने एक बार कृपा करके देख लिया। तब हनुमान्‌जीने बहुत ही छोटा रूप धारण किया और भगवान्‌का स्मरण करके नगरमें प्रवेश किया। अयोध्यापुरीके राजा श्रीरघुनाथजीको हृदयमें रखे हुए नगरमें प्रवेश करके सब काम कीजिये। उसके लिये विष अमृत हो जाता है, शत्रु मित्रता करने लगते हैं, समुद्र गायके खुरके बराबर हो जाता है, अग्निमें शीतलता आ जाती है। काठ लाकर चिता बनाकर सजा दे। हे माता! फिर उसमें आग लगा दे। हे सयानी! मेरी प्रीतिको सत्य कर दे। रावणकी शूलके समान दुःख देनेवाली वाणी कानोंसे कौन सुने?

Notes

This chaupai opens with one of the Manas's most quoted teachings: keep Rama in the heart and all impossibilities dissolve. Poison to nectar, ocean to puddle, fire to coolness. Hanuman's systematic search through Lanka is guided by this principle. The surprise discovery of a Hari temple in demon-filled Lanka leads him to Vibhishana, showing that devotion can flourish even in the most hostile surroundings.

रामायुध अंकित गृह सोभा बरनि न जाइ।

नव तुलसिका बृंद तहँ देखि हरषि कपिराइ।।5।।

Raamaayudh ankit grih sobhaa barani na jaai

Nav tulasikaa brind tahan dekhi harashi kapiraai (5)

दोहा 5

The home bore signs of Rama's bow | its beauty none could tell,

fresh Tulsi groves grew all around | Hanuman's heart did swell.

The house was adorned with Rama's sacred symbols. Its beauty lay beyond all description. Seeing groves of fresh Tulsi plants there, the king of monkeys rejoiced.

Signs of bhakti found in hostile Lanka

In plain words

The house was adorned with Rama's sacred symbols, its beauty beyond all description. Seeing groves of fresh Tulsi plants there, the king of monkeys rejoiced.

What it means

Rama's weapons marked on the walls and Tulsi in the courtyard are the visible signs of a true devotee's home. In the darkness of Lanka, Vibhishana kept a sanctuary of bhakti alive. Hanuman, a devotee himself, knows a kindred soul at once, for those who love the Lord recognize each other by these signs.

Commentary & Notes ↓

Poddarji's Commentary

वह महल श्रीरामजीके आयुध (धनुष-बाण) के चिह्नोंसे अंकित था, उसकी शोभा वर्णन नहीं की जा सकती। वहाँ नवीन-नवीन तुलसीके वृक्ष-समूहोंको देखकर कपिराज श्रीहनुमान्‌जी हर्षित हुए॥

Notes

The marks of true devotion are visible: Rama's weapons on the walls, Tulsi plants in the courtyard. In the darkness of Lanka, Vibhishana maintained a sanctuary of bhakti. Hanuman, himself a devotee, instantly recognizes a kindred soul. Devotees know each other by these signs of love.

चौपाई 6
लंका निसिचर निकर निवासा। इहाँ कहाँ सज्जन कर बासा।।

Lankaa nisichar nikar nivaasaa. ihaan kahaan sajjan kar baasaa

Lanka is the dwelling place of hosts of demons. How can there be any abode for the virtuous here?

मन महुँ तरक करै कपि लागा। तेहीं समय बिभीषनु जागा।।

Man mahun tarak karai kapi laagaa. teheen samay bibheeshanu jaagaa

The monkey began reasoning in his mind, and at that very moment Vibhishana awoke.

राम राम तेहिं सुमिरन कीन्हा। हृदयँ हरष कपि सज्जन चीन्हा।।

Raam raam tehin sumiran keenhaa. hridayan harash kapi sajjan cheenhaa

He chanted 'Rama, Rama' in remembrance, and the monkey's heart rejoiced recognizing a virtuous soul.

एहि सन हठि करिहउँ पहिचानी। साधु ते होइ न कारज हानी।।

Ehi san hathi karihaun pahichaanee. saadhu te hoi na kaaraj haanee

I will persistently seek to know this one, for no work suffers harm from association with the holy.

बिप्र रुप धरि बचन सुनाए। सुनत बिभीषण उठि तहँ आए।।

Bipr rup dhari bachan sunaae. sunat bibheeshan uthi tahan aae

Taking the form of a Brahmin, he spoke words, and hearing them Vibhishana arose and came there.

करि प्रनाम पूँछी कुसलाई। बिप्र कहहु निज कथा बुझाई।।

Kari pranaam poonchhee kusalaaee. bipr kahahu nij kathaa bujhaaee

Offering salutations, he inquired about his welfare, saying 'O Brahmin, tell me your story clearly.'

की तुम्ह हरि दासन्ह महँ कोई। मोरें हृदय प्रीति अति होई।।

Kee tumh hari daasanh mahan koee. moren hriday preeti ati hoee

Are you one among Hari's devotees? My heart feels great love for you.

की तुम्ह रामु दीन अनुरागी। आयहु मोहि करन बड़भागी।।

Kee tumh raamu deen anuraagee. aayahu mohi karan badabhaagee

Are you Rama, compassionate to the humble? Have you come to make me greatly fortunate?

Two seekers meet; longing hoping for the Lord

In plain words

Lanka is the dwelling place of hosts of demons. How could any virtuous soul find a home here? As the monkey reasons in his mind, at that very moment Vibhishana awakes and chants "Rama, Rama" in loving remembrance. The monkey's heart leaps with joy at recognizing a sajjan. "I will seek out this one boldly, for no purpose is ever harmed through the company of the holy." Taking the form of a Brahmin, Hanuman speaks to him. Hearing, Vibhishana rises and comes to where he stands. Offering pranaam, he asks after his welfare: "O Brahmin, tell me your story clearly. Are you one of Hari's beloved bhaktas? My heart feels deep love stirring for you. Can it be that Rama, compassionate to the humble, has come in person to bless me with His darshan?"

What it means

Just as Hanuman wonders whether any good soul lives in Lanka, Vibhishana wakes with Rama's name on his lips: seekers of truth are led to one another. Vibhishana's wondering question, hoping the visitor might be Rama Himself, lays bare the depth of his longing. A devotee meets every holy person with the hope of seeing the Lord in them.

Commentary & Notes ↓

Poddarji's Commentary

लङ्का तो राक्षसोंके समूहका निवासस्थान है। यहाँ सज्जन (साधु पुरुष) का निवास कहाँ? हनुमान्‌जी मनमें इस प्रकार तर्क करने लगे। उसी समय विभीषणजी जागे। ब्राह्मणका रूप धरकर हनुमान्‌जीने उन्हें वचन सुनाये (पुकारा)। सुनते ही विभीषणजी उठकर वहाँ आये। प्रणाम करके कुशल पूछी और कहा कि हे ब्राह्मणदेव! अपनी कथा समझाकर कहिये। क्या आप हरिभक्तोंमेंसे कोई हैं? क्योंकि आपको देखकर मेरे हृदयमें अत्यन्त प्रेम उमड़ रहा है। अथवा क्या आप दीनोंसे प्रेम करनेवाले स्वयं श्रीरामजी ही हैं, जो मुझे बड़भागी बनाने (घर-बैठे दर्शन देकर कृतार्थ करने) आये हैं? चन्द्रमा अग्निमय है, किन्तु वह भी मानो मुझे हतभागिनी जानकर आग नहीं बरसाता। हे अशोकवृक्ष! मेरी विनती सुन! मेरा शोक हर ले और अपना (अशोक) नाम सत्य कर। मैं पुकारकर (निश्चयके साथ) कहती हूँ कि यह स्वप्न चार (कुछ ही) दिनों बाद सत्य होकर रहेगा। उसके वचन सुनकर वे सब राक्षसियाँ डर गयीं और जानकीजीके चरणोंपर गिर पड़ीं। भला कहिये, मैं ही कौन बड़ा कुलीन हूँ? जातिका चञ्चल वानर हूँ और सब प्रकारसे नीच हूँ। प्रातःकाल जो हमलोगों (बंदरों) का नाम ले ले तो उस दिन उसे भोजन न मिले। मैं सबको समझाकर कहता हूँ कि बंदरकी ममता पूँछपर होती है। अतः तेलमें कपड़ा डुबोकर उसे इसकी पूँछमें बाँधकर फिर आग लगा दो॥ हनुमान्‌जी वृक्षके पत्तोंमें छिप रहे और विचार करने लगे कि हे भाई! क्या करूँ (इनका दुःख कैसे दूर करूं)? उसी समय बहुत-सी स्त्रियोंको साथ लिये सज-धजकर रावण वहाँ आया। या तो अभिमान छोड़कर अपने छोटे भाई विभीषणकी भाँति प्रभुके चरण-कमलोंका भ्रमर बन जा, अथवा रे दुष्ट! श्रीरामजीके बाणरूपी अग्निमें परिवारसहित पतिंगा हो जा॥

Notes

The timing is divine: just as Hanuman wonders whether any good soul exists in Lanka, Vibhishana awakens chanting Rama's name. Seekers of truth are led to other seekers. Hanuman wisely takes a Brahmin's form to open the conversation. Vibhishana's immediate reverence and his beautiful, wondering question ("Are you Rama Himself?") reveal the depth of his longing. A devotee always hopes to see the Lord in every holy person who appears.

तब हनुमंत कही सब राम कथा निज नाम।

सुनत जुगल तन पुलक मन मगन सुमिरि गुन ग्राम।।6।।

Tab hanumant kahee sab raam kathaa nij naam

Sunat jugal tan pulak man magan sumiri gun graam (6)

दोहा 6

Then Hanuman told Rama's tale | and spoke his own true name;

both thrilled with joy, minds lost in thought | of Rama's glorious fame.

Then Hanuman told all of Rama's story and revealed his own name. Hearing this, both their bodies thrilled with joy, their minds absorbed in remembering Rama's countless virtues.

Shared Rama-katha; two hearts thrilled and absorbed

In plain words

Then Hanuman tells all of Rama's story and reveals his own name. Hearing this, both their bodies thrill with joy, their minds absorbed in remembering Rama's countless virtues.

What it means

The telling of Rama-katha draws two devotees into instant, deep intimacy. The thrill that runs through their bodies is joy too full to stay hidden, and both are lost, absorbed, in the Lord's virtues. This is what satsang looks like: two souls together, dissolved in the sweetness of the Name.

Commentary & Notes ↓

Poddarji's Commentary

तब हनुमान्‌जीने श्रीरामचन्द्रजीकी सारी कथा कहकर अपना नाम बताया। सुनते ही दोनोंके शरीर पुलकित हो गये और श्रीरामजीके गुणसमूहोंका स्मरण करके दोनोंके मन प्रेम और आनन्दमें मग्न हो गये॥

Notes

The sharing of Rama-katha creates instant, deep intimacy between two devotees. The physical response, pulak (horripilation), is the body's natural expression of divine joy. Both are described as 'magan,' fully absorbed. This is what satsang looks like: two souls lost together in the sweetness of the Lord's name.

चौपाई 7
सुनहु पवनसुत रहनि हमारी। जिमि दसनन्हि महुँ जीभ बिचारी।।

Sunahu pavanasut rahani hamaaree. jimi dasananhi mahun jeebh bichaaree

Listen, O son of the wind god, to our condition - we are like the tongue dwelling helplessly among the teeth.

तात कबहुँ मोहि जानि अनाथा। करिहहिं कृपा भानुकुल नाथा।।

Taat kabahun mohi jaani anaathaa. karihahin kripaa bhaanukul naathaa

Dear one, perhaps someday knowing me to be helpless, the Lord of the solar dynasty will show mercy.

तामस तनु कछु साधन नाहीं। प्रीति न पद सरोज मन माहीं।।

Taamas tanu kachhu saadhan naaheen. preeti na pad saroj man maaheen

This demonic body has no means of devotion, nor does the mind hold love for the Lord's lotus feet.

अब मोहि भा भरोस हनुमंता। बिनु हरिकृपा मिलहिं नहिं संता।।

Aba mohi bhaa bharos hanumantaa. binu harikripaa milahin nahin santaa

Now I have gained confidence, O Hanuman, for without Hari's grace, saints are never met.

जौ रघुबीर अनुग्रह कीन्हा। तौ तुम्ह मोहि दरसु हठि दीन्हा।।

Jau raghubeer anugrah keenhaa. tau tumh mohi darasu hathi deenhaa

If Raghuvira has shown his favor, then you have forcibly granted me your darshan.

सुनहु बिभीषन प्रभु कै रीती। करहिं सदा सेवक पर प्रीती।।

Sunahu bibheeshan prabhu kai reetee. karahin sadaa sevak par preetee

Listen, Vibhishana, this is the Lord's way - He always shows love to His devotees.

कहहु कवन मैं परम कुलीना। कपि चंचल सबहीं बिधि हीना।।

Kahahu kavan main param kuleenaa. kapi chanchal sabaheen bidhi heenaa

Tell me, what great lineage do I possess? I am a restless monkey, lacking in every virtue.

प्रात लेइ जो नाम हमारा। तेहि दिन ताहि न मिलै अहारा।।

Praat lei jo naam hamaaraa. tehi din taahi na milai ahaaraa

Whoever takes our name in the morning, that day he receives no food.

The tongue among teeth; grace beyond all merit

In plain words

"Listen, O son of Pavan, to our condition. We live like the tongue dwelling helplessly among the teeth. Dear one, perhaps someday, knowing me helpless, the Lord of the Bhanukul will show His mercy. This tamasic body has no means of sadhana, and my mind holds no steady love for the Lord's lotus feet. Yet now I have gained confidence, O Hanuman, for without Hari's kripa, saints are never met. If Raghuvir has truly shown His favor, then you have come and granted me your darshan by His will." Hanuman replies, "Listen, Vibhishana. This is Prabhu's way: He always shows love to His devotees. Tell me, what great lineage do I possess? I am a restless monkey, lacking in every virtue. Whoever speaks our name first thing in the morning may not get even their food that day."

What it means

Vibhishana's image of the tongue among the teeth captures a devotee surrounded by demons who could crush him at any moment, kept safe only by grace. His reasoning is quietly profound: if a saint has appeared, that itself is proof of Rama's favor, for saints never arrive without the Lord's will. Hanuman answers with disarming humility, naming the old belief that a monkey at dawn brings ill luck, so that this very monkey becoming Rama's greatest servant shows grace overruling every worldly reckoning.

Commentary & Notes ↓

Poddarji's Commentary

विभीषणजीने कहा;हे पवनपुत्र! मेरी रहनी सुनो। मैं यहाँ वैसे ही रहता हूँ, जैसे दाँतोंके बीचमें बेचारी जीभ। हे तात! मुझे अनाथ जानकर सूर्यकुलके नाथ श्रीरामचन्द्रजी क्या कभी मुझपर कृपा करेंगे? मेरा तामसी (राक्षस) शरीर होनेसे साधन तो कुछ बनता नहीं और न मनमें श्रीरामचन्द्रजीके चरणकमलोंमें प्रेम ही है। परन्तु हे हनुमान्‌! अब मुझे विश्वास हो गया कि श्रीरामजीकी मुझपर कृपा है; क्योंकि हरिकी कृपाके बिना संत नहीं मिलते। जब श्रीरघुवीरने कृपा की है, तभी तो आपने मुझे हठ करके (अपनी ओरसे) दर्शन दिये हैं। हनुमान्‌जीने कहा;हे विभीषणजी! सुनिये, प्रभुकी यही रीति है कि वे सेवकपर सदा ही प्रेम किया करते हैं। सीताजी मन-ही-मन कहने लगीं;क्या करूँ, विधाता ही विपरीत हो गया। न आग मिलेगी, न पीड़ा मिटेगी। आकाशमें अंगारे प्रकट दिखायी दे रहे हैं, पर पृथ्वीपर एक भी तारा नहीं आता।

Notes

Vibhishana's image of the tongue among teeth is vivid and poignant: a devotee surrounded by demons who could crush him at any moment. His reasoning is deeply theological: if a saint (Hanuman) has appeared, it must be proof of Rama's grace, for saints never arrive without the Lord's will. Hanuman's humility in response is moving. In traditional belief, seeing a monkey at dawn was considered inauspicious. Yet this 'inauspicious' monkey became Rama's greatest servant. Grace overrules all worldly calculations.

अस मैं अधम सखा सुनु मोहू पर रघुबीर।

कीन्ही कृपा सुमिरि गुन भरे बिलोचन नीर।।7।।

Asa main adham sakhaa sunu mohoo par raghubeer

Keenhee kripaa sumiri gun bhare bilochan neer (7)

दोहा 7

"Friend, hear me;I'm so base | yet Rama showed me grace!"

Recalling Rama's qualities | tears streamed down Hanuman's face.

"Listen, friend. I am so lowly, yet Raghuvir has shown mercy even upon me."

Remembering the Lord's virtues, Hanuman's eyes filled with tears of love.

Humility; the closer servant feeling smaller

In plain words

Hanuman says, "Listen, friend. I am so lowly, yet Raghuvir has shown mercy even to me." Remembering the Lord's virtues, his eyes fill with tears of love.

What it means

Hanuman is Rama's greatest servant, and still he calls himself lowly. This is the strange arithmetic of bhakti: the nearer the heart draws to the Lord, the more unworthy of His grace it feels. His tears are not sorrow but love overflowing, the natural sign of a soul that has tasted mercy it did not earn.

Commentary & Notes ↓

Poddarji's Commentary

हे सखा! सुनिये, मैं ऐसा अधम हूँ; पर श्रीरामचन्द्रजीने तो मुझपर भी कृपा ही की है। भगवान्‌के गुणोंका स्मरण करके हनुमान्‌जीके दोनों नेत्रोंमें प्रेमाश्रुओंका जल भर आया॥

Notes

Hanuman calls himself 'adham' (lowly) despite being Rama's greatest servant. This is the nature of true bhakti: the closer one comes to the Lord, the more one feels unworthy of His grace. The tears are prema-ashru, tears born of divine love, not of sorrow.

चौपाई 8
जानतहूँ अस स्वामि बिसारी। फिरहिं ते काहे न होहिं दुखारी।।

Jaanatahoon asa svaami bisaaree. phirahin te kaahe na hohin dukhaaree

Even knowing such a master, those who abandon Him and wander elsewhere - how can they not become sorrowful?

एहि बिधि कहत राम गुन ग्रामा। पावा अनिर्बाच्य बिश्रामा।।

Ehi bidhi kahat raam gun graamaa. paavaa anirbaachy bishraamaa

Speaking thus of Rama's countless virtues, Hanuman found indescribable peace.

पुनि सब कथा बिभीषन कही। जेहि बिधि जनकसुता तहँ रही।।

Puni sab kathaa bibheeshan kahee. jehi bidhi janakasutaa tahan rahee

Then Vibhishana told the entire story of how Janaka's daughter was dwelling there.

तब हनुमंत कहा सुनु भ्राता। देखी चहउँ जानकी माता।।

Tab hanumant kahaa sunu bhraataa. dekhee chahaun jaanakee maataa

Then Hanuman said, 'Listen brother, I wish to see Mother Janaki.'

जुगुति बिभीषन सकल सुनाई। चलेउ पवनसुत बिदा कराई।।

Juguti bibheeshan sakal sunaaee. chaleu pavanasut bidaa karaaee

Vibhishana explained all the methods, and the son of the wind god departed after taking leave.

करि सोइ रूप गयउ पुनि तहवाँ। बन असोक सीता रह जहवाँ।।

Kari soi roop gayau puni tahavaan. ban asok seetaa rah jahavaan

Taking that form, he went again to where Sita remained in the Ashoka grove.

देखि मनहि महुँ कीन्ह प्रनामा। बैठेहिं बीति जात निसि जामा।।

Dekhi manahi mahun keenh pranaamaa. baithehin beeti jaat nisi jaamaa

Seeing her, he bowed in his mind as she sat there while the night watches passed.

कृस तन सीस जटा एक बेनी। जपति हृदयँ रघुपति गुन श्रेनी।।

Kris tan sees jataa eka benee. japati hridayan raghupati gun shrenee

Her body was thin, her hair in a single braid, and she was chanting in her heart the glorious qualities of Raghupati.

Turning to the mission; first sight of grieving Sita

In plain words

Knowing such a Master, those who leave Him and wander elsewhere, how can they not fall into sorrow? Speaking of Rama's virtues, Hanuman finds a peace beyond words. Then Vibhishana tells him how Janaka's daughter is living there. Hanuman says, "Listen, brother. I wish to see Janaki Mata." Vibhishana explains all the details, and the son of Pavan takes his leave. Taking a tiny form, he goes to the Ashoka vatika where Sita is held. Seeing her, he bows in his heart. She sits there as the night passes slowly. Her body is thin, her hair gathered in a single braid. In her heart she chants the glories of Raghupati without stopping.

What it means

The sweetness of devotion now bends toward duty: the talk of Rama gives way to finding Rama's beloved. Hanuman names her Janaki Mata, not merely Rama's wife but the Divine Mother, and his reverence shapes how he will approach her. Her wasted body and single braid are the marks of a vow of separation, yet her ceaseless chanting shows a heart still wholly His, radiant even in captivity.

Commentary & Notes ↓

Poddarji's Commentary

फिर विभीषणजीने श्रीजानकीजी जिस प्रकार वहाँ (लंकामें) रहती थीं, वह सब कथा कही। तब हनुमान्‌जीने कहा;हे भाई! सुनो, मैं जानकी माताको देखना चाहता हूँ। विभीषणजीने माताके दर्शनकी सब युक्तियाँ (उपाय) कह सुनायीं। तब हनुमान्‌जी विदा लेकर चले। फिर वही (पहलेका मसक-सरीखा) रूप धरकर वहाँ गये, जहाँ अशोकवनमें सीताजी रहती थीं। देखकर हनुमान्‌जीने मनही-मनमें प्रणाम किया। रात्रिके पहर बीत रहे थे, सीताजी बैठी थीं। शरीर दुर्बल था, सिरपर जटा थी और एक वेणी (चोटी) थी। वे हृदयमें श्रीरघुनाथजीके गुणोंकी श्रेणियोंका जप कर रही थीं। जो जानते हुए भी ऐसे स्वामी (श्रीरघुनाथजी) को भुलाकर विषयोंके पीछे भटकते फिरते हैं, वे दुखी क्यों न हों? इस प्रकार श्रीरामजीके गुणसमूहोंको कहते हुए उन्होंने अनिर्वचनीय (परम) शान्ति प्राप्त की।

Notes

The conversation shifts from devotional exchange to the mission itself. Hanuman's address 'Janaki Mata' reveals his reverence: she is not merely Rama's wife but the Divine Mother. Vibhishana's practical guidance proves essential. The description of Sita is deeply moving: physically wasted, wearing a single braid (a vow of separation from her Lord), yet spiritually radiant, absorbed in Raghupati's name. Her ek beni is the mark of a woman awaiting reunion.

निज पद नयन दिएँ मन राम पद कमल लीन।

परम दुखी भा पवनसुत देखि जानकी दीन।।8।।

Nij pad nayan dien man raam pad kamal leen

Param dukhee bhaa pavanasut dekhi jaanakee deen (8)

दोहा 8

Her eyes cast down upon her feet | her mind in Rama stayed;

seeing Janaki's sorry state | Hanuman felt dismayed.

Sita kept her eyes upon her own feet, her mind absorbed in Rama's lotus feet. Seeing Janaki in such a state of distress, Pavansut became deeply sorrowful.

Tender grief; the servant aching for the Mother

In plain words

Sita keeps her eyes on her own feet, her mind absorbed in Rama's lotus feet. Seeing Janaki in such distress, Pavansut becomes deeply sorrowful.

What it means

Her downcast eyes hide an inner gaze fixed entirely on Rama, modest without and absorbed within. Hanuman's sorrow at the sight is not weakness but the compassion of a true sant, who feels another's pain as his own. To grieve for the grieving is itself a form of love.

Commentary & Notes ↓

Poddarji's Commentary

श्रीजानकीजी नेत्रोंको अपने चरणोंमें लगाये हुए हैं (नीचेकी ओर देख रही हैं) और मन श्रीरामजीके चरणकमलोंमें लीन है। जानकीजीको दीन (दुखी) देखकर पवनपुत्र हनुमान्‌जी बहुत ही दुखी हुए॥

Notes

Sita's posture embodies perfect devotion: externally modest with eyes downcast, internally absorbed in Rama's lotus feet. Hanuman's sorrow upon seeing her is not weakness but compassion. He feels another's pain as his own. This is the hallmark of a true sant: one who cannot bear the suffering of others.

चौपाई 9
तरु पल्लव महुँ रहा लुकाई। करइ बिचार करौं का भाई।।

Taru pallav mahun rahaa lukaaee. karai bichaar karaun kaa bhaaee

Hanuman remained hidden among the tree leaves, thinking to himself what he should do next.

तेहि अवसर रावनु तहँ आवा। संग नारि बहु किएँ बनावा।।

Tehi avasar raavanu tahan aavaa. sang naari bahu kien banaavaa

At that moment Ravana arrived there, accompanied by many women whom he had brought along.

बहु बिधि खल सीतहि समुझावा। साम दान भय भेद देखावा।।

Bahu bidhi khal seetahi samujhaavaa. saam daan bhay bhed dekhaavaa

The wicked one tried to persuade Sita in many ways, showing her persuasion, gifts, threats, and division.

कह रावनु सुनु सुमुखि सयानी। मंदोदरी आदि सब रानी।।

Kah raavanu sunu sumukhi sayaanee. mandodaree aadi sab raanee

Ravana said, 'Listen, O beautiful and wise one, Mandodari and all my other queens...'

तव अनुचरीं करउँ पन मोरा। एक बार बिलोकु मम ओरा।।

Tav anuchareen karaun pan moraa. eka baar biloku mam oraa

I vow to make them your servants. Just once look favorably upon me.

तृन धरि ओट कहति बैदेही। सुमिरि अवधपति परम सनेही।।

Trin dhari ota kahati baidehee. sumiri avadhapati param sanehee

Taking a blade of grass as a shield, Vaidehi spoke while remembering her beloved Lord of Ayodhya.

सुनु दसमुख खद्योत प्रकासा। कबहुँ कि नलिनी करइ बिकासा।।

Sunu dasamukh khadyot prakaasaa. kabahun ki nalinee karai bikaasaa

Listen, ten-headed one, can the light of a firefly ever make a lotus bloom?

अस मन समुझु कहति जानकी। खल सुधि नहिं रघुबीर बान की।।

Asa man samujhu kahati jaanakee. khal sudhi nahin raghubeer baan kee

Understand this in your mind, said Janaki. You fool, do you not remember Raghuvira's arrows?

सठ सूने हरि आनेहि मोहि। अधम निलज्ज लाज नहिं तोही।।

Sath soone hari aanehi mohi. adham nilajj laaj nahin tohee

You wicked fool, Hari will come and take me away. You shameless wretch, have you no shame?

Defiant faith; Sita's courage against Ravana

In plain words

Hanuman stays hidden among the leaves, thinking, "What should I do now, brother?" At that moment Ravana arrives with many women he has brought along. The wicked one tries to win Sita over in many ways, using sama, dana, bhaya, and bheda. Ravana says, "Listen, beautiful and wise one. I vow to make Mandodari and all my queens your servants. Just once, look on me with favor." Holding a blade of grass before her as a shield, Vaidehi speaks, remembering her beloved Lord of Ayodhya. "Listen, ten-headed one. Can the glow of a firefly ever make a lotus bloom? Understand this clearly," says Janaki. "You fool, do you not remember the arrows of Raghuvir? Hari will come and take me away, you wretched one. Have you no shame at all?"

What it means

Ravana brings the four tools of statecraft, gentle words, bribes, threats, and division, and none of them can touch a heart that rests on Rama alone. The blade of grass she sets between them says everything: the lord of Lanka is worth no more than a straw to her. Her firefly and lotus speak the deepest truth of love, that the heart opens only for its one true sun, never for a flickering pretender.

Commentary & Notes ↓

Poddarji's Commentary

उस दुष्टने सीताजीको बहुत प्रकारसे समझाया। साम, दान, भय और भेद दिखलाया। रावणने कहा;हे सुमुखि! हे सयानी! सुनो। मन्दोदरी आदि सब रानियोंको; मैं तुम्हारी दासी बना दूँगा, यह मेरा प्रण है। तुम एक बार मेरी ओर देखो तो सही! अपने परम स्नेही कोसलाधीश श्रीरामचन्द्रजीका स्मरण करके जानकीजी तिनकेकी आड़ (परदा) करके कहने लगीं; हे दशमुख! सुन, जुगनूके प्रकाशसे कभी कमलिनी खिल सकती है? जानकीजी फिर कहती हैं;तू (अपने लिये भी) ऐसा ही मनमें समझ ले। रे दुष्ट! तुझे श्रीरघुवीरके बाणकी खबर नहीं है। रे पापी! तू मुझे सूनेमें हर लाया है। रे अधम! निर्लज्ज! तुझे लज्जा नहीं आती?

Notes

Ravana deploys all four strategies of statecraft: sama (sweet persuasion), dana (bribery with queens as servants), bhaya (implied threat), and bheda (division). None can touch Sita, whose mind rests on Rama alone. The blade of grass she holds between herself and Ravana is a devastating gesture: the lord of Lanka is worth no more than a straw to her. Her firefly metaphor is exquisite: the lotus of her heart opens only for the sun that is Rama, never for a flickering insect. Despite her captivity, Sita's courage blazes.

आपुहि सुनि खद्योत सम रामहि भानु समान।

परुष बचन सुनि काढ़ि असि बोला अति खिसिआन।।9।।

Aapuhi suni khadyot sam raamahi bhaanu samaan

Parush bachan suni kaadhi asi bolaa ati khisiaan (9)

दोहा 9

Hearing 'firefly' for himself | and 'sun' for Rama's name,

Ravana drew his sword in wrath | consumed by rage and shame.

Hearing himself compared to a firefly and Rama likened to the sun, hearing Sita's sharp words, Ravana drew his sword in a blaze of fury.

Wounded pride; truth that no sword can answer

In plain words

Hearing himself compared to a firefly and Rama to the sun, and hearing Sita's sharp words, Ravana draws his sword in a blaze of fury.

What it means

Sita's calm wit cuts deeper than any blade, for the firefly and the sun lay his pride bare. His ego cannot bear the truth, so he reaches for steel, but steel is useless against what is true. Here the contest of the whole kanda is set: his rage against her unshakable faith.

Commentary & Notes ↓

Poddarji's Commentary

अपनेको जुगनूके समान और रामचन्द्रजीको सूर्यके समान सुनकर और सीताजीके कठोर वचनोंको सुनकर रावण तलवार निकालकर बड़े गुस्सेमें आकर बोला॥

Notes

Sita's fearless wit cuts Ravana more deeply than any weapon. The khadyota (firefly) and bhanu (sun) comparison demolishes his pride. His ego cannot bear the truth, and he reaches for his sword. But a sword is useless against truth. This moment sets up the confrontation that will follow: Ravana's rage versus Sita's unshakable faith.

चौपाई 10
सीता तैं मम कृत अपमाना। कटिहउँ तव सिर कठिन कृपाना।।

Seetaa tain mam krit apamaanaa. katihaun tav sir kathin kripaanaa

Sita, you have insulted me greatly. I shall cut off your head with my sharp sword.

नाहिं त सपदि मानु मम बानी। सुमुखि होति न त जीवन हानी।।

Naahin ta sapadi maanu mam baanee. sumukhi hoti na ta jeevan haanee

If you do not immediately obey my words, O fair-faced one, you will lose your life.

स्याम सरोज दाम सम सुंदर। प्रभु भुज करि कर सम दसकंधर।।

Syaam saroj daam sam sundar. prabhu bhuj kari kar sam dasakandhar

My Lord's arms are beautiful like a garland of dark lotuses, O ten-headed one, like elephant trunks.

सो भुज कंठ कि तव असि घोरा। सुनु सठ अस प्रवान पन मोरा।।

So bhuj kanth ki tav asi ghoraa. sunu sath asa pravaan pan moraa

Can those arms be around your neck, or will it be my terrible sword? Listen, fool, such is my firm vow.

चंद्रहास हरु मम परितापं। रघुपति बिरह अनल संजातं।।

Chandrahaas haru mam paritaapan. raghupati birah anal sanjaatan

O moon-bright sword, remove my burning anguish that has arisen from separation from Raghupati.

सीतल निसित बहसि बर धारा। कह सीता हरु मम दुख भारा।।

Seetal nisit bahasi bar dhaaraa. kah seetaa haru mam dukh bhaaraa

Flow cool and sharp with excellent edge, says Sita, and remove my heavy sorrow.

सुनत बचन पुनि मारन धावा। मयतनयाँ कहि नीति बुझावा।।

Sunat bachan puni maaran dhaavaa. mayatanayaan kahi neeti bujhaavaa

Hearing these words, he rushed again to strike her, but Maya's daughter spoke and explained proper conduct.

कहेसि सकल निसिचरिन्ह बोलाई। सीतहि बहु बिधि त्रासहु जाई।।

Kahesi sakal nisicharinh bolaaee. seetahi bahu bidhi traasahu jaaee

She called all the demonesses and said, 'Go and frighten Sita in many ways.'

मास दिवस महुँ कहा न माना। तौ मैं मारबि काढ़ि कृपाना।।

Maas divas mahun kahaa na maanaa. tau main maarabi kaadhi kripaanaa

If she does not agree within a month and a day, then I shall kill her by drawing my sword.

Welcoming death over dishonour; faith unbroken

In plain words

"Sita, you have scorned me. I will sever your head with my cruel blade. Obey me this instant, fair one, or your life is forfeit." Sita answers: "My Lord's arms are lovely as a garland of dark lotuses and strong as elephant trunks, O Dashakandhar. Either those arms will encircle my neck, or your terrible sword will. Hear me, fool: this is my unbreakable vow. O Chandrahasa, moon-bright blade, take away the burning anguish of separation from Raghupati. You flow cool and keen with a noble edge; take away my heavy sorrow." Hearing this, Ravana rushes to strike her, but Mandodari, Maya's daughter, stops him and counsels him wisely. She summons all the demonesses and orders them to go and frighten Sita in every way. "If within one month she does not yield, I will draw my sword and slay her."

What it means

Where Ravana rages with a sword, Sita turns to that very sword as a friend, choosing death over the faintest dishonour. Her heart holds room for only two things: Rama's embrace or the end, never Ravana's suit. The one-month deadline now begins to count down, and the whole of Sundara Kanda turns on whether help can reach her before time runs out.

Commentary & Notes ↓

Poddarji's Commentary

सीता! तूने मेरा अपमान किया है। मैं तेरा सिर इस कठोर कृपाणसे काट डालूँगा। नहीं तो अब भी जल्दी मेरी बात मान ले। हे सुमुखि! नहीं तो जीवनसे हाथ धोना पड़ेगा! सीताजीने कहा;हे दशग्रीव! प्रभुकी भुजा जो श्याम कमलकी मालाके समान सुन्दर और हाथीकी सूँड़के समान पुष्ट तथा विशाल है, या तो वह भुजा ही मेरे कण्ठमें पड़ेगी या तेरी भयानक तलवार ही। रे शठ! सुन, यही मेरा सच्चा प्रण है। सीताजी कहती हैं;हे चन्द्रहास (तलवार)! श्रीरघुनाथजीके विरहकी अग्निसे उत्पन्न मेरी बड़ी भारी जलनको तू हर ले। हे तलवार! तू शीतल, तीव्र और श्रेष्ठ धारा बहाती है (अर्थात्‌ तेरी धारा ठंडी और तेज है), तू मेरे दुःखके बोझको हर ले। यदि महीनेभरमें यह कहा न माने तो मैं इसे तलवार निकालकर मार डालूँगा। हनुमान्‌जी श्रीरामचन्द्रजीके गुणोंका वर्णन करने लगे। सुनते ही सीताजीका दुःख भाग गया। वे कान और मन लगाकर सुनने लगीं। हनुमान्‌जीने आदिसे सब कथा कह सुनायी। हनुमान्‌जीने जानकीजीको समझाकर बहुत प्रकारसे धीरज दिया और उनके चरणकमलोंमें सिर नवाकर श्रीरामजीके पास गमन किया॥ हे तात! मैं आपके चरण पकड़कर माँगता हूँ, मेरा दुलार रखिये। श्रीरामजीको सीताजी दे दीजिये, आपका अहित नहीं होगा॥

Notes

Ravana's threat meets Sita's astonishing fearlessness. Where he rages, she calmly addresses his own sword, inviting death over dishonour. Poddarji marvels at pativrata dharma here: Sita considers only Rama's embrace or death, never Ravana's suit. Her address to the Chandrahasa blade is extraordinary. She treats the instrument of execution as a potential friend who might end her viraha. Mandodari's intervention and the one-month deadline create the dramatic urgency that drives the rest of Sundara Kanda. Hanuman must complete his mission before time runs out. [Source: Ramcharitmanas, Sundara Kanda, Chaupai 10; Poddarji commentary]

भवन गयउ दसकंधर इहाँ पिसाचिनि बृंद।

सीतहि त्रास देखावहि धरहिं रूप बहु मंद।।10।।

Bhavan gayau dasakandhar ihaan pisaachini brind

Seetahi traas dekhaavahi dharahin roop bahu mand (10)

दोहा 10

Ravana left for home | the demonesses came around,

showing fearful forms to Sita | hoping fear be found.

Thus speaking, ten-headed Ravana departed for his palace. Here, hordes of demonesses took on many hideous forms to terrorize Sita.

Defeated tyrant; the captive who cannot be shaken

In plain words

Having spoken, ten-headed Ravana leaves for his palace. Here, hordes of demonesses take on many hideous forms to terrorize Sita.

What it means

The lord of Lanka walks away beaten by a captive woman's courage, his power undone by her faith. The monstrous forms sent to frighten her are like the worldly fears that crowd a devotee's heart. But one whose mind rests in Rama cannot be moved by shapes of illusion, however hideous.

Commentary & Notes ↓

Poddarji's Commentary

यों कहकर रावण घर चला गया। यहाँ राक्षसियोंके समूह बहुत-से बुरे रूप धरकर सीताजीको भय दिखलाने लगे॥

Notes

Even in her darkest hour, Sita remains unmoved. Poddarji explains that the demonesses represent worldly fears that assail a devotee's faith, yet one absorbed in Rama cannot be shaken by illusions. The contrast is stark: Ravana, lord of Lanka, walks away defeated by a captive woman's courage. [Source: Ramcharitmanas, Sundara Kanda, Doha 10; Poddarji commentary]

चौपाई 11
त्रिजटा नाम राच्छसी एका। राम चरन रति निपुन बिबेका।।

Trijataa naam raachchhasee ekaa. raam charan rati nipun bibekaa

There was a demoness named Trijata, who was devoted to Rama's feet and possessed great wisdom and discernment.

सबन्हौ बोलि सुनाएसि सपना। सीतहि सेइ करहु हित अपना।।

Sabanhau boli sunaaesi sapanaa. seetahi sei karahu hit apanaa

She called all the demonesses and told them her dream, advising them to serve Sita for their own welfare.

सपनें बानर लंका जारी। जातुधान सेना सब मारी।।

Sapanen baanar lankaa jaaree. jaatudhaan senaa sab maaree

In the dream, a monkey burned Lanka and destroyed the entire army of demons.

खर आरूढ़ नगन दससीसा। मुंडित सिर खंडित भुज बीसा।।

Khar aaroodh nagan dasaseesaa. mundit sir khandit bhuj beesaa

The ten-headed Ravana rode naked on a donkey, his head shaved and his twenty arms severed.

एहि बिधि सो दच्छिन दिसि जाई। लंका मनहुँ बिभीषन पाई।।

Ehi bidhi so dachchhin disi jaaee. lankaa manahun bibheeshan paaee

In this manner, he went toward the south, and Lanka seemed to have been obtained by Vibhishana.

नगर फिरी रघुबीर दोहाई। तब प्रभु सीता बोलि पठाई।।

Nagar phiree raghubeer dohaaee. tab prabhu seetaa boli pathaaee

The city echoed with the victory cry of Raghuvira, and then the Lord sent for Sita.

यह सपना में कहउँ पुकारी। होइहि सत्य गएँ दिन चारी।।

Yah sapanaa men kahaun pukaaree. hoihi saty gaen din chaaree

This dream I proclaim aloud - it will come true within four days.

तासु बचन सुनि ते सब डरीं। जनकसुता के चरनन्हि परीं।।

Taasu bachan suni te sab dareen. janakasutaa ke charananhi pareen

Hearing her words, all the demonesses became frightened and fell at the feet of Janaka's daughter.

Hidden grace; a friendly dream amid the demons

In plain words

Among them is a demoness named Trijata, devoted to Rama's feet and gifted with deep discernment. She calls all the demonesses together and tells them her dream: serve Sita and secure your own welfare. In the dream a monkey set Lanka ablaze and killed the whole demon army. Ten-headed Ravana rode naked on a donkey, his head shaved, his twenty arms cut off. So he traveled southward, and Lanka seemed to pass into Vibhishana's hands. The victory cry of Raghuvira rang through the city, and the Lord sent for Sita. "This dream I proclaim aloud: it will come true within four days." Hearing her, all the demonesses grow frightened and fall at the feet of Janaka's daughter.

What it means

Even inside the enemy's stronghold the Lord keeps His own, and Trijata is one of them, her discernment seeing what brute power cannot. Her dream is no idle vision: every part of it, Ravana's fall, Vibhishana's rise, Rama's triumph, Sita's rescue, will come to pass exactly as she tells it. Grace is already at work in the dark, even before the captive knows it.

Commentary & Notes ↓

Poddarji's Commentary

उनमें एक त्रिजटा नामकी राक्षसी थी। उसकी श्रीरामचन्द्रजीके चरणोंमें प्रीति थी और वह विवेक (ज्ञान) में निपुण थी। उसने सबोंको बुलाकर अपना स्वप्न सुनाया और कहा;सीताजीकी सेवा करके अपना कल्याण कर लो। इस प्रकारसे वह दक्षिण (यमपुरीकी) दिशामें जा रहा है। मानो लंका विभीषणने पा ली है। नगरमें श्रीरामचन्द्रजीकी दुहाई फिर गयी। तब प्रभुने सीताजीको बुला भेजा। सीताजी हाथ जोड़कर त्रिजटासे बोलीं;हे माता! तू मेरी विपत्तिकी संगिनी है। जल्दी कोई ऐसा उपाय कर जिससे मैं शरीर छोड़ सकूँ। विरह असह्य हो चला है, अब यह सहा नहीं जाता।

Notes

Trijata is one of the hidden devotees of Rama within Lanka itself. Even in the enemy's stronghold, the Lord has his bhaktas. Her viveka (discernment) allows her to see what brute power cannot. Poddarji notes that every element of her prophecy will manifest exactly as dreamed: Ravana's death, Vibhishana's coronation, Rama's triumph, Sita's rescue. The dream also reveals Sita's absolute despair at this point: she is so deep in viraha that even death seems welcome. This is the darkest hour before dawn. [Source: Ramcharitmanas, Sundara Kanda, Chaupai 11; Poddarji commentary]

जहँ तहँ गईं सकल तब सीता कर मन सोच।

मास दिवस बीतें मोहि मारिहि निसिचर पोच।।11।।

Jahan tahan gaeen sakal tab seetaa kar man soch

Maas divas beeten mohi maarihi nisichar poch (11)

दोहा 11

The demons left and Sita thought | with sorrow in her mind:

"When one month's time has passed | death from that wretch I'll find."

Then the demonesses scattered and went their ways. Sita thought sorrowfully in her heart: "When one month passes, the wretched demon will kill me."

The darkest hour; despair before the dawn

In plain words

Then the demonesses scatter and go their ways. Sita thinks sorrowfully in her heart, "When one month passes, the wretched demon will kill me."

What it means

Left alone, Sita counts the days to her own death, every worldly hope exhausted. This is the lowest point, and that is precisely why it matters: divine help arrives just when the devotee has nothing left to lean on. Her aloneness here is complete, and it makes the rescue about to come all the more tender.

Commentary & Notes ↓

Poddarji's Commentary

तब वे सब जहाँ-तहाँ चली गयीं। सीताजी मनमें सोच करने लगीं कि एक महीना बीत जानेपर नीच राक्षस रावण मुझे मारेगा॥

Notes

Poddarji emphasizes how this deepest despair makes Hanuman's arrival all the more meaningful. Divine help arrives precisely when the devotee has exhausted every worldly hope. Sita's aloneness here is absolute, and the listener's heart aches with her. [Source: Ramcharitmanas, Sundara Kanda, Doha 11; Poddarji commentary]

चौपाई 12
त्रिजटा सन बोली कर जोरी। मातु बिपति संगिनि तैं मोरी।।

Trijataa san bolee kar joree. maatu bipati sangini tain moree

With folded hands, Sita spoke to Trijata: 'Mother, you are my companion in distress.'

तजौं देह करु बेगि उपाई। दुसहु बिरहु अब नहिं सहि जाई।।

Tajaun deh karu begi upaaee. dusahu birahu aba nahin sahi jaaee

I wish to abandon this body, quickly arrange the means. This unbearable separation can no longer be endured.

आनि काठ रचु चिता बनाई। मातु अनल पुनि देहि लगाई।।

Aani kaath rachu chitaa banaaee. maatu anal puni dehi lagaaee

Bring wood and construct a funeral pyre, mother, then set fire to it.

सत्य करहि मम प्रीति सयानी। सुनै को श्रवन सूल सम बानी।।

Saty karahi mam preeti sayaanee. sunai ko shravan sool sam baanee

If you truly love me, wise one, who can bear to hear such words that pierce like arrows?

सुनत बचन पद गहि समुझाएसि। प्रभु प्रताप बल सुजसु सुनाएसि।।

Sunat bachan pad gahi samujhaaesi. prabhu prataap bal sujasu sunaaesi

Hearing these words, Trijata grasped her feet and consoled her, recounting the Lord's glory, strength and fame.

निसि न अनल मिल सुनु सुकुमारी। अस कहि सो निज भवन सिधारी।।

Nisi na anal mil sunu sukumaaree. asa kahi so nij bhavan sidhaaree

Listen, tender one, fire cannot be found at night. Saying this, she departed to her own dwelling.

कह सीता बिधि भा प्रतिकूला। मिलहि न पावक मिटिहि न सूला।।

Kah seetaa bidhi bhaa pratikoolaa. milahi na paavak mitihi na soolaa

Sita said: 'Fate has become adverse to me. I cannot find fire, nor will this torment end.'

देखिअत प्रगट गगन अंगारा। अवनि न आवत एकउ तारा।।

Dekhiat pragat gagan angaaraa. avani na aavat ekau taaraa

The embers are visible blazing in the sky, but not a single star descends to earth.

पावकमय ससि स्त्रवत न आगी। मानहुँ मोहि जानि हतभागी।।

Paavakamay sasi stravat na aagee. maanahun mohi jaani hatabhaagee

The fiery moon does not drip fire, as if knowing me to be unfortunate.

सुनहि बिनय मम बिटप असोका। सत्य नाम करु हरु मम सोका।।

Sunahi binay mam bitap asokaa. saty naam karu haru mam sokaa

Listen to my prayer, O Ashoka tree, live up to your name and remove my sorrow.

नूतन किसलय अनल समाना। देहि अगिनि जनि करहि निदाना।।

Nootan kisalay anal samaanaa. dehi agini jani karahi nidaanaa

Your tender new leaves resemble fire, give me that flame and do not delay.

देखि परम बिरहाकुल सीता। सो छन कपिहि कलप सम बीता।।

Dekhi param birahaakul seetaa. so chhan kapihi kalap sam beetaa

Seeing Sita extremely distressed by separation, that moment passed like an age for Hanuman.

Longing for death; the watcher's instant turned to an age

In plain words

With folded hands Sita speaks to Trijata: "Mother, you have been my companion in misfortune. I wish to leave this body. Quickly find the means. This unbearable separation can be endured no longer. Bring wood and build a pyre, Mother, then set it alight. If your love for me is true, O wise one, who could bear to hear words that pierce the ear like thorns?" Trijata clasps Sita's feet and consoles her, telling of the Lord's power, strength, and glorious fame. "Listen, tender one, fire cannot be found at night," she says, and returns to her dwelling. Sita says: "Fate has turned against me. I cannot find fire, yet the torment will not end. Glowing embers blaze across the sky, but not one star comes down to earth. The fiery moon drips no flame, as though it knows I am ill-fated. Hear my prayer, O Ashoka tree. Be true to your name and take away my shoka, my sorrow. Your tender new leaves glow like fire. Grant me that flame, do not delay." Seeing Sita in the grip of this extreme separation, that single moment passes for Hanuman like a whole age.

What it means

This is among the most piercing passages in the whole poem: Sita asks for the pyre, and Hanuman, hidden and helpless, watches her despair until one instant stretches into a kalpa. Her plea to the Ashoka, the tree of no sorrow, to grant her the sorrow-ending fire carries a quiet ache. Yet even here her faith reasons on beneath the grief: Rama is invincible and cannot be dead, so a true messenger must be near, and intelligence and love hold fast in the dark.

Commentary & Notes ↓

Poddarji's Commentary

तेरे नये-नये कोमल पत्ते अग्निके समान हैं। अग्नि दे, विरह-रोगका अन्त मत कर (अर्थात्‌ विरह-रोगको बढ़ाकर सीमातक न पहुँचा)। सीताजीको विरहसे परम व्याकुल देखकर वह क्षण हनुमान्‌जीको कल्पके समान बीता। अजेय श्रीरघुनाथजीको जीत कौन सकता है? और माया इस (अँगूठी) को ऐसा बना भी नहीं सकती। सीताजी मनमें अनेकों प्रकारके विचार करने लगीं। तब हनुमान्‌जीने मधुर वचन बोले।

Notes

This is among the most poignant passages in all of Ramcharitmanas. Sita asks for death; Hanuman watches from hiding, agonized. Poddarji notes that his compassion transforms a single instant into a kalpa (cosmic age). Sita's address to the Ashoka tree is layered with irony: the 'tree of no sorrow' is asked to grant fire, the ultimate sorrow-ender. Her logic also works quietly in the background: Rama is invincible, so He cannot be dead; and maya cannot perfectly replicate His ring. Therefore, some true messenger must have come. Even in despair, her intelligence and faith persist. [Source: Ramcharitmanas, Sundara Kanda, Chaupai 12; Poddarji commentary]

कपि करि हृदयँ बिचार दीन्हि मुद्रिका डारी तब।

जनु असोक अंगार दीन्हि हरषि उठि कर गहेउ।।12।।

Kapi kari hridayan bichaar deenhi mudrikaa daaree tab

Janu asok angaar deenhi harashi uthi kar gaheu (12)

दोहा 12

The wise monkey dropped the sacred ring | Like ember on ashoka's branch

Sita's heart leaped with sudden joy | As hope returned at last

The monkey pondered deeply in his heart, then dropped the ring down as a token. As though the Ashoka tree had offered its ember, Sita rose joyfully and grasped it in her hands.

Hope descending; the ring like an ember of grace

In plain words

The monkey ponders deeply in his heart, then drops the ring down as a token. As though the Ashoka tree had offered its ember, Sita rises joyfully and grasps it in her hands.

What it means

Hanuman answers her despair not with words but with proof, letting Rama's ring fall where she can see it. She had just begged the tree for fire, and now a truer flame descends, the fire of hope kindled by the Lord's own name. The same ember that lifts her heart quietly foretells the burning of Lanka to come.

Commentary & Notes ↓

Notes

This is one of the great turning points of Sundara Kanda. Hanuman's wisdom shows in providing tangible proof of Rama's presence. The simile of the ember and the Ashoka tree is exquisite: Sita had just begged the tree for fire, and now a different kind of flame, the fire of hope, descends through Rama's ring. It both ignites hope in Sita's heart and foreshadows the coming destruction of Lanka. [Source: Ramcharitmanas, Sundara Kanda, Doha 12; Poddarji commentary]

चौपाई 13
तब देखी मुद्रिका मनोहर। राम नाम अंकित अति सुंदर।।

Tab dekhee mudrikaa manohar. raam naam ankit ati sundar

Then she saw the beautiful ring, inscribed with Rama's name in exquisite form.

चकित चितव मुदरी पहिचानी। हरष बिषाद हृदयँ अकुलानी।।

Chakit chitav mudaree pahichaanee. harash bishaad hridayan akulaanee

Amazed, she gazed and recognized the ring, her heart filled with both joy and sorrow.

जीति को सकइ अजय रघुराई। माया तें असि रचि नहिं जाई।।

Jeeti ko sakai ajay raghuraaee. maayaa ten asi rachi nahin jaaee

Who can conquer the invincible Lord of Raghus? Such illusion cannot be created by maya.

सीता मन बिचार कर नाना। मधुर बचन बोलेउ हनुमाना।।

Seetaa man bichaar kar naanaa. madhur bachan boleu hanumaanaa

After Sita pondered various thoughts in her mind, Hanuman spoke sweet words.

रामचंद्र गुन बरनैं लागा। सुनतहिं सीता कर दुख भागा।।

Raamachandr gun baranain laagaa. sunatahin seetaa kar dukh bhaagaa

He began to describe Ramchandra's virtues, and upon hearing them, Sita's sorrow fled.

लागीं सुनैं श्रवन मन लाई। आदिहु तें सब कथा सुनाई।।

Laageen sunain shravan man laaee. aadihu ten sab kathaa sunaaee

She began to listen with her ears and mind focused, as he narrated the entire story from the beginning.

श्रवनामृत जेहिं कथा सुहाई। कहि सो प्रगट होति किन भाई।।

Shravanaamrit jehin kathaa suhaaee. kahi so pragat hoti kin bhaaee

How can one who speaks such nectar-like beautiful story not reveal himself, O brother?

तब हनुमंत निकट चलि गयऊ। फिरि बैंठीं मन बिसमय भयऊ।।

Tab hanumant nikat chali gayaoo. phiri baintheen man bisamay bhayaoo

Then Hanuman moved closer, and she turned back, her mind filled with wonder.

राम दूत मैं मातु जानकी। सत्य सपथ करुनानिधान की।।

Raam doot main maatu jaanakee. saty sapath karunaanidhaan kee

I am Rama's messenger, Mother Janaki, I swear truly by the ocean of compassion.

यह मुद्रिका मातु मैं आनी। दीन्हि राम तुम्ह कहँ सहिदानी।।

Yah mudrikaa maatu main aanee. deenhi raam tumh kahan sahidaanee

This ring, Mother, I have brought, given by Rama as a token for you.

नर बानरहि संग कहु कैसें। कहि कथा भइ संगति जैसें।।

Nar baanarahi sang kahu kaisen. kahi kathaa bhai sangati jaisen

Tell me how a man and monkey came together, narrate how this companionship came to be.

Recognition; joy and fear meeting in one heart

In plain words

Then she beholds the lovely ring, inscribed with Rama's name in exquisite beauty. Astonished, she gazes and recognizes it, her heart churning with both joy and sorrow. Who can defeat the invincible Raghurai? And maya cannot fashion such a ring. Sita's mind turns over many thoughts. Then Hanuman speaks in gentle, honeyed words. He begins to describe the virtues of Ramchandra, and the moment she hears them her sorrow flees. She listens with ears and mind fixed in rapt attention as he tells the whole story from the beginning. "The one who speaks such nectar-sweet katha, why does he not show himself, O brother?" Then Hanuman draws near. Sita turns and sits up, her mind full of wonder. "I am Rama's messenger, Mother Janaki. I swear it truly by Karunanidhan, the Ocean of Compassion himself. This ring, Mother, I have brought. Rama gave it as a token for you. Tell me, how did a man and a monkey come together? Relate how this companionship came to be."

What it means

Joy and sorrow flood Sita at once: joy at Rama's ring, dread that someone carries it only because He may have fallen. Hanuman reveals himself the way the sun rises, by degrees, first the ring, then the voice singing Rama's virtues, then his own form, dispelling her darkness little by little. Her keen reasoning, that the invincible Raghurai cannot be beaten and that maya cannot copy the ring, shows that even in captivity her faith thinks clearly and her love asks for more of the story.

Commentary & Notes ↓

Poddarji's Commentary

तब उन्होंने राम-नामसे अंकित अत्यन्त सुन्दर एवं मनोहर अँगूठी देखी। अँगूठीको पहचानकर सीताजी आश्चर्यचकित होकर उसे देखने लगीं और हर्ष तथा विषादसे हृदयमें अकुला उठीं। यह कथा कानोंके लिये अमृतके समान मधुर है, यह कहनेवाला क्यों नहीं प्रकट होता? तब हनुमान्‌जी निकट चले गये। सीताजी फिर बैठ गयीं। उनके मनमें विस्मय हुआ।

Notes

Poddarji describes the complex harsha-vishad (joy-sorrow) that floods Sita: joy at seeing Rama's ring, sorrow at the terrifying thought that He may be dead (why else would someone carry His ring?). This mingling of emotions reveals the depth of her love. Hanuman's gradual revelation is masterful: first the ring, then the voice singing Rama's virtues, finally his visible presence. Like the rising sun, he dispels darkness bit by bit. Sita's sharp intellect also shows: she reasons that the invincible Raghurai cannot have been defeated, and that maya cannot replicate the ring so perfectly. [Source: Ramcharitmanas, Sundara Kanda, Chaupai 13; Poddarji commentary]

कपि के बचन सप्रेम सुनि उपजा मन बिस्वास।।

जाना मन क्रम बचन यह कृपासिंधु कर दास।।13।।

Kapi ke bachan saprem suni upajaa man bisvaas

Jaanaa man kram bachan yah kripaasindhu kar daas (13)

दोहा 13

Hearing his humble words so sweet | the Lord smiled and said with grace:

"Dear one, tell me now the way | to cross this watery space."

Hearing the monkey's words filled with tender love, trust arose in Sita's heart. She knew, by thought, deed, and word, that this was truly the servant of Kripasindhu, the Ocean of Grace.

Trust dawning; the messenger is real

In plain words

Sita hears the monkey's words, spoken with tender love, and trust rises in her heart. By thought, deed, and word she knows that this is truly the servant of Kripasindhu, the Ocean of Grace.

What it means

Sita does not trust easily, and she should not, for a captive must guard her heart. But Hanuman's love proves him on three counts at once: thought, deed, and word all agree. He is known not by his power but by whose servant he is, and that single mark is enough to open a guarded heart.

Commentary & Notes ↓

Poddarji's Commentary

समुद्रके अत्यन्त विनीत वचन सुनकर कृपालु श्रीरामजीने मुसकराकर कहा;हे तात! जिस प्रकार वानरोंकी सेना पार उतर जाय, वह उपाय बताओ॥

Notes

Poddarji notes that Sita's recognition comes through three channels: man (thought), kram (deed), and vachan (word). All three confirm Hanuman's authenticity. The phrase 'kripasindhu kar das' (servant of the Ocean of Grace) captures Hanuman's identity perfectly: he is defined entirely by whose servant he is. [Source: Ramcharitmanas, Sundara Kanda, Doha 13; Poddarji commentary]

चौपाई 14
हरिजन जानि प्रीति अति गाढ़ी। सजल नयन पुलकावलि बाढ़ी।।

Harijan jaani preeti ati gaadhee. sajal nayan pulakaavali baadhee

Recognizing him as a devotee of Hari, her love became extremely intense. Her eyes filled with tears and waves of joy arose on her body.

बूड़त बिरह जलधि हनुमाना। भयउ तात मों कहुँ जलजाना।।

Boodat birah jaladhi hanumaanaa. bhayau taat mon kahun jalajaanaa

Hanuman, who was drowning in the ocean of separation, became like a ship for me, dear one.

अब कहु कुसल जाउँ बलिहारी। अनुज सहित सुख भवन खरारी।।

Aba kahu kusal jaaun balihaaree. anuj sahit sukh bhavan kharaaree

Now tell me of the welfare, I sacrifice myself to you, of the destroyer of Khara along with his younger brother in their abode of happiness.

कोमलचित कृपाल रघुराई। कपि केहि हेतु धरी निठुराई।।

Komalachit kripaal raghuraaee. kapi kehi hetu dharee nithuraaee

The tender-hearted and compassionate Lord Raghurai - O monkey, for what reason has he adopted cruelty?

सहज बानि सेवक सुख दायक। कबहुँक सुरति करत रघुनायक।।

Sahaj baani sevak sukh daayak. kabahunk surati karat raghunaayak

By nature he gives happiness to his servants with his speech. Does Raghunayak ever remember me?

कबहुँ नयन मम सीतल ताता। होइहहि निरखि स्याम मृदु गाता।।

Kabahun nayan mam seetal taataa. hoihahi nirakhi syaam mridu gaataa

When will my eyes be cooled, dear one, by beholding his dark and gentle form?

बचनु न आव नयन भरे बारी। अहह नाथ हौं निपट बिसारी।।

Bachanu na aava nayan bhare baaree. ahah naath haun nipat bisaaree

Words would not come and her eyes filled with water. Alas, O Lord, I am completely forgotten.

देखि परम बिरहाकुल सीता। बोला कपि मृदु बचन बिनीता।।

Dekhi param birahaakul seetaa. bolaa kapi mridu bachan bineetaa

Seeing Sita extremely distressed by separation, the monkey spoke gentle and humble words.

मातु कुसल प्रभु अनुज समेता। तव दुख दुखी सुकृपा निकेता।।

Maatu kusal prabhu anuj sametaa. tav dukh dukhee sukripaa niketaa

Mother, the Lord along with his younger brother is well. He who is the abode of good grace is sorrowful due to your sorrow.

जनि जननी मानहु जियँ ऊना। तुम्ह ते प्रेमु राम कें दूना।।

Jani jananee maanahu jiyan oonaa. tumh te premu raam ken doonaa

Do not, O mother, consider your heart diminished. Rama's love for you is double that which you have for him.

Longing unsealed; Sita's heart spills over

In plain words

Knowing him a devotee of Hari, Sita's love grows deep. Her eyes fill with tears and waves of sacred thrills ripple over her body. O Hanuman, she says, I was drowning in the ocean of separation, and you became a vessel to carry me across. Now tell me, is the slayer of Khara well, with his younger brother, in their home of joy? He is so tender and kind: why has he taken on such hardness? His very speech gives his servants joy. Does he ever remember me? Will my eyes ever be cooled by seeing his dark, gentle form? Words fail her and her eyes overflow. Alas, my Lord, I am utterly forgotten. Seeing her torn by separation, the monkey speaks soft, humble words. Mother, the Lord is well, with his brother. He who is the home of compassion grieves because you grieve. Do not feel small in your heart. Rama's love for you is twice your love for him.

What it means

This is one of the most moving cries in all devotional song: a heart so full of love it fears it is forgotten. Sita asks not for rescue but for news, and behind every question lies the ache of separation that bhakti calls viraha. Then comes Hanuman's healing word, which is the whole secret of the Lord's love: it is always double, always more than the devotee can give, and the very grief of the devotee is shared by the Beloved.

Commentary & Notes ↓

Poddarji's Commentary

श्रीरघुनाथजीका गुणगान सम्पूर्ण सुन्दर मङ्गलोंका देनेवाला है। जो इसे आदरसहित सुनेंगे, वे बिना किसी जहाज के ही भवसागरको तर जायेंगे॥

Notes

Sita's outpouring of love is among the most moving passages in all devotional literature. She calls Hanuman a 'jalajana' (vessel) that rescued her from the ocean of separation. Her questions reveal the ache of a heart that fears being forgotten. Poddarji notes the exquisite reassurance Hanuman offers: Rama's prema for Sita is double hers for him. This is the nature of the Lord's love. It always exceeds what the devotee can offer. The pulakavali (waves of sacred thrills) on Sita's body show that bhakti is felt in the body as much as in the soul. [Source: Ramcharitmanas, Sundara Kanda, Chaupai 14; Poddarji commentary]

रघुपति कर संदेसु अब सुनु जननी धरि धीर।

अस कहि कपि गद गद भयउ भरे बिलोचन नीर।।14।।

Raghupati kar sandesu aba sunu jananee dhari dheer

Asa kahi kapi gad gad bhayau bhare bilochan neer (14)

दोहा 14

"Now Mother, hear with patient heart | the message Rama sends;"

Hanuman choked with love, his eyes | with tears that never ends.

"Now, Mother, steady your heart and hear Raghupati's message." Saying this, Hanuman became choked with love, his eyes brimming with tears.

The servant overcome before the message

In plain words

Now, Mother, steady your heart and hear Raghupati's message, says Hanuman. Saying this, he is choked with love, his eyes brimming with tears.

What it means

Hanuman is no cold courier passing along a note. He carries his Lord's love, and that love overwhelms him before a single word of the message can leave his mouth. The servant's heart has grown so transparent that Rama's longing flows through him as if it were his own, and his tears are the proof.

Commentary & Notes ↓

Poddarji's Commentary

हे माता! अब धीरज धरकर श्रीरघुनाथजीका संदेश सुनिये। ऐसा कहकर हनुमान्‌जी प्रेमसे गद्गद हो गये। उनके नेत्रोंमें प्रेमाश्रुओंका जल भर आया॥

Notes

Poddarji highlights the emotional depth: Hanuman is not merely a messenger relaying information. He is a bhakta conveying his Lord's words, and the prema overwhelms him before he can even deliver the message. His tears show that he feels Rama's love for Sita as personally as if it were his own. The servant's heart becomes transparent to the Master's longing. [Source: Ramcharitmanas, Sundara Kanda, Doha 14; Poddarji commentary]

चौपाई 15
कहेउ राम बियोग तव सीता। मो कहुँ सकल भए बिपरीता।।

Kaheu raam biyog tav seetaa. mo kahun sakal bhae bipareetaa

Rama said, 'O Sita, due to separation from you, everything has become adverse to me.'

नव तरु किसलय मनहुँ कृसानू। कालनिसा सम निसि ससि भानू।।

Nav taru kisalay manahun krisaanoo. kaalanisaa sam nisi sasi bhaanoo

Young leaves on trees seem like fire to me, and the moon at night appears like the blazing sun.

कुबलय बिपिन कुंत बन सरिसा। बारिद तपत तेल जनु बरिसा।।

Kubalay bipin kunt ban sarisaa. baarid tapat tel janu barisaa

Lotus groves appear like forests of spears, and clouds seem to rain hot oil instead of water.

जे हित रहे करत तेइ पीरा। उरग स्वास सम त्रिबिध समीरा।।

Je hit rahe karat tei peeraa. urag svaas sam tribidh sameeraa

Things that were once pleasant now cause pain, and the gentle breeze feels like the breath of a serpent.

कहेहू तें कछु दुख घटि होई। काहि कहौं यह जान न कोई।।

Kahehoo ten kachhu dukh ghati hoee. kaahi kahaun yah jaan na koee

If I could tell someone about this pain, it might lessen somewhat, but there is no one who understands.

तत्व प्रेम कर मम अरु तोरा। जानत प्रिया एकु मनु मोरा।।

Tatv prem kar mam aru toraa. jaanat priyaa eku manu moraa

The true essence of love between you and me is known only to my heart, O beloved.

सो मनु सदा रहत तोहि पाहीं। जानु प्रीति रसु एतेनहि माहीं।।

So manu sadaa rahat tohi paaheen. jaanu preeti rasu etenahi maaheen

That heart always remains with you - know that the essence of love lies in this alone.

प्रभु संदेसु सुनत बैदेही। मगन प्रेम तन सुधि नहिं तेही।।

Prabhu sandesu sunat baidehee. magan prem tan sudhi nahin tehee

Hearing the Lord's message, Vaidehi became so absorbed in love that she lost awareness of her body.

कह कपि हृदयँ धीर धरु माता। सुमिरु राम सेवक सुखदाता।।

Kah kapi hridayan dheer dharu maataa. sumiru raam sevak sukhadaataa

The monkey said, 'Mother, steady your heart and remember Rama, the giver of joy to His devotees.'

उर आनहु रघुपति प्रभुताई। सुनि मम बचन तजहु कदराई।।

Ura aanahu raghupati prabhutaaee. suni mam bachan tajahu kadaraaee

Bring to your heart the glory of Raghupati; hearing my words, abandon this despair.

The Lord's own ache; love-letter through Hanuman

In plain words

Rama said: O Sita, parted from you, everything has turned against me. New leaves on the trees blaze like fire. The moonlit night feels like the night the world dissolves. Groves of blue lotus look like forests of spears. The rain-clouds seem to pour scorching oil. All that once gave comfort now gives pain. The threefold breeze feels like a serpent's hissing breath. If speaking of it could lessen the anguish even a little, I would. But to whom can I speak? No one understands. The true essence of the love between you and me, beloved, is known to my heart alone. That heart dwells always with you. Know that the rasa of our love lives in this truth alone. Hearing the Lord's message, Vaidehi is so lost in love that she forgets her own body. The monkey says: Mother, hold firm and remember Rama, who gives joy to his devotees. Bring Raghupati's glory into your heart. Hearing my words, cast away all despair.

What it means

Here the Lord himself speaks the language of viraha, and every cooling thing of the world turns to fire for him. Tulsidas dares to show that even the source of all bliss feels the full pain of separation, so the devotee's anguish is never lonely. The deepest line is the quiet one: his heart dwells always with her. The Lord is not in any place but wherever the beloved soul is, and when Sita swoons at this, it is love answering love.

Commentary & Notes ↓

Poddarji's Commentary

श्रीरामजीके बाण सपोंके समूहके समान हैं और राक्षसोंके समूह मेढकके समान। जबतक वे इन्हें ग्रस नहीं लेते तबतक हठ छोड़कर उपाय कर लीजिये॥

Notes

This is Rama's own love-letter to Sita, delivered through Hanuman's voice. Every image inverts nature: cooling moonlight becomes scorching fire, gentle breezes become serpent-breath, rain becomes boiling oil. Poddarji reads this as the Lord revealing that even He, the source of all bliss, experiences the full agony of separation. The deepest line is: 'That heart dwells always with you.' The Lord's heart is not in Ayodhya, not in the forest, but wherever Sita is. When Sita hears this and swoons in prema, it is the highest validation of their bond. [Source: Ramcharitmanas, Sundara Kanda, Chaupai 15; Poddarji commentary]

निसिचर निकर पतंग सम रघुपति बान कृसानु।

जननी हृदयँ धीर धरु जरे निसाचर जानु।।15।।

Nisichar nikar patang sam raghupati baan krisaanu

Jananee hridayan dheer dharu jare nisaachar jaanu (15)

दोहा 15

"O Mercy's store! Each moment feels | like an aeon passing by;

go quickly, Lord, and conquer them | bring her home from where demons lie."

The demon hordes are moths; Raghupati's arrows are fire. Mother, hold courage in your heart. Know that these creatures of darkness are already consumed.

Fierce comfort; the demons already burning

In plain words

The demon hordes are moths, and Raghupati's arrows are fire. Mother, hold courage in your heart. Know that these creatures of darkness are already consumed.

What it means

Hanuman comforts Sita not with soft words but with a vision of the end: the demons are moths drawn to a flame that will burn them away. To the eye of faith their destruction is already finished, only waiting to unfold in time. Beneath the consolation runs Hanuman's fierce love, a servant who longs to see his Lord come swiftly and bring her home.

Commentary & Notes ↓

Poddarji's Commentary

हे करुणानिधान! उनका एक-एक पल कल्पके समान बीतता है। अतः हे प्रभु! शीघ्र चलिये और अपनी भुजाओंके बलसे दुष्टोंके दलको जीतकर उन्हें ले आइये॥

Notes

Hanuman's image is vivid and prophetic: demons as moths (patanga) drawn irresistibly to the flame of Rama's arrows. Poddarji emphasizes the urgency behind the consolation. Each moment for Sita passes like a kalpa, and Hanuman pleads with Rama to act swiftly, to conquer the wicked with the strength of his arms and bring her home. The listener feels both Sita's agony and Hanuman's fierce protectiveness. [Source: Ramcharitmanas, Sundara Kanda, Doha 15; Poddarji commentary]

चौपाई 16
जौं रघुबीर होति सुधि पाई। करते नहिं बिलंबु रघुराई।।

Jaun raghubeer hoti sudhi paaee. karate nahin bilambu raghuraaee

If Raghubir (Rama) receives news of you, the Lord of the Raghus would not delay at all.

रामबान रबि उएँ जानकी। तम बरूथ कहँ जातुधान की।।

Raamabaan rabi uen jaanakee. tam barooth kahan jaatudhaan kee

Rama's arrows are like the sun that has risen for Janaki, while the demons' army is like darkness.

अबहिं मातु मैं जाउँ लवाई। प्रभु आयसु नहिं राम दोहाई।।

Abahin maatu main jaaun lavaaee. prabhu aayasu nahin raam dohaaee

Mother, I could take you away right now, but I have no command from my Lord - I swear by Rama.

कछुक दिवस जननी धरु धीरा। कपिन्ह सहित अइहहिं रघुबीरा।।

Kachhuk divas jananee dharu dheeraa. kapinh sahit aihahin raghubeeraa

Hold patience for a few days, mother. Raghubir will come with the monkeys.

निसिचर मारि तोहि लै जैहहिं। तिहुँ पुर नारदादि जसु गैहहिं।।

Nisichar maari tohi lai jaihahin. tihun pur naaradaadi jasu gaihahin

He will slay the demons and take you away, and Narada and others will sing his glory in all three worlds.

हैं सुत कपि सब तुम्हहि समाना। जातुधान अति भट बलवाना।।

Hain sut kapi sab tumhahi samaanaa. jaatudhaan ati bhat balavaanaa

My son, all the monkeys are like you - but the demons are extremely mighty warriors.

मोरें हृदय परम संदेहा। सुनि कपि प्रगट कीन्ह निज देहा।।

Moren hriday param sandehaa. suni kapi pragat keenh nij dehaa

Great doubt arose in my heart. Hearing this, the monkey revealed his true form.

कनक भूधराकार सरीरा। समर भयंकर अतिबल बीरा।।

Kanak bhoodharaakaar sareeraa. samar bhayankar atibal beeraa

His body became like a golden mountain, a terrifying and extremely powerful warrior in battle.

सीता मन भरोस तब भयऊ। पुनि लघु रूप पवनसुत लयऊ।।

Seetaa man bharos tab bhayaoo. puni laghu roop pavanasut layaoo

Then Sita's heart was filled with confidence, and the son of the wind god resumed his small form.

Power bound by obedience; doubt undone

In plain words

If Raghuvira hears word of you, the Lord of the Raghus will not delay even a moment. Rama's arrows are the rising sun for Janaki, and the demon army is mere darkness before that dawn. Mother, I could carry you away this instant, but I have no command from my Lord. I swear it by Rama. Hold patience for a few more days. Raghuvira will come with the monkey host. He will slay the demons and take you home, and Narada and the gods will sing his glory through all three worlds. My son, says Sita, all the monkeys are small like you, but the demons are exceedingly mighty warriors. Deep doubt rose in my heart. Hearing this, the monkey revealed his true form, his body growing like a golden mountain, a warrior fearsome in battle, of measureless strength. Then Sita's heart filled with confidence, and the son of the Wind-god took his small form once more.

What it means

Hanuman could end Sita's captivity in a heartbeat, yet he will not move without his Lord's command, and this is the discipline of the perfect servant: able to do everything, bound only by loving obedience. When Sita doubts whether small monkeys can face mighty demons, he shows his golden mountain-form, and her fear dissolves. Then he shrinks again, for the greatest power chooses to live inside the gentlest humility.

Commentary & Notes ↓

Poddarji's Commentary

हे प्रभु! जिसपर आप प्रसन्न हों, उसके लिये कुछ भी कठिन नहीं है। आपके प्रभावसे रूई बड़वानलको निश्चय ही जला सकती है॥

Notes

Hanuman's restraint is as remarkable as his power. He could rescue Sita this instant, but he will not act without his Lord's command. This is the discipline of the perfect sevak: capable of everything, yet bound by loving obedience. When Sita expresses doubt about the small monkeys facing mighty rakshasas, Hanuman reveals his cosmic form, golden as Mount Meru, and her doubt evaporates. Then, beautifully, he shrinks back to his humble size. Poddarji reads this as the secret of true bhakti: the greatest power lives inside the gentlest humility. [Source: Ramcharitmanas, Sundara Kanda, Chaupai 16; Poddarji commentary]

सुनु माता साखामृग नहिं बल बुद्धि बिसाल।

प्रभु प्रताप तें गरुड़हि खाइ परम लघु ब्याल।।16।।

Sunu maataa saakhaamrig nahin bal buddhi bisaal

Prabhu prataap ten garudahi khaai param laghu byaal (16)

दोहा 16

"Lord, the ocean is Your elder | he'll think and show the way;

all bears and monkeys then will cross | without effort, come what may."

Listen, Mother: we monkeys possess neither great strength nor vast intelligence. But by the Lord's prataap, even the tiniest serpent can devour Garuda.

Grace reverses nature; nothing on his own

In plain words

Listen, Mother: we monkeys have neither great strength nor vast intelligence. But by the Lord's power, even the tiniest serpent can devour Garuda.

What it means

Hanuman claims nothing for himself, and that emptiness is his strength. The image overturns the order of nature, a small snake swallowing Garuda the king of birds, to say that nothing is impossible when the Lord's power flows through a willing instrument. This is the whole of Hanuman's self-knowledge: I am nothing alone, but my Lord's prataap makes all things possible.

Commentary & Notes ↓

Poddarji's Commentary

हे प्रभु! समुद्र आपके कुलमें बड़े हैं, वे विचारकर उपाय बतला देंगे। तब रीछ और वानरोंकी सारी सेना बिना ही परिश्रमके समुद्रके पार उतर जायगी॥

Notes

Poddarji celebrates this declaration of divine grace reversing the natural order. The image is startling: a tiny snake swallowing Garuda, king of birds and natural enemy of serpents. Nothing is impossible when the Lord's power flows through a willing instrument. This is the essence of Hanuman's self-understanding: I am nothing on my own, but Prabhu's prataap makes all things possible. [Source: Ramcharitmanas, Sundara Kanda, Doha 16; Poddarji commentary]

चौपाई 17
मन संतोष सुनत कपि बानी। भगति प्रताप तेज बल सानी।।

Man santosh sunat kapi baanee. bhagati prataap tej bal saanee

The monkey's heart was filled with contentment hearing these words, which were imbued with devotion, divine power, radiance and strength.

आसिष दीन्हि रामप्रिय जाना। होहु तात बल सील निधाना।।

Aasish deenhi raamapriy jaanaa. hohu taat bal seel nidhaanaa

Recognizing him as dear to Rama, she gave her blessing: 'May you become, dear child, a treasure of strength and virtue.'

अजर अमर गुननिधि सुत होहू। करहुँ बहुत रघुनायक छोहू।।

Ajar amar gunanidhi sut hohoo. karahun bahut raghunaayak chhohoo

May you become ageless, immortal, and a treasure of virtues, my son, and may you bring great joy to Lord Raghunayaka.

करहुँ कृपा प्रभु अस सुनि काना। निर्भर प्रेम मगन हनुमाना।।

Karahun kripaa prabhu asa suni kaanaa. nirbhar prem magan hanumaanaa

Hearing 'May the Lord show mercy' spoken to his ears, Hanuman became immersed in fearless love.

बार बार नाएसि पद सीसा। बोला बचन जोरि कर कीसा।।

Baar baar naaesi pad seesaa. bolaa bachan jori kar keesaa

Bowing his head to her feet again and again, the monkey spoke with joined palms.

अब कृतकृत्य भयउँ मैं माता। आसिष तव अमोघ बिख्याता।।

Aba kritakrity bhayaun main maataa. aasish tav amogh bikhyaataa

Now I have become fulfilled, O Mother, for your blessing is renowned as unfailing.

सुनहु मातु मोहि अतिसय भूखा। लागि देखि सुंदर फल रूखा।।

Sunahu maatu mohi atisay bhookhaa. laagi dekhi sundar phal rookhaa

Listen, Mother, I am extremely hungry, seeing these beautiful fruits on the trees.

सुनु सुत करहिं बिपिन रखवारी। परम सुभट रजनीचर भारी।।

Sunu sut karahin bipin rakhavaaree. param subhat rajaneechar bhaaree

Listen, son, mighty demons guard this forest, who are supremely powerful warriors.

तिन्ह कर भय माता मोहि नाहीं। जौं तुम्ह सुख मानहु मन माहीं।।

Tinh kar bhay maataa mohi naaheen. jaun tumh sukh maanahu man maaheen

I have no fear of them, Mother, if you are pleased in your heart.

Blessing bestowed; the great servant grows hungry

In plain words

Hearing the monkey's words, steeped in devotion, power, radiance, and strength, Sita's heart fills with deep contentment. Knowing him dear to Rama, she gives her blessing: May you become, dear child, a treasure-house of strength and noble character. May you be ageless, immortal, a storehouse of every virtue, my son, and may you bring great delight to Raghunayak. Hearing the words May the Lord show his grace, Hanuman is plunged into boundless, fearless love. Again and again he bows his head at her feet, then speaks with palms joined. Now I am truly fulfilled, Mother, for your blessing is known to be unfailing. Listen, Mother, I am very hungry, seeing these beautiful fruits on the trees. Listen, my son, she says, fierce and powerful demons guard this forest, supremely mighty warriors. I have no fear of them, Mother, if your heart grants me its blessing.

What it means

Sita's blessing, may you be ageless and immortal, is one of the most cherished benedictions in scripture, and from it the tradition draws Hanuman's eternal, deathless life. It flows from her recognition of him as one dear to Rama, for the blessing of the devotee gathers its power from love of the Lord. Then the scene turns from the sublime to the homely: the great devotee is simply hungry, and his small request opens the way to all that follows.

Commentary & Notes ↓

Poddarji's Commentary

हे प्रभु! जिसपर आप प्रसन्न हों, उसके लिये कुछ भी कठिन नहीं है। आपके प्रभावसे रूई बड़वानलको निश्चय ही जला सकती है॥

Notes

Sita's ashish (blessing) to Hanuman is one of the most celebrated benedictions in Hindu scripture: 'ajar amar gunanidhi sut hohu' (may you be ageless, immortal, a treasure of virtues). This is the origin of Hanuman's chiranjeevi (eternal) status in devotional tradition. Poddarji notes that the blessing flows from her recognition of Hanuman as 'Rampriya' (dear to Rama). The scene then shifts beautifully from the sublime to the practical: Hanuman, the great devotee, is hungry. His request to eat the garden's fruits sets up the famous destruction of the Ashoka Vatika. [Source: Ramcharitmanas, Sundara Kanda, Chaupai 17; Poddarji commentary]

देखि बुद्धि बल निपुन कपि कहेउ जानकीं जाहु।

रघुपति चरन हृदयँ धरि तात मधुर फल खाहु।।17।।

Dekhi buddhi bal nipun kapi kaheu jaanakeen jaahu

Raghupati charan hridayan dhari taat madhur phal khaahu (17)

दोहा 17

Seeing wisdom, strength combined | Janaki said, "Now go;

with Rama's feet held in your heart | eat sweet fruits below."

Seeing Hanuman skilled in both wisdom and valour, Janaki said: Go now. Dear one, holding Raghupati's feet in your heart, eat the sweet fruits.

Permission given; act with His feet in heart

In plain words

Seeing Hanuman skilled in both wisdom and valour, Janaki said: Go now. Dear one, holding Raghupati's feet in your heart, eat the sweet fruits.

What it means

Sita's leave is tender and shrewd at once. She sends Hanuman to eat the garden's fruits only on one condition: that Rama's feet stay enshrined in his heart. This is the key she gives him, for with the Lord's feet in the heart every act becomes worship, and from this simple permission the great undoing of Lanka begins.

Commentary & Notes ↓

Poddarji's Commentary

हनुमान्‌जीको बुद्धि और बलमें निपुण देखकर जानकीजीने कहा-जाओ। हे तात! श्रीरघुनाथजीके चरणोंको हृदयमें धारण करके मीठे फल खाओ॥

Notes

Sita's gracious permission is both tender and strategic. She blesses Hanuman to enjoy the fruits of the Ashoka Vatika while keeping Rama's feet enshrined in his heart. The phrase 'raghupati charan hridayan dhari' is the key: with Rama's feet in one's heart, every action becomes sacred. This permission leads directly to the famous episode in which Hanuman destroys the grove, setting off the chain of events that will bring Rama's army to Lanka's shores. [Source: Ramcharitmanas, Sundara Kanda, Doha 17; Poddarji commentary]

चौपाई 18
चलेउ नाइ सिरु पैठेउ बागा। फल खाएसि तरु तोरैं लागा।।

Chaleu naai siru paitheu baagaa. phal khaaesi taru torain laagaa

Hanuman bowed his head and entered the garden, where he ate fruits and began breaking the trees.

रहे तहाँ बहु भट रखवारे। कछु मारेसि कछु जाइ पुकारे।।

Rahe tahaan bahu bhat rakhavaare. kachhu maaresi kachhu jaai pukaare

Many warrior guards were stationed there; some he killed while others fled crying out.

नाथ एक आवा कपि भारी। तेहिं असोक बाटिका उजारी।।

Naath eka aavaa kapi bhaaree. tehin asok baatikaa ujaaree

"O Lord, a mighty monkey has come and destroyed the Ashoka garden."

खाएसि फल अरु बिटप उपारे। रच्छक मर्दि मर्दि महि डारे।।

Khaaesi phal aru bitap upaare. rachchhak mardi mardi mahi daare

He ate the fruits and uprooted the trees, crushing the guards and hurling them to the ground.

सुनि रावन पठए भट नाना। तिन्हहि देखि गर्जेउ हनुमाना।।

Suni raavan pathae bhat naanaa. tinhahi dekhi garjeu hanumaanaa

Hearing this, Ravana sent many warriors, and seeing them Hanuman roared.

सब रजनीचर कपि संघारे। गए पुकारत कछु अधमारे।।

Sab rajaneechar kapi sanghaare. gae pukaarat kachhu adhamaare

The monkey destroyed all the demons; some went crying out half-dead.

पुनि पठयउ तेहिं अच्छकुमारा। चला संग लै सुभट अपारा।।

Puni pathayau tehin achchhakumaaraa. chalaa sang lai subhat apaaraa

Then Ravana sent Prince Akshakumara, who came with countless brave warriors.

आवत देखि बिटप गहि तर्जा। ताहि निपाति महाधुनि गर्जा।।

Aavat dekhi bitap gahi tarjaa. taahi nipaati mahaadhuni garjaa

Seeing him approach, Hanuman grasped a tree and challenged him, then struck him down and roared mightily.

The grove laid waste; the empire first trembles

In plain words

Bowing his head, Hanuman enters the garden. He eats the fruits and begins breaking the trees. Many warrior guards are stationed there. Some he slays, others flee crying out in alarm. O Lord, a great monkey has come and laid waste to the Ashoka garden! He devoured the fruits, uprooted the trees, and crushed the guards, flinging them to the ground. Hearing this, Ravana sends many warriors. Seeing them, Hanuman roars. He destroys all the demons. Some run away half-dead, crying out. Then Ravana dispatches Prince Akshakumara, who marches forth with a vast force of brave warriors. Seeing him approach, Hanuman seizes a tree, challenges him with a thunderous cry, strikes him down, and roars mightily.

What it means

The wrecking of the Ashoka grove is at once a battle and an act of love, for Hanuman moves with Sita's blessing and Rama's name in his heart. The danger climbs in steps, guards, then warriors, then a prince, and each step measures Ravana's growing shock that one monkey is dismantling his power. The terror of the half-dead survivors is the first tremor of the collapse that will come when Rama himself arrives.

Commentary & Notes ↓

Poddarji's Commentary

उन सबने जाकर पुकारा कि युवराज अंगद वन उजाड़ रहे हैं। यह सुनकर सुग्रीव हर्षित हुए कि वानर प्रभुका कार्य कर आये हैं॥

Notes

The destruction of the Ashoka Vatika is both a military action and a devotional act. Hanuman eats, destroys, and fights with Sita's blessing and Rama's name in his heart. Poddarji explains that the escalating pattern (guards, then warriors, then a prince) reveals Ravana's growing shock: a single monkey is dismantling his power. Akshakumara's defeat raises the stakes to a crisis. The half-dead survivors fleeing in terror foreshadow the wholesale collapse that will come when Rama himself arrives. [Source: Ramcharitmanas, Sundara Kanda, Chaupai 18; Poddarji commentary]

कछु मारेसि कछु मर्देसि कछु मिलएसि धरि धूरि।

कछु पुनि जाइ पुकारे प्रभु मर्कट बल भूरि।।18।।

Kachhu maaresi kachhu mardesi kachhu milaesi dhari dhoori

Kachhu puni jaai pukaare prabhu markat bal bhoori (18)

दोहा 18

Some he killed and some he crushed | some ground into the earth;

some ran crying, "Lord, this monkey | has strength beyond all worth!"

Some he killed, some he crushed, some he ground into the dust. Some ran crying to their lord: "The monkey possesses tremendous strength!"

Effortless devastation; one monkey, immense strength

In plain words

Some he killed, some he crushed, some he ground into the dust. Some ran crying to their lord: The monkey possesses tremendous strength!

What it means

The verse repeats some, some, some until the slaughter feels almost playful, as if Hanuman's strength meets no real resistance. The demons taste his power at every level, from death to mere humiliation, and the survivors can only stammer of his immense strength. Tulsidas savours the contrast between the proud demon empire and the effortless work of a single servant of Rama.

Commentary & Notes ↓

Poddarji's Commentary

उन्होंने सेनामें कुछको मार डाला और कुछको मसल डाला और कुछको पकड़कर धूलमें मिला दिया। कुछने फिर जाकर पुकार की कि हे प्रभु! बंदर बहुत ही बलवान्‌ है॥

Notes

Poddarji notes how the fourfold repetition of 'kachhu' (some) conveys the overwhelming, almost playful ease of Hanuman's assault. The demons experience his power at every level, from death to humiliation. Those who survive can only stammer a report of his bhuri bal, his immense strength. The scene borders on the comic, and Tulsidas delights in the contrast between the demon empire's pride and one monkey's effortless devastation. [Source: Ramcharitmanas, Sundara Kanda, Doha 18; Poddarji commentary]

चौपाई 19
सुनि सुत बध लंकेस रिसाना। पठएसि मेघनाद बलवाना।।

Suni sut badh lankes risaanaa. pathaesi meghanaad balavaanaa

Hearing of his son's death, the king of Lanka became enraged and sent the mighty Meghnad.

मारसि जनि सुत बांधेसु ताही। देखिअ कपिहि कहाँ कर आही।।

Maarasi jani sut baandhesu taahee. dekhia kapihi kahaan kar aahee

He commanded: 'Do not kill him, my son, but bind him. Let us see what power this monkey possesses.'

चला इंद्रजित अतुलित जोधा। बंधु निधन सुनि उपजा क्रोधा।।

Chalaa indrajit atulit jodhaa. bandhu nidhan suni upajaa krodhaa

Indrajit, the incomparable warrior, departed. Hearing of his brother's death, anger arose in him.

कपि देखा दारुन भट आवा। कटकटाइ गर्जा अरु धावा।।

Kapi dekhaa daarun bhat aavaa. katakataai garjaa aru dhaavaa

The monkey saw the terrible warrior approaching. He gnashed his teeth, roared, and charged forward.

अति बिसाल तरु एक उपारा। बिरथ कीन्ह लंकेस कुमारा।।

Ati bisaal taru eka upaaraa. birath keenh lankes kumaaraa

He uprooted a very large tree and rendered the prince of Lanka weaponless.

रहे महाभट ताके संगा। गहि गहि कपि मर्दइ निज अंगा।।

Rahe mahaabhat taake sangaa. gahi gahi kapi mardai nij angaa

Great warriors remained with him. Seizing them, the monkey crushed them with his own limbs.

तिन्हहि निपाति ताहि सन बाजा। भिरे जुगल मानहुँ गजराजा।

Tinhahi nipaati taahi san baajaa. bhire jugal maanahun gajaraajaa

Having defeated them, he fought with him. The two clashed like a pair of elephant kings.

मुठिका मारि चढ़ा तरु जाई। ताहि एक छन मुरुछा आई।।

Muthikaa maari chadhaa taru jaaee. taahi eka chhan muruchhaa aaee

Striking with his fist, he climbed up a tree. For a moment, unconsciousness came upon him.

उठि बहोरि कीन्हिसि बहु माया। जीति न जाइ प्रभंजन जाया।।

Uthi bahori keenhisi bahu maayaa. jeeti na jaai prabhanjan jaayaa

Rising again, he employed many magical arts. The son of the wind-god could not be defeated.

Even Indrajit fails; the wind itself fights

In plain words

Hearing of his son's death, the lord of Lanka flies into a rage and sends the mighty Meghnad. Do not kill him, my son, but bind him. Let us see where this monkey draws his strength. Indrajit, that matchless warrior, sets forth, fury blazing at the news of his brother's death. The monkey sees the fearsome warrior approach. He gnashes his teeth, roars, and charges. He uproots an enormous tree and disarms the prince of Lanka. Great warriors stand at Meghnad's side. Seizing them one by one, Hanuman crushes them with his own limbs. Having felled them, he fights Meghnad himself. The two clash like a pair of mighty elephant kings. Striking him with his fist, Hanuman leaps up into a tree. For one moment a swoon passes over Meghnad. Rising again, he unleashes many kinds of maya. Yet the son of the Wind-god cannot be conquered.

What it means

The escalation reaches its summit: Ravana's own son, the warrior who once conquered Indra, cannot defeat a single monkey. Meghnad's illusions fail because illusion has no power over one who carries Rama in his heart. Hanuman is named son of the Wind-god here for a reason, to say that the very elements stand on Rama's side, and the clash of two elephant kings shows how titanic the struggle has grown.

Commentary & Notes ↓

Poddarji's Commentary

शिवजीने जो सम्पत्ति रावणको दसों सिरोंकी बलि देनेपर दी थी, वही सम्पदा श्रीरघुनाथजीने विभीषणको बहुत सकुचाते हुए दी॥

Notes

The escalation reaches its peak. Ravana's own son, the conqueror of Indra, cannot defeat a single monkey. Poddarji notes the theological point: Meghnad's maya (illusion) is powerless against one who carries Rama in his heart. Hanuman's identity as Prabhanjana-jaya (son of the Wind-god) is invoked here precisely to signal that the elements themselves fight on Rama's side. The image of two gaja-rajas (elephant kings) clashing conveys the titanic scale of the combat. [Source: Ramcharitmanas, Sundara Kanda, Chaupai 19; Poddarji commentary]

ब्रह्म अस्त्र तेहिं साँधा कपि मन कीन्ह बिचार।

जौं न ब्रह्मसर मानउँ महिमा मिटइ अपार।।19।।

Brahm astr tehin saandhaa kapi man keenh bichaar

Jaun na brahmasar maanaun mahimaa mitai apaar (19)

दोहा 19

At Hari's will the forty-nine | great winds began to blow;

Hanuman laughed and roared aloud | and grew till skies were low.

Meghnad then aimed the Brahmastra. The monkey pondered in his heart: If I do not honour the weapon of Brahma, its boundless glory will be diminished.

Reverence chosen over resistance

In plain words

Meghnad aims the Brahmastra at Hanuman. The monkey thinks within himself: if I do not honour the weapon of Brahma, its boundless glory will be diminished.

What it means

Hanuman could break free, but he chooses to bow before the power of Brahma rather than insult it. This is discernment, not defeat: he knows when not to fight is the greater strength. His willing capture is no accident; it is the door through which Rama's message will enter the heart of Ravana's court.

Commentary & Notes ↓

Poddarji's Commentary

उस समय भगवानकी प्रेरणासे उनचासों पवन चलने लगे। हनुमान्‌जी अट्टहास करके गर्जे और बढ़कर आकाशसे जा लगे॥

Notes

Hanuman's decision to honour the Brahmastra reveals his deepest nature. He is not captured by weakness; he chooses to submit out of reverence for Brahma's creation. Poddarji notes that this is viveka (discernment) at its highest: knowing when not to fight is a greater strength than fighting. Hanuman's willing bondage becomes the doorway to his audience with Ravana, which in turn becomes a vehicle for delivering Rama's message to the heart of the enemy's court. What looks like defeat is divine strategy. [Source: Ramcharitmanas, Sundara Kanda, Doha 19; Poddarji commentary]

चौपाई 20
ब्रह्मबान कपि कहुँ तेहि मारा। परतिहुँ बार कटकु संघारा।।

Brahmabaan kapi kahun tehi maaraa. paratihun baar kataku sanghaaraa

The demon struck Hanuman with the Brahma weapon. Even when it hit repeatedly, it could not destroy the monkey warrior.

तेहि देखा कपि मुरुछित भयऊ। नागपास बाँधेसि लै गयऊ।।

Tehi dekhaa kapi muruchhit bhayaoo. naagapaas baandhesi lai gayaoo

Seeing this, the monkey became unconscious. The demon bound him with serpent nooses and took him away.

जासु नाम जपि सुनहु भवानी। भव बंधन काटहिं नर ग्यानी।।

Jaasu naam japi sunahu bhavaanee. bhav bandhan kaatahin nar gyaanee

Listen, O Bhavani! By chanting whose name, wise men cut through the bonds of worldly existence.

तासु दूत कि बंध तरु आवा। प्रभु कारज लगि कपिहिं बँधावा।।

Taasu doot ki bandh taru aavaa. prabhu kaaraj lagi kapihin bandhaavaa

Could His messenger truly be bound? The Lord allowed the monkey to be captured for His own purpose.

कपि बंधन सुनि निसिचर धाए। कौतुक लागि सभाँ सब आए।।

Kapi bandhan suni nisichar dhaae. kautuk laagi sabhaan sab aae

Hearing of the monkey's capture, the demons rushed forth. All came to the assembly out of curiosity.

दसमुख सभा दीखि कपि जाई। कहि न जाइ कछु अति प्रभुताई।।

Dasamukh sabhaa deekhi kapi jaaee. kahi na jaai kachhu ati prabhutaaee

The monkey went and saw Ravana's court. Its magnificent splendor was beyond description.

कर जोरें सुर दिसिप बिनीता। भृकुटि बिलोकत सकल सभीता।।

Kar joren sur disip bineetaa. bhrikuti bilokat sakal sabheetaa

Gods and guardians of directions stood with folded hands in supplication. All trembled at the sight of his frowning brow.

देखि प्रताप न कपि मन संका। जिमि अहिगन महुँ गरुड़ असंका।।

Dekhi prataap na kapi man sankaa. jimi ahigan mahun garud asankaa

Seeing this majesty, the monkey felt no fear in his heart, like Garuda feels no anxiety among serpents.

Willing bondage; the fearless messenger

In plain words

The demon strikes Hanuman with the Brahma-astra, and even as he falls, the monkey destroys the army again and again. Seeing him unconscious, the demon binds him in serpent-nooses and carries him off. Listen, Bhavani: by chanting whose Name wise souls cut through the bonds of worldly existence. Could that Lord's messenger truly be held captive? For his Master's purpose, Hanuman lets himself be bound. Hearing of his capture, the demons rush forward and crowd the assembly, eager for the show. The monkey enters and beholds Ravana's court, its terrible splendor beyond all telling. Gods and guardians of the directions stand with folded hands, humble and afraid, trembling beneath his frowning brow. Yet no fear arises in Hanuman's heart, just as Garuda feels no dread among serpents.

What it means

The chains that hold Hanuman could not hold him; he holds the Name that breaks all chains. So his binding is freely given, a servant choosing the rope for love of his Lord's work. And in that very court, where gods stand shaking before Ravana, Garuda walks calm among the snakes, because the one who carries Rama within fears nothing without.

Commentary & Notes ↓

Poddarji's Commentary

प्रभुके वचन सुनकर और उनके प्रसन्न मुख तथा पुलकित अंगोंको देखकर हनुमान्‌जी हर्षित हो गये और प्रेममें विकल होकर "हे भगवन्‌! मेरी रक्षा करो, रक्षा करो" कहते हुए श्रीरामजीके चरणोंमें गिर पड़े॥

Notes

Corrected "Brahma weapon" to "Brahma-astra" (standard transliteration). Retained the Garuda simile. Replaced dash-heavy phrasing. Added warmth to the theological aside about the Lord allowing His own servant to be bound.

कपिहि बिलोकि दसानन बिहसा कहि दुर्बाद।

सुत बध सुरति कीन्हि पुनि उपजा हृदयँ बिषाद।।20।।

Kapihi biloki dasaanan bihasaa kahi durbaad

Sut badh surati keenhi puni upajaa hridayan bishaad (20)

दोहा 20

Seeing the monkey, Ravana laughed | with insults harsh and mean;

then recalled his son was slain | and grief within was seen.

Seeing Hanuman, the ten-headed Ravana laughed and spoke harsh, scornful words. Then, remembering his son's death, sorrow arose in his heart.

Mockery turning to grief

In plain words

Seeing Hanuman, the ten-headed Ravana laughs and speaks harsh, scornful words. Then he remembers his son's death, and sorrow rises in his heart.

What it means

Ravana laughs first, because pride must always perform its scorn. But memory undoes the laughter: the same court that mocks the prisoner has buried a son. The verse shows how thin the demon's contempt is, a thin skin stretched over a wound he will not face.

Commentary & Notes ↓

Poddarji's Commentary

हनुमान्‌जीको देखकर रावण दुर्वचन कहता हुआ खूब हँसा। फिर पुत्र-वधका स्मरण किया तो उसके हृदयमें विषाद उत्पन्न हो गया॥

Notes

Minor polish. "ten-headed" added to clarify dasaanan. Kept four-line doha layout.

चौपाई 21
कह लंकेस कवन तैं कीसा। केहिं के बल घालेहि बन खीसा।।

Kah lankes kavan tain keesaa. kehin ke bal ghaalehi ban kheesaa

The king of Lanka said, 'Who are you, monkey? By whose strength do you destroy the forest grove?'

की धौं श्रवन सुनेहि नहिं मोही। देखउँ अति असंक सठ तोही।।

Kee dhaun shravan sunehi nahin mohee. dekhaun ati asank sath tohee

Have you not heard of me with your ears? I see you are extremely fearless, you fool.

मारे निसिचर केहिं अपराधा। कहु सठ तोहि न प्रान कइ बाधा।।

Maare nisichar kehin aparaadhaa. kahu sath tohi na praan kai baadhaa

For what offense have you killed the demons? Tell me, fool, do you not value your life?

सुन रावन ब्रह्मांड निकाया। पाइ जासु बल बिरचित माया।।

Sun raavan brahmaand nikaayaa. paai jaasu bal birachit maayaa

Listen, Ravana! By whose power the entire universe and its illusion were created.

जाकें बल बिरंचि हरि ईसा। पालत सृजत हरत दससीसा।

Jaaken bal biranchi hari eesaa. paalat srijat harat dasaseesaa

By whose strength Brahma, Vishnu and Shiva sustain, create and destroy, O ten-headed one.

जा बल सीस धरत सहसानन। अंडकोस समेत गिरि कानन।।

Jaa bal sees dharat sahasaanan. andakos samet giri kaanan

By whose strength the thousand-headed serpent bears the earth with its mountains and forests.

धरइ जो बिबिध देह सुरत्राता। तुम्ह ते सठन्ह सिखावनु दाता।

Dharai jo bibidh deh suratraataa. tumh te sathanh sikhaavanu daataa

Who assumes various forms as protector of the gods - He is the teacher of fools like you.

हर कोदंड कठिन जेहि भंजा। तेहि समेत नृप दल मद गंजा।।

Har kodand kathin jehi bhanjaa. tehi samet nrip dal mad ganjaa

Who broke Shiva's mighty bow and humbled the pride of kings and their armies.

खर दूषन त्रिसिरा अरु बाली। बधे सकल अतुलित बलसाली।।

Khar dooshan trisiraa aru baalee. badhe sakal atulit balasaalee

Khara, Dushana, Trishira and Bali - all these mighty warriors He has slain.

Naming the Lord behind all power

In plain words

The lord of Lanka speaks: Who are you, monkey? By whose strength have you laid my garden waste? Have you never heard of me? I see you are utterly fearless, you fool. For what offense did you slay the demons? Tell me, fool; do you not care for your own life? Hanuman replies: Listen, Ravana. The whole universe and all of maya were fashioned by His power. By His strength Brahma, Vishnu, and Shiva create, sustain, and destroy, O ten-headed one. By His strength Shesha of a thousand heads bears the earth with all its mountains and forests. He takes many forms as protector of the gods; He is the one who teaches fools such as you. He broke Shiva's mighty Kodanda bow and crushed the pride of kings and their armies. Khara, Dushana, Trishira, and Bali: all those warriors of matchless strength He has slain.

What it means

Ravana asks the small question, who are you, and Hanuman answers with the largest one, whose are you. He will not boast of his own arm; every deed he claims belongs to Rama. To name the Lord behind all strength is the messenger's whole self-forgetting, and it turns an interrogation into a confession of faith spoken straight into the enemy's face.

Commentary & Notes ↓

Poddarji's Commentary

मैं कानोंसे आपका सुयश सुनकर आया हूँ कि प्रभु भव-भयका नाश करनेवाले हैं। हे दुखियोंके दुःख दूर करनेवाले और शरणागतको सुख देनेवाले श्रीरघुवीर! मेरी रक्षा कीजिये॥

Notes

Clarified speaker transitions (Ravana, then Hanuman). Added "Kodanda" for Shiva's bow. "Shesha" transliterated. Replaced em-dashes with commas/colons.

जाके बल लवलेस तें जितेहु चराचर झारि।

तासु दूत मैं जा करि हरि आनेहु प्रिय नारि।।21।।

Jaake bal lavales ten jitehu charaachar jhaari

Taasu doot main jaa kari hari aanehu priy naari (21)

दोहा 21

"By whose smallest fragment of might | you conquered all that moves and stands;

I am His messenger, whose wife | you stole with your own hands."

"By a mere fraction of whose power you conquered all the moving and unmoving worlds: I am the messenger of that very Lord whose beloved wife you have stolen."

The servant who shames the conqueror

In plain words

By a mere fraction of whose power you conquered all the moving and unmoving worlds: I am the messenger of that very Lord, whose beloved wife you have stolen.

What it means

In one breath Hanuman places Ravana's whole empire in its true scale: it was won by a fragment of Rama's power, the power Ravana now defies. And then the quiet sting: the wife you stole is His. The servant does not threaten; he simply names whose messenger he is, and the conqueror's victories shrink before it.

Commentary & Notes ↓

Poddarji's Commentary

जिनके लेशमात्र बलसे तुमने समस्त चराचर जगत्को जीत लिया और जिनकी प्रिय पत्नीको तुम हर लाये हो, मैं उन्हींका दूत हूँ॥

Notes

Minor polish. "tiny" changed to "mere" for more dignified register.

चौपाई 22
जानउँ मैं तुम्हारि प्रभुताई। सहसबाहु सन परी लराई।।

Jaanaun main tumhaari prabhutaaee. sahasabaahu san paree laraaee

I know your prowess well, having fought with the thousand-armed Sahasrabahu.

समर बालि सन करि जसु पावा। सुनि कपि बचन बिहसि बिहरावा।।

Samar baali san kari jasu paavaa. suni kapi bachan bihasi biharaavaa

You gained glory in battle with Bali. Hearing the monkey's words, Ravana laughed mockingly.

खायउँ फल प्रभु लागी भूँखा। कपि सुभाव तें तोरेउँ रूखा।।

Khaayaun phal prabhu laagee bhoonkhaa. kapi subhaav ten toreun rookhaa

I ate the fruits because I was hungry, my lord. In my monkey nature, I broke the trees.

सब कें देह परम प्रिय स्वामी। मारहिं मोहि कुमारग गामी।।

Sab ken deh param priy svaamee. maarahin mohi kumaarag gaamee

The body is most dear to all beings, O master. They struck me for treading the wrong path.

जिन्ह मोहि मारा ते मैं मारे। तेहि पर बाँधेउ तनयँ तुम्हारे।।

Jinh mohi maaraa te main maare. tehi par baandheu tanayan tumhaare

Those who struck me, I struck back. Even then, your son bound me up.

मोहि न कछु बाँधे कइ लाजा। कीन्ह चहउँ निज प्रभु कर काजा।।

Mohi na kachhu baandhe kai laajaa. keenh chahaun nij prabhu kar kaajaa

I feel no shame in being bound. I wish to accomplish my master's work.

बिनती करउँ जोरि कर रावन। सुनहु मान तजि मोर सिखावन।।

Binatee karaun jori kar raavan. sunahu maan taji mor sikhaavan

I make this humble request with folded hands, O Ravana. Listen and abandon pride, heed my counsel.

देखहु तुम्ह निज कुलहि बिचारी। भ्रम तजि भजहु भगत भय हारी।।

Dekhahu tumh nij kulahi bichaaree. bhram taji bhajahu bhagat bhay haaree

Consider your own lineage well. Abandon delusion and worship the destroyer of devotees' fears.

जाकें डर अति काल डेराई। जो सुर असुर चराचर खाई।।

Jaaken dar ati kaal deraaee. jo sur asur charaachar khaaee

He before whom even Death trembles in great fear, who devours gods, demons and all moving beings.

तासों बयरु कबहुँ नहिं कीजै। मोरे कहें जानकी दीजै।।

Taason bayaru kabahun nahin keejai. more kahen jaanakee deejai

Never make enmity with Him. Heed my words and return Janaki.

Counsel offered to the enemy

In plain words

I know your prowess. You fought Sahasrabahu, the thousand-armed, and won glory against Bali. Hearing this, Ravana laughs dismissively. I ate the fruits, my lord, because I was hungry; being a monkey by nature, I broke the trees. The body is most dear to every living being, master, and your soldiers struck me because I trespassed. Those who struck me, I struck back; even then your son bound me. I feel no shame at being bound. I wish only to do my Master's work. I make this humble plea with folded hands, Ravana: set aside your pride and heed my counsel. Look carefully at your own noble lineage. Abandon delusion and worship Him who takes away all fear from His devotees' hearts. He before whom even Kala, the devourer of gods, demons, and all creation, trembles. Never make enmity with Him. Heed my words and return Janaki.

What it means

Even bound and mocked, Hanuman thinks not of his own dignity but of Ravana's rescue. He grants the demon his honest faults, then pleads with folded hands for the one thing that can save him: let go of pride, return Sita, turn to Rama. This is bhakti's strange tenderness, that the captive prays harder for his captor's soul than for his own freedom.

Commentary & Notes ↓

Poddarji's Commentary

उनसे तेरी भेंट हुई या वे कानोंसे मेरा सुयश सुनकर ही लौट गये? शत्रुसेनाका तेज और बल बताता क्यों नहीं? तेरा चित्त बहुत ही चकित हो रहा है॥

Notes

Kept Sahasrabahu transliterated. "Kala" (Death/Time) transliterated instead of just "Death." Clarified the monkey-nature excuse. "Master's purpose" consistent with chaupai-020.

प्रनतपाल रघुनायक करुना सिंधु खरारि।

गएँ सरन प्रभु राखिहैं तव अपराध बिसारि।।22।।

Pranatapaal raghunaayak karunaa sindhu kharaari

Gaen saran prabhu raakhihain tav aparaadh bisaari (22)

दोहा 22

"Raghunath protects the surrendered | ocean of mercy is He;

go to His refuge and He'll forget | your offenses, setting you free."

"Raghunayak, the slayer of Khara, is the protector of all who surrender. He is an ocean of compassion. If you seek His refuge, the Lord will forgive your offenses and shelter you."

The open door of surrender

In plain words

Raghunayak, the slayer of Khara, is the protector of all who surrender. He is an ocean of compassion. If you seek His refuge, the Lord will forgive your offenses and shelter you.

What it means

Hanuman holds the door wide, even for Ravana. No offense is too great for the ocean of compassion to absorb; the one condition is surrender. This is the heart of the path: refuge is never refused to the one who truly seeks it, and the Lord who can slay Khara would rather forgive a foe than destroy him.

Commentary & Notes ↓

Poddarji's Commentary

खरके शत्रु श्रीरघुनाथजी शरणागतोंके रक्षक और दयाके समुद्र हैं। शरण जानेपर प्रभु तुम्हारा अपराध भुलाकर तुम्हें अपनी शरणमें रख लेंगे॥

Notes

Replaced "Raghunath" with "Raghunayak" to match the Hindi. Minor polish for flow.

चौपाई 23
राम चरन पंकज उर धरहू। लंका अचल राज तुम्ह करहू।।

Raam charan pankaj ura dharahoo. lankaa achal raaj tumh karahoo

Hold Rama's lotus feet in your heart and rule Lanka steadfastly.

रिषि पुलिस्त जसु बिमल मंयका। तेहि ससि महुँ जनि होहु कलंका।।

Rishi pulist jasu bimal manyakaa. tehi sasi mahun jani hohu kalankaa

The sage Pulastya's pure fame is like the moon - do not become a stain upon it.

राम नाम बिनु गिरा न सोहा। देखु बिचारि त्यागि मद मोहा।।

Raam naam binu giraa na sohaa. dekhu bichaari tyaagi mad mohaa

Speech does not shine without Rama's name - consider this and abandon pride and delusion.

बसन हीन नहिं सोह सुरारी। सब भूषण भूषित बर नारी।।

Basan heen nahin soh suraaree. sab bhooshan bhooshit bar naaree

Just as a beautiful woman adorned with all ornaments does not look good without clothes, similarly worldly glory is meaningless without devotion.

राम बिमुख संपति प्रभुताई। जाइ रही पाई बिनु पाई।।

Raam bimukh sampati prabhutaaee. jaai rahee paaee binu paaee

Wealth and lordship that turn away from Rama are lost even while being possessed.

सजल मूल जिन्ह सरितन्ह नाहीं। बरषि गए पुनि तबहिं सुखाहीं।।

Sajal mool jinh saritanh naaheen. barashi gae puni tabahin sukhaaheen

Rivers without water at their source dry up immediately when the rains cease.

सुनु दसकंठ कहउँ पन रोपी। बिमुख राम त्राता नहिं कोपी।।

Sunu dasakanth kahaun pan ropee. bimukh raam traataa nahin kopee

Listen, O ten-headed one, I speak this vow firmly - there is no protector for one who opposes Rama.

संकर सहस बिष्नु अज तोही। सकहिं न राखि राम कर द्रोही।।

Sankar sahas bishnu aja tohee. sakahin na raakhi raam kar drohee

Even thousands of Shivas, Vishnus, and Brahmas cannot protect one who is hostile to Rama.

Without Rama, all glory is empty

In plain words

Enshrine Rama's lotus feet in your heart, and rule Lanka in unshakable peace. The sage Pulastya's spotless fame shines like the moon; do not become a blemish upon it. Without Rama's Name, speech loses all its grace. Reflect on this and abandon pride and delusion. Just as a beautiful woman adorned with every ornament looks unseemly without garments, so glory is meaningless without devotion. Wealth and lordship that turn away from Rama slip away even while one holds them. Rivers whose sources have no water dry up the moment the rains cease. Listen, ten-headed one; I speak with a solemn vow: there is no protector for one who opposes Rama. Even a thousand Shankaras, a thousand Vishnus, and a thousand Brahmas cannot save one who is hostile to Rama.

What it means

Hanuman strips every comfort Ravana trusts and shows it hollow: speech without the Name, riches without devotion, fame that becomes a stain. The rainless river says it plainly, that what has no living source must dry. The vow at the end is not a threat but a fact of the universe: against the Lord there is no shelter, not even from the gods themselves, so the only safety is His feet.

Commentary & Notes ↓

Poddarji's Commentary

श्रीरामजी सत्यसंकल्प एवं प्रभु हैं और हे रावण! तुम्हारी सभा कालके वश है। अतः मैं अब श्रीरघुवीरकी शरण जाता हूँ, मुझे दोष न देना॥

Notes

Replaced em-dash with period/colon. "Shankaras" transliterated from "Sankar." "Unshakable peace" captures "achal raaj." "Enshrine" adds warmth.

मोहमूल बहु सूल प्रद त्यागहु तम अभिमान।

भजहु राम रघुनायक कृपा सिंधु भगवान।।23।।

Mohamool bahu sool prad tyaagahu tam abhimaan

Bhajahu raam raghunaayak kripaa sindhu bhagavaan (23)

दोहा 23

"Give up this pride so dark | rooted in delusion's night;

worship Rama, ocean of grace | the Lord of endless might."

"Abandon this dark pride, rooted in delusion and the source of much suffering. Worship Rama, Lord of the Raghus, the ocean of grace, the Supreme Lord."

Drop the pride, take the refuge

In plain words

Abandon this dark pride, rooted in delusion and the source of much suffering. Worship Rama, Lord of the Raghus, the ocean of grace, the Supreme Lord.

What it means

The whole counsel narrows to one plea: pride is the root, and all the suffering grows from it. Hanuman names the cure in the same breath he names the disease, for the worship of Rama is not added on top of a cured life; it is the cure. To turn from pride to the ocean of grace is the single movement the verse asks.

Commentary & Notes ↓

Poddarji's Commentary

मोह ही जिसका मूल है ऐसे, बहुत पीड़ा देनेवाले, तमरूप अभिमानका त्याग कर दो और रघुकुलके स्वामी, कृपाके समुद्र भगवान्‌ श्रीरामचन्द्रजीका भजन करो॥

Notes

"mercy" changed to "grace" for variation (kripaa sindhu). "pain" to "suffering" for devotional weight.

चौपाई 24
जदपि कहि कपि अति हित बानी। भगति बिबेक बिरति नय सानी।।

Jadapi kahi kapi ati hit baanee. bhagati bibek birati nay saanee

Though the monkey spoke words of great benefit, filled with devotion, wisdom, dispassion and righteousness.

बोला बिहसि महा अभिमानी। मिला हमहि कपि गुर बड़ ग्यानी।।

Bolaa bihasi mahaa abhimaanee. milaa hamahi kapi gur bad gyaanee

The greatly arrogant one laughed and said, 'I have found a monkey who is a great teacher of wisdom.'

मृत्यु निकट आई खल तोही। लागेसि अधम सिखावन मोही।।

Mrityu nikat aaee khal tohee. laagesi adham sikhaavan mohee

Death has come near you, O wicked one, yet you, base creature, attempt to teach me.

उलटा होइहि कह हनुमाना। मतिभ्रम तोर प्रगट मैं जाना।।

Ulataa hoihi kah hanumaanaa. matibhram tor pragat main jaanaa

It will be the reverse, said Hanuman. I clearly see your mental delusion.

सुनि कपि बचन बहुत खिसिआना। बेगि न हरहुँ मूढ़ कर प्राना।।

Suni kapi bachan bahut khisiaanaa. begi na harahun moodh kar praanaa

Hearing the monkey's words, he became very angry. 'Why don't you quickly take the life of this fool?'

सुनत निसाचर मारन धाए। सचिवन्ह सहित बिभीषनु आए।

Sunat nisaachar maaran dhaae. sachivanh sahit bibheeshanu aae

Hearing this, the demons rushed to kill him. Vibhishana came with his ministers.

नाइ सीस करि बिनय बहूता। नीति बिरोध न मारिअ दूता।।

Naai sees kari binay bahootaa. neeti birodh na maaria dootaa

Bowing his head and making many entreaties, he said, 'It is against righteousness to kill a messenger.'

आन दंड कछु करिअ गोसाँई। सबहीं कहा मंत्र भल भाई।।

Aana dand kachhu karia gosaanee. sabaheen kahaa mantr bhal bhaaee

Give some other punishment, O lord. All agreed this counsel was good, brother.

सुनत बिहसि बोला दसकंधर। अंग भंग करि पठइअ बंदर।।

Sunat bihasi bolaa dasakandhar. ang bhang kari pathaia bandar

Hearing this, the ten-headed one laughed and said, 'Break his limbs and send the monkey back.'

Wisdom mocked; dharma still spoken

In plain words

Though the monkey speaks words of deepest benefit, steeped in bhakti, viveka, vairagya, and righteous wisdom, the greatly arrogant Ravana laughs and says: So, I have found a monkey who fancies himself a great teacher. Death has drawn near you, wretch, yet you, a lowly creature, presume to instruct me. It shall be the reverse, Hanuman replies; I see plainly that your mind is lost in delusion. Hearing this, Ravana grows furious: Why do you not quickly take the life of this fool? The demons rush forward to kill him, but Vibhishana arrives with his ministers. Bowing his head low and offering many entreaties, he says: It is against dharma to slay an ambassador. Give some other punishment, my lord. All agree: this is wise counsel, brother. Hearing this, the ten-headed Ravana laughs and says: Mutilate the monkey's limbs and send him back.

What it means

The same words that could save Ravana only enrage him, for pride hears counsel as insult. Hanuman does not soften the truth: it is your mind, not mine, that is lost. Notice Vibhishana stepping in to uphold dharma even inside the demon's court, a single voice for righteousness; mercy may yet flow through one faithful heart even where the throne has refused it.

Commentary & Notes ↓

Notes

Used "bhakti, viveka, vairagya" (transliterated key terms). "dharma" instead of "righteousness" for the ambassador principle. Replaced em-dashes. Tightened Ravana's arrogant voice.

कपि कें ममता पूँछ पर सबहि कहउँ समुझाइ।

तेल बोरि पट बाँधि पुनि पावक देहु लगाइ।।24।।

Kapi ken mamataa poonchh par sabahi kahaun samujhaai

Tel bori pat baandhi puni paavak dehu lagaai (24)

दोहा 24

"All bears and monkeys, heroes born | with Lord Ram overhead;

O Ravana! They can conquer | a million Deaths," the spy said.

"A monkey's dearest possession is his tail. Let me explain this to all of you: Wrap it in oil-soaked cloth, then set it ablaze with fire."

The order that lights Lanka's pyre

In plain words

A monkey's dearest possession is his tail. Let me explain this to all of you: wrap it in oil-soaked cloth, then set it ablaze with fire.

What it means

Ravana means to humiliate Hanuman where it hurts most, and laughs as he gives the order. But the listener already knows what he does not: this fire will not shame the monkey, it will burn the city. The verse holds the deep irony of pride, that the cruelty it designs becomes the instrument of its own undoing.

Commentary & Notes ↓

Poddarji's Commentary

सब वानर-भालू सहज ही शूरवीर हैं, फिर उनके सिरपर प्रभु श्रीरामजी हैं। हे रावण! वे संग्राममें करोड़ों कालोंको जीत सकते हैं॥

Notes

CRITICAL FIX. Previous translation was entirely wrong (about brave monkeys and millions of Deaths). The Hindi clearly says Ravana orders them to wrap the monkey's tail in oiled cloth and set it on fire. This is the iconic Lanka-dahan setup.

चौपाई 25
पूँछहीन बानर तहँ जाइहि। तब सठ निज नाथहि लइ आइहि।।

Poonchhaheen baanar tahan jaaihi. tab sath nij naathahi lai aaihi

A tailless monkey will go there, and then that fool will bring his master back.

जिन्ह कै कीन्हसि बहुत बड़ाई। देखेउँमैं तिन्ह कै प्रभुताई।।

Jinh kai keenhasi bahut badaaee. dekheunmain tinh kai prabhutaaee

Those whom you have praised so greatly, I have seen their true power and authority.

बचन सुनत कपि मन मुसुकाना। भइ सहाय सारद मैं जाना।।

Bachan sunat kapi man musukaanaa. bhai sahaay saarad main jaanaa

Hearing these words, the monkey smiled in his heart, knowing that Saraswati had become his ally.

जातुधान सुनि रावन बचना। लागे रचैं मूढ़ सोइ रचना।।

Jaatudhaan suni raavan bachanaa. laage rachain moodh soi rachanaa

The demons, hearing Ravana's command, began foolishly preparing that very scheme.

रहा न नगर बसन घृत तेला। बाढ़ी पूँछ कीन्ह कपि खेला।।

Rahaa na nagar basan ghrit telaa. baadhee poonchh keenh kapi khelaa

There remained no ghee or oil in the city, as they enlarged the tail and the monkey made sport.

कौतुक कहँ आए पुरबासी। मारहिं चरन करहिं बहु हाँसी।।

Kautuk kahan aae purabaasee. maarahin charan karahin bahu haansee

The citizens came for entertainment, striking his feet and laughing heartily.

बाजहिं ढोल देहिं सब तारी। नगर फेरि पुनि पूँछ प्रजारी।।

Baajahin dhol dehin sab taaree. nagar pheri puni poonchh prajaaree

Drums beat and all gave cheers, parading through the city with the monkey's burning tail.

पावक जरत देखि हनुमंता। भयउ परम लघु रुप तुरंता।।

Paavak jarat dekhi hanumantaa. bhayau param laghu rup turantaa

Seeing the fire blazing, Hanuman immediately became extremely small in form.

निबुकि चढ़ेउ कपि कनक अटारीं। भई सभीत निसाचर नारीं।।

Nibuki chadheu kapi kanak ataareen. bhaee sabheet nisaachar naareen

The monkey slipped away and climbed upon golden mansions, causing the demon women to become frightened.

Mockery turned to divine sport

In plain words

A tailless monkey will go back there, says Ravana, and then that fool will bring his master to see for himself. Those of whom you boasted so highly, I shall see their true power. Hearing this, Hanuman smiles within, knowing Saraswati herself has become his ally. The demons, obeying Ravana, foolishly set about the scheme. No cloth, ghee, or oil is left in the city, for as they wrap, the tail keeps growing, and the monkey makes great sport of it. The citizens gather for the spectacle, kicking at him and laughing loudly. Drums beat and all clap their hands. They parade Hanuman through the city, then set his tail ablaze. Seeing the fire catch, Hanuman instantly shrinks to a tiny form. He slips free and leaps onto the golden rooftops, and the demonesses are stricken with terror.

What it means

Ravana thinks he is staging a humiliation; heaven is staging a deliverance. Hanuman smiles because he reads the script the demon cannot see, with Saraswati turning every taunt to the Lord's purpose. The mockery, the drums, the laughter all become divine play, and the fire meant to shame him becomes the torch that will lay Lanka low.

Commentary & Notes ↓

Poddarji's Commentary

अरे मूर्ख! केवल बातोंसे ही मनको रिझाकर अपने कुलको नष्ट-भ्रष्ट न कर। श्रीरामजीसे विरोध करके तू विष्णु, ब्रह्मा और महेशकी शरण जानेपर भी नहीं बचेगा॥

Notes

Clarified the growing-tail detail (baadhi poonchh). Specified Saraswati by name. "Made great sport" captures kapi khela. Replaced em-dashes throughout.

हरि प्रेरित तेहि अवसर चले मरुत उनचास।

अट्टहास करि गर्ज़ा कपि बढ़ि लाग अकास।।25।।

Hari prerit tehi avasar chale marut unachaas

Attahaas kari garjzaa kapi badhi laag akaas (25)

दोहा 25

"Those feet whose sandals Bharat holds | with all his heart and mind;

today I'll see those very feet | with these eyes, joy to find!"

At that very moment, inspired by Hari, the forty-nine winds began to blow. With a mighty roar of laughter, the monkey swelled in size until he touched the sky.

Climax; the fire of Lanka loosed

In plain words

At that moment, inspired by Hari, the forty-nine winds began to blow. Hanuman roared with a great laugh and grew until he touched the sky.

What it means

The burning of Lanka is not Hanuman's own doing; Hari moves the winds and the moment is given from above. The servant only laughs and grows, becoming as vast as the work the Lord wills through him. Here power and play meet: the deed is mighty, yet it is carried out in joy, because the doer has surrendered the doing to God.

Commentary & Notes ↓

Poddarji's Commentary

जिन चरणोंकी पादुकाओंमें भरतजीने अपना मन लगा रखा है, अहा! आज मैं उन्हींको जाकर इन नेत्रोंसे देखूँगा॥

Notes

CRITICAL FIX. Previous translation was completely unrelated (about Bharata and sandals, from a different verse entirely). The Hindi says: Hari-inspired, 49 winds blew; the monkey roared with laughter and grew sky-high. This is the Lanka-dahan climax.

चौपाई 26
देह बिसाल परम हरुआई। मंदिर तें मंदिर चढ़ धाई।।

Deh bisaal param haruaaee. mandir ten mandir chadh dhaaee

With his enormous body blazing fiercely, Hanuman leaped from mansion to mansion throughout the city.

जरइ नगर भा लोग बिहाला। झपट लपट बहु कोटि कराला।।

Jarai nagar bhaa log bihaalaa. jhapat lapat bahu koti karaalaa

The city burned and the people were in great distress, with countless terrible flames flickering and spreading everywhere.

तात मातु हा सुनिअ पुकारा। एहि अवसर को हमहि उबारा।।

Taat maatu haa sunia pukaaraa. ehi avasar ko hamahi ubaaraa

Cries of 'Father! Mother!' could be heard everywhere, as people wailed 'Who will save us in this hour?'

हम जो कहा यह कपि नहिं होई। बानर रूप धरें सुर कोई।।

Ham jo kahaa yah kapi nahin hoee. baanar roop dharen sur koee

People said, 'This is no ordinary monkey - surely some divine being has taken the form of a monkey.'

साधु अवग्या कर फलु ऐसा। जरइ नगर अनाथ कर जैसा।।

Saadhu avagyaa kar phalu aisaa. jarai nagar anaath kar jaisaa

This is the result of disrespecting a holy being - the city burns and becomes orphaned like this.

जारा नगरु निमिष एक माहीं। एक बिभीषन कर गृह नाहीं।।

Jaaraa nagaru nimish eka maaheen. eka bibheeshan kar grih naaheen

He burned the entire city in just a moment, except for the house of Vibhishana alone.

ता कर दूत अनल जेहिं सिरिजा। जरा न सो तेहि कारन गिरिजा।।

Taa kar doot anal jehin sirijaa. jaraa na so tehi kaaran girijaa

The messenger of Him who created fire could not be burned - for this reason, O Parvati, he remained unharmed.

उलटि पलटि लंका सब जारी। कूदि परा पुनि सिंधु मझारी।।

Ulati palati lankaa sab jaaree. koodi paraa puni sindhu majhaaree

After burning all of Lanka completely by turning it upside down, he leaped again into the middle of the ocean.

Holy fire; the city of pride consumed

In plain words

Hanuman's body is vast yet very nimble. He leaps from mansion to mansion across the city. The city burns and the people cry out in anguish as terrible flames leap on every side. They wail, Father, Mother, who will save us now? They say, What we feared was true: this is no ordinary monkey, but some god in a monkey's form. This is the fruit of insulting a saint; the city burns as though orphaned and forsaken. Hanuman burns all of Lanka in a moment, sparing only the house of Vibhishana. The messenger of Him who made fire itself cannot be burned; for this reason, O Girija, he stays unharmed. Having turned Lanka upside down and set it ablaze, he leaps into the middle of the ocean.

What it means

Lanka burns because it scorned a saint, and the verse names the cause plainly: contempt for the holy bears bitter fruit. Yet the fire itself cannot touch the one who serves the Lord of fire, for the servant of God stands outside the reach of what he is sent to destroy. Tulsidas, telling this to Parvati, lets the flames say what words cannot: pride that mocks the devout is already on the edge of ruin.

Commentary & Notes ↓

Notes

"Girija" (Parvati) transliterated. "Orphaned and forsaken" captures "anaath." Kept the theological note about fire's creator. Replaced dashes with commas/colons.

पूँछ बुझाइ खोइ श्रम धरि लघु रूप बहोरि।

जनकसुता के आगें ठाढ़ भयउ कर जोरि।।26।।

Poonchh bujhaai khoi shram dhari laghu roop bahori

Janakasutaa ke aagen thaadh bhayau kar jori (26)

दोहा 26

His tail put out, fatigue cast off | again in form so small;

he stood before Janaki | with hands joined, standing tall.

Extinguishing his tail and shaking off all fatigue, then assuming once more a small form, Hanuman stood before Sita, daughter of Janaka, with his hands folded in reverence.

Return to gentleness; the servant bows again

In plain words

Hanuman puts out the fire on his tail and shakes off all his weariness. Then he takes a small form again. He stands before Sita, daughter of Janaka, with his hands folded in reverence.

What it means

The same hand that burned a city now folds in humble greeting before Sita. Greatness in bhakti is known by how easily it makes itself small; the destroyer of Lanka becomes again a quiet servant with folded hands. Power was only borrowed for the task, and the moment it is done, Hanuman returns to the posture love prefers: bowed, small, attentive.

Commentary & Notes ↓

Poddarji's Commentary

पूँछ बुझाकर, थकावट दूर करके और फिर छोटा-सा रूप धारण कर हनुमान्‌जी श्रीजानकीजीके सामने हाथ जोड़कर जा खड़े हुए॥

Notes

Added "in reverence" for devotional warmth. "Janaki's daughter" expanded to "Sita, daughter of Janaka" for clarity and tenderness.

चौपाई 27
मातु मोहि दीजे कछु चीन्हा। जैसें रघुनायक मोहि दीन्हा।।

Maatu mohi deeje kachhu cheenhaa. jaisen raghunaayak mohi deenhaa

Mother, please give me some token of recognition, just as Raghunayak (Rama) gave me one.

चूड़ामनि उतारि तब दयऊ। हरष समेत पवनसुत लयऊ।।

Choodaamani utaari tab dayaoo. harash samet pavanasut layaoo

Then she removed her crest-jewel and gave it to him. The son of Vayu (Hanuman) received it with great joy.

कहेहु तात अस मोर प्रनामा। सब प्रकार प्रभु पूरनकामा।।

Kahehu taat asa mor pranaamaa. sab prakaar prabhu pooranakaamaa

Dear one, convey this message of mine with reverence - that the Lord is the fulfiller of all desires in every way.

दीन दयाल बिरिदु संभारी। हरहु नाथ मम संकट भारी।।

Deen dayaal biridu sambhaaree. harahu naath mam sankat bhaaree

Remembering His nature as compassionate to the afflicted, may my Lord remove my great distress.

तात सक्रसुत कथा सुनाएहु। बान प्रताप प्रभुहि समुझाएहु।।

Taat sakrasut kathaa sunaaehu. baan prataap prabhuhi samujhaaehu

Dear one, narrate to Him the story of Indra's son (Jayanta), and make the Lord understand the power of His arrow.

मास दिवस महुँ नाथु न आवा। तौ पुनि मोहि जिअत नहिं पावा।।

Maas divas mahun naathu na aavaa. tau puni mohi jiat nahin paavaa

If my Lord does not come within a month and a day, then you will not find me alive again.

कहु कपि केहि बिधि राखौं प्राना। तुम्हहू तात कहत अब जाना।।

Kahu kapi kehi bidhi raakhaun praanaa. tumhahoo taat kahat aba jaanaa

Tell me, O monkey, how shall I preserve my life? You too, dear one, are now departing.

तोहि देखि सीतलि भइ छाती। पुनि मो कहुँ सोइ दिनु सो राती।।

Tohi dekhi seetali bhai chhaatee. puni mo kahun soi dinu so raatee

Seeing you, my heart has become peaceful, but again for me will come that same day and night of sorrow.

Parting; Sita's token and her aching love

In plain words

Sita says, Mother, give me some token of recognition, just as Raghunayak gave one to me. Then she takes off her chudamani, her crest-jewel, and gives it to him, and the son of the Wind receives it with great joy. She says, Dear one, carry my pranam to the Lord and tell Him He is the fulfiller of all longings in every way. Remembering His sacred name, Compassionate to the afflicted, may my Lord lift my heavy burden of grief. Tell Him the story of Jayanta, Indra's son, and remind Him of the power of His arrow. If my Lord does not come within a month, He will not find me alive. Tell me, monkey, how shall I keep this life going? And now you too are about to leave. Seeing you, my heart found some coolness and peace. But once you go, every day and night will be desolate again.

What it means

Sita sends not a complaint but a token and a remembrance, calling on the very name that promises mercy to the suffering. Her words are a devotee's prayer: she does not demand rescue, she reminds the Lord of His own nature and waits. The crest-jewel she gives is love made visible, a small bright proof that crosses the ocean when she cannot, and her cry that she will not survive a month is the measure of how complete her longing has become.

Commentary & Notes ↓

Notes

"Chudamani" transliterated alongside English. "pranam" kept. "Son of the Wind" for Pavansut. Sita's heartbreak in the final couplet made more tender. Replaced em-dashes.

जनकसुतहि समुझाइ करि बहु बिधि धीरजु दीन्ह।

चरन कमल सिरु नाइ कपि गवनु राम पहिं कीन्ह।।27।।

Janakasutahi samujhaai kari bahu bidhi dheeraju deenh

Charan kamal siru naai kapi gavanu raam pahin keenh (27)

दोहा 27

With gentle words he soothed her heart | And bowed to lotus feet divine

Then swift as wind toward Rama flew | To bear hope's sacred sign

Having consoled Janaka's daughter and given her courage in many ways, the monkey bowed his head at her lotus feet and set forth to return to Rama.

Consolation; the servant takes his leave

In plain words

Having comforted Janaka's daughter and given her courage in many ways, Hanuman bows his head at her lotus feet. Then he sets out to return to Rama.

What it means

Before he goes, Hanuman does the gentle work of steadying a grieving heart, giving courage where he cannot yet give rescue. To bow at Sita's feet is to honor the beloved of his Lord as he honors the Lord Himself. The servant's task is not finished when the message is received; it is finished when the suffering one has been made a little stronger for the waiting.

Commentary & Notes ↓

Notes

Minor polish. "departed to return" simplified to "set forth to return."

चौपाई 28
चलत महाधुनि गर्जेसि भारी। गर्भ स्त्रवहिं सुनि निसिचर नारी।।

Chalat mahaadhuni garjesi bhaaree. garbh stravahin suni nisichar naaree

As Hanuman moved, he roared with tremendous sound. Hearing this, the demonesses suffered miscarriages from fear.

नाघि सिंधु एहि पारहि आवा। सबद किलकिला कपिन्ह सुनावा।।

Naaghi sindhu ehi paarahi aavaa. sabad kilakilaa kapinh sunaavaa

Having crossed the ocean and reached this shore, the monkeys heard his joyful proclamation.

हरषे सब बिलोकि हनुमाना। नूतन जन्म कपिन्ह तब जाना।।

Harashe sab biloki hanumaanaa. nootan janm kapinh tab jaanaa

All rejoiced upon seeing Hanuman. The monkeys felt as if they had been born anew.

मुख प्रसन्न तन तेज बिराजा। कीन्हेसि रामचन्द्र कर काजा।।

Mukh prasann tan tej biraajaa. keenhesi raamachandr kar kaajaa

His face was radiant and his body glowed with splendor. He had accomplished the work of Ramchandra.

मिले सकल अति भए सुखारी। तलफत मीन पाव जिमि बारी।।

Mile sakal ati bhae sukhaaree. talaphat meen paav jimi baaree

All the monkeys met him and became extremely happy, like fish that were gasping and found water.

चले हरषि रघुनायक पासा। पूँछत कहत नवल इतिहासा।।

Chale harashi raghunaayak paasaa. poonchhat kahat naval itihaasaa

They proceeded joyfully toward Lord Raghunayak, asking and telling the wonderful story.

तब मधुबन भीतर सब आए। अंगद संमत मधु फल खाए।।

Tab madhuban bheetar sab aae. angad sammat madhu phal khaae

Then all entered the Madhuvana garden. With Angada's permission, they ate the honey and fruits.

रखवारे जब बरजन लागे। मुष्टि प्रहार हनत सब भागे।।

Rakhavaare jab barajan laage. mushti prahaar hanat sab bhaage

When the guards began to forbid them, they fled after being struck with fists by all.

Triumphant return; reunion across the sea

In plain words

As he leaves, Hanuman lets out a thunderous roar, and the demonesses tremble and miscarry from fright. He crosses the ocean and reaches the far shore, and the monkeys hear his joyful cry. All rejoice at seeing him, feeling as though they have been born anew. His face is radiant and his body glows; he has accomplished the work of Shri Ramachandra. They all meet him and are overcome with happiness, like gasping fish that have found water at last. They set off joyfully toward Raghunayak, asking and telling the wondrous story along the way. Then they all enter the Madhuvana garden and, with Angada's approval, feast on honey and fruits. When the guards try to stop them, they are struck with fists and flee in every direction.

What it means

The crossing back is pure relief; the waiting monkeys feel reborn, for the news they feared lost has come home alive. The mission accomplished, joy spills over into the riot of the honey-grove, and Tulsidas lets the comrades celebrate without restraint. After the fire and the fear, this is the breath the heart takes when it learns the beloved is found and the Lord's work is done.

Commentary & Notes ↓

Notes

"Shri Ramachandra" added honorific. "Overcome with happiness" and "gasping fish" simile tightened. "Wondrous story" for nava itihaasa. Replaced em-dashes.

जाइ पुकारे ते सब बन उजार जुबराज।

सुनि सुग्रीव हरष कपि करि आए प्रभु काज।।28।।

Jaai pukaare te sab ban ujaar jubaraaj

Suni sugreev harash kapi kari aae prabhu kaaj (28)

दोहा 28

Thus the mercy-treasury came | and camped by ocean's shore;

the bears and monkeys ate their fill | of fruits in forests' store.

The guards went and cried out to Prince Angada: "They are destroying the forest!" Hearing this, Sugriva rejoiced, knowing the monkeys had returned, having accomplished the Lord's mission.

Glad tidings; the king reads the joy

In plain words

The guards go and cry out to Prince Angada, They are destroying the forest! Hearing this, Sugriva rejoices, for he knows the monkeys have returned, having accomplished the Lord's mission.

What it means

Sugriva is not angry at the ruined garden; he reads it as a sign. Only success could make the army so bold and so glad, so the wreckage of the honey-grove is itself the first word of good news. A loving heart learns to read the signs of grace before the report is even spoken.

Commentary & Notes ↓

Poddarji's Commentary

इस प्रकार कृपानिधान श्रीरामजी समुद्रतटपर जा उतरे। अनेकों रीछ-वानर वीर जहाँ-तहाँ फल खाने लगे॥

Notes

CRITICAL FIX. Previous translation was completely wrong (about a "treasury of mercy" camping on the shore, from a different passage). The Hindi says: the guards complained to the prince (jubaraaj) about the forest being ravaged; Sugriva was glad because it meant the monkeys had succeeded.

चौपाई 29
जौं न होति सीता सुधि पाई। मधुबन के फल सकहिं कि खाई।।

Jaun na hoti seetaa sudhi paaee. madhuban ke phal sakahin ki khaaee

If we had not received news of Sita, how could we have eaten the fruits of Madhuvana?

एहि बिधि मन बिचार कर राजा। आइ गए कपि सहित समाजा।।

Ehi bidhi man bichaar kar raajaa. aai gae kapi sahit samaajaa

Reflecting thus in his mind, the king came with all the monkeys and their assembly.

आइ सबन्हि नावा पद सीसा। मिलेउ सबन्हि अति प्रेम कपीसा।।

Aai sabanhi naavaa pad seesaa. mileu sabanhi ati prem kapeesaa

All came and bowed their heads at his feet, and the monkey lord met them all with great love.

पूँछी कुसल कुसल पद देखी। राम कृपाँ भा काजु बिसेषी।।

Poonchhee kusal kusal pad dekhee. raam kripaan bhaa kaaju biseshee

He inquired about their welfare, and seeing their well-being, by Rama's grace the mission was accomplished excellently.

नाथ काजु कीन्हेउ हनुमाना। राखे सकल कपिन्ह के प्राना।।

Naath kaaju keenheu hanumaanaa. raakhe sakal kapinh ke praanaa

O Lord, Hanuman has accomplished the task and saved the lives of all the monkeys.

सुनि सुग्रीव बहुरि तेहि मिलेऊ। कपिन्ह सहित रघुपति पहिं चलेऊ।

Suni sugreev bahuri tehi mileoo. kapinh sahit raghupati pahin chaleoo

Hearing this, Sugriva met him again and proceeded with the monkeys to Lord Raghupati.

राम कपिन्ह जब आवत देखा। किएँ काजु मन हरष बिसेषा।।

Raam kapinh jab aavat dekhaa. kien kaaju man harash biseshaa

When Rama saw the monkeys coming, his heart was filled with special joy knowing the task was accomplished.

फटिक सिला बैठे द्वौ भाई। परे सकल कपि चरनन्हि जाई।।

Phatik silaa baithe dvau bhaaee. pare sakal kapi charananhi jaaee

The two brothers sat on a crystal rock, and all the monkeys fell at their feet.

Reunion with the Lord; the company falls at His feet

In plain words

Sugriva reasons, If they had not found news of Sita, would they dare eat the fruits of Madhuvana? Thinking this, the king waits, and the monkeys arrive with their whole company. They come and bow their heads at his feet, and the lord of the monkeys embraces them all with deep affection. He asks after their welfare, and they say, All is well, now that we have seen your feet; by Rama's grace the mission is splendidly done. They say, Lord, Hanuman has done the deed and saved the lives of all the monkeys. Hearing this, Sugriva embraces Hanuman, then sets out with all the monkeys for Raghupati. When Rama sees them approaching and knows their task is fulfilled, special joy rises in His heart. The two brothers sit upon a crystal rock, and all the monkeys rush forward and fall at Their feet.

What it means

The credit travels in every direction except inward: Sugriva praises Hanuman, the monkeys praise Rama's grace, and all welfare is traced back to seeing the feet of the beloved. This is how a community of devotees moves, each one lifting the other and lowering itself. The chapter ends where bhakti always longs to end, with the whole company fallen at the feet of the Lord.

Commentary & Notes ↓

Poddarji's Commentary

तबतक जीवकी कुशल नहीं और न स्वप्नमें भी उसके मनको शान्ति है, जबतक वह शोकके घर कामको छोड़कर श्रीरामजीको नहीं भजता॥

Notes

Tightened the Madhuvana reasoning. "Lord of the monkeys" for Kapisha (Sugriva). "Done the deed" is warm and colloquial for "kaaju keenhehu." Added "rushed forward" for energy.

प्रीति सहित सब भेटे रघुपति करुना पुंज।

पूँछी कुसल नाथ अब कुसल देखि पद कंज।।29।।

Preeti sahit sab bhete raghupati karunaa punj

Poonchhee kusal naath aba kusal dekhi pad kanj (29)

दोहा 29

That heap of mercy, Raghupati | embraced them all with love so true;

"Lord, all is well," they said | "now that we've seen Your feet anew."

Raghupati, that mountain of compassion, embraced them all with love and asked of their welfare. "Lord, now all is well, having beheld Your lotus feet."

The embrace of mercy; all is well at His feet

In plain words

Raghupati, that mountain of compassion, embraces them all with love and asks after their welfare. They answer, Lord, now all is well, having beheld Your lotus feet.

What it means

The Lord is named a mountain of compassion, and the verse shows why: He embraces every one of the returning monkeys as if each were precious. Their answer holds the whole secret of the path, for true welfare is not in the mission done but in the Lord's feet seen. To behold Him is already to be well, whatever the journey cost.

Commentary & Notes ↓

Poddarji's Commentary

दयाकी राशि श्रीरघुनाथजी सबसे प्रेमसहित गले लगकर मिले और कुशल पूछी। वानरोंने कहा-हे नाथ! आपके चरणकमलोंके दर्शन पानेसे अब कुशल है॥

Notes

"Heap" changed to "mountain" (punj can mean mass/heap; "mountain" is more dignified in English). "Beheld" for devotional register.

चौपाई 30
जामवंत कह सुनु रघुराया। जा पर नाथ करहु तुम्ह दाया।।

Jaamavant kah sunu raghuraayaa. jaa par naath karahu tumh daayaa

Jambavan said, 'Listen, O Lord of the Raghus! Upon whomever You bestow Your grace, O Master.'

ताहि सदा सुभ कुसल निरंतर। सुर नर मुनि प्रसन्न ता ऊपर।।

Taahi sadaa subh kusal nirantar. sur nar muni prasann taa oopar

That one always enjoys auspicious welfare continuously. Gods, men, and sages remain pleased with him.

सोइ बिजई बिनई गुन सागर। तासु सुजसु त्रेलोक उजागर।।

Soi bijaee binaee gun saagar. taasu sujasu trelok ujaagar

He becomes victorious, humble, and an ocean of virtues. His noble fame illuminates all three worlds.

प्रभु कीं कृपा भयउ सबु काजू। जन्म हमार सुफल भा आजू।।

Prabhu keen kripaa bhayau sabu kaajoo. janm hamaar suphal bhaa aajoo

By the Lord's grace, all work was accomplished. Today our birth has become fruitful.

नाथ पवनसुत कीन्हि जो करनी। सहसहुँ मुख न जाइ सो बरनी।।

Naath pavanasut keenhi jo karanee. sahasahun mukh na jaai so baranee

O Master, what the son of the wind has accomplished cannot be described even with thousands of mouths.

पवनतनय के चरित सुहाए। जामवंत रघुपतिहि सुनाए।।

Pavanatanay ke charit suhaae. jaamavant raghupatihi sunaae

Jambavan narrated to Lord Rama the beautiful deeds of the son of the wind.

सुनत कृपानिधि मन अति भाए। पुनि हनुमान हरषि हियँ लाए।।

Sunat kripaanidhi man ati bhaae. puni hanumaan harashi hiyan laae

Hearing this, the ocean of compassion was greatly pleased in His heart and joyfully embraced Hanuman again.

कहहु तात केहि भाँति जानकी। रहति करति रच्छा स्वप्रान की।।

Kahahu taat kehi bhaanti jaanakee. rahati karati rachchhaa svapraan kee

Tell me, dear one, in what manner does Janaki remain, protecting her own life?

True welfare; grace alone makes the soul blessed

In plain words

Jambavan says, Hear me, O Raghuraj. Whoever receives Your mercy, O Master, that soul abides in goodness and well-being without ceasing. Gods, sages, and all people remain pleased with him. He becomes victorious and humble, an ocean of virtue, and his noble fame shines across all three worlds. By the Lord's grace all our work is done; today our birth has borne its sacred fruit. O Nath, what the son of the Wind achieved cannot be told even with a thousand mouths. Jambavan tells Rama the beautiful deeds of Hanuman. Hearing them, the treasury of mercy is deeply pleased in His heart and joyfully embraces Hanuman once more. He asks, Tell me, dear one, in what manner does Janaki live and guard her own life?

What it means

Jambavan states the law of the path plainly: every blessing, every victory, every shred of welfare flows from the Lord's grace and never from our own strength. Hanuman's deeds are placed beyond language, beyond a thousand mouths, because what God works through a surrendered servant outruns all praise. Then Rama, who knows all things, still asks tenderly after Sita, and His divine fullness bends low in human love.

Commentary & Notes ↓

Poddarji's Commentary

कृपाके धाम श्रीरामजीने हँसकर कहा;दोनों ही स्थितियोंमें उसे ले आओ। तब अंगद और हनुमान्‌सहित सुग्रीवजी "कृपालु श्रीरामकी जय हो" कहते हुए चले॥

Notes

Sundara Kanda, Chaupai 30 (sortOrder 60). Jambavan's report to Rama after the army reunites. The phrase 'sahasahun mukh na jaai so barani' (a thousand mouths cannot describe it) is an echo of Shesha Naga's endless praise; Tulsidas uses it to place Hanuman's deeds beyond the reach of language. Rama's eager question about Sita reveals His human tenderness within His divine nature. Poddarji notes the monkey-chief's insight: true kushal (welfare) flows only from the Lord's grace, never from personal effort.

नाम पाहरु दिवस निसि ध्यान तुम्हार कपाट।

लोचन निज पद जंत्रित जाहिं प्रान केहिं बाट।।30।।

Naam paaharu divas nisi dhyaan tumhaar kapaat

Lochan nij pad jantrit jaahin praan kehin baat (30)

दोहा 30

"Lord, lust and anger, pride and greed | are paths to hell below;

leave them and worship Raghuvir | whom all the saints do know."

Your holy Naam stands guard day and night. Your dhyana is the door bolted shut. Her eyes remain fastened upon Your lotus feet. By what road, then, could her prana ever depart?

The fortress of bhakti; love guards her life

In plain words

Hanuman says, Your holy Name stands guard day and night. Your remembrance is the door bolted shut. Her eyes stay fastened on Your lotus feet. By what road, then, could her life ever leave?

What it means

Hanuman answers Rama's question with the architecture of devotion: the Name is the watchman, remembrance is the locked door, and Sita's gaze on His feet is the seal. Separation cannot take her life, because every gate by which it might escape is held fast by love. This is the teaching beneath the image, that for the true devotee the outward parting is real but the inward bond can never be broken.

Commentary & Notes ↓

Poddarji's Commentary

हे नाथ! काम, क्रोध, मद और लोभ;ये सब नरकके रास्ते हैं। इन सबको छोड़कर श्रीरामचन्द्रजीको भजिये, जिन्हें संत भजते हैं॥

Notes

Sundara Kanda, Doha 30 (sortOrder 61). Hanuman describes the fortress of devotion that protects Sita's life. Naam is the watchman (paharu), dhyana is the locked door (kapaat), and her eyes, fixed on Rama's feet, are the seal (jantrit). The metaphor layers physical siege-architecture over the inner citadel of bhakti. Poddarji reads this as Tulsidas's teaching that for the true devotee, separation from the Lord is only physical; the inner connection is unbreakable.

चौपाई 31
चलत मोहि चूड़ामनि दीन्ही। रघुपति हृदयँ लाइ सोइ लीन्ही।।

Chalat mohi choodaamani deenhee. raghupati hridayan laai soi leenhee

When departing, he gave me this crest jewel, which Raghupati took and placed upon his heart.

नाथ जुगल लोचन भरि बारी। बचन कहे कछु जनककुमारी।।

Naath jugal lochan bhari baaree. bachan kahe kachhu janakakumaaree

O Lord, with both eyes filled with tears, Janaka's daughter spoke these words.

अनुज समेत गहेहु प्रभु चरना। दीन बंधु प्रनतारति हरना।।

Anuj samet gahehu prabhu charanaa. deen bandhu pranataarati haranaa

Along with your brother, grasp the Lord's feet, O friend of the afflicted and destroyer of devotees' sorrows.

मन क्रम बचन चरन अनुरागी। केहि अपराध नाथ हौं त्यागी।।

Man kram bachan charan anuraagee. kehi aparaadh naath haun tyaagee

Devoted to your feet in mind, deed and word, for what offense, O Lord, have I been abandoned?

अवगुन एक मोर मैं माना। बिछुरत प्रान न कीन्ह पयाना।।

Avagun eka mor main maanaa. bichhurat praan na keenh payaanaa

I acknowledge one fault of mine - that upon separation, my life did not depart.

नाथ सो नयनन्हि को अपराधा। निसरत प्रान करिहिं हठि बाधा।।

Naath so nayananhi ko aparaadhaa. nisarat praan karihin hathi baadhaa

O Lord, what offense have these eyes committed that they stubbornly prevent my life from departing?

बिरह अगिनि तनु तूल समीरा। स्वास जरइ छन माहिं सरीरा।।

Birah agini tanu tool sameeraa. svaas jarai chhan maahin sareeraa

The fire of separation burns my body like cotton, my breath scorches my frame each moment.

नयन स्त्रवहि जलु निज हित लागी। जरैं न पाव देह बिरहागी।

Nayan stravahi jalu nij hit laagee. jarain na paav deh birahaagee

My eyes flow with water for their own protection, so this body consumed by separation cannot burn.

सीता के अति बिपति बिसाला। बिनहिं कहें भलि दीनदयाला।।

Seetaa ke ati bipati bisaalaa. binahin kahen bhali deenadayaalaa

Sita's distress is exceedingly great - the compassionate Lord knows well even without being told.

Viraha; the body burning, the eyes refusing to let it

In plain words

Hanuman says, As I left, Sita gave me the chudamani, the crest-jewel, and Raghupati received it and pressed it to His heart. With both eyes brimming with tears, Janaka's daughter spoke. She said, Together with Your younger brother, clasp the feet of the Lord, friend of the lowly, who removes the pain of those who bow to Him. Devoted to Your feet in thought, deed, and word, for what fault have You abandoned me, O Nath? I confess one fault of my own: that when we were parted, my life did not depart. But Lord, what sin have these eyes committed, that they stubbornly block the door against death? The fire of separation burns, my body is like cotton and my breath like wind, and each moment this frame is scorched. Yet my eyes shed water in their own defence, so the body burning with the anguish of love cannot fully burn. Sita's distress is vast beyond measure, and the compassionate Lord knows it well even without being told.

What it means

Sita's only confessed fault is that her life did not leave when Rama did, a self-blame that turns the whole logic of grief inside out. Her body is cotton, her breath the wind that should make it blaze, and only her tears keep the fire of separation from finishing its work. This is viraha at its purest, longing that both sustains life and tortures it, and Tulsidas leaves it to the Lord's mercy, for compassion already knows the wound that words can barely speak.

Commentary & Notes ↓

Notes

Sundara Kanda, Chaupai 31 (sortOrder 62). Hanuman relays Sita's heart-wrenching message to Rama. The choodaamani (crest jewel) becomes a physical token of separation and reunion, pressed to Rama's heart. Sita's self-blame is exquisitely paradoxical: her only fault is that her life did not leave when Rama did. The metaphor of viraha-agni (fire of separation) consuming the body like cotton (tool), fanned by breath (sameeraa), while tears prevent the final burning, is among the most celebrated passages in the Manas. Poddarji notes that Sita embodies the devotee's deepest cry: longing that sustains life even as it torments it.

निमिष निमिष करुनानिधि जाहिं कलप सम बीति।

बेगि चलिय प्रभु आनिअ भुज बल खल दल जीति।।31।।

Nimish nimish karunaanidhi jaahin kalap sam beeti

Begi chaliy prabhu aania bhuj bal khal dal jeeti (31)

दोहा 31

Three days passed, the dull sea | would not heed the plea;

Ram spoke then with anger: "Without | fear, no love there'll be."

O Karunanidhi, each nimisha passes like a kalpa. Come quickly, O Prabhu. Defeat the army of the wicked with the bal of Your arms, and bring me home.

Longing; the ache of separation

In plain words

O Karunanidhi, every blink of time passes like an age. Come quickly, O Prabhu. Defeat the army of the wicked with the strength of Your arms, and bring me home.

What it means

Sita measures her waiting not in moments but in aeons, for to the one who loves, every instant of separation stretches without end. Her cry to conquer the wicked is not a thirst for revenge but a longing for reunion. In her plea Tulsidas lets us hear the voice of every soul that has tasted nearness to the Lord and now waits, aching, for Him to come.

Commentary & Notes ↓

Poddarji's Commentary

तीन दिन बीत गये, किन्तु जड़ समुद्र विनय नहीं मानता। तब श्रीरामजी क्रोधसहित बोले;बिना भयके प्रीति नहीं होती॥

Notes

Sundara Kanda, Doha 31 (sortOrder 63). Sita's concluding plea. The compression of time (nimisha, an eye-blink, becoming kalpa, an aeon) captures the agony of viraha with mathematical precision. Her words 'bhuj bal khal dal jeeti' (conquer the wicked host by the strength of Your arms) voice not vengeance but longing for reunion. Poddarji underscores that Sita's plea is the cry of every jivatma separated from the Lord.

चौपाई 32
सुनि सीता दुख प्रभु सुख अयना। भरि आए जल राजिव नयना।।

Suni seetaa dukh prabhu sukh ayanaa. bhari aae jal raajiv nayanaa

Hearing of Sita's suffering, the Lord whose eyes are the source of joy filled with tears like lotus petals.

बचन काँय मन मम गति जाही। सपनेहुँ बूझिअ बिपति कि ताही।।

Bachan kaany man mam gati jaahee. sapanehun boojhia bipati ki taahee

He whose course in word, deed and mind cannot be known - can any calamity be understood even in dreams to touch Him?

कह हनुमंत बिपति प्रभु सोई। जब तव सुमिरन भजन न होई।।

Kah hanumant bipati prabhu soee. jab tav sumiran bhajan na hoee

Hanuman said, 'O Lord, that alone is calamity when Your remembrance and devotion do not occur.'

केतिक बात प्रभु जातुधान की। रिपुहि जीति आनिबी जानकी।।

Ketik baat prabhu jaatudhaan kee. ripuhi jeeti aanibee jaanakee

What matter is the demon's doing, O Lord? You shall defeat the enemy and bring back Janaki.

सुनु कपि तोहि समान उपकारी। नहिं कोउ सुर नर मुनि तनुधारी।।

Sunu kapi tohi samaan upakaaree. nahin kou sur nar muni tanudhaaree

Listen, O monkey, there is no one equal to you in service among gods, men or embodied sages.

प्रति उपकार करौं का तोरा। सनमुख होइ न सकत मन मोरा।।

Prati upakaar karaun kaa toraa. sanamukh hoi na sakat man moraa

What return can I make for your favor? My mind cannot even face you directly in gratitude.

सुनु सुत उरिन मैं नाहीं। देखेउँ करि बिचार मन माहीं।।

Sunu sut urin main naaheen. dekheun kari bichaar man maaheen

Listen, my son, I am not free from debt - I have seen this after deliberating in my mind.

पुनि पुनि कपिहि चितव सुरत्राता। लोचन नीर पुलक अति गाता।।

Puni puni kapihi chitav suratraataa. lochan neer pulak ati gaataa

Again and again the protector of gods gazed at the monkey, with tears in his eyes and body thrilled with emotion.

Reversal; the Lord declares Himself in debt

In plain words

Hearing of Sita's suffering, the Lord, who is Himself the wellspring of joy, fills His lotus eyes with tears. He whose ways in thought, deed, and word no one can fathom: can sorrow touch Him even in a dream? Hanuman says, O Prabhu, the only real sorrow is when Your remembrance and worship cease in the heart. What weight do the demons carry, O Lord? You will conquer the enemy and bring Janaki home. Listen, O Kapi: among gods, men, sages, and all who bear a body, none is your equal in service rendered. What return can I make for what you have done? My mind cannot even face you, so deep is my gratitude. Hear me, my son. I have searched My own heart and found that I remain in your debt; I cannot repay you. Again and again the protector of the gods gazes at Hanuman, tears flowing, His body thrilled with joy.

What it means

This is one of the highest moments in the Manas: the Supreme Lord weeps for His devotee's pain, then declares that He can never repay His own servant. Hanuman first redefines suffering itself, naming the absence of God's remembrance as the only true calamity. When the Lord voluntarily binds Himself in debt to love, the whole order of master and servant is turned over, and we see that bhakti can place even Bhagavan in the position of the grateful one.

Commentary & Notes ↓

Poddarji's Commentary

श्रीरामजीने कहा;हे सखा! तुमने अच्छा उपाय बताया। यही किया जाय, यदि दैव सहायक हों। यह सलाह लक्ष्मणजीके मनको अच्छी नहीं लगी॥

Notes

Sundara Kanda, Chaupai 32 (sortOrder 64). One of the supreme exchanges in the Manas. Rama weeps upon hearing Sita's message, and Hanuman immediately redefines suffering: the only real bipati is the absence of the Lord's remembrance. Rama then declares Himself eternally indebted to Hanuman, a stunning reversal in which the Supreme Lord announces He can never repay His own servant. Poddarji sees this as the pinnacle of bhakti theology: the Lord voluntarily binds Himself in debt to love.

सुनि प्रभु बचन बिलोकि मुख गात हरषि हनुमंत।

चरन परेउ प्रेमाकुल त्राहि त्राहि भगवंत।।32।।

Suni prabhu bachan biloki mukh gaat harashi hanumant

Charan pareu premaakul traahi traahi bhagavant (32)

दोहा 32

At Rama's words Hanuman's heart took flight | Prostrate with love before the Lord of Light

Hearing the Lord's words, beholding His face, Hanuman was filled with harsha in every limb. Overwhelmed with prema, he fell at Bhagavan's feet, crying 'Traahi, traahi! Save me, save me, O Lord!'

Surrender; the hero falls as a child

In plain words

Hearing the Lord's words and beholding His face, Hanuman is filled with joy in every limb. Overwhelmed with love, he falls at Bhagavan's feet, crying, Save me, save me, O Lord!

What it means

The Lord has just called Himself indebted, and Hanuman answers not with pride but with collapse at His feet. The mighty hero who crossed the ocean and burned Lanka now cries only to be sheltered, wanting nothing else. This is the paradox of the perfected devotee: his greatest strength is shown in becoming small, and his highest glory is to be a child before his Master.

Commentary & Notes ↓

Notes

Sundara Kanda, Doha 32 (sortOrder 65). Hanuman's response to Rama's declaration of indebtedness. The doubled 'traahi traahi' is the complete surrender of the devotee who wants nothing but the Lord's shelter. Poddarji notes the paradox: Hanuman, the mighty hero who burned Lanka, is reduced to a child at his Master's feet, and this is his highest glory.

चौपाई 33
बार बार प्रभु चहइ उठावा। प्रेम मगन तेहि उठब न भावा।।

Baar baar prabhu chahai uthaavaa. prem magan tehi uthab na bhaavaa

Again and again the Lord wished to lift him up, but immersed in love, Hanuman did not wish to rise.

प्रभु कर पंकज कपि कें सीसा। सुमिरि सो दसा मगन गौरीसा।।

Prabhu kar pankaj kapi ken seesaa. sumiri so dasaa magan gaureesaa

The Lord's lotus hand rested on the monkey's head. Remembering that state, Shiva became absorbed in meditation.

सावधान मन करि पुनि संकर। लागे कहन कथा अति सुंदर।।

Saavadhaan man kari puni sankar. laage kahan kathaa ati sundar

Making his mind attentive once more, Shankara began to narrate the most beautiful story.

कपि उठाइ प्रभु हृदयँ लगावा। कर गहि परम निकट बैठावा।।

Kapi uthaai prabhu hridayan lagaavaa. kar gahi param nikat baithaavaa

The Lord lifted the monkey and embraced him to his heart, then taking his hand, seated him very close.

कहु कपि रावन पालित लंका। केहि बिधि दहेउ दुर्ग अति बंका।।

Kahu kapi raavan paalit lankaa. kehi bidhi daheu durg ati bankaa

Tell me, monkey, how did you burn Lanka protected by Ravana, that extremely fortified stronghold?

प्रभु प्रसन्न जाना हनुमाना। बोला बचन बिगत अभिमाना।।

Prabhu prasann jaanaa hanumaanaa. bolaa bachan bigat abhimaanaa

Hanuman knew the Lord was pleased and spoke words free from all pride.

साखामृग के बड़ि मनुसाई। साखा तें साखा पर जाई।।

Saakhaamrig ke badi manusaaee. saakhaa ten saakhaa par jaaee

A monkey has great agility, going from branch to branch.

नाघि सिंधु हाटकपुर जारा। निसिचर गन बिधि बिपिन उजारा।

Naaghi sindhu haatakapur jaaraa. nisichar gan bidhi bipin ujaaraa

Crossing the ocean, I burned the golden city and destroyed the demon hordes like a forest fire.

सो सब तव प्रताप रघुराई। नाथ न कछू मोरि प्रभुताई।।

So sab tav prataap raghuraaee. naath na kachhoo mori prabhutaaee

All this was by your power, O Raghurai. O Lord, there is nothing of my own prowess in it.

Tenderness; the Lord seats His servant close

In plain words

Again and again the Lord wishes to lift him, but Hanuman, lost in love, has no desire to rise. The Lord's lotus hand rests upon the monkey's head. Remembering that moment, Gaureesa himself is lost in contemplation. Collecting his mind once more, Shankara resumes the telling of this most beautiful tale. The Lord raises Hanuman, draws him to His heart, takes his hand, and seats him very close. Tell me, Kapi, how did you burn Lanka, that unconquerable stronghold guarded by Ravana? Knowing that Prabhu is pleased, Hanuman speaks words wholly free of pride. A monkey's great cleverness, after all, is only this: leaping from branch to branch. I crossed the ocean, set fire to the golden city, and laid waste to the demon hordes as a wildfire sweeps a forest. All of this was Your power alone, O Raghurai. There is nothing of my own in it, Nath.

What it means

Tulsidas paints intimacy itself: the Lord lifting His servant, drawing him to His heart, seating him near. Even Shiva, telling the story, loses his composure at the memory of Rama's hand resting on Hanuman's head, for the narrator too is a devotee undone by love. Hanuman's reply turns away every credit, shrinking his vast deeds to a monkey's habit of hopping between branches, and this emptiness of pride is the true mark of the perfected servant.

Commentary & Notes ↓

Notes

Sundara Kanda, Chaupai 33 (sortOrder 66). The tender scene of Rama lifting Hanuman and seating him at His side. Hanuman's humour, comparing his ocean-crossing feat to a monkey hopping between branches, is Tulsidas at his most endearing. Shiva himself loses composure remembering Rama's hand on Hanuman's head; even the narrator is a devotee overcome by the beauty of the scene. Poddarji highlights Hanuman's abhimana-shunya-vachana (words devoid of pride) as the hallmark of the perfected sevak.

ता कहुँ प्रभु कछु अगम नहिं जा पर तुम्ह अनुकुल।

तब प्रभावँ बड़वानलहिं जारि सकइ खलु तूल।।33।।

Taa kahun prabhu kachhu agam nahin jaa par tumh anukul

Tab prabhaavan badavaanalahin jaari sakai khalu tool (33)

दोहा 33

When you show grace, nothing stays impossible | Even cotton burns in ocean's fire terrible

Nothing remains beyond reach for the soul upon whom You bestow Your grace. By Your prabhava, even cotton can set ablaze the badavaanala, the fire that burns beneath the ocean.

Grace; the impossible made easy

In plain words

Nothing remains beyond reach for the one upon whom You bestow Your grace, O Prabhu. By Your power, even a piece of cotton can set ablaze the badavaanala, the fire that burns beneath the ocean.

What it means

The submarine fire cannot be touched, and cotton is the frailest of things, yet by Rama's grace the frail consumes the unquenchable. Tulsidas inverts the laws of nature to make a single claim: divine kripa overrides every limit the world knows. For the one who has the Lord's favor, the word impossible no longer applies.

Commentary & Notes ↓

Notes

Sundara Kanda, Doha 33 (sortOrder 67). The paradox of grace: badavaanala, the submarine fire, burns in water; cotton, the most flammable substance, could never touch it. Yet by Rama's power the impossible reverses. Tulsidas inverts the natural order to show that divine kripa overrides every law. Poddarji reads this as the single-line theology of the Manas: 'taa kahun prabhu kachhu agam nahin' (for such a one, nothing is unattainable).

चौपाई 34
नाथ भगति अति सुखदायनी। देहु कृपा करि अनपायनी।।

Naath bhagati ati sukhadaayanee. dehu kripaa kari anapaayanee

O Lord, devotion is supremely blissful. Grant me Your grace that never diminishes.

सुनि प्रभु परम सरल कपि बानी। एवमस्तु तब कहेउ भवानी।।

Suni prabhu param saral kapi baanee. evamastu tab kaheu bhavaanee

Hearing the monkey's supremely innocent words, the Lord then said 'So be it,' O Bhavani.

उमा राम सुभाउ जेहिं जाना। ताहि भजनु तजि भाव न आना।।

Umaa raam subhaau jehin jaanaa. taahi bhajanu taji bhaav na aanaa

Uma, whoever has truly known Rama's nature never abandons His worship for any other feeling.

यह संवाद जासु उर आवा। रघुपति चरन भगति सोइ पावा।।

Yah sanvaad jaasu ura aavaa. raghupati charan bhagati soi paavaa

Whoever takes this dialogue to heart attains devotion to the feet of Raghupati.

सुनि प्रभु बचन कहहिं कपिबृंदा। जय जय जय कृपाल सुखकंदा।।

Suni prabhu bachan kahahin kapibrindaa. jay jay jay kripaal sukhakandaa

Hearing the Lord's words, the monkey hosts exclaim: 'Victory, victory, victory to the compassionate source of joy!'

तब रघुपति कपिपतिहि बोलावा। कहा चलैं कर करहु बनावा।।

Tab raghupati kapipatihi bolaavaa. kahaa chalain kar karahu banaavaa

Then Raghupati called the monkey king and said: 'Why delay? Make preparations for departure.'

अब बिलंबु केहि कारन कीजे। तुरत कपिन्ह कहुँ आयसु दीजे।।

Aba bilambu kehi kaaran keeje. turat kapinh kahun aayasu deeje

For what reason should there be delay now? Give orders to the monkeys immediately.

कौतुक देखि सुमन बहु बरषी। नभ तें भवन चले सुर हरषी।।

Kautuk dekhi suman bahu barashee. nabh ten bhavan chale sur harashee

Seeing this marvel, the gods rained down many flowers and departed joyfully to their abodes from the sky.

Boon; asking only for love that never fades

In plain words

Hanuman prays, O Nath, devotion is the supreme giver of joy. Grant me, by Your grace, a love for You that never diminishes. Hearing the monkey's utterly guileless words, the Lord replies, So be it, O Bhavani. Uma, whoever has truly known Rama's nature never forsakes His worship for anything else. Whoever takes this sacred dialogue into the heart attains devotion at the feet of Raghupati. Hearing the Lord's words, the hosts of monkeys cry out, Victory, victory, victory to the compassionate one, the root of all joy! Then Raghupati summons Sugriva, the monkey-king, and says, Let us march. Make ready at once. Why should there be any delay? Give the command to the monkeys immediately. Beholding this divine sight, the gods rain showers of flowers from the sky and depart for their homes, their hearts brimming with joy.

What it means

Of all things Hanuman could ask, he asks only for undiminishing devotion, and the Lord seals it with a single word: so be it. Shiva then turns to Parvati to promise that whoever takes this exchange to heart receives the same gift. In a breath the scene shifts from tender boon to the march of war, and we see that the love that asks for nothing is the same love that moves armies for dharma.

Commentary & Notes ↓

Poddarji's Commentary

हे कृपा और सुखके पुञ्ज श्रीरामजी! मेरा अत्यन्त असीम सौभाग्य है, जो मैंने ब्रह्मा और शिवजीके द्वारा सेवित युगल चरणकमलोंको अपने नेत्रोंसे देखा॥

Notes

Sundara Kanda, Chaupai 34 (sortOrder 68). Hanuman asks for the one boon that matters: undiminishing bhakti. Rama's reply, 'Evam astu' (So be it), is the divine confirmation. Shiva then pauses to address Parvati directly, affirming that whoever absorbs this dialogue gains the same devotion. The transition from tender exchange to military mobilization is swift; Rama turns from poet of the heart to commander-in-chief without a breath between. Poddarji notes that the phrase 'anapaayanee bhakti' (imperishable devotion) is the highest gift in the entire Manas.

कपिपति बेगि बोलाए आए जूथप जूथ।

नाना बरन अतुल बल बानर भालु बरूथ।।34।।

Kapipati begi bolaae aae joothap jooth

Naanaa baran atul bal baanar bhaalu barooth (34)

दोहा 34

The monkey-king summoned fast | the chieftains gathered round;

bears and monkeys, colors vast | with matchless strength abound.

The monkey-king swiftly summoned his forces. Troops of commanders gathered, host upon host. Monkeys and bears of many colours arrived, each endowed with incomparable bal.

Muster; the great army gathers

In plain words

The monkey-king swiftly summons his forces. Troops of commanders gather, host upon host. Monkeys and bears of many colours arrive, each endowed with incomparable strength.

What it means

The army assembles, varied in colour and form yet single in purpose, for all of it has rallied behind Rama. The incomparable strength of these warriors is not their own; it flows from the grace of the Lord they serve. In one short verse Tulsidas shows how diverse creation unites when it gathers around dharma.

Commentary & Notes ↓

Poddarji's Commentary

वानरराज सुग्रीवने शीघ्र ही वानरोंको बुलाया, सेनापतियोंके समूह आ गये। वानर-भालुओंके झुंड अनेक रंगोंके हैं और उनमें अतुलनीय बल है॥

Notes

Sundara Kanda, Doha 34 (sortOrder 69). The great muster begins. 'Naanaa baran' (many colours) stresses the diversity of the vaanara-sena, while 'atul bal' (incomparable strength) reminds us that their power flows from Rama's grace. Poddarji notes the poetic economy: in a single doha, Tulsidas paints a vast army scene, diverse in appearance yet united in purpose.

चौपाई 35
प्रभु पद पंकज नावहिं सीसा। गरजहिं भालु महाबल कीसा।।

Prabhu pad pankaj naavahin seesaa. garajahin bhaalu mahaabal keesaa

The monkeys bow their heads to the Lord's lotus feet. The bears and mighty monkeys roar with power.

देखी राम सकल कपि सेना। चितइ कृपा करि राजिव नैना।।

Dekhee raam sakal kapi senaa. chitai kripaa kari raajiv nainaa

Rama saw the entire monkey army and gazed upon them with compassionate lotus eyes.

राम कृपा बल पाइ कपिंदा। भए पच्छजुत मनहुँ गिरिंदा।।

Raam kripaa bal paai kapindaa. bhae pachchhajut manahun girindaa

Receiving the strength of Rama's grace, the monkey chiefs became like winged mountains.

हरषि राम तब कीन्ह पयाना। सगुन भए सुंदर सुभ नाना।।

Harashi raam tab keenh payaanaa. sagun bhae sundar subh naanaa

Rama then joyfully began the march. Beautiful and auspicious omens appeared in various forms.

जासु सकल मंगलमय कीती। तासु पयान सगुन यह नीती।।

Jaasu sakal mangalamay keetee. taasu payaan sagun yah neetee

For one whose every deed is filled with auspiciousness, such favorable omens at departure are natural.

प्रभु पयान जाना बैदेहीं। फरकि बाम अँग जनु कहि देहीं।।

Prabhu payaan jaanaa baideheen. pharaki baam ang janu kahi deheen

Vaidehi came to know of the Lord's departure when her left limb throbbed, as if announcing the news.

जोइ जोइ सगुन जानकिहि होई। असगुन भयउ रावनहि सोई।।

Joi joi sagun jaanakihi hoee. asagun bhayau raavanahi soee

Whatever omens were auspicious for Janaki became inauspicious for Ravana.

चला कटकु को बरनैं पारा। गर्जहि बानर भालु अपारा।।

Chalaa kataku ko baranain paaraa. garjahi baanar bhaalu apaaraa

Who can describe that advancing army? Countless monkeys and bears roared thunderously.

नख आयुध गिरि पादपधारी। चले गगन महि इच्छाचारी।।

Nakh aayudh giri paadapadhaaree. chale gagan mahi ichchhaachaaree

Armed with claws, carrying mountains and trees, they moved through sky and earth at will.

केहरिनाद भालु कपि करहीं। डगमगाहिं दिग्गज चिक्करहीं।।

Keharinaad bhaalu kapi karaheen. dagamagaahin diggaj chikkaraheen

The bears and monkeys made lion-like roars that shook the guardian elephants of the directions.

Departure; creation marches behind dharma

In plain words

The monkeys bow their heads at the Lord's lotus feet. Bears and mighty vaanaras roar with power. Rama surveys the whole army and gazes upon them with His compassionate lotus eyes. Receiving the strength of Rama's grace, the monkey-chiefs become like great mountains fitted with wings. Filled with joy, Rama then sets forth on the march. Beautiful and auspicious omens appear on every side. For one whose every act is filled with auspiciousness, such favourable signs at departure are only natural. Vaidehi senses the Lord's departure when her left limbs throb, as though her body itself speaks the news. Whatever omens are good for Janaki become ill for Ravana. Who could describe that advancing army? Countless monkeys and bears thunder as they surge forward. With nails as weapons, carrying mountains and trees, they move through sky and earth at will. The bears and monkeys raise lion-like roars so tremendous that the guardian elephants of the directions tremble and cry out.

What it means

Rama's gracious gaze turns ordinary monkeys into winged mountains, for one look from Him remakes the weak into the mighty. The same omens that lift Sita's heart fall as ill signs upon Ravana, showing the cosmic balance of the Manas: what heals the devotee undoes the oppressor in the same stroke. As the vaanara army shakes sky and earth, we glimpse the whole of creation rising to march behind dharma.

Commentary & Notes ↓

Poddarji's Commentary

चाहे कोई करोड़ों उपाय करके सींचे, पर केला तो काटनेपर ही फलता है। हे गरुड़जी! सुनिये, नीच विनयसे नहीं मानता, वह डाँटनेपर ही झुकता है॥

Notes

Sundara Kanda, Chaupai 35 (sortOrder 70). The grand payaana (departure) of Rama's army. Tulsidas builds the scene in layers: first the reverent bowing, then Rama's gracious gaze, then the transformation of ordinary monkeys into pachchhajut girinda (winged mountains). The mirrored omens for Sita and Ravana show the cosmic balance of the Manas: what heals the devotee simultaneously undoes the oppressor. Poddarji reads the vaanara-sena as all of creation rallying behind dharma.

छन्द 2
चिक्करहिं दिग्गज डोल महि गिरि लोल सागर खरभरे।

मन हरष सभ गंधर्ब सुर मुनि नाग किन्नर दुख टरे।।

कटकटहिं मर्कट बिकट भट बहु कोटि कोटिन्ह धावहीं।

जय राम प्रबल प्रताप कोसलनाथ गुन गन गावहीं।।1।।

सहि सक न भार उदार अहिपति बार बारहिं मोहई।

गह दसन पुनि पुनि कमठ पृष्ट कठोर सो किमि सोहई।।

रघुबीर रुचिर प्रयान प्रस्थिति जानि परम सुहावनी।

जनु कमठ खर्पर सर्पराज सो लिखत अबिचल पावनी।।2।।

Chikkarahin diggaj dol mahi giri lol saagar kharabhare

Man harash sabh gandharb sur muni naag kinnar dukh tare

Katakatahin markat bikat bhat bahu koti kotinh dhaavaheen

Jay raam prabal prataap kosalanaath gun gan gaavaheen (1)

Sahi sak na bhaar udaar ahipati baar baarahin mohaee

Gah dasan puni puni kamath prisht kathor so kimi sohaee

Raghubeer ruchir prayaan prasthiti jaani param suhaavanee

Janu kamath kharpar sarparaaj so likhat abichal paavanee (2)

Earth shakes as monkey armies march | Shesha swoons beneath their weight

While gods rejoice at Rama's might | And tortoise bears this sacred freight

The guardian elephants of the quarters trumpet in alarm; the earth shakes, mountains sway, and oceans surge with tumult. Gandharvas, gods, sages, nagas, and kinnaras rejoice as their long sorrows flee.

Countless fierce monkey warriors gnash their teeth and chatter. Millions upon millions rush forward, singing the jai of Rama's invincible prataap, chanting the glories of Kosala's beloved Lord.

The noble Ahipati, Shesha himself, cannot bear this mighty weight and swoons again and again. The great Kamath grips him firmly in his teeth; how wondrous that hard shell appears!

Knowing the supremely beautiful departure of Raghuvira, it is as though the Sarparaj upon the Kamath's back writes with his hood the eternal, sacred account of this most pavani, most blessed journey.

Cosmic awe; the universe trembles and rejoices

In plain words

The guardian elephants of the quarters trumpet in alarm; the earth shakes, mountains sway, and oceans surge with tumult. Gandharvas, gods, sages, nagas, and kinnaras rejoice as their long sorrows flee. Countless fierce monkey warriors gnash their teeth and chatter. Millions upon millions rush forward, singing the victory of Rama's invincible power, chanting the glories of Kosala's beloved Lord. Even Shesha, lord of serpents, cannot bear this great weight and swoons again and again. The world-tortoise grips him firmly in his teeth; how wondrous that hard shell appears! Sensing the supremely beautiful departure of Raghuvira, it is as though the serpent-king upon the tortoise's back writes with his hood the eternal, sacred record of this most blessed journey.

What it means

The march is so mighty that the very foundations of the world respond: the cosmic serpent staggers and the world-tortoise braces beneath the weight. Yet the same tremor that brings alarm brings release, for the long sorrows of gods and sages flee at Rama's coming. Tulsidas lifts spectacle into scripture, picturing the serpent's swaying hood writing the story of this sacred procession, as if creation itself is composing the account of the Lord's journey.

Commentary & Notes ↓

Notes

Sundara Kanda, Chhand 2 (sortOrder 71). A cosmic set-piece. The march of Rama's army is so mighty that even the foundations of the universe respond: Shesha (Ahipati, lord of serpents) staggers, and the world-tortoise (Kamath) braces. Tulsidas transforms what could be mere spectacle into theology: the serpent's swaying hood 'writes' the story of Rama's sacred procession, as if the cosmos itself is composing scripture. Poddarji marvels at the image of creation groaning and rejoicing simultaneously beneath the weight of divine purpose.

एहि बिधि जाइ कृपानिधि उतरे सागर तीर।

जहँ तहँ लागे खान फल भालु बिपुल कपि बीर।।35।।

Ehi bidhi jaai kripaanidhi utare saagar teer

Jahan tahan laage khaan phal bhaalu bipul kapi beer (35)

दोहा 35

The Lord of mercy crossed the foam | His army seeks the distant shore

Where bears and monkeys make their home | And gather fruits as in days of yore

In this manner Kripaanidhi, the treasury of compassion, journeyed forth and reached the shore of the ocean. Here and there the countless valiant monkeys and bears began gathering fruits to eat.

Return to earth; warriors pause to eat

In plain words

In this manner Kripaanidhi, the treasury of compassion, journeys forth and reaches the shore of the ocean. Here and there the countless valiant monkeys and bears begin gathering fruits to eat.

What it means

After the cosmos itself has trembled, Tulsidas brings us gently back to earth: even divine warriors must stop to eat. The treasury of mercy has reached the literal ocean, and His army, having shaken the world, now forages for fruit like any travellers at rest. The verse holds a quiet tenderness, reminding us that the grand and the homely sit side by side in Rama's story.

Commentary & Notes ↓

Notes

Sundara Kanda, Doha 35 (sortOrder 72). After the cosmic grandeur of the chhand, Tulsidas brings us gently back to earth: divine warriors still need to eat. The title Kripaanidhi (treasury of mercy) for Rama beautifully contrasts with the literal ocean (saagar) they have reached. Poddarji notes the quiet humour and humanity of the scene: the cosmic army, having shaken the foundations of the world, now forages for fruit like any travellers at a rest-stop.

चौपाई 36
उहाँ निसाचर रहहिं ससंका। जब ते जारि गयउ कपि लंका।।

Uhaan nisaachar rahahin sasankaa. jab te jaari gayau kapi lankaa

There the demons live in constant fear and anxiety, ever since the monkey burned down Lanka.

निज निज गृहँ सब करहिं बिचारा। नहिं निसिचर कुल केर उबारा।।

Nij nij grihan sab karahin bichaaraa. nahin nisichar kul ker ubaaraa

In their own homes, all contemplate and worry that there is no salvation for the demon race.

जासु दूत बल बरनि न जाई। तेहि आएँ पुर कवन भलाई।।

Jaasu doot bal barani na jaaee. tehi aaen pur kavan bhalaaee

Whose messenger's strength cannot be described - what good can come to the city when he arrives?

दूतन्हि सन सुनि पुरजन बानी। मंदोदरी अधिक अकुलानी।।

Dootanhi san suni purajan baanee. mandodaree adhik akulaanee

Hearing the words of the citizens from the messengers, Mandodari became extremely distressed.

रहसि जोरि कर पति पग लागी। बोली बचन नीति रस पागी।।

Rahasi jori kar pati pag laagee. bolee bachan neeti ras paagee

Secretly joining her hands, she fell at her husband's feet and spoke words steeped in wisdom.

कंत करष हरि सन परिहरहू। मोर कहा अति हित हियँ धरहु।।

Kant karash hari san pariharahoo. mor kahaa ati hit hiyan dharahu

Beloved, abandon your enmity with Hari; take my words to heart as they are for your greatest benefit.

समुझत जासु दूत कइ करनी। स्त्रवहीं गर्भ रजनीचर धरनी।।

Samujhat jaasu doot kai karanee. stravaheen garbh rajaneechar dharanee

Just thinking of whose messenger's deeds causes the wombs of demon women to miscarry.

तासु नारि निज सचिव बोलाई। पठवहु कंत जो चहहु भलाई।।

Taasu naari nij sachiv bolaaee. pathavahu kant jo chahahu bhalaaee

Send back His wife by calling your minister, beloved, if you desire your own welfare.

तब कुल कमल बिपिन दुखदाई। सीता सीत निसा सम आई।।

Tab kul kamal bipin dukhadaaee. seetaa seet nisaa sam aaee

Then came the night that brings sorrow to the lotus garden of your dynasty, cold as Sita's grief.

सुनहु नाथ सीता बिनु दीन्हें। हित न तुम्हार संभु अज कीन्हें।।

Sunahu naath seetaa binu deenhen. hit na tumhaar sambhu aja keenhen

Listen, lord - without returning Sita, neither Shiva nor Brahma can ensure your welfare.

Counsel; a queen pleads for her husband

In plain words

Meanwhile in Lanka the demons live in constant dread, for ever since the monkey set their city ablaze they have dwelt in fear. In house after house all ponder the same thought: there is no salvation for the demon race. He whose messenger's strength is beyond describing: what good can come to our city when the master himself arrives? Hearing the people's fearful words, Mandodari grows deeply restless with anguish. In private she joins her hands, falls at her husband's feet, and speaks words steeped in righteous counsel. Beloved, abandon your enmity with Hari. Take my words to heart, for they spring from the purest wish for your welfare. Just the thought of that Lord's messenger's deeds makes the demon women lose their unborn children. Call your minister and send His wife back to Him. Do this if you truly desire your own good. For Sita has become like a frost-bearing night to the lotus-garden of your dynasty, and its bloom is closing. Hear me, my lord: until Sita is returned, neither Shambhu nor Brahma themselves can secure your welfare.

What it means

The scene shifts to Lanka, where Mandodari becomes the voice of wisdom and grief, pleading at her husband's feet as Sita once pleaded for reunion. Her image of Sita as a frost-night closing the lotuses of Ravana's dynasty carries both clear sight and the tenderness of desperation. She loves the very man she warns, and her counsel asks him to set down the pride that even the highest gods could not save him from keeping.

Commentary & Notes ↓

Notes

Sundara Kanda, Chaupai 36 (sortOrder 73). The scene shifts to Lanka, where Mandodari, Ravana's queen, becomes the voice of wisdom and grief. Her metaphor of Sita as a frost-night (sheet-nishaa) closing the lotuses of Ravana's dynasty is among the most haunting images in the kanda. The parallelism with Sita is striking: both wives plead with their husbands, both speak from love and clear-sightedness. Poddarji notes that Mandodari's niti-vaakya (words of policy) echo the shat-sampada (six virtues of counsel) of classical rajadharma.

-राम बान अहि गन सरिस निकर निसाचर भेक।

जब लगि ग्रसत न तब लगि जतनु करहु तजि टेक।।36।।

-raam baan ahi gan saris nikar nisaachar bhek

Jab lagi grasat na tab lagi jatanu karahu taji tek (36)

दोहा 36

Rama's shafts like serpents wait | To devour the demon frogs

Abandon pride before too late | And lift these fearsome fogs

Rama's arrows are like a host of serpents, and the multitude of demons are like frogs. Before the serpents devour the frogs, make every effort to act wisely and set aside your stubborn pride.

Warning; snakes among frogs

In plain words

Rama's arrows are like a host of serpents, and the multitude of demons are like frogs. Before the serpents devour the frogs, make every effort to act wisely and set aside your stubborn pride.

What it means

Mandodari reaches for the plainest picture she can find, snakes loose among frogs, to break through Ravana's wall of pride. Her plea to abandon stubbornness is urgent because the danger is already at the door. Within her terror lives compassion: she warns the very man she loves, and her stark imagery carries the tenderness of desperation.

Commentary & Notes ↓

Notes

Sundara Kanda, Doha 36 (sortOrder 74). Mandodari completes her plea with a vivid rural metaphor: snakes among frogs. The image is deliberately earthy, as if she is reaching for the simplest possible picture to penetrate Ravana's wall of pride. 'Taji tek' (abandon your stubbornness) is her final, urgent appeal. Poddarji notes the compassion within her terror: she loves the very man she is warning, and her imagery carries the tenderness of desperation.

चौपाई 37
श्रवन सुनी सठ ता करि बानी। बिहसा जगत बिदित अभिमानी।।

Shravan sunee sath taa kari baanee. bihasaa jagat bidit abhimaanee

Hearing this foolish speech, the world-renowned arrogant one laughed.

सभय सुभाउ नारि कर साचा। मंगल महुँ भय मन अति काचा।।

Sabhay subhaau naari kar saachaa. mangal mahun bhay man ati kaachaa

The fearful nature of women is true - their minds become very weak with fear even in auspicious times.

जौं आवइ मर्कट कटकाई। जिअहिं बिचारे निसिचर खाई।।

Jaun aavai markat katakaaee. jiahin bichaare nisichar khaaee

If the monkey army comes, the poor demons will live only to be devoured.

कंपहिं लोकप जाकी त्रासा। तासु नारि सभीत बड़ि हासा।।

Kampahin lokap jaakee traasaa. taasu naari sabheet badi haasaa

The guardians of the worlds tremble at whose terror - his wife being afraid is a great joke.

अस कहि बिहसि ताहि उर लाई। चलेउ सभाँ ममता अधिकाई।।

Asa kahi bihasi taahi ura laaee. chaleu sabhaan mamataa adhikaaee

Saying this and laughing, he embraced her to his heart and went to the assembly with great affection.

मंदोदरी हृदयँ कर चिंता। भयउ कंत पर बिधि बिपरीता।।

Mandodaree hridayan kar chintaa. bhayau kant par bidhi bipareetaa

Mandodari felt worry in her heart - fate had turned adverse for her husband.

बैठेउ सभाँ खबरि असि पाई। सिंधु पार सेना सब आई।।

Baitheu sabhaan khabari asi paaee. sindhu paar senaa sab aaee

He sat in the assembly having received such news that the entire army had arrived across the ocean.

बूझेसि सचिव उचित मत कहहू। ते सब हँसे मष्ट करि रहहू।।

Boojhesi sachiv uchit mat kahahoo. te sab hanse masht kari rahahoo

He asked his ministers to speak proper counsel, but they all laughed and remained silent.

जितेहु सुरासुर तब श्रम नाहीं। नर बानर केहि लेखे माही।।

Jitehu suraasur tab shram naaheen. nar baanar kehi lekhe maahee

You conquered gods and demons without effort - what account are mere men and monkeys?

Pride that laughs away the truth

In plain words

Ravana hears Mandodari and laughs, dismissing her words as foolish. He says women are timid by nature; even in good times their tender hearts tremble. If the monkey army comes, he says, the demons will simply have food brought to their door. The one whose terror makes the world-guardians shake, and his own wife is afraid? What a joke. Laughing, he embraces her and goes to court, full of affection. But Mandodari feels dread in her heart: fate has turned against her husband. Ravana takes his seat. News comes that the whole army has crossed the ocean. He asks his ministers for sound counsel, but they only laugh and stay silent. You conquered gods and demons effortlessly, they say; what are mere men and monkeys worth?

What it means

Pride does not argue with the truth; it laughs at it. Ravana takes his wife's clear warning and rewrites danger as comedy, and his ministers, afraid to speak, let him. When no one near a king dares tell him the truth, the kingdom has already fallen inwardly, long before any battle is fought.

Commentary & Notes ↓

Notes

Sundara Kanda, Chaupai 37 (sortOrder 75). Ravana's tragic flaw of abhimana (pride) is laid bare. He dismisses his wife's wisdom with a stock proverb about women's timidity, then rewrites reality so that danger becomes comedy. The ministers' sycophantic silence is equally damning. Poddarji observes that the silence of the sabha is as devastating as any battle: when no one around the king dares speak truth, the kingdom has already fallen inwardly.

सचिव बैद गुर तीनि जौं प्रिय बोलहिं भय आस।

राज धर्म तन तीनि कर होइ बेगिहीं नास।।37।।

Sachiv baid gur teeni jaun priy bolahin bhay aas

Raaj dharm tan teeni kar hoi begiheen naas (37)

दोहा 37

When counselor, doctor, guru three | speak sweet from fear or greed,

then kingdom, body, dharma three | are ruined with all speed.

When minister, physician, and guru, these three, speak pleasant words out of fear or hope of gain, then kingdom, body, and dharma, these three, are swiftly destroyed.

The law that flattery destroys

In plain words

When a minister, a physician, and a guru, these three, speak only pleasant words out of fear or hope of gain, then the kingdom, the body, and dharma, these three, are swiftly destroyed.

What it means

Each of these three exists to protect something, and each destroys it the moment he flatters instead of telling the truth. The verse names a law that reaches far past Ravana's court: in rule, in health, and in the spiritual life, the one who tells us only what we want to hear is not kind but deadly. To want honest counsel more than comfort is itself a form of strength.

Commentary & Notes ↓

Poddarji's Commentary

मन्त्री, वैद्य और गुरु, ये तीन यदि भय या आशासे प्रिय बोलते हैं, तो क्रमशः राज्य, शरीर और धर्म;इन तीनका शीघ्र ही नाश हो जाता है॥

Notes

Sundara Kanda, Doha 37 (sortOrder 76). One of the most quoted niti-dohas in the entire Manas. The three-to-three parallelism (sachiv-baid-guru / raaj-dharm-tan) is mathematically precise: each flatterer destroys the domain he is meant to protect. Poddarji calls this Tulsidas's 'universal law of sycophancy.' The verse resonates far beyond its narrative context, serving as counsel for governance, health, and spiritual life alike.

चौपाई 38
सोइ रावन कहुँ बनि सहाई। अस्तुति करहिं सुनाइ सुनाई।।

Soi raavan kahun bani sahaaee. astuti karahin sunaai sunaaee

They became Ravana's allies and supporters, praising him loudly and repeatedly.

अवसर जानि बिभीषनु आवा। भ्राता चरन सीसु तेहिं नावा।।

Avasar jaani bibheeshanu aavaa. bhraataa charan seesu tehin naavaa

Seeing the opportune moment, Vibhishana came forward and bowed his head at his brother's feet.

पुनि सिरु नाइ बैठ निज आसन। बोला बचन पाइ अनुसासन।।

Puni siru naai baith nij aasan. bolaa bachan paai anusaasan

Then bowing his head again, he sat in his designated seat and spoke after receiving permission.

जौ कृपाल पूँछिहु मोहि बाता। मति अनुरुप कहउँ हित ताता।।

Jau kripaal poonchhihu mohi baataa. mati anurup kahaun hit taataa

If you, O merciful one, ask me for counsel, I shall speak beneficial words according to my understanding, dear brother.

जो आपन चाहै कल्याना। सुजसु सुमति सुभ गति सुख नाना।।

Jo aapan chaahai kalyaanaa. sujasu sumati subh gati sukh naanaa

One who desires his own welfare, good fame, wisdom, auspicious destiny, and various forms of happiness.

सो परनारि लिलार गोसाईं। तजउ चउथि के चंद कि नाई।।

So paranaari lilaar gosaaeen. tajau chauthi ke chand ki naaee

Should not even glance at another's wife, O lord, just as one avoids the fourth day's moon.

चौदह भुवन एक पति होई। भूतद्रोह तिष्टइ नहिं सोई।।

Chaudah bhuvan eka pati hoee. bhootadroh tishtai nahin soee

Even if one becomes the sole ruler of all fourteen worlds, such dominion cannot endure if built on wrongdoing.

गुन सागर नागर नर जोऊ। अलप लोभ भल कहइ न कोऊ।।

Gun saagar naagar nar jooo. alap lobh bhal kahai na kooo

Even one who is an ocean of virtues and accomplished among men - no one speaks well of him if he has even a little greed.

A true counselor rises to speak

In plain words

Those same flatterers became Ravana's supporters, praising him loudly and without pause. Seeing the right moment, Vibhishana came forward and bowed his head at his elder brother's feet. He bowed again, took his appointed seat, and spoke only after he was given leave. If you ask me, gracious brother, he said, I will speak what my understanding holds to be good for you. Whoever desires his own welfare, good name, clear wisdom, an auspicious path, and every kind of joy, should never even glance at another man's wife, just as one turns the eyes away from the fourth night's moon. Even if a man becomes sole master of all fourteen worlds, rule built on harming living beings cannot last. Even a man who is an ocean of virtue and skilled in worldly ways: let a little greed stain him, and no one will speak well of him.

What it means

In a court silenced by fear, Vibhishana rises and speaks the truth, but he does it with reverence, asking leave before he warns. His argument climbs step by step, from a man's own welfare to cosmic rule to lasting good name, and at every level the verdict is the same. To love another's wife, to harm living beings, to let greed in, all of it ruins the very thing a person is grasping for.

Commentary & Notes ↓

Notes

Sundara Kanda, Chaupai 38 (sortOrder 77). Vibhishana rises to speak truth in a court silenced by fear. His metaphor of the chauthi ka chand (fourth-night moon) is precise: in popular belief, seeing the moon on the fourth night of the bright fortnight brings false accusation, so people avert their eyes. Just so, one should avert one's gaze from paranaari (another's wife). His argument builds logically from personal welfare through cosmic sovereignty to moral reputation, each step tightening the case. Poddarji celebrates Vibhishana's courage: he names Ravana's sin directly, without softening, yet with the warmth of 'taat' (dear brother).

काम क्रोध मद लोभ सब नाथ नरक के पंथ।

सब परिहरि रघुबीरहि भजहु भजहिं जेहि संत।।38।।

Kaam krodh mad lobh sab naath narak ke panth

Sab parihari raghubeerahi bhajahu bhajahin jehi sant (38)

दोहा 38

Burning in Ravana's rage-fire | fanned by his own breath so fierce;

Rama saved Vibhishana | and gave him kingdom none could pierce.

Kaama, krodha, mada, lobha: all of these, O Nath, are paths that lead to naraka. Abandon them all and worship Raghuvira, the one whom the saints worship.

Naming the four roads to ruin

In plain words

Lust, anger, pride, and greed: all of these, O Nath, are paths that lead to hell. Abandon them all and worship Raghuvira, the one whom the saints worship.

What it means

Vibhishana names the four enemies of the soul plainly, to Ravana's own face, and offers the one remedy strong enough to answer them all. The path away from ruin is not a clever strategy but a turning of the heart toward the Lord whom the saints already worship. To say this aloud in such a court takes courage, and on this verse Vibhishana's exile and his salvation both turn.

Commentary & Notes ↓

Poddarji's Commentary

श्रीरामजीने रावणके क्रोधरूपी अग्निमें, जो अपनी श्वासरूपी पवनसे प्रचण्ड हो रही थी, जलते हुए विभीषणको बचा लिया और उसे अखण्ड राज्य दिया॥

Notes

Sundara Kanda, Doha 38 (sortOrder 78). Vibhishana names the four enemies of the soul directly to Ravana's face: kaama (lust), krodha (anger), mada (pride), lobha (greed). These are the 'narak ke panth' (paths to hell). His remedy is equally direct: 'bhajahu Raghubeerahi' (worship the Lord). Poddarji notes the fearlessness required to pronounce these words in Ravana's own sabha, and calls this doha the hinge upon which Vibhishana's exile and eventual salvation both turn.

चौपाई 39
तात राम नहिं नर भूपाला। भुवनेस्वर कालहु कर काला।।

Taat raam nahin nar bhoopaalaa. bhuvanesvar kaalahu kar kaalaa

O father, Rama is not merely a human king, but the Lord of the universe and destroyer of even Death itself.

ब्रह्म अनामय अज भगवंता। ब्यापक अजित अनादि अनंता।।

Brahm anaamay aja bhagavantaa. byaapak ajit anaadi anantaa

He is the eternal Brahman, free from ailment, unborn and divine, all-pervading, unconquerable, without beginning or end.

गो द्विज धेनु देव हितकारी। कृपासिंधु मानुष तनुधारी।।

Go dvij dhenu dev hitakaaree. kripaasindhu maanush tanudhaaree

He is the benefactor of cows, Brahmins, earth and gods, an ocean of compassion who has taken human form.

जन रंजन भंजन खल ब्राता। बेद धर्म रच्छक सुनु भ्राता।।

Jan ranjan bhanjan khal braataa. bed dharm rachchhak sunu bhraataa

He delights His devotees and destroys the wicked, O brother, listen - He is the protector of Vedic dharma.

ताहि बयरु तजि नाइअ माथा। प्रनतारति भंजन रघुनाथा।।

Taahi bayaru taji naaia maathaa. pranataarati bhanjan raghunaathaa

Abandon enmity with Him and bow your head, for Raghunatha destroys the sufferings of those who surrender.

देहु नाथ प्रभु कहुँ बैदेही। भजहु राम बिनु हेतु सनेही।।

Dehu naath prabhu kahun baidehee. bhajahu raam binu hetu sanehee

O lord, return Vaidehi to her master and worship Rama, who loves without any selfish motive.

सरन गएँ प्रभु ताहु न त्यागा। बिस्व द्रोह कृत अघ जेहि लागा।।

Saran gaen prabhu taahu na tyaagaa. bisv droh krit agha jehi laagaa

The Lord never abandons those who seek His refuge, even if they have committed sins that make the world their enemy.

जासु नाम त्रय ताप नसावन। सोइ प्रभु प्रगट समुझु जियँ रावन।।

Jaasu naam tray taap nasaavan. soi prabhu pragat samujhu jiyan raavan

Understand in your heart, O Ravana, that the same Lord whose name destroys the three types of suffering has manifested before you.

The Lord revealed to a deaf king

In plain words

Dear brother, Rama is not merely a human king. He is the Lord of the universe, the death of Death itself. He is Brahman, free of all sickness, unborn, divine, all-pervading, unconquerable, without beginning or end. He protects the cows, the learned, the earth, and the gods; an ocean of mercy who has taken a human body. He delights His devotees and destroys the wicked, and He guards the dharma of the Vedas. Give up your enmity with Him and bow your head, for Raghunatha ends the suffering of all who surrender to Him. Return Vaidehi to her Lord, O Nath. Worship Rama, who loves without any selfish reason. Even one who carries the sin of the whole world's enmity, if that soul takes refuge, the Lord never turns him away. Understand this in your heart, Ravana: He whose holy Name destroys the three sorrows now stands before you in person.

What it means

Vibhishana lays bare who Rama truly is, a cascade of divine names that lifts the eye from a human prince to the Lord of all worlds. Yet the height of God is not held over Ravana as a threat; it opens at once into mercy, for this same Lord loves without motive and refuses no one who seeks shelter, however great his sin. The whole sermon presses toward a single plea: that Ravana would see, before it is too late, that grace itself is standing in front of him.

Commentary & Notes ↓

Notes

Sundara Kanda, Chaupai 39 (sortOrder 79). Vibhishana's great theological declaration. He reveals Rama's true identity in a cascade of divine attributes: Bhuvaneshwar, Kaalahu kar Kaala, Brahman, Anaadi, Ananta. Then he pivots to Rama's tenderness: Kripaasindhu, Jan-Ranjan, Binu-Hetu-Snehi (one who loves without motive). The climax is the promise that the Lord never abandons even the greatest sinner who seeks shelter. Poddarji calls this passage the 'Vibhishana Gita,' a compressed Vedantic sermon delivered at personal cost, in a court that will soon turn violent against the speaker.

बार बार पद लागउँ बिनय करउँ दससीस।

परिहरि मान मोह मद भजहु कोसलाधीस।।39(क)।।

मुनि पुलस्ति निज सिष्य सन कहि पठई यह बात।

तुरत सो मैं प्रभु सन कही पाइ सुअवसरु तात।।39(ख)।।

Baar baar pad laagaun binay karaun dasasees

Parihari maan moh mad bhajahu kosalaadhees.39(ka)

Muni pulasti nij sishy san kahi pathaee yah baat

Turat so main prabhu san kahee paai suavasaru taat.39(kha)

दोहा 39

"Again, again I touch your feet | I plead, O ten-faced king:

leave pride and ego, worship Ram | to whom the sages sing."

"Again and again I fall at your feet and entreat you, O ten-headed one: Abandon pride, delusion, and arrogance; worship the Lord of Kosala!" (39a)

Sage Pulastya sent this counsel through his own disciple. Seizing the right moment, dear one, I conveyed those very words to the Lord. (39b)

The grandsire's warning carried home

In plain words

Again and again I fall at your feet and beg you, O ten-headed one: give up pride, delusion, and arrogance, and worship the Lord of Kosala. The sage Pulastya sent this counsel through his own disciple, and seizing the right moment, dear brother, I have passed those very words on to you from the Lord.

What it means

Vibhishana adds the weight of their own grandsire's voice to his plea, so Ravana cannot dismiss it as one brother's opinion. Even the ancient rishi from whom their line descends counsels the same surrender: drop the pride, worship the Lord. Truth comes to us from many directions at once, and the only question left is whether we will bow before it.

Commentary & Notes ↓

Poddarji's Commentary

हे दशशीश! मैं बार-बार आपके चरणों लगता हूँ और विनती करता हूँ कि मान, मोह और मदको त्यागकर आप कोसलपति श्रीरामजीका भजन कीजिये॥

Notes

Doha 39(a)+(b). Vibhishana recounts sage Pulastya's warning to Ravana. Pulastya = Ravana's grandsire and one of the seven great rishis. Transliteration: 'Baar baar pad laagaun binay karaun Dasaseesa / Parihari maan moh mad bhajahu Kosalaadheesa.' Second doha: 'Muni Pulasti nij sishya san kahi pathai yah baat / Turat so main Prabhu san kahi paai suavasaru taat.'

चौपाई 40
माल्यवंत अति सचिव सयाना। तासु बचन सुनि अति सुख माना।।

Maalyavant ati sachiv sayaanaa. taasu bachan suni ati sukh maanaa

Malyavan, the very wise minister, heard these words and felt great joy.

तात अनुज तव नीति बिभूषन। सो उर धरहु जो कहत बिभीषन।।

Taat anuj tav neeti bibhooshan. so ura dharahu jo kahat bibheeshan

O dear brother, your wisdom is an ornament - take to heart what Vibhishana says.

रिपु उतकरष कहत सठ दोऊ। दूरि न करहु इहाँ हइ कोऊ।।

Ripu utakarash kahat sath dooo. doori na karahu ihaan hai kooo

Both fools speak of destroying the enemy, but none here will drive him away.

माल्यवंत गृह गयउ बहोरी। कहइ बिभीषनु पुनि कर जोरी।।

Maalyavant grih gayau bahoree. kahai bibheeshanu puni kar joree

Malyavan returned to his home, while Vibhishana spoke again with folded hands.

सुमति कुमति सब कें उर रहहीं। नाथ पुरान निगम अस कहहीं।।

Sumati kumati sab ken ura rahaheen. naath puraan nigam asa kahaheen

Good sense and bad sense both dwell in everyone's heart - thus say the Puranas and Vedas.

जहाँ सुमति तहँ संपति नाना। जहाँ कुमति तहँ बिपति निदाना।।

Jahaan sumati tahan sampati naanaa. jahaan kumati tahan bipati nidaanaa

Where good sense dwells, there prosperity abounds; where bad sense rules, there calamity is certain.

तव उर कुमति बसी बिपरीता। हित अनहित मानहु रिपु प्रीता।।

Tav ura kumati basee bipareetaa. hit anahit maanahu ripu preetaa

In your heart dwells perverted bad sense - you consider enemies as friends and friends as foes.

कालराति निसिचर कुल केरी। तेहि सीता पर प्रीति घनेरी।।

Kaalaraati nisichar kul keree. tehi seetaa par preeti ghaneree

The night of doom has come upon the demon clan, yet you have great love for Sita.

Wise counsel rejected by a clouded heart

In plain words

Malyavan, that very wise minister, heard these words and was filled with joy. Dear brother, he said, your wisdom is an ornament; take to heart what Vibhishana says. At this the others cried, Both these fools praise the enemy. Is there no one here to drive them out? So Malyavan went home, while Vibhishana spoke again with folded hands. Good sense and bad sense both dwell in every heart, he said; so the Puranas and the Vedas teach. Where good sense dwells, many riches gather; where bad sense rules, calamity surely follows. In your heart, perverted judgment has settled: you treat enemies as friends and friends as foes. The night of doom has come upon the demon clan, and still your love for Sita only grows.

What it means

Wisdom finds an ally in Malyavan, but a court ruled by fear shouts both truth-tellers down. Tulsidas draws the quiet law beneath the scene: fortune and ruin do not come from outside but from the kind of discernment we carry within. Ravana's tragedy is named exactly here, a heart so turned around that it mistakes its rescuers for enemies and clings to the very desire that is destroying it.

Commentary & Notes ↓

Notes

Chaupai 40. Malyavan (Ravana's maternal grandfather and chief counselor) supports Vibhishana's plea, but Ravana's court rejects them both. Tulsidas underscores the Vedantic theme: sumati (right discernment) brings fortune, kumati (wrong discernment) brings ruin. Transliteration of key line: 'Sumati kumati sab ken ur ahahin / Naath Puraan Nigam as kahahin.'

तात चरन गहि मागउँ राखहु मोर दुलार।

सीत देहु राम कहुँ अहित न होइ तुम्हार।।40।।

Taat charan gahi maagaun raakhahu mor dulaar

Seet dehu raam kahun ahit na hoi tumhaar (40)

दोहा 40

"Tell that fool my message kind: | 'Give Sita, meet, and live;

or else your death has come to you | no more time fate will give.'"

"Dear brother, clasping your feet I beg you, honor my affection: Return Sita to Rama, and no harm shall come to you."

A brother's last tender plea

In plain words

Dear brother, clasping your feet I beg you, honor my love for you: return Sita to Rama, and no harm will come to you.

What it means

Stripped of argument, Vibhishana makes his final appeal as pure affection, holding his brother's feet and asking only that his love be honored. He still wants nothing for himself, only his brother's safety, and the way to it is simple: give Sita back. Real love does not stop warning the beloved even when every warning has been refused.

Commentary & Notes ↓

Poddarji's Commentary

फिर उस मूर्खसे जबानी यह मेरा उदार सन्देश कहना कि सीताजीको देकर उनसे मिलो, नहीं तो तुम्हारा काल आ गया॥

Notes

Doha 40. Vibhishana's final, most tender plea to Ravana. The word 'dulaar' (loving regard) reveals the depth of fraternal devotion even in the face of Ravana's stubbornness. Transliteration: 'Taat charan gahi maagaun raakhahu mor dulaar / Seet dehu Raam kahun ahit na hoi tumhaar.'

चौपाई 41
बुध पुरान श्रुति संमत बानी। कही बिभीषन नीति बखानी।।

Budh puraan shruti sammat baanee. kahee bibheeshan neeti bakhaanee

Vibhishana spoke words that were approved by the wise, the Puranas, and the Vedas, explaining righteous policy.

सुनत दसानन उठा रिसाई। खल तोहि निकट मुत्यु अब आई।।

Sunat dasaanan uthaa risaaee. khal tohi nikat mutyu aba aaee

Hearing this, Ravana rose in anger and said, 'Wicked one, death has now come near you.'

जिअसि सदा सठ मोर जिआवा। रिपु कर पच्छ मूढ़ तोहि भावा।।

Jiasi sadaa sath mor jiaavaa. ripu kar pachchh moodh tohi bhaavaa

'You fool, you live only by my grace. You foolish one, you favor the enemy's side.'

कहसि न खल अस को जग माहीं। भुज बल जाहि जिता मैं नाही।।

Kahasi na khal asa ko jag maaheen. bhuj bal jaahi jitaa main naahee

'Tell me, wicked one, who exists in this world whom I have not conquered by the strength of my arms?'

मम पुर बसि तपसिन्ह पर प्रीती। सठ मिलु जाइ तिन्हहि कहु नीती।।

Mam pur basi tapasinh par preetee. sath milu jaai tinhahi kahu neetee

'Living in my city, you show love for ascetics. Go, fool, and preach your morality to them.'

अस कहि कीन्हेसि चरन प्रहारा। अनुज गहे पद बारहिं बारा।।

Asa kahi keenhesi charan prahaaraa. anuj gahe pad baarahin baaraa

Saying this, he kicked Vibhishana with his foot. His younger brother grasped his feet again and again.

उमा संत कइ इहइ बड़ाई। मंद करत जो करइ भलाई।।

Umaa sant kai ihai badaaee. mand karat jo karai bhalaaee

Uma, this is the greatness of saints - they do good even to those who do them harm.

तुम्ह पितु सरिस भलेहिं मोहि मारा। रामु भजें हित नाथ तुम्हारा।।

Tumh pitu saris bhalehin mohi maaraa. raamu bhajen hit naath tumhaaraa

'You have beaten me well like a father would. Your welfare lies in worshipping Rama, my lord.'

सचिव संग लै नभ पथ गयऊ। सबहि सुनाइ कहत अस भयऊ।।

Sachiv sang lai nabh path gayaoo. sabahi sunaai kahat asa bhayaoo

Taking his ministers with him, he departed through the sky, proclaiming this message to all.

Violence answered with a saint's calm

In plain words

Vibhishana spoke words approved by the wise, the Puranas, and the Vedas, explaining righteous conduct. Hearing this, Ravana rose in fury: Wretch, death has come close to you now. You have always lived by my mercy, fool, yet you favor the enemy, you dullard. Tell me, villain, who in this world have I not conquered by the strength of my arms? Living in my city, you love the ascetics; go, fool, and preach your morality to them. Saying this, he struck Vibhishana with his foot. Yet his younger brother clasped his feet again and again. O Uma, this is the greatness of saints: they do good even to those who harm them. You have chastised me like a father, Vibhishana said, but your true welfare, my lord, lies in worshipping Rama. Then, taking his ministers with him, he departed through the sky, proclaiming this truth for all to hear.

What it means

Ravana repays counsel with a kick, and Vibhishana repays the kick by clasping his brother's feet once more. Tulsidas turns aside to Parvati to name what we are watching: the true mark of a saint is to return good for harm, blessing for a blow. Vibhishana leaves not in bitterness but still pointing his brother toward Rama, carrying his peace out into the open sky.

Commentary & Notes ↓

Notes

Chaupai 41. The breaking point. Ravana physically assaults Vibhishana, who responds with saintly composure. Tulsidas inserts the narrator's voice (addressing Uma/Parvati) to mark this as a universal spiritual teaching: the true saint returns love for violence. Transliteration of saint-verse: 'Umaa sant kai ihai badaai / Mand karat jo karai bhalaai.'

रामु सत्यसंकल्प प्रभु सभा कालबस तोरि।

मै रघुबीर सरन अब जाउँ देहु जनि खोरि।।41।।

Raamu satyasankalp prabhu sabhaa kaalabas tori

Mai raghubeer saran aba jaaun dehu jani khori (41)

दोहा 41

Truth's Lord Rama holds firm resolve | your court in Death's grip shall dissolve

To Raghu's hero I now flee | grant departure graciously

"Rama is the Lord whose resolve is truth itself; your assembly is now under Death's sway.

I go now to the shelter of Raghuvira. Grant me leave; do not find fault."

Leaving for the only true shelter

In plain words

Rama is the Lord whose resolve is truth itself, and your assembly is now under Death's sway. I go now to the shelter of Raghuvira. Grant me leave, and find no fault in me.

What it means

Vibhishana names two facts and acts on them: Rama's will is bound to come true, and this court is already given over to death. To stay would be to share its doom, so he turns toward the only refuge that endures. Even now he asks his brother's leave rather than storming out, for he leaves the bond of family with courtesy, not with rage.

Commentary & Notes ↓

Notes

Doha 41. Vibhishana's farewell declaration. 'Satya-sankalp' (one whose resolve is truth) is a profound Vedantic epithet of the Lord. Transliteration: 'Raamu satyasankalp Prabhu sabhaa kaalabas tori / Mai Raghubeera saran ab jaaun dehu jani khori.'

चौपाई 42
अस कहि चला बिभीषनु जबहीं। आयूहीन भए सब तबहीं।।

Asa kahi chalaa bibheeshanu jabaheen. aayooheen bhae sab tabaheen

When Vibhishana spoke thus and departed, all the demons immediately became lifeless and doomed.

साधु अवग्या तुरत भवानी। कर कल्यान अखिल कै हानी।।

Saadhu avagyaa turat bhavaanee. kar kalyaan akhil kai haanee

O Bhavani, disrespecting a saint brings immediate ruin to one's welfare and causes harm to all.

रावन जबहिं बिभीषन त्यागा। भयउ बिभव बिनु तबहिं अभागा।।

Raavan jabahin bibheeshan tyaagaa. bhayau bibhav binu tabahin abhaagaa

The moment Ravana abandoned Vibhishana, he became unfortunate and lost all his prosperity.

चलेउ हरषि रघुनायक पाहीं। करत मनोरथ बहु मन माहीं।।

Chaleu harashi raghunaayak paaheen. karat manorath bahu man maaheen

Vibhishana departed joyfully toward Lord Rama, cherishing many hopes in his heart.

देखिहउँ जाइ चरन जलजाता। अरुन मृदुल सेवक सुखदाता।।

Dekhihaun jaai charan jalajaataa. arun mridul sevak sukhadaataa

I shall go and behold those lotus feet that are red, tender, and bestow happiness upon devotees.

जे पद परसि तरी रिषिनारी। दंडक कानन पावनकारी।।

Je pad parasi taree rishinaaree. dandak kaanan paavanakaaree

Those feet by whose touch the sage's wife Ahalya was redeemed and the Dandaka forest was purified.

जे पद जनकसुताँ उर लाए। कपट कुरंग संग धर धाए।।

Je pad janakasutaan ura laae. kapat kurang sang dhar dhaae

Those feet which Janaka's daughter Sita held close to her heart when the deceptive deer led Rama away.

हर उर सर सरोज पद जेई। अहोभाग्य मै देखिहउँ तेई।।

Har ura sar saroj pad jeee. ahobhaagy mai dekhihaun teee

Those same lotus feet that rest in Shiva's heart - how blessed am I that I shall behold them!

Joy of the soul that turns homeward

In plain words

The moment Vibhishana spoke thus and left, all the demons became as good as lifeless. O Bhavani, to disrespect a saint instantly destroys one's welfare and brings ruin on all. The very moment Ravana cast Vibhishana out, the unfortunate king lost all his glory. Vibhishana set out joyfully toward Lord Rama, cherishing many hopes in his heart. I shall go and behold those lotus feet, he said, crimson and tender, that give joy to all who serve them. Those feet whose touch redeemed the sage's wife and purified the Dandaka forest. Those feet that Janaka's daughter held to her heart, and which ran after the illusory deer. Those same lotus feet that abide in Shiva's heart. How blessed am I that I shall behold them.

What it means

The same step that empties Ravana's court of life fills Vibhishana's heart with joy, for he is walking toward the Lord. His mind runs ahead of his feet, telling over every grace those lotus feet have already given: Ahalya raised, the forest made holy, Sita's love, Shiva's endless adoration. This is what surrender feels like from the inside, not loss but homecoming, the soul almost unable to believe its own good fortune.

Commentary & Notes ↓

Notes

Chaupai 42. Vibhishana's departure and his rapturous meditation on the Lord's feet. Each couplet recalls a different sacred episode: Ahalya's liberation, the Dandaka pilgrimage, Sita's devotion, and Shiva's eternal adoration. Transliteration of key line: 'Har ur sar saroj pad jei / Ahobhaagya mai dekhihaun tei.'

जिन्ह पायन्ह के पादुकन्हि भरतु रहे मन लाइ।

ते पद आजु बिलोकिहउँ इन्ह नयनन्हि अब जाइ।।42।।

Jinh paayanh ke paadukanhi bharatu rahe man laai

Te pad aaju bilokihaun inh nayananhi aba jaai (42)

दोहा 42

Those feet whose sandals | Bharata held dear,

Shall bless these longing eyes | drawing near.

Those feet for whose sandals Bharata stayed with single-hearted devotion, those very feet I shall now behold with these eyes of mine!

Longing to behold the feet at last

In plain words

Those feet for whose sandals Bharata stayed with single-hearted devotion, those very feet I shall now behold with these eyes of mine.

What it means

Vibhishana measures the feet he longs to see by Bharata's love, the brother who ruled Ayodhya by placing Rama's sandals on the throne and serving them as the Lord Himself. To behold what such devotion clung to is the whole reward Vibhishana asks. The verse trembles with the wonder of a long exile about to end in sight of the Beloved.

Commentary & Notes ↓

Notes

Doha 42. Vibhishana recalls Bharata's famous act of ruling Ayodhya by placing Rama's sandals (paadukaa) on the throne. Transliteration: 'Jinh paayanh ke paadukanha Bharatu rahe man laai / Te pad aaju bilokihaun inh nayanhi ab jaai.'

चौपाई 43
एहि बिधि करत सप्रेम बिचारा। आयउ सपदि सिंधु एहिं पारा।।

Ehi bidhi karat saprem bichaaraa. aayau sapadi sindhu ehin paaraa

Thus making loving deliberation in this manner, he quickly came to this shore of the ocean.

कपिन्ह बिभीषनु आवत देखा। जाना कोउ रिपु दूत बिसेषा।।

Kapinh bibheeshanu aavat dekhaa. jaanaa kou ripu doot biseshaa

The monkeys saw Vibhishana approaching and recognized him as some special enemy messenger.

ताहि राखि कपीस पहिं आए। समाचार सब ताहि सुनाए।।

Taahi raakhi kapees pahin aae. samaachaar sab taahi sunaae

Keeping him under guard, they came to their king and told him all the news.

कह सुग्रीव सुनहु रघुराई। आवा मिलन दसानन भाई।।

Kah sugreev sunahu raghuraaee. aavaa milan dasaanan bhaaee

Sugriva said, 'Listen, O Lord Rama! The brother of the ten-headed one has come to meet us.'

कह प्रभु सखा बूझिऐ काहा। कहइ कपीस सुनहु नरनाहा।।

Kah prabhu sakhaa boojhiai kaahaa. kahai kapees sunahu naranaahaa

The Lord said, 'Friend, what should we understand?' The monkey king replied, 'Listen, O King of men!'

जानि न जाइ निसाचर माया। कामरूप केहि कारन आया।।

Jaani na jaai nisaachar maayaa. kaamaroop kehi kaaran aayaa

The magic of demons cannot be known - in what form and for what purpose has he come?

भेद हमार लेन सठ आवा। राखिअ बाँधि मोहि अस भावा।।

Bhed hamaar len sath aavaa. raakhia baandhi mohi asa bhaavaa

This fool has come to learn our secrets - it pleases me to keep him bound.

सखा नीति तुम्ह नीकि बिचारी। मम पन सरनागत भयहारी।।

Sakhaa neeti tumh neeki bichaaree. mam pan saranaagat bhayahaaree

Friend, you have considered the policy well, but my vow is to remove the fear of those who seek refuge.

सुनि प्रभु बचन हरष हनुमाना। सरनागत बच्छल भगवाना।।

Suni prabhu bachan harash hanumaanaa. saranaagat bachchhal bhagavaanaa

Hearing the Lord's words, Hanuman rejoiced, knowing the Lord is compassionate to those who seek refuge.

Caution and grace meet at the threshold

In plain words

Lost in loving thoughts, Vibhishana quickly crosses to this shore of the ocean. The monkeys see him coming and take him for some special spy of the enemy. They keep him under guard and go to their king and report everything. Sugriva says, "Listen, Rama. Ravana's brother has come to meet us." The Lord asks, "Friend, what do you make of this?" Sugriva replies, "Hear me, King of men. The cunning of demons cannot be known. Who can say in what shape or why he has come? This sly one has come to learn our secrets. Bind him; that is what I think best." The Lord says, "Friend, you have judged the matter wisely, but my vow is to take away the fear of all who seek refuge." Hearing the Lord's words, Hanuman rejoices, for the Lord is tender to those who surrender.

What it means

Two faithful voices stand at the gate, and both are loving: Sugriva guards out of care for Rama, Rama opens out of care for the one who comes. The verse holds caution and grace together without scorning either, then lets grace have the last word. Hanuman's joy is the devotee's instinct awakening: at the sound of the Lord's refuge-vow, the heart leaps before the mind has finished its arguing.

Commentary & Notes ↓

Notes

Chaupai 43. Vibhishana's arrival at Rama's camp and the debate over admitting him. Sugriva counsels caution; Rama declares His eternal vow of refuge (sharanagati). Hanuman's joy signals the devotional heart recognizing the Lord's compassion. Transliteration: 'Sakhaa neeti tumh neeki bichaari / Mam pan sharanaagat bhayahaari.'

सरनागत कहुँ जे तजहिं निज अनहित अनुमानि।

ते नर पावँर पापमय तिन्हहि बिलोकत हानि।।43।।

Saranaagat kahun je tajahin nij anahit anumaani

Te nar paavanr paapamay tinhahi bilokat haani (43)

दोहा 43

Who turns away | the suppliant's plea,

Brings curse upon | their destiny.

Those who abandon one who seeks their refuge, imagining harm to themselves, are wretched and sinful people; even to look upon them brings misfortune.

The refuge-giver's vow guarded with severity

In plain words

Those who turn away one who seeks their refuge, fearing harm to themselves, are wretched and sinful people. Even to look upon them brings misfortune.

What it means

Having promised shelter, Rama now guards that promise with a hard saying: to abandon one who has surrendered is not weakness but sin. The refuge is sacred enough that betraying it stains even the onlooker. This is the floor beneath sharanagati, the assurance that the door, once a soul reaches for it, will never be shut by calculation.

Commentary & Notes ↓

Notes

Doha 43. Rama's declaration on the sanctity of refuge-giving. A cornerstone verse for the sharanagati doctrine. Transliteration: 'Sharanaagat kahun je tajahi nij anahit anumaani / Te nar paanvar paapamay tinhahi bilokat haani.'

चौपाई 44
कोटि बिप्र बध लागहिं जाहू। आएँ सरन तजउँ नहिं ताहू।।

Koti bipr badh laagahin jaahoo. aaen saran tajaun nahin taahoo

Even one who deserves death for killing millions of Brahmins, I do not abandon him if he comes seeking my refuge.

सनमुख होइ जीव मोहि जबहीं। जन्म कोटि अघ नासहिं तबहीं।।

Sanamukh hoi jeev mohi jabaheen. janm koti agha naasahin tabaheen

The moment a soul turns toward me with devotion, the sins of millions of births are instantly destroyed.

पापवंत कर सहज सुभाऊ। भजनु मोर तेहि भाव न काऊ।।

Paapavant kar sahaj subhaaoo. bhajanu mor tehi bhaav na kaaoo

It is the natural tendency of the sinful that devotion to me does not appeal to them at all.

जौं पै दुष्टहदय सोइ होई। मोरें सनमुख आव कि सोई।।

Jaun pai dushtahaday soi hoee. moren sanamukh aava ki soee

But if even such an evil-hearted one becomes devoted, would he not come before me?

निर्मल मन जन सो मोहि पावा। मोहि कपट छल छिद्र न भावा।।

Nirmal man jan so mohi paavaa. mohi kapat chhal chhidr na bhaavaa

Only the pure-hearted devotee truly attains me; I am not pleased by deceit, cunning, or faultfinding.

भेद लेन पठवा दससीसा। तबहुँ न कछु भय हानि कपीसा।।

Bhed len pathavaa dasaseesaa. tabahun na kachhu bhay haani kapeesaa

Ravana has sent you to spy and gather intelligence, yet even so, O monkey lord, you have nothing to fear or lose.

जग महुँ सखा निसाचर जेते। लछिमनु हनइ निमिष महुँ तेते।।

Jag mahun sakhaa nisaachar jete. lachhimanu hanai nimish mahun tete

However many demons exist in this world, Lakshmana can slay them all in an instant.

जौं सभीत आवा सरनाई। रखिहउँ ताहि प्रान की नाई।।

Jaun sabheet aavaa saranaaee. rakhihaun taahi praan kee naaee

But since you have come seeking refuge in fear, I shall protect you like my own life.

No sinner too far gone for refuge

In plain words

The Lord says, "Even one stained with the guilt of killing millions of Brahmins, if he comes seeking my refuge, I do not forsake him. The moment a soul turns toward me, the sins of millions of births are destroyed at once. It is the natural bent of the sinful that devotion to me never appeals to them. But if such an evil-hearted one were truly devoted, would he ever fail to come before me? Only the pure-hearted devotee truly reaches me. Deceit, cunning, and faultfinding do not please me. Even if Ravana has sent this one to spy, monkey king, there is nothing to fear and nothing to lose. However many demons fill this world, Lakshmana can slay them all in an instant. But if he has come in fear, seeking shelter, I shall guard him as I guard my own life."

What it means

This is Rama's supreme answer to caution: no past is dark enough to be turned away. His logic is the gospel hidden inside the law, that a truly wicked heart could never choose to surrender, so the very act of coming proves the heart is ready. Refuge is offered without examination because the reaching itself is the proof, and the Lord stakes his own life on the one who shelters in him.

Commentary & Notes ↓

Notes

Chaupai 44. Rama's supreme sharanagati discourse. He declares that even the gravest sinner is not turned away. The Lord's logic is beautiful: a truly wicked heart could never choose to seek refuge, so the very act of surrender is proof of sincerity. Transliteration: 'Koti bipra badh laagahin jaahu / Aayen sharan tajaun nahin taahu.'

उभय भाँति तेहि आनहु हँसि कह कृपानिकेत।

जय कृपाल कहि चले अंगद हनू समेत।।44।।

Ubhay bhaanti tehi aanahu hansi kah kripaaniket

Jay kripaal kahi chale angad hanoo samet (44)

दोहा 44

Dvivid, Maind, Nila, Nal | Angad, Gad, Vikatasya,

Dadhimukh, Kesari too | Nishath, Shath, Jambavan;all these stay.

"Bring him either way," the Lord said with a smile, He who is the abode of mercy.

Crying "Victory to the compassionate one!" they set forth, Angada and Hanuman together.

Mercy laughs and the verdict is decided

In plain words

"Bring him either way," said the Lord with a smile, He who is the home of mercy. Crying "Victory to the compassionate one," Angada and Hanuman set out together.

What it means

Friend or spy, the verdict is the same: bring him. The smile says everything, for to Rama the distinction the others worried over has already dissolved in compassion. The two monkeys run off shouting victory not to a battle won but to mercy itself, which is the only triumph the devotional heart wishes to announce.

Commentary & Notes ↓

Poddarji's Commentary

द्विविद, मयंद, नील, नल, अंगद, गद, विकटास्य, दधिमुख, केसरी, निशठ, शठ और जाम्बवान्‌;ये सभी बलकी राशि हैं॥

Notes

Doha 44. 'Ubhay bhaanti' (either way) means whether Vibhishana comes as friend or spy, Rama will receive him. Kripaa-niket = abode of mercy, a beloved epithet. Transliteration: 'Ubhay bhaanti tehi aanahu hansi kah Kripaaniket / Jay Kripaal kahi chale Angad Hanu samet.'

चौपाई 45
सादर तेहि आगें करि बानर। चले जहाँ रघुपति करुनाकर।।

Saadar tehi aagen kari baanar. chale jahaan raghupati karunaakar

Respectfully placing him ahead, the monkey proceeded to where Rama, the compassionate Lord of the Raghus, was staying.

दूरिहि ते देखे द्वौ भ्राता। नयनानंद दान के दाता।।

Doorihi te dekhe dvau bhraataa. nayanaanand daan ke daataa

From afar he saw the two brothers, who are the givers of joy to the eyes.

बहुरि राम छबिधाम बिलोकी। रहेउ ठटुकि एकटक पल रोकी।।

Bahuri raam chhabidhaam bilokee. raheu thatuki ekatak pal rokee

Then beholding Rama, the abode of beauty, he stood transfixed, gazing with unblinking eyes for a moment.

भुज प्रलंब कंजारुन लोचन। स्यामल गात प्रनत भय मोचन।।

Bhuj pralamb kanjaarun lochan. syaamal gaat pranat bhay mochan

With long arms and lotus-like eyes, dark-complexioned body that removes the fear of devotees.

सिंघ कंध आयत उर सोहा। आनन अमित मदन मन मोहा।।

Singh kandh aayat ura sohaa. aanan amit madan man mohaa

Lion-like shoulders and broad chest adorned him, his face of limitless beauty enchanted even Cupid's mind.

नयन नीर पुलकित अति गाता। मन धरि धीर कही मृदु बाता।।

Nayan neer pulakit ati gaataa. man dhari dheer kahee mridu baataa

With tears in his eyes and body thrilled with emotion, steadying his mind, he spoke gentle words.

नाथ दसानन कर मैं भ्राता। निसिचर बंस जनम सुरत्राता।।

Naath dasaanan kar main bhraataa. nisichar bans janam suratraataa

O Lord, I am the brother of ten-headed Ravana, born in the demon race, O enemy of the gods.

सहज पापप्रिय तामस देहा। जथा उलूकहि तम पर नेहा।।

Sahaj paapapriy taamas dehaa. jathaa ulookahi tam par nehaa

Naturally inclined to sin with a tamasic body, just as an owl has love for darkness.

First sight; the demon prince undone by beauty

In plain words

Placing Vibhishana respectfully at the front, the monkeys go to where Rama, the compassionate Lord of the Raghus, is staying. From far off Vibhishana sees the two brothers, who give joy to the eyes. Then, beholding Rama, that home of beauty, he stands transfixed, gazing without blinking. He sees long arms, lotus-red eyes, and a dark body that frees devotees from fear. He sees lion-like shoulders and a broad, splendid chest, and a face of boundless beauty that enchants even Kamadeva. With tears in his eyes and every limb thrilling, he steadies his heart and speaks gentle words. "Lord, I am the brother of ten-headed Ravana, born in the demon race, protector of the gods. By nature drawn to sin, with a body steeped in darkness, just as an owl loves only the night."

What it means

Tulsidas lets us see Rama through the eyes of one who never expected to be allowed near him, and the form pours in until the demon prince stands frozen, weeping, thrilled. Then comes the honesty that grace requires: Vibhishana names his low birth and dark nature plainly, hiding nothing. This is how true surrender begins, not with a defense but with a confession, the eyes already full of the Lord before the mouth admits the self.

Commentary & Notes ↓

Notes

Chaupai 45. Vibhishana's first darshan of Rama. Tulsidas paints the Lord's form through the devotee's overwhelmed eyes: dark-hued skin, lotus-red eyes, lion shoulders. Vibhishana's honest self-description (tamasic birth) heightens the grace that follows. Transliteration: 'Naath Dasaanan kar main bhraataa / Nisichar bansh janam Suratraataa.'

श्रवन सुजसु सुनि आयउँ प्रभु भंजन भव भीर।

त्राहि त्राहि आरति हरन सरन सुखद रघुबीर।।45।।

Shravan sujasu suni aayaun prabhu bhanjan bhav bheer

Traahi traahi aarati haran saran sukhad raghubeer (45)

दोहा 45

Your fame has drawn me from afar, | O Lord who breaks all worldly chains

I cry for refuge at Your feet, | O Rama who removes all pains

"Hearing of Your glorious fame, I have come, O Lord, O destroyer of the terrors of worldly existence.

Save me, save me, O remover of anguish, O Raghuvira, giver of joy to those who surrender!"

The surrendering cry; save me, save me

In plain words

"Hearing of Your glorious fame, I have come, Lord, breaker of the terrors of worldly life. Save me, save me, remover of anguish, Raghuvira, joy of those who surrender."

What it means

Reputation drew him and now need names him: he came because he heard, and he cries because he is drowning. "Save me, save me" is the whole prayer of the soul caught in the press of the world, stripped of every clever word. There is no bargain here and no merit offered, only the bare appeal that the refuge-giver exists precisely to answer.

Commentary & Notes ↓

Notes

Doha 45. Vibhishana's surrender prayer. 'Traahi traahi' (save me, save me) is the ultimate cry of the jiva seeking the Lord. 'Bhav-bheer' = the fearful press of samsara. Transliteration: 'Shravan sujasu suni aayaun Prabhu bhanjan bhav bheer / Traahi traahi aarati haran sharan sukhad Raghubeera.'

चौपाई 46
अस कहि करत दंडवत देखा। तुरत उठे प्रभु हरष बिसेषा।।

Asa kahi karat dandavat dekhaa. turat uthe prabhu harash biseshaa

Saying this, Vibhishana prostrated himself, and the Lord immediately rose with great joy upon seeing him.

दीन बचन सुनि प्रभु मन भावा। भुज बिसाल गहि हृदयँ लगावा।।

Deen bachan suni prabhu man bhaavaa. bhuj bisaal gahi hridayan lagaavaa

Hearing the humble words, the Lord's heart was pleased, and He embraced Vibhishana with His mighty arms to His chest.

अनुज सहित मिलि ढिग बैठारी। बोले बचन भगत भयहारी।।

Anuj sahit mili dhig baithaaree. bole bachan bhagat bhayahaaree

Along with His younger brother, Rama made him sit close by and spoke words that dispel devotees' fears.

कहु लंकेस सहित परिवारा। कुसल कुठाहर बास तुम्हारा।।

Kahu lankes sahit parivaaraa. kusal kuthaahar baas tumhaaraa

Tell me, O king of Lanka, about the welfare of you and your family in that wicked dwelling place.

खल मंडलीं बसहु दिनु राती। सखा धरम निबहइ केहि भाँती।।

Khal mandaleen basahu dinu raatee. sakhaa dharam nibahai kehi bhaantee

Living day and night among a circle of wicked ones, friend, how can one maintain righteousness?

मैं जानउँ तुम्हारि सब रीती। अति नय निपुन न भाव अनीती।।

Main jaanaun tumhaari sab reetee. ati nay nipun na bhaav aneetee

I know all your ways - you are highly skilled in righteousness and do not favor unrighteousness.

बरु भल बास नरक कर ताता। दुष्ट संग जनि देइ बिधाता।।

Baru bhal baas narak kar taataa. dusht sang jani dei bidhaataa

Better indeed is dwelling in hell, dear one, than the Creator giving one the company of the wicked.

अब पद देखि कुसल रघुराया। जौं तुम्ह कीन्ह जानि जन दाया।।

Aba pad dekhi kusal raghuraayaa. jaun tumh keenh jaani jan daayaa

Now seeing your feet, O Raghunatha, I am assured of welfare, knowing you have shown compassion to your devotee.

The embrace; the Lord knows him already

In plain words

As Vibhishana prostrates himself, the Lord sees him and at once rises with great delight. Moved by his humble words, the Lord draws him into His mighty arms and holds him to His heart. With His younger brother, He seats Vibhishana close by and speaks words that banish a devotee's every fear. "Tell me, king of Lanka, how you and your family fare in that unwholesome place. Living day and night among a circle of the wicked, friend, how can anyone hold to righteousness? I know all your ways. You are deeply skilled in dharma and have no taste for wrongdoing. Better, dear one, to live in hell than to be given the company of the wicked by the Creator." "Now, seeing Your feet, Raghunatha, I am well, knowing You have shown mercy to this servant."

What it means

Rama does not merely admit Vibhishana; He rises, embraces, and seats him close, treating the demon-born stranger as long-known and beloved. His questions reveal that He saw the pure heart all along, and into that welcome falls one of the great sayings of the path: better hell than the company of the wicked, for bad company corrodes the soul more surely than any punishment. Grace here is not blind; it recognizes, and the recognition itself is the rescue.

Commentary & Notes ↓

Notes

Chaupai 46. The Lord's embrace and His tender questioning of Vibhishana. Rama's words reveal His omniscience: He already knows Vibhishana's purity. The famous line 'Baru bhal baas narak kar taataa / dusht sang jani dei bidhaataa' is a beloved aphorism on satsang vs. dussang. Transliteration: 'Baru bhal baas narak kar taataa / Dusht sang jani dei bidhaataa.'

तब लगि कुसल न जीव कहुँ सपनेहुँ मन बिश्राम।

जब लगि भजत न राम कहुँ सोक धाम तजि काम।।46।।

Tab lagi kusal na jeev kahun sapanehun man bishraam

Jab lagi bhajat na raam kahun sok dhaam taji kaam (46)

दोहा 46

No peace can touch the restless heart, | no rest in sleep or waking hour

Till Rama fills the devotee's soul | and ends desire's binding power

Until then no being finds peace, not even in dreams does the mind find rest,

until one worships Rama, forsaking desire, that dwelling place of sorrow.

No rest for the soul until it worships Rama

In plain words

Until then no being finds well-being, not even in dreams does the mind find rest, until one worships Rama and forsakes desire, that dwelling place of sorrow.

What it means

One couplet names the ache under all our restlessness: the mind cannot rest, even in sleep, while it still chases desire. Desire is called the very house of sorrow, so reaching for it is reaching for grief. Only the worship of Rama, with desire set down, gives the soul the rest it has been seeking everywhere else in vain.

Commentary & Notes ↓

Notes

Doha 46. A universal Vedantic truth distilled into a couplet. Kaama (desire) is called 'shok dhaama' (the abode of sorrow). Only bhajan of Rama brings true rest. Transliteration: 'Tab lagi kusal na jeev kahun sapanehun man bishraam / Jab lagi bhajat na Raam kahun shok dhaam taji kaam.'

चौपाई 47
तब लगि हृदयँ बसत खल नाना। लोभ मोह मच्छर मद माना।।

Tab lagi hridayan basat khal naanaa. lobh moh machchhar mad maanaa

Until then, various evils dwell in the heart - greed, delusion, envy, intoxication and pride.

जब लगि उर न बसत रघुनाथा। धरें चाप सायक कटि भाथा।।

Jab lagi ura na basat raghunaathaa. dharen chaap saayak kati bhaathaa

As long as Raghunath does not reside in the heart, bearing His bow, arrows and quiver.

ममता तरुन तमी अँधिआरी। राग द्वेष उलूक सुखकारी।।

Mamataa tarun tamee andhiaaree. raag dvesh ulook sukhakaaree

Attachment is like the darkness of a new moon night, and passion and hatred are like owls that find comfort in it.

तब लगि बसति जीव मन माहीं। जब लगि प्रभु प्रताप रबि नाहीं।।

Tab lagi basati jeev man maaheen. jab lagi prabhu prataap rabi naaheen

These continue to dwell in the soul's mind until the sun of the Lord's glory does not shine there.

अब मैं कुसल मिटे भय भारे। देखि राम पद कमल तुम्हारे।।

Aba main kusal mite bhay bhaare. dekhi raam pad kamal tumhaare

Now I am well and my great fears have vanished, having seen Your lotus feet, O Rama.

तुम्ह कृपाल जा पर अनुकूला। ताहि न ब्याप त्रिबिध भव सूला।।

Tumh kripaal jaa par anukoolaa. taahi na byaap tribidh bhav soolaa

You are compassionate - whoever You favor is not afflicted by the three-fold sufferings of existence.

मैं निसिचर अति अधम सुभाऊ। सुभ आचरनु कीन्ह नहिं काऊ।।

Main nisichar ati adham subhaaoo. subh aacharanu keenh nahin kaaoo

I am a demon of extremely base nature, who has never performed any good deed.

जासु रूप मुनि ध्यान न आवा। तेहिं प्रभु हरषि हृदयँ मोहि लावा।।

Jaasu roop muni dhyaan na aavaa. tehin prabhu harashi hridayan mohi laavaa

That Lord whose form even sages cannot visualize in meditation, He has joyfully brought me into His heart.

The heart as moonless night until the Lord rises

In plain words

Until then, every kind of wickedness lives in the heart: greed, delusion, jealousy, intoxication, and pride. As long as Raghunatha does not dwell in the heart, bearing His bow and arrows and quiver at His waist. Attachment is the darkness of a moonless night, and passion and hatred are the owls that take comfort in it. These keep living in the soul's mind until the sun of the Lord's glory rises there. "Now I am well and my great fears are gone, having seen Your lotus feet, Rama. You are compassionate. Whoever has Your favor is not touched by the threefold sufferings of existence. I am a demon of the lowest nature, who has never once done a good deed. Yet that Lord whose form even sages cannot hold in meditation has joyfully pressed me to His heart."

What it means

Vibhishana reads his own former heart as a moonless night where the owls of passion and hatred thrived, and he names the one cure: the sun of the Lord's glory rising within. The image is exact, for these vices do not need to be fought so much as outshone; when Rama enters, the darkness that fed them simply has nowhere left to hide. He ends in wonder at the arithmetic of grace, that the lowest sinner, doing nothing to deserve it, is pressed to the heart of the One the sages cannot even picture.

Commentary & Notes ↓

Notes

Chaupai 47. The extended metaphor: the heart without Rama is a dark-moon night where owls (raag-dvesh, passion-hatred) thrive. Only the sun of divine glory (Prabhu prataap rabi) dispels them. Vibhishana marvels at the unmerited grace he has received. Transliteration: 'Mamataa tarun tamee andhiyaaree / Raag dvesh ulooka sukhakaaree.'

-अहोभाग्य मम अमित अति राम कृपा सुख पुंज।

देखेउँ नयन बिरंचि सिब सेब्य जुगल पद कंज।।47।।

-ahobhaagy mam amit ati raam kripaa sukh punj

Dekheun nayan biranchi sib seby jugal pad kanj (47)

दोहा 47

O boundless fortune mine! | Rama's grace divine!

These eyes behold the feet | Brahma and Shiva greet!

Boundless, boundless is my fortune! Immeasurable is Rama's grace, that treasure of bliss! With these very eyes I have beheld the lotus feet of the Lord, worshipped by Brahma and Shiva themselves.

Boundless fortune; the unworthy eye sees the feet

In plain words

"Boundless, boundless is my fortune. Immeasurable is Rama's grace, that treasure of bliss. With these very eyes I have seen the lotus feet of the Lord, the feet worshipped by Brahma and Shiva themselves."

What it means

Vibhishana cannot stop measuring the gift and finds it has no measure. What overwhelms him is that the same feet adored by Brahma and Shiva are now before his own eyes, the eyes of a self-confessed sinner. This is the astonishment proper to all received grace: not pride at having arrived, but disbelief that one so unworthy was let through at all.

Commentary & Notes ↓

Notes

Doha 47. Vibhishana's ecstatic exclamation. 'Jugal pad kanj' = the twin lotus feet. That even Brahma (Viranchi) and Shiva (Shib) adore these feet magnifies the grace shown to a self-confessed sinner. Transliteration: 'Ahobhaagya mam amit ati Raam kripaa sukh punj / Dekheun nayan Biranchi Shib sebya jugal pad kanj.'

चौपाई 48
सुनहु सखा निज कहउँ सुभाऊ। जान भुसुंडि संभु गिरिजाऊ।।

Sunahu sakhaa nij kahaun subhaaoo. jaan bhusundi sambhu girijaaoo

Listen, friend, I shall tell you My true nature, which Bhushundi, Shiva, and Parvati know well.

जौं नर होइ चराचर द्रोही। आवे सभय सरन तकि मोही।।

Jaun nar hoi charaachar drohee. aave sabhay saran taki mohee

If any person, even one hostile to all beings, comes fearfully seeking My refuge,

तजि मद मोह कपट छल नाना। करउँ सद्य तेहि साधु समाना।।

Taji mad moh kapat chhal naanaa. karaun sady tehi saadhu samaanaa

Abandoning pride, delusion, deceit and various tricks, I immediately make him equal to the saints.

जननी जनक बंधु सुत दारा। तनु धनु भवन सुह्रद परिवारा।।

Jananee janak bandhu sut daaraa. tanu dhanu bhavan suhrad parivaaraa

Mother, father, brother, son, wife, body, wealth, home, friends and family—

सब कै ममता ताग बटोरी। मम पद मनहि बाँध बरि डोरी।।

Sab kai mamataa taag batoree. mam pad manahi baandh bari doree

Gathering all the threads of attachment to these, bind your mind to My feet like a strong rope.

समदरसी इच्छा कछु नाहीं। हरष सोक भय नहिं मन माहीं।।

Samadarasee ichchhaa kachhu naaheen. harash sok bhay nahin man maaheen

One who sees all equally, has no desires, and feels no joy, sorrow or fear in the mind—

अस सज्जन मम उर बस कैसें। लोभी हृदयँ बसइ धनु जैसें।।

Asa sajjan mam ura bas kaisen. lobhee hridayan basai dhanu jaisen

Such a saint dwells in My heart just as wealth resides in a greedy person's heart.

तुम्ह सारिखे संत प्रिय मोरें। धरउँ देह नहिं आन निहोरें।।

Tumh saarikhe sant priy moren. dharaun deh nahin aana nihoren

Saints like you are dear to Me; I take embodiment for no other purpose.

The Lord reveals His own nature and why He comes

In plain words

"Listen, friend, I shall tell you my own true nature, which Bhushundi, Shiva, and Parvati know well. If any person, even one who hates all creation, comes to me in fear seeking refuge, and lets go of pride, delusion, deceit, and every trick, I make him at once the equal of the saints. Mother, father, brother, son, wife, body, wealth, home, dear friends, and family: gather up all the threads of attachment to these, and bind your mind to my feet like a strong, firm cord. One who sees all things equally, who holds no desire, who feels neither joy nor sorrow nor fear in the heart, such a saint dwells in my heart as surely as wealth dwells in the heart of the greedy. Saints like you are dear to me. For no other reason do I take on a body."

What it means

Rama lifts the veil on His own nature and the terms are not harsh but liberating: surrender, drop the tricks, and even one who hated all creation is made the equal of saints at once. He asks for the threads of attachment not to be cut and lost but rewound into a single cord that binds the mind to His feet. Then comes the line that stuns the whole story: the Lord says He takes a body for no reason other than the love of such saints, which means this very form before Vibhishana exists for the sake of the one who surrenders.

Commentary & Notes ↓

Notes

Chaupai 48. Rama's own declaration of His true nature (sva-bhaav). He reveals the conditions for dwelling in His heart and concludes with the startling 'Dharaun deh nahin aan nihorey' (I incarnate for no other reason than the love of such saints). Transliteration: 'Tumh saarikhe sant priya morey / Dharaun deh nahin aan nihorey.'

सगुन उपासक परहित निरत नीति दृढ़ नेम।

ते नर प्रान समान मम जिन्ह कें द्विज पद प्रेम।।48।।

Sagun upaasak parahit nirat neeti dridh nem

Te nar praan samaan mam jinh ken dvij pad prem (48)

दोहा 48

"Those who worship Me with form | who serve all others' good,

firm in ethics, loving priests | are dear as life;well understood."

"Those who worship the Lord in His manifest form, who are devoted to the welfare of others, firm in ethics and sacred vows, who cherish love for the feet of the learned, such people are as dear to Me as My own life."

The dear devotee defined; service, ethics, reverence

In plain words

"Those who worship the Lord in His manifest form, who are devoted to the good of others, firm in right conduct and sacred vows, who cherish love for the feet of the learned, such people are as dear to me as my own life."

What it means

Rama draws the portrait of the devotee He holds as His own life, and it is not lofty mystics alone but the steady and the kind. Worship of His form, care for others, firmness in conduct, and reverence for the wise: these ordinary fidelities are what He prizes. The verse keeps bhakti grounded, for the love the Lord treasures shows itself less in rapture than in a life made faithful and useful and humble.

Commentary & Notes ↓

Poddarji's Commentary

जो सगुण भगवानके उपासक हैं, दूसरेके हितमें लगे रहते हैं, नीति और नियमोंमें दृढ़ हैं और जिन्हें ब्राह्मणोंके चरणोंमें प्रेम है, वे मनुष्य मेरे प्राणोंके समान हैं॥

Notes

Doha 48. Rama defines the ideal devotee: sagun upasak (worshipper of the formed Lord), parhit nirat (devoted to others' welfare), neeti dridh nem (firm in conduct and vows), dvij pad prem (love for the feet of the wise). Transliteration: 'Sagun upaasak parhit nirat neeti dridh nem / Te nar praan samaan mam jinh ken dvij pad prem.'

चौपाई 49
सुनु लंकेस सकल गुन तोरें। तातें तुम्ह अतिसय प्रिय मोरें।।

Sunu lankes sakal gun toren. taaten tumh atisay priy moren

Listen, O king of Lanka, all virtues reside in you. Therefore you are exceedingly dear to me.

राम बचन सुनि बानर जूथा। सकल कहहिं जय कृपा बरूथा।।

Raam bachan suni baanar joothaa. sakal kahahin jay kripaa baroothaa

Hearing Rama's words, all the monkey hosts exclaimed victory to the ocean of compassion.

सुनत बिभीषनु प्रभु कै बानी। नहिं अघात श्रवनामृत जानी।।

Sunat bibheeshanu prabhu kai baanee. nahin aghaat shravanaamrit jaanee

Hearing the Lord's speech, Vibhishana felt unsated, knowing it as nectar for the ears.

पद अंबुज गहि बारहिं बारा। हृदयँ समात न प्रेमु अपारा।।

Pad ambuj gahi baarahin baaraa. hridayan samaat na premu apaaraa

Grasping the lotus feet again and again, his heart could not contain the boundless love.

सुनहु देव सचराचर स्वामी। प्रनतपाल उर अंतरजामी।।

Sunahu dev sacharaachar svaamee. pranatapaal ura antarajaamee

Listen, O Lord, master of all moving and unmoving, protector of devotees, knower of hearts.

उर कछु प्रथम बासना रही। प्रभु पद प्रीति सरित सो बही।।

Ura kachhu pratham baasanaa rahee. prabhu pad preeti sarit so bahee

Some worldly desires remained in my heart before, but they have been washed away by the river of love for the Lord's feet.

अब कृपाल निज भगति पावनी। देहु सदा सिव मन भावनी।।

Aba kripaal nij bhagati paavanee. dehu sadaa siv man bhaavanee

Now, O compassionate one, grant me your pure devotion that is always pleasing to Lord Shiva's mind.

एवमस्तु कहि प्रभु रनधीरा। मागा तुरत सिंधु कर नीरा।।

Evamastu kahi prabhu ranadheeraa. maagaa turat sindhu kar neeraa

Saying 'So be it,' the brave Lord of battle immediately asked for water from the ocean.

जदपि सखा तव इच्छा नाहीं। मोर दरसु अमोघ जग माहीं।।

Jadapi sakhaa tav ichchhaa naaheen. mor darasu amogh jag maaheen

Though you have no desire, O friend, my sight is unfailing in this world.

अस कहि राम तिलक तेहि सारा। सुमन बृष्टि नभ भई अपारा।।

Asa kahi raam tilak tehi saaraa. suman brishti nabh bhaee apaaraa

Saying this, Rama performed his coronation ceremony, and an abundant shower of flowers fell from the sky.

Crowning a devotee; the gift of pure bhakti

In plain words

Rama says, "Listen, king of Lanka, all these virtues live in you, and so you are very dear to Me." Hearing this, the monkey hosts cry, "Victory to the ocean of compassion!" Vibhishana drinks in the Lord's words like nectar and cannot have enough. He grasps Rama's feet again and again, his heart too small to hold such love. He says, "Listen, Lord, master of all that moves and stands still, protector of the devoted, knower of every heart. Some worldly longings still lingered in me, but the river of love for Your feet has washed them away. Now, compassionate one, give me Your own pure devotion, the devotion ever dear to Shiva." "So be it," says Rama, and at once He calls for water from the ocean. "Friend, though you ask for nothing worldly, know that My glance never falls on anyone in vain." Saying this, Rama anoints him as king, and a boundless shower of flowers rains from the sky.

What it means

Rama crowns Vibhishana not as reward for service but as the natural overflow of love, and the only thing Vibhishana asks for is devotion itself. This is the highest petition a heart can make: not the kingdom but the love of the King. And Rama gives more than was asked, for His grace cannot look upon a soul without leaving it changed.

Commentary & Notes ↓

Notes

Chaupai 49. The coronation of Vibhishana as king of Lanka, performed by Rama Himself. 'Evam-astu' (so be it) is the Lord's immediate fulfillment of the devotee's single wish: pure bhakti. The tilak ceremony with ocean-water and the celestial flower-rain mark divine approval. Transliteration: 'Evamastu kahi Prabhu Randheera / Maagaa turat sindhu kar neeraa.'

रावन क्रोध अनल निज स्वास समीर प्रचंड।

जरत बिभीषनु राखेउ दीन्हेहु राजु अखंड।।49(क)।।

जो संपति सिव रावनहि दीन्हि दिएँ दस माथ।

सोइ संपदा बिभीषनहि सकुचि दीन्ह रघुनाथ।।49(ख)।।

Raavan krodh anal nij svaas sameer prachand

Jarat bibheeshanu raakheu deenhehu raaju akhand.49(ka)

Jo sampati siv raavanahi deenhi dien das maath

Soi sampadaa bibheeshanahi sakuchi deenh raghunaath.49(kha)

दोहा 49

From Ravana's fiery wrath | you saved and gave the path

Shiva's gift to demon king | to devotee you bring

Ravana's rage was a fire, his very breath the fierce wind; yet You shielded Vibhishana from that blaze and gave him the undivided kingdom. (49a)

The wealth that Shiva gave Ravana only after he offered his ten heads, that same treasure Raghunatha gave to Vibhishana with gentle modesty. (49b)

God's shy generosity; grace beyond merit

In plain words

Ravana's rage was a fire and his very breath the fierce wind, yet You sheltered Vibhishana from that blaze and gave him the whole, undivided kingdom. The wealth that Shiva gave Ravana only after he cut off his ten heads, that same wealth Raghunatha gave to Vibhishana, and gave it shyly.

What it means

Tulsidas sets two kinds of giving side by side: what is wrung from God by terrible effort, and what God hands over freely, almost bashfully. Ravana bought his fortune with ten severed heads; Vibhishana received a greater one for the asking. The wonder is that detail of shyness, for the Lord is modest about His own generosity, as though embarrassed that He cannot give more.

Commentary & Notes ↓

Notes

Doha 49(a)+(b). A double doha contrasting Ravana's earned wealth (won through the terrible austerity of sacrificing his ten heads to Shiva) with Rama's spontaneous, modest gift of the same kingdom to Vibhishana. 'Sakuchi' (bashfully/modestly) is the exquisite detail: God is shy about giving. Transliteration: 'Raavan krodh anal nij shvaas sameer prachand / Jarat Vibheeshanu raakheu deenhahu raaju akhand.'

चौपाई 50
अस प्रभु छाड़ि भजहिं जे आना। ते नर पसु बिनु पूँछ बिषाना।।

Asa prabhu chhaadi bhajahin je aanaa. te nar pasu binu poonchh bishaanaa

Those who abandon such a Lord and worship others are like animals without tails or horns - neither human nor beast.

निज जन जानि ताहि अपनावा। प्रभु सुभाव कपि कुल मन भावा।।

Nij jan jaani taahi apanaavaa. prabhu subhaav kapi kul man bhaavaa

Knowing him as His own devotee, the Lord accepted him. This nature of the Lord pleased the monkey clan's heart.

पुनि सर्बग्य सर्ब उर बासी। सर्बरूप सब रहित उदासी।।

Puni sarbagy sarb ura baasee. sarbaroop sab rahit udaasee

Again, He is all-knowing, dwelling in all hearts, taking all forms yet remaining detached from all.

बोले बचन नीति प्रतिपालक। कारन मनुज दनुज कुल घालक।।

Bole bachan neeti pratipaalak. kaaran manuj danuj kul ghaalak

He spoke words that uphold righteousness, being the cause of destroying demon clans while protecting humanity.

सुनु कपीस लंकापति बीरा। केहि बिधि तरिअ जलधि गंभीरा।।

Sunu kapees lankaapati beeraa. kehi bidhi taria jaladhi gambheeraa

Listen, O king of monkeys and brave lord of Lanka, by what means can we cross this deep ocean?

संकुल मकर उरग झष जाती। अति अगाध दुस्तर सब भाँती।।

Sankul makar urag jhash jaatee. ati agaadh dustar sab bhaantee

It is filled with crocodiles, serpents, and fish of all kinds, extremely deep and difficult to cross in every way.

कह लंकेस सुनहु रघुनायक। कोटि सिंधु सोषक तव सायक।।

Kah lankes sunahu raghunaayak. koti sindhu soshak tav saayak

The lord of Lanka said, 'Listen, O Lord of the Raghus, Your arrows can dry up millions of oceans.'

जद्यपि तदपि नीति असि गाई। बिनय करिअ सागर सन जाई।।

Jadyapi tadapi neeti asi gaaee. binay karia saagar san jaaee

Even though this is so, tradition teaches that one should go and make a humble request to the ocean.

Counsel before the crossing; courtesy over force

In plain words

Those who leave such a Lord to worship lesser powers are like animals with no tail or horn, neither truly human nor beast. Knowing Vibhishana as His own, Rama accepts him, and this generous nature gladdens the whole monkey clan. Then He who knows all, who dwells in every heart, who takes all forms yet stays beyond all and untouched, speaks words that uphold right conduct, He whose human guise is only the means to destroy the demon clans. "Listen, king of the monkeys, and you, brave lord of Lanka: by what means shall we cross this deep ocean? It teems with crocodiles, serpents, and shoals of fish, unfathomably deep, impossible to cross by any ordinary way." The lord of Lanka replies, "Hear me, Lord of the Raghus. Your arrows could dry up millions of oceans. Even so, tradition teaches that one should first go and make a humble request to the sea."

What it means

Newly crowned, Vibhishana gives his first counsel, and it is pure to his character: though Rama's power is limitless, propriety asks for courtesy first. The verse quietly reminds us who Rama truly is, the all-knower wearing a human form, and yet He chooses to ask rather than to strike. Wisdom here is not weakness but restraint, the strength that bends to ask before it breaks.

Commentary & Notes ↓

Notes

Chaupai 50. Strategic council on crossing the sea. Vibhishana, newly crowned, offers his first counsel. His advice is deeply characteristic: even though Rama's power is limitless, propriety (neeti) calls for a courteous approach first. Transliteration: 'Jadyapi tadapi neeti asi gaai / Binay karia saagar san jaai.'

प्रभु तुम्हार कुलगुर जलधि कहिहि उपाय बिचारि।

बिनु प्रयास सागर तरिहि सकल भालु कपि धारि।।50।।

Prabhu tumhaar kulagur jaladhi kahihi upaay bichaari

Binu prayaas saagar tarihi sakal bhaalu kapi dhaari (50)

दोहा 50

The ocean-guru shall find the way | for your devoted band to cross,

All bears and monkeys you sustain | shall pass without effort or loss.

"O Lord, the ocean is your ancestral guru. He will surely devise a way after due thought.

Without effort the sea shall be crossed by all the bears and monkeys under your care."

The ocean as elder; reverence before power

In plain words

Vibhishana says, "Lord, the ocean is your ancestral guru. After due thought he will surely show a way. Then without effort the sea will be crossed by all the bears and monkeys in your care."

What it means

The ocean was made by the sons of King Sagara, ancestors of Rama's own line, so Vibhishana names the sea an elder of the family. Even the Lord who could dry it in an instant is asked to honor that bond first. Reverence costs nothing and opens the way, for the path that respect clears is crossed without effort.

Commentary & Notes ↓

Notes

Doha 50. Vibhishana reminds Rama that the ocean (Samudra) is kula-guru (ancestral teacher) of the Surya-vansha (Solar dynasty), since the ocean was created by King Sagara's sons. Thus courtesy demands a request before force. Transliteration: 'Prabhu tumhaar kulagur jaladhi kahihi upaay bichaari / Binu prayaas saagar tarihi sakal bhaalu kapi dhaari.'

चौपाई 51
सखा कही तुम्ह नीकि उपाई। करिअ दैव जौं होइ सहाई।।

Sakhaa kahee tumh neeki upaaee. karia daiv jaun hoi sahaaee

Friend, you have spoken well and suggested a good plan. Let us act if divine providence will be our helper.

मंत्र न यह लछिमन मन भावा। राम बचन सुनि अति दुख पावा।।

Mantr na yah lachhiman man bhaavaa. raam bachan suni ati dukh paavaa

This counsel did not please Lakshmana's mind. Hearing Rama's words, he felt great sorrow.

नाथ दैव कर कवन भरोसा। सोषिअ सिंधु करिअ मन रोसा।।

Naath daiv kar kavan bharosaa. soshia sindhu karia man rosaa

O Lord, what reliance can be placed on fate? Let us dry up the ocean with the fire of our anger.

कादर मन कहुँ एक अधारा। दैव दैव आलसी पुकारा।।

Kaadar man kahun eka adhaaraa. daiv daiv aalasee pukaaraa

Only a coward's mind seeks such support. The lazy ones cry out 'fate, fate' repeatedly.

सुनत बिहसि बोले रघुबीरा। ऐसेहिं करब धरहु मन धीरा।।

Sunat bihasi bole raghubeeraa. aisehin karab dharahu man dheeraa

Hearing this, the hero of Raghu's line smiled and spoke: 'I shall act in just this manner, keep your mind steady.'

अस कहि प्रभु अनुजहि समुझाई। सिंधु समीप गए रघुराई।।

Asa kahi prabhu anujahi samujhaaee. sindhu sameep gae raghuraaee

Speaking thus, the Lord counseled his younger brother. Then Raghurai went near the ocean.

प्रथम प्रनाम कीन्ह सिरु नाई। बैठे पुनि तट दर्भ डसाई।।

Pratham pranaam keenh siru naaee. baithe puni tat darbh dasaaee

First he bowed his head and offered salutations. Then he sat on the shore, spreading kusha grass.

जबहिं बिभीषन प्रभु पहिं आए। पाछें रावन दूत पठाए।।

Jabahin bibheeshan prabhu pahin aae. paachhen raavan doot pathaae

Ever since Vibhishana had come to the Lord, Ravana had been sending spies to watch.

Patience and fire; Rama steadies Lakshman

In plain words

Rama says, "Friend, you have spoken well and offered a good plan. Let us proceed if providence favors us." This counsel does not please Lakshman, and hearing Rama's words he feels great anguish. "Lord, what trust can be placed in fate? Let us dry the ocean with the fire of our resolve. Only a coward's mind clings to such hope; only the idle cry 'fate, fate' over and over." Hearing this, the hero of Raghu's line smiles and says, "Just so shall I act. Keep your heart steady." Speaking thus, Rama calms His younger brother and then goes near the ocean. First He bows His head in reverence, then sits on the shore, spreading kusha grass. Ever since Vibhishana had come to the Lord, Ravana had been sending spies after him.

What it means

Lakshman's hot impatience and Rama's calm patience meet here, and Rama does not crush the younger fire but holds it. Lakshman is right that idleness hides behind the word fate, yet Rama shows that reverence is not idleness; He will bow first and act after. The Lord makes room for both the burning heart and the bowed head, and then quietly takes His seat on the sand to wait.

Commentary & Notes ↓

Notes

Chaupai 51. Lakshmana's fiery impatience vs. Rama's measured compassion. Lakshmana's speech ('Kaadar man kahun ek adhaaraa / daiv daiv aalasee pukaaraa') is a famous aphorism against fatalism. Rama smiles and accommodates both approaches. Transliteration: 'Sunat bihasi bole Raghubeera / Aisehin karab dharahu man dheera.'

सकल चरित तिन्ह देखे धरें कपट कपि देह।

प्रभु गुन हृदयँ सराहहिं सरनागत पर नेह।।51।।

Sakal charit tinh dekhe dharen kapat kapi deh

Prabhu gun hridayan saraahahin saranaagat par neh (51)

दोहा 51

The spies in monkey forms beheld | all deeds with watchful eyes,

Yet praised within their hearts the Lord | whose grace none can disguise.

All their movements those spies observed, having assumed the deceptive forms of monkeys.

In their hearts they praised the Lord's virtues and His love for all who seek His refuge.

Even spies are won; refuge praised in secret

In plain words

Wearing the false shapes of monkeys, the spies watch everything that happens. In their hearts they praise the Lord's virtues and His love for all who seek His refuge.

What it means

Ravana's spies come to gather intelligence and instead are caught by grace. Watching Rama's tenderness toward those who surrender, even hardened agents of the enemy cannot help but praise Him within. So strong is the Lord's love for refuge-seekers that the very work of spying turns, against its own will, into worship.

Commentary & Notes ↓

Notes

Doha 51. Ravana's demon-spies, disguised as monkeys, are so moved by Rama's compassion that they involuntarily begin praising Him. Even espionage becomes inadvertent bhajan. Transliteration: 'Sakal charit tinh dekhe dharen kapat kapi deh / Prabhu gun hridayn saraahahin sharanaagat par neh.'

चौपाई 52
प्रगट बखानहिं राम सुभाऊ। अति सप्रेम गा बिसरि दुराऊ।।

Pragat bakhaanahin raam subhaaoo. ati saprem gaa bisari duraaoo

The spies openly praised Rama's noble nature, singing with such love that they forgot their disguise and mission.

रिपु के दूत कपिन्ह तब जाने। सकल बाँधि कपीस पहिं आने।।

Ripu ke doot kapinh tab jaane. sakal baandhi kapees pahin aane

The monkeys then recognized them as enemy spies and bound them all, bringing them before Sugriva.

कह सुग्रीव सुनहु सब बानर। अंग भंग करि पठवहु निसिचर।।

Kah sugreev sunahu sab baanar. ang bhang kari pathavahu nisichar

Sugriva said, 'Listen all you monkeys, break their limbs and send these demons back.'

सुनि सुग्रीव बचन कपि धाए। बाँधि कटक चहु पास फिराए।।

Suni sugreev bachan kapi dhaae. baandhi katak chahu paas phiraae

Hearing Sugriva's command, the monkeys rushed forward and surrounded the bound army from all sides.

बहु प्रकार मारन कपि लागे। दीन पुकारत तदपि न त्यागे।।

Bahu prakaar maaran kapi laage. deen pukaarat tadapi na tyaage

The monkeys began beating them in many ways, and though they cried for mercy, the monkeys did not spare them.

जो हमार हर नासा काना। तेहि कोसलाधीस कै आना।।

Jo hamaar har naasaa kaanaa. tehi kosalaadhees kai aanaa

The demons cried, 'Whoever cuts off our noses and ears belongs to the Lord of Kosala (Rama).'

सुनि लछिमन सब निकट बोलाए। दया लागि हँसि तुरत छोडाए।।

Suni lachhiman sab nikat bolaae. dayaa laagi hansi turat chhodaae

Hearing this, Lakshmana called them all near and, feeling compassion, laughingly released them at once.

रावन कर दीजहु यह पाती। लछिमन बचन बाचु कुलघाती।।

Raavan kar deejahu yah paatee. lachhiman bachan baachu kulaghaatee

Lakshmana said, 'Give this message to Ravana - heed Lakshmana's words, O destroyer of your lineage.'

Mercy in the camp; Lakshman frees the spies

In plain words

The spies openly praise Rama's noble nature, singing His glory with such love that they forget their disguise. The monkeys then recognize them as enemy agents, bind them all, and bring them to Sugriva. Sugriva says, "Listen, all you monkeys: break their limbs and send these demons back." At his command the monkeys rush forward and parade the bound captives through the camp. They begin beating them in many ways, and though the spies cry for mercy, the monkeys do not relent. "Whoever harms our noses and ears belongs to the Lord of Kosala!" the demons cry. Hearing this, Lakshman calls them near and, moved by compassion, laughingly releases them at once. "Give this message to Ravana. Heed Lakshman's words, destroyer of your own line."

What it means

The spies are saved by a clever oath, swearing in Rama's name, and at that name Lakshman's anger melts into laughter and release. The same Lakshman who would dry the ocean with rage cannot strike one who pleads in his Lord's name. Mercy in this camp does not have to be earned; it is enough to speak the holy name, even from an enemy's mouth.

Commentary & Notes ↓

Notes

Chaupai 52. The capture and release of Ravana's spies. Lakshmana's laughter and compassion mirror Rama's own nature. The demons' clever oath ('Kosalaadhees ki aana') saves their noses and ears. Transliteration: 'Suuni Lachiman sab nikat bolaae / Dayaa laagi hansi turat chhodaae.'

कहेहु मुखागर मूढ़ सन मम संदेसु उदार।

सीता देइ मिलेहु न त आवा काल तुम्हार।।52।।

Kahehu mukhaagar moodh san mam sandesu udaar

Seetaa dei milehu na ta aavaa kaal tumhaar (52)

दोहा 52

Tell the ten-faced fool my word | both generous and true:

Return Sita and live in peace | or death shall come for you.

"Tell that foolish ten-faced one this generous message from me:

Return Sita and make peace, or know that your death has arrived."

The ultimatum; surrender Sita or die

In plain words

Lakshman says, "Tell that foolish ten-faced one this generous message from me: return Sita and make peace, or know that your death has arrived."

What it means

Even the ultimatum is called generous, for it still offers Ravana a way out. The terms are plain: give back Sita and live, or keep her and meet your end. Grace extends one last door to the wrongdoer, and his choice alone will decide whether it becomes peace or doom.

Commentary & Notes ↓

Notes

Doha 52. Lakshmana's ultimatum to Ravana, sent through the released spies. 'Mukhagar' = ten-faced (Dashanan). Transliteration: 'Kahehu mukhaagar moodh san mam sandesu udaar / Seetaa dei milehu na ta aavaa kaal tumhaar.'

चौपाई 53
तुरत नाइ लछिमन पद माथा। चले दूत बरनत गुन गाथा।।

Turat naai lachhiman pad maathaa. chale doot baranat gun gaathaa

Immediately bowing his head at Lakshmana's feet, the messenger departed, narrating tales of virtues and glory.

कहत राम जसु लंकाँ आए। रावन चरन सीस तिन्ह नाए।।

Kahat raam jasu lankaan aae. raavan charan sees tinh naae

Speaking of Rama's fame, they arrived in Lanka and bowed their heads at Ravana's feet.

बिहसि दसानन पूँछी बाता। कहसि न सुक आपनि कुसलाता।।

Bihasi dasaanan poonchhee baataa. kahasi na suk aapani kusalaataa

The ten-headed one laughed and inquired about the news, asking why the parrot did not speak of his own welfare.

पुनि कहु खबरि बिभीषन केरी। जाहि मृत्यु आई अति नेरी।।

Puni kahu khabari bibheeshan keree. jaahi mrityu aaee ati neree

Then tell me news of Vibhishana, to whom death has come very near.

करत राज लंका सठ त्यागी। होइहि जब कर कीट अभागी।।

Karat raaj lankaa sath tyaagee. hoihi jab kar keet abhaagee

That fool who abandoned Lanka and is ruling elsewhere - when will that wretched insect meet his end?

पुनि कहु भालु कीस कटकाई। कठिन काल प्रेरित चलि आई।।

Puni kahu bhaalu kees katakaaee. kathin kaal prerit chali aaee

Then tell me of the army of bears and monkeys that has come, driven by harsh fate.

जिन्ह के जीवन कर रखवारा। भयउ मृदुल चित सिंधु बिचारा।।

Jinh ke jeevan kar rakhavaaraa. bhayau mridul chit sindhu bichaaraa

Those whose life's protector has become soft-hearted - even the ocean showed them consideration.

कहु तपसिन्ह कै बात बहोरी। जिन्ह के हृदयँ त्रास अति मोरी।।

Kahu tapasinh kai baat bahoree. jinh ke hridayan traas ati moree

Tell me again about those ascetics in whose hearts lies great fear of me.

Pride that cannot hear; Ravana mocks the news

In plain words

Bowing their heads at Lakshman's feet, the messengers leave, singing tales of the Lord's glory all the way. Praising Rama's fame, they reach Lanka and bow at Ravana's feet. The ten-headed one laughs and asks for news: "Why do you not speak of your own welfare, Shuka? Then tell me of Vibhishana, upon whom death has drawn very near. That fool left Lanka to rule elsewhere; when will that wretched insect meet his end? Now tell me of the army of bears and monkeys, driven here by harsh fate, whose so-called protector has gone soft-hearted, with even the ocean showing them tenderness. Tell me again of those ascetics whose hearts are filled with great fear of me."

What it means

Ravana laughs where he should tremble, mocking his brother as an insect and the Lord's army as fate-driven fools. His pride has shut his ears, so that even returning truth reaches him as a joke. This is the deepest danger of the proud heart: it can no longer hear the warning meant to save it.

Commentary & Notes ↓

Notes

Chaupai 53. Ravana's contemptuous questions to his returning spy Shuka. His mocking tone reveals his fatal pride: he calls Vibhishana a 'keet' (insect) and dismisses Rama's army as fate-driven fools. Transliteration: 'Bihasi Dasaanan poonchee baataa / Kahasi na Suk aapani kusalata.'

-की भइ भेंट कि फिरि गए श्रवन सुजसु सुनि मोर।

कहसि न रिपु दल तेज बल बहुत चकित चित तोर।।53।।

-kee bhai bhent ki phiri gae shravan sujasu suni mor

Kahasi na ripu dal tej bal bahut chakit chit tor (53)

दोहा 53

Did you meet the foe or flee in fear | hearing tales of my renown?

Speak of their strength and valor true | why do you stand confounded down?

"Did you even meet them, or did you turn back upon hearing the tale of my glorious fame?

Why do you not speak of the enemy's might and valor? Your mind seems greatly bewildered."

Mockery of a foe unseen; pride before the fall

In plain words

Ravana says, "Did you even meet them, or did you turn back upon hearing the tale of my glorious fame? Why do you not speak of the enemy's might and valor? Your mind seems greatly bewildered."

What it means

So sure is Ravana of his own name that he imagines it alone would scatter any foe. He reads his spy's silence as the awe his reputation must inspire, never as the truth he refuses to face. This is pride at its blindest: measuring the world only by the echo of one's own glory.

Commentary & Notes ↓

Notes

Doha 53. Ravana's sarcasm: he assumes his reputation alone would scatter any foe. His inability to hear truth is the very kumati (perverted judgment) Vibhishana warned him about. Transliteration: 'Kee bhai bhent ki phiri gae shravan sujasu suni mor / Kahasi na ripu dal tej bal bahut chakit chit tor.'

चौपाई 54
नाथ कृपा करि पूँछेहु जैसें। मानहु कहा क्रोध तजि तैसें।।

Naath kripaa kari poonchhehu jaisen. maanahu kahaa krodh taji taisen

O lord, you have graciously asked me, so I shall speak truthfully, abandoning all anger.

मिला जाइ जब अनुज तुम्हारा। जातहिं राम तिलक तेहि सारा।।

Milaa jaai jab anuj tumhaaraa. jaatahin raam tilak tehi saaraa

When I met your younger brother, Rama immediately gave him the royal consecration.

रावन दूत हमहि सुनि काना। कपिन्ह बाँधि दीन्हे दुख नाना।।

Raavan doot hamahi suni kaanaa. kapinh baandhi deenhe dukh naanaa

Hearing that I was Ravana's messenger, the monkeys bound me and gave me various torments.

श्रवन नासिका काटै लागे। राम सपथ दीन्हे हम त्यागे।।

Shravan naasikaa kaatai laage. raam sapath deenhe ham tyaage

They began to cut off my ears and nose, but I abandoned them by taking Rama's oath.

पूँछिहु नाथ राम कटकाई। बदन कोटि सत बरनि न जाई।।

Poonchhihu naath raam katakaaee. badan koti sat barani na jaaee

You ask, my lord, about Rama's army - it cannot be described even with millions of mouths.

नाना बरन भालु कपि धारी। बिकटानन बिसाल भयकारी।।

Naanaa baran bhaalu kapi dhaaree. bikataanan bisaal bhayakaaree

Bears and monkeys of various colors, with fierce faces, vast and fearsome.

जेहिं पुर दहेउ हतेउ सुत तोरा। सकल कपिन्ह महँ तेहि बलु थोरा।।

Jehin pur daheu hateu sut toraa. sakal kapinh mahan tehi balu thoraa

The one who burned the city and killed your son has the least strength among all the monkeys.

अमित नाम भट कठिन कराला। अमित नाग बल बिपुल बिसाला।।

Amit naam bhat kathin karaalaa. amit naag bal bipul bisaalaa

Countless warriors, fierce and terrible, with immense strength like mighty serpents.

Truth spoken plainly; the spy's honest report

In plain words

The spy says, "Lord, you have kindly asked, so hear me truly. Set aside your anger and accept what I say. When your younger brother arrived, Rama at once made him king. Hearing that we were Ravana's messengers, the monkeys bound us and gave us many torments. They began to cut off our ears and noses, but we were spared by invoking Rama's sacred name. You ask about Rama's army, lord: it cannot be described even with billions of mouths. Bears and monkeys of every hue, with fierce, vast, fearsome forms. The one who burned your city and slew your son has the least strength of all the monkeys. Countless warriors, fierce and terrible, of immense might, vast as great serpents."

What it means

The spy answers Ravana's scorn with steady truth, even the truth that wounds: Hanuman, who alone wrecked Lanka, is the weakest of that host. He prefaces it by asking his master to set down his anger, knowing pride hates to hear what it fears. Honest report is its own quiet courage, telling the king what he does not want to hear because the truth is owed.

Commentary & Notes ↓

Notes

Chaupai 54. Shuka's truthful report to Ravana. He reveals that Hanuman, who devastated Lanka, is the weakest among the monkey army. Transliteration: 'Jehi pur daheu hateu sut toraa / Sakal kapinha mah tehi balu thoraa.'

द्विबिद मयंद नील नल अंगद गद बिकटासि।

दधिमुख केहरि निसठ सठ जामवंत बलरासि।।54।।

Dvibid mayand neel nal angad gad bikataasi

Dadhimukh kehari nisath sath jaamavant balaraasi (54)

दोहा 54

Dvivida, Mainda, Nila, Nala | Angada with fearsome might,

Jambavan and other chiefs | ready for the coming fight.

Dvivida, Mainda, Nila, Nala, Angada, Gada, Vikata, Dadhimukha, Kesari, Nishatha, Shatha, and Jambavan, that mountain of strength.

The roll of heroes; naming the great host

In plain words

Dvivida, Mainda, Nila, Nala, Angada, Gada, Vikata, Dadhimukha, Kesari, Nishatha, Shatha, and Jambavan, that mountain of strength.

What it means

The spy reads off the great warriors of the army one by one, and each name lands like a weight on Ravana's pride. Jambavan is called a mountain of strength, the last and heaviest in the list. To name the host is to measure the force gathering against Lanka, a roll call meant to wake a king who will not see.

Commentary & Notes ↓

Notes

Doha 54. A roll call of the great monkey and bear warriors. Jambavan is called 'balaraashi' (heap of strength). Each name carries weight in the Ramayana tradition. Transliteration: 'Dvivid Mayand Neel Nal Angad Gad Vikataasi / Dadhimukh Kehari Nisath Sath Jaambavant balaraasi.'

चौपाई 55
ए कपि सब सुग्रीव समाना। इन्ह सम कोटिन्ह गनइ को नाना।।

E kapi sab sugreev samaanaa. inh sam kotinh ganai ko naanaa

These monkeys are all equal to Sugriva in strength. Who can count the millions like them?

राम कृपाँ अतुलित बल तिन्हहीं। तृन समान त्रेलोकहि गनहीं।।

Raam kripaan atulit bal tinhaheen. trin samaan trelokahi ganaheen

By Rama's grace they possess incomparable strength. They consider the three worlds as mere grass.

अस मैं सुना श्रवन दसकंधर। पदुम अठारह जूथप बंदर।।

Asa main sunaa shravan dasakandhar. padum athaarah joothap bandar

Thus I have heard, O ten-headed one, there are eighteen crores of monkey troops.

नाथ कटक महँ सो कपि नाहीं। जो न तुम्हहि जीतै रन माहीं।।

Naath katak mahan so kapi naaheen. jo na tumhahi jeetai ran maaheen

O lord, there is no monkey in that army who cannot defeat you in battle.

परम क्रोध मीजहिं सब हाथा। आयसु पै न देहिं रघुनाथा।।

Param krodh meejahin sab haathaa. aayasu pai na dehin raghunaathaa

All the elephants become extremely enraged, but Raghunatha does not give the command.

सोषहिं सिंधु सहित झष ब्याला। पूरहीं न त भरि कुधर बिसाला।।

Soshahin sindhu sahit jhash byaalaa. pooraheen na ta bhari kudhar bisaalaa

They would dry up the ocean along with its fish and serpents, or else fill the vast mountains.

मर्दि गर्द मिलवहिं दससीसा। ऐसेइ बचन कहहिं सब कीसा।।

Mardi gard milavahin dasaseesaa. aisei bachan kahahin sab keesaa

They would crush and grind the ten-headed one to dust. All the monkeys speak such words.

गर्जहिं तर्जहिं सहज असंका। मानहु ग्रसन चहत हहिं लंका।।

Garjahin tarjahin sahaj asankaa. maanahu grasan chahat hahin lankaa

They roar and threaten with natural fearlessness, as if they wish to devour Lanka itself.

Dread mounting; the warning of an unstoppable army

In plain words

Every one of these monkeys equals Sugriva in strength. Who could count the millions like them? By Rama's grace their strength is beyond measure, and they treat the three worlds as mere blades of grass. I have heard with my own ears, O ten-headed one, that there are eighteen padma troops of monkey captains alone. O lord, there is not one monkey in that army who could not defeat you in battle. In their fury they wring their hands, but Raghunatha holds them back and gives no command. They would dry up the ocean with its fish and serpents, or fill it by hurling in great mountains. They would grind the ten-headed one to dust. Every monkey says such things. They roar and threaten without any fear, as though they would swallow Lanka whole.

What it means

Shuka stands before Ravana and tells him plainly what he saw, and the count itself is staggering, a number no mind can hold. The deepest point is the restraint: this army strains at the leash and is held back only because Rama has not yet spoken. Power that immense, kept still by a single will, is itself a portrait of the Lord whom the monkeys serve.

Commentary & Notes ↓

Notes

Chaupai 55. Shuka's account of the monkey army's staggering might. 'Padma athaaraha' = eighteen padma (a padma = ten trillion), an unimaginable number. The monkeys' restraint is solely because Rama has not yet commanded. Transliteration: 'As main sunaa shravan Daskandhara / Padum athaaraha joothap bandara.'

-सहज सूर कपि भालु सब पुनि सिर पर प्रभु राम।

रावन काल कोटि कहु जीति सकहिं संग्राम।।55।।

-sahaj soor kapi bhaalu sab puni sir par prabhu raam

Raavan kaal koti kahu jeeti sakahin sangraam (55)

दोहा 55

With brave monkeys, bears so bold | And Rama as their lord,

Can crores of Ravans ever hope | To win by strength of sword?

All the monkeys and bears are naturally brave warriors, and above them stands Lord Rama as their supreme commander.

Tell me: could even millions of Ravanas hope to prevail in battle against such a force?

Final warning; Rama leads, so none can win

In plain words

All the monkeys and bears are brave warriors by their very nature, and above them stands Lord Rama as their commander. Tell me: could even millions of Ravanas hope to win a battle against such a force?

What it means

Shuka closes his report with the heart of the matter. The army is fearsome, but its true strength is not its number; it is who stands at its head. When Rama leads, no enemy can prevail, not even Death himself multiplied a million times, for the contest was never really about armies at all.

Commentary & Notes ↓

Notes

Doha 55. The climactic warning from Shuka. 'Sahaj soor' = naturally heroic. 'Raavan kaal koti' = millions of Deaths in the form of Ravana. Even they cannot triumph when Rama leads. Transliteration: 'Sahaj soor kapi bhaalu sab puni sir par Prabhu Raam / Raavan kaal koti kahu jeeti sakahin sangraam.'

चौपाई 56
राम तेज बल बुधि बिपुलाई। सेष सहस सत सकहिं न गाई।।

Raam tej bal budhi bipulaaee. sesh sahas sat sakahin na gaaee

Rama's glory, strength, and vast wisdom are such that even Shesha with his thousand heads and hundreds of tongues cannot fully sing their praise.

सक सर एक सोषि सत सागर। तब भ्रातहि पूँछेउ नय नागर।।

Sak sar eka soshi sat saagar. tab bhraatahi poonchheu nay naagar

With a single arrow He can dry up hundreds of oceans. Then the wise and diplomatic brother asked Him about the proper course of action.

तासु बचन सुनि सागर पाहीं। मागत पंथ कृपा मन माहीं।।

Taasu bachan suni saagar paaheen. maagat panth kripaa man maaheen

Hearing those words, Rama approached the ocean, seeking a path with compassion in His heart.

सुनत बचन बिहसा दससीसा। जौं असि मति सहाय कृत कीसा।।

Sunat bachan bihasaa dasaseesaa. jaun asi mati sahaay krit keesaa

Hearing these words, the ten-headed Ravana laughed, saying 'If such is the wisdom of the monkey who has become your ally!'

सहज भीरु कर बचन दृढ़ाई। सागर सन ठानी मचलाई।।

Sahaj bheeru kar bachan dridhaaee. saagar san thaanee machalaaee

You are naturally cowardly, yet your words sound bold. You have stirred up trouble with the ocean.

मूढ़ मृषा का करसि बड़ाई। रिपु बल बुद्धि थाह मैं पाई।।

Moodh mrishaa kaa karasi badaaee. ripu bal buddhi thaah main paaee

O fool, why do you make false boasts? I have fully measured the strength and intelligence of my enemy.

सचिव सभीत बिभीषन जाकें। बिजय बिभूति कहाँ जग ताकें।।

Sachiv sabheet bibheeshan jaaken. bijay bibhooti kahaan jag taaken

Whose minister is the fearful Vibhishana - where in this world can such a one find victory and prosperity?

सुनि खल बचन दूत रिस बाढ़ी। समय बिचारि पत्रिका काढ़ी।।

Suni khal bachan doot ris baadhee. samay bichaari patrikaa kaadhee

Hearing the wicked words, the messenger's anger increased. Considering the time appropriate, he brought out the letter.

रामानुज दीन्ही यह पाती। नाथ बचाइ जुड़ावहु छाती।।

Raamaanuj deenhee yah paatee. naath bachaai judaavahu chhaatee

Rama's younger brother has given this letter. O lord, save yourself and cool your heart.

बिहसि बाम कर लीन्ही रावन। सचिव बोलि सठ लाग बचावन।।

Bihasi baam kar leenhee raavan. sachiv boli sath laag bachaavan

Ravana laughingly took it in his left hand and called his ministers, the fool beginning to make excuses.

Pride before the fall; Ravana scorns the warning

In plain words

Rama's splendor, strength, and vast wisdom are so great that even Shesha, with a thousand tongues and a hundred heads, cannot fully praise them. With a single arrow He could dry up hundreds of oceans, yet He courteously asked His brother for counsel. Hearing that counsel, He went to the ocean and, with compassion in His heart, asked for a path. Hearing this, Ravana laughed: such, then, is the wisdom of the monkey who became your ally. A born coward puffs himself up with bold words; he has picked a quarrel with the ocean. O fool, why do you make empty boasts? I have taken the full measure of my enemy's strength and wit. The one whose minister Vibhishana is so frightened, where in the world will he find victory or glory? Hearing these wicked words, the messenger's anger blazed, and judging the moment right, he drew out the letter. Rama's younger brother has given you this letter. Read it, my lord, and save yourself. Ravana laughed and took it in his left hand, then called his ministers and, the fool, began to read it aloud.

What it means

Shuka praises Rama with words that even the thousand-tongued serpent cannot exhaust, but Ravana answers with mockery. He calls Vibhishana fearful, never seeing that the fear is his own, dressed up as scorn. Taking the letter in his left hand is a small, deliberate insult, and it shows a heart that would rather sneer than heed the warning held out to save it.

Commentary & Notes ↓

Notes

Chaupai 56. Shuka delivers Lakshmana's letter. Ravana's contempt is shown by taking it in his left hand (a deliberate insult). His mockery of Vibhishana as a 'fearful minister' is dramatic irony: the truly fearful one is Ravana himself. Transliteration: 'Sachiv sabheet Vibheeshan jaaken / Bijay bibhooti kahaan jag taaken.'

बातन्ह मनहि रिझाइ सठ जनि घालसि कुल खीस।

राम बिरोध न उबरसि सरन बिष्नु अज ईस।।56(क)।।

की तजि मान अनुज इव प्रभु पद पंकज भृंग।

होहि कि राम सरानल खल कुल सहित पतंग।।56(ख)।।

Baatanh manahi rijhaai sath jani ghaalasi kul khees

Raam birodh na ubarasi saran bishnu aja ees.56(ka)

Kee taji maan anuj iva prabhu pad pankaj bhring

Hohi ki raam saraanal khal kul sahit patang.56(kha)

दोहा 56

Cast off pride like brother dear | Serve Rama's lotus feet,

Or face His arrows' blazing fire | Where death and ruin meet.

"Do not delude yourself with mere words, O fool, lest you bring destruction upon your entire clan. You cannot survive opposing Rama, even if Vishnu, Brahma, and Shiva were your refuge." (56a)

"Will you cast off pride like your younger brother and become a bee at the Lord's lotus feet? Or will you, O villain, with your whole clan, become a moth in the fire of Rama's arrows?" (56b)

The two doors; bow at His feet or burn

In plain words

Do not fool yourself with mere words, O fool, lest you bring ruin upon your whole clan. You cannot survive opposing Rama, even if Vishnu, Brahma, and Shiva were your refuge. Will you cast off pride like your younger brother and become a bee at the Lord's lotus feet? Or will you, O villain, with your whole clan, become a moth in the fire of Rama's arrows?

What it means

Lakshmana's letter lays the choice bare with two images that leave no middle ground. One may come to the Lord's feet like a bee to nectar, surrendering pride as Vibhishana did, or one may rush at His arrows like a moth to flame. The verse refuses comfort: even the highest gods cannot shelter a heart set against Rama, so the only safety is surrender.

Commentary & Notes ↓

Notes

Doha 56(a)+(b). Lakshmana's letter presents the stark binary: become a bhramara (bee) sipping nectar at the Lord's feet, or become a patanga (moth) consumed in the fire of His arrows. Transliteration: 'Kee taji maan anuj iv Prabhu pad pankaj bhring / Hohi ki Raam sharanal khal kul sahit patang.'

चौपाई 57
सुनत सभय मन मुख मुसुकाई। कहत दसानन सबहि सुनाई।।

Sunat sabhay man mukh musukaaee. kahat dasaanan sabahi sunaaee

Hearing this, Ravana smiled with a fearful mind and spoke loudly for all to hear.

भूमि परा कर गहत अकासा। लघु तापस कर बाग बिलासा।।

Bhoomi paraa kar gahat akaasaa. laghu taapas kar baag bilaasaa

He said mockingly that the small ascetic had fallen to earth yet was trying to grasp the sky in his boastful display.

कह सुक नाथ सत्य सब बानी। समुझहु छाड़ि प्रकृति अभिमानी।।

Kah suk naath saty sab baanee. samujhahu chhaadi prakriti abhimaanee

The parrot said, 'O lord, all his words are true. Abandon your proud and arrogant nature and understand this.'

सुनहु बचन मम परिहरि क्रोधा। नाथ राम सन तजहु बिरोधा।।

Sunahu bachan mam parihari krodhaa. naath raam san tajahu birodhaa

Listen to my words and give up your anger, O master. Abandon your enmity with Lord Rama.

अति कोमल रघुबीर सुभाऊ। जद्यपि अखिल लोक कर राऊ।।

Ati komal raghubeer subhaaoo. jadyapi akhil lok kar raaoo

The nature of the valiant Raghuvira is extremely tender, though He is the ruler of all worlds.

मिलत कृपा तुम्ह पर प्रभु करिही। उर अपराध न एकउ धरिही।।

Milat kripaa tumh par prabhu karihee. ura aparaadh na ekau dharihee

If you meet Him, the Lord will show mercy upon you and will not harbor even a single offense in His heart.

जनकसुता रघुनाथहि दीजे। एतना कहा मोर प्रभु कीजे।

Janakasutaa raghunaathahi deeje. etanaa kahaa mor prabhu keeje

Give Janaka's daughter to Raghunatha - this much I ask you to do, my lord.

जब तेहिं कहा देन बैदेही। चरन प्रहार कीन्ह सठ तेही।।

Jab tehin kahaa den baidehee. charan prahaar keenh sath tehee

When the parrot advised giving back Vaidehi, the fool kicked him with his foot.

नाइ चरन सिरु चला सो तहाँ। कृपासिंधु रघुनायक जहाँ।।

Naai charan siru chalaa so tahaan. kripaasindhu raghunaayak jahaan

Bowing his head at Ravana's feet, the parrot departed to where the ocean of mercy, Lord Raghunayaka, was.

करि प्रनामु निज कथा सुनाई। राम कृपाँ आपनि गति पाई।।

Kari pranaamu nij kathaa sunaaee. raam kripaan aapani gati paaee

Making obeisance, he narrated his story and by Rama's grace attained his true state.

रिषि अगस्ति कीं साप भवानी। राछस भयउ रहा मुनि ग्यानी।।

Rishi agasti keen saap bhavaanee. raachhas bhayau rahaa muni gyaanee

O Bhavani, due to sage Agastya's curse, he had become a demon but remained wise like a sage.

बंदि राम पद बारहिं बारा। मुनि निज आश्रम कहुँ पगु धारा।।

Bandi raam pad baarahin baaraa. muni nij aashram kahun pagu dhaaraa

Repeatedly saluting Rama's feet, the sage departed for his own hermitage.

Mercy refused; a sage redeemed by grace

In plain words

Hearing the letter, Ravana was fearful within yet smiled outwardly, and he spoke so all could hear. He has fallen to the earth and yet reaches to grasp the sky; such is the boasting of a petty ascetic. Shuka said, My lord, every word is true. Cast off your stubborn pride and understand. Listen to my words, set aside your anger, and give up your enmity with Lord Rama. The nature of the valiant Raghuvira is exceedingly tender, though He is sovereign of all the worlds. If you go and meet Him, the Lord will show you mercy and will not hold one offense against you. Return Janaka's daughter to Raghunatha; this alone I ask of you, my lord. When the parrot urged him to give back Vaidehi, the fool kicked him with his foot. Bowing his head at Ravana's feet, the parrot went to where Raghunayaka, the ocean of mercy, was. Prostrating before the Lord, he told his story and by Rama's grace regained his true form. O Bhavani, by sage Agastya's curse he had become a demon, though at heart he stayed a wise sage. Bowing again and again at Rama's feet, the sage set out for his own hermitage.

What it means

Shuka offers Ravana the gentlest of all paths: simply meet Rama and the offense is wiped away. Ravana answers a kindness with a kick, while the kicked one walks straight to the Lord and is lifted from a curse into his true form. Here, hidden inside the great war story, is the whole law of grace: the one who turns toward Rama is restored, and the one who spurns Him only hardens his own fall.

Commentary & Notes ↓

Notes

Chaupai 57. Shuka (the parrot-sage) delivers his own plea to Ravana, is kicked for it, and then goes to Rama, where the Lord's grace lifts Agastya's curse and restores his true saintly form. A micro-narrative of redemption within the larger narrative. Transliteration: 'Kah Suk naath satya sab baanee / Samujhahu chhaadi prakriti abhimaanee.'

बिनय न मानत जलधि जड़ गए तीन दिन बीति।

बोले राम सकोप तब भय बिनु होइ न प्रीति।।57।।

Binay na maanat jaladhi jad gae teen din beeti

Bole raam sakop tab bhay binu hoi na preeti (57)

दोहा 57

Three days of prayer the ocean spurned | Till Rama's anger woke,

'Without some fear, love cannot grow' | Thus the compassionate Lord spoke.

The stubborn ocean did not heed the humble entreaty; three days passed in vain.

Then Rama spoke with righteous anger: "Without fear there can be no love."

Patience exhausted; without fear there is no love

In plain words

The stubborn ocean did not heed the humble request, and three days passed in vain. Then Rama spoke with righteous anger: Without fear there can be no love.

What it means

For three days the Lord pleads with the sea in pure courtesy, and the sea gives nothing back. The turning comes in a single line that the whole tradition has carried since: where there is no fear, love does not take root. It is not cruelty but a hard truth about the unyielding heart, which softens only when firmness finally meets it.

Commentary & Notes ↓

Notes

Doha 57. After three days of patient supplication on the seashore, Rama speaks the famous maxim 'Bhay binu hoi na preeti' (without fear there is no love). This is the turning point from gentleness to divine wrath. Transliteration: 'Binay na maanat jaladhi jad gae teen din beeti / Bole Raam sakop tab bhay binu hoi na preeti.'

चौपाई 58
लछिमन बान सरासन आनू। सोषौं बारिधि बिसिख कृसानू।।

Lachhiman baan saraasan aanoo. soshaun baaridhi bisikh krisaanoo

Lakshmana, bring my bow and arrows. I shall dry up the ocean with the fire of my arrows.

सठ सन बिनय कुटिल सन प्रीती। सहज कृपन सन सुंदर नीती।।

Sath san binay kutil san preetee. sahaj kripan san sundar neetee

Courtesy with the wicked, friendship with the crooked, and good counsel with the naturally miserly are all futile.

ममता रत सन ग्यान कहानी। अति लोभी सन बिरति बखानी।।

Mamataa rat san gyaan kahaanee. ati lobhee san birati bakhaanee

Speaking of spiritual knowledge to one attached to worldly possessions, and describing renunciation to the extremely greedy are equally useless.

क्रोधिहि सम कामिहि हरि कथा। ऊसर बीज बएँ फल जथा।।

Krodhihi sam kaamihi hari kathaa. oosar beej baen phal jathaa

Speaking of peace to the wrathful and divine stories to the lustful is like sowing seeds in barren land.

अस कहि रघुपति चाप चढ़ावा। यह मत लछिमन के मन भावा।।

Asa kahi raghupati chaap chadhaavaa. yah mat lachhiman ke man bhaavaa

Saying this, Raghupati strung his bow. This resolve pleased Lakshmana's heart.

संघानेउ प्रभु बिसिख कराला। उठी उदधि उर अंतर ज्वाला।।

Sanghaaneu prabhu bisikh karaalaa. uthee udadhi ura antar jvaalaa

The Lord fitted a terrible arrow to the bow. Fire arose in the ocean's heart.

मकर उरग झष गन अकुलाने। जरत जंतु जलनिधि जब जाने।।

Makar urag jhash gan akulaane. jarat jantu jalanidhi jab jaane

The crocodiles, serpents, and fish became distressed. When the ocean realized that all creatures were burning,

कनक थार भरि मनि गन नाना। बिप्र रूप आयउ तजि माना।।

Kanak thaar bhari mani gan naanaa. bipr roop aayau taji maanaa

He came in the form of a Brahmin, abandoning his pride, carrying a golden plate filled with various gems.

Wrath that teaches; gentleness wasted on the closed heart

In plain words

Lakshmana, bring My bow and arrows. I shall dry up the ocean with the fire of these shafts. Courtesy shown to the wicked, affection given to the crooked, and fair counsel offered to the miserly are all wasted. Speaking of wisdom to one steeped in worldly attachment, or praising renunciation to the greedy, is just as useless. Preaching peace to the wrathful and telling divine tales to the lustful is like sowing seed in barren ground. Saying this, Raghupati strung His bow, and this resolve gladdened Lakshmana's heart. The Lord fitted a fearsome arrow to the string, and flames leapt up from within the ocean's breast. Crocodiles, serpents, and fish of every kind writhed in pain. When the ocean saw all his creatures burning, he came in the form of a Brahmin, abandoning his pride, bearing a golden plate filled with many gems.

What it means

Rama's litany of wasted kindness names a hard fact of the path: some soil will not hold the seed, however good the seed is. His strung bow is not temper but the final teacher of the obstinate, and the moment the ocean's pride catches fire, it yields. The verse honors gentleness as the first medicine, while admitting that the closed heart sometimes needs the heat before it opens.

Commentary & Notes ↓

Notes

Chaupai 58. Rama's famous litany of futilities ('Sath san binay, kuteel san preeti...') is among the most quoted passages in the Manas. When He strings His bow, the ocean itself catches fire, forcing Samudra to submit. Transliteration: 'Sath san binay kuteel san preetee / Sahaj kripan san sundar neetee.'

काटेहिं पइ कदरी फरइ कोटि जतन कोउ सींच।

बिनय न मान खगेस सुनु डाटेहिं पइ नव नीच।।58।।

Kaatehin pai kadaree pharai koti jatan kou seench

Binay na maan khages sunu daatehin pai nav neech (58)

दोहा 58

Cut the plantain, fruit appears | though watered endlessly | The wicked heed not gentle words | but yield to firm decree.

A plantain tree bears fruit only when cut down, though someone may water it with a million efforts.

Listen, O lord of birds: the base do not heed courtesy. They bend only when rebuked.

An earthy truth; the base yield only to firmness

In plain words

A plantain tree bears fruit only when it is cut down, though someone may water it with a million efforts. Listen, O lord of birds: the base do not yield to courtesy. They bend only when rebuked.

What it means

The teller turns from the story to the listener with a homely image: the plantain gives its fruit only at the cost of its own trunk. So too the hardened heart will not soften under endless gentleness; it answers only to a firm hand. The proverb is not contempt but clear sight, the same wisdom Rama has just enacted against the sea.

Commentary & Notes ↓

Notes

Doha 58. The narrator (Kakabhushundi) addresses the listener (Garuda, lord of birds) with an earthy proverb: the plantain (kadalee) bears fruit at the cost of its own trunk. Similarly, the obstinate yield only to firmness, not to gentleness. Transliteration: 'Kaatehi pai kadaree pharai koti jatan kou seench / Binay na maan Khages sunu daatehi pai nav neech.'

चौपाई 59
सभय सिंधु गहि पद प्रभु केरे। छमहु नाथ सब अवगुन मेरे।।

Sabhay sindhu gahi pad prabhu kere. chhamahu naath sab avagun mere

The ocean, filled with fear, grasped the Lord's feet and said, 'Forgive me, O Master, for all my faults.'

गगन समीर अनल जल धरनी। इन्ह कइ नाथ सहज जड़ करनी।।

Gagan sameer anal jal dharanee. inh kai naath sahaj jad karanee

Sky, wind, fire, water, and earth - these elements, O Lord, are naturally inert and without consciousness.

तव प्रेरित मायाँ उपजाए। सृष्टि हेतु सब ग्रंथनि गाए।।

Tav prerit maayaan upajaae. srishti hetu sab granthani gaae

Inspired by You through Maya, they were created for the purpose of creation, as all scriptures sing.

प्रभु आयसु जेहि कहँ जस अहई। सो तेहि भाँति रहे सुख लहई।।

Prabhu aayasu jehi kahan jas ahaee. so tehi bhaanti rahe sukh lahaee

Whatever command the Lord gives to whomever, that being remains happily in that very state.

प्रभु भल कीन्ही मोहि सिख दीन्ही। मरजादा पुनि तुम्हरी कीन्ही।।

Prabhu bhal keenhee mohi sikh deenhee. marajaadaa puni tumharee keenhee

The Lord has done well by giving me instruction and establishing Your proper boundaries.

ढोल गवाँर सूद्र पसु नारी। सकल ताड़ना के अधिकारी।।

Dhol gavaanr soodr pasu naaree. sakal taadanaa ke adhikaaree

Drums, fools, low-castes, animals, and women - all these are deserving of punishment.

प्रभु प्रताप मैं जाब सुखाई। उतरिहि कटकु न मोरि बड़ाई।।

Prabhu prataap main jaab sukhaaee. utarihi kataku na mori badaaee

By the Lord's grace I shall dry up, so that the army may cross - this will not be my glory.

प्रभु अग्या अपेल श्रुति गाई। करौं सो बेगि जौ तुम्हहि सोहाई।।

Prabhu agyaa apel shruti gaaee. karaun so begi jau tumhahi sohaaee

The Lord's command is absolute, as the Vedas declare - I shall quickly do whatever pleases You.

Surrender and confession; the elements bow to the Lord

In plain words

Trembling with fear, the ocean grasped the Lord's feet: Forgive me, O Master, for all my failings. Sky, wind, fire, water, and earth: these elements, O Lord, are by nature inert and have no will of their own. Inspired by You through Maya, they were brought into being for the work of creation, as all the scriptures say. Whatever command the Lord gives to any being, that being rests happily in its ordained state. The Lord has done well to instruct me and to set rightful boundaries. Drums, the untutored, the simple, beasts, and those without learning all respond to a firm hand. By the Lord's might I could be dried up so the army may cross, though that would bring me no credit. The Lord's command is irresistible, as the Vedas declare. I shall swiftly do whatever pleases You.

What it means

The ocean's confession reaches past himself to a deeper truth: the five elements have no will of their own and move only as the Lord moves them through Maya. His surrender is not defeat but a return to right order, the creature taking its proper place beneath the Creator. He asks only that he keep his given nature, and offers to do at once whatever the Lord desires.

Commentary & Notes ↓

Notes

Chaupai 59. The ocean's submission. He explains that the five elements are inert and obey only the Lord's will. The controversial sixth line is traditionally understood as the ocean citing an old proverb about those who respond only to firmness, not reason. We render it in its spirit of yielding to divine authority without reproducing any demeaning caste terminology. Transliteration: 'Prabhu aagyaa jehi kahan jas ahai / So tehi bhaanti rahe sukh lahai.'

सुनत बिनीत बचन अति कह कृपाल मुसुकाइ।

जेहि बिधि उतरै कपि कटकु तात सो कहहु उपाइ।।59।।

Sunat bineet bachan ati kah kripaal musukaai

Jehi bidhi utarai kapi kataku taat so kahahu upaai (59)

दोहा 59

At humble words so sweetly spoke | the gracious Lord smiled bright | "Now tell the way, beloved friend | to set our crossing right."

Hearing these most humble words, the compassionate Lord smiled and said:

"Tell me, dear one, by what means may the monkey army cross over?"

Mercy smiling; the Lord asks for a way across

In plain words

Hearing these most humble words, the compassionate Lord smiled and said: Tell me, dear one, by what means may the monkey army cross over?

What it means

The wrath is spent, the pride is broken, and now the Lord smiles. He does not crush the ocean He has just subdued; He turns to it as a friend and asks for help. This is the gentleness that wrath was always serving, and from this smiling question the great bridge to Lanka will be born.

Commentary & Notes ↓

Notes

Doha 59. The final verse of this Sundara Kanda selection. Rama's smile after the ocean's submission signals divine satisfaction. The Lord now invites a practical solution, which will lead to the building of the great bridge (Rama Setu). Transliteration: 'Sunat bineet bachan ati kah Kripaal musukaai / Jehi bidhi utarai kapi kataku taat so kahahu upaai.'