Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory
बालकाण्डम् The metaphorical representation of the Manasa as a lake and its glory
The metaphorical representation of the Manasa as a lake and its glory in the Baal Kaanda.
Shlokas (17)
+ Add ShlokaBaal Kaanda The metaphorical representation of the Manasa as a lake and its glory - Chaupais
Ramcharitmanas · Chapter Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory · Verse Chaupais 1529
संभु प्रसाद सुमति हियँ हुलसी। रामचरितमानस कबि तुलसी।। करइ मनोहर मति अनुहारी। सुजन सुचित सुनि लेहु सुधारी।। सुमति भूमि थल हृदय अगाधू। बेद पुरान उदधि घन साधू।। बरषहिं राम सुजस बर बारी। मधुर मनोहर मंगलकारी।। लीला सगुन जो कहहिं बखानी। सोइ स्वच्छता करइ मल हानी।। प्रेम भगति जो बरनि न जाई। सोइ मधुरता सुसीतलताई।। सो जल सुकृत सालि हित होई। राम भगत जन जीवन सोई।। मेधा महि गत सो जल पावन। सकिलि श्रवन मग चलेउ सुहावन।। भरेउ सुमानस सुथल थिराना। सुखद सीत रुचि चारु चिराना।।
saṃbhu prasāda sumati hiyaom hulasī. rāmacaritamānasa kabi tulasī.. karai manōhara mati anuhārī. sujana sucita suni lēhu sudhārī.. sumati bhūmi thala hṛdaya agādhū. bēda purāna udadhi ghana sādhū.. baraṣahiṃ rāma sujasa bara bārī. madhura manōhara maṃgalakārī.. līlā saguna jō kahahiṃ bakhānī. sōi svacchatā karai mala hānī.. prēma bhagati jō barani na jāī. sōi madhuratā susītalatāī.. sō jala sukṛta sāli hita hōī. rāma bhagata jana jīvana sōī.. mēdhā mahi gata sō jala pāvana. sakili śravana maga calēu suhāvana.. bharēu sumānasa suthala thirānā. sukhada sīta ruci cāru cirānā..
By the grace of Sambhu (Lord Siva) a blessed idea inspired the mind of Tulasidasa, which made him the author of Ramacaritamanasa. The author has polished his composition to the best of his intellect; yet listen to it with a sympathetic mind, O noble souls, and correct it. A refined (Sattvika) intellect is the catchment area, heart is the fathomless depression, the Vedas and Puranas constitute the ocean; while holy men represent the clouds which rain down pure, sweet, agreeable and blessed water in the form of Sri Rama's excellent glory. Pastimes of a personal God that such holy men narrate in extenso are the transparency of this water, which cleanses all impurity; while loving Devotion, which defies all description, represents its sweetness and coolness. This water is beneficial for the paddy crop in the form of virtuous deeds, it is life itself to the devotees of Sri Rama. The same holy water, when it dropped on the soil of the intellect, flowed in a volume through the beautiful channel of the ears and, collecting in the lovely spot called the heart, came to be stationary. Having remained there for a long time, it became clear, agreeable, cool and refreshing. (1-5)
Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory - Chaupais
Ramcharitmanas · Chapter Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory · Verse Chaupais 1543
आरति बिनय दीनता मोरी। लघुता ललित सुबारि न थोरी।। अदभुत सलिल सुनत गुनकारी। आस पिआस मनोमल हारी।। राम सुप्रेमहि पोषत पानी। हरत सकल कलि कलुष गलानी।। भव श्रम सोषक तोषक तोषा। समन दुरित दुख दारिद दोषा।। काम कोह मद मोह नसावन। बिमल बिबेक बिराग बढ़ावन।। सादर मज्जन पान किए तें। मिटहिं पाप परिताप हिए तें।। जिन्ह एहि बारि न मानस धोए। ते कायर कलिकाल बिगोए।। तृषित निरखि रबि कर भव बारी। फिरिहहि मृग जिमि जीव दुखारी।।
ārati binaya dīnatā mōrī. laghutā lalita subāri na thōrī.. adabhuta salila sunata gunakārī. āsa piāsa manōmala hārī.. rāma suprēmahi pōṣata pānī. harata sakala kali kaluṣa galānī.. bhava śrama sōṣaka tōṣaka tōṣā. samana durita dukha dārida dōṣā.. kāma kōha mada mōha nasāvana. bimala bibēka birāga baḍhaāvana.. sādara majjana pāna kiē tēṃ. miṭahiṃ pāpa paritāpa hiē tēṃ.. jinha ēhi bāri na mānasa dhōē. tē kāyara kalikāla bigōē.. tṛṣita nirakhi rabi kara bhava bārī. phirihahi mṛga jimi jīva dukhārī..
My intense longing, supplication and humility represent the not inconsiderable lightness of this pure and holy water. This marvellous water heals by the mere hearing, quenches the thirst of desire and washes the dirt of the mind. This water nourishes true love for Sri Rama and drives away all the sins of the Kali age as well as the feeling of self-depreciation resulting therefrom. It relieves the fatigue of transmigration, gratifies gratification itself and puts an end to sin, sorrow, indigence and error. It wipes out lust, anger, pride and infatuation and enhances pure wisdom and dispassion. By reverently bathing in it and drinking from it all traces of sin and remorse are obliterated from the heart. Those who have not washed their heart with this water are wretches that have been duped by the age of Kali.These creatures, wandering in pursuit of sensuous pleasures, will come to grief even as a thirsty deer runs after a mirage mistaking it for real water and returns disappointed. (1-4)
Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory - Chaupais
Ramcharitmanas · Chapter Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory · Verse Chaupais 1531
सप्त प्रबन्ध सुभग सोपाना। ग्यान नयन निरखत मन माना।। रघुपति महिमा अगुन अबाधा। बरनब सोइ बर बारि अगाधा।। राम सीय जस सलिल सुधासम। उपमा बीचि बिलास मनोरम।। पुरइनि सघन चारु चौपाई। जुगुति मंजु मनि सीप सुहाई।। छंद सोरठा सुंदर दोहा। सोइ बहुरंग कमल कुल सोहा।। अरथ अनूप सुमाव सुभासा। सोइ पराग मकरंद सुबासा।। सुकृत पुंज मंजुल अलि माला। ग्यान बिराग बिचार मराला।। धुनि अवरेब कबित गुन जाती। मीन मनोहर ते बहुभाँती।। अरथ धरम कामादिक चारी। कहब ग्यान बिग्यान बिचारी।। नव रस जप तप जोग बिरागा। ते सब जलचर चारु तड़ागा।। सुकृती साधु नाम गुन गाना। ते बिचित्र जल बिहग समाना।। संतसभा चहुँ दिसि अवँराई। श्रद्धा रितु बसंत सम गाई।। भगति निरुपन बिबिध बिधाना। छमा दया दम लता बिताना।। सम जम नियम फूल फल ग्याना। हरि पत रति रस बेद बखाना।। औरउ कथा अनेक प्रसंगा। तेइ सुक पिक बहुबरन बिहंगा।।
sapta prabandha subhaga sōpānā. gyāna nayana nirakhata mana mānā.. raghupati mahimā aguna abādhā. baranaba sōi bara bāri agādhā.. rāma sīya jasa salila sudhāsama. upamā bīci bilāsa manōrama.. puraini saghana cāru caupāī. juguti maṃju mani sīpa suhāī.. chaṃda sōraṭhā suṃdara dōhā. sōi bahuraṃga kamala kula sōhā.. aratha anūpa sumāva subhāsā. sōi parāga makaraṃda subāsā.. sukṛta puṃja maṃjula ali mālā. gyāna birāga bicāra marālā.. dhuni avarēba kabita guna jātī. mīna manōhara tē bahubhāomtī.. aratha dharama kāmādika cārī. kahaba gyāna bigyāna bicārī.. nava rasa japa tapa jōga birāgā. tē saba jalacara cāru taḍaāgā.. sukṛtī sādhu nāma guna gānā. tē bicitra jala bihaga samānā.. saṃtasabhā cahu disi avaomrāī. śraddhā ritu basaṃta sama gāī.. bhagati nirupana bibidha bidhānā. chamā dayā dama latā bitānā.. sama jama niyama phūla phala gyānā. hari pata rati rasa bēda bakhānā.. aurau kathā anēka prasaṃgā. tēi suka pika bahubarana bihaṃgā..
The seven Books are the seven beautiful flights of steps, which the soul delights to look upon with the eyes of wisdom; the unqualified and unbounded greatness of Sri Rama, which will be presently discussed, represents the unfathomable, depth of this holy water. The glory of Sri Rama and Sita constitutes the nectarean water; the similes represent the soul-ravishing sport of its wavelets. The beautiful Caupais represent the thick growth of lotus-plants; the various poetic devices constitute the lovely shells that yield beautiful pearls. The other metres, viz., Chandas, Sorathas and Dohas, are the cluster of charming many-coloured lotuses. The incomparable sense, the beautiful ideas and the elegant expression represent the pollen, honey and fragrance of those flowers respectively. The virtuous acts mentioned therein are the charming swarms of bees; the references to spiritual enlightenment, dispassion and reason represent the swan. The implications and involutions and the various excellences and styles of poetry are the lovely fishes of various kinds. The four ends of human existence, viz., worldly riches religious merit, enjoyment and liberation, the reasoned exposition of Jnana (Knowledge of God in His absolute formless aspect) and vijnana (Knowledge of qualified Divinity both with and without form), the nine sentiments of poetry,* and the references to Japa (the muttering of mystic formulae), austerity, Yoga (contemplative union with God) and detachment from the world-all these represent the charming aquatic creatures of this lake. Eulogies on virtuous men, pious souls and the Name of God-these correspond to water-birds of various kinds. The assemblages of saints referred to herein are the mango groves hemming the lake on all sides and piety has been likened to the vernal season. The exposition of the various types of Devotion and the references to forbearance, compassion and sense-control represent the canopies of creepers. Even so mind- control, the five Yamas or forms of self-restraint (viz., non-violence, truthfulness, non- thieving, continence and non-acquisition of property), the five Niyamas or religious vows (viz., those of external and internal purity, contentment, austerity, study of sacred books or repetition of the Divine Name and self-surrender to God) are the blossoms of these creepers; spiritual enlightenment is their fruit and loving devotion to the feet of Sri Hari constitutes the sap of this fruit of spiritual enlightenment: so declare the Vedas. The various other episodes forming part of this narrative are the birds of different colours such as the parrot and the cuckoo. (1-8)
Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory - Chaupais
Ramcharitmanas · Chapter Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory · Verse Chaupais 1537
रामभगति सुरसरितहि जाई। मिली सुकीरति सरजु सुहाई।। सानुज राम समर जसु पावन। मिलेउ महानदु सोन सुहावन।। जुग बिच भगति देवधुनि धारा। सोहति सहित सुबिरति बिचारा।। त्रिबिध ताप त्रासक तिमुहानी। राम सरुप सिंधु समुहानी।। मानस मूल मिली सुरसरिही। सुनत सुजन मन पावन करिही।। बिच बिच कथा बिचित्र बिभागा। जनु सरि तीर तीर बन बागा।। उमा महेस बिबाह बराती। ते जलचर अगनित बहुभाँती।। रघुबर जनम अनंद बधाई। भवँर तरंग मनोहरताई।।
rāmabhagati surasaritahi jāī. milī sukīrati saraju suhāī.. sānuja rāma samara jasu pāvana. milēu mahānadu sōna suhāvana.. juga bica bhagati dēvadhuni dhārā. sōhati sahita subirati bicārā.. tribidha tāpa trāsaka timuhānī. rāma sarupa siṃdhu samuhānī.. mānasa mūla milī surasarihī. sunata sujana mana pāvana karihī.. bica bica kathā bicitra bibhāgā. janu sari tīra tīra bana bāgā.. umā mahēsa bibāha barātī. tē jalacara aganita bahubhāomtī.. raghubara janama anaṃda badhāī. bhavaomra taraṃga manōharatāī..
The beautiful Sarayu in the form of Sri Ramas fair renown joined the heavenly stream (Ganga) of devotion to Rama. The latter was joined again by the charming stream of the mighty Sona in the form of the martial glory of Rama with His younger brother Laksmana. Intervening the two streams of Sarayu and Sona shines the celestial stream of Devotion blended with noble dispassion and reason. This triple stream, which scares away the threefold agony referred to above, headed towards the ocean of Sri Ramas divine personality. With its source in the Manasa lake and united with the celestial river (Ganga), the Sarayu of Sri Ramas fame will purify the mind of the pious souls who listen to it; while the strange episodes interspersed here and there are the groves and gardens as it were adjoining the river banks. The bridegrooms party in the wedding of Goddess Uma (Parvati) and the great Lord Siva are the numberless aquatic creatures of various kinds. The rejoicings and felicitations that attended the advent of Sri Rama, the Chief of Raghus represent the charm of the eddies and waves. (1-4)
Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory - Chaupais
Ramcharitmanas · Chapter Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory · Verse Chaupais 1541
कीरति सरित छहूँ रितु रूरी। समय सुहावनि पावनि भूरी।। हिम हिमसैलसुता सिव ब्याहू। सिसिर सुखद प्रभु जनम उछाहू।। बरनब राम बिबाह समाजू। सो मुद मंगलमय रितुराजू।। ग्रीषम दुसह राम बनगवनू। पंथकथा खर आतप पवनू।। बरषा घोर निसाचर रारी। सुरकुल सालि सुमंगलकारी।। राम राज सुख बिनय बड़ाई। बिसद सुखद सोइ सरद सुहाई।। सती सिरोमनि सिय गुनगाथा। सोइ गुन अमल अनूपम पाथा।। भरत सुभाउ सुसीतलताई। सदा एकरस बरनि न जाई।।
kīrati sarita chahūom ritu rūrī. samaya suhāvani pāvani bhūrī.. hima himasailasutā siva byāhū. sisira sukhada prabhu janama uchāhū.. baranaba rāma bibāha samājū. sō muda maṃgalamaya riturājū.. grīṣama dusaha rāma banagavanū. paṃthakathā khara ātapa pavanū.. baraṣā ghōra nisācara rārī. surakula sāli sumaṃgalakārī.. rāma rāja sukha binaya baḍaāī. bisada sukhada sōi sarada suhāī.. satī sirōmani siya gunagāthā. sōi guna amala anūpama pāthā.. bharata subhāu susītalatāī. sadā ēkarasa barani na jāī..
The river of Sri Ramas glory is delightful during all the six seasons; it is exceedingly charming and holy at all times. The wedding of Goddess Parvati (the daughter of Himavn) with Lord Siva represents Hemanta or the cold season while the festival connected with the Lords advent represents the delightful Sisira or chilly season. The story of the preparations for Sri Ramas wedding constitutes the vernal season* (the king of all seasons), which abounds in joy and felicity; while Sri Ramas departure for the forest constitutes the oppressive hot weather and the tale of His wanderings represents the blazing sun and hot winds. The terrible conflict with the demons represents the rainy season, which constituted a veritable blessing to the paddy crop in the form of gods; while the prosperity attending Sri Ramas reign, His politeness and glory represent the cloudless, delightful and charming autumn. The recital of the virtues of Sst, the crestjewel of faithful wives, constitutes the excellence of the transparent and incomparable water. And Bharatas amiability represents its coolness, which is uniform at all times and beyond description. (1-4)
Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory - Chaupais
Ramcharitmanas · Chapter Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory · Verse Chaupais 1533
जे गावहिं यह चरित सँभारे। तेइ एहि ताल चतुर रखवारे।। सदा सुनहिं सादर नर नारी। तेइ सुरबर मानस अधिकारी।। अति खल जे बिषई बग कागा। एहिं सर निकट न जाहिं अभागा।। संबुक भेक सेवार समाना। इहाँ न बिषय कथा रस नाना।। तेहि कारन आवत हियँ हारे। कामी काक बलाक बिचारे।। आवत एहिं सर अति कठिनाई। राम कृपा बिनु आइ न जाई।। कठिन कुसंग कुपंथ कराला। तिन्ह के बचन बाघ हरि ब्याला।। गृह कारज नाना जंजाला। ते अति दुर्गम सैल बिसाला।। बन बहु बिषम मोह मद माना। नदीं कुतर्क भयंकर नाना।।
jē gāvahiṃ yaha carita saombhārē. tēi ēhi tāla catura rakhavārē.. sadā sunahiṃ sādara nara nārī. tēi surabara mānasa adhikārī.. ati khala jē biṣaī baga kāgā. ēhiṃ sara nikaṭa na jāhiṃ abhāgā.. saṃbuka bhēka sēvāra samānā. ihāom na biṣaya kathā rasa nānā.. tēhi kārana āvata hiyaom hārē. kāmī kāka balāka bicārē.. āvata ēhiṃ sara ati kaṭhināī. rāma kṛpā binu āi na jāī.. kaṭhina kusaṃga kupaṃtha karālā. tinha kē bacana bāgha hari byālā.. gṛha kāraja nānā jaṃjālā. tē ati durgama saila bisālā.. bana bahu biṣama mōha mada mānā. nadīṃ kutarka bhayaṃkara nānā..
Those who carefully recite this poem, they alone are the vigilant guardians of this lake. And those men and women who reverently hear it everyday are the great gods exercising jurisdiction over this Mnasarovara lake. Sensual wretches are the accursed herons and crows who never approach the lake. For here there are no varied talks of the pleasures of sense, corresponding to snails, frogs and moss. That is why poor crows and herons in the form of lustful men lack the heart to visit this place. For there is much difficulty in getting to this place and it is not possible to reach it without the grace of Sri Rma. Bad company, which is so obdurate, constitutes a terribly rough road; and the words of such companions are so many tigers, lions and serpents. The various occupations and entanglements of domestic life are huge mountains which are so difficult to approach. Infatuation, arrogance and pride are so many inaccessible woods; and sophisms of various kinds are frightful streams. (1-5)
Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory - Chaupais
Ramcharitmanas · Chapter Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory · Verse Chaupais 1535
जौं करि कष्ट जाइ पुनि कोई। जातहिं नींद जुड़ाई होई।। जड़ता जाड़ बिषम उर लागा। गएहुँ न मज्जन पाव अभागा।। करि न जाइ सर मज्जन पाना। फिरि आवइ समेत अभिमाना।। जौं बहोरि कोउ पूछन आवा। सर निंदा करि ताहि बुझावा।। सकल बिघ्न ब्यापहि नहिं तेही। राम सुकृपाँ बिलोकहिं जेही।। सोइ सादर सर मज्जनु करई। महा घोर त्रयताप न जरई।। ते नर यह सर तजहिं न काऊ। जिन्ह के राम चरन भल भाऊ।। जो नहाइ चह एहिं सर भाई। सो सतसंग करउ मन लाई।। अस मानस मानस चख चाही। भइ कबि बुद्धि बिमल अवगाही।। भयउ हृदयँ आनंद उछाहू। उमगेउ प्रेम प्रमोद प्रबाहू।। चली सुभग कबिता सरिता सो। राम बिमल जस जल भरिता सो।। सरजू नाम सुमंगल मूला। लोक बेद मत मंजुल कूला।। नदी पुनीत सुमानस नंदिनि। कलिमल तृन तरु मूल निकंदिनि।।
jauṃ kari kaṣṭa jāi puni kōī. jātahiṃ nīṃda juḍaāī hōī.. jaḍatā jāḍa biṣama ura lāgā. gaēhu na majjana pāva abhāgā.. kari na jāi sara majjana pānā. phiri āvai samēta abhimānā.. jauṃ bahōri kōu pūchana āvā. sara niṃdā kari tāhi bujhāvā.. sakala bighna byāpahi nahiṃ tēhī. rāma sukṛpāom bilōkahiṃ jēhī.. sōi sādara sara majjanu karaī. mahā ghōra trayatāpa na jaraī.. tē nara yaha sara tajahiṃ na kāū. jinha kē rāma carana bhala bhāū.. jō nahāi caha ēhiṃ sara bhāī. sō satasaṃga karau mana lāī.. asa mānasa mānasa cakha cāhī. bhai kabi buddhi bimala avagāhī.. bhayau hṛdayaom ānaṃda uchāhū. umagēu prēma pramōda prabāhū.. calī subhaga kabitā saritā sō. rāma bimala jasa jala bharitā sō.. sarajū nāma sumaṃgala mūlā. lōka bēda mata maṃjula kūlā.. nadī punīta sumānasa naṃdini. kalimala tṛna taru mūla nikaṃdini..
Even if anyone makes his way to it undergoing so much hardship, he is forthwith attacked by ague in the shape of drowsiness. Benumbing cold in the shape of stupor overtakes his heart, so that the unhappy soul is deprived of a dip even after reaching there. Finding himself unable to take a plunge into the lake or to drink from it, he returns with a feeling of pride. And if anyone comes to inquire about the lake, he tries to satisfy him by vilifying it. All these obstacles do not, however, deter him whom Sri Rama regards with overwhelming kindness. He alone reverently bathes in the lake and thus escapes the threefold agony* of the fiercest kind. Those men who cherish ideal devotion to the feet of Sri Rama never quit this lake. Let him who would bathe in this lake, brother, diligently practise Satsarga (association with saints). Having seen the said Mnasa lake with the minds eye and taken a dip into it, the poets intellect got purged of all its dross. The heart was flooded with joy and alacrity and a torrent of love and rapture welled from it. Thence flowed a stream of beautiful poetry, carrying the water of Sri Ramas fair renown. Sarayu is the name of this river, which is the very fountain of pure bliss. The secular view-point and the view-point of the Vedasthere represent its two charming banks. This holy stream, issuing as it does from the beautiful Mnasa lake, uproots in its course all the impurities of the Kali age, whether in the form of tiny blades of grass or of mighty trees. (1-7)
Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory - Dohas
Ramcharitmanas · Chapter Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory · Verse Dohas 1538
बालचरित चहु बंधु के बनज बिपुल बहुरंग। नृप रानी परिजन सुकृत मधुकर बारिबिहंग।।40।।
bālacarita cahu baṃdhu kē banaja bipula bahuraṃga. nṛpa rānī parijana sukṛta madhukara bāribihaṃga..40..
The childlike sports of the four divine brothers are the, numerous lotus flowers of varied colours; while the stock of merits of king Dasaratha and his consorts and court represent the bees and water-birds. (40)
Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory - Dohas
Ramcharitmanas · Chapter Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory · Verse Dohas 1530
सुठि सुंदर संबाद बर बिरचे बुद्धि बिचारि। तेइ एहि पावन सुभग सर घाट मनोहर चारि।।36।।
suṭhi suṃdara saṃbāda bara biracē buddhi bicāri. tēi ēhi pāvana subhaga sara ghāṭa manōhara cāri..36..
The four most beautiful and excellent dialogues (viz., those between (i) Bhusundi and Garuda, (ii) Siva and Parvati (iii) Yajnavalkya and Bharadvaja and (iv) between Tulasidasa and other saints) that have been cleverly woven into this narrative are the four lovely Ghatas of this holy and charming lake. (36)
Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory - Chaupais
Ramcharitmanas · Chapter Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory · Verse Chaupais 1539
सीय स्वयंबर कथा सुहाई। सरित सुहावनि सो छबि छाई।। नदी नाव पटु प्रस्न अनेका। केवट कुसल उतर सबिबेका।। सुनि अनुकथन परस्पर होई। पथिक समाज सोह सरि सोई।। घोर धार भृगुनाथ रिसानी। घाट सुबद्ध राम बर बानी।। सानुज राम बिबाह उछाहू। सो सुभ उमग सुखद सब काहू।। कहत सुनत हरषहिं पुलकाहीं। ते सुकृती मन मुदित नहाहीं।। राम तिलक हित मंगल साजा। परब जोग जनु जुरे समाजा।। काई कुमति केकई केरी। परी जासु फल बिपति घनेरी।।
sīya svayaṃbara kathā suhāī. sarita suhāvani sō chabi chāī.. nadī nāva paṭu prasna anēkā. kēvaṭa kusala utara sabibēkā.. suni anukathana paraspara hōī. pathika samāja sōha sari sōī.. ghōra dhāra bhṛgunātha risānī. ghāṭa subaddha rāma bara bānī.. sānuja rāma bibāha uchāhū. sō subha umaga sukhada saba kāhū.. kahata sunata haraṣahiṃ pulakāhīṃ. tē sukṛtī mana mudita nahāhīṃ.. rāma tilaka hita maṃgala sājā. paraba jōga janu jurē samājā.. kāī kumati kēkaī kērī. parī jāsu phala bipati ghanērī..
The fascinating story of Ssts choicemarriage is the delightful charm surrounding the river. The numerous pertinent questions are the boats on the river, while the judicious replies to the same are the skilled boatmen. The conversation that follows the narration of the story is the crowd of travellers moving along the river banks. The wrath of Parasurma (the Lord of Bhrgus) represents the furious current of this river; while Sri Ramas soft words are the strongly built Ghtas on the banks. The festivities connected with the wedding of Sri Rama and His younger brothers represent the graceful swell in the river, which is a source of delight to all. Those who rejoice and experience a thrill of joy in narrating or hearing the story are the lucky souls who take an exhilarating dip in the river. The auspicious preparations that were gone through in connections with the installation of Sri Rama as the Yuvarja (Prince-regent) represent as it were the crowds of bathers assembled at the river bank on a sacred occasion. Kaikeyss evil counsel represents the moss on the bank, which brought a serious calamity in its wake. (1-4)
Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory - Dohas
Ramcharitmanas · Chapter Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory · Verse Dohas 1534
जे श्रद्धा संबल रहित नहि संतन्ह कर साथ। तिन्ह कहुँ मानस अगम अति जिन्हहि न प्रिय रघुनाथ।।38।।
jē śraddhā saṃbala rahita nahi saṃtanha kara sātha. tinha kahu mānasa agama ati jinhahi na priya raghunātha..38..
The Mnasa is most inaccessible to those who lack provisions for the journey in the shape of piety, who do not enjoy the company of saints and who have no love for the Lord of Raghus (Sri Rama). (38)
Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory - Dohas
Ramcharitmanas · Chapter Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory · Verse Dohas 1536
श्रोता त्रिबिध समाज पुर ग्राम नगर दुहुँ कूल। संतसभा अनुपम अवध सकल सुमंगल मूल।।39।।
śrōtā tribidha samāja pura grāma nagara duhu kūla. saṃtasabhā anupama avadha sakala sumaṃgala mūla..39..
The three* types of audience are the towns, villages and cities on both the banks; and the congregation of saints is the imcomparable Ayodhy, which is the fountain of all auspicious blessings. (39)
Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory - Dohas
Ramcharitmanas · Chapter Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory · Verse Dohas 1544
मति अनुहारि सुबारि गुन गनि मन अन्हवाइ। सुमिरि भवानी संकरहि कह कबि कथा सुहाइ।।43(क)।। अब रघुपति पद पंकरुह हियँ धरि पाइ प्रसाद । कहउँ जुगल मुनिबर्ज कर मिलन सुभग संबाद।।43(ख)।।
mati anuhāri subāri guna gani mana anhavāi. sumiri bhavānī saṃkarahi kaha kabi kathā suhāi..43ka.. aba raghupati pada paṃkaruha hiyaom dhari pāi prasāda . kahau jugala munibarja kara milana subhaga saṃbāda..43kha..
Having enumerated the virtues of this excellent water to the best of his intellectual capacity and bathed his mind in it, and remembering Goddess Bhavns (Parvati) and Lord Sarkara, the poet (Tulassdsa) narrates the beautiful story. Installing in my heart the lotus feet of the Lord of Raghus and thus securing His grace, I now proceed to relate the charming story of the meeting of the two great sages (Yajnavalkya and Bharadvja). (43 A-B)
Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory - Dohas
Ramcharitmanas · Chapter Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory · Verse Dohas 1532
पुलक बाटिका बाग बन सुख सुबिहंग बिहारु। माली सुमन सनेह जल सींचत लोचन चारु।।37।।
pulaka bāṭikā bāga bana sukha subihaṃga bihāru. mālī sumana sanēha jala sīṃcata lōcana cāru..37..
The thrill of joy that one experiences while listening to this narrative represents the flower gardens, orchards and groves; and the delight one feels is the sporting of birds; while a noble mind is the gardener, who waters the garden etc., with the moisture of love through the charming jars of eyes. (37)
Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory - Dohas
Ramcharitmanas · Chapter Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory · Verse Dohas 1542
अवलोकनि बोलनि मिलनि प्रीति परसपर हास। भायप भलि चहु बंधु की जल माधुरी सुबास।।42।।
avalōkani bōlani milani prīti parasapara hāsa. bhāyapa bhali cahu baṃdhu kī jala mādhurī subāsa..42..
The way the four brothers look at one another, talk with one another meet and love one another, their mirth and their ideal brotherlinessthese constitute the sweetness and fragrance of the water. (42)
Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory - Dohas
Ramcharitmanas · Chapter Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory · Verse Dohas 1540
समन अमित उतपात सब भरतचरित जपजाग। कलि अघ खल अवगुन कथन ते जलमल बग काग।।41।।
samana amita utapāta saba bharatacarita japajāga. kali agha khala avaguna kathana tē jalamala baga kāga..41..
The story of Bharata, which wards off all calamities, is a congregational muttering of sacred formulae carried on at the river bank; while the references to the corruptions of the Kali age and to the evil propensities of wicked souls represent the scum on the water as well as the herons and crows living by the riverside. (41)
Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory - Dohas
Ramcharitmanas · Chapter Baal Kaanda The metaphorical representation of the Manasa as a lake and its glory · Verse Dohas 1528
जस मानस जेहि बिधि भयउ जग प्रचार जेहि हेतु। अब सोइ कहउँ प्रसंग सब सुमिरि उमा बृषकेतु।।35।।
jasa mānasa jēhi bidhi bhayau jaga pracāra jēhi hētu. aba sōi kahau prasaṃga saba sumiri umā bṛṣakētu..35..
Invoking Uma (Goddess Parvati) and Lord Siva (who has a bull emblazoned on His standard), I now proceed to give a full account as to what this Ramacaritamanasa is like, how it came to be and what led to its popularity in the world. (35)