›r∂ Råmacaritamånasa or
[The Månasa lake brimming over with the exploits of ›r∂ Råma] With Hindi Text and English Translation
(A Romanized Edition)
(a unit of Gobind Bhavan-Karyalaya, Kolkata)
Phone - (0551) 2334721; Fax : (0551) 2336997
e-mail : booksales@gitapress.org website : www.gitapress.org
Publisherís Note
›r∂ Råmacaritamånasa of Gosvåm∂ Tulas∂dåsa enjoys a unique place among the classics of the worldís literature. It is a specimen of most exquisite poetry and can compare favourably with the best poems of the world. It was considered to be the best work on Devotion by Mahåtmå Gåndh∂, the greatest man of the modern world and styled as ëthe perfect example of the perfect bookí by foreign scholars. It is universally accepted by all classes of people from Bihar to the Punjab and from the Himålayas to the Narmadå. According to an old Christian missionary, who is no more in this world, no one could hope to understand the people of Upper India till he had mastered every line that Tulas∂dåsa had written.
This universal appeal of the immortal poem encouraged us to publish a faithful and accurate English translation of the book with the original text critically edited with the utmost care on the basis of most authentic sources available and was published in Kalyana-Kalpataru in three instalments as the special number of the magazine.
For the first time in 1968 it was published in a consolidated formóthe original text in Någar∂ with english translation. It was given a hearty welcome by the readers and since then ten more impressions were brought out.
For sometimes in the past we were pressurised to bring about an edition with Romanized transliteration also of the original text. It was a big job and required herculean labour on the part of the press and with the result the book is in the hands of the readers.
Gita Press did it with the sole purpose that those also who cannot read Någar∂ script particularly those who have migrated from India and settled abroad may get themselves benefited and enjoy the greatest epic of the world.




U
Soft lights we wave, soft lights display, Before this Lord of S∂tåís layó The Råmåyaƒa, so sweet and dear, So beautiful, without a peer, Which gods like Brahmå, Nårada sing. The ant-hill sage, soul-seersí king, ›uka, ›årada, ›e¶a, boy sages four, The wind-godís son recount this lore With great delight and voices gay. The holy books their music mix To sing this gist of ›åstras six, Of all good works, of all good thought;
The wealth of sages; yet what not Of all the saints?ótheir mainstay, Umå and ›akara eíer intone, As well the wise Agastya pot-grown. The crowís, GaruŒaís it heart indwells. The poets great like Vyåsa and else In ecstasies this song relay. Shuns sensuous joy, sinsí abluent, The dame of Muktiís ornament; Ambrosial herb rebirth to cure, And parents both, ítis only sure, For Tulas∂dåsa in everyway.
* A hymn of praise addressed to ›r∂ Råmåyaƒa at the time of waving lights while worshipping the same.
An Årat∂ Song* (Rendered into English verse by Madhava ›araƒa M.A., L.L.B.) 
›r∂ Råmåyaƒaj∂k∂ Årat∂ 
 
3. Salutations to Bråhmaƒas and
saints .................................................... 4
evil-minded ............................................ 8
of poetry describing ›r∂ Råmaís
greatness ............................................ 16
9. Salutations to the sage Vålm∂ki, the
Vedas, Brahmå, ›iva, Pårvat∂ and
other gods and goddesses ................. 22
10. Salutations to the abode and
companions of S∂tå and Råma .......... 24
11. Salutations to and the glory of the
Name .................................................. 27
the greatness of His story ................. 42
13. The date of composition of the
Råmacaritamånasa ............................. 44
the Månasa as a lake and its glory ... 48
15. Dialogue between the sagesó
Yåj¤avalkya and Bharadvåja and
the greatness of Prayåg a ................... 58
16. Sat∂ís bewilderment, ›r∂ Råmaís
divine glory and Sat∂ís remorse ......... 62
17. Disowning of Sat∂ by ›iva and
›ivaís trance ....................................... 67
19. Sat∂ís self-immolation through the fire
of Yoga out of indignation at the
slight offered to Her Spouse by
Her father: destruction of Dak¶aís
sacrifice .............................................. 73
Her penance ....................................... 75
22. Pårvat∂ís unique fidelity as revealed
through Her test by the seven seers .... 85
23. Loveís departure on the errand of
the gods and his being burnt to
death ................................................... 90
25. The godís prayer to ›iva for
marriage; the seven seersí visit to
Pårvat∂ ................................................. 95
›r∂ Råmacaritamånasa
Contents Subject Page No.
1. An Årat∂ Song (by Gosvåm∂ Tulas∂dåsa) .... iv 2. Procedure for Reciting the Råmacaritamånasa .... xiii
Descent I (Båla-K僌a)
(undertaken by the other party) .......... 98
27. ›ivaís nuptials ................................... 109
Pårvat∂ ................................................ 115
effect of the Lordís Måyå .................. 133
31. Princess Vi‹vamohin∂ís self-election
of a husband; Nåradaís pronouncing
a curse on the attendants of ›iva as
well as on the Lord Himself and his
subsequent freedom from the spell
of infatuation ...................................... 138
and their receiving a boon from
the Lord ............................................. 145
34. The birth of Råvaƒa and his brothers,
their austerities, opulence and
and other gods .................................. 182
pregnancy .......................................... 187
delightful nature of His childish
sports ................................................. 189
and asks for ›r∂ Råma and
Lak¶maƒa .......................................... 203
41. Redemption of Ahalyå ....................... 208
42. Entry of Vi‹våmitra with Råma and
Lak¶maƒa into the precincts of
Mithilå ................................................ 209
44. A visit to the town by Råma and
Lak¶maƒa .......................................... 215
Råma and S∂tå catch sight of each
other ................................................... 223
Her receiving blessing from the
Goddess and a dialogue between
Råma and Lak¶maƒa ........................ 229
47. ›r∂ Råmaís entry into the pavilion
erected for the Bow-Sacrifice along-
with Lak¶maƒa.................................... 234
49. Proclamation of Janakaís vow by
his heralds ......................................... 242
Janakaís despondent utterance ......... 243
52. The breaking of the Bow ................... 252
53. S∂tå places the wreath of victory
round Råmaís neck ........................... 254
hot words between Lak¶maƒa and
Para‹uråma and ›r∂ Råmaís triumph
over the latter .................................... 258
to Ayodhyå and departure of the
marriage procession from there .......... 274
56. Arrival of the marriage procession and
its reception etc., at Janakapura .......289
57. The wedding of S∂tå and Råma
and Their farewell .............................. 297
to Ayodhyå and rejoicing in
the city ............................................... 337
the story of ›r∂ Råma .......................348
 
the godís concern over the same and
their approaching Goddess Sarasvat∂
Mantharå (a handmaid of queen
Kaikey∂); a dialogue between Kaikey∂
and Mantharå ..................................... 362
and Kaikey∂; Da‹arathaís lamentation;
Sumantra goes to the palace and,
returning from it, sends ›r∂ Råma to
His father ........................................... 373
mother Kaikey∂ ................................... 387
Ayodhyå; their remonstrances with
mother Kausalyå ................................ 397
69. Dialogue between ›r∂ Råma, Kausalyå
and S∂tå ............................................. 412
Lak¶maƒa .......................................... 413
mother Sumitrå .................................. 416
72. ›r∂ Råma, Lak¶maƒa and S∂tå call on
king Da‹aratha to take leave of
him; Da‹arathaís advice to S∂tå ........419
73. ›r∂ Råma, S∂tå and Lak¶maƒa proceed
to the woods and slip past the
citizens buried in slumber .................. 421
74. ›r∂ Råmaís arrival at ›ægaverapura;
the Ni¶åda chiefís services ...............428
75. Dialogue between Lak¶maƒa and
the Ni¶åda; Sumantraís dialogue
with ›r∂ Råma and S∂tå and his
returning to Ayodhyå ......................... 431
across the Gagå .............................. 439
77. Arrival at Prayåga and dialogue between
›r∂ Råma and the sage Bharadvåja;
the love of the people inhabiting the
bank of the Yamunå .......................... 445
78. The episode of an ascetic ................ 449
79. ›r∂ Råma greets the Yamunå; love
of the villagers ................................... 450
the sage Vålm∂ki ............................... 461
81. ›r∂ Råma takes up His abode at
Citrakµu¢a; the services of the Kolas
and Bh∂las .......................................... 468
finds the city a picture of grief .........481
83. Dialogue between king Da‹aratha
and Sumantra, Da‹arathaís passing
away .................................................. 482
to call Bharata ................................... 490
and ›atrughna ................................... 491
Kausalyå and king Da‹arathaís
cremation ........................................... 495
and Bharata; Bharata prepares for a
 journey to Citrakµu¢a in order to
bring ›r∂ Råma back to Ayodhyå .....500
88. Departure of Bharata and ›atrughna
with the citizens of Ayodhyå to the
woods................................................. 515
precautions ......................................... 517
the Ni¶åda chief; the love of Bharata
and the citizens of Ayodhyå for
›r∂ Råma ........................................... 521
dialogue between Bharata and the
sage Bharadvåja ................................ 531
Bharata .............................................. 539
preceptor (the sage Bæhaspati) .......... 543
94. Bharata on his way to Citrakµu¢a .......547
95. S∂tåís dream; the Kolas and Kiråtas bring
news of Bharataís arrival to ›r∂ Råma;
›r∂ Råmaís concern at the report;
Lak¶maƒaís outburst of passion ......... 551
96. ›r∂ Råma admonishes Lak¶maƒa
and dwells on Bharataís greatness .....556
97. Bharata takes a dip in the Mandåkin∂
and arrives at Citrakµ  u¢a; Bharata and
others meet one another, mourn the
kingís death and perform his ›råddha
(obsequies) ......................................... 558
Bharata and his party; Kaikey∂ís remorse ....... 573
99. Vasi¶¢haís speech ............................. 577
100. Dialogue between ›r∂ Råma, Bharata
and others .......................................... 583
Kolas and Kiråtas offer presents to the
visitors and all meet one another .....596
102. Dialogue between queens Kausalyå
and Sunayanå (king Janakaís wife);
S∂tåís amiability ................................. 602
his wife; Bharataís glory .................... 608
104. Dialogue between king Janaka and
Bharata; Indraís anxiety; Goddess
105. Dialogue between the sage Vasi¶¢ha,
›r∂ Råma and Bharata .......................617
106. Bharata deposits the sacred waters;
his perambulation through Citrakµ   u¢a .....629
107. Dialogue between ›r∂ Råma and
Bharata; the gift of sandals; Bharataís
farewell ............................................... 632
enthrones the sandals and takes up
his residence at Nandigråma; the
virtue of listening to Bharataís story .....635
Descent III (Araƒya-K僌a)
109. Invocations ......................................... 647
111. Meeting with the sage Atri and his
hymn of praise to ›r∂ Råma ............. 650
112. S∂tåís meeting with Anasµuyå (Atriís
wife) and the latterís discourse on
the duties of a devoted wife ............. 653
113. ›r∂ Råma proceeds further and kill
Virådha; the episode of the sage
›arabhaga ........................................ 657
demons .............................................. 659
with the sage Agastya; dialogue with
Agastya; ›r∂ Råmaís entry into the
DaƒŒaka forest and His meeting
with Ja¢åyu ........................................ 659
Pa¤cava¢∂; dialogue between ›r∂ Råma
and Lak¶maƒa ................................... 667
approaching Khara, Dµ  u¶aƒa and Tri‹irå
for redress and their subsequent
death at ›r∂ Råmaís hands ................. 670
[VIII]
enters into the fire leaving Her
shadow behind ................................... 678
was killed in the form of a gold
deer .................................................... 682
121. The combat of Ja¢åyu with Råvaƒa ....688
122. ›r∂ Råmaís lament; His meeting
with Ja¢åyu ........................................ 690
124. Grace on ›abar∂; a discourse on the
nine forms of Devotion and departure
for the Pampå lake ........................... 696
125. A description of the spring; Nåradaís
meeting with ›r∂ Råma ...................... 703
126. Dialogue between the sage Nårada
and ›r∂ Råma .................................... 705
›r∂ Råma and an exhortation to
cultivate fellowship with saints and
practise adoration .............................. 707
128. Invocations ......................................... 711 129. ›r∂ Råmaís meeting with Hanumån
and the conclusion of an alliance between ›r∂ Råma and Sugr∂va ........712
130. Sugr∂va apprizes ›r∂ Råma of his woes; the latterís vow to kill Våli; ›r∂ Råma expatiates on the characteristics
of a friend .......................................... 717 131. Sugr∂vaís dispassion .......................... 718 132. Duel between Våli and Sugr∂va;
deliverance of Våli ............................. 721 133. Tåråís wail; ›r∂ Råmaís advice to
Tårå and Sugr∂vaís coronation and
Agadaís installation as his Heir- Apparent ............................................. 724
134. A description of the rainy season ............................................... 726
135. ›r∂ Råmaís show of displeasure towards Sugr∂va and Lak¶maƒaís wrath .................................................. 731
136. Dialogue between Sugr∂va and ›r∂ Råma and the departure of the monkeys in quest of S∂tå .................. 733
137. Their meeting with a hermitess in
a cavern ............................................. 737 138. The monkeysí arrival at the seashore;
their meeting and conversation with Sampåt∂ (Ja¢åyuís brother) .................. 738
139. Sampåt∂ís advice to the monkeys to leap across the ocean; Jåmbavån
encourages Hanumån by reminding him of his strength ............................ 742
140. The greatness of ›r∂ Råmaís praises ............................................... 744
Descent V (Sundara-K僌a)
141. Invocations ......................................... 745
Suraså and kills the image-catching
demoness .......................................... 746
144. Hanumån meets Vibh∂¶aƒa ................ 752
145. Hanumånís grief at the sight of S∂tå
in the A‹oka grove and Råvaƒaís
threat to S∂tå ..................................... 754
146. Trija¢åís dream ................................... 757
147. Dialogue between S∂tå and Trija¢å ....757
148. Dialogue between S∂tå and
Hanumån ........................................... 759
and kills prince Ak¶aya; at last
Meghanåda entangles Hanumån in a
noose of serpents and carries him
off to Råvaƒaís court ........................ 764
150. Dialogue between Hanumån and
Råvaƒa ............................................... 766
152. After burning Lakå Hanumån asks
leave of S∂tå and obtains the
crest-jewel from Her .......................... 772
enter Madhuvana; their meeting with
Sugr∂va and the dialogue between
›r∂ Råma and Hanumån .................... 773
154. ›r∂ Råmaís march to the beach
alongwith the army of monkeys ........ 779
155. Dialogue between Mandodar∂ and
Råvaƒa ............................................... 781
latterís hands ...................................... 783
Råmaís protection and secures it .....786
158. Deliberation over the question of
crossing the sea; appearance of ›uka,
a spy of Råvaƒa, and his return with
Lak¶maƒaís letter .............................. 793
and delivers Lak¶maƒaís note to
him ..................................................... 797
and the latterís supplication ..............801
161. Glory of hymning ›r∂ Råmaís
praises ................................................ 804
›r∂ Råme‹vara ................................... 807
whole army and encamps on Mount
Suvela; Råvaƒa feels agitated at
the news ............................................ 809
dialogue between Råvaƒa and
Prahasta (his son) ............................. 811
Suvela and a description of the
rising moon ......................................... 816
strikes down Råvaƒaís diadems
›r∂ Råmaís glory ................................ 819
dialogue between Agada and
Råvaƒa in the latterís court ............... 823
170. Mandodar∂ offers advice to Råvaƒa
once more .......................................... 843
Råma; conflict actually begins .......... 845
172. Målyavånís admonition to Råvaƒa ....855
173. The battle recommences; encounter
between Lak¶maƒa and Meghanåda;
a javelin thrown by the latter strikes
Lak¶maƒa in the breast .................... 857
174. Hanumån fetches the physician Su¶eƒa
and proceeds in quest of the life-giving
herb; dialogue between Kålanemi and
Råvaƒa, redemption of the she-alligator;
deliverance of Kålanemi ..................... 862
drops down unconscious; dialogue
 
[XI]
176. ›r∂ Råmaís sport of a frantic wail; Hanumånís return; Lak¶maƒaís coming
back to consciousness ...................... 867 177. Råvaƒa awakes Kumbhakarƒa;
Kumbhakarƒaís exhortation to Råvaƒa and dialogue between Vibh∂¶aƒa and Kumbhakarƒa .............................. 869
178. Kumbhakarƒa joins the beåle and
attains final beatitude ........................ 871 179. Meghanåda gives battle and
›r∂ Råma sportfully allows Himself to be bound by a snare of serpents 880
180. Destruction of Meghanådaís sacrificial performance; his engagement on the
battle-field and deliverance at the hands of Lak¶maƒa ............................ 883
181. Råvaƒaís march to the field of battle; ›r∂ Råmaís victory-chariot and an encounter between the monkeys and the demons ................................. 886
182. Encounter between Lak¶maƒa and Råvaƒa ............................................... 893
183. Råvaƒaís swoon; destruction of his sacrificial performance; combat between ›r∂ Råma and Råvaƒa ........895
184. Indra (the lord of paradise) sends a chariot for the use of ›r∂ Råma; encounter
between ›r∂ Råma and Råvaƒa ...........901 185. Råvaƒa hurls a lance at Vibh∂¶aƒa :
›r∂ Råma puts Vibh∂¶aƒa behind Him and exposes Himself to its full force; encounter between Vibh∂¶aƒa and Råvaƒa .... 908
186. Combat of Råvaƒa and Hanumån; Råvaƒa creates phantoms and ›r∂ Råma
disperses the phantoms .................... 909 187. Fierce fighting; Råvaƒaís swoon .......912 188. Dialogue between S∂tå and
Trija¢å ................................................. 914 189. Final encounter between ›r∂ Råma
and Råvaƒa; end of Råvaƒa; shouts
of victory everywhere ........................ 919 190. Mandodar∂ and other queens lament;
Råvaƒaís funeral ................................ 923 191. Vibh∂¶aƒaís installation ...................... 926 192. Hanumån carries the happy news to
S∂tå; S∂tå rejoins ›r∂ Råma and enters
fire as a test of her purity ................ 927 193. The gods sing the Lordís praises;
Indra rains down nectar on the dead ................................................... 932
194. Vibh∂¶aƒaís entreaty; Sri Rama portrayal and Bharataís condition by
due to the excessive love he bore towards the Lord; ›r∂ Råma urges Vibh∂¶aƒa to arrange His speedy return to Ayodhyå.....................................939
195. Vibh∂¶aƒa rains down clothes and ornaments from the air and the monkeys and bears pick them
up and adorn their person with them ................................................... 941
196. ›r∂ Råma and S∂tå leave for Ayodhyå on the aerial car, Pu¶paka ................ 943
197. The glory of ›r∂ Råmaís story .......... 947
Descent VII (Uttara-K僌a)
Bharata and Hanumån; rejoicing in Ayodhyå ............................................. 950
200. ›r∂ Råmaís Reception; meeting with Bharata; universal rejoicing on meeting ›r∂ Råma ............................................ 956
201. ›r∂ Råmaís Coronation; Vedasí Alleluia; Lord ›ivaís Alleluia .............. 965
202. ›r∂ Råma bestows parting presents on the monkeys and the Ni¶åda chief ................................................... 973
203. Account of ›r∂ Råmaís Reign ...........976 204. Birth of sons to the four brothers;
 
on the subject ................................... 992
subjects (›r∂ Råma-G∂tå); the
 citizensí acknowledgement ................ 997
excursion to a mango grove in the
company of His brothers ................. 1002
208. Nåradaís visit and return to Brahmåís
abode after hymning the Lordís
praises ............................................. 1005
Goddess Pårvat∂; GaruŒaís delusion;
and to an account of His glory
from Kåkabhu‹uƒŒi .......................... 1006
age ................................................... 1050
in a previous birth and the curse
pronounced on him by Lord ›iva ...... 1061
212. A hymn of eight verses addressed
to Lord ›iva ..................................... 1063
forgiving the wrong; mollification
Kåkabhu‹uƒŒiís narrative ................ 1065
curse on him but later on showers
his grace and bestows a boon on him 1069
215. Delineation of Gnosis and Devotion;
a description of the Lamp of wisdom
and the surpassing glory of Devotion 1076
216. Seven questions of GaruŒa and
Kåkabhu‹uƒŒiís replies to them ...... 1086
217. Glory of adoration ............................ 1089
218. Greatness of the Råmåyaƒa;
Tulas∂dåsaís prayer and reward of
reciting this poem ............................ 1091
Procedure of Reciting the Råmacaritamånasa
Those who undertake to read the Råmacaritamånasa according to the correct procedure should before commencing the reading invoke and worship the author. Gosvåm∂ Tulas∂dåsa, the sage Vålm∂ki, Lord ›iva and ›r∂ Hanumån, and then invoke the Divine Couple, S∂tå and Råma, alongwith ›r∂ Råmaís three divine brothers (Bharata, Lak¶maƒa and ›atrughna), offer them the sixteenfold worship and meditate on them. The reading should be commenced after that.
INVOCATION
 ÃÈ‹‚Ë∑§ Ÿ◊SÃÈèÿÁ◊„Uʪë¿U ‡ÊÈÁøflà – ŸÒ´¸§àÿ ©U¬Áfl‡ÿŒ¢ ¬Í¡Ÿ¢ ¬ÁêÎsÔ ÃÊ◊˜H 1H ÃÈ‹‚ˌʂÊÿ Ÿ◊—–
ìObeisance to you, O Tulas∂dåsa ! Please come here, O saint of holy vows. Taking your seat in the south-west, accept this adoration. Obeisance to Tulas∂dåsa.î
üÊËflÊÀ◊Ë∑§ Ÿ◊SÃÈèÿÁ◊„Uʪë¿U ‡ÊÈ÷¬Œ – ©UûÊ⁄ U¬ÍflÿÙ◊äÿ ÁÃDÔ U ªÎ ˆÔ UËcfl ◊ø¸ Ÿ◊˜H 2H flÊÀ◊Ë∑§Êÿ Ÿ◊—–
ìObeisance to you, O Vålm∂ki ! Pray come here, O bestower of blessings ! Take your seat in the north-east and accept my homage. Obeisance to Vålm∂ki.î
 ªÊÒ⁄Uˬà Ÿ◊SÃÈèÿÁ◊„Uʪë¿U ◊„ UE⁄U – ¬Í  fl¸ŒÁÊáÊÿÊ◊äÿ ÁÃDÔ ¬Í  ¡Ê¢ ªÎ„UÊáÊ ◊H 3H ªÊÒ⁄UˬÃÿ Ÿ◊—–
ìObeisance to You, O Spouse of Gaur∂ (Pårvat∂) ! Pray come here, O mighty Lord. Kindly take Your seat in the south-east and accept my homage. Obeisance to the Spouse of Gaur∂.î
üÊË‹◊áÊ Ÿ◊SÃÈèÿÁ◊„Uʪë¿U ‚„UÁ¬  ÿ— – ÿÊêÿ÷ʪ ‚◊ÊÁÃDÔ U ¬Í¡Ÿ¢ ‚¢ªÎ„UÊáÊ ◊H 4H üÊË‚¬%Ë∑§Êÿ ‹◊áÊÊÿ Ÿ◊—–
ìObeisance to you, O Lak¶maƒa; please come here with your beloved consort (Urmilå). Kindly occupy the southern quarter of the altar, and accept my homage. Obeisance to Lak¶maƒa with his consort.î
üÊˇÊòÊÈÉÊA Ÿ◊SÃÈèÿÁ◊„Uʪë¿U ‚„UÁ¬ ÿ— – ¬ËUSÿ ¬Áp◊ ÷ʪ ¬Í  ¡Ÿ¢ SflË∑È  §L§cfl ◊H 5H üÊË‚¬%Ë∑§Êÿ ‡ÊòÊÈÉÊAÊÿ Ÿ◊—–
ìObeisance to you, O ›atrughna ! Please come here with your beloved consort (›rutak∂rti). Seating yourself in the western quarter of this altar pray accept my homage. Obeisance to ›atrughna with his consort.î
üÊË÷⁄ Uà Ÿ◊SÃÈèÿÁ◊„Uʪë¿U ‚„UÁ¬  ÿ— – ¬ËU∑§SÿÊ ûÊ⁄ U ÷ʪ ÁÃDÔ U ¬Í  ¡Ê¢ ªÎ „UÊáÊ ◊H 6H üÊË‚¬%Ë∑§Êÿ ÷⁄UÃÊÿ Ÿ◊—–
ìObeisance to you, O Bharata! Pray come here with your beloved consort (M僌av∂), Please sit down in the northern quarter of the altar and accept my homage. Obeisance to Bharata and his wife.î
 
[XIV]
ìObeisance to you, O Hanumån! Pray come here, O mine of compassion. Please occupy the eastern quarter and accept my homage, O Lord! Obeisance to Hanumån.î
•Õ ¬œÊŸ¬Í¡Ê ø ∑§Ã√ÿÊ ÁflÁœ¬Ífl∑§◊ ˜Ô – ¬È  c¬ÊTÁ‹¢ ªÎ „UËàflÊ ÃÈ  äÿÊŸ¢ ∑È  §ÿÊ à¬⁄USÿ øH 8H The principal deity (›r∂ Råma accompanied by His Consort, S∂tå) should then be
worshipped with due ceremony. Taking flowers in the hollow of his or her palms the reader should meditate on the Supreme Deity (›r∂ Råma) in the light of the following verse:ó
 ⁄UQ§Êê÷Ê¡Œ‹ÊÁ÷⁄UÊ◊ŸÿŸ¢ ¬ËÃÊê’⁄UÊ‹VԠâ ‡ÿÊ◊ÊXÔ ¢U Ám÷È¡¢ ¬‚ÛÊflŒŸ¢ üÊË‚ËÃÿÊ ‡ÊÊÁ÷Ã◊˜Ô–  ∑§ÊL§áÿÊ◊ÎÂʪ⁄¢U Á¬ÿªáÊÒ÷ÊòÊÊÁŒÁ÷÷ʸÁflâ flãŒÁflcáÊÈÁ‡ÊflÊÁŒ‚√ÿ◊ÁŸ‡Ê¢ ÷Q§CÔUÁ‚Áh¬Œ◊˜Ô H 9H
ìI ever adore ›r∂ Råma, whose charming eyes resemble the petals of a red lotus, who is clad in yellow raiments and has a dark-brown form endowed with a pair of arms, who wears a cheerful countenance, is accompanied by ›r∂ S∂tå, and is an ocean of nectar in the form of mercy, who is waited upon even by Vi¶ƒu, ›iva and others and is meditated upon alongwith His three brothers and other favourite attendants (Hanumån and others) and who grants the desire of His devotees.î
•Êªë¿U ¡ÊŸ∑§ËŸÊÕ ¡ÊŸÄÿÊ ‚„U ⁄ UÊÉÊfl – ªÎ„UÊáÊ ◊◊ ¬Í¡Ê¢ ø flÊÿȬÈòÊÊÁŒÁ÷ÿÈ×H 10H ìPlease come, O Lord of Janakaís Daughter, alongwith S∂tå and accept my
homage with Hanumån (son of the wind-god) and others, O Scion of Raghu.î
 ‚Èfláʸ⁄UÁøâ ⁄UÊ◊ ÁŒ√ÿÊSÃ⁄UáʇÊÊÁ÷Ã◊˜Ô – •Ê‚Ÿ¢ Á„U ◊ÿÊ ŒûÊ¢ ªÎ „UÊáÊ ◊ÁáÊÁøÁòÊÃ◊  ÔH 11H ìOccupy, O Råma, this bejewelled seat of gold, offered by me, and spread over
with an exquisite covering.î The Deity should then be worshipped with the sixteenfold equipage prescribed in
the scriptures.*
•Sÿ üÊË◊ã◊ÊŸ‚⁄UÊ◊ÊÿáÊüÊË⁄UÊ◊øÁ⁄UÃSÿ üÊËÁ‡Êfl∑§Ê∑§÷ȇÊÈÁá«UÿÊôÊflÀÄÿªÊSflÊÁ◊ÃÈ‹‚ËŒÊ‚Ê ´§·ÿ— üÊË‚ËÃÊ⁄UÊ◊Ê ŒflÃÊ üÊË⁄UÊ◊ŸÊ◊ ’Ë¡¢ ÷fl⁄Uʪ„U⁄UË ÷ÁQ§— ‡ÊÁQ§— ◊◊ ÁŸÿÁãòÊÃʇʷÁflÉÊAÃÿÊ  üÊË‚ËÃÊ⁄UÊ◊¬ËÁìÍfl¸∑§‚∑§‹◊ŸÊ⁄UÕÁ‚hKÕZ  ¬ÊU ÁflÁŸÿʪ—–
ìOf this story of ›r∂ Råma, known by the name of ìMånasa-Råmåyaƒa,î Lord ›iva, the sages Kåkabhu‹uƒŒi and Yåj¤avalkya and Gosvåm∂ Tulas∂dåsa are the seers; ›r∂ Råma united with His Consort, S∂tå, is the deity; the name ëRåmaí is the seed; Devotion which cures the disease of transmigration, is the ›akti (motive force or energy); and the object of this reading is to ward off all evils and accomplish all oneís desires through the propitiation of S∂tå and Råma.î
Then water should be sipped thrice with the recitation of the following Mantras one after another üÊË‚ËÃÊ⁄UÊ◊ÊèÿÊ¢ Ÿ◊—; üÊË⁄UÊ◊øãºÊÿ Ÿ◊— and üÊË⁄UÊ◊÷ºÊÿ Ÿ◊— .  A Pråƒåyåma should also be performed with the recitation of the B∂ja-Mantra sacred to S∂tå and Råma.
*  The sixteenfold equipage of worship consists of:ó
1. Pådya (water for washing the feet with); 2. Arghya (water for washing the hands with); 3. Åcaman∂ya (water of rinsing the mouth with); 4. Snån∂ya (water for performing ablutions with); 5. Vastra (raiment); 6. Åbhµ   u¶aƒa (ornaments); 7. Gandha (sandal-paste); 8. Pu¶pa (flowers); 9. Dhµupa (burning incense); 10. D∂pa (light); 11. Naivedya (food); 12. Åcaman∂ya (water for rinsing the mouth); 13. Tåmbµula (betel-leaves with other ingredients for cleansing and scenting the mouth); 14. Stava-På¢ha (singing praises); 15. Tarpaƒa (water for slaking thirst) and 16. Namaskåra (salutation).
  Î
[XV]
KARANYÅSA
Karanyåsa consists in invoking and installing typical Mantras on the various fingers, palms and back of the hands. In Karanyåsa as well as in Aganyåsa the Mantras are treated as possessing a living form and it is these personified forms of the Mantras that the touched and greeted by citing the names of the particular limbs. Through this process the reciter himself is indentified with the Mantra and brought under the full protection of the Mantra-god. He is purified both externally and internally and is infused with divine energy. His spiritual practice runs a smooth course till the very end and proves beneficial to him.
The procedure of ëKaranyåsaí in this case is as follows:ó
 ¡ª ◊¢ª‹ ªÈŸ ªÊ◊ ⁄UÊ◊ ∑ § – ŒÊÁŸ ◊È∑ȧÁà œŸ œ⁄U◊ œÊ◊ ∑§H •XÔ  ‰UDÔUÊèÿÊ¢ Ÿ◊—–
(The hosts of virtues possessed by Råma are a blessing to the world and the bestowers of Liberation, riches, religious merit and the Divine Abode).
Uttering these words the thumbs of both the hands should be touched with the index-fingers.
 ⁄UÊ◊ ⁄UÊ◊ ∑§Á„U ¡ ¡◊È  „UÊ„UË¥ – ÁÃã„UÁ„U Ÿ ¬Ê¬¬È¢¡ ‚◊È„UÊ„UË¥H  Ã¡¸ŸËèÿÊ¢ Ÿ◊—–
(Multitudes of sins dare not stand in the presence of those who utter the name ëRåmaí even while yawning.)
Uttering this the index-fingers of both the hands should be touched with the thumbs.
 ⁄UÊ◊ ‚∑§‹ ŸÊ◊ã„U à •Áœ∑§Ê – „UÊ©U ŸÊÕ •ÉÊ πª ªŸ ’Áœ∑§ÊH  ◊äÿ◊ÊèÿÊ¢ Ÿ◊—–
(May Your appellation ëRåma,í O Lord, excel all other divine names and play the role of a fowler in relation of birds in the form of sins.)
Uttering this the middle fingers of both the hands should be touched with the thumbs.
 ©U◊Ê ŒÊL§ ¡ÊÁ·Ã ∑§Ë ŸÊßZ – ‚’Á„U ŸøÊflà ⁄UÊ◊È ªÊ‚ÊßZH •ŸÊÁ◊∑§ÊèÿÊ¢ Ÿ◊—–
(Bhagavån ›r∂ Råma makes the whole creation dance like a wooden doll, O Pårvat∂.)
Uttering this the ring-fingers of both the hands should be touched with the thumbs.
 ‚ã◊Èπ „UÊß ¡Ëfl ◊ÊÁ„U ¡’„UË¥ – ¡ã◊ ∑§ÊÁ≈U •ÉÊ ŸÊ‚Á„¢U Ã’„UË¥H  ∑§ÁŸÁDÔ U∑§ÊèÿÊ¢ Ÿ◊—–
(The moment a creature turns its face towards Meó(says the Lord)óthe sins committed by it through millions of births are dissolved then and there.)
Uttering this the little fingers of both the hands should be touched with the thumbs.
 
(Protect me, O Leader of Raghuís race, holding as You do an excellent bow and brilliant arrow in Your hands.)
Uttering this the palms and backs of both the hands should be touched one after another each with the other hand.
AÃGANYÅSA
In Aganyåsa the heart and other parts of the body are touched with all the fingers of the right hand joined together.
 ¡ª ◊¢ª‹ ªÈŸ ªÊ◊ ⁄UÊ◊ ∑ § – ŒÊÁŸ ◊È∑ȧÁà œŸ œ⁄U◊ œÊ◊ ∑§H  NUŒÿÊÿ Ÿ◊—–
Uttering this the heart should be touched with all the five fingers of the right hand.
Similarly the forehead should be touched after uttering the following line:ó
 ⁄UÊ◊ ⁄UÊ◊ ∑§Á„U ¡ ¡◊È  „UÊ„UË¥ – ÁÃã„UÁ„U Ÿ ¬Ê¬¬È¢¡ ‚◊È„UÊ„UË¥H  Á‡Ê⁄U‚ SflÊ„UÊ–
The tuft of hair on the head should then be touched after uttering the following line:ó
 ⁄UÊ◊ ‚∑§‹ ŸÊ◊ã„U à •ÁäÊ∑§Ê – „UÊ©U ŸÊÕ •ÉÊ πª ªŸ ’Áœ∑§ÊH  Á‡ÊπÊÿÒ fl·≈˜UÔ–
After uttering the following line the right shoulder should be touched with the fingers of the left hand and vice versa:ó
 ©U◊Ê ŒÊL§ ¡ÊÁ·Ã ∑§Ë ŸÊßZ – ‚’Á„U ŸøÊflà ⁄UÊ◊È ªÊ‚ÊßZH  ∑§fløÊÿ „ÈU◊˜Ô–
After uttering the following line both the eyes should be touched with the finger-tips of the right hand:ó
 ‚ã◊Èπ „UÊß ¡Ëfl ◊ÊÁ„U ¡’„UË¥ – ¡ã◊ ∑§ÊÁ≈U •ÉÊ ŸÊ‚Á„¢U Ã’„UË¥H  ŸòÊÊèÿÊ¢ flÊÒ·≈˜UÔ–
After uttering the following line the right hand should be taken round the head counter-clockwise from the forehead to the back of the head and back to the forehead, and the palm of the left hand should be struck with the index and middle fingers of the right.
 ◊Ê◊Á÷⁄UÊÿ ⁄UÉÊÈ∑ȧ‹ŸÊÿ∑§ – œÎà ’⁄U øʬ L§Áø⁄U ∑§⁄U ‚Êÿ∑§H •SòÊÊÿ »§≈˜UÔ–
DHYÅNA
The form of the Lord should then be meditated upon with the help of the following lines:ó
 ◊Ê◊fl‹Ê ∑§ÿ ¬¢ ∑§¡‹Ê øŸ – ∑Χ¬Ê Á’‹Ê∑§ÁŸ ‚Êø Á’◊ÊøŸH  ŸË‹ ÃÊ◊⁄U‚ SÿÊ◊ ∑§Ê◊ •Á⁄U – NUŒÿ ∑¢§¡ ◊∑§⁄¢UŒ ◊œÈ¬ „UÁ⁄UH  ¡ÊÃȜʟ ’M§Õ ’‹ ÷¢ ¡Ÿ – ◊ÈÁŸ ‚îÊŸ ⁄¢U¡Ÿ •ÉÊ ª¢¡ŸH ÷Í‚È⁄U ‚Á‚ Ÿfl ’Î ¢Œ ’‹Ê„U∑§ – •‚⁄ UŸ ‚⁄UŸ ŒËŸ ¡Ÿ ªÊ„U∑§H ÷È¡’‹ Á’¬È‹ ÷Ê⁄U ◊Á„U π¢ Á«Uà – π⁄U ŒÍ·Ÿ Á’⁄UÊœ ’œ ¬¢Á«UÃH
[XVI]
[XVII]
 ⁄UÊflŸÊÁ⁄U ‚ÈπM§¬ ÷ͬ’⁄U – ¡ÿ Œ‚⁄UÕ ∑ȧ‹ ∑ȧ◊ÈŒ ‚ÈœÊ∑§⁄UH  ‚È¡‚ ¬È⁄UÊŸ Á’ÁŒÃ ÁŸª◊ʪ◊ – ªÊflà ‚È⁄U ◊ÈÁŸ ‚¢Ã ‚◊ʪ◊H  ∑§ÊL§ŸË∑§ éÿ‹Ë∑§ ◊Œ π¢ «UŸ – ‚’ Á’Áœ ∑ȧ‚‹ ∑§Ê‚‹Ê ◊¢«UŸH  ∑§Á‹ ◊‹ ◊ÕŸ ŸÊ◊ ◊◊ÃÊ„UŸ – ÃÈ‹Á‚ŒÊ‚ ¬÷È ¬ÊÁ„U ¬ŸÃ ¡ŸH
(Look at me, O Lord with lotus-like eyes! You rid the devotee of sorrow by Your gracious look. You are swarthy of hue like the blue lotus, O Hari, and a bee as it were drinking in he nectarean love of the lotus-like heart of Lord ›iva (an avowed enemy of the god of love). You crush the might of the demon hosts, delight the sages and saints and wipe out sins. You are a mass of fresh clouds for the crop in the form of the Bråhmaƒas (the gods on this earth), the refuge of the forlorn and a brateater of the humble. You relieve the burden of the earth by the enormous strength of Your arm and are an adept in killing the demons Khara, Dµu¶aƒa and Virådha. An enemy of the demon king Råvaƒa and bliss personified, You are the noblest of kings. Glory to You, who are as moon to the lily-like race of Da‹aratha. Your bright glory is known to the Puråƒas, Vedas and Tantras, and is sung by gods, sages and the assemblages of saints. Full of compassion, You crush false pride and are perfect in everyway, O ornament of Ayodhyå! Your Name wipes out the impurities of this sinful age and curbs the feeling of meum. Protect this humble devotee, O Lord of Tulas∂dåsa!)
N.B. The pauses for a nine-day and thirty-day recitation have been noted in the body of the text itself and have therefore not been separately mentioned.
U
Descent One
(Båla-K僌a)
 ‡‹Ê∑§  fláÊʸŸÊ◊Õ¸‚¢ÉÊÊŸÊ¢ ⁄U‚ÊŸÊ¢ ¿U㌂Ê◊Á¬–  ◊XÔU‹ÊŸÊ¢ ø ∑§ûÊʸ⁄U fl㌠flÊáÊËÁflŸÊÿ∑§H 1H
›loka varƒånåmarthasa≈ghånå≈ rasånå≈ chandasåmapi, magalånå≈ ca karttårau vande våƒ∂vinåyakau.1. I reverence Våƒ∂ ( the goddess of speech) and Vinåyaka (Lord Gaƒe‹a), the
originators of sounds represented by the alphabet, of the multitudes of objects denoted by those sounds, of poetic sentiments as well as of metres, and the begetters of all auspiciainess.(1)
÷flʟˇÊVÔU⁄U fl㌠üÊhÊÁflEÊ‚M§Á¬áÊ–  ÿÊèÿÊ¢ ÁflŸÊ Ÿ ¬‡ÿÁãà Á‚hÊ— SflÊã×SÕ◊ËE⁄U◊˜H 2H bhavån∂‹akarau vande ‹raddhåvi‹våsarµupiƒau, yåbhyå≈ vinå na pa‹yanti siddhå¨ svånta¨stham∂‹varam.2. I greet Goddess Pårvat∂ and Her consort, Bhagavån ›akara, embodiments of
reverence and faith respectively, without which even the adept cannot perceive God enshrined in their very heart. (2)
 fl㌠’Ùœ◊ÿ¢ ÁŸàÿ¢ ªÈL¢§ ‡ÊVÔU⁄UM§Á¬áÊ◊ ˜–  ÿ◊ÊÁüÊÃÙ Á„U fl∑§ÙÁ¬ ø㺠— ‚fl¸òÊ flãlÃH 3H vande bodhamaya≈ nitya≈ guru≈ ‹akararµupiƒam, yamå‹rito hi vakroípi candra¨ sarvatra vandyate.3. I make obeisance to the eternal preceptor in the form of Lord ›akara, who is all
wisdom, and resting on whose brow the crescent moon, though crooked in shape, is universally adored. (3)
 
20 * ›R∫ RÅMACARITAMÅNASA *
I pay homage to the king of poes (Vålm∂ki) and the chief of monkeys (Hanumån), of pure intelligence, both of whom sport in the holy woods in the shape of glories of S∂tå and Råma. (4)
 ©UjflÁSÕÁ¢„UÊ⁄U∑§ÊÁ⁄UáÊË¥ Ä‹‡Ê„UÊÁ⁄UáÊË◊˜–  ‚fl¸üÊ ÿS∑§⁄UË¥ ‚ËÃÊ¢ ŸÃÙ„¢U ⁄UÊ◊flÀ‹÷Ê◊ ˜H 5H udbhavasthitisa≈hårakåriƒ∂≈ kle‹ahåriƒ∂m, sarva‹reyaskar∂≈ s∂tå≈ natoíha≈ råmavallabhåm.5. I bow to S∂tå the beloved consort of ›r∂ Råma, who is responsible for the
creation, sustenance and dissolution (of the universe), removes afflictions and begets all bleneshess. (5)
 ÿã◊ÊÿÊfl‡ÊflÌûÊ ÁflE◊Áπ‹¢ ’rÊÔÊÁŒŒflÊ‚È⁄UÊ   ÿà‚ûflÊŒ◊ηÒfl ÷ÊÁà ‚∑§‹¢ ⁄UîÊ ÿÕÊ„U÷¸◊—–  ÿà¬ÊŒå‹fl◊∑§◊fl Á„U ÷flÊê÷ÙäÊÁSÃÃ˷ʸflÃÊ¢  fl㌄¢U Ã◊‡Ê·∑§Ê⁄Uáʬ⁄ ¢U ⁄UÊ◊ÊÅÿ◊ˇʢ „UÁ⁄U◊˜H 6H yanmåyåva‹avartti vi‹vamakhila≈ brahmådidevåsurå yatsattvådamæ¶aiva bhåti sakala≈ rajjau yathåherbhrama¨, yatpådaplavamekameva hi bhavåmbhodhestit∂r¶åvatå≈ vandeíha≈ tama‹e¶akåraƒapara≈ råmåkhyam∂‹a≈ harim.6. I adore Lord Hari, known by the name of ›r∂ Råma, who is superior to and
lies beyond all causes, whose Måyå (illusive power) holds sway over the entire universe including gods from Brahmå (the Creator) downwards and demons, whose presence lends positive reality to the world of appearancesóeven as the false notion of a serpent is entertained with reference to a ropeóand whose feet are the only bark for those who are eager to cross the ocean of mundane existence. (6)
ŸÊŸÊ¬È  ⁄UÊáÊÁŸª◊ʪ◊‚ê◊â ÿŒ˜  ⁄UÊ◊ÊÿáÊ ÁŸªÁŒÃ¢  §ÁøŒãÿÃÙÁ¬– SflÊãׂȠ πÊÿ ÃÈ  ‹‚Ë ⁄UÉÊÈ  ŸÊÕªÊÕÊ÷Ê·ÊÁŸ’ãœ◊ÁÃ◊Ü¡È  ‹◊ÊßÙÁà H 7H nånåpuråƒanigamågamasammata≈ yad råmåyaƒe nigadita≈ kvacidanyatoípi,
svånta¨sukhåya tulas∂ raghunåthagåthåbhå¶ånibandhamatima¤julamåtanoti.7. For the gratification of his own self Tulas∂dåsa brings forth this very elegant
composition relating in common parlance the story of the Lord of Raghus, which is in accord with the various Puråƒas, Vedas and the Ågamas (Tantras), and incorporates what has been recorded in the Råmåyaƒa (of Vålm∂ki) and culled from some other sources. (7)
 ‚Ê 0ó ¡Ù ‚ÈÁ◊⁄ Uà Á‚Áœ „UÙß ªŸ ŸÊÿ∑§ ∑§Á⁄ U’⁄U ’ŒŸ–  ∑§⁄ U©U •ŸÈª „U ‚Ùß ’ÈÁh ⁄UÊÁ‚ ‚È÷ ªÈŸ ‚ŒŸH 1H
So.: jo sumirata sidhi hoi gana nåyaka karibara badana, karau anugraha soi buddhi råsi subha guna sadana.1. May Lord Gaƒe‹a, the leader of ›ivaís retinue, whose very thought ensures
 
* BÅLA-KÅ°  NœA * 21
 ◊Í∑§ „UÙß ’ÊøÊ‹ ¬¢ªÈ ø…∏Uß ÁªÁ⁄ U’⁄U ª„UŸ–  ¡Ê‚È ∑Χ¬Ê° ‚Ù ŒÿÊ‹ ºfl©U ‚∑§‹ ∑§Á‹ ◊‹ Œ„UŸH 2H mµµuka hoi båcåla pa≈gu caRhai giribara gahana, jåsu kæpå  °   so dayåla dravau sakala kali mala dahana.2. May that merciful Lord, whose grace enables the dumb to wax eloquent and a
cripple to ascend an inaccessible mountain, and who burns all the impurities of the Kali age, be moved to pity. (2)
 ŸË‹ ‚⁄UÙL§„U SÿÊ◊ ÃL§Ÿ •L§Ÿ ’ÊÁ⁄ U¡ ŸÿŸ–  ∑§⁄ U©U ‚Ù ◊◊ ©U⁄U œÊ◊ ‚ŒÊ ¿UË⁄U‚ʪ⁄U ‚ÿŸH 3H n∂la saroruha syåma taruna aruna bårija nayana, karau so mama ura dhåma sadå ch∂rasågara sayana.3. May the Lord who ever sleeps on the ocean of milk, and who is swarthy as a
blue lotus and has eyes resembling a pair of full-blown red lotuses, take up His abode in my bosom. (3)
 ∑È¢§Œ ߢŒÈ ‚◊ Œ„U ©U◊Ê ⁄U◊Ÿ ∑§L§ŸÊ •ÿŸ–  ¡ÊÁ„U ŒËŸ ¬⁄U Ÿ„U ∑§⁄ U©U ∑Χ¬Ê ◊Œ¸Ÿ ◊ÿŸH 4H ku≈da i≈du sama deha umå ramana karunå ayana, jåhi d∂na para neha karau kæpå mardana mayana.4. May the crusher of Cupid, Bhagavån ›iva, whose form resembles in colour the
 jasmine flower and the moon, who is the consort of Goddess Pårvat∂ and an abode of compassion and who is fond of the afflicted, be gracious. (4)
 ’¢Œ©° ªÈL§ ¬Œ ∑¢§¡ ∑Χ¬Ê Á‚¢œÈ Ÿ⁄UM§¬ „UÁ⁄ U–  ◊„UÊ◊Ù„U Ã◊ ¬È¢¡ ¡Ê‚È ’øŸ ⁄UÁ’ ∑§⁄U ÁŸ∑§⁄UH 5H ba≈dau  °   guru pada ka≈ja kæpå si≈dhu nararµupa hari, mahåmoha tama pu≈ja jåsu bacana rabi kara nikara.5. I bow to the lotus feet of my Guru, who is an ocean of mercy and is no other than
›r∂ Hari Himself in human form, and whose words are sunbeams as it were for dispersing the mass of darkness in the form of gross ignorance. (5)
 
22 * ›R∫ RÅMACARITAMÅNASA *
Cau.: ba≈da~~u .   guru pada paduma parågå, suruci subåsa sarasa anurågå.
amia mµurimaya cµurana cårµ   u, samana sakala bhava ruja parivårµu.1. sukæti sa≈bhu tana bimala bibhµut∂, ma≈jula ma≈gala moda prasµut∂. jana mana ma≈ju mukura mala haran∂, ki~e
.   tilaka guna gana basa karan∂.2.
‹r∂gura pada nakha mani gana jot∂, sumirata dibya d涢i hiya  °   hot∂. dalana moha tama so saprakåsµ   u, baRe bhåga ura åvai jåsµu.3. ugharahi  Ú   bimala bilocana h∂ ke, mi¢ahi  Ú   do¶a dukha bhava rajan∂ ke. sµujhahi  Ú   råma carita mani månika, guputa praga¢a jaha  °   jo jehi khånika.4.
I greet the pollen-like dust of the lotus feet of my preceptor, refulgent, fragrant and flavoured with love. It is a lovely powder of the life-giving herb, which allays the host of all the attendant ills of mundane existence. It adorns the body of a lucky person even as white ashes beautify the person of Lord ›iva, and brings forth sweet blessings and joys. It rubs the dirt off the beautiful mirror in the shape of the devoteeís heart; when applied to the forehead in the form of a Tilaka (a religious mark), it attracts a host of virtues. The splendour of gems in the form of nails on the feet of the blessed Guru unfolds divine vision in the heart by its very thought. The lustre disperses the shades of infatuation, highly blessed is he in whose bosom it shines. With its very appearance the bright eyes of the mind get opened; the attendant evils and sufferings of the night of mundane existence disappear; and gems and rubies in the shape of stories of ›r∂ Råma, both patent and hidden, wherever and in whatever mine they may be, come to lightó (1ó4)
 ŒÙ0ó ¡ÕÊ ‚È•¢¡Ÿ •¢Á¡ ŒÎª ‚Êœ∑§ Á‚h ‚È¡ÊŸ–  ∑§ÃÈ∑§ Œπà ‚Ò‹ ’Ÿ ÷ÍË ÷ÍÁ⁄U ÁŸœÊŸH 1H
Do.: jathå sua≈jana a≈ji dæga sådhaka siddha sujåna, kautuka dekhata saila bana bhµutala bhµuri nidhåna.1. óas for instance, by applying to the eyes the miraculous salve known by the
name of Siddhå¤jana (the eye-salve of perfection) strivers, adepts as well as men of wisdom easily discover a host of mines on hill-tops, in the midst of forests and in the bowels of the earth. (1)
 
* BÅLA-KÅ°  NœA * 23
Cau.: guru pada raja mædu ma≈jula a≈jana, nayana amia dæga do¶a bibha≈jana.
tehi  Ú   kari bimala bibeka bilocana, baranau  °   råma carita bhava mocana.1.
ba≈da~~u .   prathama mah∂sura caranå, moha janita sa≈saya saba haranå.
sujana samåja sakala guna khån∂, karau  °   pranåma saprema subån∂.2. sådhu carita subha carita kapåsµ   u, nirasa bisada gunamaya phala jåsµu.
jo sahi dukha parachidra duråvå, ba≈dan∂ya jehi  Ú   jaga jasa påvå.3.
muda ma≈galamaya sa≈ta samåjµu, jo jaga ja≈gama t∂ratharåjµu. råma bhakti jaha  °   surasaridhårå, sarasai brahma bicåra pracårå.4. bidhi ni¶edhamaya kali mala haran∂, karama kathå rabina≈dani baran∂. hari hara kathå biråjati ben∂, sunata sakala muda ma≈gala den∂.5. ba¢u bisvåsa acala nija dharamå, t∂ratharåja samåja sukaramå. sabahi sulabha saba dina saba deså, sevata sådara samana kaleså.6. akatha alaukika t∂ratharåµu, dei sadya phala praga¢a prabhåµu.7.
The dust of the Guruís feet is a soft and agreeable, salve, which is ambrosia as it were for the eyes and remedies the defects of vision. Having brightened my eyes of discernment thereby I proceed to relate the story of ›r∂ Råma, which secures freedom from the bondage of mundane existence. First I reverence the feet of Bråhmaƒas, the very gods on earth, who are able to dispel all doubts born of ignorance. Then I make loving obeisance, in a polite language, to the whole body of pious souls, the mines of all virtues. The conduct of holy men is noble as the career of the cotton plant, the fruit whereof is tasteless, white and fibrous (even as the doings of saints yield results which are free from attachment, stainless and full of goodness).* Even by suffering hardships ( in the form of ginning, spinning and weaving) the cotton covers othersí faults and has thereby earned in the world a renown which is worthy of adoration. The assemblage of saints, which is all joy and felicity, is a moving Prayåga (the king of all holy places) as it were. Devotion to ›r∂ Råma represents, in this moving Prayåga, the stream of the holy Gagå, the river of the celestials; while the proceeding of an enquiry into the nature of Brahma (the Absolute) constitutes the Sarasvat∂ (a subterranean stream which is traditionally believed to join the Gagå and the Yamunå at Prayåga, thus accounting for the name ëTriveƒ∂í, which signifies a meeting-place of three rivers). Discourses on Karma or Action, consisting of injunctions and interdictions, have been spoken of as the sacred Yamunåóa daughter of the sun-god in her angelic formówashing the impurities of the Kali age; while the anecdotes of Vi¶ƒu and ›iva stand out as the triple stream known as Triveƒ∂, bringing joy and blessings to those who listen to them. Unwavering faith in their own creed constitutes the immortal banyan tree and noble actions represent the royal court of that king of holy places. Easy of access to all on anyday and at every place, this moving Prayåga assuages the afflictions of those who resort to it with reverence. This king of holy places is beyond all description and supra-mundane in character; it bestows the reward immediately and its glory is manifest. (1ó7)
 ŒÊ0ó ‚ÈÁŸ ‚◊Ȥʮ„U ¡Ÿ ◊ÈÁŒÃ ◊Ÿ ◊îÊ®„U •Áà •ŸÈ⁄Uʪ–  ‹„U®„U øÊÁ⁄ U »§‹ •¿UÃ ÃŸÈ ‚ÊœÈ ‚◊Ê¡ ¬ÿʪH 2H
Do.: suni samujhahi  Ú   jana mudita mana majjahi  Ú   ati anuråga, lahahi  Ú   cåri phala achata tanu sådhu samåja prayåga.2.
 
24 * ›R∫ RÅMACARITAMÅNASA *
Men who having heard the glory of this moving Prayåga in the form of the assemblage of holy men, appreciate it with an enraptured mind and then take a plunge into it with extreme devotion obtain the four rewards* of human existence during their very lifetime. (2)
 ø0ó ◊îÊŸ »§‹ ¬Áπ• ÃÃ∑§Ê‹Ê – ∑§Ê∑§ „UÙ®„U Á¬∑§ ’∑§©U ◊⁄UÊ‹ÊH  ‚ÈÁŸ •Êø⁄U¡ ∑§⁄ÒU ¡ÁŸ ∑§Ù߸ – ‚¢ªÁà ◊Á„U◊Ê Ÿ®„U ªÙ߸H 1H  ’Ê‹◊Ë∑§ ŸÊ⁄UŒ ÉÊ≈U¡ÙŸË – ÁŸ¡ ÁŸ¡ ◊ÈπÁŸ ∑§„UË ÁŸ¡ „UÙŸËH  ¡‹ø⁄U Õ‹ø⁄U Ÿ÷ø⁄U ŸÊŸÊ – ¡ ¡«∏U øß ¡Ëfl ¡„UÊŸÊH 2H  ◊Áà ∑§Ë⁄UÁà ªÁà ÷ÍÁà ÷‹Ê߸ – ¡’ ¡®„U ¡ÃŸ ¡„UÊ° ¡®„U ¬Ê߸H  ‚Ù ¡ÊŸ’ ‚¢ª ¬÷Ê™§ – ‹Ù∑§„°UÈ ’Œ Ÿ •ÊŸ ©U¬Ê™§H 3H  Á’ŸÈ ‚¢ª Á’’∑§ Ÿ „UÙ߸ – ⁄UÊ◊ ∑Χ¬Ê Á’ŸÈ ‚È‹÷ Ÿ ‚Ù߸H  ‚¢ªÃ ◊ÈŒ ◊¢ª‹ ◊Í‹Ê – ‚Ùß »§‹ Á‚Áœ ‚’ ‚ÊœŸ »Í§‹ÊH 4H  ‚U ‚Èœ⁄U®„U ‚¢ªÁà ¬Ê߸ – ¬Ê⁄U‚ ¬⁄U‚ ∑ȧœÊà ‚È„UÊ߸H  Á’Áœ ’‚ ‚È¡Ÿ ∑ȧ‚¢ªÃ ¬⁄U„UË¥ – »§ÁŸ ◊ÁŸ ‚◊ ÁŸ¡ ªÈŸ •ŸÈ‚⁄U„UË¥H 5H  Á’Áœ „UÁ⁄U „U⁄U ∑§Á’ ∑§ÙÁ’Œ ’ÊŸË – ∑§„Uà ‚ÊœÈ ◊Á„U◊Ê ‚∑ȧøÊŸËH  ‚Ù ◊Ù ‚Ÿ ∑§Á„U ¡Êà Ÿ ∑Ò§‚ ¥ – ‚Ê∑§ ’ÁŸ∑§ ◊ÁŸ ªÈŸ ªŸ ¡Ò‚¥H 6H
Cau.: majjana phala pekhia tatakålå, kåka hohi  Ú   pika bakau marålå. suni åcaraja karai jani ko∂, satasa≈gati mahimå nahi  Ú   go∂.1. bålam∂ka nårada gha¢ajon∂, nija nija mukhani kah∂ nija hon∂. jalacara thalacara nabhacara nånå, je jaRa cetana j∂va jahånå.2. mati k∂rati gati bhµ   uti bhalå∂, jaba jehi  Ú   jatana jahå  °   jehi  Ú   på∂. so jånaba satasa≈ga prabhåµ   u, lokahu  °   beda na åna upåµu.3. binu satasa≈ga bibeka na ho∂, råma kæpå binu sulabha na so∂. satasa≈gata muda ma≈gala mµulå, soi phala sidhi saba sådhana phµulå.4. sa¢ha sudharahi  Ú   satasa≈gati på∂, pårasa parasa kudhåta suhå∂. bidhi basa sujana kusa≈gata parah∂   ° , phani mani sama nija guna anusarah∂   ° .5. bidhi hari hara kabi kobida bån∂, kahata sådhu mahimå sakucån∂. so mo sana kahi jåta na kaise  °  , såka banika mani guna gana jaise  ° .6.
The result of dipping into the sacred waters of this king of holy places is instantly perceived: crows turn into cuckoos and herons into swans. Let no one marvel to hear this; the glory of contact with saints is no secret. Vålm∂ki†, Nårada‡ and Agastya §, who was born of a pitcher, have related the story of their birth and transformation with their own lips. Of the various creatures, both animate and inanimate, living in this world, whether in water or on land or in the air, whoever has ever attained wisdom, glory, salvation, material prosperity or welfare anywhere and by any means whatsoever, know
* The four rewards of human existence are: (1) Dharma or religious merit (2) Artha or material riches (3) Kåma or sensuous enjoyment and (4) Mok¶a or release from the bondage of worldly existence.
† Vålm∂ki had been a hunter and a highway robber in his early life. He was reclaimed by the seven seers and eventually turned out a great seer and poet.
‡ We read in the Bhågavata that Nårada was the son of a maid-servant in his previous incarnation and even as a child came in touch with holy men, who imparted him the highest wisdom and made him a real devotee by their very contact. In his next birth he appeared as a mind-born son of Brahmå.
 
* BÅLA-KÅ°  NœA * 25
it to be the result of association with holy men; there is no other means either in the world or in the Vedas. Wisdom dawns not without association with saints and such association cannot be easily had without the grace of ›r∂ Råma. Contact with noble souls is the root of joy and blessings; it constitutes the very fruit and fulfilment of all endeavours, whereas all other practices are blossoms as it were. Through contact with the virtuous even the wicked get reformed, just as a base metal is transmuted by the touch of the philosopherís stone. On the other hand, if by mischance good men fall into evil company, they maintain their noble character like the gem on the hood of a serpent. Even the speech of deities like Brahmå, Vi¶ƒu and ›iva, poets and men of wisdom falters in depicting the glory of pious souls. Much less can it be described by me, even as a dealer in vegetables finds himself incapable of expatiating on the qualities of gems. (1ó6)
 ŒÊ0ó ’¢Œ©°U ‚¢Ã ‚◊ÊŸ Áøà Á„Uà •ŸÁ„Uà ŸÁ„¢U ∑§Ùß– •¢¡Á‹ ªÃ ‚È ÷ ‚È  ◊Ÿ Á¡Á◊ ‚◊ ‚È  ª¢œ ∑§⁄U ŒÙßH 3 (∑§)H
 ‚¢Ã ‚⁄U‹ Áøà ¡ªÃ Á„Uà ¡ÊÁŸ ‚È÷Ê©U ‚Ÿ„ÈU–  ’Ê‹Á’Ÿÿ ‚ÈÁŸ ∑§Á⁄U ∑Χ¬Ê ⁄UÊ◊ø⁄UŸ ⁄UÁà Œ„ÈUH 3 (π)H
Do.: ba≈dau  °   sa≈ta samåna cita hita anahita nahi  Ú   koi, a≈jali gata subha sumana jimi sama suga≈dha kara doi.3(A). sa≈ta sarala cita jagata hita jåni subhåu sanehu, bålabinaya suni kari kæpå råmacarana rati dehu.3(B). I bow to the saints, who are even-minded towards all and have no friend or foe,
 just as a flower of good quality placed in the palm of oneës hands communicates its fragrance alike to both the hands (the one which plucked it and that which held and preserved it). Realizing thus the noble disposition and loving nature of saints, who are innocent at heart and catholic in spirit, I make this humble submission to them. Listening to my childlike prayer and taking compassion on me, O noble souls, bless me with devotion to the feet of ›r∂ Råma. (3 A-B)
 
26 * ›R∫ RÅMACARITAMÅNASA *
Cau.: bahuri ba≈di khala gana satibhåe  ° , je binu kåja dåhinehu båe  ° .
para hita håni låbha jinha kere  ° , ujare  °   hara¶a bi¶åda basere  ° .1.
hari hara jasa råkesa råhu se, para akåja bha¢a sahasabåhu se.
je para do¶a lakhahi  Ú  sahasåkh∂, para hita ghæta jinha ke mana måkh∂.2.
teja kæsånu ro¶a mahi¶eså, agha avaguna dhana dhan∂ dhaneså.
udaya keta sama hita saba h∂ ke, ku≈bhakarana sama sovata n∂ke.3.
para akåju lagi tanu pariharah∂   ° , jimi hima upala kæ¶∂ dali garah∂   ° .
ba≈dau  °   khala jasa se¶a saro¶å, sahasa badana baranai para do¶å.4.
puni pranavau  °   pæthuråja samånå, para agha sunai sahasa dasa kånå.
bahuri sakra sama binavau  °  teh∂, sa≈tata surån∂ka hita jeh∂.5.
bacana bajra jehi sadå piårå, sahasa nayana para do¶a nihårå.6.
Again, I greet with a sincere heart the malevolent class, who are hostile without purpose even to the friendly, to whom othersí loss is their own gain, and who delight in othersí desolation and wail over their prosperity. They try to eclipse the glory of Vi¶ƒu and ›iva even as the demon Råhu intercepts the light of the full moon (during what is known as the lunar eclipse); and they are valiant like the reputed king Sahasrabåhu*   (so-called because of his possessing a thousand arms) in working othersí woe. They detect othersí faults as if with a thousand eyes and their (designing) mind mars othersí interests even as a fly spoils clarified butter. In splendour they emulate the god of fire and in anger they vie with the god of death, who rides a buffalo. They are rich in crime and vice as Kubera, the god of riches, is in gold. Like the rise of a comet their advancement augurs ill for othersí interests; like the slumber of Kumbhakarƒa† their decline alone is propitious for the world. They lay down their very life in order to be able to harm others, even as hail-stones dissolve after destroying the crop. I reverence a wicked soul as the fiery (thousand-tongued) serpent-god ›e¶a, in so far as he eagerly expatiates on othersí faults with a thousand tongues as it were. Again, I bow to him as the celebrated king Pæthu (who prayed for ten thousand ears in order to be able to hear the glories of the Lord to his heartís content) inasmuch as he hears of othersí faults with ten thousand ears as it were. Once more do I supplicate to him as Indra (the lord of celestials) in so far as wine appears charming and beneficial to him (even as the army of gods is beneficent to Indra).‡ Harsh Ianguage is dear to him even as the thunderbolt is fondly cherished by Indra; and he detects othersí faults with one thousand eyes as it were. (1ó6)
 ŒÊ 0ó ©UŒÊ‚ËŸ •Á⁄ U ◊Ëà Á„Uà ‚ÈŸÃ ¡⁄U®„U π‹ ⁄UËÁÖ  ¡ÊÁŸ ¬ÊÁŸ ¡Èª ¡ÙÁ⁄ U ¡Ÿ Á’ŸÃË ∑§⁄Uß ‚¬ËÁÃH 4H *  Sahasrabåhu was a mighty warrior and a contemporary of Råvaƒa, who was once captured and
held captive by him. He was slain by Para‹uråma.
  † Kumbhakarƒa was a younger brother to Råvaƒa, the demon-king of Lakå. He was a voracious eater and consumed a large number of goats. and buffaloes everyday. He kept awake for six months and slept during the other half-year. Living beings thus obtained a fresh lease of life during the period of his slumber.
 
* BÅLA-KÅ°  NœA * 27
Do.: udås∂na ari m∂ta hita sunata jarahi  Ú   khala r∂ti, jåni påni juga jori jana binat∂ karai sapr∂ti.4. The wicked burn with jealousy as they hear of othersí welfare, be they his friends,
foes or neutrals: such is their wont. Knowing thus, this humble soul makes loving entreaties to them with joined palms. (4)
 ø0ó ◊Ò¥ •¬ŸË ÁŒÁ‚ ∑§Ëã„U ÁŸ„UÙ⁄UÊ – ÁÃã„U ÁŸ¡ •Ù⁄U Ÿ ‹Ê©U’ ÷Ù⁄UÊH  ’Êÿ‚ ¬Á‹•®„U •Áà •ŸÈ⁄UÊªÊ – „UÙ®„U ÁŸ⁄UÊÁ◊· ∑§’„È°UU Á∑§ ∑§ÊªÊH 1H  ’¢Œ©°U ‚¢Ã •‚îÊŸ ø⁄UŸÊ – ŒÈπ¬Œ ©U÷ÿ ’Ëø ∑§¿ÈU ’⁄UŸÊH  Á’¿ÈU⁄Uà ∞∑§ ¬ÊŸ „UÁ⁄U ‹„UË¥ – Á◊‹Ã ∞∑§ ŒÈπ ŒÊL§Ÿ Œ„UË¥H 2H  ©U¬¡®„U ∞∑§ ‚¢ª ¡ª ◊Ê„UË¥ – ¡‹¡ ¡Ù¥∑§ Á¡Á◊ ªÈŸ Á’‹ªÊ„UË¥H  ‚ÈœÊ ‚È⁄UÊ ‚◊ ‚ÊœÈ •‚ÊœÍ – ¡Ÿ∑§ ∞∑§ ¡ª ¡‹Áœ •ªÊœÍH 3H ÷‹ •Ÿ÷‹ ÁŸ¡ ÁŸ¡ ∑§⁄ UÃÍÃË – ‹„Uà ‚È¡‚ •¬‹Ù∑§ Á’÷ÍÃËH  ‚ÈœÊ ‚ÈœÊ∑§⁄U ‚È⁄U‚Á⁄U ‚ÊœÍ – ª⁄U‹ •Ÿ‹ ∑§Á‹◊‹ ‚Á⁄U éÿÊœÍH 4H  ªÈŸ •flªÈŸ ¡ÊŸÃ ‚’ ∑§Ù߸ – ¡Ù ¡Á„U ÷Êfl ŸË∑§ ÃÁ„U ‚Ù߸H 5H
Cau.: mai  Ú   apan∂ disi k∂nha nihorå, tinha nija ora na låuba bhorå. båyasa paliahi  Ú   ati anurågå, hohi  Ú   niråmi¶a kabahu  °   ki kågå.1.
ba≈dau  °   sa≈ta asajjana caranå, dukhaprada ubhaya b∂ca kachu baranå. bichurata eka prå