Prakarana 7
This sopāna is the Manas’ ‘return-and-reveal’ step: after the outward victories of dharma, the inward victory is won—moha (delusion) is diagnosed, humbled, and dissolved through satsanga and katha. Uttar Kāṇḍa here functions as a liberation-logic: even the greatest (Garuda) can be seized by Hari-māyā, therefore the only stable ascent is grace mediated by saintly company, repeated listening, and firm anurāga at Rāma’s feet.
In this Uttar Kāṇḍa passage, Tulasīdāsa gathers the Mānas’ mature rasa into a didactic spiral: adbhuta at māyā’s reach, kāruṇya for the deluded, and finally śānta-rasa through certainty in Rāma’s feet. Garuḍa’s existential unease—how can the cidānanda Lord appear “human-like” and be “bound” in battle?—is not ridiculed; it is transmuted into the very instrument of ascent. Brahmā’s counsel turns the seeker from speculative dispute to the living hermeneutic of saints: go to Śaṅkara, then to the blue northern mountain where Kakbhusuṇḍi pours forth unbroken Rāma-kathā. The theological structure is the Mānas hallmark: nirguṇa truth is not denied, but is approached through saguṇa līlā heard in satsanga. Thus the passage places bhakti as the epistemology of liberation: repeated hearing gives birth to anurāga, and anurāga alone grants Raghupati—surpassing yoga, tapas, jñāna, and vairāgya when severed from love.
Verses
Chaupai 60.1-4
तब खगपति बिरंचि पहिं गयऊ।निज संदेह सुनावत भयऊ।।
सुनि बिरंचि रामहि सिरु नावा।समुझि प्रताप प्रेम अति छावा।।
मन महुँ करइ बिचार बिधाता।माया बस कबि कोबिद ग्याता।।
हरि माया कर अमिति प्रभावा।बिपुल बार जेहिं मोहि नचावा।।
अग जगमय जग मम उपराजा।नहिं आचरज मोह खगराजा।।
तब बोले बिधि गिरा सुहाई।जान महेस राम प्रभुताई।।
बैनतेय संकर पहिं जाहू।तात अनत पूछहु जनि काहू।।
तहँ होइहि तव संसय हानी।चलेउ बिहंग सुनत बिधि बानी।।
taba khagapati birañci pahiṁ gayau̐ |nija saṁdeha sunāvata bhayau̐ ||
suni birañci rāmahi siru nāvā |samujhi pratāpa prema ati chāvā ||
mana mahu̐ karai bicāra bidhātā |māyā basa kabi kobida gyātā ||
hari māyā kara amiti prabhāvā |bipula bāra jehiṁ mohi nacāvā ||
aga jagamaya jaga mama uparājā |nahiṁ ācaraja moha khagarājā ||
taba bole bidhi girā suhāī |jāna mahesa rāma prabhutāī ||
bainateya saṅkara pahiṁ jāhū |tāta anata pūchahu jani kāhū ||
tahaṁ hoihi tava saṁsaya hānī |caleu bihaṅga sunata bidhi bānī ||
Then the lord of the birds went to Brahma and laid his doubt before him. On hearing it, Brahma bowed his head to Rama; as he thought of the Lord's majesty, a deep love overspread him. The Creator reflected in his mind: poets, the learned and the wise are all subject to delusion. The power of Hari's Maya is immeasurable; many times it has made even me dance to its tune. The world, with all that moves and does not move, was brought forth by me; it is no wonder, then, O king of the birds, that you were deluded. Then Brahma spoke in gracious words: "Mahesha knows the majesty of Rama." "Go to Shankara, O son of Vinata; my child, do not ask anyone else." "There your doubt will be destroyed." On hearing Brahma's words, the bird set out.
Doha 60
परमातुर बिहंगपति आयउ तब मो पास।जात रहेउँ कुबेर गृह रहिहु उमा कैलास।।60।।
paramātura bihaṅgapati āyu taba mo pāsa |jāta raheu̐ kubera gṛha rahihu umā kailāsa ||60||
Then the king of the birds came to me, greatly distressed. I was on my way to the house of Kubera, and you, Uma, were staying on Kailasa.
Chaupai 61.1-4
तेहिं मम पद सादर सिरु नावा।पुनि आपन संदेह सुनावा।।
सुनि ता करि बिनती मृदु बानी।परेम सहित मैं कहेउँ भवानी।।
मिलेहु गरुड़ मारग महँ मोही।कवन भाँति समुझावौं तोही।।
तबहि होइ सब संसय भंगा।जब बहु काल करिअ सतसंगा।।
सुनिअ तहाँ हरि कथा सुहाई।नाना भाँति मुनिन्ह जो गाई।।
जेहि महुँ आदि मध्य अवसाना।प्रभु प्रतिपाद्य राम भगवाना।।
नित हरि कथा होत जहँ भाई।पठवउँ तहाँ सुनहि तुम्ह जाई।।
जाइहि सुनत सकल संदेहा।राम चरन होइहि अति नेहा।।
tehiṁ mama pada sādara siru nāvā |puni āpana saṁdeha sunāvā ||
suni tā kari binatī mṛdu bānī |parema sahita maiṁ kaheu̐ bhavānī ||
milehu garuṛa māraga mahu̐ mohī |kavan bhā̃ti samujhāvau̐ tohī ||
tabahi hoī saba saṁsaya bhaṅgā |jaba bahu kāla kari-a satasaṅgā ||
suni-a tahā̃ hari kathā suhāī |nānā bhā̃ti muninha jo gāī ||
jehi mahu̐ ādi madhya avasānā |prabhu pratipādya rāma bhagavānā ||
nita hari kathā hota jahā̃ bhāī |paṭhavau̐ tahā̃ sunahi tumha jāī ||
jāihi sunata sakala saṁdehā |rāma carana hoihi ati nehā ||
He bowed his head reverently at my feet, and then told me his own doubt. Hearing his humble petition, I answered him in gentle words, with love, O Bhavani. "Garuda, you have met me on the road; in what way can I make you understand?" "All doubts are broken only when one keeps the company of the saints for a long time." "There one should listen to the delightful story of Hari, which the sages have sung in many ways, in which, from beginning and middle to end, the one theme set forth is the Lord, Rama, the blessed God." "Brother, I will send you to a place where the story of Hari is told every day; go there and listen to it." "As you listen, all your doubts will depart, and you will come to have deep love for the feet of Rama."
Doha 61
बिनु सतसंग न हरि कथा तेहि बिनु मोह न भाग।मोह गएँ बिनु राम पद होइ न दृढ़ अनुराग।।61।।
binu satasaṅga na hari kathā tehi binu moha na bhāga |moha gaẽ binu rāma pada hoi na dṛṛha anurāga ||61||
Without the company of the saints there is no hearing of the story of Hari, and without that story delusion does not flee. Without the going of delusion, there can be no firm love for the feet of Rama.
Chaupai 62.1-5
मिलहिं न रघुपति बिनु अनुरागा।किएँ जोग तप ग्यान बिरागा।।
उत्तर दिसि सुंदर गिरि नीला।तहँ रह काकभुसुंडि सुसीला।।
राम भगति पथ परम प्रबीना।ग्यानी गुन गृह बहु कालीना।।
राम कथा सो कहइ निरंतर।सादर सुनहिं बिबिध बिहंगबर।जाइ सुनहु तहँ हरि गुन भूरी।होइहि मोह जनित दुख दूरी।।
मैं जब तेहि सब कहा बुझाई।चलेउ हरषि मम पद सिरु नाई।।
ताते उमा न मैं समुझावा।रघुपति कृपाँ मरमु मैं पावा।।
होइहि कीन्ह कबहुँ अभिमाना।सो खौवै चह कृपानिधाना।।
कछु तेहि ते पुनि मैं नहिं राखा।समुझइ खग खगही कै भाषा।।
प्रभु माया बलवंत भवानी।जाहि न मोह कवन अस ग्यानी।।
milahiṁ na raghupati binu anurāgā |kiẽ joga tapa gyāna birāgā ||
uttara disi suṁdara giri nīlā |tahaṁ raha kākabhusuṁḍi susīlā ||
rāma bhagati patha parama prabīnã |gyānī guna gṛha bahu kālīnā ||
rāma kathā so kahai niraṁtara |sādara sunahiṁ bibidha bihaṅgabara ||
jāi sunahu tahaṁ hari guna bhūrī |hoihi moha janita dukha dūrī ||
maiṁ jaba tehi saba kahā bujhāī |caleu haraṣi mama pada siru nāī ||
tāte umā na maiṁ samujhāvā |raghupati kṛpā̃ maramu maiṁ pāvā ||
hoihi kīnh kabahu̐ abhimānā |so khauvai caha kṛpānidhānā ||
kachu tehi te puni maiṁ nahiṁ rākhā |samujhai khaga khagahī kai bhāṣā ||
prabhu māyā balavaṁta bhavānī |jāhi na moha kavan asa gyānī ||
The Lord of the Raghus is not found without love, though one practise yoga, austerity, knowledge and dispassion. In the northern quarter there is a beautiful blue mountain, and there lives the gentle and virtuous Kakbhushundi. He is supremely skilled in the path of devotion to Rama, wise, a storehouse of virtues, and has lived for a very long time. He tells the story of Rama without ceasing, and many kinds of the noblest birds listen to it with reverence. Go there and hear the countless virtues of Hari; your sorrow born of delusion will be removed. When I had explained all this to him, he bowed his head at my feet and set out rejoicing. For that reason, Uma, I did not myself instruct him; by the grace of the Lord of the Raghus I had grasped the secret. He must at some time have shown pride, and the Lord, the treasury of compassion, wished to root it out of him. There was also another reason why I did not keep him with me: a bird understands the language of birds. The Lord's power of illusion is mighty, Bhavani; who is so wise that it does not deceive him?
Doha 62(क)-(ख)
ग्यानि भगत सिरोमनि त्रिभुवनपति कर जान।ताहि मोह माया नर पावँर करहिं गुमान।।62(क)।।
सिव बिरंचि कहुँ मोहइ को है बपुरा आन।अस जियँ जानि भजहिं मुनि माया पति भगवान।।62(ख)।।
gyāni bhagat siromani tribhuvanapati kara jāna |tāhi moha māyā nara pāvaṁra karahiṁ gumāna ||62(ka)||
siva birañci kahuṁ mohai ko hai bapurā āna |asa jiyaṁ jāni bhajahiṁ muni māyā-pati bhagavāna ||62(kha)||
Garuda, the vehicle of the Lord of the three worlds, is known as the crown of the wise and the devout; even him Maya's delusion seized. Yet wretched men still boast of their own pride. It deludes even Shiva and Brahma; who then is any other poor creature? Knowing this in their hearts, the sages worship the Lord God, the master of Maya.
Chaupai 63.1-4
गयउ गरुड़ जहँ बसइ भुसुंडा।मति अकुंठ हरि भगति अखंडा।।
देखि सैल प्रसन्न मन भयऊ।माया मोह सोच सब गयऊ।।
करि तड़ाग मज्जन जलपाना।बट तर गयउ हृदयँ हरषाना।।
बृद्ध बृद्ध बिहंग तहँ आए।सुनै राम के चरित सुहाए।।
कथा अरंभ करै सोइ चाहा।तेही समय गयउ खगनाहा।।
आवत देखि सकल खगराजा।हरषेउ बायस सहित समाजा।।
अति आदर खगपति कर कीन्हा।स्वागत पूछि सुआसन दीन्हा।।
करि पूजा समेत अनुरागा।मधुर बचन तब बोलेउ कागा।।
gayau garuṛa jahaṁ basai bhusuṇḍā |mati akuṁṭha hari-bhagati akhaṇḍā ||
dekhi sail prasanna mana bhayū |māyā moha soca saba gayū ||
kari taṛāga majjana jala-pānā |baṭa tara gayau hṛdayaṁ haraṣānā ||
bṛddha bṛddha bihaṅga tahaṁ āe |sunai rāma ke carita suhāe ||
kathā araṁbha karai soi cāhā |tehi samaya gayau khaga-nāhā ||
āvata dekhi sakala khaga-rājā |haraṣeū bāyasa sahita samājā ||
ati ādara khaga-pati kara kīnhā |svāgata pūchi su-āsana dīnhā ||
kari pūjā sameta anurāgā |madhura bacana taba boleu kāgā ||
Garuda went to the place where Bhushundi dwelt, whose intellect was unclouded and whose devotion to Hari was unbroken. At the sight of the mountain his mind became glad, and all his delusion, illusion and anxiety were gone. He bathed in the lake and drank its water, and then went to the banyan tree with a joyful heart. Aged birds, one after another, had come there to hear the beautiful story of Rama. Bhushundi wished to begin the story, and at that very moment the lord of the birds arrived. Seeing the king of the birds approach, the crow was delighted, together with the whole assembly. He showed the lord of the birds great honor, asked after his welfare with words of welcome, and gave him a fine seat. Having worshipped him with loving devotion, the crow then spoke sweet words.
Doha 63(क)-(ख)
नाथ कृतारथ भयउँ मैं तव दरसन खगराज।आयसु देहु सो करौं अब प्रभु आयहु केहि काज।।63(क)।।
सदा कृतारथ रूप तुम्ह कह मृदु बचन खगेस।जेहि कै अस्तुति सादर निज मुख कीन्हि महेस।।63(ख)।।
nātha kṛtāratha bhayauṁ maiṁ tava darasana khaga-rāja |āyasu dehu so karauṁ aba prabhu āyahu kehi kāja ||63(ka)||
sadā kṛtāratha rūpa tumha kaha mṛdu bacana khagesa |jehi kai astuti sādara nija mukha kīnhi mahesa ||63(kha)||
Lord, king of the birds, I am fulfilled by your sight. Command me, and I will do it now; for what purpose, my lord, have you come? The lord of the birds replied in gentle words: "You are ever the very form of fulfillment, you whose praise Mahesha himself sang with reverence from his own mouth."
Chaupai 64.1-5
सुनहु तात जेहि कारन आयउँ।सो सब भयउ दरस तव पायउँ।।
देखि परम पावन तव आश्रम।गयउ मोह संसय नाना भ्रम।।
अब श्रीराम कथा अति पावनि।सदा सुखद दुख पुंज नसावनि।।
सादर तात सुनावहु मोही।बार बार बिनवउँ प्रभु तोही।।
सुनत गरुड़ कै गिरा बिनीता।सरल सुप्रेम सुखद सुपुनीता।।
भयउ तासु मन परम उछाहा।लाग कहै रघुपति गुन गाहा।।
प्रथमहिं अति अनुराग भवानी।रामचरित सर कहेसि बखानी।।
पुनि नारद कर मोह अपारा।कहेसि बहुरि रावन अवतारा।।
प्रभु अवतार कथा पुनि गाई।तब सिसु चरित कहेसि मन लाई।।
sunahu tāta jehi kārana āyuṁ |so saba bhayau darasa tava pāyuṁ ||
dekhi parama pāvana tava āśrama |gayau moha saṁsaya nānā bhrama ||
aba śrī-rāma kathā ati pāvani |sadā sukhada dukha puñja nasāvani ||
sādara tāta sunāvahu mohī |bāra bāra binavauṁ prabhu tohī ||
sunata garuṛa kai girā binītā |sarala su-prema sukhada su-punītā ||
bhayau tāsu mana parama uchāhā |lāga kahai raghupati guna gāhā ||
prathamahiṁ ati anurāga bhavānī |rāmacarita sara kahesi bakhānī ||
puni nārada kara moha apārā |kahesi bahuri rāvana avatārā ||
prabhu avatāra kathā puni gāī |taba sisu carita kahesi mana lāī ||
Listen, dear father: the purpose for which I came has been wholly fulfilled, for I have obtained your sight. Seeing your most holy hermitage, my delusion, my doubts and my many errors have gone. Now the story of Sri Rama is exceedingly pure, ever a giver of joy and a destroyer of the mass of sorrows. Respectfully, dear father, recite it to me; again and again I entreat you, my lord. Hearing the words of Garuda, so humble, simple, full of love, delightful and wholly pure, great joy rose in his heart, and he began to tell the tale of the virtues of the Lord of the Raghus. First, Bhavani, with deep devotion he described and explained the lake of Rama's story. Then he told of the boundless delusion of Narada, and after that of the incarnation of Ravana. Then he sang the story of the Lord's incarnation, and after that he told of the Lord's childhood deeds, giving his whole mind to it.
Doha 64
बालचरित कहिं बिबिध बिधि मन महँ परम उछाह।रिषि आगवन कहेसि पुनि श्री रघुबीर बिबाह।।64।।
bāla-carita kahiṁ bibidha bidhi mana mahaṁ parama uchāha |riṣi āgavana kahesi puni śrī raghubīra bibāha ||64||
With great joy in his heart he told of the Lord's childhood deeds in many ways. Then he told of the sage's coming, and of the marriage of Sri Rama, the hero of the Raghus.
Chaupai 65.1-4
बहुरि राम अभिषेक प्रसंगा।पुनि नृप बचन राज रस भंगा।।
पुरबासिन्ह कर बिरह बिषादा।कहेसि राम लछिमन संबादा।।
बिपिन गवन केवट अनुरागा।सुरसरि उतरि निवास प्रयागा।।
बालमीक प्रभु मिलन बखाना।चित्रकूट जिमि बसे भगवाना।।
सचिवागवन नगर नृप मरना।भरतागवन प्रेम बहु बरना।।
करि नृप क्रिया संग पुरबासी।भरत गए जहँ प्रभु सुख रासी।।
पुनि रघुपति बहु बिधि समुझाए।लै पादुका अवधपुर आए।।
भरत रहनि सुरपति सुत करनी।प्रभु अरु अत्रि भेंट पुनि बरनी।।
bahuri rāma abhiṣeka prasaṅgā |puni nṛpa bacana rāja rasa bhaṅgā ||
pura-bāsinhi kara biraha biṣādā |kahesi rāma lachimana saṁbādā ||
bipina gavana kevaṭa anurāgā |sura-sari utari nivāsa prayāgā ||
bālmīka prabhu milana bakhānā |citrakūṭa jimi base bhagavānā ||
sacivāgavana nagara nṛpa maranā |bharatāgavana prema bahu baranā ||
kari nṛpa kriyā saṅga pura-bāsī |bharata gae jahã prabhu sukha rāsī ||
puni raghupati bahu bidhi samujhāe |lai pādukā avadha-pura āe ||
bharata rahani surapati-suta karanī |prabhu aru atri bhẽṭa puni baranī ||
Then he told of the events of Rama's consecration, and then of the king's words that broke the joy of the kingdom. He told of the grief and sorrow of the townspeople at the parting, and of the conversation between Rama and Lakshmana. He told of the departure to the forest, the devotion of the boatman, the crossing of the Ganga, and the stay at Prayaga. He described the Lord's meeting with Valmiki, and how the Blessed Lord made his dwelling at Chitrakuta. He told of the minister's return, the king's death in the city, and the coming of Bharata, and he described Bharata's great love. Having performed the king's funeral rites, Bharata went with the townspeople to where the Lord, the fountain of bliss, was dwelling. Then the Lord of the Raghus consoled them in many ways, and Bharata took the sandals and came back to the city of Ayodhya. He then described Bharata's manner of living, the deed of the son of Indra, and the meeting of the Lord with Atri.
Doha 65
कहि बिराध बध जेहि बिधि देह तजी सरभंग।बरनि सुतीछन प्रीति पुनि प्रभु अगस्ति सतसंग।।65।।
kahi birādha badha jehi bidhi deha tajī sarabhaṅga |barani sutīchana prīti puni prabhu agasti sat-saṅga ||65||
Having told of the slaying of Viradha and of how Sharabhanga gave up his body, he then described Sutikshna's love for the Lord, and the Lord's holy meeting with Agastya.
Chaupai 66.1-4
कहि दंडक बन पावनताई।गीध मइत्री पुनि तेहिं गाई।।
पुनि प्रभु पंचवटीं कृत बासा।भंजी सकल मुनिन्ह की त्रासा।।
पुनि लछिमन उपदेस अनूपा।सूपनखा जिमि कीन्हि कुरूपा।।
खर दूषन बध बहुरि बखाना।जिमि सब मरमु दसानन जाना।।
दसकंधर मारीच बतकहीं।जेहि बिधि भई सो सब तेहिं कही।।
पुनि माया सीता कर हरना।श्रीरघुबीर बिरह कछु बरना।।
पुनि प्रभु गीध क्रिया जिमि कीन्ही।बधि कबंध सबरिहि गति दीन्ही।।
बहुरि बिरह बरनत रघुबीरा।जेहि बिधि गए सरोबर तीरा।।
kahi daṇḍaka bana pāvana-tāī |gīdha maitrī puni tehĩ gāī ||
puni prabhu pañcavaṭī̃ kṛta bāsā |bhañjī sakala muninha kī trāsā ||
puni lachimana upadesa anūpā |sūpanakhā jimi kīnhi kurūpā ||
khara dūṣana badha bahuri bakhānā |jimi saba maramu dasānana jānā ||
dasa-kaṅdhara mārīca batakahī̃ |jehi bidhi bhaī so saba tehĩ kahī ||
puni māyā sītā kara haranā |śrī-raghubīra biraha kachu baranā ||
puni prabhu gīdha kriyā jimi kīnhī |badhi kabaṁdha sabarihi gati dīnhī ||
bahuri biraha baranata raghubīrā |jehi bidhi gae sarobara tīrā ||
He told of how the Dandaka forest was made holy, and then he sang of the Lord's friendship with the vulture. Then he told how the Lord made his dwelling at Panchavati and put an end to all the fears of the sages. Then he told of the incomparable teaching given to Lakshmana, and how Shurpanakha was left disfigured. Next he related the slaying of Khara and Dushana, and how Ravana came to learn the whole secret. The conversation between Ravana and Marich, and all that came of it, he told in full. Then he told of the carrying off of the illusory Sita, and described something of the grief of the glorious Lord of the Raghus in his separation. Then he told how the Lord performed the vulture's funeral rites, slew Kabandha, and granted Shabari the highest state. Then, describing the lament of the Lord of the Raghus in his separation, he told how they came to the shore of the lake.
Doha 66(क)-(ख)
प्रभु नारद संबाद कहि मारुति मिलन प्रसंग।पुनि सुग्रीव मिताई बालि प्रान कर भंग।।66(क)।।
कपिहि तिलक करि प्रभु कृत सैल प्रबरषन बास।बरनन बर्षा सरद अरु राम रोष कपि त्रास।।66(ख)।।
prabhu nārada saṁbāda kahi māruti milana prasaṅga |puni sugrīva mitāī bāli prāna kara bhaṅga ||66(ka)||
kapihi tilaka kari prabhu kṛta saila prabarṣana bāsa |baranana barṣā sarada aru rāma roṣa kapi trāsa ||66(kha)||
Having told of the Lord's conversation with Narada and of his meeting with Hanuman, he then told of the friendship with Sugriva and the ending of Bali's life. He told how the Lord anointed the monkey king and made his dwelling on the mountain Prabarshana; he described the rains and the autumn, and Rama's anger and the monkeys' terror.
Chaupai 67.1-4
जेहि बिधि कपिपति कीस पठाए।सीता खोज सकल दिसि धाए।।
बिबर प्रबेस कीन्ह जेहि भाँती।कपिन्ह बहोरि मिला संपाती।।
सुनि सब कथा समीरकुमारा।नाघत भयउ पयोधि अपारा।।
लंकाँ कपि प्रबेस जिमि कीन्हा।पुनि सीतहि धीरजु जिमि दीन्हा।।
बन उजारि रावनहि प्रबोधी।पुर दहि नाघेउ बहुरि पयोधी।।
आए कपि सब जहँ रघुराई।बैदेही कि कुसल सुनाई।।
सेन समेति जथा रघुबीरा।उतरे जाइ बारिनिधि तीरा।।
मिला बिभीषन जेहि बिधि आई।सागर निग्रह कथा सुनाई।।
jehi bidhi kapipati kīsa paṭhāe |sītā khoja sakala disi dhāe ||
bibara prabesa kīnha jehi bhā̃tī |kapinha bahori milā saṁpātī ||
suni saba kathā samīra-kumārā |nāghata bhayu payodhi apārā ||
laṅkā̃ kapi prabesa jimi kīnhā |puni sītahi dhīraju jimi dīnhā ||
bana ujāri rāvanahi prabodhī |pura dahi nāgheu bahuri payodhī ||
āe kapi saba jahã raghurāī |baidehī ki kusala sunāī ||
sena sameti jathā raghubīrā |utare jāi bāridhi-tīrā ||
milā bibhīṣana jehi bidhi āī |sāgara nigraha kathā sunāī ||
He told how the lord of the monkeys sent out his monkeys, and how they ran in every direction to search for Sita. He told how they entered the cave, and how the monkeys then met Sampati. He told how the son of the Wind-god, having heard the whole account, leaped across the boundless ocean. He told how the monkey entered Lanka, and then how he gave Sita courage. He told how Hanuman laid waste the garden, admonished Ravana, burned the city, and then leaped back across the ocean. He told how the monkeys all came to where the Lord of the Raghus was, and brought him word of Sita's welfare. He told how Rama, the hero of the Raghus, with his army went and encamped on the shore of the ocean. He told how Vibhishana came and met him, and recounted the story of how the ocean was subdued.
Doha 67(क)-(ख)
सेतु बाँधि कपि सेन जिमि उतरी सागर पार।गयउ बसीठी बीरबर जेहि बिधि बालिकुमार।।67(क)।।
निसिचर कीस लराई बरनिसि बिबिध प्रकार।कुंभकरन घननाद कर बल पौरुष संघार।।67(ख)।।
setu bā̃dhi kapi sena jimi utarī sāgara pāra |gayu basīṭhī bīrabara jehi bidhi bāli-kumāra ||67(ka)||
nisicara kīsa larāī baranisi bibidha prakāra |kuṁbhakarana ghananāda kara bala pauruṣa saṅghāra ||67(kha)||
He told how the monkey army built a bridge and crossed over the ocean, and how Angada, the best of heroes, went as an envoy. He described in many ways the battles between the demons and the monkeys, and the strength and valour of Kumbhakarna and Meghanada, and their slaughter.
Chaupai 68.1-4
निसिचर निकर मरन बिधि नाना।रघुपति रावन समर बखाना।।
रावन बध मंदोदरि सोका।राज बिभीषण देव असोका।।
सीता रघुपति मिलन बहोरी।सुरन्ह कीन्ह अस्तुति कर जोरी।।
पुनि पुष्पक चढ़ि कपिन्ह समेता।अवध चले प्रभु कृपा निकेता।।
जेहि बिधि राम नगर निज आए।बायस बिसद चरित सब गाए।।
कहेसि बहोरि राम अभिषैका।पुर बरनत नृपनीति अनेका।।
कथा समस्त भुसुंड बखानी।जो मैं तुम्ह सन कही भवानी।।
सुनि सब राम कथा खगनाहा।कहत बचन मन परम उछाहा।।
nisicara nikara marana bidhi nānā |raghupati rāvan samara bakhānā ||
rāvan badha mandodarī sokā |rāja bibhīṣaṇa deva asokā ||
sītā raghupati milana bahorī |suranha kīnha astuti kara jorī ||
puni puṣpaka caṛhi kapinha sametā |avadha cale prabhu kṛpā niketā ||
jehi bidhi rāma nagara nija āe |bāyasa bisada carita saba gāe ||
kahesi bahori rāma abhiṣaikā |pura baranata nṛpanīti anekā ||
kathā samasta bhusuṇḍa bakhānī |jo mai tumha sana kahī bhavānī ||
suni saba rāma kathā khaganāhā |kahata bacana mana parama uchāhā ||
He described the many ways in which the hosts of demons died, and the battle between Rama and Ravana. He told of the slaying of Ravana, the grief of Mandodari, the kingship of Vibhishana, and the gods' release from sorrow. Then he told of the meeting of Sita and the Lord of the Raghus, and how the gods praised him with folded hands. Then the Lord, the abode of compassion, mounted the Pushpaka car together with the monkeys and set out for Ayodhya. In the manner in which Rama came to his own city, the crow sang the whole of that pure story. Then he told of Rama's coronation, and in describing the city he spoke of the many principles of kingly government. Bhushundi related the whole story, just as I have told it to you, Bhavani. Having heard the whole story of Rama, the king of birds spoke with supreme joy in his heart.
Soratha 68(क)-(ख)
गयउ मोर संदेह सुनेउँ सकल रघुपति चरित।भयउ राम पद नेह तव प्रसाद बायस तिलक।।68(क)।।
मोहि भयउ अति मोह प्रभु बंधन रन महुँ निरखि।चिदानंद संदोह राम बिकल कारन कवन।।68(ख)।।
gayau mora saṁdeha suneũ sakala raghupati carita |bhayu rāma pada neha tava prasāda bāyasa tilaka ||68(ka)||
mohi bhayau ati moha prabhu baṁdhana rana mahũ nirakhi |cidānaṁda saṁdoha rāma bikala kārana kavana ||68(kha)||
My doubt is gone, for I have heard the whole story of the Lord of the Raghus. Through your grace, O crest-jewel of crows, love for the feet of Rama has arisen in me. Great delusion came upon me, Lord, when I saw Rama bound in the battle. Rama is a very mass of pure consciousness and bliss; what could be the cause of his distress?
Chaupai 69.1-4
देखि चरित अति नर अनुसारी।भयउ हृदयँ मम संसय भारी।।
सोइ भ्रम अब हित करि मैं माना।कीन्ह अनुग्रह कृपानिधाना।।
जो अति आतप ब्याकुल होई।तरु छाया सुख जानइ सोई।।
जौं नहिं होत मोह अति मोही।मिलतेउँ तात कवन बिधि तोही।।
सुनतेउँ किमि हरि कथा सुहाई।अति बिचित्र बहु बिधि तुम्ह गाई।।
निगमागम पुरान मत एहा।कहहिं सिद्ध मुनि नहिं संदेहा।।
संत बिसुद्ध मिलहिं परि तेही।चितवहिं राम कृपा करि जेही।।
राम कृपाँ तव दरसन भयऊ।तव प्रसाद सब संसय गयऊ।।
dekhi carita ati nara anusārī |bhayau hṛdayã mama saṁsaya bhārī ||
soi bhrama aba hita kari maiṁ mānā |kīnha anugraha kṛpānidhānā ||
jo ati ātapa byākula hoī |taru chāyā sukha jānai soī ||
jauṁ nahiṁ hota moha ati mohī |milateũ tāta kavana bidhi tohī ||
sunateũ kimi hari kathā suhāī |ati bicitra bahu bidhi tumha gāī ||
nigamāgama purāna mata ehā |kahahiṁ siddha muni nahiṁ saṁdehā ||
saṁta bisuddha milahiṁ pari tehī |citavahiṁ rāma kṛpā kari jehī ||
rāma kṛpā̃ tava darasana bhayaū |tava prasāda saba saṁsaya gayaū ||
Seeing the Lord's deeds, so entirely like those of a man, a great doubt arose in my heart. That very delusion I now count as a benefit, for the Lord, the treasury of compassion, has shown me grace through it. One who is distressed by fierce heat knows well the comfort of a tree's shade. Had I not been so deeply deluded, father, how would I have met you? How would I have heard the delightful story of Hari, so wondrous and told by you in so many ways? This is the teaching of the Vedas, the Agamas and the Puranas, and the perfected sages declare it without doubt: pure saints meet only the one on whom Rama looks with grace. By Rama's grace I have had your sight, and by your favor all my doubts are gone.
Doha 69(क)-(ख)
सुनि बिहंगपति बानी सहित बिनय अनुराग।पुलक गात लोचन सजल मन हरषेउ अति काग।।69(क)।।
श्रोता सुमति सुसील सुचि कथा रसिक हरि दास।पाइ उमा अति गोप्यमपि सज्जन करहिं प्रकास।।69(ख)।।
suni bihaṅgapati bānī sahita binaya anurāga |pulaka gāta locana sajala mana haraṣeu ati kāga ||69(ka)||
śrotā sumati susīla suci kathā rasika hari dāsa |pāi umā ati gopyamapi sajjana karahiṃ prakāsa ||69(kha)||
Hearing the words of Garuda, the lord of birds, spoken with humility and love, the crow's body thrilled, his eyes filled with tears, and his heart rejoiced greatly. Uma, when they find a listener who is wise, gentle, and pure, who delights in the story and is a servant of Hari, good people reveal even what is most secret.
Inside Prakarana 7
Bhakti highlights
1) Even exalted beings can be seized by Hari-māyā; therefore humility is the first protection. 2) Doubt is healed not by argumentative speculation but by vinaya and approaching a true guide. 3) Brahmā models the Manas method: honor nirguṇa truth, yet access it through saguṇa līlā heard in satsanga. 4) The ‘chain of grace’—guru to guru (Brahmā → Śaṅkara → Kakbhushundi)—shows that liberation is socially transmitted through saintly company. 5) Repeated listening (śravaṇa) is not secondary; it is the engine that births anurāga, and anurāga alone grants Rāma—surpassing isolated yoga, tapas, jñāna, and vairāgya when love is absent.
Compositional abstract
In this Uttar Kāṇḍa passage, Tulasidas concentrates the Manas’ mature rasa into a didactic spiral: wonder (adbhuta) at māyā’s reach, compassion (kāruṇya) for the deluded, and finally śānta-rasa through certainty in Rāma’s feet. Garuḍa’s existential disquiet—how can the cidānanda Lord appear ‘human-like’ and be ‘bound’ in battle?—is not mocked; it is transmuted into the very instrument of ascent. Brahmā’s counsel redirects the seeker from speculative debate to the living hermeneutic of saints: go to Śaṅkara, then to the blue northern mountain where Kakbhushundi pours uninterrupted Rāma-kathā. The theological structure is the Manas hallmark: nirguṇa truth is not denied, but accessed through saguṇa līlā heard in satsanga. Thus the passage places bhakti as the epistemology of liberation: repeated hearing births anurāga, and anurāga alone grants Raghupati—surpassing yoga, tapas, jñāna, and vairāgya when isolated from love.
The emotional arc
Adbhuta → saṁśaya (cognitive dissonance) → vinaya (humble seeking) → āśvāsana (assurance through authority) → śraddhā (turn toward satsanga) → śānta (settled clarity at Rāma’s feet). The section begins in wonder at māyā’s reach—if even Garuḍa can be shaken—then tightens into existential doubt about the Lord’s ‘human-like’ līlā and apparent bondage in battle. That doubt ripens into humility rather than rebellion: Garuḍa chooses inquiry over argument and approaches Brahmā. Brahmā’s listening and reverent orientation to Rāma shifts the mood from debate to refuge, redirecting the seeker toward Śaṅkara and finally the katha-stream of saints (Kakbhushundi), where repeated hearing converts uncertainty into steady peace.
The dialogue
- शिव (Shiva) narrating to उमा (Parvati); within the narration: ब्रह्मा (Birañci) instructs गरुड़ (Garuda), and काकभुसुंडि (Kakbhushundi) teaches Garudaउमा (primary listener); embedded listeners: गरुड़ (to Brahma; to Kakbhushundi) · उत्तर घाट (Uttar Ghat): the ‘bird-dialogue’ stream (Garuda–Kakbhushundi) embedded inside Shiva–Parvati. This ghat is marked by the pedagogy of doubt-to-devotion: saṅśaya → satsanga → kathā-rasa → rāma-pada-neha.
Frequently Asked Questions
Traditional Manas teaching embedded here: recitation/hearing that emphasizes satsanga and Rāma-kathā destroys saṅśaya and moha, and produces ‘Rāma-pada-neha’ (firm love at Rama’s feet). The stated fruit in-text is ‘सकल संदेहा’ removal and ‘मोह जनित दुख’ cessation through kathā heard in saintly company.
Common satsanga practice (regional): a Rāma-nāma refrain such as “श्रीराम जय राम जय जय राम” may be used between doha anchors, and many reciters add the Manas-bhakti seed “राम राम” at cadence points. (Exact samput usage varies by paramparā; this passage itself foregrounds ‘सतसंग’ as the essential ‘samput’.)
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