---
title: "Bal Kand Doha 247"
canonical: "https://ramayana.com/ramcharitmanas/bal-kand/doha-247"
lang: "en"
---

# Bal Kand · Doha 247

**चौ०** 
> सिय सोभा नहिं जाइ बखानी। जगदंबिका रूप गुन खानी॥  
> उपमा सकल मोहि लघु लागीं। प्राकृत नारि अंग अनुरागीं॥१॥

**चौ०** 
> सिय बरनिअ तेइ उपमा देई। कुकबि कहाइ अजसु को लेई॥  
> जौं पटतरिअ तीय सम सीया। जग असि जुबति कहाँ कमनीया॥२॥

**चौ०** 
> गिरा मुखर तन अरध भवानी। रति अति दुखित अतनु पति जानी॥  
> बिष बारुनी बंधु प्रिय जेही। कहिअ रमासम किमि बैदेही॥३॥

**चौ०** 
> जौं छबि सुधा पयोनिधि होई। परम रूपमय कच्छपु सोई॥  
> सोभा रजु मंदरु सिंगारू। मथै पानि पंकज निज मारू॥४॥

Meaning: Sītā’s beauty defies all description—Mother of the universe that She is and an embodiment of charm and excellence. All comparisons seem to me too poor, for they have affinity with the body parts of mortal women. (1)

Proceeding to depict Sītā with the help of those very similes, why should one earn the title of an unworthy poet and court ill-repute? Should Sītā be likened to any woman of this material creation, where in this world shall one come across such exquisite beauty? (2)

The goddess of speech, Sarasvatī, for instance, is a chatterer; while Pārvatī possesses only half a body (the other half being represented by her lord, Śiva). And Rati (Love’s consort) is extremely distressed by the thought of her husband being without a form. And it is quite out of the question to compare Jānakī with Ramā, who has poison and spirituous liquor (on account of being born out of ocean’s churning) for her dear brothers. (3)

Supposing there was an ocean of nectar in the form of loveliness and the tortoise serving as a base for churning it was an embodiment of consummate beauty, and if splendour itself were to take the form of a cord, the erotic sentiment should crystallize and assume the shape of Mount Mandara and the god of love himself were to churn this ocean with his own hands, (4)

**दो०** 
> एहि बिधि उपजै लच्छि जब सुंदरता सुख मूल।  
> तदपि सकोच समेत कबि कहहिं सीय समतूल॥२४७॥

Meaning: and if from such churning were to be born a Lakṣmī, who was the source of all loveliness and joy, the poet would even then hesitatingly declare her as analogous to Sītā. (247)

Previous: https://ramayana.com/ramcharitmanas/bal-kand/doha-246  
Kand: https://ramayana.com/ramcharitmanas/bal-kand  
Next: https://ramayana.com/ramcharitmanas/bal-kand/doha-248

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Source: Gita Press, Gorakhpur editions. Buy the book: https://gitapress.org/product/sri-ramcharitmanas-special-edition

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