---
title: "Bal Kand Doha 29c"
canonical: "https://ramayana.com/ramcharitmanas/bal-kand/doha-29c"
lang: "en"
---

# Bal Kand · Doha 29c

**चौ०** 
> अति बड़ि मोरि ढिठाई खोरी। सुनि अघ नरकहुँ नाक सकोरी॥  
> समुझि सहम मोहि अपडर अपनें। सो सुधि राम कीन्हि नहिं सपनें॥१॥

**चौ०** 
> सुनि अवलोकि सुचित चख चाही। भगति मोरि मति स्वामि सराही॥  
> कहत नसाइ होइ हियँ नीकी। रीझत राम जानि जन जी की॥२॥

**चौ०** 
> रहति न प्रभु चित चूक किए की। करत सुरति सय बार हिए की॥  
> जेहिं अघ बधेउ ब्याध जिमि बाली। फिरि सुकंठ सोइ कीन्हि कुचाली॥३॥

**चौ०** 
> सोइ करतूति बिभीषन केरी। सपनेहुँ सो न राम हियँ हेरी॥  
> ते भरतहि भेंटत सनमाने। राजसभाँ रघुबीर बखाने॥४॥

Meaning: My presumption and error are indeed very great and, hearing the tale of my sins, even hell has turned up its nose at me. I shudder to think of it due to my assumed fears; while Śrī Rāma took no notice of them even in a dream. (1)

The Lord, on the other hand, applauded my devotion and spirit on hearing, perceiving and keenly observing it with His well-disposed mind. One mitigates one’s virtue by talking about it. However, there ought to be good thoughts in one’s mind. Śrī Rāma is enamoured of goodness of the devotee’s mind. (2)

The Lord never keeps in His mind the lapse, if any, on the part of a devotee; while He remembers the latter’s good sentiments a hundred times. For instance, the very misdeed for which He killed Bāli (the monkey-king of Kiṣkindhā) even as a huntsman, the same misdemeanour was perpetrated by Sugrīva.* (3)

* Bāli was killed by Śrī Rāma on the plea that the former had usurped his younger brother’s wife. Sugrīva and Vibhīṣaṇa too are stated to have taken Tārā (Bāli’s wife) and Mandodarī (Rāvaṇa’s wife) respectively as their consort after the death of their husbands. In this way even though Sugrīva and Vibhīṣaṇa too were practically guilty of the same offence which brought the Lord’s wrath on Bāli, their guilt was extenuated by the fact that they took those ladies as wife after their brother’s death and with the consent of the other party, and by the further fact that their conduct was in keeping with the practice in vogue among the monkey and demon chiefs. That is why, while the poet characterizes Bāli’s conduct as a crime (Agha), he dismisses Sugrīva’s act as a mere misdemeanour (कुचाली).

Vibhīṣaṇa, too, was guilty of the same offence; but Śrī Rāma took no cognizance of it even in a dream. Śrī Raghunātha, on the other hand, honoured them both at His meeting with Bharata (on His return from Laṅkā) and commended them in open court. (4)

**दो०** 
> प्रभु तरु तर कपि डार पर ते किए आपु समान।  
> तुलसी कहूँ न राम से साहिब सीलनिधान॥२९(क)॥

**दो०** 
> राम निकाईं रावरी है सबही को नीक।  
> जौं यह साँची है सदा तौ नीको तुलसीक॥२९(ख)॥

**दो०** 
> एहि बिधि निज गुन दोष कहि सबहि बहुरि सिरु नाइ।  
> बरनउँ रघुबर बिसद जसु सुनि कलि कलुष नसाइ॥२९(ग)॥

Meaning: While the Lord sat at the foot of trees, the monkeys perched themselves high on the boughs; such (insolent) creatures He exalted to His own position! There is no lord so generous as Śrī Rāma, O Tulasīdāsa! (29-A)

Your goodness, O Rāma, is beneficent to all; if this is a fact, Tulasīdāsa, too, will be blessed by the same. (29-B)

Thus revealing my merits and demerits and bowing my head once more to all, I proceed to narrate the immaculate glory of Śrī Raghunātha, hearing which the impurities of the Kali age are wiped away. (29-C)

Previous: https://ramayana.com/ramcharitmanas/bal-kand/doha-28b  
Kand: https://ramayana.com/ramcharitmanas/bal-kand  
Next: https://ramayana.com/ramcharitmanas/bal-kand/doha-30b

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