---
title: "Bal Kand Doha 7d"
canonical: "https://ramayana.com/ramcharitmanas/bal-kand/doha-7d"
lang: "en"
---

# Bal Kand · Doha 7d

Salutations to all living beings as so many images of Śrī Rāma

**चौ०** 
> अस बिबेक जब देइ बिधाता। तब तजि दोष गुनहिं मनु राता॥  
> काल सुभाउ करम बरिआईं। भलेउ प्रकृति बस चुकइ भलाईं॥१॥

**चौ०** 
> सो सुधारि हरिजन जिमि लेहीं। दलि दुख दोष बिमल जसु देहीं॥  
> खलउ करहिं भल पाइ सुसंगू। मिटइ न मलिन सुभाउ अभंगू॥२॥

**चौ०** 
> लखि सुबेष जग बंचक जेऊ। बेष प्रताप पूजिअहिं तेऊ॥  
> उघरहिं अंत न होइ निबाहू। कालनेमि जिमि रावन राहू॥३॥

**चौ०** 
> किएहुँ कुबेषु साधु सनमानू। जिमि जग जामवंत हनुमानू॥  
> हानि कुसंग सुसंगति लाहू। लोकहुँ बेद बिदित सब काहू॥४॥

**चौ०** 
> गगन चढ़इ रज पवन प्रसंगा। कीचहिं मिलइ नीच जल संगा॥  
> साधु असाधु सदन सुक सारीं। सुमिरहिं राम देहिं गनि गारीं॥५॥

**चौ०** 
> धूम कुसंगति कारिख होई। लिखिअ पुरान मंजु मसि सोई॥  
> सोइ जल अनल अनिल संघाता। होइ जलद जग जीवन दाता॥६॥

Meaning: When Providence blesses one with such discrimination (as is possessed by the swan), then alone does the mind abandon evil and gets enamoured of goodness. By force of the spirit of the times, old habits and past Karma, at times even the good deviate from virtue under the influence of Māyā. (1)

But just as devotees of Śrī Hari rectify that error and, eradicating sorrow and weakness, bring untarnished glory to them, even so, the wicked occasionally perform a noble deed due to their good association, although their evil nature, which is unchangeable, cannot be obliterated. (2)

Even those who are impostors are respected on account of their garb, as the world is taken in by their saintly appearance. But they are eventually exposed, and cannot keep up their false appearance till the end, as was the case with Kālanemi*, Rāvaṇa and Rāhu. (3)

* Kālanemi was a demon chief, who was a contemporary of Rāvaṇa, the mighty king of Laṅkā. In the Laṅkā-Kāṇḍa (Section VI. 56—58) of this very work we are told how he assumed the false appearance of an ascetic and tried to deceive Hanumān, the devoted servant of the divine Śrī Rāma, but was ultimately detected and killed by Hanumān. We read in the Araṇyakāṇḍa (Section III. 27. 4—7) how Rāvaṇa appeared before Sītā in the garb of a mendicant but could not keep up his false appearance for long and had to throw off his mask at last. In the Purāṇas we are told how at the beginning of creation nectar was churned out of the ocean of milk conjointly by the gods and the demons. When the same was being served to the gods by God Viṣṇu Himself (who had assumed the form of a charming damsel in order to put the demons off the scent), the demon Rāhu disguised himself as a god and took his seat in the celestial row to participate in the feast. He was, however, soon detected by the sun-god and the moon-god, who exposed his real character.

Saintly persons are honoured notwithstanding their unseemly appearance, even as Jāmbavān (a general of Sugrīva’s army, who was endowed with the form of a bear and possessed miraculous strength) and Hanumān (the monkey-god) won honour in this world. Bad association is harmful while good company is an asset in itself: this is true in the world as well as in the eyes of the Vedas, and is known to all. (4)

Through contact with the wind dust ascends to the sky, while it turns into mud when it gets mixed with low-lying water. Parrots and Mainās nurtured in the house of the virtuous and the wicked repeat the name of Rāma and pour a volley of abuses, respectively. (5)

Smoke coming in contact with an evil (earthy)* substance turns into soot; the same is used as a material for copying the Purāṇas when converted into beautiful ink. Again, in conjunction with water, fire and air it is transformed into a cloud and brings life to the world. (6)

* There is a pun on the compound word ‘Kusaṅgati’ in the original. ‘Ku’ is both a noun and an indeclinable prefixed to Hindi language nouns: As an indeclinable it means, bad or evil, while as a noun it is a synonym for the earth. Here it is used in both the senses and has been translated accordingly.

**दो०** 
> ग्रह भेषज जल पवन पट पाइ कुजोग सुजोग ।  
> होहिं कुबस्तु सुबस्तु जग लखहिं सुलच्छन लोग ॥ ७ (क) ॥

**दो०** 
> सम प्रकास तम पाख दुहुँ नाम भेद बिधि कीन्ह ।  
> ससि सोषक पोषक समुझि जग जस अपजस दीन्ह ॥ ७ (ख) ॥

**दो०** 
> जड़ चेतन जग जीव जत सकल राममय जानि ।  
> बंदउँ सब के पद कमल सदा जोरि जुग पानि ॥ ७ (ग) ॥

**दो०** 
> देव दनुज नर नाग खग प्रेत पितर गंधर्ब ।  
> बंदउँ किंनर रजनिचर कृपा करहु अब सर्ब ॥ ७ (घ) ॥

Meaning: The planets, medicines, water, air and cloth prove good or bad in the world according to their good or evil associations; only men endowed with a keen insight are able to discern this. (7-A)

The proportion of moonlight and darkness is the same in the bright as well as in the dark fortnight; only the two have been named differently by the Creator. Knowing the one as the nourisher and the other as the emaciator of the moon, the world has given it a good name and a bad one. (7-B)

Whatever beings, animate or inanimate, there are in the universe, recognizing them, one and all, as embodiments of Śrī Rāma, I ever adore the lotus-feet of all with folded hands. (7-C)

I reverence gods, demons, human beings, Nāgas, birds, spirits, manes (the souls of departed ancestors) and Gandharvas, Kinnaras and Rākṣasas (giants).† Pray! all be gracious to me now. (7-D)

† Gandharvas, Kinnaras and Rākṣasas are different species of superhuman beings. Of these the Gandharvas are celestial songsters and are specially noted for their handsome appearance; while the Kinnaras are credited with the head of a horse. The Rākṣasas are monstrous in appearance and are said to roam at night and feed on the human flesh. The Nāgas are another class of semi-divine beings, who, though resembling serpents in shape, can take the human form at will.

Previous: https://ramayana.com/ramcharitmanas/bal-kand/doha-6  
Kand: https://ramayana.com/ramcharitmanas/bal-kand  
Next: https://ramayana.com/ramcharitmanas/bal-kand/doha-8

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