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Dr. Swapnil Sahoo

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Home/Spirituality/Ramcharitmanas
Source-aware · line & word study edition

श्रीरामचरितमानस

Authentic Ramcharitmanas

Śrī Rāmacaritamānasa

Tulsidas's sixteenth-century Awadhi retelling of Rama's story, opened kāṇḍa by kāṇḍa. This edition currently carries the complete, verified text of Bālakāṇḍa, with full word-by-word study for the maṅgalācaraṇa, close translation continuing through the poet's preface, and translation extending further section by section.

Open the readerAttribution & biography

राम

On-site scope

369 of Bālakāṇḍa's units · 27 translated (13 with word-by-word)

Awadhi (with Sanskrit invocation) · Devanagari + IAST

Tulsidas's retelling of the Rama story · 7 kāṇḍas

Before opening the reader

What does it mean for a reading edition to say, plainly, how much of it is done?

Bālakāṇḍa's opening invocation is presented complete, word by word, with the rest of the kāṇḍa's Awadhi text verified but not yet translated, and the six kāṇḍas after it not yet begun. The declared coverage is stated before the reader, not discovered partway through it.

Socratic lens

Test the assumption.

Ask what is being taken for granted, whose evidence matters, what a counterexample would show and who lives with the consequence.

  1. 01

    What is lost, and what is gained, by reading Tulsi's Awadhi retelling as a devotional work in its own right rather than as a translation of Vālmīki's Sanskrit Rāmāyaṇa?

  2. 02

    When a verse's translation is marked pending rather than supplied, does that absence teach something a confident but uncertain guess would not?

  3. 03

    How does the layered narration — Tulsidas recounting Yājñavalkya recounting Śiva's telling to Pārvatī — change what it means to ask who is speaking at any given verse?

  4. 04

    What does it cost a reader when a study edition of a sacred text quietly pads out an unfinished section to look complete, and what does it cost when it does not?

First-principles lens

Find what must be true.

Strip the subject back to its purpose, evidence, mechanism and constraints before rebuilding the argument.

  1. 01

    Which Awadhi and Sanskrit wording comes from the declared base source, and which normalization, transliteration, and translation were prepared for this reader?

  2. 02

    What must be true of a source correction — like the one disclosed doha label — before it is reasonable to fix it rather than reproduce an evident typo?

  3. 03

    Of the 369 units in this kāṇḍa, which thirteen carry full word-by-word study, which further fourteen carry only a close translation, and what distinguishes each layer from the verified-but-untranslated remainder?

  4. 04

    What would it take to extend this same standard of verification across the rest of Bālakāṇḍa and into the six kāṇḍas that follow?

01 / Authenticity ledger

What “authentic” means here.

Source disclosed. Language named. Attribution qualified. Editorial choices made visible. It does not mean that one modern web page has erased every living recension or interpretive tradition.

Textual home

01

Tulsidas's Rāmacaritamānasa

Composed in Awadhi, traditionally dated to 1574–1577 CE, structured in seven kāṇḍas following the arc of Vālmīki's Sanskrit Rāmāyaṇa while remaining an independent devotional retelling.

Language

02

Awadhi, with Sanskrit ślokas

The narrative verses (dohā, sorathā, caupāī, chhand) are Awadhi; each kāṇḍa opens with Sanskrit invocatory ślokas in the classical style, both preserved here in their own register.

Declared coverage

03

Bālakāṇḍa, 369 of 369 units verified

Every unit of the first kāṇḍa has checked Devanagari and IAST. Full word-by-word study covers the 13-unit opening invocation; close translation extends a further 14 units through the poet's preface; the rest of Bālakāṇḍa is disclosed as text-verified, translation pending.

Traditional attribution

04

Goswami Tulsidas

Devotional and literary tradition is consistent in attributing the whole work to Tulsidas; exact biographical dates rest on tradition rather than independently documented record, as with the Hanuman Chalisa also attributed to him.

02 / Word & compound reader

The text, opened carefully.

Bālakāṇḍa (kāṇḍa 1 of 7) · in progress

All 369 declared units of Bālakāṇḍa — 7 opening Sanskrit ślokas plus 362 Awadhi dohā, sorathā and chhand units — carry verified Devanagari and IAST. The first 13 units (the maṅgalācaraṇa) additionally carry full word-by-word study; a further 14 units (the poet's preface — praise of holy company, of Rāma's name, of earlier poets, and the bows to Ayodhyā) carry a close English translation. The remaining units of Bālakāṇḍa are marked as verified text with translation still to come, and the six kāṇḍas after Bālakāṇḍa are not yet begun. Nothing here is invented to look complete before it is.

Reader controls

Move between script, sound, and sense.

Search every layer, narrow the list by section, or switch to the uncluttered line view. Only a small set is rendered at once, so the reader stays quick on phones as well as larger screens.

Showing 12 of 369 entries

Reading layer

Maṅgalācaraṇa · Śloka 1: varṇānāmarthasaṃghānāṃ rasānāṃ chandasāmapi| maṅgalānāṃ ca karttārau vande vāṇīvināyakau

Maṅgalācaraṇa · Śloka 1Bālakāṇḍa · Maṅgalācaraṇa (invocation)

वर्णानामर्थसंघानां रसानां छन्दसामपि। मङ्गलानां च कर्त्तारौ वन्दे वाणीविनायकौ

varṇānāmarthasaṃghānāṃ rasānāṃ chandasāmapi| maṅgalānāṃ ca karttārau vande vāṇīvināyakau

Close meaning

I bow to Sarasvati and Ganesha, the makers of letters, of meanings, of the rasas, of metres, and of all auspicious things.

Word & compound study

वर्णानामर्थसंघानां रसानां छन्दसामपिvarṇānāmarthasaṃghānāṃ rasānāṃ chandasāmapi

the maker of letters, of meanings, of the rasas, and of metres

मङ्गलानां च कर्त्तारौ वन्दे वाणीविनायकौmaṅgalānāṃ ca karttārau vande vāṇīvināyakau

and of all auspicious things -- I bow to Vani (Sarasvati) and Vinayaka (Ganesha)

Maṅgalācaraṇa · Śloka 2: bhavānīśaṅkarau vande śraddhāviśvāsarūpiṇau| yābhyāṃ vinā na paśyanti siddhāḥsvāntaḥsthamīśvaram

Maṅgalācaraṇa · Śloka 2Bālakāṇḍa · Maṅgalācaraṇa (invocation)

भवानीशङ्करौ वन्दे श्रद्धाविश्वासरूपिणौ। याभ्यां विना न पश्यन्ति सिद्धाःस्वान्तःस्थमीश्वरम्

bhavānīśaṅkarau vande śraddhāviśvāsarūpiṇau| yābhyāṃ vinā na paśyanti siddhāḥsvāntaḥsthamīśvaram

Close meaning

I bow to Bhavani and Shankara, who embody faith and trust, without whom even the perfected ones cannot see the Lord dwelling within their own heart.

Word & compound study

भवानीशङ्करौ वन्दे श्रद्धाविश्वासरूपिणौbhavānīśaṅkarau vande śraddhāviśvāsarūpiṇau

I bow to Bhavani and Shankara, who embody faith and trust

याभ्यां विना न पश्यन्ति सिद्धाःस्वान्तःस्थमीश्वरम्yābhyāṃ vinā na paśyanti siddhāḥsvāntaḥsthamīśvaram

without whom the perfected ones cannot see the Lord dwelling within their own heart

Maṅgalācaraṇa · Śloka 3: vande bodhamayaṃ nityaṃ guruṃ śaṅkararūpiṇam| yamāśrito hi vakro'pi candraḥ sarvatra vandyate

Maṅgalācaraṇa · Śloka 3Bālakāṇḍa · Maṅgalācaraṇa (invocation)

वन्दे बोधमयं नित्यं गुरुं शङ्कररूपिणम्। यमाश्रितो हि वक्रोऽपि चन्द्रः सर्वत्र वन्द्यते

vande bodhamayaṃ nityaṃ guruṃ śaṅkararūpiṇam| yamāśrito hi vakro'pi candraḥ sarvatra vandyate

Close meaning

I bow to the eternal, knowledge-formed Guru in the form of Shankara, taking refuge in whom even the crooked moon is everywhere revered.

Word & compound study

वन्दे बोधमयं नित्यं गुरुं शङ्कररूपिणम्vande bodhamayaṃ nityaṃ guruṃ śaṅkararūpiṇam

I bow to the eternal, knowledge-formed Guru in the form of Shankara

यमाश्रितो हि वक्रोऽपि चन्द्रः सर्वत्र वन्द्यतेyamāśrito hi vakro'pi candraḥ sarvatra vandyate

taking refuge in whom even the crooked moon is everywhere revered

Maṅgalācaraṇa · Śloka 4: sītārāmaguṇagrāmapuṇyāraṇyavihāriṇau| vande viśuddhavijñānau kabīśvarakapīśvarau

Maṅgalācaraṇa · Śloka 4Bālakāṇḍa · Maṅgalācaraṇa (invocation)

सीतारामगुणग्रामपुण्यारण्यविहारिणौ। वन्दे विशुद्धविज्ञानौ कबीश्वरकपीश्वरौ

sītārāmaguṇagrāmapuṇyāraṇyavihāriṇau| vande viśuddhavijñānau kabīśvarakapīśvarau

Close meaning

I bow to the lord of poets and the lord of monkeys, of purest wisdom, who roam freely in the sacred forest of Sita and Rama's host of virtues.

Word & compound study

सीतारामगुणग्रामपुण्यारण्यविहारिणौsītārāmaguṇagrāmapuṇyāraṇyavihāriṇau

the two who roam the sacred forest of Sita and Rama's host of virtues

वन्दे विशुद्धविज्ञानौ कबीश्वरकपीश्वरौvande viśuddhavijñānau kabīśvarakapīśvarau

I bow to the lord of poets and the lord of monkeys, of purest realization

Maṅgalācaraṇa · Śloka 5: udbhavasthitisaṃhārakāriṇīṃ kleśahāriṇīm| sarvaśreyaskarīṃ sītāṃ nato'haṃ rāmavallabhām

Maṅgalācaraṇa · Śloka 5Bālakāṇḍa · Maṅgalācaraṇa (invocation)

उद्भवस्थितिसंहारकारिणीं क्लेशहारिणीम्। सर्वश्रेयस्करीं सीतां नतोऽहं रामवल्लभाम्

udbhavasthitisaṃhārakāriṇīṃ kleśahāriṇīm| sarvaśreyaskarīṃ sītāṃ nato'haṃ rāmavallabhām

Close meaning

I bow to Sita, beloved of Rama, the cause of creation, preservation and dissolution, remover of afflictions, bestower of all good fortune.

Word & compound study

उद्भवस्थितिसंहारकारिणीं क्लेशहारिणीम्udbhavasthitisaṃhārakāriṇīṃ kleśahāriṇīm

the cause of creation, preservation and dissolution, the remover of afflictions

सर्वश्रेयस्करीं सीतां नतोऽहं रामवल्लभाम्sarvaśreyaskarīṃ sītāṃ nato'haṃ rāmavallabhām

I bow to Sita, bestower of all good fortune, beloved of Rama

Maṅgalācaraṇa · Śloka 6: yanmāyāvaśavartiṃ viśvamakhilaṃ brahmādidevāsurā yatsatvādamṛṣaiva bhāti sakalaṃ rajjau yathāherbhramaḥ| yatpādaplavamekameva hi bhavāmbhodhestitīrṣāvatāṃ vande'haṃ tamaśeṣakāraṇaparaṃ rāmākhyamīśaṃ harim

Maṅgalācaraṇa · Śloka 6Bālakāṇḍa · Maṅgalācaraṇa (invocation)

यन्मायावशवर्तिं विश्वमखिलं ब्रह्मादिदेवासुरा यत्सत्वादमृषैव भाति सकलं रज्जौ यथाहेर्भ्रमः। यत्पादप्लवमेकमेव हि भवाम्भोधेस्तितीर्षावतां वन्देऽहं तमशेषकारणपरं रामाख्यमीशं हरिम्

yanmāyāvaśavartiṃ viśvamakhilaṃ brahmādidevāsurā yatsatvādamṛṣaiva bhāti sakalaṃ rajjau yathāherbhramaḥ| yatpādaplavamekameva hi bhavāmbhodhestitīrṣāvatāṃ vande'haṃ tamaśeṣakāraṇaparaṃ rāmākhyamīśaṃ harim

Close meaning

I bow to that supreme Lord Hari, called Rama, the ultimate cause beyond all causes, under whose power of maya the whole universe of gods, demons and Brahma appears; by whose mere being all this seems real, as a snake seems to appear on a rope; whose feet alone are the raft for those who wish to cross the ocean of worldly existence.

Word & compound study

यन्मायावशवर्तिं विश्वमखिलं ब्रह्मादिदेवासुरा यत्सत्वादमृषैव भाति सकलं रज्जौ यथाहेर्भ्रमःyanmāyāvaśavartiṃ viśvamakhilaṃ brahmādidevāsurā yatsatvādamṛṣaiva bhāti sakalaṃ rajjau yathāherbhramaḥ

under whose power of maya the whole universe -- Brahma and the other gods and demons -- is held; by whose mere being all this seems real, as a snake's illusion appears on a rope

यत्पादप्लवमेकमेव हि भवाम्भोधेस्तितीर्षावतां वन्देऽहं तमशेषकारणपरं रामाख्यमीशं हरिम्yatpādaplavamekameva hi bhavāmbhodhestitīrṣāvatāṃ vande'haṃ tamaśeṣakāraṇaparaṃ rāmākhyamīśaṃ harim

whose feet alone are the raft for those who wish to cross the ocean of worldly existence; I bow to that one beyond all causes, the Lord called Rama, Hari

Maṅgalācaraṇa · Śloka 7: nānāpurāṇanigamāgamasammataṃ yad rāmāyaṇe nigaditaṃ kvacidanyato'pi| svāntaḥsukhāya tulasī raghunāthagāthā bhāṣānibandhamatimañjulamātanoti

Maṅgalācaraṇa · Śloka 7Bālakāṇḍa · Maṅgalācaraṇa (invocation)

नानापुराणनिगमागमसम्मतं यद् रामायणे निगदितं क्वचिदन्यतोऽपि। स्वान्तःसुखाय तुलसी रघुनाथगाथा भाषानिबन्धमतिमञ्जुलमातनोति

nānāpurāṇanigamāgamasammataṃ yad rāmāyaṇe nigaditaṃ kvacidanyato'pi| svāntaḥsukhāya tulasī raghunāthagāthā bhāṣānibandhamatimañjulamātanoti

Close meaning

That which many Puranas, the Vedas and the Agamas affirm, which the Ramayana tells and which is told elsewhere too — for his own heart's joy, Tulsi weaves this most delightful vernacular composition, the story of the Lord of Raghus.

Word & compound study

नानापुराणनिगमागमसम्मतं यद् रामायणे निगदितं क्वचिदन्यतोऽपिnānāpurāṇanigamāgamasammataṃ yad rāmāyaṇe nigaditaṃ kvacidanyato'pi

affirmed by many Puranas, the Vedas and the Agamas, told in the Ramayana and in places elsewhere too

स्वान्तःसुखाय तुलसी रघुनाथगाथा भाषानिबन्धमतिमञ्जुलमातनोतिsvāntaḥsukhāya tulasī raghunāthagāthā bhāṣānibandhamatimañjulamātanoti

for his own heart's joy, Tulsi weaves this most delightful vernacular composition, the story of the Lord of Raghus

Soratha 1: jo sumirata sidhi ho-i gana nāyaka karibara badana| kara-u anugraha so-i buddhi rāsi subha guna sadana

Soratha 1Bālakāṇḍa · Maṅgalācaraṇa (invocation)

जो सुमिरत सिधि होइ गन नायक करिबर बदन। करउ अनुग्रह सोइ बुद्धि रासि सुभ गुन सदन

jo sumirata sidhi ho-i gana nāyaka karibara badana| kara-u anugraha so-i buddhi rāsi subha guna sadana

Close meaning

May he whose remembrance brings success — the elephant-faced lord of the ganas, treasury of wisdom, abode of virtues — show his grace.

Word & compound study

जो सुमिरतjo sumirata

remembering whom

सिधि होइsidhi ho-i

success comes

गन नायकgana nāyaka

lord of the ganas

करिबर बदनkaribara badana

the elephant-faced

करउ अनुग्रहkara-u anugraha

may he show grace

सोइso-i

that same one

बुद्धि रासिbuddhi rāsi

treasury of wisdom

सुभ गुन सदनsubha guna sadana

abode of auspicious virtues

Chaupai Doha 2: mūka ho-i bācāla paṃgu caḍha-i giribara gahana| jāsu kṛpā~ so dayāla drava-u sakala kali mala dahana

Chaupai Doha 2Bālakāṇḍa · Maṅgalācaraṇa (invocation)

मूक होइ बाचाल पंगु चढइ गिरिबर गहन। जासु कृपाँ सो दयाल द्रवउ सकल कलि मल दहन

mūka ho-i bācāla paṃgu caḍha-i giribara gahana| jāsu kṛpā~ so dayāla drava-u sakala kali mala dahana

Close meaning

By whose grace the mute become eloquent and the lame cross great mountains — may that compassionate one, destroyer of every impurity of the Kali age, be moved to mercy. [Invocation to Sarasvati]

Word & compound study

मूक होइ बाचालmūka ho-i bācāla

the mute become eloquent

पंगु चढइ गिरिबर गहनpaṃgu caḍha-i giribara gahana

the lame cross great, difficult mountains

जासु कृपाँjāsu kṛpā~

by whose grace

सो दयालso dayāla

that compassionate one

द्रवउdrava-u

may be moved to mercy

सकल कलि मल दहनsakala kali mala dahana

destroyer of every impurity of the Kali age

Chaupai Doha 3: nīla saroruha syāma taruna aruna bārija nayana| kara-u so mama ura dhāma sadā chīrasāgara sayana

Chaupai Doha 3Bālakāṇḍa · Maṅgalācaraṇa (invocation)

नील सरोरुह स्याम तरुन अरुन बारिज नयन। करउ सो मम उर धाम सदा छीरसागर सयन

nīla saroruha syāma taruna aruna bārija nayana| kara-u so mama ura dhāma sadā chīrasāgara sayana

Close meaning

Dark as the blue lotus, with eyes like the young red lotus, ever reclining upon the ocean of milk — may he make his abode in my heart. [Invocation to Vishnu]

Word & compound study

नील सरोरुह स्यामnīla saroruha syāma

dark as the blue lotus

तरुन अरुन बारिज नयनtaruna aruna bārija nayana

eyes like the young red lotus

करउ सो मम उर धामkara-u so mama ura dhāma

may he make his abode in my heart

सदा छीरसागर सयनsadā chīrasāgara sayana

ever reclining on the ocean of milk

Chaupai Doha 4: kuṃda iṃdu sama deha umā ramana karunā ayana| jāhi dīna para neha kara-u kṛpā mardana mayana

Chaupai Doha 4Bālakāṇḍa · Maṅgalācaraṇa (invocation)

कुंद इंदु सम देह उमा रमन करुना अयन। जाहि दीन पर नेह करउ कृपा मर्दन मयन

kuṃda iṃdu sama deha umā ramana karunā ayana| jāhi dīna para neha kara-u kṛpā mardana mayana

Close meaning

Whose form is like jasmine and the moon, beloved of Uma, abode of compassion, who holds love for the humble, the crusher of Kama — may he show grace. [Invocation to Shiva]

Word & compound study

कुंद इंदु सम देहkuṃda iṃdu sama deha

form like jasmine and the moon

उमा रमनumā ramana

beloved of Uma

करुना अयनkarunā ayana

abode of compassion

जाहि दीन पर नेहjāhi dīna para neha

who holds love for the humble

करउ कृपाkara-u kṛpā

may he show grace

मर्दन मयनmardana mayana

crusher of Kama

Chaupai Doha 5: baṃda-u guru pada kaṃja kṛpā siṃdhu nararūpa hari| mahāmoha tama puṃja jāsu bacana rabi kara nikara

Chaupai Doha 5Bālakāṇḍa · Maṅgalācaraṇa (invocation)

बंदउ गुरु पद कंज कृपा सिंधु नररूप हरि। महामोह तम पुंज जासु बचन रबि कर निकर

baṃda-u guru pada kaṃja kṛpā siṃdhu nararūpa hari| mahāmoha tama puṃja jāsu bacana rabi kara nikara

Close meaning

I bow to the lotus feet of the Guru, ocean of compassion, Hari in human form, whose words are rays of the sun that dispel the mass of darkness that is great delusion.

Word & compound study

बंदउ गुरु पद कंजbaṃda-u guru pada kaṃja

I bow to the Guru's lotus feet

कृपा सिंधुkṛpā siṃdhu

ocean of compassion

नररूप हरिnararūpa hari

Hari in human form

महामोह तम पुंजmahāmoha tama puṃja

the mass of darkness of great delusion

जासु बचनjāsu bacana

whose words

रबि कर निकरrabi kara nikara

are like the rays of the sun

ramcharitmanas · editorial study edition

03 / Attribution & biography

People, voices, and tradition.

A sacred text can have a poet, a speaker inside its story, a traditional compiler, and later commentators. These roles are named separately so reverence never requires blurred history.

Historical profile01

Poet

Goswami Tulsidas

traditionally c. 1532–1623 CE

Tulsidas was among the most influential Rama-bhakti poets of early modern North India, writing across Awadhi and Braj to bring theology and devotion to audiences beyond Sanskrit-reading circles. The Rāmacaritamānasa, begun by his own account in 1574, became foundational to North Indian devotional literature and performance tradition (the Ramlila). As with the Hanuman Chalisa also attributed to him, precise biographical dates rest on later hagiography more than independently documented record.

Narrative voice02

Narrator within the text

Yājñavalkya and Bharadvāja; Śiva and Pārvatī

Like the Sanskrit Rāmāyaṇa tradition, the Mānasa layers its narration: Tulsidas recounts a dialogue between the sage Yājñavalkya and Bharadvāja, which itself contains Śiva narrating the story to Pārvatī, and further tellings besides. This identifies the text's narrative frame, not a claim about a historically documented storytelling event.

04 / Editorial method

Designed for honest study.

  1. 01

    The Awadhi and Sanskrit base text for Bālakāṇḍa follows the volunteer-prepared edition at sanskritdocuments.org (transliterated by Balram J. Rathore), the same toolchain and site used for this reader's Bhagavad Gita edition.

  2. 02

    Devanagari and IAST are generated mechanically from that base text using a standard ITRANS-based transliteration library, not retyped by hand. This source's own hiatus marker (keeping adjacent vowels from merging into a diphthong, as in karau rather than karau read as one syllable) is rendered as a hyphen in the IAST layer so the distinction stays visible.

  3. 03

    One isolated typo in the source file — a missing closing parenthesis in the sub-verse label at doha 120(gha) — was corrected against the same label's consistently closed form elsewhere in the identical document, and is disclosed here rather than silently fixed.

  4. 04

    Word-by-word study and close English translation are prepared unit by unit and currently cover the maṅgalācaraṇa (the seven opening ślokas and the six-unit invocation to the gurus and gods that follows). No comparable word-meaning source exists for Awadhi the way sanskritdocuments.org's companion files support the Gita; each translated unit here reflects direct editorial preparation, not a lookup from an existing dictionary.

  5. 05

    Units without a prepared translation carry their own honest label rather than an invented English rendering or an empty field: the Devanagari and IAST are verified, and translation is stated as pending.

  6. 06

    This reader is being built kāṇḍa by kāṇḍa. Coverage will expand within Bālakāṇḍa and then into the remaining six kāṇḍas over time, at the same standard of verification applied here — nothing is back-filled with placeholder or approximate text to appear more complete than it is.

05 / Source shelf

Read beyond this edition.

Primary texts, manuscript records, and scholarly studies are linked directly. External texts remain with their custodians and under their stated terms.

  1. 01Shri Ram Charit Manas — BālakāṇḍaSanskrit Documents · sanskritdocuments.org (transliterated by Balram J. Rathore)Base Awadhi/Sanskrit Devanagari-via-ITRANS text for Bālakāṇḍa, checked while preparing this reader.↗ (opens in a new tab)
  2. 02The Rámáyana of Tulsi DásInternet Archive · trans. F. S. Growse, 1883A public-domain 19th-century English translation of the complete Mānasa, consulted for comparison while preparing this edition's close translations.↗ (opens in a new tab)
  3. 03Rāmacaritamānasa — full textHindi WikisourceA comparison reading for the complete seven-kāṇḍa text, linked for study rather than reposted.↗ (opens in a new tab)

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