jaham̐ asi dasā jaṛanha kai baranī. kō kahi saka'i sacētana karanī. 3.
pasu pacchī nabha jala thalacārī. bha'ē kāmabasa samaya bisārī. 4.
When this was the lustful condition of the inanimate component of this world, who
can say (i.e. who can describe in words) what could have been the condition of the
animate component (consisting of the living beings)? [That is, when even the
inanimate things such as the plants and trees, the rivers and the oceans, as well as the
ponds and the lakes had shown such tendency towards lust and sensuousness, one can
well imagine how promiscuous and laschivious the animate creatures would have
been when Kaamdeo had unleashed his rein of passion and lust and desire for sensual
gratification in this world.] (3)
Every form of living being, whether they be animals or birds—those who
lived and moved in the sky (such as the birds and insects), those who lived and moved
on the earth (animals of all species) or in the water (aquatic animals and birds)—all of
them were overcome with lustfulness and sunsuousness, all became victims of passion
and lust, all the time yearning for sensusal pleasures irrespective of the time and the
place. (4)
[Note—All living beings were so overwhelmed with a desire for sensual gratification
and sexual pleasures that they lost all sense of propriety and morality, not bothering
about whether or not it was the proper time to indulge in sexual activity, or if the
place was suitable for such activites. Lust and passion had blinded everyone, both the
animate as well as the inanimate components of this world.
It will be interesting to note that the sort of lustfulness and sensuousness that has
been depicted here is also found later on in Ram Charit Manas when we read about
the evil characters of Kaliyug in Uttar Kand, Chaupai line no. 1 that precedes Doha
no. 99, and once again in Chaupai line no. 1 that precedes Doha no. 100.]
◊ŒŸ •¢œ CÿÊ∑ȧ‹ ‚’ ‹Ù∑§Ê– ÁŸÁ‚ ÁŒŸÈ Ÿ®„U •fl‹Ù∑§®„U ∑§Ù∑§ÊH 5H
madana andha byākula saba lōkā. nisi dinu nahiṁ avalōkahiṁ kōkā. 5.
Blinded under the influence of Madan (Kaamdeo), all the parts (components;
segments; aspects; divisions; societies and races; all the living beings of every
denomination as would be elaborated herein below) of the world had become restless
and agitated due to the onslaught of desires, passions and lust.
Even the bird (“Kokaa”) paid no heed to the time of the day or night in its
desire to unite with each other^1. (5)
[Note—^1 The “bird” cited here is the male bird known as “Chakva” and its female
counterpart known as “Chakvi”. They are the ruddy geese. The male and the female
birds usually unite only during the day time, and they separate from each other as
soon as night falls, though there is no physical barrier to separate them during the
night. This is the law of Nature. But at the point of time when Kaamdeo spread his
vicious tentacles, even these bird-couples overran the laws of Nature and sought each
other even during the night-time.
Another significant point is the use of the word “Koka”—which also means the
womb, or the female genital organs. The science of sexual intercourse and child-
bearing comes under the perview of the term “Koka”. This science is called the
“Koka-Shastra”, the intricate knowledge pertaining to sexual intercourse and
pregnancy. Hence, the word “Kokaa” itself is self-explanatory in the context of the
subject matter being discussed here.
In short, these birds not only wanted to be together merely in physical terms but
indulged in sexual intercourse and other types of sexual behaviour for most of the