Śrīmad-Bhāgavatam 10.56.28
Blended reading (Sanskrit + English inline)
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kaṭā-akṣa
—
sidelong glance
Compound: kaṭa (side) + akṣa (eye). The famous kaṭākṣa of Rāma against the ocean — and of Kṛṣṇa against the gopīs. Same eye, two rasas. Jāmbavān names the kaṭākṣa that built the bridge — the same eye now looks at him.
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setuḥ kṛtaḥ
—
made a bridge
Compound idea: setu (bridge) + kṛta (made). The Setu of Rāmeśvaram — the bridge Jāmbavān himself helped build. The verse contains his own autobiographical proof: this is the Lord I served.
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laṅkā
—
the city of Laṅkā
Laṅkā — burned by Hanumān, conquered by Rāma. Jāmbavān cites the very city he helped to besiege, from his own friend Hanumān's exploit. Memory of līlā is itself a stuti.
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rakṣaḥ-śirāṁsi
—
the demon's heads
Compound: rakṣas (demon, here Rāvaṇa) + śirāṁsi (heads, plural). Rāvaṇa's ten heads. The chapter quietly confirms Rāma-Kṛṣṇa-aikya — one Bhagavān across two avatāras.
By throwing your slightly angry glance, the ocean, filled with agitated crocodiles and timilinga fish, gave you a path. You built a bridge as well, which is your very fame. You burned down Lanka and, cut off by your arrows, the heads of Ravanawhich fell to the ground. I recognise that you are that Lord.
Though Hanumān burned (ujjvalitā) Laṅkā, it was because of Rāma’s powers. Or Rāma caused Laṅkā to be burned. Since you are like this you are my worshipable Rāma. Or though Rāma is merciful to persons like me in the following manner, you only are like this. Your arrows severed the heads of Rāvaṇa and other Rākṣasas.
Mid-stuti, Jāmbavān slips and names Rāmacandra — the bridge, Laṅkā, Rāvaṇa's heads. He cannot quite tell whether he is praising Rāma or Kṛṣṇa. He is, in fact, praising both — and the Bhāgavatam lets the slip stand as doctrine.
Even after Rāma's avatāra ended, Hanumān refused to leave the world — he remained, the tradition says, in every kalpa where Rāma's name is sung. Caitanya-caritāmṛta records his unwavering rāma-bhakti as the model of niṣṭhā.
Jāmbavān, Hanumān's friend, holds the same niṣṭhā in his bones — and here, recognising Rāma in Kṛṣṇa, he can finally hand his daughter to his Lord without breaking faith with his older devotion. The Bhāgavatam settles the apparent conflict by collapsing it: same Bhagavān, two forms.
My note
Source: vedabase.io