Ramcharitmanas: Ayodhya Kanda, Prakarana 13
Chaupai 122.1-4
त्याग और आज्ञापालन का सोपान: राजधर्म के शिखर से वनगमन का अवरोह, जहाँ ‘लोक-मान्यता’ (जन-प्रेम) और ‘आत्म-निवेदन’ (ईश्वर-इच्छा) एक हो जाते हैं। यह चरण साधक को सिखाता है कि प्रियतम-धर्म (राम) का अनुसरण बाह्य सुख-सुविधा से ऊपर है; करुणा, शील और मर्यादा ही मुक्ति-पथ की पहली वास्तविक सीढ़ी है।
गाँव गाँव अस होइ अनंदू।देखि भानुकुल कैरव चंदू।।
जे कछु समाचार सुनि पावहिं।ते नृप रानिहि दोसु लगावहिं।।
कहहिं एक अति भल नरनाहू।दीन्ह हमहि जोइ लोचन लाहू।।
कहहिं परस्पर लोग लोगाईं।बातें सरल सनेह सुहाईं।।
ते पितु मातु धन्य जिन्ह जाए।धन्य सो नगरु जहाँ तें आए।।
धन्य सो देसु सैलु बन गाऊँ।जहँ जहँ जाहिं धन्य सोइ ठाऊँ।।
सुख पायउ बिरंचि रचि तेही।ए जेहि के सब भाँति सनेही।।
राम लखन पथि कथा सुहाई।रही सकल मग कानन छाई।।
gā̃va gā̃va asa hoi anaṁdū |dekhi bhānukula kairava caṁdū ||
je kachu samācāra suni pāvahiṁ |te nṛpa rānihi dosu lagāvahiṁ ||
kahahiṁ eka ati bhala naranāhū |dīnha hamahi joi locana lāhū ||
kahahiṁ paraspara loga logāīṁ |bāteṁ sarala saneha suhāīṁ ||
te pitu mātu dhanya jinha jāe |dhanya so nagaru jahā̃ teṁ āe ||
dhanya so desu sailu bana gāū̃ |jahã jahã jāhiṁ dhanya soi ṭhāū̃ ||
sukha pāyau biraṁci raci tehī |e jehi ke saba bhā̃ti sanehī ||
rāma lakhana pathi kathā suhāī |rahī sakala maga kānana chāī ||
In jedem Dorf herrschte solche Freude beim Anblick Ramas, des Mondes der Lilie des Sonnengeschlechts. Diejenigen, die etwas von der Nachricht gehört hatten, machten dem König und der Königin Vorwürfe. Einige sagten: «Der König war sehr gut, denn er hat unseren Augen diesen großen Gewinn gegeben.» Die Männer und Frauen sagten einander Worte, die einfach, liebevoll und bezaubernd waren: «Gesegnet sind der Vater und die Mutter, die sie zeugten, und gesegnet ist die Stadt, aus der sie kamen.» «Gesegnet sind das Land, die Berge, die Wälder und die Dörfer, und gesegnet ist jeder Ort, wohin sie gehen.» «Brahma empfand Freude daran, die erschaffen zu haben, denen diese beiden auf jede Weise lieb sind.» Die bezaubernde Erzählung von Rama und Lakshmana auf dem Weg verbreitete sich über alle Pfade und Wälder.
Speaker
Tulsidas (narrator), reporting the words of the villagers
Listener
General audience
Vatsalya and Madhurya in the villagers' loving praise, with a Karuna undertone from the blame laid on the king and queen
The scene
The prasanga
On the road to exile, Rama, Sita and Lakshmana pass through village after village. The country people rejoice at the sight of Rama, blame or praise the king and queen according to what they have heard, and bless the parents, the city and every place the brothers touch.
The teaching
- Themes
- ग्रामीणों का प्रेम और आनंद, रामदर्शन का लाभ, धन्य-धन्य की स्तुति, सरल स्नेहमयी वाणी, रामकथा का प्रसार, राजा-रानी पर लोकमत
For right living (Ramrajya ethics)
Even in sorrow, ordinary people speak with simple, loving courtesy and see goodness in the bearers of dharma. The verse shows a society whose joy rests on the virtue of its ruler's sons, and it values devotion to the righteous over blame.
Nirguna and saguna
The Lord appears as a visible prince walking the road, and the "lotus-eye" gain of seeing him is the villagers' joy. Yet the verse also shows him as the Supreme, since Brahma is pleased to have created his devotees, and his katha fills every path and forest like something all-pervading.
As Rama, Sita and Lakshmana pass on, every village is glad at the sight of Rama, the moon of the solar race, and the people speak among themselves in simple, loving words. Those who have heard something of the news blame the king and queen, while others say the king was good, since he gave their eyes the gain of seeing Rama. They bless the parents who bore the brothers, the city they came from, and every country, hill, forest, village and place where they walk. They say Brahma was glad to have made those to whom the two are dear in every way. The poet closes by saying that the charming tale of Rama and Lakshmana on the road spread over all the paths and forests.
Chaupai (16 matras per line, eight lines in this passage, each line two half-lines of about eight matras)
Rupaka in "भानुकुल कैरव चंदू": Rama is the moon and his lineage the lily. Punarukti or Veepsa in "गाँव गाँव" and "जहँ जहँ". Anaphora with Anuprasa in the repeated "धन्य" (lines 5 and 6). Vyajastuti-like irony in line 3, where the king is praised for what others blamed. Atishayokti in line 8, where the tale spreads over every path and forest.
The villagers' blessing of every place Rama walks fits Vishishtadvaita, where the Lord is the inner self of all things and sanctifies the world by his presence. Their joy comes from darshan of a real, embodied Rama, not from abstract knowledge as in strict Advaita.
Raga Pahadi or Bhairavi, whose tender, folk-like and devotional mood suits the simple village speech and the gentle ache beneath the blessings.
गाँव | गाँव | अस | होइ | अनंदू | देखि | भानु-कुल | कैरव | चंदू ||
जे | कछु | समाचार | सुनि | पावहिं | ते | नृप | रानिहि | दोसु | लगावहिं ||
कहहिं | एक | अति | भल | नर-नाहू | दीन्ह | हमहि | जोइ | लोचन | लाहू ||
कहहिं | परस्पर | लोग | लोगाईं | बातें | सरल | सनेह | सुहाईं ||
ते | पितु | मातु | धन्य | जिन्ह | जाए | धन्य | सो | नगरु | जहाँ | तें | आए ||
धन्य | सो | देसु | सैलु | बन | गाऊँ | जहँ | जहँ | जाहिं | धन्य | सोइ | ठाऊँ ||
सुख | पायउ | बिरंचि | रचि | तेही | ए | जेहि | के | सब | भाँति | सनेही ||
राम | लखन | पथि | कथा | सुहाई | रही | सकल | मग | कानन | छाई ||
- कैरव
- रात में खिलने वाला श्वेत कमल, कुमुदOrigin: Sanskrit
- बिरंचि
- ब्रह्मा, सृष्टि के रचयिताOrigin: Sanskrit
- लोगाईं
- स्त्रियाँ, औरतेंOrigin: Awadhi
- लाहू
- लाभ, फलOrigin: Awadhi
- सनेही
- प्रेम करने वाले, स्नेहीOrigin: Awadhi
- How does the use of Sanskritized Awadhi here elevate the 'Loka' (folk) to the 'Shastra' (scriptural)?
- The villagers speak in plain Awadhi ("गाँव गाँव", "लोग लोगाईं", "सरल सनेह"), yet Tulsidas sets Sanskrit-derived words beside them: "भानुकुल", "कैरव", "चंदू", "बिरंचि", "लोचन". The learned image of the moon and the night lily is placed in a village scene, so folk joy is voiced in classical poetic terms. Rustic blessing thus carries the dignity of scripture, and the refrain "धन्य" has the ring of a stuti.
- What is the specific 'Siddhanta' (doctrine) Tulsidas establishes regarding the Name (Nama) vs Form (Rupa)?
- This verse does not discuss the Name directly, but it shows Form and its report side by side. Form gives the "लोचन लाहू", the gain of the eyes, to those who see Rama, while the "कथा सुहाई" of "राम लखन" travels on over every path and forest beyond the reach of any single sight. The names "राम" and "लखन" carry the tale to those who have not seen them, so the sanctity of the Form passes on through the spoken word. Within this verse, then, the Form is the source of the joy, and the Name and story extend it.
- How does this verse reflect the poet's 'Kavi-Manas' (the lake of the poet's mind) metaphor?
- The lake of the Manas is fed by streams of clear, sweet water, and here the villagers' "सरल सनेह सुहाईं" words are such streams of unforced love. The tale that "रही सकल मग कानन छाई" fills the land as water fills a lake, so the narrative pervades the whole country. Tulsidas gathers many small voices, such as those of men, women, the blamers and the praisers, into one body of devotion. As in a lake, no voice stands alone, and all of them reflect Rama.
FAQs
गाँव के लोग भानुकुल के कुमुद-चंद्र श्रीराम को देखकर आनंदित होते हैं। जैसे चंद्रमा को देखकर कुमुद खिलता है, वैसे ही राम के दर्शन से ग्रामवासियों का हृदय खिल उठता है।
जिन्होंने कुछ समाचार सुना है, वे राजा और रानी को दोष देते हैं। कुछ लोग कहते हैं कि राजा बहुत भले हैं, क्योंकि उन्होंने हमारी आँखों को राम-दर्शन का लाभ दिया।
वे उन माता-पिता को धन्य कहते हैं जिन्होंने दोनों भाइयों को जन्म दिया और उस नगर को भी जहाँ से वे आए। वे उस देश, पर्वत, वन, गाँव और हर उस स्थान को भी धन्य कहते हैं जहाँ-जहाँ वे जाते हैं। वे यह भी कहते हैं कि जिनके ये दोनों सब प्रकार से प्रिय हैं, उन्हें रचकर ब्रह्मा ने सुख पाया।
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