Ramcharitmanas: Ayodhya Kanda, Prakarana 13
Doha 123
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।
जिन्ह जिन्ह देखे पथिक प्रिय सिय समेत दोउ भाइ।भव मगु अगमु अनंदु तेइ बिनु श्रम रहे सिराइ।।123।।
jinha jinha dekhe pathika priya siya sameta dou bhāi |bhava magu agamu anaṁdu tei binu śrama rahe sirāi ||123||
Alle, die die beiden geliebten Brüder, die Wanderer, zusammen mit Sita sahen, fanden, dass der Pfad der weltlichen Existenz, so schwer zu durchschreiten, ohne Mühe sein Ende erreichte, und sie wurden mit Freude erfüllt.
Speaker
Tulsidas (narrator)
Listener
General audience
Shanta merged with Adbhuta, with a Dasya undertone
The scene
The prasanga
Rama, Lakshmana and Sita are walking the forest road in exile as ordinary travellers. The narrator says that everyone who saw the three on the way found the long road of samsara ended, without effort, and was filled with joy.
The teaching
- Themes
- दर्शन की महिमा, भवसागर से मुक्ति, प्रभु की सहज कृपा, सगुण रूप का प्रभाव, राम-सीता-लक्ष्मण का वन-मार्ग, आनंद और विश्राम
For right living (Ramrajya ethics)
The verse shows that a ruler's presence should lift the burden of the people he meets. The exiled prince, travelling as a simple wayfarer, still gives his subjects ease and joy, as the ideal king does when he cares for all who see him.
Nirguna and saguna
The Lord appears as a dear human wayfarer (pathik) with Sita and Lakshmana, yet his sight does what only the formless Truth could do, which is to end bhava-magu. The humble traveller thus carries the full liberating power of Brahman, so the manifest form and the transcendent reality are one.
The commentators read this as the poet's tribute to the power of darshan. Everyone who saw Rama and Lakshmana, dear to all eyes, walking with Sita found that the road of worldly existence, so hard to cross, ended for them with no toil. The word 'पथिक' shows that the Lord comes in the guise of an ordinary traveller, yet the effect is that of Brahman. The joy named at the close (अनंदु) is the fruit of liberation, the end of wandering in samsara. The line stresses grace over effort, since the result comes by seeing and not by austerity.
Doha (13/11 matra pattern in each line; the first line pauses after 'पथिक प्रिय' and ends 'दोउ भाइ', the second ends 'रहे सिराइ', and the line-end rhyme भाइ / सिराइ marks the doha)
Veepsa and Anupras in 'जिन्ह जिन्ह', which stresses each individual viewer, and the alliterative 's' in 'सिय समेत' and 'श्रम सिराइ'. Rupaka in 'भव मगु', where samsara is spoken of as a road, which plays on the literal road the 'पथिक' walk. Vibhavana in 'बिनु श्रम रहे सिराइ': the hard road ends with no labour as cause. Virodhabhasa lies in 'अगमु' beside 'बिनु श्रम', since the impassable path is crossed without effort.
The verse fits Vishishtadvaita and Tulsidas's Saguna view. Liberation from the samsaric road comes from beholding the Lord's form, with Sita beside him, and not from the traveller's own effort (bina shram). The Lord's grace works through his visible, personal form, so the text leaves no room for pure Advaitic self-effort.
Raga Des or Pahadi: the lilting, pastoral mood suits a journey on foot and the quiet joy of beholding the Lord.
जिन्ह | जिन्ह | देखे | पथिक | प्रिय | सिय | समेत | दोउ | भाइ |
भव | मगु | अगमु | अनंदु | तेइ | बिनु | श्रम | रहे | सिराइ ||
- पथिक
- राही, मार्ग पर चलने वाला यात्रीOrigin: Sanskrit
- भव
- संसार, जन्म-मरण का चक्रOrigin: Sanskrit
- अगमु
- जहाँ पहुँचना कठिन हो, दुर्गमOrigin: Sanskrit
- श्रम
- परिश्रम, थकानOrigin: Sanskrit
- सिराइ
- समाप्त हो जाना, पूरा हो जानाOrigin: Awadhi
- How does the use of Sanskritized Awadhi here elevate the 'Loka' (folk) to the 'Shastra' (scriptural)?
- The scene is plain folk speech: wayfarers (पथिक), a road (मगु), and people who simply look (देखे). Tulsidas lifts it with Sanskrit-derived terms such as भव, अगमु and श्रम, which bring in the shastric idea of samsara as a hard road to cross. The humble travelling scene thus carries the doctrine of liberation in one line. The common word मगु and the learned word भव are joined in the compound 'भव मगु', so that the road people know becomes the road of rebirth.
- What is the specific 'Siddhanta' (doctrine) Tulsidas establishes regarding the Name (Nama) vs Form (Rupa)?
- This verse speaks only of the Form: the efficacy lies in having seen (देखे) the two brothers with Sita, and no Name is spoken. Tulsidas holds that the visible Rupa itself ends samsara effortlessly, so it needs no hard discipline (बिनु श्रम). The saguna form is the means, and darshan is its working. In Tulsidas's wider teaching Name and Form are inseparable, and here the Form is the side that is displayed and exalted.
- How does this verse reflect the poet's 'Kavi-Manas' (the lake of the poet's mind) metaphor?
- The poet's mind holds the picture of the three travellers, and from it flows the joy (अनंदु) that he gives to the beholders. His mind is the lake in which these forms are reflected, and from it Tulsidas draws the image of the long road of samsara coming to rest. The word सिराइ suggests a cooling and a stilling, the quiet of still water after a long journey. The verse thereby shows the poet's own contemplation: the sight that has settled in his mind is what he offers the listener.
FAQs
इसका अर्थ है कि जिन-जिन लोगों ने मार्ग में राम, लक्ष्मण और सीता को देखा, उनमें से हर एक को यह फल मिला। शब्द की पुनरावृत्ति से यह जोर पड़ता है कि कोई भी देखने वाला इस कृपा से अछूता नहीं रहा।
संसार का मार्ग जन्म-मरण का है और बहुत कठिन माना गया है। कवि कहते हैं कि प्रभु के दर्शन से यह मार्ग बिना किसी कठिन साधना या परिश्रम के समाप्त हो गया। इससे ईश्वर की कृपा का महत्त्व प्रकट होता है।
यह दोहा छंद है, जिसमें प्रत्येक पंक्ति में 13 और 11 मात्राओं के दो चरण होते हैं। पहली पंक्ति 'दोउ भाइ' पर और दूसरी 'रहे सिराइ' पर समाप्त होती है, और इन पंक्ति-अंतों में भाइ और सिराइ की तुक मिलती है।
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