Ramcharitmanas: Ayodhya Kanda, Prakarana 13
Chaupai 125.1-4
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।
मुनि कहुँ राम दंडवत कीन्हा।आसिरबादु बिप्रबर दीन्हा।।
देखि राम छबि नयन जुड़ाने।करि सनमानु आश्रमहिं आने।।
मुनिबर अतिथि प्रानप्रिय पाए।कंद मूल फल मधुर मगाए।।
सिय सौमित्रि राम फल खाए।तब मुनि आश्रम दिए सुहाए।।
बालमीकि मन आनँदु भारी।मंगल मूरति नयन निहारी।।
तब कर कमल जोरि रघुराई।बोले बचन श्रवन सुखदाई।।
तुम्ह त्रिकाल दरसी मुनिनाथा।बिस्व बदर जिमि तुम्हरें हाथा।।
अस कहि प्रभु सब कथा बखानी।जेहि जेहि भाँति दीन्ह बनु रानी।।
muni kahũ rāma daṁḍavata kīnhā |āsirabādu biprabara dīnhā ||
dekhi rāma chabi nayana juṛāne |kari sanamānu āśramahiṁ āne ||
munibara atithi prānapriya pāe |kaṁda mūla phala madhura magāe ||
siya saumitri rāma phala khāe |taba muni āśrama die suhāe ||
bālamīki mana ānãdu bhārī |maṁgala mūrati nayana nihārī ||
taba kara kamala jori raghurāī |bole bacana śravana sukhadāī ||
tumha trikāla darasī munināthā |bisva badara jimi tumhareṁ hāthā ||
asa kahi prabhu saba kathā bakhānī |jehi jehi bhā̃ti dīnha banu rānī ||
Rama warf sich vor dem Weisen nieder, und der beste der Brahmanen gab ihm seinen Segen. Als er Ramas Schönheit sah, wurden seine Augen gekühlt und erfreut; er empfing ihn mit Ehre und brachte ihn in die Einsiedelei. Der große Weise, der Gäste gewonnen hatte, die ihm so lieb waren wie sein eigenes Leben, ließ Wurzeln, Knollen und süße Früchte bringen. Sita, Lakshmana und Rama aßen die Früchte; dann wies der Weise ihnen die angenehmen Orte in der Einsiedelei zu. Valmikis Herz war erfüllt von großer Freude, als seine Augen jene Verkörperung allen Glücks schauten. Da faltete Rama, der Herr der Raghus, seine Lotushände und sprach Worte, die dem Ohr Wonne bereiten. "O Herr der Weisen, du siehst die drei Zeiten, Vergangenheit, Gegenwart und Zukunft; das ganze Universum liegt in deiner Hand wie eine Jujubefrucht." So sprechend erzählte der Herr die ganze Geschichte, und wie auf jede Weise die Königin ihn in den Wald geschickt hatte.
Speaker
Tulsidas (narrator), with Rama speaking in line 7
Listener
General audience (within the scene, Rama addresses the sage Valmiki)
Dasya and Vatsalya (the sage's affectionate welcome), with Shanta undertone
The scene
The prasanga
Rama, Sita and Lakshmana reach Valmiki's hermitage, where they are honored, fed and shown their lodging. Rama then folds his hands, praises the sage's all-seeing vision and narrates how Kaikeyi sent him to the forest.
The teaching
- Themes
- अतिथि-सत्कार, गुरुजन के प्रति विनय और दंडवत, संत का आशीर्वाद, सर्वज्ञ मुनि की महिमा, प्रभु का दर्शन और आनंद, वनवास की कथा का निवेदन
For right living (Ramrajya ethics)
The verse shows reverence for the learned and ascetic (dandavat, honoring the guest, hospitality with simple forest food). Even a king's son with every claim to honor first bows, and he tells his story truthfully and without complaint against the queen.
Nirguna and saguna
Rama appears as a guest who eats fruit and bows, yet the sage's all-seeing vision holds the whole universe like a jujube in the palm. The same person is the visible, auspicious form and the ground of the cosmos.
Rama bows to Valmiki, and the best of Brahmins blesses him and brings the three guests into the hermitage with honor, his eyes cooled by Rama's beauty. Having gained guests as dear as life, the sage has roots and sweet fruit brought; Sita, Lakshmana and Rama eat, and he then shows them pleasant places to stay. Valmiki's heart fills with joy as he looks on the embodiment of auspiciousness. Rama, folding his lotus hands, speaks words sweet to the ear: he calls the sage a seer of the three times who holds the universe like a jujube in his hand. Having said this, he narrates the whole story, including how the queen sent him to the forest.
Chaupai (16 + 16 matras per line, each line of the verse made of two charans of 16 matras)
Upama: 'बिस्व बदर जिमि तुम्हरें हाथा' (the universe likened to a jujube in the sage's hand, with 'जिमि' as the marker); Rupaka: 'कर कमल' (hands as lotuses); Anuprasa: repeated m sounds in 'मुनि... मधुर मगाए' and 'मंगल मूरति'; repeated sounds in 'सुहाए... आए'; Veepsa: 'जेहि जेहि भाँति' (repetition for emphasis on every manner); Lakshana/Vakrokti: 'नयन जुड़ाने' (the eyes are cooled, expressing deep satisfaction)
The Lord who bows to a sage and calls the universe a fruit in the sage's hand shows the Vishishtadvaita pattern of a Supreme Person who accepts devotees' service while remaining the inner ruler of all. Valmiki's joy on seeing the 'mangal murati' shows realization arriving through a personal form, not by negating it.
Raga Bhairavi, for its tender, devotional and humble mood that suits reverence and hospitality; Raga Yaman Kalyan also fits the auspicious joy of Valmiki's darshan.
मुनि | कहुँ | राम | दंडवत | कीन्हा | आसिरबादु | बिप्र-बर | दीन्हा ||
देखि | राम | छबि | नयन | जुड़ाने | करि | सनमानु | आश्रमहिं | आने ||
मुनि-बर | अतिथि | प्रान-प्रिय | पाए | कंद | मूल | फल | मधुर | मगाए ||
सिय | सौमित्रि | राम | फल | खाए | तब | मुनि | आश्रम | दिए | सुहाए ||
बालमीकि | मन | आनँदु | भारी | मंगल | मूरति | नयन | निहारी ||
तब | कर | कमल | जोरि | रघुराई | बोले | बचन | श्रवन | सुख-दाई ||
तुम्ह | त्रि-काल | दरसी | मुनि-नाथा | बिस्व | बदर | जिमि | तुम्हरें | हाथा ||
अस | कहि | प्रभु | सब | कथा | बखानी | जेहि | जेहि | भाँति | दीन्ह | बनु | रानी ||
- दंडवत
- दंड की तरह भूमि पर लेटकर किया गया साष्टांग प्रणामOrigin: Sanskrit
- आसिरबादु
- आशीर्वाद, शुभकामनाOrigin: Sanskrit
- जुड़ाने
- ठंडे और तृप्त हुए, शीतल हो गएOrigin: Awadhi
- मगाए
- मँगवाए, बुलवाकर लाए गएOrigin: Awadhi
- बदर
- बेर का फलOrigin: Sanskrit
- How does the use of Sanskritized Awadhi here elevate the 'Loka' (folk) to the 'Shastra' (scriptural)?
- The verse sets homely Awadhi words such as 'कंद मूल फल', 'जुड़ाने', 'मगाए' and 'आने' beside learned tatsama terms like 'दंडवत', 'बिप्रबर', 'त्रिकाल दरसी', 'मंगल मूरति' and 'श्रवन सुखदाई'. The everyday act of bringing roots and fruit for a guest thus sits in the same lines as the vocabulary of scripture and ritual. Rama's address 'तुम्ह त्रिकाल दरसी मुनिनाथा' carries a scriptural idea, the seer who knows past, present and future, in plain speech a villager can follow. In this way the folk idiom does not merely retell a scene but takes on shastric weight.
- What is the specific 'Siddhanta' (doctrine) Tulsidas establishes regarding the Name (Nama) vs Form (Rupa)?
- This verse does not name the Name (Nama) doctrine directly, so it should be read only for what it shows about the Form (Rupa). Rama's 'छबि' makes the eyes cool and satisfied, and Valmiki gazes at the 'मंगल मूरति' with great joy, which shows the saguna form as the direct object of devotion and bliss. At the same time, Rama's words are called 'श्रवन सुखदाई', so the ear is delighted as the eye is, hinting that sound and form give joy together. The verse therefore supports the wider Tulsidasi view that the Lord's presence is experienced through both visible form and spoken word, without the verse itself fixing their relative rank.
- How does this verse reflect the poet's 'Kavi-Manas' (the lake of the poet's mind) metaphor?
- The scene moves in orderly stages, like the steps of a ghat leading down to a still lake: prostration, blessing, welcome into the hermitage, food, lodging, and then Rama's speech. The calm of the hermitage matches the clear, tranquil water of the Manas image. Valmiki's 'मन आनँदु भारी' shows a mind brimming with joy like a full lake, and it is filled by beholding Rama, the 'मंगल मूरति'. The narrative ends with Rama's full account of his exile, so the poet's mind, like the lake, gathers the whole story before it flows onward.
FAQs
राम ने मुनि को दंडवत प्रणाम किया। श्रेष्ठ ब्राह्मण वाल्मीकि ने उन्हें आशीर्वाद दिया। फिर राम की छवि देखकर उनके नेत्र शीतल हुए और वे सम्मान के साथ उन्हें आश्रम में ले आए।
प्राणों के समान प्रिय अतिथि पाकर मुनि ने कंद, मूल और मीठे फल मँगवाए। सीता, लक्ष्मण और राम ने फल खाए। इसके बाद मुनि ने उन्हें आश्रम में ठहरने के लिए सुहावने स्थान दिए।
राम वाल्मीकि को तीनों कालों का द्रष्टा कहते हैं, अर्थात वे भूत, वर्तमान और भविष्य सब जानते हैं। संपूर्ण विश्व उनके हाथ में बेर के फल जैसा है, यह उपमा उनके ज्ञान की व्यापकता दिखाती है। इसके बाद राम अपनी पूरी कथा सुनाते हैं कि रानी ने उन्हें किस प्रकार वन भेजा।
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