Ramcharitmanas: Ayodhya Kanda, Prakarana 13
Doha 129
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।
सबु करि मागहिं एक फलु राम चरन रति होउ।तिन्ह कें मन मंदिर बसहु सिय रघुनंदन दोउ।।129।।
sabu kari māgahiṁ eka phalu rāma carana rati hou |tinha keṁ mana maṁdira basahu siya raghunaṁdana dou ||129||
Nachdem sie alles getan haben, erbitten sie nur eine Frucht: Möge Hingabe zu den Füßen Ramas entstehen. Im Tempel ihrer Herzen mögt ihr beide weilen, Sita und der Sohn des Raghu.
Speaker
Valmiki
Listener
Rama (with Sita and Lakshmana)
Shanta, with Dasya (the servant's longing) as undertone
The scene
The prasanga
When Rama asks the sage Valmiki where he should dwell during his exile, Valmiki answers with a long list of the hearts that deserve to be his home. This couplet closes the portrait of devotees who perform every observance yet ask only for love of Rama's feet, and Valmiki asks Rama and Sita to dwell in their minds.
The teaching
- Themes
- निष्काम भक्ति, राम चरणों में प्रेम, मन रूपी मंदिर, सीता-राम का सहवास, कर्म का एकमात्र फल, भक्तों के हृदय में निवास
For right living (Ramrajya ethics)
Religious action should be selfless: ritual, charity and service are done without bargaining for worldly gain, and the heart that wants only devotion becomes fit to hold the Lord. Such a purified mind is the true seat of Ramrajya.
Nirguna and saguna
The all-pervading Lord is addressed as a manifest couple, Sita and Raghunandana, with feet to be loved. Yet the place of his dwelling is the inner mind, which is subtle and formless, so the saguna form is made to abide in the inward space.
Valmiki completes his list of the hearts in which Rama may dwell. These are devotees who perform all prescribed worship, offerings, charity and service, yet ask for only one fruit, love for the feet of Rama. He asks Rama and Sita together to take up residence in the temple of such minds. Commentators note that the verse places desireless devotion above all rites and that the mind is the true shrine. It also joins Sita with Rama, so the divine couple, not Rama alone, is invited to dwell there.
Doha (13/11 matra pattern). Line 1: सबु करि मागहिं एक फलु (13) + राम चरन रति होउ (11). Line 2: तिन्ह कें मन मंदिर बसहु (13) + सिय रघुनंदन दोउ (11). The lines rhyme at their ends in होउ and दोउ.
Rupaka in मन मंदिर, where the mind is identified with a temple. Metaphor of the 'fruit' (एक फलु) for the reward of devotion. Anupras (alliteration) in the repeated र, म and स sounds, as in राम चरन रति and सिय रघुनंदन. Antya anupras (end rhyme) in होउ and दोउ. Emphasis on singleness in सबु करि against एक फलु, where all actions are set against one desire.
The verse is Vishishtadvaita-leaning. The devotee remains distinct from the Lord, who is invited to dwell in the heart, and the highest fruit is rati, devoted love for the feet of Rama, rather than any other reward. Works and rites are not rejected but are offered as means to that single end.
Raga Bhairavi, whose serene and devotional mood suits a prayer of renunciation and surrender; Raga Yaman would also suit the closing invitation to the divine couple.
सबु | करि | मागहिं | एक | फलु | राम | चरन | रति | होउ |
तिन्ह | कें | मन-मंदिर | बसहु | सिय | रघुनंदन | दोउ ||
- मागहिं
- माँगते हैंOrigin: Awadhi
- फलु
- फल, कर्म का परिणामOrigin: Sanskrit
- रति
- प्रेम, अनुरागOrigin: Sanskrit
- मंदिर
- देवालय, निवास-स्थानOrigin: Sanskrit
- बसहु
- निवास कीजिएOrigin: Awadhi
- How does the use of Sanskritized Awadhi here elevate the 'Loka' (folk) to the 'Shastra' (scriptural)?
- The verse is built on plain village Awadhi forms such as मागहिं, बसहु, कें and होउ, which any listener can follow. Alongside them stand Sanskrit-derived words such as फलु, रति, मंदिर and रघुनंदन, which carry the weight of the Shastra. The word फलु recalls the scriptural doctrine of the fruit of action, and रति recalls the technical vocabulary of devotion. Joining the two registers lets Tulsidas pose a Shastric teaching, that rites should aim at devotion alone, in the speech of ordinary people. In this way the folk idiom becomes a vehicle for scriptural ideas.
- What is the specific 'Siddhanta' (doctrine) Tulsidas establishes regarding the Name (Nama) vs Form (Rupa)?
- This couplet does not discuss the Name directly, but it shows how Tulsidas treats the Form. The devotee asks for love of Rama's feet (राम चरन रति), which means attachment to a definite, embodied form. The same Form, together with Sita, is then invited to dwell in the mind, so the Rupa is the object of both love and meditation. The Name appears implicitly in the spoken prayer, since the devotees ask in words that name Rama. The doctrine suggested is that devotion rests on the Lord's manifest feet, with the Name serving as the means by which that Form is approached.
- How does this verse reflect the poet's 'Kavi-Manas' (the lake of the poet's mind) metaphor?
- The metaphor of the Manas as a lake of the mind is echoed in the phrase मन मंदिर, where the mind is imagined as a sacred dwelling. Tulsidas pictures the pure mind as the place where Rama and Sita come to rest, just as the whole poem is the Manas in which Rama's story abides. The devotees' single prayer, ask only for rati, matches the poet's own wish to fill his mind with Rama alone. The thought that every action ends in one fruit also mirrors the poem's unity of purpose, since all its episodes lead to devotion. The poet's mind and the devotee's mind are thus both offered as a home for the divine couple.
FAQs
भक्त सब कर्म करके भी केवल एक ही फल माँगते हैं, कि उन्हें राम के चरणों में प्रेम (रति) हो। वे किसी सांसारिक या स्वर्गीय फल की इच्छा नहीं करते। यही निष्काम भक्ति का आदर्श है।
'मन मंदिर' में रूपक अलंकार है, क्योंकि मन को मंदिर के रूप में कहा गया है। इसका अर्थ है कि शुद्ध मन ही भगवान के रहने का सच्चा स्थान है। वाल्मीकि राम और सीता से ऐसे भक्तों के मन में बसने की प्रार्थना करते हैं।
वाल्मीकि राम से अनुरोध करते हैं कि वे सीता सहित उन भक्तों के मन-मंदिर में निवास करें जो सब साधन करके केवल राम-चरणों की रति चाहते हैं। 'सिय रघुनंदन दोउ' कहकर वे दोनों को साथ बसने को कहते हैं। यह दोहा वनवास में निवास-स्थान के उनके उत्तर का एक अंश है।
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