Ramcharitmanas: Ayodhya Kanda, Prakarana 4
चौपाई 36.1-4
त्याग-दीक्षा का सोपान: जहाँ ‘राज्य’ (भोग-धर्म) का मोह टूटकर ‘वन’ (वैराग्य-धर्म) का द्वार खुलता है। अयोध्या काण्ड साधक को यह सिखाता है कि धर्म केवल शुभ-घटना नहीं, बल्कि पीड़ा में सत्य-पालन, वचन-रक्षा, और ईश्वर-आज्ञा-स्वीकार की तपस्या है—यही मुक्ति-सीढ़ी का निर्णायक मोड़ है।
चहत न भरत भूपतहि भोरें।बिधि बस कुमति बसी जिय तोरें।।
सो सबु मोर पाप परिनामू।भयउ कुठाहर जेहिं बिधि बामू।।
सुबस बसिहि फिरि अवध सुहाई।सब गुन धाम राम प्रभुताई।।
करिहहिं भाइ सकल सेवकाई।होइहि तिहुँ पुर राम बड़ाई।।
तोर कलंकु मोर पछिताऊ।मुएहुँ न मिटहि न जाइहि काऊ।।
अब तोहि नीक लाग करु सोई।लोचन ओट बैठु मुहु गोई।।
जब लगि जिऔं कहउँ कर जोरी।तब लगि जनि कछु कहसि बहोरी।।
फिरि पछितैहसि अंत अभागी।मारसि गाइ नहारु लागी।।
cahata na bharata bhūpatahi bhoreṁ |bidhi basa kumati basī jiya toreṁ ||
so sabu mora pāpa parināmū |bhayau kuṭhāhara jehiṁ bidhi bāmū ||
subasa basihi phiri avadha suhāī |saba guna dhāma rāma prabhutāī ||
karihahiṁ bhāi sakala sevakāī |hoihi tihũ pura rāma baṛāī ||
tora kalaṁku mora pachitāū |muehũ na miṭahi na jāihi kāū ||
aba tohi nīka lāga karu soī |locana oṭa baiṭhu muhu goī ||
jaba lagi jiauṁ kahaũ kara jorī |taba lagi jani kachu kahasi bahorī ||
phiri pachitaihasi aṁta abhāgī |mārasi gāi nahāru lāgī ||
भरत को राज कभी चाहिए नहीं था, सपने में भी नहीं। ये सब किस्मत का बस है, तेरा मन बुरे सलाह से भर गया है। ये सब मेरे खुद के पाप का फल है, जिसकी वजह से किस्मत ने ऐसे बुरे वक्त और जगह पर मुझे फेर दिया। अयोध्या फिर से खुशल और शांति से बसने वाली है, राम के राज में, जिसमे हर गुन है। सारे भाई उसकी सेवा करेंगे, और राम की बड़ाई तीनो लोक में फैलेगी। पर तेरा कलंक और मेरा पछतावा मरने के बाद भी मिट नहीं पायेगा, कभी नहीं जाएगा। अब जो तुझे ठीक लगे वो कर, मेरी आँखों के सामने से हट, मुह छुपा कर बैठ। हाथ जोड़ के बोल रहा हूँ, जब तक जिंदा हूँ, मुझे दोबारा कुछ मत बोलना। तू अभागी, अंत में पछतावेगी, क्योंकि तू नस के लिए गाय मार रही है।
Speaker
Dasharatha
Listener
Kaikeyi
Karuna (with Raudra undertone, and Dasya toward Rama in the vision of Rama's glory)
The scene
The prasanga
Kaikeyi has demanded Rama's exile and the throne for Bharata, and the stricken Dasharatha, having said she is not to blame but possessed, goes on to clear Bharata's name. He foresees Rama's future glory, laments that disgrace will cling to her and remorse to himself, and finally begs her never to speak to him again.
The teaching
- Themes
- भरत की निर्दोषता, विधि और कर्मफल, राम की भावी प्रभुता, कलंक और पश्चाताप, पति की व्यथा और मर्यादा, लोभ से विनाश
For right living (Ramrajya ethics)
A righteous ruler judges with truth even in grief: Dasharatha clears innocent Bharata of ambition, accepts his own share of blame, and still names the wrong done by Kaikeyi. The verse also shows that brotherly service (भाइ सेवकाई) and the good name of the true king are the foundation of Ramrajya, while greed that destroys a household is a lasting disgrace.
Nirguna and saguna
Rama is called the abode of all virtues (गुन-धाम), so the unlimited Supreme is known through concrete, nameable qualities. His 'prabhutai' and 'badai' spread through the three worlds, and the manifest Lord's glory is thereby shown as the visible face of the all-pervading reality.
Dasharatha first clears Bharata, who never dreamed of the kingship, and says that Kaikeyi's evil counsel arose only by the force of fate. He then blames his own past sins for turning Providence against him at such an unfit time. With the vision of a settled Ayodhya, the brothers serving Rama and his glory filling the three worlds, he sets Rama's future beside the shame he sees falling on Kaikeyi. He warns that her disgrace and his remorse will not be wiped away even after death, tells her to do as she pleases but to keep out of his sight, and with folded hands forbids her to speak to him again. He closes with the proverb that she will repent at the end, like one who kills a cow for its sinews.
Chaupai (16 matras per line; the eight lines here form four couplet-like units of two 16-matra lines each)
Anupras (alliteration and repeated sounds) in 'बसी... बसिहि... सुबस', 'मुएहुँ न मिटहि न जाइहि' and 'करिहहिं... सेवकाई'; Lokokti or Drishtanta (proverb as illustration) in 'मारसि गाइ नहारु लागी'; Virodh/Pratiyogita (contrast) between 'तोर कलंकु मोर पछिताऊ' and 'राम बड़ाई'; Atishayokti (hyperbole) in 'मुएहुँ न मिटहि', disgrace outlasting death; Muhavara (idiom) in 'लोचन ओट' and 'कर जोरी'.
Dasharatha ascribes the calamity to Providence (bidhi) and to his own past sins (pap parinamu), which fits the Vishishtadvaita view that karma works under the Lord's sovereign will, while Rama is named sab gun dham, the abode of all virtues. The certainty that Rama's glory will fill the three worlds shows faith in a personal, qualified Lord whose attributes are real.
Raga Bhairavi, whose grave, tender and sorrowful mood suits the king's anguish and his pleading with folded hands.
चहत | न | भरत | भूपतहि | भोरें | बिधि | बस | कुमति | बसी | जिय | तोरें ||
सो | सबु | मोर | पाप-परिनामू | भयउ | कुठाहर | जेहिं | बिधि | बामू ||
सुबस | बसिहि | फिरि | अवध | सुहाई | सब | गुन-धाम | राम | प्रभुताई ||
करिहहिं | भाइ | सकल | सेवकाई | होइहि | तिहुँ | पुर | राम | बड़ाई ||
तोर | कलंकु | मोर | पछिताऊ | मुएहुँ | न | मिटहि | न | जाइहि | काऊ ||
अब | तोहि | नीक | लाग | करु | सोई | लोचन | ओट | बैठु | मुहु | गोई ||
जब | लगि | जिऔं | कहउँ | कर | जोरी | तब | लगि | जनि | कछु | कहसि | बहोरी ||
फिरि | पछितैहसि | अंत | अभागी | मारसि | गाइ | नहारु | लागी ||
- कुठाहर
- अनुचित स्थान या अनुचित समयOrigin: Awadhi
- नहारु
- नस, स्नायु (जानवर की नस)Origin: Awadhi
- गोई
- छिपाकर, ढककरOrigin: Awadhi
- बहोरी
- फिर, दोबाराOrigin: Awadhi
- कलंकु
- दाग, अपयशOrigin: Sanskrit
- How does the use of Sanskritized Awadhi here elevate the 'Loka' (folk) to the 'Shastra' (scriptural)?
- Tulsidas sets Sanskrit-derived words such as कलंकु, परिनामू, प्रभुताई, गुन-धाम and कुमति beside homely Awadhi words such as कुठाहर, गोई, बहोरी and काऊ, so that a household quarrel is spoken in the vocabulary of dharma and karma. The phrase 'पाप परिनामू' carries the shastric doctrine that suffering is the fruit of past action, yet it is said in the plain speech of a grieving husband. The proverb 'मारसि गाइ नहारु लागी' is pure folk speech, but the cow stands for sacred value, so the saying carries the shastric sense of grave sin. In this way the loka idiom bears scriptural weight without losing its immediacy.
- What is the specific 'Siddhanta' (doctrine) Tulsidas establishes regarding the Name (Nama) vs Form (Rupa)?
- This verse does not state the Nama-Rupa doctrine directly, and it should not be read as if it did. It does, however, show what lies behind it: Rama is 'सब गुन धाम', a Lord of real and nameable qualities, and his 'बड़ाई' is to be proclaimed 'तिहुँ पुर', through the three worlds. Glory that spreads by being spoken is the glory of the Name, while the 'प्रभुताई' of the abode of virtues is the glory of the Form. Dasharatha's certainty that this glory survives the present disgrace suggests that Name and Form together outlast the sorrow of the moment, which is consistent with the larger Manas teaching without stating it.
- How does this verse reflect the poet's 'Kavi-Manas' (the lake of the poet's mind) metaphor?
- The Manas lake holds both clear and troubled water, and this verse shows the two together. The troubled water is the king's grief, anger and remorse in 'तोर कलंकु मोर पछिताऊ' and the curt command 'लोचन ओट बैठु मुहु गोई'. The clear water is his sudden vision of fair Ayodhya settled again under Rama, with all the brothers in service. Tulsidas lets the light of Rama's glory shine on the darkest moment of the Ayodhya story, as the lake keeps its depth beneath the surface. The poet's mind thus holds sorrow and faith in one vessel, and the sorrow is shown as a passage toward Rama's glory.
FAQs
दशरथ कहते हैं कि भरत ने भूलकर भी राजसत्ता नहीं चाही। कैकेयी के हृदय में जो कुमति बसी है, वह विधि के वश में होने से आई है, भरत का इसमें कोई दोष नहीं।
वे कहते हैं कि अयोध्या फिर सुख से बसेगी और राम सब गुणों के धाम होकर प्रभुता पाएँगे। सब भाई उनकी सेवा करेंगे और तीनों लोकों में राम की बड़ाई होगी।
यह लोकोक्ति है कि नस के थोड़े से लाभ के लिए गाय को मार डालना। दशरथ कैकेयी से कहते हैं कि तुच्छ राज्य-लोभ के लिए तुम राम जैसा अमूल्य धन खो रही हो और अंत में पछताओगी।
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