Ramcharitmanas: Ayodhya Kanda, Prakarana 5
दोहा 49
यह सोपान ‘धर्म-संकट में भक्ति की परख’ है: राज-वैभव का द्वार खुलते ही त्याग का द्वार भी खुलता है। अयोध्या काण्ड में राम का ‘मर्यादा-पुरुषोत्तम’ रूप करुणा, धीरज, और पितृ-आज्ञा-पालन के द्वारा साधक को सिखाता है कि मुक्ति की सीढ़ी घर-गृहस्थी से भागना नहीं, बल्कि आसक्ति का रूपांतरण है—स्वेच्छा से व्रत बनकर आया हुआ वनवास।
सीय कि पिय सँगु परिहरिहि लखनु कि रहिहहिं धाम।राजु कि भूँजब भरत पुर नृपु कि जिइहि बिनु राम।।49।।
sīya ki piya sãgu pariharihi lakhanu ki rahihahiṁ dhāma |rāju ki bhū̃jaba bharata pura nṛpu ki jiihi binu rāma ||49||
सीता अपने पति को कभी नही छोड़ेगी। लखमन घर पर नही बैठेगा। भरत राज्य नही भोगेगा और शहर पर राज नही करेगा। राजा राम के बिना ज़िंदा नही रहेगा। ये चारों बातें हो ही नही सकती।
Speaker
The elder Brahmin women (Vipra-badhu, respected elders of the family)
Listener
Kaikeyi
Karuna (with Vatsalya and Dasya undertones)
The scene
The prasanga
After Rama's exile is announced, the city is in uproar and the venerable Brahmin women, whom Kaikeyi holds dear, rebuke her. In this doha they show that her plan cannot succeed, because Sita, Lakshmana, Bharata and the king himself cannot be separated from Rama.
The teaching
- Themes
- पतिव्रता धर्म और सीता की निष्ठा, भ्रातृ-प्रेम और लक्ष्मण का समर्पण, अधर्म से प्राप्त राज्य की व्यर्थता, राम के बिना जीवन की असंभवता, बड़ों द्वारा नीति का उपदेश
For right living (Ramrajya ethics)
Rule gained by wrong means, severed from loyalty, brotherly love, conjugal fidelity and the king's word, cannot stand, and a rightful heir cannot enjoy what is taken from Rama. The verse teaches that dharma binds the family and the state together and that adharma cannot bring happiness even to its beneficiary.
Nirguna and saguna
The Supreme is not an abstract principle here but a person whose bodily presence in Ayodhya sustains the household, the kingdom and a king's breath. The saguna Rama is the one whose absence the verse treats as a loss of life, so the all-supporting reality is known through a specific, loved form.
The respected Brahmin women continue to admonish Kaikeyi, now turning her own plan into a series of questions that all have the answer 'no'. Sita will not leave her husband, Lakshmana will not stay at home, Bharata will not enjoy a kingdom taken from Rama, and the king will not live without Rama. Commentators read this as a warning that her scheme will destroy the very people whose welfare she seeks. The doha ends on the name 'Rama', the one on whom the family, the city and the king's life depend.
Doha (13/11 matra pattern per line, with line-end rhyme on धाम / राम)
Prashna or Vakrokti (rhetorical questions in the four clauses introduced by 'कि', each implying a firm 'no'); Anuprasa (repeated र and ह sounds in 'परिहरिहि', 'रहिहहिं'); Antya-anuprasa (end rhyme of 'धाम' and 'राम'); Samuccaya-like enumeration (Sita, Lakshmana, Bharata, the king in parallel clauses).
The verse fits a Vishishtadvaita reading in which Rama is the inner support of every dependent being: Sita as consort, Lakshmana as servant-brother, Bharata and the king as devotees whose life and rule depend on him. The king's life itself hangs on 'बिनु राम', so the body-soul relation between the Lord and the devoted is shown in family terms.
Raga Bhairavi, whose tender, plaintive character suits the pathos of rhetorical lament and moral rebuke.
सीय | कि | पिय | सँगु | परिहरिहि | लखनु | कि | रहिहहिं | धाम |
राजु | कि | भूँजब | भरत | पुर | नृपु | कि | जिइहि | बिनु | राम ||
- परिहरिहि
- त्याग देगी, छोड़ देगीOrigin: Sanskrit
- भूँजब
- भोगेगा, उपभोग करेगाOrigin: Awadhi
- जिइहि
- जीवित रहेगाOrigin: Awadhi
- धाम
- घर, निवासOrigin: Sanskrit
- नृपु
- राजाOrigin: Sanskrit
- How does the use of Sanskritized Awadhi here elevate the 'Loka' (folk) to the 'Shastra' (scriptural)?
- The verse mixes learned vocabulary such as 'नृपु', 'राजु', 'पुर' and 'धाम' (all of Sanskrit descent) with plain village verbs like 'भूँजब', 'जिइहि' and the colloquial particle 'कि'. A domestic argument between women thus carries the dignity of the scriptural register without losing the ring of everyday speech. The loyalty of wife, brother, heir and king is a shastric ideal of dharma, yet it is put as simple household questions that any listener understands. In this way folk idiom becomes a vehicle for doctrine.
- 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, but it shows how much weight the name carries. The name 'राम' is the final word of the doha and also the rhyme word with 'धाम', so the whole argument rests on it. The phrase 'जिइहि बिनु राम' makes the person named the condition of the king's very life, which suggests that the Name stands for a living presence and not for a mere sound. The verse thus supports the larger view that the Name and the Form it designates are not separate in their power.
- How does this verse reflect the poet's 'Kavi-Manas' (the lake of the poet's mind) metaphor?
- The Manas is presented as a lake whose waters are the story of Rama, and here that water takes the form of the compassionate speech of the elder women. Tulsidas lets the reader see an episode of moral conflict through the clear surface of a simple, repeated question. Each 'कि' clause is like a ripple that spreads the same truth, that no one in Rama's circle can live apart from him. The poet's mind thus shapes a moment of grief into an ordered, devotional reflection.
FAQs
इस दोहे में कैकेयी की प्रिय और कुल में माननीय ब्राह्मण वृद्धाएँ कैकेयी को समझा रही हैं। वे राम के वनवास से हुई हलचल के बीच उसकी योजना की व्यर्थता बताती हैं।
ये प्रश्न वास्तव में उत्तर जताने वाले प्रश्न हैं, जिनका उत्तर 'नहीं' है। सीता पति का साथ नहीं छोड़ेंगी, लक्ष्मण घर नहीं रहेंगे, भरत राज्य नहीं भोगेंगे और राजा राम के बिना नहीं जिएँगे। इस प्रकार कैकेयी की योजना का विफल होना सिद्ध किया गया है।
मुख्य संदेश यह है कि राम ही परिवार, नगर और राजा के जीवन का आधार हैं। उनके बिना न राज्य का सुख है, न किसी का जीवन टिकता है। अधर्म से पाया हुआ फल स्वयं पाने वाले को भी सुख नहीं देता।
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