Ramcharitmanas: Ayodhya Kanda, Prakarana 5
दोहा 44
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।
तुम्ह प्रेरक सब के हृदयँ सो मति रामहि देहु।बचनु मोर तजि रहहि घर परिहरि सीलु सनेहु।।44।।
tumha preraka saba ke hṛdayã so mati rāmahi dehu |bacanu mora taji rahahi ghara parihari sīlu sanehu ||44||
तुम सब के दिल को जो चलाते हो, राम को ऐसी समझ दो कि वो मेरी बात नहीं माने। अपनी नरम तबियत और अपना प्यार छोड़ के घर में ही रहे।
Speaker
Dasharatha (king of Ayodhya)
Listener
Shiva (Sadashiva), addressed silently in his mind
Karuna (with Vatsalya as the dominant feeling and a note of Sharanagati toward Shiva)
The scene
The prasanga
Overwhelmed by grief at Rama's coming exile, Dasharatha prays inwardly to Brahma and then to Mahesh, whom he calls Sadashiva. He ends the prayer with a strange request: since Shiva inspires every heart, let him make Rama set aside his father's word and stay in Ayodhya.
The teaching
- Themes
- पुत्र-वियोग की व्यथा, पिता का मोह और वात्सल्य, अंतर्यामी प्रेरक की शरणागति, वचन और मर्यादा का द्वंद्व, राम का शील और स्नेह, शिव से विनय
For right living (Ramrajya ethics)
The verse shows how binding Rama's filial obedience, sheel and sneh are: his father fears nothing can change him except divine prompting. It sets the claim of paternal attachment against the claim of a king's spoken word. The plea to make a son disobedient shows the pain behind the later demand for satya and maryada.
Nirguna and saguna
The unseen power that prompts every heart from within (प्रेरक) is invoked to act on the visible, embodied Rama, so the formless inner presence and the manifest form stand together in one appeal. Rama is addressed by name as one whose mind can be turned only by that inner source.
In his silent anguish Dasharatha turns to Shiva, whom he honours as the one who inspires all hearts. He asks that Shiva grant Rama such a mind that Rama will disregard his father's word, lay aside his gentle nature and affection, and stay at home. The request is paradoxical, since it asks that Rama's best qualities, his sheel and sneh, be set aside. Commentators read it as the cry of a father's attachment and as a measure of Rama's firm obedience, which only divine prompting could shake.
Doha (13/11 matra pattern per line), with the line ends rhyming in देहु / सनेहु
Anupras (alliteration) of स in 'सब', 'सो', 'सीलु सनेहु' and of र in 'प्रेरक', 'रामहि', 'रहहि', 'परिहरि'; Sambodhana (direct address) in the invocation 'तुम्ह प्रेरक सब के हृदयँ'; Virodha or irony in a father praying that his obedient son should disobey him.
The address 'तुम्ह प्रेरक सब के हृदयँ' presents the Lord as an indwelling inspirer of every heart, the inner-controller idea central to Vishishtadvaita, in which all souls move under a power seated within them. Dasharatha's plea also shows the limit of the loving but attached soul, who asks for a change of Rama's mati and not the surrender of his own will.
Raga Bhairavi, for its plaintive, pleading mood that suits a father's helpless prayer
तुम्ह | प्रेरक | सब | के | हृदयँ | सो | मति | रामहि | देहु |
बचनु | मोर | तजि | रहहि | घर | परिहरि | सीलु | सनेहु ||
- प्रेरक
- प्रेरणा देने वाला, भीतर से मन को चलाने वालाOrigin: Sanskrit
- मति
- बुद्धि, विचार या संकल्पOrigin: Sanskrit
- परिहरि
- त्यागकर, छोड़करOrigin: Sanskrit
- सीलु
- शील, अच्छा आचरण और विनम्र स्वभावOrigin: Sanskrit
- सनेहु
- स्नेह, प्रेमOrigin: Awadhi
- How does the use of Sanskritized Awadhi here elevate the 'Loka' (folk) to the 'Shastra' (scriptural)?
- The verse is largely Awadhi in syntax (सो, देहु, रहहि, तजि) but carries tatsama Sanskrit words such as प्रेरक, हृदयँ, मति, परिहरि and the Sanskrit-derived सीलु and सनेहु. These give the speech of a grieving king the weight of scriptural address. The phrase 'तुम्ह प्रेरक सब के हृदयँ' echoes the language of the Shastras about an inner controller, yet it is spoken in plain, direct Awadhi. Folk speech and scripture thus meet in one breath of prayer.
- What is the specific 'Siddhanta' (doctrine) Tulsidas establishes regarding the Name (Nama) vs Form (Rupa)?
- The verse does not state a doctrine on Nama and Rupa in so many words, so the answer must stay close to what it shows. The Name 'रामहि' stands for the whole person, who is defined by 'सीलु' and 'सनेहु' and by obedience to the father's 'बचनु'. Dasharatha asks Shiva to alter Rama's inner disposition (मति), not his form, which suggests that Rama's character is inseparable from the Name and the person it denotes. The prayer reads as a sad recognition that the name Rama means one who keeps his word and loves, and this is why the request is so hard to grant.
- How does this verse reflect the poet's 'Kavi-Manas' (the lake of the poet's mind) metaphor?
- In the Kavi-Manas image the poet's mind is a lake from which the story flows, and in this verse the mind (मति) and heart (हृदयँ) are the very ground of action. Dasharatha's own heart is troubled, and he asks that another heart be moved from within. The verse thus makes the inner life the real stage of the episode. Tulsidas lets the reader see thought turning to prayer in the king's mind, as in the preceding line where he prays 'मन माहीं'.
FAQs
दशरथ मन ही मन सदाशिव से प्रार्थना करते हैं। वे कहते हैं कि आप सबके हृदय के प्रेरक हैं, इसलिए राम को ऐसी बुद्धि दीजिए कि वे मेरा वचन छोड़कर, अपना शील और स्नेह भुलाकर घर में ही रह जाएँ।
इसका भाव है कि शिव सब प्राणियों के हृदय में बैठकर उनकी बुद्धि और इच्छा को प्रेरित करते हैं। दशरथ मानते हैं कि राम का मन बदलना उनके अपने वश में नहीं है, केवल यही अंतर्यामी शक्ति ऐसा कर सकती है।
दशरथ चाहते हैं कि राम उनका वचन तोड़ें और अपना शील तथा स्नेह त्याग दें, जबकि वही गुण राम को राम बनाते हैं। यह पिता के गहरे मोह और पुत्र-वियोग की पीड़ा को दिखाता है। साथ ही यह राम की पितृ-आज्ञा पालन की दृढ़ता का भी संकेत है।
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