Ramcharitmanas: Ayodhya Kanda, Prakarana 5
दोहा 45
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।
मंगल समय सनेह बस सोच परिहरिअ तात।आयसु देइअ हरषि हियँ कहि पुलके प्रभु गात।।45।।
maṁgala samaya saneha basa soca pariharia tāta |āyasu deia haraṣi hiyã kahi pulake prabhu gāta ||45||
पिता, ये अच्छा वक्त है, अपनी मोहब्बत से जो चिंता है उसको हटा दो, और खुशी से मुझे हुकुम दो। ये बोलते ही प्रभु के बदन में खुशी का रोमांच आ गया।
Speaker
Rama (the closing half-line is Tulsidas narrating)
Listener
Dasharatha (with Kaikeyi present)
Dasya and Vatsalya, as the son's filial devotion, with a Karuna undertone
The scene
The prasanga
Dasharatha stands silent and shaken by love and grief, unable to speak the exile that Kaikeyi has demanded. Rama, having understood the matter, gently asks his father to set aside anxiety and bless him with a glad command, and his body thrills with joy as he says it.
The teaching
- Themes
- पितृ-आज्ञा पालन, पुत्र का धैर्य और सांत्वना, स्नेह और कर्तव्य का द्वंद्व, विपत्ति में मंगल-दृष्टि, त्याग और प्रसन्नता, रामचरित की मर्यादा
For right living (Ramrajya ethics)
The verse upholds filial obedience (pitr-ajna) and the idea that duty should be met with a cheerful heart. Rama puts his own loss second, relieves his father's burden of guilt and sorrow, and treats the command as a blessing. This is the self-denial that later grounds the ethics of Ramrajya.
Nirguna and saguna
The unmoved, blissful Absolute shows itself in a body (prabhu gat) that visibly thrills with joy while speaking tender, concrete words to a grieving father. The inner equanimity of the formless is expressed through the feeling and gesture of the manifest Lord.
Seeing Dasharatha overcome by love and unable to speak, Rama tenderly says that this is an auspicious hour and that his father should put away anxiety born of affection. He asks for the command to go to be given with a glad heart. Commentators note that Rama calls the exile an auspicious moment, so that the king may not feel he has done wrong. The last half-line, in which the Lord's body thrills, shows that Rama's joy in obedience is real and not merely a show. The verse presents the ideal son who lightens his father's pain by his own cheerfulness.
Doha (13/11 matra pattern). Line 1 divides as मंगल समय सनेह बस (13) and सोच परिहरिअ तात (11). Line 2 divides as आयसु देइअ हरषि हियँ (13) and कहि पुलके प्रभु गात (11). The lines rhyme at their ends, तात and गात.
Anuprasa (alliteration): the repeated s sounds in 'समय सनेह बस सोच' and the h sounds in 'हरषि हियँ'. Vakrokti or vyanjana: the exile is called 'मंगल समय', an auspicious time, which turns grief into blessing. Svabhavokti: the natural, true-to-life picture of a son consoling his father. Sattvika bhava: the physical thrill (पुलके) shows inner joy. Hetu or karana: 'सनेह बस सोच' makes love the cause of the father's anxiety.
Rama, though the Supreme Lord (prabhu), acts as an obedient son, which fits the Vishishtadvaita picture of the Lord with a real form and real relationships. His joy at obeying shows the dharma-bound will of a God who has taken a human role. The Advaita note is his calm: he is unmoved by grief and sees the exile as an auspicious occasion.
Raga Bhairavi, whose tender, restrained and devotional mood suits a son's gentle consolation of his father and Rama's quiet joy.
मंगल | समय | सनेह | बस | सोच | परिहरिअ | तात |
आयसु | देइअ | हरषि | हियँ | कहि | पुलके | प्रभु | गात ||
- मंगल
- शुभ, कल्याणकारीOrigin: Sanskrit
- सनेह
- प्रेम, स्नेहOrigin: Awadhi
- परिहरिअ
- त्याग दीजिए, छोड़ दीजिएOrigin: Awadhi
- आयसु
- आज्ञा, आदेशOrigin: Awadhi
- पुलके
- हर्ष से रोमांचित हुएOrigin: Awadhi
- How does the use of Sanskritized Awadhi here elevate the 'Loka' (folk) to the 'Shastra' (scriptural)?
- The verse is built from plain, spoken Awadhi words such as तात, सोच, हियँ and गात, which carry the warmth of a household conversation. Among them stand Sanskrit-derived words like मंगल, समय, सनेह, आयसु (from ajna) and प्रभु, which lift that conversation to the level of dharma-shastra. The word आयसु makes a family request into a formal command that the son must honour, and प्रभु reminds the listener of Rama's divine standing. In this way a domestic scene of a son comforting his father also becomes a scriptural lesson on obedience and equanimity.
- What is the specific 'Siddhanta' (doctrine) Tulsidas establishes regarding the Name (Nama) vs Form (Rupa)?
- This verse does not speak of the Name directly, so the doctrine can only be read from what it shows. Rama's spoken words, 'मंगल समय सनेह बस सोच परिहरिअ तात', act on the father's grief as soon as they are uttered. The bodily sign, 'पुलके प्रभु गात', shows the Form responding in joy to those words. The two are thus not set against each other: the word spoken by the Lord and his embodied form work together, which matches Tulsidas's wider view that Nama and Rupa are inseparable. The verse therefore supports that view by example, not by explicit statement.
- How does this verse reflect the poet's 'Kavi-Manas' (the lake of the poet's mind) metaphor?
- The Manas is a lake fed by streams of devotion, and in this verse we see two currents entering it: the father's love-swollen grief (सनेह बस सोच) and the son's calm joy (हरषि हियँ). Tulsidas blends them in one couplet, the way clear water settles into a still lake. The closing image, 'कहि पुलके प्रभु गात', is a small ripple on the surface that shows the depth of feeling beneath. The poet's mind thus appears as a clear mirror in which the Lord's inner state is made visible to the devotee. The verse also shows the Manas habit of turning an ordinary human emotion into an occasion for reverence.
FAQs
राम कहते हैं कि यह मंगल का समय है, इसलिए पिता स्नेह के कारण होने वाली चिंता को त्याग दें। वे प्रसन्न मन से वन जाने की आज्ञा देने की प्रार्थना करते हैं।
राम पिता का दुख और ग्लानि कम करना चाहते हैं, इसलिए वे वनगमन को शुभ अवसर बताते हैं। उनके लिए पिता की आज्ञा का पालन ही कल्याण है, इसलिए वे इसे आनंद से स्वीकार करते हैं।
इससे पता चलता है कि राम का हर्ष सच्चा है और केवल दिखावा नहीं है। पिता की आज्ञा मानने की प्रसन्नता उनके शरीर में रोमांच के रूप में प्रकट होती है। यह सात्त्विक भाव उनके धैर्य और भक्ति-भरे कर्तव्य-बोध को दिखाता है।
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