Ramcharitmanas: Ayodhya Kanda, Prakarana 8
दोहा 74
यह सोपान ‘त्याग-धर्म’ का द्वार है: राजसुख के शिखर पर खड़े होकर भी राम-धर्म के लिए स्वेच्छा से वनगमन स्वीकारते हैं। साधक के भीतर यही रूपांतरण घटता है—‘मेरा अधिकार’ से ‘ईश्वर-आज्ञा’ की ओर, तथा गृह-आश्रय से नाम-आश्रय की ओर। अयोध्या यहाँ ‘अहं-गृह’ का प्रतीक भी है; राम का निष्क्रमण वैराग्य नहीं, धर्म-निष्ठा और लोक-कल्याण-हित करुणा है।
भूरि भाग भाजनु भयहु मोहि समेत बलि जाउँ।जौम तुम्हरें मन छाड़ि छलु कीन्ह राम पद ठाउँ।।74।।
bhūri bhāga bhājanu bhayahu mohi sameta bali jāũ |jauma tumhareṁ mana chāṛi chalu kīnha rāma pada ṭhāũ ||74||
तुम बहुत भाग्यवान बन गए हो, और मैं भी तुम्हारे साथ। मैं अपनी जान दे दूंगा, अगर तुमने अपने दिल से सारा धोखा छोड़ कर राम के चरणों को अपना स्थान बना लिया है।
Speaker
Sumitra
Listener
Lakshmana
Vatsalya (with Dasya and Shanta undertones): a mother's blessing that sends her son to serve Rama
The scene
The prasanga
Sumitra has told Lakshmana that Ayodhya is wherever Rama lives and that he should go with Rama and Sita to the forest. She now blesses him: if his heart is free of deceit and rests at Rama's feet, he is a vessel of great fortune, and she shares it.
The teaching
- Themes
- मातृ-आशीर्वाद, निश्छल भक्ति, राम-चरणों में स्थान, त्याग और कर्तव्य, सौभाग्य की कसौटी
For right living (Ramrajya ethics)
The verse teaches that service to the righteous king and to one's elders must be sincere and free of selfish motive. A mother's greatest pride is her child's selfless devotion, not his proximity to power or comfort. She places dharma above her own attachment.
Nirguna and saguna
The goal is stated in a concrete saguna image, Rama's feet, as a place where the mind can dwell. Dropping chhal, the false self-regard that divides the heart, is the inner discipline that leads toward the same Reality the formless tradition seeks.
Sumitra, having urged Lakshmana to go with Rama, now blesses him. She says that he has become a vessel of great good fortune and that she shares it, and she offers herself in sacrifice for him. The blessing carries a condition: it holds if his heart is free of chhal and has made its home at Rama's feet. Commentators read this as showing that Sumitra's love is not possessive; she values Lakshmana's sincere devotion above his nearness to her. The lines combine a mother's tenderness with a clear teaching on pure-hearted service.
Doha (13/11 matra pattern per line pair): the first half of each line has 13 matras and the second half 11, with the line ends rhyming in जाउँ / ठाउँ.
Rupaka: good fortune is imagined as a vessel in 'भाग भाजनु'. Anuprasa (alliteration): repeated bh sounds in 'भूरि भाग भाजनु भयहु'. Sapeksha or conditional construction: 'जौम ... कीन्ह' makes the blessing depend on a pure heart. Samuccaya: 'मोहि समेत' joins mother and son in one fortune. Idiom of self-offering: 'बलि जाउँ' carries loving hyperbole.
The verse sits with Vishishtadvaita. Liberation and good fortune are measured by whether the heart has found a settled dwelling at the Lord's feet (राम पद ठाउँ), not by knowledge alone. The devotee remains a distinct vessel (भाजनु) receiving grace from a personal Lord.
Raga Bhairavi, for its tender, devotional and slightly pathos-laden mood, which suits a mother's blessing at the moment of parting.
भूरि | भाग | भाजनु | भयहु | मोहि | समेत | बलि | जाउँ |
जौम | तुम्हरें | मन | छाड़ि | छलु | कीन्ह | राम | पद | ठाउँ ||
- भूरि
- बहुत, अपारOrigin: Sanskrit
- भाजनु
- पात्र, अधिकारीOrigin: Sanskrit
- बलि जाउँ
- न्योछावर होती हूँ, बलिहारी जाती हूँOrigin: Awadhi
- छलु
- कपट, धोखाOrigin: Sanskrit
- ठाउँ
- स्थान, निवासOrigin: Awadhi
- How does the use of Sanskritized Awadhi here elevate the 'Loka' (folk) to the 'Shastra' (scriptural)?
- The diction mixes homely idiom with Sanskrit-derived terms. Words such as भूरि, भाग, भाजनु, समेत, छलु and पद come from Sanskrit and give the line scriptural weight. The phrase 'बलि जाउँ' is pure folk speech, the way a village mother blesses her child. Together they let a household blessing carry the gravity of a doctrine: the heart free of deceit and resting at the Lord's feet is the true measure of good fortune. Everyday maternal affection thus becomes a statement of Bhakti-shastra without leaving the language of the people.
- 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 appears here only through the Form. The place of refuge is 'राम पद', the feet of the embodied Rama, and the heart is asked to make its dwelling there. Rama is a concrete, accessible form on which a devotee can fix the mind, and the condition for fixing it is dropping chhal. The verse supports the wider Manas teaching that the Name and the Form are not separable, since the Lord whose name is spoken is the same whose feet are sought. Here the stress falls on steadfast resting of the mind in that Form.
- How does this verse reflect the poet's 'Kavi-Manas' (the lake of the poet's mind) metaphor?
- The Manas metaphor imagines a clear lake of the mind in which Rama's story is reflected. This verse pictures the inner mind in a similar way, as a place (ठाउँ) that must be cleansed of deceit before Rama can dwell in it. Sumitra's 'तुम्हरें मन छाड़ि छलु' is like clearing the water of impurity so that the Lord's feet can be seen. The image of a vessel (भाजनु) also suits the lake: a clean receptacle that can hold grace. The poet thus shows in a mother's speech the same ideal of a purified heart in which Rama abides.
FAQs
सुमित्रा कहती हैं कि लक्ष्मण बड़े सौभाग्य के पात्र बने हैं और उनके साथ वे स्वयं भी धन्य हुई हैं। वे उन पर बलिहारी जाती हैं। यह आशीर्वाद इस शर्त पर है कि लक्ष्मण ने छल छोड़कर अपने मन में राम के चरणों में स्थान बना लिया हो।
छल का अर्थ कपट या छिपा हुआ स्वार्थ है। सुमित्रा के अनुसार जब तक मन में छल है, तब तक राम के चरणों में सच्चा स्थान नहीं बनता। इसलिए सेवा तभी सार्थक है जब वह निष्कपट हो और किसी निजी लाभ से मुक्त हो।
यह दोहा छंद है, जिसमें प्रत्येक पंक्ति में 13 और 11 मात्राओं का क्रम है और अंत में 'जाउँ' तथा 'ठाउँ' का तुकांत है। 'भाग भाजनु' में रूपक है, क्योंकि सौभाग्य को पात्र के रूप में कहा गया है। 'भूरि भाग भाजनु भयहु' में अनुप्रास की छटा भी है।
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