Ramcharitmanas: Ayodhya Kanda, Prakarana 8
दोहा 77
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।
औरु करै अपराधु कोउ और पाव फल भोगु।अति बिचित्र भगवंत गति को जग जानै जोगु।।77।।
auru karai aparādhu kou aura pāva phala bhogu |ati bicitra bhagavaṁta gati ko jaga jānai jogu ||77||
एक आदमी कोई पाप या गलती करता है, और कोई दूसरा आदमी उसका फल भुगता है। भगवान का तरीका बहुत अजीब है, दुनिया में कोई समझ नहीं सकता।
Speaker
Dasharatha
Listener
Rama
Karuna (with Shanta resignation and a Dasya undertone of submission to the Lord's will)
The scene
The prasanga
Rama has asked his father's blessing and leave to go to the forest. Dasharatha, having just said that the Lord gives each doer the fruit of his own deeds, is overcome by the fact that here the wrong is done by one person while another bears the result, and he confesses that God's course is beyond human grasp.
The teaching
- Themes
- कर्मफल और विधि का विधान, ईश्वर की गति की अगम्यता, निर्दोष का कष्ट, पिता की व्यथा और विवशता, विनम्रता और समर्पण
For right living (Ramrajya ethics)
The verse shows that in the moral order wrongs fall on the innocent as well, and that a righteous person should answer with humility before Providence rather than blame or arrogance. It teaches restraint of judgment: the king does not pretend to explain suffering, and does not excuse the offence.
Nirguna and saguna
The unseen, unfathomable working of the Lord is the formless side, and it is called 'bhagvant gati', the way of the Lord God, a personal Lord who rules the world. The Lord who is incomprehensible is the same Rama who stands before Dasharatha, so the mystery of the formless is lived out through a manifest person.
Dasharatha, who has just said that each doer receives the fruit of his own act, now admits a puzzling case: the offence is committed by one person, while the fruit is suffered by another. The words 'अति बिचित्र भगवंत गति' state that the Lord's course is most wonderful and beyond measure. His closing question, who in this world is capable of understanding it, expresses humility and resignation rather than complaint. Commentators read in it the king's veiled grief at the exile of the innocent Rama as a result of another's fault, and also a pointer that Rama's sufferings are the Lord's own play. The verse thus joins the law of karma to the mystery of divine will.
Doha (13/11 matra pattern in each line: 'औरु करै अपराधु कोउ' is 13 and 'और पाव फल भोगु' is 11; 'अति बिचित्र भगवंत गति' is 13 and 'को जग जानै जोगु' is 11), with the line endings 'भोगु' and 'जोगु' rhyming.
Asangati (cause and effect lodged in different persons): 'करै अपराधु कोउ' against 'और पाव फल भोगु'. Antyanuprasa (end rhyme): 'भोगु' and 'जोगु'. Punarukti or repetition for contrast: 'औरु ... और'. Prashna (rhetorical question): 'को जग जानै जोगु'. Anuprasa (repeated 'ग' and 'ज' sounds): 'भगवंत गति', 'जग जानै जोगु'.
The verse treats God (bhagavant) as the one who governs karma and its fruit, which accords with the Vishishtadvaita view of the Lord as inner controller and dispenser of results. Yet the statement that the doer and the sufferer differ places God's gati beyond the reach of reasoning, so human understanding must end in submission to His will.
Raga Bhairavi, whose tender, resigned mood suits a father's grief and acceptance of the Lord's inscrutable will.
औरु | करै | अपराधु | कोउ | और | पाव | फल | भोगु |
अति | बिचित्र | भगवंत | गति | को | जग | जानै | जोगु ||
- अपराधु
- दोष, अनुचित कर्म या गलतीOrigin: Sanskrit
- भोगु
- फल का अनुभव करना, सुख या दुख का भोगOrigin: Sanskrit
- बिचित्र
- अद्भुत, विलक्षण, समझ से परेOrigin: Sanskrit
- गति
- चाल, दशा, लीला या कार्यप्रणालीOrigin: Sanskrit
- जोगु
- योग्य, समर्थOrigin: Sanskrit
- How does the use of Sanskritized Awadhi here elevate the 'Loka' (folk) to the 'Shastra' (scriptural)?
- The Sanskrit-derived words 'अपराधु', 'फल', 'भोगु', 'बिचित्र', 'भगवंत' and 'गति' carry the weight of karma-theory, yet they sit inside plain Awadhi syntax with 'कोउ', 'पाव' and 'जानै'. A doctrinal proposition, that the fruit of action may fall on someone other than the doer, is thus said in a speech that any villager can follow. The use of 'भगवंत' lifts the folk idiom of 'what a strange turn of fate' to the scriptural plane of divine governance of karma. Scripture is not translated away but absorbed into the common tongue.
- What is the specific 'Siddhanta' (doctrine) Tulsidas establishes regarding the Name (Nama) vs Form (Rupa)?
- This verse does not state a direct Nama-Rupa doctrine, and it should not be forced to. It does show that the Lord is 'भगवंत', a personal God who acts, and that His 'गति' is beyond human comprehension. This agrees with the Manas view that He cannot be grasped by reasoning but only approached through devotion, and Rama, the very form standing before the king, is the Lord whose working is called inscrutable. The Name and Form as a doctrinal pair are developed elsewhere; here the verse makes only the preparatory point that His working exceeds the intellect.
- How does this verse reflect the poet's 'Kavi-Manas' (the lake of the poet's mind) metaphor?
- The verse reflects the Kavi-Manas metaphor in that the poet's mind is a lake where deep experience settles into clear, aphoristic water. Dasharatha's anguish is first drawn into a general, widely applicable maxim, in which one acts and another suffers, and then rises to a question aimed at the whole world: 'को जग जानै जोगु'. The poet thereby makes private grief a shared reflection that every listener can draw from. Tulsidas's own heart speaks here through the king's mouth.
FAQs
वे कहते हैं कि अपराध कोई एक करता है और उसका फल तथा भोग कोई दूसरा पाता है। यहाँ दोष दूसरे का है, पर वन का कष्ट निर्दोष राम को मिलने वाला है। इसी कारण वे इसे भगवान की अत्यन्त विचित्र गति कहते हैं।
यह एक प्रश्न के रूप में कही गई विनम्र स्वीकारोक्ति है कि संसार में कोई भी भगवान की गति को पूरी तरह जानने में समर्थ नहीं है। इसमें बुद्धि की सीमा और ईश्वर की इच्छा के प्रति समर्पण दोनों झलकते हैं। यह शिकायत नहीं, विवशता और श्रद्धा का स्वर है।
यह दोहा है, जिसकी प्रत्येक पंक्ति में 13 और 11 मात्राएँ हैं, और 'भोगु' तथा 'जोगु' पंक्ति के अंत में तुक बनाते हैं। 'करै अपराधु कोउ' और 'और पाव फल भोगु' में असंगति अलंकार है, क्योंकि कारण और कार्य अलग-अलग व्यक्तियों में हैं। 'को जग जानै जोगु' में प्रश्न की शैली है और अंत में तुकान्त अनुप्रास है।
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Ramcharitmanas in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Awadhi recitation where available, and more.
