Ramcharitmanas: Ayodhya Kanda, Prakarana 9
चौपाई 80.1-4
यह सोपान ‘वैराग्य-प्रवेश’ का द्वार है: राजधर्म/गृहस्थ-व्यवस्था के बीच राम का वनगमन दिखाता है कि मुक्ति-मार्ग में ‘प्रिय’ (सुख, राज्य, लोक-प्रतिष्ठा) का त्याग नहीं, बल्कि ‘धर्म-निष्ठ’ समर्पण प्रधान है। अयोध्या काण्ड में करुण-रस के माध्यम से आसक्ति की जड़ें उजागर होती हैं और भक्त को शिक्षा मिलती है कि प्रेम (प्रेम-भक्ति) शोक में भी भगवान की ओर ले जाने वाली शक्ति है। यह चरण साधक को ‘लोक-बंधन’ से ‘ईश्वर-शरण’ की ओर मोड़ता है—जहाँ राम-चरित स्वयं साधना का अनुशासन बन जाता है।
निकसि बसिष्ठ द्वार भए ठाढ़े।देखे लोग बिरह दव दाढ़े।।
कहि प्रिय बचन सकल समुझाए।बिप्र बृंद रघुबीर बोलाए।।
गुर सन कहि बरषासन दीन्हे।आदर दान बिनय बस कीन्हे।।
जाचक दान मान संतोषे।मीत पुनीत प्रेम परितोषे।।
दासीं दास बोलाइ बहोरी।गुरहि सौंपि बोले कर जोरी।।
सब कै सार सँभार गोसाईं।करबि जनक जननी की नाई।।
बारहिं बार जोरि जुग पानी।कहत रामु सब सन मृदु बानी।।
सोइ सब भाँति मोर हितकारी।जेहि तें रहै भुआल सुखारी।।
nikasi basiṣṭha dvāra bhae ṭhāṛhe |dekhe loga biraha dava dāṛhe ||
kahi priya bacana sakala samujhāe |bipra bṛṁda raghubīra bolāe ||
gura sana kahi baraṣāsana dīnhe |ādara dāna binaya basa kīnhe ||
jācaka dāna māna saṁtoṣe |mīta punīta prema paritoṣe ||
dāsīṁ dāsa bolāi bahorī |gurahi sauṁpi bole kara jorī ||
saba kai sāra sãbhāra gosāīṁ |karabi janaka jananī kī nāī ||
bārahiṁ bāra jori juga pānī |kahata rāmu saba sana mṛdu bānī ||
soi saba bhā̃ti mora hitakārī |jehi teṁ rahai bhuāla sukhārī ||
बाहर आके राम वसिष्ठ के दरवाजे पर खड़े हो गए। उन्होंने देखा कि लोग बिछड़ने के दहन से जले पड़े हैं। प्यारे बोल बोलके सबको समझाया, और उन रघुकुल के वीर ने ब्राह्मणों के झुंड को बुलाया। अपने गुरु से कहके उनको एक साल का खर्चा दिया। इज्जत, देन और विनम्रता से सबको अपनी तरफ झुका लिया। माँगने वालों को देन और इज्जत से संतुष्ट किया, और साफ दिल दोस्तों को प्यार से खुश कर दिया। फिर नौकरानी और नौकर बुलाए, गुरु को संभाल के सौंप दिया, और हाथ जोड़के बोल उठे। सबकी जरूरत और भलाई का खयाल रखिए, और उनके माँ बाप की तरह रहिए। बार बार दोनों हाथ जोड़के, राम सब से नरम भाषा में बोले। वही हर तरह से मेरा भला चाहता है जिससे राजा खुश रहता है।
Speaker
Tulsidas (narrator), with Rama speaking in lines 6 and 8
Listener
General audience; within the scene, Vasishtha and the people of Ayodhya
Karuna (with Dasya and Vatsalya undertones)
The scene
The prasanga
Before leaving for the forest, Rama comes out of Vasishtha's house and sees the grieving townspeople. He consoles them, rewards Brahmans, beggars and friends, and entrusts the household servants to Vasishtha, asking him to care for them like a parent and to keep the king happy.
The teaching
- Themes
- विरह की पीड़ा, सबके प्रति करुणा और सत्कार, विनय और मर्यादा, गुरु पर विश्वास, सेवकों की रक्षा, पितृभक्ति और राजा का हित
For right living (Ramrajya ethics)
Rama leaves nobody unattended: Brahmans, beggars, friends and servants are each honored in a fitting way. He asks the guru to be a father and mother to them, so that the household is left in good hands. He also counts as his true well-wisher only the one who keeps King Dasharatha happy, which puts duty to his father above concern for himself.
Nirguna and saguna
The same Rama who is the supreme reality appears here as a prince at a guru's gate, folding his hands and speaking softly to servants. His care for each class of person shows the formless principle of dharma taking a visible, approachable form. The people's fire of separation shows that the manifest Rama is felt as the real object of love.
Rama comes out of Vasishtha's house and stops at the gate, where he sees the people of Ayodhya scorched by the fire of separation. He consoles them with kind words, calls the Brahmans, and has the guru arrange a year's maintenance for them, winning them with honor, gifts and humility. Beggars and pure-hearted friends are satisfied with gifts and love. He then calls the maidservants and menservants, entrusts them to Vasishtha with folded hands and asks him to care for them like a father and mother. Again and again he says gently that whoever keeps the king happy is his true well-wisher, putting his father's comfort before his own grief.
Chaupai (16 matras per line, each line made of two half-lines of 8 plus 8 matras, the eight lines giving four couplets of chaupai)
बिरह दव दाढ़े': separation is spoken of as a forest fire that scorches the people", "Upama in 'जनक जननी की नाई': Vasishtha is asked to be to the servants as a father and mother", "Punarukti (repetition) in 'बारहिं बार': the repeated entreaty shows Rama's earnestness", "Anupras (alliteration) in 'दान मान संतोषे' and 'पुनीत प्रेम परितोषे'", 'Dipaka in lines 3 and 4: one set of actions (giving, honoring, satisfying) serves several different classes of recipients
The verse shows the Lord as an embodied person who acts in the world, with folded hands and gentle words, among people who burn in separation from him. This fits the Vishishtadvaita picture of a personal God who remains bound to his devotees by love. Rama is humble even though he is the Lord of all, and the devotees' pain of viraha is itself a form of attachment to him.
Raga Bhairavi, for its tender, pathos-filled mood suited to a farewell scene, or Raga Pahadi for the gentle, homely tone of Rama's courtesy.
निकसि | बसिष्ठ | द्वार | भए | ठाढ़े | देखे | लोग | बिरह-दव | दाढ़े ||
कहि | प्रिय | बचन | सकल | समुझाए | बिप्र-बृंद | रघुबीर | बोलाए ||
गुर | सन | कहि | बरषासन | दीन्हे | आदर | दान | बिनय | बस | कीन्हे ||
जाचक | दान | मान | संतोषे | मीत | पुनीत | प्रेम | परितोषे ||
दासीं | दास | बोलाइ | बहोरी | गुरहि | सौंपि | बोले | कर | जोरी ||
सब | कै | सार | सँभार | गोसाईं | करबि | जनक | जननी | की | नाई ||
बारहिं | बार | जोरि | जुग | पानी | कहत | रामु | सब | सन | मृदु | बानी ||
सोइ | सब | भाँति | मोर | हितकारी | जेहि | तें | रहै | भुआल | सुखारी ||
- बरषासन
- वर्ष भर का भरण-पोषण या वार्षिक वृत्तिOrigin: Sanskrit
- जाचक
- माँगने वाला, याचकOrigin: Sanskrit
- सँभार
- देखभाल, रखवालीOrigin: Awadhi
- भुआल
- राजा, पृथ्वी का पालकOrigin: Awadhi
- गोसाईं
- स्वामी, प्रभुOrigin: Awadhi
- How does the use of Sanskritized Awadhi here elevate the 'Loka' (folk) to the 'Shastra' (scriptural)?
- The diction is plain Awadhi, with words such as ठाढ़े, दाढ़े, सँभार and नाई, which belong to everyday speech. Beside them Tulsidas places Sanskrit-derived terms like बिप्र बृंद, बिनय, पुनीत, परितोषे and हितकारी. These carry the weight of scriptural vocabulary: the honor due to Brahmans, humility and purity. The result is that a household farewell is told in the language of the village yet reads as a model of dharma. A folk scene of gifts, servants and folded hands is thus raised to a teaching on right conduct.
- What is the specific 'Siddhanta' (doctrine) Tulsidas establishes regarding the Name (Nama) vs Form (Rupa)?
- This verse does not state the doctrine of the Name directly, and it should not be read as a formal statement of it. What it does show is the Form (Rupa) in action: Rama standing at the gate, speaking priya bachan and mridu bani with folded hands. The names used for him, रघुबीर and रामु, are tied to these acts of courtesy and care. The people's burning in separation shows that the sight of the Form is what they cannot bear to lose. Read in this way, the verse supports the Saguna side of Tulsidas's teaching, in which the Lord's name is known through his visible, loving conduct.
- How does this verse reflect the poet's 'Kavi-Manas' (the lake of the poet's mind) metaphor?
- In the Manas-lake image the narrative descends by orderly steps into clear water, and here the poet moves in a similarly ordered way. He goes from the gate of Vasishtha to the grieving people, then to the Brahmans, the beggars, the friends and finally the servants. Each group receives its fitting gift or word, as though each had its own ghat. The water is the pure feeling of the scene, the burning of viraha cooled by Rama's gentle speech. The poet's mind thus holds both the pain of separation and the calm of Rama's courtesy, and offers them to the listener to drink.
FAQs
राम ने गुरु से कहकर ब्राह्मणों को वर्ष भर का भरण-पोषण (बरषासन) दिलवाया। उन्होंने आदर, दान और विनय से उन्हें अपने वश में कर लिया। इस प्रकार वे उनके प्रति अपना कर्तव्य निभाकर वन गए।
राम ने हाथ जोड़कर गुरु से कहा कि हे स्वामी, इन सबकी देखभाल कीजिए। उन्होंने कहा कि आप इनके लिए माता-पिता के समान बनें। इससे उनका सेवकों के प्रति स्नेह और उत्तरदायित्व झलकता है।
राम कहते हैं कि मेरा सच्चा हितैषी वही है जिसके कारण राजा दशरथ सुखी रहें। यहाँ राम अपने दुख से अधिक पिता की प्रसन्नता को महत्त्व देते हैं। यह पितृभक्ति और मर्यादा का आदर्श है।
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