Ramcharitmanas: Ayodhya Kanda, Prakarana 13
Chaupai 124.1-4
त्याग और आज्ञापालन का सोपान: राजधर्म के शिखर से वनगमन का अवरोह, जहाँ ‘लोक-मान्यता’ (जन-प्रेम) और ‘आत्म-निवेदन’ (ईश्वर-इच्छा) एक हो जाते हैं। यह चरण साधक को सिखाता है कि प्रियतम-धर्म (राम) का अनुसरण बाह्य सुख-सुविधा से ऊपर है; करुणा, शील और मर्यादा ही मुक्ति-पथ की पहली वास्तविक सीढ़ी है।
अजहुँ जासु उर सपनेहुँ काऊ।बसहुँ लखनु सिय रामु बटाऊ।।
राम धाम पथ पाइहि सोई।जो पथ पाव कबहुँ मुनि कोई।।
तब रघुबीर श्रमित सिय जानी।देखि निकट बटु सीतल पानी।।
तहँ बसि कंद मूल फल खाई।प्रात नहाइ चले रघुराई।।
देखत बन सर सैल सुहाए।बालमीकि आश्रम प्रभु आए।।
राम दीख मुनि बासु सुहावन।सुंदर गिरि काननु जलु पावन।।
सरनि सरोज बिटप बन फूले।गुंजत मंजु मधुप रस भूले।।
खग मृग बिपुल कोलाहल करहीं।बिरहित बैर मुदित मन चरहीं।।
ajahũ jāsu ura sapanehũ kāū |basahũ lakhanu siya rāmu baṭāū ||
rāma dhāma patha pāihi soī |jo patha pāva kabahũ muni koī ||
taba raghubīra śramita siya jānī |dekhi nikaṭa baṭu sītala pānī ||
tahã basi kaṁda mūla phala khāī |prāta nahāi cale raghurāī ||
dekhata bana sara saila suhāe |bālamīki āśrama prabhu āe ||
rāma dīkha muni bāsu suhāvana |suṁdara giri kānanu jalu pāvana ||
sarani saroja biṭapa bana phūle |guṁjata maṁju madhupa rasa bhūle ||
khaga mṛga bipula kolāhala karahīṁ |birahita baira mudita mana carahīṁ ||
Bahkan kini, jika di hati seseorang, bahkan dalam mimpi, Lakshmana, Sita dan Rama sang pengembara menetap, orang itu akan menemui jalan menuju kediaman Rama, jalan yang hampir tidak pernah ditemui oleh mana-mana resi. Maka sang pahlawan keturunan Raghu, mengetahui bahawa Sita telah penat, dan melihat pokok beringin berhampiran serta air yang sejuk, tinggal di sana dan memakan umbi, akar dan buah; pada waktu subuh ia mandi, dan Tuhan keturunan Raghu meneruskan perjalanannya. Sambil memandang hutan, tasik dan bukit yang indah, Sang Tuhan tiba di pertapaan Valmiki. Rama memandang tempat tinggal resi yang menawan, dengan bukit dan hutan yang cantik serta air yang suci. Teratai mekar di kolam dan pokok hutan berbunga, dan lebah, lupa diri dalam nektar, berdengung dengan manis. Burung dan binatang liar membuat kegaduhan yang besar, tanpa permusuhan, dan berkeliaran merumput dengan hati gembira.
Speaker
Tulsidas (narrator)
Listener
General audience
Shanta (with Dasya undertone)
The scene
The prasanga
Tulsidas first states the fruit of remembering Lakshmana, Sita and Rama, then resumes the journey. Rama, seeing Sita weary, rests under a banyan by cool water, eats forest fare, bathes at dawn and walks on until he reaches Valmiki's hermitage in its peaceful, flowering setting.
The teaching
- Themes
- स्मरण का फल, सीता के प्रति रामचंद्र की करुणा, वनवास की सादगी, ऋषि-आश्रम की शांति, वैर-रहित सहअस्तित्व
For right living (Ramrajya ethics)
Rama notices Sita's fatigue and stops to rest, which shows considerate leadership toward the dependent. He lives simply on roots and fruits and keeps the discipline of a morning bath. The ashram where birds and beasts roam without enmity shows the ideal of a society, like Ramrajya, in which hatred is absent.
Nirguna and saguna
The same Rama who is called a mere wayfarer (batau) resting under a banyan is the one whose abode is a path hardly any sage finds. The goal beyond form is reached through steady remembrance of this visible Saguna form, so the formless end is approached by way of the manifest Lord.
Tulsidas begins with an assurance: whoever keeps Lakshmana, Sita and Rama in the heart, even in a dream, will find the path to Rama's abode that rarely even a sage finds. He then takes up the narrative. Rama, knowing that Sita is weary, rests by a banyan and cool water, eats roots and fruits, bathes at dawn and goes on. Along lovely forests, lakes and hills he reaches Valmiki's ashram, where lotuses bloom, bees hum, and birds and beasts live together without enmity, joyful in heart.
Chaupai (16/16 matras per line): each line of this verse is a pair of 16-matra half-lines, with a rhyming couplet effect between the paired lines (काऊ/बटाऊ, सोई/कोई, जानी/पानी, खाई/रघुराई, सुहाए/आए, सुहावन/पावन, फूले/भूले, करहीं/चरहीं).
Anuprasa (alliteration): 'सरनि सरोज', 'गुंजत मंजु मधुप', 'सुंदर गिरि काननु'. Svabhavokti (natural description): the pools, flowering trees, humming bees, and birds and beasts in 'सरनि सरोज बिटप बन फूले' and 'खग मृग बिपुल कोलाहल'. Personification: bees 'रस भूले', forgetting themselves in nectar. Atishayokti (hyperbole): the path to Rama's abode is one 'जो पथ पाव कबहुँ मुनि कोई', which scarcely any sage ever finds. Virodha-parihara (resolved contrast): natural enemies move together as 'बिरहित बैर'.
The promise that remembrance of Lakshmana, Sita and Rama, even in a dream, leads to Rama's abode fits Vishishtadvaita: the Lord has a real form with eternal companions, and the soul reaches his dhama by devotion and grace, not by the sage's austerity alone. Rama's weariness-sensitive care for Sita and his bodily acts of resting, eating and bathing show the Lord acting within the world without losing his divinity.
Raga Bhairav, a calm morning raga that suits the dawn departure after the bath and the peaceful, devout mood of the arrival at the ashram.
अजहुँ | जासु | उर | सपनेहुँ | काऊ | बसहुँ | लखनु | सिय | रामु | बटाऊ ||
राम-धाम | पथ | पाइहि | सोई | जो | पथ | पाव | कबहुँ | मुनि | कोई ||
तब | रघुबीर | श्रमित | सिय | जानी | देखि | निकट | बटु | सीतल | पानी ||
तहँ | बसि | कंद-मूल-फल | खाई | प्रात | नहाइ | चले | रघुराई ||
देखत | बन-सर-सैल | सुहाए | बालमीकि | आश्रम | प्रभु | आए ||
राम | दीख | मुनि | बासु | सुहावन | सुंदर | गिरि | काननु | जलु | पावन ||
सरनि | सरोज | बिटप | बन | फूले | गुंजत | मंजु | मधुप | रस | भूले ||
खग | मृग | बिपुल | कोलाहल | करहीं | बिरहित | बैर | मुदित | मन | चरहीं ||
- बटाऊ
- राही, पथिक, यात्रीOrigin: Awadhi
- श्रमित
- थका हुआOrigin: Sanskrit
- बिटप
- वृक्ष, पेड़Origin: Sanskrit
- मधुप
- भौंरा, मधुमक्खीOrigin: Sanskrit
- कोलाहल
- शोर, हल्ला-गुल्लाOrigin: Sanskrit
- How does the use of Sanskritized Awadhi here elevate the 'Loka' (folk) to the 'Shastra' (scriptural)?
- Everyday Awadhi words such as batau, kau, khai, nahai and dikh sit beside Sanskrit-derived words such as shramit, nikat, ashram, saroj, madhup, kolahal, mudit and pavan. This blend lets a village listener follow the story of a tired traveller resting under a banyan, while the vocabulary carries the weight of the scriptural register. The statement that the path to 'Rama's dhama' is one 'that hardly any sage finds' speaks in Shastra's terms of liberation, yet it is phrased in plain folk speech about a wayfarer. In this way the Loka voice is lifted to Shastra without losing its easy flow.
- What is the specific 'Siddhanta' (doctrine) Tulsidas establishes regarding the Name (Nama) vs Form (Rupa)?
- This verse does not state the Name against Form doctrine directly, and the note should not claim more than it says. What it does establish is that the Lord's form together with Sita and Lakshmana is to be held in the heart, and the line itself names 'लखनु सिय रामु' as the object of remembrance. Remembering the names and holding the form are made one act, and the fruit is the path to Rama's abode. The walking, resting and bathing Rama in the following lines is the same form that is meant to dwell in the heart.
- How does this verse reflect the poet's 'Kavi-Manas' (the lake of the poet's mind) metaphor?
- The poet's mind is imagined as a lake, and this verse gives a picture of one: 'सरनि सरोज', pure water, lotuses in bloom and bees humming 'रस भूले'. The bees lost in nectar resemble the listeners who forget themselves in the sweetness of the Rama story. The calm, enmity-free ashram, with its 'जलु पावन', suggests a mind cleansed of hostility where the Lord's footsteps are welcome. The opening promise of remembering Rama even in a dream also hints that the poet's own heart is the place where the three, Lakshmana, Sita and Rama, are meant to dwell.
FAQs
जिसके हृदय में स्वप्न में भी लक्ष्मण, सीता और राम बटाऊ के रूप में बसते हैं, उसे राम-धाम का पथ मिलेगा। यह वह पथ है जिसे कोई विरला मुनि ही कभी पाता है। इस प्रकार यहाँ स्मरण और भक्ति का फल बताया गया है।
रघुबीर ने सीता को थका जानकर निकट एक बटवृक्ष और शीतल जल देखा और वहीं रुके। वहाँ उन्होंने कंद, मूल और फल खाए और प्रातःकाल स्नान करके आगे चले। इससे सीता के प्रति उनकी सजगता और वन-जीवन की सादगी प्रकट होती है।
आश्रम सुहावना है, जहाँ सुंदर पर्वत, वन और पवित्र जल है। सरोवरों में कमल और वनों में वृक्ष फूले हैं और भौंरे रस में डूबकर मधुर गुंजार करते हैं। पशु-पक्षी वैर छोड़कर प्रसन्न मन से विचरते और चरते हैं।
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