Ramcharitmanas: Ayodhya Kanda, Prakarana 13
Doha 125
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।
तात बचन पुनि मातु हित भाइ भरत अस राउ।मो कहुँ दरस तुम्हार प्रभु सबु मम पुन्य प्रभाउ।।125।।
tāta bacana puni mātu hita bhāi bharata asa rāu |mo kahũ darasa tumhāra prabhu sabu mama punya prabhāu ||125||
Demi kata-kata ayahku, demi kesejahteraan ibuku, dan demi saudaraku Bharata, wahai Tuhan, penglihatan kepada-Mu adalah segala buah pahala dan kuasa milikku.
Speaker
Rama
Listener
Sage Valmiki
Dasya (humility before a sage), with Shanta and a note of Vinaya
The scene
The prasanga
Rama, Sita and Lakshmana have reached Valmiki's ashram and been honoured there. Rama folds his hands, tells the sage the whole story of the exile, and now says that his father's word, his mother's good will, Bharata's kingship and the sage's darshan are all the fruit of his merit.
The teaching
- Themes
- विनय और कृतज्ञता, माता-पिता की आज्ञा का पालन, संत-दर्शन का महत्त्व, भाई के प्रति प्रेम और भरत का राज्य, पुण्य का प्रभाव, दुख में भी सुख का दर्शन
For right living (Ramrajya ethics)
The verse shows filial obedience, acceptance of the mother's role without blame, and loyalty to a brother who is king. Honouring the sage as a lord shows the ideal of Ramrajya: power bows before wisdom, and a hard situation is read in the light of dharma.
Nirguna and saguna
The Absolute appears as a human prince who speaks of his father, mother, brother and merit, and who honours a sage as 'prabhu'. Through this saguna humility the nirguna truth is shown: the one will governs all events, and all of them lead to the lotus feet of saints.
Rama, speaking to Valmiki, goes through the events of his exile one by one: his father's command, his mother's good will, Bharata's kingship. He then adds that now he is blessed with the sage's darshan. Commentators note that the Lord is calling what looks like loss a gain, because every step has led him to a holy seeing. The closing line, 'सबु मम पुन्य प्रभाउ', is Rama's humility: though he is the Lord, he gives the credit to merit and to the sage. The verse prepares the next lines, where Rama asks the sage for a place to live.
Doha (13/11 matra pattern in each line). Line 1: तात बचन पुनि मातु हित (13) + भाइ भरत अस राउ (11). Line 2: मो कहुँ दरस तुम्हार प्रभु (13) + सबु मम पुन्य प्रभाउ (11). The lines rhyme at the end (राउ / प्रभाउ).
Anuprasa (alliteration) in 'पुनि... पुन्य... प्रभु... प्रभाउ' and in 'भाइ भरत'. Gananā/Samuccaya (enumeration) in the list of tat-bachan, matu-hit, Bharat-raj and darshan. Kavyalinga (stated cause) in 'सबु मम पुन्य प्रभाउ', which gives merit as the reason for everything listed. Vyajastuti-like irony, since the exile is spoken of as good fortune.
Rama, the Lord, speaks as a humble devotee of the sage and credits events to his own punya. This fits a Vishishtadvaita reading in which the Lord enters the world of karma and merit while staying its inner ruler. Grief is turned into grace by the way it is seen, not by denying it.
Raga Bhairavi, whose gentle and devotional mood suits Rama's humble gratitude; Raga Pahadi would also fit the forest setting.
तात | बचन | पुनि | मातु | हित | भाइ | भरत | अस | राउ |
मो | कहुँ | दरस | तुम्हार | प्रभु | सबु | मम | पुन्य | प्रभाउ ||
- तात
- पिता; प्रिय के लिए स्नेह-सूचक संबोधनOrigin: Sanskrit
- हित
- भलाई, कल्याण, शुभचिंतनOrigin: Sanskrit
- राउ
- राजाOrigin: Awadhi
- दरस
- दर्शन, दर्शन पानाOrigin: Sanskrit
- प्रभाउ
- प्रभाव, बल, सामर्थ्यOrigin: Sanskrit
- How does the use of Sanskritized Awadhi here elevate the 'Loka' (folk) to the 'Shastra' (scriptural)?
- The vocabulary is plain household Awadhi: 'तात', 'मातु', 'भाइ', 'राउ'. Beside it stand tatsama and near-Sanskrit words of the Shastra such as 'हित', 'दरस', 'पुन्य' and 'प्रभाउ' (hita, darshana, punya, prabhava). The family relations of the folk world are set directly beside the doctrine of karma and merit, so one ordinary sentence carries a scriptural teaching. In this way the village idiom is given the dignity of Shastra without losing its simplicity.
- What is the specific 'Siddhanta' (doctrine) Tulsidas establishes regarding the Name (Nama) vs Form (Rupa)?
- This verse does not discuss Nama and Rupa directly, so no doctrine on that question is stated here. What it shows is Rupa in action: 'दरस तुम्हार', the visible meeting of the Lord with the sage. Rama himself, who is the Lord, treats sight of a saint as the goal of his merit. The nearest teaching is therefore the worth of darshan, the seeing of a holy form, which Tulsidas places above the wounds of exile. The verse points toward the view that the manifest form gives access to the divine, but it does not set out the Nama-Rupa question.
- How does this verse reflect the poet's 'Kavi-Manas' (the lake of the poet's mind) metaphor?
- The verse works like a small lake that holds, in two lines, father, mother, brother and sage. Each member is a stream, 'तात बचन', 'मातु हित', 'भाइ भरत', 'दरस तुम्हार', and all of them flow into one reservoir, 'सबु मम पुन्य प्रभाउ'. Tulsidas shows his mind as a calm vessel in which events that look like grief are cleared into grace. The clear water of the final phrase, merit and its power, is the quiet vision of the poet who sees the Lord's hand in everything.
FAQs
राम पिता के वचन, माता की भलाई और भरत के राजा होने का उल्लेख करते हैं। इसके बाद वे कहते हैं कि अब उन्हें मुनि वाल्मीकि के दर्शन हुए हैं। इन सबको वे अपने पुण्य का प्रभाव बताते हैं।
इस पद में राम की विनम्रता और कृतज्ञता प्रकट होती है। वनवास का दुख भी उन्हें मुनि-दर्शन तक ले आया, इसलिए वे सब कुछ पुण्य का फल मानते हैं। प्रभु होकर भी वे श्रेय स्वयं को न देकर अपने पुण्य और मुनि को देते हैं।
यह दोहा है, जिसकी प्रत्येक पंक्ति में 13 और 11 मात्राओं के दो चरण होते हैं। पहली पंक्ति में 'तात बचन पुनि मातु हित' तेरह और 'भाइ भरत अस राउ' ग्यारह मात्राओं का है। अंत में 'राउ' और 'प्रभाउ' की तुक मिलती है।
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