Ramcharitmanas: Ayodhya Kanda, Prakarana 13
Chaupai 129.1-4
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।
प्रभु प्रसाद सुचि सुभग सुबासा।सादर जासु लहइ नित नासा।।
तुम्हहि निबेदित भोजन करहीं।प्रभु प्रसाद पट भूषन धरहीं।।
सीस नवहिं सुर गुरु द्विज देखी।प्रीति सहित करि बिनय बिसेषी।।
कर नित करहिं राम पद पूजा।राम भरोस हृदयँ नहि दूजा।।
चरन राम तीरथ चलि जाहीं।राम बसहु तिन्ह के मन माहीं।।
मंत्रराजु नित जपहिं तुम्हारा।पूजहिं तुम्हहि सहित परिवारा।।
तरपन होम करहिं बिधि नाना।बिप्र जेवाँइ देहिं बहु दाना।।
तुम्ह तें अधिक गुरहि जियँ जानी।सकल भायँ सेवहिं सनमानी।।
prabhu prasāda suci subhaga subāsā |sādara jāsu lahai nita nāsā ||
tumhahi nibedita bhojana karahīṁ |prabhu prasāda paṭa bhūṣana dharahīṁ ||
sīsa navahiṁ sura guru dvija dekhī |prīti sahita kari binaya biseṣī ||
kara nita karahiṁ rāma pada pūjā |rāma bharosa hṛdayã nahi dūjā ||
carana rāma tīratha cali jāhīṁ |rāma basahu tinha ke mana māhīṁ ||
maṁtrarāju nita japahiṁ tumhārā |pūjahiṁ tumhahi sahita parivārā ||
tarapana homa karahiṁ bidhi nānā |bipra jevā̃i dehiṁ bahu dānā ||
tumha teṁ adhika gurahi jiyã jānī |sakala bhāyã sevahiṁ sanamānī ||
Cujas narinas tomam sempre com reverência a fragrância pura e bela do prasada do Senhor. Que comem apenas a comida que primeiro lhes foi oferecida, e vestem roupas e ornamentos que são o prasada do Senhor. Que inclinam a cabeça quando veem um deus, um guru ou um brâmane, e lhes mostram especial humildade com amor. Cujas mãos sempre fazem adoração aos pés de Rama, e que não têm outra confiança em seus corações senão Rama. Cujos pés caminham aos lugares sagrados de Rama: Rama, habita nas mentes destes. Que sempre repetem teu nome, o rei dos mantras, e te adoram junto com suas famílias. Que realizam libações e oferendas de fogo de muitas maneiras, e alimentam os brâmanes e lhes dão muitos presentes. Que consideram o guru em seus corações como superior a ti, e o servem de todas as maneiras com honra.
Speaker
Valmiki
Listener
Rama
Dasya (with Shanta undertone)
The scene
The prasanga
In Ayodhya Kanda, Rama asks the sage Valmiki where he should make his dwelling, and Valmiki answers by describing the hearts in which Rama already lives. This stretch lists devotees whose nose, hands, feet, head and household acts are all turned toward Rama, and each such description ends in the plea that Rama dwell in their minds.
The teaching
- Themes
- प्रसाद और निवेदन की भक्ति, इंद्रियों का भगवत्सेवा में समर्पण, गुरु, देव और ब्राह्मण का सम्मान, राम नाम जप और पूजन, तीर्थयात्रा और कर्मकांड, अनन्य भरोसा
For right living (Ramrajya ethics)
The verse draws a portrait of a disciplined, respectful society: honor to gods, gurus and Brahmans, hospitality in feeding the learned and giving gifts, household duties of tarpana and homa, and reverence for the guru. Devotion to Rama is shown as inseparable from humility and service to others.
Nirguna and saguna
The Name is called 'मंत्रराजु', the formless sound that is repeated inwardly, while the same devotees also worship the Lord's feet (राम पद पूजा), take his prasada and visit his tirthas, so the unseen Name and the visible Form are served together. The invitation 'राम बसहु तिन्ह के मन माहीं' asks the manifest Lord to dwell in the inner mind.
Valmiki, answering Rama's question about where to dwell, goes on describing the devotees in whose minds Rama may live. Their nose savors the Lord's prasada, they eat only what has been offered to Rama, and they wear clothes and ornaments received as prasada. They bow to gods, gurus and Brahmans with love, their hands worship Rama's feet, and their feet walk to Rama's tirthas, with no trust in the heart but Rama. They repeat the Name, worship with their families, perform tarpana and homa, feed Brahmans and give gifts, and honor the guru as even greater than Rama, serving him in every way. Commentators read this as the whole life, body, senses and household, made into one offering to Rama.
Chaupai (16 matras per line, 8 lines here, each ending in a long syllable pair such as 'नासा', 'दूजा', 'दाना'; line 1 'प्रभु प्रसाद सुचि सुभग सुबासा' scans to 16 matras).
सुचि सुभग सुबासा' (repeated 'su' and 's' sounds); 'पट भूषन धरहीं'; 'सकल भायँ सेवहिं सनमानी' (repeated 's' and 'sa' sounds)", "Punarukti and Yamaka-like repetition: 'राम' repeated through lines 4 and 5 (राम पद पूजा, राम भरोस, चरन राम तीरथ, राम बसहु)", 'Krama or enumeration (ganana): nose, mouth and body, head, hands, feet are taken in turn as each is turned to Rama; मंत्रराजु' presents the Name as the king among mantras", "Vibhavana-like exaltation of the guru: 'तुम्ह तें अधिक गुरहि जियँ जानी' lifts the guru above Rama in the devotee
The verse sits close to Vishishtadvaita: the devotee's body, senses and household are offered to a personal Lord (prasada, puja, pilgrimage), while the single reliance 'राम भरोस हृदयँ नहि दूजा' shows exclusive surrender (prapatti). The body is not rejected but made an instrument of service, which is the Visishtadvaitic view of body and soul in relation to the Lord.
Raga Bhairavi, whose gentle, humble and devotional mood suits this list of reverent acts and the repeated prayer 'राम बसहु'.
प्रभु | प्रसाद | सुचि | सुभग | सुबासा | सादर | जासु | लहइ | नित | नासा ||
तुम्हहि | निबेदित | भोजन | करहीं | प्रभु | प्रसाद | पट | भूषन | धरहीं ||
सीस | नवहिं | सुर | गुरु | द्विज | देखी | प्रीति | सहित | करि | बिनय | बिसेषी ||
कर | नित | करहिं | राम | पद | पूजा | राम | भरोस | हृदयँ | नहि | दूजा ||
चरन | राम | तीरथ | चलि | जाहीं | राम | बसहु | तिन्ह | के | मन | माहीं ||
मंत्र-राजु | नित | जपहिं | तुम्हारा | पूजहिं | तुम्हहि | सहित | परिवारा ||
तरपन | होम | करहिं | बिधि | नाना | बिप्र | जेवाँइ | देहिं | बहु | दाना ||
तुम्ह | तें | अधिक | गुरहि | जियँ | जानी | सकल | भायँ | सेवहिं | सनमानी ||
- प्रसाद
- भगवान को अर्पित कर लौटाया हुआ भोजन या वस्तु; कृपाOrigin: Sanskrit
- निबेदित
- भगवान को पहले अर्पित किया हुआOrigin: Sanskrit
- भरोस
- भरोसा, विश्वास, सहाराOrigin: Awadhi
- जेवाँइ
- भोजन कराकर, जिमाकरOrigin: Awadhi
- तीरथ
- तीर्थ, पवित्र स्थानOrigin: Sanskrit
- How does the use of Sanskritized Awadhi here elevate the 'Loka' (folk) to the 'Shastra' (scriptural)?
- The verse is Awadhi in its grammar and rhythm (करहीं, धरहीं, जाहीं, जेवाँइ, भायँ, जियँ), yet its key terms are Sanskritic and ritual: प्रसाद, निबेदित, द्विज, तरपन, होम, बिप्र, तीरथ and मंत्रराजु. By setting these words in plain household verbs such as 'eat', 'wear', 'walk' and 'feed', Tulsidas lets the shastric vocabulary live in ordinary village life. The folk listener thus hears tarpana and homa as things his own family does. The Awadhi of the line elevates the 'Loka' by showing that the prescriptions of the Shastra are already part of daily devotion.
- What is the specific 'Siddhanta' (doctrine) Tulsidas establishes regarding the Name (Nama) vs Form (Rupa)?
- Tulsidas does not set Name against Form here; he lets both stand as complementary practice. The Name appears as 'मंत्रराजु नित जपहिं तुम्हारा', the king of mantras, repeated constantly. The Form appears in 'राम पद पूजा' and 'पूजहिं तुम्हहि सहित परिवारा', worship of the Lord's feet and person. The same devotees do both, so the Name is the inward constant and the Form is the object of outward service. The verse's emphasis on the Name as 'king' among mantras is consistent with his wider teaching that Name ranks high, but this verse itself only shows the two practised side by side.
- How does this verse reflect the poet's 'Kavi-Manas' (the lake of the poet's mind) metaphor?
- In the Kavi-Manas metaphor the mind is a place where the Lord may dwell, and this verse's refrain 'राम बसहु तिन्ह के मन माहीं' makes the mind the dwelling prepared for Rama. The long catalogue of acts (nose, hands, feet, head, household rites) is like streams of the body's senses flowing toward that one mind, each carrying its offering. The word 'हृदयँ' in 'राम भरोस हृदयँ नहि दूजा' names the inner place that must have no second occupant. The poet's own mind is shown in the same way, a space cleared of other trusts so that Rama may reside in it.
FAQs
नाक प्रभु के प्रसाद की सुगंध आदरपूर्वक लेती है, सिर देव, गुरु और ब्राह्मण को देखकर झुकता है, हाथ राम के चरणों की पूजा करते हैं और पैर राम के तीर्थों को जाते हैं। भोजन और वस्त्र-भूषण भी राम को अर्पित प्रसाद के रूप में ही ग्रहण होते हैं। इस प्रकार पूरा शरीर राम की सेवा में लगा दिखाया गया है।
इसका अर्थ है कि भक्त के हृदय में राम के सिवा कोई दूसरा भरोसा या सहारा नहीं है। यह अनन्य शरणागति का भाव है। इसी कारण वाल्मीकि राम से ऐसे भक्तों के मन में निवास करने की प्रार्थना करते हैं।
अंतिम पंक्ति में कहा गया है कि भक्त गुरु को अपने मन में राम से भी अधिक मानते हैं और हर प्रकार से आदर सहित उसकी सेवा करते हैं। इससे गुरु-भक्ति का ऊँचा स्थान प्रकट होता है। साथ ही तरपन, होम और ब्राह्मण-भोजन जैसे कर्म दिखाते हैं कि राम-भक्ति सामाजिक मर्यादा और सेवा से जुड़ी है।
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