Ramcharitmanas: Ayodhya Kanda, Prakarana 13
เจาปาอี 126.1-4
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।
देखि पाय मुनिराय तुम्हारे।भए सुकृत सब सुफल हमारे।।
अब जहँ राउर आयसु होई।मुनि उदबेगु न पावै कोई।।
मुनि तापस जिन्ह तें दुखु लहहीं।ते नरेस बिनु पावक दहहीं।।
मंगल मूल बिप्र परितोषू।दहइ कोटि कुल भूसुर रोषू।।
अस जियँ जानि कहिअ सोइ ठाऊँ।सिय सौमित्रि सहित जहँ जाऊँ।।
तहँ रचि रुचिर परन तृन साला।बासु करौ कछु काल कृपाला।।
सहज सरल सुनि रघुबर बानी।साधु साधु बोले मुनि ग्यानी।।
कस न कहहु अस रघुकुलकेतू।तुम्ह पालक संतत श्रुति सेतू।।
dekhi pāya munirāya tumhāre |bhae sukṛta saba suphala hamāre ||
aba jahã rāura āyasu hoī |muni udabegu na pāvai koī ||
muni tāpasa jinha teṁ dukhu lahahīṁ |te naresa binu pāvaka dahahīṁ ||
maṁgala mūla bipra paritoṣū |dahai koṭi kula bhūsura roṣū ||
asa jiyã jāni kahia soi ṭhāū̃ |siya saumitri sahita jahã jāū̃ ||
tahã raci rucira parana tṛna sālā |bāsu karau kachu kāla kṛpālā ||
sahaja sarala suni raghubara bānī |sādhu sādhu bole muni gyānī ||
kasa na kahahu asa raghukulaketū |tumha pālaka saṁtata śruti setū ||
ข้าแต่พระมุนีสูงสุด ครั้นได้เห็นพระบาทของท่านแล้ว บุญกุศลทั้งปวงของข้าพเจ้าก็บังเกิดผลสมบูรณ์แล้ว บัดนี้ ณ ที่ใดที่ท่านมีพระบัญชา ขอให้เป็นสถานที่ซึ่งมุนีผู้ใดจะไม่ได้รับความกระวนกระวาย กษัตริย์เหล่าใดที่เป็นเหตุให้มุนีและตาปสะได้รับความทุกข์ กษัตริย์เหล่านั้นย่อมถูกเผาผลาญโดยปราศจากไฟ ความพึงพอใจของพราหมณ์เป็นรากฐานแห่งมงคลทั้งปวง ส่วนความโกรธของพราหมณ์ผู้เป็นเทวดาบนแผ่นดินย่อมเผาผลาญวงศ์ตระกูลนับล้าน ทรงทราบดังนี้ในพระหฤทัย ขอท่านได้โปรดบอกสถานที่ซึ่งข้าพเจ้าจะไปพร้อมด้วยนางสีดาและพระลักษมณ์โอรสของนางสุมิตรา ณ ที่นั้นข้าพเจ้าจักสร้างกระท่อมงดงามด้วยใบไม้และหญ้า และจักอยู่อาศัยสักครู่หนึ่ง ข้าแต่ผู้ทรงพระกรุณา ได้ฟังพระดำรัสอันเป็นธรรมชาติและเรียบง่ายของพระรามผู้ทรงเลิศในราชวงศ์รฆุ มุนีผู้ทรงปัญญาได้กล่าวว่า ดีแล้ว ดีแล้ว ท่านจักไม่กล่าวเช่นนี้ได้อย่างไร ข้าแต่ธงไชยแห่งราชวงศ์รฆุ ท่านเป็นผู้คุ้มครองสะพานแห่งพระเวทสืบไป
Speaker
Rama (lines 1 to 6); Tulsidas as narrator (line 7); the sage who is being addressed (line 8)
Listener
The sage, king of sages (traditionally Valmiki), whose feet Rama has come to see
Dasya and Vinaya (humility), with Shanta undertone; the Lord himself behaves as a humble guest before a sage
The scene
The prasanga
Having come before the great sage, Rama says that seeing his feet has made all his merit fruitful, and asks to be shown a place to live with Sita and Lakshmana where no sage will be disturbed. The sage, hearing these natural and simple words, exclaims 'Well said!' and praises Rama as the protector of the Vedic bridge.
The teaching
- Themes
- विनय और नम्रता, मुनियों का सम्मान, ब्राह्मण-संतोष की महिमा, राजधर्म और मर्यादा, सरल कुटी में वनवास, श्रुति-सेतु के रक्षक राम
For right living (Ramrajya ethics)
A ruler's first duty is not to disturb the sages and Brahmins: kings through whom ascetics suffer 'burn without fire', and the contentment of the learned is the root of all welfare. Rama also shows that power must submit to the seer's command ('जहँ राउर आयसु होई') and must live simply.
Nirguna and saguna
The one who is the ultimate limit and guarantor of the Vedas ('श्रुति सेतू') appears here as a man who will build a leaf hut, walk with Sita and Lakshmana, and ask for directions. The formless principle of dharma thus stands manifest in a form that bows before a sage.
Rama, speaking with perfect humility, tells the sage that the sight of his feet has made all his accumulated merit fruitful. He asks to be shown a place where he may live with Sita and Lakshmana in a hut of leaves and grass, so long as no sage is troubled by his stay. He grounds this in a warning: kings who cause ascetics grief are burned without fire, and the wrath of Brahmins destroys millions of generations, while their contentment is the root of all welfare. Traditional commentators note that the Lord of the world takes the lowly role of a guest in order to teach right conduct. The sage, delighted by words so natural and simple, cries 'Well said!' and names Rama the banner of the Raghus and the ever-protector of the bridge of the Vedas.
Chaupai (16 matras per line; eight lines, i.e. four couplets of two lines each)
Anuprasa (alliteration) in 'सहज सरल', 'सुकृत सब सुफल' and 'मंगल मूल'; Punarukti (emphatic repetition) in 'साधु साधु'; Vibhavana (effect without the usual cause) in 'बिनु पावक दहहीं'; Rupaka (metaphor) in 'रघुकुलकेतू' and 'श्रुति सेतू'; Arthantaranyasa (general truth supporting a particular request) in lines 3 and 4, which justify Rama's request in lines 5 and 6; Sambodhan (address) in 'मुनिराय' and 'कृपाला'
In the Vishishtadvaita manner, the Supreme Lord appears in a limited human role and honours the sage ('सब सुफल हमारे'), while the sage names him protector of the Vedas, so that the Lord's lordship and his chosen humility are held together. The Lord stays distinct from, yet the guardian of, the dharma that the Shruti sets.
Raga Desh or Raga Bhairavi, whose gentle, devotional mood suits Rama's humility and the sage's affectionate praise
देखि | पाय | मुनि-राय | तुम्हारे | भए | सुकृत | सब | सुफल | हमारे ||
अब | जहँ | राउर | आयसु | होई | मुनि | उदबेगु | न | पावै | कोई ||
मुनि | तापस | जिन्ह | तें | दुखु | लहहीं | ते | नरेस | बिनु | पावक | दहहीं ||
मंगल | मूल | बिप्र | परितोषू | दहइ | कोटि | कुल | भूसुर | रोषू ||
अस | जियँ | जानि | कहिअ | सोइ | ठाऊँ | सिय | सौमित्रि | सहित | जहँ | जाऊँ ||
तहँ | रचि | रुचिर | परन-तृन-साला | बासु | करौ | कछु | काल | कृपाला ||
सहज | सरल | सुनि | रघुबर | बानी | साधु | साधु | बोले | मुनि | ग्यानी ||
कस | न | कहहु | अस | रघुकुल-केतू | तुम्ह | पालक | संतत | श्रुति | सेतू ||
- सुकृत
- पुण्य कर्म, अच्छे कर्मOrigin: Sanskrit
- उदबेगु
- घबराहट, कष्ट, उद्वेगOrigin: Sanskrit
- परितोषू
- पूर्ण संतोष, प्रसन्नताOrigin: Sanskrit
- ठाऊँ
- स्थान, जगहOrigin: Awadhi
- राउर
- आपका (आदरसूचक)Origin: Awadhi
- How does the use of Sanskritized Awadhi here elevate the 'Loka' (folk) to the 'Shastra' (scriptural)?
- The syntax and the homely courtesies are Awadhi, as in the absolutive 'देखि', the honorific 'राउर' and the sentence 'जहँ राउर आयसु होई'. Into this speech Tulsidas sets Sanskrit-derived terms such as 'सुकृत', 'उदबेगु', 'परितोषू', 'भूसुर' and 'श्रुति सेतू', which carry the weight of scriptural thought. As a result, a plain request for lodging also states a doctrine: the satisfaction of Brahmins is the root of blessing and their wrath burns whole lineages. The folk idiom of the village and the grammar of the Shastra meet in a single line without strain. The sage's closing phrase 'श्रुति सेतू' then lifts the scene from a personal visit to a statement about the Vedic order itself.
- What is the specific 'Siddhanta' (doctrine) Tulsidas establishes regarding the Name (Nama) vs Form (Rupa)?
- This verse does not argue the Nama and Rupa question directly, but it shows the Form (Rupa) at work and the names that interpret it. Rama is present in person: the sage's feet are seen, and he will build a leaf hut and dwell 'with Sita and Lakshmana, the son of Sumitra'. The epithets 'रघुबर', 'रघुकुलकेतू' and 'श्रुति सेतू' then work as names that declare what this visible form is: the best of the Raghus, the banner of his line, the protector of the Vedic bridge. The implied teaching is that the name discloses the nature of the Lord while his form lets the devotee see and serve him. Neither is set above the other in these lines.
- How does this verse reflect the poet's 'Kavi-Manas' (the lake of the poet's mind) metaphor?
- The Manas is a lake whose water is the story of Rama, and in this verse the water is clear and shallow enough to see to the bottom, as the narrator himself calls Rama's words 'सहज सरल'. The courteous request, the two proverb-like lines on the fate of kings and the sage's reply follow one another as in a calm stream with no rough turbulence. The verse also shows the lake's moral purpose: the listener bathes in humility, since the Lord himself says that the sage's glance has made his merit fruitful. The sage's cry of 'साधु साधु' is like a ripple of delight on the surface, showing the reader how to respond to such speech. In this way the poet's mind is a meeting place where devotion, ethics and plain speech mix as one water.
FAQs
राम ऐसा स्थान पूछते हैं जहाँ मुनि को किसी प्रकार का उद्वेग या कष्ट न हो। वे वहाँ सीता और लक्ष्मण के साथ जाकर पत्तों और घास की सुंदर कुटिया बनाकर कुछ समय रहना चाहते हैं। इस प्रकार वे स्थान का निर्णय मुनि की आज्ञा पर छोड़ देते हैं।
इसका अर्थ है कि जिन राजाओं के कारण मुनि और तपस्वी दुख पाते हैं, वे बिना आग के ही जल जाते हैं, अर्थात् उनका नाश अपने आप हो जाता है। यह विभावना अलंकार है, जो बताता है कि संतों को सताने का फल अवश्य भोगना पड़ता है। राम इसी बात को जानकर मुनि को कष्ट न देने की सावधानी रखते हैं।
मुनि ने राम की सहज और सरल वाणी सुनकर 'साधु साधु' कहा, अर्थात् 'बहुत अच्छा, बहुत अच्छा'। उन्होंने राम को रघुकुल का केतु और श्रुति के सेतु का सदा पालन करने वाला कहा। राम की बात वेद-मर्यादा के अनुकूल थी, इसलिए ऐसा कहना उनके स्वभाव के अनुरूप था।
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