"Tulsi Tulsi sab kahe,Tulsi ban ki ghaas Ho gayi kirpa Ram ki, to ban gaye Tulsidas"
Notes MEANING: People keep praising me all the time, calling me 'Tulsi, Tulsi.' Tulsi however, is as insignificant as the grass in the woods. It is only when 'Rama' (the Lord) decided to bestow His grace on me that I became famous and was known as 'Tulsidas.
Shri Gosvaami Tulasidas (We advice readers to read all previous morals before reading this story, which has Bhakti as the main theme.)
Near the famous Punyakshetram Prayaaga (see this too), in “Baanda” nagaram a graamam by name “Raajapuram” is there. There a Sarayuu-paariina-brahmana by name Aatmaaraam dubey used to live. Shrimati Hulasidevi was his dharmapatni. In the year 1554 V.S. (Vikramaarka Shakam), on Shraavana Shuddha-saptami, on Abhuktamuulaa Nakshatram, Shri Tulasidas was born to them
The baby had 12 months of garbha-vaasam. The baby never cried; people used to hear Shri Raama naamam from the baby instead. He had 32 teeth and looked like a 5 year old kid. Seeing these adbhuta-lakshanas, Hulasidevi feared amangalas for the kid and asked a dasi by name Chuniya to look after the baby. Then the baby was 10 days old and vidhivashah, Hulasidevi left her physical body. Chuniya brought up the child with lot of affection. However she too died when Tulasidas was around 5 years old.
Jagajjanani Shri Parvatidevi took pity on the anaatha baalaka, Shri Tulasidas, and used to feed him everyday with Her own hands. Aaha! who can surpass Shri Tulasidas in his adrushtam (adrushtam is that which cannot to seen — it is one’s previous janma-janmaantara karma). He had the adrushtam of taking aahaaram for the hands of Annapuurnadevi Herself. Shri Narahari Aananda, the priya shishya of Shri Anantaanandaji, came searching for Tulasidas. He was sent by Parameshvara. He named the baalaka “Raambola” and took him along with him to the divya Ayodhya nagaram.
On Maagha shuddha-panchami, Shukravaasaram, in 1561 V.S., Shri Narahari Aananda did Upanayana-aadi Samskaaras to Raambola. Raambola was an eka-santaagraahi and a buddhi-shaali. After Vidyaabhyaasam of Raambola, they left for “Varaaha-kshetram” and there Raambola heard Shri Raama Charitam from Shri Naraharisvami. Later they shifted to the anata-phaladaayaka Kaashi Kshetram.
In Kaashi kshetram, under Sheshasanaatanasvaami, Raambola did Veda-Vedaanga adhyayanam for 15 years. Raambola had all the Veda-Vedaantas on his jihvaagram. After taking the anugnya of his Guru, he then left for Raajapuram. He did Yathaavidhi Shraaddhakarmas to his Maata-pitas, when he came to know that they were no more. He used to sing Shri Raama Charitam and spend his time.
On Jyeshtha Shuddha-trayodashi, Guruvaasaram, in 1583 V.S., Raambola and Ratnaavali had Kalyaanam. Raambola used to like Ratnaavali very much. Once when she went to her father’s place, Raambola couldnt bear the viraham and went to her. Seeing the blind prema of Raambola she said “O Praaneshvara! If you show even half of the prema you are showing on me, you would have long time back got Moksham”. Antarmathanam started in Raambola, he immediately left that place and reached Prayaaga. After that he did many Teertha-yatras.
In Maanasasarovaram he had the darshanam of the great Raama bhakta, Kaakabhushundi. Tulasidas used to do Raamkatha-pravachanam in Kaashi Kshetram. Everyday after Sandhyaavandanam, Tulasidas used to pour the Teertham near the root of a Vruksham. A Brahmaraakshasa (the form a Braahmana who does not spread his knowledge gets), who was living on the Vruksham, got Vimukti due to the mahima of the Teertham. The Brahmaraakshasa told Tulasidas “because of your Teertha prabhaavam, I got Vimukti. Please tell me in what way I can help you?”. Tulasidas asked him in what way he can have Shri Raama divya darshanam. Brahmaraakshasa replied “I dont know that. But you take the aashrayam of Shri Aanjaneya and then you will have the darshanam of Shri Raama”. When asked by Tulasidas how to get the aashrayam of Shri Aanjaneya, the Brahmaraakshasa replied “Yetra Yetra Raghunaatha Keertanam Tatra Tatra ….”.
To listen to Shri Tulasidas’s Raama Charita Pravachanam, everyday a Vruddha Brahmana used to come. He used to come before everyone comes and leave after everyone leaves. Listening to Shri Raama gaadha, he used to have Aananda-bhaashpas. Seeing the tanmyayatvam of the Vruddha, once Shri Tulasidas asked “Svaami! Who are You?”. Shri Hanumaan showed his Divya-ruupam. Shri Tulasidas did His praarthana and asked Him how he will have Shri Raama Darshanam. Aanjaneya Svaami replied “go to Chitrakuuta-parvatam. There you will have Shri Raama Chandra Svaami’s Darshanam”. Shri Tulasidas immediately went to Chitrakuutam and lived near Raamaghattam.
Once Shri Tulasidas went for Kaamada-giri-pradakshinam. There he saw two Manohara Divya Raajakumaaras, with Dhanurbaanas, going on two Maha-ashvas. Shri Tulasidas became a mugdha on seeing Them, but didnt recognize Them. Later Shri Hanumaan told him who They were. Shri Hanumaan told to Tulasidas, when he was having pashchaattaapam, “do not worry. You will again have Shri Raama darshanam tomorrow”.
On Mouni-amaavaasya, Saumyavaasaram, in 1607 V.S., Shri Tulasidas again had the Divya Darshanam of Shri Raama and Lakshmana. Shri Raama asked “Baabaa! Please give Us this chandanam”. Shri Hanumaan took the form of a Parrot and told a doha which hinted Shri Tulasidas that it is Shri Raama who was asking him for chandanam. Shri Tulasidas lost the effect of indriyas and stood looking at Shri Raama Divya manohara ruupam. Shri Raama took the chandanam from the hands of Shri Tulasidas and put Tilakam for Himself and to Tulasidas and disappeared.
He then went to Ayodhya Kshetram and then to Prayaaga Teertham during Meghamela. He then had the Divya darshanam of Shri Bharadvaaja and Yaagnyavalka maharshis, near a Vata-Vruksham. He then went to Varaaha Kshetram and lived in a Braahmana’s house near Prahlaadaghaat in Kaashi Kshetram. There he got Kavitaa-shakti, by Shri Shaarada Kataaksham. He used to write Shlokas in Samskrutam and by the next day they used to disappear. Samething happened everyday. On the eighth day, Shri Parameshvara appeared in Tulasidas’s dream and told him “you continue your Kaavya-rachana in your Vyavahaara Bhaasha only”. Shri Tulasidas woke up and Lord Shiva, along with Shri Parvatidevi, appeared before him. Shri Tulasidas did pranaamam and Parameshvara replied
“you go to Ayodhya and do Kaavya-rachana in Avadhi bhaasha. With My aashirvaadam, your Kaavyam will be equal to Saamavedam. Many will sing your Raamaayanam and get the phalitam of singing Saamavedam”.
Shri Tulasidas started Shri Raama Charita Maanasa rachana in the Praatah-kaalam of the Shri Raama Navami in 1631 V.S. at Ayodhya Kshetram. He took 2 years, 7 months and 26 days to complete the rachana of Shri Raama Charita Maanas. Following Parameshvara aagnya he reached Kaashi and sang Shri Raama Charita Maanas before Paarvati-Parameshvara. That night Tulasidas left the Divya Grantham near Vishvanaatha mandiram and when he opened it the next day he saw “Satyam, Shivam, Sundaram” written on it. It was also signed by Parameshvara at the bottom.
Listening to this chamatkaaram, the Panditas got Iirsha on Tulasidas. They did ninda of Tulasidas. They tried to do Grantha-chauryam and appointed two chorakas for it. The chorakas near the Kutiiram of Shri Tulasidas. They saw two Ati-sundara Veeras gaurding the Kutiiram. One of Them had Shyaama-varna, the other Goura-varna shariiram. Choraka’s buddhi changed just on seeing the Veeras. They immediately left chauryam and started Shri Raama bhajana.
The Panditas, who were burning with Iirsha, asked Shri Madhusuudana Sarasvatiji to go through the Grantham. After reading the Raama Charita Maanas Shri Madhusuudanaji became very happy and praised Shri Tulasidas. This increased the Iirsha of the Panditas. They tried one more thing: they placed Veda-Shaastra-Puraana Granthas and Shri Tulasidas’s Raama Charita Maanas, as the bottom most Grantham, before Vishveshvara sannidhi. They closed doors and came next day morning. To their surprise Raama Charita Maanas was on the top of all the Granthams. They realized their mistake and fell at the feet of Shri Tulasidas.
On Aashaadha Krishna-Tadiya, Shanivaasaram, in 1680 V.S., near Aasiighaat, Shri Tulasidas reached Paramapadam.
As is the belief of the Bhagavad Gita, the Ramcharitmaanasa too beleives that even a little devotion pleases God. In the beginning of Baal Kaand Tulsidas says, God's bhajan, even though little, takes one across the ocean of birth and death (Baal Kaand Doha 12: Ch:1). Similarly after narrating the various ways of devotion, Rama tells Shabari that the living being who practices even one of these is very dear to Him (Aran. Kaanda Doha 35: Ch: 5).
Likewise, as the Gita had classified four kinds of devotees: "The virtuous ones, O Arjuna, who pay homage to me are of four kinds - Firstly, the man in distress, Secondly, the seeker of knowledge, Thirdly the one who desires wealth, and Fourthly the man of wisdom" (Bh. Gita. Ch: 7. V:16). Even so the Ramcharitmaanasa speaks of devotees of four kinds, "In the world there are four kinds of devotees Rama, and all the four are virtuous, benevolent and free from sin". Firstly there are those who take His name to acquire wealth etc., Secondly, those taking His name to avoid distress, Thirdly, those taking His name in order to realise him, and Fourthly those who remember him out of love.
Japhi Naamu Jan Aaarat Bhaaree / Mitahin Koosang-kat Hohin Sukhaaree. Raam Bhakt Jag Chaari Prakaaraa / Sukritee Chaariu Anagh Udaaraa
Aspirants repeat the Name when burdened with affliction: their troubles disappear and they become happy. Thus, four kinds of devotees in the world, and all four are meritorious, sinless, and noble. (Baal Kaand. Doha 21: Ch: 3)
Devotion in any form is acceptable to God, even if the aim, of which is to bring some material good to the devotee or to mitigate some misfortune. It would be much better if the Sadhaka habituate himself to expect everything from God whatever he wants and, do not be too dependent on man only for everything. This habit will give you more peace of mind and self reliance.
God is All: In Baal Kaanda Tulsidas expresses the belief that there is nothing in the world except God:
Aaakar Chaari Laakh Chau-raa-see / Jaati Jee Jal Thal Nabh Baasee. Siya Raam-mai Sab Jag Jaa-nee / Karoohn Pranaaam Johri Jug Paani.
Eight million four hundred thousand species of living beings, classified extensively under four divisions, inhabit land, water and the air. Realizing the whole world to be pervaded by Sita and Rama, with folded hands I bow again and again (Baalkand Doha 7D Ch: 1)
When Sutikshana, a disciple of the venerable sage Agastya, saw Rama he invoked him as the storehouse of mercy. The sight of Rama so filled Sutikshana with the ecstasy of devotion that he completely forgot where he was and what he was doing. "He can't see the path or where the path turns, nor the way. He can see nothing. He even forgets his own existence. Sutikshana is an example of the devotee who has reached the satge when he sees the world enveloped by God --- Rama-maya. Describing the Lord's nature, Krishna explains to Arjuna in the Bhagavada Gita, "Virtually, therefore, it is from Me that the Universe originates and in Me that it dissolves. There is nothing above Me. Everything rests on Me as a row of pearls does on a string."( Bh. Gita. 7: V: 6 & 7).
One of the main teachings of the Ramcharitmaanasa is that the Sadhaka or aspirant sees Rama in all things. The entire world is enveloped by him. So Shiva tells Parvati, "O Uma! Those who are devoted to the feet of Rama, and are free from passion, arrogance and rage, see the universe filled with God alone. So does Kaakbhushundi tells Garura "O king of brids, listen, those who seek happiness by means other than God's devotion are devoid of any Bhakti. They wish to cross the mighty ocean of birth and death without even a ship! (Uttara, Doha 114B: Ch: 2).
Name: Perhaps the greatest and most unique teaching of the Ramcharitmaanasa is its emphasis on the chanting of God's name as the means of deliverance. Rama's name is the miraculous potent power which brings comfort to troubled souls like those of Bharat --- "Jiha Naamu Japa Lochan Niiruu (Ayo. Kaanda. Doha 325. Ch: 1). And Rama Rama Raghupati Japat Sravat Nayan Jaljaat. (Uttara Kaanda. Doha 1B). When Hanuman while flying with the Sanjiivanbuutii -- life giving herb is accidentally struck down by Bharat, he utters Rama's name while falling --- Sumirat Rama Rama Raghunaayak. (Lanka Kaanda Doha: 58: Ch:1). It is Rama's name which makes the building of the bridge across the ocean possible, thus enabling his army to get across.
Right from the beginning Tulsi sings the praises of that name which makes him (Tulsidaasa) pure as the sacred Tulsi plant:
Naamu Raam Koh Kalpatroo Kali Kalyaan Nivaasu. Joh Sumirat Bhayoh Bha-ang Te Tulsi Tulsee Tulsee-daasu.
In this Kaliyuga the Name of Rama is like a wish-yielding tree (the tree of Paradise), the very home of blessing. Tulsidasa has become as pure as the Tulasi plant by the potency of the name of Shri Ram (Baal Kaanda. Doha 26)
In his masterful exposition Tulsi demonstrates the superiority of the sacred name of Rama himself. Even by repeating it backwards the sage Valmiki was purified and reached a high stage of devotion. It is the easy way to libsration or emancipation, and realising this even great gods like Shiva keep chanting Rama's name. Shiva says to Paarvati, 'O Paarvati, by the power of whose name I give to those who die in Kaashii the mantra of Rama, thereby relieving him of sorrow --- he indeed is my Lord Rama. Indisputably so, gods like Shiva and Sages like Narada know its virtue. Rama's name is an exlir and tranquilizer to life in man's quest for peace and self-realisation.
In the Kaliyuga particularly the chanting of Rama's name has great significance and merit. In Satyuga, says Tulsidasa, God can be pleased by meditation, in Treta Yuga by penance, in Dvaapara by worship; but in the Kali Yuga Adharma or unrighteousness has reached the limit.
Sat Yuga --- 1,728,000 years. Treta Yuga 1, 296,000 years. Dwapar Yuga --- 864,000 years Kali Yuga ---- 432,000 years. Up to 1997 Kali Yuga has finished 5,097 years.
When Rama offered the mortally slain Jatayu his life, he refused it because the same Rama by taking His name at the hour of death, even the worst of us may achieve liberation. However, Shri Rama was already standing before Jatayu. This being so there was no reason for him to keep his body any more. As an Avatar - divine incarnation, we have seen the redemption of Ahalya, Shabari, Jatayu, Vibhishana, Hanuman and so forth by the divine touch of the God incarnate.
The Brhadaaranyaka Upanishad gives the drum (Dundubhi) as an example. The same drum gives out many kinds of sound. some may frighten us, others would make us dance. If we are to Master all these emotions, we have to catch hold of the drummer. Once he is in our hands, all the notes too are in our hands. In one word the Lord says:- "Those who wish to cross maya, let them take refuge in Me". Only those who surrendered to Me will escape the play of Maya; for them, the waters of Maya dry up here and now.
Mahatma Gandhi was devoted to the name of Shri Rama, so much so that he uttered the name of Shri Rama ( Hey Ram ) as the assasins bullet hit his frail and emaciated body.
"A man reaps the fruits of his own actions, good or bad, exactly in the same way in which he has done them". (Ayodhya Kaand. 93:9)
"A man's conduct reveals what he really is". (Ayodhya Kand. 109:4)
"No affliction, nor temptation, no guilt nor power of sin, no wounded spirit nor teriified consccience, should induce us to despair of help and comfort from God". (T. Scott)
Always endeavour in your efforts to be absorbed in meditation, Jap, study of the scriptures, worship and devotional music.
What then is this that we call Maya? The power of God, His art, the skill of His hands. This is what we call Maya. God's creation, the living and the non-living formed this many coloured world, the glamour and glitter which delude us so much that we often accept the unreal as real things.
Tulsidas Goswami Tulsidas (1532-1623; Hindi: तुलसीदास) was a Awadhi poet and philosopher. He was born in Rajapur, India in the district of Banda in Uttar Pradesh, during the reign of Humayun. Tulsidas wrote twelve books and is considered the greatest and most famous of Hindi poets. He is regarded as an incarnation of Valmiki, the author of Ramayana written in Sanskrit. He wrote Ramacharitamanasa (The Lake that is the Story of Lord Rama), an epic devoted to Lord Rama. This Awadhi version of Ramayana, like many translations of the original Sanskrit Ramayana, is read and worshipped with great reverence in many Hindu homes in northern India. It is an inspiring book that contains sweet couplets in beautiful rhyme called 'chaupai'. Vinaya Patrika is another important book written by Tulsidas. He is considered one of the northern Indian Sants. Life Tulsidas is the Prophet of Hinduism and has written the Ramacharitamanas as dictated by God, which is the new Veda for the Kalyug. This new Veda teaches us that salvation to God can be done, not by sacrifices, rituals, nor intense yoga, but by simple devotion to Ram (God) and by doing good service to every living being. Tulsidas was a Sarayuparina Brahmin by birth. His father's name was Atma Ram Dube; that of his mother is said to have been Hulasi. A legend relates that, having been born under an unlucky conjunction of the stars, he was abandoned in infancy by his parents, and was adopted by a wandering sadhu or ascetic, with whom he visited many holy places in the length and breadth of India; and the story is in part supported by passages in his poems. He got his name Tulsi because he devoted a lot of time in looking after the Tulsi plants. He studied, apparently after having rejoined his family, at Sukar-khet, a place generally identified with Soro in the Etah district of the Uttar Pradesh, but more probably the same as Varahakshetra on the Ghagra River, 30 miles west of Ayodhya.(Varahakshetra and Sukar-khet have the same meaning; Varaha or Sukara means a wild boar). He married in his father's lifetime, and begat a son. His wife was Ratnavali, daughter of Dinabandhu Pathak. Their son Tarak died at an early age. Ratnavali, devoted to the worship of Rama, then left her husband and returned to her father's house to occupy herself with religion. Tulsidas followed her, and endeavoured to induce her to return to him, but in vain; she reproached him (in verses which have been preserved) with want of faith in Rama, and so moved him that he renounced the world, and entered upon an ascetic life, much of which was spent in wandering as a preacher of the necessity of a loving faith in Rama. He first made Ayodhya his headquarters, frequently visiting distant places of pilgrimage in different parts of India. During his residence at Ayodhya the Lord Rama is said to have appeared to him in a dream, and to have commanded him to write a Ramayana in the language used by the common people. He began this work in the year 1574, and had finished the third book (Aranyakanda), when differences with the Vairagi Vaishnavas at Ayodhya, to whom he had attached himself, led him to migrate to Benares. Here he died in 1623, during the reign of the emperor Jahangir, at the age of 91.
The period of his greatest activity as an author synchronized with the latter half of the reign of Akbar (1556-1605), and the first portion of that of Jahangir, his dated works being as follows: commencement of the Ramayan, 1574; Ram-satsai, 1584; Parvati-mangal, 1586; Ramajña Prashna, 1598; Kabitta Ramayan, between 1612 and 1614. A deed of arbitration in his hand, dated 1612, relating to the settlement of a dispute between the sons of a land-owner named Todar, who possessed some villages adjacent to Benares, has been preserved, and is reproduced in facsimile in Dr. Grierson's Modern Vernacular Literature of Hindustan, p. 51. Todar (who was not, as formerly supposed, Akbar's finance minister, the celebrated Raja Todar Mal) was his close friend, and a beautiful and pathetic poem by Tulsi on his death is extant. He is said to have been resorted to, as a venerated teacher, by Maharaja Man Singh of Jaipur (d. 1618), his brother Jagat Singh, and other powerful princes; and it appears to be certain that his great fame and influence as a religious leader, which remain pre-eminent to this day, were fully established during his lifetime. Ramacharitamanasa Tulsidas's greatest poem, popularly called Tulsi-krita Ramayana, but entitled by its author Ramacharitamanasa, or "the Lake of Rama's Deeds", was begun in the year 1574, and completed in two years and seven months. A large portion of the poem was composed at Banaras, where the poet spent most of his later life.
The Ramacharitamanasa is as well known among Hindus in upper India. Many of its verses are popular proverbs in that region; an apt quotation from them by a stranger has the immediate effect of instilling confidence in the listener. Tulsidas' phrases have passed into common speech, and are used by millions of Hindi speakers (and even speakers of Urdu) without the speakers being conscious of their origin. Not only are his sayings proverbial: his doctrine actually forms the most powerful religious influence in present-day Hinduism; and, though he founded no school and was never known as a guru or master, he is everywhere accepted as both poet and saint, an inspired and authoritative guide in religion and the conduct of life.
Tulsidas professed himself the humble follower of his teacher, Narhari-Das, from whom as a boy in Sukar-khet he first heard the tale of Rama's exploits that would form the subject of the Ramacharitamanasa. (Narhari-Das was the sixth in spiritual descent from Ramananda, the founder of popular Vaishnavism in northern India.)
The poem is a revisiting of the great theme of Valmiki (the ancient author of the Ramayana), but is not a mere retelling of the Sanskrit epic. Where Valmiki has condensed the story, Tulsidas has expanded, and, conversely, wherever the elder poet has lingered longest, there his successor has condensed. Ramacharitamanasa consists of seven books, of which the first two, entitled Childhood and Ayodhya, make up more than half the work. (The second book, an expansive recounting of the meeting of Rama with his brother Bharata in the forest, is often the most admired.)
The tale begins at King Dasaratha's court, and tells of the birth and boyhood of Rama and his three brothers, his marriage with Sita, his voluntary exile, the unfortunate result of Kaikeyi's guile and Dasaratha's rash vow, the dwelling-together of Rama and Sita in the great central Indian forest, her abduction by Ravana, Rama's expedition to Lanka and the overthrow of the ravisher, and life at Ayodhya after the return of the reunited pair. It is written in pure Baiswari or Eastern Hindi, in stanzas called chaupais, broken by 'dohas' or couplets, with an occasional sortha and chhand â€" the latter a hurrying metre of many rhymes and alliterations. Other works Besides the Lake of Rama's deeds, Tulsidas was the author of five longer and six shorter works, most of them dealing with the theme of Rama, his doings, and devotion to him. The former are
# the Dohavali, consisting of, 573 miscellaneous doha and sortha verses; of this there is a duplicate in the Ram-satsai, an arrangement of seven centuries of verses, the great majority of which occur also in the Dohavali and in other works of Tulsi# the Kabitta Ramayan or Kavitavali, which is a history of Rama in the kavitta, ghanakshari, chaupaï and savaiya metres; like the Ramacharitamanas, it is divided into seven kandas or cantos, and is devoted to setting forth the majestic side of Rama's character#the Gitavali, also in seven kands, aiming at the illustration of the tender aspect of the Lord's life; the metres are adapted for singing# the Krishnavali or Krishna gitavali, a collection of 61 songs in honor of Krishna, in the Kanauji dialect of Hindi: the authenticity of this is doubtful# the Vinaya Patrika, or Book of petitions, a series of hymns and prayers of which the first 43 are addressed to the lower gods, forming Rama's court and attendants, and the remainder, Nos. 44 to 279, to Rama himself.
Of the smaller compositions the most interesting is the Vairagya Sandipani, or Kindling of continence, a poem describing the nature and greatness of a holy man, and the true peace to which he attains.
Tulsidas' most famous and read piece of literature apart from the Ramayana is the "Hanuman Chalisa", a poem primarily praising the monkey-god Hanuman. Although it is not one of his best poems, it has gained popularity among the modern-day Hindus. Many of them recite it as a prayer every week. His doctrine Tulsi's doctrine is derived from Ramanuja through Ramananda. Like the former, he believes in a supreme personal God, possessing all gracious qualities (sadguna), not in the quality-less (nirguna) neuter impersonal Brahman of Sankaracharya; this Lord Himself once took the human form, and became incarnate, for the blessing of mankind, as Rama. The body is therefore to be honored, not despised. The Lord is to be approached by faith (bhakti) disinterested devotion and surrender of self in perfect love, and all actions are to be purified of self-interest in contemplation of Him. Show love to all creatures, and thou wilt be happy; for when thou lovest all things, thou lovest the Lord, for He is all in all. The soul is from the Lord, and is submitted in this life to the bondage of works (karma); Mankind, in their obstinacy, keep binding themselves in the net of actions, and though they know and hear of the bliss of those who have faith in the Lord, they don't attempt the only means of release. Works are a spider's thread, up and down which she continually travels, and which is never broken; so works lead a soul downwards to the Earth, and upwards to the Lord. The bliss to which the soul attains, by the extinction of desire, in the supreme home, is not absorption in the Lord, but union with Him in abiding individuality. This is emancipation (mukti) from the burden of birth and rebirth, and the highest happiness. Tulsi, as a Smarta Brahmin, venerates the whole Hindu pantheon, and is especially careful to give Shiva or Mahadeva, the special deity of the Brahmins, his due, and to point out that there is no inconsistency between devotion to Rama and attachment to Shiva (Ramayana, Lankakanda, Doha 3). But the practical end of all his writings is to inculcate bhakti addressed to Rama as the great means of salvation and emancipation from the chain of births and deaths, a salvation which is as free and open to men of the lowest caste as to Brahmins. Sources and manuscripts In Growse's translation of the Ramacharitamanas, will be found the text and translation of the passages in the Bhagatmala of Nabhaji and its commentary, which are the main original authority for the traditions relating to the poet. Nabhaji had himself met Tulsidas; but the stanza in praise of the poet gives no facts relating to his life – these are stated in the tika or gloss of Priya Das, who wrote in A.D. 1712, and much of the material is legendary and untrustworthy. Unfortunately, the biography of the poet, called Gosai-charitra, by Benimadhab Das, who was a personal follower and constant companion of the Master, and died in 1642, has disappeared, and no copy of it is known to exist. In the introduction to the edition of the Ramayana by the Nagri Pracharni Sabha all the known facts of Tulsi's life are brought together and critically discussed. For an exposition of his religious position and his place in the popular religion of northern India, see Dr. Grierson's paper in the Journal of the Royal Asiatic Society, July 1903, pp. 447-466. (C. J. L.)
A manuscript of the Ayodhya-kanda, said to be in the poets own hand, exists at Rajapur in Banda, his reputed birthplace. One of the Bala-kanda, dated Samvat 1661, nineteen years before the poet's death, and carefully corrected, it is alleged by Tulsidas himself, is at Ayodhya. Another autograph is reported to be preserved at Maliabad in the Lucknow district, but has not, so far as known, been seen by a European. Other ancient manuscripts are to be found at Benares. An excellent translation of the whole into English was made by F. S. Growse, of the Indian Civil Service (5th edition, Cawnpore, Kanpur, 1891). * Original works of Tulsidas in Hindi (Wikisource)
Sweet speech creates happiness all around. If you want to win over the hearts of others then don't speak harsh words. A person without glory is like an ash. When the time is running adverse then knowledge, humility, discretion, courage, noble actions and faith in Lord Rama are the means of great help. A person whose mind is a mine of desire, anger, ego and greed is a fool inspite of his qualifications. You should not meet a person who is always after money and who neither becomes happy after seeing you nor does have any love for you. If one follows principles laid down by Lord Rama then one can see the light of both the worlds.
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"Tulsi Tulsi sab kahe,Tulsi ban ki ghaas
Ho gayi kirpa Ram ki, to ban gaye Tulsidas"
Notes
MEANING:
People keep praising me all the time, calling me 'Tulsi, Tulsi.' Tulsi however, is as insignificant as the grass in the woods. It is only when 'Rama' (the Lord) decided to bestow His grace on me that I became famous and was known as 'Tulsidas.
Shri Gosvaami Tulasidas
(We advice readers to read all previous morals before reading this story, which has Bhakti as the main theme.)
Near the famous Punyakshetram Prayaaga (see this too), in “Baanda” nagaram a graamam by name “Raajapuram” is there. There a Sarayuu-paariina-brahmana by name Aatmaaraam dubey used to live. Shrimati Hulasidevi was his dharmapatni. In the year 1554 V.S. (Vikramaarka Shakam), on Shraavana Shuddha-saptami, on Abhuktamuulaa Nakshatram, Shri Tulasidas was born to them
The baby had 12 months of garbha-vaasam. The baby never cried; people used to hear Shri Raama naamam from the baby instead. He had 32 teeth and looked like a 5 year old kid. Seeing these adbhuta-lakshanas, Hulasidevi feared amangalas for the kid and asked a dasi by name Chuniya to look after the baby. Then the baby was 10 days old and vidhivashah, Hulasidevi left her physical body. Chuniya brought up the child with lot of affection. However she too died when Tulasidas was around 5 years old.
Jagajjanani Shri Parvatidevi took pity on the anaatha baalaka, Shri Tulasidas, and used to feed him everyday with Her own hands. Aaha! who can surpass Shri Tulasidas in his adrushtam (adrushtam is that which cannot to seen — it is one’s previous janma-janmaantara karma). He had the adrushtam of taking aahaaram for the hands of Annapuurnadevi Herself. Shri Narahari Aananda, the priya shishya of Shri Anantaanandaji, came searching for Tulasidas. He was sent by Parameshvara. He named the baalaka “Raambola” and took him along with him to the divya Ayodhya nagaram.
On Maagha shuddha-panchami, Shukravaasaram, in 1561 V.S., Shri Narahari Aananda did Upanayana-aadi Samskaaras to Raambola. Raambola was an eka-santaagraahi and a buddhi-shaali. After Vidyaabhyaasam of Raambola, they left for “Varaaha-kshetram” and there Raambola heard Shri Raama Charitam from Shri Naraharisvami. Later they shifted to the anata-phaladaayaka Kaashi Kshetram.
In Kaashi kshetram, under Sheshasanaatanasvaami, Raambola did Veda-Vedaanga adhyayanam for 15 years. Raambola had all the Veda-Vedaantas on his jihvaagram. After taking the anugnya of his Guru, he then left for Raajapuram. He did Yathaavidhi Shraaddhakarmas to his Maata-pitas, when he came to know that they were no more. He used to sing Shri Raama Charitam and spend his time.
On Jyeshtha Shuddha-trayodashi, Guruvaasaram, in 1583 V.S., Raambola and Ratnaavali had Kalyaanam. Raambola used to like Ratnaavali very much. Once when she went to her father’s place, Raambola couldnt bear the viraham and went to her. Seeing the blind prema of Raambola she said “O Praaneshvara! If you show even half of the prema you are showing on me, you would have long time back got Moksham”. Antarmathanam started in Raambola, he immediately left that place and reached Prayaaga. After that he did many Teertha-yatras.
In Maanasasarovaram he had the darshanam of the great Raama bhakta, Kaakabhushundi. Tulasidas used to do Raamkatha-pravachanam in Kaashi Kshetram. Everyday after Sandhyaavandanam, Tulasidas used to pour the Teertham near the root of a Vruksham. A Brahmaraakshasa (the form a Braahmana who does not spread his knowledge gets), who was living on the Vruksham, got Vimukti due to the mahima of the Teertham. The Brahmaraakshasa told Tulasidas “because of your Teertha prabhaavam, I got Vimukti. Please tell me in what way I can help you?”. Tulasidas asked him in what way he can have Shri Raama divya darshanam. Brahmaraakshasa replied “I dont know that. But you take the aashrayam of Shri Aanjaneya and then you will have the darshanam of Shri Raama”. When asked by Tulasidas how to get the aashrayam of Shri Aanjaneya, the Brahmaraakshasa replied “Yetra Yetra Raghunaatha Keertanam Tatra Tatra ….”.
To listen to Shri Tulasidas’s Raama Charita Pravachanam, everyday a Vruddha Brahmana used to come. He used to come before everyone comes and leave after everyone leaves. Listening to Shri Raama gaadha, he used to have Aananda-bhaashpas. Seeing the tanmyayatvam of the Vruddha, once Shri Tulasidas asked “Svaami! Who are You?”. Shri Hanumaan showed his Divya-ruupam. Shri Tulasidas did His praarthana and asked Him how he will have Shri Raama Darshanam. Aanjaneya Svaami replied “go to Chitrakuuta-parvatam. There you will have Shri Raama Chandra Svaami’s Darshanam”. Shri Tulasidas immediately went to Chitrakuutam and lived near Raamaghattam.
Once Shri Tulasidas went for Kaamada-giri-pradakshinam. There he saw two Manohara Divya Raajakumaaras, with Dhanurbaanas, going on two Maha-ashvas. Shri Tulasidas became a mugdha on seeing Them, but didnt recognize Them. Later Shri Hanumaan told him who They were. Shri Hanumaan told to Tulasidas, when he was having pashchaattaapam, “do not worry. You will again have Shri Raama darshanam tomorrow”.
On Mouni-amaavaasya, Saumyavaasaram, in 1607 V.S., Shri Tulasidas again had the Divya Darshanam of Shri Raama and Lakshmana. Shri Raama asked “Baabaa! Please give Us this chandanam”. Shri Hanumaan took the form of a Parrot and told a doha which hinted Shri Tulasidas that it is Shri Raama who was asking him for chandanam. Shri Tulasidas lost the effect of indriyas and stood looking at Shri Raama Divya manohara ruupam. Shri Raama took the chandanam from the hands of Shri Tulasidas and put Tilakam for Himself and to Tulasidas and disappeared.
He then went to Ayodhya Kshetram and then to Prayaaga Teertham during Meghamela. He then had the Divya darshanam of Shri Bharadvaaja and Yaagnyavalka maharshis, near a Vata-Vruksham. He then went to Varaaha Kshetram and lived in a Braahmana’s house near Prahlaadaghaat in Kaashi Kshetram. There he got Kavitaa-shakti, by Shri Shaarada Kataaksham. He used to write Shlokas in Samskrutam and by the next day they used to disappear. Samething happened everyday. On the eighth day, Shri Parameshvara appeared in Tulasidas’s dream and told him “you continue your Kaavya-rachana in your Vyavahaara Bhaasha only”. Shri Tulasidas woke up and Lord Shiva, along with Shri Parvatidevi, appeared before him. Shri Tulasidas did pranaamam and Parameshvara replied
“you go to Ayodhya and do Kaavya-rachana in Avadhi bhaasha. With My aashirvaadam, your Kaavyam will be equal to Saamavedam. Many will sing your Raamaayanam and get the phalitam of singing Saamavedam”.
Shri Tulasidas started Shri Raama Charita Maanasa rachana in the Praatah-kaalam of the Shri Raama Navami in 1631 V.S. at Ayodhya Kshetram. He took 2 years, 7 months and 26 days to complete the rachana of Shri Raama Charita Maanas. Following Parameshvara aagnya he reached Kaashi and sang Shri Raama Charita Maanas before Paarvati-Parameshvara. That night Tulasidas left the Divya Grantham near Vishvanaatha mandiram and when he opened it the next day he saw “Satyam, Shivam, Sundaram” written on it. It was also signed by Parameshvara at the bottom.
Listening to this chamatkaaram, the Panditas got Iirsha on Tulasidas. They did ninda of Tulasidas. They tried to do Grantha-chauryam and appointed two chorakas for it. The chorakas near the Kutiiram of Shri Tulasidas. They saw two Ati-sundara Veeras gaurding the Kutiiram. One of Them had Shyaama-varna, the other Goura-varna shariiram. Choraka’s buddhi changed just on seeing the Veeras. They immediately left chauryam and started Shri Raama bhajana.
The Panditas, who were burning with Iirsha, asked Shri Madhusuudana Sarasvatiji to go through the Grantham. After reading the Raama Charita Maanas Shri Madhusuudanaji became very happy and praised Shri Tulasidas. This increased the Iirsha of the Panditas. They tried one more thing: they placed Veda-Shaastra-Puraana Granthas and Shri Tulasidas’s Raama Charita Maanas, as the bottom most Grantham, before Vishveshvara sannidhi. They closed doors and came next day morning. To their surprise Raama Charita Maanas was on the top of all the Granthams. They realized their mistake and fell at the feet of Shri Tulasidas.
On Aashaadha Krishna-Tadiya, Shanivaasaram, in 1680 V.S., near Aasiighaat, Shri Tulasidas reached Paramapadam.
Teachings from the Ramayana
As is the belief of the Bhagavad Gita, the Ramcharitmaanasa too beleives that even a little devotion pleases God. In the beginning of Baal Kaand Tulsidas says, God's bhajan, even though little, takes one across the ocean of birth and death (Baal Kaand Doha 12: Ch:1). Similarly after narrating the various ways of devotion, Rama tells Shabari that the living being who practices even one of these is very dear to Him (Aran. Kaanda Doha 35: Ch: 5).
Likewise, as the Gita had classified four kinds of devotees: "The virtuous ones, O Arjuna, who pay homage to me are of four kinds - Firstly, the man in distress, Secondly, the seeker of knowledge, Thirdly the one who desires wealth, and Fourthly the man of wisdom" (Bh. Gita. Ch: 7. V:16). Even so the Ramcharitmaanasa speaks of devotees of four kinds, "In the world there are four kinds of devotees Rama, and all the four are virtuous, benevolent and free from sin". Firstly there are those who take His name to acquire wealth etc., Secondly, those taking His name to avoid distress, Thirdly, those taking His name in order to realise him, and Fourthly those who remember him out of love.
Japhi Naamu Jan Aaarat Bhaaree / Mitahin Koosang-kat Hohin Sukhaaree.
Raam Bhakt Jag Chaari Prakaaraa / Sukritee Chaariu Anagh Udaaraa
Aspirants repeat the Name when burdened with affliction: their troubles disappear and they become happy. Thus, four kinds of devotees in the world, and all four are meritorious, sinless, and noble. (Baal Kaand. Doha 21: Ch: 3)
Devotion in any form is acceptable to God, even if the aim, of which is to bring some material good to the devotee or to mitigate some misfortune. It would be much better if the Sadhaka habituate himself to expect everything from God whatever he wants and, do not be too dependent on man only for everything. This habit will give you more peace of mind and self reliance.
God is All: In Baal Kaanda Tulsidas expresses the belief that there is nothing in the world except God:
Aaakar Chaari Laakh Chau-raa-see / Jaati Jee Jal Thal Nabh Baasee.
Siya Raam-mai Sab Jag Jaa-nee / Karoohn Pranaaam Johri Jug Paani.
Eight million four hundred thousand species of living beings, classified extensively under four divisions, inhabit land, water and the air. Realizing the whole world to be pervaded by Sita and Rama, with folded hands I bow again and again (Baalkand Doha 7D Ch: 1)
When Sutikshana, a disciple of the venerable sage Agastya, saw Rama he invoked him as the storehouse of mercy. The sight of Rama so filled Sutikshana with the ecstasy of devotion that he completely forgot where he was and what he was doing. "He can't see the path or where the path turns, nor the way. He can see nothing. He even forgets his own existence. Sutikshana is an example of the devotee who has reached the satge when he sees the world enveloped by God --- Rama-maya. Describing the Lord's nature, Krishna explains to Arjuna in the Bhagavada Gita, "Virtually, therefore, it is from Me that the Universe originates and in Me that it dissolves. There is nothing above Me. Everything rests on Me as a row of pearls does on a string."( Bh. Gita. 7: V: 6 & 7).
One of the main teachings of the Ramcharitmaanasa is that the Sadhaka or aspirant sees Rama in all things. The entire world is enveloped by him. So Shiva tells Parvati, "O Uma! Those who are devoted to the feet of Rama, and are free from passion, arrogance and rage, see the universe filled with God alone. So does Kaakbhushundi tells Garura "O king of brids, listen, those who seek happiness by means other than God's devotion are devoid of any Bhakti. They wish to cross the mighty ocean of birth and death without even a ship! (Uttara, Doha 114B: Ch: 2).
Name: Perhaps the greatest and most unique teaching of the Ramcharitmaanasa is its emphasis on the chanting of God's name as the means of deliverance. Rama's name is the miraculous potent power which brings comfort to troubled souls like those of Bharat --- "Jiha Naamu Japa Lochan Niiruu (Ayo. Kaanda. Doha 325. Ch: 1). And Rama Rama Raghupati Japat Sravat Nayan Jaljaat. (Uttara Kaanda. Doha 1B). When Hanuman while flying with the Sanjiivanbuutii -- life giving herb is accidentally struck down by Bharat, he utters Rama's name while falling --- Sumirat Rama Rama Raghunaayak. (Lanka Kaanda Doha: 58: Ch:1). It is Rama's name which makes the building of the bridge across the ocean possible, thus enabling his army to get across.
Right from the beginning Tulsi sings the praises of that name which makes him (Tulsidaasa) pure as the sacred Tulsi plant:
Naamu Raam Koh Kalpatroo Kali Kalyaan Nivaasu.
Joh Sumirat Bhayoh Bha-ang Te Tulsi Tulsee Tulsee-daasu.
In this Kaliyuga the Name of Rama is like a wish-yielding tree (the tree of Paradise), the very home of blessing. Tulsidasa has become as pure as the Tulasi plant by the potency of the name of Shri Ram (Baal Kaanda. Doha 26)
In his masterful exposition Tulsi demonstrates the superiority of the sacred name of Rama himself. Even by repeating it backwards the sage Valmiki was purified and reached a high stage of devotion. It is the easy way to libsration or emancipation, and realising this even great gods like Shiva keep chanting Rama's name. Shiva says to Paarvati, 'O Paarvati, by the power of whose name I give to those who die in Kaashii the mantra of Rama, thereby relieving him of sorrow --- he indeed is my Lord Rama. Indisputably so, gods like Shiva and Sages like Narada know its virtue. Rama's name is an exlir and tranquilizer to life in man's quest for peace and self-realisation.
In the Kaliyuga particularly the chanting of Rama's name has great significance and merit. In Satyuga, says Tulsidasa, God can be pleased by meditation, in Treta Yuga by penance, in Dvaapara by worship; but in the Kali Yuga Adharma or unrighteousness has reached the limit.
Sat Yuga --- 1,728,000 years. Treta Yuga 1, 296,000 years. Dwapar Yuga --- 864,000 years Kali Yuga ---- 432,000 years. Up to 1997 Kali Yuga has finished 5,097 years.
When Rama offered the mortally slain Jatayu his life, he refused it because the same Rama by taking His name at the hour of death, even the worst of us may achieve liberation. However, Shri Rama was already standing before Jatayu. This being so there was no reason for him to keep his body any more. As an Avatar - divine incarnation, we have seen the redemption of Ahalya, Shabari, Jatayu, Vibhishana, Hanuman and so forth by the divine touch of the God incarnate.
The Brhadaaranyaka Upanishad gives the drum (Dundubhi) as an example. The same drum gives out many kinds of sound. some may frighten us, others would make us dance. If we are to Master all these emotions, we have to catch hold of the drummer. Once he is in our hands, all the notes too are in our hands. In one word the Lord says:- "Those who wish to cross maya, let them take refuge in Me". Only those who surrendered to Me will escape the play of Maya; for them, the waters of Maya dry up here and now.
Mahatma Gandhi was devoted to the name of Shri Rama, so much so that he uttered the name of Shri Rama ( Hey Ram ) as the assasins bullet hit his frail and emaciated body.
"A man reaps the fruits of his own actions, good or bad, exactly in the same way in which he has done them". (Ayodhya Kaand. 93:9)
"A man's conduct reveals what he really is". (Ayodhya Kand. 109:4)
"No affliction, nor temptation, no guilt nor power of sin, no wounded spirit nor teriified consccience, should induce us to despair of help and comfort from God". (T. Scott)
Always endeavour in your efforts to be absorbed in meditation, Jap, study of the scriptures, worship and devotional music.
What then is this that we call Maya? The power of God, His art, the skill of His hands. This is what we call Maya. God's creation, the living and the non-living formed this many coloured world, the glamour and glitter which delude us so much that we often accept the unreal as real things.
Tulsidas
Goswami Tulsidas (1532-1623; Hindi: तुलसीदास) was a Awadhi poet and philosopher. He was born in Rajapur, India in the district of Banda in Uttar Pradesh, during the reign of Humayun. Tulsidas wrote twelve books and is considered the greatest and most famous of Hindi poets. He is regarded as an incarnation of Valmiki, the author of Ramayana written in Sanskrit. He wrote Ramacharitamanasa (The Lake that is the Story of Lord Rama), an epic devoted to Lord Rama. This Awadhi version of Ramayana, like many translations of the original Sanskrit Ramayana, is read and worshipped with great reverence in many Hindu homes in northern India. It is an inspiring book that contains sweet couplets in beautiful rhyme called 'chaupai'. Vinaya Patrika is another important book written by Tulsidas. He is considered one of the northern Indian Sants.
Life
Tulsidas is the Prophet of Hinduism and has written the Ramacharitamanas as dictated by God, which is the new Veda for the Kalyug. This new Veda teaches us that salvation to God can be done, not by sacrifices, rituals, nor intense yoga, but by simple devotion to Ram (God) and by doing good service to every living being. Tulsidas was a Sarayuparina Brahmin by birth. His father's name was Atma Ram Dube; that of his mother is said to have been Hulasi. A legend relates that, having been born under an unlucky conjunction of the stars, he was abandoned in infancy by his parents, and was adopted by a wandering sadhu or ascetic, with whom he visited many holy places in the length and breadth of India; and the story is in part supported by passages in his poems. He got his name Tulsi because he devoted a lot of time in looking after the Tulsi plants. He studied, apparently after having rejoined his family, at Sukar-khet, a place generally identified with Soro in the Etah district of the Uttar Pradesh, but more probably the same as Varahakshetra on the Ghagra River, 30 miles west of Ayodhya.(Varahakshetra and Sukar-khet have the same meaning; Varaha or Sukara means a wild boar). He married in his father's lifetime, and begat a son. His wife was Ratnavali, daughter of Dinabandhu Pathak. Their son Tarak died at an early age. Ratnavali, devoted to the worship of Rama, then left her husband and returned to her father's house to occupy herself with religion. Tulsidas followed her, and endeavoured to induce her to return to him, but in vain; she reproached him (in verses which have been preserved) with want of faith in Rama, and so moved him that he renounced the world, and entered upon an ascetic life, much of which was spent in wandering as a preacher of the necessity of a loving faith in Rama. He first made Ayodhya his headquarters, frequently visiting distant places of pilgrimage in different parts of India. During his residence at Ayodhya the Lord Rama is said to have appeared to him in a dream, and to have commanded him to write a Ramayana in the language used by the common people. He began this work in the year 1574, and had finished the third book (Aranyakanda), when differences with the Vairagi Vaishnavas at Ayodhya, to whom he had attached himself, led him to migrate to Benares. Here he died in 1623, during the reign of the emperor Jahangir, at the age of 91.
The period of his greatest activity as an author synchronized with the latter half of the reign of Akbar (1556-1605), and the first portion of that of Jahangir, his dated works being as follows: commencement of the Ramayan, 1574; Ram-satsai, 1584; Parvati-mangal, 1586; Ramajña Prashna, 1598; Kabitta Ramayan, between 1612 and 1614. A deed of arbitration in his hand, dated 1612, relating to the settlement of a dispute between the sons of a land-owner named Todar, who possessed some villages adjacent to Benares, has been preserved, and is reproduced in facsimile in Dr. Grierson's Modern Vernacular Literature of Hindustan, p. 51. Todar (who was not, as formerly supposed, Akbar's finance minister, the celebrated Raja Todar Mal) was his close friend, and a beautiful and pathetic poem by Tulsi on his death is extant. He is said to have been resorted to, as a venerated teacher, by Maharaja Man Singh of Jaipur (d. 1618), his brother Jagat Singh, and other powerful princes; and it appears to be certain that his great fame and influence as a religious leader, which remain pre-eminent to this day, were fully established during his lifetime.
Ramacharitamanasa
Tulsidas's greatest poem, popularly called Tulsi-krita Ramayana, but entitled by its author Ramacharitamanasa, or "the Lake of Rama's Deeds", was begun in the year 1574, and completed in two years and seven months. A large portion of the poem was composed at Banaras, where the poet spent most of his later life.
The Ramacharitamanasa is as well known among Hindus in upper India. Many of its verses are popular proverbs in that region; an apt quotation from them by a stranger has the immediate effect of instilling confidence in the listener. Tulsidas' phrases have passed into common speech, and are used by millions of Hindi speakers (and even speakers of Urdu) without the speakers being conscious of their origin. Not only are his sayings proverbial: his doctrine actually forms the most powerful religious influence in present-day Hinduism; and, though he founded no school and was never known as a guru or master, he is everywhere accepted as both poet and saint, an inspired and authoritative guide in religion and the conduct of life.
Tulsidas professed himself the humble follower of his teacher, Narhari-Das, from whom as a boy in Sukar-khet he first heard the tale of Rama's exploits that would form the subject of the Ramacharitamanasa. (Narhari-Das was the sixth in spiritual descent from Ramananda, the founder of popular Vaishnavism in northern India.)
The poem is a revisiting of the great theme of Valmiki (the ancient author of the Ramayana), but is not a mere retelling of the Sanskrit epic. Where Valmiki has condensed the story, Tulsidas has expanded, and, conversely, wherever the elder poet has lingered longest, there his successor has condensed. Ramacharitamanasa consists of seven books, of which the first two, entitled Childhood and Ayodhya, make up more than half the work. (The second book, an expansive recounting of the meeting of Rama with his brother Bharata in the forest, is often the most admired.)
The tale begins at King Dasaratha's court, and tells of the birth and boyhood of Rama and his three brothers, his marriage with Sita, his voluntary exile, the unfortunate result of Kaikeyi's guile and Dasaratha's rash vow, the dwelling-together of Rama and Sita in the great central Indian forest, her abduction by Ravana, Rama's expedition to Lanka and the overthrow of the ravisher, and life at Ayodhya after the return of the reunited pair. It is written in pure Baiswari or Eastern Hindi, in stanzas called chaupais, broken by 'dohas' or couplets, with an occasional sortha and chhand â€" the latter a hurrying metre of many rhymes and alliterations.
Other works
Besides the Lake of Rama's deeds, Tulsidas was the author of five longer and six shorter works, most of them dealing with the theme of Rama, his doings, and devotion to him. The former are
# the Dohavali, consisting of, 573 miscellaneous doha and sortha verses; of this there is a duplicate in the Ram-satsai, an arrangement of seven centuries of verses, the great majority of which occur also in the Dohavali and in other works of Tulsi# the Kabitta Ramayan or Kavitavali, which is a history of Rama in the kavitta, ghanakshari, chaupaï and savaiya metres; like the Ramacharitamanas, it is divided into seven kandas or cantos, and is devoted to setting forth the majestic side of Rama's character#the Gitavali, also in seven kands, aiming at the illustration of the tender aspect of the Lord's life; the metres are adapted for singing# the Krishnavali or Krishna gitavali, a collection of 61 songs in honor of Krishna, in the Kanauji dialect of Hindi: the authenticity of this is doubtful# the Vinaya Patrika, or Book of petitions, a series of hymns and prayers of which the first 43 are addressed to the lower gods, forming Rama's court and attendants, and the remainder, Nos. 44 to 279, to Rama himself.
Of the smaller compositions the most interesting is the Vairagya Sandipani, or Kindling of continence, a poem describing the nature and greatness of a holy man, and the true peace to which he attains.
Tulsidas' most famous and read piece of literature apart from the Ramayana is the "Hanuman Chalisa", a poem primarily praising the monkey-god Hanuman. Although it is not one of his best poems, it has gained popularity among the modern-day Hindus. Many of them recite it as a prayer every week.
His doctrine
Tulsi's doctrine is derived from Ramanuja through Ramananda. Like the former, he believes in a supreme personal God, possessing all gracious qualities (sadguna), not in the quality-less (nirguna) neuter impersonal Brahman of Sankaracharya; this Lord Himself once took the human form, and became incarnate, for the blessing of mankind, as Rama. The body is therefore to be honored, not despised. The Lord is to be approached by faith (bhakti) disinterested devotion and surrender of self in perfect love, and all actions are to be purified of self-interest in contemplation of Him. Show love to all creatures, and thou wilt be happy; for when thou lovest all things, thou lovest the Lord, for He is all in all. The soul is from the Lord, and is submitted in this life to the bondage of works (karma); Mankind, in their obstinacy, keep binding themselves in the net of actions, and though they know and hear of the bliss of those who have faith in the Lord, they don't attempt the only means of release. Works are a spider's thread, up and down which she continually travels, and which is never broken; so works lead a soul downwards to the Earth, and upwards to the Lord. The bliss to which the soul attains, by the extinction of desire, in the supreme home, is not absorption in the Lord, but union with Him in abiding individuality. This is emancipation (mukti) from the burden of birth and rebirth, and the highest happiness. Tulsi, as a Smarta Brahmin, venerates the whole Hindu pantheon, and is especially careful to give Shiva or Mahadeva, the special deity of the Brahmins, his due, and to point out that there is no inconsistency between devotion to Rama and attachment to Shiva (Ramayana, Lankakanda, Doha 3). But the practical end of all his writings is to inculcate bhakti addressed to Rama as the great means of salvation and emancipation from the chain of births and deaths, a salvation which is as free and open to men of the lowest caste as to Brahmins.
Sources and manuscripts
In Growse's translation of the Ramacharitamanas, will be found the text and translation of the passages in the Bhagatmala of Nabhaji and its commentary, which are the main original authority for the traditions relating to the poet. Nabhaji had himself met Tulsidas; but the stanza in praise of the poet gives no facts relating to his life – these are stated in the tika or gloss of Priya Das, who wrote in A.D. 1712, and much of the material is legendary and untrustworthy. Unfortunately, the biography of the poet, called Gosai-charitra, by Benimadhab Das, who was a personal follower and constant companion of the Master, and died in 1642, has disappeared, and no copy of it is known to exist. In the introduction to the edition of the Ramayana by the Nagri Pracharni Sabha all the known facts of Tulsi's life are brought together and critically discussed. For an exposition of his religious position and his place in the popular religion of northern India, see Dr. Grierson's paper in the Journal of the Royal Asiatic Society, July 1903, pp. 447-466. (C. J. L.)
A manuscript of the Ayodhya-kanda, said to be in the poets own hand, exists at Rajapur in Banda, his reputed birthplace. One of the Bala-kanda, dated Samvat 1661, nineteen years before the poet's death, and carefully corrected, it is alleged by Tulsidas himself, is at Ayodhya. Another autograph is reported to be preserved at Maliabad in the Lucknow district, but has not, so far as known, been seen by a European. Other ancient manuscripts are to be found at Benares. An excellent translation of the whole into English was made by F. S. Growse, of the Indian Civil Service (5th edition, Cawnpore, Kanpur, 1891).
* Original works of Tulsidas in Hindi (Wikisource)
Sweet speech creates happiness all around. If you want to win over the hearts of others then don't speak harsh words.
A person without glory is like an ash.
When the time is running adverse then knowledge, humility, discretion, courage, noble actions and faith in Lord Rama are the means of great help.
A person whose mind is a mine of desire, anger, ego and greed is a fool inspite of his qualifications.
You should not meet a person who is always after money and who neither becomes happy after seeing you nor does have any love for you.
If one follows principles laid down by Lord Rama then one can see the light of both the worlds.
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