Tulsidas
| Goswami Tulsidas गोस्वामी तुलसीदास |
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|---|---|
 Statue of Goswami Tulsidas at Kanch Mandir, Tulsi Peeth, Chitrakuta, India |
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| Born | 1497 or 1532[1] Rajapur, Banda, Uttar Pradesh, India |
| Died | 1623 Assi Ghat, Varanasi, Uttar Pradesh, India |
| Birth name | Rambola |
| Titles/honours | Gosvāmī, Abhinavavālmīki, Bhaktaśiromaṇi, etc |
| Guru | Naraharidāsa |
| Philosophy | Vaishnavism |
| Literary works | Ramcharitmanas, Vinaypatrika, Dohavali, Kavitavali, Hanuman Chalisa, Vairagya Sandipani, Janaki Mangal, Parvati Mangal, and others |
| Quotation | I bow down to the whole world by folding both hands, considering it to be born out of Sita and Rama.[2] |
Transliteration and Etymology
The Sanskrit name of Tulsidas can be transliterated in two ways. Using the IAST transliteration scheme, the name is written as Tulasīdāsa, as pronounced in Sanskrit. Using the Hunterian transliteration scheme, it is written as Tulsidas or Tulsīdās, as pronounced in Hindi. The name is a compound of two Sanskrit words: Tulasī, which is an Indian variety of the basil plant considered auspicious by Vaishnavas (devotees of god Vishnu and his avatars like Rama),[18][19] and Dāsa, which means a slave or servant and by extension, a devotee.[20] Tulsidas, thus means a servant of the plant Tulsi.Life
Sources
Incarnation of Valmiki
Tulsidas is believed to be a reincarnation of Valmiki.[11] In the Hindu scripture Bhavishyottar Purana, the god Shiva tells his wife Parvati how Valmiki, who got a boon from Hanuman to sing the glory of Rama in vernacular language, will incarnate in future in the Kali Yuga (the present and last Yuga or epoch within a cycle of four Yugas).[22]Nabhadas wrote in the Bhaktamal (literally, the Garland of Saints) that Tulsidas was the incarnation of Valmiki in the Kali Yuga.[23][24][25][26] The Ramanandi sect believes that it was Valmiki himself who incarnated as Tulsidas in the Kali Yuga.[22]
Devanagari IAST वाल्मीकिस्तुलसीदासः कलौ देवि भविष्यति । vālmīkistulasīdāsaḥ kalau devi bhaviṣyati । रामचन्द्रकथामेतां भाषाबद्धां करिष्यति ॥ rāmacandrakathāmetāṃ bhāṣābaddhāṃ kariṣyati ॥
“ O Goddess [Parvati]! Valmiki will become Tulsidas in the Kali age, and will compose this narrative of Rama in the vernacular language. Bhavishyottar Purana, Pratisarga Parva, 4.20. ”
According to a traditional account, Hanuman went to Valmiki several times to hear him sing the Ramayana, but Valmiki turned down the request saying that Hanuman being a monkey was unworthy of hearing the epic.[22] After the victory of Rama over Ravana, Hanuman went to the Himalayas to continue his worship of Rama. There he scripted a play version of the Ramayana called Mahanataka or Hanuman Nataka engraved on the Himalayan rocks using his nails.[27] When Valmiki saw the play written by Hanuman, he anticipated that the beauty of the Maha Nataka would eclipse his own Ramayana. On Valmiki's request, Hanuman cast all the rocks into the ocean, some parts of which are available today as Hanuman Nataka.[22][27] After this, Valmiki was instructed by Hanuman to take birth as Tulsidas and compose the Ramayana in the vernacular.[22]
Early life
Birth
Tulsidas was born on the seventh day of the bright half of the lunar Hindu month Shraavana (July–August).[28][29] Although as many as seven places are mentioned as his birth-place, most scholars identify the place with Rajapur (Chitrakuta), a village on the banks of the Yamuna river in modern-day Uttar Pradesh.[1][22][30] His parents were Hulsi and Atmaram Dubey. Most sources identify him as a Saryupareen Brahmin of the Parashar Gotra (lineage), although some sources claim he was a Kanyakubja or Sanadhya Brahmin.[1][22][30]There is difference of opinion among biographers regarding the year of birth of Tulsidas. Many sources rely on Veni Madhav Das' account in the Mula Gosain Charita, which gives the year of Tulsidas' birth as Vikrami Samvat 1554 (1497 CE).[31] These sources include Shivlal Pathak, popular editions of Ramcharitmanas (Gita Press, Naval Kishore Press and Venkateshvar Press), Edwin Greaves, Hanuman Prasad Poddar, Ramanand Sarasvati, Ayodhyanath Sharma, Ramchandra Shukla, Narayandas, and Rambhadracharya.[1][22] A second group of biographers led by Sant Tulsi Sahib of Hathras and Sir George Grierson give the year as Vikram 1589 (1532 CE).[1][31] These biographers include Ramkrishna Gopal Bhandarkar, Ramghulam Dwivedi, James Lochtefeld, Swami Sivananda and others.[1][28][30] A third small group of authors which includes H. H. Wilson, Garse De Tasse and Krishnadatta Mishra gives the year as Vikram 1600 (1543 CE).[1]
The year 1497 appears in most current-day biographies and in popular culture. Biographers who disagree with this year argue that it makes the life span of Tulsidas equal 126 years, which in their opinion is unlikely if not impossible. In contrast, Ramchandra Shukla says that an age of 126 is not impossible for Mahatmas (great souls) like Tulsidas. The Government of India and provincial governments celebrated the 500th birth anniversary of Tulsidas in the year 1997 CE, according to the year of Tulsidas' birth in popular culture.[1]
Childhood
Legend goes that Tulsidas was born after staying in the womb for 12 months, he had all 32 teeth in his mouth at birth, his health and looks were like that of a five-year old boy, and he did not cry at the time of his birth but uttered Rama instead.[30][32][33][34][35] He was therefore named Rambola (literally, he who uttered Rama), as Tulsidas himself states in Vinayapatrika.[36] As per the Mula Gosain Charita, he was born under the Abhuktamūla constellation, which according to Jyotisha (Hindu astrology) causes immediate danger to the life of the father.[34][35][37][38] Due to the inauspicious events at the time of his birth, he was abandoned by his parents on the fourth night, sent away with Chuniya (some sources call her Muniya), a female servant of Hulsi.[31][32][33] In his works Kavitavali and Vinayapatrika, Tulsidas attests to his parents abandoning him after birth due to an inauspicious astrological configuration.[26][39][40][41]Chuniya took the child to her village of Haripur and looked after him for five and a half years after which she died.[32][35][37] Rambola was left to fend for himself as an impoverished orphan, and wandered from door to door begging for alms.[31][35] It is believed that the goddess Parvati assumed the form of a Brahmin woman and fed Rambola every day.[33][34]
Initiation from guru and learning
At the age of five years, Rambola was adopted by Narharidas, a Vaishnava ascetic of Ramananda's monastic order who is believed to be the fourth disciple of Ramananda,[33] or alternately, the disciple of Anantacharya.[35][37] Rambola was given the Virakta Diksha (Vairagi initiation) with the new name of Tulsidas.[32] Tulsidas narrates the dialogue that took place during the first meeting with his guru in a passage in the Vinayapatrika.[31][36] When he was seven years old, his Upanayana ("sacred thread ceremony") was performed by Narharidas on the fifth day of the bright half of the month of Magha (January–February) at Ayodhya, a pilgrimage-site related to Rama. Tulsidas started his learning at Ayodhya. After some time, Narharidas took him to a particular Varaha Kshetra (a holy place with temple dedicated to Varaha - the boar avatar of Vishnu), where he first narrated the Ramayana to Tulsidas.[34] Tulsidas mentions this in the Ramcharitmanas.[42]Most authors identify the Varaha Kshetra referred to by Tulsidas with the Varaha temple on the second entrance of the pilgrimage of Kamadgiri in Chitrakuta.[37] Some biographers believe this Sukarkshetra is the Soron Varaha Kshetra in modern-day Kanshi Ram Nagar,[34] while some others believe it to be Paska-Rajapur Varaha Kshetra in current-day Gonda.[37] Tulsidas further mentions in the Ramcharitmanas that his guru repeatedly narrated the Ramayana to him, which led him to understand it somewhat.[33]
Devanagari IAST मैं पुनि निज गुर सन सुनी कथा सो सूकरखेत । maı̐ puni nija gura sana sunī kathā so sūkarakheta । समुझी नहिं तस बालपन तब अति रहेउँ अचेत ॥ samujhī nahi̐ tasa bālapana taba ati raheu̐ aceta ॥
“ And then, I heard the same narrative from my Guru in a Sukarkhet (Varaha Kshetra). I did not understand it then, since I was totally without cognition in childhood. Ramcharitmanas 1.30 (ka). ”
Tulsidas later came to the sacred city of Varanasi and studied Sanskrit grammar, four Vedas, six Vedangas, Jyotisha and the six schools of Hindu philosophy over a period of 15–16 years from guru Shesha Sanatana who was based at the Pancaganga Ghat in Varanasi.[32] Shesha Sanatana was a friend of Narharidas and a renowned scholar on literature and philosophy.[32][35][37][43] After completing his studies, Tulsidas came back to his birthplace Rajapur with the permission of Shesha Sanatana. Here he found that his family was no more, with his parents dead.[32] Tulsidas performed the Shraddha ceremony (which deals with giving offerings to the ancestors) of his parents. He started living in his ancestral home and narrating the Katha ("story") of Ramayana in Chitrakuta.[34][37]
Marriage and renunciation
According to the Mula Gosain Charita and some other works, Tulsidas was married to Ratnavali on the thirteenth day of the bright half of the Jyeshta month (May–June) in Vikram 1583 (1526 CE).[34] Ratnavali was the daughter of Dinbandhu Pathak, a Brahmin of the Bharadwaja Gotra, who belonged to Mahewa village of Kaushambi district.[32][44][45] They had a son named Tarak who died as a toddler.[45] Once when Tulsidas had gone to a Hanuman temple, Ratnavali went to her father's home with her brother. When Tulsidas came to know this, he swam across the Yamuna river in the night to meet his wife.[44] Ratnavali chided Tulsidas for this, and remarked that if Tulsidas was even half as devoted to God as he was to her body of flesh and blood, he would have been redeemed.[32][34][46] Tulsidas left her instantly and left for the holy city of Prayag. Here, he renounced the Grihastha (householder's life) stage and became a Sadhu (Hindu ascetic).[31][44]Some authors consider the marriage episode of Tulsidas to be a later interpolation and maintain that he was a bachelor.[35] They include Rambhadracharya, who interprets two verses in the Vinayapatrika and Hanuman Bahuka to mean that Tulsidas never married and was a Sadhu from childhood.[33]
Later life
Travels
After renunciation, Tulsidas spent most of his time at Varanasi, Prayag, Ayodhya, and Chitrakuta but visited many other nearby and far-off places. He traveled across India to many places, studying different people, meeting saints and Sadhus and meditating.[47] The Mula Gosain Charita gives an account of his travels to the four pilgrimages of Hindus (Badrinath, Dwarka, Puri and Rameshwaram) and the Himalayas.[47][48] He visited the Manasarovar lake in current-day Tibet, where tradition holds he had Darshan (sight) of Kakabhushundi,[49] the crow who is one of the four narrators in the Ramcharitmanas.[50]Darshan of Hanuman
Tulsidas hints at several places in his works, that he had met face to face with Hanuman and Rama.[47][51] The detailed account of his meetings with Hanuman and Rama are given in the Bhaktirasbodhini of Priyadas.[52] According to Priyadas' account, Tulsidas used to visit the woods outside Varanasi for his morning ablutions with a water pot. On his return to the city, he used to offer the remaining water to a certain tree. This quenched the thirst of a Preta (a type of ghost believed to be ever thirsty for water), who appeared to Tulsidas and offered him a boon.[52][53] Tulsidas said he wished to see Rama with his eyes, to which the Preta responded that it was beyond him. However, the Preta said that he could guide Tulsidas to Hanuman, who could grant the boon Tulsidas asked for. The Preta told Tulsidas that Hanuman comes everyday disguised in the mean attire of a leper to listen to his Katha, he is the first to arrive and last to leave.[47][52]That evening Tulsidas noted that the first listener to arrive at his discourse was an old leper, who sat at the end of the gathering. After the Katha was over, Tulsidas quietly followed the leper to the woods. In the woods, at the spot where the Sankat Mochan Temple stands today,[47][54] Tulsidas firmly fell at the leper's feet, shouting "I know who you are" and "You cannot escape me".[47][52][53] At first the leper feigned ignorance but Tulsidas did not relent. Then the leper revealed his original form of Hanuman and blessed Tulsidas. When granted a boon, Tulsidas told Hanuman he wanted to see Rama face to face. Hanuman told him to go to Chitrakuta where he would see Rama with his own eyes.[47][49][52][53]
At the beginning of the Ramcharitmanas, Tulsidas bows down to a particular Preta and asks for his grace (Ramcharitmanas, Doha 1.7). According to Rambhadracharya, this is the same Preta which led Tulsidas to Hanuman.[54]
Darshan of Rama
As per Priyadas' account, Tulsidas followed the instruction of Hanuman and started living in an Ashram at Ramghat in Chitrakuta. One day Tulsidas went to perform the Parikrama (circumambulation) of the Kamadgiri mountain. He saw two princes, one dark and the other fair, dressed in green robes pass by mounted on horsebacks. Tulsidas was enraptured at the sight, however he could not recognize them and took his eyes off them. Later Hanuman asked Tulsidas if he saw Rama and his brother Lakshmana on horses. Tulsidas was disappointed and repentful. Hanuman assured Tulsidas that he would have the sight of Rama once again the next morning.[47][49][54] Tulsidas recalls this incident in a song of the Gitavali and laments how "his eyes turned his own enemies" by staying fixed to the ground and how everything happened in a trice.[47]On the next morning, Wednesday, the new-moon day of Magha, Vikram 1607 (1551 CE) or 1620 (1564 CE) as per some sources, Rama again appeared to Tulsidas, this time as a child. Tulsidas was making sandalwood paste when a child came and asked for a sandalwood Tilaka (a religious mark on the forehead). This time Hanuman gave a hint to Tulsidas and he had a full view of Rama. Tulsidas was so charmed that he forgot about the sandalwood. Rama took the sandalwood paste and put a Tilaka himself on his forehead and Tulsidas' forehead before disappearing.[47][48][49][54]
In a verse in the Vinayapatrika, Tulsidas alludes to a certain "miracle at Chitrakuta", and thanks Rama for what he did for him at Chitrakuta.[55] Some biographers conclude that the deed of Rama at Chitrakuta referred to by Tulsidas is the Darshan of Rama.[47][54]
In Vikram 1628 (1572 CE), Tulsidas left Chitrakuta for Ayodhya where he stayed during the Magha Mela (the annual fair in January). Six days after the Mela ended, he had the Darshan of the sages Yajnavalkya and Bharadvaja under a banyan tree.[49] In one of the four dialogues in the Ramcharitmanas, Yajnavalkya is the speaker and Bharadvaja the listener.[50] Tulsidas describes the meeting between Yajnavalkya and Bharadvaja after a Magha Mela festival in the Ramcharitmanas, it is this meeting where Yajnavalkya narrates the Ramcharitmanas to Bharadvaja.[56]
Attributed Miracles
In Priyadas' biography, Tulsidas is attributed with the power of working miracles.[23][57] In one such miracle, he is believed to have brought back a dead Brahmin to life.[57][58][59][60] While the Brahmin was being taken for cremation, his widow bowed down to Tulsidas on the way who addressed her as Saubhagyavati (a woman whose husband is alive).[58] The widow told Tulsidas her husband had just died, so his words could not be true.[59] Tulsidas said that the word has passed his lips and so he would restore the dead man to life. He asked everybody present to close their eyes and utter the name of Rama, on doing which the dead Brahmin was raised back to life.[58][59]In another miracle described by Priyadas, the emperor of Delhi summoned Tulsidas on hearing of his bringing back a dead man to life.[57][58][61][62] Tulsidas was asked to perform a miracle, which Tulsidas declined by saying "It's a lie, all I know is Rama." The emperor imprisoned Tulsidas saying, "We will see this Rama."[62] Tulsidas prayed to Hanuman and an army of monkeys wreaked havoc in all corners of Delhi, entering each home and the emperor's harem, scratching people and throwing bricks from ramparts.[62] An old Hafiz told the emperor that this was the miracle of the imprisoned Fakir.[61] The emperor fell at Tulsidas' feet, released him and apologized.[60] Tulsidas stopped the menace of monkeys and asked the emperor to abandon the place. The emperor agreed and moved his fort to a new location.[57][58][61][62]
Priyadas narrates a miracle of Tulsidas at Vrindavan, when he visited a temple of Krishna.[60][63] When he began bowing down to the idol of Krishna, the Mahant of the temple named Parshuram decided to test Tulsidas. He told Tulsidas that he who bows down to any deity except their Ishta Devata (cherished form of divinity) is a fool, as Tulsidas' Ishta Devata was Rama.[63][64] In response, Tulsidas recited the following extemporaneously composed couplet[60][63][64]
When Tulsidas recited this couplet, the idol of Krishna holding the flute and stick in hands changed to the idol of Rama holding the bow and arrow in hands.[60][63][64] Some authors have expressed doubts on the couplet being composed by Tulsidas.[60][63]
Devanagari IAST काह कहौं छबि आजुकि भले बने हो नाथ । kāha kahau̐ chabi ājuki bhale bane ho nātha । तुलसी मस्तक तब नवै धरो धनुष शर हाथ ॥ tulasī mastaka taba navai dharo dhanuṣa śara hātha ॥
“ O Lord, how shall I describe today's splendour, for you appear auspicious. Tulsidas will bow down his head when you take the bow and the arrow in your hands. ”
Literary life
Composition of Ramcharitmanas
Tulsidas came to Varanasi and recited the Ramcharitmanas to Shiva (Vishwanath) and Parvati (Annapurna) at the Kashi Vishwanath Temple. A popular legend goes that the Brahmins of Varanasi, who were critical of Tulsidas for having rendered the Sanskrit Ramayana in the vernacular, decided to test the worth of the work. A manuscript of the Ramcharitmanas was kept at the bottom of pile of Sanskrit scriptures in the sanctum sanctorum of the Vishvanath temple in the night, and the doors of the sanctum sanctorum were locked. In the morning when the doors were opened, the Ramcharitmanas was found at the top of the pile. The words Satyam Shivam Sundaram (Sanskrit: सत्यं शिवं सुन्दरम्, literally "truth, auspiciousness, beauty") were inscribed on the manuscript with the signature of Shiva. The words were also heard by the people present.[65][68][69]
Per traditional accounts, some Brahmins of Varanasi were still not satisfied, and sent two thieves to steal the manuscript.[65][70] The thieves tried to break into the Ashram of Tulsidas, but were confronted by two guards with bows and arrows, of dark and fair complexion.[65] The thieves had a change of heart and came to Tulsidas in the morning to ask who the two guards were.[70] Believing that the two guards could be none other than Rama and Lakshmana, Tulsidas was aggrieved to know that they were guarding his home at night.[65] He sent the manuscript of Ramcahritmanas to his friend Rai Todar Mal, the finance minister of Akbar, and donated all his money.[65] The thieves were reformed and became devotees of Rama.[70]
Last compositions
Around Vikram 1664 (1607 CE), Tulsidas was afflicted by acute pain all over his body, especially in his arms. He then composed the Hanuman Bahuk, where he describes his bodily pain and suffering in several stanzas.[71] He was relieved of his pain after this composition. Later he was also afflicted by Bartod boils (Hindi: बरतोड़, furuncles caused by pulling out of the hair), which may have been the cause of his death.[71]The Vinaypatrika is considered as the last compositions of Tulsidas, believed to be written when Kali Yuga started troubling him.[65] In this work of 279 stanzas, he beseeches Rama to give him Bhakti ("devotion"), and to accept his petition. Tulsidas attests in the last stanza of Vinaypatrika that Rama himself signed the manuscript of the work.[72] The 45th stanza of the Vinaypatrika is sung as the evening Aarti by many Hindus.[73]
Death
Tulsidas died at the Assi Ghat on the bank of the river Ganga in the Shraavan (July–August) month of the year Vikram 1680 (1623 CE). Like the year of his birth, traditional accounts and biographers do not agree on the exact date of his death. Different sources give the date as the third day of the bright half, seventh day of the bright half, or the third day of the dark half.[74][75]Other major works
The five major works of Tulsidas apart from Ramcharitmanas include–[77]- Dohavali (दोहावली, 1581), literally Collection of Dohas, is a work consisting of 573 miscellaneous Doha and Sortha verses mainly in Braja with some verses in Awadhi. The verses are aphorisms on topics related to tact, political wisdom, righteousness and the purpose of life. 85 Dohas from this work are also found in the Ramcharitmanas, 35 in Ramagya Prashna, two in Vairagya Sandipani and some in Rama Satsai, another work of 700 Dohas attributed to Tulsidas.
- Kavitavali or Kavitta Ramayan (कवितावली, 1608–1614), literally Collection of Kavittas, is a Braja rendering of the Ramayana, composed entirely in metres of the Kavitta family – Kavitta, Savaiya, Ghanakshari and Chhappaya. It consists of 325 verses including 183 verses in the Uttarkand. Like the Ramcharitmanas, it is divided into seven Kands or books and many episodes in this work are different from the Ramcharitmanas.
- Gitavali (गीतावली), literally Collection of Songs, is a Braja rendering of the Ramayana in songs. All the verses are set to Ragas of Hindustani classical music and are suitable for singing. It consists of 328 songs divided into seven Kands or books. Many episodes of the Ramayana are elaborated while many others are abridged.
- Krishna Gitavali or Krishnavali (कृष्णगीतावली, 1607), literally Collection of Songs to Krishna, is a collection of 61 songs in honor of Krishna in Braja. There are 32 songs devoted to the childhood sports (Balalila) and Rasa Lila of Krishna, 27 songs form the dialogue between Krishna and Uddhava, and two songs describe the episode of disrobing of Draupadi.
- Vinaya Patrika (विनयपत्रिका), literally Petition of Humility, is a Braja work consisting of 279 stanzas or hymns. The stanzas form a petition in the court of Rama asking for Bhakti. It is considered to be the second best work of Tulsidas after the Ramcharitmanas, and is regarded as important from the viewpoints of philosophy, erudition, and eulogistic and poetic style of Tulsidas. The first 43 hymns are addressed to various deities and Rama's courtiers and attendants, and remaining are addressed to Rama.
Minor works
Minor works of Tulsidas include–[77]- Barvai Ramayana (बरवै रामायण, 1612), literally The Ramayana in Barvai metre, is an abridged rendering of the Ramayana in Awadhi. The works consists of 69 verses composed in the Barvai metre, and is divided into seven Kands or books. The work is based on a psychological framework.
- Parvati Mangal (पार्वती मंगल), literally The marriage of Parvati, is an Awadhi work of 164 verses describing the penance of Parvati and the marriage of Parvati and Shiva. It consists of 148 verses in the Sohar metre and 16 verses in the Harigitika metre.
- Janaki Mangal (जानकी मंगल), literally The marriage of Sita, is an Awadhi work of 216 verses describing the episode of marriage of Sita and Rama from the Ramayana. The work includes 192 verses in the Hamsagati metre and 24 verses in the Harigitika metres. The narrative differs from the Ramcharitmanas at several places.
- Ramalala Nahachhu (रामलला नहछू), literally The Nahachhu ceremony of the child Rama, is an Awadhi work of 20 verses composed in the Sohar metre. The Nahachhu ceremony involves cutting the nails of the feet before the Hindu Samskaras (rituals) of Chudakarana, Upanayana, Vedarambha, Samavartana or Vivaha. In the work, events take place in the city of Ayodhya, so it is considered to describe the Nahachhu before Upanayana, Vedarambha and Samavartana.[85]
- Ramagya Prashna (रामाज्ञा प्रश्न), literally Querying the Will of Rama, is an Awadhi work related to both Ramayana and Jyotisha (astology). It consists of seven Kands or books, each of which is divided into seven Saptakas or Septets of seven Dohas each. Thus it contains 343 Dohas in all. The work narrates the Ramayana non-sequentially, and gives a method to look up the Shakuna (omen or portent) for astrological predictions.
- Vairagya Sandipini (वैराग्य संदीपनी, 1612), literally Kindling of Detachment, is a philosophical work of 60 verses in Braja which describe the state of Jnana (realization) and Vairagya (dispassion), the nature and greatness of saints, and moral conduct. It consists of 46 Dohas, 2 Sorathas and 12 Chaupai metres.
Popularly attributed works
The following four works are popularly attributed to Tulsidas–[77]- Hanuman Chalisa (हनुमान चालीसा), literally, Forty Verses to Hanuman, is an Awadhi work of 40 Chaupais and two Dohas and is a prayer to Hanuman. Although some authors do not consider it to be authored by Tulsidas, it is attributed to Tulsidas universally in popular belief and also contains the signature line of Tulsidas.[86] It is one of the most read short religious texts in northern India, and is recited by millions of Hindus on Tuesdays and Saturdays.[86] It is believed to have been uttered by Tulsidas in a state of Samadhi at the Kumbh Mela in Haridwar.[77]
- Sankatmochan Hanumanashtak (संकटमोचन हनुमानाष्टक), literally Eight verses for Hanuman, the Remover of Afflictions, is an Awadhi work of eight verses in the Mattagajendra metre, devoted to Hanuman. It is believed to have been composed by Tulsidas on the occasion of the founding of the Sankatmochan Temple in Varanasi. The work is usually published along with Hanuman Chalisa.
- Hanuman Bahuka (हनुमान बाहुक), literally The Arm of Hanuman, is a Braja work of 44 verses believed to have been composed by Tulsidas when he suffered acute pain in his arms at an advanced age. Tulsidas describes the pain in his arms and also prays to Hanuman for freedom from the suffering. The work has two, one, five and 36 verses respectively in the Chhappaya, Jhulna, Savaiya and Ghanakshari metre.
- Tulsi Satsai (तुलसी सतसई), literally Seven Hundred Verses by Tulsidas, is a work in both Awadhi and Braja and contains 747 Dohas divided in seven Sargas or cantos. The verses are same as those in Dohavali and Ramagya Prashna but the order is different.
Doctrine
The philosophy and principles of Tulsidas are found across his works, and are especially outlined in the dialogue between Kakbhushundi and Garuda in the Uttar Kand of the Ramcharitmanas.[87] Tulsidas' doctrine has been described as an assimilation and reconciliation of the diverse tenets and cultures of Hinduism.[88][89][90] At the beginning of the Ramcharitmanas, Tulsidas says that his work is in accordance with various scriptures - the Puranas, Vedas, Upavedas, Tantra and Smriti.[91] Ram Chandra Shukla in his critical work Hindi Sahitya Ka Itihaas elaborates on Tulsidas' Lokmangal as the doctrine for social upliftment which made this great poet immortal and comparable to any other world littérateur.[citation needed]Nirguna and Saguna Brahman
The name of Rama
Rama as Brahman
In the opinion of Urvashi Soorati, the Rama of Tulsidas is an amalgamation of Vishnu who takes avatars, Vishnu in the abode of Ksheera Sagara, Brahman and the Para manifestation of the Pancharatra.[118] Macfie concludes that Tulsidas makes a "double claim", i.e. Rama is an incarnation of both Vishnu and Brahman.[119][120] In the words of Lutgendorf, Tulsidas' Rama is at once "Valmiki's exemplary prince, the cosmic Vishnu of Puranas, and the transcendent brahman of the Advaitins."[121]
Vedanta, World and Maya
In the Sundarkand of Ramcharitmanas, Tulsidas says that Rama is knowable by Vedanta.[122][123]As per Tulsidas, Rama is the efficient and material cause (Nimitta and Upadana) of the world, which is real since Rama is real.[124] In several verses of the Ramcharitmanas, Tulsidas says that the animate and inanimate world is a manifestation of Rama, and the universe is the cosmic form of Rama. Authors interpret these verses to mean that the world is real according to Tulsidas, in keeping with the Vishishtadvaita philosophy of Ramanuja.[125][126][127] However, at some places in the Ramcharitmanas and Kavitavali, Tulsidas compares the world to a night or a dream and says it is Mithya (false or unreal). Some commentators interpret these verses to mean that in Tulsidas' opinion the world is unreal as per the Vivartavada doctrine of Adi Shankara, while some others interpret them to mean that the world is transient yet real as per the Satkhyativada doctrine of Ramananda.[128][129] Uday Bhanu Singh concludes that in Tulsidas' view, the world is essentially the form of Rama and appears to be different from Rama due to Maya. Its visible form is transient, which is what Tulsidas means by Mithya.[124] In the Vinayapatrika, Tulsidas says that the world in itself is neither true (Satya), nor false (Asatya), nor both true and false together (Satyasatya) – one who casts aside all these three illusions, knows oneself. This has been interpreted to mean that as per Tulsidas, the entire world is a Lila of Rama.[130] At the beginning of the Ramcharitmanas, Tulsidas performs Samasti Vandana (obeisance to all beings) in which he bows down to the world also, saying it is "pervaded by" or "born out of" Sita and Rama.[131][132][133] As per some verses in Ramcharitmanas and Vinaypatrika, when a Jiva (living being) knows the Self, Maya and Rama, it sees the world as being pervaded by Rama.[124]
In the Balkand episode of the marriage of the princes of Ayodhya with the princesses of Mithila, Tulsidas presents a metaphor in which the four brides are compared with the four states of consciousness – the waking state (Jagrat), sleep with dreams (Swapna), dreamless sleep (Sushupti) and the fourth self-conscious state (Turiya). The four grooms are compared with the presiding divinity (Vibhu) of the four states – Vishva, Taijasa, Prajna and Brahman. Tulsidas says as the four states of consciousness with their presiding divinities reside in the mind of a Jiva, so the four brides with their grooms are resplendent in the same pavilion.[134][135]
Tulsidas identifies Maya with Sita, the inseparable energy of Rama which takes avatar along with Rama.[136] In his view, Maya is of two types – Vidya and Avidya. Vidya Maya is the cause of creation and the liberation of Jiva. Avidya Maya is the cause of illusion and bondage of the Jiva. The entire world is under the control of Maya.[136] Maya is essentially the same but the two divisions are made for cognitive purposes, this view of Tulsidas is in accordance with Vaishnava teachers of Vedanta.[136]
Views on other Hindu deities
As per Tulsidas, there is no incompatibility between devotion to Rama and attachment to Shiva.[137][138] Tulsidas equates the Guru as an incarnation of Shiva,[139] and a considerable part of the Balkand of Ramcharitmanas is devoted to the narrative of Shiva including the abandonment of Sati, the penance of Parvati, the burning of Kamadeva and the marriage of Parvati and Shiva.[140] In addition, Tulsidas venerates the whole Hindu pantheon. The Ramcharitmanas begins with reverence of Ganesh, Sarasvati, Parvati, Shiva, the Guru, Valmiki and Hanuman.[139] At the beginning of the Vinayapatrika, he bows to Ganesh, Surya, Shiva, Devi, Ganga, Yamuna, Varanasi and Chitrakoot, asking them for devotion towards Rama.[141]Bhakti
The Lord is to be approached by faith (bhakti) single minded 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 do not attempt the only means of release. 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. 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.Critical reception
From his time, Tulsidas has been acclaimed by Indian and Western scholars alike for his poetry and his impact on the Hindu society. Tulsidas mentions in his work Kavitavali that he was considered a great sage in the world.[103] Madhusūdana Sarasvatī, one of the most acclaimed philosophers of the Advaita Vedanta tradition based in Varanasi and the composer of Advaitasiddhi, was a contemporary of Tulsidas. On reading the Ramcharitmanas, he was astonished and composed the following Sanskrit verse in praise of the epic and the composer.[54][142]Surdas, a devotee of Krishna and a contemporary of Tulsidas, called Tulsidas as Sant Shiromani (the highest jewel among holy men) in an eight-line verse extolling Ramcharitmanas and Tulsidas.[143] Abdur Rahim Khankhana, famous Muslim poet who was one of the Navaratnas (nine-gems) in the court of the Mughal emperor Akbar, was a personal friend of Tulsidas. Rahim composed the following couplet describing the Ramcharitmanas of Tulsidas –[144][145]
आनन्दकानने कश्चिज्जङ्गमस्तुल्सीतरुः ।
कविता मञ्जरी यस्य रामभ्रमरभूषिता ॥
ānandakānane kaścijjaṅgamastulsītaruḥ ।
kavitā mañjarī yasya rāmabhramarabhūṣitā ॥
“ In this place of Varanasi (Ānandakānana), there is a moving Tulsi plant (i.e., Tulsidas), whose branch of flowers in the form of [this] poem (i.e., Ramcharitmanas) is ever adorned by the bumblebee in the form of Rama. ”
The historian Vincent Smith, the author of a biography of Tulsidas' contemporary Akbar, called Tulsidas as the greatest man of his age in India and greater than even Akbar himself.[23][146][147] The Indologist and linguist Sir George Grierson called Tulsidas "the greatest leader of the people after the Buddha" and "the greatest of Indian authors of modern times"; and the epic Ramcharitmanas "worthy of the greatest poet of any age."[23][146] The work Ramcharitmanas has been called "the Bible of North India" by both nineteenth century Indologists including Ralph Griffith, who translated the four Vedas and Valmiki's Ramayana into English, and modern writers.[28][148][149] Mahatma Gandhi held Tulsidas in high esteem and regarded the Ramcharitmanas as the "greatest book in all devotional literature".[150] The Hindi poet Suryakant Tripathi 'Nirala' called Tulsidas "the most fragrant branch of flowers in the garden of the world's poetry, blossoming in the creeper of Hindi".[12] Nirala considered Tulsidas to be a greater poet than Rabindranath Tagore, and in the same league as Kalidasa, Vyasa, Valmiki, Homer, Johann Wolfgang von Goethe and William Shakespeare.[12] Edmour J. Babineau, author of the book Love and God and Social Duty in Ramacaritmanasa, says that if Tulsidas was born in Europe or the Americas, he would be considered a greater personality than William Shakespeare.[151] In the words of the archaeologist F. R. Allchin, who translated Vinaypatrika and Kavitavali into English,[152][153] "for people of a large part of North India Tulsidas claims reverence comparable to that accorded to Luther as translator of the Bible into the native German". Allchin also mentions that the work Ramcharitmanas has been compared to not only the Ramayana of Valmiki, but the Vedas themselves, the Bhagavad Gita, the Kuran and the Bible.[25] Ernest Wood in his work An Englishman Defends Mother India considered the Ramcharitmanas to be "superior to the best books of the Latin and Greek languages."[147] Tulsidas is also referred to as Bhaktaśiromaṇi, meaning the highest jewel among devotees.[154]
रामचरितमानस बिमल संतनजीवन प्रान ।
हिन्दुवान को बेद सम जवनहिं प्रगट कुरान ॥
rāmacaritamānasa bimala santanajīvana prāna ।
hinduvāna ko beda sama javanahi̐ pragaṭa kurāna ॥
“ The immaculate Ramcharitmanas is the breath of the life of saints. It is similar to the Vedas for the Hindus, and it is the Quran manifest for the Muslims. ”
Specifically about his poetry, Tulsidas has been called the "emperor of the metaphor" and one who excels in similes by several critics.[155][156][157] The Hindi poet Ayodhyasingh Upadhyay 'Hariaudh' said of Tulsidas –[158][159]
प्रस्तुतकर्ता Prashant @ 12:52 am
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