Tulsidas - Original
Created | Updated May 24, 2011
"I want the Gospel of Lord Ráma to reach every home in the country and in every language. How can the common man know the greatness of Lord Ráma, unless I speak to him in his language?"
Tulsidas (1532 - 1623) was born of Pandit1 Atmaram Shukla Dubay and Hulsi, in Sauron, situated on the banks of the River Ganga, Rajapur, in Banda district of Uttar Pradesh, India, in Samvat2
1589, or 1532 A.D. He was a Sarayupareena Brahmin3 by birth and is regarded as a reincarnation of Válmiki, the author of The Rámáyana4. Some also say he was Vyása* reborn. It is said that Tulsidas did not cry at the time of his birth, and was born with all his thirty-two teeth intact!
Childhood Days and Education
Tulsidas was orphaned soon after his birth. Chunia, the maid, decided to bring up the infant, despite her husband Ramu's objections, who thought the baby to be unlucky. When Tulsidas was just 7 years old, Chunia died of a snake-bite. An enraged Ramu asked the child to leave. Saint Naraharidas asked him to seek refuge in Lord Ráma (The protagonist of The Rámáyana. An incarnation of Lord Vishnu), and took him to his hermitage. He named the little boy Rambola, and told him about The Rámáyana, and taught him to read and write. Rambola could easily read The Rámáyana all by himself. The saint now took him to Acharya5 Shesh Sanatan of Varanasi (also known as Kashi or Benares) in Uttar Pradesh, India. He took a keen interest in teaching him. He taught him Pánini's grammar, The Vedás and other scriptures. At the end of his studies, the Acharya asked him to to go forth and spread far and wide the lore of Lord Ráma, and to be a householder as well.
Tulsidas Becomes a Recluse
Rambola returned to his hometown, Sauron, and began earnestly to give discourses on The Rámáyana. He was now called Tulsidas. His fame spread far and wide.
Tulsidas was married to Buddhimati (also known as Ratnavali), daughter of Dinabandhu Pathak from the village of Badri. Their son’s name was Tarak. Tulsidas was passionately attached to his wife. He could not bear even a day’s separation from her. One day Anant from Badri came to Ratnavali with news from her parents. Tulsidas was not in, and she had to leave for her father's house. She left without informing her husband, leaving just a note behind. Tulsidas rushed to visit her at night, bearing a heavy rain and a storm, at his father-in-law’s house in Badri. It's said he crossed the river clinging on to a corpse, and climbed up to the floor where Ratnavali stayed clinging to a snake. This produced a sense of shame in Buddhimati. She said to Tulsidas,
"My body is but a network of flesh and bones. If you would develop for Lord Ráma, even half the love that you have for my filthy body, you would certainly cross the ocean of Samsára (the materialistic world) and attain immortality and eternal bliss".
These words pierced Tulsidas' heart like an arrow. He did not stay there even for a moment. He abandoned home and became an ascetic. He had spent fourteen years in pilgrimage to various sacred places of India.
The Backdrop
It was the time when a vast area of India was under Mughal rule. Amongst the Hindus, there were frequent debates between the worshippers of Lord Shiva (called the Shaivas), of Lord Vishnu (called the Vaishnavas) and of Shakti, the Mother Goddess (called the Sháktas); and again between the worshippers of Lord Ráma and of Lord Krishna, despite both being revered as incarnations of Lord Vishnu!6 There were other cults too, which were isolated from mainstream Indian life. In such an atmosphere, Tulsidas attempted to weave all the cults into an integrated whole.
The Ráma of his story did not tolerate anyone who showed disrespect to Lord Shiva. Tulsidas worshipped not only at temples dedicated to Lord Ráma, but also at those dedicated to Lord Krishna. His works and teachings stressed the importance of the life of a householder and weaned people away from Tantric7 cults.
His Discourses on The Rámáyana and Conflicts with the Brahmans
Tulsidas reached Prayag, Uttar Pradesh, India, on the banks of the river Ganga, and renounced the world. He decided to spread the Gospel of The Rámáyana. He proceeded to Rajapur and began his discourses on The Rámáyana in colloquial Hindi, the dialect of the common people of the region. He became very popular as he spoke in the lanuguage of the common. However, many orthodox Brahmans objected. They opined The Rámáyana is too sacred to be read in anything but the Sanskrit original by Válmiki. Some, who were a little liberal, said that it can be though explained in the local dialect. Tulsidas reasoned,
"How can the common man know the greatness of Lord Ráma, unless I speak to him in his language?"
And, the audience continued to swell at his evening discourses.
His Views on Lord Krishna
Tulsidas used to preach that Lord Ráma and Lord Krishna are one and the same, and are 2 different incarnations of the same God. One day, a scholar objected, pointing out that God is formless, attributeless and invisible. Tulsidas agreed, but also reasoned, "The invisible, formless God assumes form out of love and compassion for His devotees."
The Legend of Tulsidas and Lord Ráma
Some thieves came to Tulsidas’ Ashrama (Hermitage or monastery) to take away his goods. They saw a blue-complexioned guard, with bow and arrow in his hands, keeping watch at the gate. Wherever they moved, the guard followed them. They were frightened. In the morning they asked Tulsidas, "O venerable saint! We saw a young guard with bow and arrow in his hands at the gate of your residence. Who is this man?" Tulsidas remained silent and wept. He realised that Lord Ráma Himself had been taking the trouble to protect his goods. He at once distributed all his wealth among the poor.
Tulsidas and the Murderer
Tulsidas lived in Ayodhya for some time. Then he shifted to Varanasi. One day a murderer came and cried, "For the love of Lord Ráma give me alms. I am a murderer". Tulsi called him to his house, gave him sacred food which had been offered to the Lord, and declared that the murderer was purified. The Brahmans of Varanasi reproached Tulsidas and said, "How can the sin of a murderer be absolved? How could you eat with him? If Nandi, the sacred bull of Lord Siva, would eat from the hands of the murderer, only then we would accept that he has been purified". The murderer was then taken to the temple, and the bull ate from his hands. The Brahmins were put to shame.
Tulsidas, Rana Pratap and Akbar the Great
The Mughals and the Rajputs were in constantly clashing with each other. The Mughals wanted to bring the Rajputs under their control, and on the other hand, the Rajputs never wanted to lose their sovereignty. It was the time of the Mughal Emperor Akbar the Great, during whose reign the Mughal dynasty reached its apex. Akbar was a benevolent and just ruler, and was reputed for his tolerance towards all religions. He was in a constant war with Rana Pratap Singh (1540–1597), the Rajput ruler of Mewar. Akbar's forces had taken over Mewar, and the Rana was in exile. A dejected Rana once visited Tulsidas. Tulsidas consoled him, "Don't lose heart, Rana! Wasn't my Lord Ráma in exile for 14 years?" However, the Rana was still in despair as he did not have the money to free Mewar from Mughal rule. In the meantime, Bhama Shah came to visit Tulsidas. He was moved to tears on hearing the plight of Mewar, and donated all his wealth to the Rana's cause. The Rana was too proud a warrior to accept a donation. So Bhama Shah donated the wealth to Tulsidas, who gifted it to the Rana.
On the Rana's request, Tulsidas even convinced Raja Maan Singh8(1550-1614), one of the Navratnas or 9-Gems, in the court of Akbar, and a Rajput ally of the emperor, to never take up arms against the Rana.
When news about Tulsidas reached Akbar, he wanted to honour him in his court. Abdul Rahim Khan-I-Khana9(1556-1627), another of the emperor's 9-Gems, met Tulsidas, and conveyed to him the wish of the emperor. However, Tulsidas humbly turned it down. He said, "My songs praise the glory of Lord Ráma. What can I sing in the court of a mortal king?"
Tulsidas Sets on for Pilgrimage
One day Anant from Badri came with the news of Ratnavali and her father getting killed while rescuing people from the flooded Ganga. Tulsidas consoled him, "Anant! They were noble souls. It was indeed my wife's advice that took me to the grace of Lord Ráma."
A grief-stricken Anant decided to go on a pilgrimage. Tulsidas also decided to go with him and spread the love of Lord Ráma through the length and breadth of the country.
Tulsidas and the Bhils
Onced they camped in a temple on the outskirts of Rajasthan. Tulsidas was in deep meditation, when he heard a commotion and uproar outside. Anant found out that some Bhils wanted to meet Tulsidas, but the priest was not letting them in, as they were from a low-caste. Tulsidas said, "Anant, amongst the devotees, there are no caste. He who worships Lord Ráma is a brother of mine." He rushed out, and mixed freely with the Bhils, a Rajasthani tribe, saying, "It was among you that my Lord Ráma spent so many days of his exile."
The Legend of Tulsidas and Lord Krishna
Tulsidas once went to Vrindavan. He visited a temple. He saw the image of Lord Krishna. He said, "How shall I describe Thy beauty, O Lord! But Tulsi will bow his head only when You take up bow and arrow in Your hands". The Lord revealed Himself before Tulsidas in the form of Lord Ráma with bow and arrows.
At Puri and Rameshwar
Tulsidas proceeded with his pilgrimage with Anant, and visited the Jagannath (The Lord of the Universe. Another name for Lord Krishna) temple at Puri, Orissa, India. Here he paid homage at the great Jagannath temple to the Lord of the Universe. He spent his days here in prayer, meditation and in the company of Sadhus and Saints. According to the Mool Gosain Charit, it is here that Tulsidas started to rewrite parts of The Rámáyana in his own writing. It is said that copies of these have been found and do exist.
From Puri, Tulsidas left for
Rameshwar. The priests of the Shiva-temple at Rameshwar didn't allow him to enter the temple, as Tulsidas was a Vaishnava. Ironically, according to The Rámáyana, the Shiva-lngam at Rameshwar was built by none other tahn Lord Ráma. Tulsidas sat outside the temple, and prayed to Lord Shiva. Soon he was blessed with the darshan of Lord Shiva, who asked him to return to Varanasi and fulfil the mision of his life. For Tulsidas Rameshwar was a special place because according to The Rámáyana, it was here that Lord Shiva and Lord Ráma were shown to be one within the other.
At Dvaraka, Badrikashram, Mansarovar and Other Places of Pilgrimage
From Rameshwar, Tulsidas travelled up Northwest towards Dvaraka, Western Gujarat, India, and paid homage to Lord Krishna at this site. Again, he spent many days in reverence to the Lord and in the company of Saints. En-route it is said that he visited Ujjayini and the grand Jyotirling of Mahákáleshwar. He is also said to have passed through Nasik (Panchavati) where Lord Ráma stayed, while in exile.
Tulsidas travelled up the western route of India and arrived at Badrikashram at the abode of Lord Badrinath (Another name of Lord Vishnu). He resided here engaging in prayer, meditation and worship for many days.
From Badrikashram, Tulsidas travelled to Mansarovar or Manas Sarovar, in Tibet high up in the Himalayas. Here he gained supreme peace and joy. He performed the Parikramá (Circumambulation) of the great Kailash Parvat (Mt. Kailash) and paid homage to Lord Shiva. Tulsidas was absolutely delighted at the sight of Kailash and is said to have spent many days there.
Tulsidas then made his way to the region of the Nilgiris or The Blue Mountains. Legends say that it is here that the great crow Kágbhushundi and Garuda (Lord Vishnu’s eagle) reside engaging in Ráma Katha or Discussions on Lord Ráma. It is said that Tulsidas had the darshan of Kaag Bhusundi here in Nilgiri.
From here, he passed through Sukarkhet, and then arrived in Chitrakut. He spent a while in this region visiting the various places of interest including temples and religious sites.
The Legend of Tulsidas, a Spirit, Lord Hanumán and Lord Ráma
Tulsidas used to throw water everyday from his water-pot at the roots of a tree which a spirit was occupying. The spirit was very much pleased with Tulsidas. One day, the spirit said, "O man! Get a boon from me". Tulsidas replied, "Let me have darshan10 of Lord Ráma". The spirit said, "Go to the Hanumán temple. Lord Hanumán11 comes there in the guise of a leper to listen to The Rámáyana being recited, as the first hearer, and leaves the place last of all. Get hold of Him. He will help you". Accordingly, Tulsidas met Lord Hanumán, and through His grace, had the darshan of Lord Ráma.
Another similar legend goes like this:
An old Brahmin used to come to listen to Tulsidas' discourses every evening. He reached first of all, and left at the last. Tulsidas recognised him to be Lord Hanumán. He threw himself at His feet, and urged Him to help him have the darshan of Lord Ráma. Lord Hanumán asked Tulsidas to visit Kamadgiri at Chitrakoot, a place where Lord Ráma spent many years in exile. Tulsidas reached Kamadgiri, and twice he was blessed to have the darshan of Lord Ráma.
Tulsidas was a changed man after the incident. The touch of Lord Ráma transformed him. People started calling him Valmiki or Vyasa reborn.
The Rámcharitmánas
Tulsidas returned to Varanasi and wrote The Rámcharitmánas — the Hindi rendition of The Rámáyana12. It is said that he wrote this book under the directions of Lord Hanumán. The Rámcharitmanas is read and worshipped with great reverence in every Hindu home in Northern India. The work is composed in quatrains called chaupais, broken by sweet dohas or couplets, with an occasional sortha and chhanda, the latter being a hurried metre of many rhymes and alliterations.
Just like The Rámáyana, The Rámcharitmánas is also divided into 7 Kándas or chapters.13
| Chapter No. | As in Rámcharitmánas | As in The Rámáyana | English Name |
| 1 | Bál Kánd | Bála Kánda | The Childhood Days |
| 2 | Ayodhyá Kánd | Ayodhyá Kánda | Days in Ayodhya |
| 3 | Aranya Kánd | Aranya Kánda | Days in Exile |
| 4 | Kishkindhá Kánd | Kishkindhyá Kánda | Allies |
| 5 | Sundar Kánd | Sundara Kánda | The Messenger at Lanka |
| 6 | Lanká Kánd | Yuddha Kánda | The Battle |
| 7 | Uttar Kánd | Uttara Kánda | Epilogue |
Legends about The Rámcharitmánas
Two of them even decided to undertake the task of stealing The Rámcharitmánas from Tulsidas' hut and drown it in the river. When they reached Tulsidas' hut they saw two princes, which were actually Lord Ráma and his brother Lakshmana, guarding it with bows and arrows. They were so scared, that they ran away.
The next day, the pandits met and sent a deputation to meet Tulsidas. They said,
"Tulsidas, we think it's quite improper on your part to write The Rámáyana in Hindi. We want you to drown your work in the Ganga."
Tulsidas reasoned,
"Friends, I want the Gospel to reach every home in the country and in every language."However, the Brahmans were too agitated to listen to any rational reasons. They said,
"We will keep your book along with other religious books near Lord Shiva. Let Him give His verdict."
Tulsidas agreed. The Brahmans put The Rámcharitmánas along with various other religious books beside the Shiva-linga in the famous Vishvanath (Another name for Lord Shiva) temple of Varanasi. Next morning they were surprised to find The Rámcharitmánas lying right on top. The Brahmans realised their folly. Tulsidas was overwhelmed.
Other Works
Besides The Rámcharitmánas, Tulsidas was the author of five major, and a number of minor works, most of them dealing with the theme of Lord Ráma, His doings, and devotion towards Him.
- Dohavali, consisting of, 573 miscellaneous doha and sortha verses; of this there is a duplicate in Rám-satsai, an arrangement of 7 centuries of verses, the great majority of which occur also in the Dohavali and in other works of Tulsidas.
- Kabitta Rámayan or Kavitavali, which is a history of Lord Ráma in the kavita, ghanakshari, chaupaï and savaiya metres. Like the The Rámcharitmánas, it is divided into 7 Kándas or cantos, and is devoted to setting forth the majestic side of Lord Ráma's character.
- The Gitavali, also in seven Kándas, aims at the illustration of the tender aspect of the Lord's life. The metres are adapted for singing .
- Krishnavali or Krishna Gitavali, a collection of 61 songs in honour of Lord Krishna, in the Kanauji dialect of Hindi.
- 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 Ráma's court and attendants, and the remainder, Nos. 44 to 279, to Lord Ráma himself.
His minor works consist:
- Baravai Rámáyana
- Jánaki Mangal
- Rámalálá Nahachhu
- Rámajna Prashna
- Párvati Mangal
- Krishna Gitávali
- Hanumán Bahuka
- Sankata Mochana
- Vairagya Sandipini
Of these, 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, besides The Rámcharitmánas is Hanumán Chalisa, a poem praising Lord Hanumán. Many Hindus recite it daily as a prayer.
The entire collection of compositions by Tulsidas, consisting of 13 books, has been translated into English (as poems) by Binda Prasad Khattri (1898-1985). The work is however, yet to be published.
His Final Journey
Tulsi left his mortal coil and entered the Abode of Immortality and Eternal Bliss in 1623 A.D. at the age of ninety-one at Asighat in Varanasi.
1A scholar.2Vikram Samvat is an ancient Hindu calendar. Its era was started in 56 BC by King Vikramaditya of Ujjayini (In Madhya Pradesh, India. Currently called Ujjain.), for his victory over the Sakas. On the first day of the month of Kartik following Deepavali (or Diwali), the Vikram Samvat new year begins. This day follows the worship of Lakshmi, the Goddess of wealth. For observing religious ceremonies and fixing auspicious times, Hindus widely follow this calendar. Vikram Samvat is 56 years ahead of the Christian Calendar and runs on the Gregorian Solar System. It shows the same time with the Jain year. Today, stock markets in India mark the new year on the Vikram Samvat during Diwali.3Brahmins or Brahmans were the priest or scholar class in ancient India, which later got converted to a caste.
Sarayupareena Brahmins are North Indian Brahmins who reside on the eastern plain of the Sarayu River in India.4One of the 2 famous epics of India, the other being The Mahábhárata.5A scholar, a professional teacher.6Hinduism, though a monotheistic religion, worships God in different names. Lord Brahmá, Lord Vishnu and Lord Shiva are the 3 major forms of the God and form the Holy Trinity, in which Brahmá is the Creator, Vishnu the Preserver, and Shiva the Destroyer. Shakti is God worshipped as Mother, considering the Energy of the the Holy Trinity.7A sort of black-magic.8Man Singh was the then governor of the East Indian states of Bengal, Bihar and Orissa.9Abdul Rahim was a composer, and was well known for his couplets and books on Astrology.10Being able to view. The word is used especially in a religious context.11A very important character of The Rámáyana. Revered as the monkey-incarnation of Lord Shiva.12It was originally written in Sanskrit by the sage Valmiki.13Although, it has been proved by historians that the 7th Kánda was not written by Válmiki, and was added to The Rámáyana later.
Sarayupareena Brahmins are North Indian Brahmins who reside on the eastern plain of the Sarayu River in India.4One of the 2 famous epics of India, the other being The Mahábhárata.5A scholar, a professional teacher.6Hinduism, though a monotheistic religion, worships God in different names. Lord Brahmá, Lord Vishnu and Lord Shiva are the 3 major forms of the God and form the Holy Trinity, in which Brahmá is the Creator, Vishnu the Preserver, and Shiva the Destroyer. Shakti is God worshipped as Mother, considering the Energy of the the Holy Trinity.7A sort of black-magic.8Man Singh was the then governor of the East Indian states of Bengal, Bihar and Orissa.9Abdul Rahim was a composer, and was well known for his couplets and books on Astrology.10Being able to view. The word is used especially in a religious context.11A very important character of The Rámáyana. Revered as the monkey-incarnation of Lord Shiva.12It was originally written in Sanskrit by the sage Valmiki.13Although, it has been proved by historians that the 7th Kánda was not written by Válmiki, and was added to The Rámáyana later.
