From Wikipedia, the free encyclopedia

This article does not cite any references or sources. (December 2007) Please help improve this article by adding citations to reliable sources. Unverifiable material may be challenged and removed.

Part of a series on Hindu philosophy

Schools Samkhya · Yoga · Nyaya Vaisheshika · Purva Mimamsa Vedanta (Advaita • Vishishtadvaita • Dvaita)

People Ancient Kapila · Patañjali · Gotama Kanada · Jaimini · Vyasa Markandeya Medieval Adi Shankara · Ramanuja Madhva · Nimbarka  · Vallabha · Madhusudana · Namadeva · Tukaram · Tulsidas · Kabir Modern Ramakrishna · Ramana Maharshi Swami Vivekananda Yogananda · Narayana Guru Nataraja Guru · N.C. Yati Aurobindo · Sivananda Nisargadatta Maharaj · Anandamurti Satyananda · Chinmayananda Ayya Vaikundar · Coomaraswamy Pandurang Shastri Athavale · Asaramji Bapu

This box: view • talk • edit

Gosvāmī Tulsīdās (1532-1623; Devanāgarī: तुलसीदास) was an Awadhi poet and philosopher. He was born in Rajapur, India in the present day Banda District, Uttar Pradesh, during the reign of Humayun. Tulsidas wrote twelve books and although a Sanskrit scholar, he 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 Rāmacaritamānasa ("The Lake of the Deeds of 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.

Contents 1 Rāmacaritamānasa 2 Other works 3 His doctrine 4 Sources and manuscripts 5 Differences in Tulsi Rāmacaritamānasa and Valmiki Ramayana 6 References 7 External links

Tulsidas's most famous poem is Rāmacaritamānasa, or "The Lake of the Deeds of Rama". It is popularly called Tulsi-krita Ramayana and is as well known among Hindus in India. Many of its verses are popular proverbs in that region. 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 Rāmacaritamānasa. (Narhari-Das was the sixth in spiritual descent from Ramananda, the founder of popular Vaishnavism in northern India.)He was also known for his famous poems.

Besides the Rāmacaritamānasa, 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

1. 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
2. the Kabitta Ramayan or Kavitavali, which is a history of Rama in the kavitta, ghanakshari, chaupaï and savaiya metres; like the Rāmacaritamānasa, it is divided into seven kandas or cantos, and is devoted to setting forth the majestic side of Rama's character
3. 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
4. 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
5. 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.He also wrote "Hanuman Chalisa" containing 40 rhymes addressed in praise of Hanuman.

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's most famous and read piece of literature apart from the Ramayana is the "Hanuman Chalisa", a poem primarily praising the god Hanuman. It has gained popularity among the modern-day Hindus. Many of them recite it as a prayer every week.

Tulsi's doctrine is derived from Ramanuja through Ramananda. Like the former, he believes in a supreme personal God, possessing all gracious qualities (sadguna), as well as 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.

The literary worth of Tulsidas has been highlighted by Acharya Ram Chandra Shukla in his critical work Hindi Sahitya Ka Itihaas.Acharya Shukla has elaborated Tulsi's Lokmangal as the doctrine for social upliftment which made this great poet immortal and comparable to any other world literateur.

In Growse's translation of the Rāmacaritamānasa, 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 verfied. 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).

There are numerous differences between Tulsi Rāmacaritamānasa and Valmiki Ramayana. One example is the the scene in which Kaikayi forces her husband to exile Rama. In Tulsi Das it becomes considerably longer and more psychological, with intense characterisation and brilliant similes.

• Original works of Tulsidas in Hindi (Wikisource)
• Tulsidas at Kavita Kosh
• Rāmacaritamānasa text in Hindi
• Biography Tulasidas
• Poetic eulogies by Tulsidas -Stutimandal
• Complete text of Tulsidas's Rāmacaritamānasa, with Gujarati translation by Shri Yogeshwarji
• Tulsi Das finds Sri Ram in Lord Jagannath

This article incorporates text from the Encyclopædia Britannica Eleventh Edition, a publication now in the public domain.