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BakthTulasidas
Tulasidas was a prominent Bhakti poet of the
medieval period (8th to 16th centuries CE). Considered as an avatar of Valmiki,
he preferred Hindi to propagate devotion to Bhagwan Ramachandra. His
Ramacharitamanas and Hanuman Chalisa are popular throughout the Hindi-speaking
world. Ramacharitamanas has become a household name in north India. It would
not be wrong to say that it has replaced the Valmiki Ramayan among the literate
public. The discourses on Ram based on Tulasidas’s Ramayan draw crowds wherever
it is recited; the narrator sometimes refers to Valmiki’s scripture.
Ramcharitmanas, along with Sursagar by Surdas, succeeded in rejuvenating the
shattered spirit of a beleagured India. Tulasidas wrote several other works
like Vinayapatrika, Dohavali, Kavitavali, Vairagya Sandipani and others.
Tulasidas reportedly uttered the name of Ram as soon as he was born. So he came
to be known as Rambola – one who uttered the name of Ram. His other name was
Tularam. He is, however, widely known as Tulasidas, the name he acquired after
renouncing the world. Tulasidas wrote in a mix of Avadhi and Braj dialects.
Tulasidas came on the scene at a time when things
were looking gloomy for India. There was no effective central ruling authority.
This was not something new to India. It had been like that for a long time.
There had been moments of glory under some of the Hindu dynasties. At the time
of Tulasidas even this did not exist. The foreign conquerors from Central Asia
continued with the practice of total warfare. Muslim rule based in Delhi was
teetering on the brink of collapse like a pack of cards. A new invader, Babar,
was waiting in the wings to provide that push. Tulasidas belonged to this
momentous period in the history of northern India. Rajputs fought valiantly against
the Muslim invaders but there was no unity among themselves. This proved to be
their undoing, despite incredible acts of individual bravery.
Tularam was born in Rajapur village of Banda
district, in modern-day Uttar Pradesh, on the seventh day of the bright half of
the lunar month of Shravan in the Vikram Samvat year 1554. His parents were
Pundit Atmaram Dube and Hulsi. The Dubes were Sarayuparin Brahmins. Tulasidas’s
mother died when he was still a child. After casting the horoscope, his father
found that Tularam was born under the Mula star, which, it is believed, brings
bad luck to the parents. So, Pundit Dube, out of blind faith, abandoned the
child and left Varanasi, where the family had resided after Tulasi’s birth, for
good. Tulasidas mentioned this in Vinayapatrika, where he says that both his
parents had abandoned him because of the malefic Mula star. That was the
beginning of Tularam’s troubles. Soon, even his aged grandmother, who looked
after him, died.
According to another version, it was his nurse,
Chuniya, who looked after him at her native village of Haripur till he was aged
five. Before her death, both of them used to rely on the charity of the
villagers, and whatever the orphaned boy would get through begging. That made
Tularam utterly dependent on the villagers for his livelihood. He learnt to
subsist on whatever he could get from the villagers and regularly attended
bhajan and arti in the local Hanuman Mandir, which had virtually become his
home. There, he came in contact with Pundit Narharidas. He was a very learned
man who delivered discourses on the Ramayan. Tularam attended the recitals
without fail.
Guru Impressed
Narharidas was impressed by the boy’s piety and
bearing. On hearing of Tularam’s situation, he took pity on him. At the conclusion
of the recital, Narharidas asked the boy whether he would like to become his
disciple. Tularam accepted the generous offer and bid farewell to his
mandir-cum-home with a heavy heart. Narharidas imparted all the knowledge he
had of the Vedas, Upanishads and other shastras to him. Tulasidas turned out to
be an apt pupil, he learnt everything the guru taught. He learnt to sing
devotional songs; in this, he even surpassed the guru. After his education was
over, the guru found a suitable bride for him.
According to another version, it was actually
Sesha Sanatana, a friend of Narharidas, who was Tularam’s teacher in Varanasi,
where he learnt Sanskrit grammar, the four Vedas, the six Vedangas, Jyotish and
the six systems of Hindu philosophy for a period of 15 to 16 years.
Mahipati in Bhaktavijaya notes that Tularam was a
contemporary of Akbar. Tularam’s father was in the service of Akbar and Tularam
is reported to have been a friend of Todar Mal, Akbar’s finance minister. So,
Tularam belonged to a settled period in our history. Other scholars similarly
adjust the name of the Sultan as per the chronology they choose to follow.
According to some scholars, Tularam was born in
1532 CE and lived for 126 years. Despite a difficult childhood, we hardly meet
an instance in his life when he sought any official favours. He maintained a
safe distance from the court. The Ain-I Akbari, a reliable account of Akbar’s
reign, does not mention Tularam. Considering the fact that the Mughal emperor
was a great patron of letters and encouraged composers, this absence is rather
difficult to explain.
According to Mahipati, once Tularam was forced to
join Akbar when he was setting out on a tour. Tularam was reluctant to leave
home but he had to go as it was the king’s wish. During Tularam’s absence, his
wife, Mamata Devi, also called Ratnavali, received a message from her father
that her mother was seriously ill and longed to see her daughter. After getting
the permission of her in-laws, Mamata Devi set out to her parents’ house. The messenger,
however, told her on the way that the mother’s illness was only an excuse to
make her visit her parents as she had rarely visited them since marriage as
Tularam would never let her go out of sight.
Wife's Taunt
On returning and learning of her absence, Tularam
left hastily in the dead of night to join his wife at her father’s place. It
was raining heavily and the Yamuna was in flood. To cross it he got on to a
dead body to cross the river and by hanging on to a serpent reached Ratnavali’s
room on the upper storey. Such was his infatuation for her. She felt sorry to
see her husband in such a plight. The wise Mamata Devi taunted him for this
blind passion for her. In an outburst of spiritual fervour, she inquired of her
husband how much better it would have been if he had displayed half as much
love for Ram as he was showing for her body, which was but a bag of skin and
bones. From then onwards, Tularam came to be known as Tulasidas. The saint-poet
spent nearly 12 years in meditation after that rebuke.
Genesis of the Ramayan
According to Priyadasa’s Bhaktirasabodhini,
written in 1712, Tulasidas was in the habit of visiting the woods outside
Varanasi for his morning ablutions. He would put the remaining water in the
roots of a tree which was inhabited by a ghost that was debarred from access to
water sources. The grateful ghost wished to bless Tulasidas by granting his
wish. The saint expressed a desire to have the darshan of Ram and his brother,
Lakshman. This was not possible without Hanumanji’s help. The ghost told
Tulasidas, “You go and listen to the Ramayan in the Ramji Mandir. An aged
Brahmin regularly comes there. He is Maruti (Hanumanji). He is the first to
come and the last to go. He has a staff in his hand and a cap on his head. He
wears an old garment.’’ After this elaborate description, Tulasidas had little
difficulty in recognizing Hanumanji. But the old Brahmin devotee refused to
admit that he was the famous Ram bhakta, Hanuman. Tulasidas’s persistence won
the day. The poet was asked to go to Chitrakuta for Ram’s darshan because Ram
and Lakshman often visited the place. They indeed came on horseback. At first,
Tulasidas failed to recognize them.
It is said that after Tulasidas had the darshan of
his beloved Ram, Hanumanji asked him to narrate the exploits of the prince of
Ayodhya. This was the genesis of his Ramayan. Like Hanumanji, Tulasidas
practiced dasya bhakti – total surrender to God.
Tulasidas faced opposition from the traditional
scholars for propagating Ramkatha (discourses on Ram) in a vernacular tongue,
in this case the Vraj dialect, instead of Sanskrit. Their fears have come true,
since Valmiki’s classic in Sanskrit has been pushed to the background. Once,
before such a situation had arisen, it is said that Valmiki himself had this fear
and tried to sabotage Hanumanji’s effort when he tried to inscribe the story of
Ramachandra on the rocks. According to tradition, Rishi Valmiki himself had
wanted Tulasidas to write Ram’s exploits in Vraj, so that ordinary people, not
versed in Sanskrit, could follow. This, it is claimed, was done to expiate for
the sin in thwarting Hanumanji’s efforts.
It took more than two years for the poet to
compose the Ramayan, a task he began in 1572 CE. Although he stuck to the main
theme of Valmiki, Tulasidas had introduced several new stories in his version.
Ramcharit Manas is not merely a narrative of Ram’s exploits. It is pertinent to
observe here that Shri Ram had spent 10 of his 14 years of exile in
Dandakaranya (parts of modern-day Chhatisgharh and other areas in the
surrounding states). So, it is not merely about a war between Ram and Ravan.
That came later and the prelude was no less exciting.
Like other saints, Tulasidas is also famous for
miracles which he was forced to perform. He was merely interested in
worshipping Ram and promoting his worship. Once, Akbar insisted that the saint
should show him manifest Ram. Following Tulasidas’s helplessness to oblige, the
emperor forcibly detained him at Fatehpur Sikri. The devotee appealed to
Hanumanji, who sent his companions to the fort and they began to wreak havoc.
The monkeys targeted the wicked and those drunk with power and wealth. The
followers of Hanuman emptied the granaries by distributing the grain to the
poor and needy. Mischievously, they snatched the clothes of women who were
bathing in the river. Akbar was told that all this was a result of his
harassing a devotee of Bhagwan Ram. When approached, Tulasidas said that Akbar
wanted to see Bhagwan Ram who would soon be approaching at the head of a vast
army of monkeys. The king had had enough of ‘Ram darshan’; he pleaded with the
saint to call back the monkey army. Soon the monkeys vanished as speedily as
they had appeared and Tulasidas was set free. Thereafter, he stayed there for a
year promoting the worship of Ram.
Miracle at
Krishna Mandir
Once, Tulasidas visited Mathura and Vrindavan.
While at Vrindavan, the mahant of a Krishna mandir told Tulasidas that he who
bows to a deity other than his chosen deity would be considered a fool. The
poet was equal to the occasion and composed a couplet: “O Lord! How shall I
explain today’s splendour, for you appear auspicious. Tulasidas will bow down
his head when you take the bow and arrows in your hands.”
As soon as he recited these lines, the deity gave
up the flute and adorned himself with a bow and arrow. This shows Tulasidas’s
intense devotion to his chosen deity, despite the fact that Ram and Krishna are
both considered avatars of Narayan.
Tulasi Ghat in the pilgrim town of Varanasi is
named after him. Tulasidas lived a major portion of his life in Varanasi and
passed away at the Assi Ghat. It is believed that the Sankatmochan Hanuman
Mandir, founded by the saint-poet, stands exactly at the spot where he had the
darshan of Hanumanji.
Guruji. A. Sivaguru Swamy
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Skype – sivaguruswamy29
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Naagai Dist, Tamilnadu–609 117
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