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Topic 11 : Salutations to and the glory of the Name
चौपाई
Meaning: I venerate the name 'Rama' of Lord Raghunatha, which is the seed, in the form of 'R', 'A', and 'M', of Agni (fire), Surya (sun), and Chandra (moon). That name 'Rama' embodies Brahma, Vishnu, and Shiva. It is the very life of the Vedas; it is attributeless, incomparable, and a storehouse of virtues. || 1 ||
Meaning: This is the great mantra, which Lord Shiva himself chants, and whose teaching by him in Kashi leads to liberation. Its glory is known to Ganesha, who, by the power of this name 'Rama', is worshipped first among all deities. || 2 ||
Meaning: The first poet, Shri Valmiki, knew the glory of the name of Rama, by chanting which, even in reverse ('Mara', 'Mara'), he became purified. Hearing Lord Shiva's words that one name of Rama is equivalent to a thousand names, Goddess Parvati always chants the name of Rama along with her husband (Lord Shiva). || 3 ||
Meaning: Seeing such deep devotion in Parvati's heart towards the divine name, Lord Shiva was delighted and made Parvati, who is like an ornament among women (the foremost among chaste wives), his own ornament (that is, he embraced her and made her his consort, his better half). Lord Shiva knows the power of the divine name very well, due to which the deadly poison of Kalakuta yielded the effect of nectar for him. ||4||
दोहा
Meaning: The devotion to Lord Raghunath is like the rainy season, says Tulsidas; the excellent devotees are like the rice crop, and the two beautiful letters of the name 'Rama' are like the months of Shravan and Bhadrapada (the peak of the rainy season). || 19 ||
चौपाई
Meaning: Both letters are sweet and charming, they are the eyes of the alphabet-like body, the life of the devotees, and are easily accessible and pleasing to everyone who remembers them. They bestow benefits in this world and provide sustenance in the next (that is, they keep one eternally engaged in the service of God in His divine abode with a divine body). || 1 ||
Meaning: These (the names 'Rama' and 'Lakshmana') are very pleasing (beautiful and sweet) to say, hear, and remember; they are as dear to Tulsidas as Rama and Lakshmana themselves. Describing them ('Ra' and 'Ma') separately diminishes the affection (that is, from the perspective of the seed mantra, there appears to be a difference in their pronunciation, meaning, and effect), but they are, by nature, inseparable, like the soul and Brahman (always one and the same). ||2||
Meaning: These two syllables are like the beautiful brothers Nara and Narayana; they are the protectors of the world and especially the guardians of devotees. They are the beautiful ornaments (earrings) adorning the ears of the beautiful woman of devotion, and they are the pure moon and sun for the welfare of the world. ||3||
Meaning: They are like the taste and satisfaction of the nectar of beautiful liberation (moksha), like the tortoise and Shesha (the serpent) who support the earth, like bees that roam in the beautiful lotus of the devotees' minds, and like Krishna and Balarama (who bring joy) to Yashoda, who represents the soul. ||4||
दोहा
Meaning: Tulsidas says – The two letters of Lord Raghunath's name are extremely beautiful; one (the letter 'Ra') appears as a canopy (in the form of a superscript 'r' or repha) and the other (the letter 'Ma') as a crown jewel (in the form of an anusvara), both positioned above all other letters. || 20 ||
चौपाई
Meaning: In terms of understanding, the name and the one named are identical, yet there is a relationship of master and servant between them (that is, even though there is complete unity between the name and the one named, just as a servant follows his master, so too the one named follows the name. Lord Rama follows his own name 'Rama'; He appears wherever His name is uttered). Both the name and the form are attributes of God; both (the name and form of God) are ineffable. They are beginningless, and their [divine, imperishable] nature can only be known through a beautiful (purely devotional) intellect. ||1||
Meaning: It is a sin to say which of these (name and form) is greater and which is smaller. Wise men will understand the relative importance (or degree) of their qualities simply by hearing about them. Forms are seen as subordinate to names; knowledge of form is impossible without the name. ||2||
Meaning: A particular form, even if placed on the palm of the hand, cannot be recognized without knowing its name. But if the name is remembered without seeing the form, that form, along with a special feeling of love, comes to reside in the heart. || 3 ||
Meaning: The story of the movement of name and form (the narrative of attributes) is indescribable. It is delightful to understand, but it cannot be described. Between the formless and the manifest, the name is a beautiful witness and a skillful interpreter that provides true knowledge of both. ||4||
दोहा
Meaning: Tulsidas says, if you desire light both within and without, then place the jewel-like lamp of Rama's name on the threshold of your tongue, which is the doorway of your mouth. || 21 ||
चौपाई
Meaning: The liberated yogi who has completely freed himself from this universe (visible world) created by Brahma, wakes up chanting this name with his tongue [in the day of Tatvgyan] and experiences the unique, indescribable, nameless Brahma happiness, devoid of name and form. 1॥
Meaning: Those who wish to know the profound mystery of the Supreme Being (His true glory) can also come to know Him by chanting His name with their tongue. [Those seeking worldly attainments] the seekers, with single-minded devotion, chant the name and attain the eight supernatural powers (Anima, etc.), thus becoming perfected. || 2 ||
Meaning: [When the devotees who are afraid of trouble] chant the name of Aarta, their huge troubles and troubles disappear and they become happy. There are four types of Ram devotees in the world (1- Artharthi - those who worship for the desire of wealth, 2- Arth- those who worship for relief from distress, 3- Curious - those who worship with the desire to know God, 4- Gyani - those who naturally worship God with love after knowing Him from the elements) and all four are virtuous, sinless and generous. 3॥
Meaning: All four types of devotees rely solely on the Lord's name; among them, the wise devotee is especially dear to the Lord. The power of the Lord's name is present in all four ages and in all four Vedas, but it is particularly potent in the Kali Yuga. In this age, there is no other means [of salvation] except the Lord's name. ||4||
दोहा
Meaning: Those who are free from all kinds of desires (including those for worldly pleasures and even liberation) and are immersed in the bliss of devotion to Lord Rama, have made their minds like fish in the beautiful, nectar-like lake of the Lord's name (that is, they constantly relish the nectar of the Lord's name and do not wish to be separated from it even for a moment). || 22 ||
चौपाई
Meaning: The formless (Nirguna) and the formful (Saguna) are two aspects of Brahman. Both are indescribable, unfathomable, beginningless, and unparalleled. In my opinion, the Name is greater than both, for it has brought both under its control through its own power. ||1||
Meaning: Let not the virtuous consider this as mere audacity or poetic exaggeration on the part of this humble servant. I speak of the conviction, love, and inclination of my heart. The knowledge of both forms of Brahman—the formless (Nirguna) and the formful (Saguna)—is like fire. The formless is like the unmanifest fire hidden within the wood, which is not visible; and the formful is like the manifest fire that is directly visible. [Essentially, both are one; they only appear different due to the distinction between manifest and unmanifest. Similarly, Nirguna and Saguna are essentially one. Despite this,] both are very difficult to know, but through the Name, both become easy to understand. That is why I have said that the Name is greater than both the formless Brahman and the formful Rama. Brahman is all-pervading, one, and imperishable; it is the concentrated essence of existence, consciousness, and bliss. || 2-3 ||
Meaning: Even though all living beings of the world reside within the heart of such a flawless Lord, they remain wretched and miserable. By understanding the true nature, glory, mystery, and power of the Divine Name, and by diligently practicing the chanting of that Name with devotion, that very Brahman manifests itself, just as the value of a gem becomes apparent upon recognizing its true nature. ||4||
दोहा
Meaning: Thus, the power of the Name is far greater than that of the formless (Nirguna). Now, according to my understanding, I say that the Name is even greater than Rama (the embodied form of God). ||23||
चौपाई
Meaning: Lord Ramachandra, for the benefit of his devotees, took on a human form and endured suffering himself, thereby bringing happiness to the virtuous; but the devotees, by chanting his name with love, easily attain the abode of joy and salvation. ||1||
Meaning: Shri Ramji killed only one ascetic woman (Ahalya), but by name he reformed the corrupted intellect of crores of wicked people. For the benefit of sage Vishwamitra, Shri Ram ji killed a Suketu Yaksha's daughter Tadaka along with her army and son (Subahu); But the name destroys the faults, sorrows and troubles of its devotees like the sun destroys the night. Shri Ramji himself broke the bow of Lord Shiva, but it is the power of name that destroys all the fears of the world. 2-3 ॥
Meaning: Lord Shri Ram made the [terrible] Dandak forest pleasant, but the name purified the hearts of innumerable people. Shri Raghunathji killed the group of demons, but the name is the one who uproots all the sins of Kaliyuga. 4॥
दोहा
Meaning: Shri Raghunathji gave liberation only to the best servants like Shabari, Jatayu etc. But name saved countless wicked people. The story of the qualities of name is famous in the Vedas. 24॥
चौपाई
Meaning: Everyone knows that Lord Rama gave refuge to both Sugriva and Vibhishana; but His name has bestowed grace upon countless poor people. This beautiful glory of His name is especially renowned in both the world and the Vedas. ||1||
Meaning: Lord Rama gathered an army of bears and monkeys and put in considerable effort to build a bridge across the ocean; but simply uttering His name dries up the ocean of worldly existence. O virtuous people, consider in your hearts [which of the two is greater]! ||2||
Meaning: Shri Ramachandra killed Ravana along with his family in battle, and then, accompanied by Sita, he entered his city (Ayodhya). Rama became king, Ayodhya became his capital, and gods and sages sing his praises with beautiful words. But his devotees, merely by lovingly remembering his name, effortlessly conquer the powerful army of delusion and, immersed in love, roam in their own bliss. By the grace of his name, no anxiety troubles them even in their dreams. || 3-4 ||
दोहा
Meaning: Thus the name is greater than both [Nirgun] Brahma and [Sagun] Ram. He also gives boons to those who give boons. Knowing this in his heart, Shri Shivji has accepted this name 'Ram' [choosing it in its essence] from the hundred crores of Ramcharitra. 25 ॥
मासपारायण, पहला विश्राम
चौपाई
Meaning: By the grace of His name alone, Lord Shiva is immortal and, despite His unconventional appearance, is the embodiment of auspiciousness. Shukadeva, Sanaka and other perfected beings, sages, and yogis experience the bliss of Brahman solely through the grace of His name. ||1||
Meaning: Narada Muni understood the glory of the divine name. Hari (Lord Vishnu) is dear to the entire world, [and Hari is dear to Shiva], and you (Shri Narada) are dear to both Hari and Shiva. Through chanting the name, the Lord bestowed His grace, as a result of which Prahlada became the foremost among devotees. ||2||
Meaning: Dhruva, feeling remorse (and saddened by his stepmother's words, and with a desire for worldly gain), chanted the name of Hari and, by its power, attained an unshakeable and unparalleled position (Dhruva Loka). Hanuman, by remembering the sacred name, has kept Lord Rama under his control. ||3||
Meaning: Even the wicked Ajamil, the elephant, and the courtesan (prostitute) attained liberation through the power of Lord Hari's name. How can I describe the greatness of the Name? Even Rama himself cannot fully sing its glories. ||4||
दोहा
Meaning: In the Kali Yuga, the name of Rama is like a wish-fulfilling tree (that grants all desires) and the abode of welfare (the home of liberation). By remembering it, even someone as lowly as Tulsidas became as pure as the sacred Tulsi plant. || 26 ||
चौपाई
Meaning: [This is not just about the Kali Yuga; in all four ages, in all three periods of time, and in all three worlds, souls have become free from sorrow by chanting the Lord's name. The Vedas, Puranas, and the teachings of the saints all affirm that the fruit of all virtuous deeds is devotion to Lord Rama [or the name of Rama]. ||1||
Meaning: In the first (Satya) age, God is pleased by meditation; in the second (Treta) age, by sacrifice; and in the Dvapara age, by worship. But the Kali Yuga is the root of all sin and is utterly impure; in this age, the minds of men are like fish in the ocean of sin (that is, they never want to separate themselves from sin; therefore, meditation, sacrifice, and worship are not possible). || 2 ||
Meaning: In this terrible age (of Kali Yuga), the divine name is the wish-fulfilling tree, which, upon mere remembrance, destroys all the entanglements of the world. In Kali Yuga, this name of Rama grants all desired fruits, is the greatest benefactor in the afterlife, and acts as a mother and father in this world (that is, it grants the supreme abode of God in the afterlife and provides complete care and protection in this world, just like a mother and father). ||3||
Meaning: In the Kali Yuga, there is neither karma, nor devotion, nor knowledge; the name of Rama is the only support. To vanquish the demon Kalanemi, who embodies the deceitful Kali Yuga, the name of Rama is the wise and powerful Lord Hanuman himself. || 4 ||
दोहा
Meaning: The name of Rama is Lord Narasimha, the Kali Yuga is Hiranyakashipu, and those who chant the name are like Prahlada: This name of Rama will kill the enemy of the gods (the demon in the form of Kali Yuga) and protect those who chant it. ||27||
चौपाई
Meaning: Whether chanted with good intentions (love), bad intentions (hatred), anger, or laziness, chanting the name of God in any way brings well-being in all ten directions. Remembering that (supremely benevolent) name of Rama and bowing my head to Lord Raghunath, I now describe the glories of Lord Rama. ||1||
Topic 12 : The excellences of Shri Rama and the greatness of His story
चौपाई
Meaning: He (Lord Rama) will set everything right for me; His grace knows no bounds. What a wonderful master Lord Rama is, and what a wretched servant I am! Yet, despite all this, that compassionate Lord has looked upon me with favor and protected me. ||2||
Meaning: In both worldly affairs and the scriptures, this is the well-known characteristic of a good master: he recognizes affection as soon as he hears a humble request. Whether rich or poor, rustic or city dweller, learned or ignorant, infamous or renowned... ||3||
Meaning: Good poets and bad poets, all men and women, praise the king according to their own understanding. And the virtuous, wise, and benevolent king, born of a divine essence, is compassionate. ||4||
Meaning: After listening to everyone and recognizing their speech, devotion, humility, and conduct, he respectfully honors everyone appropriately with sweet words. This is the nature of worldly kings, but Lord Rama, the king of Kosala, is the foremost among the wise. || 5 ||
Meaning: Lord Rama is pleased only by pure love, but who in this world could be more foolish and impure-minded than me? || 6 ||
दोहा
Meaning: Nevertheless, the compassionate Lord Rama will surely consider the love and devotion of this wicked servant of His, He who transformed stones into ships and monkeys and bears into wise ministers. || 28 (a) ||
Meaning: Everyone calls me a servant of Lord Rama, and I too accept this title [without shame or hesitation]; the compassionate Lord Rama tolerates this criticism that he, the Lord of Sita, has a servant like Tulsidas. || 28 (b) ||
चौपाई
Meaning: This is my great audacity and fault; even hell has recoiled in disgust upon hearing of my sins (meaning, there is no place for me even in hell). Understanding this, I am afraid of my own imagined fears, but Lord Rama did not even pay attention to this (my audacity and fault) even in a dream. ||1||
Meaning: On the contrary, my Lord Shri Ramachandra, after hearing, seeing, and observing this with the eyes of his pure heart, actually praised my devotion and intelligence. Because even if things go wrong in what I say (that is, even if I keep calling myself and being called a servant of God), the goodness must be in the heart. (In my heart, I consider myself unworthy of being his servant, and instead see myself as sinful and humble; this is the goodness.) Shri Ramachandra is pleased when he understands the [good] state of his servant's heart. || 2 ||
Meaning: The Lord does not remember the mistakes and shortcomings of his devotees (He forgets them), but He remembers the goodness and virtues of their hearts a hundred times over. The same kind of wicked scheme that led Him to kill Bali like a hunter was then carried out by Sugriva. ||3||
Meaning: Vibhishana's actions were similar, but Lord Ramachandra did not even consider such a thought in his mind, not even in a dream. On the contrary, when he met Bharata, Lord Rama honored him and also praised his virtues in the royal court. || 4 ||
दोहा
Meaning: The Lord (Shri Ramchandraji) was under the tree, and the monkeys were on the branches (that is, what a contrast between the embodiment of righteousness, the all-pervading, blissful Supreme Being Shri Ram, and the monkeys who leap from branch to branch!). Yet, He transformed even these monkeys into beings like Himself. Tulsidas says that there is no other master anywhere like Shri Ramchandraji, the embodiment of virtue. ||29(a)||
Meaning: O Lord Rama! Everyone benefits from your goodness (that is, your benevolent nature brings welfare to all). If this is true, then Tulsidas will also always be blessed with well-being. || 29 (b) ||
Meaning: Thus, having described my merits and demerits, and bowing my head to everyone once again, I now describe the pure glory of Shri Raghunathji, by hearing which the sins of the Kali Yuga are destroyed. || 29 (c) ||
चौपाई
Meaning: I will narrate the delightful story that Sage Yajnavalkya told to the eminent sage Bharadwaja; may all virtuous people listen to it and experience joy. || 1 ||
Meaning: Lord Shiva first created this beautiful narrative, and then, out of compassion, narrated it to Goddess Parvati. Lord Shiva then imparted the same narrative to Kakabhushundi, recognizing him as a devoted follower of Rama and a worthy recipient. || 2 ||
Meaning: Yājñavalkya received this knowledge from Kāka Bhushundi, and he then recited it to Bharadwāja. Both the speaker and the listener (Yājñavalkya and Bharadwāja) are of similar character, possess equal wisdom, and are knowledgeable about the divine pastimes of Lord Hari. || 3 ||
Meaning: Through their divine knowledge, they know the events of all three periods of time as clearly as an amla fruit held in the palm of their hand. And other wise devotees of Lord Hari, who understand the mysteries of His divine play, narrate, listen to, and comprehend this story in various ways. ||4||
दोहा
Meaning: I heard the same story again from my guru in the Varaha region; but at that time, due to my young age, I was very immature, and therefore I did not understand it properly. || 30 (a) ||
Meaning: Both the narrator and the listener of Lord Rama's profound story are treasures of knowledge (fully enlightened). How could I, a great fool and ignorant being, afflicted by the sins of the Kali Yuga, possibly understand it? || 30 (b) ||
चौपाई
Meaning: However, when Guruji narrated the story repeatedly, I understood some of it according to my intellect. Now I will compose it in my own language, so that my mind may find satisfaction. ||1||
Meaning: With whatever strength of intellect and wisdom I possess, I will speak according to the inspiration of Hari (God) in my heart. I compose this story, which dispels my doubts, ignorance, and delusion, and which serves as a boat to cross the river of worldly existence. || 2 ||
Meaning: Ram Katha gives rest to the scholars, pleases all human beings and destroys the sins of Kaliyuga. The story of Ram is a peahen for the snake in the form of Kaliyuga and Arani (churning wood) is for the manifestation of the fire in the form of wisdom (that is, knowledge is gained from this story). 3॥
Meaning: The story of Rama is like the wish-fulfilling cow Kamadhenu in the Kali Yuga, granting all desires, and it is a beautiful life-giving herb for virtuous people. On this earth, it is the river of nectar, destroying the fear of birth and death, and it is like a serpent that devours the frogs of delusion. ||4||
Meaning: This story of Rama is like Parvati (Durga), who destroys the armies of demons and brings welfare to the lineage of virtuous gods. It is like Goddess Lakshmi for the ocean of milk that is the assembly of saints, and like the immovable Earth in bearing the burden of the entire world. || 5 ||
Meaning: This is like the Yamuna River in this world, capable of tarnishing the faces of the messengers of death, and it is like Kashi itself in granting liberation to souls. It is as dear to Lord Rama as the sacred Tulsi plant, and for Tulsidas, it is as beneficial to the heart as his mother, Hulsi. ||6||
Meaning: This story of Rama is as dear to Lord Shiva as the Narmada River; it is the source of all accomplishments and of happiness and prosperity. It is like Mother Aditi for the birth and nurturing of the virtues that are like deities. It is the ultimate limit of devotion and love for Lord Raghunath. ||7||
दोहा
Meaning: Tulsidas says that the story of Rama is like the Mandakini river, a pure and beautiful mind is like Chitrakoot, and pure love is the forest in which Shri Sita and Rama reside. ||31||
चौपाई
Meaning: The character of Shri Ramchandraji is beautiful and the beauty of the intelligent woman of the saints is beautiful. The qualities of Shri Ramchandraji are the welfare of the world and the giver of salvation, wealth, religion and supreme abode. 1॥
Meaning: He is the true guru for knowledge, detachment, and yoga, and like the divine physicians (Ashwini Kumars) for curing the terrible disease of worldly existence. He is the mother and father for generating love for Shri Sita-Ram, and the seed of all vows, religious duties, and principles. ||2||
Meaning: He is the destroyer of sins, suffering, and sorrow, and the beloved protector of this world and the next. He is the valiant minister of the king of wisdom (knowledge) and the sage Agastya who dries up the boundless ocean of greed. || 3 ||
Meaning: They are like lion cubs to slay the elephants of lust, anger, and the sins of Kali Yuga that dwell in the forest of the devotees' minds. They are the revered and beloved guests of Lord Shiva and are like wish-fulfilling clouds to extinguish the wildfire of poverty. ||4||
Meaning: They are like mantras and great gems for counteracting the poison of the serpent of worldly desires. They erase the difficult-to-remove, inauspicious writings (bad destiny) inscribed on the forehead. They are like sunbeams for dispelling the darkness of ignorance and like clouds for nourishing the crop of devotees. ||5||
Meaning: He is like Kalpavriksha, the best in giving the desired thing and is as easy as Hari Hara in serving and gives happiness. They are like stars to beautify the lovely autumn sky and are the wealth of life for the devotees of Shri Ram. 6॥
Meaning: The fruits of all virtuous deeds are like great enjoyments. They are like saintly persons in bringing about the genuine welfare of the world. They are like swans for the lake-like minds of their devotees, and like the waves of the Ganges in their purifying power. ||7||
दोहा
Meaning: The multitude of virtues of Shri Rama are like a fierce fire for burning away evil paths, flawed arguments, wicked conduct, and the deceit, hypocrisy, and pretense of Kali Yuga, just as fire burns fuel. ||32(a)||
Meaning: The story of Rama is like the rays of the full moon, bringing happiness to all, but it is especially beneficial and greatly advantageous for the minds of virtuous people, who are like the night-blooming lotus and the partridge. || 32 (b) ||
चौपाई
Meaning: I will narrate, through the composition of a wondrous story and in song, the entire account of how Goddess Parvati questioned Lord Shiva and how Lord Shiva answered her in detail. ||1||
Meaning: One who has not heard this story before should not be surprised upon hearing it. Those who are wise and hear this wondrous tale are not surprised to learn that there is no limit to the stories of Rama in this world (the story of Rama is endless). Such is the faith they hold in their hearts. Lord Rama has incarnated in many forms, and there are a hundred crore and countless Ramayanas. || 2-3 ||
Meaning: According to the different ages (kalpas), the great sages have sung the beautiful deeds of Lord Hari in many ways. Bearing this in mind, do not entertain any doubts, and listen to this story with respect and devotion. ||4||
दोहा
Meaning: Lord Rama is infinite, His qualities are infinite, and the scope of His stories is also boundless. Therefore, those whose minds are pure will not be surprised upon hearing this story. || 33 ||
चौपाई
Meaning: Thus, having dispelled all doubts and having placed the dust of my revered Guru's lotus feet upon my head, I again join my hands and humbly request everyone's blessings, so that no fault may touch the composition of this story. ||1||
Topic 13 : The date of composition of the
Ramacharitamanasa
चौपाई
Meaning: Now I respectfully bow my head to Shri Shivji and tell the pure story of the qualities of Shri Ramchandraji. I start this story by placing my head at the feet of Shri Hari in Samvat 1631. 2॥
Meaning: This narrative was revealed in Shri Ayodhya on the ninth day of the Chaitra month, a Tuesday. The Vedas say that on the day of Lord Rama's birth, all the holy places come to Ayodhya. || 3 ||
Meaning: Demons, serpents, birds, humans, sages, and gods—all came to Ayodhya and served Lord Raghunath. Wise people celebrated the birth festival and sang the beautiful glories of Lord Rama. ||4||
दोहा
Meaning: On that day, many groups of virtuous people bathe in the holy waters of the Sarayu River, and meditating on the beautiful dark-complexioned Lord Raghunath in their hearts, they chant His name. || 34 ||
चौपाई
Meaning: The Vedas and Puranas say that seeing, touching, bathing in, and drinking the water of the holy Sarayu River removes sins. This river is extremely sacred, and its glory is boundless, so much so that even the pure-minded Goddess Saraswati cannot fully describe it. ||1||
Meaning: This glorious city of Ayodhya bestows the supreme abode of Lord Rama, is renowned throughout all the worlds, and is extremely sacred. In the world, there are countless living beings of four kinds [born from eggs, sweat, plants, and wombs]. Whoever leaves their body in Ayodhya does not return to this world again (they are freed from the cycle of birth and death and reside in the supreme abode of God). || 2 ||
Meaning: Considering this city of Ayodhya to be beautiful in every way, the bestower of all accomplishments, and a source of well-being, I have begun this pure narrative, by listening to which lust, pride, and arrogance are destroyed. ||3||
Meaning: This is called Ramcharitmanas, hearing which brings peace to the mind. The elephant of the mind is burning in the forest fire of worldly desires; if it falls into this lake of Ramcharitmanas, it will find happiness. ||4||
Meaning: This Ramcharitmanas is dear to the sages; Lord Shiva himself composed this beautiful and sacred work. It destroys all three types of faults, sorrows, and poverty, as well as the wicked ways of Kali Yuga and all sins. || 5 ||
Meaning: Lord Shiva had composed this and kept it in his heart, and finding a suitable opportunity, he narrated it to Goddess Parvati. Therefore, Lord Shiva, seeing it in his heart and being pleased with it, gave it the beautiful name 'Ramcharitmanas'. || 6 ||
Meaning: I am narrating that delightful and pleasing story of Rama; O virtuous people! Listen to it attentively and respectfully. || 7 ||
Topic 14 : The metaphorical representation of
the Manasa as a lake and its glory
दोहा
Meaning: This is like the Ramcharitmanas, in the way it was composed and the purpose for which it was propagated in the world; now I shall narrate that entire story, remembering Lord Shiva and Goddess Uma. || 35 ||
चौपाई
Meaning: By the grace of Lord Shiva, beautiful wisdom developed in his heart, which made Tulsidas the poet of the Ramcharitmanas. He has composed it as beautifully as his intellect allowed. But still, O virtuous people, please listen to it with a pure heart and correct any imperfections. || 1 ||
Meaning: A beautiful (pure and virtuous) intellect is the land, the heart is the deep place within it, the Vedas and Puranas are the ocean, and the saints are the clouds. These saintly clouds shower down the beautiful, sweet, charming, and auspicious water of Lord Rama's glorious fame. ||2||
Meaning: The detailed description of the divine pastimes of the Lord is the purity of the water of Rama's glorious fame, which destroys all impurities; and the indescribable loving devotion is the sweetness and beautiful coolness of this water. ||3||
Meaning: That water (in the form of Rama's glory) is beneficial for the rice crop of virtuous deeds, and it is the very life of Lord Rama's devotees. That sacred water fell upon the earth of intellect, flowed along the pleasant path of the ears, and filled the excellent abode of the mind (heart), becoming stable there. Over time, it became beautiful, pleasing, cool, and comforting. || 4-5 ||
दोहा
Meaning: In this narrative, the four extremely beautiful and excellent dialogues (between Bhushundi and Garuda, Shiva and Parvati, Yajnavalkya and Bharadwaja, and Tulsidas and the saint), which have been composed with great wisdom, are the four charming ghats of this sacred and beautiful lake. || 36 ||
चौपाई
Meaning: The seven chapters are the seven beautiful steps of this Manas Sarovar (lake of the mind), the sight of which, through the eyes of wisdom, fills the heart with joy. The description of Lord Raghunath's attributeless (transcending natural qualities) and unwavering (uniform) glory is the unfathomable depth of this beautiful water. ||1||
Meaning: The glory of Shri Ramchandra and Sita is like nectarine water. The similes used within it are the delightful play of its waves. The beautiful verses are like densely spread lotus flowers, and the poetic devices are like charming oysters that produce beautiful pearls. ||2||
Meaning: The beautiful verses, couplets, and quatrains are like clusters of multicolored lotuses adorning this work. The unparalleled meaning, lofty sentiments, and elegant language are its pollen, nectar, and fragrance. ||3||
Meaning: The accumulation of virtuous deeds is like beautiful rows of bees, and knowledge, detachment, and contemplation are like swans. The sound of poetry, with its figurative language, qualities, and style, is like many kinds of charming fish. ||4||
Meaning: Wealth, righteousness, desire, and liberation—these four; the contemplation of knowledge and science; the nine sentiments of poetry; and the themes of chanting, penance, yoga, and detachment—all of these are the beautiful aquatic creatures of this lake. ||5||
Meaning: The singing of the virtues of virtuous people, saints, and the name of Lord Rama is like the beautiful water birds. The assembly of saints is like the mango groves surrounding this lake, and faith is described as the spring season. ||6||
Meaning: The various descriptions of devotion, and the virtues of forgiveness, compassion, and self-control (restraint of the senses) are like the arbors of a garden. Control of the mind, the Yamas (non-violence, truthfulness, non-stealing, celibacy, and non-possession), and the Niyamas (purity, contentment, austerity, self-study, and surrender to God) are its flowers; knowledge is the fruit, and love for the feet of Lord Hari is the essence of this fruit of knowledge. This is what the Vedas declare. ||7||
Meaning: The numerous other stories and episodes contained in this (Ramcharitmanas) are like the colorful birds such as parrots and cuckoos within it. || 8 ||
दोहा
Meaning: The thrill of the story is like the gardens, orchards, and forests; and the joy it brings is like the frolicking of beautiful birds. A pure mind is the gardener who nourishes them with the water of love, through the beautiful eyes of the beholder. || 37 ||
चौपाई
Meaning: Those who carefully sing this narrative are the wise guardians of this lake, and those men and women who always listen to it with reverence are the worthy deities who are entitled to this beautiful Manasa (lake/story). ||1||
Meaning: Those who are extremely wicked and sensual are like unfortunate herons and crows, who do not approach this lake. Because here (in this Manas Lake) there are no snails, frogs, or algae, nor are there various stories filled with sensual pleasures. ||2||
Meaning: For this reason, the unfortunate crows and herons, representing worldly people, give up in their hearts when they try to come here, because there are many difficulties in reaching this lake. It is impossible to come here without the grace of Lord Rama. ||3||
Meaning: Terrible bad company is the most dangerous path; the words of such wicked companions are like tigers, lions, and snakes. The household chores and the various entanglements of family life are like extremely difficult and formidable mountains. ||4||
Meaning: Attachment, pride, and arrogance are like vast, impenetrable forests, and various kinds of fallacious arguments are like terrifying rivers. || 5 ||
दोहा
Meaning: This Manas (Ramcharitmanas) is extremely difficult to attain for those who lack the provisions of faith, the company of saints, and devotion to Lord Raghunath. (That is, without faith, the company of holy men, and love for God, no one can attain it.) || 38 ||
चौपाई
Meaning: Even if a person manages to reach there after enduring hardships, as soon as he arrives, he is afflicted with the fever of sleep. A severe chill of ignorance grips his heart, preventing that unfortunate soul from even taking a bath there. ||1||
Meaning: He neither bathes in that lake nor drinks its water; he returns with pride. Then, if someone comes to ask him [about the situation there], he [instead of mentioning his misfortune] criticizes the lake and explains it to them. ||2||
Meaning: All these obstacles do not affect (do not hinder) the one whom Shri Ramchandraji looks at with beautiful grace. Only he takes bath in this lake with respect and does not burn due to the great terrible heat (spiritual, spiritual, spiritual and physical heat). 3॥
Meaning: Those whose hearts are filled with beautiful love for the feet of Lord Rama never leave this lake. O brother! Whoever wishes to bathe in this lake should diligently engage in the company of holy people. ||4||
Meaning: By seeing that Manasarovar lake with the eyes of his heart and taking a dip in it, the poet's intellect became pure, his heart was filled with joy and enthusiasm, and a stream of love and bliss overflowed within him. ||5||
Meaning: From him flowed forth that beautiful river of poetry, filled with the pure water of Lord Rama's glorious fame. This river of poetry is named Sarayu, the source of all auspiciousness. Popular opinion and Vedic teachings are its two beautiful banks. ||6||
Meaning: This beautiful Sarayu River, the daughter of Lake Manasarovar, is very sacred and capable of uprooting completely the sins of all kinds in the Kali Yuga, like uprooting weeds and trees. ||7||
दोहा
Meaning: The community of all three types of listeners constitutes the hamlets, villages, and towns situated on both banks of this river; and the assembly of saints is the unparalleled Ayodhya, the root of all auspicious blessings. ||39||
चौपाई
Meaning: The beautiful river of glorious fame, Sarayu, merged into the river of devotion to Rama, Ganga. The beautiful and mighty river Son, representing the sacred glory of Lord Rama's battle with his younger brother Lakshmana, also joined it. ||1||
Meaning: The stream of Gangaji in the form of devotion is flowing between them along with knowledge and renunciation. This Timuhani river, which frightens all the three heats, is going towards the sea in the form of Ram. 2॥
Meaning: The source of this (river of fame, like the Sarayu) is the Manas (Shri Ramcharitmanas), and it has merged with the Ganges (of devotion to Rama); therefore, it will purify the minds of all who listen to it. The various wonderful stories interspersed within it are like the forests and gardens along the riverbanks. ||3||
Meaning: The wedding procession of Goddess Parvati and Lord Shiva consists of countless aquatic creatures of many kinds in this river. The joyous celebrations of Lord Rama's birth are the source of the captivating beauty of this river's whirlpools and waves. ||4||
दोहा
Meaning: The childhood exploits of the four brothers are the many colorful lotuses blooming in this poem. The virtuous deeds of King Dasharatha, his queens, and his family members are the bees and water birds. || 40 ||
चौपाई
Meaning: The beautiful story of Sita's swayamvar (marriage ceremony) is reflected in the charming imagery of this river. The many beautiful and insightful questions are the boats on this river, and the wise answers to them are the clever boatmen. ||1||
Meaning: The discussions that take place among the travelers after hearing this story are what adorns the community of those traveling along this river. Parashurama's anger is the fierce current of this river, and Lord Rama's noble words are the beautifully constructed riverbanks. ||2||
Meaning: The joyous celebration of Lord Rama's marriage, along with his brothers, is the benevolent flood of this story-river, which brings happiness to all. Those who rejoice and are thrilled by narrating and listening to this story are indeed virtuous souls who bathe in this river with joyful hearts. ||3||
Meaning: The auspicious preparations made for Lord Ramachandra's coronation are, as it were, represented by the crowds of pilgrims gathered at this river during the festival. Kaikeyi's wicked intention is like the moss in this river, which has resulted in a great calamity. ||4||
दोहा
Meaning: The character of Bharat, which calms all countless disturbances, is like the chanting and sacrificial rituals performed on the riverbank. The descriptions of the sins of the Kali Yuga and the vices of wicked people are like the mud and the cranes and crows in the water of this river. ||41||
चौपाई
Meaning: This river, which embodies fame, is beautiful in all six seasons. It is always supremely delightful and extremely sacred. The marriage of Shiva and Parvati took place in the winter season (Hemanta). The celebration of Lord Rama's birth took place in the pleasant late winter season (Shishira). ||1||
Meaning: The description of Lord Rama's wedding procession is like the joyful and auspicious spring season, the king of all seasons. Lord Rama's departure to the forest is like the unbearable summer season, and the story of his journey is like the scorching sun and hot winds. ||2||
Meaning: The fierce battle with the demons is like the rainy season, which is highly beneficial for the crop of the divine lineage. The happiness, humility, and glory of Lord Rama's reign are like the pleasant autumn season, which brings pure joy. || 3 ||
Meaning: The story of the virtues of the foremost among chaste women, Sita, is the pure and unparalleled quality of this water. The nature of Shri Bharat is like the beautiful coolness of this river, which remains constant and is beyond description. ||4||
दोहा
Meaning: The mutual glances, conversations, meetings, love, laughter, and beautiful brotherhood among the four brothers are the sweetness and fragrance of this water. || 42 ||
चौपाई
Meaning: My heartfelt plea, humility, and meekness are not less light than this beautiful and pure water (i.e., they are extremely light). This water is truly unique, for it bestows blessings simply by being heard, and it quenches the thirst of hope and cleanses the impurities of the mind. ||1||
Meaning: This water strengthens the beautiful love for Lord Rama, and removes all the sins of the Kali Yuga and the remorse arising from them. It alleviates the suffering of worldly existence (the cycle of birth and death), satisfies even contentment itself, and destroys sin, suffering, poverty, and flaws. ||2||
Meaning: This water destroys lust, anger, pride, and delusion, and increases pure knowledge and detachment. By respectfully bathing in it and drinking it, all the sins and afflictions residing in the heart are eradicated. || 3 ||
Meaning: Those who have not cleansed their hearts with this water (of Rama's glory) have been deceived by the cowardly Kali Yuga. Just as a thirsty deer, mistaking the mirage of water created by the sun's rays on the sand for real water, runs to drink and is then saddened upon finding no water, so too will those souls (born in the Kali Yuga) suffer [by wandering after worldly pleasures]. ||4||
दोहा
Meaning: Reflecting upon the qualities of this beautiful water according to his own intellect, immersing his mind in it, and remembering Lord Shiva and Goddess Bhavani, the poet (Tulsidas) narrates this beautiful story. || 43 (a) ||