Vritrasura.

 The Vedic literature contains many histories meant to enlighten us with transcendental knowledge and teach us valuable lessons so that we can progress on the spiritual path. The Srimad-Bhagavatam in particular is filled with such stories.

One deals with a demon named Vritrasura. Despite playing the role of a demon, Vritrasura was actually a very elevated bhakti-yogi. He was created in a sacrificial fire to fight Indra, the king of heaven. Vritrasura was so powerful that he struck fear everywhere and was able to fight an army of demigods by himself. What makes Vritrasura so glorious, however, is not his immense strength as a fighter, but rather his level of spiritual elevation.

During their battle, Vritrasura strikes Indra with an iron mace and disarms him, and Indra loses the courage to fight. Vritrasura then begins a philosophical discourse with Indra and encourages him to keep fighting. During their discussion, Vritrasura reveals his status as an advanced bhakti-yogi:

Just as a person not inclined to die must nonetheless give up his longevity, opulence, fame, and everything else at the time of death, so, at the appointed time of victory, one can gain all these when the Supreme Lord awards them by His mercy. Since everything is dependent on the supreme will of the Personality of Godhead, one should be equipoised in fame and defamation, victory and defeat, life and death. In their effects, represented as happiness and distress, one should maintain oneself in equilibrium, without anxiety. One who knows that the three qualities – goodness, passion, and ignorance – are not qualities of the soul but qualities of material nature, and who knows that the pure soul is simply an observer of the actions and reactions of these qualities, should be understood to be a liberated person. He is not bound by these qualities.”

Vritrasura has deep insight for a demon. Despite fighting for his life, he speaks on various principles of bhakti-yoga. The first is to recognize the fleeting nature of all opulence, fame, relative longevity, and everything else in this world. Understanding the transient nature of such things serves as an impetus for one to search for higher meaning and eternal life. The soul is eternal, and thus it needs greater fulfillment than basic bodily pleasures.

Vritrasura also recognizes that everything depends on the will of God. Acknowledging one's dependence on God is a crucial element of bhakti-yoga. 

ananyash chintayanto mam

ye janah paryupasate

tesham nityabhiyuktanam

yoga-kshemam vahamy aham

“But those who always worship Me with exclusive devotion, meditating on My transcendental form – to them I carry what they lack, and I preserve what they have.” Thus Krishna encourages us to depend on Him, worship Him, and meditate on Him. When we rely on our own strength or abilities, we are held back by our shortcomings. When we depend on God, however, He enables us to overcome any obstacles we may face in our life and to retain whatever we have.

Moreover, Krishna assures us that He is our friend. He states,

samo ’ham sarva-bhuteshu

na me dveshyo ’sti na priyah

ye bhajanti tu mam bhaktya

mayi te teshu chapy aham

“I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.” (Gita 9.29) When we depend on God and worship Him, He becomes our friend and always looks after us. Therefore, Vritrasura also says that when the time comes for victory, God can bestow upon us longevity, fame, and opulence.

Moreover, Vritrasura also understands the need to tolerate life’s onslaughts with equanimity. As he mentions, we should be equally poised in happiness and distress, since they are both temporary conditions ultimately orchestrated by God. As Krishna states in the Gita (2.14–15),

matra-sparshas tu kaunteya

shitoshna-sukha-duhkha-dah

agamapayino ’nityas

tams titikshasva bharata

yam hi na vyathayanty ete

purusham purusharshabha

sama-duhkha-sukham dhiram

so ’mritatvaya kalpate

“O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed. O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.” Since happiness and distress come and go like winter and summer, we should respond to them with equanimity. Such composure enables us to carry out our duties and break free from material bondage.

Vritrasura also mentions the three modes of nature: goodness, passion, and ignorance. As he says, these are not the qualities of the soul, but of material nature. The modes are elaborately described in the fourteenth chapter of the Bhagavad-gita. Essentially, these three modes condition us to act in certain ways.

The mode of goodness is illuminating and frees one from sinful actions. Someone in the mode of goodness experiences a sense of happiness and knowledge. An example might be a scientist or a poet, someone concerned with acquiring knowledge. Unfortunately, the problem with the mode of goodness is that one can get attached to the sense of happiness and become proud, thinking oneself more advanced in knowledge than others.

Unlimited desires and longings characterize the mode of passion. Someone in this mode always hankers for more and more material wealth and opulence. A person heavily influenced by the mode of passion won’t be satisfied with a nice house and two cars, but will want a bigger house and a nicer car. If he gets them, he still won’t be satisfied and will want an even bigger house and an even nicer car. Essentially, one in the mode of passion becomes greedy. An example would be an overzealous businessman working intense hours just to accumulate more and more wealth, far beyond what he requires for his maintenance.

Lastly, the mode of ignorance is characterized by madness, laziness, and sleep. A prime example is the drunkard.

As Vritrasura mentions, we can avoid being bound by these qualities. Srila Prabhupada explains, “The living being, the pure soul, has nothing to do with these modes. In the midst of the hurricane of the material world, everything changes very quickly, but if one remains silent and simply observes the actions and reactions of the hurricane, he is understood to be liberated.” (Bhag. 6.12.15) One who understands that the modes of nature are acting and the self does nothing directly is considered liberated. In such a liberated state, one can remain jubilant even in the midst of difficulty, seeing everything as God’s mercy.

One might question how Vritrasura, despite being a demon, was able to attain the status of an elevated bhakti-yogi. The Srimad-Bhagavatam explains that Vritrasura was a king named Chitraketu in his previous life. After his infant son died, King Chitraketu, in extreme despair, was enlightened with spiritual knowledge by the two sages Narada and Angira. Chitraketu then took to the process of bhakti-yoga. Shortly afterwards, he became overwhelmed with spiritual ecstasy and saw God face to face. Awarded the power to travel throughout the universe, he once spoke about Lord Shiva in a way that Parvati, Shiva's wife, considered offensive. She cursed Chitraketu to become a demon in his next life. But even though born a demon, he did not lose any of his spiritual knowledge or progress.

We can learn many lessons from the story of Vritrasura. There’s the old saying “Don’t judge a book by its cover.” From Vritrasura's story we can learn not to judge a person by his or her external features. Even though Vritrasura was a demon, he was still an exalted bhakti-yogi able to propound deep transcendental knowledge even in the midst of a fight for his life. A person born in a low family may be spiritually advanced, and someone born in a respectable family may be spiritually blind.

Another lesson is that spiritual progress carries on from life to life. Though King Chitraketu became the demon Vritrasura in his next life, he carried his spiritual advancement with him. Krishna states in the Gita (2.40) that our progress on the path of bhakti-yoga is never lost or diminished and even a little progress can save us from the greatest danger, securing for us a greater opportunity for spiritual advancement in our next life.

Lastly, Vritrasura’s story illustrates how anyone is eligible to take up bhakti-yoga. It doesn’t matter whether one is born in a demonic family or a saintly one; anyone can practice bhakti-yoga. One famous bhakti-yogi was Haridasa Thakura, a close associate of Sri Chaitanya Mahaprabhu. Though born in a Muslim family, he was promoted to the status of namacharya, "the spiritual teacher of the holy name." Practitioners of bhakti-yoga commonly chant the holy names of God in the maha-mantra, or the great chant for deliverance: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. This mantra purifies the heart and removes distress from the chanter’s life. In fact, one can achieve perfection in God realization simply by chanting this mantra. The perfectly God-realized soul feels great ecstasy when chanting the maha-mantra. Moreover, by becoming fully God-realized, one is eligible to enter the spiritual world and thereby attain freedom from all material miseries.

Lochana.

 The eyes are the most distinctive feature of a person, and beautiful eyes add to a person’s good looks. Lord Narayana is undoubtedly handsome, but even with regard to the Lord, it is His eyes that stand out, Akkarakkani Srinidhi said in a discourse. He is addressed by names such as Pundareekaksha, indicating that His eyes are like lotuses. The merciful, gentle look in His eyes adds to their appeal.

In the Ramayana, Sabari waited for Lord Rama’s arrival, of which she had been told by her Acharya Matanga. She told the Lord that she had been waiting for Him, for she had been told that she was to serve Him when He arrived. She served the Lord fruits gathered in the forest, and He partook of what was served gladly. He then blessed her with His eyes. In fact, Sabari herself told Rama that she was blessed, because she had been seen by His kind eyes. Having served Him, she now wished to depart from the earth.

During the Krishna avatara, the Lord asked some sages, who were performing yagas, to give Him some food. But the sages foolishly refused, not recognising that He is the Lord of everything and everyone. But their wives were wiser. Recognising that Lord Krishna was the incarnation of the Supreme One, they took the food, cooked especially for the yagas, to Krishna and offered Him the food. It is said the Lord, pleased at their devotion, blessed them with His eyes. Another instance of the Lord blessing with His eyes happened again during the Krishna avatara,when He blessed Vidura.

There used to be a wrestler obsessed with the beauty of his wife’s eyes. His name was Dhanur Dasar or Pillai Urangavilli Dasar. Ramanujacharya asked him if he would stop being so obsessed with his wife’s eyes, if he showed him a pair of eyes more beautiful. The Acharya then showed Pillai Urangavilli Dasar the eyes of Lord Ranganatha of Srirangam, and Pillai Urangavilli Dasar realised that there was nothing to equal the beauty of the Lord’s eyes.

The Lord’s eyes are stretch almost up to His ears. Thirupanazhavar describes even the little red lines in Lord Ranganatha’s eyes as captivating. What makes His eyes so enchanting is the look of mercy that we see in them.

Nabhadas writes in his Bhaktamal (literally, the Garland of bhakt or devotee) that Tulsidas was the re-incarnation of Valmiki in the Kali Yuga The Ramanandi sect believes that it was Valmiki himself who incarnated as Tulsidas in the Kali Yuga.

According to a traditional account, Hanuman went to Valmiki numerous 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. 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. When Valmiki saw the play written by Hanuman, he anticipated that the beauty of the Mahanataka would eclipse his own Ramayana. Hanuman was saddened at Valmiki's state of mind and, being a true bhakta without any desire for glory, Hanuman cast all the rocks into the ocean, some parts of which are believed to be available today as Hanuman Nataka.^] After this, Valmiki was instructed by Hanuman to take birth as Tulsidas and compose the Ramayana in the vernacular.

Legend goes that Tulsidas was born after staying in the womb for twelve months, he had all thirty two teeth in his mouth at birth, his health and lo He was therefore named Rambola (literally, he who uttered Rama), as Tulsidas himself states in Vinaya Patrika.  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. In his works Kavitavali and Vinayapatrika, Tulsidas attests to his parents abandoning him after birth due to an inauspicious astrological configuration.^[

Chuniya took the child to her village of Haripur and looked after him for five and a half years after which she died Rambola was left to fend for himself as an impoverished orphan, and wandered from door to door begging for alms. It is believed that the goddess Parvati assumed the form of a Brahmin woman and fed Rambola every day

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, or alternately, the disciple of Anantacharya.  Rambola was given the Virakta Diksha (Vairagi initiation) with the new name of Tulsidas. Tulsidas narrates the dialogue that took place during the first meeting with his guru in a passage in the Vinayapatrika 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 Soron (a holy place with temple dedicated to Varaha – the boar avatar of Vishnu), where he first narrated the Ramayana to Tulsidas. Tulsidas mentions this in the Ramcharitmanas.^[

Tulsidas further mentions in the Ramcharitmanas that his guru repeatedly narrated the Ramayana to him, which led him to understand it somewhat.

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. Shesha Sanatana was a friend of Narharidas and a renowned scholar on literature and philosophy.^[

Darshan of Hanuman

Tulsidas hints at several places in his works, that he had met face to face with Hanuman and Rama. The detailed account of his meetings with Hanuman and Rama are given in the Bhaktirasbodhini of Priyadas. 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 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.

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 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.

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.

Darshan of Rama[edit]

As per Priyadas' account, Tulsidas followed the instruction of Hanumana 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 recognise 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.  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. On the next morning, Wednesday, the new-moon day of Magha, Vikram 1607 (1551 CE) or 1621 (1565 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. This famous incidence is described in the verse चित्रकूट के घाट पर हुई संतन की भीर तुलसीदास चन्दन घिसे तिलक देते रघुबीर

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. Some biographers conclude that the deed of Rama at Chitrakuta referred to by Tulsidas is the Darshan of Rama.

Darshan of Yajnavalkya and Bharadvaja.

In Vikram 1628 (1572 CE), Tulsidas left Chitrakuta for Prayag 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. In one of the four dialogues in the Ramcharitmanas, Yajnavalkya is the speaker and Bharadvaja the listener..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.

Attributed miracles

Most stories about Tulsidas tend to be apocryphal, and have been carried forward by word of mouth. None of them were related by Tulsi himself, thus making it difficult to separate fact from lore and fiction. In Priyadas' biography, Tulsidas is attributed with the power of working miracles. In one such miracle, he is believed to have brought back a dead Brahmin to life. ^] 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). The widow told Tulsidas her husband had just died, so his words could not be true. 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 uttered the name of lord Rama, on doing which the dead Brahmin was raised back to life

In another miracle described by Priyadas, the Mughal Emperor Akbar summoned Tulsidas on hearing of his bringing back a dead man to life.Tulsidas declined to go as he was too engrossed in creating his verses but he was later forcibly brought before the Akbar and was asked to perform a miracle, which Tulsidas declined by saying "It's a lie, all I know is Rama." The emperor imprisoned Tulsidas at Fatehpur Sikri, "We will see this Rama." Tulsidas refused to bow to Akbar and created a verse in praise of Hanuman and chanted it (Hanuman Chalisa) for forty days and suddenly an army of monkeys descended upon the town and wreaked havoc in all corners of Fatehpur Sikri, entering each home and the emperor's harem, scratching people and throwing bricks from ramparts. An old Hafiz told the emperor that this was the miracle of the imprisoned Fakir. The emperor fell at Tulsidas' feet, released him and apologised. Tulsidas stopped the menace of monkeys and asked the emperor to abandon the place. The emperor agreed and moved back to Delhi. Ever since Akbar became a close friend of Tulsidas and he also ordered a firman that followers of lord Rama, lord Hanuman & other Hindus, should not be harassed in his kingdom.

Priyadas narrates a miracle of Tulsidas at Vrindavan, when he visited a temple of Krishna. 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. In response, Tulsidas recited the following extemporaneously composed couplet.

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.

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. Some authors have expressed doubts on the couplet being composed by Tulsidas.

Tulsidas started composing poetry in Sanskrit in Varanasi on the Prahlada Ghat. Tradition holds that all the verses that he composed during the day, would get lost in the night. This happened daily for eight days. On the eighth night, Shiva – whose famous Kashi Vishwanath Temple is located in Varanasi – is believed to have ordered Tulsidas in a dream to compose poetry in the vernacular instead of Sanskrit. Tulsidas woke up and saw both Shiva and Parvati who blessed him. Shiva ordered Tulsidas to go to Ayodhya and compose poetry in Awadhi. Shiva also predicted that Tulsidas' poetry would fructify like the Sama Veda.^[ In the Ramcharitmanas, Tulsidas hints at having the Darshan of Shiva and Parvati in both dream and awakened state

Composition of Ramcharitmana.

In the year Vikram 1631 (1575 CE), Tulsidas started composing the Ramcharitmanas in Ayodhya on Sunday, Ramnavami day (ninth day of the bright half of the Chaitra month, which is the birthday of Rama). Tulsidas himself attests this date in the Ramcharitmanas. He composed the epic over two years, seven months and twenty-six days, and completed the work in Vikram 1633 (1577 CE) on the Vivaha Panchami day (fifth day of the bright half of the Margashirsha month, which commenrates the wedding of Rama and his wife Sita)

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 Awadhi, 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.

Per traditional accounts, some Brahmins of Varanasi were still not satisfied, and sent two thieves to steal the manuscript. 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. The thieves had a change of heart and came to Tulsidas in the morning to ask who the two guards were. 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. He sent the manuscript of Ramcharitmanas to his friend Todar Mal, the finance minister of Akbar, and donated all his money. The thieves were reformed and became devotees of Rama.

Dadhichi b

 

Dadhichi, also known as Dadhyancha or Dadhyanga, is a central character in Hinduism. Dadhichi is primarily known for sacrificing his life so the Devas, or benevolent celestial beings, could make the weapon called "vajra" from his bones. After being driven out from Svarga, or heaven, by the serpent king Vritra, the Devas needed a powerful weapon to aid their fight. By making use of the vajra, made from the sage Dadhichi's bones, the Devas defeated the Asura and reclaimed heaven.

Dadhyancha or Dadhyanga in Sanskrit is a conjunction of two words Dadhya (curd) + anch (parts), which means "body parts taking strength from Curd." The name Dadhichi is a deteriorated form of Dadhyanga or Dadhyancha, as pointed out by famous ancient Sanskrit scholar Panini in his work Ashtaadhyaai.

By defeating Vritra, the personification of drought, the Deva also released water to the living beings who were innocent victims of the evil Asura. By helping the Deva defeat the Asura through his sacrifice, Dadhichi became revered among the Rishi, or Hindu sages, for his selflessness. Dadhichi symbolizes the notion that no sacrifice is too great in order to help defend the defenseless from evil. This symbolization has inspired the Param Vir Chakra, India's highest military award for gallantry, which is most often posthumously awarded to soldiers who show exceptional courage in battle.

Dadhichi is also known as an ardent devotee of Lord Shiva. After Shiva was separated from Shakti, a goddess personifying the sacred feminine, he went to a forest to live in seclusion as a Rishi. The annual festival of Maha Shivratri marks the first time Lord Shiva appeared as a Rishi to his devotees, including Dadhichi and his disciples, who had been offering prayers to Shiva.

In the Bhagavata Purana, Dadhichi was the son of the sage Atharvan and his wife Chiti. Atharvan is said to be the author of Atharvaveda, which is one of the four Vedas (a collection of texts upon which the Hindu religion is based). Chitti was the daughter of the sage Kardam. The Dadhich Brahmins, a Brahmin clan primarily found in Rajasthan, later migrating to other parts of the world, claim to be his descendants.

The names of Dadhichi's wife and son were Swarcha and Pippalada, respectively. Pippalada was a rishi associated with the Pippalada school of thought in Hinduism, he is known for creating the Praśna Upanishad. Dadhichi had established his ashram in Misrikh, in Naimisharanya near Lucknow, in the state of Uttar Pradesh, India.^[2] Naimisharanya is cited in all of the puranas as the location of his ashram, which is still in existence. The current place of the Sabarmati Ashram in Ahmedabad is also one of the ancient sites of his ashram. In Ancient India, sages often traveled long distances. It may be that he stayed near Sabarmati River for some time. The popular legend about Dahod also says that Sage Dadhichi once meditated at the banks of Dudhimati river in Dahod.^[3] Dudhimati is name of his sister , on whose name a 4th Century old temple exists in Naguar, Rajasthan as Dadhimati Mata Temple. His name is found in the 1st mandala of the Rigveda (Bhagavata Purana, Srimad Devi Bhagavatam and in the Puranas.^[4] Dadhichi is mentioned also in the various hymns (Richas – Suktas) of Rigveda.^[5]

Dadhichi is believed to have written the "Narayana Kavacham", a famous hymn in southern India, sung for power and peace.

Dadhich Brahmins are descendants of Maharishi Dadhichi. Their deity is Dadhimathi, who was sister of Maharishi Dadhichi."Dadhichi Vansh Vriksh".

G T D

सक्सेस मंत्र: सफलता की राह दिखाते हैं गोस्वामी तुलसीदास के ये 5 दोहे

• तुलसी साथी विपत्ति के, विद्या विनय विवेक। साहस सुकृति सुसत्यव्रत, राम भरोसे एक। .
• सूर समर करनी करहिं कहि न जनावहिं आपु। 
• आवत ही हरषै नहीं नैनन नहीं सनेह। 
• तुलसी मीठे बचन ते सुख उपजत चहुं ओर। 
• तुलसी भरोसे राम के, निर्भय हो के सोए।

Goswami Tulsidas, popularly known as Tulsidas was born in brahmin family and grown up to be a brahmin saint. He has written many popular books in sanskrit and awadhi but his most popular one is epic Ramcharitmanas, a narration of sanskrit Ramayana. And some more famous writeups including Valmiki.

तुलसीदास जी के ग्रंथ और कृतियां तुलसीदास जी ने अपने जीवन में बहुत से ग्रंथों की रचना की थी । वह संस्कृत भाषा के बहुत ही प्रचलित विद्वान माने जाते थे। तुलसीदास जी के सभी ग्रंथों में रामचरितमानस को बहुत ही महत्व दिया जाता है और आज भी लोग इसे पूरे भक्ति भाव से पढ़ते हैं। इस ग्रंथ में भगवान श्री राम के स्वरूप का बहुत ही सुंदर वर्णन किया गया है। इसके अलावा दोहावली में तुलसीदास जी ने दोहों और सोरठा का उपयोग करके नैतिका की बातों को लोगों तक पहुंचाया है।

वहीं कवितावली की रचना में तुलसीदास जी ने भगवान श्री राम का वर्णन कविता, चौपाई और सवैया के द्वारा छंदों में किया है। तुलसीदास जी ने रामचरितमानस की तरह ही कवितावली में सात कांडो का वर्णन किया है। इसके अलावा गीतावली में भी सात कांडो का वर्णन किया गया है। जिसमें भगवान श्री राम की कृपालुता को दर्शाया गया है। इन सब के अलावा तुलसीदास जी ने विनय पत्रिका कृष्ण गीतावली तथा बरवै रामायण, हनुमान बाहुक, रामलला नहछू, जानकी मंगल, रामज्ञा प्रश्न और संकट मोचन की भी रचना की है। तुलसीदास जी की यह सभी रचनाएं छोटी रही हैं। लेकिन इनका भाव बहुत गहरा है। रामचरितमानस के अलावा तुलसीदास जी की सबसे प्रमुख रचना हनुमान चालीसा को माना जाता है। जिसे लोग पूरे भक्ति भाव से पढ़ा जाता है। हनुमान चालीसा में प्रभु श्री राम के परम भक्त हनुमान जी का चित्रण किया गया है और यह भगवान राम के प्रति उनके सेवा भाव के वर्णन को बताया गया है। तुलसीदास जी स्वंय भी एक बहुत बडे रामभक्त थे। इसलिए उनकी ज्यादातर रचनाएं भगवान राम के ऊपर ही हैं।

मानस में संस्कृत, फारसी और उर्दू के शब्दों की भरमार है। प्रकाशन विभाग द्वारा सन 1978 में प्रकाशित पुस्तक 'रामायाण, महाभारत एंड भागवत राइटर्स' के पृष्ठ 110 पर मदन गोपाल ने रामचरितमानस की भाषा में के बारे में लिखते हुए कहा कि तुलसीदास अवधी और ब्रज भाषा में बराबर निष्णात थे। उन्होंने लगभग 90,000 संस्कृत शब्दों को गाँवों में प्रचलित किया, जबकि 40,000 देसी शब्दों को को पढ़े-लिखे लोगों के बीच लोकप्रिय बनाया।

तुलसीदास ने अवधी और ब्रज भाषा के मिले-जुले स्वरूप को प्रचलित किया। इसके साथ ही उन्होंने फारसी और अन्य भाषाओं के हजारो शब्दों का प्रयोग किया। तुलसीदास ने संज्ञाओं का प्रयोग क्रिया के रूप में किया तथा क्रियाओं का प्रयोग संज्ञा के रूप में। इस प्रकार के प्रयोगों के उदाहरण बिरले ही मिलते हैं। तुलसीदास ने भाषा को नया स्वरूप दिया।

अभी हाल ही में चित्रकूट स्थित अंतरराष्ट्रीय मानस अनुसंधान केन्द्र के प्रमुख स्वामी रामभद्राचार्य ने रामचरितमानस का सम्पादन किया हैं। ग्रंथ की भूमिका में स्वामीजी ने रामचरितमानस की आज कल उपलब्ध प्रतियों की भाषा के बारे में कई मौलिक प्रश्न उठाए हैं। इन्हीं के आधार पर उन्होंने अपने संशोधनों का औचित्य भी प्रतिपादित किया है।

स्वामी जी ने लिखा है कि रामचरितमानस के वर्तमान संस्करणों में कर्तृवाचक उकार शब्दों की बहुलता हैं। उन्होंने इसे अवधी भाषा की प्रकृति के विरुद्ध बताया है। इसी प्रकार उन्होंने उकार को कर्मवाचक शब्द का चिन्ह मानना भी अवधी भाषा के विपरीत बताया है। स्वामीजी अनुनासिकों को विभक्ति को द्योतक मानने को भी असंगत बताते हैं- 'जब तें राम ब्याहि घर आये'। कुछ अपवादों को छोड़कर अनावश्यक उकारांत कर्तृवाचक शब्दों के प्रयोग को स्वामी रामभद्राचार्य ने अवधी भाषा के विरुद्ध बताया है।

उनके अनुसार मानस की प्रचीन प्रतियों में उकार और अनुनासिकों का चंद्रग्रहण नहीं लगा है। जैसे प्रचलित अयोध्या कांड में उकार की बहुलता है, उसी प्रकार अनावश्यक अनुनासिकों की प्रचुरता भी है, जिनकी अवधी भाषा में न तो आवश्यकता है और न ही कोई इनकी अर्थ बोधक भूमिका।

WD

स्वामी रामभद्राचार्य इस बात से तो सहमत हैं कि तुलसीदास 'ग्राम्य गिरा' के पक्षधर थे। परन्तु वे जायसी की गँवारू अवधी के पक्षधर नहीं थे। स्वामी रामभद्रचार्य ने 'न्ह' के प्रयोग को भी अनुचित और अनावश्यक बताया है। उनके अनुसार नकार के साथ हकार जोड़ना ब्रज भाषा का प्रयोग है अवधी का नहीं। स्वामीजी के अनुसार मानस की उपलब्ध प्रतियों में तुम के स्थान पर 'तुम्ह' और 'तुम्हहि' शब्दों के जो प्रयोग मिलते हैं वे अनुचित हैं। उन्होंने लिखा है कि बाँदा तथा बुंदेलखंड में तुम शब्द का ही प्रयोग होता है।

'श' के प्रयोग के बारे में स्वामी रामभद्राचार्य को मानना है कि गोस्वामी तुलसीदास ने 'श' के स्थान 'स' का प्रयोग केवल वहीं किया है, जहाँ इसके प्रयोग से कोई आपत्तिजनक अर्थ न पैदा हो जाए।

स्वामी रामभद्राचार्य ने प्रसंगों के आधार पर भी कुछ संशोधन किए हैं, परंतु उनके द्वारा किए गए ज्यादातर संशोधन मानस की भाषा पर आधारित हैं। शास्त्रों की बार-बार दुहाई देने वाले स्वामीजी ने अपनी बात को सिद्ध करने के लिए चौपाई की परिभाषा भी बदल दी है। पिंगल शास्त्र के अनुसार चौपाई में सोलह-सोलह मात्राओ की चार अर्धालियाँ होनी चाहिए, परन्तु स्वामीजी के अनुसार चौपाई वास्तव में 4 यतियों का छंद है। उन्होंने अपनी बात को सिद्ध करने के लिए हनुमान चालीसा का उदाहरण दिया है, जिसमें केवल 80 अर्धालियाँ हैं। इस संबंध में इतना ही कहना प्रर्याप्त हैं कि बहुत से विद्वान हनुमान चालीसा को रामचरितमानस के रचयिता गोस्वामी तुलसीदास की रचना नहीं मानते हैं। अगर मान भी लिया जाए कि इसकी रचना गोस्वामी तुलसीदास ने ही की होगी, तो भी चालीसा का मतलब 40 चौपाई नहीं है बल्कि 40 पंक्तियाँ भी हो सकती हैं क्योंकि दो अर्धालियों को मिलाकर एक पंक्ति बनती है।

अवधी भाषा के संबंध में सबसे प्रामाणिक ग्रंथ डॉ. बाबूराम सक्सेना द्वारा लिखित 'अवधी का विकास' माना जाता है । डॉ. बाबूराम सक्सेना विश्वविख्यात भाषाविद थे, वे इलाहाबाद विवि में संस्कृत विभाग के अध्यक्ष रह चुके थे। प्रस्तुत ग्रन्थ उनके डीलिट का शोध प्रबंध है, जो उन्होंने डॉ. ज्यूल ब्लाख और डॉ. टर्नर के निर्देशन और मार्गदर्शन में लिखा था। इस पुस्तक में प्राचीन अवधी और वर्तमान अवधी की ध्वनियों का वैज्ञानिक अध्ययन प्रस्तुत किया गया है।

रामचरित मानस की रचना आज से 432 वर्ष पहले की अवधी भाषा में की गई थी। डॉ. सक्सेना के अनुसार संघर्षीध्वनि 'श' न तो प्राचीन अवधी की ध्वनि है और न ही आधुनिक अवधी की। मानस में 'ष' का प्रयोग 'ख' के स्थान पर किया गया है। डॉ. सक्सेना के अनुसार उकार को कर्म का चिन्ह मानना अनुनासिको का विभक्ति का द्योतक मानना, नकार के साथ हकार का जोड़ना और तुम के स्थान पर 'तुम्ह' और 'तुम्हहि' का प्रयोग तुलसीदास के समय में अवधी भाषा में होता था। अतः अगर तुलसीदास ने ऐसा प्रयोग किया है, तो इसे अस्वाभाविक नहीं माना जा सकता।

डॉ. सूर्यभानसिंह द्वारा लिखित मानस शब्दकोश तथा अन्य मानस कोशों को देखने के बाद भी यही नतीजा निकलता है कि 'श' ध्वनि संस्कृत की ध्वनि है अवधी की नहीं।

संस्कृत की 'श' ध्वनि बाद में विकसित लोक भाषाओं में स, छ या अन्य ध्वनियों के रूप में बदल गई। जैसे संस्कृत का 'शकट' शब्द लोक भाषा में छकड़ा हो गया। इसी प्रकार लोक भाषा के 'छुद्र' शब्द का मूल भी संस्कृत का 'शूद्र' शब्द है। संस्कृत की 'स' ध्वनि लोक भाषा में 'ख' या कहीं-कहीं 'छ', के रूप में विकसित होता है। जैसे छठ शब्द मूल्य संस्कृत का 'षष्ठी' शब्द है। पाणिनीय व्याकरण में भी एक सूत्र आता है 'शश्छोटि'। अर्थात सूत्र में वर्णित परिस्थितियों में 'श' का 'छ' हो जाता है।

रामचरितमानस की तुलसीदास द्वारा लिखित कोई प्रति उपलब्ध नहीं है। जो भी प्रतियाँ मिलती हैं वे उनके जीवनकाल के बाद की तैयारी की गई लगती हैं। ऐसा लगता है कि रामचरित मानस की लोकप्रियता को देखकर तथा गोस्वामी तुलसीदास के संस्कृत ज्ञान को ध्यान में रखकर लिपिकारों ने मानस में 'स', 'छ' के स्थान पर 'श' अक्षर लिख दिया। इस प्रकार रामचरित मानस के शब्दों की वर्तनी में भारी परिवर्तन हो गया। इसी वजह से मानस के कई प्रसंग विवादास्पद हो गए हैं।

प्रतिलिपकारों को मानस में जो शब्द संस्कृत भाषा के हिसाब से अशुद्ध लगे, उन्हें शुद्ध करने के लिए उन्होंने अवधी के शब्दों के स्थान पर संस्कृत शब्दों को रख दिया, इस तरह लोक भाषा में रामचरितमानस में संस्कृत शब्दों की भरमार हो गई।

बाँदा जिला के राजापुर में जो अब चित्रकूट जिले में आ गया है और जिसे तुलसीदास का जन्म स्थान माना जाता है, अयोध्या कांड की एक हस्तलिखित प्रति उपलब्ध है।

ऐसी मान्यता है कि यह गोस्वामी तुलसीदास के हाथ लिखी हुई प्रति है। जो भी हो यह एक प्राचीन प्रति है। इस प्रति में प्रयोग की गई लिपि का विवरण बड़ा दिलचस्प है। तुलसी जन्म भूमि शोध समीक्षा के लेखक राम गणेश पांडेय ने अपनी पुस्तक पृष्ठ 91 तथा 'रामचरितमानस में महाकाव्य, भक्ति और दर्शन के लेखक डॉ. विद्गवम्बर दयाल अवस्थी ने अपनी पुस्तक में मानस में प्रयुक्त लिपियों का सचित्र वर्णन किया है। इसे देखने से यह स्पष्ट हो जाता है कि जिस समय राजापुर प्रति लिखी गई होगी उस समय 'र' ध्वनि का स्वरूप आज के 'न' की तरह था। अर्थात अगर गोस्वामी जी ने रारी लिखा होगा तो वर्षों बाद उनके हाथ की लिखी हुई प्रति को लोगों ने नानी पढ़ा होगा और चूँकि नानी शब्द अटपटा लगता है इसलिए इसे नारी लिख दिया गया होगा। इस प्रकार गोस्वामी तुलसीदास द्वारा लिखित 'ढोल गँवार छुद्र पसू रारी', 'ढोल गँवार शूद्र पशू नारी' हो गया।

डॉ. बाबूराम सक्सेना ने अपनी पुस्तक में लिखा है कि अवधी भाषा कैथी लिपि में भी लिखी जाती थी। व्यापारी लोग मुडिया लिपि का प्रयोग करते थे। पढ़े-लिखे लोग अवधी को देवनागरी और फारसी लिपि में लिखते थे। इस तरह इतने प्रकार की लिपियों में लिखी जाने वाली अवधी में अगर बाद में तुलसीदास की महानता और विद्वता को देखते हुए उनमें संस्कृत शब्दों की भरमार कर दी गई तो कोई आश्चर्य नहीं।

Sarayu Kosala.

 The Sarayu river exhibited its power over the land it traversed, like the effects of good and evil deeds on the interchange of births of living beings in this world. Down the ages the sarayu river had imbibed the greatness of countless kings of the solar dynasty and was the external source of nourishment to all the living creatures. Its water had the fragrance of saffron, koshtam a medical plant, cardamom, sandal wood trees silk cotton sweet smelling grass and medicinal herbs and honey combs found in the hills.

Originating the Himalyan mountains and joining the sea. The sarayu river eludes a full description like the Almighty God who canot be described wholly ever.

Kosala was so beautiful that on the bunds of paddy fields pearls were present on the sluices through which water flowed conches were seen on the banks of the stream crimson golden particles were found in the pits where buffalos rested, red lotuses bounded, where ploughed fields were levelled corals were seen. where red paddy was grown swans were found inside sugar cane crops fine honey was available and in the beautiful groves. crowds of bees intoxicated with honey were seen. The sound of the flowing river the voices of the peasants working on the sugar cane crushes, the sound of cane juice flowing forth, the sound of conches found along the river side. the sound of clashes bulls and jumping buffalos jumping together in the fertile lands of Kosala.

Kosala was an ancient Indian kingdom, corresponding roughly in area with the region of Oudh. in what is now south-central Uttar Pradesh state, it extended into present-day Nepal. Its capital was Ayodhya. In the 6th century BC it rose to become one of the dominant states in northern India. Kosala formed one of the sixteen powerful realms of India (Mahajanapadas) of Buddhist traditions, and its cultural and political strength earned it the status of great power. The kingdom of Magadha conquered Kosala by c. 459 BC, and it became known as Northern Kosala to distinguish it from a larger kingdom to the south known variously as Kosala, Southern Kosala, or Great Kosala.

Kosala was the setting of much Sanskrit epic literature including the Ramayana. Buddha and Mahavira taught in the kingdom. King Pasenadi was the king of Kosala, which was north of Magadha ruled by King Bimbisara. The capital of the kingdom of Kosala was called Savatthi. One of King Pasenadi's sisters was the chief queen of King Bimbisara, which made him the brother-in-law of King Bimbisara.

Kosala as a geographical unit was existed in ancient Odisha. The earliest depiction of Kosala is found in the Parisistha of the Atharvaveda. The Epics and the Puranas also throw light on its ancient history. It was named after- like Kalinga, Utkala and Odra – an ancient people called Kosalas. The kingdom of Kosala was divided into two units- Uttara (north) and Daksina (south) from very early time. The territory of Kosala is attributed to a mythical origin. Rama, the Prince of Kosala, being banished with his brother Laxmana and his wife Sita travelled south from Ayodhya to Prayaga. Travelling south-west up to Narmada valley, he came up to a place identified with modern Chhatisgarh area. He dwelt there for at least a decade. Pargiter opines that his long stay in that region gave rise to the name Dakshina Kosala (South Kosala), after his original homeland Kosala. The Ramayana projects the fact that after Rama, the kingdom of Kosala was divided between his two sons-Lava and Kusa holding sway over North Kosala and South Kosala respectively. Sravasti was the centre of political activities for North Kosala while Kusavati or Kusthalipura, near the Vindhyas, was regarded as the citadel of political power for Southern Kosala.

Kosala also finds mention in the “Vana Parva’ of the Mahabharata. Of course, the great epic remains silent about Uttara Kosala (North Kosala) which comprised the Ayodhya region. However, H. C. Raychaudhuri locates Dakshina Kosala in the territory comprising the modern districts of Bilaspur, Raipur and undivided Sambalpur. The Allahabad pillar inscription of Harisena includes Kosala among the territories of Dakshinapatha which were subjugated by Samudragupta. Kosala along with Mekala and Malava formed the empire of the Vakatakas and after their fall, it came under the grip of the Sarbapuriyas. Hiuen Tsang who visited Kosala in 639 A D. described the kingdom as 6000 li in circuit. As per the description, it may be presumed that Kosala comprised the districts of Bilaspur and Raipur in Madhya Pradesh along with the undivided districts of Sundargarh, Sambalpur and Bolangir in Odisha. Kosala remained under the Somavamsis in the eighth-ninth century A.D. At about the middle of the ninth century A.D. when Kalachuris of Dahala became a rival power of the Somavamsis, the latter had to shift the centre of their political activities to Sripura which was captured by the Kalachuris subsequently. Then, the Somavamsis had to shift their head quarters to various places like Murasimakataka, Arama and Vinitapura identified with Murshing, Rampur and Binaka respectively, all in the Bolangir district.

With the annexation of Khinjali mandala, Yajatinagara became the capital of Kosala. The formidable Somavamsi king Yajati II brought Kosala and Utkala under one umbrella about the middle of the eleventh century A. D., making Suvarnapura (at the confluence Mahanadi and Tel) the capital of Kosala and Yajatinagar, (Viraja in Jajpur) the capital of Utkala. When the Somavamsi power declined away, the Telugu Chodas occupied Kosala towards the close of the eleventh century A.D. They were subsequently driven away by the Kalachuris who established their sway over the region for a long time till the Gangas established their authority over this region and their rule continued till the middle of fourteenth century A.D. Outsting them from power, the Chauhans rose to political prominence and made Sambalpur the centre of their political ativities. They became the overlord eighteen states (Atharagarha) comprising almost the whole Kosala country described by the Chinese pilgrim Hiuen Tsang.

uruppam.

 Bhaktikku uruppam karumamum nanamum mudalilavai solli

sakliyila mandarukku vyartti prapattiyenamatta kalai talli

tiyinil tusay masu nikki vendum anre van alikkum

marai mozinda simadavandaleo saran enre manam kalikkum.