Tuesday, May 11, 2021

What one should ask for from Lord Rāma if given an opportunity.

 kahyō na parata, binu kahē na rahyō parata, baṛō sukha kahata baṛē sōṁ, bali, dīnatā. prabhukī baṛā'ī baṛī, āpanī chōṭā'ī chōṭī, prabhukī punītatā, āpanī pāpa-pīnatā. 1. duhū ōra samujhi sakuci sahamata mana, sanamukha hōta suni svāmī-samīcīnatā. nātha-gunagātha gāyē, hātha jōri mātha nāyē, nīca'ū nivājē prīti-rītikī prabīnatā. 2. ēhī darabāra hai garaba tēṁ saraba-hāni, lābha jōga-chēmakō garībī-misakīnatā mōṭō dasakandha sō na dūbarō bibhīṣana sō, 857 būjhi parī rāvarēkī prēma-parādhīnatā. 3. yahām̐kō sayānapa ayānapa sahasa sama, sūdhau satabhāya kahē miṭati malīnatā. gīdha-silā-sabarīkī sudhi saba dina kiyē hō'igī na sā'īṁ sōṁ sanēha-hita-hīnatā. 4. sakala kāmanā dēta nāma tērō kāmataru, sumirata hōta kalimala-chala-chīnatā. karunānide hāna! baradāna tulasī cahata, sītāpati-bhakti-surasari-nīra-mīnatā. 5. Vers [Oh Lord, I am in a dilemma.] It is not possible (or it is difficult) to say anything, but equally difficult to keep quiet (kahyō na parata, binu kahē na rahyō parata) 1 . I invoke your gracious and merciful nature to gather enough courage to humbly submit before you (bali, dīnatā) that though it is true that a person feels very glad and relieved when he narrates his tale of woes, miseries, sufferings and problems in front of his able superiors (baṛō sukha kahata baṛē sōṁ), but still I feel hesitant to do so when on the one hand I consider the Lord's greatness and the on the other hand the inconsequential nature of my complaints (prabhukī baṛā'ī baṛī, āpanī chōṭā'ī chōṭī), as well as my impertinance and meanness in approaching the Lord who is so holy and pure while I am so sinful, lowly and pervert (prabhukī punītatā, āpanī pāpa-pīnatā). [ 1 A similar dilemma is faced by Tulsidas earlier in verse nos. 111 and 256 of this Book ‘Vinai Patrika’. To wit, though usually it is so comforting for a distressed person who is suffering from some kind of trouble to tell his Lord about his problems because it relieves his mental stress at once and assures him that his Lord would certainly solve his problems, but in my case I feel very reluctant to do so. The reason is that my problems are so tiny that there are not worth telling the Lord, as he would smile at me and say “you are like a child who gets upset by small things; why are you so perturbed by these inconsequential things which should not bother you at all if you regard yourself as my servant and devotee in the first place”. A seeker must keep in mind the stature of the giver when asking for anything from the latter. For instance, if a person is given a rare chance to present himself before the king of the realm and ask for something, would he be so stupid to ask for worthless things and waste away this rare opportunity, or would he be wise to ask for some rare gift that suits the stature of the king, that does not undermine the king’s majesty and greatness when this gift is shown to the world? Surely, only a mad person would ask a king for giving him something to eat for a day; it would be laughable! The king would judge the nature, the character, the personality and the status of that person by what he asks from the king. It won’t behove good for a man of noble upbringing to ask for tiny and worthless gifts from a king if the latter is so pleased with him that he is willing to give whatever is asked for. It’s better not to ask for anything at all than seeking rubbish. Tulsidas says that Lord Ram is not an ordinary King. He is the Supreme Being and the Lord God himself. So if one is given a chance to ask something from the Lord, wouldn’t it be wise to ask for something rare and special—such as seeking spiritual welfare, eternal beatitude, the purest kind of bliss and happiness, for liberation and deliverance from the cycle of transmigration and its attendant miseries, 858 and for emancipation and salvation of the soul? Isn’t is so absurd and ridiculous to ask the Lord to relieve worldly sufferings which would howbeit certainly end one day when this gross body is discarded at the time of death? Wouldn’t it be better and wiser for him, therefore, to leave everything at the discretion of the Lord by asking for nothing but for the Lord’s grace and mercy, because then the Lord would himself be in a dilemma as what to give to Tulsidas that would suit the Lord’s majesty and stature. Obviously, the Lord would go on giving and giving but still think that it is not enough and in accordance with his stature; the Lord would feel self-conscious and think that whatever he has given to Tulsidas, or for that matter to any other seeker, is not much and enough. By adopting this approach, Tulisdas would get to keep the cake and eat it as well: that is, he would be not only be relieved of all his worldly miseries and sufferings but in addition be blessed by eternal peace and happiness as well as by the reward of liberation, deliverance, emancipation and salvation even without his asking for them. So Tulsidas says that he is in a fix, not being able to decide what to do and say before the Lord.] (1). Considering both these aspects (as outlined in stanza 1 herein above), my Mana (mind and heart) becomes reluctant due to hesitation (i.e., I can't gather courage to speak anything before your majesty) (duhū ōra samujhi sakuci sahamata mana). But when I hear about the Lord’s magnificent virtues, his graceful and magnanimous temperament, and his nature to welcome and accept with courtesy and politeness even the most lowly, the fallen, the downtrodden, the distressed and the wretched ones, I feel confident and gather courage once again (to approach him and narrate my woes to him) (sanamukha hōta suni svāmī-samīcīnatā). Oh Lord (nātha)! It is well known that when someone sings your glories and pays tribute to you by bowing his head before you (gunagātha gāyē, hātha jōri mātha nāyē), then howsoever he may be lowly, sinful and wretched you have invariably made such a person fully contented and fulfilled (nīca'ū nivājē prīti-rītikī prabīnatā) 2 . [ 2 To wit, you are so kind-hearted and magnanimous that if a person stands before you and praises your glorious nature, then you grant him boons so liberally that he is left with nothing more to expect or want. Oh Lord, you are inclined to receive and welcome your devotees very respectfully, notwithstanding how wretched, resourceless, distressed, downtrodden, maligned, sinful and tainted they are. When they sing your divine glories and pay their obeisance to you by bowing their heads before you, you feel glad to shower your grace and benevolence upon them so much so that they feel delighted and fulfilled in every possible respect.] (2). In this royal court (of Lord Sri Ram) everything is ruined by haughtiness, vanity, pride and ego (ēhī darabāra hai garaba tēṁ saraba-hāni), while being humble, meek, poor and courteous results in not only obtaining the rewards of welfare and good fortunes but also of one’s sustenance and well-being that become assured (lābha jōga-chēmakō garībī-misakīnatā). [Some of the instances are now cited here.] There was no one as ‘fat’ as (i.e. as famous in valour, strength and powers as the demon king of Lanka known by the name of) Ravana, whereas no one was as ‘thin’ as (i.e. weak and humble as his 859 brother) Vibhishan (mōṭō dasakandha sō na dūbarō bibhīṣana sō)—but in their case, your preference for the virtues of affection and total surrender (by the devotee Vibhishan) comes to the fore clearly (būjhi parī rāvarēkī prēma-parādhīnatā) 3 . [ 3 This story of Lord Ram accepting Vibhishan and declaring the reason for this acceptance, as well as of the Lord declaring him as the future king of Lanka which meant sure death of Ravana indirectly, has been narrated in the epic “Ram Charit Manas”, in its Sundar Kand, from Chaupai line no. 6 that precedes Doha no. 41—to Chaupai line no. 2 that precedes Doha no. 50. When Vibhishan was insulted publicly and kicked out of the kingdom of Lanka by his elder brother Ravana, the former came to surrender before Lord Ram. The Lord had then most cheerfully welcomed Vibhishan and gave him shelter when the Lord saw that he was utterly distressed and needs the Lord’s protection. Further, when Lord Ram observed that Vibhihan is very loyal to him and has great devotion for him, the Lord decided to eliminate Vibhishan’s tormentor, i.e. his elder brother Ravana, and restore his honour by crowning him on the throne of Lanka. This preference shown towards Vibhishan over his arch rival Ravana, though both were brothers belonging to the same demon family, establishes the fact that Lord Ram shows an inclination to favour anyone who has affection and devotion for the Lord, no matter how resourceless, powerless and humble he may be. At that time Lord Ram did not think twice that accepting Vibhishan would anatagonise his powerful enemy Ravana who still held the Lord’s wife Sita in his captivity, and that this might prove dangerous for her safety.] (3). Here (in Lord Ram’s court), having and showing off one’s cleverness, cunning, tricks and crookedness are equivalent to thousands of stupidities and foolish behaviours combined into one (yahām̐kō sayānapa ayānapa sahasa sama). [To wit, one should not try to be smart and deceitful before the Lord. It would be highly stupid to do so.] Verily and forsooth, in the court of Lord Ram, all blemishes, sorrows, darkness and malignancies of a person are erased by his honestly accepting his sins, miseeds, faults and misdemeanours with a mind and heart that are frank, truthful, pure, simple, straightforward and deceitless (sūdhau satabhāya kahē miṭati malīnatā). If you (Tulsidas says to himself) remember the fate of the Vulture (Jatau), the Stone (Ahilya) and Sabari4 (gīdha-silā-sabarīkī sudhi saba dina kiyē), your love, affection and devotion for the Lord will never diminish (hō'igī na sā'īṁ sōṁ sanēha-hita-hīnatā) 5 . [ 4 The story of ‘Jatau’, the vulture, has been narrated in verse no. 57, stanza no. 3 of this Book ‘Vinai Patrika’; that of ‘Ahilya’, the cursed wife of sage Guatam who had become a stone, in verse no. 43, stanza no. 3; and that of ‘Sabari’, the outcaste tribal woman, in verse no. 152, stanza no. 8. 4 They were all lowly, wretched, humble, outcastes—but seeing their faith, love and devotion, the Lord accepted and liberated them cheerfully. The Lord gave them eternal peace and happiness; he granted them liberation and deliverance from the horrible life they were leading, and the Lord gave their souls the boon of emancipation and salvation. Tulsidas says that if one remembers their fate then one feels very comfortable and reassured of peace and freedom from torments associated with life in this world because he too would be protected by Lord Ram. But one must remember that it is only possible if one has complete faith, devotion and affection for 860 Lord Ram and his divine name. Simply reading their stories is of no good if no lesson is drawn from it.] (4). Your name (i.e. Lord Ram's holy name) can fulfil all desires like the Kalpa Tree (which is the all wish-fulfilling heavenly Tree of the Gods) (sakala kāmanā dēta nāma tērō kāmataru). Immediately on remembering your holy name, all the sins, evils, vices, deceits, trickeries, crookedness and falsehoods of Kaliyug get disintegrated and become harmless (sumirata hōta kalimala-chala-chīnatā). Oh Lord who is an abode of mercy and compassion (karunānidhāna)! Tulsidas wants only this one boom (baradāna tulasī cahata)—that he should always remain floating like a fish is in the holy water of river Ganges that is symbolised by the nectar of having devotion and affection Lord Ram who is the husband of Sita (sītāpatibhakti-surasari-nīra-mīnatā) 5 . [ 5 To wit, Tulsidas essentially says that just like a fish that cannot survive a moment without water, he too should not live a moment without having devotion and affection for Lord Ram.] (5). [Note—In this verse, the emphasise is on having unwavering devotion, faith and affection for Lord Ram and his divine and holy Name.]

petition.

 rāma rāya! binu rāvarē mērē kō hitu sām̐cō? svāmī-sahita sabasōṁ kahauṁ, suni-guni bisēṣi kō'u rēkha dūsarī khām̐cō. 1. dēha-jīva-jōgakē sakhā mṛṣā ṭām̐cana ṭām̐cō. kiyē bicāra sāra kadali jyōṁ, mani kanaka saṅga laghu lasata bīca bica kām̐cō. 2. ‘vinaya-patrikā’ dīnakī, bāpu! āpu hī bām̐cō. hiyē hēri tulasī likhī, sō subhāya sahī kari bahuri pūm̐chiyē pām̐cōṁ. 3. Verse no. 277—Oh my King and Lord, Sri Ram (rāma rāya)! Who is my true friend and benefactor except your majesty’s Lordship (binu rāvarē mērē kō hitu sām̐cō)? I openly address and challenge everyone to draw a line and prove me wrong if what I say is untrue (svāmī-sahita sabasōṁ kahauṁ, suni-guni bisēṣi kō'u rēkha dūsarī khām̐cō) (1). All the different relationships, such as friends, companions and kith and kin, that a Jiva (living being) forms in this world are related and limited to his gross body (and they have nothing to do with his soul), and therefore they are all tentative and false like the body itself (dēha-jīva-jōgakē sakhā mṛṣā) 1 . [ 1 The gross body is not the real identity of any living being; it is perishable and actually an impediment in the spiritual welfare of the living being. Therefore, all relations formed by this body have the same value—they are not real, they are perishable and they are impediment for the long-term welfare of the Jiva.] These worldly relationships are stitched togther with an imaginary thread (mṛṣā ṭām̐cana ṭām̐cō), and when one ponders deeply one comes to the conclusion that they are like the stem of the plantain tree that peels out in layers after layers, leaving nothing solid behind (kiyē bicāra sāra kadali jyōṁ) 2 . [ 2 To wit, all worldly relationships are imaginary and absolutely tentative like pieces of cloth supposed to be held together by virtue of being stitched with each 897 other by an imaginary and non-existent thread. Likewise, they have no pith or essence in them just the pith-less stem of the plantain tree.] These relationships give the impression of being real and attractive just like the case of worthless glass beads that look valuable if they are put randomly in between priceless pieces of gems and pearls in a garland (mani kanaka saṅga laghu lasata bīca bica kām̐cō) (2). Oh my Father (bāpu)! Please be kind to read yourself (āpu hī bām̐cō) this humble petition of this poor fellow (Tulsidas) which he is presenting to you in the form of this composition called ‘Vinai Patrika’ (‘vinaya-patrikā’ dīnakī). Verily indeed and in all sooth, Tulsidas has searched his heart and poured out whatever was inside it, and therefore whatever is written in it is true and honest, and without deceit and pretensions (hiyē hēri tulasī likhī). So oh Lord, remember your merciful nature and take pity on Tulsidas to first put your signature on it as a token of your approval and acceptance (sō subhāya sahī kari), and only then you may consult your company of advisors later (if you want to do so) (bahuri pūm̐chiyē pām̐cōṁ) 3 . [ 3 Tulsidas means that if the Lord starts taking views of others on his petition, then it is sure to be rejected as he is a sinful person and not worthy for receiving the Lord’s grace. But at the same time it is not deniable that Tulisdas has no other Lord except Lord Ram and he is fully devoted to him, so the Lord can’t turn him away. So it would be wiser for the Lord to take a firm decision in Tulsidas’ favour and accept him without questions asked.] (3).

 Request for Lord Rāma's endorsement on Tulasīdās' final petition-2  pavana-suvana! ripu-davana! bharatalāla! lakhana! dīnakī. nija nija avasara sudhi kiyē, bali jā'um̐, dāsa-āsa pūji hai khāsakhīnakī. 1. rāja-dvāra bhalī saba kahaiṁ sādhu-samīcīnakī. sukṛta-sujasa, sāhiba-kṛpā, svāratha-paramāratha, gati bhayē gati-bihīnakī. 2. 898 samaya sam̐bhāri sudhāribī tulasī malīnakī. prīti-rīti samujhā'ibī natapāla kṛpāluhi paramiti parādhīnakī. 3. Verse no. 278—[In verse no. 277 we have read that Tulsidas has petitioned Lord Ram. Then he had a second thought. Others in the royal court of the Lord, especially those who were very close to him and were always consulted and taken into confidence by the Lord in all matters, were watching everything closely, and Tulsidas intuitively realised that it would not be proper and wise to for him to by-pass them as it might prove counter-productive for him. He wanted to join the great legion of the Lord’s devotees and followers, and so it would seem odd and haughty on his part to stand alone separately in the court where other devotees of the Lord were also present, instead of striking a cordial and friendly relationship with them in the very beginning itself. After all, he would soon join them, and though the Lord knew him very well for long but as of now he was a newcomer for the rest of the members of the Lord’s court. It would not seem courteous and polite on his part to neglect them and not even say a ‘hello’ to them while expecting them to accept him warmly when he joins their ranks soon. So, the wise and erudite saint immediately rectified himself and turned to Hanuman (the most trusted devotee of Lord Ram and who always goes out of his way to help others to become devotee of the Lord), and the Lord’s three brothers, Shatrughan, Bharat and Laxman, asking their help in supporting him to be accepted by the Lord. The response was positive and enthusiastic as expected. There is another important and remarkable point to note here. Tulsidas has cleverly first directly approached Lord Ram and handed him his petition for mercy by hand to him. Then he turns to others, seeking their cooperation and help. He wanted to prempt any chances of their opining negatively against him, thereby compelling the Lord to defer any decision in his favour, because these courtiers would have surely observed the facial expressions of Lord Ram when Tulsidas had handed his petition to the Lord directly as done in verse no. 277, and it must have been obvious to them by now that the Lord is highly favourable towards Tulsidas and is most willing to accept him as his devotee, both in a standalone capacity as well being a member of the great legion of the Lord’s followers and devotees. Thus, even if they had certain reservations against Tulsidas, they would keep it to themselves, and instead publicly support his candidature. Refer verse no. 279, stanza no. 2 below. From the language of the following verse it appears that the Lord took Tulsidas’ petition and kept it aside for consideration, perhaps seeking time to consult members of his court listed herein below. Tulsidas picked up the hint, and so he immediately turned towards them and prayed to them to support his petition when the Lord puts it before them for advice. This idea is evident in the very first stanza below.] ‘Oh the Son of Wind-God (“pavana-suvana”—i.e. Hanuman)! Oh the Vanquisher of Enemies (“ripu-davana”—i.e. Shatrughan)! Oh Bharat (bharatalāla)! Oh Laxman (lakhana)! Whenever the oppurtune time arrives and as soon as it is possible (nija nija avasara sudhi kiyē), remember this poor, humble, meek, lowly and wretched Tulsidas (dīnakī). 899 I invoke your kind and helpful nature to plead before you in the most humble, sincere and urgent way I can (bali jā'um̐). [To wit, I most earnestly beg of you to intercede on my behalf when your turn comes to give your opinion on my petition to Lord Ram.] If you show kindness and are gracious enough to do so, then the hopes of this most weak and resourceless servant called Tulsidas will be fulfilled and he would feel accomplished (when Lord Sri Ram would endorse this ‘Vinay-Patrika’ by putting his signature on it, and for this kind gesture of all of you I shall forever remain indebted and obliged to you) (dāsa-āsa pūji hai khāsakhīnakī) (1). In the royal court, acclaimed saints and those with pious and pure heart are always praised, revered and honoured, and welcomed—what is new in it, for it is the norm (rāja-dvāra bhalī saba kahaiṁ sādhu-samīcīnakī)? But if you all recommend the case of this shelter-less, desolate, destitute, poor and resourceless fellow (Tulsidas) (gati-bihīnakī), then he shall get refuge in the holy feet of the Lord and find an eternal destination for rest and peace in his life (gati bhayē). In return you would get excellent fame and great renown for your kind heartedness and charitable act (sujasa), you will derive immense personal satisfaction and happiness by doing good to a helpless soul who needed your help in his times of distress (sukṛta), and your Lord (Ram) would also be exceedingly pleased with you for this kind act by showing his pleasure and blessing you for your noble act (because the Lord gets naturally and habitually pleased on those who show mercy and compassion on others who are lowly, meek, weak, distressed, humble, downtrodden and miserable) (sāhiba-kṛpā). In this way, many purposes would be served for your own good and welfare by this one single kind act of yours: for instance, your worldly interest as well as your spiritual well-being would be ensured (svāratha-paramāratha) 1 . [ 1 To wit, by helping me get my petition approved by Lord Ram and thereby providing a buoy to my sinking spirits, you would get excellent fame and honour in this world for helping a destitute and suffering person find shelter, solace and succour, and the attendent contentedness and joy that this charitable act would bestow upon you would help you further in your spiritual pursuit as all good and meritorious deeds always do to their doer.] (2). So, as soon as you get the right opportunity (samaya sam̐bhāri), remember and take care of the work of this sinful, humble, meek and wretched Tulsidas (who has pleaded before you so earnestly and tearfully) (sudhāribī tulasī malīnakī). Explain carefully the sincerity, the enormity, the depth and the gravity of the love, affection, conviction, faith and devotion (prīti-rīti samujhā'ibī -- paramiti) that this dependant (servant or devotee) of the Lord, who has surrenderd himself before the Lord, has for him (natapāla -- parādhīnakī), and remind the Lord of his nature and reputation of being merciful, compassionate, gracious and kind (kṛpāluhi paramiti) to such persons who have come to seek refuge and shelter in his holy feet, 900 no matter how fallen and sinful the seeker may be (prīti-rīti samujhā'ibī natapāla kṛpāluhi paramiti parādhīnakī).’ (3). Lord Rāma’s Acceptance of Tulasīdās’ Prayers & Endorsement of his Devotion: Tulasīdās’ Final Redemption ¼279½ ek#fr&eu] #fp Hkjrdh yf[k y"ku dgh gSA dfydkygq ukFk! uke lksa ijrhfr&izhfr ,d fdadj dh fucgh g SAA1AA ldy lHkk lqfu yS mBh] tkuh jhfr jgh gSA d`ik xjhcfuoktdh] ns[kr xjhcdks lkgc ck¡g xgh gSAA2AA fcg¡fl jke dáks ^lR; g S] lqf/k e Sag w¡ ygh gS*A eqfnr ekFk ukor] cuh rqylh vukFkdh] ijh j?kqukFk@j?kqukFk gkFk lgh gSAA3AA (279) māruti-mana, ruci bharatakī lakhi laṣana kahī hai. kalikālahu nātha! nāma sōṁ paratīti-prīti ēka kiṅkara kī nibahī hai. 1. sakala sabhā suni lai uṭhī, jānī rīti rahī hai. kṛpā garībanivājakī, dēkhata garībakō sāhaba bām̐ha gahī hai. 2. biham̐si rāma kahyō ‘satya hai, sudhi mainhūm̐ lahī hai’. mudita mātha nāvata, banī tulasī anāthakī, parī raghunātha/raghunātha hātha sahī hai. 3. Verse no. 279—[The royal court of Lord Ram is in session. Tulsidas’ petition comes up for hearing. Laxman spoke on behalf of the others as follows—] Laxman observed that Hanuman was internally aggreable to Tulsidas’ prayers of acceptance by the Lord, and Bharat was also favourably inclined. So Laxman took the initiative and spoke for all of them (māruti-mana, ruci bharatakī lakhi laṣana kahī hai): ‘Even in this depraved, pervert, sinful and corrupt age of Kaliyug, oh Lord (kalikālahu nātha), there is this one humble servant of yours (i.e. Tulsidas) who has been successful in having abiding love, affection, faith and devotion for you inspite of all the odds stacked against him (nāma sōṁ paratīti-prīti ēka kiṅkara kī nibahī hai) 1 .’ [ 1 To wit, inspite of being surrounded by sins and worldly perversions all around him, Tulsidas has managed to be pious and saintly; he has managed to be devoted to Lord Ram when all the world was morally and spiritually degraded.] When Laxman made this submission, the whole court got up to unanimously approve of it (sakala sabhā suni lai uṭhī), saying: ‘Yes indeed. This is the truth, and we all endorse it because we are aware of his undiluted devotion, faith and affection for the Lord (jānī rīti rahī hai). Indeed and without gainsay, the merciful Lord (Sri Ram), who takes care of the poor and the wretched (kṛpā garībanivājakī), too thinks highly of him and is very favourably inclined towards him. Even as everyone was 901 watching, the Lord had held him by the arm, welcomed him and accepted him (dēkhata garībakō sāhaba bām̐ha gahī hai).’ (2). When Lord Sri Ram saw that the entire assembly was in favour of Tulsidas, he smiled happily and said, ‘Yes, it is true. I am aware of this fact.’ (biham̐si rāma kahyō ‘satya hai, sudhi mainhūm̐ lahī hai’). What more was left to be done and expected. Lord Ram instantly signed the petition of Tulsidas in his own hand and put his seal as a token of approval (parī raghunātha/raghunātha hātha sahī hai)! Tulsidas was overwhelmed with joy at the Lord's grace and mercy for accepting him; he was exhilarated and bowed his head before the Lord for now Tulsidas’ destiny and fate were mended forever for good (mudita mātha nāvata, banī tulasī anāthakī)!! (3).

Monday, May 10, 2021

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 RavanaHanuman 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.