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Śrī Rāmacaritamānasa (Devanāgarī: श्रीरामचरितमानस) (Avadhi) is an epic poem composed by the 16th-century Indian poet, Goswami Tulsidas (c.1532–1623) (also transliterated as Tulasidasa). An English translation of Rāmacaritamānasa is 'The Lake of the Acts of Rama'.

The core of the Rāmacaritamānas is a poetic retelling of the events of the Sanskrit epic Ramayana, concerning the exploits of Sri Rama, the crown prince of Ayodhya. The great poem is also called Tulsi-krita Ramayana, or 'The Ramayana of Tulsidas'.

Tulsidas began writing the scripture in Vikram Samvat 1631 (1574 CE) in Avadhpuri, Ayodhya. The exact date is stated within the poem as being the ninth day of the Chaitra month - which was in fact the birth date of Lord Ram. A large portion of the poem was composed at Varanasi, where the poet spent most of his later life.

Today, it is considered one of the greatest works of Hindu literature. Its composition marks the first time the story of Ramayana was made available to the common man for song and performance. Thus, the text is associated with the beginning of the storied tradition of Ramlila, the dramatic enactment of the text.

Language

It was Tulsidasjis aim to make the story of Ramalila accessible to the masses. Sanskrit was seen as a very complicated language to master, at his time, and so for this reason the Śrī Rāmacaritamānasa was written in Avadhi^[1], which belongs to the Eastern Hindi language family.

Structure

The Rāmacaritamānas consists of seven books, of which the first two, entitled Childhood Episode (Bal Kaand) and Ayodhya Episode (Ayodhya Kaand), make up more than half the work. The later books are Forest Episode (Araanya Kaand), Kishkindha Episode (Kishkindha Kaand),Pleasant Episode(Sunder Kaand), Lanka Episode (Lanka Kaand), followed by an epilogue titled Uttar Kaand. The work is composed in quatrains called chaupais, broken by dohas or couplets, with an occasional sortha and chhand, the latter being a hurried metre of many rhymes and alliterations.^[2]

The great saint Pujya Morari Bapu talks about a tree being a metaphor for the Manas. The Bal Kaand is the root of the tree with very deep foundations upon which the rest of the glorious manas depends upon. Tulsidasji has written Bal Kaand with many invocations at the beginning and so it is seen as the source life for the entire poem. Ayodhya Kaand is the tree trunk. Araanya Kaand is represented by the many branches of the tree. This Kaand shows many new situations and incidents arising. Kishkindha Kaand has been expounded as a leaf of the tree while Sunder Kaand is akin to the fragrant flower. Lanka Kaand is represented by the fruit and Uttar Kaand by the sweet juice of the fruit.^[3]

The invocations

Goswami Tuslidas begins every chapter with an invocation of some sort, as he believed that reading and indeed the writing of the story of Lord Ram required the right frame of mind, and also the divine assistance of god. Typically the first three or four verses of each chapter are invocations.

The beginning of Baal Kaand is full of invocations to deities such as Lord Shiva, Parvati, Lord Ganesh and Hanuman. ^[4]

Ayodhya Kaand begins with the following verse: May He in whose lap shines forth the Daughter of the mountain king, who carries the celestial stream on His head, on whose brow rests the crescent moon, whose throat holds poison and whose breast is support of a huge serpent, and who is adorned by the ashes on His body, may that chief of gods, the Lord of all, the Destroyer of the universe, the omnipresent Shivam the moon-like Sankara, ever protect me^[5]

The first Dohavali of Ayodhya Kaand is the famous two line couplet: Cleansing the mirror of my mind with the dust from the lotus feet of the revered Guru, I sing Sri Ram's untarnished glory, that bestows the four rewards of human life. This is the same couplet that begins the great poem of Hanuman, the Hanuman Chalisa.^[6][7]

Aranya Kaand's first Sloka is: I reverence Bhagavan Sankar, the progeny of Brahma, the very root of the tree of piety, the beloved, devotee of King Sri Ram, the full moon that brings joy to the ocean of wisdom, the sun that opens the lotus of dispassion, the wind that disperses the clouds of ignorance, who dispels the thick darkness of sin and eradicates the threefold agony and who wipes off obloquy.^[8]

Kishkindha Kaand commences with: Lovely as a jasmine and a blue lotus, of surpassing strength, repositories of wisdom, endowed with natural gracem excellent bowmen, hymned by the vedas, and lovers of the cow and Brahmanas, who appeared in the form of mortal men through their own Maya as the two noble scions of Raghu, the armours of true religion, friendly to all and journeying in quest for Sita, may they both grant us Devotion.^[9]

Sundar Kaand begins with: I adore the Lord of the universe bearing the name of Ram, the chief of the Raghu's line and the crest-jewel of kings, the mine of compassion, the dispeller of all sins, appearing in human form through His Maya, the greatest of all gods, knowable through Vedanta, constantly worshipped by Brahma, Sambhu, and Sesa, the bestower of supreme peace in the form of final beatitude, placid, eternal, beyond the ordinary means of cognition, sinless amd all-pervading.^[10]

Lanka Kaand begins: I adore Sri Ram, the supreme deity, the object of worship even of Shiva, the Dispeller of the fear of rebirth, the lion to quell the mad elephant in the form of Death, the Master of Yogis, attainable through immediate knowledge the storehouse of good qualities, unconquerable, attributeless immutable, beyond the realm of Maya, the Lord of celestials, intent on killing the evil-doers, the only protector of the Brahmanas, beautiful as a cloud laden with moisture, who has lotus like eyes and appeared in the form of an earthly king.^[11]

Finally Uttar Kaand's first Sloka is: I unceasingly extol Sri Ram, the praiseworthy lord of Sita the chief of Raghu's line, possessed of a form greenish blue as the neck of a peacock and adorned with a print of the Brahmana's lotus-foot, which testifies to His being the greatest of all gods-rich in splendour, clad in yellow robes, lotus-eyed, ever-propitious, holding a bow and arrow in His hands, mounted on the aerial car named Puspaka, accompanied by a host of monkeys and waited upon by His own brother Laksman.^[12]

Goswami Tulsidas similarly ends every chapter in the same manner.^[13]

Storyline

The poem revisits Ramayana of Valmiki, but is not a mere retelling of the Sanskrit epic. Where Valmiki has condensed the story, Tulsidas has expanded, and, conversely, wherever the elder poet has lingered longest, there his successor has condensed. The Rāmacaritamānas is basically three separate conversations. These being between Lord Shiva and Parvati, Bharadwaja Muni and Sage Yagnavalka and finally Kakbhushundiji to Khagpati Garud. It is also said that there is an underlying personal conversation between Goswami Tulsidas and Lord Ram.^[14]

Bal Kaand

The Child Episode

Prior to starting the actual story, Goswami Tulsidas begins with the invocation of various deities, guru, sadhus and saints. He pays particular homage to Valmiki for bringing the Ramayan to the devotees of Lord Ram. The idea is that the Manas cannot be started without praising such entities. He thereafter begins a dramatis personae of sorts by introducing and praising the various characters of the epic beginning with the birth place (janam bhumi) of Lord Ram, the holy city of Ayodhya. He then greets mother Kausalya, Dasarath and the other Queen mothers. He makes obeisances to the father of Sita, King Janak and his family. Finally he praises Bharata, Laksman, Shatrugna and then sings the glories of Lord Hanuman. He thereafter introduces the bear and monkey kings such as Sugriva and Jambavan and then finally introduces Sitaji and Lord Ram.

The Manas is finally underway. The story begins with the meeting of Muni Bharadvaja and Sant Yajnavalkya. Bharadvaja asks Yajnavalkya to speak in detail, the story of Lord Rama. Yajnavalkya begins with how Lord Shiva came about retelling Ram Katha to his consort Parvati. (The great story of Sati's self-immolation, the destruction of her father Daksha's sacrifice, the rebirth of Sati as Parvati and her marriage to Lord Shiva). Lord Shiva explains as many as five reasons as to why Lord Ram incarnated on earth. Each of these is discussed in detail, with the primary message being that Lord Ram incarnated on earth to protect the saints and His devotees. This is followed by the birth of Ravana and his brothers. After this point the narration passes between Lord Shiva, Yajnavalkya, Kakbhushundiji and Tulsidasji.

The story now moves to the abode of Lord Narayan where Lord Brahma and the other demigods make an appeal for him to do something about the demons that are raging havoc on earth. Lord Narayan shows great compassion to all and declares that he is soon to take birth in the Sun Dynasty. Meanwhile in Ayodhya, Dasarath is very uphappy as he is aging and has no heir to take over his throne. He visits the royal family's Guru, Vasistha and narrates his problem. Vasisthaji comforts Dasarath by telling his that not only will he have a son, but will have four sons. With Dasarath's consent, Guru Vasistha summons Rishi Shringi to perform the Putra-Kam yagna (sacrificial fire for the birth of sons). Tulsidas states that the birth of Lord Ram and his brothers took place on the ninth day of the Chaitra month. It was the fortnight of the moon, known as the shukla period. Despite being the Lord of all creation and Supreme Personality of Godhead, Lord Ram slept in his mothers lap crying. The demigods looked on in awe as the Lord played out childish exploits through His toddler and childhood.

The story then moves on and Lord Ram and His brothers are now grown boys. The sage Vishvamitra arrives at Dasarath's royal court where the King receives his eminent guest with great honour. Sage Vishvamitra lived in the forest and was performing great sacrifices. However, the demons Marica and Subahu would always desecrate the ceremonies. He knew that Lord Ram had taken birth on earth to protect his devotees and so he decided to visit Dasarath to ask him for favour. The sage asks the king to let his sons roam the forest with him. Reluctantly the king agrees. Lord Ram knew the intention of Vishvamitra and gave his assurances to the sage. The vedic sacrifices were performed and Laksman kills Subahu and Lord Ram dispatches Marica.

The story then moves to the deliverance of Ahalya. Lord Ram, Laksman and Vishvamitra venture on a journey and reach the beautiful capital of the Videhas, Mithila. The king of Mithila, Janak, welcomes the great sage and asks him who he is accompanied by. Janak is overcome by great emotions he is able to sense the true nature of the brothers. The brothers then set out to discover the beautiful city and visits Janak's garden. This is an important section of the manas as it is the first meeting of Lord Ram and mother Sita takes place. King Janak has arranged a swayamvar ceremony to select a husband for his daughter Sita. Sitaji has fallen for Lord Ram and prays to Devi Gauri that she helps her attain Lord Ram as her husband. King Janak sends a messenger to invite Lord Ram, Laksman and Sage Vishvamitra to attend the swayamvar. Whomever could lift and tie the great bow of Shiva Shiva Dhanush would be married to Sita. Many princes try and fail to lift the mammoth bow, whereas Lord Ram steps up and effortlessly lifts, strings and breaks the divine bow. Sitaji approaches Lord Ram and places a wreath of victory around his neck. Janak dispatches messengers to Ayodhya from where a marriage procession, consisting of Lord Ram's family, friends and well wishers depart for Mithila. After a great wedding, Lord Ram and Sitaji return to Ayodhya where there is a great celebration and much rejoicing. ^[15]

Ayodhya Kaand

The Ayodhya Episode

Ayodhya is described as being like heaven on earth ever since Lord Ram and Sitaji arrived back from Mithila. Being wary of his old age, King Dasarath wanted to install Lord Ram as Prince regent. He has decided that the next day he would begin the ceremony for the installation of Lord Ram. The demigods and mother earth become very concerned that the Lord is becoming very settled in Ayodhya and something has to happen if Lord Ram is to vanquish the world of Ravan. They approach Goddess Saraswati for help.

King Dasarath has three wives. Queen Kausalya is the principle queen and the mother of Lord Ram. Queen Kaikeyi is the mother of Bharat amd Queen Sumitra is the mother of Laksman and Shatrughna. Saraswati decides to alter the mind state of one of Queen Kaikeyi's maid servants named Manthara. Manthara mind becomes twisted and begins to talk to Queen Kaikeyi in harsh terms. She chastises Kaikeyi for being supportive of the king's plan of installing Lord Ram, as Prince Regent when in her mind Bharat would clearly be a greater king. At the time Bharat is in Kekeya country visiting his uncle and so he is unaware of what hsi happening in Ayodhya. Slowly Queen Kaikeyi's mind is poisoned. Manthara reminds Queen Kaikeyi of the two boons that the King had promised her. Kaikeyi enters the sulking chamber in the royal palace and awaits Dasarath. Dasarath is greatly alarmed and concerned that Kaikeyi is sat in the sulking chamber as the entire population of Ayodhya is greatly happy and eagerly anticipating the coronation of Lord Ram. Queen Kaikeyi speaks harshly to Dasarath, which surprises the king. She reminds him of the two boons he promised her and to his bewilderment, asks for him to install her son Bharat as Prince Regent and exile Lord Ram to the forest for 13 years. Queen Kaikeyi is unaffected by Dasarth's lamentations and finally the king emotionally breaks down. The kings court assistant Sumantra sends Lord Ram to His father.

Queen Kaikeyi speaks to Lord Ram and explains the boons that she has asked of His father. Lord Ram is actually Supreme Personality of Godhead incarnated on earth, yet He accepts His step mothers request and decides to leave the kingdom as it serves all purposes of his incarnation. The people of Ayodhya remonstrate against Queen Kaikeyi who firmly believes that she is doing the right thing. Lord Ram attempts to talk Laksman and Sitaji out of joining Him but is unable to. The story becomes very emotional as Lord Ram, Sitaji and Laksman greet their mothers before finally going Dasarath to take leave of him. Dasarath attempts, in vain, to try to talk Sitaji out of joining Lord Ram in the forest.

The residents of Ayodhya can't spare the thought of being away from Lord Ram and decide to join him in the forest. Lord Ram, Sitaji, Laksman and Sumantra separate and escape from the citizens during the deep night and venture further into the forest towards Srngaverapur after which they meet Guha, the Nishada king. They arrive at Prayag, the holy city where the Rivers Ganga, Yamuna and Saraswati meet. Lord Ram meets with the Sage Bharadwaj at his ashram. Lord Ram is overwhelmed with the reception and love shown by the people inhabiting the banks of the Yamuna. Lord Ram then meets Sage Valmiki, the author of the Ramayan at Chitrakuta dham. Valmiki recognises the true opulence of Lord Ram and sings His praises. At this point Tulsidas takes great care to describe the beauty of the land of Chitrakuta with some inspiring poetry.

Lord Ram asks Sumantra to return to Ayodhya which sorely saddens Sumantra. He not only wants to stay with Lord Ram, he is also afraid of how the citizens will treat him after arriving back to Ayodhya without Lord Ram. On returning to Ayodhya, Dasarath asks Sumantra of the whereabouts of Lord Ram. The pain of separation from Lord Ram is too much for Dasarath who passes away crying Lord Ram's name.

Sage Vasistha knows that Lord Ram will not return back to the kingdom and so immediately sends an envoy to call Bharat and Shatrugna back to Ayodhya. Bharat learns of all that has happened and chastises his mother, Queen Kaikeyi. He is greatly pained and blames himself for Lord Ram leaving Ayodhya. He accuses her of bringing ruin to the family. Shatragna comes across Manthara and beats her in rage. They approach Queen Kausalya and see her sorry state. Bharat begs her forgiveness and loudly laments while the Queen attempts to pacify him. She asks him to carry out his duty and rule Ayodhya, but he cannot bear the thought of sitting on the throne with his father dead and his brothers in exile in the forest. The cremation of King Dasarath takes place. Bharat and Shatrugna decide to go into the forest and ask Lord Ram to return to Ayodhya and take the throne. Many citizens as well as the royal family, who have been grieving ever since Lord Ram had left them, decide to join the brothers.

The Nishadas see the approaching royal party and become suspicious. Guha approaches Bharat to understand his motive for bringing such a large party to the forest. He assumes that Bharat has some sinister motive. Bharat shows his love for Lord Ram. The royal procession the moves forward to Chitrakuta. Laksman sees the huge army of people with Bharat and immediately begins to chastise Bharat. Lord Ram counters this by praising the greatness of Bharat, leaving Laksman feeling sorry for his harsh words. Bharat finally arrives at Chtrakuta where the brothers are all reunited once again. They collectively mourn the passing of their father and perform his Shradha (obsequies) along with Sage Vasistha leading the ceremony.

Despite all of Bharat's convincing, Lord Ram is true to the word of his father and step mother Kaikeyi, as vows that he will fulfill her wish. Bharat says that he simply cannot sit on the throne while Lord Ram wonders the forest. He asks Lord Ram of his sandals, which he would place at the throne and would serve personally. With much sorrow and hurt, Bharat leaves Lord Ram and returns towards Ayodhya. He decides that he would not live in the kingdom while Lord Ram is in exile and so lives like a hermit in a nearby town called Nandigram. ^[16]

Araanya Kaand

The Forest Episode

Lord Ram, Sita and Laksman wonder the forest and come across the hermitage of Atri. Atri sees them approaching and is overcome with great joy. Sita is embraced by Atri's wife, Anasuya and then talks to Sita at length about the duties of a devoted wife.

Lord Ram, Sita and Laksman venture further into the forest and encounter Viradha. Viradha attempts to capture Sita Lord Ram kills him by burying him in a ditch. They then visit the ashram of Sage Sarabhanga. Lord Ram asks him of where he should go for shelter in the forest. He is advised to visit the sage Sutiksna. As Lord Ram approaches Sutiksna, the later awakes from meditation. He tells Lord Ram, that he had been awaiting his arrival, and had even turned down the offer of entering the heavenly planets.

Continuing on their journey through the forest, they meet with Sage Agastya where Lord Ram pays his respect to the sage. Agastya gifts divine weapons to Lord Ram and advises him to venture further into the forest and into the region of Dandaka. Lord Ram meets with the eagle, Jatayu. Lord Ram, Sita and Laksman take up abode at Panchavati and build a beautiful ashram, at the earlier advice of Agastya. Laksman becomes nostalgic on the past and begins to talk harshly about Kaikeyi. Lord Ram pacifies him and explains that it is sinful to speak of his mother in such a way.

The story takes a change in direction as Lord Ram, Sita and Laksman are approached by the sister of the demon Ravana, called Surpanakha. She immediately takes a liking to Lord Ram and falls in love with him. She disguises herself and talks to Lord Ram in sweet tones. Lord Ram rejects her advances and explains that he is already married. Surpanakha takes great shame in being rejected and attempts to hurt Sita. Laksman takes hold of his sword and lops off Surpankha's ear lobes and nose. Feeling humiliated, Surpankha leaves the forest and goes to the abode of her brothers Khara, Dusana and Trisira. They are angry at the treatment of their sister and leave with the intention of killing Lord Ram. All three brothers are vanquished by Lord Ram.

Surpanakha is greatly upset and visits Ravana at his residence in Lanka. She explains all that has happened, after which Ravana calls for his old friend Marica. Ravana hatches a plot and asks Marica to disguise himself as a golden deer, so that Ravana may then kidnap Sita. Marica has already felt the power of Lord Ram (as mentioned in Baal Kaand) and is apprehensive, however, he thinks that he is going to die either way since Ravana will kill him through rage for refusing him. Ravana and Marica immediately leave for Lord Ram's forest abode. Marica takes his position and instantly Sita is attracted by his deer form. She asks Lord Ram time and time again to mane the deer and bring it too her. Lord Ram runs after the deer and is soon quite a far distance away from the ashram. Lord Ram releases an arrow and hits the deer. Using Lord Ram's voice, Marica shouts out to Laksman to help him. Sita hears the cry and orders Laksman to go help his brother. Ravana, while posing as a begging minstrel, uses this opportunity to forcibly kidnap Sita from the ashram. Jatayu, the eagle, sees Ravana's sinful act and attempts to fight with him, but Ravana has too much power and cuts off Jatayu's wings and leaves him for dead. Lord Ram and Laksman return to find the ashram empty. They anxiously set out to find Sita and find the severely wounded eagle. Jatayu dies in Lord Ram's lap and receives liberation. As the brothers continue to look for Sita they come across the hermitage of Shabari. Tulsidas says that Shabari washes the feet of Lord Ram with tears from her eyes. She is given liberation by Lord Ram.

The brothers then head towards the Pampasarovar lake. ^[17]

Kishkindha Kaand

The Kishkindha Region Episode

High up in the Rishyamuk mountains, Sugriva sees Lord Ram and Laksman at the foothills. He consults Hanuman as to whether he thinks they have been sent by his brother Bali. Hanuman disguises himself as a brahmin and approaches the brothers. Hanumanji recognises the true nature of Lord Ram and surrenders himself to his holy feet. He tells the brothers that his king, Sugriva, wishes to extend his friendship to Them and will help Them to find Sita. Lord Ram asks Sugriva why he resides in the mountains instead of Kishkindha, where Sugriva tells of his fued with his brother Bali. Lord Ram sympathises with Sugriva and decides to help Sugriva in return for the latters help in finding Sita. Lord Ram kills Bali and installs Sugriva as king of Kishkindha and Angada, Bali's son, as prince regent. Sugriva becomes too attached to his new regal lifestyle and forgets about his agreement with Lord Ram which fills Lord Ram with great anger. Lord Ram asks Laksman to bring Sugriva to him. Laksman enters the royal court and threatens to burn the entire city to ashes. Sugriva is gravely worried and asks Hanuman to pacify him. Laksman escourts Sugriva to Lord Ram and upon seeing Him, Sugriva falls as His feet and begs forgiveness.

Sugriva immediately orders the gathering of the regions bears and monkey community. Armies of bears and monkeys are dispatched north, south east and west to search for Sita. Lord Ram knew that only Hanuman was really capable of finding Sita. He asks Hanumanji to narrate the agony of separation from her and then hands over his ring. Hanumanji is joined by Angad, Nala, Kesari and Jambavan as well as many others as they head to the south. As the army approach the coast, Jambavan and Angad see a cave by the shore of the ocean. The cave is occupied by Sampati (who is actually Jatayu's older brother). There is a conversation during which Angad explains that Jatayu died serving Lord Ram and thereafter Sampati narates his biography. He tells the monkeys that he is sure that Sita is sat in Ashok vatika in Lanka. The island is 400 hundred miles away and requires someone who is able to jump the distance. Jambavan deduces that Hanuman is the only one capable of the task.

Sunder Kaand

The Pleasant Episode

Hanuman approves and likes the superb suggestion of Jambavan. He immediately takes off for Lanka by climbing onto the mountain and using it as a pivot, launches himself into the air. He meets Surasa, the mother of serpents and passes her test. The ocean she-demon tries to capture Hanuman, thinking of him as a bird. He quickly kills her and then lands on the shore of the ocean in Lanka. He sees beautiful lush gardens, groves, lakes and reserviors. Hanumanji takes a minute form and, remembering Lord Ram, enters Lanka. He is accosted by the she demon Lankini whom he hits with his fist and causes her to fall to the ground.

Hanuman flies through the various palaces and gardens for his search of Sita, and amongst all the demoniac activities going on in Lanka, Hanuman sees a palace where Sri Hari's name is being chanted. He is drawn towards the palace and decides to visit the inhabitant. The palace belongs to Ravana's brother, Vibhishan. Hanumanji narrates Ram katha and then introduces himself. Hanuman proceeds to Ashok vatika where he finally sees Sita. He takes position on a branch of a tree, above Sita, and contemplates his next move. He sees Ravana walk towards Sita and beg her to glance at least once toward him. She simply looks at a blade of grass as insults him. Ravana threatens to behead Sita but is calmed down by his wife, Mandodari. Hanumanji has to use all his powers of calm not to react to Ravana's threats. When all is quiet again, Hanuman begins to sing Ram katha in sweet tones. He then approaches Sita and explains who he is. He presents the ring Lord Ram had given him and Sita is overjoyed. She blesses Hanumanji with many kind words and boons.

Hanuman tells Sita that he is hungry and asks for her permission to eat fruits from the grove. He not only eats but manages to destroy large parts of it. He easily kills one of Ravana's sons, prince Aksaya. Indrajit arrives in the grove and Hanuman allows himself to be captured. He is brought in front of the king of Lanka, Ravana. Ravana orders his death, however, Vibhishan reminds him that Hanuman is an envoy and cannot be killed according to religious principle. Ravana decides to humiliate Hanuman be setting his tail on fire. Large amounts of cloth are tied to him tail and oil is used. Hanumanji chants the name of Lord Ram and his tail gets longer, and more cloth and oil is used. He changes from his small form into a gigantic form and decides to torch alight the whole of Lanka.

He returns to the ocean to extinguish is tail and the goes to Sita to reassure her that the next time she sees him, it will be with Lord Ram. He bades farewell to Sita and leaps back towards Angad and Jambavan. The monkey army then venture back to where Sugriva, Lord Ram and Laksman are waiting. On arrival Hanumanji explains all that happened and immediately an army is prepared to go south towards Lanka.

Meanwhile in Lanka, both Mandodari and Vibhishan ask Ravana to hand Sita back to Lord Ram. Ravana takes great expection to this suggestion and begins to insult Vibhishan particularly. He tells him he has no need for a weakling like him and that he was no longer needed. Vibhishan decides to join Lord Ram at Kishkindha. Vibhishan falls at Lord Ram's feet and asks him for protection. The army deliberate over how to cross the ocean to Lanka. The deity of the seas tells Lord Ram of the boon obtained by the monkey brothers Nila and Nala, and that they have the power to build a bridge to link the seashore to Lanka. ^[19]

Lanka Kaand

The Lanka Episode

Jambavan asks the monkeys Nala and Nila to begin work on building the bridge across the sea. The Manas states that entire mountain ranges were used by Nala and Nila to complete their objective. Lord Ram remembers his great devotee, Lord Shiva and decides to install a shrine for Lord Rameswaram. Upon completion, the army of Lord Ram begins to cross the bridge and arrives at Lanka, taking camp on Mount Suvela. Ravana hears of the the advance of Lord Ram's army and feels greatly agitated. Mandodari asks Ravana to return Sita to Lord Ram as she fears for her husband's life. Ravana is dismissive of Lord Ram's power and pacifies his wife. Next, Ravana's son Prahasta attempts to reinforce his mothers sentiments, but all to no avail.

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Lord Ram fires a warning shot from his retreat in Suvela. The arrow strikes Ravana's crown and royal umbrella. Mandodari once again attempts to convince Ravana of handing Sita back to Lord Ram. Meanwhile Lord Ram asks Jambavan what should be done. Jambavan suggests that they send Angada, as messenger, to give Ravana a chnace to return Sita. On reaching Ravana's court, Angada explains he is the ambassador of Lord Ram, and tells Ravana that he still has time to save himself from destruction. Ravana insults Angada and his refusal to comply makes war inevitable.

The war begins with great ferocity as Ravana loses half of his army on the first day. Indraji, Ravana's son, is required to enter the battle far earlier than he expected. He severely wounds Laksman with his special weapon, the Saang. Hanumanji is order to fetch the doctor of Lanka called Sushena. Sushena tells Lord Ram that there exists a herb called Sanjivani which can only be found in the Himalayan mountains. It is the only hope to save Laksman. Hanuman immediately reassures Lord Ram that he shall find this herb. As Hanuman is about to leave, Ravana orders the demon Kalanemi to impede him however, Hanuman kills Kalanemi with ease. Hanuman reaches the mountain and can't find the herb. In his frustration he decides to take the entire mountain to Lanka.

Hanuman makes good speed towards Lanka when suddenly he is shot by an arrow as he approaches Nandigram. Hanuman is mistaken to be a demon by Bharat. Hanuman falls to the ground together with the great hill. Hanuman regains conciousness and recognises that Bharat is Lord Ram's brother. He continues on to Lanka where he delivers the Sanjivani herb and Sushena treats Laksman. Lord Ram embraces Hanuman with great pride and affection. Ravana takes the news of Laksman's recovery very badly and decides to awaken his brother Kumbhakarna. Kumbhakarna kills indiscriminantly and wreaks much havoc. Lord Ram releases an arrow which kills him instantly. The death of his brother scares Ravana greatly. Indrajit hastily tries to arrange a ceremony to receive great boons and powers but is interupted by Hanuman and Angada. Laksman takes up arms against Indrajit and kills him. Lord Ram throws numerous arrows at Ravana nut is unable to kill him. He asks Vibhishan on how to kill his brother after which Lord Ram finally kills Ravana. The war is over.

Ravana's funeral takes place and Vibhishan is crowned the king of Lanka. Hanuman carries the happy news to Sita in Ashok vatika. Finally Lord Ram and Sita are reunited. Lord Ram and the army prepare to depart Lanka and return back towards Ayodhya. Lord Ram, Sita, Laksman and the senior monkeys travel back in Ravana's flying vehicle. ^[20]

Uttar Kaand

The Epilogue

It is now the day before Lord Ram is to return to Ayodhya after serving his exhile. Bharat is anxious that his brother still hadn't arrived. The Manas mentions that Bharat passed his days shedding tears for fourteen years in Nandigram. Hanumanji meets Bharat telling him of the arrival of Lord Ram, Sita and Laksman. Bharat rushes to Ayodhya to tell the citizens of the great news. As the flying vehicle landed in Ayodhya the citizens shouted chants of 'Glory be to Lord Ramchandra'. Lord Ram, Sita and Laksman collectively touch the feet of the sage Vasishta on arriving in Ayodhya and thereafter greet all that have gathered in the assembly. Lastly Lord Ram meets Bharat with great affection and love. Lord Ram's coronation takes place and he is finally crowned king of Ayodhya. Lord Shiva arrives to glorify the festivities further and asks Lord Ram of the boon that he may have firm and undeviating devotion of Lord Ram's feet.

In conclusion to the tale, Lord Ram has twin sons named Luva and Kusha. The other brothers each have two sons as well. It is mentioned that great sages like Narada and Sanaka visit Ayodhya to meet with Lord Ram and to see his great city.

In the subsequent passages of Uttar Kaand the biography of Saint Kakbhushundi is given, followed by a description of what is to be expected in the current vedic age of Kaliyuga. Lord Shiva ends his narration of the Ram Katha to Parvati as does Kakbhushundi to Gaduda. It is not mentioned whether Yagnavalka finishes his recitation to Bharadwaj. Finally Goswami Tulsidas concludes his retelling of the Sriramcharitamanas.

Lord Ramachandra's Incarnation

During the Baal Kaand it is mentioned that Lord Shiva is retelling the story of Lord Ram (Ram Katha) to his spouse Parvati. During this retelling, Lord Shiva explains many reasons as to why Lord Ram incarnated on earth.

Balance of Creation

Lord Shiva explains to Parvati that whenever virtue declines and vile and haughty demons multiply, and whenever Brahmanas, cows, demigods and the earth herself are in distress, the gracious Lord assumes various transcendent forms and relieves the distress of the virtuous. Killing the demons, He reinstates the demigods and diffuses His great glory throughout the universe. This is the primary motive for Lord Ram's decent.

Jay and Vijay

The brothers Jay and Vijay are the two favoured gate keepers of Lord Hari. Due to a curse, by the Brahman Sanaka and his three brothers, Jay and Vijay were born in the species of the demons. One took the birth of Hiranyakashipu and the other was born as Hiranyaksha. The Supreme Lord incarnated Himself as Varaha in order to kill Hiranyaksha, while incarnating as Narasimha to kill Hiranyakashipu. Even though these brothers are killed by Lord Hari Himself, they do not attain liberation as the Brahman's had cursed them to three births and so were reborn as the powerful demons Ravana and Kumbhakarna. Lord Hari took a human incarnation, as Lord Ram, to kill Ravana and Kumbhakarna. ^[22][23]

The curse of Narada Muni

Narada Muni is wondering the Himalayan mountains and begins to think about Lord Vishnu. He instantly falls into a deep meditative trance. Seeing the sage's state, Indra becomes apprehensive as he sees Narada's trance as a threat to his own position as the chief of demigods in heaven. Indra asks Kamadeva to disturb Narada's trance. He creates an illusion of frangrant flowers, delightful breezes and such. Heavenly damsels are called but all this has no affect on the sage. Kamadeva accepts defeat and falls at Narada's feet addressing him with deep humility. He recalls all that happened to Lord Shiva and becomes puffed up with pride of his defeating of Kamadeva. Lord Shiva admonishes him and begs him not to repeat the story to Lord Hari.

Morari Bapu Bhajan

Narada visits Lord Vishnu at His abode, and unable to control his pride, retells his episode with Kamadeva, ignoring all that Lord Shiva had advised. Lord Vishnu further fans Narada's pride by telling him that his steadfast vow of celebacy is so strong that he can never be smitten. Narada then departs Lord Vishnu's abode. Lord Hari tells Laksmi that he has a plan and sets his illusionary powers (Maya) into operation. As Narada departs Vaikuntha, Lord Vishnu creates a beautiful illusionary city with illusionary inhabitants. The city is ruled by king Silanidhi who has a beautiful daughter called Visvamohini. Narada is intrigued with the city and decides to visit the king. Narada sees the kings daughter and falls in love with her. The king explains that he wishes to marry his daughter off to a suitable man. Narada devises a plot to get the princess to choose him.

Narada approaches Lord Hari and asks him for the gift of great beauty. Lord Vishnu says that he will do only that which is benefitial to Narada. The sgae is glad at heart and thinks that with Lord Vishnu's favour, the princess will surely choose him. In reality the Lord had made Narada look hideous. The entire royal court is aware of Narada's appearance, but says nothing. The princess is filled with rage as soon as she sees Narada's ugly form and completely ignores him. He sees a reflection of his face and is consumed with rage. He instantly goes back to Vaikuntha and begins to speak to Lord Hari in ugly tones. He curses Lord Hari, 'You made me look like a monkey; therefore You shall have monkeys for Your mates. And as You have greviously wronged me, so shall You suffer the pangs of separation from Your wife'. Lord Hari accepts Narada's curse and instantly withdraws his illusionary spell.

Narada realises that there is no city and there is no Visvamohini, and is dismayed at what he has done. He begs the Lord to invalidate his curse. Lord hari explains that it was His will and advises Narada to chant his name to absolve himself of any sin. Narada returns to his abode chanting the praises of Lord Ram. ^[24]

Svayambhuva Manu and Satarupa

Svayambhuva Manu had Satarupa as his wife. Manu ruled the earth for many years and carried out the Lord's commandments. He longed to devotion to Lord Hari and decides to give up rulership to his son so that he can retire to the forest and meditate upon Lord Vishnu. Manu and Satarupa settle at the banks of the Gomati river and devoutly repeat the mantra, 'Om Namo Bhagavate Vasudevaya' and begin to live a simple life. They first sacrifice food and then water and are finally willing to sacrifice air. Lord Brahma, Hari and Shiva call on Manu but Manu and Satarupa are resolute and do not swerve on their sacrifices. A great voice from the heavens tells Manu, in sweet tones, to ask for a boon. Lord Vishnu approaches Manu in a beautiful form, which leaves Manu overcome with emotion. Manu explains now that he and Satarupa have seen Lord Hari's lotus feet, all their desires have been met. Manu has one longing but doesn't know how to ask the Lord. Finally he asks, 'O gracious lord, I tell You my sincere wish: I would have a son like You. I have nothing to conceal from You.'

Lord Hari announces that it shall be, however, where would he find a son like Himself? Lord Vishnu tells Manu that He Himself would be a son to him. Lord Hari then asks Satarupa of her wish. She says that she greatly likes the boon received by her husband and wants the same. Bowing at the Lord's feet, Manu then asks one more favour. He asks that he be dependent on Lord Hari which is granted. The Lord then commands the couple to dwell in Indra's capital in heaven.

Lord Vishnu explains that after some time Manu would be born as the king of Ayodhya, Dasarath and Satarupa as Kausalya. He would then manifest Himself in the royal household as their son. He reassured the couple that their desire would be accomplished. ^[25]

Tale of King Pratapbhanu

Prior to the birth of Lord Ram, Muni Bharadvaja is told the story of King Pratapbhanu by Sant Yajnavalkya. There is a kingdom called Kaikay where Satyaketu is king. He has two sons, Pratapbhanu and Arimardana and rules his kingdom with his prime minister Dharamaruchi. Satyaketu abdicates and hands the reign to Pratapbhanu, who becomes conquerer of the world.

Once Pratapbhanu goes into the forest to hunt and sees a wild boar. The boar is actually the demon Kalaketu in disguise who runs away from the king. Pratapbhanu gives chase deeper into the forest. Pratapbhanu chases for many miles and becomes thirsty. He approaches a fake saints ashram, where the resident fake saint wants to hurt and insult Pratapbhanu due to a previous incident. Pratapbhanu doesn't recognise the saint, who begins to sweet talk the king and says that by pure love, he wishes to impart boons onto the king. The king asks to be invicible and never ageing, which the fake saint grants, but with the condition that he needs to win favour of all brahmans. The fake saint advises that the king arrange the cooking of holy food (prasadam) to feed the bramanas, who would surely be in his favour for such an act of kindness. The fake saint's real intention is to trap the king and repay him for his old greviances.

The fake saint asks the King to go rest, and that he would arrange the feast for the bramanas using his mystic powers. Pratapbhanu waits for three days for the fake saint. Kalaketu, now disguised as a priest, approaches the King in his court and says that he has been sent to cook the holy food. The entire brahmana community is invited. A heavenly voice from above warns the brahmanas that the food is unpure and they should run away immediately. They curse the king that he, his kingdom and entire family are wiped from the face of earth. They also curse that he be born a demon in his next life. The heveanly voice says that the brahmana's curse is ill thought, as Pratapbhanu is not to blame. Since their curse cannot be taken back, the voice says that it is the brahmana community that will bare the brunt of the evil of his next life.

Pratapbhanu is distraught and quickly goes to his kitchen to find Kalaketu. The king is pained and cries as he realises Kalaketu has vanished. The brahmanas feel sorry for Pratapbhanu and tell him that his evil next life will be ended by Lord Supreme Vishnu himself. As per the curse, Pratapbhanu, Arimardam and Dharmaruchi are all killed as other neighbouring kings invade Kaikay.

Pratapbhanu is reborn as Ravana, Arimardam is reborn as Kumbhkarna and Dharmaruchi as Vibhishan. All three take great penances and are approached by Lord Brahma and Lord Shiva and are asked for any boon. Ravana asks that no one should be able to kill me except the tribes of man and monkeys. Kumbhkarna asks for uninterupted sleep for periods of six months. Vibhishan asks for unshakeable love for the feet of Lord Vishnu. ^[26]

The Abrupt Ending

Many scholars have commented on the sudden ending to the Manas. Valmiki's Uttar Kaand goes into great detail about Sita going into the forest, as a result of disapproving gossip of the citizens of Ayodhya, during the rule of Lord Ram over Ayodhya. Sitaji asks mother Earth to receive her and Lord Ram leaves His human form and returns to His celestial abode. Tulsidas decides not to mention these at all. The great Katha Kar, Pujya Morari Bapu has mentioned, in many of his retellings of Ram Katha, that Tulsidasji didn't want to end the Manas in heartache for Sita. Tulsidas refers to Sita as his mother (as well as the mother of the entire universe) many times in the poem and so, on an emotional level, this becomes very understandable. She has endured enough pain throughout the Manas and so ends his retelling at a relatively happy moment. It is said that there are some Vaishnav devotees who will only recite the Baal Kaand of the Manas, as this is seen as the happiest period of Lord Ram and Sita's lila on earth. ^[27]

English Translation

An unpublished English poetic translation of Ramacaritamanas is provided by (Late) Binda Prasad Khattri of New Market, Banda, Uttar Pradesh. Apparently, the translation can be sung essentially in the same way and with the same rhythm as the original Hindi work.

Frederick Growse translated the Ramacaritamanas into English under the title, 'The Ramayan of Tulasidasa,' during the nineteenth century. His translation remains in print.

The English commentary by Pujya Morari Bapu, called Mangal Ramayan is an english composition of one of his orrated Ram Katha commentaries. The book contains all the translations of prayers, Dohavalis, Chaupais and Chandan sung by Bapu as well as an indepth disccusion behind the meanings of the poetry.

References

1. ^http://www.flipkart.com/eternal-ramayana-tulsi-das/004394986x-5lw3fp0xmc
2. ^ Impact of Ramayan - http://www.bhuvaneshwarmandir.com/resources/impact.htm
3. ^ Mangal Ramayan by Pujya Morari Bapu - Page 3
4. ^ Gita press SriRamcharitamanas - pages 1 - 40
5. ^ Gita press SriRamcharitamanas - page 351
6. ^ English translation of the Hanuman Chalisa by Pujya Morari Bapu - http://www.iiramii.net/stuti_hanuman_chalisa_meaning_english.html
7. ^ Gita press SriRamcharitamanas - page 351
8. ^ Gita press SriRamcharitamanas - page 647
9. ^ Gita press SriRamcharitamanas - page 711
10. ^ Gita press SriRamcharitamanas - page 745
11. ^ Gita press SriRamcharitamanas - page 805
12. ^ Gita press SriRamcharitamanas - page 949
13. ^ Gita press SriRamcharitamanas - End of each Kaand of Gitapress version
14. ^ Mangal Ramayan bt Pujya Morari Bapu - Page 58, 59 and 134. http://openlibrary.org/b/OL2164668M/Mangal_Ramayan
15. ^ Baal Kaand section of Gitapress version
16. ^ Ayodhya Kaand section of Gitapress version
17. ^ Aranya Kaand section of Gitapress version
18. ^ Kishkinha Kaand section of Gitapress version
19. ^ Sunder Kaand section of Gitapress version
20. ^ Lanka Kaand section of Gitapress version
21. ^ Uttar Kaand section of Gitapress version
22. ^ Jay and Vijay, the gatekeepers - http://www.srirangjimandir.org/glossary.html
23. ^ Mangal Ramayan by Pujya Morari Bapu - page 159-161
24. ^ Narada Muni's curse - http://www.boloji.com/hinduism/109.htm
25. ^ Mangal Ramayan by Pujya Morari Bapu - Page 173-180
26. ^ Pratapbhanu's tale - (Reason v) http://charm.cs.uiuc.edu/~bhatele/ramayan.htm
27. ^ Mangal Ramayan by Pujya Morari Bapu - Page 635

External links

Morari Bapu Katha Gujarati