GOSWAMI TULSIDAS – A GREAT SOCIAL REFORMER OF HIS TIME
This Blog is respectfully dedicated to Babujee (my late father) who, in my childhood used to narrate the basic theme and contribution of Goswami Tulsidas to solve social conflicts of his time.
Whenever we think of prominent social reformers in India the names come to our minds are -
Raja Ram Mohan Roy, Swami Vivekananda, Mahatma Gandhi, Jyotirao Phule, Ishwar Chandra Vidyasagar, Swami Dayananda Saraswati, Mother Teresa, Narayana Guru, and Periyar E. V. Ramasamy.
The above personalities are definitely great and have contributed immensely to improve Indian society at large. They tried to remove some of the ills of our society with lifetime of efforts and sacrifice.
However the authors and poets are often disregarded since their contributions are not direct. However, these personalities make innumerable contributions by bringing changes in the mindset of public. Moreover their efforts are long lasting and remains along with their literary contributions.
Thus the great poets like Sant Kabir (1440 - 1518) and Goswami Tulsidas (1511 - 1623) made efforts to reform the society in their own way and their contributions are as prominent as any other social reformer.
Goswami Tulsi Das – a brief Biography
Tulsidas (11 August 1511–30 July 1623), born as Rambola Dubey, was a Vaishnava (Ramanandi) Hindu saint and poet, renowned for his devotion to the deity Ram. He wrote several popular works in Sanskrit, Awadhi and Brij Bhasha, but is best known as the author of the Hanuman Chalisa and of the epic Ramcharitmanas, a retelling of the Sanskrit Ramanaya, based on Ram's life, in the vernacular Awadhi language.
Tulsidas spent most of his life in the cities of Banaras (modern Varanasi ) and Ayodhya. The Tulsi Ghat on the River Ganga in Varanasi is named after him. He founded the Sankat Mochan Hanuman Temple in Varanasi, believed to stand at the place where he had the sight of the deity. Tulsidas started the Ramlila plays, a folk-theatre adaptation of the Ramayana.
He has been acclaimed as one of the greatest poets in Hindi, Indian and world literature. The impact of Tulsidas and his works on the art, culture and society in India is widespread and is seen today in the vernacular language, Ramlila plays, Hindustani classical music, popular music, and television series.
Photo – Goswami Tulsidas
Birth
According to most scholars, he was born in Soron, Kasganj district in Uttar Pradesh, a city on the banks of the river Ganga. 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.
As per legend, 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 looks were like that of a five-year-old boy, and he did not cry at the time of his birth but uttered Ram instead. He was therefore named Rambola. This was stated by Tulsidas himself in Vinay Patrika.
As legend goes, he was born under the Abhuktamūla constellation which was considered inauspicious for his father. Due to this, he was abandoned by his parents and sent away with a female servant who looked after him for five and a half years, after which she died. Rambola as an impoverished orphan wandered from door to door begging for alms.
Education
He met his Guru Narharidas who performed Upanayana ("sacred thread ceremony") when Tulsidas was seven years old. His guru repeatedly narrated the Ramayana to him, which led him to understand it somewhat. He later came to the sacred city of Varanasi and studied Sanskrit grammer, four Vedas, six Vedangas, Jyotisha and the six schools of Hindu philosophy over a period of 15–16 years from the 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.
Marriage and Renunciation
It is said that, Tulsidas was married to Ratnavali and they had a son named Tarak who died as a toddler. Once when Tulsidas had gone to a Hanuman temple, Ratnavali went to her father's home with her brother. When Tulsidas learned of this, he swam across the Yamuna river in the night to meet his wife. Ratnavali chided Tulsidas for this, and remarked that if Tulsidas was even half as devoted to God as he was to her body of flesh and blood, he would have been redeemed. Tulsidas left her instantly and left for the holy city of Prayag (i.e. Allahabad). Here, he renounced the grihastha (householder's life) stage and became a sadhu (ascetic).
Some authors consider that Tulsidas was never married and was a sadhu from childhood. The Goswami title to his name indicate that he was ascetic [Title bestowed on people who choose path of Sannyasa]
After renunciation, Tulsidas spent most of his time at Varanasi, Prayag, Ayodhya, and Chitrakuta but visited many other nearby and far-off places.
Darshan of Hanuman and Ram
According to legend, Tulsidas had met face to face with Hanuman and Ram. It is said that he met Ram in Chitrakoot on the bank of river Mandakini. As per account, Tulsidas was making sandalwood paste when a child came and asked for a sandalwood tilaka (a religious mark on the forehead). Tulsidas was so charmed that he forgot about the sandalwood. Ram 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
Ram Ghat - Chitrakoot Dham
Miracles
A number of miracles have been attributed with Tulsidas. These include -
- He brought back a dead Brahmin to life while he was being taken for cremation.
- Tulsidas was forcibly brought before Mughal Emperor Akbar who asked him to perform a miracle. When Tulsidas declined, the emperor imprisoned Tulsidas at Fatehpur Sikri.Tulsidas refused to bow to Akbar and created a verse in praise of Hanuman, the Hanuman Chalisa, and chanted it for forty days. Suddenly an army of monkeys descended upon the town and wreaked havoc in all corners of Fatehpur Sikri, entering each home and scratching people. Akbar on realizing his mistake fell at Tulsidas' feet, released him, and apologized. Tulsidas stopped the menace of monkeys and asked the emperor to abandon the place. The emperor agreed and moved back to Delhi.
Hanuman Chalisa (हनुमान चालीसा), literally, Forty Verses to Hanuman, is an Awadhi work in obeisance to Hanuman. Some authors do not think the work was written by him. However, it is one of the most read short religious texts in India, and is recited by millions of Hindus on Tuesdays and Saturdays.
Composition of Ramcharitmanas
In the year 1575 CE, Tulsidas started composing the Ramcharitmanas in Ayodhya on Ramnavami day (birthday of Ram). He composed the epic over more than two years., seven months and twenty-six days, and completed the work in 1577 CE on the Vivaha Panchami day, which commemorates the wedding of Ram and his wife Sita.
Ramcharitamanas (रामचरितमानस, 1574–1576), [ Literal meaning – "The Manasa lake brimming over with the exploits of Lord Rām"] is an Awadhi rendering of the Ramayana narrative. It is the longest and earliest work of Tulsidas, and draws from various sources including the Ramayana of Valmiki, the Adhyatma Ramanaya, the Prasannaraghava and Hanuman Nataka. It is considered one of the greatest works of Hindu literature.
Tulsidas was a great scholar of Sanskrit. However, he wanted the story of Ram to be accessible to the general public, as at that time few people could understand Sanskrit. In order to make the story of Ram as accessible to the layman as to the scholar, Tulsidas chose to write in Awadhi. Tulsidas had to face much criticism from the Sanskrit scholars of Varanasi for being a bhasha (vernacular) poet. However, Tulsidas remained steadfast in his resolve to simplify the knowledge contained in the Vedas, the Upanishads and the Puranas to the common people. Subsequently, his work was widely accepted.
Ramcharitmanas made available the story of Ram to the common man to sing, meditate and perform on. The writing of Ramcharitmanas also heralded many a cultural tradition, most significantly that of the tradition of Ramlila, the dramatic enactment of the text.
The work consists of around 12,800 lines divided into 1073 stanzas, which are groups of Chaupais separated by Dohas or Sorthas. It is divided into seven books (Kands) like the Ramayana of Valmiki, and is around one-third of the size of Valmiki's Ramayana.
It is popularly referred to as Tulsikrit Ramayana, literally The Ramayana composed by Tulsidas. The work has been acclaimed as "the living sum of Indian culture", "the tallest tree in the magic garden of medieval Indian poesy", "the greatest book of all devotional literature", "the Bible of Northern India", and "the best and most trustworthy guide to the popular living faith of its people." But, as he has said "The story of the lord is endless as are his glories" (Hindi: हरि अनंत हरि कथा अनंता।).
Tulsidas is also credited with having composed a number of wise sayings and dohas containing lessons for life. A popular maxim among them is:
आवत ही हरसय नहीं, नैनन नहीं सनोह ।
तुलसी वहाँ न जाइये, चाहे कञ्चन बरसे मेर ॥
Meaning-
A place where people are not happy or welcoming when you come,
where their eyes have no affection for you.
Don't go there,
even if a mountain of gold is showered
Last Days
Around 1607 CE, Tulsidas was afflicted by acute pain all over his body, especially in his arms. He then composed the Hanuman Bahuk, where he describes his bodily pain and suffering in several stanzas. He was relieved of his pain after this composition. Later he was also afflicted by Bartod boils (Hindi: बरतोड़, furuncles caused by pulling out of the hair), which may have been the cause of his death. The Vinaypatrika is considered as the last compositions of Tulsidas.
Tulsidas died aged 111 on 31 July 1623. Like the year of his birth, biographers do not agree on the exact date of his death.
Difference between Valmiki Ramanaya and Ramcharitmanas
The major differences between Ramayana and Ramcharitmanas are given below:
1. Ramayana was written by Sage Valmiki, who was a contemporary of Lord Ram.
--- Ramcharitmanas was written by Tulsidas.
2. Ramayana was written in the Sanskrit Language.
--- Ramcharitmanas was written in Awadhi Language.
3. Ramayana was written in Treta Yuga.
--- Ramcharitmanas was written Kaliyuga
4. Ramayana is composed of seven chapters – Balakandam, Ayodhyakandam, Aranyakandam, Kishkinda kandam, Sundara kandam, Yuddha kandam and Uttara kandam.
--- Ramcharitmanas is composed of seven chapters with just one difference that Tulsidas changed Yuddha kandam to Lanka Kand.
5. Slokas format was used to write Ramayana.
--- Chaupais format was used to write Ramcharitmanas.
6. As per Ramayana, King Dasaratha had 350 wives, out of which 3 main wives were Kausalya, Sumitra, and Kaikeyi.
--- As per Ramcharitmanas, King Dasaratha had only 3 wives.
7. As per Ramayana, Lord Hanuman was a Human who belonged to the Vanara Tribe.
--- As per Ramcharitmanas, Lord Hanuman is depicted as a Monkey.
8. As per Ramayana, King Janaka did not organise any Swayamavara for Sita. When Ram visited Janaka along with Sage Vishwamitra, Ram was shown the Bow of Shiva, which was effortlessly lifted by Lord Ram. Hence Goddess Sita was married to Lord Ram.
--- As per Ramcharitmanas, King Janaka had organised a Swayamvar for the marriage of Sita. To win the hand of Sita, Ram had to break the bow of Lord Shiva. No other kings were able to even lift the bow, Lord Ram not only lifted the Bow of Lord Shiva effortlessly but also broke it by pulling the strings. Thus Lord Ram was married to Goddess Sita.
9. As per Valmiki’s Ramayana, the real Sita was kidnapped by Ravana.
--- As per Tulsidas Ramayana, Ravana did not kidnap real Sita, rather the person kidnapped by Ravana was a clone of real Sita. The real Sita was handed over to Lord Agni by Lord Ram before the kidnapping event took place.
10. As per Valmiki’s Ramayana, Sita was asked to prove her purity to the world by Agni Pariksha.
--- As per Tulsidas Ramcharitmanas, Agniparksha was simply an act to exchange real Sita with the Clone of Sita.
11. As per Valmiki’s Ramayana, Ravana faced Ram twice on the battlefield. In the first battle, Ravana was badly defeated in the battlefield, but he was allowed to retreat by Ram. In the second battle, Ram once again defeated Ravana and killed him on the battlefield.
--- As per Tulsidas in Ramcharitmanas, Ravana fought with Ram only once on the battlefield, it was at the end of the War. Ravana was killed by Ram in the only battle that took place between the two of them.
12. In Valmiki’s Ramayana, Ram was depicted as a human with exceptional conduct and virtues. Hence Ram was called Maryada Purshottam (मर्यादा पुरुषोत्तम).
--- In Ramcharitmanas, Ram was depicted as an avatar or an incarnation of Lord Vishnu. The actions of Ram were described as the right way to establish Dharma in the world by removing evil.
13. In Valmiki’s Ramayana, Ram drowned his mortal body in the River Sarayu after the loss of his wife Goddess Sita who had vanished into mother Earth, and the drowning of his brother Lakshman in the River Sarayu.
--- In Ramcharitmanas, Tulsidas does not mention anything about the death of Lakshman or the disappearance of Sita. Ramcharitmanas ends with the birth of Lava and Kush, the twin sons of Lord Ram and Goddess Sita.
Status of Indian Society in 15th and 17th Century
During 15th and 17th century, was the time of upheaval in the Indian society. During that time the Mughal empire had taken firm roots and their ethos and culture had made inroads in the traditional Indian way of living and thinking.
The Mughal Empire was founded by Babur (reigned 1526–1530). It was followed by Humayun (reigned 1530–1556), Akbar (reigned 1556–1605), Jahangir (born Salim, reigned 1605–1627), Shah Jahan (reigned 1628–1658) and Aurangzeb (reigned 1658–1707) who was last major emperor and whose death brought reduction in Mughal empire. It was reduced to the region in and around Old Delhi by 1760 and was formally dissolved by the British Raj after the Indian Rebellion of 1857.
(https://en.wikipedia.org/wiki/Mughal_Empire )
Bhakti Kal
The period is known as Bhakti Kal since Bhakti movement gained importance in the northern parts of the country during the 12th-17th century CE. The Bhakti movement in north India is sometimes seen as a continuation of the movement that originated in the south. Despite the similarities in the tradition of the two regions, the idea of Bhakti varied in terms of the teachings of each of the saints.
The northern medieval Bhakti movement was influenced by the spread of Islam in India. The main features of Islam like belief in one God (monotheism), equality and brotherhood, and rejection of rituals and class divisions greatly influenced the Bhakti movement of this era. The movement also brought certain reforms to society.
The development of the popular Bhakti movement took place in south India between the 7th and 12th centuries CE. It was based on religious equality and broad-based social participation. The poets and saints disregarded the rigidities of the caste system and carried the message of love and personal devotion to God.
It also saw the rise of devotional poetry. Some of the prominent names in North India included - Surdas, Meera, Chaitanya, Nanak, Kabir and of course Tulsidas.
The saints of south India and Maharashtra included -
South India – Alvars, Nayanars, Shankaracharya, Ramanuja, Madhavacharya, Nimbarka, Vallabhacharya and Vidyapati.
Maharashtra - Jnaneswar or Jnanadeva, Namadeva, Eknath and Tukaram
The main principles of the Bhakti movement were : (1) God is one, (2) To worship God, man should serve humanity, (3) All men are equal, (4) Worshipping God with devotion is better than performing religious ceremonies and going on pilgrimages, and (5) Caste distinctions and superstitious practices are to be given up.
However this period gave rise to number of conflicting views and beliefs. In the Bhakti Kal, society was caught in two main conflicts-
Sagun- Nirgun Conflict
Saguna and Nirguna are the two different ideological streams of the Bhakti movement.
Saguna represented a god with attributes or form (i.e. Sakar). At the same time, Nirguna represented god without and beyond all attributes or form (i.e. Nirakar). They are also known as Monotheistic Bhakti saints.
Whether God is Sagun (i.e. Sakar) or Nirgun (i.e. Nirakar)?
The poet-saints who believed in Sagun form of GOD were Tulsidas, Chaitanya, Surdas, Ramanuja, Madhavacharya, Nimbarka, Vallabhacharya, Vidyapati, Jnaneswar or Jnanadeva, Tukaram and Meera. The main proponents of Nirguna were Alvars, Nayanars, Shankaracharya, Ramananda, Nanak and Kabir, Namadeva, Eknath and Ramdas.
The Saguna poets and saints were in favour of the dominance of Brahmins and supported the caste system. They preached a religion of surrender and simple faith in a personal god while also supporting idol worship.
The Nirguna poet-saints rejected the supremacy of the Brahmins and all conventions based on caste distinctions along with the practice of idolatry.They gave importance to the personal experience with god and even though they called their god using different names and titles, yet their god was formless, eternal, non-incarnate and ineffable.
Having these two contradictory forms of one entity is rather difficult to understand and perceive meaningfully and intellectually. It is like the wave-particle duality of matter, the most puzzling phenomenon in the universe, in which a particle behaves like a wave and wave behaves like a particle. But, it is the widely accepted and proved fact, which can be explained by the quantum mechanics fathered by Werner Karl Heisenberg (1901-1976) by first publishing his theory of uncertainty in 1927.
The same thing is true about Brahm.
Though Saguna and Nirguna are two different ideologies, they have similarities as is evident in their verses wherein they frequently mention each other’s teachings and influence. Such as:
-Both laid stress on a personal relationship with the divine and believed in singular devotion and love for God.
- Both were against the ritual observances as were encouraged by the Brahman priests, and many poet-saints, particularly in northern regions, were of low caste lineages.
- Both used the vernacular or regional languages of the masses, as opposed to the sacred language of Sanskrit of the elite priests. This helped them to transmit their ideas among the various lower classes.
(https://www.justforkidsonly.com/truth/?tag=nirakar )
But at the same time there were major differences between them and these were amplified in sharp criticism of each other philosophy. There were arguments flowing both ways in support of their philosophy and against the other philosophy.
Nirgun – The Sagun God has body form and resides in the temple. It takes birth and dies like ordinary humans. Thus it can’t be omnipresent.
Sagun – Because of body form we can visualize Him/Her. We worship the body form but effort is to imbibe His/Her qualities. As for as temples are concerned, they serve as meeting points of other like minded devotees. The temples it self provides positive vibration and one is automatically drawn towards God.
Since Nirgun God has no form, what you are worshiping is a void. How can you visualize the God as a void. What qualities do you associate with him? Do you have any example of Nirgun God?
Nirgun – When you love the God, everything will fall in place. You would automatically visualize God in each individual and this will force you to be kind and loving towards each species.
There are so many Gods, each having tales. The temple has so many idols and you are worshiping each one. Don’t you find it confusing and problematic?
Sagun – If someone is worshiping for selfish sake then it is not real worship. I agree, that in the garb of pleasing the God for some favour, many persons are taking advantage and cheating the people. When some body is really worshiping, then his/her eyes are closed and he looking inward and feeling the God inside. I agree that Sagun God is beginning. The body form being worshiped by us is basically his manifestation. The body form being worshiped by us is basically his manifestation. As the devotee progresses on the path, he starts seeing God everywhere and realizes the Nirgun aspect of God.
Nirgun God is described as omnipotent, meaning all-powerful; omniscient, meaning all-knowing; and omnipresent, meaning present everywhere at all times. I don’t think it is true.
Nirgun- How can you say that?
Sagun – Because by your own definition, he can’t have one important power.
Nirgun – What is it?
Sagun – Nirgun God may take the body form being visualized and worshiped to please his devotees. If he doesn’t have this power then he will not be omnipotent.
Anyway, you have full right to propagate your views but don’t denigrate people who differ with you and don’t hate people just because they are idol worshipers.
Nirgun – I agree. But -----
and it went on ------.
Contribution of Tulsidas
Tulsidas tried to amalgamate both Nirgun and Sagun aspects of devotion in to one in Ramcharitmanas.
- He named his epic as Ramcharitmanas (रामचरितमानस). According to some scholars, the word Ramcharitmanas literally means "Lake of the deeds of Ram".
The manas is taken with the meaning of lake. However, the word manas also means human (मनुष्य अथवा मानव). According to me and many, the real meaning Tulsidas wishes to convey through this name is – Story of deeds of Ram who was a Human.
One should remember that Valmiki who was contemporary of Lord Ram had described him as a great Human being and was called him as - मर्यादा पुरुषोत्तम (i.e. Most dignified and ethical man).
The reason was that Lord Ram remained ethical even in adverse circumstances and supported justice and truth by compromising his own feelings and happiness. Be it renouncing the kingdom, killing Bali, killing Ravana or sending Sita to forest.
- Tulsidas then described Lord Ram as combination of Sagun and Nirgun:
मंगल
भवन अमंगल हारी
द्रवहु
सुदसरथ अजिर बिहारी
Some scholars have claimed the meaning as -
The one who does good and removes bad luck, that is Dashrath Nandan ShriRam, he should shower his blessings on me.
However, अजिर may also mean without body (jar = body) and बिहारी has the meaning of travelling (Vihar = vichran i.e. Travel).
Thus meaning of above stanza will be -
He who always does and supports Good,
who always destroys and removes Evil.
Though he is son of King Dashrath (has a body form),
He can travel anywhere without body form.
He further exemplifies this in the following stanza :
बिनु पद चलइ सुनइ बिनु काना।
कर बिनु करम करइ बिधि नाना।।
आनन रहित सकल रस भोगी।
बिनु बानी बकता बड़ जोगी।।
Meaning -
He walks without legs,
hears without ears,
does various types of work without hands,
enjoys all the six tastes without mouth and
is a capable speaker without speech.
Following stanza supports that the omnipotent God may take the body form being visualized and worshiped to please his devotees.
हो,
जाकी
रही भावना जैसी
प्रभु
मूरति देखी तिन तैसी
Meaning-
God presents himself to the devotee in the form being worshiped.
- In Balkand of Ramcharitmanas, there is conversation between Lord Shiva and Ma Parvati where Lord Shiva is explaining to Ma Parvati-
सगुनहि अगुनहि नहिं कछु भेदा। गावहिं मुनि पुरान बुध बेदा॥
अगुन अरूप अलख अज जोई। भगत प्रेम बस सगुन सो होई॥
Meaning -
There is no difference between Saguna and Aguna (Nirguna),
Munis, Puranas, Pundits and Vedas all say so.
The one who is Aguna (without any material qualities), Arup (formless),Alakh (unmanifested), cannot be understood by mind or senses and is unborn,
He, only under the influence of the love of His devotees manifests in a human form.
He presents an example of water and hailstones.
जो गुन रहित सगुन सोइ कैसें। जलु हिम उपल बिलग नहिं जैसें।।
Meaning-
The one which is without any material qualities, how can it take a manifested human form?
Just like the water and the hailstones are no different in their properties!
Further he states-
अगुन सगुन दुइ ब्रह्म सरूपा। अकथ अगाध अनादि अनूपा॥
मोरें मत बड़ नामु दुहू तें। किए जेहिं जुग निज बस निज बूतें॥1॥
Meaning-
The formless (without any material qualities) and the manifested form of God as an Avatar (like Lord Ram), both are considered equal forms of the Almighty God . They are matchless, cannot be expressed, are unfathomable and are without a beginning or an end.
उभय अगम जुग सुगम नाम तें। कहेउँ नामु बड़ ब्रह्म राम तें॥
ब्यापकु एकु ब्रह्म अबिनासी। सत चेतन घन आनँद रासी॥3॥
Meaning-
Both aspects of God the formless and manifested form are difficult to comprehend, but easily attainable with the help of the name (by chanting or meditating upon). For this very reason I have concluded that the name of Ram is bigger than both the sagun and nirgun aspects of the God. God is one who is omnipresent, indestructible, almighty, absolute truth, primal soul and a mine of happiness.
Coming back to the opening question, what is the difference between Sagun and Nirgun, Sakaar and Nirakaar? The answer is that there is no difference, and this answer can be realized and experienced only by chanting Shri Ram’s name.
It becomes easier for devotees to meditate upon a form rather than on the absolute truth. Devotees can relate to something that can be seen in their hearts. Hindu devotees pray to idols in the temples and many of these idols represent the human avatars of the Lord, like Shri Ram and Shri Krishna.
- For those, who hate Idol Worshiping, Tulsidas presents that before attacking Lanka, Lord Ram had established idol of Lord Shiva in the form of Shiv Linga and performed puja (worship).
Thus for Tulsidas, it is your love and feelings for God almighty which is more important than anything.
(https://ramcharitmanas.info/sagun-and-nirgun-aspects-of-god/ )
Conflict Between Shaivites and Vaishnavites
In Hindu mythology, Brahma, Vishnu and Shiva, the holy trinity (also known as Trimurti) are known as the creator of the Universe. The Trimurti (meaning "three forms" of God), depicts divinity as a three faced figure. These three faces represent God's roles of creation, preservation, and destruction, which are associated with Brahma (the source or creator), Vishnu (the preserver or protector), and Shiva (the destroyer and transformer) respectively.
There is a long time debate going on since very beginning between different sects on who is supreme god, the two most prevalent ones being Vaishnavites (affiliated to lord Vishnu) and Shaivites (affiliated to lord Shiva). But the question is, who is supreme?
Shaivites forcefully insist on the supremacy of Lord Shiva among the Trimurti. Their arguments are:
- While Vishnu worships Shiva in all his incarnations, Shiva does not worship anyone.
- According to the Shiva Purana, Vishnu and Brahma were created from Aadi Anant Jyotir Stambha of Shiva, hence making Shiva more powerful than the two. This could, thus, be the reason that Shiva does not worship anyone.
- Shiva is the only Supreme Paramatma (Divine) as he is unborn (Ajanma), Akarta and Abhokta (Vairagi) as said in Gita that God is Ajanma, Akarta and Abhokta.
- Lord Rama, an incarnation of Lord Vishnu established and worshiped Shiva Linga before attacking Lanka.
- In Krishna avatar of Vishnu, when Krishna wanted to have a son, he asked sages and from their advice he prayed to Lord Shiva to get a son.
In conclusion, Shiva is self realized and self sufficient and hence he doesn’t appear to worship anyone externally. Thus he is superior to Vishnu and Brahma.
(https://www.templepurohit.com/reason-vishnu-worship-shiva/ )
At the same time Vaishnavites totally reject the above arguments as biased and forcefully argue the supremacy of Lord Vishnu with their own set of reasonings:
- In the Vaishnava Puranas on the other hand, Vishnu/Narayana is identified as the Supreme Being and Siva is demoted to being his servant.
-The Trimurti (three forms) is a concept in Hinduism "in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer or preserver, and Shiva the destroyer or transformer." Of the three members of the Trimurti, the Bhagavata Purana, which espouses the Vaishnavite viewpoint, claims that the greatest benefit can be had from worshiping Vishnu.
- The Vishnu Sahasranama declares Vishnu as Paramatman (supreme soul) and Parameshwara (supreme God). It describes Vishnu as the all-pervading essence of all beings, the master of—and beyond—the past, present and future, the creator and destroyer of all existences, one who supports, preserves, sustains and governs the universe and originates and develops all elements within.
- Vishnu is held by many to be the Vedic Supreme God in Hinduism. He is venerated as the Supreme Being in Vaishnavism and as Purushottama or Supreme Purusha in ancient sacred texts like the Bhagavad Gita.
- Vishnu is the god of Preservation, the great maintainer who often appears in various incarnations (avatara) to provide salvation for humanity. Some of his best-known avatars, who are tremendously popular and beloved throughout Hindu India, are the gods Krishna and Rama. Whenever the huminity had faced problems due to evil forces, it was Vishnu who distroyed the evil through his incarnation. Thus his contribution to huminity in preservation of righteousness is much more than Shiva and Brahma.
- It was Vishnu who saved Shiva when he was attacked by the demon Bhasmasur. Thus he is more powerful.
Story of Bhasmasura
Bhasmasura was a very strong daemon, but he wanted to become the most powerful Asura in their community. He decided to perform severe penance to win the heart of Lord Shiva. Lord Shiva was pleased with Bhasmasura's prayers and came forward to grant him whatever boon he wished for.
Bhasmasura said, " O' Lord, please grant me the wish that whichever person, place or thing I place my right hand on, is reduced to ashes". Lord Shiva granted him the boon and Bhasmasura was very happy.
But Bhasmasura wanted to try his boon on Lord Shiva himself and tried to touch his head. A panicked Lord Shiva had to run away from Bhasmasura and approached Lord Vishnu to help him. Lord Shiva himself was immortal , hence, it was a now a severe contradiction which he landed into by granting this boon.
Lord Vishnu changed himself into a beautiful young girl Mohini. Bhasmasura stopped as he had not seen such a beautiful girl earlier.. She was so beautiful and so graceful that for a minute Bhasmasura even forgot who he was. Mohini started dancing and Bhasmasur repeating her moves. Mohini while dancing kept her hand on her own head. Without any clue Bhasmasura imitated her.
Lord Shiva's boon worked and he was burned into bhasma (ashes). Lord Shiva went back to Kailash, thanking Lord Vishnu.
- Vishnu is also venerated as Mukunda, Supreme God who is the giver of mukti or moksha (liberation from the cycle of rebirths) to his devotees, the worthy ones who deserve salvation from the material world.
- Vishnu is also described in the Bhagavad Gita as having a 'Universal Form' (Vishvarupa or Viraat Purusha) which is beyond the ordinary limits of human perception or imagination.
(https://www.newworldencyclopedia.org/entry/Vishnu )
Analysis
Both Shaivites and Vaishnavites claim exclusivity for Shiva or Vishnu to be the supreme. They deny both Ultimate Divinity and salvific power to other Divinities.
They aver that liberation from Samsara comes only through the grace of Shiva or Vishnu (and His incarnations — Krishna and Ram). This has historically led to many outright conflicts with the devotees in the other camp. Both camps denounce each other and denigrate the form of Deity worshiped by each.
Puranas when taken in a limited sense have fuelled this conflict by their very methodology. In the Saiva Puranas the Supreme Being is identified with Siva; Vishnu and Brahma are made subordinate to him. In the Vaishnava Puranas on the other hand Vishnu is identified as the Supreme Being and Siva is demoted to being his servant! Each sect quotes only its own Puranas and denounces the texts of the antagonists.
Both sects quote extensively from the Vedas, Upanishads, and other literature to support their respective dogmatic and parochial claims to exclusivity.
This is a parochial sectarian view. When the Sacred texts are read as a complete whole, then a completes different pattern emerges. The logical conclusion one reaches is that all are in fact aspects of the One and Only God which is viewed from different angles, according to the devotion of the individual. Hence both Shiva and Vishnu are same.
In
southern part of India, the feud between Shaivites
and Vaishnavites took ugly turn in 12th
century.
During the 12th century, Shaivism was promoted by the Chalukya kings. At the same time, Vaishnavism was promoted by Ramanujacharulu. Shaivaites and Vaishnavaites clashed regularly during that period. The clash became violent and often resulted in the murders of prominent people from both sides. The events of clashes (including murders of prominent people) were recorded on rocks. Several inscriptions have been found to support these historical events.
(https://www.deccanchronicle.com/nation/in-other-news/170416/where-shiva-vishnu-bhakts-clashed.html )
If one thinks that the conflict has ended or mellowed down then it will be a mistake. The fact is that the conflict still exists and both sects believe that the God they worship is supreme. The Kumbh mela is the event where the conflict comes in open and has taken violent turn in the past.
Kumbh Mela is a major pilgrimage and festival in Hinduism. It is celebrated in a cycle of approximately 12 years, to celebrate every revolution Brihaspati (Jupitar) completes, at four river-bank pilgrimage sites: Prayagraj i.e. Allahabad(Ganga- Yamuna- Saraswati rivers confluence), Haridwar (Ganga), Nashik (Godavari), and Ujjain (Shipra). Thus a Kumbh Mela is held nearly once in 3 years at one of the sites by rotation.
The festival is marked by a ritual dip in the waters, but it is also a celebration of community commerce with numerous fairs, education, religious discourses by saints, mass gatherings of monks, and entertainment. The seekers believe that bathing in these rivers is a means to atonement for past mistakes and that it cleanses them of their sins.
The festival is traditionally credited to the 8th-century Hindu philosopher and saint Adi Shankara, as a part of his efforts to start major Hindu gatherings for philosophical discussions and debates along with Hindu monasteries across the Indian subcontinent.
(https://en.wikipedia.org/wiki/Kumbh_Mela )
One of the key features of the Kumbh mela has been the camps and processions of the sadhus (monks). By the 18th century, many of these had organized into one of thirteen akharas (warrior ascetic bands, monastic militia), of which ten were related to Hinduism and three related to Sikhism, two to Udasis (founded by Guru Nanak's son) and one to Nirmalas. These soldier-monk traditions have been a well-established feature of the Indian society, and they are prominent feature of the Kumbh melas.
Out
of 10 akharas of Hindus, seven have belonged to the Shaivism
tradition
and three to Vaishnavism.
The
ten Shaiva and Vaishnava akharas are also known as the Dasanamis, and
they believe that Adi Shankara founded them and one of their
traditional duties is dharma-raksha (protection of faith).
These akharas have roots in the Hindu Naga (naked) monks tradition, who went to war without clothes. During the 17th century, the akharas competed for ritual primacy, priority rights to who bathes first or at the most auspicious time, and prominence leading to violent conflicts and deaths.
The records from the East India Company rule era report of violence between the akharas and numerous deaths.
- At the 1760 Kumbh Mela in Haridwar, a clash broke out between Shaivite Gosains and Vaishnavite Bairagis (ascetics), resulting in hundreds of deaths.
- A bloody conflict in 1789 between sadhus of the Vaishnava and Shaivite sects over who would have the right of taking the first holy dip claimed the lives of 12,000 ascetics. During those time, the bathing order indicated status of the akharas.
This bloodbath had forced Peshwa Sawai Madhavrao to limit Vaishnavs to take the Kumbh dip in Nashik while Shaivaites were limited to the distant village of Trimbakeshwar.” A copper plate inscription of the Maratha Peshwa point to the violent event.
- At the 1796 Kumbh Mela in Haridwar, violence broke out between the Shaivites and the Udasis on logistics and camping rights.
The repetitive clashes, battle-ready nature of the warrior monks at Kumbh melas in the 18th-century forced the East India Company to intervene. The company officials laid out the camps, trading spaces, and established a bathing order for each akhara. After 1947, the state governments have taken over this role and provide the infrastructure for the Kumbh mela in their respective states.
- In the Kumbh Mela in 2015 (14 July 2015) in Maharashtra’s Nashik district, a conflict arose when the ascetics of the Vaishnava sect decided to boycott the flag hoisting ceremony, and proposed to hold a separate one.
The dhwajarohan or the flag hoisting ceremony, which was organised by a body of local priests was held at the Ramkund reservoir in Nashik and the Kushavrat reservoir in Trimbakeshwar and marked the beginning of the Kumbh Mela from 14 July to 25 September 2015.
While the sadhus of Trimbakeshwar, who are Shaivites, had agreed to take part in flag hoisting ceremony on 14 July 2015, those of the Vaishnava sect in Nashik say they will have their own on 14 August 2015.
According to the officials, the conflict between the sadhus, local priests and the administration stems from an attempt to secure more importance.
However, fortunately no violence took place.
[(https://www.hindustantimes.com/india/nashik-kumbh-mela-hit-by-conflict-between-rival-sects/story-WwKgVlkWrL6o90sWxh7KmN.html
)
(https://en.wikipedia.org/wiki/Kumbh_Mela
)
William R. Pinch (1996). "Soldier Monks and Militant Sadhus". In David Ludden (ed.). Contesting the Nation. University of Pennsylvania Press. pp. 141–156. ISBN 9780812215854 (https://books.google.co.in/books?id=jEUdPqYQjhoC&pg=PA156&redir_esc=y#v=onepage&q&f=false )]
One would often think whether Gods Shiva and Vishnu also has rivalry. Nothing can be far from truth than this. The three Gods of Trimurti namely Brahma, Vishnu and Shiva live in perfect harmony and hold great regard for each other. They perform their job of Creation, Preservation and Destruction in well coordinated and synchronized manner and that’s how the universe functions.
There are many stories of the interaction between them. One of the popular story is snatching of Shiva’s residence in Badrinath by Vishnu through a trick.
When Shiva Lost Badrinath to Vishnu
Badrinath is a magnificent place at around 10,000 feet in the Himalayas and Shiva and Parvati used to live there.
One
day, sage Narada went to Vishnu and said, “You are a bad example
for humanity. All the time you are just lying around on Sheshnag, and
your wife, Lakshmi, is constantly serving you and spoiling you silly.
For all the other beings in the creation, you must do something more
purposeful.”
To escape this criticism and also work for
his own upliftment, Vishnu came down to the Himalayas looking for the
right kind of place to do his sadhana. He found Badrinath, a nice
little home, with everything just the way he thought it should be –
an ideal place for his sadhana.
He
found a house there and went into it. But then he realized this is
Shiva’s abode – and that man is dangerous. If he gets angry, he
is the kind who can cut off his own throat, not just yours.
So,
Vishnu transformed himself into a little child and sat in front of
the house. Shiva and Parvati, who had gone out for a walk, returned
home. When they came back, a little baby was crying at the entrance
of their home. Looking at this child crying his heart out, Parvati’s
maternal instincts came up and she wanted to go pick up the child.
Shiva stopped her and said, “Don’t touch that child.”
Parvati
replied, “How cruel. How can you say that?”
Shiva
said, “Why does he land up at our doorstep by himself? There is no
one around, no footprints of parents in the snow. This is not a
child.”
But Parvati said, “Nothing doing! The mother in me will not allow me to let the child be like this,” and she took the baby into the house.
The
child was very comfortable, sitting on her lap, looking very
gleefully at Shiva. Shiva knew the consequence of this but he said,
“Okay, let’s see what happens.”
Parvati comforted
and fed the child, left him at home and went with Shiva for a bath in
the nearby hot water springs. When they came back, they found the
doors were locked from the inside.
Parvati was aghast. “Who has closed the door?”
Shiva
said, “I told you, don’t pick up this child. You brought the
child into the house and now he has locked us out."
Parvati
said, “What shall we do?”
Shiva had two options: one
was to burn up everything in front of him. Another was to just find
another way and go. So he said, “Let’s go somewhere else. Because
it’s your beloved baby, I cannot touch it.”
This is
how Shiva lost his own home and Shiva and Parvati became “illegal
aliens”! They walked around, looking for an ideal place to live and
finally settled down in Kedarnath.
Did he not know, you may ask. You know many things, but you still allow them to happen.
Contribution of Tulsidas
When Tulsidas was growing up, he was confronted with this question – Out of Shiva and Vishnu, who is supreme?
- Tulsidas presented the story of as narration by Shiva to Parvati.
In the dialogue between Lord Shiv and Parvati ji in Baalkand, Maa Parvati asks Shiv ji:
प्रथम जो मैं पूछा सोइ कहहू। जौं मो पर प्रसन्न प्रभु अहहू॥
राम ब्रह्म चिनमय अबिनासी। सर्ब रहित सब उर पुर बासी॥
Meaning-
If you are happy with me O’ Lord, then the question I had asked you first, please tell me that. (It’s true that) Lord Ram is Brahm, an abode of ultimate knowledge, immortal, beyond everything and resides in the city of everyone’s heart…
नाथ धरेउ नरतनु केहि हेतू। मोहि समुझाइ कहहु बृषकेतू॥
उमा बचन सुनि परम बिनीता। रामकथा पर प्रीति पुनीता॥
Meaning-
O’ One with a bull’s emblem on His flag Lord Shiv, please explain to me my Lord for what purpose did Shri Ram assume a human form?” Listening to Goddess Uma’s extremely polite words and seeing Her pure love for the tale of Lord Ram…
Lord Shiv hereafter begins to narrate the exploits of Shri Ram to Parvati ji. He asks Parvati ji to renounce all doubts and pray to the feet of Lord Ram.
“O’ Daughter of the mountain king, hear my words which are like the rays of sun to remove the darkness of illusion.” He continues to say,
ब्रह्म राम तें नामु बड़ बर दायक बर दानि।
रामचरित सत कोटि महँ लिय महेस जियँ जानि II
Meaning-
The name RAM is bigger than both Brahm (formless) and Lord Ram (the manifested avatar form) and it bestows boons to even the giver of boons. Knowing this in His heart, Lord Shiv chose the name RAM for Himself from Shri Ram’s story comprising one billion verses.
Thus Tulsidas has projected that Shiva has great love for Vishnu and his incarnation Ram.
- When Ram decided to march towards Lanka to have war with Ravana, he established Shivlinga in present day Rameshwaram and worshiped Shiva for success. According to him he couldn’t proceed without shiva’s blessings.
There are number of tales connected to this. One popular tale is -
Ravana was invited to perform the puja and being a Brahmin and that too Shiv bhakt, he couldn’t refuse. He brought Mata Sita also along with him to sit beside Ram as he didn’t want that the puja of his God Shiva be incomplete. After puja, he gave blessing to Ram for success as the Brahmin who performed the ceremony.
- The love and regard for Shiva in the heart of Ram is evident in the following -
शिव द्रोही मम दास कहावा, सो नर मोहि सपनेहुँ नहिं भावा’
Meaning-
The one who is against Shiva and claims himself as my devotee would never attain me in his dream.
Ram didn’t adhere to Cast Barriers
Those who have read the story of Ram in Ramcharitmanas and/or Ramayana know that Shri Ram embraced everyone irrespective of caste, color or creed. The high standards of morality that he established as Maryada Purushottam still spread the message of universal brotherhood and humanity. Rich, poor, young, old, everyone saw the grace of Ram.
There are two personalities mentioned in Ramanaya and Ramcharitmanas who were of caste much lower than that of Ram but received his love and affection.
Ram’s interaction with Kevat
Kevat was a Boatman Nishadraja from Mallah community. The Mallah community was recognized as backward caste and were more close to Dalits. Kevat was approached by Ram to cross river Ganga.
*
मागी
नाव न केवटु आना। कहइ तुम्हार
मरमु मैं जाना॥
चरन
कमल रज कहुँ सबु कहई। मानुष
करनि मूरि कछु अहई॥2॥
Meaning-
Shri Ram asked the boatman for a boat, but he did not bring it. He started saying – I have known your secret. Everyone says about the dust of your lotus feet that it is some herb that transforms a person,॥2॥
*
छुअत
सिला भइ नारि सुहाई। पाहन तें
न काठ कठिनाई॥
तरनिउ
मुनि घरिनी होइ जाई। बाट परइ
मोरि नाव उड़ाई॥3॥
Meaning-
As soon as the stone was touched, it became a beautiful woman (my boat is made of wood). Wood is not harder than stone. My boat will also become the sage's wife and thus my boat will be blown away, I will be robbed (or the road will be blocked, due to which you will not be able to cross and my livelihood will be destroyed) (my way of earning a living will be destroyed)॥3 ॥
The Kevat is referring to the tale that Ahalya who was cursed to be a stone by her husband Sage Gautam was revived to human form by the touch of feet of Ram. Gautam had cursed his wife because Lord Indra who was enamored by the beauty of Ahalya came in the guise of Gautam in his absence and had sex with Ahalya. It was discovered by sage Gautam who cursed Indra to loose his testicles and Ahalya to become stone. When she pleaded innocence, he said that she will be revived when Lord Ram visits her and touches her with the feet. While going to Sita Swayamavara, Sage Vishwamitra took Ram to Ahalya’s hut and asks Ram to revive the lady.
*
एहिं
प्रतिपालउँ सबु परिवारू।
नहिं जानउँ कछु अउर कबारू॥
जौं
प्रभु पार अवसि गा चहहू। मोहि
पद पदुम पखारन कहहू॥4॥
Meaning-
I support the entire family with this boat. Doesn't know any other business. Oh God! If you definitely want to cross then ask me to first wash your lotus feet॥4॥
*
पद
कमल धोइ चढ़ाइ नाव न नाथ उतराई
चहौं।
मोहि
राम राउरि आन दसरथसपथ सब साची
कहौं॥
बरु
तीर मारहुँ लखनु पै जब लगि न
पाय पखारिहौं।
तब
लगि न तुलसीदास नाथ कृपाल पारु
उतारिहौं॥
Meaning-
Oh Lord! I will wash your lotus feet and take you on the boat, I do not want anything from you. Hey Ram! I swear by you and Dasharathji, I am telling everything truthfully. Even if Lakshman shoots me with an arrow, till the time I do not wash my feet, O Lord of Tulsidas! O merciful one! I will not cross.
*
सुनि
केवट के बैन प्रेम लपेटे अटपटे।
बिहसे
करुनाऐन चितइ जानकी लखन तन॥100॥
Meaning-
Hearing the strange words of the boatman wrapped in love, Karunadham Shri Ramchandra ji looked at Janki ji and Laxman ji and laughed. ॥100॥
*
कृपासिंधु
बोले मुसुकाई। सोइ करु जेहिं
तव नाव न जाई॥
बेगि
आनु जलपाय पखारू। होत बिलंबु
उतारहि पारू॥1॥
Meaning-
Ocean of grace, Shri Ramchandraji smiled and said to the boatman, Brother! You do only that so that your boat does not sink. Quickly bring water and wash your feet. It is getting late, please cross.1॥
*
जासु
नाम सुमिरत एक बारा। उतरहिं
नर भवसिंधु अपारा॥
सोइ
कृपालु केवटहि निहोरा। जेहिं
जगु किय तिहु पगहु ते थोरा॥2॥
Meaning-
One whose name is remembered by humans and who crosses the immense ocean of existence and who (in Vamanavatar) had made the world smaller than three steps (measured Triloki in just two steps), is the same merciful Shri Ramchandraji. Looking at the boatman (to cross the Ganges)!॥2॥
*
पद
नख निरखि देवसरि हरषी। सुनि
प्रभु बचन मोहँ मति करषी॥
केवट
राम रजायसु पावा। पानि कठवता
भरि लेइ आवा॥3॥
Meaning-
Hearing these words of the Lord, Gangaji's mind was attracted by fascination (that despite being God in reality, how is he looking at the boatman to help him cross), but on coming closer, he looked at his feet (the place of his origin). (Recognizing him) Devnadi Gangaji became happy. (She understood that God was performing Narlila, this destroyed her attachment and she became happy thinking that she would be blessed by getting the touch of these feet.) After getting the permission of Shri Ramchandraji, the boatman filled the pot and brought water.3 ॥
*
अति
आनंद उमगि अनुरागा। चरन सरोज
पखारन लागा॥
बरषि
सुमन सुर सकल सिहाहीं। एहि
सम पुन्यपुंज कोउ नाहीं॥4॥
Meaning-
Overjoyed with immense joy and love, he started washing the lotus feet of God. All the gods started showering flowers and saying that there is no amount of virtue equal to this one.4॥
*
पद
पखारि जलु पान करि आपु सहित
परिवार।
पितर
पारु करि प्रभुहि पुनि मुदित
गयउ लेइ पार॥101॥
Meaning-
After washing the feet and drinking that water (Charanodak) himself along with the entire family, first (through that great virtue) he crossed his ancestors across the ocean of life and then happily took Lord Shri Ramchandraji across the river Ganga.॥101॥
*
उतरि
ठाढ़ भए सुरसरि रेता। सीय
रामुगुह लखन समेता॥
केवट
उतरि दंडवत कीन्हा। प्रभुहि
सकुच एहि नहिं कछु दीन्हा॥1॥
Meaning-
Shri Sitaji and Shri Ramchandraji along with Nishadraj and Lakshmanji got down (from the boat) and stood in the sand of Gangaji. Then the boatman got down and bowed down. (Seeing him bowing down) the Lord felt hesitant that he did not give him anything.1॥
*
पिय
हिय की सिय जाननिहारी। मनि
मुदरी मन मुदित उतारी॥
कहेउ
कृपाल लेहि उतराई। केवट चरन
गहे अकुलाई॥2॥
Meaning-
Sitaji, who knew her husband's heart, removed her gem studded ring with a happy heart. Kindly Shri Ramchandraji said to the boatman, lower the boat. The boatman got distraught and grabbed his feet॥2॥
*
नाथ
आजु मैं काह न पावा। मिटे दोष
दुख दारिद दावा॥
बहुत
काल मैं कीन्हि मजूरी। आजु
दीन्ह बिधि बनि भलि भूरी॥3॥
Meaning-
(He said-) O Lord! What haven't I achieved today! The fire of my guilt, sorrow and poverty has been extinguished today. I worked for a long time. The Creator has given a very good wage today.3॥
*
अब
कछु नाथ न चाहिअ मोरें। दीन
दयाल अनुग्रह तोरें॥
फिरती
बार मोहि जो देबा। सो प्रसादु
मैं सिर धरि लेबा॥4॥
Meaning-
Oh Lord! Hey Deendayal! By your grace I don't need anything now. Whatever you give me when I return, I will accept it wholeheartedly.4॥
*
बहुत
कीन्ह प्रभु लखन सियँ नहिं
कछु केवटु लेइ।
बिदा
कीन्ह करुनायतन भगति बिमल
बरु देइ॥102॥
Meaning-
Lord Shri Ramji, Lakshmanji and Sitaji requested (or tried) a lot, but the boatman does not take anything. Then Lord Shri Ramchandraji, the abode of compassion, gave him the blessing of pure devotion and sent him away.102॥
(https://hindi.webdunia.com/religion/religion/hindu/ramcharitmanas/AyodyaKand/17.htm )
Ram’s interaction with Shabari
Shabari who was a old tribal woman also received Ram's compassion. When Ram was on his mission with brother Lakshman to locate his beloved wife Sita, he met Shabari, who had heard about his kindness. Like a true devotee, Shabari spent her life yearning for the darshan of Shri Ram. Shabari's wish was fulfilled when Ram and Lakshman went to her hut.
The poor woman had nothing but berries to feed her brothers. But she wanted to make sure that she would only serve sweet berries. So she tasted each berry before presenting it to both of them. Shri Ram happily accepted Shabari's innocent prasad and without objecting to the fact he was eating berries half eaten by a lower caste woman.
The place where Lord Ram met Shabari is now located in Gujarat. Which is now called Shabari Dham. Shabari Dham is about 4 kilometers away from a village named Subir, off the Ahwa-Navapur road near Dang district of Gujarat. This place is considered to be Dandakaranya mentioned in Ramayana. There are three stone slabs in the temple complex on which Ram, Lakshman and Shabari were sitting.
Where Ramanaya mentions about the visit of Ram and Lakshman to Shabri, it is absent in Ramcharitmanas.
Photo – Shabari Dham
(https://www.indiatimes.com/hindi/india-news/where-lord-rama-eat-shabri-half-eaten-ber-562786.html )
The overall message is that in the eyes of God, it is love which is supreme and not the caste.
Relation with Rahim
Abdur Rahim Khankhana, famous Muslim poet who was one of the Navaratnas (nine-gems) in the court of the Mughal emperor Akbar, was a personal friend of Tulsidas. Rahim composed the following couplet describing the Ramcharitmanas of Tulsidas –
रामचरितमानस बिमल संतनजीवन प्रान ।
हिन्दुवान को बेद सम जवनहिं प्रगट कुरान ॥
Meaning-
The immaculate Ramcharitmanas is the breath of the life of saints. It is similar to the Vedas for the Hindus, and it is the Quran manifest for the Muslims.
Rahim, a muslim by birth was a devotee of Lord Krishna and wrote poetry dedicated to Krishna. He was well known for giving alms to the poor. He never looked at the person he was giving alms to, keeping his gaze downwards towards the earth, in extreme humility, rather than look towards the face of alms seekers.
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Photo – Abdur Rahim Khankhana
Tulisdas came to know about the strange manner in which Rahim, a muslim by birth but a devotee of Lord Krishna who wrote poetry dedicated to Krishna, was well known for giving alms to the poor. He never looked at the person he was giving alms to, keeping his gaze downwards towards the earth, in extreme humility, rather than look towards the face of alms seekers.
Tulsidas promptly wrote the following couplet and sent it to Rahim.
“ऐसी
देनी देंन ज्यूँ,
कित
सीखे हो सैन
ज्यों
ज्यों कर ऊंच्यो करो,
त्यों
त्यों निचे नैन”
Meaning-
Sir, Where have you learn that peculiar way of giving alms (Why give alms like this)? As your hands go up (to give alms to others), your eyes start going low staring down.
Rahim knew that his friend Tulsidas is well aware of the reasons and is merely giving him an opportunity to explain it to others who may have the same question in their mind. In today’s highly social media context, we could say that Tulsidas we ribbing/ trolling Rahim in a friendly manner. He replied to Tulsidas in extreme humility, completing the couplet which Tulsidas wrote with the following words:
“देनहार
कोई और है,
भेजत
जो दिन रैन
लोग
भरम हम पर करे,
तासो
निचे नैन”
Meaning-
The Giver is someone else (the God almighty), giving day and night.
But the world gives me the credit, unnecessarily, so I lower my eyes in embarrassment.”
By this Tulsidas sends a strong message to all to respect all other religions in addition to yours.
Let us conclude
The importance of saints, philosophers and intellectuals in shaping the minds and social conduct of people was realized quite early in India. Our contemporary literature became the artistic medium of passing on the values to younger generation.
Goswami Tulsidas was one such iconic figure who was a Ramanandi Vaishnava saint and poet, with immense spiritual, intellectual and academic learning. He studied Vedas and Puranas and became a great scholar of Sanskrit.
Instead of writing Ramayana in Sanskrit as it used to be norm, he wrote it in Awadhi — a language of the masses at that time. His aim was to make a bridge between Lord Ram’s life and common people. He wanted to make Ramcharitmanas a medium of folk renaissance through idolizing high moral values or virtues.
Lord Ram’s ideal life and deeds acted as catalyst to strive for an ideal society. The discourse between Lord Ram and Shabari and Kevat was a message on social equanimity, a society without discrimination. In the eyes of Ram, only love and devotion matters and caste does not.
His rejection for caste and religion based society can be seen as pronouncement of secular society.
Tulsidas has made an immense contribution in the strengthening of family values imbibing dignity and honour through Lord Ram’s life of purity, simplicity and self-sacrifice.
In Ram’s renunciation, Tulsidas set the template of how to be spiritually aligned while carrying on the duties of the world. Ramcharitmanas’s reach to the common people created a model for a perfect family unit with high moral values. People continue to get inspired by it till day.
Tulsidas was not only a saint or philosopher but also a great reformer that made him the saviour of society.
https://kantscorner.blogspot.com/2024/04/goswami-tulsidas-great-social-reformer.html
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