Thulasi Das' doctrine

Tulsi's doctrine is derived from Ramanuja through Ramananda. Like the former, he believes in a supreme personal God, possessing all gracious qualities (sadguna), as well as in the quality-less (nirguna) neuter impersonal Brahman of Sankaracharya; this Lord Himself once took the human form, and became incarnate, for the blessing of mankind, as Rama. The body is therefore to be honored, not despised. The Lord is to be approached by faith (bhakti) disinterested devotion and surrender of self in perfect love, and all actions are to be purified of self-interest in contemplation of Him. Show love to all creatures, and thou wilt be happy; for when thou lovest all things, thou lovest the Lord, for He is all in all. The soul is from the Lord, and is submitted in this life to the bondage of works (karma); Mankind, in their obstinacy, keep binding themselves in the net of actions, and though they know and hear of the bliss of those who have faith in the Lord, they don't attempt the only means of release. The bliss to which the soul attains, by the extinction of desire, in the supreme home, is not absorption in the Lord, but union with Him in abiding individuality. This is emancipation (mukti) from the burden of birth and rebirth, and the highest happiness. Tulsi, as a Saryupareen Brahmin, venerates the whole Hindu pantheon, and is especially careful to give Shiva or Mahadeva, the special deity of the Brahmins, his due, and to point out that there is no inconsistency between devotion to Rama and attachment to Shiva (Ramayana, Lankakanda, Doha 3). But the practical end of all his writings is to inculcate bhakti addressed to Rama as the great means of salvation and emancipation from the chain of births and deaths, a salvation which is as free and open to men of the lowest caste as to Brahmins.

However it is important to understand that for Tulsidas "doctrine" is not so important. Far more relevant is practise, the practise of repeating Rama-Nama, the name of the Rama. In fact, Tulsidas goes as far as to say that the name of Rama is bigger than Rama Himself (कहउँ नामु बड़ राम तें निज बिचार अनुसार, ^[5]). Why is the name of Rama bigger than Rama? Because "Rama" is a mantra, a sound, the repetition of which can lead one to higher states of consciousness. Thus it is not Rama that "saves", but the name of Rama.

The literary worth of Tulsidas has been highlighted by Acharya Ram Chandra Shukla in his critical work Hindi Sahitya Ka Itihaas.Acharya Shukla has elaborated Tulsi's Lokmangal as the doctrine for social upliftment which made this great poet immortal and comparable to any other world littérateur.

Sources and manuscripts

In Growse's translation of the Rāmacaritamānasa^[6], will be found the text and translation of the passages in the Bhagatmala of Nabhaji and its commentary, which are the main original authority for the traditions relating to the poet. Nabhaji had himself met Tulsidas; but the stanza in praise of the poet gives no facts relating to his life – these are stated in the tika or gloss of Priya Das, who wrote in A.D. 1712, and much of the material is legendary and untrustworthy. Unfortunately, the biography of the poet, called Gosai-charitra, by Benimadhab Das, who was a personal follower and constant companion of the Master, and died in 1642, has disappeared, and no copy of it is known to exist.

In the introduction to the edition of the Ramayana by the Nagri Pracharni Sabha all the known facts of Tulsi's life are brought together and critically discussed. For an exposition of his religious position and his place in the popular religion of northern India, see Dr. Grierson's paper in the Journal of the Royal Asiatic Society, July 1903, pp. 447-466. (C. J. L.)

A manuscript of the Ayodhya-kanda, said to be in the poets own hand, exists at Rajapur in Banda, his reputed birthplace. One of the Bala-kanda, dated Samvat 1661, nineteen years before the poet's death, and carefully corrected, it is alleged by Tulsidas himself, is at Ayodhya. Another autograph is reported to be preserved at Maliabad in the Lucknow district., but has not, so far as known, been verfied. Other ancient manuscripts are to be found at Benares. An excellent translation of the whole into English was made by F. S. Growse, of the Indian Civil Service (5th edition, Cawnpore, Kanpur, 1891).

A person from non-Hindi background may find Sri Ramcharitmanas bit difficult to understand. This mainly arise from the colloquialisms, and the idiomatic and elliptical structure of the sentences. These very difficulties constitute its peculiar value to the student who wishes to learn the Sri Ramcharitmanas. It disciplines the mind into recognizing words which have been distorted and twisted, and teaches one that a sentence can be turned upside down and inside out and yet remain intelligible. A nice introduction to the grammar of the Sri Ramcharitmanas was written by Edwin Greaves titled "Notes on the grammar of the Ramayan of Tulsi Das"^[7] (1895).

Differences in Tulsi Rāmacaritamānasa and Valmiki Ramayana

There are numerous differences between Tulsi Rāmacaritamānasa and Valmiki Ramayana. One example is the scene in which Kaikayi forces her husband to exile Rama. In Tulsi Das it becomes considerably longer and more psychological, with intense characterisation and brilliant similes.

Rāmacaritamānasa

Tulsidas's most famous poem is Rāmacaritamānasa, or "The Lake of the Deeds of Rama". It is popularly called Tulsi-krita Ramayana and is as well known among Hindi-speaking Hindus in India. Many of its verses are popular proverbs in that region. Tulsidas' phrases have passed into common speech, and are used by millions of Hindi speakers (and even speakers of Urdu) without the speakers being conscious of their origin. Not only are his sayings proverbial: his doctrine actually forms the most powerful religious influence in present-day Hinduism; and, though he founded no school and was never known as a guru or master, he is everywhere accepted as both poet and saint, an inspired and authoritative guide in religion and the conduct of life.

Tulsidas professed himself the humble follower of his teacher, Narhari Das, from whom as a boy in Sukar-khet he first heard the tale of Rama's exploits that would form the subject of the Rāmacaritamānasa. Narhari Das was the sixth in spiritual descent from Ramananda, a founder of popular Vaishnavism in northern India, who was also known for his famous poems.

Other works

Besides the Rāmacaritamānasa, Tulsidas was the author of five longer and six shorter works, most of them dealing with the theme of Rama, his doings, and devotion to him. The former are

1. the Dohavali, consisting of, 573 miscellaneous doha and sortha verses; of this there is a duplicate in the Ram-satsai, an arrangement of seven centuries of verses, the great majority of which occur also in the Dohavali and in other works of Tulsi,
2. the Kabitta Ramayan or Kavitavali, which is a history of Rama in the kavitta, ghanakshari, chaupaï and savaiya metres; like the Rāmacaritamānasa, it is divided into seven kandas or cantos, and is devoted to setting forth the majestic side of Rama's character,
3. the Gitavali, also in seven kandas, aiming at the illustration of the tender aspect of the Lord's life; the metres are adapted for singing
4. the Krishnavali or Krishna gitavali, a collection of 61 songs in honor of Krishna, in the Kanauji dialect of Hindi: the authenticity of this is doubtful,
5. the Vinaya Patrika, or Book of petitions, a series of hymns and prayers of which the first 43 are addressed to the lower gods, forming Rama's court and attendants, and the remainder, Nos. 44 to 279, to Rama himself.

His minor works include Baravai Ramayana, Janaki Mangal, Ramalala Nahachhu, Ramajna Prashna, Parvati Mangal, Krishna Gitavali, Hanuman Bahuka, Sankata Mochana and Vairagya Sandipini ^[4]. Of the smaller compositions the most interesting is the Vairagya Sandipani, or Kindling of continence, a poem describing the nature and greatness of a holy man, and the true peace to which he attains.

Tulsidas's most famous and read piece of literature apart from the Ramayana is the "Hanuman Chalisa", a poem praising Hanuman. Many Hindus recite it daily as a prayer.

More to add

The great poet who composed the 'Ramacharita manasa'. His boyhood was one of poverty and suffering; but yet he became a great scholar. One word spoken by his wife brought him a realization of his true goal; he became a devotee of Lord Sri Rama. And this poet-saint showed thousands of people the way to a meaningful life. 'Tulasi Ramayana' is a very famous and great epic of North India. It relates the story of Sri Rama. It was written by Goswami Tulasidas. That is why it was popularly known as Tulasi Ramayana.

The Age Of Tulasidas

Goswami Tulasidas was born about 1487 and lived upto 1623. He lived for 136 years.
It was a bad period for the Followers of the Vedas. They had lost their freedom and had to struggle hard to maintain their unity. All their scriptures were in Sanskrit; so many people found them difficult to understand. As the followers of the Vedas had no freedom, it was difficult for them even to attempt to expound the ideas of their religion.Women and also some groups among the Hindus did not have equality. This state of affairs made gifted and liberal-minded poets unhappy.

Sri Ramananda was a disciple of Sri Ramanujacharya, the founder of the Sri vaishnava sampradaya. He and his disciples lived in North India. He opened the doors of 'Bhakti' (devotion) to all and brought hope into the lives of the masses. It was at this time that Sri Ramananda spread the cult of Rama Bhakti by preaching that Rama is the protector of all people. Saint Kabirdas extolled the greatness of 'Rama - the formless God' saying that Ram and Rahim were not different. Thus he tried to bring about unity among the Hindus and the Muslims.

Sri Tulasidas set before the people the conception of Sri Rama as all virtuous, all powerful, the Lord of the World, and the very embodiment of the Supreme Reality (Parabrahma). He gave them the light of 'Bhakti' and thus dispelled the darkness of fear from their minds. Sri Rama shone as an ideal man and the protector.

Forsaken By His Own Father

Atmaram Dube of Rajapur was a great scholar in Vedic literature and astrology. His wife was Hulasibai. They were happy in every way but had no children. They worshipped Anjaneya and,prayed to him with devotion to bless them with a son. One auspicious day Hulasibai gave birth to a beautiful baby son.

The newborn babe started saying 'Ram, Ram' instead of crying. So he was given the name Rama Bola (one who said Ram). So goes a story.

Tularam was a baby of a few days when he lost his mother. His father also forsook him. People give many reasons for this. Here is one story. Pandit Dube cast the horoscope of his son. All the planets were favorable. But the child's star? The star was 'Moola'. The father thought, 'This is a bad star. It will bring me bad luck. I must go away. Otherwise I am doomed.'

He left the town once and for all. The unfortunate child was brought up by his old grand-mother. Thus Tularam lost the love and the care of both the father and the mother. He became the favorite of all his neighbors. They tended him, and played with him, gave him something to eat and blessed him.

When Tularam was able to stand on his legs, he began to go round the town begging for food. He lived on whatever he got.

In one of his songs Tulasidas recalls how exceedingly difficult it was for him, as a boy, to get even four grains of gram.

After a few years his grandmother passed away. Then he became the child of the whole town. The devotees gave him to eat whatever was offered to God and that was his daily food. "The temple is my shelter. God is my father and mother," Tulasidas has said. "Anjaneya is my father who fed and brought me up" says Tulasidas recollecting those childhood days; he then actually lived in a temple of Anjaneya and every day partook of the food offered to God there

The Guru

Naraharidas was a reputed scholar, philosopher and storyteller (he gave discourses on stories of devotion). Once he came to Rajapur. He stayed in the temple of Anjaneya. At the request of the people he began a series of discourses on the Ramayana.

Tularam was filled with pleasurable excitement. Discourses of this type, which blended music and literature, were a feast to him. He used to attend them every day without fail. Devotion to Rama lay like a seed in his heart; as he listened to the discourses, it began to sprout.

Every day the boy sat right in front of Naraharidas and listened to the' discourse with rapt attention. and also the boy joined the general Bhajan, singing melodiously. Naraharidas grew interested in the lad. He saw the boy's handsome looks, hisdelicate figure, large eyes and prominent forehead, and the bright radiant face. He recognized the mysterious power in the boy. He pitied him when be learnt that he was an orphan. One day he asked the boy. "Will you be my disciple?" Tularam touched his feet with reverence and burst into tears.

Naraharidas lifted him up and patted him on the back. From that day Tularam became a disciple of Pandit Naraharidas. In one of his songs Tulasidas has said of this incident, 'I got for my Master God Parameswara Himself in human form.' After his discourses in Rajapur Naraharidas set out for another place. Tularam bowed to Lord Anjaneya and followed his master.

Wherever Naraharidas went Tularam went with him. His duty was to sing Ram Bhajan before and discourse began. He sang melodiously. The whole day was spent in studies. The master taught him various subjects like the Vedas, the Upanishads, philosophy, mythology and languages - Sanskrit and Prakrit. Bhajans were held at night. Thus they traveled far and wide for fourteen years and came to Soro in Uttar Pradesh. By that time Tularam had mastered all subjects. He was acquainted with the life of the people. He could sing much better than his master. He could not only give discourses on the Ramayana, but also compose poems. Naraharidas felt extremely happy at his disciples, accomplishments

Marriage And Renunciation

Tularam had attained scholarship in all branches of learning; the teacher Naraharidas himself arranged for his marriage. Tularam married Ratnavali, a very beautiful and accomplished daughter of a Brahmin by name Deenabandhu Pathak. Parting from his master who loved him more than a father was very painful to Tularam. Yet bound by the master’s wish and his own duty he became a householder.

Tularam had everything-good looks, youth, education, honour and a good income too. Rich people used to invite him now and then to their houses, honour him and offer him money. His wife Ratnavali was a beautiful and a virtuous girl. Tulararn loved her very much. They led a happy life. No wonder that, in his state of joy and contentment, he thought less and less about God. He loved his wife so much that for years he did not send her to her parents’ house at all.

One day Pandit Tularam went to neighboring village to give a discourse. The same day Ratnavali's brother came to see her. Ratnavali had not as much as glanced at her parents' house ever since her marriage; when she saw her brother she remembered her parents and began to weep. The brother in fact had come only to take her home. He comforted his sister. He said, "Come, let us go home sister, you can stay with us for a few days and come back. Mother is longing to see you". Ratnavali loved her parents’ home so much that for a moment she decided to go. But she hesitated. She said, "My husband is not at home. How can I come without his consent? Besides he cannot bear to be without me even for a short time. Let him come home; you can talk to him about this. I too will request him. Then we can go." But the brother argued with her and persuaded her. She locked up the house and left the key with the neighbor and said: "Please give this key to my husband when he comes home, and tell him that I am returning the day after tomorrow." She then went with her brother.

It was dark when Pandit Tularam came home. When the neighbor gave him the key and his wife’s message, he became very angry. Without his wife the house looked bleak as a cave. Every hour his boredom grew. He lay down but could not sleep. It was past midnight. He' decided to go to his father-in-law's house. And he started at once.

It was the month of Shravana. The sky was heavily overcast with clouds. It was dark all around. He had just stepped out of his house when there was a heavy downpour of rain accompanied by thunder and lightning. But Tularam did not change his mind. He walked on getting wet in the rain, and came to the banks of the river Ganga. The river was in full floods. He asked the ferryman to take him across the river.

"What? You wish to cross the flood, in this rain and wind? Impossible," said! the ferryman.

At the sight of the racing walkers of the Ganga in floods, Tularam's heart sank. But the infatuation for his wife drove him on. He gathered courage, tucked up his dhoti firmly and jumped into the river. He swam against the current and reached the other bank. He did not stop even to wring –his clothes. He raced to his wife's house and shouted, 'Ratnavali, Ratnavali'.

Ratnavali wondered who could have come in such heavy rain. She opened the door and there stood Tularam! His clothes were all wet and water was dripping. He was shivering with cold. Ratnavali was amazed. She was also happy to think of his intense love for her. At the same time she pitied his condition. Could he not stay alone for one day? How foolhardy it was to swim across the river in high floods! The thought made her angry.

She said, "What can I say, my lord? Aren't you ashamed of yourself? You have come running after me! If you had the same intense love for Sri Rama, He Himself would have appeared to you. Then you would have been saved from the cycle of births."

These words of his wife struck Tularam like a thunderbolt. Drenched in the rain he was shivering, but now he began to perspire. His mind reeled and his heart was in turmoil. The veil of attachment that had covered his devotion was torn asunder. He went away without looking back even once.

What happened to Ratnavali after, Tulasidas left her? We do not know. Tulasidas has not mentioned her name anywhere in his books.

Is there another fool like me? Entangled in the love of my wife, I forgot Lord Rama and I have just wasted all my time! Never again shall I forget Sri Rama and never shall I think of woman. Sri Rama is everything to me. So resolving, Tularam became Tulasidas" from that day.

What his master had been saying in his discourses came back to his mind: ‘Sri Rama is all merciful and all-powerful. He is so magnanimous that he will never forsake his devotees.’ -Well, then swill Sri Rama forsakes me? Tulasidas’s, mind was made up. He now traveled to Chitrakoota. On his way he visited many holy places. He was in the company of devotees and saints.

What worry could an ascetic have? Where he halts is his town, where he rests is his home. The devotees of Rama are his relations. The earth is his bed and the sky is the roof.

Tulasidas formed a brotherhood of the devotees of Rama. He sang and composed songs. He wrote books and preached to people.

Though he was learned in Sanskrit, he composed poetry in the languages the people spoke. They were only different dialects of Hindi used in North India. He wrote for the common man and not for the learned, it was in the languages actually used by the people that he gave talks and discourses glorifying Bhakti.

The Path Of Bhakti

‘Sri Rama is the Parabrahma. He is all-powerful. He is Purushothama (The Man Supreme). His deeds, word manners and conduct alone are the models of an ideal life. Singing hymns in His honour as his servants is the on way to attain His grace and a salvation. Knowing Him to be their master, The duty of human beings is to offer their services to Him.' This is the sum and substance of the Bhakti cult of Tulasidas.

After some time Tulasidas began to think of leaving Chitrakoota. This was because he had a feeling that he would not be able to see Sri Rama there. So he went to Ayodhya, the birth place of Rama. For a long time he did 'tapas' (leading a very strict life, giving up all pleasures and devoting all the time to the contemplation of God) there. But even there he did not get the vision of Sri Rama. His mind was not at ease. Day by day his desire to see Sri Rama grew more and more intense.

One day it suddenly flashed to his mind that God Anjaneya's grace 'was essential for him to see Sri Rama. Yes. Anjaneya was the greatest devotee of Sri Rama. Only he could help Tulasidas see Sri Rama. So the first thing was, to see Anjaneya

The Meeting With Anjaneya

People say that Tulasidas got the opportunity of seeing Anjaneya because of the help of a Brahmarakshasa (a spirit under curse).

Kashi (Banares) is a holy place on the banks of the sacred river Ganga. The famous temple of Lord Vishweshwara is in Kashi. And it is also the home of Hindu culture. In one part of Kashi there was a temple of Anjaneya. Tulasidas made it his home. He used to bathe in the Ganga every day and then go to theVishweshwara temple to offer prayers; thereafter for hours he would be immerse in meditation. In the evening he gave discourses. In this way a few years passed.

One day as usual Tulasidas poured water out of his vessel at the foot of a tree. As Tulasidas was returning with his head bowed, suddenly a brahmarakshasa appeared before him, and saluted him.

The water was sanctified by the touch of Tulasidas; it fell on the rakshasa and he was freed from a curse. Full of gratitude the liberated spirit said to Tulasidas, "Please tell me, sir, what I can do for you." There was but one wish that haunted Tulasidas day and night and that was to see Sri Rama by winning the grace of Anjaneya.

So he said to the brahmarakshasa "Please help me to meet God Anianeya."

The spirit said: "An ugly old man comes to listen to your discourses in the temple every day. Probably you have not noticed him. He is the first to come and the last to go. His looks are disgusting. But he is none other than Anjaneya. Look for him." So Anjaneya himself had been attending his discourses! Tulasidas jumped with joy. In the evening Tulasidas went to the discourse hall full of devotion. The ugly old man was already there in a corner. Tulasidas felt like running to him, and falling at his feet and crying out, "Show me Lord Sri Rama." But he checked himself. The discourse began.

The entire discourse that evening seemed to be meant only for that old man. All the time Tulasidas's eyes were fixed on him. The discourse concluded with Ram Bhajan; the audience dispersed. The old man also slowly got up and began to walk away. Tulasidas followed him.

The old man left the main road and took a path leading to a forest. Tulasidas noise lessly walked behind him, praying within himself to Anjaneya.

They were now in the heart of the forest. Tulasidas suddenly ran up to the old man and fell at his feet, praying: "My master, please show me Sri Rama. Lord Anjaneya, have mercy on me." The old man pretended to know nothing. Shaking him off he said, "What is all this? I am not Anjaneya. Let go of my feet." But Tulasidas persisted.

I know it all now. You are Hanuman, the trusted servant of Sri Rama. I won't leave your feet unless you reveal your true self to me and fulfil my wish, come what will. Even death" said Tulasidas. He implored and entreated him in several ways.

Then Anjaneya appeared in his true form and said, "Look, hide yourself behind this bush. Sri Rama and Lakshmana will come this way shortly. Then you can see them."

There are several stories about how Tulasidas saw Sri Rama and Lakshmana

Tulasidas gave it the title, 'Ramacharitamanasa.

Valmiki, the first poet, told the story of Sri Rama in his 'Ramayana'; after him hundreds of poets have retold it in their own way. 'Tulasi Ramayana' is one of the most popular and venerated Ramayanas.

Many poets in Bharta Varsa were saints. They were great scholars as well as great devotees. They lived as rishis. Goswami Tulasidas too was a great scholar well versed in Vedic lore.. People say that Tulasidas, by virtue of his perfect devotion, was so fortunate as to meet Anjaneya, the renowned servant of Sri Rama. It is said Anjaneya helped him to see with his own eyes Sri Rama and Lakshmana. Tulasidas declared: 'Bhakti is the only way leading to God's grace. Sri Rama is the Supreme God (Parabrahma). He is the ideal man. And he is the Lord of this world. His words and deeds themselves form the code of human conduct in this world.'

In his 'Ramayana' Tulasidas has narrated the story of Sri Rama; he has also taught the principles of right living through different characters. The lessons taught in that work are valid to this day.

The epic gives beautiful pictures of the right relation between father and children, and of the affection among brothers. It also shows how the husband and the wife, mothers-in-law and daughters-in-law, should conduct themselves. Tulasidas describes the affection of a teacher for his disciples and the respect of the disciples for their teacher. But his poem is not just a moral Piece. Tulasidas has narrated the story of Sri Rama in a moving and delightful way. As we read it we feel as if we see Rama, Sita and Lakshmana before our very eyes.

Thulsi Das.. the one who breathed Rama

Tulsidas was born in Rajpur, in the district of Banda in Uttar Pradesh, in Samvat 1589 or 1532 A.D. He was a Sarayuparina Brahmin by birth and is regarded as an incarnation of Valmiki, the author of Ramayana written in Sanskrit. His father’s name was Atmaram Shukla Dube and his mother’s name Hulsi. Tulsidas did not cry at the time of his birth. He was born with all the thirty-two teeth intact. In childhood his name was Tulsiram or Ram Bola.

Tulsidas’s wife’s name was Buddhimati (Ratnavali). Tulsidas’s son’s name was Tarak. Tulsidas was passionately attached to his wife. He could not bear even a day’s separation from her. One day his wife went to her father’s house without informing her husband. Tulsidas stealthily went to see her at night at his father-in-law’s house. This produced a sense of shame in Buddhimati. She said to Tulsidas, "My body is but a network of flesh and bones. If you would develop for Lord Rama even half the love that you have for my filthy body, you would certainly cross the ocean of Samsara and attain immortality and eternal bliss". These words pierced the heart of Tulsidas like an arrow. He did not stay there even for a moment. He abandoned home and became an ascetic. He spent fourteen years in visiting the various sacred places of pilgrimage.

While returning from answering the calls of nature, Tulsidas used to throw the water that was left in his water-pot at the roots of a tree which a spirit was occupying. The spirit was very much pleased with Tulsidas. The spirit said, "O man! Get a boon from me". Tulsidas replied, "Let me have Darshan of Lord Rama". The spirit said, "Go to the Hanuman temple. There Hanuman comes in the guise of a leper to hear the Ramayan as the first hearer and leaves the place last of all. Get hold of him. He will help you". Accordingly, Tulsidas met Hanuman, and through His grace, had Darshan or vision of Lord Rama.

Tulsidas wrote twelve books. The most famous book is his Ramayan—Ram-charit-manas—in Hindi. He wrote this book under the directions of Hanuman. This Ramayan is read and worshipped with great reverence in every Hindu home in Northern India. It is an inspiring book. It contains sweet couplets in beautiful rhyme. Vinaya Patrika is another important book written by Tulsidas.

Some thieves came to Tulsidas’s Ashram to take away his goods. They saw a blue-complexioned guard, with bow and arrow in his hands, keeping watch at the gate. Wherever they moved, the guard followed them. They were frightened. In the morning they asked Tulsidas, "O venerable saint! We saw a young guard with bow and arrow in his hands at the gate of your residence. Who is this man?" Tulsidas remained silent and wept. He came to know that Lord Rama Himself had been taking the trouble to protect his goods. He at once distributed all his wealth among the poor.

Tulsidas lived in Ayodhya for some time. Then he shifted to Varanasi. One day a murderer came and cried, "For the love of Rama give me alms. I am a murderer". Tulsi called him to his house, gave him sacred food which had been offered to the Lord and declared that the murderer was purified. The Brahmins of Varanasi reproached Tulsidas and said, "How can the sin of a murderer be absolved? How could you eat with him? If the sacred bull of Siva—Nandi—would eat from the hands of the murderer, then only we would accept that he had been purified". Then the murderer was taken to the temple and the bull ate from his hands. The Brahmins were put to shame.

Tulsidas once went to Brindavan. He visited a temple. He saw the image of Lord Krishna. He said, "How shall I describe Thy beauty, O Lord! But Tulsi will bow his head only when You take up bow and arrow in Your hands". The Lord revealed Himself before Tulsidas in the form of Lord Rama with bow and arrows.

Tulsidas’s blessings brought the dead husband of a poor woman back to life. The Moghul emperor at Delhi came to know of the great miracle done by Tulsidas. He sent for Tulsidas. Tulsidas came to the emperor’s court. The emperor asked the saint to perform some miracle. Tulsidas replied, "I have no superhuman power. I know only the name of Rama". The emperor put Tulsi in prison and said, "I will release you only if you show me a miracle". Tulsi then prayed to Hanuman. Countless bands of powerful monkeys entered the royal court. The emperor got frightened and said, "O saint, forgive me. I know your greatness now". He at once released Tulsi from prison.

Tulsi left his mortal coil and entered the Abode of Immortality and Eternal Bliss in 1623 A.D. at the age of ninety-one at Asighat in Varanasi.