Shri Ramacharitamanas (PDF/ePUB) By Tulsidas Gita press Gorakhpur in Hindi and English.
Shri Ramacharitamanas PDF Information
|Book Name:||Shri Ramacharitamanas|
|Publisher||Gita Press Gorakhpur|
|File Type:||PDF/ePub (Downloadable)|
|Hindu PDF Size:||11.89|
|English PDF Size||4.90 MB|
|Also Read||The Bhagavad Gita PDF in Hindi/English (Ved Vyasa) with Meaning|
In the realm of Hindi literature, one creation stands tall, captivating the hearts and minds of readers for centuries – the Shriramcharitmanas. Penned by the revered Shri Goswami Tulsidas Ji Maharaj, this masterpiece has emerged as a beacon of literary brilliance. Its profound impact and timeless charm have solidified its position as the epitome of Hindi literary excellence. Welcome to this extraordinary collection of the finest ideals encompassing human religion, the ideal Rajdharma, an ideal household life, and an ideal family life. Within these pages, you will find a treasure trove of wisdom and insights that will inspire and enlighten you. Join us on this journey as we explore the depths of these profound ideals and discover their relevance in our modern world. In this remarkable book, we delve into the depths of supreme devotion, knowledge, renunciation, and quietness. It is truly a gem that beautifully expresses God’s ideal human pastimes and virtues.
About The Author Tulsi Das
Tulsidas, a revered saint, was a member of the Ramanandi Sampradaya and possessed profound spiritual enlightenment. In the rich tapestry of spiritual leaders, he walked the path paved by none other than Jagadguru Ramanandacharya. In the realm of reformers and philosophers, there was one individual who stood out for his unwavering dedication to the Lord Shri Rama. He was often hailed as a beacon of change, constantly striving to make a positive impact on society. His name resonated far and wide, as people recognised his profound influence and the profound love he held for his divine deity.
Shri Ramacharitamanas Book Summary
The composition known as Ramcharitmanas is comprised of seven Kānds, which may be understood as books or events, and is etymologically related to the term “cantos”. Tulsidas drew a parallel between the seven Kāndas of the epic and a series of seven stages that symbolise the process of entering the sacred waters of Lake Manasarovar, believed to possess the ability to simultaneously cleanse both the physical and spiritual aspects of an individual.
Bal Kand and Ayodhya Kand
The first two sections, namely Bāl Kāṇḍ (Childhood Episode) and Ayodhyā Kāṇḍ (Ayodhya Episode), together constitute a significant majority of the literary composition. The remaining sections of the epic Ramayana are known as Araṇya Kāṇḍ (the Forest Episode), Kiśkindhā Kāṇḍ (the Kishkindha Episode), Sundar Kāṇḍ (the Pleasant Episode), Laṅkā Kāṇḍ (the Lanka Episode), and Uttar Kāṇḍ (the Later Episode). The composition mostly employs the Chaupai metre, which consists of four-line quatrains. These quatrains are interspersed with the Doha metre, which has two-line couplets. Additionally, the piece sometimes incorporates the Soratha metre and different Chhand metres.
Each chapter of the Ramcharitmanas begins with an invocation, also known as Mangalācharaņ. In the Indian literary tradition, it is usual for authors to start a new work by invoking the deities, so seeking their divine intervention to assure the uninterrupted completion of the sankalpa. Typically, the first three to four verses of each Kānd exhibit the structure of invocations.
The Bāl Kāṇḍ begins with a hymn paying homage to the divine entities Saraswati and Ganesha, who are associated with the domains of knowledge, wisdom, speech, and auspiciousness. The divine figures of Lord Shiva, Lord Rama, and Goddess Sita are also revered in the subsequent lines.
The Ayodhyā Kāṇḍ commences with a renowned verse dedicated to the deity Shiva. This verse invokes the divine presence of Shiva, who is depicted as the one in whose lap Parvati, the daughter of the mountain-king, radiantly shines. Shiva is further described as the bearer of the celestial river Ganga on His head, with a crescent moon adorning His brow. Additionally, His throat holds a potent poison, while His breast is adorned by the serpent-king. Furthermore, Shiva is depicted as adorned with ashes on His body. The verse concludes by beseeching Shiva, the supreme deity, the Lord of all, the Destroyer of the universe, the omnipresent Shiva, and the moon-like Shankar, to perpetually safeguard the devotees.
The initial verse of the Araṇya Kāṇḍ once again praises Shiva, referring to him as Bhagavan Śańkara, the offspring of Brahmā, the fundamental source of righteousness. He is described as the beloved and devotee of King Śri Rama, comparable to a full moon that brings joy to the vast ocean of wisdom. Shiva is also likened to the sun that illuminates the lotus of dispassion, and the wind that disperses the clouds of ignorance. Furthermore, he is recognised as the dispeller of the dense darkness of sin and the eradicator of the threefold suffering, while simultaneously eliminating all forms of defamation and slander.
The Kiśkindhā Kāṇḍ begins with the following verse: Described as beautiful as a jasmine and a blue lotus, possessing exceptional strength, repositories of wisdom, adorned with natural grace, skilled archers, praised in the Vedas, and showing affection towards cows and the community of Brāhmaņas, Sri Rama and Laksmana, who manifested as mortal men through their own Māyā (illusionary power) as the two noble descendants of Raghu’s lineage, embodying true righteousness, benevolent towards all, and embarking on a journey to find Sita, may they bestow upon us the virtue of Devotion.
The Sundar Kāṇḍ commences with a hymn extolling the virtues of Rama. The hymn venerates Rama as the Lord of the universe, who belongs to the esteemed lineage of Raghu and is regarded as the epitome of kings. Rama is described as a compassionate being, capable of absolving all sins, and manifesting in human form through His Māyā, which is the power of illusion. He is considered the foremost among all deities and can be comprehended through the teachings of Vedānta, specifically the Upanishads. Rama is perpetually worshipped by Brahmā, the Creator, Śhambhu (Śivā), and Śeşa, the serpent-god. He bestows ultimate peace in the form of supreme bliss, characterised by serenity, eternity, transcending ordinary cognitive faculties, devoid of sin, and omnipresent.
The Laṅkā Kāṇḍ commences with a hymn that expresses reverence towards Śri Rama, the supreme Deity. He is regarded as the object of worship even by Śivā, the deity known for destroying Cupid. Śri Rama is described as the Dispeller of the fear of rebirth, symbolising the lion that subdues the metaphorical mad elephant in the form of Death. He is recognised as the Master of Yogīs, attainable through knowledge, and is characterised as the repository of good qualities. Furthermore, Śri Rama is depicted as unconquerable, attributeless, and immutable, existing beyond the realm of Māyā. He is acknowledged as the Lord of celestials and is resolute in his mission to eliminate evildoers. Additionally, Śri Rama is portrayed as the sole protector of the Brāhmaņas, possessing a captivating beauty and a complexion akin to a cloud laden with moisture. His eyes are likened to lotus flowers, and he is identified as the Supreme Brahma who manifested in the form of an earthly king.
The Uttar Kāṇḍ commences with a hymn that expresses continuous adoration for Śri Ramā, the esteemed deity who presides over Jānakī and holds a prominent position in the lineage of Raghu. This deity possesses a complexion resembling the greenish-blue hue of a peacock’s neck and is adorned with the imprint of Brahmāna’s lotus-foot, which serves as evidence of His supreme status among all gods. Additionally, He is resplendent, attired in yellow garments, possesses lotus-shaped eyes, perpetually bestows favour, and wields a bow and arrow in His hands. He travels upon the celestial chariot known as Puşpakā and is accompanied by a multitude of monkeys, while being attended to by His own brother, Lakşmaņa.