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Goswāmi Tulsīdās

Gosvāmī Tulsīdāsa (तुलसीदास) was a great sage, poet, philosopher, reformer and more importantly a great ardent devotee of Shri Rama belonging to Shri Ramanandi-Vaishnava Sampradaya, who appeared in this Kaliyuga (in 15th century) to spread the divine ravishing tale of Shri Rama, and Shri Ram-Bhakti among people. He is popularly known as the author of Shri Ramcharitmanas and Hanuman Chalisa which are studied and recited daily by millions of Hindus. Goswami Tulsidasa had got the vision of his ishta Bhagavan Shri Ram in this Kali-age in his life-time itself from his physical eyes on the bank of river Mandakini at Chitrakoot.

In his life-time, Goswami Tulasidas was acclaimed a Maha-Muni, and incarnation of Sage Valmiki who composed Ramayana in Sanskrit. He has been the most influential Bhakti-saint in North India.

Aaradhya-Darshan (vision of Ishta-dev Shri Rama)

Goswami Tulasidas had very deep longing to get vision of his Ishta-dev Bhagavan Shri Rama. Seeing his deep longing for Shri Rama, Hanuman Ji used to appear in front of him to guide Goswami Tulasidas Ji. At the request of Goswami Ji, Hanuman ji had promised him to help him in getting divine vision of Shri Rama. Therefore, Hanuman Ji requested Shri Rama to end the wait of Goswami Tulasidas and grant his vision to Tulasidas. On the other side Hanuman Ji instructed Goswami Tulasidas Ji to go Chitrakoot and chant Rama Naam day and night with deep longing to see Shri Rama. Goswami Tulasidas had come Chitrakoot and was spending his days in Chitrakoot chanting Rama Mantra and Rama Naam all day. One day, when Goswami Ji was doing circumambulation of Kamadgiri mountain, then Shri Rama and Lakshmana took forms of two charming princes, one dark and another fair. Riding on horses, those two divine princes passed through the road near Goswami Tulasidas, Goswami Ji got just a glimpse of those two divine princes from side and was left completely enraptured from their sight, however he couldn't recognise them that they are his Ishta Bhagavan Shri Rama and Lakshmana. Therefore, Hanuman Ji again requested Shri Rama to give his darshan to Goswami Tulasidas, not from side but from front full-view. Those days Goswami Ji was used to live in Chitrakoot. Shri Rama and Lakshmana again appeared in front of Goswami Ji, however this time not in form of princes but in form of Vanavasi (forest-dwellers) Rama-Lakshmana Rupa to test whether his ardent devotee Tulasidas becomes able to recognise him. Thinking this time Goswami ji shouldn't fail to recognise his Ishta Rama, Hanuman ji immediately took the form of parrot (here Hanuman Ji chose not to intervene directly into leela of his Prabhu) and uttered this stanza loudly so that Goswami Ji could recognise :—

चित्रकूट के घाट पर भई संतन की भीर।
तुलसीदास चंदन घिसें तिलक देत रघुबीर ॥

citrakūṭa kē ghāṭa para bhaī saṃtana kī bhīra।
tulasīdāsa caṃdana ghisēṃ tilaka dēta raghubīra ॥

“On the bank of Mandakini river (divine Swarga-ganga) at chitrakoot, there happened once the assembly of saints, while Goswami Tulasidas was preparing sandal-paste by rubbing sandalwood to give Tilaka to devotees, then Shri Rama and Lakshman appeared suddenly (from the crowd) in front of Goswami Tulasidas, in stead of asking Goswami Ji to mark Tilak on their foreheads also, Shri Rama asked sandal-paste and adorned his forehead with the Tilak on his own, and then he marked the Tilaka on the forehead of Goswami Ji from the same sandal-paste.”

What a sweet leela of Bhagavan, he is giving Tilak to his devotee after him. After hearing the words of Hanuman Ji in form of the parrot, and seeing this unusual grace of his Ishta Shri Rama giving Tilaka to him, Goswami Ji was completely enraptured, and then he fell down in the lotus feet of Bhagavan Shri Rama.

Composition of Shri Ramacharitmanas

The divine ravishing tale of Shri Ramacharitmanas was conceived by Lord Shiva in his heart, he had communicated it first time to Bhagavati Parvati and imparted once again to Kakabhushundi, and then that tale came into Guru-Parampara of Goswami Tulasidas Ji. One day Lord Shiva appeared in dreams of Goswami Tulasidas and asked him to compose the same ravishing tale of Ramacharitmanas in vernacular language Hindi in stead of Sanskrit. The same morning Goswami Ji got the divine vision of Lord Shiva and Parvati who again asked him to go in Ayodhya-dhaam to compose the divine exploits and the life-story of Shri Rama in form of Shri Ramacharitmanas there. After getting divine inspiration and instruction from lord Shiva, Goswami Tulsidasa went Ayodhya and started composing the great epic poem Śrī Rāmacaritamānasa ( श्रीरामचरितमानस) in the year Vikram-Samvat 1631 (1575 CE) in bright-half of the Chaitra-month on the day of Ramanavami (the appearance day of Shri Rama). He completed the work of composing Shri Ramacharitmanas in 2 years 7 months 26 days in the Year Vikram-Samvat 1633 (1577CE) in the Margshirsha Month on the day of Vivah-Panchami (the marriage anniversary of Sita-Rama). His most renowned work Shri Ramacharitmanas is universally accepted and respected by general Hindu people, scholars, devotees and saints irrespective of their affiliations to different Sampradayas, such is the universal acceptance of Goswami Tulasidas. Lord Shiva even approved the great epic poem Shri Ramcharitmanas as the most superior among sacred texts by leaving his sign (Satyam Shivam Sundaram) on the original copy of Ramcharitmanas at Kashi-Viswanath Temple in Varanasi. Actually, BrAhmina-s in Kashi were earlier not accepting Tulsidasa's Ramayana due to being composed in vernacular language, and they were questioning the authenticity and divinity of work in parallel to divine scriptures composed by Valmiki & Ved-vyasa. As Lord Shiva had motivated Tulsidas to compose Shri Ramcharitmanas in vernacular language so that Rama's divine life-story could be spread and easily accessible to all sections of society, even to those who were not adept in Sanskrit to study Valmiki Ramayana, thus all the responsibility of upholding the greatness and authenticity of Ramcharitmanas as authoritative scripture (text) came directly on Lord Shiva, therefore Lord Shiva left his sign on the original copy of Shri Ramacharitmanas when it was kept for a night under the stacks of scriptures in Kashi-Viswanath temple under closed doors. Lord Shiva not only left his signature “Satyam Shivam Sundaram (It is True (real), Auspicious, and ravishing)”, but he also kept it over the top of the stacks of scriptures. When doors of Kashi-Vishwanath Temple were opened in morning, everyone saw the miracle of Lord Shiva leaving his sign on the original copy of Ramcharitmanas, BrAhmina-s who were opposing Goswami Tulsidas fell down in feet of Goswami Tulasidas, and they asked forgiveness from him for their misdeeds. Everyone hailed Lord Shiva, and greatness of Shri Ramacharitmanas and Goswami Tulasidas

Each and every Shloka of Shri Ramcharitmanas is accepted as the divine powerful mantra by devotees and saints' community.
The verse given below can also be taken as Pramaan (proof) which is from Buddha-kaushik Ram-raksha Stotra as well as found in Padma-Purana and other sacred texts :

चरितं रघुनाथस्य शतकोटि प्रविस्तरम् ।
एकैकमक्षरं पुंसां महापातकनाशनम् ॥
[- रामरक्षा स्तोत्र]

“The divine exploits of Shri Ram has been exclusively described in the form of 100 crore stanzas (verses). Each and every single word of those stanzas describing divine exploits of Shri Rama can eliminate the utmost grievous sins of this world i .e those letters are महापातकनाशनम् MahA-pAtaknAshanam.”

In Kaliyuga, there had been already a great downfall in the knowledge of Sanskrit, so Gosvāmī Tulsīdās composed the great epic poem Shri Rāmacaritamānasa ( श्रीरामचरितमानस ) in vernacular language i.e. Avadhi (Hindi) after the divine inspiration and instruction of Lord Shiva.

Goswami Tulasidas: Incarnation of Valmiki Ji

Goswami Tulasidas blessed by Sita Rama

Gosvāmī Tulasīdās ( तुलसीदास ) is told to be reincarnation of Bhagvan Valmiki in Bhavishyottar Puarana by Lord Shiva himself.

In Bhavishyottar Purana, Lord Shiva tells Parvati how Valmiki got a boon from Hanuman to sing the glories of Lord Śrī Rāma in vernacular language in the Kali Yuga. This prophecy of Lord Shiva materialised on the Shraavan Shukla Saptami, Vikrami Samvat 1554 when Valmiki reincarnated as Tulsidas.

वाल्मीकिस्तुलसीदासः कलौ देवि भविष्यति ।
रामचन्द्रकथामेतां भाषाबद्धां करिष्यति ॥
Bhavishyottar Purana, Pratisarga Parva, 4.20

Brahmarshi Valmiki will manifest himself as Tulsidas in the age of Kali. He will write the exploits of Ram in Vernacular language i.e Shri Rāmacharitamānasa.

In aforementioned verse, Both Ved-Vyaas and Lord Shiva authenticated the divine authority of Shri Rāmacharitamānasa as same like Valmiki-Ramayana.

This verse is also clearly stating the fact that Bramharshi Valmiki manifested himself in Kali-age as Goswami Tulsidas when it became very difficult for ordinary people to understand the Valmiki Ramayana in sanskrit.

Nabhadas, the renowned composer of Bhaktmaal (the garlands of devotees) who is respected across all Vaishanava-Sampradayas was contemporary to Goswami Tulasidas, he was very much acquainted with the divinity of Goswami Tulasidas and his works. In Bhaktmaal, Nabhadas gives introduction of Goswami Tulasidas as the incarnation of Sage Valmiki in following verses :—

कलि कुटिल जीव निस्तारहित बाल्मीकि तुलसी भये॥
त्रेता काब्य निबंध कियो सत कोटि रमायन।
इक अच्छर उद्धरे ब्रह्महत्यादि परायन॥
अब भक्तन सुख देन बहुरि लीला बिस्तारी।
रामचरन रसमत्त रहत अहनिसि ब्रतधारी॥
संसार अपार के पार को सुगम रूप नौका लये।
कलि कुटिल जीव निस्तारहित बाल्मीकि तुलसी भये॥
॥ श्रीभक्तमाल - पद १२९ ॥

kali kuṭila jīva nistārahita bālmīki tulasī bhayē॥
trētā kābya nibaṃdha kiyō sata kōṭi ramāyana।
ika acchara uddharē brahmahatyādi parāyana॥
aba bhaktana sukha dēna bahuri līlā bistārī।
rāmacarana rasamatta rahata ahanisi bratadhārī॥
saṃsāra apāra kē pāra kō sugama rūpa naukā layē।
kali kuṭila jīva nistārahita bālmīki tulasī bhayē॥
॥ śrībhaktamāla - pada 129 ॥

“For the deliverance of fallen Jivas, Valmiki Ji has incarnated himself as Goswami Tulasidas. In Treta-Yuga, He had composed the Sat-Koti Ramayana-s. Each and every letter of the shlokas of those Shat-Koti Ramayana-s can immediately destroy the grievous sins like Brahma-hatya, etc. To impart the bliss to devotees, he has expanded his leela again in form of Goswami Tulasidas Ji. Goswami Tulsidas always remains engaged day and night in drinking the nectar of the devotion into the lotus feet of Bhagavan Shri Rama. With him, Goswami Tulasidas Ji brought the great boat in form of the devotion into lotus feet of Saguna-Rup Shri Rama and life-story of Shri Rama i.e. Shri Ramacharitmanas to take everyone across the unfathomable ocean of mundane-existence (transmigration). For the ultimate welfare of fallen Jivas, he is Valmiki who has incarnated himself as Goswami Tulasidas Ji.”

Therefore, Shri Ramcharitmanas is as much authentic as Valmiki Ramayana is. Valmiki Ramayana is Vedas itself (-Agastya Samhita), and Shri Ramacharitmanas is the abstract of all Vedic-scriptures and innumerable Ramayana-samhitas.

Shri Madhusudana Saraswatii, a very famous Advaita-acharya of Bhagavadpaad Shankarcharya's sect composed the following famous shloka in praise of Goswami Tulasidas Ji —

आनन्दकानने ह्यस्मिन तुलसी जंगमस्तरूः ।
कविता मञ्जरी भाति यस्य राम भ्रमर भूषिता ॥

ānandakānanē hyasmina tulasī jaṃgamastarūḥ ।
kavitā mañjarī bhāti yasya rāma bhramara bhūṣitā ॥

“In this Anand-kanan (another name of Kashi, literal meaning 'the forest of bliss'), Tulsidasa is a moving tree (of Basil)! On this tree there are manjaris (flower-buds of Tulasi) in the form of his poems which are always adorned and even relished by a bee in the form of Shri Rama Himself! (Rama is the bee which is always present on the flower-buds in form of the poetry of Tulasidas, Rama himself relishes the nectar of those flower buds!)”

Poet 'Beni' in praise of Goswami Tulasidas Ji said —

जो पै यह रामायण तुलसी न गावतो॥
बेदमत सोधि, सोधि-सोधि कै पुरान सबै
संत और असंतन को भेद को बतावतो।
कपटी कुराही क्रूर कलि के कुचाली जीव
कौन राम नामहु की चर्चा चलावतो॥
'बेनी' कबि कहै मानो-मानो यह प्रतीति यह
पाहन-हिए मैं कौन प्रेम उपजावतो।
भारी भवसागर उतारतो कवन पार
जो पै यह रामायण तुलसी न गावतो॥
-बेनी कवि

jō pai yaha rāmāyaṇa tulasī na gāvatō॥
bēdamata sōdhi, sōdhi-sōdhi kai purāna sabai
saṃta aura asaṃtana kō bhēda kō batāvatō।
kapaṭī kurāhī krūra kali kē kucālī jīva
kauna rāma nāmahu kī carcā calāvatō॥
'bēnī' kabi kahai mānō-mānō yaha pratīti yaha
pāhana-hiē maiṃ kauna prēma upajāvatō।
bhārī bhavasāgara utāratō kavana pāra
jō pai yaha rāmāyaṇa tulasī na gāvatō॥
- 'bēnī' kavi

Had this Ramayana (Ramacharitmanas) not sung by Goswami Tulasidas Ji
after stirring all the Vedas, all the Puranas again and again,
then who would have told us the difference between Sant (saints) and Asant (entities opposite to the saintly qualities);
Who would have broached the discussion of the name of Rama
among the insidious, impostor, cruel Jivas stricken by the evil effects of Kaliyuga, hence always prone to step on the misleading paths?
Beni (the poet) says with conviction after thinking again and again,
Who would have aroused the love among the stone-hearted people (for Rama)?
Who would have made Jivas cross this dreaded ocean of transmigration,
If Tulasidas had not sung this beautiful Ramayana?
(Poet 'Beni')

Parampara of Shri Rāmacharitamānasa:

रामचरितमानस मुनि भावन। बिरचेउ संभु सुहावन पावन॥
त्रिबिध दोष दुख दारिद दावन। कलि कुचालि कुलि कलुष नसावन॥5॥

भावार्थ:- यह रामचरित मानस मुनियों का प्रिय है, इस सुहावने और पवित्र मानस की शिवजी ने रचना की। यह तीनों प्रकार के दोषों, दुःखों और दरिद्रता को तथा कलियुग की कुचालों और सब पापों का नाश करने वाला है ।

The holy and beautiful Ramcharitmanas is conceived by Lord Shiva, It is delight of sages. It uproots all evil practices and impurities of Kali-age. It put downs the three kind of errors, sorrow and indigence.

संभु कीन्ह यह चरित सुहावा। बहुरि कृपा करि उमहि सुनावा॥
सोइ सिव कागभुसुंडिहि दीन्हा। राम भगत अधिकारी चीन्हा॥2॥

भावार्थ:-शिवजी ने पहले इस सुहावने चरित्र को रचा, फिर कृपा करके पार्वतीजी को सुनाया। वही चरित्र शिवजी ने काकभुशुण्डिजी को रामभक्त और अधिकारी पहचानकर दिया ।

This ravishing tale was conceived by Lord Siva, who graciously communicated it to His Consort UmAŒ. Siva imparted it once more to KŒak-bhusundi Ji (a sage in the form of crow), knowing him to be a devotee of Śrī Rām and one qualified to hear it.

तेहि सन जागबलिक पुनि पावा। तिन्ह पुनि भरद्वाज प्रति गावा॥
ते श्रोता बकता समसीला। सवँदरसी जानहिं हरिलीला॥3॥

भावार्थ:-उन काकभुशुण्डिजी से फिर याज्ञवल्क्यजी ने पाया और उन्होंने फिर उसे भरद्वाजजी को गाकर सुनाया। वे दोनों वक्ता और श्रोता (याज्ञवल्क्य और भरद्वाज) समान शील वाले और समदर्शी हैं और श्री हरि की लीला को जानते हैं ।

It was Sage Yagyvalkya who received it from the latter (Kakbhusundi Ji) and narrated it to Sage BharadvaŒja. Both these, the listener (BharadvaŒja) and the reciter (Yagyvalka), are equally virtuous; they view all alike and are acquainted with the pastimes of Śrī Hari. Then the same tale went into Paramapara of Tulsidasa Sadguru and he heard it from him.

मैं पुनि निज गुर सन सुनी कथा सो सूकरखेत।
समुझी नहिं तसि बालपन तब अति रहेउँ अचेत ॥ दोहा ॥

भावार्थ:-फिर वही कथा मैंने वाराह क्षेत्र में अपने गुरुजी से सुनी, परन्तु उस समय मैं लड़कपन के कारण बहुत बेसमझ था, इससे उसको उस प्रकार (अच्छी तरह) समझा नहीं।

Then I heard the same story in the holy Sukarkshetra (the modern Soron in the western United Provinces) from my preceptor; but as I had no sense in those days of my childhood, I could not follow it full well.

Thus Parampara of Shri Ramcharitmanas is as follows-

Lord Shiva - Kakbhushundi ji - Yagyavalkya ji - Bhardwaj ji - Sanakadi ji/Narharyanand ji - Tulsidas ji.

We see proof of Parampara of Ramcharitmanas from the verses of Ramcharitmanas itself.

Ramcharitmanas comprises all the six वाद or philosophies of Vedanta, namely Advaita, Vishishtadvaita, Shuddhadvaita, Dvaitadvaita, Achintyabheda and Dvaita. But the main theme is Vishishtadvaita, which was propounded by the great Jagatguru Ramanandacharya ji. Sad-Guru of Goswami Tulsidas Ji was Swami Narharidas ji who was the fourth disciple of Jagatguru Ramanandacharya.

Guru-Parampara of Tulsidasa

In the origin of all Vaishnava Parampara-s is there Bhagavan himself. Goswami Tulsidas was the disciple of Narharidas, thus Tulsidas comes at the fifth in spiritual descent from Jagatguru Ramanandacharya who is regarded as the incarnation of Lord Shri Ram by devotees of Ramavat Vaishnava sect.

Jagatguru Ramananandacharya belonged to the lineage of Sri-Samprdaya started from Bhagvati Sita (Sri-Devi), from this very Samprdaay Jagatguru Ramanujacharya learnt the philosphy of Visistadvaita and propounded it in world. Jagadguru Ramanujacharya was a renowned famous teacher of Sri-Vaishnava Sampradaya, who is regarded as Sesha-avtaar i.e. incarnation of Lakshmana (Shri Rama's Anuja i.e. Ramanujacharya), and Jagadguru Ramanandacharya has been regarded as the incarnation of Lord Rama himself.

Lord Shri Ramananda took more radical approach in accepting disciples from all castes, and even to Muslims, declaring, Let no one ask a man's caste or with whom one eats. If a man is devoted to Hari, he becomes Hari's own. (जाति-पाती पूछे नहीं कोई, हरि को भजे सो हरि को होई ।) . When there was Muslim rule in North India, Lord Ramananda converted around Million Muslims into Vaishnava in Ayodhya-dhaam. Thus Lord Ramananda played an important role in opening up the spiritual pathway to all people, no matter what their social station in life.

lord Ramananda, Swami Ramananda रामानन्दः स्वयं रामः प्रादुर्भूतो महीतले

Thus, name of Sri-Samprdaay is also called as Ramanandi-samprday (The Samprdaay of Lord Ramanandacharya) or Ramavat Samprdaay). Jagadguru Ramanandacharya believed that everyone has right to worship Shri Ram without any caste barrier where Sri-Vaishnava samprdaya of Jagadguru Ramanujacharya was more focused on caste purity. Jagatguru Ramananda had disciples of all castes, including Muslims. Most famous disciples of Jagatguru Ramanandacharya were Dhanna Bhagat, Kabirdas, Nabhadas, Pipa, Ravidas, Sain,etc.

To read more about Sri-Samprdaay: Click here

Sad-guru of Goswami Tulasidas Ji

It is not in custom to take the name of Guru Ji directly, therefore Goswami Tulasidas Ji has mentioned his guru's name indrectly in Shri Ramacharitmanas.

बंदउँ गुरु पद कंज कृपा सिंधु नररूप हरि।
महामोह तम पुंज जासु बचन रबि कर निकर॥5॥

॥ श्रीरामचरितमानस बालकाण्ड गुरु वंदना श्लोक ॥

baṃdaum̐ guru pada kaṃja kṛpā siṃdhu nararūpa hari।
mahāmōha tama puṃja jāsu bacana rabi kara nikara॥5॥

॥ śrīrāmacaritamānasa bālakāṇḍa guru vaṃdanā ॥

भावार्थ:- मैं उन्हीं श्रीगुरु महाराज के चरणकमलों की वंदना करता हूँ, जो कृपा के सागर तथा नर रूप में श्री हरि ही हैं और जिनके वचन महामोह रूपी घने अन्धकार का नाश करने के लिए सूर्य किरणों के समूह हैं॥5॥

Purport: I bow to the lotus feet of my Guru, who is an ocean of mercy and is no other than Shri Hari (Bhagavan) Himself in human form, and whose words are sunbeams as it were for dispersing the mass of darkness in the form of gross ignorance.॥5॥

नररूप हरि

― नररूप हरि ' - मैं अपने गुरु महाराज श्री नरहरि की वंदना करता हूँ या मैं अपने गुरुदेव जो कि नर रूप में हरि हीं हैं उनके चरणकमलों की वंदना करता हूँ । 'nararūpa hari' - Here Goswami Ji says I bow down in lotus feet of Shri Gurudev (indirectly indicating the name of Guru) Narahari (Shri Narharyand Maharaj) who is none other than Hari in human form (for disciples). In this Shloka, Goswami Ji has indirectly taken the name of his Gurudeva. It is forbidden to take the name of Guru Maharaj, therefore Goswami Ji used the way of indirect utterance so he put an extra word 'Rup' between Nara and Hari to reveal the name of His Gurudeva. This is the reason Shukadev didn't mention the name of the main Gopi (Sri Radha) directly in Bhagavatam, as he was parrot of Sri Radha Ji, therefore a disciple of Sri Radha Ji.

Gurudeva of Goswami Tulsidas: Narharidas (also called as Narharyanand) was Sri Gurudeva of Goswami Tulsidas Ji, It is indicated by Goswami Ji himself in Sri Ramcharitmanas as well as by other contemporary of Goswami Tulsidas, Sri Nābhādās, in his Acharya lineage of Jagaguru Sri Rāmānandāchārya. Sri Nabhadas says :

अनंतानंद पद परसि के लोकपालसे ते भये । गयेश करमचंद अल्ह पयहारी ॥
सारीरामदास श्रीरंग अवधि गुण महिमा भारी । तिनके नरहरि उदित ॥
[Bhakta-maal, Chhappay 37]

“By touching the divine feet of Sri Anantānand, his disciples Sri Gayēśa, Sri Karamachand, Sri Alhadās , Sri Krishnadas Payahārī, Sri Sārīrāmadās, Sri śrīrangāchārya became equal to Loka-paals in virtues and glory! Thereafter Sri Narharidās appeared as the disciple of Sri śrīrangāchārya.”

Sri Anantanand was one of 12 famous disciples of Jagadguru Sri Ramanandacharya. Thus Sri Narharidas (Narharyanand Ji) was third Acharya in lineage of Jagadguru Sri Ramanandacharya. Therefore Acharya-lineage of Goswami Tulsidas is as below:

Jagadguru Ramanandacharya

Sri Anantanand Ji

Sri Srirangacharya Ji

Sri Narharidas Ji (Narharyanand Ji)

Valmikiy-avatar Goswami Tulsidas Ji

Mulgosaincharit written by Venimadhav Ji too confirms this same lineage and the name of Gurudeva of Goswami Tulsidas Ji.

Apart from his Sad-guru (mantra-deeksha Guru)Swami Narharidas (the incarnation of sage Sankadi), these were also Gurus of Goswami Tulsidas :— .

Gurus of Goswami Tulsidasa ji

- First guru of Goswami Tulsidasa was his foster mother Chuniya who embedded Ram Naam and the love for Lord Ram in his heart. Tulsidas declared that the mother and father are gurus for everyone.

- Second Guru was his Sad-guru swami Narharidas ji who embedded Ram Katha and Ram mantra into Tulsi’s heart and soul. Hence, Naraharidasji was Tulsidas’ ‘Sadguru’.

- Third Guru of Tulsidasa was the grand scholar Shesanatanji who taught him Sanskrit and the Holy Scriptures in Kashi for a total of 15 years. Tulsidas declared that anyone who imparts knowledge to you is regarded as a Guru. Hence, Shesanatanji was Tulsidas’s Guru.

- Fourth Guru was his wife Ratnavali. Without her words of great wisdom towards Tulsidas at her parent’s house, the doors of his heart and mind would not have opened up to the devotion of Lord Ram. Hence, Ratnavali was Tulsidas’ Guru.

- Fifth Guru was the great Lord Hanumanji who had guided him towards Shri Ram’s Darshan initially and helped him in difficulty on numerous occasions.

जय जय जय हनुमान गुसांई । कृपा करहु गुरुदेव की नाई ॥ (हनुमान चालीसा)

“…Hail Hail Hail – Lord Hanumanji! I beseech your honour to bless me in the capacity of my Supreme Guru (teacher)…”

- Sixth Guru of Goswami ji was Lord Shiva because he is the personification of knowledge and wisdom (as described in Shri Ramcharitmanas) and secondly because he had been a great inspiration in Tulsidas’s life and motivating Tulsidas Ji for the compilation of the great epic poem Shri Ramcharitmanas.

Tulsidas has said in the Manas:

वन्दे बोधमयं नित्यं गुरुं शंकररूपिणम्‌।
यमाश्रितो हि वक्रोऽपि चन्द्रः सर्वत्र वन्द्यते॥3॥

भावार्थ:-ज्ञानमय, नित्य, शंकर रूपी गुरु की मैं वन्दना करता हूँ, जिनके आश्रित होने से ही टेढ़ा चन्द्रमा भी सर्वत्र वन्दित होता है ।

I make obeisance to the eternal preceptor/Sad-guru in the form of Lord Shiva, who is all wisdom, and resting on whose brow the crescent moon, though crooked in shape, is universally adored.

Hence Tulsidasa has accepted Lord Shiva as a guru.

- Seventh guru of Goswami Tulsidasa was the Ramcharitmanas or Rama's story itself. He believed that the Ram Katha was the eternal guide for mankind for walking in the right path in life with the examples set by Lord Ram. Tulsidas declares that for him and for the people of Kali-age, this very scripture is a guru. He has said in the Manas:

सदगुर ग्यान बिराग जोग के। बिबुध बैद भव भीम रोग के॥
जननि जनक सिय राम प्रेम के। बीज सकल ब्रत धरम नेम के ॥ [RCM 1.32.2]

भावार्थ:- श्रीरामचरितमानस ( या राम-कथा ) ज्ञान, वैराग्य और योग के लिए सद्गुरु हैं और संसार रूपी भयंकर रोग का नाश करने के लिए देवताओं के वैद्य (अश्विनीकुमार) के समान हैं। ये श्री सीतारामजी के प्रेम के उत्पन्न करने के लिए माता-पिता हैं और सम्पूर्ण व्रत, धर्म और नियमों के बीज हैं॥

The narrative of Śrī Rām Ji or Śrī Rāmcaritmānas is Sad-Guru/eternal preceptor for knowledge, dispassion and Yoga (contemplative union with God) and celestial physicians (AshvinikumŒaras) for the fell disease of metempsychosis; parents of devotion to SitaŒ and Rām ji and the seed of all holy vows, practices and observances.

Hence, Tulsidasa accepted the Śrī Rāmcaritmānas or the Śrī Rām-Katha as a Guru.

Works of Goswami Tulasidas

Goswami ji composed his works in Avadhi and Braja Bhasha. Apart from Shri Ramacharitmanas, Goswami Ji wrote 5 more major works (Vinaya-Patrikā, Kavitāvalī, Gītāvalī, Dōhāvalī , Kṛṣṇa-gītāvalī). There are 6 minor works : 'Baravai Rāmāyaṇa, Pārvatī maṃgala, Jānakī maṃgala, Rāmālalā Nahachhū, Rāmājñā Praśna, Vairāgya Saṃdīpanī' written by Goswami Tulasidas Ji. Besides these 12 works, Hanuman Chalisa, Hanumanashtak, Hanuman Baahuk are very popular but small compositions by Goswami Tulsidas Ji. Tulasi Satsai is also regarded as work of Goswami Tulsidas by many Historians and scholars.

Works of Goswami Tulsidas ji can be grouped in two groups based upon works in Avadhi and Braja languages:
Awadhi works – Shri Ramcharitmanas, Ramagya Prashna, Janaki Mangal, Parvati Mangal, Barvai Ramayan, and Ramlala Nahachhu.
Braja works – Vinay-Patrika, Kavitavali, Gitavali, Dohavali, Vairagya Sandipani, and Krishna Gitavalia.

Message for everyone by Goswami Ji —

Once a devotee asked Goswami Tulsidas what and how to do the ultimate welfare (of our own soul)? Then Goswami Tulsidas Ji spoke these golden words :-

अलप तो अवधि तामें जीव बहु सोच पोच,
करिबे को बहुत है कहा कहा कीजिए ।
ग्रन्थन को अन्त नाहिं काव्य की कला अनन्त,
राग है रसीलो रस कहाँ कहाँ पीजिए ।
वेदन को पार न पुरानन को भेद बहु,
वाणी है अनेक चित कहाँ कहाँ दीजिए ।
लाखन में एक बात तुलसी बताए जात,
जन्म जो सुधारा चाहो रामनाम लीजिए ।

alap tō avadhi tāmēṃ jīva bahu sōca pōca,
karibē kō bahut hai kahā kahā kījiē ।
granthana kō anta nāhiṃ kāvya kī kalā anant,
rāga hai rasīlō rasa kahām̐ kahām̐ pījiē ।
vēdana kō pāra na purānana kō bhēda bahu,
vāṇī hai anēka cita kahām̐ kahām̐ dījiē ।
lākhana mēṃ ēka bāta tulasī batāē jāta,
janma jō sudhārā cāhō rāmanāma lījiē ।

“Lifespan is short and in that short lifespan, Jiva-s (souls) wander here and there with various concerns and thoughts (in their mind), and waste their (precious) human-birth, Many things have been recommended (by scriptures and saints) to do, alas it is impossible to do all. (Isn't it?)

There is no end of scriptures, and arts of poetries are also infinite, those all are melodic and necatrine, however it is extremely difficult to drink (relish) all those. (Isn't it?)

There is no end of (learning in) Veda-s; and purports (imports) of Purana-s are deep and secret (which are interpreted by scholars in different ways), and teachings are also many, so where to focus our heart and mind!?

So listen O' souls, In last I am telling you one most important thing in millions (the supreme secret) if you really wish ultimate welfare of your soul in this birth only, then start singing 'Ram' Naam (drink the nectar of the name 'Rama').”

बिगरी जनम अनेक की सुधरै अबहीं आजु ।
होहि राम को नाम जपु तुलसी तजि कुसमाजु ॥
।दोहावली दोहा 22।

bigarī janama anēka kī sudharai abahīṃ āju ।
hōhi rāma kō nāma japu tulasī taji kusamāju ॥
(dōhāvalī dōhā 22)

O soul, don't lament even if you have spoiled innumerable births and done nothing good to your soul, but accumulated only the fruits of bad-karmas, still You can make your good today and now itself. How? Just be of Rama, start chanting his name, and Leave all the bad company and association.

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॥ श्रीसीतारामचंद्रार्पणमस्तु ॥