Pavan K. Varma | Fairness, decorum qualities epitomised by Tulsi’s Ram

On the eve of the Prana Pratishtha of the temple at Ayodhya, amidst the joy and celebration, perhaps devotees need to also dwell on the essential character of Shri Ram, which has been brought out most vividly by Tulsidas (1532-1623) in his Ramcharitmanas. The Manas was called by Mahatma Gandhi “as the greatest book in devotional literature”. It is also ranked among the greatest works of literature in the world. In North India, in particular, there is almost no home which does not have a copy of it, and ordinary people know large parts of it verbatim. 

For Tulsi, first and foremost, Ram was Brahman — achintya (beyond thought), adrishta (beyond form), akhand (indivisible), nirvishesh chinmatram (undifferentiated consciousness), sarvavyapi (omnipresent) and nirguna (without attributes). Shri Ram was only the saguna manifestation of that absolute nirguna Brahman.  This is underlined by Tulsi throughout the Manas.  For instance, he says:

Aguna sagun doi Brahm svarupa

Akath agaath anadi anoopa.

Aguna and Saguna are but two forms of Brahman

Unspeakable, unfathomable, without beginning and without parallel.

Or again, when he beautifully relates the avatarit Ram with his essential nature as Brahman:

Phoole kamal soha sar kaisa

Nirguna Brahm saguna bane jaisa

How beautifully the lotus blooms in the lake

Just like the nirguna Brahman becomes saguna in form

In fact, he emphasises this aspect of Ram in his relationship with Sita and Lakshman too:

Ubhaya beecha Siya sohati kaise

Brahm Jeeva beech Maya jaise

Between the two brothers Sita looks so enticing

As if she is Maya between Brahman and Jeeva. 

He explains too why that Ultimate Brahman takes the form of the Ram we worship:

Aguna arupa alakh aja joi

Bhagati prem basa saguna ho joi

That Ram who is nirguna and formless, imperceptible and unborn

Becomes saguna only due to the love of his devotees.

The distinguishing characteristic of the avatarit Ram is that of Maryada Purushottam, the epitome of rectitude, the touchstone of impeccable behaviour, the role model of the perfect human being, who is committed to the path of duty. He is exiled for fourteen years from his kingdom. Ram knows that Kaikeyi, his step-mother, is behind this conspiracy. But when he meets her, he has no resentment, no anger, no thought of revenge. Instead, he says:

Bole bachan bigata saba dushana

Mridu manjula janu baaga bibhushasana

Sunu janani soi sutu badabhagi

Jo pitu maatu bachan anuragi

Shri Ram spoke words so sweet and agreeable:

“Listen, mother, that son alone is blessed

Who is devoted to the command of his parents.”

It is this composed shaleenta that defines Ram’s relationship with his family: his father, mothers, brothers, and his beloved wife, Sita.  His love for Sita lacks the mischievous barjori of Leela Purushottam Krishna, but is as intense yet always maryadit. In one of the most beautiful lines of the Manas, Tulsi describes Ram’s reaction when he sees Sita for the first time:

Sundarta kahun sundara karai

Chhabigriha deepshikah janu barai

Saba upma kabi rahe juthari

Kehe patataraun Bidehakumari

She lends beauty to beauty itself

Like a flame that lights up a grand mansion

All comparisons used by poets are stale

There is no one to whom I can liken the daughter of Videha.

Ram’s acharan was saumya. He stood for harmony not discord, union not divide, amity not enmity, goodwill not acrimony. That is why when Bharat asks him what is the highest dharma, he says:

Para hita saris dharma nahin bhai

Par peeda sama nahin adhamai

Brother, there is no higher virtue that the welfare of others

And no sin worse than injury to others.

A prominent part of his saumya svabhav was his compassion.  When he is born, Tulsi writes: Bhai prakat kripala, deen dayala: He is born who is merciful, and the friend of the needy. One of the most popular bhajans in his tribute, begins with the line: “Shri Ramchandra kripalu bhaja mana, haran bhava bhaya darunam.”  The word merciful or compassionate is again stressed. This did not make him passive, or reticent in fighting for justice. He vanquishes Ravana, to prove the victory of good over evil, but did not covet his wealth or his kingdom, and bequeathed it to Raavan’s brother, Vibhishana, to rule. 

It is, therefore, not surprising that Ram’s vision of Ram Rajya was so benevolent:

Daihik daivik bhautik taapa

Rama raja nahin kahuhi byapa

Sab nara karahin paraspara priti

Chalahin svadharma nirata sruti niti

In Ram Rajya, none will suffer from physical, spiritual or material woe

All persons will mutually love each other

And follow their prescribed duty as per the precepts of the Vedas

Knowing this to be Ram’s real wish, Valmiki tells the Lord that his true bhakts are those who are sab ke priya sab ke hitkari: beloved of all and friendly to all. The essence of Ram’s persona is that he seeks not aishwarya, not the fanfare of worship, or the display of wealth and pomp, but innocent, pure and genuine bhakti. Tulsi is emphatic in stressing this. He writes:

Jaati paati kula dharma badaai

Dhana bala parijana guna chaturai

Bhagati heen nara sohai kaisa

Bina jala baarida dekhie jaisa

Despite caste, creed, kinship, lineage, dharma

Wealth, physical strength, high family, accomplishments and ability

A man lacking in devotion is of no more worth than

A cloud which cannot rain.

Shri Ram seeks surrender and devotion, without deceit or ulterior motive, as Valmiki tells him:

Kama koha mada maana na moha

Lobha no chhoba na raag na droha

Jinhe ke kapata dambha nahin maya

Tinhe ke hridaya basahu Raghuraya.

Those who have no lust, anger, arrogance, pride or infatuation

Are without greed, agitation, attraction or aversion

And who are free from fraud, hypocrisy and deceit

In their heart can you reside, Raghuraya.

Maryada Purushottam Shri Ram’s character is unique, and worthy of emulation. It can only be hoped that those who chant “Jai Shri Ram” at every opportunity also understand the viraat vyaktitiva of the person they are lauding.