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Shri Ramcharitmana

Sri Ramacaritamanasa of Gosvami Tulasidasa enjoys a unique place among the classics of the world’s literature. It is a specimen of most exquisite poetry and can compare favorably with the best poems of the world.

It was considered to be the best work on Devotion by Mahatma Gandhi, the greatest man of the modern world, and styled as the perfect example of the perfect book’ by foreign scholars.

It is universally accepted by all classes of people from Bihar to Punjab and from the Himalayas to the Narmadā.

According to an old Christian missionary, who is no more in this world, no one could hope to understand the people of Upper India-till he had mastered every line that Tulasidasa had written.

This universal appeal of the immortal poem encouraged us to publish a faithful and accurate English translation of the book with the original text critically edited with

the utmost care on the basis of the most authentic sources available and was published in Kalyana-Kalpataru in three installments as the special number of the magazine.

Procedure of Reciting the Ramacharitamanas

Those who undertake to read the Rämacaritamānasa according to the correct procedure should before commencing the reading invoke and worship the author.

Gosvami Tulasidasa, the sage Valmiki, Lord Siva, and Sri Hanuman, and then invoke the Divine Couple, Sita and Rama,

along with Sri Rama’s three divine brothers (Bharata, Lakşmaņa, and Satrughna), offer them the sixteenfold worship and meditate on them. The reading should be commenced after that.

“Obeisance to you, O Lakşmaņa; please come here with your beloved consort (Urmilā). Kindly occupy the southern quarter of the altar, and accept my homage. Obeisance to Lakşmaņa with his consort.”

Again, I greet with a sincere heart the malevolent class, who are hostile without purpose even to the friendly, to whom others’ loss is their own gain, and who delight in others’ desolation and wail over their prosperity.

They try to eclipse the glory of Visnu and Siva even as the demon Rahu intercepts the light of the full moon (during what is known as the lunar eclipse); and they are valiant like the reputed king Sahasrabahu* (so-called because of his possessing a thousand arms) in working others’ woe.

They detect others’ faults as if with a thousand eyes and their (designing) mind mars others’ interests even as a fly spoils clarified butter. In splendour they emulate the god of fire and in anger they vie with the god of death, who rides a buffalo.

They are rich in crime and vice as Kubera, the god of riches, is in gold.

Like the rise of a comet their advancement augurs ill for others’ interests; like the slumber of Kumbhakarnaf their decline alone is propitious for the world.

They lay down their very life in order to be able to harm others, even as hail-stones dissolve after destroying the crop. I reverence a wicked soul as the fiery (thousand-tongued) serpent-god Sesa, in so far as he eagerly expatiates on others’ faults with a thousand tongues as it were.

Again, I bow to him as the celebrated king Prthu (who prayed for ten thousand ears in order to be able to hear the glories of the Lord to his heart’s content) inasmuch as he hears of others’ faults with ten thousand ears as it were.

Once more do I supplicate to him as Indra (the lord of celestials) in so far as wine appears charming and beneficial to him (even as the army of gods is beneficent to Indra ).

Harsh language is dear to him even as the thunderbolt is fondly cherished by Indra; and he detects others’ faults with one thousand eyes as it were.

I for my part have made entreaties to them; they too must not fail to do their part. However fondly you may nurture a brood of crows, can you ever expect ravens to turn non carvivoaus I adore the feet of saint and wicked soul both of whom give pain, though some difference is said to exist between them.

Whereas the former class cause mortal pain while parting, the latter give agonizing torment during their meeting.

Though born together in the world, they differ in their traits even as the lotus and the leech (both of which spring from water).

The good and the wicked resemble nectar and wine respectively; the unfathomable ocean in the form of this world is their common parent.* The good and the wicked gather a rich harvest of good reputation and infamy by their respective doings.

Although the merits of nectar, the moon — the seat of nectar — the Gariga — the river of the celestials — and a pious soul, on the one hand, and the demerits of venom, fire, the unholy river Karmanasa — which is said to be full of the impurities of the Kali age — and the hunter, on the other, are known to all, only that which is to a man’s taste appears good to him.

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