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THE REFLECTION S OF BHAKTI IN VĀLMIKI R ĀMĀYA A AND TULSI RĀMĀYA A (R ĀMACARITAMĀNAS A) A THESIS SUBMITTED TO THE TILAK MAHARASHTRA VIDYAPEETH PUNE FOR THE DEGRE OF DOCTOR OF PHILOSOPHY IN SANSKRIT UNDER THE BOARD OF ARTS AND FINE ARTS STUDIES BY MAHESWARAM SRINIVASAMURTHY (Registration No. - 00112006175) UNDER THE GUIDANCE OF PROF. PRASAD JOSHI DEPARTMENT OF SHRI. BALMUKUND LOHIA CENTRE OF SANSKRIT AND INDOLOGICAL STUDIES YEAR OF SUBMISSION – APRIL – 2018 DECLARATION I, Declare that the thesis entitled "THE REFLECTIONS OF BHAKTI IN V ĀLMIKI RĀMĀYA A AND TULSI R ĀMĀYA A (R ĀMACARITAMĀNASA)" completed and written by me has not previously been formed as the basis for the award of any degree or other similar title upon me of this or any other Vidyapeeth or examining body. The work however is an extension of my minor research project. PLACE – PUNE DATE - Maheswaram Srinivasamurthy Research Student CERTIFICATE OF THE SUPERVISOR It is certified that work entitled "THE REFLECTIONS OF BHAKTI IN V ĀLMIKI RĀMĀYA A AND TULSI R ĀMĀYA A (R ĀMACARITAMĀNASA)" is an original research work done by Maheswaram Srinivasamurthy under my supervision for the degree of Doctor of Philosophy in Sanskrit to be awarded by Tilak Maharashtra Vidyapeeth, Pune. To best of my knowledge this thesis • embodies the work of candidate himself/herself • has duly been completed • fulfils the requirement of the ordinance related to Ph. D. degree of the TMV • up to the standard in respect of both content and language for being referred to the examiner. (Prof. Prasad Joshi) Signature of the Supervisor ACKNOWLEDGEMENT I take this opportunity to express my devotion to Sri Rama, Lakshmana, Sita and Hanuman whom I am adoring from my childhood. They are my inspiration and led me in the pious path to write thesis on their characters by making me a tool for them. I am indebted to Lord Sri Vara Siddhi Vinayaka, Sringeri Sharada Mata and His holinesses Jagadguru Sri Sri Sri Shankaracarya Bharathi Theertha Maha Swami and Jagadguru Sri Sri Sri Vidusekhara Bharathi Swami for showering their fullest blessings on me from time to time. I am indebted and profusely thank Prof. Shripad Bhat, Head of the Dept (Sanskrit), Shri Balamukund Lohia Centre of Sanskrit and Ideological studies, Sadashiv Peth, Pune for his abundant vatsalya and guidance from time to time in giving good suggestions by correcting my work with patience. He has been encouraging me to do Ph.D. even when I was in first year of my M.A classes. He put the seed in my brain to do Ph.D. I am indebted and grateful to my guide Prof. Prasad Joshi, Pro.Vice-Chancellor, Deccan College, Pune, for his timely guidance, by sparing his time for me. He used to encourage me with lot of patience whenever I was in a depressive mood during my work when I was not getting the required data for my thesis. Like age old "Gurukul Teacher of the age old Ashram", he spared his time and guided me all through. My thanks to him. I thank profusely Prof. Jha, retired professor from Pune university and Prof. Mrs Ujjwala Phanse Jha, Pune University who taught me Bhakti Rasayana of Madhusudana Saraswati, Narada Bhakti Sutrani, Sandilya Bhakti sutra etc which were of great help to me in doing my Ph.D. I am ever grateful to them. I thank all the teachers and staff of Tilak Maharashtra Vidya Peeth, Sadashiv Peth and Dr.Sunanda Yadav and her staff in Ph.D. Dept. for their co-operation, timely guidance and support in completing my thesis. I owe a lot to my grandparents Late Maheswaram.Venkata Subbaiah and Late Smt.Balamma for putting me in right path by telling Ramayana story, by making me to chant Ramanama and created interest in Ramayana right my childhood. I am grateful to my father Late Maheswaram Venkata Subramanyam who performed “Sita Rama Kalyanam number of times and my mother, Maheswaram Sundaramma who is writing "Rama koti" since many years and still at this age of 93 years, still continuously writing “Ramakoti” with whose inspiration. I took interest in doing Ph.D. and I would like to dedicate my life to Rama as told by Tulsi in his “Ramcaritha Manas. I thank my wife, Smt. Hemalatha for unstinted support and helped me in culling out information from various books for my thesis and given all support to complete my thesis. I thank my friends who gave me moral support from time to time in completing my thesis. I am grateful to Shri. Chaitanya Chandrashekhar Purandare and Shri. Shekhar Panduranga Haripurkar for their excellent job done on time with lot of patience. I thank Shri Survase Dhananjay, Senior Library Assistant, Deccan College, Pune for his timely help in getting the required information. I thank T.G. Coppiers, Pune Printers for getting my thesis printed and bounded neatly and giving it on time. Last but not least, I am grateful to one and all that go through my thesis. Maheswaram Srinivasamurthy INDEX CHAPTER CONTENTS PAGE NO. NO. 1. INTRODUCTION 2 - 5 2. SURVEY OF THE RESEARCH 6 - 8 3. METHODOLOGY 9 - 11 4. DATA ANYALISIS 12 - 261 OBSERVATIONS, CONCLUDING REMARKS, 5. FURTHER SCOPE FOR RESEARCH, 262 - 268 MODERN RELEVANCE OF THE STUDY BIBLIOGRAPHY 269 - 270 1 Chapter: - I INTRODUCTION kmZmZÝX‘¶§ Xod§ {Z‘©b ñn{Q>H$mH¥$ñn{Q>H$mH¥${V‘²{V‘²{V‘²&&&& AmYma§ gd©{dÚmZm§ h¶J«rd‘wnmñ‘ho&& “I bow down to h¶J«rd who is full of wisdom, who is of clarity mind, who is like a white crystal without any dirt and who is the basis for learning all the sastras. The great Sanskrit epic R āmāya a composed by the sage V ālm īki describes the journey of life course of R āma. All the nine poetic sentiments (Rasas) are vividly found in this great epic. It contains elaborate narrations, stories, sub-stories, description of - nature, travel, wars, happenings of events in the royal families, lives of so many people, animals’ life in the forest, etc. The epic has been celebrated for its style, and many other poetic qualities. In fact it has become the foremost poetry (Ādik āvya) and V ālm īki has been considered as first and foremost of poets ( Ādikavi). The epic R āmāya a has influenced the Indian literature on a large scale. It has set an ideal example of literary work for generations of poets to come. The great Sanskrit poets like Kalidas, Bhavabhuti, etc. have no doubt taken inspiration from Rāmāya a. It became a standard guideline for writing poetry. All such poets have followed the story of R āmāya a while composing their poetry or writing “Prabandh ās.” The singers like Tyagaraja, MuttuswamiDeekshitar, PurandaraD ās who were called saints composed and sang many “ kirtanas ” based on the R āmāya a. Poets like Kambar, Molla, etc. and some other critics wrote the R āmāya a in different languages, indifferent styles, in different times, in prose and poetry, in ballad form, in 2 dramatic style, in Yaksha Gana type, in musical form, in cartoons form, in Dwipada form, and in Puppet show form ( Katputli form) also . Some modern artists like R.K.Lakshman in Karnataka, Bapu in Andhra Pradesh have shown the R āmāya a through pictures and cartoons. Each one had his own thought wave and culled his or her ideas from the V ālm īki Rāmāya a. We find the story of the R āmāya a sculpted on the walls of temples not only in India but also found in other countries like Burma, Kambodia, Ceylone and other Asian countries where art and iconography is widely developed. However, the epic R āmāya a written by Vālm īki can be understood by them who have knowledge of Sanskrit and cannot be understood by common man. After thousands of years, Tulsi – the great saint from the north India- has extended the work of V ālm īki in a lucid way by writing R āmāya a in the “Avadhi “language and popularised it through length and breadth of the country to spread devotion ( bhakti movement) in India. Entire devotion is found in the Rāmāya a written by him. Tulsi Rāmāya a is understood clearly by common folk in the rural areas of north India and they are able to remember by heart and sing the whole of the Tulsi Rāmāya a (TR). Significance of the study The origin of bhakti is already there from time immemorial in India. The Vedic mantras are expressions of deep devotion towards the natural deities. The great sages like Narada and Sandilya have authored the bhakti sutras. To study the reflections of devotion in the VR and TR has particular significance towards understanding the bhakti cult in India. 3 Aims and Objectives In the Vālm īki Rāmāya a (VR), we find that the element of devotion ( bhakti ) is widely spread throughout the epic. It can be revealed through the dialogues uttered by each character. In VR, the sentiments of veera (Heroic), śānta(Peace), h āsya (Laughter), kr odha (Anger) etc. are explicit in the narrations. But the sentiment of devotion ( bhakti ) is implicit in the epic. The vocatives like - tāta, vatsa, sv āmi, ārya, mahodaya , etc. – very frequently used in the dialogues- express the devotional feelings. This element of devotion ( bhakti ), implicit in the epic, comes to light when one studies each character deeply by analysing the dialogues. The VR has many facets of devotion like 1) Devotion towards God, 2) Devotion towards Guru 3) Devotion towards father 4) Devotion towards mother 5) Devotion towards husband 6) Devotion towards brother 7) Devotion towards master ( sv āmi).

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