What is Bhusundi Ramayana / Aadi Ramayana? Can you prove its authenticity?
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100% authentic scripture as this has been quoted by ancient Acharya's of Śrī Sampraday like Śrī Agradas ji maharaj (~1496 incarnation of Śrī Shātrughna), Yuglanand Sharan Ji Maharaj (who wrote Śrī Ram Naam Pratap Prakash) etc. And also by Great scholars of Bharat like Karpatri Swami.
It is the story of original- personality of godhead, the source of all Bhagavad-swarupa-s, Paratpar-Bhagavan Shri Rama, narrated by Lord BrahmA to Bhusundi Ji in the beginning of the first Kalpa. It is one of the prime scriptures in Shringari-Ramopasana, relished by only initiated-devotees. Shri Rama performs Rasa-leela in the 12 forests on the bank of river Sarayu before marriage with a chief Gopi (manifestation of Sita Ji) and many other Gopi-s. After marriage of Shri Rama, Gopi-s pray Lord Shiva, and they are again united with Bhagavan Śrī Rāma for Rasa-dance. Śrī Rāma performs Rasa dance at many places (a) in Mithila, with friends of Sita Ji, (b) in Ayodhya, with many Gopi-s on the bank of river Sarayu, (c) in Chitrakoot, with many gopis who visited from Ayodhya and other forest-dweller-damsels, and celestial-damsels, (d) in Lanka where even demonesses become beautiful- damsels (Gopi-s) by the grace of Sita Ji to participate in Rāsa-dance of Bhagavan Sri Rāma.
Quoted by Srimad Agradas ji Maharaj (In year 1496) in his Śrī Rām Sāar sangrah.
Quoted by Śrī Yuglanand Sharan Ji Maharaj in his Śrī Ram Naam Pratap Prakash.
Also quote in Sri Rām Navratna Saar sangrah by Śrīmad Ram Charan Das Ji Maharaj.
I am showing few Photographs of manuscript of Bhüshundí Ramayan;
~From year 1622
~From year 1866
~From year 1776
Śrīmad Tulsidas Ji Maharaj in his Rāmcharit Mānas and other scriptures like Gitawali etc has quoted exact Shlokā of Bhüshundí Ramayan in vernacular language.
1.
चैत्रस्य शुक्लपक्षे तु नवम्यां श्रोपुनर्वसौ।
अभिजित नाम योगोऽसो कौसल्यानन्दनो भवत् ॥
भु ० रा० पूर्व १० / २
नौमी तिथि मधुमास पुनीता ।
सुकुल पच्छ अभिजित हरिप्रीता ॥
-रामचरितमानस १९१/१
2.
किंचित्स्पृष्टं न या स्पृष्टं धनुस्तत् पुरवैरिणः ।
तद्वै चिरेण जीर्णत्वाद भज्यत करोमि किम ॥ -
भु० रा० पूर्व ७८ / १२
छुअत टूट पिनाक पुराना ।
मै केहि हेतु करौं अभिमाना ॥
(मानस, बाल २८३/८ )
3.
धनुरेक गुणंधत्ते बलमस्माकमूर्जितम्।
उपवीतं नवगुणं विशिष्टं भवतां बलं ।।
- भु० रा० पूर्व ७८ / २३
देव एक गुनु धनुष हमारे।
नवगुन परम पुनीत तुम्हारे ॥
—मानस, बाल २८२/७
4.
अलमस्मिन् क्षीरकंठे कोपेन भृगुवल्लभ ।
तत् क्षम्यताम् मुनीशान पादयोस्ते नता वयम् ||
भु० रा० पूर्व ७८ / २६
नाथ करहु बालक पर छोहू ।
सूध दूधमुख करिअ न कोहू ॥
- मानस, बाल० २७७/१
5.
किमुच्यते क्षीरकण्ठो विषकण्ठोऽस्ति खल्वसौ।
- भु० रा० पूर्व २८ / २७
गौर सरीर स्याम मन माही कालकूट मुख पयमुख नाही
- मानस, बाल० २७७/७
6.
एषा विमानादवरुह्य याति विद्याधरी चापि सुरी नरी वा । . सौदामिनी वा रतिकामिनी वा शची रमा वा हिमशैलजा वा॥
न मे प्रयात्येव मनोरथान्तर्वाधिष्णुभिनिः प्रतिमैर्महोभिः | जाने ममानङ् गजतापहारिणी पीयूष धारेयमहो भविष्यति॥
- भु० रा० पूर्व ७५/६
अस कहि फिरि चितए तेहि ओरा। सिय मुख ससि भए नयन चकोरा ।।
भए विलोचन चारु अचंचल । मनहुँ सकुचि निमि तजे हगंचल ।।
देखि सीय सोभा सुख पावा । हृदयँ सराहत वचन न आवा॥
मानस, बाल० २३० / ३,४,५
सो सब कारन जान विधाता ।फरकहि सुभग अंग सुनु भ्राता ॥
रघुबंसिन्ह कर सहज सुभाऊ । मन कुपंथ पग धरई न काऊ ॥
मोहि अतिसय प्रतीति मन केरी। जेहि सपनेहु पर नारि न हेरी ॥
वही, ३२१/४-६
Like wise their are many Chaupāai of Śrī Rāmcharit Mānas that are directly translated from Śrīmad Bhüshundí Ramayan. Okay fine let's take one more;
चिरं विहृत्य वैदेह्या भगवान् रति वर्द्धनः । अशोभत शिलापृष्ठे पौलोम्यैव पुरंदरः ॥ अथ शृङ्गारयामास प्रियां विस्रस्त भूषणां चम्पकैर्गुफयामास वेणोमलक शालिनीं ॥ अलकेषु बबधास्य केशरस्य सुमान्यलं चक्रे कमलपत्रेश्च कंचुकी कुच कुंभयोः ॥ सनाले : पंकजैश्चक्रे बाह्यो केयूर युग्मकं विचित्र पुष्पस्तवकैभूषाः कल्पितवान् पृथक् ॥ पंचवर्णं प्रसूनाद्यां स्रजं कमल शालिनीं । वक्षसिन्यस्तवान् रामो रमण्याः सवशवदः ॥ हरिताल रसैमिश्रां सिन्दूरातां मनः शिलां संघृष्य रमणों गुण्यां भाले तिलकमातनोत् ॥ विभूष्य स्वामिनी मेष स्वयं चाभूषितस्तया रेजा ते तावुभौ तत्र शोभमानौ परस्परं ॥ इत्यं चिरं कंदरायां चित्रकूट महीमृथः क्रीडित्वा प्रेयसीयुक्तो निर्जगाम ततः शनैः ॥ -भु० रा० दक्षिण १७।४१-४८
चित्रकूट अति विचित्र, सुन्दर बन महि पवित्र पावनि पय सरित, सकल मल निकंदनी ॥ सानुज जहँ बसत राम, लोचनाभिराम । बाम अंग बामा बर विश्व बंदिनी ॥ फटिक सिला संकुल सुरतरु तमाल ललित लता जाल हरति छवि वितान की ॥ विरचित तहँ पर्नसाल, अति विचित्र लखन लाल । निक्सत जहँ नित कृपाल राम जानकी ॥ निजकर राजीवनयन पल्लव दल रचित सयन प्यास परसपर पीयूष प्रेम पान की। सिय अँग लिखे धातुराग, सुमननि भूषन विभाग ॥ तिलक करनि कहीँका कृपा निधान की । माधुरी बिलास हास, गावत जस तुलसीदास ॥ बसति हृदय जोरी, प्रिय परम प्रान की ॥
- गीतावली, अयोध्या ॥४४
Śrīmad Tulsidās Ji Maharāj was not a normal poet of Kali-Yuga he was himself Mahārishi Vālmiki who incarnated;
वाल्मीकिस्तुलसीदासः कलौ देवि भविष्यति । रामचन्द्रकथामेतां भाषाबद्धां करिष्यति ॥
(Bhavishya Purān Pratisarg 4.20)
Lord Shankara says to Goddess Parvati – “O Parvati! Maharishi Valmiki will become Tulsidas in Kali Yuga and will translate this Rama Katha into vernacular (Awadhi) language.”
वाल्मीकिस्तुलसीदासः कलौ देवि भविष्यति । रामचन्द्रकथां साध्वी भाषारूपां करिष्यति ॥
(Shīv Samhitā~Excerpted from Gita Press Gorakhpur Veda Katha Ank, Page No. 285)
Lord Shiva siad to Maa Pārvati-”O Devi, Valmiki will incarnate as Tulsidās in the age of Kali to translate (complex) story of Śrī Rām Chandra in to simple language.
Sri Vaishnava Acharya Srimad Goswami Nabhadas Ji Maharaj, the author of Bhaktamal, also wrote the same about Tulsidas in his book Bhaktmāl (1585)
"
कलि कुटिल जीव निस्तार हित वाल्मीक तुलसी भयो"
(Bhaktamal, 129 Chhappai, Page. 131, Maluk Peeth edition)
Valmiki took incarnation as Tulsidas to cross the ocean of death for the creatures of this age.
Next from Brihād Brahmā Rāmayan (Excerpted from Gitā Press Gorakhpur)
सर्वलोकोपकाराय प्रेरितो हरिणामुदा।
वाल्मीकिस्तुलसोस्दासस्तद् रूपेण भविष्यति।।
(Sri Brihād Brahmā Rāmāyan - 1 / 78)
Meaning: By the will of Śrī Hari, Sri Vālmiki Mahārishi will appear as Śrī Tulsidās Ji for the benefit of all people.
भाषा काव्यं मानसाख्यं रामायरणमनुत्तमम् ।
करिष्यति जनानां यत्कलौ शीघ्र फलप्रदः ॥
(Sri Brihād Brahmā Rāmāyan - 1 / 79)
Meaning- Śrī Goswami ji will make the best language poem famous by the name Śrī Mānas Rāmāyaṇa, which will give quick results to all the people in Kaliyuga.
Next from Mahākāl Samhitā,
भव रोग हरी भक्तिः शक्ति यस्व शुभ प्रदा । ज्ञान वैराग्य सहितं कीलकं यस्य कीर्तिम् । तं मानसं राम रूपं रामायणमनुत्तमम् । प्रणमामि सदा भक्त्या शरणं च गतोस्म्यहं ॥ श्रीमदरामायणं दिव्यं मानसं भुक्ति मुक्तिदम् । यस्व श्रवण मात्रेण पापिनोऽपि दिवंगताः ॥
In the end of Śrīmad Rāmcharit Mānas in Uttarkand, Śrīmad Tulsidās Ji Maharāj has especially dedicated Kag-Bhushundi and Garud samvad (which is also known as Bhüshundí Ramayan of Mānas) Likewise their are n number of Shlokās and Chaupāais that can be quoted.
(The Journal of the Royal Asiatic Society of Great Britain and Ireland for 1912 pp. 794-798)
-George A. Grierson, Cambalay, March 26, 1912.
We have seen that Tulsidas states in so many words that he consulted other sources besides the epic of Valmiki. The commentators agree in mentioning three works as having been sued by him, the Adhyatma
Ramayana, the Bhusundi Ramayana and the Vashishtha Samhita....
यह एक रसिक साधना ग्रंथ है केवल दीक्षित उपासक को ही पढ़ने का अधिकार है इसको,
As Bhüshundí Ramayan is a Rāsik scripture that's why only Rāsik Devotees of Lord Śrī Rām are allowed to touch it. That's why you will not see it in public circular. But regarding its authenticity is consider this is as true as Śrīmad Vālmiki Rāmayan and Srimad Ramcharitmanas. Don't listen to Vaishāakh Nandan they always have a problem with Rāsik Devotees of Lord. Only a Rāsik Devotee can quote this scripture in his writings. That's why only the Ācharya dedicated to Śrī Rām rasopasna has quoted it because every scripture is not ment of everyone!!
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