Ramayana

Ramayana: Definition from Answers.com
Ramayana n. A Sanskrit epic, traditionally attributed to Valmiki, that concerns the banishment of Rama from his kingdom, the abduction of his wife
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{| class="infobox" |-| style="background:white;" colspan="2" |Balmiki |-||-|-style="background: orange;"! Ramayana|- style="background: orange;"| [Valmiki|-style="background: orange;"| Ashram (Balmiki)|-style="background: orange;"| Pargat Diwas|-style="background: orange;"| [Kusha (Ramayana)|-style="background: orange;"| Arthi (Balmiki)||-|
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|} Timeline The Ramayan is ascribed to a single author, Vālmiki. Its exact date of creation is unknown, and is estimated to lie between the 4th and 2nd century B.C"The Cultural Heritage of India", Vol. IV, "The Religions", The Rāmakrishna Mission, Institute of Culture, says:"The first and the last Books of the Rāmāyana are later additions. The bulk, consisting of Books II--VI, represents Rām as an ideal hero. In Books I and VII, however Rāma is made an avatar or incarnation of Vishnu, and the epic poem is transformed into a devotional Hindu text. As per the traditional astronomical back-projection by Jyotiṣh, the event of the war between Rām and Rāvan is supposed to have happened 880,148 years ago, as of April 9, 2006. It should be added, however, that "attempts to date events or read history or allegory" from "the description of stars and planets" are not always persuasive. This is consistent with the treatment of evidence from archaeoastronomy in other cultures.

Structure of Valmiki Ramayan Valmiki's Ramayana, the oldest version of Ramayan is the basis of all the various versions of the Ramayan that are relevant in the various cultures. The text survives in numerous complete and partial manuscripts, the oldest surviving of which is dated from the eleventh century AD. Robert P. Goldman, The Ramayan of Valmiki: An Epic of Ancient India, pp 5 The current text of Valmiki Ramayan has come down to us in two regional versions from the north and the south of India. Valmiki Ramayan has been traditionally divided into seven books, dealing with the life of Rama from his birth to his death.

Bala Kand – Book of the young Rama which details the miraculous birth of Rama, his early life in Ayodhya, his slaying of the demons of the forest at the request of Vishvamitra and his wedding with Sita.

Ayodhya Kand – Book of Ayodhya in which Dasharath comes to grief over his promise to Kaikeyi and the start of Rama's exile.

Aranya Kand – Book of the Forest which describes Rama's life in the forest and the abduction of Sita by Raavan.

Kishkindya Kand – Book of Kishkinda, the Vaanar kingdom in which Rama befriends Sugriv and the Vanar army and begins the search for Sita.

Sundar Kand – Book of Sundar (Hanuman) in which Hanuman travels to Lanka and finds Sita imprisoned there and brings back the good news to Raam.

Yuddh Kanda Book of the War, which narrates the Raam-Raavan war and the return of the successful Rama to Ayodhya and his coronation.

Uttar Kanda – Epilogue, which details the life of Rama and Sita after their return to Ayodhya, Sita's banishment and how Sita and Rama pass on to the next world.

There have been speculations on whether the first and the last chapters of Valmiki's Ramayan were written by the original author. Many experts are of the opinion that they are integral parts of the book in spite of the many differences in style and some contradictions in content between these two chapters and the rest of the book. Raghunathan, N. (trans.), Srimad Valmiki Ramayana Arya, R. P. (ed.), Ramayan of Valmiki These two chapters contain most of the interpolations found in the Ramayan, such as the miraculous birth of Rama and his divine nature as well as the numerous legends surrounding Raavan.

Characters mountain, sculpted in Terra cotta

Raam is the hero of this epic tale. He is portrayed as an incarnation of the God Vishnu. He is the eldest and the favorite son of the King of Ayodhya, Dasharath. He is a popular prince loved by one and all. He is the epitome of virtue. Dasarath, forced by one of his wives Kaikeyi commands Rama to relinquish his right to the throne for fourteen years and go into exile by his father. While in exile, Rama kills the demon king Raavan.
Sita is the beloved wife of Rama and the daughter of king Janak. She is the incarnation of Goddess Laxmi(Lord Vishnu's wife). Sita is the epitome of womanly purity and virtue. She follows her husband into exile and there gets abducted by Raavan. She is imprisoned in the island of Lanka by Raavan. Raam rescues her by defeating the demon king Raavan.
Hanumaan is a vaanar belonging to the kingdom of Kishkind. He worships Rama and helps find Sita by going to the kingdom of Lanka crossing the great ocean.
Lakshman, the younger brother of Rama, chose to go into exile with him. He spends his time protecting Sita and Raam. He is deceived by Ravana and Marich into believing that Rama was in trouble while Sita gets abducted.
Raavan, a raakshas, is the king of Lanka. He received a boon from Brahma that he will not be killed by either gods, demons or by spirits, after performing a severe penance for ten thousand years. He was also the most intelligent and erudite living being of his time. He has ten heads and twenty arms. After getting his reward from Brahma, Raavan begins to lay waste the earth and disturbs the deeds of good Brahmins. Rama is born a human to defeat him, thus overcoming the boon given by Brahma.
Dasharath is the king of Ayodhya and the father of Rama. He has three queens, Kousalya, Sumitra and Kaikeyi, and three other sons, Bharat (Raamayan), Lakshman and Shatrughna. Kaikeyi, Dasharath's favourite queen forces him to make his son Bharat heir apparent and send Raam into exile. Dashrath dies heartbroken after Raam goes into exile.
Bharat (Ramayan) is the second son of Dasharath. When he learns that his mother Kaikeyi had forced Raam into exile and caused Dasharath to die broken hearted, he storms out of the palace and goes in search of Rama. When Raam refuses to break his exile to return to the capital to assume the throne, he requests and gets Rama's sandals and places them on the throne. Bharat then rules Ayodhya as a representative of Raam.
Vishvamitra is the sage who takes Raam into the forest at the behest of defeating the demons destroying his Historical Vedic religion sacrifices. On the way back he takes Raam into Mithila where Raam sees and falls in love with Sita.

Synopsis Rāma, the hero of Ramayana, is a popular deity worshiped by Hindus, the route of his wanderings being, each year, trodden by devout pilgrims. The poem is not a mere literary monument, it is a part of Hinduism, and is held in such reverence that the mere reading or hearing of it, or certain passages of it, is believed by the Hindus to free them from sin and grant every desire to the reader or hearer. According to Hindu tradition, Rāma is an incarnation (Avatar), of the god Vishnu, who is part of the Hindu Trinity. The main purpose of this incarnation is to demonstrate the righteous path (dharm) for the life on earth.

Rām's youth at Sita's Swayamvara in Mithila, by Raja Ravi Varma (1848-1906)

Brahma, creator of the universe, could not revoke a boon he gave the demon king Raavan, as a reward for his severe penances, that he should not be slain by gods, demons, or spirits. Having been then rewarded, Raavan began with the help of his evil supporters, the Rakshas{plural), to lay waste the earth and to do violence to the good, especially the Brahmin priests, disturbing their sacrifices. All the gods, watching this devastation, went to Brahma to find a way to deliver themselves and the earth of this evil. Brahma went to Vishnu and conveyed the anguish of the gods and requested that Vishnu incarnate on earth as a human to destroy Raavan, as Raavan had not asked for protection against humans or beasts in his wishes to Brahma.

Meanwhile, the good king Dasharath of Ayodhya, who had ruled over his kingdom of Kosala for a long time, was beginning to become anxious about his successor, for he had no sons to take over the kingdom after him. Taking advice from his ministers and priests Dasharath organised a Putrakameshti Yagna, a sacrifice for progeny. Vishnu decided to be born as the eldest to Dasharath and caused a divine being to emerge from the sacrificial fire. The divine being gave Dashrath a golden vessel filled with nectar and asked him to give it to his queens. Dasharath divided it amongst his three queens, Kausalya, Sumitra and Kaikeyi. In due course they became pregnant and gave birth to four sons: Queen Kausalya gives birth to the eldest son, Raam. Bharat (Ramayana) is born to Queen Kaikeyi, and twins, Lakshman and Shatrughna, are born to Queen Sumitra.

The boys grew up learning the scriptures and the art of bowmanship from the sage Vasishta. One day, the sage Vishwamitra visited the kingdom and asked King Dasarath to send Raam to protect him from demons who had been disturbing his sacrifices. Although very reluctant, Dasharath agreed to send Raam and Lakshman with Vishwamitra. As the brothers fulfilled their duties, Vishwamitra was pleased with them and bestowed upon them various celestial weapons.

Towards the end of their stay with Vishwamitra, Rama chanced to pass near the kingdom of Mithila and heard that its king, Janak, had offered his peerless daughter, Sita, in marriage to the man who could bend the mighty bow of god Siva, which had been kept at Janaka's court. Rama at once was determined to accomplish the feat, which had been tried in vain by so many suitors. When he presented himself at court, Janak was at once won over by his youth and beauty. Five thousand men drew in the mighty bow, resting upon an eight-wheeled chariot. Rama, without any apparent effort, bent it until it broke and Janak gladly gave him his beautiful daughter. After the splendid wedding ceremonies were over, the happy pair travelled back to Ayodhya.

Rām's exile King Dasharath began to feel weary of reigning and decided to make Rama, his eldest son and heir-apparent, the co-regent (Yuvaraj). His happy people received the announcement of his intention with delight and the whole city was in the midst of the most splendid preparations for the ceremony. Dasharath went to discuss the celebrations with his wives. However, Queen Kaikeyi's jealousy was aroused by her evil maid Manthara, because the son of Kausalya and not her own son Bharat, at that time absent from the city, was to be made king. She fled to an ante-chamber where Dasharath found her in tears.

To Dasharath's concerned queries, Kaikeyi recalled that, ages ago, the old king had granted her two boons. This was as a result of a war that the king was in before his children were born. He was riding in a chariot when the wheel was about to fall off. Queen Kaikeyi was with him, and sacrificed her finger by putting it into the wheel to hold it into place, thus saving her husband's life. To show his gratitude, he offered her 2 wishes/boons. She gratefully accepted them, and told him that she had no use for them at present, and would use them when the need arose.

She now demanded the fulfillment of these before she would consent to smile upon him. Dasharath agreed and Kaikeyi revealed her demands. She required him, first, to appoint her son Bharat as co-regent and, second, to exile Rama for fourteen years to the terrible forest of Dandak. Dasharath was heart-broken, but had to abide by his promise. Rama, the obedient son, immediately agreed to relinquish his claim to the throne and started to leave for his exile. His faithful wife Sita and his loving brother Lakshman also decided to go along with Rama. With Dasharath lying grief-stricken, Rama left for the forest, followed by the lamenting people of Ayodhya. Soon after, king Dasharath died, overcome by grief.

Sita's abduction

Raam, Sita and Lakshman left behind Ayodhya and its people, crossed the river Ganges and went into the forest. They found an idyllic place called Chitrakoot (Chhattisgarh) to establish their hermitage. No more beautiful place could be imagined. Flowers of every kind, delicious fruits, and on every side the most pleasing prospects, together with perfect love, is stated to have made their hermitage a paradise on earth. In the forest, Rama befriended the old vulture-king, Jatayu (Ramayana).

Meanwhile, Bharat returned to Ayodhya and, being also devoted to Rama, became furious with Kaikeyi for her role in exiling Rama and for the death of his father. Determined to bring back Rama, he headed for the forest. When he found Rama and pleaded with him to return and assume the throne, Rama politely refused, saying that he was duty-bound to see that his father's promise was fulfilled. Reluctantly Bharat agreed to return to the kingdom, requesting that Rama give to him his sandals. Back in Ayodhya, Bharat placed Rama's sandals on the throne of Ayodhya, and ruled as Rama's proxy from a village called Nandigraam near Ayodhya, awaiting his return. He also vowed to end his own life if Rama failed to return after fourteen years.

One day, the rakshasi Surpanakha, a sister of the demon king Raavan, chanced upon Rama's hermitage and saw the handsome Rama and became enamored. Taking the form of a beautiful young girl, she tried to seduce Rama. Rama, ever faithful to his wife Sita, did not respond and asked her to approach Lakshman. Lakshman too refused, stating his duty towards his brother and his sister-in-law while in exile. An infuriated Surpanakha blamed Sita for the men scorning her and charged at her in her original demonic form. However, Lakshman saved Sita by severing Surpanakha's nose and ears. Surpanakha flew back to Raavan complaining about the young exiles. Raavan, after hearing of the beautiful Sita from Surpanakha, resolved to kill Rama in revenge and take Sita for himself. He enlisted the aid of the demon Maricha. Maricha turned himself into a golden deer that Sita wanted for herself. She asked Rama to get it for her, but after Rama left to find it, Maricha began screaming to trick Lakshman. Lakshman knew that Raam was invicible and so was not convinced that Raam was in danger. However, he was pressured by Sita to go out and find his brother. Before leaving Sita alone in the hut, Lakshman drew a circle in the dirt saying that Sita would be safe as long as she stayed in the circle. Raavan approached the hermitage in the guise of an old man and asked Sita to give him some food. Initially hesitant to step out of Lakshman's circle, Sita finally stepped out to give the old man some food. At this moment Raavan grabbed Sita and fled in his airborne vehicle (Pushpak Vimaan). Jatayu, seeing them fly, attempted to save Sita, but Raavan engaged Jatayu in combat and chopped off the vulture's wings. On returning to the hermitage, Rama and Lakshman found it empty and anxiously began a search. Through Jatayu, whom they found lying mortally wounded, Rama and Lakshman learnt of Sita's fate. Jatayu breathed his last in Rama's arms.

Vanar kingdom Continuing their search, they encountered the vanara king of Kishkindh, Sugriv, and Hanumaan, one of his generals, among whom Sita had dropped from the chariot her scarf and some ornaments. Sugriva had been deposed from his kingdom by his brother, Vali, who had also taken his wife Roma from him. Raam agreed to defeat Vali if Sugriv would assist in the search for Sita. The agreement made, Sugriv challenged Vali to a duel. While the duel was progressing, Rama shot from his bow and killed Vali. Sugriv regained his kingdom and his wife.

Sugriv and Raam sent the vanara soldiers in various directions in search of Sita. However, their efforts didn't bear fruit until they met another ancient vulture, Sampati, who was the brother of the slain Jatayu. Sampati was earthbound and deformed - his wings were burnt when he flew too close to the Sun (a story that can be considered to be similar to that of Icarus's). His brother, being hardier, had saved him from falling to his death. While Jatayu was the physically stronger of the two, Sampati possessed a compensating gift of vision. Sampati's vision was incredibly powerful, spanning several hundred yojanas and enabling him to see farther than anyone else. On hearing of Ravana's killing his brother, he readily agreed to help the vanaras. He was soon able to spot Sita in the southern direction. He could see her imprisoned in a garden of Ashoka trees on the island of Lanka, beyond the southern ocean.

Hanumaan in Lanka Sugriv dispatched his army to the south with his nephew Angad at the head. Hanumaan went with Angad as his general. When they reached deep south, they found a great ocean stretching between them and land of Lanka. They could find no means by which to cross the ocean. Commanding his soldiers to remain where they were, Hanumaan expanded his body to enormous proportions, leaped the vast expanse of water, and alighted upon a mountain Trikut from which he could look down upon Lanka. Perceiving the city to be closely guarded, he assumed the form of a cat, and thus, unsuspected, crept through the barriers and examined the city. He found Ravaan in his apartments, surrounded by beautiful women, but Sita was not among them. Continuing his search, he at last discovered her, her beauty dimmed by grief, seated under a tree in a beautiful asoka grove, guarded by manyhideous rakshas(plural) with the faces of buffaloes, dogs, and swine.

Assuming the form of a tiny monkey, Hanumaan crept down the tree, and giving her the ring of Raam, took one from her. He offered to carry her away with him, but Sita declared that Raam must himself come to her rescue, and as proof of finding her Sita gave Hanumaan a priceless jewel to take back to Rama. While they were talking together, Raavan appeared, and, after fruitless wooing, announced that if Sita did not yield herself to him in two months he would have her guards "mince her limbs with steel" for his morning repast.

In his rage, Hanumaan destroyed a mango grove and was captured by the rakshasa guards, and brought before Ravana. Hanuman proclaimed that he was a messenger of Raam, and demanded that Raavan restore Sita to Rama or fall victim to Rama's wrath. Furious at hearing Hanumaan's words, Ravana ordered Hanuman's death.

Vibhishana, Ravana's righteous brother, intervened and counseled Ravana to follow the scriptures, reminding that it was improper to execute a messenger, and instead told him to exact the appropriate punishment for Hanuman's crime. Raavan accepted and ordered his rakshasas to set fire to Hanuman's tail. As soon as this was done, Hanuman made himself very small, slipped from his bonds, and, jumping upon the roofs, spread a conflagration through the city of Lanka. He leaped back to the mainland, conveyed the news of Sita's captivity to Rama and Sugriva, and was soon engaged in active preparations for the campaign.

Battle of Lanka Raam decided that as long as the ocean was not bridged, it was impossible for any one but Hanumaan to cross it. Raam meditated for three days without food or water, until from the terrified waves arose Varun, the god of the ocean. Varun was perplexed that Raam was meditating on him since he (Raam) was an avatar of Vishnu, one of the highest ranked Gods of Hinduism. Rama explained that because he is a human, he must perform the duties (dharm) of a human to call on Varuna. Hence, Varun promised him that if the architects Nila and Nala (from Raam's army) were to build a bridge of any kind, they can do so by throwing any material into the ocean with the name 'Ram' written on it and it would keep floating in the ocean. This ocean therefore would support the bridge as though it were built on land. The Adam's bridge (or Ram Setu) that connects India and Sri Lanka is considered, by some section of people, to be the remains of this bridge which Lord Ram's army had built.

Terror reigned in Lanka at the news of the approach of Rama. Vibishan, Raavan's brother, deserted to Raam, because of the demon's rage when he advised him to make peace with Raam. Fiercely fought battles ensued, in which even the gods took part--Vishnu and Indra taking sides with Raam, and the evil spirits fighting with Ravana.

After the war had been fought for some time, with varying results, and a great number of troops on both sides were killed, it was decided to determine the victor by single combat between Raavan and Raam. Even the gods were terrified at the fierceness of the conflict. At each shot Rama's mighty bow cut off a head of Raavan, which at once grew back, and the hero was in despair until Vibhishana told him to aim at Ravana's belly-button. Rama took careful aim as the source of "amrit" or divine nectar that allowed the regeneration of Ravan's head was stored in his belly button. Subsequently, Rama killed Ravana using Bramha's divine weapon, the Bramhastra.

As Raavan fell by this weapon, flowers rained from heaven upon the happy victory, and his ears were ravished with celestial music. Touched by the grief of Raavan's widow, Mandodari, Rama told Vibhishan to conduct the funeral in the manner deserved by kings.

Sita was led forth, beaming with happiness at finding herself re-united to her husband; but her happiness was destined to be of short duration. Raam received her with coldness and with downcast eyes, saying that she could no longer be his wife, after having dwelt in the house of Raavan. Sita assured him of her innocence; but on his continuing to revile her, she ordered her funeral pyre to be built, since she would rather die by fire than live despised by Raam. The sympathy of all the bystanders was with Sita, but Raam saw her enter the flames without a tremor. Soon Agni, the god of fire, appeared, bearing the uninjured Sita in his arms. Her innocence thus publicly proved by the trial by fire, she was welcomed by Raam, whose treatment she tenderly forgave. Raam reveals to Lakshman why the pyre was necessary. Earlier during the exile, Raam already knew Raavan would be kidnapping Sita. If Ravana had attempted to touch Sita, her devotion to her husband, her purity and chasity would have burned Ravana's hands. Hence, the only way to let Sita be kidnapped was for her soul to be sent with Agni, the fire god, whereas a physical form of Sita remained. Hence, when Rama told Sita to prove herself with fire, he was really asking Agni, the fire god, to give him back his Sita.

The conquest won, Ravana defeated, and Sita restored, Raam returned in triumph to Ayodhya, and assumed the governance to the great delight of Bharat and the people of Ayodhya.

Sita banished Ayodhya was prosperous, the people were happy, and for a time all went well. It was not long, however, before whispers concerning Sita's long stay in Lanka spread through the city, and Raam came to hear the whisperings that a famine in the country was due to the guilt of Sita, who had suffered the caresses of Ravana while in captivity. Under the pressure from the citizens of Ayodhya, Raam banished her to the forest in which they had spent together the happy years of their exile. Sita was already several months pregnant when she was banished by Raam.

Without a murmur the unhappy Sita dragged herself to the forest, and, torn with grief of body and spirit, found the hermitage of Valmiki, where she gave birth to twin sons, Lav(Ramayan) and Kush (Ramayana). Here she reared them, with the assistance of the hermit, who was their teacher, and under whose care they grew to manhood, handsome and strong.

It chanced that about the time the youths were twenty years old, Raam began to think the gods were angered with him because he had killed Raavan, who was the son of a Brahmin. Rama became determined to propitiate them by means of Ashvamedh, the great sacrifice, in which he caused a horse to be turned loose in the forest. When his men went to retake it, at the end of the year, they found it caught by two strong and beautiful youths who resisted all efforts to capture them. When his men couldn't retake the horse, Raam went to the forest in person, only to learn that the youths were his twin sons, Lav and Kush. Struck with remorse, Raam recalled the sufferings of his wife Sita, and on learning that she was at the hermitage of Valmiki, requested her to come with him.

Sita had had time to recover from the love of her youth, and the prospect of life with Raam, she felt, was not altogether pleasant. She appealed to the earth, if she had never loved any man but Raam, if her truth and purity were known to the earth, let it open its bosom and take her to it. While the people stood trembling with horror, the earth opened, a gorgeous throne appeared, and the goddess of earth, seated upon it, took Sita beside her and conveyed her to the realms of eternal happiness, leaving the too late repentant Raam to wear out his remaining years in penitence.

Morals in Ramayan In his Ramayan, Valmiki expresses his view of human code of conduct through Raam: life is evanescent and the hedonistic approach to it is meaningless. However, that should not allow one to be indifferent to one's own rights and duties laid down in the ancient texts. He thus adopts the view that Dharm is what is proclaimed in the Ved and it should be followed for its own sake, not for what it brings you in pain or pleasure. Doing this will ensure one's welfare in this and the next world.Raghunathan, N. (Trans), Srimad Valmiki Ramayanam In addition, Ramayan also reinforces the need for thinking about the consequences before making promises, for if you make them you must keep them, no matter how hard it may be.

Sankshepa Ramayan, the brief narration of the entire Ramayan story by the sage Narad to Valmiki, forms the first sarga of Valmiki Ramayan. Narad lists the sixteen qualities of the ideal man and says that Rama was the complete man possessing all sixteen of these qualities.The sixteen qualities are: 1. Gunavan – man of principles, 2. Veeryavan – man of valour, 3. Dharmajnaha – righteous, 4. Kruthajnaha – saviour, 5. Satyavakyaha – truthful, 6. Dhrudhavrataha – self confident, 7. Charithravan – with good conduct, 8. Sarvabhutha hithaha – compassionate to all creatures, 9. Vidwan - scholor of all arts, 10. Samarthaha – ablest, 11. Sadaika priyadarsanaha – ever pleasing to the eyes, 12. Atmavan – courageous, 13. Jithakrodhaha – one who controls his anger, 14. Dyuthiman – brilliant, 15 Anasuyakaha – with no jealousy, 16 Kasya bibhyati devascha jatha roshasya samyuge – one who when angry, makes even the god fearful Although Rama himself declares "he is but a man, and never once claims to be divine,Atmanam Manusham Manye Rama is regarded by Hindus as one of the most important Avatar of the god Vishnu and as an ideal man.

Valmiki portrays Rama not as a supernatural being, but as a human with all the attendant shortcomings, who encounters moral dilemmas but who overcomes these by simply adhering to the dharma--the righteous way. There are several instances narrated in Valmiki Ramayana which cast shadows on the pristine character of the hero and reinforce the theme of Rama struggling with mortal flaws and prejudices whilst struggling to follow the path of dharma.

Concept of Dharm-Arth-Kaam as per Raamayan The concepts of Dharma, Artha, Kāma (and Moksha) are very old Hindu concepts. They are also known as Purusharthas. There are two prominent instances of it being defined in Ramayana. The first was when Bharata (Ramayana) came to forest (Chitrakoot) to meet Rama. Rama asked him whether he followed the rules of Dharma, Artha and Kaama properly. As per Rama it is defined as: Artha should not interfere with Dharma and vice versa. Similarly Karma should not interfere with either Dharma or with Artha. Since Bharat was already knowledgeable he was to be reminded in very short words. But Dharma here means the duties and welfare one does for the society. Making wells, for example, is part of the dharma of a king. Arth means earnings. As it is further asked by Rama: The king has to see that there is enough income from taxes, the salaries of the employees are given at proper time and the tax should not be more than 1/6 th (16.6%) of a person's income. Kaama means pleasure here. One is allowed to have pleasure but without affecting the duties and earnings.The other instance of this concept comes in Yudha Kanda. Here Kumbhakarna, Ravana's brother, advises Ravana that one should use dharma in the morning, artha in the daytime and Kaama at night. He further says to Ravana that he (Ravana) is busy with Kaama all the time and this will take him to destruction. Interestingly one of Ravana's ministers Mahodara scolds Kubhakarna and to please his master says that a King can enjoy Kaama at any time.

Textual history The text is composed in Epic Sanskrit, an early variant of Classical Sanskrit, so that in principle the core of the work may date to as early as the 5th century BCE. Since in its current form, after hundreds of years of transmission through recitations and in manuscript form, the epic has gone thorough numerous variations, it cannot be dated by linguistic analysis as a whole, and should be considered to have emerged over a long process, spanning from the 5th to 1st centuries BC.

The core events told in the epic may well be of even greater age, the names of the characters, Rama, Sita, Dasharata, Janaka, Vasishta and Vishwamitra are all known in the Vedic literature such as the Brahmanas which are older than the Valmiki Ramayana.In the Vedas Sita means furrow relating to a goddess of agriculture. - S.S.S.N. Murty, A note on the Ramayana However, nowhere in the surviving Vedic poetry is a story similar to the Ramayana of Valmiki. Goldman, Robert P., The Ramayana of Valmiki: An Epic of Ancient India pp 24 Brahma, one of the main characters of Ramayana, and Vishnu, who according to Bala Kanda was incarnated as Rama are not Vedic deities, and come first into prominence with the epics themselves and further during the 'Puranic' period of the later 1st millennium AD. There is also a version of Ramayana, known as Ramopakhyana, found in the epic Mahabharata. This version, depicted as a narration to Yudhishtra, is devoid of any divine characteristics to Rama. Rama - The story of a history - chennaionline.com

There is general consensus that books two to six form the oldest portion of the epic while the first book Bala Kanda and the last the Uttara Kanda are later additions. Goldman, Robert P., The Ramayana of Valmiki: An Epic of Ancient India pp 15-16 The author or authors of Bala Kanda and Ayodhya Kanda appear to be familiar with the eastern Gangetic basin region of northern India and the Kosala and Magadha region during the period of the sixteen janapadas as the geographical and geopolitical data is in keeping with what is known about the region. However, when the story moves to the Aranya Kanda and beyond, it seems to turn abruptly into fantasy with its demon-slaying hero and fantastic creatures. The geography of central and South India is increasingly vaguely described. The knowledge of the location of the island of Sri Lanka also lacks detail.Goldman, Robert P., The Ramayana of Valmiki: An Epic of Ancient India pp 28 Basing his assumption on these features, the historian H.D. Sankalia has proposed a date of the 4th century BC for the composition of the text.See Sankalia, H.D., Ramayana: Myth or Reality, New Delhi, 1963 A. L. Basham, however, is of the opinion that Rama may have been a minor chief who lived in the 8th or the 7th century BC.Basham, A.L., The Wonder that was India, London, 1956, pp303

Variant versions historic artwork depicting the battle which took place between Rama and Ravana.

As in many oral epics, multiple versions of the Ramayana survive. In particular, the Ramayana related in North India differs in important respects from that preserved in South India and the rest of South-East Asia. There is an extensive tradition of oral storytelling based on the Ramayana in Thailand, Cambodia, Malaysia, Laos, Vietnam, Indonesia and Maldivian Folklore.

In many Malay language versions, Lakshmana is given greater importance than Rama, whose character is considered somewhat weak.

Within India There are diverse regional versions of the Ramayana written by various authors in India. Some of them differ significantly from each other. During the twelfth century AD, Kambar wrote Ramavatharam, known popularly as Kambaramayanam in Tamil language. Although based on Valmiki Ramayana , Kambaramayanam is a true classic and unique in that Kamban has modified and reinterpreted many anecdotes in Valmiki Ramayana to suit the Tamil culture and his own ideas.Prof. C. Krishnamurthy, Tamil literature through the ages, Valmiki's Ramayana inspired the Sri Ramacharit Manas by Tulasidas in 1576 , an epic Awadhi (a dialect of Hindi) version with a slant more grounded in a different realm of Hindu literature, that of bhakti. It is an acknowledged masterpiece of India. It is popularly known as Tulsi-krita Ramayana. Gujarati people poet Premanand wrote a version of Ramayana in the 17th century. Other versions include, a Bengali language version by Krittivas in the 14th century, in Oriya by Balarama Das in the 16th century, in Marathi by Sridhara in the 18th century, a Telugu version by Ranganatha in the 15th century, a Torave Ramayana in Kannada by the 16th century poet Narahari and in 20th century Rashtrakavi Kuvempu's Sri Ramayana Darshnam, Kotha Ramayana in Assamese language by the 14th century poet Madhava Kandali and Adhyathmaramayanam, a Malayalam version by Thunchaththu Ramanujan Ezhuthachan in the 16th century.

There is a sub-plot to Ramayana, prevalent in some parts of India relates to the adventures of Ahi Ravana and Mahi Ravana, the evil brother of Ravana, which enhances the role of Hanuman in the story. Hanuman rescues Rama and Lakshmana after they are kidnapped by the Ahi-mahi Ravana at the behest of Ravana and held prisoner in a subterranean cave, ready to be sacrificed to the goddess Kali.

There have been reports of a version of the Ramayana story prevalent amongst the Mappilas of Kerala.See A different song, The Hindu, Aug 12, 2005 This version, known as Mappila Ramayana, forms a part of the Mappila Songs. Mappillapattu is a genre of folk singing popular amonst the Muslims of Kerala and Lakshadweep. Being of Muslim origin, the hero of this story is a sultan. There are no major changes in the names of characters except for that of Rama's which is changed to `Laman'. The language and the imagery projected in the Mappilapattu are in accordance with the social fabric of the earlier Muslim community.

In Nepal Two versions of Ramayana are present in Nepal. One is written by Siddhidas Mahaju in Nepal Bhasa. The other one is written by Bhanubhakta Acharya. The Nepal Bhasa version by Siddhidas Mahaju marks a great point in the Nepal Bhasa renaissance whereas the one of Bhanubhakta Acharya is the first epic of Nepali.

Southeast Asian versions Many other Asian cultures have adapted the Ramayana, resulting in other national epics. is an old Javanese language rendering of the Sanskrit Ramayana from ninth century Indonesia. It is a faithful rendering of the Hindu epic with very little variation. Phra Lak Phra Lam is a Lao language version, whose title comes from Lakshmana and Rama. The story of Lakshmana and Rama is told as the previous life of the Buddha. In Hikayat Seri Rama of Malaysia, Dasharatha is the great-grandson of the Prophet Adam. Ravana receives boons from Allah instead of Brahma.See Effect Of Ramayana On Various Cultures And Civilisations

Thailand's popular national epic Ramakien is derived from the Hindu epic. In Ramakien, Sita is the daughter of Ravana and Mandodari (T'os'akanth (=Dasakand) and Mont'o). Vibhisana (P'ip'ek), the astrologer brother of Ravana, predicts calamity from the horoscope of Sita. So Ravana has her thrown into the waters, who, later, is picked by Janaka (Janok). While the main story is identical to that of the Ramayana, many other aspects were transposed into a Thai culture context, such as the clothes, weapons, topography, and elements of nature, which are described as being Thai in style. It has an expanded role for Hanuman and he is portrayed as a lascivious character. Ramakien can be seen in an elaborate illustration at the Wat Phra Kaew temple in Bangkok.

Other Southeast Asian adaptations include Ramakavaca of Bali (Indonesia), Maradia Lawana and Darangen of the Philippines, the Reamker of Cambodia and the Yama Zatdaw of Myanmar. Aspects of the Chinese language epic Journey to the West were also inspired by the Ramayana, particularly the character Sun Wukong, who is believed to have been based on Hanuman.

Contemporary versions , popular folk art of KarnatakaContemporary versions of the Ramayana include Sri Ramayana Darshanam by Dr. K. V. Puttappa (Kuvempu) in Kannada language and Ramayana Kalpavrikshamu by Viswanatha Satyanarayana in Telugu language, both of which have been awarded the Jnanpith Award. A prose version called Geet Ramayan (Geet = song) in Marathi by G.D. (Gajanan Digambar) Madgulkar (also known as Ga Di Madgulkar or GaDiMA) was rendered in Music by Sudhir Phadke and is considered to be a masterpiece of Marathi literature. The popular Indian author R. K. Narayan wrote a shortened prose interpretation of the epic, and another modern Indian author, Ashok Banker, has so far written a series of six English language novels based on the Ramayana. In September 2006, the first issue of Ramayan 3392 A.D. was published by Virgin Comics, featuring the Ramayana as reinvisioned by author Deepak Chopra and filmmaker Shekhar Kapur.

The Ramayana has been Ramayan (TV series) as well, in a television series from the 1980s of the same name by producer Ramanand Sagar, which was based primarily off of the Ramcharitmanas and Valmiki Ramayana. An anime movie called Rama - The Prince of Light was also released in the early 1990s. Disney is also in talks to make an animated version of Ramayana for 2012.

Ramayana landmarks Amongst the ruins of the Vijayanagara empire near Hampi, is a cave known as Sugriva's Cave. The cave is marked by coloured markings. The place holds its similarity to the descriptions of 'kishkinda' in Sundarakanda. Rama is said to have met Hanuman here. The place is also home to the famous Hazararama temple (Temple of a thousand Ramas).

See also

Mahabharata
epic poetry
Rama's Bridge
Ramayan 3392 A.D.

References

Milner Rabb, Kate, National Epics, 1896 - See eText Project Gutenburg
Raghunathan, N. (Trans), Srimad Valmiki Ramayanam, Vighneswara Publishing House, Madras (1981)
A different Song - Article from "The Hindu" August 12, 2005 -
Dr. Gauri Mahulikar Effect Of Ramayana On Various Cultures And Civilisations, Ramayan Institute
Goldman, Robert P., The Ramayana of Valmiki: An Epic of Ancient India Princeton University Press, 1999 ISBN 0-691-01485-X
S. S. N. Murthy, A note on the Ramayana, Jawaharlal Nehru University, New Delhi
Arya, Ravi Prakash (ed.). Ramayana of Valmiki: Sanskrit Text and English Translation. (English translation according to M. N. Dutt, introduction by Dr. Ramashraya Sharma, 4-volume set) Parimal Publications: Delhi, 1998 ISBN 81-7110-156-9

Footnotes External links Ramayanam Malayalam

Original text

oldwikisource:रामायण (Devanagari version on Wikisource)

Translations

Valmiki Ramayana translated by Ralph T. H. Griffith (1870-1874)
Site with Valmiki Ramayana Text with Meaning /
Vaalmiiki RaamaayaN
Raamacharita maanas(Ramayana) by Tulsiidaas /
Abridged Ramayana and Mahabharata by R.C. Dutt (1899)

Research articles

The storyboard of the RAMAYANA - discusses adaptations in other nations

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