Ramayana - Wikipedia PDF

4/30/2020 Ramayana - Wikipedia
Ramayana
Ramayana (/rɑːˈmɑːjənə/;[1][2] Sanskrit: रामायणम ्,[3] Rāmāyaṇam [ɽaːˈmaːjɐɳɐm]) is one of the two major Sanskrit epics of ancient India,
the other being the Mahābhārata. Along with the Mahābhārata, it forms the Hindu Itihasa.[4]
The epic, traditionally ascribed to the Maharishi Valmiki, narrates the life of Rama, the legendary
prince of the Kosala Kingdom. It follows his fourteen-year exile to the forest by his father King Ramayana
Dasharatha, on request of his step-mother Kaikeyi. His travels across forests in India with his wife Sita रामायणम ्
and brother Lakshmana, the kidnapping of his wife by Ravana, the great king of Lanka, resulting in a
war with him, and Ram's eventual return to Ayodhya to be crowned king. This is the culmination point
of the epic. It is the most sacred book, and is read by millions of people every year.
There have been many attempts to unravel the epic's historical growth and compositional layers;
various recent scholars' estimates for the earliest stage of the text range from the 7th to 4th centuries
BCE, with later stages extending up to the 3rd century CE.[5]
The Ramayana is one of the largest ancient epics in world literature. It consists of nearly 24,000
verses (mostly set in the Shloka/Anustubh meter), divided into six Kands (Adi (Bala) Kand, Ayodhya
Kand, Aranya Kand, Kishkindha Kand, Sundara Kand, Lanka Kand) and about 500 sargas (chapters).
Uttar kand which is also read today in ramayan is a part of kakbhusundi garud samvad and is not a
part of original valkimi ramayan [6]. In Hindu tradition, it is considered to be the Adi-kavya (first
poem). It depicts the duties of relationships, portraying ideal characters like the ideal father, the ideal
servant, the ideal brother, the ideal husband and the ideal king. Ramayana was an important
influence on later Sanskrit poetry and Hindu life and culture. Like Mahabharata, Ramayana presents
the teachings of ancient Hindu sages in narrative allegory, interspersing philosophical and ethical
elements. The characters Rama, Sita, Lakshmana, Bharata, Hanuman, and Ravana are all fundamental Rama with his wife Sita and brother
to the cultural consciousness of the South Asian nations of India, Nepal, Sri Lanka, and the South-East Lakshmana during exile in forest,
Asian countries of Thailand, Cambodia, Malaysia, and Indonesia. manuscript, ca. 1780
Information
There are many versions of Ramayana in Indian languages, besides Buddhist, Sikh, and Jain
adaptations. There are also Cambodian, Indonesian, Filipino, Thai, Lao, Burmese, and Malaysian Religion Hinduism
versions of the tale. Author Valmiki
Language Sanskrit
Verses 24,000
https://en.wikipedia.org/wiki/Ramayana 1/28
Contents
Etymology
Textual history and structure
Period
Characters
Ikshvaku dynasty
Allies of Rama
Foes Of Ram
Neutral
Synopsis
Bala Kanda
Ayodhya Kanda
Aranya Kanda
Kishkindha Kanda
Sundara Kanda
Yuddha Kanda
Uttara Kanda
Luv kush Kanda
Versions
India
Early references in Tamil literature
Buddhist version
Jain version
Sikh version
Nepal
Southeast Asian
Cambodia
Indonesia
Laos
Malaysia
Myanmar
Philippines
Thailand
Critical edition
Influence on culture and art
Religious significance
In popular culture
Stage
Movies
Plays
Exhibitions
Books
TV series
Citations
References
Further reading
External links
Etymology
The name Ramayana means "Rama" + "Aayana" , where as Rama is name of Lord or God and Aayana means Path or Way. The literal
meaning of the name is "the journey of Rāma" or "the career of Rāma" or in other words path or way taken or chosen by Rama during the
human life cycle form at earth, during Treta Yuga (869000 years ago) in Jambudweep(Java Plum)/Aryavart/India.[7]
Textual history and structure

According to Indian tradition, and the Ramayana itself, the epic belongs to the genre of itihasa like Mahabharata. The definition of
itihāsa is a narrative of past events (purāvṛtta) which includes teachings on the goals of human life. According to Hindu tradition,
Ramayana takes place during a period of time known as Treta Yuga.[8]
In its extant form, Valmiki's Ramayana is an epic poem of some 24,000 verses. The text survives in several thousand partial and complete
manuscripts, the oldest of which is a palm-leaf manuscript found in Nepal and dated to the 11th century CE. A Times of India report dated
18 December 2015 informs about the discovery of a 6th-century manuscript of the Ramayana at the Asiatic Society library, Kolkata.[9] The
Ramayana text has several regional renderings, recensions and sub recensions. Textual scholar Robert P. Goldman differentiates two
major regional revisions: the northern (n) and the southern (s). Scholar Romesh Chunder Dutt writes that "the Ramayana, like the
Mahabharata, is a growth of centuries, but the main story is more distinctly the creation of one mind."
There has been discussion as to whether the first and the last volumes (Bala Kand and Uttara Kand) of
Valmiki's Ramayana were composed by the original author. Most Hindus still believe they are integral
parts of the book, in spite of some style differences and narrative contradictions between these two
volumes and the rest of the book.
Retellings include Kamban's Ramavataram in Tamil (c. 11th–12th century), Gona Budda Reddy's
Ramayanam in Telugu (c. 13th century), Madhava Kandali's Saptakanda Ramayana in Assamese (c.
14th century), Krittibas Ojha's Krittivasi Ramayan (also known as Shri Ram Panchali) in Bengali (c.
15th century), Sarala Das' Vilanka Ramayana (c. 15th century)[10][11][12][13] and Balarama Dasa's Dandi
Ramayana (also known as the Jagamohan Ramayana) (c. 16th century) both in Odia, sant Eknath's
Bhavarth Ramayan (c. 16th century) in Marathi, Tulsidas' Ramcharitamanas (c. 16th century) in
Awadhi (which is an eastern form of Hindi) and Thunchaththu Ezhuthachan's Adhyathmaramayanam
in Malayalam.
An artist's impression of Valmiki

Period Muni composing the Ramayana
In terms of narrative time, the action of the Ramayana predates the Mahabharata. However, the
general cultural background of the Ramayana is one of the post-urbanization periods of the eastern part of north India, while the
Mahabharata reflects the Kuru areas west of this, from the Rigvedic to the late Vedic period.
By tradition, the text belongs to the Treta Yuga, second of the four eons (Yuga) of Hindu chronology. Rama is said to have been born in the
Treta Yuga (869000 years ago) to king Dasharatha in the Ikshvaku dynasty.
The names of the characters (Rama, Sita, Dasharatha, Janaka, Vashista, Vishwamitra) are all known only in the late Vedic literature. For
instance, a king named Janaka appears in a lengthy dialogue in the Brihadaranyaka Upanishad with no reference to Rama or the
Ramayana.[14] However, nowhere in the surviving Vedic poetry is there a story similar to the Ramayana of Valmiki. According to the
modern academic view, Vishnu, who, according to Bala Kanda, was incarnated as Rama, first came into prominence with the epics
themselves and further, during the puranic period of the later 1st millennium CE. Also, in the epic Mahabharata, there is a version of the
Ramayana known as Ramopakhyana. This version is depicted as a narration to Yudhishthira.
Books two to six form the oldest portion of the epic, while the first and last books (Bala Kand and Uttara Kand, respectively) are later
additions: style differences and narrative contradictions between these two volumes and the rest of the epic have led scholars since
Hermann Jacobi to the present toward this consensus.[15] The author or authors of Bala kanda and Ayodhya kanda appear to be familiar
with the eastern Gangetic basin region of northern India and with the Kosala, Mithila and Magadha regions during the period of the
sixteen Mahajanapadas, based on the fact that the geographical and geopolitical data accords with what is known about the region.
Characters
Ikshvaku dynasty
Dasharatha is king of Ayodhya and father of Rama. He has three queens, Kausalya, Kaikeyi and
Sumitra, and four sons: Bharata, and twins Lakshmana, Shatrughna and Rama. Once, Kaikeyi
saved Dasaratha in a war and as a reward, she got the privilege from Dasaratha to fulfil two of her
wishes at any time of her lifetime. She made use of the opportunity and forced Dasharatha to
make their son Bharata crown prince and send Rama into exile for 14 years. Dasharatha dies
heartbroken after Rama goes into exile.
Rama is the main character of the tale. Portrayed as the seventh avatar of god Vishnu, he is the
eldest and favourite son of Dasharatha, the king of Ayodhya and his Chief Queen, Kausalya. He is
portrayed as the epitome of virtue. Dasharatha is forced by Kaikeyi to command Rama to
relinquish his right to the throne for fourteen years and go into exile. Rama kills the evil demon
Ravana, who abducted his wife Sita, and later returns to Ayodhya to form an ideal state. Rama (left third from top) depicted
in the Dashavatara, the ten avatars
Sita (Vaidehi) is another of the tale's protagonists.She was the blood of sages who sacrificed their
of Vishnu. Painting from Jaipur, now
lives to develop the powerful force to get rid of earth from demons. This blood was collected in a
at the Victoria and Albert Museum
pot and was buried in Earth, so She is called the daughter of Mother Earth, adopted by King
Janaka, and Rama's beloved wife. Rama went to Mithila and got a chance to marry her by
breaking the Shiv Dhanush (bow) while trying to tie a knot to it in a competition organized by King
Janaka of Mithila. The competition was to find the most suitable husband for Sita and many
princes from different states competed to win her. Sita is the avatar of goddess Lakshmi, the
consort of Vishnu. Sita is portrayed as the epitome of female purity and virtue. She follows her
husband into exile and is abducted by the Lanka's king Ravana. She is imprisoned on the island of
Lanka, until Rama rescues her by defeating Ravana. Later, she gives birth to twin boys Lava and
Kusha.
Bharata is the son of Dasharatha and Queen Kaikeyi. when he learns that his mother Kaikeyi has
forced Rama into exile and caused Dasharatha to die brokenhearted, he storms out of the palace
and goes in search of Rama in the forest. When Rama refuses to return from his exile to assume Rama seated with Sita, fanned by
the throne, Bharata obtains Ram's sandals and places them on the throne as a gesture that Rama Lakshmana, while Hanuman pays
is the true king. Bharata then rules Ayodhya as the regent of Rama for the next fourteen years, his respects
staying outside the city of Ayodhya. He was married to Mandavi.
Lakshmana (Saumitra) is a younger brother of Rama, who chose to go into exile with him. He is
the son of King Dasharatha and Queen Sumitra and twin of Shatrughna. Lakshmana is portrayed as an avatar of Shesha, the nāga
associated with the god Vishnu. He spends his time protecting Sita and Rama, during which time he fights the demoness
Shurpanakha. He is forced to leave Sita, who was deceived by the demon Maricha into believing that Rama was in trouble. Sita is
abducted by Ravana upon his leaving her. He was married to Sita's younger sister Urmila.
Shatrughna (Shatrughna means Ripudaman: Killer of enemies) is a son of Dasharatha and his
third wife Queen Sumitra. He is the youngest brother of Rama and also the twin brother of
Lakshmana. He was married to Shrutakirti.
Allies of Rama
Vanara
Hanuman is a vanara belonging to the kingdom of Kishkindha. He is an ideal bhakta of Rama. He

is born as son of Kesari, a Vanara king in Sumeru region and his wife Añjanā. He plays an
important part in locating Sita and in the ensuing battle. He is believed to live until our modern
world.
Sugriva, a vanara king who helped Rama regain Sita from Ravana. He had an agreement with
Rama through which Vali – Sugriva's brother and king of Kishkindha – would be killed by Rama in
exchange for Sugriva's help in finding Sita. Sugriva ultimately ascends the throne of Kishkindha
after the slaying of Vali and fulfills his promise by putting the Vanara forces at Ram's disposal. He
was married to Rumā.
Statue of Ravana at Koneswaram
Angada is a vanara and the son of Bali (vanar king of Kishkindha before Sugriva) who helped Hindu Temple, Sri Lanka.
Rama find his wife Sita and fight her abductor, Ravana, in Ramyana. He was son of Vali and Tara
and nephew of Sugriva. Angada and Tara are instrumental in reconciling Rama and his brother,
Lakshmana, with Sugriva after Sugriva fails to fulfill his promise to help Rama find and rescue his
wife. Together they are able to convince Sugriva to honour his pledge to Rama instead of spending
his time carousing and drinking.
Riksha
Jambavan/Jamvanta is known as Riksharaj (King of the Rikshas). Rikshas are bears. In the epic
Ramayana, Jambavantha helped Rama find his wife Sita and fight her abductor, Ravana. It is he Rama and the Vanar chiefs
who makes Hanuman realize his immense capabilities and encourages him to fly across the ocean
to search for Sita in Lanka.
Griddha
Jatayu, son of Aruṇa and nephew of Garuda. A demi-god who has the form of a vulture that tries to rescue Sita from Ravana. Jatayu
fought valiantly with Ravana, but as Jatayu was very old, Ravana soon got the better of him. As Rama and Lakshmana chanced upon
the stricken and dying Jatayu in their search for Sita, he informs them of the direction in which Ravana had gone.
Sampati, son of Aruna, brother of Jatayu. Sampati's role proved to be instrumental in the search for Sita.
Rakshasa
Vibhishana, youngest brother of Ravana. He was against the abduction of Sita and joined the
forces of Rama when Ravana refused to return her. His intricate knowledge of Lanka was vital in
the war and he was crowned king of Lanka by Ram after the fall of Ravana.
Foes Of Ram
Rakshasas
Ravana, a rakshasa, is the king of Lanka. He was son of a sage named Vishrava and daitya The vanaras constructing the Rama
princess Kaikesi. After performing severe penance for ten thousand years he received a boon from Setu Bridge to Lanka, makaras and
the creator-god Brahma: he could henceforth not be killed by gods, demons, or spirits. He is fish also aid the construction. A 9th
portrayed as a powerful demon king who disturbs the penances of rishis. Vishnu incarnates as the century Prambanan bas-relief,
human Rama to defeat him, thus circumventing the boon given by Brahma. Central Java, Indonesia.
Indrajit or Meghnadha, the eldest son of Ravana who twice defeated Rama and Lakshmana in
battle, before succumbing to Lakshmana. An adept of the magical arts, he coupled his supreme
fighting skills with various stratagems to inflict heavy losses on Vanara army before his death.
Kumbhakarna, brother of Ravana, famous for his eating and sleeping. He would sleep for months at a time and would be extremely
ravenous upon waking up, consuming anything set before him. His monstrous size and loyalty made him an important part of Ravana's
army. During the war he decimated the Vanara army before Rama cut off his limbs and head.
Shurpanakha, Ravana's demoness sister who fell in love with Rama and had the magical power to take any form she wanted.
Lakshmana cut of Shurpanakha's nose when she tried to hurt Sita angered by Rama's refusal to her proposal of marriage. It is she
who asked Ravana to abduct Sita as revenge for her insult.
Subahu (Sanskrit: सब
ु ाहु Subāhu, Tamil: பா Cupāku, Kannada: ಸು ಾಹು, Thai: Sawahu), is a rakshasa character in the Ramayana.
He and his mother, Tataka, took immense pleasure in harassing the munis of the jungle, especially Vishvamitra, by disrupting their
yajnas with rains of flesh and blood.[16] Vishvamitra approached Dasharatha for help in getting rid of these pestilences. Dasharatha
obliged by sending two of his sons, Rama and Lakshmana, to the forest with Vishvamitra, charging them to protect both the sage and
his sacrificial fires. When Subahu and Maricha again attempted to rain flesh and blood on the sage's yajna, Subahu was killed by
Rama. [17] Maricha escaped to Lanka. He was later killed by Rama when he took the form deer.
Neutral
Vanara
Vali, was king of Kishkindha, husband of Tara, a son of Indra, elder brother of Sugriva and father of Angada. Vali was famous for the
boon that he had received, according to which anyone who fought him in single-combat lost half his strength to Vali, thereby making
Vali invulnerable to any enemy. He was killed by Rama, an Avatar of Vishnu. However, he was not an enemy of Rama. He was killed
by Rama because Vali had fought with his brother Sugriva after some misunderstanding, who was a loyal ally of Rama.
Viswashrava, was the son of Pulatsya and the grandson of Brahma, the Creator, and a powerful Rishi as described in the great Hindu
scripture epic Ramayana of Ancient India. A scholar par excellence, he earned great powers through Tapasya, which in turn, earned
him great name and fame amongst his fellow Rishis. Bharadwaja, in particular, was so impressed with Viswashrava that he gave him
his daughter, Ilavida, in marriage. Ilavida bore Viswashrava a son, Kubera, the Lord of Wealth and the original ruler of Lanka.[18] In
addition to Ravana, Viswashrava fathered Vibhishana, Kumbakarna and a daughter, Shurpanakha, through Kaikesi. He is said to have
disowned his demonic family after witnessing Ravana's disrespectful treatment of his older brother, Kubera and returned to his first
wife, Ilavida. According to the Mahabharata, however, Viswashrava's younger children were born as a result of a falling-out with his
eldest: Kubera tried to placate his father by giving him three Rakshasis (two of whom, Raka and Pushpotkata/Pushpotata, seem to be
Kaikesi's paternal half-sisters) and in due course Viswashrava impregnated all three of them. Pushpotata gave birth to Ravana and
later to Kumbhakarna, Malini bore Vibhishana, and Raka had the unpleasant and unsociable twins Khara and Shurpanakha.[19]
Synopsis
Bala Kanda
This "Sarga" (section) details the stories of Rama's childhood and events related the time-frame.
Dasharatha was the King of Ayodhya. He had three wives: Kaushalya, Kaikeyi and Sumitra. He was
childless for a long time and anxious to have an heir, so he performs a fire sacrifice known as Putra-
kameshti Yajna. As a consequence, Rama was first born to Kaushalya, Bharata was born to Kaikeyi,
Lakshmana and Shatrughna were born to Sumitra. These sons are endowed, to various degrees, with
the essence of the Supreme Trinity Entity Vishnu; Vishnu had opted to be born into mortality to
combat the demon Ravana, who was oppressing the gods, and who could only be destroyed by a
mortal. The boys were reared as the princes of the realm, receiving instructions from the scriptures
The marriage of the four sons of
and in warfare from Vashistha. When Rama was 16 years old, sage Vishwamitra comes to the court of
Dasharatha with the four daughters
Dasharatha in search of help against demons who were disturbing sacrificial rites. He chooses Rama,
of Siradhvaja and Kushadhvaja
who is followed by Lakshmana, his constant companion throughout the story. Rama and Lakshmana Janakas. Rama and Sita,
receive instructions and supernatural weapons from Vishwamitra and proceed to destroy Tataka and Lakshmana and Urmila, Bharata
many other demons. and Mandavi and Shatrughna with
Shrutakirti.
Janaka was the King of Mithila. One day, a female child was found in the field by the King in the deep
furrow dug by his plough. Overwhelmed with joy, the King regarded the child as a "miraculous gift of
God". The child was named Sita, the Sanskrit word for furrow. Sita grew up to be a girl of unparalleled beauty and charm. The King had
decided that who ever could lift and wield the heavy bow, presented to his ancestors by Shiva, could marry Sita. Sage Vishwamitra takes
Rama and Lakshmana to Mithila to show the bow. Then Rama desires to lift it and goes on to wield the bow and when he draws the string,
it broke.[20] Marriages were arranged between the sons of Dasharatha and daughters of Janaka. Rama marries Sita, Lakshmana to Urmila,
Bharata to Mandavi and Shatrughna to Shrutakirti. The weddings were celebrated with great festivity in Mithila and the marriage party
returns to Ayodhya.
Ayodhya Kanda
After Rama and Sita have been married for twelve years, an elderly Dasharatha expresses his
desire to crown Rama, to which the Kosala assembly and his subjects express their support.
On the eve of the great event, Kaikeyi – her jealousy aroused by Manthara, a wicked
maidservant – claims two boons that Dasharatha had long ago granted her. Kaikeyi demands
Rama to be exiled into the wilderness for fourteen years, while the succession passes to her
son Bharata. The heartbroken king, constrained by his rigid devotion to his given word,
accedes to Kaikeyi's demands. Rama accepts his father's reluctant decree with absolute
submission and calm self-control which characterises him throughout the story. He is joined
by Sita and Lakshmana. When he asks Sita not to follow him, she says, "the forest where you
dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me." After Ram's
departure, King Dasharatha, unable to bear the grief, passes away. Meanwhile, Bharata who Gold carving depiction of the legendary
was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to Ayodhya at the Ajmer Jain temple.
profit from his mother's wicked scheming and visits Rama in the forest. He requests Rama to
return and rule. But Rama, determined to carry out his father's orders to the letter, refuses to
return before the period of exile.
Rama leaving for fourteen years of exile from Ayodhya.
Aranya Kanda
After thirteen years of exile, Rama, Sita and Lakshmana journey southward along the banks of river Godavari, where they build cottages
and live off the land. At the Panchavati forest they are visited by a rakshasi named Shurpanakha, sister of Ravana. She tries to seduce the
brothers and, after failing, attempts to kill Sita. Lakshmana stops her by cutting off her nose and ears. Hearing of this, her brothers Khara
and Dushan organise an attack against the princes. Rama defeats Khara and his raskshasas.
When the news of these events reach Ravana, he resolves to destroy Rama by capturing Sita with the aid of the rakshasa Maricha.
Maricha, assuming the form of a golden deer, captivates Sita's attention. Entranced by the beauty of the deer, Sita pleads with Rama to
capture it. Rama, aware that this is the ploy of the demons, cannot dissuade Sita from her desire and chases the deer into the forest, leaving
Sita under Lakshmana's guard. After some time, Sita hears Rama calling out to her; afraid for his life, she insists that Lakshmana rush to
his aid. Lakshmana tries to assure her that Rama cannot be hurt that easily and that it is best if he continues to follow Ram's orders to
protect her. On the verge of hysterics, Sita insists that it is not

she but Rama who needs Lakshman's help. He obeys her wish
but stipulates that she is not to leave the cottage or entertain
any stranger. He draws a chalk outline, the Lakshmana rekha,
around the cottage and casts a spell on it that prevents anyone
from entering the boundary but allows people to exit. With the
coast finally clear, Ravana appears in the guise of an ascetic
requesting Sita's hospitality. Unaware of her guest's plan, Sita
is tricked into leaving the rekha and is then forcibly carried
away by Ravana.[21]
Exile of Rama Jatayu, a vulture, tries to rescue Sita, but is mortally wounded.
At Lanka, Sita is kept under the guard of rakshasis. Ravana
asks Sita to marry him, but she refuses, being eternally
Ravana fights Jatayu as he
devoted to Rama. Meanwhile, Rama and Lakshmana learn about Sita's abduction from Jatayu and carries off the kidnapped
immediately set out to save her. During their search, they meet Kabandha and the ascetic Shabari, who direct Sita. Painting by Raja Ravi
them towards Sugriva and Hanuman. Varma
Kishkindha Kanda
Kishkindha Kanda is set in the ape (Vanara) citadel

Kishkindha. Rama and Lakshmana meet Hanuman,
the biggest devotee of Rama, greatest of ape heroes and
an adherent of Sugriva, the banished pretender to the
throne of Kishkindha. Rama befriends Sugriva and
helps him by killing his elder brother Vali thus
regaining the kingdom of Kishkindha, in exchange for
helping Rama to recover Sita. However Sugriva soon
forgets his promise and spends his time in enjoying his
A stone bas-relief at Banteay Srei in
powers. The clever former ape queen Tara (wife of Vali)
Cambodia depicts the combat
Council of War of the Vanaras calmly intervenes to prevent an enraged Lakshmana
between Vali and Sugriva (middle).
from destroying the ape citadel. She then eloquently To the right, Rama fires his bow. To
convinces Sugriva to honour his pledge. Sugriva then the left, Vali lies dying.
sends search parties to the four corners of the earth, only to return without success from north, east
and west. The southern search party under the leadership of Angada and Hanuman learns from a
vulture named Sampati (elder brother of Jatayu), that Sita was taken to Lanka.
Sundara Kanda
Sundara Kand forms the heart of Valmiki's Ramyana and consists of a detailed, vivid account of
Hanuman's adventures. After learning about Sita, Hanuman assumes a gargantuan form and makes a
colossal leap across the sea to Lanka. On the way he meets with many challenges like facing a
Gandharva kanya who comes in the form of a demon to test his abilities. He encounters a mountain
named Mainakudu who offers Hanuman assistance and offers him rest. Hanuman refuses because
there is little time remaining to complete the search for Sita.
After entering into Lanka, he finds a demon, Lankini, who protects all of Lanka. Hanuman fights with Ravana is meeting Sita at
her and subjugates her in order to get into Lanka. In the process Lankini, who had an earlier Ashokavana. Hanuman is seen on
vision/warning from the gods that the end of Lanka nears if someone defeats Lankini. Here, Hanuman the tree.
explores the demons' kingdom and spies on Ravana. He locates Sita in Ashoka grove, where she is
being wooed and threatened by Ravana and his rakshasis to marry Ravana. Hanuman reassures Sita,
giving Ram's signet ring as a sign of good faith. He offers to carry Sita back to Ram; however, she refuses and says that it is not the dharma,
stating that Ramyana will not have significance if Hanuman carries her to Rama – "When Rama is not there Ravana carried Sita forcibly
and when Ravana was not there, Hanuman carried Sita back to Ram". She says that Rama himself must come and avenge the insult of her
abduction.
Hanuman then wreaks havoc in Lanka by destroying trees and buildings and killing Ravana's warriors. He allows himself to be captured
and delivered to Ravana. He gives a bold lecture to Ravana to release Sita. He is condemned and his tail is set on fire, but he escapes his
bonds and leaping from roof to roof, sets fire to Ravana's citadel and makes the giant leap back from the island. The joyous search party
returns to Kishkindha with the news.
Yuddha Kanda
Also known as Lanka Kanda, this book describes the war between the army of Rama and the army of Ravana. Having received Hanuman's
report on Sita, Rama and Lakshmana proceed with their allies towards the shore of the southern sea. There they are joined by Ravana's
renegade brother Vibhishana. The apes named Nala and Nila construct a floating bridge (known as Rama Setu)[22] across the sea, using
stones that floated on water because they had Ram's name written on them. The princes and their army cross over to Lanka. A lengthy war
ensues. During a battle, Ravana's son Indrajit hurls a powerful weapon at Lakshmana, who is badly wounded. So Hanuman assumes a
gigantic form and flies from Lanka to the Himalayas. Upon reaching Mount Sumeru, Hanuman was unable to identify the herb that could
cure Lakshmana and so decided to bring the entire mountain back to Lanka. Eventually, the war ends when Rama kills Ravana. Rama then
installs Vibhishana on the throne of Lanka.
On meeting Sita, Rama asks her to undergo an Agni Pariksha (test of fire) to prove her chastity, as he wants to get rid of the rumors
surrounding her purity. When Sita plunges into the sacrificial fire, Agni, lord of fire raises Sita, unharmed, to the throne, attesting to her
innocence. The episode of Agni Pariksha varies in the versions of Ramayana by Valmiki and Tulsidas. In Tulsidas's Ramacharitamanas,
Sita was under the protection of Agni (see Maya Sita) so it was necessary to bring her out before
reuniting with Rama.
Uttara Kanda
Uttara Kanda is the last book of Ramayana. It is a book of made up of conversations between
Kakbhusundi and Garud. This book was added by Tulsidas after hearing it from Kakbhusundi and
Garud. It depicts Ram's reign of Ayodhya, birth of Luv and Kush, the Ashvamedha yajna and last days The Battle at Lanka, Ramyana by
of Rama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita, Lakshmana and Sahibdin. It depicts the monkey
army of the protagonist Rama (top
Hanuman, where the coronation is performed. On being asked to prove his devotion to Rama,
left, blue figure) fighting Ravana—
Hanuman tears his chest open and to everyone's surprise, there is an image of Rama and Sita inside
the demon-king of the Lanka—to
his chest. Rama rules Ayodhya and the reign is called 'Ram-Rajya' (a place where the common folk are
save Ram's kidnapped wife, Sita.
happy, fulfilled and satisfied). The painting depicts multiple events
in the battle against the three-
headed demon general Trisiras, in
Luv kush Kanda bottom left. Trisiras is beheaded by
Hanuman, the monkey-companion
This is a book (kanda) which was not written neither in the original Valmiki Ramayan nor by of Rama.
Tulsidas.[23] This is totally an chapter added afterwards and no authentication of this chapter is seen
in original Ramayana of Tulsidas and Valmiki. In this chapter, as time passes in reign of Rama, spies
start getting rumours that people are questioning Sita's purity as she stayed in the home of another man for a year without her husband.
The common folk start gossiping about Sita and question Ram's decision to make her Queen. Rama is extremely distraught on hearing the
news, but finally tells Lakshmana that the purity of the Queen of Ayodhya has to be above any gossip and rumour. He instructs him to take
Sita to a forest outside Ayodhya and leave her there. Further, to tell her not to identify herself as the Queen of Ayodhya as that would be an
insult to our forefathers. Lakshmana reluctantly drops Sita in a forest for another exile.
Sita finds refuge in Sage Valmiki's ashram, where she gives birth to twin boys, Luv and Kush. Shambuka, a shudra ascetic, is slain by Rama
for attempting to perform penance. This act of Shambuka is perceived by Rama as an act in violation of dharma as he believes that the bad
karma, resulting from this act, caused the death of a Brahmin's son in his kingdom.[24][25] Meanwhile, Rama conducts an Ashwamedha
yajna (A holy declaration of the authority of the king). Luv and Kusha capture the horse (sign of the yajna) and defeat the whole army of
Ayodhya which come to protect the horse. Later on, both the brothers defeat Lakshmana, Bharat, Shatrughan and other warriors and take
Hanuman as prisoner. Finally Rama himself arrives and defeats the two mighty brothers. Valmiki updates Sita about this development and
advises both the brothers to go to Ayodhya and tell the story of Sita's sacrifice to the common folks. Both brothers arrive at Ayodhya but
face many difficulties while convincing the people. Hanuman helps both the brothers in this task . At one point of time, Valmiki brings Sita
forward. Seeing Sita, Rama realises that Luv and Kush are his own sons. Again complicit Nagarsen (One of the primaries who instigated
the hatred towards Sita) challengea Sita's character and asked her to prove her purity. Sita is overflown with emotions and decides to go
back to Mother Earth from where she emerged. She prays to Bhoomidevi (Goddess of Earth), the ground breaks into half and closes after
Sita vanishes into it. Rama rules Ayodhya for many years and finally takes samadhi into River Sarayu along with his 3 brothers and leaves
the world. He goes back to Vaikunth in his Vishnu form.
Versions
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
southeast Asia. There is an extensive tradition of oral storytelling based on Ramayana in Indonesia,
Cambodia, Philippines, Thailand, Malaysia, Laos, Vietnam and Maldives.
India
There are diverse regional versions of the Ramayana written by various authors in India. Some of The epic story of Ramyana was
them differ significantly from each other. During the 12th century, Kamban wrote Ramavataram, adopted by several cultures across
known popularly as Kambaramayanam in Tamil, but references to Ramayana story appear in Tamil Asia. Shown here is a Thai historic
literature as early as 300 BC. A Telugu version, Ranganatha Ramayanam, was written by Gona Budda artwork depicting the battle which
Reddy in the 14th century. The earliest translation to a regional Indo-Aryan language is the early 14th took place between Rama and
century Saptakanda Ramayana in Assamese by Madhava Kandali. Valmiki's Ramayana inspired Sri Ravana.
Ramacharit Manas by Tulsidas 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, popularly known as Tulsi-krita Ramayana. Gujarati poet Premanand wrote a version of the
Ramayana in the 17th century. Other versions include Krittivasi Ramayan, a Bengali version by
Krittibas Ojha in the 15th century; Vilanka Ramayana by 15th century poet Sarala Dasa[26] and Dandi
Ramayana (also known as Jagamohana Ramayana) by 16th century poet Balarama Dasa, both in
Odia; a Torave Ramayana in Kannada by 16th-century poet Narahari; Adhyathmaramayanam, a
Malayalam version by Thunchaththu Ramanujan Ezhuthachan in the 16th century; in Marathi by
Sridhara in the 18th century; in Maithili by Chanda Jha in the 19th century; and in the 20th century,
Rashtrakavi Kuvempu's Sri Ramayana Darshanam in Kannada.
Relief with part of the Ramayana
There is a sub-plot to the Ramayana, prevalent in some parts of India, relating the adventures of
epic, shows Rama killed the golden
Ahiravan and Mahi Ravana, evil brother of Ravana, which enhances the role of Hanuman in the story.
deer that turn out to be the demon
Hanuman rescues Rama and Lakshmana after they are kidnapped by the Ahi-Mahi Ravana at the
Maricha in disguise. Prambanan
behest of Ravana and held prisoner in a cave, to be sacrificed to the goddess Kali. Adbhuta Ramayana Trimurti temple near Yogyakarta,
is a version that is obscure but also attributed to Valmiki – intended as a supplementary to the original Java, Indonesia.
Valmiki Ramayana. In this variant of the narrative, Sita is accorded far more prominence, such as elaboration of the events surrounding
her birth – in this case to Ravana's wife, Mandodari as well as her conquest of Ravana's older brother in the Mahakali form.
Early references in Tamil literature
Even before Kambar wrote the Ramavataram in Tamil in the 12th century AD, there are many ancient references to the story of Ramayana,
implying that the story was familiar in the Tamil lands even before the Common Era. References to the story can be found in the Sangam
literature of Akanaṉūṟu,(dated 400BC)[27] and Purananuru (dated 300 BC),[28][29] the twin epics of Silappatikaram (dated 2nd Century
CE)[30] and Manimekalai (cantos 5, 17 and 18),[31][32][33] and the Alvar literature of Kulasekhara Alvar, Thirumangai Alvar, Andal and
Nammalvar (dated between 5th and 10th Centuries CE).[34] Even the songs of the Nayanmars have references to Ravana and his devotion
to Lord Siva.
Buddhist version
In the Buddhist variant of the Ramayana (Dasharatha Jataka), Dasharatha was king of Benares and not Ayodhya. Rama (called
Rāmapaṇḍita in this version) was the son of Kaushalya, first wife of Dasharatha. Lakṣmaṇa (Lakkhaṇa) was a sibling of Rama and son of
Sumitra, the second wife of Dasharatha. Sita was the wife of Rama. To protect his children from his wife Kaikeyi, who wished to promote
her son Bharata, Dasharatha sent the three to a hermitage in the Himalayas for a twelve-year exile. After nine years, Dasharatha died and
Lakkhaṇa and Sita returned; Rāmapaṇḍita, in deference to his father's wishes, remained in exile for a further two years. This version does
not include the abduction of Sītā.There is no Ravan in this version i.e. no Ram-ravan war.
In the explanatory commentary on Jātaka, Rāmapaṇḍita is said to have been a previous incarnation of the Buddha, and Sita an incarnation
of Yasodharā.
But, Ravana appears in other Buddhist literature, the Lankavatara Sutra.
Jain version
Jain versions of the Ramayana can be found in the various Jain agamas like Ravisena's Padmapurana (story of Padmaja and Rama,
Padmaja being the name of Sita), Hemacandra's Trisastisalakapurusa charitra (hagiography of 63 illustrious persons), Sanghadasa's
Vasudevahindi and Uttarapurana by Gunabhadara. According to Jain cosmology, every half time cycle has nine sets of Balarama,
Vasudeva and prativasudeva. Rama, Lakshmana and Ravana are the eighth baladeva, vasudeva and prativasudeva respectively.
Padmanabh Jaini notes that, unlike in the Hindu Puranas, the names Baladeva and Vasudeva are not restricted to Balarama and Krishna
in Jain Puranas. Instead they serve as names of two distinct classes of mighty brothers, who appear nine times in each half time cycle and
jointly rule half the earth as half-chakravartins. Jaini traces the origin of this list of brothers to the jinacharitra (lives of jinas) by Acharya
Bhadrabahu (3d–4th century BCE).
In the Jain epic of Ramayana, it is not Rama who kills Ravana as told in the Hindu version. Perhaps this is because Rama, a liberated Jain
Soul in his last life, is unwilling to kill.[35] Instead, it is Lakshmana who kills Ravana.[35] In the end, Rama, who led an upright life,
renounces his kingdom, becomes a Jain monk and attains moksha. On the other hand, Lakshmana and Ravana go to Hell. However, it is
predicted that ultimately they both will be reborn as upright persons and attain liberation in their future births. According to Jain texts,
Ravana will be the future Tirthankara (omniscient teacher) of Jainism.
The Jain versions have some variations from Valmiki's Ramayana. Dasharatha, the king of Saketa had four queens: Aparajita, Sumitra,
Suprabha and Kaikeyi. These four queens had four sons. Aparajita's son was Padma and he became known by the name of Rama. Sumitra's
son was Narayana: he came to be known by another name, lakshmana. Kaikeyi's son was Bharata and Suprabha's son was Shatrughna.
Furthermore, not much was thought of Ram's fidelity to Sita. According to the Jain version, Rama had four chief queens: Maithili,
Prabhavati, Ratinibha, and Sridama. Furthermore, Sita takes renunciation as a Jain ascetic after Rama abandons her and is reborn in
heaven. Rama, after lakshman's death, also renounces his kingdom and becomes a Jain monk. Ultimately, he attains Kevala Jnana
omniscience and finally liberation. Rama predicts that Ravana and Lakshmana, who were in the fourth hell, will attain liberation in their
future births. Accordingly, Ravana is the future tirthankara of the next half ascending time cycle and Sita will be his Ganadhara.
Sikh version
In Guru Granth Sahib, there is a description of two types of Ramayana. One is a spiritual Ramayana which is the actual subject of Guru
Granth Sahib, in which Ravana is ego, Sita is budhi (intellect), Rama is inner soul and Laxman is mann (attention, mind). Guru Granth
Sahib also believes in the existence of Dashavatara who were kings of their times which tried their best to restore order to the world. King
Rama (Ramchandra) was one of those who is not covered in Guru Granth Sahib. Guru Granth Sahib states:
ਹੁਕਿਮ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ॥

हुक म उपाए दस अउतारा॥
By hukam (supreme command), he created his ten incarnations
This version of the Ramayana was written by Guru Gobind Singh, which is part of Dasam Granth.
He also said that the almighty, invisible, all prevailing God created great numbers of Indras, Moons and Suns, Deities, Demons and sages,
and also numerous saints and Brahmanas (enlightened people). But they too were caught in the noose of death (Kaal) (transmigration of
the soul). This is similar to the explanation in Bhagavad Gita which is part of the Mahabharata.[36]
Nepal
Besides being the site of discovery of the oldest surviving manuscript of the Ramayana, Nepal gave rise to two regional variants in mid
19th – early 20th century. One, written by Bhanubhakta Acharya, is considered the first epic of Nepali language, while the other, written by
Siddhidas Mahaju in Nepal Bhasa was a foundational influence in the Nepal Bhasa renaissance.
Ramayana written by Bhanubhakta Acharya is one of the most popular verses in Nepal. The popularization of the Ramayana and its tale,
originally written in Sanskrit Language was greatly enhanced by the work of Bhanubhakta. Mainly because of his writing of Nepali
Ramayana, Bhanubhakta is also called Aadi Kavi or The Pioneering Poet.
Southeast Asian
Cambodia
The Cambodian version of the Ramayana, Reamker (Khmer: មេករ - Glory of Ram), is the most famous
story of Khmer literature since the Kingdom of Funan era. It adapts the Hindu concepts to Buddhist themes
and shows the balance of good and evil in the world. The Reamker has several differences from the original
Ramayana, including scenes not included in the original and emphasis on Hanuman and Sovanna Maccha, a
retelling which influences the Thai and Lao versions. Reamker in Cambodia is not confined to the realm of
literature but extends to all Cambodian art forms, such as sculpture, Khmer classical dance, theatre known as
lakhorn luang (the foundation of the royal ballet), poetry and the mural and bas-reliefs seen at the Silver
Pagoda and Angkor Wat.
Indonesia
There are several Indonesian adaptations of Ramayana, including the Javanese

Kakawin Ramayana[37][38] and Balinese Ramakavaca.[39] The first half of
Kakawin Ramayana is similar to the original Sanskrit version, while the latter Cambodian classical
half is very different. One of the recognizable modifications is the inclusion of dancers as Sita and
the indigenous Javanese guardian demigod, Semar, and his sons, Gareng, Ravana, the Royal Palace
Petruk, and Bagong who make up the numerically significant four Punokawan or in Phnom Penh (c. 1920s)
"clown servants". Kakawin Ramayana is believed to have been written in
Central Java circa 870 AD during the reign of Mpu Sindok in the Medang
Kingdom.[40] The Javanese Kakawin Ramayana is not based on Valmiki's epic, which was then the most
famous version of Ram's story, but based on Ravanavadha or the "Ravana massacre", which is the sixth or
seventh century poem by Indian poet Bhattikavya.[41]
Lakshmana, Rama and Sita
during their exile in Kakawin Ramayana was further developed on the neighboring island of Bali becoming the Balinese
Dandaka Forest depicted in
Ramakavaca. The bas-reliefs of Ramayana and Krishnayana scenes are carved on balustrades of the 9th
Javanese dance
century Prambanan temple in Yogyakarta,[42] as well as in the 14th century Penataran temple in East Java.[43]
In Indonesia, the Ramayana is a deeply ingrained aspect of the culture, especially among Javanese, Balinese
and Sundanese people, and has become the source of moral and spiritual guidance as well as aesthetic
expression and entertainment, for example in wayang and traditional dances.[44] The Balinese kecak dance for example, retells the story of
the Ramayana, with dancers playing the roles of Rama, Sita, Lakhsmana, Jatayu, Hanuman, Ravana, Kumbhakarna and Indrajit
surrounded by a troupe of over 50 bare-chested men who serve as the chorus chanting "cak". The performance also includes a fire show to
describe the burning of Lanka by Hanuman.[45] In Yogyakarta, the Wayang Wong Javanese dance also retells the Ramayana. One example
of a dance production of the Ramayana in Java is the Ramayana Ballet performed on the Trimurti Prambanan open air stage, with the
three main prasad spires of the Prambanan Hindu temple as a backdrop.[46]
Laos
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 Gautama buddha.
Malaysia
The Hikayat Seri Rama of Malaysia incorporated element of both Hindu and Islamic mythology.[47][48][49]
Myanmar
Yama Zatdaw is the Burmese version of Ramayana. It is also considered the unofficial national epic of
Myanmar. There are nine known pieces of the Yama Zatdaw in Myanmar. The Burmese name for the story
itself is Yamayana, while zatdaw refers to the acted play or being part of the jataka tales of Theravada
Buddhism. This Burmese version is also heavily influenced by Ramakien (Thai version of Ramayana) which
resulted from various invasions by Konbaung Dynasty kings toward the Ayutthaya Kingdom.
Philippines
The Maharadia Lawana, an epic poem of the Maranao people of the Philippines, has been regarded as an
indigenized version of the Ramayana since it was documented and translated into English by Professor Juan
R. Francisco and Nagasura Madale in 1968.[50](p"264")[51] The poem, which had not been written down before
Francisco and Madale's translation,[50](p"264") narrates the adventures of the monkey-king, Maharadia
Lawana, whom the Gods have gifted with immortality.[50] Rama (Yama) and Sita (Me
Thida) in Yama Zatdaw, the
Francisco, an indologist from the University of the Philippines Manila, believed that the Ramayana narrative
Burmese version of
arrived in the Philippines some time between the 17th to 19th centuries, via interactions with Javanese and Ramyana
Malaysian cultures which traded extensively with India.[52](p101)
By the time it was documented in the 1960s, the character names, place names, and the precise episodes and events in Maharadia
Lawana's narrative already had some notable differences from those of the Ramayana. Francisco believed that this was a sign of
"indigenization", and suggested that some changes had already been introduced in Malaysia and Java even before the story was heard by
the Maranao, and that upon reaching the Maranao homeland, the story was "further indigenized to suit Philippine cultural perspectives
and orientations."[52](p"103")
Thailand
Thailand's popular national epic Ramakien (Thai:รามเกียรติ., from Sanskrit rāmakīrti,

glory of Ram) is derived from the Hindu epic. In Ramakien, Sita is the daughter of
Ravana and Mandodari (thotsakan and montho). Vibhishana (phiphek), the astrologer
brother of Ravana, predicts the death of Ravana from the horoscope of Sita. Ravana has
thrown her into the water, but she is later rescued by Janaka (chanok).[35]:149 While the
main story is identical to that of Ramayana, many other aspects were transposed into a
Thai 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
The Thai retelling of the tale—Ramakien—is
portrayed as a lascivious character. Ramakien can be seen in an elaborate illustration at
popularly expressed in traditional regional dance
Wat Phra Kaew in Bangkok.
theatre
Critical edition
A critical edition of the text was compiled in India in the 1960s and 1970s, by the Oriental Institute at Maharaja Sayajirao University of
Baroda, India, utilizing dozens of manuscripts collected from across India and the surrounding region.[53] An English language translation
of the critical edition was completed in November 2016 by Sanskrit scholar Robert P. Goldman of the University of California, Berkeley.[54]
Influence on culture and art

One of the most important literary works of ancient India, the Ramayana has had a profound impact on art and culture in the Indian
subcontinent and southeast Asia with the lone exception of Vietnam. The story ushered in the tradition of the next thousand years of
massive-scale works in the rich diction of regal courts and Hindu temples. It has also inspired much secondary literature in various
languages, notably Kambaramayanam by Tamil poet Kambar of the 12th century, Telugu language Molla Ramayanam by poet Molla and
Ranganatha Ramayanam by poet Gona Budda Reddy, 14th century Kannada poet Narahari's Torave Ramayana and 15th century Bengali
poet Krittibas Ojha's Krittivasi Ramayan, as well as the 16th century Awadhi version, Ramacharitamanas, written by Tulsidas.
Ramayanic scenes have also been depicted through terracottas, stone sculptures, bronzes and paintings.[55] These include the stone panel
at Nagarjunakonda in Andhra Pradesh depicting Bharata's meeting with Rama at Chitrakuta (3rd century CE).[55]
The Ramayana became popular in Southeast Asia during 8th century and was represented in
literature, temple architecture, dance and theatre. Today, dramatic enactments of the story of the
Ramayana, known as Ramlila, take place all across India and in many places across the globe within
the Indian diaspora.
In Indonesia, especially Java and Bali, Ramayana has become a

popular source of artistic expression for dance drama and shadow
puppet performance in the region. Sendratari Ramayana is
Javanese traditional ballet of wayang orang genre, routinely
performed in Prambanan Trimurti temple and in cultural center of A Ramlila actor wears the traditional
Yogyakarta. [56] Balinese dance drama of Ramayana is also attire of Ravana.
performed routinely in Balinese Hindu temples, especially in
temples such as Ubud and Uluwatu, where scenes from Ramayana
is integrap part of kecak dance performance. Javanese wayang kulit purwa also draws its episodes
Hanuman discovers Sita in her
from Ramayana or Mahabharata.
captivity in Lanka, as depicted in
Balinese kecak dance.
Ramayana has also been depicted in many paintings, most notably by the Malaysian artist Syed
Thajudeen in 1972. The epic tale was picturized on canvas in epic proportions measuring 152 x 823 cm
in 9 panels. The painting depicts three prolific parts of the epic, namely The Abduction of Sita,
Hanuman visits Sita and Hanuman Burns Lanka. The painting is currently in the permanent collection of the Malaysian National Visual
Arts Gallery.
Religious significance
Rama, the hero of the Ramayana, is one of the most popular deities worshipped in the Hindu religion.
Each year, many devout pilgrims trace their journey through India and Nepal, halting at each of the
holy sites along the way. The poem is not seen as just a literary monument, but serves as an integral
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 Hindus to free them from sin and bless the reader or listener.
According to Hindu tradition, Rama is an incarnation (Avatar) of god Vishnu. The main purpose of
this incarnation is to demonstrate the righteous path (dharma) for all living creatures on earth.
In popular culture Deities Sita (right), Rama (center),

Lakshmana (left) and Hanuman
(below, seated) at Bhaktivedanta
Multiple modern, English-language adaptations of the epic exist, namely Rama Chandra Series by Manor, Watford, England
Amish Tripathi, Ramayana Series by Ashok Banker and a mythopoetic novel, Asura: Tale of the
Vanquished by Anand Neelakantan. Another Indian author, Devdutt Pattanaik, has published three
different retellings and commentaries of Ramayana titled Sita, The Book Of Ram and Hanuman's Ramayan. A number of plays, movies
and television serials have also been produced based upon the Ramayana.
In Indonesia, "Ramayana" department store is named after the epic. The company which owns it is known as PT Ramayana Lestari
Sentosa founded in 1978 with its main office located in Jakarta.
Stage
Starting in 1978 and under the supervision of Baba Hari Dass, Ramayana has been performed every year by
Mount Madonna School in Watsonville, California. Currently, it is the largest yearly, Western version of the
epic being performed. It takes the form of a colorful musical with custom costumes, sung and spoken dialog,
jazz-rock orchestration and dance. This performance takes place in a large audience theater setting usually in
June, in San Jose, CA. Dass has taught acting arts, costume-attire design, mask making and choreography to
bring alive characters of Rama, Sita, Hanuman, Lakshmana, Shiva, Parvati, Vibhishan, Jatayu, Sugriva,
Surpanakha, Ravana and his rakshasa court, Meghnadha, Kumbhakarna and the army of monkeys and
demons.
Movies
Sampoorna Ramayanam (1958)
Sampoorna Ramayana (1961)
Hanoman At Kecak Fire
Lava Kusha (1963)
Dance, Bali 2018
Sampoorna Ramayanamu (1971)
Kanchana Sita (1977)
Ramayana: The Legend of Prince Rama (1992)
A Little Princess (1995)
Opera Jawa (2008)
Sita Sings the Blues (2008)
Lava Kusa: The Warrior Twins (2010)
Ramayana: The Epic (2010)
Sri Rama Rajyam (2011)
Yak: The Giant King (2012)
Plays
Kanchana Sita, Saketham and Lankalakshmi – award-winning trilogy by Malayalam playwright C. N. Sreekantan Nair
Lankeswaran – a play by the award-winning Tamil cinema actor R. S. Manohar
Kecak - a Balinese traditional folk dance which plays and tells the story of Ramayana
Exhibitions
Gallery Nucleus:Ramayana Exhibition -Part of the art of the book Ramayana: Divine Loophole by Sanjay Patel.
The Rama epic: Hero. Heroine, Ally,Foe by The Asian Art Museum.
Books
The Song of Rama by Vanamali
Ramayana by William Buck and S Triest
Ramayana:Divine Loophole by Sanjay Patel
Sita: An Illustrate Retelling of the Ramayana By Devdutt Pattanaik
Hanuman's Ramavan By Devdutt Pattanaik
Rama Chandra Series by Amish Tripathi, a retelling of the Ramayana in a unique way. It has 3
books till now — Ram: Scion of Ikshvaku, Sita: Warrior of Mithila, and Raavan: Enemy of
Aryavarta.
Shri Rama Katha Series by Souhardya De, a drama and a poem, namely, Scion of Suryavansh,
and Chronicles of Suryavansh.
TV series
Ramayan – originally broadcast on Doordarshan, produced by Ramanand Sagar in 1987
Luv Kush – originally broadcast on Doordarshan, produced by Ramanand Sagar in 1988
Jai Hanuman – originally broadcast on Doordarshan, produced and directed by Sanjay Khan La bufanda roja by Fitra Ismu
Ramayan (2002) – originally broadcast on Zee TV, produced by BR Films Kusumo, a promoter of Indonesian
art and culture in Mexico
Ramayan (2008) – originally broadcast on Imagine TV, produced by Ramanand Sagar
Ramayan (2012) – a remake of the 1987 series and aired on Zee TV
Antariksh (2004) – a sci-fi version of Ramayan. Originally broadcast on Star Plus
Raavan – series on life of Ravana based on Ramayana. Originally broadcast on Zee TV
Sankatmochan Mahabali Hanuman – 2015 series based on the life of Hanuman presently broadcasting on Sony TV
Siya Ke Ram – a series on Star Plus, originally broadcast from 16 November 2015 to 4 November 2016
Rama Siya Ke Luv Kush (2019) – a series based on Uttar Ramayan, showing the life of children of Rama Sita, Kush and Luv
broadcasting on Colors TV
Citations
1. "Ramayana" (http://dictionary.reference.com/browse/ramayana). 11. Living Thoughts of the Ramayana (https://books.google.co.uk/b
Random House Webster's Unabridged Dictionary. ooks?id=BMyxwk5g3NEC&pg=PT7). Jaico Publishing House.
2. "Ramayana | Meaning of Ramayana by Lexico" (https://www.lexi 2002. ISBN 9788179920022. Retrieved 6 January 2017.
co.com/definition/ramayana). Lexico Dictionaries | English. 12. Krishnamoorthy, K.; Mukhopadhyay, S.; Sahitya Akademi
Retrieved 19 February 2020. (1991). A Critical Inventory of Rāmāyaṇa Studies in the World:
3. The Rámáyan of Válmíki. Foreign languages (https://books.google.co.uk/books?id=NgeTt
4. "Ramayana | Summary, Characters, & Facts" (https://www.britan WkD0VkC&pg=PR27). Sahitya Akademi in collaboration with
nica.com/topic/Ramayana-Indian-epic). Encyclopedia Union Academique Internationale, Bruxelles.
Britannica. Retrieved 18 February 2020. ISBN 9788172015077. Retrieved 6 January 2017.
5. J. L. Brockington (1998). The Sanskrit Epics (https://books.googl 13. Bulcke, C.; Prasāda, D. (2010). Rāmakathā and Other Essays
e.com/books?id=HR-_LK5kl18C&pg=PA379). BRILL. pp. 379–. (https://books.google.co.uk/books?id=cvE4wF-cfX0C&pg=PA11
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Brill's Encyclopedia of Hinduism, ed. by Knut A. Jacobsen, Giri), online at https://ocoy.org/dharma-for-
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(Leiden: Brill, 2009-14), pp. 111-26 (p. 111); upanishad/janaka-and-yajnavalkya-1/
ISBN 9789004178939.
15. Ajay K. Rao, Re-figuring the Ramayana as Theology: A History
8. Ramayana By William Buck (https://books.google.com/books?id of Reception in Premodern India (London: Routledge, 2014), 2.
=4Wzg6wFJ5xwC&pg=PR21&dq=RAMAYANA+TOOK+PLACE ISBN 9781134077359; and Robert P. Goldman, The Ramayana
+IN+TRETA+YUG&hl=en&sa=X&redir_esc=y#v=onepage&q=R Of Valmiki, Vol. 1: Balakanda, An Epic Of Ancient India (Delhi:
AMAYANA%20TOOK%20PLACE%20IN%20TRETA%20YUG&f Motilal Banarsidass, 2007), 14-18. ISBN 9788120831629
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9. Mukherjee Pandey, Jhimli (18 December 2015). "6th-century "Rama Brings Ahalya Back to Her Living Form" (http://www.newi
Ramayana found in Kolkata, stuns scholars" (http://timesofindia. ndianexpress.com/lifestyle/spirituality/2018/jul/01/rama-brings-a
indiatimes.com/city/kolkata/6th-century-Ramayana-found-in-Kol halya-back-to-her-living-form-1835161.html). The New Indian
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tri/page/n1583). Shanti Sadan. p. 1585. ISBN 978-0-8542-4048- naKakawinVol.1). archive.org.
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m/indonesia/activities/bali-kecak-dance-fire-dance-and-sanghya project/). dailycal.org. Retrieved 6 January 2017.
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Lonely Planet. Retrieved 13 December 2017. Evidence of Literature, Archaeology, and Other Sciences (http
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Arya, Ravi Prakash (ed.).Ramayana of Valmiki: Sanskrit Text Goldman, Robert P. (1990). The Ramayana of Valmiki: An Epic
and English Translation. (English translation according to M. N. of Ancient India: Balakanda (https://books.google.com/?id=DWX
Dutt, introduction by Dr. Ramashraya Sharma, 4-volume set) 43jnbOngC&printsec=frontcover). Princeton University Press.
Parimal Publications: Delhi, 1998, ISBN 81-7110-156-9 ISBN 978-0-691-01485-2.
Bhattacharji, Sukumari (1998). Legends of Devi (https://books.g Goldman, Robert P. (1994). The Ramayana of Valmiki: An Epic
oogle.com/?id=2UszWGeqkZcC). Orient Blackswan. p. 111. of Ancient India: Kiskindhakanda (https://books.google.com/?id=
ISBN 978-81-250-1438-6. BJMWT0ZJYHAC&printsec=frontcover). Princeton University
Brockington, John (2003). "The Sanskrit Epics". In Flood, Gavin Press. ISBN 978-0-691-06661-5.
(ed.). Blackwell companion to Hinduism (https://books.google.co Goldman, Robert P. (1996). The Ramayana of Valmiki:
m/?id=qSfneQ0YYY8C&pg=PA116). Blackwell Publishing. Sundarakanda (https://books.google.com/?id=sFmsrEszbxgC&p
pp. 116–128. ISBN 0-631-21535-2. rintsec=frontcover). Princeton University Press. ISBN 978-0-
Buck, William; van Nooten, B. A. (2000). Ramayana (https://boo 691-06662-2.
ks.google.com/?id=4Wzg6wFJ5xwC&printsec=frontcover). B. B. Lal (2008). Rāma, His Historicity, Mandir, and Setu:
University of California Press. p. 432. ISBN 978-0-520-22703-3. Evidence of Literature, Archaeology, and Other Sciences (http
Dutt, Romesh C. (2004). Ramayana (https://books.google.com/? s://books.google.com/books?id=vYBwPgAACAAJ). Aryan
id=RPKav7K9eNUC). Kessinger Publishing. p. 208. ISBN 978- Books. ISBN 978-81-7305-345-0.
1-4191-4387-8. Mahulikar, Dr. Gauri. Effect Of Ramayana On Various Cultures
Dutt, Romesh Chunder (2002). The Ramayana and And Civilisations, Ramayan Institute
Mahabharata condensed into English verse (https://books.googl Rabb, Kate Milner, National Epics, 1896 – see eText (http://ww
e.com/?id=MDf8N9nMlugC). Courier Dover Publications. p. 352. w.gutenberg.org/dirs/etext05/8ntle10.txt) in Project Gutenberg
ISBN 978-0-486-42506-1. Murthy, S. S. N. (November 2003). "A note on the Ramayana"
Fallon, Oliver (2009). Bhatti's Poem: The Death of Rávana (https://web.archive.org/web/20120808182601/http://www.ejvs.l
(Bhaṭṭikāvya) (http://www.claysanskritlibrary.org/volume-v-78.ht aurasianacademy.com/ejvs1006/ejvs1006article.pdf) (PDF).
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also Wikipedia article on book)
Raghunathan, N. (transl.), Srimad Valmiki Ramayanam, A different Song – Article from "The Hindu" 12 August 2005 –
Vighneswara Publishing House, Madras (1981) "The Hindu : Entertainment Thiruvananthapuram / Music : A
Rohman, Todd (2009). "The Classical Period". In Watling, different song" (https://web.archive.org/web/20101027001647/ht
Gabrielle; Quay, Sara (eds.). Cultural History of Reading: World tp://www.hinduonnet.com/thehindu/fr/2005/08/12/stories/200508
literature (https://books.google.com/books? 1201210200.htm). Hinduonnet.com. 12 August 2005. Archived
id=xgzhAAAAMAAJ). Greenwood. ISBN 978-0-313-33744-4. from the original (http://www.hinduonnet.com/thehindu/fr/2005/0
Sattar, Arshia (transl.) (1996). The Rāmāyaṇa by Vālmīki (http 8/12/stories/2005081201210200.htm) on 27 October 2010.
Retrieved 1 September 2010.
s://books.google.com/?id=em3XAAAAMAAJ). Viking. p. 696.
ISBN 978-0-14-029866-6. Valmiki's (http://www.ramayanabook.com/)Ramayana illustrated
Sundararajan, K.R. (1989). "The Ideal of Perfect Life : The with Indian miniatures from the 16th to the 19th century (http://w
Ramayana". In Krishna Sivaraman; Bithika Mukerji (eds.). Hindu ww.ramayanabook.com/), 2012, Editions Diane de Selliers,
spirituality: Vedas through Vedanta (https://books.google.com/?i ISBN 9782903656768
d=xPYp7_kMBK4C&pg=PA106). The Crossroad Publishing Co.
pp. 106–126. ISBN 978-0-8245-0755-8.
Further reading
Sanskrit text
Electronic version of the Sanskrit text (http://bombay.indology.info/ramayana/statement.html), input by Muneo Tokunaga

Sanskrit text (http://gretil.sub.uni-goettingen.de/gretil.htm#Ram) on GRETIL
Translations
(http://valmikiramayan.net)Valmiki Ramayana (http://valmikiramayan.net) verse translation by Desiraju Hanumanta Rao, K. M. K.

Murthy et al.
[1] (http://ancientvoice.wikidot.com/source:ramayana) translation of valmiki ramayana including Uttara Khanda
Valmiki (http://www.sacred-texts.com/hin/rama/index.htm)Ramayana (http://www.sacred-texts.com/hin/rama/index.htm) translated by
Ralph T. H. Griffith (1870–1874) (Project Gutenberg)
Prose translation of the complete Ramayana by M. N. Dutt (1891–1894): Balakandam (https://archive.org/details/ramayanablaknda00v
lgoog), Ayodhya kandam, Aranya kandam, Kishkindha kandam, Sundara Kandam (https://archive.org/details/ramayanaranyakn00vlgo
og), Yuddha Kandam (https://archive.org/details/ramayana03vlgoog), Uttara Kandam (https://archive.org/details/TheRamayanaUttaraK
andam)
(https://www.wisdomlib.org/jainism/book/trishashti-shalaka-purusha-caritra/d/doc213981.html)Jain Ramayana of Hemchandra (https://
www.wisdomlib.org/jainism/book/trishashti-shalaka-purusha-caritra/d/doc213981.html) English translation; seventh book of the
Trishashti Shalaka Purusha Caritra; 1931
(https://vedicfeed.com/ramayana-summary/)Summary of The Ramayana (https://vedicfeed.com/ramayana-summary/) Summary of
Maurice Winternitz, A History of Indian Literature, trans. by S. Ketkar.
The (http://www.sacred-texts.com/hin/dutt/rama01.htm)Ramayana condensed into English verse (http://www.sacred-texts.com/hin/dutt/

rama01.htm) by R. C. Dutt (1899) at archive.org (https://archive.org/details/RamayanaTheEpicOfRamaPrinceOfIndiaCondensedIntoEn
glishVerseBy)
Rāma the Steadfast: an early form of the (https://books.google.com/books?id=nAzNbPus9TcC)Rāmāyaṇa (https://books.google.com/b
ooks?id=nAzNbPus9TcC) translated by J. L. Brockington and Mary Brockington. Penguin, 2006. ISBN 0-14-044744-X.
Secondary sources
Jain, Meenakshi. (2013). Rama and Ayodhya. Aryan Books International, 2013.
External links
Ramayana at Project Gutenberg

A condensed verse translation (http://oll.libertyfund.org/index.php?option=com_staticxt&staticfile=show.php%3Ftitle=1778&Itemid=28)
by Romesh Chunder Dutt sponsored by the Liberty Fund
The Ramayana as a Monomyth (https://web.archive.org/web/20130501055540/http://orias.berkeley.edu/hero/ramayana/index.html)
from UC Berkeley (archived)
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Textual history and structure

An artist's impression of Valmiki

Hanuman is a vanara belonging to the kingdom of Kishkindha. He is an ideal bhakta of Rama. He

Rama leaving for fourteen years of exile from Ayodhya.

protect her. On the verge of hysterics, Sita insists that it is not

Kishkindha Kanda is set in the ape (Vanara) citadel

Early references in Tamil literature

But, Ravana appears in other Buddhist literature, the Lankavatara Sutra.

ਹੁਕਿਮ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ॥

There are several Indonesian adaptations of Ramayana, including the Javanese

Thailand's popular national epic Ramakien (Thai:รามเกียรติ., from Sanskrit rāmakīrti,

Influence on culture and art

In Indonesia, especially Java and Bali, Ramayana has become a

In popular culture Deities Sita (right), Rama (center),

56. Donald Frazier (11 February 2016). "On Java, a Creative

Electronic version of the Sanskrit text (http://bombay.indology.info/ramayana/statement.html), input by Muneo Tokunaga

(http://valmikiramayan.net)Valmiki Ramayana (http://valmikiramayan.net) verse translation by Desiraju Hanumanta Rao, K. M. K.

The (http://www.sacred-texts.com/hin/dutt/rama01.htm)Ramayana condensed into English verse (http://www.sacred-texts.com/hin/dutt/

Ramayana at Project Gutenberg

Retrieved from "https://en.wikipedia.org/w/index.php?title=Ramayana&oldid=953667911"

This page was last edited on 28 April 2020, at 12:44 (UTC).

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