Ramayana

Quick Links: (1)Ramarajya..(2) Controversies

Because of epics like Ramayana, India is a culturally unified land through pilgrimage and myths, despite huge political and regional differences.

Essence of Ramayana

Ramayana in other countries

Thai version of Ramayana, known as the Ramakien, accounts Sita as the daughter of the Lankan ruler, Raavan. It is said that Sita was born to Raavan, but after a prophecy that she would be the cause of Raavan’s death, the Lankan King threw her away in the water and she was finally rescued by Janak.
The Ramakirti admires Ravana's resourcefulness and learning. The Thais are moved by Ravana's sacrifice of family, kingdom, and life itself for the sake of a woman. His dying words later provide the theme of a famous love poem of the nineteenth century, an inscription of a Wat of Bangkok.
Reamker(Cambodia) (is influenced by Theravada Buddhism, the primary religion in Cambodia. Sita is referred to as 'Neang Seda', and Rama is known as 'Phreah Ream'.
Ramayana Kakawin (Indonesian version)is believed to have been composed in the 9th century CE. It was preserved in writings on palm leaves.

Controversies [To TOP]

Rama's promise to Kausalya
Kausalya tells Rama about her sufferings due to younger queens like Kaikeyi. She says that Rama should be monogamous like Vashishta.

The Golden Deer
- Mareecha who takes on the shape of a beautiful golden deer. Sita is absolutely fascinated with it and starts craving for it. Rama in his desire to please his wife, goes off to hunt the deer and ultimately kills it. Lakshmana remains the voice of reason. His reasoned arguments suggesting to Rama not to pursue an apparent illusion, or to Sita to not get worked up over what he felt was a mischievous ploy, all fell on deaf ears.
வம்பு இழை கொங்கை வஞ்சி வனத்திடைத் தமியள் வைக,
கொம்பு இழை மானின் பின் போய், குலப் பழி கூட்டிக் கொண்டீர்;
அம்பு இழை வரி வில் செங் கை ஐயன்மீர்! ஆயும் காலை,
உம் பிழை என்பது அல்லால், உலகம் செய் பிழையும் உண்டோ?
சீதையை கவர்ந்து சென்றபின், குற்றுயிராக கிடக்கும் ஜடாயுவை ராமன் காண்கிறான். சீதையை கவரும்போது, ஜடாயுவிற்கு துனையாக, ராவணனுடன் போரிடாமல் வேடிக்கை பார்த்ததற்காக, தேவர்களையும், முனிவர்களையும் முனிந்து அவர்களை தண்டிக்கப்போகிறேன் என்கிறான் ராமன். ஜடாயு, ராமனிடம், தேவர்களோ, முனிவர்களோ ராவணனை எதிர்த்திருந்தால், தனக்கு ஏற்பட்ட நிலையே ஏற்பட்டிருக்கும். தவறு தேவர்களிடமோ, முனிவர்களிடமோ இல்லை. சீதையை வனத்தில் தனியே விட்டுவிட்டு மானின் பின்போன உன்னிடத்தில். ஆகவே, உலகை பழிசொல்லவேண்டாம் என்று ராமனுக்கு அறிவுரை வழங்குகிறார்.
When Rama blames all surrouding things for not protecting Seetha from ravan, Jadayu points out his error in leaving her alone and going behind illusory deer. If others have attacked Ravana, they would have been dead like Jatayu.

Killing Vali
Vali was the king of the monkeys at Kishkindha. He was a renowned warrior of great valor who had bested even the mighty Ravana at one point. His feud with Sugreeva started after his brother had sealed the entrance to a cave in which Vali was fighting a rakshasa named Mayavi. Sugriva had mistaken the blood flowing out of the cave to be his brother’s, blocked the entrance to the cave with a boulder and left for Kishkindha, assuming that his brother was dead. When Vali had emerged victorious over the rakshasa, and had then discovered Sugriva ruling in his place. Vali then takes back his kingdom and exiles Sugreeva who takes refuge in the forest, where he met and formed an alliance with Rama. Sugreeva challenged Vali to a fight. Rama got involved in a fair fight and blindsided Vali and killed him was an act uncalled for and showcases his moral and ethical grey areas.
தார் குலாம் அலங்கல் மார்பன், தாயரை நினைந்து நைந்தான். 50
மங்கல அணியை நீக்கி, மணி அணி துறந்து, வாசக்
கொங்கு அலர் கோதை மாற்றி, குங்குமம் சாந்தம் கொட்டாப்
பொங்கு வெம் முலைகள், பூகக் கழுத்தொடு மறையப் போர்த்த
நங்கையைக் கண்ட வள்ளல், நயனங்கள் பனிப்ப நைந்தான். 51
‘ஆண்டு போர் வாலி ஆற்றல் மாற்றியது அம்பு ஒன்று ஆயின்,
வேண்டுமோ, துணையும் நும்பால்? வில்லுனும் மிக்கது உண்டோ ?
தேண்டுவார்த் தேடுகின்றீர், தேவியை; அதனைச் செவ்வே
பூண்டு நின்று உய்த்தற்பாலார், நும் கழல் புகுந்துளோரும்.’ 58
என்று அவள் உரைத்த மாற்றம் யாவையும் இனிது கேட்டு,
நன்று உணர் கேள்வியாளன், அருள்வர, நாண் உட்கொண்டான்,
நின்றனன்;…59
[கம்பன்] குறைந்த ஆடைகள் அணிந்த வானர பெண்கள் சூழ தாரை வருகிறார். வாலி இறந்ததால், மங்கல அணி, நகைகள் அணியாமல், குங்கும சந்தன குழம்புகள் பூசப்படாத மார்புகளும், பாக்குமரம் போன்ற கழுத்தும் மறையும்படி மேலாடை போர்த்தி வந்த தாரையை கண்டவுடன், லட்சுமணனுக்கு கணவனை இழந்த தன் தாய் சுமித்திரை நினைவுக்கு வர கண்கள் பனிக்கிறான். சுக்ரீவனின் பிழை பொறுக்குமாறு வேண்டியபின், லட்சுமணனிடம், “சீதையை தேடுவதற்கு, வாலியை கொன்ற அம்பும், வில்லும் போதாதோ? வேறு துணையும் வேண்டுமோ? தேவியை தேடுவதற்கு ஆட்கள் தேடுகிறீர்களே” என்று சொல்வதை கேட்டும் லட்சுமணண் நாணுகிறான்.

Lakshmana complains that Sugriva forgets his promise to rama and he is enjoying. Tara replies, "Why Rama is not using bow and arrow used to kill Vali, to find Seetha? She makes fun of killing Vali behind the back

Sugriva forgets his promise
When Rama in his despair fears that Sugriva has forgotten his promise to help him trace Sita, Lakshmana goes to Kishkindha to remind the complacent monarch of his promise to help. Lakshmana is unable to tolerate Sugriva breaking his vow to Rama while enjoying material and sensual pleasures while Rama suffers alone. It is only through the diplomatic intervention of Queen Tara, that Lakshmana is pacified.
In another poem, Tara replies, "All human beings are ruled by Kama. If Dasaratha had gone to Kausalya instead of Kaikeyi to announce Rama's coronation, there would not have been opportunity to ask for boons.

Agnipravasam by Seeta
At the end of the war, Sita comes before him in great excitement and happiness. He tells her that he had fought the war only to avenge the dishonour that Ravana had inflicted on Raghuvamsa, and now Sita was free to go where she pleased. Sita walks into the flames, but she is completely unharmed, proving her purity. This section of the Ramayana has been used often by feminists to highlight the traditional mistreatment of women in the classic literature. There is a version of Tulsidas's Ramacharitamanasa, which states that Rama had Sita under the protection of Agni God. After Sita was released it was necessary to bring her out of security of Agni god.
Rama goes to dandakaranya forest to look for places, he lived. But the forest was missing. Then sages say that women have used all wood in the forest to make fire, to prove their chastity. So, no more forest left.

Caste Issues: Found in later additions
Sometime into his reign, the death of a child occurs in the kingdom. He is told that calamities such as this occur when Dharma is not followed in a kingdom. Rama tries to find out the reason and comes to know that a person of the lower caste, called Shambuka is performing penance which he is strictly not supposed to do. He is executed, by beheading, personally by Rama.
Rama banishes his wife Sita, even as she is pregnant, when it is reported to him that some subjects of his in Ayodhya believed that Sita was unchaste due to her long captivity in Ravana’s city. One would also expect the noble king to not be swayed by mere public opinion when he knew the truth of the matter.

Ramayana and Skandapurana

Places

nara (author of this page) visited places mentioned below from 1980 to 2014. Rama was born in Ayodhya and married in Mithila. Sita was found in Sitamarhi. At Sringverpurthey crossed the River Ganga and went to Chitrakoot hill or Dandak-Aranya in Central India Nasik, on the River Godavari, with sites such as Tapovan, Ramkund and several caves in the area associated with their lives in the forest. Panchavati is near Bhadrachalam (AP) Kishkinda, near Hampi, Anjanadri, near Hospet, Rishyamukha on the banks of the Pampa (Tungabhadra) are places of vanara tribes Different folk tales are popular in Ramayana related places Sigiriya, Raavana Cave, Galle, Rhumassala Kanda hills for medicinal herb, Ravana Kotte, Asoka Aramaya, Nuwara Eliya, Ravana Ella falls, Maligawa Tenna and Ganakamadhana Hill. DeviDolu Kanda – Sanjeevani drops; Divurumpola (place of oath or “Agni” test); Kelaniya (Vibishana Temple); Ravana Cave & tunnels for the architectural brilliance; Other places are: Dhanushkodi to Talaimannar in Sri Lanka; Munneswaram Temple dedicated to lord Shiva; Sitha Amman Kovilin Nuwaraeliya; Hakgala Botanical Garden (Asoka Vatika); Sita Kotuwa or Sita’s Fort; During 1980-2000, many places were not accesible and many ruins instead of temples etc. Over the time, more temples have been created in these places, with new stories.

Ayodhya

Iswaku or Suryavamsa

After Rama: 65. Kusa 66. Atithi 67. Nisadha 68. Nala 69. Nabhas 70. Pundarika 71. Ksemadhanvan 72. Devanika 73. Ahinagu 74. Paripatra 75. Bala 76. Uktha 77. Vajranabha 78. Sankhan 79. Vyusitasva 80. Visvasaha II 81. Hiranyabha 82. Pusya 83. Dhruvasandhi 84. Sudarsana 85. Agnivarna 86. Sighra 87. Maru 88. Prasusruta 89. Susandhi 90. Amarsa 91. Mahashwat 92. Visrutavant 93. Brihadbala 94. Brihatksaya

Ramarajya or Utopia [To TOP]

வண்மை இல்லை ஓர் வறுமை இன்மையால் |
திண்மை இல்லை ஓர் செறுநர் [enemies] இன்மையால்|
உண்மை இல்லை பொய் உரை இலாமையால் |
வெண்மை இல்லை [ignorance] பல கேள்வி மேவலால். [kamba Ramayana]
In ramarajya, there is no philanthropy because there is no one to accept; there is no heroism because there are no enemies, there is no such thing as truth because no one utters lies; there is no ignorance because everybody is well read. Kamban had seen examples of great tamil kings like Rajaraja, when he wrote this.

Ram Rajya described in Valmiki Ramayana:

न पर्यदेवन्विधवा न च व्यालकृतं भयम् | न व्याधिजं भयन् वापि रामे राज्यं प्रशासति || निर्दस्युरभवल्लोको नानर्थः कन् चिदस्पृशत् | न च स्म वृद्धा बालानां प्रेतकार्याणि कुर्वते || सर्वं मुदितमेवासीत्सर्वो धर्मपरोअभवत् | राममेवानुपश्यन्तो नाभ्यहिन्सन्परस्परम् || आसन्वर्षसहस्राणि तथा पुत्रसहस्रिणः | निरामया विशोकाश्च रामे राज्यं प्रशासति || रामो रामो राम इति प्रजानामभवन् कथाः | रामभूतं जगाभूद्रामे राज्यं प्रशासति || नित्यपुष्पा नित्यफलास्तरवः स्कन्धविस्तृताः | कालवर्षी च पर्जन्यः सुखस्पर्शश्च मारुतः || ब्राह्मणाः क्षत्रिया वैश्याः शूद्रा लोभविवर्जिताः | स्वकर्मसु प्रवर्तन्ते तुष्ठाः स्वैरेव कर्मभिः || आसन् प्रजा धर्मपरा रामे शासति नानृताः | सर्वे लक्षणसम्पन्नाः सर्वे धर्मपरायणाः || दशवर्षसहस्राणि रामो राज्यमकारयत् |

ந பர்யதேவந்விதவா ந ச வ்யாலகரிதஂ பயம் | ந வ்யாதிஜஂ பயந் வாபி ராமே ராஜ்யஂ ப்ரஷாஸதி || நிர்தஸ்யுரபவல்லோகோ நாநர்தஃ கந் சிதஸ்பரிஷத் | ந ச ஸ்ம வரித்தா பாலாநாஂ ப்ரேதகார்யாணி குர்வதே || ஸர்வஂ முதிதமேவாஸீத்ஸர்வோ தர்மபரோஅபவத் | ராமமேவாநுபஷ்யந்தோ நாப்யஹிந்ஸந்பரஸ்பரம் || ஆஸந்வர்ஷஸஹஸ்ராணி ததா புத்ரஸஹஸ்ரிணம் | நிராமயா விஷோகாஷ்ச ராமே ராஜ்யஂ ப்ரஷாஸதி || ராமோ ராமோ ராம இதி ப்ரஜாநாமபவந் கதாஃ | ராமபூதஂ ஜகாபூத்ராமே ராஜ்யஂ ப்ரஷாஸதி || நித்யபுஷ்பா நித்யபலாஸ்தரவஃ ஸ்கந்தவிஸ்தரிதாஃ | காலவர்ஷீ ச பர்ஜந்யம் ஸுகஸ்பர்ஷஷ்ச மாருதஃ || ப்ராஹ்மணாம் க்ஷத்ரியா வைஷ்யாஃ ஷூத்ரா லோபவிவர்ஜிதாம் | ஸ்வகர்மஸு ப்ரவர்தந்தே துஷ்டாஃ ஸ்வைரேவ கர்மபிஃ || ஆஸந் ப்ரஜா தர்மபரா ராமே ஷாஸதி நாநரிதாஃ | ஸர்வே லக்ஷணஸம்பந்நாம் ஸர்வே தர்மபராயணாம் || தஷவர்ஷஸஹஸ்ராணி ராமோ ராஜ்யமகாரயத் |

During Rama's rule, there were no widows to lament, neither there was danger from wild animals, nor any fear born of diseases. No thieves and robberies, as there is no need to steal. No one felt worthless nor did old people perform obsequies concerning youngsters. Every creature felt pleased. Everyone was intent on virtue. Turning their eyes towards Ram alone, creatures did not kill one another. People survived long, with their progeny, all free of illness and grief. While Ram ruled the kingdom, people praising ideal ruler Ram, Ram and Ram. The world became Ram's world. All lands become fertile (green revolution). The trees and plants were bearing flowers and fruits regularly, without any problem by pests and insects. The clouds were raining in time and the wind was delightful to the touch. All four sections of society, priest/intellectual class; warrior-class; merchants/traders/agriculturists; and workers/services class were performing their own duties, motivated to do their best based on their skills and abilities, with out any grievances. People were truthful. All the people were endowed with excellent characteristics. All were engaged in virtue. Ram was engaged in the kingship thus for ten thousand years.

Conclusion

There were many ramas like (seetha)ram, parasuram, balaram etc. But (Seetha) Ram stands out. Rama’s memory lives on because of his extraordinary life and his reign, making Ramarajya a reference point.