1. Ramayana Valmiki

I am PSAPVSRS Swamy, aged 75. About 2 years back I downloaded Ramayanam published by sakthi peethas in telugu script on line. I read it and noticed many slokas were omitted. I wanted to make sampoorana valmiki ramayanam in telugu. I sought permission to do it and permitted. By Sree Seetha Rama's grace I could complete it.

Now 6 kandas in 6 pdf. Formats.I have also inserted drawings available in internet. I wish to send them to you on line as it can be used by devotees reading telugu and interested in reading Valmiki Ramayanam. I have referred to Ramayanam moolam published by Sreeman Sribhashyam Applacharyulu garu in Telugu and also on line valmeeki ramayanam in sanskrit published on line for the purpose. Attachments (2.87 MiB) Downloaded 11472 times (1.27 MiB) Downloaded 3096 times (992.27 KiB) Downloaded 2152 times (1.06 MiB) Downloaded 1955 times (1.15 MiB) Downloaded 2764 times (2.73 MiB) Downloaded 2627 times (2.06 MiB) Downloaded 3880 times (2.68 MiB) Downloaded 8096 times (2.33 MiB) Downloaded 7861 times (2.09 MiB) Downloaded 7798 times (3.64 MiB) Downloaded 8515 times (6.56 MiB) Downloaded 8969 times Joined: Mon Mar 03, 2014 3:45 am Posts: 2 Location: United States.

. Ramayana (;: रामायणम्, Rāmāyaṇam ) is an ancient Indian which narrates the struggle of the divine prince to rescue his wife from the demon king. Along with the, it forms the. The epic, traditionally ascribed to the sage, narrates the life of, the legendary prince of the. It follows his fourteen-year exile to the forest from the kingdom, by his father King, on request of his second wife. His travels across forests in India with his wife and brother, the kidnapping of his wife by, the demon king of, resulting in a war with him, and Rama's eventual return to to be crowned king. The Ramayana is one of the largest ancient epics in world literature.

It consists of nearly 24,000 (mostly set in the meter), divided into seven Kandas (books) and about 500 sargas (chapters). In 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 wife and the ideal king. Ramayana was an important influence on later poetry and Hindu life and culture.

Like Mahabharata, Ramayana is not just a story: it presents the teachings of ancient Hindu sages in narrative, interspersing philosophical and ethical elements. The characters, and are all fundamental to the cultural consciousness of, and south-east Asian countries such as, and. There are many in Indian languages, besides Buddhist, Sikh and adaptations. There are also, and versions of the tale. An artist's impression of Valmiki Muni composing the Ramayana According to Hindu tradition – and according to 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. According to Hindu tradition, Ramayana takes place during a period of time known as.

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 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,. The Ramayana text has several regional renderings,recensions and sub recensions. Textual scholar differentiates two major regional revisions: the northern (n) and the southern (s). Scholar 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 kandam and uttara kandam) 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 's Ramayanam in, 's Ramavataram in (c. 11th–12th century), 's in (c.

14th century), 's (also known as Shri Rama Panchali) in (c. 15th century), ' (c.

15th century) and Balaram Das' Dandi Ramayana (also known as the Jagamohan Ramayana) (c. 16th century) both in, 's (c. 16th century) in, ' (c. 16th century) in (which is an eastern form of ) and 's in. Rama (left third from top) depicted in the, the ten avatars of. Painting from, now at the Some cultural evidence, such as the presence of in but not in the main body of Ramayana, suggests that Ramayana predates. However, the general cultural background of Ramayana is one of the post- periods of the eastern part of north and, while Mahabharata reflects the Kuru areas west of this, from the to the late period.

By tradition, the text belongs to the, second of the four eons of chronology. Is said to have been born in the Treta yuga to king in the. The names of the characters (Rama, Sita, Dasharatha, ) are all known in late Vedic literature. However, nowhere in the surviving Vedic poetry is there a story similar to the Ramayana of Valmiki. According to the modern view, who, according to, was incarnated as, 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 Ramayana known as Ramopakhyana.

This version is depicted as a narration to. There is general consensus that books two to six form the oldest portion of the epic, while the first and last books (Bala Kanda and Uttara Kanda, respectively) are later additions. The author or authors of Bala Kanda and Ayodhya Kanda appear to be familiar with the eastern region of northern India and with the, and regions during the period of the sixteen, based on the fact that the geographical and geopolitical data accords with what is known about the region. Characters. Rama seated with Sita, fanned by, while pays his respects Ikshvaku dynasty. is king of and father of Rama. He has three queens, and and three other sons:, and twins and.

Kaikeyi, Dasharatha's favourite queen, forces him to make their son Bharata crown prince and send Rama into exile. Dasharatha dies heartbroken after Rama goes into exile. is the main protagonist of the tale. Portrayed as the seventh avatar of god, he is the eldest and favourite son of, the king of Ayodhya and his Chief Queen,. 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 and the monkey chiefs.

is another of the tale's protagonists. She is a daughter of Mother Earth, adopted by King Janaka, and Rama's beloved wife. Rama went to 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 in. The competition was to find the most suitable husband for Sita and many princes from different states competed to win her. Sita is the avatara of goddess, 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 demon king Ravana. She is imprisoned on the island of, until Rama rescues her by defeating Ravana. Later, she gives birth to twin boys and. 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 the throne, Bharata obtains Rama's sandals and places them on the throne as a gesture that Rama is the true king.

Bharata then rules Ayodhya as the regent of Rama for the next fourteen years, staying outside the city of Ayodhya. He was married to. 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, the associated with the god Vishnu. He spends his time protecting Sita and Rama, during which time he fights the demoness. He is forced to leave Sita, who was deceived by the demon into believing that Rama was in trouble. Sita is abducted by Ravana upon his leaving her.

He was married to Sita's younger sister. is a son of Dasharatha and his second wife Queen Sumitra. He is the youngest brother of Rama and also the twin brother of Lakshmana. He was married to. Allies of Rama.

The constructing the Bridge to, makaras and fish also aid the construction. A 9th century bas-relief, Central Java, Indonesia. is a belonging to the kingdom of Kishkindha. He is an ideal of Rama. He is born as son of Kesari, a Vanara king in Sumeru region and the goddess. He plays an important part in locating Sita and in the ensuing battle. He is believed to live until our modern world., 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 Rama's disposal.

is a vanara who helped Rama find his wife Sita and fight her abductor, in Ramayana. He was son of and Tara and nephew of. Angada and Tara are instrumental in reconciling and his brother, with 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. /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 who makes Hanuman realize his immense capabilities and encourages him to fly across the ocean to search for Sita in Lanka. Griddha., son of and nephew of. A demi-god who has the form of a 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., son of, brother of. Sampati's role proved to be instrumental in the search for Sita., 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 after the fall of Ravana. Foes of Rama., a, is the king of Lanka. He was son of a sage named and princess.

After performing severe penance for ten thousand years he received a boon from the creator-god: he could henceforth not be killed by gods, demons, or spirits. He is portrayed as a powerful demon king who disturbs the penances of.

Vishnu incarnates as the human Rama to defeat him, thus circumventing the boon given by Brahma. 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., 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., Ravana's demoness sister who fell in love with Rama and had the magical power to take any form she wanted., was king of, husband of Tara, a son of, elder brother of and father of. 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 Lord, an Avatar of.

Synopsis Bala Kanda. The marriage of the four sons of Dasharatha with the four daughters of Siradhvaja and Kushadhvaja Janakas. Rama and Sita, Lakshmana and Urmila, Bharata and Mandavi and Shatrughna with Shrutakirti. Dasharatha was the king of Ayodhya. He had three wives: Kaushalya, Kaikeyi and Sumitra.

He was childless for a long time and anxious to produce an heir, so he performs a fire sacrifice known as putra-kameshti yagya. As a consequence, Rama is first born to Kaushalya, Bharata is born to Kaikeyi, Lakshmana and Shatrughna are born to Sumitra. These sons are endowed, to various degrees, with the essence of the Supreme Trinity Entity; 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 are reared as the princes of the realm, receiving instructions from the scriptures and in warfare from Vashistha. When Rama is 16 years old, sage Vishwamitra comes to the court of Dasharatha in search of help against demons who were disturbing sacrificial rites.

He chooses Rama, who is followed by Lakshmana, his constant companion throughout the story. Rama and Lakshmana receive instructions and supernatural weapons from Vishwamitra and proceed to destroy the demons. Was the king of. 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, 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 breaks.

Ramayana Valmiki

Marriages are arranged between the sons of Dasharatha and daughters of Janaka. Rama gets married to Sita, to, to and to.

The weddings are celebrated with great festivity in and the marriage party returns to Ayodhya. Ayodhya Kanda. Rama leaving for fourteen years of exile from Ayodhya 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, 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 Rama's departure, King Dasharatha, unable to bear the grief, passes away. Meanwhile, Bharata who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to 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. However, Bharata carries Rama's sandals and keeps them on the throne, while he rules as Rama's regent. Aranya Kanda. Fights as he carries off the kidnapped Sita.

Painting by Thirteen years pass and in the last year of exile Rama, Sita and Lakshmana journey southward along the banks of river, where they build cottages and live off the land. At the forest they are visited by a (demon) woman, sister of Ravana. She attempts to seduce the brothers and failing in this, attempts to kill Sita. Lakshmana stops her by cutting off her nose and ears. Hearing of this, her demon brother, organises an attack against the princes.

Rama annihilates Khara and his demons. When news of these events reaches Ravana, he resolves to destroy Rama by capturing Sita with the aid of the rakshasa.

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. Lord 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 is invincible and that it is best if he continues to follow Rama's orders to protect her. On the verge of hysterics, Sita insists that it is not she but Rama who needs Lakshmana's help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any strangers. He draws a chalk outline, the, 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 the devious plan of her guest, Sita is tricked into leaving the rekha and is then forcibly carried away by the evil Ravana., a, tries to rescue Sita, but is mortally wounded. At Lanka, Sita is kept under the heavy guard of rakshasis. Ravana demands Sita marry him, but Sita, eternally devoted to Rama, refuses. Rama and Lakshmana learn about Sita's abduction from Jatayu and immediately set out to save her. During their search, they meet the demon and the ascetic, who direct them towards Sugriva and Hanuman.

Kishkindha Kanda. A stone bas- at Banteay Srei in depicts the combat between and (middle). To the right, Rama fires his bow.

To the left, Vali lies dying. Kishkindha Kanda is set in the ( Vanara) citadel. Rama and Lakshmana meet Hanuman, the biggest devotee of Rama, greatest of ape heroes and an adherent of, the banished pretender to the throne of Kishkindha. Rama befriends Sugriva and helps him by killing his elder brother 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 powers. The clever former ape queen (wife of Vali) calmly intervenes to prevent an enraged Lakshmana from destroying the ape citadel. She then eloquently convinces Sugriva to honour his pledge.

Sugriva then 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 and Hanuman learns from a vulture named (elder brother of Jatayu), that Sita was taken to Lanka. Ravana is meeting Sita at Ashokavana.

Hanuman is seen on the tree. Sundara Kanda forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of 's adventures. After learning about Sita, Hanuman 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 Lord Hanuman assistance and offers him rest. Lord 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 her and subjugates her in order to get into Lanka. In the process Lankini, who had an earlier vision/warning from the gods that the end of Lanka nears if someone defeats Lankini. Here, Hanuman 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 Rama's signet ring as a sign of good faith. He offers to carry Sita back to Rama; however, she refuses and says that it is not the dharma, stating that Ramayana 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 Rama'. 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. The Battle at Lanka, Ramayana. It depicts the monkey army of the protagonist Rama (top left, blue figure) fighting —the demon-king of the —to save Rama's kidnapped wife, Sita. The painting depicts multiple events in the battle against the three-headed demon general, in bottom left.

Trisiras is beheaded by Hanuman, the monkey-companion of Rama. Also known as Lanka Kanda, this book describes the 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. The apes named and construct a floating bridge (known as ) across the sea, using stones that floated on water because they had Rama's name written on them. The princes and their army cross over to Lanka. A lengthy war ensues.

During a battle, Ravana's son hurls a powerful weapon at Lakshmana, who is badly wounded and is nearly killed. 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, 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. In earlier versions, this event does not occur and many scholars consider it to have been added later as society became more patriarchal. In 's, Sita was under the protection of Agni (see ) so it was necessary to bring her out before reuniting with Rama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita and Lakshmana, where the coronation is performed. This is the beginning of Ram Rajya, which implies an ideal state with good morals. Ramayan is not only the story about how truth defeats the evil, it also teaches us to forget all the evil and arrogance that resides inside ourselves. Uttara Kanda.

Sita in the of Valmiki Uttara Kanda is regarded to be a later addition to the original story by Valmiki and concerns the final years of Rama, Sita and Rama's brothers. After being crowned king, Rama passes time pleasantly with Sita. After some time, Sita gets pregnant with twin children. However, despite Agni Pariksha ('fire ordeal') of Sita, rumours about her 'purity' are spreading among the populace of Ayodhya.

Rama yields to public opinion and reluctantly banishes Sita to the forest, where the sage Valmiki provides shelter in his ('hermitage'). Here, she gives birth to twin boys, and, who become pupils of Valmiki and are brought up in ignorance of their identity. Valmiki composes the Ramayana and teaches Lava and Kusha to sing it. Later, Rama holds a ceremony during the, which sage Valmiki, with Lava and Kusha, attends. Lava and Kusha sing the Ramayana in the presence of Rama and his vast audience. When Lava and Kusha recite about Sita's exile, Rama becomes grief-stricken and Valmiki produces Sita. Sita calls upon, to receive her and as the ground opens, she vanishes into it.

Rama then learns that Lava and Kusha are his children. Many years later, a messenger from the Gods appears and informs Rama that the mission of his incarnation is over.

Rama returns to his celestial abode along with his brothers. It was dramatised as by the poet. Versions. Relief with part of the Ramayana epic, shows Rama killed the golden deer that turn out to be the demon in disguise. Trimurti temple near, Java, Indonesia. 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, and. Father Kamil Bulke, author of Ramakatha, has identified over 300 variants of the Ramayana. India The 7th century CE poem of Bhaṭṭi is a Sanskrit retelling of the epic that simultaneously illustrates the grammatical examples for 's as well as the major figures of speech and the language. There are diverse regional versions of the Ramayana written by various authors in India. Some of them differ significantly from each other.

During the 12th century, wrote, known popularly as in. A version, was written by in the 14th century. The earliest translation to a regional Indo-Aryan language is the early 14th century in.

Valmiki's Ramayana inspired by in 1576, an epic (a dialect of Hindi) version with a slant more grounded in a different realm of Hindu literature, that of; it is an acknowledged masterpiece of India, popularly known as Tulsi-krita Ramayana. Poet Premanand wrote a version of the Ramayana in the 17th century. Other versions include, a version by in the 15th century; by 15th century poet and Dandi Ramayana (also known as Jagamohana Ramayana) by 16th century poet Balarama Dasa, both in; a in by 16th-century poet Narahari;, a version by in the 16th century; in by Sridhara in the 18th century; in by Chanda Jha in the 19th century; and in the 20th century, Rashtrakavi 's in.

There is a sub-plot to the Ramayana, prevalent in some parts of India, relating the adventures of and Mahi Ravana, 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, to be sacrificed to the goddess. Is a version that is obscure but also attributed to – intended as a supplementary to the original.

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 's wife, as well as her conquest of Ravana's older brother in her form. – a genre of song popular among the belonging to and – has incorporated some episodes from the Ramayana into its songs. These songs, known as mappila ramayana, have been handed down from one generation to the next orally. In mappila ramayana, the story of Ramayana has been changed into that of a and there are no major changes in the names of characters except for that of Rama which is Laman in many places. The language and the imagery projected in the Mappilapattu are in accordance with the social fabric of the earlier Muslim community. Buddhist Version In the Buddhist variant of the Ramayana ( Dasarathajātaka, #467), Dasharatha was king of 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, and Sita an incarnation of. But, appears in other Buddhist literature, Lankavatar Sutta. Jain version. This section does not any. Unsourced material may be challenged and. (August 2017) versions of the Ramayana can be found in the various like Ravisena's (story of Padmaja and, Padmaja being the name of ), 's (hagiography of 63 illustrious persons), Sanghadasa's Vasudevahindi and Uttarapurana by Gunabhadara.

According to, every has nine sets of, and prativasudeva. Rama, and are the eighth, and respectively. Notes that, unlike in the Hindu puranas, the names Baladeva and Vasudeva are not restricted to and in. 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. Jaini traces the origin of this list of brothers to the jinacharitra (lives of jinas) by (3d–4th century BCE). In the Jain epic of Ramayana, it is Lakshmana who ultimately kills Ravana and not Rama as told in the Hindu version. In the end, Rama, who led an upright life, renounces his kingdom, becomes a and attains.

On the other hand, Lakshmana and Ravana go to. However, it is predicted that ultimately they both will be reborn as upright persons and attain liberation in their future births.

According to, Ravana will be the future (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 Rama'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 Lakshmana's death, also renounces his kingdom and becomes a Jain monk. Ultimately, he attains omniscience and finally liberation.

Rama predicts that Ravana and Lakshmana, who were in the, 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. Sikh Version In, 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 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: ਹੁਕਮਿ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ॥ हुकमि उपाए दस अउतारा॥ By (supreme command), he created his ten incarnations This version of the Ramayana was written by, which is part of. 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). This is similar to the explanation in which is part of the.

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, is considered the first epic of, while the other, written by in was a foundational influence in the. Ramayana written by is one of the most popular verses in Nepal. The popularization of the Ramayana and its tale, originally written in 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. Cambodian classical dancers as Sita and Ravana, the Royal Palace in Phnom Penh (c.

1920s) The Cambodian version of the Ramayana, is the most famous story of Khmer literature since the 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 and, 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, known as lakhorn luang (the foundation of the royal ballet), poetry and the mural and bas-reliefs seen at the and. Indonesia. Rama and Sita during their exile in depicted in Indonesia has some adaptations of Ramayana, including of, and Ramakavaca of (Indonesia).

Javanese version of Ramayana has some differences if compared with the original Hindu version. The first half of is similar to the original Sanskrit version, while the latter half is very different from the original Ramayana. One of the recognizable modification in Javanese version of Ramayana is the inclusion of the indigenous Javanese guardian god, and his misshapen sons, Gareng, Petruk, and Bagong who make up the numerically significant four or 'clown servants'.

Kakawin Ramayana is believed to have been written in circa 870 AD during the reign of Mpu Sindok in.: 128 The Javanese Kakawin Ramayana is not based on Valmiki's epic, which was then the most famous version of Rama's story, but based on or the 'Ravana massacre', which is the sixth or seventh century poetry by Indian poets Bhattikavya. Has also become the reference of Ramayana in the neighboring island of which developed the Balinese Ramakavaca. The bas reliefs of Ramayana and Krishnayana scenes are carved on balustrades wall of 9th century temples in, as well as in East Java 14th century bas-relief of temple. In, Ramayana has been integrated into local culture especially those of, and people, and has become the source of moral and spiritual guidance as well as aesthetic expression and also for entertainment, like in and traditional dances. The dance drama for example, represent the story taken from Ramayana episodes, where dancers that play as Rama, Sita, Lakhsmana, Jatayu, Hanuman, Ravana, Kumbhakarna and Indrajit, performed and surrounded by a troupe of over 50 bare-chested men who serve as the chorus chanting 'cak' chant.

The performance also include a fire show to describe the burning of Lanka by Hanuman. In, the drama also performed a Javanese rendering of Ramayana episodes.

The most spectacular Ramayana performance in Java would be the performed on the Trimurti Prambanan open air stage, with backdrop view of the three main prasad spires of Hindu temple. Laos is a version, whose title comes from Lakshmana and Rama. The story of Lakshmana and Rama is told as the previous life of. Malaysia The of incorporated element of both Hindu and. For example, Dasharatha is the great-grandson of the Prophet.

Ravana receives boons from instead of Brahma. In many versions, Lakshmana is given greater importance than Rama, whose character is considered somewhat weak. Main article: The, an epic poem of the of the, has been regarded as an indigenized version of the Ramayana since it was documented and translated into English by Professor and Nagasura Madale in 1968. ( p'264') The poem, which had not been written down before Francisco and Madale's translation, ( p'264') narrates the adventures of the monkey-king, Maharadia Lawana, whom the Gods have gifted with immortality. Francisco, an indologist from the, believed that the Ramayana narrative arrived in the Philippines some time between the 17th to 19th centuries, via interactions with Javanese and Malaysian cultures which traded extensively with India. ( 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.'

( p'103') Thailand. The Thai retelling of the tale——is popularly expressed in theatre Thailand's popular national epic (Thai:รามเกียรติ์., from Sanskrit rāmakīrti, glory of Rama) 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 calamity from the horoscope of Sita. Ravana has thrown her into the water, but she is later rescued by Janaka ( chanok).

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 portrayed as a lascivious character. Ramakien can be seen in an elaborate illustration at in Bangkok. Critical edition A of the text was compiled in India in the 1960s and 1970s, by the Oriental Institute at, India, utilizing dozens of manuscripts collected from across India and the surrounding region. An English language translation of the critical edition was completed in November 2016 by Sanskrit scholar Robert P.

Goldman of the. Influence on culture and art. A actor wears the traditional attire of Ravana. One of the most important literary works of, the Ramayana has had a profound impact on art and culture in the 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 by poet of the 12th century, Molla Ramayanam by poet and by poet Gona Budda Reddy, 14th century poet 's and 15th century poet 's, as well as the 16th century version, written. Ramayanic scenes have also been depicted through, and.

These include the stone panel at Nagarjunakonda in depicting Bharata's meeting with at (3rd century CE). 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, take place all across India and in many places across the globe within the. Hanuman discovers Sita in her captivity in, as depicted in.

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 of genre, routinely performed in Trimurti temple and in cultural center of. Of Ramaya also performed routinely in, especially in temples in and, where scenes from Ramayana is integrap part of dance performance. Javanese purwa also draws its episodes from Ramayana or Mahabharata. Ramayana has also been depicted in many paintings, most notably by the Malaysian artist 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. Deities Sita (far right), Rama (center), Lakshmana (far left) and Hanuman (below, seated) at, England 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. Roland patch cable. According to Hindu tradition, Rama is an incarnation of god. The main purpose of this incarnation is to demonstrate the righteous path for all living creatures on earth. Ramayana in popular culture Multiple modern, English-language adaptations of the epic exist, namely by, by and a mythopoetic novel, Asura: Tale of the Vanquished. Another Indian author, 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. Stage Starting in 1978 and under the supervision of, 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, orchestration and dance. This performance takes place in a large audience theater setting usually in June, in San Jose, CA.

Has taught acting arts, costume-attire design, mask making and choreography to bring alive characters of, and his court, Meghnadha, and the army of monkeys and demons. Movies. – a / bilingual film starring (1958). – a film directed by (1961). – a Uttara Kanda-based bilingual and starring (1963).

– a directed by Bapu, starring, (1971). – a Malayalam film by (1977). – a Japanese animated film released in the Hindi, Japanese and English languages (1992). (1995) – an American film chronicling the time of an orphaned child during WWI in an all-girl's boarding school. The story of Rama and Sita is told by the main character to the other girls and is constantly referenced throughout the plot.

– an Indonesian-Austrian film in the Indonesian language; inspired by the story of the abduction of Sita (2008). – an independent animated film (2008). – animated film based on Uttara Kanda (2010). – a Warner Bros.

Indian animated film (2010). – based on Uttara Kanda, a film starring (2011). – a re-interpretation of Ramayana, the Thai animation film tells the story of a giant robot, Na Kiew, who is left wandering in a barren wasteland after a great war. Na Kiew meets Jao Phuek, a puny tin robot who has lost his memory and is now stuck with his new big friend.

Together they set out across the desert populated by metal scavengers, to look for Ram, the creator of all robots. Mukherjee Pandey, Jhimli (18 Dec 2015). Retrieved 20 December 2015.

Uma Singh, Senu Singh (16 January 2013). Indian Journal of Arts. Retrieved 20 November 2016. Mukherjee, P. Asian Educational Services.

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