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Ramayana

Ramayana (rämä´yənə) [story of Rama], classical Sanskrit epic of India, probably composed in the 3d cent. BC Based on numerous legends, it is traditionally the work of Valmiki, one of the minor characters. The epic was revised and set down in its best-known form by the poet Tulsi Das (1532–1623). The Ramayana, because of its single subject, has more unity and is far shorter than the Mahabharata, the other great Indian epic. In the many different recensions of the work, there are from 24,000 to 43,000 couplets of 16-syllable lines. Incorporating much earlier sacred material from the Veda, the Ramayana relates the adventures of Rama, who, together with his three half-brothers, collectively made up the seventh avatar (incarnation) of the Hindu god Vishnu. Rama was deprived by guile of the throne of Ayodhya and forced into a long exile with his wife, Sita, the prototype of noble womanhood. When Sita was abducted by a demon, Rama allied himself with the king of the monkeys, Sugriva, and the monkey general, Hanuman, and fought a mighty battle in Lanka (Sri Lanka). Finally, Sita was recovered, and Rama was restored to his kingdom. The Adhyatma Ramayana, a popular work of more recent date, tells how Sita's mother (the earth mother) rose from a great chasm to reclaim her daughter. The epic influenced many of the literatures of Southeast Asia. Its principal characters are still worshiped in India.

See translation by H. P. Shastri (3 vol., 1952–59); studies by H. Jacobi (tr. 1960), V. Raghavan, ed. (1982), and H. D. Sankalia (1983).

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Ramayana

Ramayana

One of the most famous epics in Hindu literature, the Ramayana tells of the life and adventures of Rama, a legendary hero who is worshiped as a god in many parts of India. Probably written in the 200s b.c., the Ramayana is attributed to Valmiki, a wise man who appears as a character in the work. Based on numerous legends, the Ramayana also incorporates sacred material from the Vedas, a series of ancient Hindu religious texts.


epic long poem about legendary or historical heroes, written in a grand style

incarnation appearance of a god, spirit, or soul in earthly form

Early Life of Rama. According to the Ramayana, Rama was the seventh incarnation of the god Vishnu*. Born as the eldest son of King Dasaratha of Ayodhya, he was conceived when Vishnu gave three of the king's wives a special potion to drink. Dasaratha's senior wife, Kausalya, gave birth to Rama. The other wives gave birth to Rama's brothersBharata and the twins Lakshmana and Satrughna. Rama inherited half of Vishnu's supernatural power, while his brothers shared the rest.

The four brothers grew up as close friends, particularly Rama and Lakshmana. One day a wise man named Vishvamitra asked Rama and his brothers to help defeat Taraka, queen of a race of demons called the Rakshasas. Rama and Lakshmana agreed to help, and Rama killed Taraka. Vishvamitra then took the brothers to the court of King Janaka, where Rama entered a contest for the hand of Sita, the king's daughter. By bending and breaking a sacred bow given to the king by the god Shiva, Rama won the contest.

Soon after the marriage of Rama and Sita, King Dasaratha decided to turn over his throne to Rama. However, his wife Kaikeyi, the mother of Bharata, reminded Dasaratha that he had once promised to grant her two wishes. Reluctantly, the king granted Kaikeyi her wishesto banish Rama and place Bharata on the throne.

A dutiful son, Rama accepted his banishment and went to the Dandaka Forest with Sita and Lakshmana. King Dasaratha died of grief soon after they departed. Bharata had been away during these earlier events. When called back to take the throne, he agreed to rule only during his brother's absence and acknowledged Rama as the rightful king.


supernatural related to forces beyond the normal world; magical or miraculous

Battling the Rakshasas. During their exile in the forest, Rama helped defend the wise men living there against the evil Rakshasas. One of these demons, the hideous giantess Surpanakha, offered to marry both Rama and Lakshmana. When they

* See Names and Places at the end of this volume for further information.

refused, the giantess attacked Sita, but the brothers cut off Surpanakha's ears and nose and drove her away. Surpanakha sent her younger brother Khara and an army of demons to avenge her, but Rama and Lakshmana defeated and killed them all.

Furious at this defeat, Surpanakha went to her older brother Ravana, the demon king of Sri Lanka, and plotted revenge. When the giantess told Ravana about the beautiful Sita, he went to Dandaka Forest. Disguised as a beggar, the demon king kidnapped Sita and carried her back to his kingdom. He then tried to get Sita to marry him, but she rejected all his advanceseven when he threatened to kill and eat her.

Meanwhile, Rama and Lakshmana set off in search of Sita. Along the way they met the monkey king Sugriva, son of the god Indra, and formed an alliance. They helped him win back his throne from his wicked half brother Bali. In return, the brothers received help from the monkey armies. After the monkey god Hanuman discovered where Sita had been taken, the monkey armies marched to Sri Lanka and defeated the Rakshasas in a series of battles. During the fighting, Rama killed Ravana and was reunited with Sita.


Rama and Sita. After their reunion, Rama wondered whether Sita had remained faithful while held captive by Ravana. Sita proclaimed her innocence and proved it by passing through a fire unharmed. The fire god Agni also spoke on her behalf, and Rama accepted her innocence.

The couple returned to Ayodhya, and Rama began a long reign of peace and prosperity. But the people still questioned Sita's faithfulness. In time, Rama began to doubt her innocence as well, and he banished her. While in exile, Sita found refuge with an old wise man named Valmiki, and she gave birth to Rama's twin sons, Kusa and Lava.

After many years, the two boys visited Ayodhya. When Rama saw them, he recognized them as his sons and called Sita back from exile. Sita returned and protested her innocence again. She called on Mother Earth to verify that she was telling the truth. In response, the earth opened a crack beneath Sita and swallowed her.

Grief stricken by the loss of Sita, Rama asked the gods to end his sorrow. The gods told Rama that he must either enter heaven or stay on earth. Rama chose to follow Sita to eternity, so he walked into the river Sarayu and drowned. Upon Rama's death, the god Brahma* welcomed the hero into heaven.

See also Brahma; Devils and Demons; Hinduism and Mythology; Indra; Rama; Vedas; Vishnu.

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Ramayana

Ramayana (Romance of Rama) Epic poem of ancient India. Written in c.300 bc along with the Mahabharata, it is ascribed to the poet Valmiki and comprises 24,000 couplets in seven books. It concerns the life of Rama and his wife Sita.

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Ramayana

Ramayana one of the two great Sanskrit epics of the Hindus, composed c.300 bc. It describes how Rama, aided by his brother and the monkey Hanuman, rescued his wife Sita from Ravana, the ten-headed demon king of Lanka.

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Rāmāyaṇa

Rāmāyaṇa (The Exploits of Rāma). One of two major Hindu epics (the other being Mahābhārata), ascribed to Vālmīki. For further details, see RĀMA.

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Ramayana

Ramayana •Catriona • ironer • questioner •gardener, hardener, pardoner •deadener • widener • Londoner •stiffener • toughener • wagoner •tobogganer • provisioner • sojourner •jacana • darkener • reckoner •weakener •sickener, thickener •falconer • Eleanor •almoner, Brahmana •commoner • summoner • dampener •sharpener • tympana • opener •coroner • fastener • chastener •christener, listener •loosener • fashioner • confectioner •pensioner, tensioner •probationer, stationer, vacationer •commissioner, conditioner, exhibitioner, missioner, munitioner, parishioner, partitioner, petitioner, positioner, practitioner, requisitioner •extortioner • executioner • flattener •Smetana, threatener •westerner • easterner •enlightener, frightener, whitener •lengthener, strengthener •marathoner • northerner •southerner • Taverner • scrivener •enlivener • governor • Ramayana •reasoner • poisoner

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Rāmāyaṇa

RĀMĀYAA

RĀMĀYAA . Along with the Mahābhārata, the Rāmāyaa is the most influential epic of India. Attributed to the sage Vālmīki, it is a poem of about fifty thousand lines narrating in Sanskrit the tale of Rāma and his wife, Sītā. The core of the epic is the story surrounding Rama's birth, his marriage to Sītā, his exile, Sītā's abduction by the demon king Rāvaa, the battle leading to the killing of the demon, and the recovery of Sītā.

The origins of the epic are obscure and beyond definitive recovery. The epic is available in three recensionsthe Northeastern, the Northwestern, and the Southern. The recensions vary considerably; approximately a third of the text of each is not common to the other two. However, the variations, substantial as they are, do not alter the main theme of the epic.

The Rāmāyaa consists of seven books called kāa s. The story contained in these seven books is divided into two unequal parts, the first part consisting of the first six books and the second part covered by the seventh book. The content of these books is too complicated to capture in a summary, but the main storyline is recounted here.

Daśaratha, the king of Ayodhyā, is childless. He performs a sacrifice to obtain sons. At that time the gods, who are disturbed by the atrocities of the ten-headed demon Rāvaa, pray to the god Viu for protection. Viu responds to their prayers and decides to incarnate himself as a human being. He will be born as Rāma, son of Daśaratha. At the end of the sacrifice Daśaratha's three wives give birth to four sons, Queen Kausalyā to Rāma, Queen Kaikeyī to Bharata, Queen Sumitrā to Lakmaa and Śatrughna. Rāma is the favorite son of the king, and Lakmaa is devoted to his elder brother Rāma. While the boys are still young, the sage Viśvāmitra takes Rāma and Lakmaa to the forest and instructs them in the use of magic weapons.

King Janaka of Videha, who has the mighty bow of Śiva in his possession, declares that the prince who can wield the weapon will be eligible to marry his beautiful daughter Sītā. Rāma wields the weapon and with his superior strength breaks it, then marries Sītā.

In Ayodhyā King Daśaratha decides to have Rāma installed as prince regent. The decision, which was made while Kaikeyī's son Bharata was away, causes Kaikeyī, on the advice of her maidservant, to rebel against the king. Kaikeyī insists that Bharata should be declared prince regent and that Rāma should be exiled to the forest for fourteen years. The king, who owes Kaikeyī two wishes, is compelled to obey her desire. Obeying his father's command, Rāma leaves the capital city accompanied by his wife, Sītā, and his brother Lakmaa. Daśaratha dies from the pain of separation from his most beloved son.

In the forest a demoness, Śurpaakhā, the sister of Rāvaa, attempts to seduce Rāma. Frustrated in her efforts, she attempts to kill Sītā. Rāma punishes Śurpaakhā by having her ears and nose mutilated. Śurpaakhā complains to her mighty brother. Enraged by Rāma's action and attracted by Sītā's beauty, Rāvaa decides to abduct Sītā. Rāvaa sends his subject Mārīca to lure Rāma away. Mārīca assumes the form of a golden deer and attracts the attention of Sītā. Consenting to her request, Rāma chases the deer, leaving Lakmaa to guard Sītā. Sītā persuades Lakmaa to go in protection of his brother. Once Sītā is alone, the demon Rāvaa appears at her doorstep dressed as an ascetic and carries her off by force.

When Rāma learns that Rāvaa has abducted Sītā, he secures the friendship of the monkey king Sugrīva. Sugrīva's minister Hanumān flies across the ocean to the island of Lakā and locates Sītā in a forest grove. Rāma, aided by the monkey army, besieges Lakā, defeats Rāvaa's armies, kills Rāvaa, and brings Sītā back.

The seventh book of the Rāmāyaa describes how Rāma abandons Sītā, this time by his own choice. The inhabitants of Ayodhyā doubt the purity of Sītā's character because she has lived in another man's house. Sītā, now pregnant, is given shelter by the sage Vālmīki. In the sage's hermitage, Sītā gives birth to two sons, Lava and Kuśa. Vālmīki composes the story of Rāma and teaches the boys to sing the story.

In Ayodhyā, Rāma begins a sacrifice that Vālmīki attends with the twin boys. The boys sing the epic for Rāma, who then discovers that the boys are his own sons and that Sītā is alive. Vālmīki announces before the assembled crowd that Sītā is pure and without fault. Rāma accepts Lava and Kuśa as his sons. Sītā appears before the guests and prays that her mother, the earth, receive her as a proof of her purity. The earth breaks open, and Sītā is received on a golden throne. Rāma, saddened by the loss of his queen, gives the kingdom to his sons and returns to the world of the gods.

According to tradition, the Rāmāyaa is believed to belong to the legendary tretayuga, the second of the four mythic ages. Historically, the date of the epic is a matter of considerable controversy and nearly impossible to fix with certainty. Extensive scholarly work on the linguistic, stylistic, sociological, geographical, and political data narrows down the possible dates of the epic in is current form to the period between 750 and 500 bce.

Western scholarly opinion is fairly unanimous in agreement with Hermann Jacobi's finding that substantial parts of the first and seventh books of Vālmīki's version are later additions to the core of the five books. In the Hindu scholarly tradition, however, it is believed that the epic is the first poem (ādikāvya ) and is composed by a single poet, Vālmīki, who is called the first poet (ādikavi ). Thus it is believed to predate the other Indian epic, the Mahābhārata. Comparative dating of these two epics is a tangled issue because both the epics evolved together, borrowing extensively from each other. Although no evidence is available to establish Vālmīki as a historical personage, the stylistic evidence suggests that the central core of the five books of the Rāmāyaa are most likely to be the work of a single author.

The origins of the Vālmīki text are most likely to be folk oral narratives of the hero Rāma, a prince of the eastern Indian state of Kosala. Vālmīki's version itself has been sung orally for centuries by bards, known as kusilava s, before being set down in writing. Secular and heroic in quality, the Vālmīki version depicts the story of a perfect hero, steadfast in virtues and devoted to the control of his passions. The secular, heroic, and tragic messages of the Rāmāyaa have continued to influence generations of poets like Bhasa, Kalidasa, and Bhavabhuti, as well as a number of poets from the regional languages of India.

A major shift in the interpretation of the Rāmāyaa took place during the Middle Ages. Rāma was then identified as an avatara (incarnation) of Viu. The story of Rāma was read as an allegory of the conflict between good and evil in which the good always succeeds under the leadership of God. Prominent among such devotional (bhakti) Rāmāyaa s is Kamban's Iramavataram (twelfth century), in Tamil. A further development in the devotionalization of the Rāmāyaa becomes popular with Tulsidas's Ramcaritmanas, in the sixteenth century. In Tulsidas all the characters of the Rāmāyaa, including the demon Rāvaa, are Rāma's devotees. All the conflicts of the story and its tragedy are eliminated to produce a harmonious, balanced, lyrical world of God and his devotees.

In addition to literary Rāmāyaa s, there are a number of folk/oral versions all over India with significant variations in emphasis and messages. Folk versions of the Rāmāyaa sung by women emphasize the role of Sītā and portray her as more independent than she is in the literary versions.

See Also

Mahābhārata; Rāma; Tulsidas; Vālmīki.

Bibliography

Bulcke, Camille. Rāma-kathā (1950). 2d ed. Allahabad, 1962.

Goldman, Robert P., trans. The Rāmāyaa of Vālmīki, vol. 1, Bālakāa. Princeton, N.J., 1984.

Jacobi, Hermann. Das Rāmāyaa: Geschichte und Inhalt nebst Concordanz der gedruckten Recensionen. Bonn, 1893.

Raghavan, V., ed. The Rāmāyaa Tradition in Asia. New Delhi, 1980.

Shastri, Hari Prasad, trans. The Rāmāyaa of Vālmīki. 3 vols. London, 1962.

Smith, H. Daniel. Reading the Rāmāyaa: A Bibliographic Guide for Students and College Teachers. Syracuse, N.Y., 1983.

New Sources

Richman, Paula, ed. Many Ramayanas: The Diversity of a Narrative Tradition in South Asia. Berkeley, 1991.

Richman, Paula, ed. Questioning Ramayanas: A South Asian Tradition. Berkeley, 2001.

Velcheru Narayana Rao (1987)

Revised Bibliography

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Encyclopedia.com gives you the ability to cite reference entries and articles according to common styles from the Modern Language Association (MLA), The Chicago Manual of Style, and the American Psychological Association (APA).

Within the “Cite this article” tool, pick a style to see how all available information looks when formatted according to that style. Then, copy and paste the text into your bibliography or works cited list.

Because each style has its own formatting nuances that evolve over time and not all information is available for every reference entry or article, Encyclopedia.com cannot guarantee each citation it generates. Therefore, it’s best to use Encyclopedia.com citations as a starting point before checking the style against your school or publication’s requirements and the most-recent information available at these sites:

Modern Language Association

http://www.mla.org/style

The Chicago Manual of Style

http://www.chicagomanualofstyle.org/tools_citationguide.html

American Psychological Association

http://apastyle.apa.org/

Notes:
  • Most online reference entries and articles do not have page numbers. Therefore, that information is unavailable for most Encyclopedia.com content. However, the date of retrieval is often important. Refer to each style’s convention regarding the best way to format page numbers and retrieval dates.
  • In addition to the MLA, Chicago, and APA styles, your school, university, publication, or institution may have its own requirements for citations. Therefore, be sure to refer to those guidelines when editing your bibliography or works cited list.