Summary

Dasharatha was the King of Ayodhya and had three wives and four sons. Rama was the eldest and his
mother was Kaushalya. Bharata was the son of Dasharathas second and favorite wife, Queen Kaikeyi.
The other two were twins, Lakshmana and Shatrughna whose mother was Sumithra. In the
neighboring city the rulers daughter was named Sita. When it was time for Sita to choose her
bridegroom (at a ceremony called a swayamvara) princes from all over the land were asked to string a
giant bow which no one could lift. However, as Rama picked it up, he not only strung the bow, he
broke it. Seeing this, Sita indicated that she had chosen Rama as her husband by putting a garland
around his neck. Their love became a model for the entire kingdom as they looked over the kingdom
under the watchful eye of his father the king.
A few years later, King Dasharatha decided it was time to give his throne to his eldest son Rama and
retire to the forest. Everyone seemed pleased, save Queen Kaikeyi since she wanted her son Bharata to
rule. Because of an oath Dasharatha had made to her years before, she got the king to agree to banish
Rama for fourteen years and to crown Bharata, even though the king pleaded with her not to demand
such a request. The devastated King could not face Rama and it was Queen Kaikeyi who told Rama
the Kings decree. Rama, always obedient, was content to go into banishment in the forest. Sita and
Lakshmana accompanied him on his exile.
One day Rama and Lakshmana wounded a rakshasas (demon) princess who tried to seduce Rama.
She returned to her brother Ravana, the ten-headed ruler of Lanka. In retaliation, Ravana devised a
plan to abduct Sita after hearing about her incomparable beauty. He sent one of his demons disguised
as a magical golden deer to entice Sita. To please her, Rama and Lakshmana went to hunt the deer
down. Before they did though, they drew a protective circle around Sita and told her that she would
be safe for as long as she did not step outside the circle. After Rama and Lakshmana left, Ravana
appeared as a holy man begging alms. The moment Sita stepped outside the circle to give him food,
Ravana grabbed her and carried her to his kingdom in Lanka.
Rama then sought the help of a band of monkeys offer to help him find Sita. Hanuman, the general of
the monkey band can fly since his father is the wind. He flew to Lanka and, finding Sita in the grove,
comforted her and told her Rama would come to save her soon. Ravanas men captured Hanuman,
and Ravana ordered them to wrap Hanuman's tail in cloth and to set it on fire. With his tail burning,
Hanuman escaped and hopped from house-top to house-top, setting Lanka on fire. He then flew back
to Rama to tell him where Sita was.
Rama, Lakshmana and the monkey army built a causeway from the tip of India to Lanka and crossed
over to Lanka where a cosmic battle ensued. Rama killed several of Ravanas brothers and eventually
confronted the ten-headed Ravana. He killed Ravana, freed Sita and after Sita proved here purity, they
returned to Ayodhya where Bharata returned the crown to him.
The Ramayana Study Guide
Comparable to the Odyssey or the Bible, the Ramayana is a classic of world literature. The poem details
the adventures of Prince Rama, an incarnation of the god Vishnu, along with his devoted
wife Sita and his dear brotherLakshmana. Written in classical Sanskrit and dating between the 5th
and 2nd centuries BCE, the Ramayana is a massive epic poem consisting of more than 24,000 verses.
Relatively little is known about the author of the text, but it is traditionally attributed to Valmiki, a
sage who is also credited with developing Sanskrit poetic forms.
In addition to being one of the great classics of India, the Ramayana is also a text with deep religious
significance. Many devout Hindus believe that reading the Ramayana will erase one's sins and bring

numerous spiritual benefits. The story of the Ramayana has spread throughout South Asia, becoming
a treasured story in countries such as Burma, Thailand, Cambodia, Indonesia, and Malaysia.
The text was also shaped by a number of historical forces. The Ramayanawas written at a time when
kingdoms were becoming powerful and kings began to exercise enormous political power. Rama's
dedication to mercy and justice stands in sharp contrast to the historical reality of murder and
deception in early Indian dynasties. It is possible that the story of Rama was meant in part to offer a
model for the ideal king.
The Ramayana was one of the first Indian texts to describe the concept of the avatara, a God who has
taken on human form. The idea of the avatara stems from the much older idea of reincarnation: that
our souls may be reborn as gods, animals, people, or supernatural creatures. The avatara offered a
powerful vision of an individual who drew his power from his identity as a deity, but also lived in a
human form.
The Ramayana was also shaped by the social and religious context of the time in which it was written.
Buddhism (which focuses on individual spiritual effort rather than devotion to deities) and Jainism
(which emphasizes non-harm to an advanced degree) also began to compete with Hinduism at the
time the Ramayana was composed. Some of Rama's virtues (particularly his mastery over his passions)
reflect a Buddhist and Jainist influence.
The Ramayana has inspired a very large number of adaptions. The Ramayanahas been condensed into
books for children, and numerous schools of South Asian theater have adapted it for stage
performances. There have been dozens of film adaptations of the Ramayana, most recently the 2010
computer animated film, "Ramayana: The Epic."
Numerous translations of the Ramayana exist in English. This ClassicNote consults the 2001 Ramesh
Menon translation for reference to literary devices and quotations. The details of the plot, essay
prompts, and quiz questions may be applicable to all translations of the Ramayana.

The Ramayana Summary

Born during an age when the demon Ravana terrorized the world, Rama is the virtuous, wise, and
powerful prince of Ayohya. As a young man, he is able to accomplish what no other man has ever
done: he lifts and strings the bow of Siva, and by so doing her earns the right to marry the
beautiful Sita.
Just when he is about to ascend the throne of Ayodhya, his father Dasaratha is forced to exile him for
fourteen years to the forest due to a vow made long ago. Unruffled, Rama accepts his exile; his wife
Sita and his loyal brother Lakshmana accompany him. In the forest, the princely brothers kill many
demons and visit many wise men and women.
The evil demon Ravana hears of Sita's beauty, and kidnaps her. He has fallen in love with her and tries
to seduce her, but she rebuffs his advances for nearly ten months.
Desperate to win her back, Rama and Lakshmana form an alliance with the monkey king Sugriva, and
invade Lanka with an army of monkeys. After many violent battles, Rama defeats Ravana and wins
back Sita. He is concerned that she has been unfaithful during her long captivity, and so Sita
undergoes a trial by fire to prove her chastity. Rama takes her back, and they return to rule Ayodhya
for many wonderful years.

In another version of the tale, Rama hears his people gossiping about Sita's imagined indiscretions,
and he banishes her to the forest, where she gives birth to Rama's twin sons. Sita and the children
confront him years later; he tries to explain his harsh actions to Sita, but she vanishes into the earth to
escape him.
The Ramayana Character List
Rama
The son of King Dasaratha and Queen Kausalya, Rama is the prince of Ayodya. He is an avatara of
Vishnu, the Blue God and the sustainer of worlds. He is also a virtuous, strong, and just man in his
own right. He is married to Sita, whom he loves deeply. He has a strong bond with his brother
Lakshmana as well.
Sita
Sita's father, King Janak, found her lying in a furrow on sanctified ground and decided to raise her as
his daughter. She marries Rama, and loves him so much that she follows him into exile. She is famed
for her virtue and beauty, and is regarded as an avatara of the goddess Lakshmi, Vishnu's consort.
Ravana
Ravana is a rakshasa who performed penance for the God Siva for many years, and in return received
a great blessing from the God: he cannot be killed by any God, demon, or other divine being. His
arrogance combined, with great intelligence and power, has led him to rule over much of the earth,
spreading terrible evil everywhere he goes.
Lakshmana
Son of King Dasaratha, and brother of Rama. He is deeply devoted to his brother, whom he follows
through many dangerous adventures and quests. He is married to Sita's younger sister, Urmila.
King Dasaratha
King of Ayodhya, father of Rama, Lakshmana, Bharata, and Shatrughna. Of all his three sons, he loves
Rama most deeply, and tries to shelter the boy from any danger. He is a good king: kind, just and
well-liked by his people.
Viswamitra
Viswamitra is a great sage and wise man who was once a king. Through long meditation, he gained a
number of magical powers. He takes Rama on a quest to defeat a demon and to lift the bow of Siva,
the first step in the future king's great journey.

Ganga
Ganga is a goddess, the daughter of Himavan. Because of her incomparable beauty, she was given to
the Devas, and she became the Milky Way. Later, Siva brought her down to earth and she became the
river Ganges.
Siva
Siva is part of the great trinity in Hindusim, along with Vishnu and Brahma. He is a great ascetic, and
often sits in meditation. He is able to tame the power of other gods, devas, and supernatural beings,
and he often grants blessings and wishes to those who sit in dedication meditation ('tapasya'). His
wife is Parvati.
Lava
Along with Kusha, one of the youths to whom Valmiki taught the Ramayanathat he received from
Narada. He is one of the sons of Rama, but he does not know this.
Kusha
Along with Lava, one of the youths to whom Valmiki taught the Ramayanathat he received from
Narada. He is one of the sons of Rama, but he does not know this.
Vasishta
Guru to King Dasaratha, he offers religious advice to the king and the royal family.
Rishyaringa
A great rishi; he presides over the sacrifice that King Dasaratha offers in order to get a son. He is
sometimes depicted as a combination of a deer and a man.
Tataka
A beautiful woman who was transformed into a demon (rakshasi) when she tried to seduce the rishi
Agastya. As a demon, she drinks the blood of living creatures and kills anything she can see. In one of
his first great acts, Rama breaks her curse by slaying her.
Kaikeyi
The third and youngest wife of King Dasaratha, and mother of Bharata. She is famed for her beauty.
After she saved the life of Dasaratha in battle, he offered to grant anything she would ask of him. She
later calls in this favor to have Bharata crowned king and Rama sent into the forest, inspired by the
worlds of her maid, Manthara.

Sumitra
Second wife of Dasaratha. She is the mother of Lakshmana and Shatrughna.
Kausalya
The first wife of Dasaratha and mother of Rama. She is the oldest wife, and very kind and wise. She
does not have a close relationship with her husband, but she loves her son Rama very deeply.
Manthara
An old maid of Kaikeyi's. She is a wicked woman, and gives Kaikeyi the idea to ask Dasaratha to exile
Rama and crown Bharata king instead.
Guha
King of the hunters, he rules near the wilderness in Shringiberapura. He is fiercely loyal to Rama.
Kausalya
Wife of Dasaratha, mother of Rama. She is wise and kind, but she is not close with her husband; the
greatest joy in her life is Rama.
Bharata
Son of King Dasaratha and Queen Kaikeyi, he is half-brother to Rama, Lakshmana, and Shatrughna.
He is devoted to his brother Rama, and he tries desperately to undo the damage committed by his
mother Kaikeyi.
Shatrughna
Son of King Dasaratha and Queen Sumitra (she drank two sips from the sacred cup, and consequently
had twins). His twin brother is Lakshmana, and his half-brothers are Rama and Bharata. He follows
his brother Bharata everywhere.
Sumantra
Chief counselor of Dasaratha. He is the one who unwillingly brings Rama into exile.
Surpanakha
The sister of Ravana, she is a powerful rakshasi. She attempts to seduce Rama and kill Sita, but the
princely brothers attack her. She tries to muster the rakshasa army against Rama.

Maricha
A rakshasa, uncle of Ravana. Rama defeated him with a purifying magical weapon, and he renounced
his evil ways to become a rishi.
Khara
A rakshasa, cousin to Ravana. He rules the area of Janasthana, near the forest of Rama's exile. He is
very powerful, and likes to kill rishis and despoil sacred rituals.
Jatayu
A powerful golden eagle who speaks in the voice of a human being. He was loyal to King Dasaratha,
and pledges his service to Rama. He dies defending Sita from Ravana.
Kabandha
A terrible rakshasa who has the form of a body with no legs or head -- only arms and a gaping mouth.
He was transformed into this ugly shape by Indra; formerly, he was a celestial archer. He tells the
brothers to seek Sugriva, the prince of vanaras.
Sugriva
The rightful king of the vanaras, a race of magical monkeys. He was usurped by his brother Vali, and
pledges his service to Rama and Lakshmana if they can restore him to his throne.
Hanuman
Advisor to Sugriva. He is the son of the wind god Vayu and a vanari woman.
Angada
A vanara youth, son of Vali and nephew of Sugriva. He is brave and intelligent.
Vibheeshana
Young brother of Ravana. Though he is a rakshasa, he is wise and good. When Ravana refuses to
listen to his counsel, he joins Rama's army.
Sampati
A great golden eagle, brother of Jatayu. His wings were burned when he flew too close to the son.
Jambavan
King of the Riksharaj (magical bears). He is an ally of Sugriva and Rama. He is known for his gentle
wisdom and quiet strength.

Indrajit
The favorite son of Ravana, and his most powerful warrior. He earned his name after he captured
Indra, the king of the gods.
Kumbhakarna
Ravana's brother. He is a giant with infinite strength who sleeps for six months at a time before
waking up and eating everything he can see.
Agastya
An elderly and extremely powerful rishi who blesses Rama. Later when Rama is king of Ayodhya, he
comes to Rama's palace and tells him secret tales about the people he met on his journeys.

The Ramayana Glossary

Adharma
Not according to dharma; evil.
Adharmi
A person who doesn't act according to dharma.
Agni
Fire; also the name of the Hindu god of fire.
Anjali
An offering.
Artha
Wealth and possessions. Artha is one of the four goals in life (the others are dharma, kama, and
moksha).
Asrama
A hermitage; a place where wise men live.
Astra
Divine weapon.

Asura
One type of demon or supernatural being.
Atman
The individual soul.
Avatara
Incarnation of a God, especially Vishnu.
Bhakti
Love, devotion. ('Bhakta' refers to a devoted person.)
Bharatavarsha
The land of Bharata; India.
Brahmana
Member of the priestly class; one of Brahma's people. ('Brahman' refers to this caste as well.)
Deva
Any of a class of celestial, elemental beings.
Dharma
Truth, justice, duty. The right path.
Guru
Spiritual teacher or guide; master.
Gyana
Knowledge, wisdom.
Hatya
Murder.
Jitendriya
One who has conquered his senses.

Kavya
Poem.
Kshatriya
A member of the caste of royal warriors.
Kula
Clan.
Maharathika
A great warrior.
Mantra
A sacred incantation.
Maya
Cosmic illusion ('Maya' also refers to the goddess of illusion).
Muni
A sage or seer; silent one; knower of minds.
Moksha
Liberation from this lower earthly realm; freedom from the cycle of death and rebirth; enlightenment.
Pativrata
A devoted wife.
Puja
Ritual worship.
Punya
Virtue; merit.
Rakshasa
A vicious type of demon (feminine form is 'rakshasi').

Rig Veda
The first Veda, one of the most holy books in Hinduism.
Rishi
A sage, mystic; a wise man who meditates in the forest or in an ashram.
Samsara
The world of illusion; the world we inhabit presently.
Shakti
Feminine power or weapon.
Shastra
Scripture; holy text.
Sudra
A member of the fourth Hindu caste; one of the laborers or workers.
Tapasya
Act of penance or forbearance (fasting, enduring heat or cold, etc.) that develops one's spiritual
powers and wins favor with the gods.
Vabdhi
A singer, sage, or bard.
Vana
Jungle; forest.
Vanara
An ancient and magical race of monkeys.
Vina
An ancient Indian stringed instrument, similar to a lute.
Vrata
A vow.

Yoga
Literally, "Union." Refers to the union of the self with God through spiritual exercises (a male who
practices yoga is called a 'yogi'; a female is called a 'yogini').
Yatra
A journey, often with religious significance.
Yagna
A ritual or sacrifice.

The Ramayana Themes

Romantic Love
A central focus of the Ramayana is the love between Sita and Rama. As incarnations of the goddess
Lakshmi and the god Vishnu, they are literally been made for each other. They fall in love at first
sight, and their relationship is characterized by harmony and devotion. Sita follows Rama into exile
out of her love for him, and she refuses Ravana's advances at great risk to herself because of her
loyalty to her husband. Rama, in turn, defends Sita fiercely and cares for her tenderly. For centuries,
the love between Rama and Sita has been a model relationship for South Asians.
The Perfect Man
Rama is the time-honored symbol of the perfect man: he is generous, just, merciful, the master of his
emotions, and a valiant warrior. He is a dedicated son and a loyal husband. Other characters
exemplify perfect virtues as well. Sita, with her perfect devotion to her husband, is the eternal symbol
of the perfect woman and wife. Lakshmana, who never leaves his brother's side despite the horrible
dangers, is the image of the perfect brother. Hanuman, witty, loyal, and wise, is the perfect advisor.
Dharma
A central concept in Hinduism and Indian philosophy, dharma may be translated as truth, justice, and
duty. It refers to the central purpose of a particular being, as well as the correct path that she or he
should follow in this world. Dharma also describes a conduct defined by truth and justice, which is
divinely commanded. Populated with perfect characters, theRamayana offers a playbook for how to
behave with virtue and dharma in the world.
Brotherly Love
Lakshmana is an exemplar of brotherly love. He is never envious of his more accomplished brother
Rama, and supports him in his every adventure. When they are still boys, Lakshmana accompanies
Rama into the forest to defeat the rakshasa Tataka, having full faith in his brother despite their youth

and inexperience. Rama tells Lakshmana that he is like part of his own body; Rama is never more
devastated than when Lakshmana falls injured on the battlefield.
Good and Evil
In the Ramayana, good and evil are diametrically opposed forces, locked in eternal combat. They are
frequently represented as a contrast between human/god and rakshasa. The rakshasas exhibit a
number of vices (violence, blasphemous impulses, sexual indiscretions), while the righteous humans
are exemplars of every virtue. Though good and evil are opposed, theRamayana suggests that they are
not innate but rather the result of choice. Some rakshasas have been turned into demons as
punishment for a transgression, while previous virtuous human beings can become wicked when
they choose to abandon the path of dharma.
Combat
Large portions of the Ramayana describe incredible battles between Rama and various wicked
rakshasa. These battles are intense and described in evocative prose, featuring a great deal of violence
and magical weapons. Rama's success in combat is part of his identity as the perfect man, an
unconquered warrior. The centrality of combat in the Ramayana may also be symbolic: the rakshasas
symbolize the evil impulses in every person, which must be destroyed in order for the soul to be made
pure.
Human and Divine
The differences and similarities between human and divine are a major theme in the Ramayana. Rama
himself is the incarnation of a god, but much of his goodness is the result of his own personal choices
rather than this divine heritage. Rama has been born into the world because an enormously powerful
rakshasa, Ravana, cannot be killed by any deity or supernatural creature; the gods themselves are
unable to defeat them. In some ways, some human beings and vanaras (magical monkeys) are
superior to the gods in their virtuous conduct. However, the gods still have the power to offer boons
to mortals, such as weapons and invincibility.

The Ramayana Quotes and Analysis

[Valmiki] declared, "Holy One, I wonder if any man born into the world was blessed with all the
virtues by your Father in heaven."
"Tell me what the virtues are, and I will tell you the man who has them."
Valmiki began in his inward way, enunciating each attribute carefully: "Integrity, bravery,
righteousness, gratitude, dedication to his beliefs, a flawless character, compassion for all living,
learning, skill, beauty, courage beyond bravery, radiance,control over his anger and his desires,
serenity, a lack of envy, and valor to awe Indra's Devas." As Narada's eyes grew wistful, Valmiki
continued. "I know I am asking for perfection in a mere mortal. But I wondered if a man of this world

could have all these, which not even the Gods possess." The sage was convinced his perfect man could
only be the figment of a romantic imagination
Narada still gazes out over the river' crisp currents. [...]. At last he said softly, "In these very times such
a man was born into the world. His name is Rama."
Pg. 4
This quote presents a list of Rama's personal virtues, which are a central focus of the poem.
Significantly, Valmiki notes that not even gods necessarily possess all the virtues that Rama does.
The rishis bathed in the river, shot with saffron shafts of the setting sun. Standing in velvet water, they
said sandhya prayers.
Pg. 31
After leaving Viswamitra's asrama, Rama and Lakshmana watch the rishis perform their evening
prayers. This sentence evokes vivid imagery by melding sensory experiences: saffron is a rare spice
that is usually tasted and velvet is an expensive fabric that is generally touched, but these things are
compared to a scene that the princes are witnessing.
"If you had been banished to the Dandaka vans, then so have I. I will go with you, Rama; my place is
at your side. With you, I would walk down the paths of hell. The jungle will be like heaven for me. I
must disobey you in this, my love; forget my disobedience, as you do the water you leave behind in a
glass after drinking."
Pg. 89
Sita makes this speech to Rama after he tells him that he has been exiled. He initially asks her to stay
behind and look after his mother, but she loves him too much to be parted from him. In this quote, she
beautifully explains her love and loyalty to him, refusing to abandon him even when he is sent into
exile. This quote exemplifies the virtues that have made Sita so renowned in India: her loyalty and her
love for her husband.
Rama replied, "It is not that I don't understand you, or feel sympathy for you. But fate had ordained
that my path lead through the jungle, and yours to the throne of Ayodhya. I grant that common sense
might cry out otherwise; but fate is beyond mere common sense. Once I cam out into the wilderness, I
sensed fate clearly in my heart: the forest calls me more urgently that Ayodhya. For me Ayodhya is far
away. I will surely return to it one day; but not yet."
Pg. 142
Faced with the protestations of his brother, mothers, people, and guru, Rama at last argues that the
hand of fate has a part in his exile to the forest. This quote showcases Rama's uncanny knack for
discerning the right path of dharma, and it also demonstrates the importance of fate to the narrative.
One should never discount the majesty of Ravana of Lanka. Evil he was, but he was also the greatest
of all the created beings of his time. He had dominated the known universe for centuries, and even
Deva women felt weak with desire just to see him. He was matchless at arms, in his generosity, in his
intelligence and knowledge of the sacred lore, and in his indomitable courage. He was Ravana, the
peerless, the invincible. There was no one like him, as complex, as powerful, or as wise, save the great
Gods of the Trinity themselves. But let us not forget he was evil as well: a Beast of the night.
Pg. 191

Ravana is established as a worthy adversary for Rama; he is no mean villain, but instead a complex
and powerful nemesis. Intriguingly, this passage emphasizes Ravana's majesty rather than his
wickedness, highlighting some of his virtues, such as his intelligence and his desirability to women.
Jambavan said to the moody Hanuman, "Why, O Son of the wind, do you doubt yourself so much?
But it is the curse of all the greatest. Those who cannot do a tenth of what you can, those who haven't
a shadow of your strength, stand up and boast about their prowess, while you sit here listening to
them and say nothing. Hanuman, we need a hero to leap across the see and bring glory to the
vanaras."
Pg. 281
Hanuman is the vanara search party's only hope for searching the island of Lanka, but he isn't sure
that he can accomplish this task. It is up to his friend Jamabavan to remind him of his abilities. This
quote argues that those who boast the loudest often have the fewest skills, which highlights the virtue
of humility in the Ramayana. This passage is an inspiration for anyone who doubts his or her own
skills.
She looked up briefly into his eyes and, her voice firmer, said, "You have violated dharma and
punishment will come to you more quickly than you think. You don't know Rama; he is not what you
imagine him to be. You speak of the sea being an obstacle between him and me. But I say to you,
Ravana, even if an ocean of stars lay between us, my Rama would come to find me."
Pg. 311
Kidnapped and held against her will in Ravana's palace, Sita will not be seduced by either the
rakshasa king's kindness or his terrible threats. She remains loyal to Rama even months after being
kidnapped, never losing faith that he will come to rescue her. This quote uses beautiful imagery crossing an ocean of stars - to emphasize the devotion between Rama and Sita.
"Uncanny visions arise in my mind: of timeless evil, and a battle older than the earth, which has been
fought before on countless worlds, in forgotten ages. Even after this battle of Lanka, the war shall be
fought again and again; until time ends, and dharma and adharma with it."
Pg. 384
Having arrived on the shores of Lanka, Rama speaks these words to Lakshmana as if in a trance.
Rama is alluding to his great destiny: to eradicate the evil of the age. This passage also emphasizes the
deep and cyclical nature of time in Hindu cosmology; over long ages, events tend to repeat
themselves.
At last, Rama stood against Ravana. Blue and serene, the prince of light stood against the king of
darkness. Rama of Ayodhya stood forth, bright and fearsome on that fateful day. The Kodanda [his
bow] was in his hand, a faint smile on his lips. Lakshmana was at his side, and they were elite
Mahavishnu with his brother Indra beside him.
For a moment their gazes locked, Rama's fine, clear eyes and the Rakshasa's sallow ones. A chasmal
hush fell on Lanka. Like twin moments of time being born from Brahma, the human and the Demon
raised their bows at once and the duel began.
Pg. 472
The great battle of Lanka has been raging for days, and at last Ravana comes out of his palace for a
final stand against Rama and his army. This is the climax of the narrative, the moment at which the
greatest good and the greatest evil clash. True to the central theme of brotherly love, Lakshmana does

not leave Rama's side even at this dangerous and decisive moment. Significantly, the bulk of the
description focuses on Rama; this may be foreshadowing indicating his ultimate victory.
"Muni, I never doubted Sita's purity. I beg you, do not accuse me of a sin I never committed, to add to
the one that I did. Indeed, I did banish my queen for fear of what the people were saying about her.
But then, my lord, I am a king, and m first and final dharma is toward my people. It would never have
done for them to have doubted their king, for even a moment: that he was weak and took back a
tainted woman."
Pg. 649
In this scene from the seventh book of the Ramayana (which is not always included as part of the text),
Rama has exiled Sita to the forest after his people suggested that she actually slept with Ravana. Sita
returns along with the sage Valmiki and her two sons by Rama. Rama argues that he banished his
devoted wife in order to be a better king to his people. Sita does not accept this explanation, and
vanishes into her mother, the earth.

Biography of Valmiki

The Ramayana is traditionally attributed to the poet Valmiki, a sage and wise man who lived in ancient
India. According to legend - and the Ramayana itself - Valmiki heard the Ramayana from a celestial
source and wrote down what he heard. Valmiki also appears as a character in the text of
the Ramayana. At the beginning of the poem, he learns the text from a divine figure and teaches it to
two youths who turn out to be the sons of Rama; later, he is the one to champion the cause of the
exiled Sita.
Similar to Homer among the ancient Greeks, Valmiki is credited with creating Sanskrit poetry. One
day while we was bathing, he watched two love birds singing to each other. Suddenly, an arrow came
out of nowhere and killed the male bird instantly; the female died of shock and grief shortly after.
Moved by this heartbreaking scene, Valmiki uttered a malediction upon the killer of the bird. This
couplet was the first sloka (or verse) in Sanskrit literature, and Valmiki later wrote theRamayana in this
literary form.
Valmiki's version of the Ramayana is the oldest and most famous, but other poets have written their
own versions of this great epic.
Some scholars question whether the traditional attribution to Valmiki is in fact accurate; some argue
that multiple unknown parties composed the Ramayana over a number of centuries. Though it is clear
that theRamayana has received additions and edits, most devout Hindus still believe that this text
comes from the poet Valmiki.

Ramayana

From Wikipedia, the free encyclopedia

This article is about the original Sanskrit version by Valmiki. For other versions and uses, see Ramayana
(disambiguation).
The Ramayana or Rmyaa (/rmjn/;[1] Sanskrit: , Rmyaam, pronounced [r
mjm]), traditionally ascribed to the Hindu sageVlmki, is the first of two Sanskrit itihsas or
ancient Indian epic poems, the other one being the Mahbhrata attributed to Ka Dvaipyana
Vysa.
The epic narrates the life of Rama, the legendary prince of Kosala Kingdom, his banishment from the
kingdom by his father, King Dasharatha, his travels across forests in India with his wife Sita and
brother Lakshmana, the kidnap of his wife by Ravana, the demon king of Lanka, resulting in a war
with him, and Rama's eventual return to Ayodhya to be crowned king.
The Ramayana is one of the largest ancient epics in world literature. It consists of nearly 24,000 verses
(mostly set in the loka meter), divided into seven Kas (books) and about 500 sargas (chapters). In
Hindu tradition, it is considered to be the di-kvya (first kvya 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. TheRamayana was an important influence on later Sanskrit poetry and
Hindu life and culture. Like the Mahabharata, the Ramayana is not just a story: it presents the teachings
of ancient Hindu sages in narrative allegory, interspersing philosophical and ethical elements. The
characters Rma, St, Lakmaa, Bharata, Hanumn and Rvaa are all fundamental to the cultural
consciousness of India, Nepal, Sri Lanka, and south-east Asian countries such
as Thailand, Cambodia, Malaysia and Indonesia.
There are many other versions of the Ramayana in Indian languages,
besides Buddhist and Jain adaptations; and also Cambodian, Indonesian,Filipino, Thai, Lao, Burmese,
and Malaysian versions of the tale.
Etymology
The name Ramayana is a tatpurua compound of Rma and ayana ("going, advancing"), translating
to Rama's Journey.
Textual history and structure

An artist's impression of Vlmki Muni composing the Rmyaa

Scene Ramayana, Gupta art,National Museum, New Delhi.
Traditionally, the Ramayana is attributed to Valmiki. The Hindu tradition is unanimous in its
agreement that the poem is the work of a single poet, the sage Valmiki, a contemporary of Rama and a
peripheral actor in the drama. The story's original version in Sanskrit is known as Valmiki Ramayana.
[citation needed]

According to Hindu traditionand according to the Ramayana itselfthe Ramayana belongs to the
genre of itihsa like the Mahabharata. The definition of itihsa is a narrative of past events (purvtta)
which includes teachings on the goals of human life. According to Hindu tradition, theRamayana takes
place during a period of time known as Treta Yuga.
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 Dec
2015 informs about discovery of a 6th-century manuscript of Ramayana at the Asiatic Society library,
Kolkata.[2] The Ramayana text has several regional renderings, recensions, and subrecensions. Textual
scholar Robert P. Goldman differentiates two major regional recensions: 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 chapters 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 chapters and the rest of the
book.[citation needed]
Famous retellings include Gona Budda Reddy's Ramayanam in Telugu, Kamban's Ramavataram in
Tamil (c. 11th12th century), Madhava Kandali'sSaptakanda Ramayana in Assamese (c. 14th
century), Krittibas Ojha's Krittivasi Ramayan (also known as Shri Rama panchali) in Bengali (c. 15th
century), Sarala Das' Vilanka Ramayana (c. 15th century)[3][4][5][6] and Balaram Das' 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.
Period

Rama(left third from top) depicted in theDashavatara, the ten avatars of Vishnu. Painting from Jaipur,
now at the Victoria and Albert Museum
Some cultural evidence, such as the presence of sati in the Mahabharata but not in the main body of
the Ramayana, suggests that the Ramayana predates the Mahabharata. However, the general cultural
background of the Ramayana is one of the post-urbanization period of the eastern part of
north India and Nepal, 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 to king Dasaratha in the Ikshvaku dynasty.
The names of the characters (Rama, Sita, Dasharatha, Janaka, Vashista, Vishwamitra) 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 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 Ramayana known as Ramopakhyana. This version is depicted as a narration
to Yudhishthira.
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 Gangetic basinregion of
northern India and with the Kosala and Magadha region during the period of the sixteen Janapadas,
based on the fact that the geographical and geopolitical data accords with what is known about the
region. The knowledge of the location of the island of Lanka also lacks detail. Basing his assumption
on these features, archeologist Hasmukh Dhirajlal Sankalia has proposed a date of the 4th century BC
for the composition of the text. Historian and indologist Arthur Llewellyn Basham is of the opinion
that Rama may have been a minor chief who lived in the 8th or the 7th century BC.
Characters

Rama seated with Sita, fanned byLakshmana, while Hanuman pays his respects.

Rma is one of the protagonists of the tale. Portrayed as the seventh avatar of the god Vishnu,
he is the eldest and favourite son ofDasharatha, the king of Ayodhya, and his Chief Queen, Kausalya.
He is portrayed as the epitome of virtue. Dasharatha is forced by Kaikeyi, the second of his three
wives, to command Rama to relinquish his right to the throne for fourteen years and go into exile. He
kills the evil demon Ravana, who abducted his wife Sita and later returned to Ayodhya to form an
ideal state.
Rama and the monkey chiefs

Sta is another of the tale's protagonists. She is daughter of Mother Earth, adopted by King
Janaka and Rama's beloved wife. Rama went toMithila (located in Janakpur, Nepal) 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 Nepal in Dhanusa. 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 the
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 demon king Ravana. She is imprisoned on
the island ofLanka, until Rama rescues her by defeating Ravana. Later, she gives birth
to Lava and Kusha.

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

He is born as the son of Kesari, a Vanara king in Sumeru region and the goddess Ajan. He plays an
important part in locating Sita and in the ensuing battle. He is believed to live until our modern
world.

Lakmaa, the younger brother of Rama, who chose to go into exile with him. He is the son
of King Dasaratha and Queen Sumitra and twin of Shatrughna. Lakshmana is portrayed as an avatar
of the Shesha, the nga associated with the god Vishnu. He spends his time protecting Sita and Rama
during which he fought the demoness Surpanakha. 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 him
leaving her. He was married to Sita's younger sister Urmila.
Building a Rama Setu Bridge toLanka.

Rvaa, a rakshasa, is the king of Lanka. He was son of a sage

named Vishrava and daitya princess Kaikeshi. After performing severe penance for ten thousand
years he received a boon from the creator-god Brahma: he could henceforth not be killed by gods,
demons, or spirits. He is portrayed as a powerful demon king who disturbs the penances of rishis.
Vishnu incarnates as the human Rama to defeat him, thus circumventing the boon given by Brahma.

Jayu, the son of Arua and nephew of Garuda. A demi-god who has the form of
an 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.

Daaratha is the king of Ayodhya and the father of Rama. He has three
queens, Kausalya, Kaikeyi and Sumitra, and three other sons: Bharata,Lakshmana and Shatrughna.
Kaikeyi, Dasharatha's favourite queen, forces him to make his son Bharata crown prince and send
Rama into exile. Dasharatha dies heartbroken after Rama goes into exile.

Bharata is the son of Dasharatha and Queen Kaikeyi. When he learns that his mother Kaikeyi
had 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 Mandavi.

atrughna is the 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 Shrutakirti.

Sugrva, a vanara king who helped Rama regain Sita from Ravana. He had an agreement with
Rama through which Vaali 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 Vaali and fulfills his promise by putting the Vanara forces at Rama's disposal

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 the Vanara army before his death.

Kumbhakara, a 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.

Srpanakha, Ravana's demoness sister who fell in love with Rama and had the magical
power to take any form she wanted.

Vibhaa, a younger brother of Ravana. He was against the kidnapping 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.[citation needed]
Synopsis
Bala Kanda

Pictorial depiction of the birth of the four sons of Dasharatha.

Vishvamitra looks on as Rama breaks the bow, to win the hand of Sita in marriage.
Dasharatha was the king of Ayodhya. He had three wives: Kausalya, Kaikeyi and Sumitra. He was
childless for a long time and anxious to produce an heir, he performs a fire sacrifice known as putrakameshti yagya. As a consequence, Rama is first born to Kausalya, 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; 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. When Rama is 16 years old, the 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.
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. The 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.[7] Marriages are arranged between the sons of Dasharatha and daughters of
Janaka. Rama gets married to
Sita, Lakshmana to Urmila, Bharata to Mandavi and Shatrughan to Shrutakirti. The weddings are
celebrated with great festivity at Mithila and the marriage party returns to Ayodhya.
Ayodhya Kanda
Bharata asks for Rama's paduka(footwear).
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, Kaikeyiher jealousy aroused by Manthara, a wicked maidservantclaims 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.[citation needed]
Aranya Kanda
Ravana fights Jatayu as he carries off the kidnapped Sita. Painting by Raja Ravi Varma.
Thirteen years pass and in the last year 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 rakshasa (demon) woman, Surpanakha, the 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, Khara, 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. 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 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 the devious plan of her guest, Sita is tricked into
leaving the rekha and is then forcibly carried away by the evil Ravana.
Jatayu, a vulture, 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 Kabandha and the ascetic Shabari, who direct them
towards Sugriva and Hanuman.
Kishkindha Kanda

A stone bas relief at Banteay Srei inCambodia depicts the combat between Valiand Sugriva (middle).
To the right, Rama fires his bow. To the left, Vali lies dying.
The kishkindha kanda is set in the ape (Vanar) citadel Kishkindha. Rama and Lakshmana meet
Hanuman, the bigest devotee of Rama, the 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 Valithus regaining the kingdom of Kiskindha, 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 Tara (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 Angad and Hanuman learns from a
vulture named Sampati (elder brother of Jatayu), that Sita was taken to Lanka.
Sundara Kanda
Ravana is meeting Sita at Ashokavana. Hanuman is seen on the tree.
The sundara kanda forms the heart of Valmiki's Ramayana 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 faces many challenges like facing a
gandharva kanya who comes in the form of demon to test his abilities and he faces a mountain
naming Mainakudu who offers Lord Hanuman some help to take some rest but he refuses because of
the time is running out and there is a very less time remaining for searching Sita. After entering into
Lanka he finds a demon lankini who protects the entire Lanka and Hanuman fights with her and kills
her in order to get into Lanka. Here, Hanuman explores the demons' kingdom and spies on Ravana.
He locates Sita in ashoka grove, who is wooed and threatened by Ravana and his rakshasis to marry
Ravana. He reassures her, 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. 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 produced before 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 bySahibdin. It depicts the monkey army of the protagonist Rama (top
left, blue figure) fighting Ravanathe demon-king of theLankato save Rama's kidnapped wife, Sita.
The painting depicts multiple events in the battle against the three-headed demon general Trisiras, in
bottom left. Trisiras is beheaded by Hanuman, the monkey-companion of Rama.

Also known as Lanka kanda, this book describes the Ramayana 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)
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 Indrajit 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 pareeksha" (test of fire) to prove her purity, as he
wants to get rid of the rumours surrounding Sita's purity. When Sita plunges into the sacrificial
fire, Agni the lord of fire raises Sita, unharmed, to the throne, attesting to her purity. The episode
of agni pariksha varies in the versions of Ramayana by Valmiki and Tulsidas. In earlier versions this
event does not occur and many scholars consider it to have been added later as society became more
patriarchal. 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. 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.[citation needed]
Uttara Kanda
Sita in the hermitage of Valmiki.
The 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 the 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 ashrama (hermitage). Here, she gives birth to twin boys, Lava and Kusha, 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 Ashwamedha yagna, which the 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 the earth, her
mother, 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 was over. Rama returns to his celestial abode.
It was dramatised as the Uttararamacarita by the Sanskrit poet Bhavabhuti.

Variant versions
The epic story of Ramayana was adopted by several cultures across Asia. Shown here is a Thai historic
artwork depicting the battle which took place between Rama and Ravana.
Relief with part of the Ramayana epic.Candi Penataran, Blitar Regency, Java.
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
the Ramayana inIndonesia, Cambodia, Philippines, Thailand, Malaysia, Laos, Vietnam and Maldives.
Father Kamil Bulke, author of Ramakatha, has identified over 300 variants of Ramayana.
In India
The 7th century CE "bhatti's poem" Bhaikvya of Bhai is a Sanskrit retelling of the epic that
simultaneously illustrates the grammatical examples for Pini's Adhyy as well as the major
figures of speech and the Prakrit 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, Kamban wrote Ramavataram, known
popularly as Kambaramayanam in Tamil. A Telugu version, Ranganatha Ramayanam, was written
by Gona Budda Reddy in the 14th century. The earliest translation to a regional Indo-Aryan language
is the early-14th centurySaptakanda Ramayana in Assamese by Madhava Kandali.
Valmiki's Ramayana inspired the Sri Ramacharit Manas by Tulsidas in 1576, an epicAwadhi (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-krta Ramayana. Gujarati poet
Premanand wrote a version of Ramayana in the 17th century. Other versions include Krittivasi
Ramayan, a Bengali version by Krittibas Ojha in the 15th century; the Vilanka Ramayana by the 15th
century poetSarala Dasa[8] and the Dandi Ramayana (also known as Jagamohana Ramayana) by the 16th
century poet Balarama Dasa both in Odia; aTorave Ramayana in Kannada by the 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.
There is a sub-plot to Ramayana, prevalent in some parts of India, relating the adventures of Ahi
Ravana and Mahi Ravana, the evil brother of Ravana, which enhances the role of Hanuman in the
story. Hanuman rescues Rama and Lakshmana after they are kidnapped by the Ahi-Mahi Ravana at
the behest of Ravana and held prisoner in a subterranean cave, to be sacrificed to the
goddess Kali. Adbhuta Ramayana is a version that is obscure but also attributed to Valmiki - intended
as a supplementary to original 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 her Mahakali form.
Mappillapattua genre of song popular among the Muslims belonging to Kerala and Lakshadweep
has incorporated some episodes from theRamayana 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 the Ramayana has been changed into that of a sultan, 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 Rmyaa (Dasarathajtaka, #467), Dasaratha was the king of Benares and
not Ayodhya. Rma [called Rmapaita in this version] was son of Kausalya, first wife of Dasaratha,
Lakmaa [Lakkhaa] was sibling of Rama and son of Sumitra second wife of Dasaratha, and Sita
wife of Rama. To protect his children from his wife Kaikayi, who wished to promote her son Bharata,
Dasaratha sent the three to a hermitage in the Himalayas for a twelve-year exile. After nine years,
Dasaratha died and Lakkhaa and Sita returned; Rmapaita, in deference to his father's wishes,
remained in exile for a further two years. This version does not include the abduction of St.
In the explanatory commentary on the Jtaka, Rmapaita is said to have been a previous
incarnation of the Buddha and St an incarnation of Yasodhar.
Sikh version
In Guru Granth Sahib, there is description of two types of Ramayana. One is spiritual Ramayana which
is actual subject of Guru Granth Sahib, in which Ravan is ego, Seeta is budhi (intellect), Rama is inner
soul and Laxman is mann (attention, mind). Guru Granth Sahib also believes in existence of dasavtara
who were kings of their times which tried their best to bring revolution in the world. King
Ramchandra was one of those and it is not covered in Guru Granth Sahib. Guru Granth Sahib states:
By hukam (supreme command), he created his ten incarnations,
This version of Ramayana was written by Guru Gobind Singh, which is part of Dasam Granth. In
dasam granth, Guru Gobind Singh also explained that he does not believe Ramchandra as a God. He
is equating Ramchandra with a common man.
He also said that the almighty, invisible, all prevailing God created so many of Indras, Moons and
Suns, Deities, Demons and sages, so many saints and Brahmanas (enlightened people). But they too
were caught in the noose of death (KAAL) (Transmigration of the soul). This is very well same to as
explained in Geeta which is part of Mahabharata.
Jain version
Jain versions of Ramayana can be found in the various Jain agamas like 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 ofBalarama, 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 class of mighty brothers, who appear nine times in each half time cycle and
jointly rule the half the earth as half-chakravartins. Jaini traces the origin of this list of brothers to
the jinacharitra (lives of the jinas) by Acharya Bhadrabahu (34th 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 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 became
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 Jain version,
Rama had four chief-queen's: 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 Kevala Jnana omniscience and finally liberation. Rama predicts that Ravana and Lakshmana,
who were in fourth hell, will attain liberation in their future births. Accordingly, Ravana is the future
tirthankara of next half ascending time cycle and Sita will be his Ganadhara.
In Nepal
Besides being the site of discovery of the oldest surviving manuscript of 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 renaissance of that language.
The 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 versions

Hanuman discovers Sita in her captivity in Lanka, as depicted inBalinese dance.

Lakshmana, Rama and Sita during their exile in Dandaka Forest depicted in Javanese dance.

Phra Lak Phra Lam is a Lao language version, whose title comes from Lakshmana and Rama. The story
of Lakshmana and Rama is told as the previous life of the Buddha. In Hikayat Seri Rama of Malaysia,[9]
[10]

Dasharatha is the great-grandson of the Prophet Adam. Ravana receives boons from Allah instead

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

The Thai retelling of the taletheRamakienis popularly expressed intraditional regional

dance theatre.

Rama (Yama) and Sita (me thida) inYama Zatdaw, the Burmese version of the Ramayana.
The Cambodian version of Ramayana, the Reamker, is the most famous story of Khmer literature since
the Kingdom of Funan era. It adapts the Hindu concepts to Buddhist themes and show's 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,theater 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.
Thailand's popular national epic Ramakien (thai: . ,from Sanskrit rmakrti, "glory of Rama") is
derived from the Hindu epic. In Ramakien, Sita is the daughter of Ravana and Mandodari
(thotsakan and montho). Vibhisana (phiphek), the astrologer brother of Ravana, predicts calamity from
the horoscope of Sita. Ravana has her thrown into the water, but is later rescued by Janaka (chanok).
While the main story is identical to that of theRamayana, 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 Wat Phra Kaew in Bangkok.
Other Southeast Asian adaptations include Kakawin
Ramayana of Java, Ramakavaca of Bali (Indonesia), Maharadia Lawana and Darangen of theMoro
Muslims of Mindanao (Philippines) and the Yama Zatdaw of Myanmar.
Influence on culture and art

A Ramlila actor wears the traditional attire of Ravana.

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 the Kambaramayanam by theTamil poet Kambar of the 12th century, the 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.
The Ramayana became popular in southeast Asia during the 8th century and was represented in
literature, temple architecture, dance and theatre. Today, dramatic enactments of the story
of Ramayana, known as Ramlila, take place all across India and in many places across the globe within
theIndian diaspora.
The 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 72 x 453 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)
atBhaktivedanta Manor, Watford, 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.
According to Hindu tradition, Rama is an incarnation (Avatar) of the god Vishnu. The main purpose
of this incarnation is to demonstrate the righteous path (dharma) for all living creatures on earth.

The Cabuliwalah
"The Cabuliwallah" begins with a father describing his very curious and talkative daughter,
Mimi. The story is interrupted by the arrival of a cabuliwallah. Mimi is initially frightened of
the man, believing he is carrying children in the large bag he is holding; however, the man
soon gives Mimi some treats, and the two begin a lively discussion. The man returns
periodically over time to visit Mimi.
One day, however, the cabuliwallah disappears. The father learns that he became angry
when a customer did not pay for a purchase made on credit, and he killed the customer. This
event is attributed to the cabuliwallah being frustrated by the customs of Calcutta, a city he
has only lived in for a short amount of time.

Years later, the man gets out of jail and returns to visit Mimi. Coincidentally, he arrives on
the day she is getting married. Her father speaks with the cabuliwallah and learns that he
too has a daughter, but he lost her long ago. Understanding the bond between father and
daughter, Mimi's father warmly welcomes him into the home and gives him money.