Ramayana ( ; Sanskrit: ???????? , The Representation in Phonetics International Phonetic (IPA)>> [r: 'm ?: J ??? m] ) is an ancient Indian epic poem that recounts the struggle of the divine prince Rama to save his wife Sita from the demon king of Ravana. Together with Mahabharata, he formed Hindu Itihasa.
The epic, traditionally considered to be derived from the Hindu sage Valmiki, tells the life of Rama, the legendary prince of the Kingdom of Kosala. This followed his fourteen-year exile into the forest of the kingdom, by his father, King Dasharatha, at the request of his second wife, Kaikeyi. His journey across the forest in India with his wife Sita and Lakshmana's brother, the kidnapping of his wife by Ravana, the demon king of Lanka, which resulted in a war with him, and finally Rama returned to Ayodhya to be crowned king.
The Ramayana is one of the world's greatest ancient literary epics. It consists of nearly 24,000 verses (mostly arranged in the Shloka meter), divided into seven Kandas (books) and about 500 sargas (chapters). In the Hindu tradition, it is regarded as adi-kavya (first poem). It depicts relationships, describes ideal characters such as the ideal father, the ideal minister, the ideal brother, the ideal wife and the ideal king. Ramayana is an important influence on later Sanskrit poetry and the life and culture of Hinduism. Like Mahabharata , Ramayana is not just a story: it presents the ancient Hindu symbolic teachings in narrative allegory, interspersing philosophical and ethical elements. The characters of Rama, Sita, Lakshmana, Bharata, Hanuman, Shatrughna and Ravana are all fundamental to the cultural awareness of India, Nepal, Sri Lanka and Southeast Asian countries such as Thailand, Cambodia, Malaysia and Indonesia.
There are many versions of Ramayana in the Indian language, apart from Buddhist, Sikh and Jain adaptations. There are also versions of the stories of Cambodia, Indonesia, Philippines, Thailand, Laos, Burma and Malaysia.
Video Ramayana
Etymology
The name Ramayana is tatpuru? Compound of name R? Ma .
Maps Ramayana
History and textual structure
According to Hindu tradition, and Ramayana itself, the epic of the genre itihasa like Mahabharata . Definition itih? Sa is a narrative of a past event ( pur? V? Tta ) that includes the doctrine of the purpose of human life. According to the Hindu tradition, Ramayana occurs during the time period known as Treta Yuga.
In its extant form, Valmiki Ramayana is an epic poem of about 24,000 verses. This text survives in several thousand partial and complete manuscripts, the oldest of which is the palm-leaf manuscripts found in Nepal and dated to the 11th century. A Times of India report dated December 18, 2015 informs the discovery of a 6th century manuscript of Ramayana in the Asiatic Society library, Kolkata. The Ramayana text has several rendering areas, recensions and sub recensions. Textual scholar Robert P. Goldman distinguishes two major regional revisions: north (n) and south (s). Scholar Romesh Chunder Dutt wrote that "the
There has been discussion on whether the first and last volumes (baitamas and uttara kandam) of Valmiki Ramayana were composed by the original author. Most Hindus still believe that they are an integral part of this book, apart from some of the different styles and contradictions of narration between these two volumes and the rest of the book.
Retellings termasuk Kamban 's periode
Some cultural evidence, such as the presence of sati in the Mahabharata but not in the main body of the Ramayana, indicates that the Ramayana precedes the Mahabharata. However, Ramayana's general cultural background is one of the post-urbanization periods in the eastern parts of northern India and Nepal, while the Mahabharata reflect this western Kuru region, from the Rigvedic period to the end of the Vedas.
Traditionally, the text belongs to Treta Yuga, the second of four kalpas (yuga) of Hindu chronology. Rama is said to have been born in Treta yuga to King Dasharatha in the Ikshvaku dynasty.
The names of the characters (Rama, Sita, Dasharatha, Janaka, Vashista, Vishwamitra) are all known in the late Vedic literature. However, there is no place in the surviving Vedic poetry, there is a story similar to the Ramayana of Valmiki. According to the modern academic view, Vishnu, who, according to the reinforcements, who were incarnate as Rama, first became famous with the epoch itself and further, during the archaic period of the later CE 1 millennium. Also, in the epic Mahabharata, there is a Ramayana version known as Ramopakhyana. This version is described as a narrative to Yudhishthira.
Dasharatha is king of Ayodhya. He has three wives: Kaushalya, Kaikeyi and Sumitra. He had no children for a long time and wanted to produce an heir, so he made a sacrifice of fire known as son-kameshti yagya . As a result, Rama was first born from Kaushalya, Bharata was born from Kaikeyi, Lakshmana and Shatrughna was born from Sumitra. These children are endowed with, on various levels, with the essence of the Supreme Trinity God's Bodies; Vishnu has chosen to be born into death to fight the demon Ravana, which oppresses the gods, and which can only be destroyed by mortal beings. The boys were raised as royal princes, received instructions from scripture and in warfare from Vashistha. When Rama was 16 years old, Vishwamitra wisely came to the Dasharatha court to seek help against the devil that disturbed the sacrificial ritual. He chose Rama, followed by Lakshmana, a fellow who remained throughout the story. Rama and Lakshmana received the supernatural instruction and weapons from Vishwamitra and proceeded to destroy the devil.
Janaka is the king of Mithila. One day, a girl was found in a field by a king in a deep groove excavated by his plow. Filled with excitement, the king regarded the boy as "the miraculous gift of the god". The boy was named Sita, the Sanskrit word for the groove. Sita grew into a girl with unparalleled beauty and charm. The king has decided that who can lift and use the heavy bow, presented to his ancestors by Shiva, can marry Sita. Sage Vishwamitra invites Rama and Lakshmana to Mithila to show the bow. Then Rama wanted to pick him up and keep holding the bow and when he pulled the rope, he broke up. The marriage is arranged between the sons of Dasharatha and the daughters of Janaka. Rama married Sita, Lakshmana to Urmila, Bharata to Mandavi and Shatrughna to Shrutakirti. The wedding is celebrated with a big party at Mithila and a wedding party back to Ayodhya.
Ayodhya Kanda
After Rama and Sita had been married for twelve years, an old Dasharatha expressed his desire to crown Rama, where the Kosala assemblies and their people expressed their support. On the night of the great event, Kaikeyi - his jealousy was awakened by Manthara, an evil servant - claiming two monks that the Dasharatha had given for a long time. Kaikeyi demanded that Rama be exiled to the desert for fourteen years, while succession moved to his son Bharata. The heartbroken king, limited by his rigid devotion to the words he gave, fulfilled Kaikeyi's demands. Rama accepts his reluctant father's decisions with the quiet obedience and self-control that characterizes him throughout the story. He joins Sita and Lakshmana. When he asks Sita not to follow him, he says, "the forest where you live is Ayodhya for me and Ayodhya without you is a real hell for me." After Rama's departure, King Dasharatha, unable to bear his grief, died. Meanwhile, Bharata who was on a visit to her uncle from the mother, learned about the events in Ayodhya. Bharata refuses to take advantage of his mother's evil plans and visits Rama in the forest. He asked Rama to return and reign. But Rama, determined to carry out his father's orders for the letter, refuses to return before the time of exile. However, Bharata brings Rama's sandals and keeps them on the throne, while he reigns as Rama's bupati.
Aranya Kanda
After thirteen years of exile, Rama, Sita and Lakshmana traveled south along the banks of the river Godavari, where they built a hut and lived off the ground. In the Panchavati forest they were visited by a Rakshasi named Surpanakha, Rahwana's sister. He tried to seduce the brothers and, after failing, tried to kill Sita. Lakshmana stopped him by cutting off his nose and ears. Hearing this, his brother Khara arranged an attack on the princes. Rama defeats Khara and his raskshasa.
When news of this event reached Ravana, he decided to destroy Rama by capturing Sita with the help of Maricha. Maricha, assuming the shape of a golden deer, attracted Sita's attention. Accompanied by the beauty of the deer, Sita begs Rama to arrest him. Rama, aware that this is a Devil's trick, can not block Sita from his desire and chases the deer into the forest, leaving Sita under Lakshmana's bodyguard. After some time, Sita heard Rama calling her; afraid for his life, he insisted that Lakshmana rushed to help him. Lakshmana tries to convince him that Rama is invincible and the best is if he keeps following Rama's orders to protect him. On the verge of hysterics, Sita insists that it's not her but Rama who needs Lakshmana's help. He obeyed his wish but determined that he did not leave the cottage or entertain strangers. He drew a chalk line, Lakshmana rekha, around the hut and cast a spell on it that prevented anyone from entering the limit but allowed people to get out. With a clear beach, Ravana appears in the disguise of a hermit who asks for Sita's hospitality. Unaware of his guests' plans, Sita was tricked into leaving the rekha and then forcibly taken away by Ravana.
Jatayu, the vulture, tried to save Sita, but was badly injured. In Lanka, Sita is kept under the guard of rakshasis . Rahwana asks Sita to marry him, but he refuses, because it is eternally devoted to Rama. Meanwhile, Rama and Lakshmana learn about Sita's abduction from Jatayu and immediately set out to rescue her. During their search they met Kabandha and Shabari ascetic, who directed them to Sugriva and Hanuman.
Kishkindha Kanda
Kishkindha Kanda is set in ape ( vanara ) Kishkindha fortress. Rama and Lakshmana meet Hanuman, the greatest Rama worshiper, the greatest ape hero, and the Sugriva, the conqueror who was banished to the throne of Kishkindha. Rama befriends Sugriva and helps him by killing his sister Vali thus regaining Kishkindha's kingdom, in exchange for helping Rama restore Sita. But Sugriva soon forgets his promise and spends his time enjoying his strength. Former queen ape queen (Vali's wife) calmly intervenes to prevent the violent Lakshmana destroying the ape castle. He then eloquently convinces Sugriva to honor his promise. Sugriva then sends the search parties to the four corners of the earth, only to return with no results from the north, east and west. The southern search party under the leadership of Angada and Hanuman learned from an eagle called Sampati (Jatayu's brother), that Sita was taken to Lanka.
Sundara Kanda
Sundara Kanda forms the heart of Valmiki's Ramayana and consists of a detailed and clear story of Hanuman's life. After learning about Sita, Hanuman takes a giant shape and makes a big jump across the sea to Lanka. On his journey he encounters many challenges such as encountering a Gandharva kanya who comes in the form of a demon to test his abilities. He meets a mountain named Mainakudu who offers Lord Hanuman's help and offers him a break. Lord Hanuman refused because there was little time left to complete Sita's quest.
Upon entering Lanka, he found a demon, Lankini, who protected all of Lanka. Hanuman fights with him and subdues him to enter Lanka. In the process, Lankini, who had a vision/previous warning from the gods that the end of Lanka approached if someone defeated Lankini. Here, Hanuman explores the demonic kingdom and spies at Ravana. He places Sita in the Ashoka forest, where he is being seduced and threatened by Rahwana and his rakshasis to marry Ravana. Hanuman assures Sita, giving Rama's seal ring a sign of good faith. He offers to bring Sita back to Rama; however, he refused and said that it was not dharma, stating that Ramayana would have no meaning if Hanuman took him to Rama - "When Rama does not exist Ravana takes Sita by force and when Ravana is not there, Hanuman brings Sita back to Rama." He said that Rama himself must come and avenge his humiliation.
Hanuman then made a mess in Lanka by destroying trees and buildings and killing Ravana soldiers. He allowed himself arrested and sent to Ravana. He gave bold talk to Rahwana to release Sita. He was cursed and his tail was burned, but he unleashed his bonds and jumped from the roof to the roof, burned the Ravana fortress and made a giant leap back from the island. The happy searchers returned to Kishkindha with news.
Yuddha Kanda
Also known as Lanka Kanda , this book describes the Ramayana War between Rama's army and the Ravana army. After receiving Hanuman's report on Sita, Rama and Lakshmana continue with their allies to the beach in the southern sea. There they joined the traitor Ravana, Vibhishana. Apes named Nala and Nila make a floating bridge (known as Rama Setu) across the sea, using stones floating in water because Rama's name is written on it. The princes and their soldiers crossed into Lanka. Long war happened. During the battle, Ravana's son, Indrajit, threw a powerful weapon into Lakshmana, who was badly wounded and almost killed. So Hanuman takes a giant shape and flies from Lanka to the Himalayas. Upon reaching Sumeru Mountain, Hanuman could not identify a potion that could cure Lakshmana and decided to bring the whole mountain back to Lanka. Finally, the war ended when Rama killed Ravana. Rama then installed Vibhishana on the throne of Lanka.
At the meeting Sita, Rama asked him to undergo Agni Pariksha (fire test) to prove his holiness, as he wanted to get rid of the rumors surrounding his holiness. When Sita lapsed into the fire of the victim, Agni, the fire lord raises Sita, unhurt, to the throne, proving that she is innocent. The episodes of Agni Pariksha vary in the Ramayana version by Valmiki and Tulsidas. In earlier versions, these events did not occur and many experts considered it to have been added later as society became more patriarchal. In Ramacharitamanas Tulsidas, Sita is under the protection of Agni (see Maya Sita) so it is necessary to take her out before reuniting with Rama. At the end of his 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 just a story of how truth overcomes evil, it also teaches us to forget all the evil and arrogance that is within us.
Uttara Kanda
Uttara Kanda concerns the last years of Rama's brother, Sita and Rama. After being crowned king, Rama passes time with Sita with pleasure. After some time, Sita is pregnant with twins. However, despite Agni Pariksha ("temptation") of Sita, rumors of his "purity" spread among the people of Ayodhya. Rama surrendered to public opinion and reluctantly drove Sita into the forest, where the wise Valmiki provided shelter in the ashrama ("hermitage"). Here, she gave birth to twin boys, Lava and Kusha, who became Valmiki's disciples and grew up in ignorance of their identity.
Valmiki compiles Ramayana and teaches Lava and Kusha to sing it. Then Rama performs a ceremony during Ashwamedha yagna , the wise Valmiki, with Lava and Kusha, present. Lava and Kusha sang Ramayana in front of Rama and his wide audience. When Lava and Kusha read about Sita's exile, Rama became sorrowful and Valmiki produced Sita. Sita calls the Earth, her mother, to receive her and when the ground opens, she disappears into it. Rama later learned that Lava and Kusha were his children. Years later, a messenger from the Gods appeared and told Rama that his incarnate mission had ended. Rama returned to the heavenly residence with his brothers. It was dramatized as Uttararamacarita by poet Sanskrit Bhavabhuti.
Version
As in many oral epics, some versions of Ramayana survive. In particular, Ramayana related in northern India differs in important matters from preserved in southern India and the rest in Southeast Asia. There is a broad tradition of oral stories based on Ramayana in Indonesia, Cambodia, Philippines, Thailand, Malaysia, Laos, Vietnam and Maldives. Father Kamil Bulke, author of Ramakatha , has identified more than 300 variants of Ramayana .
India
There are various regional versions of Ramayana written by various authors in India. Some of them differ significantly from each other. During the 12th century, Kamban wrote Ramavataram, popularly known as Kambaramayanam in Tamil. Telugu version, Ranganatha Ramayanam, written by Gona Buddy Reddy in the 14th century. The earliest translation for the regional Indo-Aryan language was the early 14th-century Saptakanda Ramayana in Assam by Madhava Kandali. Valmiki Ramayana inspired Sri Ramacharit Manas by Tulsidas in 1576, an epic version of Awadhi (a Hindi dialect version) with a slant based on a different field of Hindu literature, the bhakti; this is India's famous masterpiece, known as Tulsi-krita Ramayana. Poet Gujarati Premanand wrote a version of Ramayana in the 17th century. Other versions include the Criticism of Ramayan, the Bengali version by Krittibas Ojha in the fifteenth century; Vilanka Ramayana by the 15th century poet Sarala Dasa and Dandi Ramayana (also known as Jagamohana Ramayana ) by the 16th century poet Balarama Dasa both in Odia; a Torave Ramayana in Kannada by a 16th century poet, Narahari; Adhyathmaramayanam, 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 Sri Ramayana Darshanam in Kannada.
There is a sub-plot to the Ramayana, which is prevalent in parts of India, related to the adventures of Ahiravan and Mahi Ravana, the evil brother of Ravana, who enhanced Hanuman's role in the story. Hanuman rescues Rama and Lakshmana after they are abducted by Ahi-Mahi Ravana on Rahwana's orders and detain the inmates in the underground cave, to be sacrificed to the Goddess Kali. Adbhuta Ramayana is an unclear version but also associated with Valmiki - intended in addition to the original Valmiki Ramayana. In this narrative variant, Sita is given much more prominence, such as the elaboration of the events surrounding her birth - in this case to Ravana's wife, Mandodari and the conquest of her brother Ravana in her Mahakali form.
Mappillapattu - a popular genre of songs among Muslims belonging to Kerala and Lakshadweep - has incorporated several episodes of Ramayana into the song. These songs, known as mappila ramayana , have been passed down from one generation to the next verbally. In mappila ramayana , the story of Ramayana has been changed to sultan and there is no major change in character names except the > Pages in many places. The language and image projected in Mappilapattu fit the social structure of the previous Muslim community.
Buddhist Version
In the Buddhist variant of Ramayana Dasarathaj, Taka , # 467), Dasharatha is king of Benares and not Ayodhya. Rama (called R "Mapa" in this version) is the son of Kaushalya, the first wife of the Dasharatha. Lacquer? Ma? A (Lakkha? A) is the brother of Rama and the son of Sumitra, the second wife of Dasharatha. Sita is Rama's wife. To protect his children from his wife, Kaikeyi, who wanted to promote his son Bharata, Dasharatha sent all three to a hermitage in the Himalayas for a twelve-year exile. After nine years, the Dasharatha died and Lakkha? A and Sita returned; R? Mapa ?? ita, to honor his father's wishes, remain in exile for two more years. This version does not include S kidnapping? T? There is no Ravan in this version of the Ram-ravan war.
In the explanatory commentary on J? Taka, R? Mapa ?? it is said to have been a previous Buddhist incarnation, and Sita is an incarnation of Yasodhar ?.
However, Ravana appears in other Buddhist literature, Lankavatar Sutta.
Jain Version
The Jain version of Ramayana can be found in various religious juries such as Ravisena's Padmapurana (Padmaja and Rama story, Padmaja being Sita name), Hemacandra Trisastisalakapurusa charitra (hagiography of 63 famous people), Sanghadasa Vasudevahindi and Uttarapurana by Gunabhadara. According to Jain cosmology, each part-time cycle has nine sets of Balarama, Vasudeva and prativasudeva. Rama, Lakshmana and Ravana are the eighth baladeva, vasudeva and prativasudeva respectively. Padmanabh Jaini notes that, unlike in the Hindu puranas, the names Baladeva and Vasudeva are not limited to Balarama and Krishna in Jain Puranas. Instead they serve as the names of two different classes of mighty brethren, which appear nine times in every half-life cycle and together control half the earth as half-chakravartin. Jaini traces the origin of this list of brothers to jinacharitra (jago life) by Acharya Bhadrabahu (4th century BC).
In the Jain epic Ramayana , it is not Rama who kills Ravana as told in the Hindu version. Maybe it's because Rama, the liberated Jain Soul in his last life, did not want to kill. On the contrary, it was Lakshmana who killed Ravana. In the end, Rama, who leads a straight life, leaves his kingdom, becomes a Jain monk and reaches moksha. On the other hand, Lakshmana and Ravana go to Hell. However, it is estimated that eventually both of them will be reborn as righteous and achieve liberation in their future birth. According to Jain's text, Ravana will become the future Tirthankara (mahatahu guru) of Jainism.
The Jain version has some variations of Valmiki Ramayana . Dasharatha, king Saketa has four queens: Aparajita, Sumitra, Suprabha, and Kaikeyi. The four queens have four sons. The son of Aparajita is Padma and he is known by the name of Rama. Sumitra's son is Narayana: he is known by another name, Lakshmana. Kaikeyi's son is Bharata's son and Suprabha is Shatrughna. In addition, not many are thinking about Rama's loyalty to Sita. According to Jain's version, Rama has four head queens: Maithili, Prabhavati, Ratinibha, and Sridama. Furthermore, Sita takes rejection as a Jain hermit after Rama leaves him and is reborn in heaven. Rama, after Lakshmana's death, also left his kingdom and became a Jain monk. In the end, he reached Kevala Jnana's omniscience and ultimately liberation. Rama predicts that Ravana and Lakshmana, who are in the fourth hell, will achieve liberation in their future births. Therefore, Ravana is the future tirthankara of the next half cycle time rise and Sita will become his Ganadhara.
Sikh Version
In Guru Granth Sahib, there are descriptions of two types of Ramayana . One is the spiritual Ramayana which is the true subject of Guru Granth Sahib, where Ravana is the ego, Sita is budhi (mind), Rama is the inner soul and Laxman is mann (attention, mind). Guru Granth Sahib also believed in the existence of the Dashavatara who was the king of their times who tried their best to restore world order. King Rama (Ramchandra) is one of those not covered by Guru Granth Sahib. Master Granth Sahib states:
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- With hukam (highest command), he created his ten incarnations
This Ramayana version was written by Guru Gobind Singh, who is part of Dasam Granth.
He also said that Almighty God, invisible, all present created many Indra, Moon and Sun, Gods, Satan and sages, as well as many saints and Brahmins (enlightened ones). But they are also caught in the death trap (Kaal) (transmigration of the soul). This is similar to the explanation in the Bhagavad Gita which is part of the Mahabharata . Nepal
In addition to being the oldest surviving copywriting site of Ramayana , Nepal spawned two regional variants in the mid-19th - early 20th century. One, written by Bhanubhakta Acharya, is considered the first epic of Nepali, while another, written by Siddhidas Mahaju in Nepal Bhasa is a fundamental influence in the Nepal Bhasa renaissance.
Ramayana written by Bhanubhakta Acharya is one of the most popular verses in Nepal. The popularization of Ramayana and the story, originally written in Sanskrit is greatly enhanced by the work of Bhanubhakta. Mainly because of his writings on Nepali Ramayana, Bhanubhakta is also called Aadi Kavi or The Pioneering Poet .
Southeast Asia
Cambodia
The Cambodian version of Ramayana , Reamker (Khmer: ?????????? - Glory of Rama ), is the most famous story of Khmer literature since the era of Funan Kingdom. It adapts Hindu concepts to Buddhist themes and shows a balance between good and evil in the world. The Reamker has some differences from the original Ramayana , including scenes that are not included in the original and an emphasis on Hanuman and Sovanna Maccha, a retelling that affects Thai and Lao versions. Reamker in Cambodia is not limited to the field of literature but extends to all forms of Cambodian art, such as sculptures, Khmer classical dance, theater known as lymph void (royal ballet foundation), poetry and murals and relief seen in Silver Pagoda and Angkor Wat.
Indonesia
Indonesia has several Ramayana adaptations, including Kakawin Ramayana Java, and Ramakavaca Bali (Indonesia). The Java version of Ramayana has some differences when compared to the original Hindu version. The first half of Kakawin Ramayana is similar to the original Sanskrit version, while the last half is very different from the original Ramayana. One of the modifications that can be recognized in the Javanese version of Ramayana is the entry of the indigenous god of Java, Semar, and their disabled children, Gareng, Petruk, and Bagong who form four numerically significant Punokawan or "clown waiters". Kakawin Ramayana is believed to have been written in Central Java about 870 AD during the reign of Mpu Sindok in the Medang Kingdom. The Javanese Kakawin Ramayana is not based on the Valmiki epic, which is then the most famous version of Rama's story, but based on Ravanavadha or "Ravana massacre", which is a sixth or seventh century poem by Indian poet Bhattikavya.
Kakawin Ramayana is also a reference to Ramayana on the neighboring island of Bali that developed Bali Ramakavaca . Bas reliefs of the Ramayana and Krishnayana scenes are carved on the walls of the 9th century Prambanan temple ledge in Yogyakarta, as well as in the reliefs of the 14th century Penataran temple in East Java. In Indonesia, Ramayana has been integrated into the local culture, especially the Javanese, Balinese and Sundanese, and has been a source of moral and spiritual guidance and aesthetic expression as well as for entertainment, as in traditional wayang and dance. The Balinese dance drama kecak , for example, represents a story taken from the Ramayana episode, where dancers who act as Rama, Sita, Lakhsmana, Jatayu, Hanuman, Ravana, Kumbhakarna and Indrajit, appear and are surrounded by more troupes from 50 shirtless men who function as chorus chanting "cak" chanting. The show also included a fire show to illustrate the burning of Lanka by Hanuman. In Yogyakarta, Laos
Phra Lak Phra Lam is a Lao language version, whose title comes from Lakshmana and Rama. The story of Lakshmana and Rama is told as the previous life of Gautama buddha.
Malaysia
Hikayat Seri Rama from Malaysia incorporates elements of Hindu and Islamic mythology. For example, Dasharatha is a great-great-grandson from Adam. Rahwana received a blessing from God instead of Brahma.
Myanmar
Yama Zatdaw is a Burmese version of Ramayana. It is also considered an unofficial national epic of Myanmar. There are nine parts known from Yama Zatdaw in Myanmar. The Burmese name for the story itself is Yamayana, while the substance refers to a play or a part of the Theravada Buddhist jataka stories. This version of Burma is also strongly influenced by Ramakien (Thai version of Ramayana) resulting from various invasions by the king of the Konbaung Dynasty towards Ayutthaya Kingdom.
Philippines
The Maharadia Lawana, an epic poem of the Maranao people of the Philippines, has been regarded as a native version of the Ramayana because it was documented and translated into English by Professor Juan R. Francisco and Nagasura Madale in 1968. Poetry , which had not been written before the translation of Francisco and Madale, recounts the adventures of the monkeys, Maharadja Lawana, endowed with gods of immortality.
Francisco, an indologist from the University of the Philippines Manila, believes that the Ramayana narrative arrived in the Philippines sometime between the 17th and 19th centuries, through interaction with Javanese and Malaysian cultures traded widely with India.
At the time it was documented in the 1960s, the names of the characters, the names of places, and the exact episodes and events in the Maharadhan Lawana narrative already had some important differences from the Ramayana people. Francisco believes that this is a sign of "indigenization", and suggests that some changes have been introduced in Malaysia and Java even before the story was heard by Maranao, and that after reaching Maranao's homeland, the story is "subsequently induced to fit the perspective and cultural orientation of the Philippines. "
Thai
The popular Thai national epic Ramakien (Thai: ??????????, from Sanskrit r? Mak? Ri , the glory of Rama ) comes from the Hindu epic. In Ramakien, Sita is the daughter of Rahwana and Mandodari ( thotsakan and montho ). Vibhishana ( phiphek ), the fortune-teller of Ravana, predicts Ravana's death from the Sita horoscope. Ravana had thrown her into the water, but she was later rescued by Janaka ( chanok ). Although the main story is similar to the Ramayana story, many other aspects have been transferred to the Thai context, such as clothing, weapons, topography and natural elements, depicted as Thai styles. It has an expanded role for Hanuman and he is portrayed as a nasty character. Ramakien can be seen in an elaborate illustration at Wat Phra Kaew in Bangkok.
Critical edition
An important edition of the text was compiled in India in the 1960s and 1970s, by the Oriental Institute at Maharaja Sayajirao University of Baroda, India, utilizing dozens of manuscripts collected from all over India and surrounding areas. The critical edition English translation was completed in November 2016 by Sanskrit scholar Robert P. Goldman of the University of California, Berkeley.
Influences on culture and art
One of India's most important literary works, Ramayana has had a profound impact on art and culture in the subcontinent of India and Southeast Asia with the sole exception of Vietnam. His story follows the next thousand-year tradition of large-scale works in the rich diction of the great palaces and Hindu temples. It has also inspired many secondary literatures in various languages, especially Kambaramayanam by the Tamil Kambar poet in the 12th century, the Telugu language of Molla Ramayanam by the Molla poet and Ranganatha Ramayanam by the poet Gona Budda Reddy, the century-old Kannada poet -14 Narahari Torave Ramayana and 15th century Bengali poet Crittibas Ojha's Ramayan Critic, as well as the 16th century Awadhi version, Ramacharitamanas, written by Tulsidas.
The Ramayana scene has also been described through terracottas, stone statues, bronzes and paintings. These include a stone panel at Nagarjunakonda in Andhra Pradesh that describes Bharata's encounter with Rama in Chitrakuta (3rd century AD).
The Ramayana became popular in Southeast Asia during the 8th century and is represented in literature, temple architecture, dance and theater. Today, the dramatic enforcement of the Ramayana story, known as Ramlila, takes place across India and in many places around the world in the Indian diaspora.
In Indonesia, especially Java and Bali, Ramayana has been a source of popular artistic expression for dance dramas and shadow puppet shows in the region. The Ramayana Ballet is a traditional Javanese ballet of wayang orange genre, routinely performed at Prambanan Trimurti Temple and in the cultural center of Yogyakarta. Balinese Ramayana dance drama is also performed regularly at Balinese Hindu temples, especially in temples like Ubud and Uluwatu, where scenes from the Ramayana are an integral part of kecak dance performances. The Javanese leather puppets also drew episodes from the Ramayana or Mahabharata.
Ramayana has also been described in many paintings, especially by Malaysian artist Syed Thajudeen in 1972. The epic story is depicted on the canvas in epic proportions measuring 152 x 823 cm in 9 panels. The painting depicts three productive parts of the epic, The Abduction of Sita, Hanuman visits Sita and Hanuman Burns Lanka. This painting is currently in the permanent collection of Malaysian National Visual Art Gallery.
The meaning of religion
Rama, the hero of Ramayana , is one of the most popular gods worshiped in Hinduism. Every year, many devout pilgrims trek through India and Nepal, stopping at every shrine along the way. This poem is not only seen as a literary monument, but serves as an integral part of Hinduism and is held in such a respect that it is only reading or hearing it or a certain part of it, believed by Hindus to free them from sin and bless. readers or listeners.
According to the Hindu tradition, Rama is the incarnation (Avatar) of Lord Vishnu. The main purpose of this incarnation is to show the right path (dharma) for all living things on earth.
Ramayana in popular culture
Some modern, existing English adaptations of the epic, namely Ram Chandra Series by Amish Tripathi, Ramayana Series by Ashok Banker and mythopoetic novel, Asura: Tale of the Vanquished by Anand Neelakantan. Other Indian writers, Devdutt Pattanaik, have published three different retweets and comments from Ramayana entitled Sita , The Ram and Hanuman's Ramayan . A number of dramas, films and television series have also been produced based on Ramayana .
In Indonesia, the department store "Ramayana" is named after the epic. The company that owns it is known as PT Ramayana Lestari Sentosa was established in 1978 with its main office located in Jakarta.
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Source of the article : Wikipedia
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