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Surrounding the central garden and Silver Pagoda are the Ramaketi Frescoes.
Reamker
Reamker is a Cambodian epic poem, based on India's Ramayana epic. The name means "Glory of Rama" and was written in the 17th or 16th century. It changes the Hindu ideas to Buddhist ideas and shows the balance of good and evil in the world. The Reamker is also used in various forms of Khmer theatre called lkhaon. The Epic is known to all Khmer people by heart because it is taught in schools and is performed during national holidays. The Reamker have several differences from the original Ramayana, including scenes not included in the original and emphasis on Hanuman and Sovanna Maccha. Although it has striking similarities to the Thai Ramakien, the Reamker was written before the Thai version.
History of the Reamker
From the Indian epic Ramayana gave birth to the Cambodian version the Reamker. The intricate carving on the walls of Angkor Wat depicts a scene from the original Ramayana nearly a millennium ago, akin to the wall paintings at Cambodia's Royal Palace and Wat Bo. The Ramayana held its position as India's national epic for two thousand years, but the Khmer Reamker only came into existence in the 16th century. It is believed to be written by a Monk to suite Buddhist ideas but also fit the Cambodian way of thinking. Original in the form of dance drama, the Reamker held its role as an integral part of Cambodian culture since the Longvek era.
Central plot
The Reamker plots begins with its Protagonist, Phra Ram or Rama was sent into exile by one of the queen mothers who wanted her own son to inherit the throne. After the queen exiled Phra Ram, the true heir to the throne into the forest, his beautiful and faithful wife Nang Sida whom the prince won in a joust follows her husband into the forest. Prah Lak, the younger brother of Phra Ram is concerned about his older brother joins Nang Sida. While entering the forest, Neang Seda and Preah Leak meets the female demon Sophanakha (Surphanakha in the original epic) who first attempt to seduce Preah Ream, and then Preah Leak. Preah Leak, annoyed by the demon's action cuts off her ear and nose. The butchered Sophanakha thirsting for revenge went to her ten head brother Krong Reap (Tosakan), or Ravana the invincible lord of the island of Langka. Krong Reap secretly goes to the forest. When he first set eyes on Neang Seda, he was awe by her divine beauty. Having sent Preah Ream and Preah Leak with a ruse, he disguises himself as an old, errant and kidnaps Neang Seda. Preah Ream and Preah Leak desperately searches for Neang Seda and in the meantime, they assist the Monkey King Sukreep (Sugriva) to destroy his rival Pali Thirat (Vali) and regain his throne. Thanking the two, Sukreep sends the monkey warrior Hanuman to aid them in their search. Hanuman, the son of the wind god flies out to discover that the demon Krong Reap held Nang Sida prisoner on the island of Langka. Hanuman order his soldiers to build a bridge of stone to connect the island Langka to the mainland. While gathering stones, Hanuman realizes that mermaids were stealing stones to prevent the construction of the bridge. He was roused by this and decides to capture the mermaid princess Neang Machha but falls into deep love. The two was in love and thus her and her mermaid army stop tampering in Hanuman's business. The bridge built, Preah Ream and Krong Reap faces each other in combat and with Hanuman's aid, the demon was killed. Preah Ream, victorious in his battles returns to the capital of Ayuthya and ascends the thrown. Trust issues between him and his wife Neang Seda was settled when she passes the trail of fire to prove she is still pure. Afterword, people began to speak out against the queen and she must find refuge with Valmiki the wiseman, where she gives birth to twin boys. They met their father and he immediately recognizes who they are and takes them to his palace, he agrees to have Neang Seda by his sides once more only if she passes another trial. Neang Seda summons the Goddess of Earth to testify her chastity, and ultimately passes.
Characters
Humans
- Rama is known as Preah Ream [preəh riːəm] is the main protagonist of the epic. He is believed to be the reincarnation of the Hinduism deity Vishnu and the husband of Neang Seda and the father to her two boys.
- Sita is known as Neang Seda [niːəɳ seːda] is the female protagonist of the epic and wife of Preah Ream. She gives birth to his two children, but fails to meet happiness at the end of the story. In the epic, she endured the trial of fire.
- Lakshmana is known as Preah Leak [preəh leək] is the brother of Preah Ream and his aid to fight Krong Reap and rescue Neang Seda.
Mythical beings
- Ravana is known as Krong Reap [kroɳ riːəp] or simply Reap [riːəp] is the main antagonist of the story. He is the brother of Sopphanakha and captured the beautiful Neang Seda to his island of Langka.
- Hanuman is pronounced as [ha?nomaːn]is the Monkey Warrior who helps rescues Neang Seda. While building the bridge connecting the island of Langka to the mainland, he fell madly in love with the mermaid Princess Sovanna Maccha.
- Sovanna Maccha is known as Neang Maccha is a mermaid princess who tried to spoil Hanuman's plans to build a bridge to Langka but fell in love with him instead.
- Sugriva is the Monkey King who sent Hanuman to assist Preah Ream.
- Sophanakha is the sister of Krong Reap. She failed to seduce Preah Leak and loses her ear and nose as a consequence.
In Cambodian life
The Reamker is portrayed in Khmer dance theatre called the Lkhaon during New Years and festivals and since it is regarded as Cambodia's national epic, thus taught in schools across Cambodia. Scenes of the Reamker is painted on the walls of the Royal Palace in Khmer style, and its predecessor is carved into the walls of Angkor Wat and Banteay Srei temples. It is considered as an integral part of Cambodia Culture.
Ramakien in Thailand
Ramakien (รามเกียรติ์) is Thailand's national epic, derived from the Hindu Indian Ramayana epic. A number of versions of the epic were lost in the destruction of Ayutthaya in 1767. Three versions currently exist, one of which was prepared in 1797 under the supervision of (and partly written by) King Rama I. His son, Rama II, rewrote some parts of his father's version for khon drama. The work has had an important influence on Thai literature, art and drama (both the khon and nang dramas being derived from it).
While the main story is identical to that of the Ramayana, many other aspects were transposed into a Thai context, such as the clothes, weapons, topography, and elements of nature, which are described as being Thai in style.
While Thailand is considered a Theravada Buddhist society, the Brahman mythology derived from the Ramakien serves to provide Thai legends with a creation myth, as well as representations for the spirits that both help and hinder humans on their way to enlightenment, as well as a balance to the superstitions derived from TAI animism.
From the Ramayana to the National Epic of Thailand
The Ramayana, holy revered text of Hindus, is believed by many archaeologists and historians to be a collection of stories from Indian mythology concentrating on the work of the Brahman gods in the lives of men, and was first written down, as legend states, in the forests of India by Valmiki in the third century B.C. Hindus, however, believe that Rama actually existed, and there are several holy sites in India that point to the reality of Rama's existence, including his birth place, his palace, and the route of his journey to Sri Lanka. Nevertheless, the Ramayana came to Southeast Asia by means of Tamil Indian traders and scholars who traded with the Khmer kingdoms (such as Funan and Angkor) and Srivijaya, with whom the Indians shared close economic and cultural ties.
In the late first millennium, the epic was adopted by the Thai people, who had migrated to Southeast Asia from southern China. The oldest recordings of the early Sukhothai kingdom, dating from the thirteenth century, include stories from the Ramayana legends. The history of the legends was told in the shade theater (Thai: หนัง, Nang), a shadow-puppet show in a style adopted from Indonesia, in which the characters were portrayed by leather dolls manipulated to cast shadows on a nearby screen while the spectators watched from the other side.
The Thai version of the legends were first written down in eighteenth century, during the Ayutthaya kingdom, following the demise of the Sukhothai government. Most editions, however, were lost when the city of Ayutthaya was destroyed by armies from Burma (modern Myanmar) in the year 1767.
The version recognized today was compiled in the kingdom of Siam under the supervision of King Rama I (1736-1809), the founder of the Chakri dynasty, which still maintains the throne of Thailand. Between the years of 1797 and 1807, Rama I supervised the writing of the well-known edition and even wrote parts of it. It was also under the reign of Rama I that construction began on the Thai Grand Palace in Bangkok, which includes the grounds of the Wat Phra Kaew, the Temple of the Emerald Buddha. The walls of the Wat Phra Kaew are lavishly decorated with paintings representing stories from the Ramakien.
Rama II (1766-1824) further adapted his father's edition of the Ramakien for the khon drama, a form of theater performed by non-speaking Thai dancers with elaborate costumes and masks. Narrations from the Ramakien were read by a chorus to one side of the stage. This version differs slightly from the one compiled by Rama I, giving an expanded role to Hanuman, the god-king of the apes, and adding a happy ending.
Since its introduction to the Thai people, the Ramakien has become a firm component of the culture. The Ramakien of Rama I is considered one of the masterpieces of the Thai literature. It is still read, and is taught in the country's schools.
Contents of the Ramakien
The tales of the Ramakien are similar to those of the Ramayana, though transferred to the topography and culture of Ayutthaya, where the avatar of Phra Narai (the Thai incarnation of Vishnu, who's also known as Narayan) is reborn as Phra Ram.
The main figures
Gods
- Phra Narai (Narayana/Vishnu) - Highest God
- Phra Isuan (Isvara/Shiva) - Deputy to Phra Narai
- Phra Phrom (Brahma) - Together with Phra Isuan and Phra Narai, forms the Hindu Trinity.
- Nang Uma-devi (Parvati) - Consort of Phra Isuan
- Nang Lakshmi - Consort of Phra Narai
- Phra In (Indra) - The King of thevadas- lesser celestial deities. Father of Pali
- Mali Warat - God of Justice. Grandfather of Totsakan
- Phra Ah-thit (Surya) - the solar deity. Father of Sukreep
- Phra Pai (Vayu) - the wind deity. Father of Hanuman
- Vishvakarman - the artisan god, responsible for rebuilding Lanka after Hanuman burned it down and creating Kitkin
Human
- Phra Ram (Rama) - The son of the king Thotsarot of Ayutthaya and the Incarnation of Phra Narai.
- Nang Sida (Sita) - The wife of Phra Ram, who embodies purity and fidelity. Incarnation of Nang Lakshmi
- Phra Lak (Lakshman), Phra Phrot (Bharata) and Phra Satrut (Shatrughna) - half-brothers of Phra Ram, who represent the reincarnated possessions of Phra Narai
- Thotsarot (Dasaratha) -often called Thao Thotsarot. King of Ayutthaya and father of Phra Ram and his brothers
- Nang Kaosuriya (Kausalya) - one of the three wives of Thotsarot, mother of Phra Ram
- Nang Kaiyakesi (Kaikeyi) - one of the three wives of Thotsarot, mother of Phra Phrot
- Nang Samut-devi (Sumitra) - one of the three wives of Thotsarot, mother of Phra Lak and Phra Satrut
Friends of Phra Ram
- Hanuman - God-king of the apes, who supported Phra Ram and acted as the monkey general.
- Pali Thirat (Vali) - King of Kitkin, elder brother of Sukreep and uncle of Hanuman
- Sukreep (Sugriva) - Viceroy of Kitkin, younger brother of Pali and uncle of Hanuman
- Ongkot (Angada) - Ape-prince and son of the Pali Thirat and Nang Montho, cousin of Hanuman
- Pipek (Vibhishana) - enstranged brother of Totsakan. He is an excellent astrologist and provided valuable information to Phra Ram in defeating Totsakan.
- Chompupan - Ape-prince and adopted son of Pali, an expert in the healing arts and acted as the troop's medic.
Opponents of Phra Ram
- Tosakan (Ravana) - King of the Demons of Lanka and strongest of Phra Ram's adversaries. Tosakan has ten faces and twenty arms, and possesses a myriad of weapons.
- Intarachit (Indrajit) - A son of the Tosakan. Phra Ram's second most powerful adversaries. Intarachit uses his bow more than any other weapon. He once fired arrows (Nagabat Arrows) which turned into nagas (or snakes) in mid-air and rained down on Phra Ram's army. He once had a blessing from the Phra Isuan that he shall not die on land but in the air, and if his decapitated head were to touch the ground, it will bring down great destruction.
- Kumpakan (Kumbhakarna) - brother of Thotsakan and commander of demonic forces
- Maiyarap - King of the Underworld, embodied as a donkey
- Thoot, Korn, Trisian - younger brothers of Thotsakan, and the first three to be killed by Phra Ram, in that order.
Rāmāyaṇa
The Rāmāyaṇa (Devanāgarī : रामायण) is an ancient Sanskrit epic attributed to the Hindu sage (maharishi) Valmiki and an important part of the Hindu canon (smṛti). It was the original story on which other versions were based such as the Khmer Reamker, the Thai Ramakien, the Lao Phra Lak Phra Lam the Malay Hikayat Seri Rama and the Maranao Darengan.
The name Rāmāyaṇa is a tatpurusha compound of Rāma and ayana "going, advancing", translating to "Rāma's Journey". The Rāmāyaṇa consists of 24,000 verses in seven books, and 500 cantos (kāṇḍas) and tells the story of Rāma, whose wife Sita is abducted by the demon (Rākshasa) king of Lanka, Rāvana. Thematically, the epic explores themes of human existence and the concept of dharma.
Verses in Rāmāyana are written in thirty two syllable meter called anustubh and the epic was an important influence on later Sanskrit poetry and Indian life and culture, primarily through its establishment of the śloka meter. But, like its epic cousin the Mahābhārata, the Rāmāyana is not just an ordinary story. It contains the teachings of the very ancient Hindu sages and presents them through allegory in narrative and the interspersion of the philosophical and the devotional. The characters of Rama, Sita, Lakshmana, Bharata, Hanumān and Rāvana (the villain of the piece) are all fundamental to the cultural consciousness of India.
One of the most important literary works on ancient India, the Ramayana has had a profound impact on art and culture in the Indian subcontinent and Southeast Asia. The story of Rama has inspired great amounts of latter-day literature in various languages, notable among which are the works of the Tamil poet Kambar of the 13th century, Molla ramayanam in Telugu and the 14th century Kannada poet Narahari Kavi's Torave Ramayan,fifteenth century Bengali poet Krittibas Ojha, known as the Krittivasi Ramayan and the sixteenth century Hindi poet Tulsidas. The Ramayana became popular in Southeast Asia during the 8th century and was represented in literature, temple architecture, dance and theater.
Authorship
Traditionally, Ramayana is ascribed to a single author, Vālmiki. Textual scholar Robert P. Goldman concludes that, in the face of unanimous Indian tradition and the uniform character of much of the work, there is no reason to believe that a man named Valmiki did not write the main portion of the Ramayana. However, the work as it is now known is believed to have many interpolations of a much later date than the original kernel of the work. The Ramayana was a "growth of centuries, but the main story is the creation of one mind."
Dating
According to literary scholarship, the main body of the Ramayana first appeared as an oral composition somewhere between 750 to 500 BC. Cultural evidence (the presence of sati in the Mahabharata but not in the main body of the Ramayana) suggests that the Ramayana predates the Mahabharata Traditionally the epic belongs to the Treta Yuga, one of the four eons (yuga) of Hindu chronology, and is dated as far back as 880,000 years in the past. Rama is said to have been born in the Treta Yuga to King Daśaratha in ikshvaku vansh (clan)
The Story
Valmiki's Ramayana, the oldest version of Ramayana, is the basis of all the various versions of the Ramayana that are relevant in the various cultures. The text survives in numerous complete and partial manuscripts, the oldest surviving of which is dated from the eleventh century AD. The current text of Valmiki Ramayana has come down to us in two regional versions from the north and the south of India. Valmiki Ramayana has been traditionally divided into seven books, dealing with the life of Rama from his birth to his death.
The story is about Rama, a prince in the city of Ayodhya - the capital of Kosala kingdom, belonging to Suyvavansh (the Sun dynasty) - sometimes referred to as Raghuvansh (Raghu dynasty, named after Raghu, one of his illustrious forefathers). The story starts just before his birth and ends after his death when his two sons ascend to power.
The story operates at multiple levels : at one level, it describes the society at that time : vast empires, the life of a prince destined to become the next king, the rivalry between mothers and stepmothers, the bond of affection and loyalty between brothers, contests to win the hands of a princess, male chauvinism, etc. At a second level, it describes how a ethical human being and a leader of men conducts himself at all times, facing situations with equanimity, rising to occasions to lead his people independent of his own personal tragedies and limitations, cultivating affection and respect of his people. At yet another level, it is a story of the seventh incarnation of Lord Vishnu, incarnating as a human this time, combating evil, restoring justice in the land, fully aware of his divinity and yet resorting to using his superhuman powers only when absolutely necessary.
The story is as follows : Dasaratha, the king of Kosala, has been childless for a long time, and is anxious to produce an heir. He performs a ritual (Puthrakameshti Yagna) for the gods to bless him with progeny. The gods present him with a bowl of divine nectar. His three queens partake of this, and in due course four princes - Rama, Lakshmana and Shatrughna (twins), and Bharata - are born to them. Rama, being the eldest, is naturally being groomed as the future king. All the brothers are close-knit, with Lakshmana forming the closest bond with Rama. Together, they are schooled in archery. Vishwaamitra, one of the legendary seven sages of Hindu mythology, trains them in the art of firing missile-arrows imbued with power by secret chants that can cause them to shower fire or water on enemies, and even follow them through the seven worlds until they are killed.
Vishwamitra leads Rama and Lakshmana to Mithila, the capital city of the kingdom of Videha ruled by king Janaka. Janaka's daughter Sita (also called Janaki, Vaidehi, Mythili) is to wed, and the king is holding a contest to select the best prince for his daughter. Rama wins the contest and returns home to Ayodhya with his new bride.
The time comes for Dasaratha to coronate Rama as the next king. Kaikeyi, the third and youngest of Dasaratha's queens, reminds her husband of his promise to her a long time ago that he would grant her any two wishes she had. This happened on an occasion when Dasaratha was wounded in his chariot on the battlefield, and Kaikeyi saved his life by taking over the reins and driving the chariot to safety. Kaikeyi demands that her son Bharata be the next king, and that Rama is banished to the forest for fourteen years, in order to prevent him from damaging Bharata's rule. The king, unable to refuse these wishes agrees. The coronation preparations are halted and Rama told to prepare to leave for the forest. At first, Rama wants to go to the forest alone, but Sita and Lakshmana will have none of it and convince Rama that, for them, "Ayodhya is wherever Rama is".
The king descends into despair when the three leave for the forest, and dies soon afterwards. All this while, Bharata and Shatrughna have been away from the kingdom. They are summoned upon their father's death, and when they arrive, are tpld what has happened. Bharata is aghast at his mother's greed (ostensibly for his good), and promises that he will restore Rama as king. He travels to the forest to convince Rama to return to Ayodhya. Rama refuses on the grounds that he must obey his father's command but allows Bharata to take Rama's sandals back to Ayodhya so that Bharata can symbolically enthrone Rama's sandals and rule as regent for Rama.
The story details with the experiences of the trio in the forest, especially how the royals, used to soft living and multitudes of servants, train themselves to live frugally amongst nature and be self-sufficient. It also covers the interactions between them and the various hermits and sages living in the forest, some of who realize the divinity of Rama. Rama and Lakshmana frequently battle the forest demons that disturb the hermits' meditations.
One of the demons who had been defeated them decides to take revenge. She describes the beauty of Sita to her brother, Ravana, the demon king of Lanka (modern day Sri Lanka). Ravana decides that he must possess Sita, and has one of his brothers take the form of a deer to attract Sita's attention. Sita sends out Rama to capture the deer for her as a pet. The deer leads Rama far away from their cottage, and when Rama realizes that this is no ordinary deer, he kills it. The dying demon shouts Sita's and Lakshmana's names in Rama's voice, causing Sita to send Lakshmana out to help Rama. When the cottage is thus unguarded, Ravana sweeps in, kidnaps Sita and flies off to Lanka. When Rama sees Lakshmana approaching him, he at once realizes the trick. They both run back to the cottage to find it empty.
The rest of the story is about how Rama and Lakshmana travel to Lanka to fight and kill the demon king and to get Sita back. They start out by travelling south (in the direction Ravana was seen to have flown with Sita), killing demons and helping hermits and sages along the away, until they reach Kishkinda, where Rama befriends Sugriva, the king of a troupe of monkeys. His belief that they're on the right track is reinforced when the monkeys show him a bundle of jewels that fell from the sky - Sita had removed her jewels and dropped them to earth while being carried away. Sugriva sends groups of monkeys in all four directions to scout out the location of Raavana. The group that travels south contains Hanumaan, Sugriva's minister. Being the son of the Wind God, Hanumaan is endowed with supernatural strength and powers. When the troupe reaches the southern tip of India and are at a loss as how they were to proceed, Hanumaan decides to leap across the sea to Lanka and continue the search there. He locates Sita imprisoned there, identifies himself, and assures her that help is coming. He also has skirmishes with the demon king's army and informs Ravana that his days are numbered.
Upon Hanumaan's return from Lanka, the entire monkey army and Rama and Lakshmana march to Lanka (building a bridge across the sea that Hanumaan leapt across), battle against Ravana's army for eighteen months and demolish the kingdom. Sita is restored to Rama. Rama commands Sita to walk through fire to prove that she had remained faithful to him during his absence, and Seetha passes through the fire unscathed.
By this time the required period of exile of fourteen years has come to an end. Rama returns to Ayodhya and is crowned as king. He rules as a just king for several decades. He exiles Sita to the forest when he overhears a conversation casting doubts on her fidelity : "unlike Sita, my wife has never left my household". In the forest, Sita, now pregnant with Rama's twins, is taken care of by the sage Vaalmiki (another one of the seven legendary sages of Hindu mythology). (Many stories in Hindu mythology have some autobiographical segments, where the author features in the story.) Rama's twin sons Lava and Kusha are born and brought up in the sage's hermitage.
As emperor, Rama performs a horse sacrifice (Ashwamedha Yagna) to enlarge his empire. (The horse sacrifice is a ritual where an emperor sends out a horse accompanied by a huge army to various neighboring lands. Into whichever kingdom the horse wanders, the local king can allow the horse to wander - signalling that his kingdom may be annexed, or tie up the horse - indicating that he's ready to battle the emperor's army to prevent his kingdom from being annexed. The horse wanders into the forest where Rama's twin sons live and they tie the horse, not knowing its significance. When confronted by the accompanying army, they refuse to untie the horse and soundly defeat the army. (They had been trained in arms by the sage Vaalmiki since he knew that one day they would be kings.) Rama hears of this and guesses that two youths at a hermitage who can defeat an entire army can be no ordinary children, and goes to see them himself and meets his sons for the first time. He also meets Sita again.
Some time later, when the sons are grown up, Sita decides that her time on the earth is nearing its end, and ends her life by asking mother earth to open and swallow her. The sons go Ayodhya to live with their father until they inherit the kingdom.
The epic contains the following books :
- Bala Kanda - Book of the Childhood (birth and training of the princes and marriage of the princes)
- Ayodhya Kanda - Book of Ayodhya (life in Ayodhya as a prince after marriage to Sita)
- Aranya Kanda - Book of the Forest (life in exile in the forest)
- Kishkindha Kanda - Book of Kishkindha (life in the kingdom of monkeys - on their search for the captured Seetha)
- Sundara Kanda - Book of Auspiciousness (Hanumaan's journey to Lanka and his meeting with Seetha)
- Yuddha Kanda - Book of the War (battle between Raama's armies and Raavana's armies)
- Uttara Kanda - Book of the Afterword (Epilogue : Raama's life after returning to Ayodhya and Sita's second exile)
There have been speculations on whether the first and the last chapters of Valmiki's Ramayan were written by the original author. Many experts are of the opinion that they are integral parts of the book in spite of the many differences in style and some contradictions in content between these two chapters and the rest of the book.[12][13] It is believed that Uttar Kanda was written by Tulisadas because there is no reference to this chapter in Valmiki's Ramayan. These two chapters contain most of the interpolations found in the Ramayana, such as the miraculous birth of Rama and his divine nature as well as the numerous legends surrounding Ravana. It is also inferred that the story of Rama's beheading shudra Shambuka as well as the one relating to Shravana kumara were not written by Valmiki.
Characters
- Rama is the hero of this epic tale. He is portrayed as an incarnation of the god Vishnu. He is the eldest and the favorite son of the King of Ayodhya, Dasharatha. He is a popular prince loved by one and all. He is the epitome of virtue. Dasharatha, is forced by one of his wives Kaikeyi to command Rama to relinquish his right to the throne for fourteen years and go into exile . While in exile, Rama kills the demon king Ravana using an arrow.
- Sita is the beloved wife of Rama and the daughter of king Janaka. Sita is also known as Janaki. She is the incarnation of Goddess Lakshmi (Lord Vishnu's wife). Sita is the epitome of female purity and virtue. She follows her husband into exile and there gets abducted by Ravana. She is imprisoned on the island of Lanka by Ravan. Rama rescues her by defeating the demon king Ravana.
- Hanuman is a vanara belonging to the kingdom of Kishkindha. He is portrayed as an incarnation of Lord Shiva. He worships Rama and helps find Sita by going to the kingdom of Lanka crossing the great ocean.
- Lakshmana, the younger brother of Rama, who chose to go into exile with him.He is portrayed as an incarnation of the Sheshnag Kaal. He spends his time protecting Sita and Rama. He is forced to leave Sita, who was deceived by the demon Mareecha into believing that Rama was in trouble. Sita is abducted by Ravana upon him leaving her.
- Ravana, a rakshasa, is the king of Lanka. After performing severe penance for ten thousand years he received a boon from Brahma that he could not be killed by either gods, demons or spirits. He has ten heads and twenty arms, the former of which he began to cut off and throw into the sacrificial fire until Lord Brahma appeared to him. After getting his reward from Brahma, Ravana begins to lay waste the earth and disturbs the deeds of the good Rishis. Vishnu incarnates as the human Rama to defeat him, thus circumventing the boon given by Brahma.
- Dasharatha is the king of Ayodhya and the father of Rama. He has three queens, Kousalya, Sumitra and Kaikeyi, 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. Dashratha dies heartbroken after Rama goes into exile.
- Bharata is the second son of Dasharatha. When he learns that his mother Kaikeyi had forced Rama into exile and caused Dasharatha to die broken hearted, he storms out of the palace and goes in search of Rama. 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.
- Vishvamitra is the sage who takes Rama into the forest in order to defeat the demons destroying his Yagna ceremonies. On the way back he takes Rama into Mithila where Rama and Sita meet each other for the first time and Rama participates in her swayamvara.
Theological Significance
Rama, the hero of Ramayana, is a popular deity worshiped in the Hindu religion. Each year, many devout pilgrims trace his journey through India, halting at each of the holy sites along the way. The poem is not seen as just a literary monument, it 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 the Hindus to free them from sin and shower blessings upon 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.
Contemporary versions
The TV serial by Ramanand Sagar contains a vast, near comprehensive collection of stories drawn from many different retellings of the Ramayana. A plot summary is found on the Ramayan (TV series) article.
Other contemporary versions of the Ramayana include Sri Ramayana Darshanam by Dr. K. V. Puttappa (Kuvempu) in Kannada and Ramayana Kalpavrikshamu by Viswanatha Satyanarayana in Telugu, both of which have been awarded the Jnanpith Award. A prose version called Geet Ramayan (Geet = song) in Marathi by G.D. (Gajanan Digambar) Madgulkar (also known as Ga Di Madgulkar or GaDiMA) was rendered in Music by Sudhir Phadke and is considered to be a masterpiece of Marathi literature. The popular Indian author R. K. Narayan wrote a shortened prose interpretation of the epic, and another modern Indian author, Ashok Banker, has so far written a series of six English language novels based on the Ramayana. In September 2006, the first issue of Ramayan 3392 A.D. was published by Virgin Comics, featuring the Ramayana as reinvisioned by author Deepak Chopra and filmmaker Shekhar Kapur.
The Ramayana has been adapted on screen as well, in a television series from the 1980s of the same name by producer Ramanand Sagar, which was based primarily off of the Ramcharitmanas and Valmiki Ramayana. In the late 90s, Sanjay Khan made a series called Jai Hanuman. This series not only recounted the stories of the birth, childhood and later life of Hanuman but also chronicled in detail the life of the various other characters in the Ramayana like Rama, Ravana, Sita, Meghanada, Mandodari, Dasharatha, Janaka, Bali and Sugreeva etc as well as some lesser known characters. This serial was based on various sources including Valmiki Ramayana, Ramacharitmanas, Krittivas Ramayana, Ananda Ramayana, Adhyatma Ramayana, Paumacariyam etc. A Japanese animated film called Rama - The Prince of Light was also released in the early 1990s.
US animation artist Nina Paley retold the Ramayana from Sita's point of view (with a secondary story about Paley's own marriage) in the animated musical Sita Sings the Blues.
Amboo Sharma, depicted in the Sahitya Akademi's "Whos who of Indian Writers" both as 'Amboo Sharma' and as 'Ambika Charan Mhamia' is a 74 year-old Rajasthani scholar and journalist living in Calcutta (Kolkata), India. He is the author of a modern day Ramayana in Rajasthani language named, AMBOO RAMAYANA. it is an epic written in thousands of verses and an original composition against a popular belief that it must also be a poetic translation of the original Valmiki Ramayana. Sharma has also written many a literary books in Rajasthani and most of them were published long ago. These include--MAHABHARAT SATSAI and YEESHU HAZARO, poetic translation of one thousand verses from Bible. All his published books are almost out of print but one copy of each can be seen at the National Library, Kolkata. Sharma has been publishing and editing a Rajasthani socio-literary monthly magazine, NENASI (named after the ancient historian of earstwhile Rajputana, Nainasingh Muhnot) for the last 30 years from Kolkata, West Bengal, India. His research work on Rajasthani Manuscripts has been published by The Asiatic Society, Calcutta.
From Wikipedia
http://en.wikipedia.org/wiki/Ramayana
http://en.wikipedia.org/wiki/Ramakien
http://en.wikipedia.org/wiki/Reamker
Text is available under the terms of the GNU Free Documentation
http://en.wikipedia.org/wiki/Wikipedia:Text_of_the_GNU_Free_Documentation_License
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