...RAMAYANA The Supernatural Elements:- Every epic has got a supernatural element in it, which interfaces itself with the human element in the story. The supernatural element has been made use of in order to give more than ordinary importance to the action that takes place in the epic. In the Ramayana, the supernatural element plays a very important part in the action of the story. The nature of the supernatural beings that take part in the story and of the miraculous machines of destructions used by them as well as by the human heroes in their battles is discussed below: There are 2 classes of beings which belong to the category of the supernatural in the Ramayana. They are: 1. the raksasas and 2. the vanaras. 1. The Raksasas: The raksasas are beings of enormous power and size, and are known as premature (beyond what is nature) beings. Ravana has 10 heads, Trisivas has 3 heads. Some other raksasas and raksasas have heads of horses, wolves, jackals, lions, etc. By performing great and severe penance these raksasas had acquired great physical strength and many magical powers. They can bend the bow with such force that their arrows can break to pieces, the rocks thrown at them by their enemies. They can assume whatever shape they please. They can fly through the air with or without aerial chariots. In short, they posses all will powers and the qualities that are attributed to the Gods in the Greek mythology. The raksasas hate virtue and virtuous people and they love the...
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...Joseph Banks Dr. Harl English 201 December 15, 2012 The Ramayana and The Odyssey The Ramayana and The Odyssey have been huge pieces of literature worldwide for many years. The Odyssey and The Ramayana are two different stories that are very similar in ways people may not realize. Odysseus and Rama are both great heroic men that have love for their wives. These heroes had set voyages that had obstacles they had to conquer. The historical contexts of these two tales are similar as well. Both of these stories being so old were started by oral traditions. They were passed on from generation to generation through the oral traditions used back then. Oral traditions used to be the only way that the common people could communicate their stories. Culturally both stories came from the same background to an extent. They each were from places ruled under monarchies where kings ruled over all the people. One difference is that The Ramayana was at a state of peace whereas The Odyssey tells its story when they are not at peace they are at war. Rama is exiled into the Dandaka Forest and Odysseus has been at war and has had trouble getting back for nearly twenty years. Each one is having a hard time getting what they desire and the obstacles along the way do not help. Rama, his wife Sita, and his younger brother Lakshmana are exiled in the forest.” I cannot live without my Sita.”(Ramayana) This is when the ten-headed king of Lanka abducts Sita while Rama is away. Odysseus...
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...RAMAYANA ASSIGNMENT CHARACTERISTICS OF MANTHARA AND KAIKEYI My favorite character in India's great epic the Ramayana is the villain Manthara. This is not for her evil, which is of a pretty banal sort, but for the wit of the scene where she comes to the fore. She is a minor character who engineers the central plot complication by persuading her mistress, the malleable Kaikeyi, wife of King Dasaratha, to request the banishment of Rama, the epic's hero. She works on Kaikeyi by arousing (implanting, really) fears that Dasaratha's naming of his son (by another wife) Rama as heir-apparent will eclipse Bharata, her own son by Dasaratha, and, alas, Kaikeyi's own influence will go into decline. The scene is constructed around an interesting inversion and a clumsy speech of praise by Kaikeyi, both of which highlight the wit and literary skill of Valmiki, the author to whom the poem is traditionally ascribed (in something like 550 BC). Oddly, this wonderful scene has been banished from the selections of theRamayana in the new edition of the Norton Anthology of World Literature, and although no editorial reason has been given, it is not too hard to guess at the reason. One of Manthara's distinguishing features is a hunched back, and while Valmiki as author never makes sport of Manthara's deformity, Kaikeyi does so extensively (if unintentionally). This is done not only for the sake of humor but also for the sake of moral instruction, picking up on the old idea that ugly souls are housed...
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...II. Rama’s Exile Scene 1 Narrator: The news of Rama’s exile spread like a fire. Lakshmana was furious with his father’s decision. Lakshmana: (angry) Brother, can you not hear the peoples' voices?! Rama: Lakshmana, Is it worthwhile to sacrifice your principle for the sake of this small kingdom? Lakshmana: But are we on that account to sit still and do nothing? This sword, is it only an ornament, just a plaything?! Rama: Brother! You are part of my self, sharing the same soul with me! Please, try to understand me! Lakshmana: (tears sprang from Lakshmana’s eyes and said with a low voice) If you must go to the forest, take me along with you. Rama: (to sita) Look after my mother, Kausalya, in my absence. Sita: My Lord, heve pity on me. A wife’s position is always beside her husband. Rama: But Sita, you... Sita: A husband's duty is his wife's too. Your fate is equally mine. Don’t leave me behind. I’ll die without you. Narrator: By that evening, Rama, SIta and Lakshmana left Ayodhya on a chariot. Scene 2 Narrator: 6 months passed by, King Dasaratha’s kingdom is enveloped in darkness. King Dasaratha died crying until his last breath, “Rama, Rama, Rama!” Bharatha, kaikeyi’s som, was away visiting his grandfather, was called back to Ayodhya. Bharata immediately returned with Shatrughna. As he entered the city of Ayodhya, he realized that something was terribly wrong. The city was strangely silent. He went straight to his mother, Kaikeyi. Bharata: Mother! Mother what is this? Mother...
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...THE RAMAYANA I. EARLY LIFE OF RAMA Scene 1: at the kingdom of Ayodhya Narrator: Dasaratha was the king of Kosala, an ancient kindom that was located in present day Uttar Pradesh. Ayodhya was its capital. Dasharatha was loved by one and all. His subjects were happy and his kingdom was prosperous. (Maraming extra kunyari ay sila yung taong bayan tas nagbibigayan sila ng prutas at nag bobow sila sa king. ) (Lalapit yung mga asawa nya, tas happy happy lol) Even though Dasaratha had everything that he desired, he was very sad at heart; (Ngingiti si Dasaratha na parang masaya tas bilang malulungkot kasi may kulang) For he had no children. (Tas blockings si Dasaratha, maiiwan sa pwesto ung queens dapat si Dasaratha ung uultaw) Dasaratha: I have a prosperous kingdom, my people are happy, I have three beautiful wives and all the riches a mighty king could have. How can I cherish all of these if don’t have an heir? I don’t have a child. Vishishtha: King Dasaratha, for you to have a child, you should seek the blessings of God. Dasaratha: How? Vishishtha: By performing a fire sacrifice. Narrator: Vishnu, the preserver of the universe, decided to manifest himself as the eldest son of Dasaratha in order to kill Ravana. While performing the fire worship ceremony, a majestic rose from the sacrificial fire. Agni: The Gods are pleased with your sacrifice. King Dasaratha, what is your wish? Dasaratha: A son! I need a son! Agni: A son? Dasaratha: Yes Agni: Distribute this payasa to your...
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...Ian Wilson 10/05/14 Prof. Bob Warren Hero cycle, The Ramayana Sita’s Cycle Although the Ramayana has many characters all with their own hero cycle, Sita stands out from the rest with some very intriguing moments in her story. The Hero cycle starts with a birth to a crossing which Sita does in a very intriguing way, she is of the Earth and is found in a field at the end of a sacrifice. The cycle goes from crossing the threshold to a great struggle; this is a struggle in multiple ways with Sita, she has a struggle of being captured by Ravana as well as the struggle of resisting his temptations and living under a tree waiting to be rescued. This brings us on a final leg of the journey from the struggle to home; this is ended with her being exiled so that Rama can keep his people happy. Sita was not born naturally. She was found by King Janaka in a freshly ploughed field after a holy sacrifice was celebrated, she comes to the world from the Earth,. This is the beginning of Sita’s life journey. Even though Sita was not King Janaka’s flesh, he loved her more then his daughter which is why when she was old enough to marry, he did not want her to merry just anyone. To find the best of the best husband for Sita, King Janaka planned the swyamvar (choosing of groom) ceremony where he invited all the princess of Bharat (now known as India). His bet was that Sita will merry the prince that will pick up and string the golden bow of Shiva (Hindu god of Death). With the blessing...
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...Chikankari Chikan (Hindi: चिकन, Urdu: چکن) is a traditional embroidery style from Lucknow, India. Literally translated, the word means embroidery. Believed to have been introduced by Nur Jehan, Mughal emperor Jahangir's wife,[1] it is one of Lucknow's most famous textile decoration styles. There are several theories about the origin of Chikankari. Chikankari - the process of chikan - was basically invented in Lucknow. It developed quickly during the period when the Mughals ruled and consisted of styles inspired by Persians. Lucknow grew into an international market for its renowned Chikankari work. There are references to Indian Chikan work as early as 3rd century BC by Megasthenes, who mentioned the use of flowered muslins by Indians. There is also a tale that mentions how a traveler taught Chikankari to a peasant in return of water to drink. However, the Noor Jahan story is the most popular of the lot.[2] The name Chikan has been derived from the Persian word Chakin or Chikeen meaning a cloth wrought with needlework Chikan began as a type of white-on-white (or whitework) embroidery. Chikankari is a delicate and artfully done hand embroidery on a variety of textile fabric like muslin, silk, chiffon, organza, net etc. White thread is embroidered on cool, pastel shades of light muslin and cotton garments. Nowadays chikan embroidery is also done with coloured and silk threads in different colours to meet the recent fashion trends and keep chikankari up-to-date. Lucknow is...
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...0000000080587900 If I knew I couldn’t Fail, I would just go ahead and do this. I am sure all of us kids have our view on “Homeworks”. Getting up in the morning, practically have time to start and go to school and there for 6 hours its studies and learning. I honestly want my time once I am back home. Hello Everybody, today I am going to talk about the topic, If I knew I couldn’t fail, what would I do .I would like to tell you all a story of two small boys like me. In a far away land there were two friends, boys of age 10 and 7. They played amongst themselves and on a bright spring day, they start flying their kites and wander off a little far away from their home. The boys in their excitement didn’t see an open hole or well with water. The 10 year old boys slips in to it. Now the 7 year old boy screams for help but no one there. He sees a bucket with a rope and instantly drops it in and the older boy holds on to it, this fragile younger boy, pulls it and pulls it and after sometime his friend crawls back. Hooray, both of them run back to their homes. The parents listen to their stories and feel they are making it up, how can a small 7 year old boy pull out a 10 year old boy ? But only one man believes them, so the friends are happy. The younger boys father is little angry that one of the neighbours is believing this story and asks him how is it possible. The neighbor replies, “Well no one told the boy that he will fail. He never had the thought “What if I fail”...
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...the faiths from which they spring, give the faithful advice on how to live, show a glimpse at history, and set the social norms and rules by which the religion’s adherents are supposed to live. One piece of literature, “The Laws of Manu”, sets strict guidelines on the place in society for both men and women. An epic called “The Ramayana” details the life of Rama and his wife Sita, ultimate examples of right behavior according to the social norms. Both “The Laws of Manu” and Valmiki’s “Ramayana” portray the roles of women in the Classical Period of Hinduism (ca. 500 B.C.E.-500) from different perspectives, but in the end set fort the same rules and ideals, including the dominance of men over subservient women. In the Ramayana, Sita, the wife of Rama, is portrayed as an ideal Hindu woman, beautiful, chaste, and fully aware of her duties. During the wedding, her beauty is extolled in phrases like “the sweet-eyed Sita”, with the “bridal blush upon her brow” (Valmiki, 64). Her father Janak gives his “beauteous daughter” to Rama in marriage, pronouncing in the wedding vows that she is “the best of women” (Valmiki, 64). Sita’s beauty in the Ramayana is surpassed and eclipsed by her complete submission to her duty as wife. In her wedding vows, Sita is given to Rama by her father, with the father telling Rama that she is to be “henceforth sharer of thy virtue,” “faithful wife,” and “of thy weal and woe partaker” (Valmiki, 64). She is thus bound to her husband, and released from...
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...In The Ramayana, Rama is applauded for killing a scorned demon, Thataka, who was punished for her husband’s and son’s actions. Also, Rama is hesitant when he is told to kill Thataka, but Viswamithra manipulates him into thinking it is a just act to do. Although Thataka is a terrifying and destructive demon, her harsh punishment from Rama is not just because her behavior was caused by cruel and unnecessary pain and punishment inflicted by Agastya, and Rama is manipulated into killing the demon by Viswamithra, whose opinion on Thataka is single-sided. The pain inflicted on Thataka is not just because she was held responsible for harm she did not cause. Thataka used to be a woman of “valour, might, and purity” (11), who was also very “beautiful and full of wild energy” (11). However, her sons and husband enjoyed playing pranks that caused destruction on the locals. For this, Agastya, a saint, punished and killed Thataka’s husband. Like any ordinary wife, Thataka was devastated and traumatized by the death of her husband. With her anger she went “roaring revenge on the saint” (11). Agastya challenged her threat, and she and her sons were “degraded to demonhood” (12). His actions were extremely unjust because Thataka was punished for grieving for her late husband. For Thataka to be enraged at Agastya is predictable and fair because he murdered her husband. Then, Agastya punished her for the crimes she did not commit in an unjust manner. His teacher, Viswamithra, persuades Rama...
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...One of my first memories about this final episode of the Ramayana involved reading the Amar Chitra Katha, and asking my sister where Sita went (on being swallowed up by Mother Earth), baffled by physical realities more than anything else as an eight year old. A few years and another read later, my first instinct was to reject Rama’s apparent chink in the armour. Now, I seem to find consolation in the fact that most Hindu divine figures are fallible, Rama being no exception. To sum up, the Ramayana narrates the abduction of Sita by Ravana, the demon king. Rama follows him with his monkey army to rescue her from Lanka. At the end of the war, Sita undergoes a test of chastity at Rama’s behest. The Agnipariksha, or test of fire, requires her to throw herself into a blazing fire. However, despite having passed the test, she is banished from Ayodhya, an act instigated by public suspicion. Years later, after finding Sita in the forest with her sons, Rama asks her to go through another Agnipariksha. This time though Sita does not comply and instead asks Mother Earth to receive her. The story of Ramayana is centered on Sita, yet she is only seen in a supporting role throughout the epic. It is clear that Rama and Sita, in which ever version you read it (although I refer to Valmiki’s most often), are portrayed as the ideal couple. Their relationship is characterized by close companionship, beginning at Sita insisting on accompanying Rama to the forest for his fourteen year exile. However...
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...THE RAMAYANA (“The Deeds of Rama”) Valmiki once was wandering through the forest along the bank of a river, when he noticed a pair of curlews hopping about on the grass, singing sweetly. Suddenly a hunter came along and killed the male bird with his arrow. As the bird was weltering in his blood and his mate mourning for him in pitiful tones, Valmiki was overcome with pity, and pronounced a curse on the hunter. But the words of the curse left his mouth in the form of a shloka-verse. Then the god Brahma appeared and bade the poet sing of the deeds of Rama in this very meter. Book I: Bala-Kanda (The Chapter on Rama as a Youth) In the land of the Kosalas (north of the Ganges), in the city of Ayodhya, there ruled a king named Dasharatha, who was mighty and wise, but still childless. The court advisor urged him to offer an imperial horse-sacrifice. The sage Rishyashringa, as the chief priest of this great sacrifice, includes an especially powerful offering rite that can cause the begetting of sons. When the offerings had been placed in the fire, the remnants were divided between the kings wives, who ate them. Just at that time the gods in heaven were much troubled by Ravana, the ten-headed demon king of Lanka. They therefore turned to Lord Vishnu, begging him to take human form in order to defeat Ravana. Vishnu agrees and resolves to be born on earth as the son of Dasharatha. So, after the horse-sacrifice was concluded, the three wives of King Dasharatha bore him four sons:...
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...where the prevalence of order over Chaos is of utmost importance. In this paper, using the Odyssey as a case study, I will examine the thematic importance of the decisions taken by a hero in accordance to or defiance of self control and pietas and the consequences they lead to. These expectations are clearly marked out for the reader who waits in anticipation to garner the fate of the hero. I will analyse the themes of self control and pietas or duty in the Odyssey and discuss their special significance in this epic. I will then briefly talk about the Hindu concept of duty or Dharma with reference to the Ramayana. I however do not intend to use the concept of monomyth coined by Joseph Campbell also referred to as the hero's journey(which is a basic pattern that its proponents argue is found in many narratives from around the world.) in comparing these epics. The example of the Ramayana will only serve my purpose of highlighting the theme of duty in mythologies across the world. Lastly, I will conclude with the importance of inspecting these themes because of their significance to the plotline. Georg Wissowa notes that pietas was meant by the Romans as "the conduct of the man who performed all his duties towards the deity and his fellow human beings fully and in every respect."Around the year 70 BC, Cicero defined pietas as the virtue "which admonishes us to do our duty to our country or our parents or other blood relations. 1 Essentially a Roman concept ,I will employ it in this...
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...World Religions Report Brandy Marples HUM/130 September 4th, 2011 Timothy Albert World Religions Report Hinduism refers to the civilization if the Hindus, the inhabitants of the land of the Indus river. This term was introduced in about 1830 and it denotes the Indian civilization of about the last 2000 years by British writers. In the last century of the second millennium BC was when the Indo-European people settled in India and their religion was Vedism and Hinduism evolved from that. By incorporating all forms of worship and belief Hinduism does not necessitate the selection or elimination of any. Hinduism does not have a beginning or a founder it is both a civilization and congregation of religion, there is no central authority, hierarchy or organization. They believe in an infinite, eternal and all-embracing principal. Hinduism is one of the most sacred religions in the world. There is no other religion that compares to it. Hindus do not try to push their religion on anyone nor do they feel their religion is better than anyone else’s. They are a very nonviolent religion and do not discriminate. Hinduism has been the main religion for Indian people for centuries, so it is vital to the place it was originated in. Sikhism, Islamism and Christianity are the other religions practiced in India but Hinduism is the biggest religion practiced out there. The temple I visited was a Hindu Temple down the street from my house in Scottsdale Arizona. The actual name of the...
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...Hinduism refers to the civilization if the Hindus, the inhabitants of the land of the Indus river. This term was introduced in about 1830 and it denotes the Indian civilization of about the last 2000 years by British writers. In the last century of the second millennium BC was when the Indo-European people settled in India and their religion was Vedism and Hinduism evolved from that. By incorporating all forms of worship and belief Hinduism does not necessitate the selection or elimination of any. Hinduism does not have a beginning or a founder it is both a civilization and congregation of religion, there is no central authority, hierarchy or organization. They believe in an infinite, eternal and all-embracing principal. Hinduism is one of the most sacred religions in the world. There is no other religion that compares to it. Hindus do not try to push their religion on anyone nor do they feel their religion is better than anyone else’s. They are a very nonviolent religion and do not discriminate. Hinduism has been the main religion for Indian people for centuries, so it is vital to the place it was originated in. Sikhism, Islamism and Christianity are the other religions practiced in India but Hinduism is the biggest religion practiced out there. The temple I visited was a Hindu Temple in Calabasas California, far away from my home in Victorville, California, since there are no temples nearby. The actual name of the temple was just “Hindu Temple”. A few years back I...
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