International Journal of Rama Vigyan Sarovar - Jan - March 2012

Volume Two Issue One
January - March 2012
International Journal
yavt! waSyiNt igiry> sirt:c mihtle, tavt! ramay[ kwa laeke;u cir:yit.
A Quarterly Publication
A quarterly publication An International Journal Of Rama vigyan sarovar
Mystical Insights into Ramayana

An International Journal of Rama Vigyan Sarovar and
Taoshobuddha Meditations
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Quarterly International Journal Rama Vigyan Sarovar
Contents
Title Editorial The wonder of human birth Jay Shri Ram Ramayana Relevance of Ramayana Characters of Ramayana Rama the God Incarnate Ravana and Kaikesi Page iv 1 7 8 12 14 21 32
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Editorial
The epic Ramayana lends itself to an allegorical interpretation but is based on an actual historical account of the main character. Inevitably mythology became intertwined with legend. And now the real Rama is lost in the annals of history. But the central theme of Vedanta remains a decoding factor to understand the life of Rama as presented by the various authors. Rama has been portrayed as an ideal in all circumstances even though much contention is attached to some of his lilas. It is difficult to fathom the actions of men in retrospective without first understanding the historical antecedents that prompted such actions. We are at best trying to decipher the accounts of Rama with a 21st century mentality. At this point I wish to indicate that there are insightful and contemporary story tellers who have re-presented the story of Rama in a futuristic scenario with the similar intention of the past story tellers. Their intention remains to present a character of ideals who can be emulated and whose life serves as a beacon to guide the aspiring humanity to a higher dimension of living. There are also contemporary scholars, acharyas and swamis who reinterpret the ancient texts in the light of modern philosophy, psychology and science. The story of Rama is eternal. Eternal in the sense that history repeats itself with only the characters changed but the story of humanity is the same throughout the ages. The struggles and conflicts, passion and desires, triumphs and defeats are still the same today as it was in the days of Ramayana. Our challenge remains how to draw inspiration from the mythological portrayals and make it applicable to modern life. The Rama Vigyan Sarovar is designed to offer reflection, contemplation and meditation on the eternal lessons drawn from the text and to present in such a way so as to guide the aspiring humanity to life eternal.
Swami Anand Neelambar
Taoshobuddha Meditations
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The wonder of human birth

These days, so-called saints, Jagatgurus entrap people in mere worldly and external actions. But there is an intrinsic thing which is within and knowing that benefits everyone. People also think that they will be benefitted by various external practices, but in fact, no benefit is yielded by these things. St. Tulsidasji writes in the Ramayana, Hit anhit pashu pakshi jana. Manush tan guna gyan nidhana. Even birds and other animals know what is beneficial and harmful for themselves, whereas human beings are treasures of knowledge and merits. There are thousands of temples of Lord Rama, where his statues are worshipped with great enthusiasm. Millions of rupees are spent every year in presenting Ram Lila plays. On the eve of Ram Navami, continuous reading of the Ramayana and big conferences of poets take place in which the life and character of Lord Rama is discussed. Commentaries on verses from the Ramayana are heard and debated, but not a single person among all of them knows the true meaning of this line from the Ramayana: Ishwar ansh jeev avinashi chetan amal sahaj sukh rashi.
Taoshobuddha Meditaions Publications
It says that a living being is a part of the Almighty and therefore conscious, pure and full of happiness by nature. What part of us is the living being? No scholar can explain this. Had they understood then they would not have been satisfied to simply worship statues. What did Lord Rama say and what did He ask people to do? Nobody cares about this. When Lord Rama was crowned, He declared to all the citizens of Ayodhya, Ourau ek sugupta mat, sabahin kahaun kar jori. Shankar bhajan bina nar, bhakti na pawahin mor. Lord Shri Rama says that a man cannot be devoted to him unless he knows the Spiritual Knowledge which Lord Shiva himself meditates upon. Lord Rama did not say this for any other species like dogs, donkeys, horses or birds, but only for human beings. Today I saw a sign which said, 'Akhand kirtan' (continuous singing of sacred songs). We may do such things for some time, say for a few hours, or a few days or maybe for a month, but thereafter we stop. So how can it be called' Akhand' (continuous without any break)? This is all false. It is said, Saanch barabar tap nahin, jhooth barabar paap.
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Jake hriday, saanch basey, taake hriday, aap which means that the highest penance is to speak the truth and the greatest sin is to tell a lie. People hear and read this but even though they know, they do not understand, even though seeing, they do not see. It is written in the Ramayana, Bare bhagya manush tan pawa, sur durlabh sadgranthan gawa. Sadhan dham moksha kar dwara. Paye na jehi parlok sanwara. This human body which we have got is rarely available even to deities. But we waste our human life-span worshipping gods and deities. Someone spends his life becoming a minister or gaining high rank, or getting rewards and honour, while someone else spends this lifetime eating, drinking and enjoying worldly pleasures. So, we don't understand its importance and if we don't, then we don't benefit even from Spiritual Knowledge. We may believe in Lord Rama, read the Ramayana, watch Ram Lila, give donations, or do kirtan, but while doing all this, where does the mind go? We accept that Lord Krishna is the Lord, but nobody thinks about what He has said. He says that someone whose mind is not under control is neither a yogi nor a renunciate. Just for name's sake he is called a yogi or a renunciate. But, where does the mind go? This is not known. So know the True Name of God, leaving aside all worldly desires and attachments.
People read the Vedas, they do yagya rituals. Thousands of people worship, they bathe at religious places, but still where does the mind go? We do all these things for our benefit but, while doing, where does the mind stick? If the mind does not stop, then it is all a waste of time. We delude ourselves if we think that some day our mind will become still while doing all such external things. Deities can enjoy if offered something but they cannot cook anything like milky rice or halvah. Only human beings can cook as well as eat. Animals and birds also can eat, but they can't cook. So, during the human life-span, actions can be performed as well as enjoyment experienced. If one does not acquire Spiritual Knowledge and meditate while he is in a human body, then he is bound to fall into the clutches of birth and death. It has been happening since time immemorial. Human beings discovered electricity and lit up every place. Have such things been done by a deity or animal or bird? However, even though this human body is a priceless jewel, it will also come to an end one day. God did not give wings to human beings but man, by virtue of his creativity and intellect, made airplanes and flies through the sky. Do not waste this human life, which has the potential for such marvellous actions, in lust for worldly pleasures. Do not waste it for nothing. Search for that meditation and remembrance which is called Shankar Bhajan, by doing which human life becomes meaningful.
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People understand that 'Shankar Bhajan' (the mantra on which Lord Shankar meditates) is 'Om Namah Shivaya', but it is not. Rather, 'Lord Shankar's Bhajan' is that which he himself does. Lord Shankar did not remember or meditate upon 'Om Namah Shivaya'. It is written in the Ramayana, Mahamantra jehi japat Maheshu. Kashi mukti hetu updeshu. It means that Lord Shankar remembered that Mantra which has neither beginning nor end and He imparted Its knowledge for the benefit of the inhabitants of Kashi, because only this is beneficial to human beings. That Kashi is within us, but we do not understand and run to the external Kashi (Varanasi). That Great Mantra is present within everyone. It is natural, it is not manmade. But all those other mantras which people meditate on, thinking them to be true, are in fact man-made and not beneficial. The Vedas have been written either by sages or by deities and hence are products. This whole creation is also a created thing, a product. The Almighty is beyond this. All the prevailing religions will come to an end one day because these are not eternal. This is a fact, whether anybody believes it or not. Lord Krishna says in the Gita, Sarva dharmanparityajya mamekam sharanam vraj. Aham twam sarvapapebhyo moksh yishyami ma shuchah Surrendering all your religious practices to Me, the all-powerful and allsupporting Lord, take refuge in Me alone and I shall absolve you of all sins, so don't worry. Arjuna and Lord Krishna were standing face to face, so He asked him to leave aside all religions and come to His shelter. But we have not even seen Lord Krishna, then how will we go to his shelter? Just repeating this verse or saying 'Krishnam bande jagat Gurum', will not fulfill our purpose. Lord Krishna told Arjuna that he could not see Him with these physical eyes. So, Lord Krishna opened his divine eye and only then did Arjuna experience the true form of the Lord. 'Divine eye' means that eye which is not available in this world and only through that divine eye can one experience God's true form of Divine Light. But nobody really believes what the Lord has said. People see God through their human eyes. People propagating various religions are all busy singing and playing their respective hymns, but none of them know the true Knowledge. Some insist in reading the Vedas and performing havans by burning various things like ghee, honey and herbs while reading religious verses. Some say that idol worshipping is the highest form of worship. But the Spiritual Master tells us the essence of all practices. St. Kabir said, Sachcha sadguru koi na pooje, jhuthe jag patiyawe.
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Andha banh gahe andhe ki, rasta koun batawe. How will one blind man point out the way to another blind man? All so-called Sants, Mandaleshwars, Jagatgurus or Mahamandaleshwars are blind as far as true Spiritual Knowledge is concerned. The divine eye of all these persons is closed, so they are not able to understand the truth and they cannot differentiate between right and wrong, good and bad. St. Tulsidas says, Ghat men hai, soojhe nahin, lanat aisi jind. Tulsi ya sansar ko, bhayo motiabind. He says that God is within us all, but not visible because everyone has cataracts over their eyes. How will He be visible? So our saints say that by taking the shelter of the Master, knowing the Holy Name of God from Him and by remembering that Name within, God can be seen.Our saints said, "Hath me aya ratan dhan, lekin kadar jani nahin. Is tarah kishti teri, us par ho jani nahin. Jan kar anjan banta, main sada jinda rahun. Ghoomati hardam kasain, mout sir jani nahin. Kya hua vedon ko parh kar, bhed kuchh jana nahin. Atmagyan ke bina gyani to kahlata nahin. Jam rahi kai tere,
antah karan par besumar. Bhakti ke manjan se murakh, dur kar jani nahin." "You have a jewel in your hand but you do not understand its value. In the same way, you cannot cross the worldly ocean. You know that a man is mortal but still you seem to be unaware of death and you want to live for ever. Death is always hovering over you but you are not serious about it. What comes from reading the Vedas if you do not know their true meaning, which is known only through meditation on the Knowledge acquired from the Spiritual Master? A person cannot call himself realised if he doesn't have this Spiritual Knowledge. Mind is becoming dirtier by the dross of sanskaras without Spiritual Knowledge. Devotion is the way to clean it." There are many priceless jewels in the world, of which the 'Kohinoor' diamond is considered to be the costliest. The British stole it from India. They split it in two parts and put it in the crowns of their queen and king. But that diamond is not edible. It is a stone which glows at night. Neither hunger nor thirst is satiated by it nor disease or sickness is cured by it, but still a lot of people are deployed to guard it. Even so, many kings and queens who thought they owned it left this world ultimately leaving it behind. Lord Krishna also possessed a very costly jewel but he too left this world leaving it behind. Many kings and emperors, from Satyuga onwards, who had unmeasurable wealth, jewels and the like in their treasuries left this mortal world empty-handed. Now,
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the question arises that, if we have to leave everything behind and depart from this world empty-handed, why should we be tempted by these things? In fact, the only priceless jewel is this human body itself; this is the touchstone and you can accumulate as much gold, diamonds and jewels as you like only while you are in this body. The human body is considered to be the highest of all bodies. All Incarnations, sages, saints and devotees have told us about its importance. We must give this some deep thought. So, it is said, "Bare bhagya manush tan pawa, sur durlabh sadgranthan gawa. Sadhan dham moksha kar dwara. Pay na jehi parlok sanwara." A lot of praises have been sung about this human body. This life we have is for action. A human can prepare food as well as eat. No deity, animal or bird can prepare dishes like halwah or rice pudding. However, animals and birds can eat. But deities cannot even eat. It is very sad that we are wasting this human lifespan - which is even rare for deities even though they long for it - committing sins and accumulating more and more wealth. The human body is exclusively for meditation to get salvation and anyone who does not understand this is unlucky. From time immemorial, many great persons took birth and they all have gone. Many rich businessmen, kings, emperors and political leaders have lived on this earth. Mahatma Gandhi ousted the English from India
without any fight. Millions of rupees used to be raised at his mere word. Thousands of men and women sacrificed their lives, thousands of children were killed and houses were devastated so that India could be free. Many innocent people were killed for this but still Ram-Rajya (kingdom of Lord Rama or the earthly paradise) did not appear. Despite so much wealth, this human body could not be made immortal, because money cannot buy it. It is the result of righteous actions. This world has not been created by any Incarnation but by God, the 'Primordial Power'. If that Great Power hadn't created the human body in the beginning, how would we have got human birth? Ask the so-called learned people which action guarantees a human birth as karma can only be accumulated by humans, not any other species. So, saints have said, "Kabahun ki kari karuna nar dehi. Det Ish binu het sanehi. Nar tan bhav waridhi ko bero. Sanmukh marut anugrah mero." By God's grace alone does one get human birth. So, all of us who have got a human body should understand that this birth is the highest. All the divine masters took birth as human beings. This body is like a boat for crossing the worldly ocean and freeing oneself from of the cycle of birth and death, not just to relax and enjoy the illusory things in this world.
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"Yahi tan kar phal vishay na bhai. Swargahu swalpa anta dukhdayi. Nar tan pay vishay man dehin. Palati sudha te sath vish lehin." This body is not merely for enjoying worldly things. Even heaven lasts only for a brief period and then the spirit has to come down to this mortal world, which is full of sorrows and miseries. Having got a human body, if one devotes his mind towards worldly enjoyment, it is like throwing away nectar and taking poison. Even after reaching heaven one is not freed from the cycle of birth and death. Every one of us knows that death is inevitable. Even a child knows this. But, still we do not think about it. "Koi aj gaya koi kal gaya, koi jawan har taiyar khara. Nahin kayam koi mukam yahan, chir kal se yahi riwaj rahi." Since time immemorial it has been the rule that a person takes birth, lives for some time and then goes away from this world leaving everything behind. We see people dying every day. Our forefathers have all gone. So we all are in this chain. It is said that we all are approaching death moment by moment. People celebrate their birthday, but in fact, we should realise that our lifespan is reduced by one year each birthday. Saints say, "Bahutere hoshiyar lutay gaye, nahin koi ki sabat laj rahi.
Great learned people lost their prestige here. All are entangled in illusory pleasures and waste their human life without acquiring any useful thing. We should wonder whether we have come here to waste our human life span like this. St. Kabir says, "Thagani kya naina matkawe, Kabira tere hath na awe. Rupa pahar ke roop dikhawe, sona pahar tarsawe. Gale dal tulsi ki mala, tin lok bharmawe." The illusory world makes everyone dance. St. Kabir says that he has understood the truth and so he cannot be enticed by it. Maharaj Bhartrihari also wrote that he has not enjoyed worldly things, rather they all have enjoyed him; temptations have not become old rather he has become old and feeble. In many of our previous births we have been enjoying worldly illusory things but this human birth should be for doing meditation and devotion to God. You can know the True Name of God and meditate only while you are a human being. In all other species you are free to enjoy worldly pleasures but you cannot know the True Name of God or meditate. We should also divert our mind from the world and spend our life in devotion to God and remembering Holy Name, and only then can we be protected from the claws of death.
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The Ramayana ramay[, Rmyaa, is an ancient Sanskrit epic. It is ascribed to the Hindu sage Valmiki and forms an important part of the Hindu canon or smti. It is considered to be itihsa. The Ramayana is one of the two great epics of India and Nepal, the other being the Mahabharata. It depicts the duties of relationships, portraying ideal characters like the ideal father, ideal servant, the ideal brother, the ideal wife and the ideal king. The name Ramayana is a tatpurusha compound of Rma and ayana (going, advancing). It translates to Ramas Journey. The original Sanskrit Ramayana consists of 24,000 verses in seven books (kas) and 500 cantos (sargas). It tells the story of Rama - an avatar of the Hindu preserver-God Vishnu, whose wife Sita is abducted by the demon king of Lanka, Ravana. Thematically, the Ramayana explores human values and the concept of dharma. Verses in the Ramayana are written in a 32-syllable meter called ANUSTUBH. The Ramayana was an important influence on later Sanskrit poetry and Indian 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 devotional elements. The characters Rama, Sita, Lakshman, Bharata, Shatrughan, Hanuman and Ravana are all fundamental to the cultural consciousness of India, Nepal and the entire Hindu Diaspora. There are other versions of the Ramayana, notably Kambaramayana in Tamil, the Buddhist (Dasaratha Jataka No. 461) and Jain in India, and also Indonesian, Philippine, Thai, Lao, Burmese and Malay versions of the tale.
Textuality
Textuality refers to the way a book or piece of writing is written. It is a concept in linguistics and literary theory that refers to the attributes that distinguish the text - a technical term indicating any communicative content under analysis as an object of study in those fields. It is associated in both fields with structuralism and poststructuralism. Textuality is not just about the written word instead it is the placement of the words and the readers interpretation. There is not a set formula to elucidate a texts Textuality. It is not a simple procedure. Even though Hawthorn sees interpretation as less important or less problematic, interpretation is usually required in order to make sense of the texts textuality. The interpretation that a reader develops from that text may decide the identity and the definitive meanings of that text. Textuality, as a literary theory, is that which constitutes a text as a text in a particular way. The text is an indecidable - there is an inexistence of an effective or strict method of writing or structure.
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The texts indecidability, in fact, fabricates from its textuality or its textualities. Textuality as defined in The Oxford Dictionary of Literary Terms is the condition of being textual, or in other words of writtenness. Traditionally, the Ramayana is ascribed to Valmiki, regarded as Indias first poet. The Indian 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 storys original version in Sanskrit is known as Valmiki Ramayana, dating to approximately the 5th to 4th century B.C. While it is often viewed as a primarily devotional text, the Vaishanava elements appear to be later accretions possibly dating to the 2nd century BC or later. The main body of the narrative lacks statements of Ramas divinity, and identifications of Rama with Vishnu are rare and subdued even in the later parts of the text. According to Indian tradition, and according to the Ramayana itself, the Ramayana belongs to the genre of itihsa or History, like the Mahabharata. The definition of itihsa has varied over time, with one definition being that itihsa is a narrative of past events purvtta which includes teachings on the goals of human life. According to Hindu tradition, the Ramayana takes place during a period of time known as Treta Yuga. In its present form, Valmikis Ramayana is an epic poem of some 50,000 lines. The text survives in several thousand partial and complete manuscripts, the oldest of which appears to date from the 11th century A.D. The text has several regional renderings, recensions and subrecensions. Recension is the practice of editing or revising a text based on critical analysis. When referring to manuscripts, this may be a revision by another author. The term is derived from Latin recensio review, and analysis. In textual criticism, particularly Biblical scholarship, the count noun recension may be used to refer to a family of manuscripts sharing similar traits; for example, the Alexandrian text-type may be referred to as the Alexandrian recension. The term recension may also refer to the process of collecting and analyzing source texts in order to establish a tree structure leading backward to a hypothetical original text. Textual scholar Robert P. Goldman differentiates two major regional recensions: the northern and the southern. 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 Valmikis Ramayana were composed by the original author. Some 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.
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Famous retellings include the Ramayanam of Kamban in Tamil 11th12th century, the Saptakanda Ramayana of Madhava Kandali in Assamese 14th century, Shri Rama Panchali or Krittivasi Ramayan by Krittibas Ojha in Bengali 15th Century, and Ramacharitamanas by Tulasidas in Awadhi which is an eastern form of Hindi 16th century.
Period of the Scripture

Some 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. However, the general cultural background of the Ramayana is one of the posturbanization period of the eastern part of North India nearly 4000 BCE, 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 or yuga of Hindu chronology. Rama is said to have been born in the Treta Yuga to King Dasarath in the Ikshvaku vamsa - clan. The names of the characters Rama, Sita, Dasarath, Janaka, Vasistha, Vishwamitra are all known in late Vedic literature, older than the Valmiki Ramayana. 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. There is also a version of Ramayana, known as Ramopakhyana, found in the epic Mahabharata. 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 book Bala Kanda and the last the Uttara Kanda are later additions. The author or authors of Bala Kanda and Ayodhya Kanda appear to be familiar with the eastern Gangetic basin region of northern India and the Kosala and Magadha region during the period of the sixteen janapadas as the geographical and geopolitical data is in keeping with what is known about the region. However, when the story moves to the Aranya Kanda and beyond, it seems to turn abruptly into fantasy with its demon-slaying hero and fantastic creatures. The geography of central and South India is increasingly vaguely described. The knowledge of the location of the island of Sri Lanka also lacks detail. Basing his assumption on these features, the historian H.D. Sankalia has proposed a date of the 4 th century BC for the composition of the text. A. L. Basham, however, is of the opinion that Rama may have been a minor chief who lived in the 8th or the 7th century BC.
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ama is the main character of the tale. Portrayed as the seventh avatar of the God Vishnu, he is the eldest and favorite son of the King of Ayodhya, Dasarath, and his wife Kausalya. He is portrayed as the epitome of virtue. Dasarath is forced by Kaikeyi, one of his wives, to command Rama to relinquish his right to the throne for fourteen years and go into exile. The question arises why Ramayana is relevant to us? In spite of all the global developments in all walks of life, still a challenge remains for human beings. That challenge is at an individual level how to distinguish between Dharma - righteousness and Adharma wrong and unrighteousness; and then follow the path of Dharma. The reason for the eternal difficulty of this challenge is the complexity in defining Dharma. Here, one needs a reference that is not influenced by any human thought. This reference is Vedas. However, Vedas are not easy to understand and interpret by everyone. It is in this critical need, Ramayana of Valmiki becomes the reference that can be understood and followed by any human being.
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Valmiki has composed this Ramayana from the heights of super-conscious state that is not influenced by the sensory thoughts and ideas. It is not just a historical story that happened once, but is always happening. It can be seen any time in the inner most levels within oneself by developing the spiritual insight. Sri Rama is the human manifestation of Dharma. In the fundamental task of knowing Dharma, Ramas life is an illustration and guiding light to follow by any human being. In fact, the word Ramayana is described as two words Rama and Ayana. It means that Ramas life is not only the path of illustration but also the goal to achieve by any aspirant. Dharma in the frame work of four-fold objectives - purusharthas is the guiding principle of actions to fulfill the needs of artha (wealth) and kama (desires). As we all know, in the story of Ramayana, Rama has demonstrated the path of Dharma, for various roles in life such as a son, disciple, brother, husband, hermit, friend, warrior, king, father, etc. In addition, Rama has also shown how to deal with ones enemy. Another important reason for relevance of Ramas life is due to the fact of incarnation of Lord Narayana as a human being. Ramas life is also referred as pure and clean mirror. Everyone in order to cleanse himself or herself should look into this - Rama mirror. Based on the true image of an ocean Rama is ocean of all the noble qualities, which a human being should aspire for. Everyone can fill in their mind as a container from the ocean as Rama. The relevance of Ramayana can be portrayed to us as: Ravana as mind with full of arrogance and powers of senses of cognition and action as ten heads has taken control of body (Lanka). This life with human body is surrounded by ocean of worldly life. The jeeva - individual soul as Sita is entrapped in this body. The acharya as Anjaneya carrying the message of Bhagavan is reaching out to jeeva to bring them Jeeva and Bhagavan together and relieve jeeva from the clutches of mind. Also, Acharya Shankara Bhagavatpada has described in Atmabodha a sadhaka - yogi in the light of Ramas life. Having crossed the worldly ocean of false attachments and killed the demons of desire and hatred, a yogi attains peace and bliss in the form of Sita in the heart. Rama is human from the viewpoint of gross level - Sthula, is divine from the subtle level - Sookshma and Supreme Being or light from the causal level. Thus Ramas life pervades all level of consciousness and hence has relevance to all human beings. In Ramayana, all other characters in addition to Rama are relevant and necessary to understand the dharma for following by human beings.
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ach one of these characters represents a specific plane of consciousness from where they usually operate. In the following pages we give a brief account of all the characters and latter we will go into details of each character.
Ayodhya, Uttar Pradesh, India

Ayodhya also Oudh or Awadh, an ancient city, is one of the seven sacred cities of the Hindus. In the Ramayana, Rama was born here during the reign of his father, Dasarath, in what was then a prosperous, well-fortified city with a large population. In traditional history, it was the early capital of the kingdom of Kosala, while, during Buddhas time 6th-5th century BCE, Shravasti became the kingdoms chief city. Scholars equate Ayodhya with the city of Saketa, where the Buddha is said to have briefly lived. Its later importance as a Buddhist center was attested by the Chinese Buddhist monk Fa-hsien in the 5th century CE who saw 100 monasteries here. Other monuments, including a stupa - shrine, were apparently built by Ashoka in the 3rd century BCE. The Kanauj kingdom arose here in the 11-12th centuries. Later part of the Delhi sultanate, the Jaunpur kingdom, and the Mughal Empire, Oudh gained a degree of independence in early 18th century, before its subordination to the British East India Company in 1764 and annexation by the British in 1856; this and the subsequent loss of hereditary land revenue rights helped precipitate the Indian Mutiny of 1857. Despite the citys great age, few ancient monuments survive. Its temples and bathing ghats by the river Saryu are of no great age. Near the modern city are several mounds marking the site of ancient Ayodhya that have not yet been adequately explored by archaeologists. Ayodhyas Babri Masjid was built in the early 16th century by the Mughal emperor Babur on a site believed to be Ramas birthplace and the location of an ancient Hindu temple, the Ram Janmabhoomi. Because of its significance to both Hindus and Muslims, the site was often a matter of contention. In 1990, riots in northern India followed the storming of the mosque by militant Hindus intent on erecting a temple on the site; the ensuing crisis brought down the Indian government. Two years later, on 6 Dec 1992, the three-story mosque was demolished in a few hours by a mob of Hindu fanatics. More than 1,000 people died in the rioting that swept through India following the mosques destruction.
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Sita - manifestation of Maya

Sita is the beloved wife of Rama and the daughter of king Janaka. Sita was born when King Janaka her father was ploughing the land. Janaka is the father. But Janakas wife Queen Sunayana is not the mother. She is born out of the mother earth. In Vedanta this is called Maya tatva. Sita is born of no cause. Ram went to Janakpurdham, current city of Janakpur, Nepal, and got a chance to marry her by lifting and breaking a heavy Bow in a competition organized by King Janaka. The competition was to find the most suitable husband for Sita and many princes from different states competed to win her.
Painting Sita worshiping in Ashoka Vatika
Sita is the avatar of 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 Ravana. She is imprisoned on the island of Lanka until Rama rescues her by defeating the demon king Ravana. Later, she gives birth to Lava and Kusha, the heirs of Rama.
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Hanuman
Hanuman is a vanara belonging to the kingdom of Kishkindha. He is portrayed as the eleventh avatar of God Shiva who is also called Rudra and an ideal bhakta of Rama. He is born as the son of Kesari, a vanara king, and the Goddess Anjana. He plays an important part in locating Sita and in the ensuing battle.
Lakshman
Lakshman is the younger brother of Rama, who chose to go into exile with him. He is portrayed as an avatar of the Shesha, the nga associated with the 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.
Ravana
Rvaa , is the primary antagonist character of the Hindu legend, the Ramayana; who is the great king of Lanka. In the classic text, he is mainly depicted negatively, kidnapping Ramas wife Sita, to claim vengeance on Rama and his brother Lakshman for having cut off the nose of his sister Surpanakha. Mystically Ravana is totally different characterization.
Ravana lifting the Mount Kailas
This depiction is, however, open to other interpretations. Ravana is described as a devout follower of Shiva, a great scholar, a capable ruler and a maestro of the Veena. He has his apologists and staunch devotees within the Hindu traditions, some of whom believe that his description as a ten-headed person (Daagrva) is a reference to him possessing a very thorough knowledge over the 4 Vedas and 6 Upanishads, which made him as powerful as 10 scholars. However, there is mention in Atharvaveda of demonic Brahmans called Dasagva ten-headed and Navagva - nine-headed. These early beings may be the actual forerunners of the later character in the Ramayana.

Ravana also authored Ravana Sanhita, a powerful book on the Hindu astrology. Ravana possessed a thorough knowledge of Ayurveda and Political Science. He is said to have possessed the nectar of immortality, which was stored under his navel, because of a celestial boon by Brahma. According to some theories, he was a historical emperor who reigned over Sri Lanka from 2554 BC to 2517 BC. Ravana, a rakshasa, is the king of Lanka. 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.
Jatayu
Jatayu is the son of Arua and nephew of Garuda the vehicle of Vishnu. Jatayu a demigod has the form of a vulture. He 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 Lakshman chanced upon the stricken and dying Jatayu in their search for Sita, he informs them the direction in which Ravana had gone.
Painting Jatayu fighting with Ravana
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Dasarath
Dasarath - , was a king of Ayodhya. He belonged to the Ikshvaku dynasty whose life story is narrated principally in the Hindu epic Ramayana. He was a descendant of Raghu and was the father of Rama, the heroic prince of the Ramayana and an Avatara of the god Vishnu according to Hindu tradition. Dasarath had three wives namely, Kaushalya, Sumitra and Kaikeyi. Rama was the son of Kaushalya, Lakshman and Shatrughna were the sons of Sumitra, and Bharata was the son of Kaikeyi. Dasarath had a daughter, Shanta, by his wife Kaushalya. She was the eldest of all his children and married to Rishi Shreengi. Kaikeyi was Dasharaths favorite queen, who forced him to make his son Bharata crown prince and send Rama into exile. Dasarath dies heartbroken after Rama goes into exile.
Bharata
Bharata is the son of Dasarath. When he learns that his mother Kaikeyi had forced Rama into exile and caused Dasarath 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 Ramas wooden 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. He was married to Mandavi Sitas cousin.
Shatrughna
Shatrughna is the youngest son of Dasarath from his third wife Queen Sumitra. He is the youngest brother of Rama and also the twin brother of Lakshman. He was married to Shrutakirti Mandvis sister.
Sugriva
Sugriva, a vanara king who helped Rama regain Sita from Ravana. He had an agreement with Rama through which Vaali-Sugrivas brother and king of Kishkindha-would be killed by Rama in exchange for Sugrivas 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 Ramas disposal.
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Indrajit
Indrajit, is the son of Ravana with queen Mandodari. He twice defeated Lakshman in battle before succumbing to him the third time. 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.
Kumbhakarana
Kumbhakarna is the brother of Ravana He was 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 Ravanas army. During the war, he decimated the Vanara army before Rama cut off his limbs and head.
Surpanakha
Surpanakha, was Ravanas demoness sister who fell in love with Rama and had the ability to take any form she wanted. And finally Lakshman at the command of Rama cut off her nose and ears the two symbols of beauty.
Vibhishana
Vibhishana is the youngest brother of Ravana. He was against Ravanas atrocities against the sages including 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.
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ama or Ramachandra is considered to be the seventh avatar of Vishnu in Hinduism. He was a king of Ayodhya in ancient Indian Puranas. Rama was born in Suryavansha or Ikshvaku Vansh on January 10, later known as Raghuvnsha after king Raghu. Based on Puranic genealogy, Rama is believed by Hindus to have lived around 5000 B.C.E. in the second Yuga called Treta Yuga, 2 millennia before Krishna who was born towards the end of Dwapara Yuga. Rama is traditionally considered to have appeared in the last quarter of Treta Yuga. Rama is one of the many popular figures and deities in Hinduism, specifically Vaishnavism and Vaishnava religious scriptures in South and Southeast Asia. In Ayodhya, the Indian city believed to be the birthplace of Rama, he is also worshipped as an infant or Rama Lalla. Most of the details of Ramas life come from the Ramayana, one of the two great epics of India. Born as the eldest son of Kausalya and Dasharatha, king of Ayodhya, Rama is referred to within Hinduism as Maryada Purushottama, literally the Perfect Man or Lord of Self-Control or Lord of Virtue. Rama is the husband of Sita, whom Hindus consider to be an Avatar of Lakshmi and the embodiment of perfect womanhood.
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Rama is also known as Ramachandra (Rama-figuratively referred to as the full moon bright light in the night sky), son of Dasarath belongs to Raghuvamsa, believed to have descended from Raghu. Parashurama Rama of the battle axe, the Sixth Avatara of Vishnu, sometimes also referred to as Jamadagnya, or as Bhargava Rama as he descended from Maharishi Bhrigu, a Chiranjivi or Immortal. In the Vishnu Sahasanama, Rama is the 394th name of Vishnu. In the interpretation of Adi Shankaras commentary, translated by Swami Tapasyananda of the Ramakrishna Mission, Rama has two meanings: the supreme Brahman who is the eternally blissful spiritual Self in whom yogis delight, or the One - i.e., Vishnu who out of His own will assume the enchanting form of Rama, the son of Dasarath. Ramas life and journey is one of perfect adherence to dharma despite harsh tests of life and time. He is depicted as the ideal man and the perfect human. For the sake of his fathers honor, Rama abandons his claim to Kosalas throne to serve an exile of fourteen years in the forest. His wife Sita and brother Lakshman, unable to live without Rama decide to join him, and all three spend the fourteen years in exile together. While in exile, Sita is kidnapped by Ravana, the Rakshasa monarch of Lanka. After a long and arduous search that tests his personal strength and virtue, Rama fights a colossal war against Ravanas demonic forces and armies. In a war of powerful and magical beings, greatly destructive weaponry and battles, Rama slays Ravana in battle and liberates his wife. Having completed his exile, Rama returns to be crowned king in Ayodhya and eventually becomes emperor, rules with happiness, peace, prosperity and justicea period known as Rama Rajya. Ramas courage in searching for Sita and fighting a terrible war to rescue his wife and their honor is complemented by Sitas absolute devotion to her husbands love, and perfect chastity despite being in Ravanas captivity. Ramas younger brothers, namely Lakshman, Shatrughna and Bharata strongly complement his piety, virtue and strength, and they are believed by many to belong to the Maryada Purushottama and the Seventh Avatara, mainly embodied by Rama. Ramas piety and virtue attract powerful and devoted allies such as Hanuman and the Vanaras of Kishkindha, with whose help he rescues Sita. The legend of Rama is deeply influential and popular in the societies of the Indian subcontinent and across South East Asia. Rama is revered for his unending compassion, courage and devotion to religious values and duty. Ram is the 7th incarnation of Vishnu and the central figure of the Ramayana epic. The Ramayana is the very soul of India and Hindus. It is a complete guide to God-realization, the path to which lies in righteousness. The ideals of man are beautifully portrayed in it. Everyone should emulate those ideals and grow into ideal human beings and ideal citizens. Ram took birth to free the earth from the cruelty and sins of the demon King Ravana. Ravana had practiced austerities in order to propitiate Shiva and Brahma, who had
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granted him immunity from being killed by gods, gandharvas or demons. One of the gods had to take on a human form in order to be able to defeat Ravana. Rama was born as the first son of Dasarath, king of Ayodhya. Ramas mother was Kausilya. Ram had three brothers: Bharata (Bharat) who was born from the second wife Kaikeyi, and Lakshman and Shatrughna born from the third wife Sumitra. One day Saint Vishwamitra visited Ayodhya and asked Dasarath to send Ram and Lakshman with him because the Yakshini Tarka - with her two sons Mareech and Subahu - were terrifying him and the other saints at his ashram. They were not letting them worship and meditate. Ram along with Lakshman went with Vishwamitra to kill Tarka. On the way to Saint Vishwamitras ashram there was a dense forest. When they entered the forest Tarka came to kill them but Ram killed her and her son Subahu with a weapon given to him by Vishwamitra. Ram also shot an arrow at Mareech and threw him 100 yojan far away. Later Ram went with Saint Vishwamitra to Mithila where the wise King Janaka ruled. King Janaka had organized a svayamvaraa - an ancient custom wherein the bride chose her husband of her own accord from amongst a number of suitors. It was announced that whosoever will bend the bow of Lord Shiva will marry King Janaks daughter Sita. Sita was an incarnation of Lakshmi, the consort of Lord Vishnu. But none of those assembled there was able to even lift the bow, except Ram. Ram lifted the bow with his one hand and bended it so hard that it even broke. Thus Ram got married to Sita, and his brothers got happily married to Sitas sisters. After returning and living happily in Ayodhya the old King Dasarath decided that it was time to give his kingdom to his beloved son Ram. There Kaikeyi, the second wife of the King, claimed the throne for her son Bharat. A long ago during the war the young Queen had saved the Kings life and he had promised her two boons. Manthara, who is projected as the crooked and evil-minded maid-servant of Kaikeyi, influenced the queen to claim her boons now in favor of her son and to request Dasarath to banish Ram from the kingdom for fourteen years, and to install Bharat on the throne instead. The King was shocked, his heart was broken, but he knew that truth is the highest Dharma, and that he had to fulfill his promise to his wife. So Ram went to exile happily, knowing that to obey and serve his father was the highest duty of a son. Generally people forget that Vishnu incarnated as Rama to save the earth from the atrocities of Ravana and all that is happening is predetermined and still they call Manthara evil minded. Nothing happens in this universe without reason. There is a power that acts as synergistic harmony. We are all bound by it. The buddhas are bound by it knowingly and ignorant ones are bound by it unknowingly. After Ram left to the forest, Dasarath died from the pangs of separation from his beloved son Ram. Bharat went to the forest to meet his beloved brother Ram and to request him to come back to Ayodhya. When Ram refused to return, in honor of the promise to his father, Bharat took Rams khadau the wooden sandals and placed

them symbolically on Ayodhyas throne. Until his brother returned from the exile Bharat served the kingdom as a true and honest caretaker of Rama. While in the forest once Surpnakha, the sister of Ravana, passed by the place where Ram was living. She saw Rama and became infatuated by his splendor and magnanimity. She transformed herself into a beautiful goddess like form and went to Rama with marriage proposal. When Rama refused and told her he is already married to Sita, she became angry. Coming back to her original form she ran towards Sita to kill her. When Lakshman saw that he cut her nose and one ear at the command of Rama. Surpnakha then send her brother Khardushan with fourteen thousand rakshasas to avenge her. But all were killed by Rama. Surpnakha now sought vengeance through her older brother Ravana with a concocted story. She succeeded in getting Ravana interested by pointing out that the beautiful Sita would be a fitting wife for him. Ravana lured Rama and Lakshman away from Sita by sending an enchanted deer of extreme beauty and then kidnaped Sita to his kingdom of Lanka. On the way, Jatayu, a vulture bird and old friend of Rams father Dasarath, challenged Ravana but was fatally wounded in the combat. He lived only long enough to tell Rama what had happened upon his return. In Lanka, Ravana tried to allure and then threaten Sita into marrying him, but was rejected again and again. Meanwhile, Rama made an alliance with the monkey King Sugriva, who had been exiled from his kingdom by his brother Bali. Ram helped Sugriva to regain his kingdom and in return Sugriva raised an army of monkeys and bears, led by Hanuman. When they reached the sea, Hanuman flew across. On the way he had many adventures, which can be found on the Hanuman page. In Lanka, Hanuman promised Sita that help would come soon. When he was then captured by the rakshasas, Ravana ordered them to set fire to Hanumans tail, wrapping it with oily rags. But Hanuman increased the length of his tail so much that there seemed no end to it. He escaped and used his burning tail to set fire to all of Lanka. Meanwhile, Ramas army had built a huge bridge between Lanka and the mainland. They crossed the ocean and attacked Ravanas army. During the battle, Lakshman was heavily wounded, but he was cured by a magic herb which Hanuman flew all the way to the Himalayas to obtain. Not finding the herb at first, Hanuman brought the entire mountain just to be sure. Finally, all rakshasa generals were killed and the battle became a single combat between Ravana and Rama. Finally, Rama killed Ravana with a special weapon given to him by saint Agastaya. This was a moment of great rejoicing. Rama and Sita were finally crowned King and Queen of Ayodhya, though people weredoubting that Sita had preserved her virtue while being Ravanas captive, which is another story in itself.
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Sources of Ramas life
he primary source of the life and journey of Rama is the epic Ramayana as composed by the Rishi Valmiki. The Vishnu Purana also recounts Rama as Vishnus seventh avatar, and in the Bhagvad Purana, ninth skandha, adhyayas 10 and 11, the story of the Ramayana is again recounted in brief up to an including the slaying of Ravana and Prince Ramas return to Ayodhya. Additionally, the tales of Rama are reverently spoken of in the epic Mahabharata. The epic had many versions across Indias regions. However, other scriptures in Sanskrit reflect the life of Ramayana. The followers of Madhvacharya believe that an older version of the Ramayana, the Mula-Ramayana, previously existed but is no longer extant. They consider it to be more authoritative than the version by Valmiki. Another important shortened version of the epic in Sanskrit is the Adhyatma Ramayana. The seventh century CE Sanskrit Bhattis Poem Bhai-kavya of Bhai who lived in Gujarat, is a retelling of the epic that simultaneously illustrates the grammatical examples for Painis Astadhyayi as well as the major figures of speech and the Prakrit language. Versions of the Ramayana exist in most major Indian languages; examples that elaborate on the life, deeds and divine philosophies of Rama include the epic poem Ramavataram by the 12th century poet Kambar in Tamil, and Ramcharitmanas, a Hindi version of the Ramayana by the 16th century saint, Tulsidas. Contemporary versions of the Ramayana include Sri Ramayana Darshanam by Kuvempu in Kannada and Ramayana Kalpavrikshamu by Viswanatha Satyanarayana in Telugu, both of which have been awarded the Jnanpith Award. The epic has transformed across the diverse regions of India, which boast their own unique languages and cultural traditions. The essential tale of Rama has also spread across Southeast Asia, and evolved into unique renditions of the epic incorporating local history, folktales, religious values as well as unique features from the languages and literary discourse. The Kakawin Ramayana of Java, Indonesia, the Ramakavaca of Bali, Hikayat Seri Rama of Malaysia, Maradia Lawana of the Philippines, Ramakien of Thailand (which calls him Phra Ram) are great works with many unique characteristics and differences in accounts and portrayals of the legend of Rama. The legends of Rama are witnessed in elaborate illustration at the Wat Phra Kaew temple in Bangkok. The national epic of Myanmar, Yama Zatdaw is essentially the Burmese Ramayana, where Rama is named Yama. In the Reamker of Cambodia, Rama is known as Preah Ream. In the Phra Lak Phra Lam of Laos, Gautama Buddha is regarded as an incarnation of Rama. The Ramayana speaks of how the Goddess Earth (Bhumidevi), came to the Lord Creator, Brahma begging to be rescued from evil kings who were plundering her resources and destroying life through bloody wars and evil conduct. The Devas also came to Brahma fearful of the rule of Ravana, the ten-headed rakshasa emperor of Lanka. Ravana had overpowered the Devas and now ruled the heavens, the earth and the netherworlds. Although a powerful and noble monarch, he was also arrogant, destructive and a patron

of evil doers. He had boons that gave him immense strength and was invulnerable to all living and celestial beings, except man and animals. Brahma, Bhumidevi and the Devas worshipped Vishnu, the Preserver, for deliverance from Ravanas tyrannical rule. Vishnu promised to kill Ravana by incarnating as a man the eldest son of Kosalas king Dasarath. His eternal consort, Lakshmi took birth as Sita and was found by king Janaka of Mithila while he was ploughing a field. Vishnus eternal companion, the Ananta Sesha is said to have incarnated as Lakshman to stay at his Lords side on earth. Throughout his life, no one, except himself and a few select sages among which are included Vasistha, Sharabhanga, Agastaya and Vishwamitra know of his destiny. Rama is continually revered by the many sages he encounters through his life, but only the most learned and exalted know of his true identity. At the end of the war between Rama and Ravana, just as Sita passes her Agni pariskha, Lord Brahma, Indra and the Devas, the celestial sages and Lord Shiva appear out of the sky. They affirm Sitas purity and ask him to end this terrible test. Thanking the Avatara for delivering the universe from the grips of evil, they reveal Ramas divine identity upon the culmination of his mission.
Birth of Rama
ing Dasarath performs a Putrakamei Yaja, a sacrifice to obtain offspring by pleasing the gods. He gives the sacred, sacrificial nectar to his three wives according to their seniority: Kousalya, Sumitra and Kaikeyi. On the night of the ninth day after Amavasya, under the asterism of Punarvasu and the cardinal sign of the Crab, Rama was born in the city of Ayodhya, which is the capital of the ancient kingdom of Kosala. The city and the area are located in the central region of the modern state of Uttar Pradesh in India. Rama was the prince of the Suryavansha (Sun Dynasty) House of Ikshvaku, descendant of great monarchs like Ikshvaku, Raghu and Bhagiratha. He is the eldest brother to Bharata, son of Kaikeyi, and the twin sons of Sumitra, Lakshman and Shatrughna. Rama is dark-complexioned, mainly bluish a symbol of divinity. In Ramayana Rama is referred to as Aryaputra (son of an Aryan). The Ramayana describes the relationship between the brothers as intensely loving and devotional, although Rama and Lakshman share a special, inseparable bond, while Bharata is especially close to Shatrughna. The four brothers enjoy an undiscriminating love from Dasarath and his three queens, but Dasaraths main affections are affixed upon Rama. Rama and his brothers are trained by Rishi Vasistha in the Vedas, religion, philosophy and the sciences. They are described as taller than the tallest men of modern times, possessive of exceptional acumen and prowess in the military sciences and arts. Ravana the king of Lanka mastered in all four Vedas and therefore Lord Rama was believed to be lived after the Atharvaveda, roughly around 5000 BCE. Sage Vishwamitra takes the two princes, Rama and Lakshman, to his ashram, as he needs Rama's help in slaying several Rakshasas that have been harassing him and several other sages living in the area. Rama's first encounter is with a Rakshasi named

Taataka, who is a celestial nymph cursed to take the form of a demoness. Vishwamitra explains that she has polluted much of the habitat where the sages reside and there will not be any contentment until she is destroyed. Rama has some reservations about killing a woman, but since Taataka poses such a big threat to the Rishis and he is expected to follow their word, he fights with Taataka and kills her with a poisoned arrow. After her death, the surrounding forest becomes greener and cleaner. Vishwamitra presents Rama with several astras and sastras (divine weapons) that will be of use to him in the future, and Rama masters the knowledge of all the weapons and their uses. Vishwamitra then tells Rama and Lakshman that soon, he along with some of his disciples, will perform a yagna for seven days and nights that will be of great benefit to the world, and the two princes must keep close watch for the two sons of Taaraka, Mareecha and Subahu, who will try to defile the yagna at all costs. The princes therefore kept a strong vigil for all of the days, and on the seventh day they spot Maricha and Subahu coming with a whole host of Raakshasas ready to pour bones and blood into the fire. Rama points his bow at the two, and with one arrow kills Subahu, and with the other arrow flings Mareecha thousands of miles away into the ocean. Lakshman deals with the rest of the demons. The yagna is completed successfully
Rama and Ahalya
ama also frees Ahalya, the wife of Gautama Maharishi, from a curse. She was cursed to turn into stone by her husband after a displeasing incident. However, the dust on Rama's feet touched the stone and turned it back into a woman again. Gautama Maharishi was gratified that everything was back to normal again. Sage Vishwamitra then takes the two princes to the Swayamvara ceremony for Sita. The challenge is to string the bow of Shiva called Pinaka, and to break it. This task is considered impossible for any ordinary king or living being, as this is the personal weapon of Shiva, more powerful, holy and of divine creation than conceivable. While attempting to string the bow, Rama breaks it in two. This feat of strength spreads his fame across the worlds and seals his marriage to Sita, celebrated as Vivaha Panchami. After Rama weds Sita and the entire royal family and the Ayodhya army begins their journey back, the great rishi Parashurama (Bhargava Rama) appears before them, having descended from his mountainous hermitage. Parashurama is an extremely powerful rishi, responsible for killing all of the worlds tyrannical and oppressive emperors and kings 21 times. He was the sixth Avatara of Vishnu, and finds it unbelievable that anybody could break the bow of Shiva. Considering himself to still be the most powerful warrior-rishi on earth, he brings with them the bow of Vishnu, and intends to challenge Rama to prove his strength by stringing it, and then fighting a battle with him to prove superiority. Although the entire Ayodhya army is forestalled by his mystical power, Rama is himself angered. He respectfully bows to Parashurama, and within a twinkling of an eyelid snatches the bow of Vishnu, strings it, places an arrow and points it straight at the challengers heart. Rama asks Parashurama what he will give as a target to the arrow in return for his life. At this point, Parashurama feels

himself devoid of the tremendous mystical energy he possessed for so long. He realizes that Rama is Vishnu incarnate, his successor and definitely his superior. He accepts Ramas superiority, devotes his tapasya to him, pays homage to Rama and promises to return to his hermitage and leave the world of men. Rama then shoots the arrow up into the sky with Vishnus bow, performing a feat true to his supreme, divine nature with his natural weapon. His overpowering of Parashurama and using the supreme weapon with incredible ease and perfection dazzle the spectators and his relatives, but no one save Parashurama and Vasistha associate this with his true identity.
It is said that the Ramas arrow is still flying across space, across time and across the entire universe. The day it will return to earth, it is said, it will bring the end of the world. Others say that the flying arrow destroys all evil on earth to uphold dharma and righteousness.
It is said that the Ramas arrow is still flying across space, across time and across the entire universe. The day it will return to earth, it is said, it will bring the end of the world. Others say that the flying arrow destroys all evil on earth to uphold dharma and righteousness.
Dharma of exile
ing Dasarath announces to Ayodhya his plans to crown Rama, his eldest child the Yuvaraja - crown prince. While the news is welcomed by everyone in the kingdom, the mind of queen Kaikeyi is poisoned by her wicked maid-servant, Manthara. Kaikeyi, who is initially pleased for Rama, is made to fear for the safety and future of her son Bharata. Fearing that Rama would ignore or possibly victimize his youngest brother for the sake of power, Kaikeyi demands that Dasarath banish Rama to a forest exile for fourteen years, and that Bharata be crowned in Ramas place. She had been granted two boons by the king when she had saved his life a long time ago in battle, and the queen now used them to serve her purpose. The kings court and the subject are outraged at this turn of events. Dasarath loved and cherished Rama dearly, and was in personal turmoil. Completely estranged now from his younger wife, he abhors the prospect of separation from Rama. But Rama realizes that the king must not break a solemn promise at any time, and neither should a son disobey his fathers command. Sita joins her husband in exile despite his discouraging her, as it is her duty and out of love for Rama that she must be at his side at all times. His younger brother Lakshman also immediately decides to join Rama rather than remain in the city. As he leaves for exile, the people of Ayodhya are deeply saddened and angered at Dasarath and Kaikeyi. Dasaraths heart is broken and he collapses and dies by the next

day, unable to bear the agony of separation from Rama. Despite the reasoning of Vasistha and the pleas of his brothers, Rama refuses to return. Although horrified at the news of his fathers death, Rama finds it impossible that he should break his dead fathers word. Rama does not bear any anger towards Kaikeyi, believing firmly in the power of destiny. According to the explanation of the classic, this exile actually presents Rama the opportunity to confront Ravana and his evil empire. Rama and Sita are the characters in one of the most famous love stories of all time Ramayana. Described as being deeply in love with one another Sita and Rama are theologically understood as Avatars of Lakshmi and Vishnu respectively. When Rama is banished from the kingdom, he attempts to convince Sita not to join him in a potentially dangerous and certainly arduous existence in the jungle, but Sita rejects this. When Rama orders her in his capacity as husband, Sita rejects it, asserting that it was an essential duty of a wife to be at her husbands side come good or ill. Rama in turn is assiduously protective and caring for Sita throughout the exile. When Sita is kidnapped by Ravana, both Sita and Rama undergo great personal hardships during their separation. Sita protects her chastity assiduously, and survives over a year in captivity on the strength of her love and attention to religious values and duty. She is completely unfettered in her resolve despite Ravanas courting, cajoling and threats. Meanwhile Rama, not knowing who had kidnapped Sita or where was she taken, often succumbs to despair and tears, denouncing himself for failing to defend her and agonizing over her safety and pain. Sita knows that it is in Rama's destiny to fight to rescue her (she refuses to be rescued thus by Hanuman, who discovers her), but is deeply anxious for his safety and fearful of Ravanas power.
Agni pariksha
ord Rama sent a messenger to Ravana that said, Come to me and I will forgive you, before he slays Ravana. After Rama slays Ravana and wins the war, Sita wants to come before him in the state which over a years imprisonment had reduced her to, Rama arranges for Sita to be bathed and given beautiful garments before they are re-united. But even as Sita comes before him in great excitement and happiness, after hearing by washer that After a long time near Ravana how can Sita maintain her character Rama decided to prove that her Sita is still like as earlier, so he tells her that she has to give Agni pariksha. At this sudden turn of events, all the vanaras, rakshasas, Sugriva, Hanuman and Lakshman are deeply shocked. The Agni pariksha Sita begs Lakshman to build her a pyre upon which she could end her life, as she could not live without Rama. At this point, Lakshman is angered at Rama for the first time in his life, but following Rama's nod, he builds a pyre for Sita. At the great shock and sorrow of the watchers, Sita sits into the flames. But to their greater shock and wonder, she is completely unharmed. Instead, she glows radiantly from the center of the pyre. Immediately Rama runs to Sita and embraces her. He had never doubted her purity for a second, but, as he explains to a dazzled Sita, the people of the world would not have

accepted or honored her as a queen or a woman if she had not passed this Agni pariksha before the eyes of hundreds, where Agni would destroy the impure and sinful, but not touch the pure and innocent. There is a version of Tulsidass Ramacharitamanasa, which is popular, which states that Rama had Sita under the protection of Agni God. After Sita was released it was necessary to bring her out of security of Agni god. Another version of this, used in Ramanand Sagars Ramayana, was that Rama had known Sita was going to be abducted by Ravana ahead of time. So, he entrusted her to Agni Dev, or the God of Fire. Rama did this so that he, who in reality was Vishnu, could kill Ravana. Sita, in turn, left behind a shadow, or twin-like version of herself behind. The shadow Sita had been abducted by Ravana. Therefore, the lila of Agni Pariksha was to retrieve the genuine Sita from the temporary care of Agni Dev. Rama explains this to Lakshman before the arikshais done. This version has also been written in the Ram Charit Manas.
Sitas banishment
n the Uttara Kanda, Rama banishes his wife Sita, even as she is pregnant, asking Lakshman to take her safely to Rishi Valmikis ashram. He does so when it is reported to him that some subjects of his in Ayodhya believed that Sita was not fit due to her long captivity in Ravanas Lanka. As a king is expected to uphold moral principles, Rama reluctantly banished Sita in order to uphold his duty as a king. Sita probably lives in her kingdom Mithila but later in Valmikis ashram for education of Lava and Kusha, Rama and Sitas sons. A legend by Rishi Agastya in the epic states that Vishnu in a previous age had been cursed by a rishi, whose wife had been killed by Vishnu for sheltering his enemies escaping from battle. The Rishi condemns Vishnu to be denied for a long age the companionship of his soul mate, just as Vishnu, by an inadvertent display of anger, had deprived the rishi of his loving wife. Thus Rama, Vishnus incarnation, must live the rest of his life without Sita. Many Hindus consider this entire section of the Ramayana to be interpolated, and thus they do not accept the authenticity of this story claiming that Sita was banished. A general narration of Ramayana does not state it so. It says that Sita later lived in her fathers kingdom Mithila with her sons Lava and Kusha as per the custom that children be brought up in their nanihal (maternal grandmothers place) followed in North India in Uttar Pradesh and Bihar. Sita along with her sons, later live in Valmikis ashram for their education and training in military skills.
Rama fighting Lava and Kusha
ccording to legend, Kusha and Lava are the twin sons of Lord Rama and Sita. Born in the forest after the banishment of Sita from Ayodhya, the twins were educated and trained in military skills as their mother took refuge in Sage Valmikis ashram,
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located in a forest on the banks of the River Tamsa. As Rama performed the Ashvamedha Yajna, a horse strayed into their forest, Rama sent Hanuman to retrieve the horses. Ramas sons Luv and Kush captured the horses. Hanuman, seeing Luv and Kush recognized that they were the sons of Rama. He let them capture him and tie him up. There Hanuman started meditating on the name Rama. Worried Rama sent his brothers to look for the horses. As they saw Hanuman tied up and two boys guarding him, they thought that the two boys had stolen the horses. So the brothers started attacking Luv and Kush. Although the brothers should have won, but Luv and Kush defeated them all, knocking them unconscious? Luv and Kush were protected by Hanuman. Then Rama himself went looking for the horses fearing that Hanuman and his brothers had been attacked. Rama found his brothers on the floor. He was enraged. He then started fiercely attacking Luv and Kush not knowing they were his children. Though his attacks had no effect on them he saw Hanuman meditating. At that moment he knew that Hanuman was protecting them. Rama then started attacking Hanuman to awaken him. But none of his weapons had any effect on him either. The sage Valmiki then awoke the brothers and Hanuman, explaining to Rama that Luv and Kush were his sons. When Devi Sita found out that Lava and Kusha had defeated Ayodhyas forces, she proudly revealed her identity. Once she had witnessed the acceptance of her children by Rama, Sita sought final refuge in the arms of her mother Bhumidevi, the Goddess Mother Earth where she came from.
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Ravana, meaning (He) of the terrifying roar, was given to him by Shiva - the earth is said to have quaked at Ravanas cry of pain when the mountain was pinned on him. Ravana in turn became a lifelong devotee of Lord Shiva and is said to have composed the hymn known as Shiva Tandava Stotra. Ravanas life is a typical example of brilliance gone wrong. He was given the very best instruction and was truly great in his abilities and achievements but never learnt the lesson of humbleness. His egoism and pride were boundless. Instead of following the path of Dharma, he consistently chose to break it. Instead of gaining fame for his countless good qualities, he was known for his improper behavior. His atrocities kept growing in number and eventually became so terrible, that it took an incarnation of Vishnu to subdue him.
avana is the primary antagonist character of the Hindu legend, the Ramayana. He is the demon king of Lanka. In the classic text, he is mainly depicted negatively, kidnapping Rama's wife Sita, to claim vengeance on Rama and his brother Lakshman for having cut off the nose of his sister Surpanakha. Kaikesi on the other hand is the mother of Ravana and the daughter of Sumali (or Sumalaya), king of the Daityas. Somali wished Kaikesi to marry the most powerful being in the mortal world, so as to produce an exceptional heir. Therefore, he rejected the kings of the world, as they were less powerful than him. Kaikesi searched among the sages and finally chose Vishrava, - the son of sage Pulastya, the father of Kubera. Ravana was thus partly Brahmin and partly Daitya. This depiction is, however, open to other interpretations. Ravana is described as a devout follower of Shiva, a great scholar, a capable ruler and a maestro of the Veena. He has his apologists and staunch devotees within the Hindu traditions, some of whom believe that his description as a ten-headed person is a reference to him possessing a very thorough knowledge over the 4 Vedas and 6 Upanishads, which made him as powerful as 10 scholars. An alternative interpretation is that he is guided by and does not have control over the five senses and five bodily instruments of action. His counterpart, Rama, on the contrary, is always in full control of these ten. However, there is mention in Atharvaveda of Demonic Brahman called Dasagva (ten-headed) and Navagva (nine-headed) are indeed the early beings may be the actual forerunners of the later character in the Ramayana.
Shiva Tandava Strotam
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Ravana also authored Ravana Sanhita, a powerful book on the Hindu astrology. Ravana possessed a thorough knowledge of Ayurveda and political science. He is said to have possessed the nectar of immortality, which was stored under his navel, thanks to a celestial boon by Brahma. According to some theories, he was a historical emperor who reigned over Sri Lanka from 2554 BC to 2517 BC.
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Etymology
T
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.
he name Ravana obtains from the root ru raavayati iti raavaNaH one who makes enemies cry by his violent actions. The name Ravana obtains from the root, Ra signifies the sun and vana signifies generation. Ravana had many other popular names such as Dasis Ravana, Ravan, Raavan, Ravula, Lankeshwar, Ravanaeshwaran all signifying the qualities. Variations of the name include the following: Burmese: [jwna] Indonesian: Rahwana Javanese: Rahwana or Dasamuka [from Daamukha or ten faced] Khmer: Rabana or Rab, Krong Reap Lao: Raphanasuan Malay: Rawana or Wana Maranao: Lawana Tamil: Iravanan Thai: , Thosakan [from Dashakanta or 'ten necked'] Yuan: Rahbanasun
Birth
avana was born to a great sage Vishrava (or Vesamuni), and his wife, the daitya princess Kaikesi. He was born in the Devagana gotra, as his grandfather, the sage Pulastya, was one of the ten Prajapatis or mind-born sons of Brahma and one of the Saptarishi (Seven Great Sages Rishi) in the first Manvantara. Kaikesi was the daughter of, Sumali (or Sumalaya), king of the Daityas. He wished Kaikesi to marry the most powerful being in the mortal world, so as to produce an exceptional heir. He rejected the kings of the world, as they were less powerful than him. Kaikesi searched among the sages and finally chose Vishrava, the father of Kubera. Ravana was thus partly Brahmin and partly Daitya. Even though he was partly Brahmin and partly Rakshas, Rama praised Ravana as Mahabrahmin. Rama had to do Ashwamedha yagna as penance for killing a Brahmin (Brahmahatyadosha). His brothers were Vibhishana, Kumbhakarna and Ahiravana. Through his mother, he was related to the daityas Maricha and Subahu. Kaikesi also produced a daughter, Meenakshi (girl with fish like eyes), although later she was dubbed the infamous Shoorpanakha - winnow-like nails.
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His father Vishrava noted that while Ravana was aggressive and arrogant, he was also an exemplary scholar. Under Vishravas tutelage, Ravana mastered the Vedas, the holy books, and also the arts and ways of Kshatriyas (warriors). Ravana was also an excellent veena player and the sign of his flag had a picture of veena on it. Sumali, his mothers father, worked hard in secret to ensure that Ravana retained the ethics of the Daityas.
Kartavirya Arjuna humbles Ravana
he Ramayana tells that Ravana had close connections with region of the Yadus, which included Gujarat, parts of Maharashtra and Rajasthan up to Mathura south of Delhi. Ravana is related to Lavanasura, also regarded as a Rakshasa, of Madhupura (Mathura) in the region of the Surasenas, who was conquered and killed by Shatrughna, youngest brother of Rama. After worshipping a Shiva Linga on the banks of the Narmada, in the more central Yadu region, Ravana was captured and held under the control of King Kartavirya Arjuna, one of the greatest Yadu kings. It is very clear from the references in the Ramayana that Ravana was no commoner among the Humans or Asuras, a great chanter of the Sama Veda.
Tapas to Brahma
ollowing his initial training, Ravana performed an intense penance to Brahma the Creator lasting several years. During his penance, Ravana cut off his head 10 times as a sacrifice to appease Brahma. Each time he sliced his head off a new head arose, thus enabling him to continue his penance. At last, Brahma, pleased with his austerity, appeared after his 10th decapitation and offered him a boon. Ravana asked for immortality, which Brahma refused to give, but gave him the celestial nectar of immortality. The nectar of immortality, stored under his navel, dictated that he could not be vanquished for as long as it lasted. Ravana also asked for absolute invulnerability from and supremacy over gods, heavenly spirits, other Rakshas, serpents, and wild beasts. Contemptuous of mortal men, he did not ask for protection from these. Brahma granted him these boons in addition to his 10 severed heads and great strength by way of knowledge of divine weapons and magic. Thus Ravana known as Dasamukha (Dasa = ten, mukha = mouth/face).
King of Lanka
fter winning these boons, Ravana sought out his grandfather, Sumali, and assumed leadership over his army. He then set his sights on capturing the island city of Lanka (present day Sri Lanka).
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Lanka was an idyllic city, created by the celestial architect Vishwakarma for Kubera, the treasurer of the gods. Kubera had generously shared all that he owned with Ravana and the latter's siblings, who were Kubera's half-brothers and half-sister through his stepmother Kaikesi. However, Ravana demanded Lanka wholly from him, threatening to take it by force. Vishrava, advised Kubera to give it up to him, as Ravana was now undefeatable. Although Ravana usurped Lanka, he was nevertheless regarded as a benevolent and effective ruler. Lanka flourished under his rule, to the extent that it is said the poorest of houses had vessels of gold to eat and drink off, and hunger was unknown in the kingdom.
Devotee of Lord Shiva
ollowing his conquest of Lanka, Ravana encountered Shiva at his abode in Kailash. Here Ravana attempted to uproot and move the mountain on a whim. Shiva, annoyed by Ravanas arrogance, pressed his small Toe on Kailash, pinning him firmly and painfully under it. His ganas attendants informed Ravana of whom he had crossed, upon which Ravana became penitent. He composed and sang songs praising Shiva, and is said to have done so for years until Shiva released him from his bondage. Pleased with his resilience and devotion, Shiva gave to him the divine sword Chandrahas (Moon-blade). It was during this incident that he acquired the name Ravana, meaning (He) Of the terrifying roar, given to him by Shiva - the earth is said to have quaked at Ravanas cry of pain when the mountain was pinned on him. Ravana in turn became a lifelong devotee of Lord Shiva and is said to have composed the hymn known as Shiva Tandava Stotra. Lord Shiva had given his sword Chandrahasa with a caveat that if it was used for unjust causes, it would return to the three eyed one and Ravanas days would be numbered. Ravana uses the sword to kill Jatayu when kidnapping Sita and it disappears when he uses it to kill Jatayu. After Ravana had been given the Celestial juice of Immortality by Brahma, he went on to please Shiva. He cut his head and put it as sacrifice for pleasing Shiva, but Shiva replaced his head with a new one. This was repeated Nine times, on which Shiva was happy and pleased with Ravanas resilience and devotion. Thus he also got name Dasa-sheesha.
Emperor of the Three Worlds
is abilities now truly awe-inspiring, Ravana proceeded on a series of campaigns, conquering humans, celestials and other demons. Conquering the netherworld completely, he left his brother Ahiravana as king. He became supreme overlord
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of all asuras in the three worlds, making an alliance with the Nivatakavachas and Kalakeyas, two clans he was unable to subdue. Conquering several kingdoms of the human world, he performed the suitable sacrifices and was crowned Emperor. Kubera at one point chastised Ravana for his cruelty and greed, greatly angering him. Proceeding to the heavens, Ravana fought and defeated devas, singling out his brother for particular humiliation. By force he gained command over the gods, celestials, and the serpent races. At the time of the Ramayana, set several hundred years later, Ravana is shown as dominating all human and divine races - so much so that he can command the Suns rising and setting.
Women
avana was known for his virility and his aggressive conquests of women. Ravana had several wives, foremost of who was Mandodari - daughter of Mayasura and an apsara named Hema.
Mandodari was renowned for her wisdom and grace as well as beauty and chastity. She is often compared to Sita, the most beautiful woman described in Indian spiritualism. In addition to his wives, Ravana maintained a harem of incredible size populated with women whom he captured in his many conquests, many of them accepted and lived happily in his harem for his great manhood, power, and knowledge of different subjects. Ravana was known to force himself upon any woman who rejected his advances. Two significant encounters occurred that would shape the course of the Ramayana. The first was the encounter with the sage-woman Vedavati. Vedavati had been performing penance with the intention of winning Vishnu as her husband. Ravana met her at her hermitage, her beauty enhanced by the austerities she had performed. He proposes to her and is rejected. Ravana mocks her austerities and her devotion to Vishnu; finding himself firmly rejected at every turn, he tries to molest Vedavati, pulling her hair. This greatly incensed her, and she forthwith cut off her hair, and said she would enter into the fire before his eyes, adding, Since I have been insulted in the forest by thee who art wicked-hearted, I shall be born again for thy destruction. So she entered the blazing fire, and celestial flowers fell all around. It was she who was born again as Sita, and was the moving cause of Ravanas death, though Rama was the agent. Vedavati is said to have been reborn as Sita, causing Ravanas death and winning Vishnu (as Rama) as her husband. The second was his encounter with the apsara Rambha, upon whom he forced himself. Rambha was betrothed to Kuberas son, but her plea that she was like a daughter to

him did not deter Ravana. Angered at this, Kuberas son cursed Ravana, stating that his ten heads would fall off if he forced himself upon any woman thereafter. This curse is said to have protected Sitas chastity while she was Ravanas captive for nearly a year.
Depiction as Vishnus cursed doorkeeper
n the Bhagvad Purana, Ravana and his brother, Kumbhakarna were said to be reincarnations of Jaya and Vijaya, gatekeepers at Vaikuntha, the abode of Vishnu and were cursed to be born in Earth for their insolence.
These gatekeepers refused entry to the Sanatha Kumara monks, who, because of their powers and austerity appeared as young children. For their insolence, the monks cursed them to be expelled from Vaikuntha and to be born on Earth as demons. Vishnu agreed that they should be punished. They were given two choices that they could be born about 10 times as normal mortal people and followers of Vishnu, or three times as powerful and strong as enemies of Vishnu, for which they chose the latter one. Ravana was one of their second births as enemies of Vishnu.
Ravanas family
he family members of Ravana are hardly mentioned outside the Ramayana, not much can be said about them. They are presented here as they are in the Ramayana, which is viewed by some as being only the point of view of Rama devotees, but is the most complete account of the story that is known.
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Ravana was married to Mandodari, the daughter of the celestial architect Maya, Dhanyamalini, and a third wife. He had seven sons from his three wives: 1. 2. 3. 4. 5. 6. 7. Indrajit Prahasta Atikaya Akshayakumara Devantaka Narantaka Trishira
Ravanas paternal grandfather was Pulastya, son of Brahma. Ravanas maternal grandfather was Malyavan, who was against the war with Rama, and his maternal grandmother was Tataki. Ravana also had a maternal uncle, Maricha the brother of Kaikesi. Ravana had six brothers and two sisters: 1. Kubera - the King of North direction and the Guardian of Heavenly Wealth. He was an older half-brother of Ravana. They were born to the same father by different mothers. 2. Vibhishana - A great follower of Rama and one of the most important characters in the Ramayana. As a minister and brother of Ravana, he spoke the Truth without fear and advised Ravana to return Kidnapped Sita and uphold Dharma. Ravana not only rejected this sane advice, but also banished him from his kingdom. Vibhishana sought protection from Rama, which was granted without hesitation. He is known as a great devotee of Rama. 3. Kumbhakarna He is one of the most jovial demons in Hindu history. When offered a boon by Brahma, he was tricked into asking for unending sleep! A horrified Ravana, out of brotherly love, persuaded Brahma to amend the boon. Brahma mitigated the power of the boon by making Kumbhakarna sleep for six months and being awake for rest six months of a year (in some versions, he is awake for one day out of the year). During the war with Rama, Kumbhakarna was awakened from his sleep. He tried to persuade Ravana to follow Dharmic path and return Sita. And thus seek the mercy of Rama. But he too failed to mend the ways of Ravana. However, he fought on the side of Ravana and was killed in the battlefield. Before dying he met Vibhishana and blessed him for following path of righteousness. 4. Khara He is the king of Janasthan. He protected the northern kingdom of Lanka in the mainland and his kingdom bordered with the Kosala Kingdom, the kingdom of Rama. He was well-known for his superior skills in warfare.
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5. Dushana - He remained deputy to Khara and served as the Viceroy of Janasthan. 6 Ahiravan He was the King of the Underworld ruled by the rakshasas as guided by Ravana and Demon King Maya. 6. Kumbhini She is the sister of Ravana and the wife of the demon Madhu, King of Mathura. She was the mother of Lavanasura who became the powerful king of Mathura who used to eat the sages. He was ultimately killed by Shatrughana the younger brother of Rama. Kumbhini was renowned for her beauty and later retired to the sea for penance. 7. Surpanakha She was the other evil sister of Ravana. She had fish like eyes and named Meenakshi. She later on developed winnow like ears and came to be known as Surpanakha. She was the ultimate root of the kidnapping of Sita. She was the one who instigated her brothers to wage a war against Rama. There are several temples where Ravana is worshipped. Ravana is considered most revered devotee of Lord Shiva. The images of Ravana are seen associated with Shiva at some places. There is a huge Shivalinga in Kakinada, Andhra Pradesh, supposedly installed by Ravana himself, with a statue of Ravana nearby. Shivalinga and Ravana are both worshiped by the fishermen community there. Thousands of Kanyakubja Brahmins of the village Ravangram of Netaran, in the Vidisha District of Madhya Pradesh, perform daily puja (worship) in the Ravana temple and offer naivedyam (a ritual of sacrifice to the Gods. Centuries ago King Shiv Shankar built a Ravana temple at Kanpur, Uttar Pradesh. The Ravana temple is opened once in a year, on Dashehra Day, to perform puja for the welfare of Ravana. A Jain temple in Alvar, Rajasthan is called the Ravana Parsvanath Temple. The legend says that Ravana used to worship Parsvanath daily. While Ravana was on tour to Alvar he realized that he forgot to bring the image of Parsvanath. Mandodari, Ravanas wife, is said to have made an image of Parsvanath immediately. Hence there exists a Ravana Parsvanath temple at Alvar. Ravana is said to have married Princess Mandodari at a place about 32 kilometers away from Jodhpur, which is now called Mandor. There is a mandap (altar or pavilion) where Ravana is said to have married Mandodari, and which the local people call Ravan Ki Chanwari. At the altar can also be found the images of Saptamatri (Seven Mothers) flanked by Ganesha and Veerabhadra. The Saptamatri images are said to precede the time of the Pratihara Dynasty (founded in the 6th Century AD) and are in fact reminiscent of the images of seven female deities of Harappa - the oldest civilization in India. In the nearby stepwell, a stone bears a script that resembles the Harappan script.

The Dave Brahmins of Mudgal Gotra, Jodhpur/Mandor who were originally from Gujarat, claim to be the descendants of Ravana. It is said that since time immemorial they are performing the shraddh (death anniversary) of Ravana on Dashehra Day every year. They offer pind daan and take a bath after that ritual. They recently erected a Ravana temple in Jodhpur, where daily puja is performed.
Arguments in Favor of Ravana

While often thought of mainly as the infamous 10-headed demon, Ravana was also a notable scholar of the Vedas. A not widely known metaphorical interpretation of Ravanas having ten heads is that the heads are a symbolic way to show the world about his knowledge. He was fully aware of the contents of the six Shastras. His knowledge of the six Shastras as well as his knowledge of the four Vedas, ten Holy Scriptures in all, is by this interpretation considered the inner meaning of the belief that Ravana had ten heads. He even knew that Ram was Narayana (Lord Vishnu) himself, who had come in human form to redeme him of the curse upon him by Sanat Kumaras. However, since there was no other way for him to reach to Narayana, he had to cultivate wanton wickedness, violence and hatred, and invite Rama to kill him. Of course, this might be called a type of devotion that is stupid and infamous. But his inner aim was to cross the ocean of birth and death, through that act of self-abnegation and surrender to Narayana.
Ravana and warfare

Ravana was the first to discover missiles and bombs. This is proved in the Mahabharata. They were filled with venom and were called Nagashara, Agnishara and poisoned arrows. These missiles were shot with a machine like a bow. Ravanas flag was the sun and moon flag with a drawing of Ravana in the centre. This flag is drawn in the Ravana Katha Ola leaf book. This flag was carried to the war front by the people of Hewaheta which belonged to then Mayarata. It was in possession of Wilvala Raja Maha Viharaya but now in the Kandy museum. Ravana was a mighty Emperor who ruled over seven continents from Lanka. They were the modern South America, and Southern Europe; Himalaya including the Hindukush mountain range and continents up to Madagascar (Dr. Suriya Gunasekara - Rivira 2007). Ravanas deadly flaw was his arrogance. When Brahma conferred on him a boon and Ravana asked that the Devas should not be able to inflict harm on him. He did not think it worthwhile to ask for protection from men or animals as he was so physically powerful.
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As a result, Vishnu had to incarnate himself as Rama, a human being and it is an army of monkeys, led by Hanuman, which assists Rama in liberating Sita from Ravanas clutches and vanquishing him. Ravana did not take Rama seriously, as he thought that no human being could pose a threat to him. Legend says that being a Brahmin, Ravana performed the necessary Vedic rituals (pujas) for Rama before the war between himself and Rama. This is just one of the perfect qualities he possessed. When Rama and Ravana meets in battle, it is characteristic of Ravana to exhibit his skill, and to speak arrogantly of crushing Rama to bits. Meanwhile, Rama simply goes about his task and sends his final weapon, the Brahmasthra aiming at his heart. It was Vibishanas advice that made Rama to kill Ravana. However, Rama, in recognition of the fact that he met his match and that Ravana was a Brahmin by birth, well-versed in the Vedas and boundless in his knowledge of Sanskrit, ordered that the funeral arrangements for Ravana be that appropriate for his greatness. Ravanas life is a typical example of brilliance gone wrong. He was given the very best instruction and was truly great in his abilities and achievements but never learnt the lesson of humbleness. His egoism and pride were boundless. Instead of following the path of Dharma, he consistently chose to break it. Instead of gaining fame for his countless good qualities, he was known for his improper behavior. His atrocities kept growing in number and eventually became so terrible, that it took an incarnation of Vishnu to subdue him. Most who have read Ramayana wonder why Ravana, who lusted after Sita and kept her in captivity for years, but did not violate her. He repeatedly requested her to become his wife, but she refused his advances. Pious readers are prejudiced and prone to the understanding that Sitas purity made her inviolable. However, Ravana had the benefit of power, and she was his captive. It is said that Ravanas mother Queen Kaikesi and Queen Mandodari dissuaded him from violating Sita. It is even possible to argue that, having kidnapped her, Ravana wished to have Sita for himself only if she gave her consent; to do otherwise was to abandon the badge of honor the mightiest carried. What an extraordinary high discipline Ravana maintained. Right beside him, subject to his great power, was a woman for whom he had a burning desire, and yet he restrained himself. However, some interpreters, such as the 19th century Bengali writer, Madhusudan Dutt (1824-1873), were of the view that Ravana displayed the qualities of masculinity, honor, faithfulness, dependability, and justice to a great extent. Though the character of Ravana may seem like a closed book, there is sufficient plurality in Indian traditions that even Ravana is capable of some recuperation. The Tamil Nadu countryside is exposed to folk forms that celebrate Ravana as a hero and Rama as the villain who treated women unfairly. Many Tamils know the Ramayana through its Tamil version, the Kamban Ramayanam. In it, Ravana is highly venerated as a Vedic scholar, an expert of music, a warrioras an embodiment of everything moral. In short, Ravana is a tragic hero, not a villain.

Details pertaining to Ravana could be found from Ravana Katha the Ola Book written by Mahakappinna Wickramasinghe Adigar of Nilgala Walauwa. This book contains auspicious times and mantras (occult science) of King Ravana. Ravana was a globally reputed and valued great intellectual. He was the author of many books. However, parts of few books are found. They are the Samaveda, Nadi Prakasha, Kumara Tantra, Uddisha Tantra, Prakrurtha Kamadhenu, and Sivathandawa Sthothra and the Ayurvedic book Arka Prakasha. His superior acquaintance in Sanskrit can be evaluated from Sivathandawa Sthothra and further he was a proficient Ayurvedic Physician. The art of distilling of Arka and the preparation of Asawa was his invention states Ayurvedic history. He invented the Varuni machine to brew Arka. Ravana was the founder of SINDHURAM medicine. These medicine cured wounds instantly. He was known as Vaidya Shiromani as he rendered valuable service to Ayurveda. He was a divine pharmacologist and a Ravana Dhayana yogi. Ravana is the historical King of Heladiva During Ravanas time, the kingdom Lanka was divided between three rulers by the queen Mandratha. Namely Tharaka; who ruled from a location near the current day Kelaniya, Surapadma; who ruled from the southern parts near Tissamaharama. The third, Sinha-Mukha did not have a city to rule from. Thus he called upon the greatest architect and engineer of all time, Maya-Asura (Known to some as Vishwakarma) to build him the city Lankapura. (Legend says this is Atlantis itself) But soon, the king Surapadma had a dispute with a foreign king and takes him into custody and brings him to Lanka. This triggers an event that shapes the history of the country. A prince named Kathira (Later renamed Mahasena because of bringing a great army), comes to Lanka (The place he set his armies is currently known as Katharagama Kathira-Gama broken down) and rescues the abducted prince by killing Surapadma. Unfortunately, during this time, Tharaka and Sinha-Mukha leave their strongholds and escape from the country. The country goes to the hands of a king named Kubera. It is then Ravana overthrows the attacker Kubera and secures the country and most importantly, the Pushpaka, the flying machine. Kubera might not have known to use it, but Ravana who had much knowledge given to him by his father and his studies of the Vedas might have had an idea how to fly the thing. From the stories that are told about queen Devayani showing off the battle capabilities of the Pushpaka, Ravana might have figured out that it would be a great advantage to have such a craft. He took the country into a period of utmost prosperity. It is rumored that the poorest of the houses in the country had golden pots to feed from. The people knew not the meaning of hunger. It is this prosperous culture, did Rama decided to bring down, and it all happened because of a single female. Ravanas last references are in the war that he made with Rama. He was quite an adversary to Rama. Given the fact of his knowledge of science and warrior tactics Rama
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was no match for him. But the inside help Rama got from Vibhishana seems to have worked for him. If not for that, the story would have been told in a different manner.
Dasis Ravana Maha Ravana Ayurveda

It is said there were 11 Ravanas found in Sinhalese history such as Nala Ravana, Manu ravana, Punu ravana and Dasis Ravana. The most famous Ravana is the king who fought with Indian Hindu Rama. He is called Dasis Ravana which means the king with 10 great talents. The Dasis Ravana lived lived nearly 5000 years ago in Sri Lanka. He was a descendant of Surya Wansha and Hela Raskshasa tribe. He was one of the best fighters in Angampora, the traditional martial arts of ancient Sinhale. King Dasis Ravana was a great Scholar in Ayurvedic medicine. He was the person who invented Arka Shastra. The book Arka Prakshaya reveals this truth to the present world. As his willingness to research in Ayurvedic medicine he wrote several books revealing the cures for many diseases. In one book he wrote Eating beef cause to infect ninety eight new diseases to human beings. The book Kumara Tantraya reveals the treatments for infant diseases were written by him at the request of his pregnant queen Mandodari. He has children and the eldest one was Indrajith also known as Meghanada who followed his fathers steps. There are some hints in Sri Lankan rock inscriptions about the daughter of King Dasis Ravana. King Ravanas kingdom was Lankapura. The kingdom is almost disappeared today. But If you keen on Sri Lankan folklore and ola manuscripts there you can find some remaining sites of Lankapura today known as Sigiriya and Trincomalee. He was the first king flew over the world with his aeroplane, known Dandumonaraya or Vimanaya, Kashtawahana. Some evidence of Dandumonaraya the aeroplane is found in Rock inscriptions, Jataka Stories and Ola manuscripts. The Sinhalese folk stories are enriched with Ravana Stories.
Dasis Ravana and Vedic Yajnyas

Basically, Ravana was a worshiper of nature and used to hate the Aryans Rishis and deities killing their totems in yajnyas. Manu enjoins killing of animals in Yajnyas as Madhupark [p.66, Ravana aur uski lanka]. It therefore follows that Ramayana is a story of conflict between Adivasi cultures versus Aryans culture. Marathi Vishva Kosh vol. 14, p. 781 mentioned Ram and Lakshmana driving away Maricha, and Subahu from the Yajnya of Vishwamitra. Ramaswami Periyar observed that Ravana hated Vedic deities and Rishis because they were indulging in cruelly killing of animals and there

was no other reason. Ravana had started a struggle against the Vedic Yajnyas to protect the culture of Adivasis and his Rakshasa Gana. Raksha means to protect. Acharya Chatursen named his book Wayam Raksham, meaning we protect [p.131, Wayam Raksham by Acharya Chatursen] Aryans always hated the Adivasis as seen by depicting them as enemies of Gods and men.
Was Ravana a Buddhist?

Ravana was contemporary of Buddha (Kashyapa) and has attended His discourses and believed in Buddhas karuna and non-violence. Acharya Narendra Deva in his Buddha Darshna describes Ravana asking one hundred questions to the Buddha about Buddhist doctrine like Nirvana. [p. 53-54, Ravana aur Uski Lanka] Ravana has accepted the concept of Nibbana and Shunyata of the Buddhists. As Ravana was unbeatable, Rama had to acquire a special weapon to kill Ravana. Lakshmana got severely injured in the battle but he was saved by the magical herbs from the Himalayas. Finally Rama defeated Ravana and that was the end of the empire of Ravana. Ravana lost his life and his virtues because of his Karmas. His ego was solely responsible for his devastation. In fact Ravana used the tendencies of arrogance, lust, ego etc., amidst numerous virtues to attain to salvation in the hands of Rama and thus redeem the curse inflicted upon him.
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International Journal of Rama Vigyan Sarovar - Jan - March 2012

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Volume Two Issue One

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