VINTAGE 24 inch Handmade Thai \"Ramayana Epic\" Rod Puppet Lakshmana - FREE STAND


VINTAGE 24 inch Handmade Thai \

When you click on links to various merchants on this site and make a purchase, this can result in this site earning a commission. Affiliate programs and affiliations include, but are not limited to, the eBay Partner Network.


Buy Now

VINTAGE 24 inch Handmade Thai \"Ramayana Epic\" Rod Puppet Lakshmana - FREE STAND:
$250.00


SPECTACULAR Old Handmade Thai \"Ramayana Epic\"

Lakshmana

Rod Puppet

FREE STAND

100% HANDMADE

This is a very rare, beautifully restored Thai Ramayana Epic Rod Puppet that I was fortunate to find here in Chiang Mai. (Note:ARod Puppetis a puppet constructed around a central rod secured to the head. A large glove covers the rod and is attached to the neck of the puppet. A rod puppet is controlled by the puppeteer moving the metal rods attached to the hands of the puppet, any other limbs and by turning the central rod secured to the head.)Before the advent of television, puppets like this were very popular and played a crucial role in Thai Culture and religion. The Epic of Ramayana was a favorite theme taken from the famous Hindu legend about Rama\'s journey which is also believed by Buddhist. This puppet depicts the characterLakshmana, younger brother of Rama, who plays a central role in the epic of Ramayana. It was entirelyhand made right down to the embroidered clothing and custom madejewelry and hand carved teak wood head and arms. It dates back to the period just before WWII and wasoriginallymade by a woman here in Chiang Mai and was recently beautifully restored. Classic handmade Thai puppet dolls of such high quality are increasingly difficult to find and procure. THIS RARE MASTERPIECE ISA MUST HAVE FOR ANY DOLL OR PUPPETENTHUSIAST. DON\'T LET THIS UNIQUE OPPORTUNITY PASS YOU BY... BUY IT NOW! (Note: I have included more info about the Epic of Ramayana below).

Dimensions: Approx 24 inches tall (Can be seen in photos above).

Materials: Teak Wood,Clay, Hand Stitched Silk & Cottong Embroidered Clothing, Handmade Costume Jewelry

Age: Circa 1930

FREE STAND

Don\'t let this unique opportunity pass you by. Buy it Now!

Thanks for your time and consideration... Dobuydon

SHIPPING (PLEASE READ)

I will ship your item via InternationalRegistered Air Mail as soon as payment is received. Registered Mail is the mostreliable and secure method of shipping and guarantees that your item willarrive. I have never lost any registered mail shipments. Normal shipping timeto most locations is 10-14 business days. Sometimes it can take longer… pleasebe patient. Onceyour shipment arrives, a signaturewill be required. If no one is available to sign for the shipment the postoffice should leave a notice and you may have to go pick up your item.

Please remember to check customsregulations before importing items that may be restricted in your country.

PROBLEMS–If you haveany problems I ask that you please email me so that we can resolve any issuesbetween ourselves.

ONCE YOU RECEIVE YOURSHIPMENT-Iask that you please email and let me know that you have received the shipmentas soon as possible. If you are happy with the item and with the service that Ihave provided, I ask that you please leave POSITIVE response. I strive toprovide 5 STAR products and services...Thanks again for your support….Dobuydon.

RamayanaFrom Wikipedia, the free encyclopediaFor other uses, seeRamayana (disambiguation).Rama with Sita on the throne, their children Lava and Kusha on their laps. Behind the throne, Lakshamana, Bharat and Shatrughna stand. Hanuman bows to Rama before the throne. Valmiki to the leftPart ofa seriesonHindu Astrology[show]Itihasa[show]Other scriptures[show]Scripture classification[show]Timeline[show]
  • v
  • t
  • e
Ramayana Scene, Gupta Art, Indian National Museum, New Delhi.

Verses in theRamayanaare written in a 32-syllable meter calledanustubh. TheRamayanawas an important influence on later Sanskrit poetry and Indian life and culture. Like theMahābhārata, theRamayanais not just a story: it presents the teachings of ancient Hindu sages (Vedas) in narrative allegory, interspersing philosophical and devotional elements. The Ravana are all fundamental to the cultural consciousness ofIndia,Nepal, and many South-East Asian countries such asThailandandIndonesia.

There are otherversions of theRamayana, notably Jataka No. 461) andJainadaptations, and of the tale.

Contents[hide]
  • 1Textual history and structure
    • 1.1Period
    • 1.2The 7 Kandas or Books
  • 2Characters
  • 3Synopsis
    • 3.1Bala Kanda
    • 3.2Ayodhya Kanda
    • 3.3Aranya Kanda
    • 3.4Kishkindha Kanda
    • 3.5Sundara Kanda
    • 3.6Yuddha Kanda
    • 3.7Uttara Kanda
  • 4Influence on culture and art
  • 5Variant versions
    • 5.1India
    • 5.2Buddhist version
    • 5.3Sikh Version
    • 5.4Jain version
    • 5.5In Nepal
    • 5.6Southeast Asian versions
  • 6Theological significance
  • 7Media
    • 7.1Movies
    • 7.2Serials
  • 8See also
  • 9Footnotes
  • 10References
  • 11Further reading
  • 12External links
    • 12.2Research articles
    • Traditionally, theRamayanais attributed toValmiki, regarded as India\'s first poet.[5]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.[6]The story\'s original version in Sanskrit is known asValmiki Ramayana, dating to approximately the 5th to 4th century B.C.[7][8]While it is often viewed as a primarily devotional text, theVaishnavelements appear to be later accretions possibly dating to the 2nd century BC or later. The main body of the narrative lacks statements of Rama\'s divinity, and identifications of Rama with Vishnu are rare and subdued even in the later parts of the text.[9]

      According to Indian tradition, and according to theRamayanaitself, theRamayanabelongs to the genre ofitihāasa, like theMahabharata. The definition ofitihāasahas varied over time, with one definition being thatitihāsais a narrative of past events (purāvṛtta) which includes teachings onthe goals of human life.[1]According to Hindu tradition, the Ramayana takes place during a period of time known asTreta Yuga.[10]

      In its extant form, Valmiki\'sRamayanais 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.[11]The oldest preserved manuscript of Valmiki\'s Ramayana was written inNepal alphabetsin 1401.[12]The text has several regional renderings,[13]recensionsand subrecensions. Textual scholar Robert P. Goldman differentiates two major regional recensions: the northern (N) and the southern (S).[11]ScholarRomesh Chunder Duttwrites that \"the Ramayana, like the Mahabharata, is a growth of centuries, but the main story is more distinctly the creation of one mind.\"[14]

      There has been discussion as to whether the first and the last chapters of Valmiki\'sRamayanawere 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.[15][16]

      Famous retellings include theRamayanamofKambanin Tamil (ca. 11th–12th century), theSaptakanda RamayanaofMadhava Kandaliin Assamese (ca. 14th century),Shri Rama PanchaliorKrittivasi RamayanbyKrittibas OjhainBengali(ca. 15th Century),Bhavarth Ramayanbysant EknathinMarathi, which is spoken in Maharashtra (ca. 16th century),RamcharitamanasbyTulsidasin Awadhi, which is an Eastern form of Hindi (c. 16th century).,[13]and Adhyatma Ramayanam Kilippattu byThunchaththu style=\"margin: 0.4em 0px 0.5em; line-height: 1.5em;\">Some cultural evidence (the presence ofsatiin the Mahabharata but not in the main body of theRamayana) suggests that theRamayanapredates the Mahabharata.[17]However, the general cultural background of theRamayanais one of the post-urbanization period of the Eastern part of North India, while the Mahabharata reflects the Kuru areas west of this, from the Rigvedic to the late Vedic period.[18]

      By tradition, the text belongs to theTreta Yuga, second of the four eons (yuga) ofHindu chronology. Rama is said to have been born in the Treta Yuga to KingDaśarathain theIkshvakuvamsa (clan).[19]Maharishi Valmiki, the writer of Ramayana and a contemporary of lord Rama, has described in 3 shlokas[20]the positions of planets at the time of birth of Lord Rama.[21]

      The names of the characters (Rama, Sita, Dasharatha, Janaka, Vashista, Vishwamitra) are all known in late Vedic literature, older than the Valmiki Ramayana.[22]However, nowhere in the surviving Vedic poetry is there a story similar to the Ramayana of Valmiki.[23]According to the modern academic view,Vishnu, who according toBala Kandawas 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 epicMahabharata. This version is depicted as a narration toYudhishtira.[24]

      There is general consensus that books two to six form the oldest portion of the epic while the first bookBala Kandaand the last theUttara Kandaare later additions.[25]The author or authors ofBala KandaandAyodhya Kandaappear to be familiar with the EasternGangetic basinregion of northern India and theKosalaandMagadharegion during the period of the sixteenjanapadasas the geographical and geopolitical data is in keeping with what is known about the region. However, when the story moves to theAranya Kandaand 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 Lanka also lacks detail.[26]Basing his assumption on these features, the historian H.D. Sankalia has proposed a date of the 4th century BC for the composition of the text.[27]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.[28]

      [edit]The 7 Kandas or Books

      The Epic is traditionally divided into several majorkāṇḍasor books, that deal chronologically with the major events in the life of Rama—Bāla Kāṇḍa,Ayodhya Kāṇḍa,Araṇya Kāṇḍa,Kishkindha Kāṇḍa,Sundara Kāṇḍa,Yuddha Kāṇḍa, andUttara Kāṇḍa.[13]

      The division into 7kāṇḍas, or books, is as Kāṇḍa(book of childhood)The origins and childhood ofRama, born to King Dasharatha of Ayodhya and destined to fight demons.Sita\'sswayamvaraand subsequent wedding to Rama.[29]2Ayodhya Kāṇḍa(book of Ayodhya)The preparations for Rama\'s coronation in the city of Ayodhya, his exile into the forest, and the regency of Bharata.[29]3Araṇya Kāṇḍa(book of the forest)The forest life of Rama with Sita andLakshmana, his constant companion. The kidnapping of Sita by the demon kingRavana.[29]4Kishkindha Kāṇḍa(book of the monkey kingdom)Rama meetsHanumanand helps destroy themonkey people\'sking,Vali, making Vali\'s younger brother,Sugriva, king ofKishkindhainstead.[29]5Sundara Kāṇḍa(book of beauty)Detailed accounts ofHanuman\'s adventures, including his meeting with Sita. Traditionally read first when reading the Ramayana, this book\'s name derives from the fond name given to Hanuman by his mother.[29]6Yuddha Kāṇḍa(book of war) also known asLanka KandaThe battle in Lanka between the monkey and the demon armies of Rama and Ravana, respectively. After Ravana is defeated, Sita undergoes the test of fire, completes exile with Rama, and they return to Ayodhya to reign over the Ideal State.[29]7Uttara Kāṇḍa(last book)Rumors of impurity lead to Sita\'s banishment, during which she gives birth to and raisesLavaandKusha. Rama and Sita reconcile. The twin boys later ascend the throne of Ayodhya, after which Rama departs from the world.[29][edit]CharactersRamaseated withSita, fanned byLakshmana, whileHanumanpays his respects.

        Ramais one of the protagonists of the tale. Portrayed as the seventh avatar of the GodVishnu, he is the eldest and favorite son of the King of Ayodhya,Dasharatha, and his QueenKausalya. He is portrayed as the epitome of virtue. Dasharatha is forced byKaikeyi, one of his wives, to command Rama to relinquish his right to the throne for fourteen years and go into exile.
      Rama and monkey chiefs
        Sitais one of the protagonists and the beloved wife of Rama and the daughter of kingJanaka. Rama went to Janakpurdham, current city of Janakpur, Nepal, and got a chance to marry her by lifting 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. Sita is the avatar of GoddessLakshmi, 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 ofLankauntil Rama rescues her by defeating the demon king Ravana. Later, she gives birth toLavaandKusha, the heirs of Rama.
      • Hanumanis thetritagonistand avanarabelonging to the kingdom of Kishkindha. In some versions, (other than Valmiki\'s) he is portrayed as the eleventh avatar of GodShiva(He is also called Rudra) and an idealbhaktaof 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. He is believed to live until our modern world.
      • Lakshmana, the younger brother of Rama, who chose to go into exile with him. He is the son of King Dasaratha and Queen Sumitra, and twin of Shatrughna. Lakshmana is portrayed as an avatar of theShesha, thenāgaassociated with the God Vishnu. He spends his time protecting Sita and Rama during which he fought the demonessSurpanakha. He is forced to leave Sita, who was deceived by the demonMarichainto believing that Rama was in trouble. Sita is abducted by Ravana upon him leaving her. He was married to Sita\'s younger sisterUrmila.
      • Ravana, arakshasa, is the king of Lanka. After performing severe penance for ten thousand years he received a boon from the creator-GodBrahma: he could henceforth not be killed by Gods, demons, or spirits. He is portrayed as a powerful demon king who disturbs the penances ofRishis. Vishnu incarnates as the human Rama to defeat him, thus circumventing the boon given by Brahma.
      • Jatayu, the son ofAruṇaand nephew ofGaruda. A demi-god who has the form of aneaglethat tries to rescue Sita from Ravana. Jatayu fought valiantly with Ravana, but as Jatayu was very old, Ravana soon got the better of him. As Rama and Lakshmana chanced upon the stricken and dying Jatayu in their search for Sita, he informs them the direction in which Ravana had gone.
      • Dasharathais the king ofAyodhyaand the father of Rama. He has three queens,Kausalya,KaikeyiandSumitra, and three other sons:Bharata,LakshmanaandShatrughna. Kaikeyi, Dasharatha\'s favourite queen, forces him to make his son Bharata crown prince and send Rama into exile. Dasharatha dies heartbroken after Rama goes into exile.
      • Bharatais the son of Dasharatha and Queen Kaikeyi. When he learns that his mother Kaikeyi had forced Rama into exile and caused Dasharatha to die brokenhearted, he storms out of the palace and goes in search of Rama in the forest. When Rama refuses to return from his exile to assume the throne, Bharata obtains Rama\'s sandals, and places them on the throne as a gesture that Rama is the true king. Bharata then rules Ayodhya as the regent of Rama for the next fourteen years. He was married to Mandavi.
      • Satrughnais the son of Dasharatha and his third wife Queen Sumitra. He is the youngest brother of Rama and also the twin brother of Lakshmana. He was married to Shrutakirti.
      • Sugriva, a vanara king who helped Rama regain Sita from Ravana. He had an agreement with Rama through which Vaali - Sugriva’s brother and king of Kishkindha-would be killed by Rama in exchange for Sugriva’s help in finding Sita. Sugriva ultimately ascends the throne of Kishkindha after the slaying of Vaali, and fulfils his promise by putting the Vanara forces at Rama’s disposal[30]
      • Indrajit, a son of Ravana who twice defeated Lakshmana 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.[30]
      • Kumbhakarna, a brother of Ravana, famous for his eating and sleeping. He would sleep for months at a time and would be extremely ravenous upon waking up, consuming anything set before him. His monstrous size and loyalty made him an important part of Ravana’s army. During the war, he decimated the Vanara army before Rama cut off his limbs and head.[30]
      • Surpanakha, Ravana\'s demoness sister who fell in love with Rama, and had the magical power to take any form she wanted.
      • Vibhishana, a younger brother of Ravana. He was against the kidnapping of Sita, and joined the forces of Rama when Ravana refused to return her. His intricate knowledge of Lanka was vital in the war, and he was crowned king after the fall of KandaMain article:BalakandaThe birth of the four sons ofDasharatha

        Dasharatha was the king of Ayodhya. He had three queens: Kausalya, Kaikeyi and Sumitra. He was childless for a long time and, anxious to produce an heir, he performs a fire sacrifice known asPutra-Kameshti Yagya.[31]As a consequence, Rama is first born to Kausalya, Bharata is born to Kaikeyi, and Lakshmana and Shatrughna are born to Sumitra.[32][33]These sons are endowed, to various degrees, with the essence of the GodVishnu; Vishnu had opted to be born into mortality in order to combat the demon Ravana, who was oppressing the Gods, and who could only be destroyed by a mortal.[34]The boys are reared as the princes of the realm, receiving instructions from the scriptures and in warfare. When Rama is 16 years old, the sage Vishwamitra comes to the court of Dasharatha in search of help against demons, who were disturbing sacrificial rites. He chooses Rama, who is followed by Lakshmana, his constant companion throughout the story. Rama and Lakshmana receive instructions and supernatural weapons from Vishwamitra, and proceed to destroy the demons.[35]

        Janakawas the king ofMithila. One day, a female child was found in the field by the king in the deep furrow dug by his plough. Overwhelmed with joy, the king regarded the child as a \"miraculous gift of God\". The child was named Sita, the Sanskrit word for furrow.[36]Sita grew up to be a girl of unparalleled beauty and charm. When Sita was of marriageable age, the king decided to have aswayamvarawhich included a contest. The king was in possession of an immensely heavy bow, presented to him by the God Shiva: whoever could wield the bow could marry Sita. The sage Vishwamitra attends theswayamvarawith Rama and Lakshmana. Only Rama wields the bow and breaks it. Marriages are arranged between the sons of Dasharatha and daughters of Janaka. Rama gets married to The weddings are celebrated with great festivity at Mithila and the marriage party returns to Ayodhya.[35]

        [edit]Ayodhya KandaBharata asks for Rama\'spaduka(footwear)

        After Rama and Sita have been married for twelve years, an elderly Dasharatha expresses his desire to crown Rama, to which the Kosala assembly and his subjects express their support.[37][38]On the eve of the great event, Kaikeyi—her jealousy aroused byManthara, a wicked maidservant—claims two boons that Dasharatha had long ago granted her. Kaikeyi demands Rama to be exiled into wilderness for fourteen years, while the succession passes to her son Bharata. The heartbroken king, constrained by his rigid devotion to his given word, accedes to Kaikeyi\'s demands.[39]Rama accepts his father\'s reluctant decree with absolute submission and calm self-control which characterizes him throughout the story.[40]He is joined by Sita and Lakshmana. When he asks Sita not to follow him, she says, \"the forest where you dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me.\"[41]After Rama\'s departure, king Dasharatha, unable to bear the grief, passes away.[42]Meanwhile, Bharata who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to profit from his mother\'s wicked scheming and visits Rama in the forest. He requests Rama to return and rule. But Rama, determined to carry out his father\'s orders to the letter, refuses to return before the period of exile. However, Bharata carries Rama\'s sandals, and keeps them on the throne, while he rules as Rama\'s regent.[39][42]

        [edit]Aranya KandaRavanafightsJatayuas he carries off the kidnappedSita, painting byRaja Ravi Varma.

        Rama, Sita and Lakshmana journeyed southward along the banks of riverGodavari, where they built cottages and lived off the land. At thePanchavatiforest they are visited by arakshasawoman,Surpanakha, the sister of Ravana. She attempts to seduce the brothers and, failing in this, attempts to kill Sita. Lakshmana stops her by cutting off her nose and ears. Hearing of this, her demon brother,Khara, organizes an attack against the princes. Rama annihilates Khara and his demons.[43]

        When news of these events reaches Ravana, he resolves to destroy Rama by capturing Sita with the aid of therakshasaMaricha. Maricha, assuming the form of a golden deer, captivates Sita\'s attention. Entranced by the beauty of the deer, Sita pleads with Rama to capture it. Lord Rama, aware that this is the play of the demons, is unable to dissuade Sita from her desire and chases the deer into the forest, leaving Sita under Lakshmana\'s guard. After some time Sita hears Rama calling out to her; afraid for his life she insists that Lakshmana rush to his aid. Lakshmana tries to assure her that Rama is invincible, and that it is best if he continues to follow Rama\'s orders to protect her. On the verge of hysterics Sita insists that it is not she but Rama who needs Lakshmana\'s help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any strangers. He draws a chalk outline, theLakshmana rekhaaround the cottage and casts a spell on it that prevents anyone from entering the boundary but allows people to exit. Finally with the coast clear, Ravana appears in the guise of an ascetic requesting Sita\'s hospitality. Unaware of the devious plan of her guest, Sita is tricked into leaving the rekha and then forcibly carried away by the evil Ravana.[43][44]

        Jatayu, avulture, tries to rescue Sita, but is mortally wounded. At Lanka Sita is kept under the heavy guard ofrakshasis.Ravana demands Sita marry him, but Sita, eternally devoted to Rama, refuses.[42]Rama and Lakshmana learn about Sita\'s abduction from Jatayu, and immediately set out to save her.[45]During their search, they meet the demonKabandhaand the asceticShabari, who direct them towards Sugriva and Hanuman.[46][47]

        [edit]Kishkindha KandaA stone bas relief at Banteay Srei in Cambodia depicts the combat between Vali and Sugriva (middle). To the right, Rama fires his bow. To the left, Vali lies dying.Ravana is meeting Sita at Ashokavana. Hanuman is seen on the tree.

        TheKishkindha Kandais set in the monkey citadelKishkindha. Rama and Lakshmana meet Hanuman, the greatest of monkey heroes and an adherent ofSugriva, the banished pretender to the throne of Kishkindha.[48]Rama befriends Sugriva and helps him by killing his elder brotherValithus regaining the kingdom of Kiskindha, in exchange for helping Rama to recover Sita.[49]However Sugriva soon forgets his promise and spends his time in debauchery. The clever monkey QueenTara, second wife of Sugriva (initially wife ofVali), calmly intervenes to prevent an enraged Lakshmana from destroying the monkey citadel. She then eloquently convinces Sugriva to honor his pledge. Sugriva then sends search parties to the four corners of the earth, only to return without success from north, east and west.[50]The southern search party under the leadership ofAngadand Hanuman learns from a vulture namedSampatithat Sita was taken to Lanka.[50][51]

        [edit]Sundara KandaMain article:Sundara Kanda

        TheSundara Kandaforms the heart of Valmiki\'sRamayana[52]and consists of a detailed, vivid account ofHanuman\'s adventures.[48]After learning about Sita, Hanumanassumesa gargantuan form and makes a colossal leap across the ocean to Lanka. Here, Hanuman explores the demon\'s city and spies on Ravana. He locates Sita in Ashoka grove, who is wooed and threatened by Ravana and hisrakshasisto marry Ravana. He reassures her, giving Rama\'s signet ring as a sign of good faith. He offers to carry Sita back to Rama, however she refuses, reluctant to allow herself to be touched by a male other than her husband. She says that Rama himself must come and avenge the insult of her abduction.[48]

        Hanuman then wreaks havoc in Lanka by destroying trees and buildings, and killing Ravana\'s warriors. He allows himself to be captured and produced before Ravana. He gives a bold lecture to Ravana to release Sita. He is condemned and his tail is set on fire, but he escapes his bonds and, leaping from roof to roof, sets fire to Ravana\'s citadel and makes the giant leap back from the island. The joyous search party returns to Kishkindha with the news.[48][53]

        [edit]Yuddha KandaThe War of Lanka bySahibdin. It depicts the monkey army of the protagonistRama(top left, blue figure) fighting the demon-king of the king of Lanka,Ravanain order to save Rama\'s kidnapped wifeSita. The painting depicts multiple events in the battle against the three-headed demon generalTrisiras, in bottom left – Trisiras is beheaded by the monkey-companion of Rama –Hanuman.

        This book describes the battle between the army of Rama, constructed with the help of Sugriv, and Ravana. Having received Hanuman\'s report on Sita, Rama and Lakshmana proceed with their allies towards the shore of the southern sea. There they are joined by Ravana\'s renegade brotherVibhishana. The monkeys named \"Nal\" and \"Neel\" construct a floating bridge (known asRama Setu) across the ocean, and the princes and their army cross over to Lanka. A lengthy battle ensues and Rama kills Ravana. Rama then installs Vibhishana on the throne of Lanka.[54]

        On meeting Sita, Rama asks her to undergo an \"agni pariksha\" (test of fire) to prove her purity, as he wanted to get rid of the rumours surrounding Sita\'s purity. When Sita plunges into the sacrificial fire,Agnithe lord of fire raises Sita, unharmed, to the throne, attesting to her purity.[55]The episode ofagni parikshavaries in the versions of Ramayana by Valmiki andTulsidas.[56]The above version is from Valmiki Ramayana. InTulsidas\'sRamacharitamanasSita was under the protection ofAgniso it was necessary to bring her out before reuniting withRama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita and Lakshmana, where the coronation is performed.[54]This is the beginning of Ram Rajya, which implies an ideal state with good morals.

        [edit]Uttara KandaSita in the Hermitage of Valmiki

        TheUttara Kandais regarded to be a later addition to the original story byValmiki.[13]and concerns the final years of Rama, Sita, and Rama\'s brothers. After being crowned king, many years passed pleasantly with Sita. However, despite theAgni Pariksha(fire ordeal) of Sita, rumours about her purity are spreading among the populace of Ayodhya.[57]Rama yields to public opinion and reluctantly banishes Sita to the forest, where sage Valmiki provides shelter in hisashrama(hermitage). Here she gives birth to twin boys, Lava and Kusha, who became pupils of Valmiki and are brought up in ignorance of their identity.

        Valmiki composes the Ramayana and teaches Lava and Kusha to sing it. Later, Rama holds a ceremony duringAshwamedhayagna, which the sage Valmiki, with Lava and Kusha, attends. Lava and Kusha sing the Ramayana in the presence of Rama and his vast audience. When Lava and Kusha recite about Sita\'s exile, Rama becomes grievous, and Valmiki produces Sita. Sita calls upon the Earth, her mother, to receive her and as the ground opens, she vanishes into it.[57][58]Rama then learns that Lava and Kusha are his children. Later a messenger from the Gods appears and informs Rama that the mission of his incarnation was over. Rama returns to his celestial abode.[55]

        [edit]Influence on culture and artA Ramlila actor wears the traditional attire ofRavana

        One of the most important literary works ofancient India, the Ramayana has had a profound impact on art and culture in theIndian subcontinentandSoutheast Asia. The story ushered in the tradition of the next thousand years of massive-scale works in the rich diction of regal courts and Hindu temples. It has also inspired much secondary literature in various languages, notably theKambaramayanamby theTamilpoetKambarof the 12th century, the Telugu-languageMollaRamayana, 14th centuryKannadapoetNarahari\'sTorave Ramayana, and 15th centuryBengalipoetKrittibas Ojha\'sKrittivasi Ramayan, as well as the 16th centuryAwadhiversion,Ramacharitamanas, written byTulsidas.

        The Ramayana became popular in Southeast Asia during the 8th century and was represented in literature, temple architecture, dance and theatre. Today, dramatic enactments of the story of Ramayana, known asRamlila, take place all across India and in many places across the globe within theIndian diaspora.

        [edit]Variant versionsSee also:Versions of RamayanaThe epic story of Ramayana was adopted by several cultures across Asia. Shown here is aThaihistoric artwork depicting the battle which took place between Rama and Ravana.

        As in many oral epics, multiple versions of the Ramayana survive. In particular, the Ramayana related in North India differs in important respects from that preserved in South India and the rest of South-East Asia. There is an extensive tradition of oral storytelling based on the Ramayana andMaldives.[citation needed]Father Kamil Bulke, author ofRamakatha, has identified over 300 variants of Ramayana.[59]

        [edit]India

        The 7th century CE \"Bhatti\'s Poem\"BhaṭṭikāvyaofBhaṭṭiis a Sanskrit retelling of the epic that simultaneously illustrates the grammatical examples forPāṇini\'sAṣṭādhyāyīas well as the major figures of speech and thePrakritlanguage.[60]

        There are diverse regional versions of the Ramayana written by various authors in India. Some of them differ significantly from each other. During the 12th century AD,KambanwroteRamavataram, known popularly asKambaramayanaminTamil. The earliest translation to a regional Indo-Aryan language is the early 14th centurySaptakanda RamayanainAssamesebyMadhava Kandali.[61]Valmiki\'s Ramayana inspired theSri Ramacharit ManasbyTulasidasin 1576, an epicAwadhi(a dialect of Hindi) version with a slant more grounded in a different realm of Hindu literature, that ofbhakti. It is an acknowledged masterpiece of India, popularly known asTulsi-krta Ramayana.Gujaratipoet Premanand wrote a version ofRamayanain the 17th century. Other versions includeKrittivasi Ramayan, aBengaliversion byKrittivasin the 14th century, inOriyaby Balarama Das in the 16th century, inMarathiby Sridhara in the 18th century, inMaithiliby Chanda Jha in 19th century, a Telugu version by Ranganatha in the 15th century, aTorave RamayanainKannadaby the 16th century poet Narahari and in the 20th century RashtrakaviKuvempu\'s Sri Ramayana Darshnam andAdhyathma Ramayanam Kilippattu, aMalayalamversion byTunccattu Ezhuttaccanin the 16th century.

        There is a sub-plot to Ramayana, prevalent in some parts of India, relating the adventures ofAhi Ravanaand Mahi Ravana, the evil brother of Ravana, which enhances the role of Hanuman in the story. Hanuman rescues Rama and Lakshmana after they are kidnapped by the Ahi-mahi Ravana at the behest of Ravana and held prisoner in a subterranean cave, to be sacrificed to the GoddessKali.

        Mappillapattu—a genre of song popular among theMuslimsbelonging toKeralaandLakshadweep—has incorporated some episodes from the Ramayana into its songs. These songs, known asMappila Ramayana, have been handed down from one generation to the next orally.[59]InMappila Ramayana, the story of the Ramayana has been changed into that of asultan, and there are no major changes in the names of characters except for that of Rama which is `Laman\' in many places. The language and the imagery projected in the Mappilapattu are in accordance with the social fabric of the earlier Muslim community.[59]

        Dushyanth SridharfromIndiahas rendered theSanskritbreathless file on Raghuveera Gadyam (a prose composition byVedanta Desika, that is a condensed version of the whole Ramayana epic) which is apopular videoin theYouTubeand this has been rendered in over 10 ragams.

        [edit]Buddhist version

        In the Buddhist variant of Ramayana, Dasaratha was the king ofBenaresand not Ayodhya. According to Romila Thapar: \"Rama and Lakshmana were the siblings born to the first wife of Dasaratha. To protect his children from his second wife, the king sent the three in exile to the Himalayas. Twelve years later,the trio came back to the kingdom with Rama and Sita ruling as consorts. The abduction of Sita did not find a place in this version.\"[62]

        [edit]Sikh Version

        InGuru Granth Sahib, there is description of two types of Ramayana. One is spiritual Ramayana which is actual subject of Guru Granth Sahib, in which Ravan is Ego, Seeta is Budhi (Intellect), Raam is Inner Soul and Laxman is Mann (Attention, Mind). Guru Granth Sahib also believes in existence of Dasavtara who were Kings of their times which tried their best to bring revolution in the world. King Ramchandra was one of those and It is not covered in Guru Granth Sahib. Guru Granth Sahib states:

        ਹੁਕਮਿ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ ॥
        हुकमि उपाए दस अउतारा ॥
        By Hukam(Supreme Command), He created His ten incarnations,[63]

        This version of Ramayana was written byGuru Gobind Singh, which is part ofDasam Granth, In Dasam Granth, Guru Gobind Singh also explained that he does not believe Ramchandra as a God. He is equating Ramchandra with a common man by calling him Insect, though he call himself Insect too.

        [edit]Jain versionFurther information:Salakapurusa

        Jain version of Ramayana can be found in the various Jain agamas likePadmapurana(story of Padma or Rama), Hemacandra’sTrisastisalakapurusa Caritra(hagiography of 63 illustrious persons), Gunabhadara.[64]According toJain cosmology, everyhalf time cyclehas nine sets ofBalarama,Vasudevaand Prativasudeva. Rama, Lakshmana and Ravana are the eighth Baladeva, Vasudeva, and Prativasudeva respectively.Padmanabh Jaininotes that, unlike in the Hindu Puranas, the names Baladeva and Vasudeva are not restricted to Balarama and Krishna in Jain puranas. Instead they serve as names of two distinct class of mighty brothers, who appear nine times in each half time cycle and jointly rule the half the earth as half-chakravartins. Jaini traces the origin of this list of brothers to theJinacharitra(lives of the Jinas) byAcharya Bhadrabahu(3–4th century BCE).[65]

        In the Jain epic of Ramayana, it is Lakshmana who ultimately kills Ravana and not Rama as told in the Hindu version.[66]In the end, Rama who lead an upright life renounces his kingdom, becomes aJain monkand attainsmoksha. On the other hand, Lakshmana and Ravana go tohell.[67]However, it is predicted that ultimately they both will be reborn as upright persons and attain liberation in their future births. According toJain texts, Ravana will be the futureTirthankara(omniscient teacher) of Jainism.[68]

        The Jain versions has some variations from Valmiki\'s Ramayana. Dasharatha, the king of Saketa had four queens: Aparajita, Sumitra, Suprabha and Kaikeyi. These four queens had four sons. Aparajita\'s son was Padma, and he became known by the name of Rama. Sumitra\'s son was Narayana: he became to be known by another name, Lakshmana. Kaikeyi\'s son was Bharata and Suprabha\'s son was Shatrughna.[69]Furthermore, not much was thought of Rama\'s fidelity to Sita. According to Jain version, Rama had four chief-queens: Maithili, Prabhavati, Ratinibha, and Sridama. Furthermore, Sita takes renunciation as a Jain ascetic after Rama abandons her and is reborn in Heaven. Rama, after Lakshmana\'s death, also renounces his kingdom and becomes a Jain monk. Ultimately, he attainsKevala Jnanaomniscience and finally liberation. Rama predicts that Ravana and Lakshmana, who were infourth hell, will attain liberation in their future births. Accordingly, Ravana is the future Tirthankara of next half ascending time cycle and Sita will be hisGanadhara.[70]

        [edit]In NepalSee also:Bhanubhakta AcharyaandNepali literature

        Besides the oldest surviving manuscript of Ramayana, written inNepal alphabetsin 1401, two versions of Ramayana are present in Nepal. One is written bySiddhidas MahajuinNepal Bhasa. The other one is written byBhanubhakta Acharya. The Nepal Bhasa version by Siddhidas Mahaju marks a great point in therenaissance of Nepal Bhasa, whereas Bhanubhakta Acharya\'s version is the first epic of Nepali.[citation needed]

        [edit]Southeast Asian versionsHanumandiscoverShintain her captive inLankadepicted inBalinese dance.Lakshmana,RamaandShintaduring their exile inDandaka Forestdepicted inJavanese dance.

        Many other Asian cultures have adapted theRamayana, resulting in othernational epics. InIndonesia,Kakawin Ramayanais an oldJavaneserendering;Yogesvara Ramayanais attributed to the scribeYogesvaracirca 9th century CE, who was employed in the court of theMedanginCentral Java. It has 2774stanzasin manipravala style, a mixture ofSanskritandKawilanguage. The most influential version of theRamayanais theRavanavadhamofBhatti, popularly known asBhattikavya. TheJavanese Ramayanadiffers markedly from the original Hindu prototype. The 9th century Javanese Kakawin Ramayana has become the reference of Ramayana in the neighboring island ofBali. The bas reliefs of Ramayana and Krishnayana scenes is carved on balustrades wall of 9th centuryPrambanantemples inYogyakarta. In Indonesia, Ramayana has been integrated into local culture especially those ofJavanese,BalineseandSundanese, and has become the source of moral and spiritual guidance as well as aesthetic expression and also entertainment. Cultural performances such asWayangshadow puppet and traditional dances often took their story from Ramayana. In Bali as well as in Java, the dances based on the episode of Ramayana often performed in temples such asPrambananin Java andPurain Bali.

        Phra Lak Phra Lamis aLao languageversion, whose title comes from Lakshmana and Rama. The story of Lakshmana and Rama is told as the previous life of theBuddha. InHikayat Seri RamaofMalaysia, Dasharatha is the great-grandson of the ProphetAdam. Ravana receives boons fromAllahinstead of Brahma.[71]In manyMalay languageversions, Lakshmana is given greater importance than Rama, whose character is considered somewhat weak.[citation needed]

        TheThairetelling of the tale, theRamakien, is popularly expressed in traditional regional dance theatre.Rama (Yama) and Sita (Me Thida) in the Burmese version of the Ramayana,Yama Zatdaw

        The Cambodian version of Ramayana, theReamker, is the most famous story of Khmer Literature since theFunanera. It adapts the Hindu concepts to Buddhist themes and shows the balance of good and evil in the world. The Reamker has several differences from the original Ramayana, including scenes not included in the original and emphasis onHanumanandSovanna Maccha, a retelling which influences the Thai and Lao versions. Reamker in Cambodia is not confined to the realm of literature but extends to all Cambodian art forms, such as sculpture,Khmer classical dance,theatreknown as Lakhorn Luang (the foundation of the royal ballet),poetryand the mural and bas reliefs seen at theSilver PagodaandAngkor wat.

        Thailand\'s popular national epicRamakien(Thai: รามเกียรติ์, from Sanskritrāmakīrti, \"Glory of Rama\") is derived from the Hindu epic. In Ramakien, Sita is the daughter of Ravana and Mandodari (ThotsakanandMontho). Vibhisana (Phiphek), the astrologer brother of Ravana, predicts calamity from the horoscope of Sita. Ravana has her thrown into the water, who, later, is picked by Janaka (Chanok). While the main story is identical to that of theRamayana, many other aspects were transposed into a Thai context, such as the clothes, weapons, topography, and elements of nature, which are described as being Thai in style. It has an expanded role for Hanuman and he is portrayed as a lascivious character. Ramakien can be seen in an elaborate illustration atWat Phra Kaewin Bangkok.

        OtherSoutheast Asianadaptations and theYama ZatdawofMyanmar.

        [edit]Theological significanceDeities Sita (far right), Rama (center), Lakshmana (far left) and Hanuman (below seated) atBhaktivedanta Manor, Watford,England.

        Rama, the hero of theRamayana, is one of most popular deities worshipped in the Hindu religion. Each year, many devout pilgrims trace his journey through India and Nepal, halting at each of the holy sites along the way. The poem is not seen as just a literary monument, but serves as an integral part of Hinduism, and is held in such reverence that the mere reading or hearing of it, or certain passages of it, is believed by Hindus to free them from sin and bless the reader or listener.

        According to Hindu tradition, Rama is an incarnation (Avatar) of the God Vishnu. The main purpose of this incarnation is to demonstrate the righteous path (dharma) for all living creatures on earth.

        Arshia Sattarstates that the central theme of the Ramayana, as well as the Mahabharata, is respectively Ram\'s and Krishna\'s hidden divinity and its progressive revelation.[72]


        VINTAGE 24 inch Handmade Thai \"Ramayana Epic\" Rod Puppet Lakshmana - FREE STAND:
        $250.00

        Buy Now