DOCSLIB.ORG

ART. VIII.—The Geography of Rama's Exile. by FE

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
ART. VIII.—The Geography of Rama's Exile. by FE 231 ART. VIII.—The Geography of Rama's Exile. By F. E. PARGITEK, B.A., Bengal Civil Service. PART I. THE story of Rama is one that has fascinated all generations of Hindus, and is full of interest for us. Apart, however, from its charm as a story, it presents a picture of ancient India, which is in many respects unique, and suggests perplexing questions of history, mythology, social life, topography, etc. Many of those questions permit of endless debate and little solid result, for there is no firm ground to rest upon, but the geographical questions are in a better position. India has been surveyed most accurately and completely, and we know that what it is now, it was in ancient times, except that changes have occurred in the courses of some rivers in the plains of North India; and these changes may often be detected. There is plenty of the fabulous in Hindu geography, but it is confined, as a rule, to outside lands, and the allusions to purely Indian topography are generally sober. The main features of the country were adequately known in very early times. The Aryans were well acquainted with all North India as far as the confines of Bengal proper, and the chief mountains and rivers of South India were known. Wars and caravans (of which we have a graphic instance in the story of Nala), helped greatly in opening out new territories as in all lands and ages, but it was the religious ascetics who were the pioneers in discovery, and who appear to have contributed most to a knowledge of the country. Penetrating far and wide, and exploring hill, forest, and river, they gathered ex- perience and information, which eager listeners everywhere Downloaded from https://www.cambridge.org/core. INSEAD, on 30 Jun 2018 at 16:42:34, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0035869X00143898 232 THE GEOGRAPHY OF KAMA'S EXILE. besought them to recount, as we learn from various incidents in the Maha-Bharata {e.g. Adi Parva, i. 12; and clxv. 6321). As they spread over the country, they established hermitages, sanctuaries, and tirthas of every kind, and these, by their founders' fame, attracted pilgrims from all regions, and promoted general travel and intercourse. The story of Rama has come down to us in three ancient versions, Valmiki's Ramayana, the Ramopakhyana in the Vana Parva of the Maha-Bharata, and canto lix. (which is exceedingly brief) in the Shodasa-Rajika in the Drona Parva of the same poem. The short recital in cantos cxlvii. and cxlviii., in the Vana Parva, appears to be based on the Ramayana; and Rama's happy reign is described again still more briefly in a second version of the Shodasa- rajika, in canto xxix. of the Santi Parva. The state of country depicted in these poems is peculiar. The region north and west of the Ganges and Jumna was divided into kingdoms and advancing in civilization, but southward forest very greatly predominated, and the only people mentioned aa dwelling there have been distorted into Rdkshasas and other demons, and into rdnaras or monkeys. The picture of India presented in the JVIaha-Bharata is in marked contrast with this, and exhibits a later stage in civilization; for large areas of forest have disappeared, and states stretch more or less continuously throughout the peninsula. The differ- ence is so great as to imply a long interval of time between the two eras. It may be disputed whether the picture in the Ramayana is drawn from nature, and in two particulars there is ground for doubting whether it is complete. Neither Vidarbha nor the Haihayas of Mahishmati are alluded to; yet the former kingdom existed then, if (as it is said) Agastya married a princess of that realm ; and the Hari Vamsa (xxxiii. 1876-1878) mentions that Ravana was taken prisoner by the great Haihaya king Arjuna Kartavirya. Rama's course probably lay between those countries, and their omission from the poem would be due to their lying outside his adventures. After making allowance Downloaded from https://www.cambridge.org/core. INSEAD, on 30 Jun 2018 at 16:42:34, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0035869X00143898 THE GEOGRAPHY OF BA'MA'S EXILE. 233 for this variance, it seems the peculiarities of the picture in these poems must be the impress of an actual con- dition of India, for they are certainly not such as a Hindu Rishi would have pourtrayed spontaneously out of his own imagination. It will be seen that, according to the Ramayana, sacred Prayaga (Allahabad) was only a clearing in a forest which covered the end of the Ganges and Jumna doab and the tract southward, while north of it was planted a Nishada kingdom with its capital at Sringa- vera-pura on the Ganges. The district of Shahabad in Behar, midway between the holy cities of Benares and Gaya, is presented in the same poem as a once prosperous but then depopulated region. Again, except in the geo- graphical cantos which I will notice presently, no mention is made of the Patndyas, though their kingdom was one of the oldest in South India; and Rama, in his march towards Lanka, must have passed through what was after- wards their territory. The only populous tracts in Southern India introduced in the poems are Jana-sthana on the Godavari, and Kishkindhya, further south—names which afterwards disappeared but for a very few rare allusions. These can hardly be imaginary, for they are certainly very ancient and are connected with the Godavari, the Malaya Mountains, Lanka, and other distant geographical features about which there is no error. I propose in this paper to investigate Rama's wanderings in exile, and attempt to identify the topographical particulars introduced, using all three versions of the story. Whether this is a hopeful task must be judged by the results. The inquiry is not affected by the view which one may take of the story generally. It proceeds simply on the fact that the plot is laid in various places, and worked out among various local scenes; and this part of the material of the story may be examined in order to ascertain how far the poet has adhered to actual circumstances, and whether he has introduced any conditions purely imaginary. The main features of Central and Southern India and Ceylon pour- trayed in the poems are undoubtedly correct; and only a Downloaded from https://www.cambridge.org/core. INSEAD, on 30 Jun 2018 at 16:42:34, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0035869X00143898 234 THE GEOGRAPHY OF RAMA'S EXILE. minute inquiry can show whether the details agree with nature or not. In attempting this, I shall take little account of the four cantos in the Ramayana, in which Sugriva gave the search- parties of monkeys geographical instructions where to look for Sita and Havana (Kiskh. K. xl. xli. xliii. and xliv.), because they seem to me to evidence a condition of the country different from that pictured in the rest of the poem, and may be suspected of being a later addition. The description of the southern region (canto xli.) in par- ticular is markedly different; instead of forests, Rakshasas, etc., are mentioned numerous tribes, rivers, and towns, which were well-known to later times, and some of which, occupied places where Rama found forest; and the Rishi Agastya is made to dwell near the Malaya Mountains, while the poem places him in Central India. That the poem has been touched by later hands is proved by the foolish explanations and derivations offered here and there, e.g. regarding the Malajas and Karushas (A'di K. xxvii. 16-22). The quota- tions are all from the original Sanskrit, the edition of the Ramayana used being Gorresio's, and that of the Maha- Bharata the Calcutta Edition by the Pandits of the Education Committee. Rama, at his father's command, left Ayodhya city and went into exile with his wife Sita and brother Lakshmana. They travelled in a chariot, and therefore good roads existed in that part of their journey. They first reached the river Tamasa (Ayodhi K. xliv. 1) at a ford crowded with cattle (ibid. 16). Passing on, they crossed the river Srimati Maha-nadi (id. xlvi. 3), and taking the fine clear high road (ibid. 4) reached the Kosalas (ibid. 9). Crossing the great river Yeda-sruti there, they proceeded towards Agastya's region (ibid. 10). After travelling a very long time, they crossed the river Go-rnati, which was crowded with cattle (ibid. 11), and the river Sarpika (ibid. 12). They saw the wide region given formerly by King Manu to Ikshvaku (ibid. 13), and passed beside the forest Sarayii (ibid. 15-17). Hastening on they arrived at great Sringavera-pura, which Downloaded from https://www.cambridge.org/core. INSEAD, on 30 Jun 2018 at 16:42:34, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0035869X00143898 THE GEOGRAPHY OF KAMA'S EXILE. 235 was situated on the Ganges (ibid. 19, and xlvii. 1 and 2; and i^di K. i. 31). So far their course lay along good roads, but at that city Rama dismissed his charioteer (Adi K. i. 31). Now certain points in this route seem quite clear.
Load more

Recommended publications
  • CHAPTER – I : INTRODUCTION 1.1 Importance of Vamiki Ramayana
    CHAPTER – I : INTRODUCTION 1.1 Importance of Vamiki Ramayana 1.2 Valmiki Ramayana‘s Importance – In The Words Of Valmiki 1.3 Need for selecting the problem from the point of view of Educational Leadership 1.4 Leadership Lessons from Valmiki Ramayana 1.5 Morality of Leaders in Valmiki Ramayana 1.6 Rationale of the Study 1.7 Statement of the Study 1.8 Objective of the Study 1.9 Explanation of the terms 1.10 Approach and Methodology 1.11 Scheme of Chapterization 1.12 Implications of the study CHAPTER – I INTRODUCTION Introduction ―The art of education would never attain clearness in itself without philosophy, there is an interaction between the two and either without the other is incomplete and unserviceable.‖ Fitche. The most sacred of all creations of God in the human life and it has two aspects- one biological and other sociological. If nutrition and reproduction maintain and transmit the biological aspect, the sociological aspect is transmitted by education. Man is primarily distinguishable from the animals because of power of reasoning. Man is endowed with intelligence, remains active, original and energetic. Man lives in accordance with his philosophy of life and his conception of the world. Human life is a priceless gift of God. But we have become sheer materialistic and we live animal life. It is said that man is a rational animal; but our intellect is fully preoccupied in pursuit of materialistic life and worldly pleasures. Our senses and objects of pleasure are also created by God, hence without discarding or condemning them, we have to develop ( Bhav Jeevan) and devotion along with them.
    [Show full text]
  • The Ramayana (Rama’S Journey), by Valmiki, Sanskrit, 4Th Century B.C
    The Ramayana (Rama’s Journey), by Valmiki, Sanskrit, 4th century B.C. In 7 books, the first, Bala Kanda describes the birth of Rama, his childhood and marriage to Sita. The Ayodhya Kanda describes the preparations for Rama's coronation and his exile into the forest. The third part, Aranya Kanda, describes the forest life of Rama and the kidnapping of Sita by the demon king Ravana. The fourth book, Kishkinda Kanda, describes the meeting of Hanuman with Rama, the destruction of the vanara king Vali and the coronation of his younger brother Sugriva to the throne of the kingdom of Kishkindha. The fifth book is Sundara Kanda, which narrates the heroism of Hanuman, his flight to Lanka and meeting with Sita. The sixth book, Yuddha Kanda, describes the battle between Rama's and Ravana's armies. The last book, Uttara Kanda, describes the birth of Lava and Kusha to Sita, their coronation to the throne of Ayodhya, and Rama's final departure from the world. Book 1: The Epic relates to the ancient traditions of two powerful races, the Kosalas and the Videhas, who lived in Northern India between the twelfth and tenth centuries before Christ. The names Kosala and Videha in the singular number indicate the kingdoms,--Oudh and North Behar,--and in the plural number they mean the ancient races which inhabited those two countries. According to the Epic, Dasa-ratha king of the Kosalas had four sons, the eldest of whom was Rama the hero of the poem. And Janak king of the Videhas had a daughter named Sita, who was miraculously born of a field furrow, and who is the heroine of the Epic.
    [Show full text]
  • The Ramayana by R.K. Narayan
    Table of Contents About the Author Title Page Copyright Page Introduction Dedication Chapter 1 - RAMA’S INITIATION Chapter 2 - THE WEDDING Chapter 3 - TWO PROMISES REVIVED Chapter 4 - ENCOUNTERS IN EXILE Chapter 5 - THE GRAND TORMENTOR Chapter 6 - VALI Chapter 7 - WHEN THE RAINS CEASE Chapter 8 - MEMENTO FROM RAMA Chapter 9 - RAVANA IN COUNCIL Chapter 10 - ACROSS THE OCEAN Chapter 11 - THE SIEGE OF LANKA Chapter 12 - RAMA AND RAVANA IN BATTLE Chapter 13 - INTERLUDE Chapter 14 - THE CORONATION Epilogue Glossary THE RAMAYANA R. K. NARAYAN was born on October 10, 1906, in Madras, South India, and educated there and at Maharaja’s College in Mysore. His first novel, Swami and Friends (1935), and its successor, The Bachelor of Arts (1937), are both set in the fictional territory of Malgudi, of which John Updike wrote, “Few writers since Dickens can match the effect of colorful teeming that Narayan’s fictional city of Malgudi conveys; its population is as sharply chiseled as a temple frieze, and as endless, with always, one feels, more characters round the corner.” Narayan wrote many more novels set in Malgudi, including The English Teacher (1945), The Financial Expert (1952), and The Guide (1958), which won him the Sahitya Akademi (India’s National Academy of Letters) Award, his country’s highest honor. His collections of short fiction include A Horse and Two Goats, Malgudi Days, and Under the Banyan Tree. Graham Greene, Narayan’s friend and literary champion, said, “He has offered me a second home. Without him I could never have known what it is like to be Indian.” Narayan’s fiction earned him comparisons to the work of writers including Anton Chekhov, William Faulkner, O.
    [Show full text]
  • Development of a Conceptual Model of Pranayama As in Yoga Vasishtha
    International Journal of Yoga and Allied Sciences (ISSN: 2278 – 5159) Volume: 5, Issue: 2; July- Dec 2016 Development of a Conceptual Model of Pranayama as in Yoga Vasishtha (Nirvana Prakarana) and its Comparison with Concept of Pranayama in Patanjali Yoga Sutra and Hatha Yoga Pradipika Manek Vidhi Umesh* *M.A. Yoga, K. J. Somaiya Bharatiya Sanskriti Peetham, Kavikulaguru Kalidas Sanskrit University, India, E-mail: [email protected] Abstract: Aim: To develop a conceptual model of Pranayama as in Yoga Vasishtha [Chapter 25, Nirvana Prakarana (I)] and compare it with Pranayama as in Patanjali Yoga Sutra and Swatmarama’s Pranayama concept as in Hatha Yoga Pradipika. Objectives: To build familiarity with the phenomenon of Yoga Vasishtha pranayama and gain new insights into it and to compare Yoga Vasishtha pranayama with the most prevailing concept of pranayama of Patanjali Yoga Sutra and Swatmarama’s Pranayama concept as in Hatha Yoga. Method: A fundamental study of Yoga Vasishtha and study of Vasishtha Pranayama [Chapter 25 of Nirvana Prakaran (I)] was done for this work. Elaborated diagrams were made to give clear idea of the Pranayama of Yoga Vasishtha in Chapter- 25. Study of Pranayama in Patanjali Yoga Sutra, study of Pranayama in Hatha Yoga Pradipika was also done. Conclusion: The unbroken awareness with the flow of the prana is the essence of Yoga Vasishtha Pranayama. This Pranayama, we can say, is an absolute concept of pranayama. This Pranayama is similar to Patanjali’s Pranayama to a great extent but more elaborative. Like Hath Yoga Pranayama there is no chance of harm for the practitioner.
    [Show full text]
  • Valmiki Ramayana – Bala Kanda – Chapter 35 Vishvamitra
    “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Bala Kanda – Chapter 35 Vishvamitra Narrates the Origin of the Ganges Summary Sage Vishvamitra along with others reach the banks of River Ganga and they make their sojourn [for a temporary stay] on that riverbank. There when Rama inquisitively [curiously] enquires about River Ganga Vishvamitra narrates the legend of Ganga, as to how she is taken to heavens by Gods from her father Himalayas. Chapter [Sarga] 35 in Detail upaasya raatri shesam tu shonaa kuule maharsibhih | nishaayaam suprabhaataayaam vishvaamitro abhyabhaasata || 1-35-1 On sojourning [staying temporarily] the remaining night on the bank of river Sona along with great-sages, Visvamitra spoke when that night is elapsing into a sunny daybreak. [1-35-1] suprabhaataa nishaa raama puurvaa sa.ndhyaa pravartate | uttistha uttistha bhadram te gamanaaya abhirocaya || 1-35-2 "Oh, Rama, night fared into a sunny morning, eastern day-spring is set in, hence awake and arise, you be safe, ready yourself for further travel." [1-35-2] Page 1 of 6 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Bala Kanda – Chapter 35 tat shrutvaa vacanam tasya kritvaa paurva aahnika kriyah | gamanam rocayaamaasa vaakyam ca idam uvaaca ha || 1-35-3 On hearing the words of Sage Vishvamitra, Rama woke up and on completion of morning time religious activities he readied himself for further journey and indeed spoke this sentence to the sage. [1-35-3] ayam shonah shubha jalo gaadhah pulina manditah | katarena pathaa brahman sa.mtarisyaamahe vayam || 1-35-4 "This River Sona is with auspicious waters and even adorned with dunes [sand piled up by the wind], where it is not so deep.
    [Show full text]
  • Agastya in the Tamil Land
    BL. 2003 S4 UC-MRLF $B H65 ea^ in CM C\J in >- AGASTYA IN THE TAMIL LAND BY K. N. SIVARAJA PILLAI. B.A. Reader in Tamil, University of Madras. UNIVERSITY OF MADRAS. Price Rupee One.] [Foreign 1 s. 6 d. Digitized by the Internet Archive in 2007 with funding from IVIicrosoft Corporation http://www.archive.org/details/agastyaintamillaOOsivari.ch AGASTYA IN THE TAMIL LAND BY K. N. SIVARAJA PILLAI. B.A. Reader in Tamil, University of Madras. UNIVERSITY OF MADRAS. Price Rupee One.] [Foreign 1 s. 6 d. mr "^v PRINTED AT THE MADRAS LAW JOURNAL PRESS MYLAPORE —. CONTENTS. Section. PAGE, i. Introduction. Universality of the Agastya tradition in the Tamil country—its rise from Rgvedic Times—Agastya not included among the Prafdpatis—Agastya and the Star Canopus. 1 ii. Agastya^s birth. Incredible myths about his birth—his divine parent- "2 age. • • iii. Earlier Myths. The earlier group, Aryan and the later group, Dravidian—Parallelism between these groups Aryan source of the Dravidian myths—Attempt to Dravidianise the Agastya myth—Fanciful derivation of the name Agastya from Akathi Agastya not a Dravidian Saint. 2-4 iv. Reflections. Contact with nature-myths—Agastya's cursing proclivity—Persons who have suffered from his curses—his tutelage under Siva, Muruga, and the Sun-God. ..4-5 V. His Exodus to the South. Three strata of traditions : (l) his residence near Nasik—marries Lopamudra and meets Rama while here, (2) his residence at Malakuta, East of Badami—Destruction of Vatapi and Ilvala takes place here, (3) his residence at Pothiyil in the Pan^ya country—his founding the first aQHonQ —— jv CONTENTS Section.
    [Show full text]
  • Ramayana, the Epic of Rama, Prince of India
    The Ramayana Condensed into English Verse by Romesh C. Dutt To The Right Hon. Professor F. Max Muller Who has devoted his lifetime to the elucidation of the learning, literature, and religion of ancient India and has recognised and vindicated what is true and great and ennobling in modern India this translation of the Ramayana is dedicated as a sincere token of the esteem and regard of my countrymen. 3 Contents A Note on the Late Romesh C. Dutt Bibliography Book I. Sita-Swayamvara (The Bridal of Sita) I. Ayodhya, the Righteous City II. Mithila, and the Breaking of the Bow III. The Embassy to Ayodhya IV. Meeting of Janak and Dasa-ratha V. The Preparation VI. The Wedding VII. Return to Ayodhya Book II. Vana-Gamana-Adesa (The Banishment) I. The Council Convened II. The People Consulted III. The City Decorated IV. Intrigue V. The Queen’s Demand VI. The King’s Lament VII. The Sentence Book III. Dasa-ratha-Viyoga (The Death of the King) I. Woman’s Love II. Brother’s Faithfulness 4 III. Mother’s Blessings IV. Citizens’ Lament V. Crossing the Tamasa: the Citizens’ Return VI. Crossing the Ganges, Bharad-vaja’s Hermitage VII. Crossing the Jumna – Valmiki’s Hermitage VIII. Tale of the Hermit’s Son Book IV. Rama-Bharata-Sambada (The Meeting of the Princes I. The Meeting of the Brothers II. Bharat’s Entreaty and Rama’s Reply III. Kausalya’s Lament and Rama’s Reply IV. Jabali’s Reasoning and Rama’s Reply V. The Sandals VI. The Hermitge of Atri Book V.
    [Show full text]
  • RAMAYANA Retold by C
    RAMAYANA retold by C. Rajagopalachari (Edited by Jay Mazo, American Gita Society) Contents 1. The Conception 39. A Second Father Dies 2. Sage Viswamitra 40. Left Eyelids Throb 3. Trisanku 41. He Sees Her Jewels 4. Rama Leaves Home 42. Sugriva's Doubts Cleared 5. Rama Slays The Monsters 43. The Slaying Of Vali 6. Sita 44. Tara's Grief 7. Bhagiratha And The Story Of 45. Anger And Reconciliation Ganga 46. The Search Begins 8. Ahalya 47. Son Of Vayu 9. Rama Wins Sita's Hand 48. The Search In Lanka 10. Parasurama's Discomfiture 49. Sita In The Asoka Park 11. Festive Preparations 50. Ravana's Solicitation 12. Manthara's Evil Counsel 51. First Among The Astute 13. Kaikeyi Succumbs 52. Sita Comforted 14. Wife Or Demon? 53. Sita And Hanuman 15. Behold A Wonder! 54. Inviting Battle 16. Storm And Calm 55. The Terrible Envoy 17. Sita's Resolve 56. Hanuman Bound 18. To The Forest 57. Lanka In Flames 19. Alone By Themselves 58. A Carnival 20. Chitrakuta 59. The Tidings Conveyed 21. A Mother's Grief 60. The Army Moves Forward 22. Idle Sport And Terrible Result 61. Anxiety In Lanka 23. Last Moments 62. Ravana Calls A Council Again 24. Bharata Arrives 63. Vibhishana 25. Intrigue wasted 64. The Vanara's Doubt 26. Bharata Suspected 65. Doctrine Of Surrender And Grace 27. The Brothers Meet 66. The Great Causeway 28. Bharata Becomes Rama's Deputy 67. The Battle Begins 29. Viradha's End 68. Sita's Joy 30. Ten Years Pass 69. Serpent Darts 31.
    [Show full text]
  • Crime Lead to War in Ramayana and Hikayat Seri Rama
    International Journal of Academic Research in Business and Social Sciences Vol. 10, No. 1, Jan, 2020, E-ISSN: 2222-6990 © 2020 HRMARS Crime Lead to War in Ramayana and Hikayat Seri Rama Puganeswari Balakrishnan, Mohamad Luthfi Abdul Rahman and Jelani Harun To Link this Article: http://dx.doi.org/10.6007/IJARBSS/v10-i1/6837 DOI:10.6007/IJARBSS/v10-i1/6837 Received: 20 December 2019, Revised: 01 January 2020, Accepted: 12 January 2020 Published Online: 29 January 2020 In-Text Citation: (Balakrishnan et al., 2020) To Cite this Article: Balakrishnan, P., Rahman, M. L. A., & Harun, J. (2020). Crime Lead to War in Ramayana and Hikayat Seri Rama. International Journal of Academic Research in Business and Social Sciences, 10(1), 196– 208. Copyright: © 2020 The Author(s) Published by Human Resource Management Academic Research Society (www.hrmars.com) This article is published under the Creative Commons Attribution (CC BY 4.0) license. Anyone may reproduce, distribute, translate and create derivative works of this article (for both commercial and non-commercial purposes), subject to full attribution to the original publication and authors. The full terms of this license may be seen at: http://creativecommons.org/licences/by/4.0/legalcode Vol. 10, No. 1, 2020, Pg. 196 - 208 http://hrmars.com/index.php/pages/detail/IJARBSS JOURNAL HOMEPAGE Full Terms & Conditions of access and use can be found at http://hrmars.com/index.php/pages/detail/publication-ethics 196 International Journal of Academic Research in Business and Social Sciences Vol. 10, No. 1, Jan, 2020, E-ISSN: 2222-6990 © 2020 HRMARS Crime Lead to War in Ramayana and Hikayat Seri Rama Puganeswari Balakrishnan, Mohamad Luthfi Abdul Rahman and Jelani Harun School of Humanities, Universiti Sains Malaysia, 11800, Pulau Pinang, Malaysia.
    [Show full text]
  • Selections from the Yoga Vasishtha of Valmiki
    Selections from the Yoga Vásishtha Maharamayana of Valmiki Into English, with notes. By Vihari Lala Mitra Sacred Texts Series www.universaltheosophy.com Utpatti-Khanda: Evolution of the World Chapter III: Causes of Bondage in the Body Rāma said!" It is e#en so as you ha#e said, that the min is a %$re essence, an has no connection with the earth an other material s$bstances' an that it is #erily Brahmā itself. 2. )ow tell me, * Brāhman+ ,hy the remembrance of his former states (in the %ast an pre#ious .alpas), is not (to be reckone as/ the ca$se of his birth, as it is in the case of mine an yours an of all other beings. 3. Vasishtha replie !" ,hoe#er ha a former body, accom%anie with the acts of his prior e1istence, retains of course its reminiscence, which is the ca$se of his being (reborn on earth). 4. B$t when Brahmā is known to ha#e no prior acts, how is it possible for him to ha#e his reminiscence of any thing3 5. 5herefore he e1ists without any other ca$se e1cept the ca$sation of his own min . It is by his own ca$sality that the 6ivine spirit is self-born, an is himself his own spirit. 6. He is e#erlasting, an his body is born of itself from the self-e1istent Brahma. 5his $nborn or self-born Brahmā has no material body whate#er, e1cept his s$btile ātivāhika or linga deha. 7. Rāma said!" 5he e#erlasting body is one thing (calle the Sūkshma sarīra or s$btile or immaterial body), an the mortal body is another (calle the sthūladeha or the gross an material frame).
    [Show full text]
  • Effect of Ramayana on Various Cultures and Civilisations
    EFFECT OF RAMAYANA ON VARIOUS CULTURES AND CIVILISATIONS Dr. Gauri Mahulikar INTRODUCTION Ramayana is the fountain source of a great tradition of literature, culture, religion; not only in India, but in the islands , regions and countries as far as in Pacific ocean as well. There are two main streams which flowed from India, the birth place of the Ramayana; one to the South East Asia (SEA) and the other to the western countries, representing the cultural and literary aspects respectively. This paper aims to highlight the cultural influence mainly and as such the SEA would be the chief point. "Few works of literature produced in any place at any time have been as popular, influential, imitated and successful as the great and ancient Sanskrit epic poem, the Ramayana", says Robert Goldman.1 Though India is the home land of the Ramayana, it now belongs to the entire world and is a unique, social, cultural, spiritual, philosophical and literary treasure of the mankind. Differences in the ideological, political and religious setup of the countries influenced by the Ramayana, have never been a hindrance in the progress and popularity of the epic. The regions that have come under the sway of this epic constitute mainly the SEA countries like Cambodia, Indonesia, Java, Malaysia, Philippines, Thailand and Vietnam. The effect is of two types: (a) Language and literature, (b) Art and Architecture. LANGUAGE AND LITERATURE An exhaustive list of the translations of the Ramayana in various languages, from Arabic to Uzbec, and papers, research work done on Ramayana, that is readily available to us,2 is truly amazing.
    [Show full text]
  • Sunderkand Pdf Download Sri Ram Charita Manas – the Ramayana of Goswami Tulasidas PDF
    sunderkand pdf download Sri Ram Charita Manas – the Ramayana of Goswami Tulasidas PDF. S ri Ram Charita Manas (the Ramayana of Goswami Tulasidas) is an epic Indian poem, composed by the 16th-century Indian poet, Goswami Tulsidas. It enjoys a unique place among the classics of the world’s literature. It was considered to be the best work on Devotion by Mahatma Gandhi . It is universally accepted by all classes of people from Bihar to Punjab and from the Himalayas to the Narmada. According to an old Christian missionary, who is no more in this world, no one could hope to understand the people of Upper India till he had mastered every line that the Ramayana of Goswami Tulasidas had written. Download Ram Charita Manas here in full length as a free pdf-ebook (1.119 pages/5 MB): Sri Ram Charita Manas – the Ramayana of Goswami Tulasidas. You can buy the print version of the book here: Sri Ram Charit Manas. 33 thoughts on “Sri Ram Charita Manas – the Ramayana of Goswami Tulasidas PDF” Looking for The Journey Home: Autobiography of an American Swami by Radhanath Swami. btw i hae donwloaded many books from this site for many many years. may you continue be blessed. Thanks for you comment, Ceedar. I will see if I can find the book. Admin. thank you . looking forward to hear on this . Today is 10 Nov 2019. There is a lot of hullabaloo about building a temple for Shri Siya Ram ji (kindly notice I never forget Sita Maiya). I don’t own land or ANYTHING in this world, but I will keep Shri Siya Ram in my heart so I will read and try to live upto the standards that are set by Shri Siya Ram ….
    [Show full text]