Vali Criticizes Rama

Total Page:16

File Type:pdf, Size:1020Kb

Vali Criticizes Rama “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Kishkinda Kanda – Chapter 17 Vali Criticizes Rama Summary Rama's arrow hits Vali on chest and Vali fallen down. But Vali is not dead yet. When Rama and Lakshmana approach dying Vali, he questions the propriety of Rama in killing him. Vali's questioning explicitly is straightforward befitting to the defeated mighty Vanara King. But implicitly, there are ancient commentaries that deduce many more meanings in visualizing Vali as a devotee of Rama, who wanted to die at the hand of Rama, like Viraadha and others, as a means of salvation. Chapter [Sarga] 17 in Detail tatah sharena abhihato raamena rana karkashah | papaata sahasaa vaalii nikrittaiva paadapah || 4-17-1 When Rama's arrow hit him then Vali, the scourger in war, suddenly fell down like a hewed down tree. [4-17-1] sa bhuumau nyasta sarvaa.ngah tapta kaa.ncana bhuusanah | apatat deva raajasya mukta rashmir iva dhvajah || 4-17-2 He who glittered with pure golden ornaments, that Vali fell down on earth while all of his limbs sank to dust, like the flag of Indra when released from its ropes. [4-17-2] asmin nipatite bhuumau hari risaanaam ganeshvare | nasta candram iva vyoma na vyaraajata medinii || 4-17-3 On the fall of that lord of hosts of monkeys and bears onto earth, un-illuminated is the earth like the welkin that has forsooth lost its moon. [4-17-3] Page 1 of 12 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Kishkinda Kanda – Chapter 17 bhuumau nipatitasya api tasya deham mahaatmanah | na shriir jahaati na praanaa na tejo na paraakramah || 4-17-4 Though that great souled Vali fell onto earth, neither his brilliance, nor lives, nor resplendence, nor his bravery are unfettering from his body. [4-17-4] shakra dattaa varaa maalaa kaancanii ratna bhuusitaa | dadhaara hari mukhyasya praanaan tejah shriyam ca saa || 4-17-5 That superb and gem-studded golden pendent given by Indra sustained that monkey chief's lives, resplendence and brilliance. [4-17-5] sa tayaa maalayaa viiro haimayaa hariyuuthapah | sa.mdhyaanugata paryantah payodhara iva abhavat || 4-17-6 By still wearing that golden chest-pendant around his neck, that brave general of monkeys Vali appeared like a black-cloud smeared with the color of golden sunset all around its edges. [4-17-6] tasya maalaa ca dehah ca marmaghaatii ca yah sharah | tridhaa iva racitaa laksmiih patitasya api shobhate || 4-17-7 Even though Vali has fallen on ground his splendor is as though refulgent devising itself into three aspects, namely by his body, chest-pendant, and the arrow of Rama, which arrow is given to strike the crucial body parts alone, and which is still stuck in Vali's chest. [4-17-7] tat astram tasya viirasya svarga maarga prabhaavanam | raama baanaasana ksiptam aavahat paramaam gatim || 4-17-8 That arrow which effectuates the pathway to heaven, now discharged from the bow of Rama has brought forth that redemption to brave Vali. [4-17-8] Page 2 of 12 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Kishkinda Kanda – Chapter 17 tam tathaa patitam sa.mkhye gata arcisam iva analam | yayaatim iva punyaante deva lokaat paricyutam || 4-17-9 aadityam iva kaalena yugaante bhuvi paatitam | mahendram iva durdharsam upendram iva dussaham || 4-17-10 mahendra putram patitam vaalinam hema maalinam | vyuudha uraskam mahaabaahum diiptaasyam hari locanam || 4-17-11 laksmana anucaro raamo dadarsha upasasarpa ca | Then on seeing him who has fallen in war, the one with golden pendant, enormously chested, mightily armed, face golden, eye greenish, but who is like a fire extinct of its flame; who is like Indra in unassailability and like Upendra in indomitability [unconquerable]; and who like Yayaati who has fallen from heaven, as well like the sun who falls onto earth from solar orbit when Time-ender flings him at the end of era; such as he is, on seeing that son of Indra, who forsooth has fallen, Rama neared him followed by Lakshmana. [4-17-9, 10, 11, 12a] tam tathaa patitam viiram gata arcismatam iva analam || 4-17-12 bahumaanya ca tam viiram viikshamaanam shanairiva | upayaatau mahaaviiryau bhraatarau raama lakshmanau || 4-17-13 On seeing the brave Vali fallen like that, who by now is like fire with extinguished tongues of flames, and who is seeing droopily, those two valiant brothers, Rama and Lakshmana, neared him with due honor. [4-17-12b, 13] Page 3 of 12 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Kishkinda Kanda – Chapter 17 tam dristvaa raaghavam vaalii laksmanam ca mahaabalam | abraviit parusam vaakyam prashritam dharma sa.mhitam || 4-17-14 sa bhuumau alpatejosuh nihato nasta cetanah | artha sahitayaa vaacaa garvitam rana garvitam || 4-17-15 On seeing Rama and the great mighty Lakshmana as well, he who fell to ground flatly hurt by arrow, and whose energy and lives are trifling and vigor trivialized thereby, that Vali spoke these sarcastic words in his proper pride to Rama, who is taking pride in this conflict as a victor, which words at the same time have meaning, politeness, and self-righteousness. [4-17-14, 15] tvam naraadhipateh putrah prathitah priya darshanah | paraanmukha vadham kritvaa ko atra praaptah tvayaa gunah | yadaham yuddha sam.hrabdhah tvat krite nidhanam gatah || 4-17-16 "You are a renowned prince with pleasing looks… but, which kind of death I am getting now, that too when I was in the commotion of conflict with another, alas, that ignoble death is owing to you, and what merit is achieved by you in this undertaking of yours to kill someone who is facing away from you… [4-17-16] kuliinah sattva sa.mpannah tejasvii caritavratah | raamah karunavedii ca prajaanaam ca hiteratah || 4-17-17 saanukrosho mahotsaahah samayajno dridhavratah | iti etat sarva bhuutaani kathayanti yasho bhuvi || 4-17-18 "Rama is high-born, they say, gifted with mightiness, resplendent, pursuer of vows, mindful of mercy, delighter in people's welfare, sympathetic, greatly enthusiastic and assertively committed in doing good deeds, knower of time-and-action, all these living-beings on earth are thus relating your renown, aren't they. [4-17-17, 18] Page 4 of 12 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Kishkinda Kanda – Chapter 17 damah shamah kshamaa dharmo dhriti satyam paraakramah | parthivaanaam gunaa raajan dandah ca apakaarisu || 1-17-19 "To be able to control senses and will, forgiveness, conscientiousness, resoluteness, truthfulness, and adventurousness, oh, king, are the aptitudes of a king, and even punishing the wrongdoers, too. [4-17-19] taan gunaan sa.mpradhaarya aham agryam ca abhijanam tava | taarayaa pratisiddho api sugriivena samaagatah || 1-17-20 "Concluding that those kingly characteristics will be obtainable in you, and even judging by the noble dynasty of yours, I have confronted Sugreeva though Tara dissuaded me. [4-17-20] na maam anyena sa.mrabdham pramattam veddhum arhasi | iti me buddhir utpannaa babhuuva adarshane tava || 1-17-21 "When you have not appeared before me when I confronted Sugreeva my concept was, 'it will be inapt of Rama to hurt me while I am combating with another combatant, besides, when I will be unvigilant in that fight…' [4-17-21] na tvaam vinihata aatmaanam dharma dhvajam adhaarmikam | jaane paapa samaacaaram trinaih kuupam iva aavritam || 1-17-22 "Not known that your soul is put to death, not known that you are the unrighteous flag bearer of righteousness, to me not known that you are insidious like straw covered well. [4-17-22] sataam vesa dharam paapam pracchannam iva paavakam | na aham tvaam abhijaanaami dharma chadmaabhi sa.mvritam || 1-17-23 "I have no knowledge that you are a sinner, one in the garb of a benign soul, and explicitly mantled under the garb of probity like ash covered fire. [4-17-23] Page 5 of 12 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Kishkinda Kanda – Chapter 17 visaye vaa pure vaa te yadaa paapam karomi aham | na ca tvaam avajaane aha.m kasmaat tvam ha.msi akilbisam || 1-17-24 phala muula ashanam nityam vaanaram vana gocaram | maam iha apratiyudhyantam anyena ca samaagatam || 1-17-25 "I am non-guilty as I have not committed any misdeed either in your country or in your city, nor I have taunted you; I am a Vanara subsisting on fruits and tubers and always moving in forests alone; such as I am, what made you to torture me when I was not combating with you en face, furthermore, when I was involved with another? [4-17-24, 25] tvam naraadhipateh putrah pratiitah priyadarshanah | lingam api asti te raajan drishyate dharma samhitam || 1-17-26 "You are renowned to be a prince with charming looks, oh, king, and indications agreeable to rectitude are also appearing on your body. [4-17-26] kah ksatriya kulejaatah shrutavaan nastasa.mshayah | dharma li.nga praticchannah kruuram karma samaacaret || 1-17-27 "Will anybody born in Kshatriyas family, a learned one in Veda-s, thereby who is rid of ambiguities with respect to right and wrong, and who is cloaked in an air of probity, execute such a ruthless deed like this? [4-17-27] raama raaghava kule jaato dharmavaan iti vishrutah | abhavyo bhavya ruupena kim artham paridhaavase || 1-17-28 "Though born in Raghava's dynasty and renowned as a moralist you are actually amoral, and for what purpose you run around with this moral aspect? [4-17-28] Page 6 of 12 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Kishkinda Kanda – Chapter 17 saama daanam ksamaa dharmah satyam dhriti paraakramau | paarthivaanaam gunaa raajan dandah ca api apakaarisu || 1-17-29 "Influencing, largesse, forbearance [patience], probity [adherence to the highest principles and ideal], candor [unstained purity], and conquering are the attributes of the kings, oh, king, and even punishing the wrongdoers.
Recommended publications
  • Signatory ID Name CIN Company Name 02700003 RAM TIKA
    Signatory ID Name CIN Company Name 02700003 RAM TIKA U55101DL1998PTC094457 RVS HOTELS AND RESORTS 02700032 BANSAL SHYAM SUNDER U70102AP2005PTC047718 SHREEMUKH PROPERTIES PRIVATE 02700065 CHHIBA SAVITA U01100MH2004PTC150274 DEJA VU FARMS PRIVATE LIMITED 02700070 PARATE VIJAYKUMAR U45200MH1993PTC072352 PARATE DEVELOPERS P LTD 02700076 BHARATI GHOSH U85110WB2007PTC118976 ACCURATE MEDICARE & 02700087 JAIN MANISH RAJMAL U45202MH1950PTC008342 LEO ESTATES PRIVATE LIMITED 02700109 NATESAN RAMACHANDRAN U51505TN2002PTC049271 RESHMA ELECTRIC PRIVATE 02700110 JEGADEESAN MAHENDRAN U51505TN2002PTC049271 RESHMA ELECTRIC PRIVATE 02700126 GUPTA JAGDISH PRASAD U74210MP2003PTC015880 GOPAL SEVA PRIVATE LIMITED 02700155 KRISHNAKUMARAN NAIR U45201GJ1994PTC021976 SHARVIL HOUSING PVT LTD 02700157 DHIREN OZA VASANTLAL U45201GJ1994PTC021976 SHARVIL HOUSING PVT LTD 02700183 GUPTA KEDAR NATH U72200AP2004PTC044434 TRAVASH SOFTWARE SOLUTIONS 02700187 KUMARASWAMY KUNIGAL U93090KA2006PLC039899 EMERALD AIRLINES LIMITED 02700216 JAIN MANOJ U15400MP2007PTC020151 CHAMBAL VALLEY AGRO 02700222 BHAIYA SHARAD U45402TN1996PTC036292 NORTHERN TANCHEM PRIVATE 02700226 HENDIN URI ZIPORI U55101HP2008PTC030910 INNER WELLSPRING HOSPITALITY 02700266 KUMARI POLURU VIJAYA U60221PY2001PLC001594 REGENCY TRANSPORT CARRIERS 02700285 DEVADASON NALLATHAMPI U72200TN2006PTC059044 ZENTERE SOLUTIONS PRIVATE 02700322 GOPAL KAKA RAM U01400UP2007PTC033194 KESHRI AGRI GENETICS PRIVATE 02700342 ASHISH OBERAI U74120DL2008PTC184837 ASTHA LAND SCAPE PRIVATE 02700354 MADHUSUDHANA REDDY U70200KA2005PTC036400
    [Show full text]
  • Engineering Marvels of 1.5 Million Years Old Man Rama Setu Dr
    [ VOLUME 2 I ISSUE 3 I JULY – SEP. 2015 ] E ISSN 2348 –1269, PRINT ISSN 2349-5138 Engineering Marvels of 1.5 Million Years Old Man Rama Setu Dr. M. Sivanandam Professor, Department of Electronics and Communication Engineering, Sri Chandrasekharendra Saraswathi Viswa Mahavidyalaya, Kanchipuram- 631 561, Tamil Nadu. Received Aug. 20, 2015 Accepted Sept. 10, 2015 ABSTRACT Rama went on exile for 14 years. At the end of 12th year, near Panchavadi, Sita was abducted by Ravana. Rama with the help of Hanuman located Sita at Ashoka Vatika, Sri Lanka. To reach Sri Lanka, Nala and Vanara sena constructed a sea bridge from Dhanuskhodi, India to Thalaimannar, Sri Lanka with 35 Km length and 3.5 Km width in 5 days with local trees, rocks and gravels. At Sri Lanka Rama killed Ravana and returned with Sita to Ajodhya. The sea bridge with largest area, constructed 1.5 million years before is still considered an engineering marvel. Key words: Rama, Sita, Ravana, Hanuman, Ashoka Vatika, Nala, Rama Setu. 1. Introduction In Tredha Yuga the celestials troubled by They spent 12 years in the forest peacefully demons, especially Ravana, the king of Sri but towards the end of the exile when they Lanka, appealed to Lord Vishnu who agreed moved to Panchavadi near present to take a human incarnation to annihilate Bhadrachalam, Andhra Predesh Sita was Ravana. Rama was born to king Dasharatha of abducted by Ravana by Pushpaga Vimana [3]. Khosala Kingdom [1]. Rama decided to fulfill Figure 1 shows the places of travel during the promise of his father to Kaikeyi, step exile.
    [Show full text]
  • Seven Sins Referred to in the Ramayana
    SEVEN SINS REFERRED TO IN THE RAMAYANA The author of this series of posts Jairam Mohan has a day job where he pores over Excel spreadsheets and Powerpoint presentations. He however believes that his true calling is in writing and as a result his blog http://mahabore.wordpress.com gets regularly updated. Between him and his wife they manage the blog and a naughty two year old daughter. All images used in this document are the courtesy of Google Images search using relevant keywords. No copyrights are owned by the author for these images. --------------------------------------------------------------------------------------------------------------------- Copyright : Jairam Mohan (http://mahabore.wordpress.com) Kumbhakarna’s sloth Please note that there are various versions of this great epic and therefore my post might contradict with what you have heard or read of this particular incident in the Ramayana. This is only an attempt to map the seven deadly sins to incidents or behavior of particular characters in the Ramayana in a given situation and I have taken liberties with my own interpretations of the same. No offense is meant to any version of this wonderful epic. ============= One version of the story has it that when Ravana, Vibhishana and Kumbhakarna were youngsters, they once prayed to Lord Brahma for his blessings. They were so sure that the Lord would be pleased with their penance and devotion that they had already decided what boon they were going to ask from him. Kumbhakarna was going to ask Lord Brahma for complete dominion over the heavens. Indra, the King of the heavens knew about this wish and he therefore decided to intervene.
    [Show full text]
  • Vanaras Or Vana-Naras a Tail's Travel from Treta Yuga to Dwaparayuga
    Mukt Shabd Journal Issn No : 2347-3150 Vanaras or Vana-Naras A tail’s travel from Treta Yuga to DwaparaYuga B Vijayashree, PhD Research Scholar, Manonmaniam Sundarnar University, Tirunelveli, Tamil Nadu Dr.C.Geetha, Assistant Professor of English, Sri KGS Arts College, Srivaikuntam, Manonmaniam Sundarnar University, Tirunelveli Abstract Myth is considered to be stories that were passed on to generation to generation. Myth usually plays an important role in preserving cultural heritage of a nation. Many writers in India use myth and history together to bring out fantasies and some covered up truths and also it represents a primitive mans instinct. We have many different gods and their stories in Hindu mythology and each story shares a significant idea of victory of good over evil and also other than the heroes we have a list of some subordinate characters too in which Vanaras are one among them. Hindu mythology holds a prominent place for the half ape-half man creature. They played a significant role in the two major epics of Indian Literature Ramayana and Mahabharata. Ramayana was originally written by Sage Valmiki in Dwaparayuga and the latter was written by Sage VedVyasa in Tretayuga. Throughout Ramayana these creatures are pictured as same as humans or even more powerful than humans. We have many different legends and theories about the origin and existence of Vana-Naras. And it is also said that Aryans did not want to consider the sourthern people equal to them so they portrayed them as monkeys. This paper attempts to retell or reinterpret the characters of the two epics in different perspective.
    [Show full text]
  • (CC by 4.0) Ramayana Is a Story of Rama Dasarathi O
    The Valmiki Ramayana, an Archeological View by Potluri Rao In Seattle ©2018 (CC BY 4.0) Ramayana is a story of Rama Dasarathi of Ayodhya. The Rig Veda (2000 BCE) mentioned the name Rama only once as a king who distributed presents to priests as was the custom in those days. The names Rama (10.93.14), Sita (4.57.6), and Lakshmana (5.33.10) were mentioned only once in different contexts with no connection between them or to Ayodhya. We know nothing more about them. They have no recorded history. Apparently, Rama, Sita, and Lakshmana were popular names in those days. There are may different stories of Rama: China, Japan, Laos, Indonesia, Buddha, Jain, and so on. The only thing they have in common is the skeleton of the story. Each story was set in a different location and time with its own social climate. The Valmiki Ramayana (Valmiki) tells us about the social climate in India around 400 BCE, the time of its composition. What follows is an archeological, not a religious, view of the Valmiki. The actual composition of the Valmiki commenced after Panini (400 BCE) and most likely was completed in one generation. Rishi Valmiki did not invent the Ramayana; he presented existing well known folk stories of Rama in a memorable metrical form that stood the test of time. Though the language was modern Sanskrit the story was ancient Indian composed a thousand years earlier and in wide circulation in folk culture. The Valmiki contains both the skeleton of an ancient story (2000 BCE) and the flesh of Rishi Valmiki’s interpretation (400 BCE).
    [Show full text]
  • Sita Ram Baba
    सीता राम बाबा Sītā Rāma Bābā סִיטָ ה רְ אַמָ ה בָבָ ה Bābā بَابَا He had a crippled leg and was on crutches. He tried to speak to us in broken English. His name was Sita Ram Baba. He sat there with his begging bowl in hand. Unlike most Sadhus, he had very high self- esteem. His eyes lit up when we bought him some ice-cream, he really enjoyed it. He stayed with us most of that evening. I videotaped the whole scene. Churchill, Pola (2007-11-14). Eternal Breath : A Biography of Leonard Orr Founder of Rebirthing Breathwork (Kindle Locations 4961-4964). Trafford. Kindle Edition. … immortal Sita Ram Baba. Churchill, Pola (2007-11-14). Eternal Breath : A Biography of Leonard Orr Founder of Rebirthing Breathwork (Kindle Location 5039). Trafford. Kindle Edition. Breaking the Death Habit: The Science of Everlasting Life by Leonard Orr (page 56) ראמה راما Ράμα ראמה راما Ράμα Rama has its origins in the Sanskrit language. It is used largely in Hebrew and Indian. It is derived literally from the word rama which is of the meaning 'pleasing'. http://www.babynamespedia.com/meaning/Rama/f Rama For other uses, see Rama (disambiguation). “Râm” redirects here. It is not to be confused with Ram (disambiguation). Rama (/ˈrɑːmə/;[1] Sanskrit: राम Rāma) is the seventh avatar of the Hindu god Vishnu,[2] and a king of Ayodhya in Hindu scriptures. Rama is also the protagonist of the Hindu epic Ramayana, which narrates his supremacy. Rama is one of the many popular figures and deities in Hinduism, specifically Vaishnavism and Vaishnava reli- gious scriptures in South and Southeast Asia.[3] Along with Krishna, Rama is considered to be one of the most important avatars of Vishnu.
    [Show full text]
  • Sugriva's Role in Ramayana
    ROLES IN RAMAYANA HANUMAN’S ROLE IN RAMAYANA Hanuman's role in the battle between Rama and Ravana is huge. He is the one who flies cross the oceans (he is Wind's child), locates the exact place where Sita is imprisoned and brings this information back to Rama. While within the demon fort on his quest for Sita, he sets the entire place on fire and warns Ravana about an impending attack unless Sita is returned unharmed. During the Rama-Ravana battle, Hanuman not only kills several demon generals but also brings Rama's brother back to life. How does he do that? Well, it so happens that Rama's brother is mortally wounded by Ravana's son, and the monkey-army-physician opines that the only things that can save the life of the younger prince are four specific herbs that grow on the Himalayan slopes. The catch? The battle is raging on in Lanka, across the southernmost tip of the country while the Himalayas are far up north, and the herbs are needed within the next few hours, before the new day dawns. Hanuman leaps up into the air, flies northwards at lightning speed, and alights atop the Himalayas. This is where things start to become confusing: the monkey- physician had said that medicine herbs glow in their own light and that it should be easy, therefore, to spot them. What Hanuman sees, however, is an entire mountain aglow with herbs of all kinds, each emitting its own peculiar light. Being unable to identify the exact four herbs that the physician had described, Hanuman uproots the entire mountain and carries it back to the battlefield.
    [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]
  • Ramayan Ki Kathayen, Pandemic and the Hindu Way of Life and the Contribution of Hindu Women, Amongst Others
    Hindu Sevika Samiti (UK) Mahila Shibir 2020 East and South Midlands Vibhag FOREWORD INSPIRING AND UNPRECEDENTED INITIATIVE In an era of mass consumerism - not only of material goods - but of information, where society continues to be led by dominant and parochial ideas, the struggle to make our stories heard, has been limited. But the tides are slowly turning and is being led by the collaborative strength of empowered Hindu women from within our community. The Covid-19 pandemic has at once forced us to cancel our core programs - which for decades had brought us together to pursue our mission to develop value-based leaders - but also allowed us the opportunity to collaborate in other, more innovative ways. It gives me immense pride that Hindu Sevika Samiti (UK) have set a new precedent for the trajectory of our work. As a follow up to the successful Mahila Shibirs in seven vibhags attended by over 500 participants, 342 Mahila sevikas came together to write 411 articles on seven different topics which will be presented in the form of seven e-books. I am very delighted to launch this collection which explores topics such as: The uniqueness of Bharat, Ramayan ki Kathayen, Pandemic and the Hindu way of life and The contribution of Hindu women, amongst others. From writing to editing, content checking to proofreading, the entire project was conducted by our Sevikas. This project has revealed hidden talents of many mahilas in writing essays and articles. We hope that these skills are further encouraged and nurtured to become good writers which our community badly lacks.
    [Show full text]
  • Essence of Valmiki Ramayana in Four Parts So Far of Baala-Ayodhya-Aranya- and Now the Kishkindha
    ESSENCE OF VALMIKI KISHKINDHA RAMAYANA Translated and interpreted byV.D.N.Rao, former General Manager, India Trade Promotion Organization, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi, now at Chennai 1 Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda- Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers -Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu - Dharma Bindu - Shiva Sahasra Lingarchana-Essence of Paraashara Smriti- Essence of Pradhana Tirtha Mahima Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ -Essence of Maha Narayanopanishad; Essence of Maitri Upanishad Essence of Virat Parva of Maha Bharata- Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Essence of Knowledge of Numbers for students Essence
    [Show full text]
  • Synopsis on Ramayana Excerpts
    Thailand Tour Ramayana Excerpts for Chonburi performance on 24th March 2014 Introduction We welcome you to ________- This afternoon, we the members of Kalakshetra will be presenting before you a few excerpts from Ramayana. In all Rukmini Devi’s major productions such as Kumara sambhavam, Sita Swayamvaram, Paduka Pattabhisekam, Sabari Moksham, Choodamani Pradhaanam, Maha Pattabhisekam, Shyama, Koorma Avataram, Meenakshi Vijayam, Rukmini Devi employed Kathakali technique in a greater or smaller measure having regard for the demands of the situation – where vigorous male action was required and also where elaborate miming was in order, as in the case of Soorpanaka, Ravana, Monkey Characters and Asuras. Her introduction of Kathakali modes of action and expression in her compositions, which are predominantly in the Bharatanatyam style is again a tribute to her artistic ability. This combination, she managed with consummate skill, without sacrificing the purity of each style. The coming together of these two styles has enhanced the dramatic power of her productions Rukmini Devi exhibited true dramatic imagination in her characterization of non-human beings such as Hanuman, Vali, Sugreeva, Jatayu and action such as Sethubandhanam, Sagaravarnana, Lankadahanam, etc. with the help of Kathakali technique. Now we shall move on to group choreography and Patrapravesham. The entry of the character is known as Patrapravesham and has been a practice to introduce the principal characters in the natakas like Kuchipudi, Bhagavata Mela, Yaksha gana and Kathakali. In Kathakali we call it ‘Teera Nokku.’ Order Dharu Jatayu Hunters Dance Hanuman Vali Sagaravarnana Sethubandhanam Thillana Dharu Four girls in the court of Dashratha perform Dharu, which is predominantly the expression of Nritta and concludes with the verse describing the merits of the great king, as he is about to discuss the marriage of his elder son, Rama.
    [Show full text]
  • Sundarakanda Complete with Links.Pdf
    || om tat sat || || om Sri Raamaaya namah || Complete Sundarakanda from Valmiki Ramayanam. A chapter wise aggregation of the meaning of all slokas. A publication of Athato Foundation. a Kasarabada Trust || om tat sat || ________________________________________________________________ 1 This is a publication of Athato Foundation, a Kasarabada Trust, 7061 Prestige Shantiniketan, Hoodi-ITPL Road, Mahadevapura Post, Bangalore 560048, India. All copy rights with the Athato Foundation unless otherwise specified. Not for sale Private circulation only First Edition October 2017 Silver Springs, Md. 2 Contents Foreword 5 In Praise of Hanuman 7 A brief Chapter wise summary 12 Sarga 1 - Hanuman’s leap across the ocean 15 Sarga 2 - Hanuman enters Lanka at night 25 Sarga 3 - Hanuman overcomes Lankini 28 Sarga 4 - Hanuman’s search in Lanka 31 Sarga 5 - Hanuman’s search in Lanka 34 Sarga 6 - Hanuman’s search in Lanka 37 Sarga 7 - Hanuman sees Pushpaka Vimana 40 Sarga 8 - Description of Pushpaka Vimana 42 Sarga 9 - Hanuman enters Ravana’s palace 44 Sarga 10- Hanuman sees Mandodari and thinks she is Sita 48 Sarga 11- Hanuman in the Banquet hall 51 Sarga 12- Hanuman’s grief 54 Sarga 13- Hanuman at a loss then sees Ashoka grove 56 Sarga 14- Hanuman enters Ashoka grove 60 Sarga 15- Hanuman sees Sita 63 Sarga 16- Hanuman in distress seeing Sita 67 Sarga 17- Hanuman sees the Rakshasa women guarding Sita 69 Sarga 18- Ravana enters Ashoka grove 72 Sarga 19- Sita’s distress on seeing Ravana 74 Sarga 20- Ravana proposes 76 Sarga 21- Sita turns down Ravana 79 Sarga
    [Show full text]